Berakhot 56b

שִׁירָאֵי דְּמַלְכָּא! כְּפִיתוּ תְּרֵין אַרְזֵי בְּחַבְלָא, אֲסוּר חַד כְּרָעֵיהּ לְחַד אַרְזָא וְחַד כְּרָעֵיהּ לְחַד אַרְזָא, וּשְׁרוֹ לְחַבְלָא עַד דְּאִצְטְלִיק רֵישֵׁיהּ. אֲזַל כׇּל חַד וְחַד וְקָם אַדּוּכְתֵּיהּ וְאִצְטְלִיק וּנְפַל בִּתְרֵין.

the king’s silk garments. They tied two cedar trees together with a rope, and tied one of his legs to one cedar and one of his legs to the other cedar, and they released the rope until his head split open. Each tree went back and stood in its place and bar Haddaya split and fell completely split in two.

שָׁאַל בֶּן דָּמָא בֶּן אֲחוֹתוֹ שֶׁל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יִשְׁמָעֵאל: רָאִיתִי שְׁנֵי לְחָיַי שֶׁנָּשְׁרוּ. אָמַר: שְׁנֵי גְּדוּדֵי רוֹמִי יָעֲצוּ עָלֶיךָ רָעָה, וּמֵתוּ.

The Gemara relates a story with regard to a Sage who interpreted dreams, Rabbi Yishmael. Ben Dama, son of Rabbi Yishmael’s sister, asked his uncle, Rabbi Yishmael: I saw in a dream that my two cheeks fell off. What does my dream mean? Rabbi Yishmael said to him: Two Roman battalions spoke ill of you, and they died. Cheeks symbolize a mouth that speaks evil.

אֲמַר לֵיהּ בַּר קַפָּרָא לְרַבִּי: רָאִיתִי חוֹטְמִי שֶׁנָּשַׁר. אֲמַר לֵיהּ: חֲרוֹן אַף נִסְתַּלֵּק מִמְּךָ. אֲמַר לֵיהּ: רָאִיתִי שְׁנֵי יָדַי שֶׁנֶּחְתְּכוּ. אֲמַר לֵיהּ: לֹא תִּצְטָרֵךְ לְמַעֲשֵׂה יָדֶיךָ. אֲמַר לֵיהּ: רָאִיתִי שְׁתֵּי רַגְלַי שֶׁנִּקְטְעוּ. אֲמַר לֵיהּ: עַל סוּס אַתָּה רוֹכֵב. חֲזַאי דְּאָמְרִי לִי בַּאֲדָר מָיְתַתְּ וְנִיסָן לָא חָזֵית. אֲמַר לֵיהּ: בְּאַדְרוּתָא מָיְתַתְּ וְלָא אָתֵית לִידֵי נִסָּיוֹן.

Similarly, the Gemara relates: Bar Kappara said to Rabbi Yehuda HaNasi: I saw in a dream that my nose fell off. What does my dream mean? He said to him: This is an allusion that anger [ ḥaron af ] that had been directed against you has been removed from you. Bar Kappara said to him: I saw in a dream that my two hands were cut off. Rabbi said to him: This dream means that you will not require the labor of your hands, as you will be rich and you will have considerable means without effort. Bar Kappara said to him: I saw my two legs were cut off. Rabbi Yehuda HaNasi said: You are riding a horse. He said to him: I saw that they were saying to me that in the month of Adar I will die and I will not see Nisan. He said to him: You will die in glory [ adruta ] and you will not be brought to temptation [ nissayon ].

אֲמַר לֵיהּ הָהוּא מִינָא לְרַבִּי יִשְׁמָעֵאל: רָאִיתִי שֶׁאֲנִי מַשְׁקֶה שֶׁמֶן לְזֵיתִים. אֲמַר לֵיהּ: בָּא עַל אִמּוֹ. אֲמַר לֵיהּ: חֲזַאי דִּקְטִיף לִי כּוֹכְבָא. אֲמַר לֵיהּ: בַּר יִשְׂרָאֵל גְּנַבְתְּ. אֲמַר לֵיהּ: חֲזַאי דִּבְלַעְתֵּיהּ לְכוֹכְבָא. אֲמַר לֵיהּ: בַּר יִשְׂרָאֵל זַבֵּנְתֵּיהּ וַאֲכַלְתְּ לִדְמֵיהּ. אֲמַר לֵיהּ: חֲזַאי עֵינַי דְּנָשְׁקָן אַהֲדָדֵי. אֲמַר לֵיהּ: בָּא עַל אֲחוֹתוֹ. אֲמַר לֵיהּ: חֲזַאי דִּנְשַׁקִי סֵיהֲרָא. אֲמַר לֵיהּ: בָּא עַל אֵשֶׁת יִשְׂרָאֵל. אֲמַר לֵיהּ: חֲזַאי דְּדָרֵיכְנָא בְּטוּנָא דְּאָסָא. אֲמַר לֵיהּ: בָּא עַל נַעֲרָה הַמְאוֹרָסָה. אֲמַר לֵיהּ: חֲזַאי טוּנָא מֵעִילַּאי וְהוּא מִתַּתַּאי. אֲמַר לֵיהּ: מִשְׁכָּבְךָ הָפוּךְ. אֲמַר לֵיהּ: חֲזַאי עוֹרְבֵי דְּהָדְרִי לְפוּרְיֵיהּ. אֲמַר לֵיהּ: אִשְׁתְּךָ זָנְתָה מֵאֲנָשִׁים הַרְבֵּה. אֲמַר לֵיהּ: חֲזַאי יוֹנֵי דְּהָדְרִי לְפוּרְיֵיהּ. אֲמַר לֵיהּ: נָשִׁים הַרְבֵּה טִמֵּאתָ. אֲמַר לֵיהּ: חֲזַאי דְּנָקֵיטְנָא תְּרֵי יוֹנֵי וּפָרְחָן. אֲמַר לֵיהּ: תַּרְתֵּי נְשֵׁי נְסַבְתְּ וּפְטַרְתִּינּוּן בְּלָא גֵּט.

The Gemara relates a different case of dream interpretation: A certain heretic said to Rabbi Yishmael: I saw in my dream that I was irrigating olives with olive oil. What is the interpretation of my dream? He said to him: It is a sign that you had relations with your mother, as oil comes from the olive, and he is returning the oil to the olives. That heretic said to Rabbi Yishmael: I saw that I was plucking a star. He said to him: You kidnapped an Israelite man, as Israel is likened to the stars. The heretic said to him: I saw that I swallowed a star. He said to him: You sold the Israelite man whom you kidnapped and spent the money that you received from the sale. The heretic said to him: I saw my eyes kissing one another. He said to him: You had relations with your sister, as siblings are like two eyes. The heretic said to him: I saw myself kissing the moon. He said to him: You slept with an Israelite woman, who is likened to the moon. He said to him: I saw that I was treading in the shade of a myrtle tree. He said to him: You slept with a betrothed young woman, as it was customary to make a canopy of myrtle for the betrothal. He said to him: I saw that the shade was above me, and the tree was below me. He said to him: Your bed is upside-down, your relations with the betrothed woman were unnatural. He said to him: I saw ravens circling my bed. He said to him: Your wife committed adultery with many men. He said to him: I saw doves circling around my bed. He said to him: You defiled many women. He said to him: I saw that I was holding two doves and they were flying. He said to him: You married two women and dismissed them from your house without a divorce.

אֲמַר לֵיהּ: חֲזַאי דְּקָלֵיפְנָא בֵּיעֵי. אֲמַר לֵיהּ: שָׁכְבֵי קָא מְשַׁלְּחַתְּ. אֲמַר לֵיהּ: כּוּלְּהוּ אִיתַנְהוּ בִּי, בַּר מֵהָא דְּלֵיתֵיהּ. אַדְּהָכִי וְהָכִי אָתְיָא הַאי אִיתְּתָא וְאָמְרָה לֵיהּ: הַאי גְּלִימָא דְּמִכַּסַּתְּ — דְּגַבְרָא פְּלוֹנִי הוּא, דְּמִית וְאַשְׁלַחְתֵּיהּ.

He said to him: I saw myself peeling eggs. He said to him: You stripped dead people, because an egg is eaten at the meal of comfort after burying the dead. The same heretic said to him: Everything you have interpreted is true, with the exception of this one, the last interpretation, which is not true. Meanwhile, this woman came and said to him: This cloak that you are wearing belongs to such-and-such a man, who died and whom you stripped of his clothing.

אֲמַר לֵיהּ: חֲזַאי דְּאָמְרִי לִי: שְׁבַק לָךְ אֲבוּךְ נִכְסֵי בְּקַפּוֹדְקְיָא. אֲמַר לֵיהּ: אִית לָךְ נִכְסֵי בְּקַפּוֹדְקְיָא? אֲמַר לֵיהּ לָאו. אֲזַל אֲבוּךְ לְקַפּוֹדְקְיָא? אֲמַר לֵיהּ: לָאו. אִם כֵּן: קַפָּא כְּשׁוּרָא, דֵּיקָא עַשְׂרָה. זִיל חֲזִי קַפָּא דְּרֵישׁ עַשְׂרָה שֶׁהִיא מְלֵאָה זוּזֵי. אֲזַל אַשְׁכַּח שֶׁהִיא מְלֵאָה זוּזֵי.

He said to Rabbi Yishmael: I saw that they said to me in a dream: Your father left you property in Cappadocia. Rabbi Yishmael said to him: Do you have property in Cappadocia? The heretic said to him: No. Did your father ever go to Cappadocia? The heretic said to him: No. Rabbi Yishmael said to him: If so, it must be understood as follows: Kappa in Greek means beam; deka means ten. Go look at the tenth beam in your house and you will find that it is full of coins. He went and found that it was full of coins.

אָמַר רַבִּי חֲנִינָא: הָרוֹאֶה בְּאֵר בַּחֲלוֹם — רוֹאֶה שָׁלוֹם, שֶׁנֶּאֱמַר: ״וַיַּחְפְּרוּ עַבְדֵי יִצְחָק בַּנָּחַל וַיִּמְצְאוּ שָׁם בְּאֵר מַיִם חַיִּים״. רַבִּי נָתָן אוֹמֵר: מָצָא תּוֹרָה — שֶׁנֶּאֱמַר: ״כִּי מֹצְאִי מָצָא חַיִּים״, וּכְתִיב הָכָא: ״בְּאֵר מַיִם חַיִּים״. רָבָא אָמַר: חַיִּים מַמָּשׁ.

The Gemara continues dealing with interpretations of the details of dreams: Rabbi Ḥanina said: One who sees a well in a dream sees peace, as it is said: “And Isaac’s servants dug in the valley and found there a well of living water” (Genesis 26:19), and ultimately there was peace. Rabbi Natan says: One who sees a well in his dream it is a symbol that he has found Torah, as the well symbolizes Torah. As it is stated with regard to the Torah: “For whoever finds me finds life” (Proverbs 8:35), and it is written here: “A well of living water,” and we see that a well is linked to Torah as both are associated with life. Rava said: The well in the dream symbolizes actual life.

אָמַר רַבִּי חָנָן שָׁלֹשׁ שְׁלוֹמוֹת הֵן: נָהָר, צִפּוֹר, וּקְדֵרָה. נָהָר — דִּכְתִיב: ״הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם״. צִפּוֹר — דִּכְתִיב: ״כְּצִפֳּרִים עָפוֹת כֵּן יָגֵן ה׳ צְבָאוֹת וְגוֹ׳״. קְדֵרָה — דִּכְתִיב: ״ה׳ תִּשְׁפֹּת שָׁלוֹם לָנוּ״. אָמַר רַבִּי חֲנִינָא: וּבִקְדֵרָה שֶׁאֵין בָּהּ בָּשָׂר שָׁנִינוּ. ״וּפָרְשׂוּ כַּאֲשֶׁר בַּסִּיר וּכְבָשָׂר בְּתוֹךְ קַלָּחַת״.

Rabbi Ḥanan said: There are three items seen in dreams that are indications of peace: A river, a bird and a pot. The Gemara elaborates: A river, as it is written: “I will extend peace to her like a river” (Isaiah 66:12); a bird, as it is written: “As birds hovering, so will the Lord of hosts protect Jerusalem” (Isaiah 31:5); and a pot, as it is written: “Lord, You will establish [ tishpot ] peace for us” (Isaiah 26:12). Peace is likened to a pot which is placed [ shafat ] on the fire. And Rabbi Ḥanina said: We learned that a pot in a dream is a sign of peace with regard to a pot that does not have meat in it, as a pot that has meat in it symbolizes calamity, as it is stated: “Yea, they chop them in pieces, as that which is in the pot, and as flesh within the cauldron” (Micah 3:3).

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הָרוֹאֶה נָהָר בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר: ״הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״כִּי יָבֹא כַנָּהָר צָר״. הָרוֹאֶה צִפּוֹר בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״כְּצִפֳּרִים עָפוֹת כֵּן יָגֵן וְגוֹ׳״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״כְּצִפּוֹר נוֹדֶדֶת מִן קִנָּהּ וְגוֹ׳״. הָרוֹאֶה קְדֵרָה בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר: ״ה׳ תִּשְׁפֹּת שָׁלוֹם לָנוּ״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״שְׁפֹת הַסִּיר שְׁפֹת״.

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).

הָרוֹאֶה עֲנָבִים בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״כַּעֲנָבִים בַּמִּדְבָּר״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״עֲנָבֵמוֹ עִנְּבֵי רוֹשׁ״. הָרוֹאֶה הַר בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר — ״מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״עַל הֶהָרִים אֶשָּׂא בְכִי וָנֶהִי״.

Similarly, one who sees grapes in a dream should rise early and recite: “I found Israel like grapes in the wilderness” (Hosea 9:10), before a different verse, with a negative connotation, can precede it in becoming reality: “Their grapes are grapes of gall, their clusters are bitter” (Deuteronomy 32:32). One who sees a mountain in a dream should rise early and recite: “How beautiful upon the mountains are the feet of the messenger of good tidings, that announces peace, the harbinger of good tidings, that announces salvation” (Isaiah 52:7), before a different verse, with a negative connotation, can precede it in becoming reality: “For the mountains will I take up a weeping and wailing” (Jeremiah 9:9).

הָרוֹאֶה שׁוֹפָר בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״תִּקְעוּ שׁוֹפָר בַּגִּבְעָה״.

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).

הָרוֹאֶה כֶּלֶב בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״וְהַכְּלָבִים עַזֵּי נֶפֶשׁ״. הָרוֹאֶה אֲרִי בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״אַרְיֵה שָׁאָג מִי לֹא יִירָא״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״עָלָה אַרְיֵה מִסֻּבְּכוֹ״.

One who sees a dog in a dream should rise early and recite: “But against any of the children of Israel shall not a dog whet his tongue” (Exodus 11:7), before a different verse, with a negative connotation, can precede it in becoming reality: “Yea, the dogs are greedy” (Isaiah 56:11). One who sees a lion in a dream should rise early and recite: “The lion has roared, who will not fear? The Lord God has spoken, who can but prophesy?” (Amos 3:8), before a different verse, with a negative connotation, can precede it in becoming reality: “A lion is gone up from his thicket, and a destroyer of nations is set out, gone forth from his place” (Jeremiah 4:7).

הָרוֹאֶה תִּגְלַחַת בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״וַיְגַלַּח וַיְחַלֵּף שִׂמְלֹתָיו״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״כִּי אִם גֻּלַּחְתִּי וְסָר מִמֶּנִּי כֹחִי״. הָרוֹאֶה בְּאֵר בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״בְּאֵר מַיִם חַיִּים״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״כְּהָקִיר בַּיִר מֵימֶיהָ״. הָרוֹאֶה קָנֶה בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״קָנֶה רָצוּץ לֹא יִשְׁבּוֹר״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״הִנֵּה בָטַחְתָּ לְּךָ עַל מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ״.

One who sees a shave in a dream should rise early and recite: “And he shaved himself, and changed his raiment” (Genesis 41:14), which was said with regard to Joseph when he left prison and rose to greatness, before a different verse, with a negative connotation, can precede it in becoming reality: “If I be shaven, then my strength will go from me, and I shall become weak” (Judges 16:17). One who sees a well in a dream should rise early and recite: “A well of living waters” (Song of Songs 4:15), before a different verse, with a negative connotation, can precede it in becoming reality: “As a cistern wells with her waters, so it wells in its wickedness” (Jeremiah 6:7). One who sees a reed in a dream should rise early and recite: “A bruised reed shall he not break” (Isaiah 42:3), in praise of the Messiah, before a different verse, with a negative connotation, can precede it in becoming reality: “Now, behold, you trust upon the staff of this bruised reed” (II Kings 18:21), which is a disparaging depiction of Egypt.

תָּנוּ רַבָּנַן: הָרוֹאֶה קָנֶה בַּחֲלוֹם — יְצַפֶּה לְחׇכְמָה, שֶׁנֶּאֱמַר: ״קְנֵה חָכְמָה״. קָנִים — יְצַפֶּה לְבִינָה, שֶׁנֶּאֱמַר: ״וּבְכׇל קִנְיָנְךָ קְנֵה בִינָה״. אָמַר רַבִּי זֵירָא: קָרָא, קוּרָא, קִירָא, קַנְיָא — כּוּלְּהוּ מְעַלּוּ לְחֶלְמָא. תַּנְיָא: אֵין מַרְאִין דִּלּוּעִין אֶלָּא לְמִי שֶׁהוּא יְרֵא שָׁמַיִם בְּכָל כֹּחוֹ.

The Sages teach: One who sees a reed [ kaneh ] in a dream should expect wisdom, as it is stated: “Get [ kene ] wisdom” (Proverbs 4:7). One who sees several reeds [ kanim ] should expect understanding, as it said: “Yea, with all your acquisitions [ kinyanekha ] acquire understanding” (Proverbs 4:7). Rabbi Zeira said: Pumpkin [ kara ], heart of palm [ kura ], wax [ kira ], and reed [ kanya ], are all advantageous when one dreams about them. It was taught in a baraita : A pumpkin is only shown in a dream to one who fears Heaven with all his might, because pumpkins [ delu’im ] are interpreted as an acronym for dalu einai lamarom , “My eyes were raised on high” (Isaiah 38:14).

הָרוֹאֶה שׁוֹר בַּחֲלוֹם, יַשְׁכִּים וְיֹאמַר ״בְּכוֹר שׁוֹרוֹ הָדָר לוֹ״, קוֹדֶם שֶׁיִּקְדְּמֶנּוּ פָּסוּק אַחֵר — ״כִּי יִגַּח שׁוֹר אֶת אִישׁ״.

One who sees an ox in a dream, should rise early and recite: “His firstling bullock, majesty is his” (Deuteronomy 33:17), before a different verse, with a negative connotation, can precede it in becoming reality: “And if an ox gore a man” (Exodus 21:28).

תָּנוּ רַבָּנַן: חֲמִשָּׁה דְּבָרִים נֶאֶמְרוּ בְּשׁוֹר. הָאוֹכֵל מִבְּשָׂרוֹ — מִתְעַשֵּׁר. נְגָחוֹ — הָוְיִין לֵיהּ בָּנִים שֶׁמְנַגְּחִים בַּתּוֹרָה. נְשָׁכוֹ — יִסּוּרִין בָּאִים עָלָיו. בְּעָטוֹ — דֶּרֶךְ רְחוֹקָה נִזְדַּמְּנָה לוֹ. רְכָבוֹ — עוֹלֶה לִגְדוּלָּה.

The Sages taught in a baraita : Five matters are said about dreams with regard to the ox. One who dreams that he ate from its flesh will become wealthy. One who dreams that it gored him will have sons who are Torah scholars, who gore each other in an attempt to better understand Torah. One who dreams that it bit him, suffering is coming to him. One who dreams that it kicked him will be required to travel a great distance in the future. One who dreams that he was riding it, it is a sign that he will rise to greatness.

וְהָתַנְיָא רְכָבוֹ — מֵת! לָא קַשְׁיָא, הָא דְּרָכֵיב הוּא לְתוֹרָא. הָא, דְּרָכֵיב תּוֹרָא לְדִידֵיהּ.

The Gemara challenges: Wasn’t it taught in a baraita that one who dreams that he was riding it, it is a sign that he will die? The Gemara responds: This is not difficult. This, which taught that he will rise to greatness, refers to a case where he saw that he was riding the ox, while this, which taught that it is a sign of his imminent death, refers to a case where he saw that the ox was riding him.

הָרוֹאֶה חֲמוֹר בַּחֲלוֹם — יְצַפֶּה לִישׁוּעָה, שֶׁנֶּאֱמַר: ״הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל חֲמוֹר״. הָרוֹאֶה חָתוּל בַּחֲלוֹם — בְּאַתְרָא דְּקָרוּ לֵיהּ ״שׁוּנָּרָא״ — נַעֲשֵׂית לוֹ שִׁירָה נָאָה. ״שִׁינָּרָא״ — נַעֲשֶׂה לוֹ שִׁינּוּי רַע. הָרוֹאֶה עֲנָבִים בַּחֲלוֹם, לְבָנוֹת, בֵּין בִּזְמַנָּן, וּבֵין שֶׁלֹּא בִּזְמַנָּן — יָפוֹת. שְׁחוֹרוֹת בִּזְמַנָּן — יָפוֹת. שֶׁלֹּא בִּזְמַנָּן — רָעוֹת. הָרוֹאֶה סוּס לָבָן בַּחֲלוֹם, בֵּין בְּנַחַת, בֵּין בְּרָדוּף — יָפֶה לוֹ. אָדוֹם, בְּנַחַת — יָפֶה, בְּרָדוּף — קָשֶׁה.

One who sees a donkey in a dream should anticipate salvation, as it is said: “Behold, your king comes unto you; he is triumphant, and victorious, lowly, and riding upon a donkey” (Zechariah 9:9). One who sees a cat in a dream in a place where in Aramaic they call it shunra , a nice song [ shira na’a ] will be composed for him. If he sees a cat in a place where they call cats shinra , it is a sign that he will undergo a change for the worse [ shinui ra ]. One who sees grapes in a dream and they were white or light colored, regardless of whether it was in their season or not in their season, it is a good sign. One who sees black grapes in their season, it is a good omen. However, one who sees black grapes when it was not in their season, it is a bad omen. One who sees a white horse in a dream, regardless of whether the horse was walking or running, it is a good omen for him. One who sees a red horse walking, it is a good omen; running, it is a bad omen.

הָרוֹאֶה יִשְׁמָעֵאל בַּחֲלוֹם — תְּפִלָּתוֹ נִשְׁמַעַת. וְדַוְקָא יִשְׁמָעֵאל בֶּן אַבְרָהָם, אֲבָל טַיָּיעָא בְּעָלְמָא — לָא. הָרוֹאֶה גָּמָל בַּחֲלוֹם — מִיתָה נִקְנְסָה לוֹ מִן הַשָּׁמַיִם וְהִצִּילוּהוּ מִמֶּנָּה. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: מַאי קְרָאָה — ״וְאָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם עָלֹה״. רַב נַחְמָן בַּר יִצְחָק אָמַר: מֵהָכָא: ״גַּם ה׳ הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת״.

The Gemara says: One who sees Ishmael in a dream, it is an omen that his prayer will be heard, just as Ishmael’s prayer was heard. The Gemara notes: This refers specifically to where one saw Ishmael, son of Abraham, but not if one saw a random Arab. One who sees a camel [ gamal ] in a dream, it is an omen that death was decreed upon him from heaven but he was spared. Rabbi Ḥama, son of Rabbi Ḥanina, said: What verse alludes to this? “I will go down with you into Egypt; and I will also surely bring you up again [ gam alo ]” ( Genesis 46:4 ), the acronym for which is gamal . Rav Naḥman bar Yitzḥak said: The source for this is from here, another verse: “The Lord also [ gam ] has put away your sin; you shall not die” (II Samuel 12:13).

הָרוֹאֶה פִּינְחָס בַּחֲלוֹם — פֶּלֶא נַעֲשָׂה לוֹ. הָרוֹאֶה פִּיל בַּחֲלוֹם — פְּלָאוֹת נַעֲשׂוּ לוֹ. פִּילִים — פִּלְאֵי פְּלָאוֹת נַעֲשׂוּ לוֹ.

One who sees Pinehas in a dream, it is an omen that a miracle will be performed on his behalf, just as miracles were performed for Pinehas. One who sees an elephant [ pil ] in a dream it is an omen that miracles [ pelaot ] will be performed for him. One who sees multiple elephants in a dream, miracles upon miracles will be performed for him.

וְהָתַנְיָא כׇּל מִינֵי חַיּוֹת יָפִין לַחֲלוֹם, חוּץ מִן הַפִּיל וּמִן הַקּוֹף! לָא קַשְׁיָא,

The Gemara asks: Was it not taught in a baraita : All species of animals are good omens in a dream, with the exception of an elephant and a monkey? The Gemara answers: This is not difficult.