Miketz 5772

This week's article continues to discuss the halachic approach to dreams. Can halachic rulings issued in dreams be relied on? Must one comply with instructions given in a dream? What are the laws of vows and oaths made in dreams? Can dreams be of assistance in identifying somebody who died? We will discuss these questions, and more, in this week's article. This week's Q & A will discuss

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The Halachic Impact of Dreams (Part II) In last week's article, and in keeping with the current parashios in which a number of dreams are mentioned, we discussed the halachic significance of dreams. The main focus of the article was the seeming contradiction between two Talmudic sources, one of them highlighting the halachic significance of dreams, and the other indicating that dreams are not to be taken seriously. We mentioned a number of possible ways in which this apparent contradiction can be resolved, thereby forming the basis for the halachic approach to dreams. In this article we will continue the discussion of dreams, focusing primarily on examples that demonstrate the significance of dreams in halachah.

Rulings Based on Dreams

One possible resolution for the above contradiction in whether or not to take dreams seriously is the distinction between concrete halachic rulings, which are beyond the jurisdiction of dreams, and factual clarifications, which dreams can provide. In this context, it is important to mention an entire book which was written by one of the Ba'alei Ha-Tosafos in France, Rabbi Yaakov of Merosh, named Shut Min Ha-Shamayim. In this book the author published many responses to questions which were revealed to him from Heaven by means of dreams. The very existence of this book sharpens the issue of relying on dreams for halachic guidance: Can such halachic rulings be authoritative?

Dear Reader! Winter months, it would appear, are not an appropriate time for festivals. The winter perioda time of cold, of long nights, and of human absence, to the greatest possible extentfrom the public domainis hardly conducive to celebration. Indeed, we find that the Torah festivals of Pesach, Shavuos, and Sukkos, all occur in the summer, or in the spring that precedes it. Even Purim, one of the two rabbinic festivals, occurs in close proximity to the rebirth of Pesach. Only the days of Chanukah, alone, light up the winter with their lights. In what lies the power of Chanukah to penetrate the cold darkness of winter? The summer, indeed, is a time of revelation. The reaping of the produce, and its gathering from the fields, are times that naturally invoke a festival spirit. These physical destinies are accompanied by spiritual parallels: the "Festival of Reaping," the "Festival of Gathering," and the festival of

springPesachwhich heralds their coming. At these times, times of joy and jubilation, we ascend to Jerusalem to behold the revelation of the Shechinah in the Mikdash. In the light of the Menorah, we witness the great testimony that the Divine Presence resides among Israel (Shabbos 22b). The winter, by contrast, is a time of darkness. The fields are empty of produce. There are no festivals (mo'ed), and there is no destiny (ya'ad). There is no revelation of the Shechinah. The revelation of Chanukah is that even the winter, a time of darkness and absence, is a time that prepares for the light. There might be no produce in the fields, but the seeds have been planted. Over the winter months, they will develop, preparing the way for the final revelation. The destiny might be hidden, yet in the thick of darkness, we head steadily towards it. This is the great power of Chanukahthe great testimony of the Chanukah lights, with which Aharon was comforted after being excluded from the sacrifices of the nesi'im. We might be in the darknessthe darkness of a long and harsh exilebut it is only the road to light. We might not have revealed miracles, but we have concealed miracles, such as the victory of the Chashmonaim we celebrate. We might not have the Mikdash.
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Some authorities have relied on the rulings of Shut Min HaShamayim. The Chida, for instance, relied on one of the published teshuvos to permit women to recite a blessing on taking the lulav and esrog (Yosef Ometz 82). Moreover, he writes that if the Shulchan Aruch would have seen the teshuvah, he would not have ruled that women cannot recite a berachah. As to the claim that the Torah cannot descend from Heaven, the Chida writes that where there is a dispute in the matter, a revelation can decide the case. This reasoning does not appear to concur with the famous statement of the Gemara, whereby even a voice from Heaven cannot decide a halachic dispute between two Sages (Bava Metzia 59b). Thus, although the Chida is not alone in accepting the rulings of Shut Min Ha-Shamayim,1 a number of authorities, such as the Shibolei Ha-Leket (157), write that one cannot rely on the rulings (see at length Yechaveh Daas, Vol. 1, no. 68). In this spirit the Noda Biyhuda (Tinyana, Yoreh De'ah 30) stresses that even the dream of a great person cannot be relied upon, even for stringency, and all the more so for leniency. As mentioned in the previous article, the Shach likewise rules out reliance on dreams for matters of halachah. Yet, we also find accepted halachos that are entirely based on the revelation of a dream, a notable example being the placing together of the esrog with the other minim (Shulchan Aruch, Orach Chaim 651:9, based on a dream of the Rekanati). As a general rule, therefore, it can be said that dreams are not reliable halachic sources. However, this rule has numerous exceptions, where poskim do grant dreams halachic significance.

Dreams as Proof of Death

Shut Meshivas Nefesh (Rabbi Aryeh Leib Tzintz, no. 38) relates a case in which three married Jews sailed on a river. Their ship sunk and their bodies were not found, so that the question of 1 For more sources on this matter, see the introduction of Rabbi Reuven Margalios to Shut Min Ha-Shamayim, pp. 6-13. See also Shut Ha-Tashbatz, Vol. 2, no. 159, who relies on a dream for deciding a halachic question. This is in line with the distinction made by the Tashbatz between monetary matters on the one hand, and general prohibitions on the other (cited in previous article). See also Mahari Asad, Orach Chaim 220, who draws a distinction between a ruling for an individual (for which dreams are not a reliable source), and a ruling for the general congregation.

Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org

permitting their wives to marry arose. Among other considerations, Rabbi Tzintz discusses the testimony of the mother of one of the victims, who dreamed that her son had drowned, and also saw a number of details that identified his possessions. Rabbi Tzintz writes that although dreams cannot be generally relied on, in this case there is room to give a degree of halachic credence to the dream. The reason for this is that the level of testimony required for permitting a woman to marry is less than the required level of testimony for other matters (such as monetary cases). Because the required level of testimony is lower, even the testimony of a dream can be accepted. In a different case, Rabbi Tzedakah Chutzin (Shut Tzedakah U-Mishpat, Even Ha-Ezer 48) writes that the revelation of a dream cannot be relied on to permit a woman to marry where nothing is known of the man in question. This second case is different from the case above which was a known case of drowning. In such a case, the chances that the person who drowned remaining alive are slim, and Chazal were therefore more lenient in the required level of testimony. Yet, the lenient ruling remains somewhat exceptional, and it seems likely that other poskim would not rely on dreams in similar circumstances.

Relocating a Grave to the Land of Israel

Shut Chelkas Yaakov (Rabbi Mordechai Breisch, Yoreh De'ah 206) discusses the question of somebody who saw a recently deceased relative in his dream, the latter asking him to transfer his remains to the Land of Israel. Initially, the dreamer paid no attention to the dream, but after the dream repeated itself time and again he became alarmed, and consulted Rabbi Breisch concerning his obligations. Rabbi Breisch replies that there is certainly no obligation to relocate a grave to the Land of Israel, though it is a great merit for a person to be buried in the Holy Land. However, with regard to an obligation to relocate the grave, he writes that because doing so involves financial expenses, the dream cannot be the foundation for an obligation. This ruling is based on the distinction made by the Tashbatz (cited in the previous article), which states that dreams have no halachic impact concerning monetary matters. Shut Shevus Yaakov (Rabbi Yaakov Reisher, Vol. 2, no. 103) goes a step further, and writes that even with regard to the content of the dreamthe instruction to relocate a gravedreams cannot be authoritative. According to his ruling, even if no financial expense in involved there is no requirement to pay attention to dreams.

But even in its absence, the Shechinah remains among us. "These candles are holy. We do not have permission to make use of them; only to see them." Even in a world of profanity, there is holiness. Even in a world of darkness, there is light. Each one of us has a vision, each one his own destiny. The destiny, life teaches us, cannot be reached in an instance. It is as the creation of the world (Shabbos 33): The darkness of the night must precede the light of day. The Chanukah festival teaches us that the winter months are not merely a time of absence, but a path; not darkness, but preparation for light. Such is the case, too, for our own lives: Even when we are in the darkness, we know that we are only on the path. The condition is that we light the Chanukah lights; that we know that we are on a path; that we are prepared to see the light within the darkness, the holiness within the profane. From here on, the way is but short: "Then I will end, with a glad song, the dedication of the altar." An illuminating Chanukah to all readers!
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Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org

It is noteworthy that Rabbi Breisch, though ruling that there is no obligation to follow the instructions given in the dream, notes that it might yet be advisable to follow the instructions. He bases this assertion on a story mentioned in Sefer Chasidim (no. 727), where a person's refusal to heed instructions given in a dream brought him to the point of physical danger. Only when the instructions, which were issued by a deceased individual in a dream, were carried out, did the person in question recover.

In a different case, Rabbi David Sperber (Shut Afraksasa De-Eina, Yoreh De'ah 147) ruled, for quite a different reason, that instructions given in a dream could be relied upon for exhuming a person's remains and reburying them. A certain lady's son had died and, following his death, he regularly appeared to his mother in her dreams, demanding that his body be relocated. The demand was accompanied by a sinister threat: If she would not comply, he would strangle her. This matter, writes Rabbi Sperber, involves actual The Burial of Rabbi Mordechai Benet physical danger: Even if the threat is false, the The question of relocating graves based on dream dread she experiences can be dangerous, and it is revelations is sharpened when the relocation does therefore correct to follow the instructions of the not involve a move to the Land of Israel. In principle, dream and to relocate the remains. it is forbidden to relocate a person's remains unless there is special reason for doing so. Can a revelation Vows and Oaths in a dream overcome this prohibition? An additional question that is raised in connection A famous case in which a dream was of central with dreams is the matter of vows and oaths: Does importance was that of the renowned Rabbi a person who makes a vow or an oath in his dream Mordechai Benet. Rabbi Benet, who was the Rabbi need to take any action to release himself from of Nikolsberg, died and was buried in Lichtenstadt, them, or can he simply ignore the dream? This where he had been visiting. The citizens of Nikolsberg question involves a dispute of rishonim, and on a demanded that his remains be brought to their local practical level the Shulchan Aruch (Yoreh De'ah cemetery, where he had officiated for many years 210:2) rules that a person must seek release from as rabbi and where his family was buried. The the vow (by the process of hatarah). The Shach residents of Lichtenstadt, however, claimed that it (5) adds that this is the common custom. was forbidden to relocate his remains. The particular halachic impact of a vow or oath The Chasam Sofer, to whom the question of what that was dreamt can be explained by the potential to do was addressed, initially ruled that out of doubt, danger associated with vows. The Gemara teaches the remains should not be touched. Later, however, that "on account of the sin of vows children die" he changed his mind, and the remains were duly (Shabbos 32b), and perhaps this is the reason relocated to a burial plot in Nikolsberg. why vowseven those in dreamscarry special The Chasam Sofer's son, the Kesav Sofer, revealed stringency. the reason for his father's change of heart: Rabbi The Chasam Sofer (Yoreh De'ah 222) offers an Benet had appeared to him in a dream, and alternative explanation, based on the assumption instructed him to exhume his body and have it that a person usually dreams about events that buried in Nikolsberg. As a young man, Rabbi actually occurred during the day. Dreaming about Benet had broken an engagement with a girl from vows raises the suspicion that the dreamer actually Lichtenstadt, an event that caused the girl much made a vow or oath during the day and forgot distress. In order to atone for this, a half-year about it. Therefore, out of concern that a vow was period of burial in Lichtenstadt was required. Now, made, a person should seek halachic release. however, the time was up, and his remains could be Poskim likewise rule that somebody who makes a moved to their proper burial place. vow in his dream to fulfill a particular mitzvah,
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such as giving charity, must fulfill the vow (Shut Chaim Be-Yad 52; Shut Mishnah Halachos 5:160). However, somebody who makes a vow in his dream to do something that is prohibited (such as fasting on Shabbos), should not take it seriously: "Surely he will not be instructed to transgress the Torah, and this vow has no substance" (Shut Divrei Malkiel, Vol. 2, no. 72).

dreams can be safely assumed to be nonsense.

Hatavas Chalom
Another way of transforming a possible bad decree implied by a dream is to perform a ceremony called hatavas chalom ("making a dream good") on the day following the dream. The principle behind the ceremony is that the fulfillment of dreams depends, to a large degree, on their human interpretation. The positive interpretation in the ceremony therefore has the power to influence the dream's realization (based on Berachos 55b). The ceremony calls for the one who dreamed to go to three friends, and recite various verses and prayers responsively with them (Berachos 55; Shulchan Aruch, Orach Chaim 220). The prayer is printed in various siddurim. If somebody had a disturbing dream but does not remember its details, he can also "transform" the dream during the Priestly Blessing, by saying the following liturgy: "O Strong One on high, who dwells in might: You are Peace, and Your Name is peace. May it be Your will that You should place peace upon us" (Berachos 55b). A longer version is found in most siddurim. In Israel, where the kohanim recite their blessing on a daily basis, this prayer can be recited immediately following a bad dream which he cannot recall. One should finish the prayer together with the kohanim's blessing, so that the final amen of the congregation is in response to his private prayer as well as the blessing. If one lives outside of Israel, where the kohanim only recite their blessing on the holidays, the prayer can be recited when the chazzan says the words of the kohanim's blessing during the repetition of the Amidah. An extended prayer is recited while the kohanim sing during their blessing on Yom Tov. It is customary for everybody to recite this prayer, for we presume that from one Yom Tov to the next everyone probably had a bad dream which they then forgot. One should say the prayer only when the kohanim sing and should finish before they say
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Fasting for a Dream

Somebody who has a bad dream and is concerned about the ill tidings that the dream bodes, can go some way to avert the potential decrees by fasting. The fast should be accompanied by repentance and by giving charity, as well as Torah study and prayer (Mishnah Berurah 288:7). It should be noted that the fast is not obligatory (see Shut Ha-Rashba no. 132), and if the person is not concerned about the dream and considers it nonsense, he does not have to fast (Shulchan Aruch Harav 288:7). This is especially true today, when dreams have less import than in earlier generations. The fast is observed the day following the occurrence of the dream. In the event that the person is very distressed by the dream, he may fast on that day even if it is Shabbat or Yom Tovthough according to one opinion cited by the Shulchan Aruch (288:5) it is only permitted to fast for certain dreams. Somebody who fasts on Shabbos must fast again, on another day, to atone for having fasted on a holy day on which fasting is prohibited. One should be aware that fasting on Shabbos involves a leniency since one generally is not allowed to fast on Shabbos. Therefore, there are many restrictions involved in fasting for a bad dream on Shabbos. (see Orach Chaim 288,5 and Aruch Hashulchan 288, 12 and 13) If one had a bad dream in the course of a daytime nap and wishes to fast, he should do so from the moment he arises for the following twelve hours (Shulchan Aruch 288:4). It should be noted that fasting for bad dreams is rare, in particular today, when the great majority of

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the words of the actual priestly blessing (See Ramo reveal a complex relationship to dreams. On the one hand, dreams certainly do not possess concrete 128, 45 and Siman 130.). halachic authority. On the other hand, in numerous Conclusion questions poskim, based on precedents found in We have seen a number of different ways in which Chazal, do give certain halachic weight to dreams. halachah relates to dreams. It is clear that both the Thus to some degree and in certain areas, dreams words of Chazal, and the words of later authorities, do enter the world of halachah.

c Halachic Responsa d to Questions that have been asked on our website dinonline.org
Question: Can a woman be light Shabbos candles with a flashlight? Is this possible for Chanukah candles? Answer: It is better to avoid the use of electric light for both Shabbos and Chanukah candles. Under extenuating circumstances, where nothing else is available, they should be used, and this is better than nothing. Sources: Many poskim write that electric lights cannot be used for Chanukah candles. The reason for this is that the mitzvah is specifically to light with oil (or wax) and a wick, in keeping with the lights of the Menorah (see Har Tzvi, Orach Chaim 2:114). Additional reasons is that this is not considered as a person lighting the candle (the person only allows 'sends' the electricity to do the job), and that the light is considered a fire and not a single flame (see also Yabia Omer 3:35). Only under very extenuating circumstances, such as a soldier who has nothing else to light with, should Chanukah candles be lit with electric lights (see Kuntres on the laws of Chanukah from Rav Shlomo Zalman zt"l). It is difficult to rely on this for making a berachah. For Shabbos candles, however, many agree that electric lights are fine (including the Beis Yitzchak, Rabbi Aharon Kotler, and others; see Yecheveh Daas 4:38). Yet, some are stringent, as mentioned in Melamed Lehoil (1:46) and others, one of the reasons being that turning on the switch is not considered an actual act of lighting. Even those who permit electric lighting do so on a bedieved level, and lechatchilah one should light candles, which are clearly for the honor of Shabbos. Where regular candles/oil are not available, one can recite a berachah on electric light, but it is preferable to use a battery-operated flashlight that a regular electric light (Shemiras Shabbos Kehilchasah Chap. 43, note 22).
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Questions in all areas of halacha can be submitted to the rabbanim of our Beis Horaah at www.dinonline.org