ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: I heard that one is not supposed to share his bad dreams. Is that true? Answer: Most dreams are insignificant and are generated by one’s thoughts during the day (Kohelet 5:2; Berachot 55b-56a). On the other hand, there is a concept that dreams are 1/60th of prophecy (Berachot 57b). Commentators explain that just as full prophecy would come in the form of a special type of dream, so too, in the time when there is no prophecy, semi-prophetic messages can be conveyed by a dream. It was clear to a prophet that he was receiving prophecy and what its meaning was. A semi-prophetic dream is likely to be more powerful than a regular one and, if one is shaken emotionally by it, then it might be a sign that it should be taken seriously. While the exact understanding of the Talmud’s approach to dreams is elusive, a short excerpt may be instructive: “R. Yochanan said: ‘One who had a dream which depressed him should have it interpreted by three people.’ Have it interpreted? Didn’t Rav Chisda say that an uninterpreted dream is like an unread letter [in other words, it will be less likely to have an effect]? Rather, what was meant is that he should go to three to ‘improve it’ (hatavat chalom)” (Berachot 55b). We see from this and other Talmudic discussions our Rabbis’ view on four possible reactions to serious, negative dreams: 1) The dream is interpreted negatively– this is potentially dangerous; 2) The dream is suppressed– this is a relatively safe response; 3) An “improvement of the dream” ceremony (found in some siddurim) – a good idea for people who are worried; 4) One fasts on the day of the dream to overturn possible negative decrees revealed in the dream – this may prove especially effective, as the point of the dream could be to warn the dreamer to repent and avert the potential decree. One may even fast on Shabbat (which is usually forbidden to do). Nowadays, that we don’t always know how to recognize a significant dream, step #4 is often extreme (see Shulchan Aruch OC 288:5). In summary, there may be reason not to tell an upsetting bad dream (see Aruch HaShulchan OC 220:1). If one is particularly upset, he can perform a short ceremony and/or fast. The best advice is probably to train oneself not to take dreams too seriously, unless an especially powerful dream or a person’s experience causes him to take them as potential signs of the future. “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) Every generation must find new methods to fight the Evil Impulse, because he becomes familiar with the old methods, and he knows how to defeat them. - R. Aryeh Leib, the Grandfather of Shpoli There is light that is blinding and light that is dazzling and light that shines only faintly. Not so darkness. It always darkens in the same measure. There are wise people who are brilliant and there are those who take a long while to discover very little. Not so fools. They are always just plain foolish. - R. Levi Yitzchak of Berditchev Rite and Reason by Shmuel Pinchas Gelbard The custom of leaving an unfinished square in one's home in commemoration of the destruction of the Beit HaMikdash, does not apply to a shul or Beit Medrash. REASON The Gemara (Bava Batra 60b) says: [When] a person paints or plasters his home [he] leaves a small area unpainted or unplastered. How much? R. Yosef said an AMAH by an AMAH [a cubit square]. This suggests that the above rule applies only to a private home and not to a shul (or public institution). - Magen Avraham Some have a custom to serve a special meal on the third day following a BRIT MILA. REASON [1] This is because Avraham Avinu made a feast for the angels who visited him on the third day after his Brit. [2] From the third day after the Brit, the infant recovers continuously. Thus, the meal is considered like a feast of thanksgiving. G'MATRIYA MATCH VAYAMOT YOSEF V'CHOL ECHAV V'CHOL HADOR HA'HU And Yosef and his brothers died, and all that generation. (Sh'mot 1:6). They all died. It sounds so final. Yet we believe in life in the World to Come, in T'chiyat HaMeitim, and in the idea of a righteous person living on in people's memories and by virtue of his deeds during His lifetime in this world. All of the above is part of the understanding of the pasuk in this week's sedra... V'ATEM HA'D'VEIKIM BASHEM ELOKEICHEM CHAYIM KULCHEM HAYOM But you who held fast to HaShem your G-d are alive every one of you this day. (D'varim 4:4) These two p'sukim are G'matriya Twins (i.e. they have the same G'matriya, 981). G'martiya "discoveries" are aided by TES's Torah Codes 2000 From the Desk of the Director Parshat Va’etchanan largely consists of Moshe’s soliloquy, the themes of which poignantly invoke some of the elements that structure our Jewish identity. For example, Moshe tells us that when other peoples hear about our decrees (chukim) and ordinances (mishpatim) they will declare: “Surely a wise and discerning people is this great nation!” It is intriguing that the Torah indicates that we can become aware of our own self-regard through the eyes of another culture. The explanation might be that although we are not actually dependent on other nations to give us approval, we do have a tendency to be influenced by their rational spirit. For when they set up systems of law to organize and protect their societies, their rules are usually understandable to everyone and can easily be explained. In contrast, the Torah contains chukim, decrees whose reasons are unfathomable to the human mind. They constitute one of the major factors distinguishing us from other nations and belief systems. Ramban notes that these chukim are a test: Their very presence in the judicial system serves as a seductive source of disbelief, especially since they were to be observed so openly by the Jewish people in “the midst of the Land.” So shouldn’t a people whose system of law and order conforms to seemingly irrational statutes be ridiculed rather than lauded by the other nations? Moshe provides a clue to this riddle in the following pasuk when he proclaims: “For which is a great nation that has G-d so close to it…!” The juxtaposition of the verses implies that the source of all law ultimately derives from Hashem. Surely then, if the nations can recognize this notion, we Jews can internalize that realization into our everlasting consciousness. Sincerely yours, Menachem Persoff, Director, Israel Center [The Va'etchanan Homepage]
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