Parsha Halacha
Dreams:[1] [Talmud/Shulchan Aruch/Shulchan Aruch Harav]
- Dreams and their meaning:
Dreams were given special significance in both Scripture and Talmud, being treated as a divine message and being subject to interpretation. This created the concept of Taanis Chalom, for one to fast upon having a bad dream in order to redeem it and avoid any negative effect. There are many different opinions regarding what is defined as a bad dream that requires a fast.
Not paying attention to dreams today:[2] The Poskim conclude that it is best to simply ignore one’s dreams and not pay attention to them as we are no longer expert in the definition of bad dreams, as well as that today things have changed from the times of the Talmud just as medical treatment has changed with the generations. Therefore, the best thing is for one to simply not pay attention to his dreams and to simply move on.
- The omens:[3]
Dream of dead retrieving his items:[4] If one has a dream that the deceased has come to take his objects, it is a good omen, with exception to his shoes.
Dream of Sefer Torah burning: If one saw a Torah scroll burning in a fire in his dream then some Poskim[5] rule that he is to fast the next day, even if it is Shabbos.
Dream of Sefer Torah falling:[6] If one saw a Torah scroll fall to the floor in his dream on Friday night, he is not to fast the next day on Shabbos. [Furthermore, even during the week, if one had a dream that a Torah scroll fell to the floor from someone else’s hand or from the table, then there is no need for him to fast. However, if the Sefer Torah fell from his own hands, then during the week, it is considered a bad dream that requires a fast. However, in today’s times, the suggested practice is not to fast. Nonetheless, if one is bothered by the dream, then he should give a certain sum of money to charity as a Pidyon and perform Hatavas Chalom. [7]]
Seeing demons in a dream:[8] If a person saw demons or evil spirits in a dream, he is not to tell anyone of it until he first speaks, and touches a flame.
- Fixing a bad dream:
Redeeming with charity:[9] One can redeem a bad dream with charity.
Selling one’s bad dream another:[10] One who has a bad dream from which he is disturbed, can sell his dream to another, giving the other person money in exchange for him taking the dream.
Taanis Chalom:[11] The concept of Taanis Chalom is for one to fast upon having a bad dream in order to redeem it and avoid any negative effect. There are many different opinions regarding what is defined as a bad dream that requires a fast.
Hatavas Chalom:[12] The concept of Hatavas Chalom is a prayer recited upon having a bad dream in order to redeem it and avoid any negative effect. In general, the rule today is to simply ignore the dreams and not make big deals about them, as the making a big deal about the dream, can itself be the cause of damage r”l, and therefore the best thing is to always ignore the dreams and simply trust in Hashem. Nonetheless, if someone feels they need to do Hatavas Chalom for their mental sanity due to their inability to remove their minds from the dreams, then certainly it may be done even today.
- Seeing a dead man in one’s dream:[13]
If one sees a person who passed away in his dream, one should beware not to receive anything from his hands. Likewise, one is to beware not to swear to him or promise him anything. [Likewise, one is not to give any object to the dead man in his dream, although he may give him water and food.[14] In the event one transgressed any of the above, then it suffices to give charity to fix the bad omen of the dream, and it’s not necessary to fast. The above, however, only applies to a man who was not considered a Tzadik when he passed away, however, if the person who passed away was considered a Tzadik, then it is a good omen to see him in the dream.[15]]
An enemy who appears in your dream:[16] It is possible for a person who passed away to get revenge against his enemy by appearing to him in a dream and injuring him. This once occurred, and a dead man who was the enemy of an individual appeared to him in a dream and injured his thigh and he then woke up with tremendous pain in that area.
Yaakov refuses to send Binyamin: Yaakov lamented, saying “You have orphaned me. Yosef is no longer; Shimon is no longer and now you want to take Binyamin. Reuvein offered to take responsibility of Binyamin, and that his two sons be put to death if he does not return him. Yaakov refused the offer, as his brother had a tragedy occur to him, and Binyamin is all he has left.
Traveling hazards and restrictions:
- Danger during travel:[17] [Talmud]
All travel involves some level of danger. Accordingly, it is customary to receive a blessing from the leaders of the city prior to travel, as explained in F.
- Causes weakness and loss of energy:[18] [Talmud/Achronim]
Travel weakens a person’s energy.
- When to travel:[19] [Talmud/Tzavah Rebbe Yehuda Hachassid/Shulchan Aruch Harav/Achronim]
Auspicious and non-auspicious days of the month to travel:[20] The following days of the month are auspicious for traveling: 2, 4, 9, 11, 15, 16, 19, 21, 27, 29. The following days of the month are not auspicious for traveling: 1, 3, 25. [Practically, however, the custom is to no longer be particular in this matter, and Shomer Pesaim Hashem.[21]]
The weekday:[22] One should only travel on Tuesdays and arrive home on Tuesday, which is a day that G-d referred to as “Ki Tov.”
Daytime versus Nighttime:[23] One should only travel by the time of Ki Tov [which is daytime].[24] This means that one should only begin traveling in the morning after sunrise and finish his traveling for the day by sunset. However, one should avoid traveling during nighttime.[25] However, if he is already near his city of residence then he may continue traveling even at night if he is not alone.[26] [Practically, in today’s times the custom is to permit traveling at night.[27]]
Traveling Erev Shabbos and Erev Yom Tov:[28] Some warn against traveling on Erev Shabbos and Erev Yom Tov due to fear of demons and evil spirits.
Traveling after Yom Tov:[29] Some warn against traveling immediately after a holiday due to fear of demons and evil spirits.
Traveling on Saturday night:[30] Some warn against traveling on Saturday night.
- Traveling the day after experiencing night terrors:[31] [Achronim]
Some write that if a person experience fear during the previous night’s sleep, then he should abstain from traveling the next day.
- Took a mistaken route:[32] [Achronim]
Some write that if during one’s travels to a certain destination one took a wrong route, then he should no longer continue his travels being that it will no longer be successful.
- Receiving permission and blessing prior to traveling:[33] [Talmud/Shulchan Aruch Harav/Achronim]
Prior to travel it is proper to receive permission for the travel from the leaders of the city, even if they are not his personal Rabbi’s, in order so they bless him prior to his travels.
- Eating while traveling:[34] [Talmud/Shulchan Aruch Harav/Achronim]
One should not eat too much while traveling as doing so can cause stomach pain. [This, however, applies mainly to one who is traveling by foot, however, one who is traveling by ship may eat normally.[35]]
- Learning Torah while traveling:[36] [Talmud/Shulchan Aruch Harav/Achronim]
One should study Torah while traveling although should not learn Halacha in too much depth while traveling in order not to take a wrong turn and so he can focus on the road. [This, however, applies only to one who is traveling by foot, or to one who is driving, however, one who is traveling as a passenger in a wagon or car may study Torah in depth.]
- Escorting a traveler:[37] [Talmud/Achronim]
It is a mitzvah and obligation for one to escort a traveler upon him traveling, as whoever is escorted is safe from damage during his journeys.[38] Whoever does not do so is considered as if he is spilling blood.[39] Nonetheless, one should not escort a Rasha.[40]
- Not to tell an escort to go back:[41] [Achronim]
There is a tradition that a traveler should not tell those who are escorting him in the beginning of his journey that they should return from escorting him.
- Not to cry when someone leaves for travel:[42] [Achronim]
One is to beware not to separate from his friend [who is traveling] in a state of tears, as this is a great danger. If a person cannot hold himself back from crying, then he is to cry prior to the separation and calm himself down and only then separate.
- Not to kiss relatives prior to travel:[43] [Achronim]
Some write that one is to beware not to kiss his relative goodbye prior to travel.
- Farewell phrases:[44] [Talmud/Shulchan Aruch Harav/Achronim]
Upon bidding farewell to another person he is to tell him “/לך לשלוםGo to peace” rather than “לך בשלוםGo in or with peace.”[45] [This is likewise the Nussach in Tefillas Haderech.[46] One is to follow this wording even when bidding farewell in languages other than Hebrew.[47] Nonetheless, some Poskim[48] rule that the above wording of “”לך לשלום is only required for those who are superstitious against having the other wording used due to it being a bad omen in their eyes. If, however, one is not particular in this matter then one may use whatever wording he desires.[49] Practically, as is implied from Admur, the above wording of “/לך לשלוםGo to peace” is to be used by all people, however in the event that one was told “/לך בשלום/Go in or with peace” he should not be particular about this, and the matter will not damage him at all as stated in the Poskim above.[50]]
- Traveling with food and Tallis and Tefillin:[51] [Achronim]
Bread: Prior to a guest leaving one’s home for travel, one should give him bread.[52]
Food, Tallis, and Tefillin: One who travels is to remember to always take with him food and his Tallis and Tefillin.[53]
Water and Tzitzis:[54] Likewise, one is to take water with him just in case he gets thirsty. He is likewise to bring with him an extra set of Tzitzis strings just in case he will need them.
Afikoman: Some are also accustomed to travel with a Kezayis of Afikomen.[55]
- Giving food or charity to a poor person:[56] [Sefer Chassidim/Achronim]
One who travels in a dangerous road or area is to give to a pauper ready-to-eat food prior to going on his journey. If the pauper is embarrassed to take the food, then one is to give him charity money. [If a pauper is not readily available, then one should give the money to another individual to give to a pauper as soon as he is found.[57]]
- Polishing one’s shoes on the day of travel:[58] [Tzavah of Rav Yehuda Hachassid/Achronim]
A person should not polish his shoes on the day that he plans on traveling [due to danger].[59] [However, he may clean it of dust and mud on the day of travel.[60] Likewise, possibly it is even permitted to shine the shoes without polishing them, such as to shine them using an oil-based substance without any dye which enforces the color of the shoe.[61] Some Poskim[62] that the above adherence only applies to one who is traveling by foot and not to a person who travels with modern transportation such as a car or plane. If one already polished his shoes prior to deciding to travel, he may nevertheless travel that day.[63] Likewise, even if he already made plans to travel, Bedieved, if one forgot and polished his shoes, he may still continue with his plans of travel and is not required to switch shoes.[64] Nonetheless, some Poskim[65] rule that if one has another pair of shoes readily available than he should switch them. Some Poskim[66] ruled that the restriction against polishing shoes is only on the day of travel, prior to travel, however once one has begun traveling, he may polish his shoes. Certainly, he may polish his shoes on the second day of his travels, and he may polish them even on the day that he travels back home from the location in which he resided during his travels.[67] The above danger only applies to the traveler who shines his shoes on the day of travel, and not to anyone else who travels together with him.[68]]
New shoes for traveling:[69] Some Poskim[70] rule that just as one is not to polish shoes on the day of travel, so too one should not wear new shoes prior to travel. Other Poskim[71], however, rule that there is no issue whatsoever to wear new shoes prior to travel.
Fixing shoes prior to travel:[72] There is no issue to fix the shoes prior to travel.
- Returning home after already leaving the house, if one forgot something:[73] [Tzavah of Rav Yehuda Hachassid /Achronim]
Once one has already left his home for travel, he should not return to retrieve a forgotten item. Rather, he should stand outside his house and ask for someone to bring to him the forgotten item.[74]
The reason:[75] Some write that the reason behind the above warning is due to the words of the Zohar which states that one who travels away from his wife who remains home receives the divine presence during the journey, and it is improper to return home and show that one does not want the divine presence.
Cases of exception:[76] The Mefarshim who deal with this adherence of Rav Yehuda Hachassid list various cases of exception in which this rule does not apply, and one may thus return home to retrieve a forgotten item. The following is a list of exceptions recorded:
- One is not traveling very far. [See Q&A]
- One is traveling from a temporary lodging. [See Q&A]
- One has not yet left the building. [See Q&A]
- One forgot to say goodbye to someone. [See Q&A]
- Some are lenient if one is not married and has hence not left a wife behind at home.[77]
- One left during daytime and returns home by nighttime or vice versa. [See Q&A]
- One’s trip got delayed. [See Q&A]
- One forgot a mitzvah object which he wishes to retrieve. [See Q&A]
- One has no one available at home to bring him the item. [See Q&A]
- One who meets an empty vessel upon leaving for travel:[78] [Achronim]
If upon leaving for travel or to visit a government minister one bumps into an empty vessel, then one should return home and no longer travel that day.
- Traveling and hiking alone:[79] [Talmud/Achronim]
One should avoid traveling alone, as when one travels alone the Satan prosecutes against him. [Seemingly this refers to one who travels through an unsettled area, such as through a deserted road or pathway taken during a hike. However, through a settled area in which people are found, there is no danger of prosecution.]
- Traveling by ship:[80] [Talmud/Achronim]
The Satan prosecutes against a person when he travels by ship over the ocean.
Taking turns to sleep:[81] Two Jews who are traveling on a ship together through a dangerous area, are not to both sleep at the same time, rather when one of them goes to sleep the others is to remain awake, in order to guard each other.
- Sitting on wagon, car, horse on ship:[82] [Tzavah of Rav Yehuda Hachassid/Achronim]
One is not to sit on a wagon that is inside of a ship. Likewise, one is not to ride on a horse while inside of a ship. Likewise, one may not sit on a board that extends past the ship.
- Sitting on board that extends from ship:[83] [Tzavah of Rav Yehuda Hachassid/Achronim]
One may not sit on a board that extends past the ship.
- Traveling on a ship or plane with a Rasha, heretic, or Gentile:[84] [Talmud/Shulchan Aruch Harav/Achronim]
It is dangerous for one to travel on a ship [or plane] together with a Jewish heretic. However, it is permitted for one to travel on a ship or plane together with a Gentile, as the prosecuting angel does not have authority over two different nations. Furthermore, due to this reason, there were sages who would specifically look to travel on a ship that has Jews and Gentiles. [Accordingly, some Poskim[85] rule that if there is a Gentile passenger, then one may travel even together with a heretic.]
- Traveling with a person in Cherem:[86] [Sefer Chassidim]
One is not to travel by road or ship together with a person who was put in Cherem.
- Shaking one’s garments upon arriving home:[87] [Achronim]
If when a person is traveling, he is stricken by fear, then upon arriving home to his destination he is to shake the ends of his garments.
