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10

The source for mentioning dreams in Birkas Kohanim comes from the Gemara in Berachos 55b האי מאן דחזא חלמא ולא ידע מאי חזא, ליקום קמי כהני בעידנא דפרסי ידייהו ולימא הכי The William Davidson (Koren Steinsaltz) translation: 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 ...


9

Basically the answer would be the same as an answer to a question how do we distinguish reality from a dream. The realness of a prophecy would be overwhelming. Rabeinu Crescas addresses this question in his book "Ohr Hashem" (Maamar 2, Rule 4, Ch. 3). וזה, שכמו שיש יתרון להרגש החוש על הרגש הדמיון, שבעבורו יודע המרגיש והוא ער, שאיננו מרגיש בדמיון לבד, ...


8

Perhaps you wouldn't know, without someone to educate you. Ramchal, Derech Hashem, 3:4:3: הנה אפשר שיגיע גילוי ממנו ית' אל אדם והוא לא יכיר בו כמו שיכיר הנביא אלא יחשבהו בא מן המורגשות עד שיגבר עליו השפע הנבואיי ואז יכיר הענין כמות שהוא באמת. ומן המין הזה היתה קריאת ה' לשמואל שלא התנבא מתחלה ולא שפע עליו השפע אלא שנגלה עליו קול כקול מורגש ולא השיג בזה ...


7

I heard the following explanation from R' Rivlin, Mashgiach of Kerem B'Yavneh (although I'm sure it's found in earlier sources somewhere): Pharaoh had a dream in which there was a startling heretical image - he was standing on the chief god of Egypt, the Nile (Bereishis 41:1)! When he related this dream to others, he wanted to hide this point, and so he ...


7

There are a number of places where near death experience are described in the Talmud. Here are 2, but there are more similar cases: מסכת בבא בתרא דף י' א Joseph the son of R. Joshua. He had been ill and fell in a trance. [After he recovered], his father said to him: ‘What vision did you have?’ He replied, ‘I saw a world upside down, the upper ...


6

The Y'fe Soar (commentary to the Midrash Raba 89:6) explains that Pharaoh saw the interpretation of the dream in the dream itself but forgot it. Since this interpretation didn't remind him of the one he'd seen, he knew it was wrong. Y'de Moshe (commentary to the Midrash Raba there) explains that this interpretation didn't fit the dream very well, to Pharaoh'...


5

I heard the following approach from R' Rivlin, Mashgiach of Kerem b'Yavneh. Pharaoh was looking for more than just a clever interpretation based on the art of dream interpretation - he was looking for an interpreter who showed himself to know what the dream was and meant. Pharaoh made slight changes in his relating of the dream, and Yosef identified this ...


4

The rhetorical usage of "Oh yeah, we'll see what will be with that" is modern, but the proper usage of ונראה is the future tense, waiting to see what will happen as a result of their actions.


4

Medrash Hagodol - Mikeitz - page 625 says that Yosef asked Paroh how did he know that the advisors did not interpet the dream properly? Paroh told him that he saw the interpretation in the dream and therefore he knew what they said is untrue. “אמר לו יוסף: מי הודיעך שלא פתרוהו כראוי? אמר לו: כשם שראיתי את החלום, כך ראיתי את פתרונו, לכן אינם יכולים לשחק ...


4

As per this article (Dirshu), it must be done in front of three men, even if the person that had the dream was a woman. As per this answer (Rav Yuval Cherlow), it is preferred to do it with members of your gender. According to this article, family members may be used (Rav Moshe Shternbuch in the name of the Brisker Rav). This would likely help many people ...


4

See Magen Avraham OHC 288/6 quotes the Sefer Magid Mesharim (Vayakhel) which states that the Beis Yosef was told by the "Maggid" that he was correct in ruling that only 3 dreams allowed fasting on Shabbos, [one being one who dreams that a Sefer Torah was burned], but one who dreams of a Sefer Torah falling on Shabbos should not fast then. Rabbi Tzvi Hirsh ...


4

Perhaps you were listening to the song "*Shomrei hafkid l'ircha kol hayom v'kol halaila" which in turn is inspired by the verse in Isaiah 62:6-7 "Upon your walls, O Jerusalem, I have set watchmen, Who shall never be silent By day or by night. O you, the LORD’s remembrancers (sic), Take no rest - And give no rest to Him, Until He establish Jerusalem And make ...


4

There was also a dream Midrash Ester Rabba 10 וְנָדְדָה שְׁנַת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, שֶׁרָאָה בַּחֲלוֹמוֹ אֶת הָמָן שֶׁנָּטַל סַיָּף לְהָרְגוֹ, וְנִבְהַל וְהֵקִיץ מִשְׁנָתוֹ, וְאָמַר לְסוֹפְרָיו הָבִיאוּ סֵפֶר הַזִּכְרוֹנוֹת לִקְרוֹת וְלִרְאוֹת מַה שֶּׁעָבַר עָלָיו, וּפָתְחוּ הַסְּפָרִים וּמָצְאוּ אֶת הַדָּבָר שֶׁהִגִּיד מָרְדֳּכַי עַל בִּגְתָנָא ...


3

I can't imagine, IOW I don't know of any, halachos that directly apply, in an instructive manner, to a sleeping person. Halachah governs a conscious person. For this reason R. Emden rules (Resp. vol. 2 §97:3) that a sleeping person does not get reward or punishment for actions executed in his sleep. R. Chizkiyah Medini (Sdei Chemed here) presents a lengthy ...


3

"Let My Nation Descend" says that Paroh also dreamt and forgot the interpretation, and he was hoping that someone could jog his memory. He knew Yosef's was correct because he recognized it.


3

The Malbim explains that the difference between עמד and יצב is that עמד just means the position of standing, as opposed to sitting or walking etc. whereas יצב is where you are actively standing, i.e. standing intentionally and against adversary. One could be standing because they were standing a moment ago and nothing has changed, or could be standing ...


3

In Kovetz Sichos vol. 2 R' Nosson Meir Wachtfogel explains as follows: A dream's meaning depends on its interpretation (Berachos 55b). A positive interpretation yields a positive fulfillment, and the same with a negative interpretation. When Pharaoh's advisors offered him interpretations, he rejected them because they were undesirable, and so he insisted ...


3

Rashi in Sanhedrin 30a says: בעל החלום. שר המראה חלומות בלילה The Master of Dreams is some sort of celestial messenger in charge of what you see when you dream. On the other hand, Chazal (Brachot 55b) knew that you tend to dream about what you thought about during the day. אין מראין לו לאדם אלא מהרהורי לבו So possibly this Master of Dreams is only ...


3

https://www.sefaria.org/Berakhot.55b.20?lang=bi וְאָמַר רַבִּי יוֹחָנָן, שְׁלֹשָׁה חֲלוֹמוֹת מִתְקַיְּימִין: חֲלוֹם שֶׁל שַׁחֲרִית, וַחֲלוֹם שֶׁחָלַם לוֹ חֲבֵירוֹ, וַחֲלוֹם שֶׁנִּפְתַּר בְּתוֹךְ חֲלוֹם. וְיֵשׁ אוֹמֵר: אַף חֲלוֹם שֶׁנִּשְׁנָה, שֶׁנֶּאֱמַר: ״וְעַל הִשָּׁנוֹת הַחֲלוֹם וְגוֹ׳״. Rabbi Yoḥanan also said: Three dreams are fulfilled: A dream of the ...


2

Sifte'i Hakhamim on RaSh"I (Bereshit 41:8 s.v. לפערה) states (my translation): אבל כשאמר לו יוסף שיהיה רעב בארץ היה לו קורת רוח לפי שאמר שלכך הראה לו הקב״ה כדי לעשות תקנה למדינה שלא ימותו ברעב שחלומות המלכים אינם דברים פרטיים רק דברים כוללים כל מלכותו או כל העולם כחלומותיו של נבוכדנצר לכך לא היה לו קורת רוח But, when Yoseph told him there would be a ...


2

I once heard, but I don't recall where, that there is another possible reason to say it even if you didn't have a bad dream - part of the Ribbono Shel Olam mentions dreams that others have had about you, which you will most likely not be aware of.


2

What is odd about this pasuk is the sequence of tenses. Normally, once we start with a consecutive vav construction (ואמרנו), and the subject stays the same (ie. the sentence is unmarked: there's no contrast involved, or there's not quotation), we continue using consecutive vav. The major exception is when a word intervenes in the clause before the verb, ...


2

Concerning the issue of having to wash your hands,the Halacha is that if the cost of your search of water will be your passing over the time to daven one should skip the hand washing.This is found in the Mechaber Siman 92' s'eef 4'. Now in our scenario if he were to get up and wash his hands he would have gotten out of his dream and lost this learning ...


2

The Aish Rabbi has a good article on dreams which is worth reading in its entirety. Some extracts follow: Judaism sees dreams as usually inconsequential but once in a while significant. On the one hand, the Talmud calls dreams 1/60th of prophecy. On the other hand, the Talmud writes that the interpretation of dreams is in the hands of the ...


2

Yes ,I believe the Noda B'Yehuda would disagree. In Yoreh Deah Tinyana siman 30 he notes that dreams are not reliable and writes " where do we ever see halacha learned from a dream!?!?".further in the teshuva he writes " to bring a proof from a dream is nonsense and nothing at all". He is discussing a case about a certain fish(barbuta) which was debatable ...


1

Seems to me that when it is doubled, the phrase is referring to the act of dreaming itself, regardless of the content. When it is singular, the content of the dream is described, therefore, it is dealing directly with the content of the dream, as opposed to the doubled instances. Shoftim: There are two topics. The fact that he dreamt, and the content of the ...


1

I have a feeling that the double expression is used in a similar way as the rhetorical device known as "epizeuxis" (See: https://en.wikipedia.org/wiki/Epizeuxis). Rashi alludes to this idea in his commentary on Genesis 22:11 in which he comments that the doubling of Avraham's name is a sign of affection. Perhaps one could argue that in each of the cases of ...


1

Your dream means that You and your sister are good friends, and that anything negative between you has been removed. This is shown by your shared eating together from the same source and that matzah is representative of humility. Two humble people, can easily be friends. It also shows that since matzah is flat, both of you will not be subject to being ...


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