Dreams and Dream Interpretation - Berachot 9

“...dreams may be thus stated: They are concealed realizations of repressed desires.”
― Sigmund Freud, Dream Psychology: Psychoanalysis for Beginners

Scientific American: The Science Behind Dreaming by Sander van der Linden (July 26, 2011)

Dreams seem to help us process emotions by encoding and constructing memories of them. What we see and experience in our dreams might not necessarily be real, but the emotions attached to these experiences certainly are. Our dream stories essentially try to strip the emotion out of a certain experience by creating a memory of it. This way, the emotion itself is no longer active. This mechanism fulfills an important role because when we don't process our emotions, especially negative ones, this increases personal worry and anxiety. In fact, severe REM sleep-deprivation is increasingly correlated to the development of mental disorders. In short, dreams help regulate traffic on that fragile bridge which connects our experiences with our emotions and memories.

ברכות נ״ה א:ט״ו

אָמַר רַב חִסְדָּא: כׇּל חֲלוֹם, וְלָא טְווֹת. וְאָמַר רַב חִסְדָּא: חֶלְמָא דְּלָא מְפַשַּׁר כְּאִגַּרְתָּא דְּלָא מִקַּרְיָא. וְאָמַר רַב חִסְדָּא: לָא חֶלְמָא טָבָא מִקַּיַּים כּוּלֵּיהּ וְלָא חֶלְמָא בִּישָׁא מִקַּיַּים כּוּלֵּיהּ. וְאָמַר רַב חִסְדָּא: חֶלְמָא בִּישָׁא עֲדִיף מֵחֶלְמָא טָבָא. וְאָמַר רַב חִסְדָּא: חֶלְמָא בִּישָׁא — עֲצִיבוּתֵיהּ מִסְתְּיֵיהּ, חֶלְמָא טָבָא — חֶדְוֵיהּ מִסְתְּיֵיהּ. אָמַר רַב יוֹסֵף: חֶלְמָא טָבָא, אֲפִילּוּ לְדִידִי, בְּדִיחוּתֵיהּ מְפַכְּחָא לֵיהּ. וְאָמַר רַב חִסְדָּא: חֶלְמָא בִּישָׁא קָשֶׁה מִנְּגָדָא, שֶׁנֶּאֱמַר: ״וְהָאֱלֹהִים עָשָׂה שֶׁיִּרְאוּ מִלְּפָנָיו״, וְאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: זֶה חֲלוֹם רַע.

Berakhot 55a:15

Rav Ḥisda said: any dream, and not a fast. And Rav Ḥisda said: A dream not interpreted is like a letter not read. And Rav Ḥisda said: A good dream is not entirely fulfilled and a bad dream is not entirely fulfilled. And Rav Ḥisda said: A bad dream is preferable to a good dream, And Rav Ḥisda said: A bad dream, his sadness is enough for him; a good dream, his joy is enough for him. Similarly, Rav Yosef said: Even for me, the joy of a good dream negates it. Even Rav Yosef, who was blind and ill, derived such pleasure from a good dream that it was never actually realized. And Rav Ḥisda said: A bad dream is worse than lashes, as it is stated: “God has so made it, that people should fear before Him” (Ecclesiastes 3:14), and Rabba bar bar Ḥana said that Rabbi Yoḥanan said: That is a bad dream that causes people to fear.

ברכות נ״ה א:ט״ז

״הַנָּבִיא אֲשֶׁר אִתּוֹ חֲלוֹם יְסַפֵּר חֲלוֹם וַאֲשֶׁר דְּבָרִי אִתּוֹ יְדַבֵּר דְּבָרִי אֱמֶת מַה לַתֶּבֶן אֶת הַבָּר נְאֻם ה׳״. וְכִי מָה עִנְיַן בַּר וְתֶבֶן אֵצֶל חֲלוֹם? אֶלָּא אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: כְּשֵׁם שֶׁאִי אֶפְשָׁר לְבַר בְּלֹא תֶּבֶן, כָּךְ אִי אֶפְשָׁר לַחֲלוֹם בְּלֹא דְּבָרִים בְּטֵלִים.

Berakhot 55a:16

With regard to the verse: “The prophet that has a dream, let him tell a dream; and he that has My word, let him speak My word faithfully. What has the straw to do with the grain? says God” (Jeremiah 23:28), the Gemara asks: What do straw and grain have to do with a dream? Rather, Rabbi Yoḥanan said in the name of Rabbi Shimon bar Yoḥai: Just as it is impossible for the grain to grow without straw, so too it is impossible to dream without idle matters.

ברכות נ״ה א:י״ז

אָמַר רַבִּי בֶּרֶכְיָה: חֲלוֹם, אַף עַל פִּי שֶׁמִּקְצָתוֹ מִתְקַיֵּים — כּוּלּוֹ אֵינוֹ מִתְקַיֵּים. מְנָא לַן? — מִיּוֹסֵף, דִּכְתִיב: ״וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְגוֹ׳״.

Berakhot 55a:17

On a similar note, Rabbi Berekhya said: Even though part of a dream is fulfilled, all of it is not fulfilled. From where do we derive this? From the story of Joseph’s dream, as it is written: “And he said: Behold, I have dreamed yet a dream: and, behold, the sun and the moon

ברכות נ״ה ב:א׳-ב׳

וְהַהִיא שַׁעְתָּא אִמֵּיהּ לָא הֲוָת. אָמַר רַבִּי לֵוִי: לְעוֹלָם יְצַפֶּה אָדָם לַחֲלוֹם טוֹב עַד עֶשְׂרִים וּשְׁתַּיִם שָׁנָה. מְנָלַן? — מִיּוֹסֵף, דִּכְתִיב: ״אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה וְגוֹ׳״, וּכְתִיב: ״וְיוֹסֵף בֶּן שְׁלֹשִׁים שָׁנָה בְּעׇמְדוֹ לִפְנֵי פַּרְעֹה וְגוֹ׳״. מִן שַׁבְסְרֵי עַד תְּלָתִין כַּמָּה הָוֵי? — תְּלָת סְרֵי, וְשַׁב דְּשִׂבְעָא וְתַרְתֵּי דְּכַפְנָא — הָא עֶשְׂרִים וּשְׁתַּיִם.

Berakhot 55b:1-2

and eleven stars bowed down to me” (Genesis 37:9), and at that time his mother was no longer alive. From the same source, Rabbi Levi said: One should always anticipate fulfillment of a good dream up to twenty-two years after the dream. From where do we derive this? From Joseph, as it is written in the story of Joseph’s dream: “These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren” (Genesis 37:2); and it is written: “And Joseph was thirty years old when he stood before Pharaoh King of Egypt” (Genesis 41:46). From seventeen to thirty how many years are they? Thirteen; and add seven years of plenty and two of famine; the total is twenty-two.

ברכות נ״ה ב:ג׳-ד׳

אָמַר רַב הוּנָא: לְאָדָם טוֹב אֵין מַרְאִין לוֹ חֲלוֹם טוֹב, וּלְאָדָם רַע אֵין מַרְאִין לוֹ חֲלוֹם רַע. תַּנְיָא נָמֵי הָכִי: כׇּל שְׁנוֹתָיו שֶׁל דָּוִד לֹא רָאָה חֲלוֹם טוֹב, וְכׇל שְׁנוֹתָיו שֶׁל אֲחִיתוֹפֶל לֹא רָאָה חֲלוֹם רַע.

Berakhot 55b:3-4

Rav Huna said: A good person is not shown a good dream and a wicked person is not shown a bad dream. That was also taught in a baraita: All of King David’s life he never saw a good dream, and all of Achitophel’s life he never saw a bad dream.

ברכות נ״ה ב:ה׳

וְהָכְתִיב: ״לֹא תְאֻנֶּה אֵלֶיךָ רָעָה״. וְאָמַר רַב חִסְדָּא אָמַר רַב יִרְמְיָה בַּר אַבָּא: שֶׁלֹּא יַבְהִילוּךָ לֹא חֲלוֹמוֹת רָעִים וְלֹא הִרְהוּרִים רָעִים. ״וְנֶגַע לֹא יִקְרַב בְּאׇהֳלֶךָ״ — שֶׁלֹּא תִּמְצָא אִשְׁתְּךָ סְפֵק נִדָּה בְּשָׁעָה שֶׁאַתָּה בָּא מִן הַדֶּרֶךְ. אֶלָּא אִיהוּ לָא חָזֵי לֵיהּ, אַחֲרִינֵי חָזוּ לֵיהּ.

Berakhot 55b:5

Is it not written: “No evil shall befall you, neither shall any plague come near your tent” (Psalms 91:10)? And Rav Ḥisda said that Rav Yirmeya bar Abba said in explanation of that verse: This means that you will be frightened neither by bad dreams nor by evil thoughts. Neither shall any plague come near your tent, means that you will never find your wife with the uncertain status of a menstruating woman when you return from a journey. Rather, one might say that he does not see bad dreams; others see bad dreams about him.

ברכות נ״ה ב:ו׳

וְכִי לָא חֲזָא אִיהוּ, מְעַלְּיוּתָא הוּא? וְהָאָמַר רַבִּי זְעֵירָא: כׇּל הַלָּן שִׁבְעָה יָמִים בְּלֹא חֲלוֹם — נִקְרָא ״רַע״. שֶׁנֶּאֱמַר: ״וְשָׂבֵעַ יָלִין בַּל יִפָּקֶד רָע״. אַל תִּקְרֵי ״שָׂבֵעַ״ אֶלָּא ״שֶׁבַע״. — אֶלָּא, הָכִי קָאָמַר: דַּחֲזָא וְלָא יָדַע מַאי חֲזָא.

Berakhot 55b:6

The Gemara asks: And when he does not see a dream, is that a virtue? Didn’t Rabbi Zeira say: Anyone who sleeps seven days without a dream is called evil, as it is stated: “And he that has it shall lie satisfied [vesave’a], he shall not be visited with evil” (Proverbs 19:23). The Sages said: Do not read it as satisfied [vesave’a], rather read it as seven [vesheva]. Rather, one must say that David saw dreams and the baraita says as follows: David certainly saw dreams, but he did not understand what he saw.

ברכות נ״ה ב:ז׳

אָמַר רַב הוּנָא בַּר אַמֵּי אָמַר רַבִּי פְּדָת אָמַר רַבִּי יוֹחָנָן: הָרוֹאֶה חֲלוֹם וְנַפְשׁוֹ עֲגוּמָה, יֵלֵךְ וְיִפְתְּרֶנּוּ בִּפְנֵי שְׁלֹשָׁה. ״יִפְתְּרֶנּוּ״?! וְהָאָמַר רַב חִסְדָּא חֶלְמָא דְּלָא מְפַשַּׁר כְּאִגַּרְתָּא דְּלָא מִקַּרְיָא? אֶלָּא אֵימָא: יְטִיבֶנּוּ בִּפְנֵי שְׁלֹשָׁה. לַיְתֵי תְּלָתָא וְלֵימָא לְהוּ: ״חֶלְמָא טָבָא חֲזַאי״. וְלֵימְרוּ לֵיהּ הָנָךְ: ״טָבָא הוּא וְטָבָא לֶיהֱוֵי, רַחֲמָנָא לְשַׁוְּיֵיהּ לְטָב. שְׁבַע זִימְנִין לִגְזְרוּ עֲלָךְ מִן שְׁמַיָּא דְּלֶהֱוֵי טָבָא, וְיֶהֱוֵי טָבָא״. וְלֵימְרוּ שָׁלֹשׁ הֲפוּכוֹת, וְשָׁלֹשׁ פְּדוּיוֹת, וְשָׁלֹשׁ שְׁלוֹמוֹת.

Berakhot 55b:7

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. Interpreted? Didn’t Rav Ḥisda say: A dream not interpreted is like a letter not read? 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.

ברכות נ״ה ב:ח׳-י׳

שָׁלֹשׁ הֲפוּכוֹת — ״הָפַכְתָּ מִסְפְּדִי לְמָחוֹל לִי פִּתַּחְתָּ שַׂקִּי וַתְּאַזְּרֵנִי שִׂמְחָה״, ״אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְגוֹ׳״, ״וְלֹא אָבָה ה׳ אֱלֹקֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וַיַּהֲפֹךְ וְגוֹ׳״. שָׁלֹשׁ פְּדוּיוֹת, דִּכְתִיב: ״פָּדָה בְשָׁלוֹם נַפְשִׁי מִקְּרׇב לִי וְגוֹ׳״, ״וּפְדוּיֵי ה׳ יְשֻׁבוּן וְגוֹ׳״, ״וַיֹּאמֶר הָעָם אֶל שָׁאוּל הֲיוֹנָתָן יָמוּת אֲשֶׁר עָשָׂה הַיְשׁוּעָה וְגוֹ׳״. שָׁלֹשׁ שְׁלוֹמוֹת, דִּכְתִיב: ״בּוֹרֵא נִיב שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר ה׳ וּרְפָאתִיו״, ״וְרוּחַ לָבְשָׁה אֶת עֲמָשַׂי וְגוֹ׳״, ״וַאֲמַרְתֶּם כֹּה לֶחָי וְאַתָּה שָׁלוֹם וּבֵיתְךָ שָׁלוֹם וְגוֹ׳״.

Berakhot 55b:8-10

The Gemara elaborates: Three transformations:
“You transformed my mourning into dancing;
You loosed my sackcloth, and girded me with gladness” (Psalms 30:12);
“Then shall the virgin rejoice in the dance, and the young men and the old together;
for I will transform their mourning into joy, and will comfort them, and make them rejoice from their sorrow” (Jeremiah 31:12);
and: “Nevertheless the Lord your God would not hearken unto Balaam;
but the Lord your God transformed the curse into a blessing unto you” (Deuteronomy 23:6). And three redemptions, as it is written:
“He has redeemed my soul in peace so that none came near me; for they were many that strove with me” (Psalms 55:19);
“The redeemed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads;
they shall obtain gladness and joy, and sorrow and sighing shall flee away” (Isaiah 35:10);
and: “The people said to Saul: Shall Jonathan die, who has wrought this great salvation in Israel?
So the people rescued Jonathan, that he died not” (I Samuel 14:45). And three mentions of peace, as it is written:
“Peace, peace, to him that is far off and to him that is near, says the Lord that creates the expression of the lips; and I will heal him” (Isaiah 57:19);
“Then the spirit clothed Amasai, who was chief of the captains: Yours are we, David, and on your side, you son of Yishai;
peace, peace be unto you, and peace be to your helpers” (I Chronicles 12:19);
and: “Thus you shall say: All hail and peace be both unto you,
and peace be to your house, and peace be unto all that you have” (I Samuel 25:6).

ברכות נ״ה ב:י״א

אַמֵּימָר וּמָר זוּטְרָא וְרַב אָשֵׁי הֲווֹ יָתְבִי בַּהֲדֵי הֲדָדֵי. אָמְרִי: כֹּל חַד וְחַד מִינַּן לֵימָא מִלְּתָא דְּלָא שְׁמִיעַ לֵיהּ לְחַבְרֵיהּ. פְּתַח חַד מִינַּיְיהוּ וַאֲמַר: הַאי מַאן דַּחֲזָא חֶלְמָא וְלָא יָדַע מַאי חֲזָא, לִיקוּם קַמֵּי כָּהֲנֵי בְּעִידָּנָא דְּפָרְסִי יְדַיְיהוּ וְלֵימָא הָכִי: ״רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי שֶׁלָּךְ וַחֲלוֹמוֹתַי שֶׁלָּךְ, חֲלוֹם חָלַמְתִּי וְאֵינִי יוֹדֵעַ מַה הוּא. בֵּין שֶׁחָלַמְתִּי אֲנִי לְעַצְמִי וּבֵין שֶׁחָלְמוּ לִי חֲבֵירַי וּבֵין שֶׁחָלַמְתִּי עַל אֲחֵרִים, אִם טוֹבִים הֵם — חַזְּקֵם וְאַמְּצֵם כַּחֲלוֹמוֹתָיו שֶׁל יוֹסֵף. וְאִם צְרִיכִים רְפוּאָה — רְפָאֵם כְּמֵי מָרָה עַל יְדֵי מֹשֶׁה רַבֵּינוּ, וּכְמִרְיָם מִצָּרַעְתָּהּ, וּכְחִזְקִיָּה מֵחׇלְיוֹ, וּכְמֵי יְרִיחוֹ עַל יְדֵי אֱלִישָׁע. וּכְשֵׁם שֶׁהָפַכְתָּ קִלְלַת בִּלְעָם הָרָשָׁע לִבְרָכָה, כֵּן הֲפוֹךְ כׇּל חֲלוֹמוֹתַי עָלַי לְטוֹבָה״. וּמְסַיֵּים בַּהֲדֵי כָּהֲנֵי דְּעָנֵי צִבּוּרָא ״אָמֵן״. וְאִי לָא, לֵימָא הָכִי: ״אַדִּיר בַּמָּרוֹם, שׁוֹכֵן בִּגְבוּרָה, אַתָּה שָׁלוֹם וְשִׁמְךָ שָׁלוֹם. יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתָּשִׂים עָלֵינוּ שָׁלוֹם״.

Berakhot 55b:11

The Gemara relates: Ameimar and Mar Zutra and Rav Ashi were sitting together. They said: Let each and every one of us say something that the other has not heard. One of them began and said: One who saw a dream and does not know what he saw should stand before the priests when they lift their hands during the Priestly Blessing and say the following:
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.
And he should complete his prayer together with the priests so the congregation responds amen both to the blessing of the priests and to his individual request. And if he is not able to recite this entire formula, he should say:
Majestic One on high, Who dwells in power,
You are peace and Your name is peace.
May it be Your will that You bestow upon us peace.

ברכות נ״ה ב:י״ב

פְּתַח אִידַּךְ וַאֲמַר: הַאי מַאן דְּעָיֵיל לְמָתָא וְדָחֵיל מֵעֵינָא בִּישָׁא, לִנְקוֹט זִקְפָּא דִּידָא דְיַמִּינֵיהּ בִּידָא דִשְׂמָאלֵיהּ וְזִקְפָּא דִּידָא דִשְׂמָאלֵיהּ בִּידָא דְיַמִּינֵיהּ, וְלֵימָא הָכִי: אֲנָא פְּלוֹנִי בַּר פְּלוֹנִי מִזַּרְעָא דְיוֹסֵף קָאָתֵינָא, דְּלָא שָׁלְטָא בֵּיהּ עֵינָא בִישָׁא, שֶׁנֶּאֱמַר: ״בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן וְגוֹ׳״, אַל תִּקְרֵי ״עֲלֵי עָיִן״, אֶלָּא ״עוֹלֵי עָיִן״. רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר, מֵהָכָא: ״וְיִדְגּוּ לָרֹב בְּקֶרֶב הָאָרֶץ״ — מָה דָּגִים שֶׁבַּיָּם מַיִם מְכַסִּים עֲלֵיהֶם וְאֵין עַיִן רָעָה שׁוֹלֶטֶת בָּהֶם, אַף זַרְעוֹ שֶׁל יוֹסֵף אֵין עַיִן רָעָה שׁוֹלֶטֶת בָּהֶם. וְאִי דָּחֵיל מֵעֵינָא בִּישָׁא דִּילֵיהּ, לִיחְזֵי אַטְרְפָא דִּנְחִירֵיהּ דִּשְׂמָאלֵיהּ.

Berakhot 55b:12

Another began and said: One who enters a city and fears the evil eye should hold the thumb [zekafa] of his right hand in his left hand and the thumb of his left hand in his right hand and recite the following: I, so-and-so son of so-and-so, come from the descendants of Joseph, over whom the evil eye has no dominion, as it is stated: “Joseph is a fruitful vine, a fruitful vine by a fountain [alei ayin]; its branches run over the wall” (Genesis 49:22). Do not read it as alei ayin; but rather, read it as olei ayin, who rise above the eye and the evil eye has no dominion over him. Rabbi Yosei, son of Rabbi Ḥanina, said: Derive it from here, from what is stated in Jacob’s blessing of Joseph’s sons: “And let them grow like fish into a multitude in the midst of the earth” (Genesis 48:16): Just as fish in the sea are covered by water and the evil eye has no dominion over them as they cannot be seen, so too the offspring of Joseph, the evil eye has no dominion over them. And if he is concerned about his own evil eye, lest it damage others, he should look at the side of his left nostril.

ברכות נ״ה ב:י״ג

פְּתַח אִידַּךְ וַאֲמַר: הַאי מַאן דַּחֲלִישׁ, יוֹמָא קַמָּא לָא לְגַלֵּי, כִּי הֵיכִי דְּלָא לִתָּרַע מַזָּלֵיהּ, מִכָּאן וְאֵילָךְ לְגַלֵּי. כִּי הָא דְּרָבָא, כִּי הֲוָה חֲלִישׁ, יוֹמָא קַמָּא לָא מְגַלֵּי מִכָּאן וְאֵילָךְ אָמַר לֵיהּ לְשַׁמָּעֵיהּ: פּוֹק אַכְרֵיז: ״רָבָא חֲלַשׁ״. מַאן דְּרָחֵים לִי — לִבְעֵי עֲלַי רַחֲמֵי, וּמַאן דְּסָנֵי לִי — לִחְדֵּי לִי. וּכְתִיב: ״בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח וּבִכָּשְׁלוֹ אַל יָגֵל לִבֶּךָ פֶּן יִרְאֶה ה׳ וְרַע בְּעֵינָיו וְהֵשִׁיב מֵעָלָיו אַפּוֹ״.

Berakhot 55b:13

Another began and said: One who is sick should not reveal it on the first day of his illness so that his luck should not suffer; from there on he may reveal it. Like that which Rava does when he falls ill; on the first day he does not reveal it, from there on he says to his servant: Go out and announce: Rava is sick. Those who love me will pray that God have mercy on me and those who hate me will rejoice over my distress. And it is written: “Rejoice not when your enemy falls, and let not your heart be glad when he stumbles; lest the Lord see it, and it displease Him, and He turn away His wrath from him” (Proverbs 24:17–18). The joy of my enemy over my distress will also assist my healing.

קהלת ג׳:י״ד-ט״ו

(יד) יָדַ֗עְתִּי כִּ֠י כָּל־אֲשֶׁ֨ר יַעֲשֶׂ֤ה הָאֱלֹקִים֙ ה֚וּא יִהְיֶ֣ה לְעוֹלָ֔ם עָלָיו֙ אֵ֣ין לְהוֹסִ֔יף וּמִמֶּ֖נּוּ אֵ֣ין לִגְרֹ֑עַ וְהָאֱלֹקִ֣ים עָשָׂ֔ה שֶׁיִּֽרְא֖וּ מִלְּפָנָֽיו׃ (טו) מַה־שֶּֽׁהָיָה֙ כְּבָ֣ר ה֔וּא וַאֲשֶׁ֥ר לִהְי֖וֹת כְּבָ֣ר הָיָ֑ה וְהָאֱלֹקִ֖ים יְבַקֵּ֥שׁ אֶת־נִרְדָּֽף׃

Ecclesiastes 3:14-15

(14) I realized, too, that whatever God has brought to pass will recur evermore: Nothing can be added to it And nothing taken from it— and God has brought to pass that men revere Him. (15) What is occurring occurred long since, And what is to occur occurred long since: and God seeks the pursued.

ירמיהו כ״ג:כ״ו-כ״ט

(כו) עַד־מָתַ֗י הֲיֵ֛שׁ בְּלֵ֥ב הַנְּבִאִ֖ים נִבְּאֵ֣י הַשָּׁ֑קֶר וּנְבִיאֵ֖י תַּרְמִ֥ת לִבָּֽם׃ (כז) הַחֹשְׁבִ֗ים לְהַשְׁכִּ֤יחַ אֶת־עַמִּי֙ שְׁמִ֔י בַּחֲל֣וֹמֹתָ֔ם אֲשֶׁ֥ר יְסַפְּר֖וּ אִ֣ישׁ לְרֵעֵ֑הוּ כַּאֲשֶׁ֨ר שָׁכְח֧וּ אֲבוֹתָ֛ם אֶת־שְׁמִ֖י בַּבָּֽעַל׃ (כח) הַנָּבִ֞יא אֲשֶׁר־אִתּ֤וֹ חֲלוֹם֙ יְסַפֵּ֣ר חֲל֔וֹם וַאֲשֶׁ֤ר דְּבָרִי֙ אִתּ֔וֹ יְדַבֵּ֥ר דְּבָרִ֖י אֱמֶ֑ת מַה־לַתֶּ֥בֶן אֶת־הַבָּ֖ר נְאֻם־ה'׃ (כט) הֲל֨וֹא כֹ֧ה דְבָרִ֛י כָּאֵ֖שׁ נְאֻם־ה' וּכְפַטִּ֖ישׁ יְפֹ֥צֵֽץ סָֽלַע׃ (ס)

Jeremiah 23:26-29

(26) How long will there be in the minds of the prophets who prophesy falsehood—the prophets of their own deceitful minds— (27) the plan to make My people forget My name, by means of the dreams which they tell each other, just as their fathers forgot My name because of Baal? (28) Let the prophet who has a dream tell the dream; and let him who has received My word report My word faithfully! How can straw be compared to grain?—says Adonai. (29) Behold, My word is like fire—declares Adonai—and like a hammer that shatters rock!