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What is the powerful and mystifying message of our dreams?! They inspire us and frighten us, amuse us and bewilder us, yet they’ve always been a profound source of inspiration in our lives! In the Torah we see that dreams have a meaning behind them, Yaakov’s dream with the 12 stones, Yosef’s dreams with the stalks of wheat, Parrohs dreams with the cows & wheat, Yosef having the ability to interpret the other prisoners in jails dreams, Yosef’s dream with the stars & moon, these are examples of Chalomos/dreams that people in the Torah had that had a powerful meaning to them!
yet what do you know about the meaning dreams that people have while sleeping at night! what can you share on this topic for the CR?! i ask this cause the meaning behind dreams has fascinated me for a long long time! and would like to hear what others have to say on this topic!
For starters here’s this: An important distinction between a vision-dream and a subconscious-based dream is in interpretation! If the dream is truly a prophecy, its meaning should be fairly evident, as it is not generated by the person’s own subconscious- we need not be privy to the psychological makeup of the dreamer to understand the message! A conventional dream, as we are all aware, may take a great deal of sophistication to understand- although that is not always the case!
I dont know sources but I have heard from someone VERY reliable:
If someone has a dream that someone will die/did die, its a segulah for that person to have arichas yomim.
If someone thought about whatever they dreamed about the day before, it doesnt mean anything.
I think that dreams are a most fascinating aspect of life. I have mentioned before that when my father Z”L was niftar that my mom (also Z”L a few months after him), my 2 brothers, my sister, and I all had the identical (not similar, mamesh identical, verbatim) dream about him when we all took Shabbos afternoon naps during the shiva week. We were all in our separate homes for Shabbos (I spent the Shabbos at my parents’ home with my mother), and we all dreamed the same precise scenario, same dialogue, same EVERYTHING, with only a slight exception. My dad appeared to each of us dressed differently,as he looked in a different stage of life. What he said to each of us though, was absolutely the identical script, something none of us could have known until we saw each other again after Shabbos, and in every case we were fully aware that we were asleep,that it was Shabbos, we were sitting shiva, and Dad was speaking to us to say good bye. The words and comments that he said were VERY specific, that he was very happy now, that he could not live in his body the way it was anymore, that he was with “Mama and Papa, and (named various relatives, including his two siblings),” and again reiterated how happy he was (he said it repeatedly) though he missed us and had to go.
When my siblings came back to the house after Shabbos and they and my mom and I compared notes, we were astonished at how accurately our comparisons matched. We were finishing each other’s sentences. All my life I have had the emunah in Olam Haba, unquestionably, but still it was emunah, not actual yediyah. Now, I feel my father O”H gave us that yediyah, and I thank Hashem every day for allowing us the nechama of that glimpse through my father’s petirah.
I think we’d better let Joseph out of jail for this thread.
Joseph sends the entire Coffee Room, especially squeak, his regards but refuses to post anymore – Mystery Mod
squeak, I think he’s up for parole about now.
kapusta, I know of 2 segulos for long life: kibbud av v’em and shiluach hakan. They’re from the best source!
Well then pull him out of the pit, give him a haircut and bring him here to answer the question.
Whats with dreaming about snakes? Is that a sign for ashirus or is it just my wild imagination?
Dreams were used to give prophecy, as it says (Bamidbar 12) ‘In a dream shall I appear to him.’
TRIVIA QUESTION (For fun)
It says in the Pasuk in Bamidbar ‘In a dream shall I speak to him (the navi)’
But it also says in Zecharyah 10: ‘And dreams, they speak in vain’
How to reconcile?
HINT=LOOK IN MASECHTA BRACHOS 54b ;>|)>
It says in the Pasuk in Bamidbar ‘In a dream shall I speak to him (the navi)’
But it also says in Zecharyah 10: ‘And dreams, they speak in vain’
I view it this way: When Hashem speaks to a true navi, it is in dreams. If anyone else (nowadays)who would not be worthy of such, claims nevuah in a dream, the dream was in vain.
feif un, thats true! 🙂
mepal, I’ve heard that snakes are a sign of money, or soon-to-be money.
i like wat oomis says
oomis really nice original thought. I didn’t think of that. Shkoyach. 🙂
But, unfortunately, even though you are right, thats not what the Gemara says
Thanks, David
“oomis really nice original thought. I didn’t think of that. Shkoyach. 🙂
But, unfortunately, even though you are right, thats not what the Gemara says
Thanks, David “
Oh well…thank you anyway, and Goldie, too.
“mepal, I’ve heard that snakes are a sign of money, or soon-to-be money.”
Only if they are shaped like an S and have two parallel sticks running vertically through them…
Someone told me the Pele Yoetz says that nowadays dreams are completely meaningless. I will IY”H look it up at some point.
This shtickle was grabbed of revach.net:
Question: How seriously should a scary, but very real dream be taken? I’ve heard from some people that dreams mean nothing(just your fears, phobia, pushed away thoughts… subconscious) -and on the other hand- I’ve heard about the power of dreams… and stories where people’s loved ones came to them in a dream!?!?
Answer: We find in the Torah numerous examples of dreams with prophetic undertones, foretelling future events which ultimately were realized. For example, Yaakov’s dreams with the ladder, Yosef’s dreams about his brothers, Pharaoh’s servants’ dreams, and Pharaoh’s dream. We also find various halachos which deal with dreams such as saying the prayer during Birchat Kohanim, the laws of Taanit Chalom (fasting for a dream), Hatovas Chalom etc. which were instituted to nullify any possible ill effects of a bad dream. So the Torah definitely ascribes significance and validity to dreams and their meaning.
Contrasting this we also find the well known Gemara that there is no dream that does not contain nonsense within it. The gemara in Berachos claims that a dream is merely a reflection of one’s thoughts throughout the day. Another gemara declares that the dream itself has no intrinsic significance, rather, the interpretation of the dream is what lends it significance and importance. Meaning that the outcome of a dream can be swayed by its interpreter. If this is the case, it obviously can not be considered a communication from on high describing future events.
The Mishneh Brurah Siman 220 writes, based on a gemara in Berachos, that if a person had been suffering during the day and has a disturbing dream the following night, he need not worry as it is just a reflection of his turbulent daytime thoughts.
Apparently, according to Jewish thought, a dream MAY contain future events, warnings or messages but concurrently may also contain elements of meaningless nonsense. Therefore, although we may certainly be perturbed about a particularly disturbing dream and the institution of Hatavos Chalom was created to address this concern, still, we cannot believe it in its entirety as some parts may have no particular validity at all.
Based on this understanding, the Shulchan Aruch states the following astounding halachah. If a person’s deceased father appears to him in a dream claiming that were he to look in a particular location he would find a specific amount of money but that money does not belong to him, rather it belongs to charity. If the person awakens, searches for that money, finds it in the exact location described by his father and even sees it is the exact amount of money enumerated by his father, still, he may keep it for himself. Meaning, even if we clearly recognize the beginning of the dream as genuine and authentic, still, the second part may be the nonsense mixed in and he has no obligation to give that money away to charity!
So how does one ascertain whether his dream is true or not? Some authorities write that a person can determine whether his dream is of the prophetic type by examining the orderliness of the dream and by paying close attention to the impact it has on the dreamer. Others say the difference is between dreams that describe future events rather than past events. Most say that we cannot really establish which parts of a dream are real or not.
If the dream does agitate a person then he should follow the prescribed ritual called Hatavos Chalom the following morning and if he wishes he can accept a fast upon himself which in conjunction with tshuva (repentance) can effectively nullify a bad dream. If on the other hand it simply does not bother him, he may disregard it entirely.
Hope this helps!
Tzvi Frank (the author, not me)
From a frum shul website called Tzemach Dovid- very well-researched:
Parshas VaYeishev: The Significance of Dreams
No definitive Halacha LeMa’aseh conclusions should be applied to practical situations based on any of these Shiurim.
After Yosef has a second dream which depicts himself demonstrating superiority over his brothers, Yaakov gets angry at him and challenges the validity of the dream because it included, as apparently was understood and is explained by the Midrash in Bereishis Rabbah (Parshas 84 Siman 10), the fact that his mother Rochel would bow down to him (Bereishis 37:10). This would be, of course, impossible, because Rochel was no longer alive when Yosef had this dream. Rashi (Ibid. s.v. Ha’Bo) says that Yaakov’s intent with this criticism of the dream was to convince Yosef’s brothers to forget about the whole matter, telling them that just as it was obviously impossible for the part of the dream about Rochel bowing to Yosef to come true, so too the rest of the dream is likewise worthless. In truth, however, it is quite possible for part or even most of a dream to come true, even if some of it does not. In fact, the Gemara in Berachos (55a-55b) derives from this very incident that no dream ever comes true completely; even if part of a dream comes true, there is always some part of it which is meaningless and will not come true.
The implication of this Gemara, though, is that there is significance to what one sees in one’s dreams, and at least part of the dream may actually come true. On the other hand, of course, some dreams do not come true at all. Interestingly, the Riva, in his commentary on this Parsha (Bereishis Ibid. Pasuk 5), quotes a view that Yosef actually had a third dream which was not recorded in the Torah; he even suggests what this dream was about, as does the Bartenura, in his commentary on the Torah (Ibid.), who adds that it was not recorded because the brothers were not concerned about it. The Chizkuni, however, in his commentary on the Parsha (Ibid.), says that this dream was not recorded in the Torah because it did not come true. The question then is, what exactly is the significance, if any, of a dream, according to Chazal, and how seriously should one be concerned about what he sees in his dreams?
There are clearly authorities among Chazal who hold that dreams have no particular significance or validity, that is, they are not indicative of any sign or message being communicated by Hashem which may contain descriptions of future events. The Gemara there in Berachos (Ibid. 55b, and see Ibid. Rashi s.v. Hirhurei) says, for example, that one’s dreams at night simply reflect what one has thought about during the day; such a dream obviously does not represent any kind of revelation from Hashem. The Gemara (Ibid.) likewise states that the importance of a dream depends upon how it is interpreted; this too would indicate that the dream alone has no significance. The Tosefta in Ma’aser Sheini (5:6) states clearly and succinctly that dreams have no effect at all, either positive or negative. In commenting on the Gemara in Sanhedrin (30a) where this statement is quoted, the Ran (Chiddushei HaRan to Sanhedrin Ibid. s.v. Bo) writes that even where there are indications that some parts of the dream are true, there is still no Halachic validity to it. The Meiri (Beis HaBechirah Ibid. s.v. Mi) agrees to this point, adding that it is true because even if there are some parts of a dream which represent the truth, there is much nonsense mixed in, and therefore we need not be concerned with it at all.
In the She’iltos of Rav Achai Gaon (Parshas Mikeitz, Sheilta 29), this conclusion that dreams are Halachically irrelevant is reached as well; the Netziv (Ha’Amek Sheilah Ibid. Ot 15) writes that this seems to mean that in all areas of Halacha, one need not be concerned with dreams, although he quotes some who say that only regarding monetary matters are dreams considered irrelevant, while in issues of whether something is permitted or forbidden (Issur V’Heter), we do pay attention to the contents of dreams. The Sdei Chemed (Klalim, Maareches HaDalet Siman 45) discusses this matter at length. The Rambam (Hilchos Maaser Sheini 6:6, Hilchos Zechia U’Matanah 10:7) and the Shulchan Aruch (Choshen Mishpat Siman 255 Sif 9 and Ramo Yoreh Deah Siman 259 Sif 6) rule without making distinctions that the contents of dreams have no particular effect or validity.
On the other hand, there certainly are sources which seem to indicate clearly that dreams do have a certain validity, and one should consequently be concerned with what one sees in one’s dream. The Abarbanel, in a lengthy discussion about dreams found in his commentary on the Torah (Beginning of Parshas Mikeitz), notes that elsewhere in the Torah (Bamidbar 12:6), dreaming is compared to receiving a prophecy; the Gemara later in Berachos (57b) indeed states that a dream in a small way is a form of prophecy, while the Midrash in Bereishis Rabbah (Parsha 17 Siman 7) refers to a dream as undeveloped prophecy. The Rambam discusses this relationship between dreams and prophecy at length in his Moreh Nevuchim (Chelek 2, Perakim 36-38, 41-45). The Gemara there in Berachos (Ibid.) as well as on the previous pages (56b-57a) discusses the symbolism of different things that one may see in a dream, and what such a dream indicates for the future of the person who has the dream; an earlier passage in the Gemara there (55b) lists different categories of dreams which come true. The Beis Yosef, in his commentary on the Tur (Orach Chaim Siman 651 s.v. Katav Beis Hillel), quotes a dream by one of the Poskim which confirmed a Halachic requirement; the Taz (Orach Chaim Siman 585 end of Sif Katan 7) likewise cites a dream to explain a certain Halachic issue, as do other Poskim (See Encyclopedia Talmudis, volume 7 “Divrei Chalomos” note 48, 49). The Shittah Mekubetzes in Bava Metzia (107b s.v. Aval) cites a view that there were Amoraim who relied on dreams for Halachic decisions. Although the Rashba (Sheilos V’Teshuvos Ha’Rashba Chelek 1 Siman 408) writes that the purpose of dreams has not been revealed to us, and although the Shach (Choshen Mishpat Siman 333 Sif Katan 25) as well as the Noda BeYehudah (Sheilos V’Teshuvos Noda BeYehudah Mahadurah Teninah Chelek Yud Siman 30) disregard Halachic decisions rendered in a dream, it appears from the above sources that dreams do have some validity and significance in Halacha, at least according to some.
To resolve the apparent contradiction between the views among Chazal about dreams, the Abarbanel in Parshas Mikeitz (Ibid.) suggests that there are different types of dreams, one of which is indeed irrelevant and is the product of something physical or psychological in the person who has the dream. This type of dream indeed has no significance according to Halacha. Another type of dream, however, is one which contains a message from Hashem, to inform a person of something, protect him, or let him know about the future; this type is similar to prophecy, although this too may have some extraneous or nonsensical content. The way to tell the difference between the categories, he suggests, is to examine the orderliness and straightforwardness of the dream, as well as the impact it has on the person having the dream. The Sdei Chemed (Ibid.) quotes a view which suggests that a dream is to be considered significant and valid if it relates to the future, but if it relates to the past, it is meaningless; he says, though, that this does not seem to be a widely accepted opinion.
The Sdei Chemed (Ibid.) adds, however, that although many consider dreams to be meaningless, if a dream signals some kind of trouble or danger, it is of Halachic concern to us. The Gemara in Berachos (55b and see Ibid. Tosafos s.v. Sheva) writes that if one has a dream which makes him sad or perturbed, he should follow a prescribed ritual in the presence of three people, which is called HaTavas Chalom, and is printed in many Siddurim. The details of this are outlined in the Shulchan Aruch (Orach Chaim Siman 220 Sif 1); the Magen Avraham (Ibid. Sif Katan 2) writes that it is preferable to do this the morning after one has had the dream.
The Gemara in Shabbos (11a) indicates that one who has had a bad dream should fast what is called a Taanis Chalom in order to nullify any bad decree against him; he must fast on the day on which he had the dream, even if it is Shabbos. The Rivash (Sheilos V’Teshuvos HaRivash Siman 513) writes that one does not have to fast at all for a bad dream if it does not bother him, because it is not a Mitzvah to fast; the Rashba too (Sheilos V’Teshuvos HaRashba Ibid. Siman 132) writes that one has permission to fast (even on Shabbos) for a bad dream, but it is not obligatory. The Shulchan Aruch (Ibid. Sif 2), however, records the importance of this fast; the Ramo (Ibid.) adds that it must be done on that day, even if it’s Shabbos. Elsewhere, the Shulchan Aruch (Ibid. Siman 288 Sif 4) rules that one who does fast a Taanis Chalom on Shabbos must then fast another day as well to compensate for the fact that he fasted on Shabbos. The Shulchan Aruch (Ibid. Sif 5) then adds that some hold that one shouldn’t fast at all on Shabbos nowadays, unless one sees certain specific visions in one’s dream; the Mishnah Berurah (Ibid. Siman 220 Sif Katan 6) notes that the fasting is of value only if it is accompanied by sincere Teshuvah.
The aforementioned Gemara in Berachos (Ibid.) also refers to specific Tefillos (Adir BaMarom and Ribbono Shel Olam) which one should recite when the Kohanim recite Birchas Kohanim that will nullify the effects of any bad dream which one may not remember. The Shulchan Aruch (Ibid. Siman 130 Sif 1) rules accordingly. The Magen Avraham (Ibid. Sif Katan 1) writes that in Eretz Yisrael, where Kohanim recite daily, one should not recite these Tefillos daily, but rather only if one actually had a dream the previous night. The Mishnah Berurah (Ibid. Sif Katan 1) notes, though, that in our communities, where Kohanim go to Duchan only on Yom Tov, the entire Tzibbur recites these Tefillos, even those who had no dreams the previous night, because it is not possible that one had no dreams since the previous Yom Tov. He adds, though, (Ibid. Sif Katan 4) that on Shabbos, one should not recite these Tefillos during Birchas Kohanim unless he indeed had a bad dream that night.
oomis, LOL!
…and if you dream of a snake with one stick going through, such as, $, it means you get to meet qwertyuiop! 😉
I’ve heard that you cannot die in dreams, but I once had a dream that I died. It was very strange.
I also had a dream once that that I was falling. I woke up when I banged my head on my headboard.
You’re welcome, Jax.
SJS, about feeling like you’re falling in your dreams….
I learnt that since your neshama leaves you (60%, I believe) when you’re falling asleep, sometimes, a malach needs to ‘push it back down’ if your neshama ‘goes too high’. Hence the sensation of falling down. Sounds like something kabbalistic, hard to understand. But it is definitely very normal to feel like you’re falling in your dreams.
i used to not think about my dreams as reality but about 2 weeks ago i had a very creepy dream with so much of the info correct about my future and i told people about it. some people belived it and others laughed it away. i still think about it often because it was really scary and some parts very true that it was true.
really? all my dreams are so unrealistic & just strange, there’s no way they’re connected to reality. i’m not sure how my mind even comes up with such weird combinations of things 😉
BS”D
People in my time zone did not find out the final outcome of the Mumbai tragedy until after Shabbos. However, I got the terrible news in a dream that Shabbos (Friday) night :(.
Spmeone once told me that falling in a dream signifies feeling of losing control about something in one’s life. I don’t know if that’s true or not, but it certainly makes sense, since we often dream about things that we are subconsciously thinking.
oomis, theres a concept, if someone thinks about whatever they dreamed about the day before than it doesn’t mean anything.
Mepal, that is interesting. Do you know WHY the neshama travels too far?
When I wake up from a strange dream, I can usually think about the events during the day that caused the strangeness. I find it an interesting analysis for the day.
ames, a person is supposed to say every dream, (good and not so good) is a good dream.
sjs, I didn’t learn the details; like I said, its probably kaballistic.
shtarky- how can you know the details were true if it was about your future? Just a suggestion: if you feel there is something mamushisdik to a dream and it signifies something bad for you or someone you know, you should approach a Rov or Kabbalist.
The night after my aunt was niftar, two of my siblings had the exact same dream; it foretold bad things. I was not privy to the details because they were told to keep it very secret and not repeat a thing (lest any parts should C”V come true?). It was real hashgacha that when they woke up, they only told their dreams to each other and to nobody else.
If you have a really bad dream u should give sedaka as soon as possible (in the sedaka box, doesn’t have to be a major donation to somewhere)
Are there certain people that have a tendency to “dream” more than others?
Jax, well I know my father tends to have “those” dreams. Two in particular that came true.
Everyone dreams, not everyone remembers what they dreamt. The dream cycle is a normal, healthy, and necessary part of good mental health.
I always get these chaloymes…
oomis, I meant dreams that come true, there is obviously a difference between dreams that are forgotten and dreams that are remembered and come true. What is it? 🙂
Jothar- 😉
When my brother was 7 years old, he had a dream that my father met him in the hallway leading to his room and my father handed him a pair of white “clothing”. Somehow my brother knew that they were tachrichim. He went into his room, put on the tachrichim and lied down in his bed. Then he heard TICK TICK TICK TICK TICK…He woke up and heard TICK TICK TICK…
It happened to be that someone put a clock into his room that day! Any meaning to this?!
I’m sleeping…in my dreams!
Kapusta,
I stand to be corrected, but I think that the segulah for arichas yomim on the person who ‘died in one’s dream’ is only actual if a rumour emerges as a result of the dream.I”m not suer its enough if its not talked about!
da- Do you by chance live on Elm Street?
squeak, what are you squeaking about? What do you mean?
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