The Modeh Ani Prayer: Said upon waking:
“Thankful I am before You, Living and Eternal Ruler,
for you returned in me my soul in compassion (b’hemla). Great is your faithfullness."
This source sheet is largely based on teachings of Chaya Kaplan-Lester of the Shalem Institute in Jerusalem - she is an excellent teacher, dreamwork guide and healer. Check her out here: https://www.facebook.com/chaya.kaplanlester
What Do we know?
- Have you ever had recurring dreams? Dream that seemed significant?
- What is the purpose of dreams (we spend 21/3 of our lives sleeping)?
Talmud, Brachot 57b: “"Sleep is 1/60th of death and dreams are 1/60th of prophecy”
Midrash Bereshit Rabbah (Genesis 17:7 ): “The buds of prophecy are dreams.”
Maimonides: "As you are aware, our Rabbis state that a dream is 1/60th of prophecy; and you know, that it is inappropriate to make comparisons between two unrelated concepts or things...and yet they repeated this idea in Midrash Bereishit Rabbah (Genesis 17:7 ) and said, 'the buds of prophecy are dreams.' This is indeed a wonderful metaphor, for just as a bud is the actual fruit itself that has not yet developed fully, similarly, the power of the imagination at the time of sleep is exactly that which operates at the time of prophecy, in an incomplete and unperfected state." (Guide to the Perplexed 2:36)
Reb Zusya: "Even sleep has its purpose. One who wishes to progress...must first put aside his life-work in order to receive a new spirit, whereby a new revelation may come upon him. And therein lies the secret of sleep."
The Ramchal (Derech Hashem): “God decreed that the bond between body and divine soul should be loosened while we sleep. The portions of the soul from ruach and above rise and sever from the body. Only the nefesh remain with the animal soul. The freed portions of the soul can move about in the spiritual realm and associate with spiritual beings as angels who oversee natural phenomena, some angels associated with prophecy and shedim, god forbid, depending on variety of factors.
When the higher levels perceive something they can transmit it step by step until it reaches the animal soul. The imagination is then stimulated and forms images in its normal manner. (a dream) – can be true or false or blurred…A person can receive info about his future – if god decrees is. This is revealed to the soul neshama by one of gods servants. Then down to the nefesh – visualized by imagination. Dreams can arise either from the imagination or from the stimulation of soul neshama.”
Zohar, "At night, all things return to their original root and source."
Rabbi Judah the Hasid: "Whatever will happen to a person -- be it good or bad -- is shown to him beforehand in dream symbolism…The symbolic imagery of dreams may be compared to sign language. When a person is traveling to a foreign country, he will meet people whose language he does not understand. They will communicate to him through sign language, much like we communicate with the deaf. A sage can discern what he is being shown in his dream, and why it was shown to him in those symbols, and what the symbols stand for."
Brachot 55a
Rab Hisda said : [There is no reality in] any dream without a fast. Rab Hisda also said : An uninterpreted dream is like an unread letter. Rab Hisda also said : Neither a good nor a bad dream is fulfilled in every detail. Rab Hisda also said : A bad dream is preferable to a good dream. Rab Hisda also said : When a dream is bad, the pain it causes is sufficient [to prevent its fulfilment], and when the dream is good, the joy it brings is sufficient.
... said R. Johanan in the name of R. Simeon b. Johai : Just as one cannot have wheat without straw, similarly it is impossible for a dream to be without something that is vain. R. Berekiah said : A dream, though it be fulfilled in part, is never completely realised. Whence is this learnt? From Joseph; for it is written, "And behold the sun and the moon and eleven stars bowed down to me" (Gen. xxxvii. 9);
Rashi- every dream has some nonsense to it (Bereshit 37:10)
Berakhot 55b
“If they are good dreams confirm them and reinforce them; like the dreams of Joseph, and if they require a remedy, heal them, as the waters of Marah were healed by Moses, our teacher, and as Miriam was healed of her leprosy and Hezekiah of his sickness (machalav), and the waters of Jericho by Elisha. As thou didst turn the curse of the wicked Balaam into a blessing, so turn all my dreams into something good for me.”
א"ר ביזנא בר זבדא א"ר עקיבא א"ר פנדא א"ר נחום א"ר בירים משום זקן אחד ומנו ר' בנאה עשרים וארבעה פותרי חלומות היו בירושלים פעם אחת חלמתי חלום והלכתי אצל כולם ומה שפתר לי זה לא פתר לי זה וכולם נתקיימו בי לקיים מה שנאמר כל החלומות הולכים אחר הפה
In a long chain of those transmitting this statement, it is said that Rabbi Bizna bar Zavda said that Rabbi Akiva said that Rabbi Panda said that Rav Naḥum said that Rabbi Birayim said in the name of one elder, and who is he, Rabbi Bena’a: There were twenty-four interpreters of dreams in Jerusalem. One time, I dreamed a dream and went to each of them to interpret it. What one interpreted for me the other did not interpret for me, and, nevertheless, all of the interpretations were realized in me, to fulfill that which is stated: All dreams follow the mouth of the interpreter.
א"ר יוחנן השכים ונפל לו פסוק לתוך פיו הרי זו נבואה קטנה ואמר ר' יוחנן ג' חלומות מתקיימין חלום של שחרית וחלום שחלם לו חבירו וחלום שנפתר בתוך חלום ויש אומר אף חלום שנשנה שנאמר (בראשית מא, לב) ועל השנות החלום וגו'
With regard to the veracity of dreams, Rabbi Yoḥanan said: One who awakened in the morning and a specific verse happens into their mouth, it is a minor prophecy and an indication that the content of the verse will be fulfilled. Rabbi Yoḥanan also said: Three dreams are fulfilled: A dream of the morning, a dream that one’s fellow dreamed about them, and a dream that is interpreted within a dream. And some say that a dream that is repeated several times is also fulfilled, as it is stated: “And for that the dream was doubled unto Pharaoh twice, it is because the thing is established by God, and God will shortly bring it to pass” (Genesis 41:32).
כל מיני חיות יפות לחלום חוץ מן הפיל והקוף והקפוד והאמר מר הרואה פיל בחלום פלא נעשה לו לא קשיא הא דמסרג הא דלא מסרג
The Gemara says: All types of animals are auspicious signs for a dream except for an elephant, a monkey and a long-tailed ape. The Gemara asks: Didn’t the Master say: A miracle will be performed for one who sees an elephant in a dream? The Gemara answers: This is not difficult. This statement that a vision of an elephant is a good omen refers to a case where it is saddled, while this statement that it is not a good omen refers to a case where it is not saddled.
אמר רב יהודה אמר רב וכן לדבר הלכה אמר רב נחמן וכן לחלום טוב
Rav Yehuda said that Rav said: And, so too, one should be joyful before stating a matter of halakha. Rav Naḥman said: And, so too, one should be joyful before going to sleep, to ensure one will have a good dream.
אמר ר' יהושע בן לוי הרואה נהר בחלום ישכים ויאמר הנני נוטה אליה כנהר שלום קודם שיקדמנו פסוק אחר (ישעיהו נט, יט) כי יבא כנהר צר הרואה צפור בחלום ישכים ויאמר כצפרים עפות כן יגן וגו' קודם שיקדמנו פסוק אחר (משלי כז, ח) כצפור נודדת מן קנה וגו' הרואה קדרה בחלום ישכים ויאמר ה' תשפות שלום לנו קודם שיקדמנו פסוק אחר (יחזקאל כד, ג) שפות הסיר שפות
Since rivers, birds, and pots have ambiguous connotations, it is recommended that someone who sees them in a dream recite a verse that interprets the dream positively. Rabbi Yehoshua ben Levi said: One who sees something in a dream that may be interpreted ambiguously should quickly recite an appropriate verse suggestive of a positive interpretation. For example, one who sees a river in a dream should rise early and recite: “I will extend peace to her like a river,” before a different verse, with a negative connotation, can precede it in becoming reality: “For distress will come in like a river” (Isaiah 59:19). One who sees a bird in a dream should rise early and recite: “As birds hovering, so will the Lord of hosts protect Jerusalem,” before a different verse, with a negative connotation, can precede it in becoming reality: “As a bird that wanders from her nest, so is a man that wanders from his place” (Proverbs 27:8). One who sees a pot in a dream should rise early and recite: “Lord, You will establish peace for us,” before a different verse, which concludes with a wrathful prophecy, can precede it in becoming reality: “Set on the pot, set it on” (Ezekiel 24:3).
הרואה שופר בחלום ישכים ויאמר (ישעיהו כז, יג) והיה ביום ההוא יתקע בשופר גדול קודם שיקדמנו פסוק אחר (הושע ה, ח) תקעו שופר בגבעה
One who sees a shofar in a dream should rise early and recite: “And it shall come to pass in that day, that a great shofar shall be sounded; and they shall come that were lost in the land of Assyria, and they that were dispersed in the land of Egypt” (Isaiah 27:13), before a different verse, in which the shofar is a symbol of war, can precede it in becoming reality: “Blow you the horn [shofar] in Giva” (Hosea 5:8).
העונה יהא שמיה רבא מברך מובטח לו שהוא בן העולם הבא הקורא ק"ש ראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך
One who answers in a dream: May God's great name be blessed from kaddish is assured that they are one who has a place in the World-to-Come. One who sees oneself reciting Shema in a dream is worthy of having the Divine Presence rest upon them, but their generation is unworthy, and, therefore, the Divine Presence does not actually rest upon them.
הנפנה בחלום סימן יפה לו שנאמר (ישעיהו נא, יד) מהר צועה להפתח וה"מ דלא קנח
One who defecates in a dream, it is a good omen for them as it is stated: “One that is bent down shall speedily be loosed; and one shall not go down dying into the pit, neither shall one's bread fail” (Isaiah 51:14). The Gemara notes that this only applies where one does not wipe and get one's hands dirty.
(י) וַיֵּצֵ֥א יַעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע וַיֵּ֖לֶךְ חָרָֽנָה׃ (יא) וַיִּפְגַּ֨ע בַּמָּק֜וֹם וַיָּ֤לֶן שָׁם֙ כִּי־בָ֣א הַשֶּׁ֔מֶשׁ וַיִּקַּח֙ מֵאַבְנֵ֣י הַמָּק֔וֹם וַיָּ֖שֶׂם מְרַֽאֲשֹׁתָ֑יו וַיִּשְׁכַּ֖ב בַּמָּק֥וֹם הַהֽוּא׃ (יב) וַֽיַּחֲלֹ֗ם וְהִנֵּ֤ה סֻלָּם֙ מֻצָּ֣ב אַ֔רְצָה וְרֹאשׁ֖וֹ מַגִּ֣יעַ הַשָּׁמָ֑יְמָה וְהִנֵּה֙ מַלְאֲכֵ֣י אֱלֹהִ֔ים עֹלִ֥ים וְיֹרְדִ֖ים בּֽוֹ׃ (יג) וְהִנֵּ֨ה יְהוָ֜ה נִצָּ֣ב עָלָיו֮ וַיֹּאמַר֒ אֲנִ֣י יְהוָ֗ה אֱלֹהֵי֙ אַבְרָהָ֣ם אָבִ֔יךָ וֵאלֹהֵ֖י יִצְחָ֑ק הָאָ֗רֶץ אֲשֶׁ֤ר אַתָּה֙ שֹׁכֵ֣ב עָלֶ֔יהָ לְךָ֥ אֶתְּנֶ֖נָּה וּלְזַרְעֶֽךָ׃ (יד) וְהָיָ֤ה זַרְעֲךָ֙ כַּעֲפַ֣ר הָאָ֔רֶץ וּפָרַצְתָּ֛ יָ֥מָּה וָקֵ֖דְמָה וְצָפֹ֣נָה וָנֶ֑גְבָּה וְנִבְרֲכ֥וּ בְךָ֛ כָּל־מִשְׁפְּחֹ֥ת הָאֲדָמָ֖ה וּבְזַרְעֶֽךָ׃ (טו) וְהִנֵּ֨ה אָנֹכִ֜י עִמָּ֗ךְ וּשְׁמַרְתִּ֙יךָ֙ בְּכֹ֣ל אֲשֶׁר־תֵּלֵ֔ךְ וַהֲשִׁ֣בֹתִ֔יךָ אֶל־הָאֲדָמָ֖ה הַזֹּ֑את כִּ֚י לֹ֣א אֶֽעֱזָבְךָ֔ עַ֚ד אֲשֶׁ֣ר אִם־עָשִׂ֔יתִי אֵ֥ת אֲשֶׁר־דִּבַּ֖רְתִּי לָֽךְ׃ (טז) וַיִּיקַ֣ץ יַעֲקֹב֮ מִשְּׁנָתוֹ֒ וַיֹּ֕אמֶר אָכֵן֙ יֵ֣שׁ יְהוָ֔ה בַּמָּק֖וֹם הַזֶּ֑ה וְאָנֹכִ֖י לֹ֥א יָדָֽעְתִּי׃ (יז) וַיִּירָא֙ וַיֹּאמַ֔ר מַה־נּוֹרָ֖א הַמָּק֣וֹם הַזֶּ֑ה אֵ֣ין זֶ֗ה כִּ֚י אִם־בֵּ֣ית אֱלֹהִ֔ים וְזֶ֖ה שַׁ֥עַר הַשָּׁמָֽיִם׃ (יח) וַיַּשְׁכֵּ֨ם יַעֲקֹ֜ב בַּבֹּ֗קֶר וַיִּקַּ֤ח אֶת־הָאֶ֙בֶן֙ אֲשֶׁר־שָׂ֣ם מְרַֽאֲשֹׁתָ֔יו וַיָּ֥שֶׂם אֹתָ֖הּ מַצֵּבָ֑ה וַיִּצֹ֥ק שֶׁ֖מֶן עַל־רֹאשָֽׁהּ׃ (יט) וַיִּקְרָ֛א אֶת־שֵֽׁם־הַמָּק֥וֹם הַה֖וּא בֵּֽית־אֵ֑ל וְאוּלָ֛ם ל֥וּז שֵׁם־הָעִ֖יר לָרִאשֹׁנָֽה׃ (כ) וַיִּדַּ֥ר יַעֲקֹ֖ב נֶ֣דֶר לֵאמֹ֑ר אִם־יִהְיֶ֨ה אֱלֹהִ֜ים עִמָּדִ֗י וּשְׁמָרַ֙נִי֙ בַּדֶּ֤רֶךְ הַזֶּה֙ אֲשֶׁ֣ר אָנֹכִ֣י הוֹלֵ֔ךְ וְנָֽתַן־לִ֥י לֶ֛חֶם לֶאֱכֹ֖ל וּבֶ֥גֶד לִלְבֹּֽשׁ׃ (כא) וְשַׁבְתִּ֥י בְשָׁל֖וֹם אֶל־בֵּ֣ית אָבִ֑י וְהָיָ֧ה יְהוָ֛ה לִ֖י לֵאלֹהִֽים׃ (כב) וְהָאֶ֣בֶן הַזֹּ֗את אֲשֶׁר־שַׂ֙מְתִּי֙ מַצֵּבָ֔ה יִהְיֶ֖ה בֵּ֣ית אֱלֹהִ֑ים וְכֹל֙ אֲשֶׁ֣ר תִּתֶּן־לִ֔י עַשֵּׂ֖ר אֲעַשְּׂרֶ֥נּוּ לָֽךְ׃
(10) Jacob left Beer-sheba, and set out for Haran. (11) He came upon a certain place and stopped there for the night, for the sun had set. Taking one of the stones of that place, he put it under his head and lay down in that place. (12) He had a dream; a stairway was set on the ground and its top reached to the sky, and angels of God were going up and down on it. (13) And the LORD was standing beside him and He said, “I am the LORD, the God of your father Abraham and the God of Isaac: the ground on which you are lying I will assign to you and to your offspring. (14) Your descendants shall be as the dust of the earth; you shall spread out to the west and to the east, to the north and to the south. All the families of the earth shall bless themselves by you and your descendants. (15) Remember, I am with you: I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I have promised you.” (16) Jacob awoke from his sleep and said, “Surely the LORD is present in this place, and I did not know it!” (17) Shaken, he said, “How awesome is this place! This is none other than the abode of God, and that is the gateway to heaven.” (18) Early in the morning, Jacob took the stone that he had put under his head and set it up as a pillar and poured oil on the top of it. (19) He named that site Bethel; but previously the name of the city had been Luz. (20) Jacob then made a vow, saying, “If God remains with me, if He protects me on this journey that I am making, and gives me bread to eat and clothing to wear, (21) and if I return safe to my father’s house—the LORD shall be my God. (22) And this stone, which I have set up as a pillar, shall be God’s abode; and of all that You give me, I will set aside a tithe for You.”
Dissolving Nightmares and Overcoming Fears.
Healing Conflict - with Others & the Other Within
Moving from מלחמה – War to חֶמלָה - Hemla Compassion
to מָחוּל – Machul/Mechila Forgiveness
to מחול Machol - Circle of Connection
Healing Sickness in Self & World
Moving from מַחֲלָה Illness to החלמה Recovery to חלם – Vitality
The Sefer Habahir #40
“His students asked, “What is the holem?” (the meaning of the vowel sound that looks like a dot above the vav). He answered, “It is the soul (the neshama) and its name is holem. If you listen to her your body will be vigorous (halam) in the ultimate future. If you rebel against her then sicknesses (halaim) will sit on your head and illness on her head”. He also said, “Every dream (halom) is in the holem, as it is written “achlama”. Every wise precious stone is in the holem (from the breast plate) – the white stone – amethyst (achlama).”
(יח) וַיְצַ֥ו אֶת־הָרִאשׁ֖וֹן לֵאמֹ֑ר כִּ֣י יִֽפְגָּשְׁךָ֞ עֵשָׂ֣ו אָחִ֗י וִשְׁאֵֽלְךָ֙ לֵאמֹ֔ר לְמִי־אַ֙תָּה֙ וְאָ֣נָה תֵלֵ֔ךְ וּלְמִ֖י אֵ֥לֶּה לְפָנֶֽיךָ׃ (יט) וְאָֽמַרְתָּ֙ לְעַבְדְּךָ֣ לְיַעֲקֹ֔ב מִנְחָ֥ה הִוא֙ שְׁלוּחָ֔ה לַֽאדֹנִ֖י לְעֵשָׂ֑ו וְהִנֵּ֥ה גַם־ה֖וּא אַחֲרֵֽינוּ׃ (כ) וַיְצַ֞ו גַּ֣ם אֶת־הַשֵּׁנִ֗י גַּ֚ם אֶת־הַשְּׁלִישִׁ֔י גַּ֚ם אֶת־כָּל־הַהֹ֣לְכִ֔ים אַחֲרֵ֥י הָעֲדָרִ֖ים לֵאמֹ֑ר כַּדָּבָ֤ר הַזֶּה֙ תְּדַבְּר֣וּן אֶל־עֵשָׂ֔ו בְּמֹצַאֲכֶ֖ם אֹתֽוֹ׃ (כא) וַאֲמַרְתֶּ֕ם גַּ֗ם הִנֵּ֛ה עַבְדְּךָ֥ יַעֲקֹ֖ב אַחֲרֵ֑ינוּ כִּֽי־אָמַ֞ר אֲכַפְּרָ֣ה פָנָ֗יו בַּמִּנְחָה֙ הַהֹלֶ֣כֶת לְפָנָ֔י וְאַחֲרֵי־כֵן֙ אֶרְאֶ֣ה פָנָ֔יו אוּלַ֖י יִשָּׂ֥א פָנָֽי׃ (כב) וַתַּעֲבֹ֥ר הַמִּנְחָ֖ה עַל־פָּנָ֑יו וְה֛וּא לָ֥ן בַּלַּֽיְלָה־הַה֖וּא בַּֽמַּחֲנֶֽה׃ (כג) וַיָּ֣קָם ׀ בַּלַּ֣יְלָה ה֗וּא וַיִּקַּ֞ח אֶת־שְׁתֵּ֤י נָשָׁיו֙ וְאֶת־שְׁתֵּ֣י שִׁפְחֹתָ֔יו וְאֶת־אַחַ֥ד עָשָׂ֖ר יְלָדָ֑יו וַֽיַּעֲבֹ֔ר אֵ֖ת מַעֲבַ֥ר יַבֹּֽק׃ (כד) וַיִּקָּחֵ֔ם וַיַּֽעֲבִרֵ֖ם אֶת־הַנָּ֑חַל וַֽיַּעֲבֵ֖ר אֶת־אֲשֶׁר־לוֹ׃ (כה) וַיִּוָּתֵ֥ר יַעֲקֹ֖ב לְבַדּ֑וֹ וַיֵּאָבֵ֥ק אִישׁ֙ עִמּ֔וֹ עַ֖ד עֲל֥וֹת הַשָּֽׁחַר׃ (כו) וַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֙קַע֙ כַּף־יֶ֣רֶךְ יַעֲקֹ֔ב בְּהֵֽאָבְק֖וֹ עִמּֽוֹ׃ (כז) וַיֹּ֣אמֶר שַׁלְּחֵ֔נִי כִּ֥י עָלָ֖ה הַשָּׁ֑חַר וַיֹּ֙אמֶר֙ לֹ֣א אֲשַֽׁלֵּחֲךָ֔ כִּ֖י אִם־בֵּרַכְתָּֽנִי׃ (כח) וַיֹּ֥אמֶר אֵלָ֖יו מַה־שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַעֲקֹֽב׃ (כט) וַיֹּ֗אמֶר לֹ֤א יַעֲקֹב֙ יֵאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל׃ (ל) וַיִּשְׁאַ֣ל יַעֲקֹ֗ב וַיֹּ֙אמֶר֙ הַגִּֽידָה־נָּ֣א שְׁמֶ֔ךָ וַיֹּ֕אמֶר לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וַיְבָ֥רֶךְ אֹת֖וֹ שָֽׁם׃
(18) He instructed the one in front as follows, “When my brother Esau meets you and asks you, ‘Whose man are you? Where are you going? And whose [animals] are these ahead of you?’ (19) you shall answer, ‘Your servant Jacob’s; they are a gift sent to my lord Esau; and [Jacob] himself is right behind us.’” (20) He gave similar instructions to the second one, and the third, and all the others who followed the droves, namely, “Thus and so shall you say to Esau when you reach him. (21) And you shall add, ‘And your servant Jacob himself is right behind us.’” For he reasoned, “If I propitiate him with presents in advance, and then face him, perhaps he will show me favor.” (22) And so the gift went on ahead, while he remained in camp that night. (23) That same night he arose, and taking his two wives, his two maidservants, and his eleven children, he crossed the ford of the Jabbok. (24) After taking them across the stream, he sent across all his possessions. (25) Jacob was left alone. And a man wrestled with him until the break of dawn. (26) When he saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him. (27) Then he said, “Let me go, for dawn is breaking.” But he answered, “I will not let you go, unless you bless me.” (28) Said the other, “What is your name?” He replied, “Jacob.” (29) Said he, “Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human, and have prevailed.” (30) Jacob asked, “Pray tell me your name.” But he said, “You must not ask my name!” And he took leave of him there.
Calling in Dream Helpers – The 60 Soldiers around Shlomo’s Bed
Prayer from Bedtime Shema:
Hineh mitato sheli-Shlomoh - Behold the bed of Shlomo,
shishim giborim saviv lah - sixty mighty ones surround it,
migiborei Yisra-el. - from among the mighty ones of Israel.
Kulam achuzei cherev - All gripping the sword,
m’lum’dei milchamah - trained in battle,
ish charbo al y’recho - each with his sword on his thigh
mipachad baleilot - from terror in the nights
Great Practical Advice From Chaya Kaplan-Lester course on Dreamwork:
Exercise – Meditation - Think of a scarry dream you have ever had. Imagine doing it differently. Plan it out for yourself.
JACOB’S DREAM FORMULAS;
- Fight – Like Jacob fought the ‘eish’
- Invite – Call in dream helpers (like Shlomo’s warriors). Invite the negative dream character to be a friend.
- Light – Ask for and receive a gift or blessing – like Jacob asking for blessing
- Ignite – Emerge, like Jacob, with a new name – Israel, Your Integrated Self.
Transforming Negative into Positive – how to handle hostile dream images
– from Milchama to Chayalim to Chayal to Chemla – Mechila and Machol:
- Milchama - Confront and conquer by force. If you wake up; go back in to dream.
- Chayalim – Evoke Soldiers – Like Shlomo’s 60 warriors. Ask for dream helpers and fight as you wait for them to arrive.
- Be the Chayal - Confront with confidence and upper hand. Face it and gaze into its eyes. Ask it ‘Who are you?’ ‘What do you want?’ Etc.
- Be the Chayal – Don’t fear death. If you die, surrender to the death and invite in a rebirth. Know that your death had a positive purpose and impact.
- Chemla – Evoke Compassion - Confront figure with friendliness – Stare straight into eyes and have friendly manner. Ask what it is experiencing.
- Chemla - Enter the dream figures body – Experience its perspective. Ask what it wants. Be willing to listen to answer and try to compromise with reasonable requests
- Mechila – Ask for forgiveness. Offer reconciliation – make a bargain. Befriend it.
- Mechila – Offer it forgiveness. Fully inside of yourself, forgive it and approach with care.
- Machol – Dance - Enjoy the figure – play with it; fly with it; swim with it.
- Machol - Bless the figure – surround it with golden light. Open your heart to it. Let it merge with you. It is a part of you after all.
Dream Interpretation
Talmud Baba Batra, 12 B: “Prophecy was taken and given to children and fools (shutim v’tinokot)…”
"Both lack da’at. They do not have the normal adult brain filter to keep out excess superconscious material. They have undeveloped prefrontal cortexes, the region of the brain responsible for logic and planning. The prefrontal cortex exhibits decreased activity during dreams. But a righteous person ideally has rectified da’at to be able to analyze the material that comes in and merge the superconscious material with the conscious material in a way that is beneficial and insightful." ---- Chaya Kaplan-Lester
INTEPRETATION - The Approach of R’Almoli’s “Pitron Halomot”.
Rabbi Shlomo Almoli, published a book in 1515 – Pitron Halomot, the Jewish guide to dreaming: ‘…every interpretation should follow the dreamer’s work and interests’ and ‘dream interpretation must be based on a prior detailed knowledge of the dreamer’s private life.’ Here are some more of his principles:
Dreams are messengers from God seeking to help individuals navigate their way through the complexities of their personal destiny.
A dreamer is unable to interpret his or her own dream, because of the need for objectivity. For as stated in the Talmud, “It is difficult to simultaneously be on the ground and on the roof” (Yoma 28b).
The Jewish dream interpreter was a sacred technician, who like Joseph derived both meaning from the dream and a plan of action. Only the prophets received a direct, clear message from God in a dream, but even normal dreams had an element of revelation. People control their fate by heeding a warning and thereby avoiding a negative outcome.
Almoli cites the 14th century, Spanish Rabbi Hasdai Crescas that the difference between ordinary and prophetic dreams is the strength of the images. With a prophetic dream, those images have the force of waking reality and are so intense that they cannot be forgotten. In contrast, the images of ordinary dreams are weak, and often forgotten. Images arise for ordinary dreamers in an altered state, which Almoli explains: “So dreams do not come during the waking state, when the body’s power is overwhelmingly oppressive of the soul. Dreams occur during sleep, at a time when the sensations and the body power is null.”
Dreams are usually recrafted in their telling. Almoli cites as an example the change from the narrator’s account of Pharoah’s dream, which he reads hyperliterally as “he was standing on the river” (Genesis 41:1) to how Pharaoh retold the dream to Joseph. Almoli comments, “this image [of the river] was not essential to the dream, but referred to his thoughts during the prior day, in that he considered himself to be a god, who therefore could walk on the river. Pharaoh probably said to himself that it was his river and that he had created it, thinking of himself as a great fish in his own river. But when he related this dream to Joseph, he revised this part, saying instead that he was standing “upon the brink of the river” (Genesis 41:17), presumably being too embarrassed to reveal his megalomania to Joseph.”
Some of Almoli’s advice to a professional dream interpreter follows: There is a need to distinguish the essential from the inconsequential, sorting out the straw from the chaff. Inconsequential material is derived from thoughts during the day and all dreams contain some such mundane material.
Dreams that repeat, as with Joseph and Pharaoh, are dreams of added significance.
The significance of a dream correlates with the intensity of the emotion experienced by the dreamer. The dream interpreter is obligated to tell the truth, revealing a bad forecast to enable a behavioral change to avoid the negative outcome and to relate a good forecast in order to motivate proper behavior for its fulfillment.
The same dream image can have different meanings depending on the nature of the dreamer: a powerful horse may indicate bodily strength for a physical worker and wisdom for a scholar.
Almoli described dream interpretation as combining careful listening, an understanding of the life of the dreamer, common sense, and intuition. ***Almoli described dream interpretation as combining careful listening, an understanding of the life of the dreamer, common sense, and intuition. Joseph gives credit to God for a wisdom that emerges from naturally developed skills. He identifies this methodology in Joseph’s interpretation of the dreams in jail: The process of divining the future of the dreamer thus involves not only the interpreter’s skill but also his special knowledge of the dreamer’s life, with all its implications….
Joseph likewise accurately read the dreams of Pharaoh’s servants, which could quite plausibly have been interpreted as having the same reading, for the Scripture says, “And they dreamed a dream of both of them.” (Gen. 40:5) Joseph nonetheless gave each his separate interpretation based upon what he knew of them previously from spending time in their company, as well as what he knew of the differences in their professions and the relative closeness to the king. Joseph knew that the butler was closer to the king than the baker, since the butler was always in the presence of the Pharaoh when the latter was drinking, while the baker never entered there.
Joseph also knew the difference between the offenses for which they had been arrested…. Therefore Joseph intuited the punishment that the servants’ offenses would incur. In the case of the butler, where a fly was discovered in Pharaoh’s goblet, he should have been forgiven, as it could not have been in his power to prevent such a mishap. What could he have done? The fly fell into the goblet all on its own! Joseph therefore pronounced that the butler should be restored to his former position. But in the case of the baker, where a pebble was discovered in Pharaoh’s cake, this was clearly due to the negligence of the baker…
The “three days” within which Joseph predicted the dreams would be fulfilled was plausible, in that he knew that three days remained until Pharaoh’s birthday, at which time it was customary to call forth all the worker and give them presents and money, as well as to bring up all the prisoners from the dungeon and decree who was to live and who was to die. So Joseph, with his knowledge of these pertinent factors, was capable of recognizing the difference between the two dreams, although they seemed to refer to quite similar circumstance. This it is with all genuine and wise interpreters.” [45-46]
The Talmud tells a tale of a man who received multiple interpretations of his dream and all came true. Almoli rejected this claim, which would undermine the abiding need for dream interpretation, as a person would either only seek positive interpretations or none at all. Mahzor Vitry, the influential prayerbook composed by the students of the 11th-century-sage Rashi, specified that only the first interpretation is binding. Almoli’s emphasized this first interpretation rule. Dream interpretation for Almoli was essential to direct a person’s fate and relied on developed talents that were ultimately a gift from God.
THE PARDES METHOD OF DREAM INTERPRETATION:
"Pardes" refers to an approach to Biblical exegesis. It guides us in how to interpret a text. It is also an acronym formed from the same initials of the following four approaches:
- Peshat (פְּשָׁט) – "surface" ("straight") or the literal (direct) meaning.
- Remez (רֶמֶז) – "hints" or the deep allegoric/symbolic meaning. gezera shava (equivalent language implying equivalent meaning) or gematria
- Derash (דְּרַשׁ) – from Hebrew darash: "inquire" ("seek") – the homiletic or interpretive meaning.
- Sod (סוֹד) – "secret" ("mystery") the esoteric/mystical meaning, as given through inspiration or revelation.
Hatavat Chalom (lit. "making a dream good") - Prayer for a Negative Dream
According to the Talmud, one who has a dream that he does understand should recite a prayer asking for clarity. The prayer is to be said during the time of the Priestly Benediction (typically recited in the Diaspora during the Musaf service for festivals). The full text of the prayer is laid out in the Talmud and is included in many prayer books.
Master of the Universe, I am Yours and my dreams are Yours, I dreamed a dream and I do not know what it is. Whether I have dreamed of myself, whether my friends have dreamed of me or whether I have dreamed of others, if the dreams are good, strengthen them and reinforce them like the dreams of Joseph. And if the dreams require healing, heal them like the bitter waters of Mara by Moses our teacher, and like Miriam from her leprosy, and like Hezekiah from his illness, and like the bitter waters of Jericho by Elisha. And just as You transformed the curse of Balaam the wicked into a blessing, so transform all of my dreams for me for the best.”
Rav Huna bar Ami said that Rabbi Pedat said that Rabbi Yoḥanan said: One who sees a dream from which his soul is distraught, should go and have it interpreted before three. The Gemara is surprised by this: Interpreted? Didn’t Rav Ḥisda say: A dream not interpreted is like a letter not read? If one is concerned about a dream, why would he actively promote its fulfillment? Rather, say as follows: He should better it before three.
He should bring three people and say to them: I saw a good dream. And they should say to him: It is good, and let it be good, may God make it good. May they decree upon you from heaven seven times that it will be good, and it will be good.
Afterwards they recite three verses of transformation from bad to good, three verses of redemption, and three verses which mention peace.