Our Gemara on Amud Aleph discusses an intriguing legal case with metaphysical implications:

In a case where someone was distressed about money left as an inheritance by his father, unable to locate it, the master of the dream, i.e., the angel overseeing dreams, appeared and revealed the exact amount and location of the money, but added that it was second tithe (maaser sheni). Upon finding the money as described, the case was brought before the Sages, who ruled that the money could be used, as dreams do not influence practical halakha.

In other words, even though the dream was proven “true” because the money was found as indicated, its designation as maaser sheni was not granted credibility.

Ben Yehoyada raises an important question: How can we dismiss part of the dream as false when the location was accurate? He explains that, according to the Sages (Berachos 55a), every dream contains some extraneous elements. Thus, while the location of the money was true, the part about it being maaser sheni must be false. He further suggests that the mention of maaser sheni symbolically indicated that the father’s wealth was a result of giving double tithes, that is 2 x 10%=%20, encouraging the son to continue this practice to merit continued wealth. (This is a play on words, reading second tithe as double tithe. The actual term Maaser Sheni refers to a second tithing, whose funds must be spent on purchases in Yerushalayim as part of the Festival Pilgrimages.) 

Psychologically, dream content often represents ideas symbolically, as the part of the brain that organizes verbal thinking is less active during sleep. Dreams communicate concepts through images. The Talmudic tradition suggests that while dreams may seem nonsensical, they often convey symbolic truths. For example, a dream about finding money could be literal, while the designation as maaser sheni symbolizes the father’s charitable practices.

If we choose to interpret the entire dream allegorically, the dreamer’s distress about his inheritance reflects a deeper question about his father’s merit and his own. The dream’s message is that money is a divine gift meant to be used purposefully, much like maaser sheni, which is sacred but allowed for personal pleasure so long as it is used meaningfully and consumed in Yerushalayim.

One final interpretation combines spiritual, psychological, and rational approaches. The dreamer’s conflict about deserving his father’s wealth may have led to unconscious denial, resulting in forgetfulness about the money’s location. His dream, revealing the location and suggesting sacred use, represents an unconscious resolution. The commitment to use the wealth meaningfully unlocks his memory.

This synthesis aligns with the Rambam’s view in Guide for the Perplexed (II:32-45) that prophecy and wisdom are on a continuum. Wisdom, in the Maimonidean sense, is not about recall of facts and data. Instead it involves character development, aligning with God’s virtues, and leading to a form of inspiration beyond logic. Similarly, the man’s inner conflict and resolution reflect a continuum of psychological insight and divine inspiration, culminating in the symbolic dream that guides him to a higher purpose.

The Ralbag (Iyov 33:33) expands on this approach, offering a comprehensive view of the soul, human consciousness, psychology, spirituality, and prophecy.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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