We begin with Gemara Berakhot, page 57, in merit of the soul of Rahamim ben Mazah. On the top line, the Gemara says that if a person sees the word “Huna” written in a dream, a miracle will happen to him. The letter nun in Huna is connected to the word miracle. Hanina also contains a nun connected to miracle, while Hananya and Yohanan contain two nuns. Therefore, if a person sees Hanina, Hananya, or Yohanan written in a dream, miracles—perhaps even double miracles—will happen to him.
If a person sees a eulogy in a dream, it means that Heaven had mercy on him. He was perhaps destined to die, but instead he was eulogized in Heaven, and he was redeemed. The Gemara clarifies that all of these interpretations apply when the word or name was seen written in the dream.
If a person answers in a dream, “May His great Name be blessed,” he is assured a portion in the World to Come. If a person recites the Shema properly in a dream, it is fitting that the Divine Presence should rest upon him. The only reason it does not rest upon him is that his generation is not worthy.
If a person puts on tefillin in a dream, he should anticipate greatness. The reference appears to be specifically to the head tefillin, since people can see them. The verse says, “All the nations of the earth will see that the Name of the Lord is called upon you,” and it was taught that this refers to the head tefillin.
If a person prays in a dream, it is a favorable sign for him, provided that he did not complete the prayer. In other words, he woke up before he reached the conclusion of the prayer and said, “He who makes peace.” This indicates that he is close to God, because he is close to completing his prayer and is therefore close to the Holy One, blessed be He.
If a person sees himself with his mother in a dream, he should anticipate understanding, as it says, “For if you call for understanding.” Understanding is called “mother,” and in the teachings of Kabbalah, the mother corresponds to understanding. Whenever Maran the Rabbi would see me, he would quote this verse, “For if you call for understanding.” The word “mother” therefore hints at understanding.
If a person sees himself with a young woman who is engaged in a dream, he should anticipate Torah, as it says, “Moses commanded us the Torah, the inheritance of the congregation of Jacob.” The word translated as “inheritance” can also be read as “betrothed.” This suggests that we are betrothed to the Torah. We discussed tonight the rings on the ark, and the commentators explained that the rings resemble betrothal rings. The verse’s reference to betrothal hints that the Torah is like the ring with which we are, so to speak, joined to the Torah itself.
If a person sees himself with his sister in a dream, he should anticipate wisdom, as it says, “Say to wisdom, ‘You are my sister.’” The Gemara says elsewhere that just as one knows one’s sister with familiarity and clarity, so one should know the Torah.
If a person sees himself with another man’s wife in a dream, he is assured a portion in the World to Come. Why is this so? The Gemara says that sometimes a righteous person receives his own portion and also receives the portion of another person. When someone loses his portion in the World to Come, it may be given to a righteous person. Thus, seeing another man’s wife represents taking something that belonged to someone else.
The Arizal explained this idea in the Amidah, in the words, “Place our portion among them.” If, God forbid, we lose our portion in the World to Come, we ask that it be entrusted to the righteous, who do not want something that does not belong to them. When we repent, they will return it to us. It is like leaving something on consignment: someone else may hold it for you, but he will give it back to you. Of course, all this applies only when the person does not know the woman he saw and did not think about her during the day. Otherwise, it is not regarded as a meaningful dream.
Rabbi Hiyya bar Abba said that if a person sees wheat in a dream, he should anticipate peace, as it says, “He makes your borders peaceful; He satisfies you with the finest wheat.” The simple explanation is that wheat represents livelihood. One of the greatest causes of peace in the home is having wheat—food and sustenance—in the house. Many arguments arise when there is not enough food. The verse therefore says that God places peace within your borders by satisfying you with wheat.
If a person sees barley in a dream, his sins have departed, as it says, “Your sin is removed.” The word for barley resembles the expression “your sin.” Rabbi Zeira said, “I did not leave Babylonia to go to the Land of Israel until I saw barley in my dream.” He did not want to go to the Land of Israel while he still had sins. He waited until he received an indication in a dream that his sins had been removed, and only then did he travel to the Land of Israel.
If a person sees a grapevine laden with grapes in a dream, it is a sign that his wife will not suffer miscarriages, as it says, “Your wife shall be like a fruitful vine.” I once explained this verse in connection with another verse in Psalms: “Your children will be like olive shoots around your table.” Why is the wife compared to a vine, while the children are compared to olive shoots?
If you take fruit from an olive tree, it is not ready to eat. It is hard and unappealing. It must be worked and pressed until it becomes oil. Children are like olives: they must be worked with and educated. They do not emerge fully developed. By the time a person marries, however, his wife is already like a fruitful vine. She has already been raised and educated by her parents and is expected to be ready and developed.
If a person sees a branch of a grapevine in a dream, he should anticipate the Messiah, as it says, “Binding his foal to the vine and his donkey’s colt to the choice vine.” When Jacob blessed Judah, he described a time when the grapevine would be so abundant and strong that a person could tie his donkey to it. This refers to the time of the Messiah, when the Land of Israel will begin producing extraordinary growth. Seeing such a branch is therefore a sign that the Messiah is coming.
The Arizal said that every month corresponds to a particular Divine Name. The correspondence of the month of Adar is formed by the final letters of the verse, “Binding his foal to the vine and his donkey’s colt to the choice vine.” We once explained that it is not a coincidence that this is the verse associated with Adar. The verse speaks about the quality and abundance of grapes and about a time when a person will tie his donkey to the grapevine.
What is the symbolism? The donkey represents physicality. We cannot use the month of Adar as an excuse to become drunk and behave recklessly. Purim is not a secular drinking holiday. It is a holy day and must remain a holy day. One must drink responsibly. The Rambam says that one should drink enough to fall asleep, but one may not miss the prayers or the Grace After Meals. Today, some young people cannot wait for Purim because they imagine that everything is permitted and that they may drink until they behave in ways that are unacceptable according to the Torah.
The verse is teaching that a person must take his physicality and tie it to the vine. He must control it. “Bind the donkey to the vine” means that one must restrain oneself. This is the verse associated with Adar. It is no coincidence that it speaks about the grapevine and the donkey. You may not release the animal and allow it to run unrestrained. Once the animal is untied, it will run wild.
If a person sees a fig in a dream, his Torah will be protected within him, as it says, “He who guards the fig will eat its fruit.” The verse is understood here as referring to Torah: the person’s Torah will be preserved and protected.
If a person sees pomegranates in a dream, the interpretation depends on what he sees. If they are small pomegranates, his business will flourish. If they are large, he will have many businesses or multiple ventures. The first interpretation refers to one business that will flourish; the second refers to several businesses that will succeed.
If a person sees a pomegranate split open, then, if he is a Torah scholar, he should anticipate Torah, as it says, “I will give you spiced wine, the juice of my pomegranate.” The juice of a pomegranate is revealed when the fruit is split open, and the verse compares that juice to Torah.
If he is an ordinary person rather than a Torah scholar, he should anticipate mitzvot, as it says, “Your temples are like a split pomegranate.” The Sages interpret this to mean that even the empty ones among Israel are full of mitzvot like a pomegranate.
I once heard Rabbi Murray Masson explain a difficulty concerning the prayer on Rosh Hashanah in which we say that we should be filled with mitzvot like a pomegranate. The Gemara says that even the empty people are filled with mitzvot like a pomegranate. Are we praying to be like the empty people?
He answered with a distinction. The Gemara says, “Even the empty ones among them,” using the plural. If all the empty people are taken together, they are full of mitzvot collectively: one person performed one mitzvah, another performed another mitzvah, and together they are full. On Rosh Hashanah, however, we pray that each individual should be filled with mitzvot like a pomegranate.
If a person sees olives in a dream, small olives indicate that his business will flourish, multiply, and become established like an olive tree. The source is the verse, “Your children are like olive shoots around your table.” Here, however, the reference is to the fruit of the olive tree.
If he sees the olive tree itself, he will have many children, as it says, “Your children will be like olive shoots.” Some say that if a person sees an olive in a dream, a good name will come to him, as it says, “A leafy olive tree, beautiful with choice fruit, the Lord has called your name.” His name will be elevated, and he will acquire a good name in the world.
If a person sees olive oil in a dream, he should anticipate the light of Torah, as it says, “They shall bring you pure olive oil, crushed for illumination.” This is also the verse from this week’s portion, Tetzaveh, concerning the pure olive oil for the Menorah. The Menorah represents the wisdom of Torah.
If a person sees dates in a dream, his sins have come to an end. On Rosh Hashanah we say, “May our enemies and our haters be consumed,” using a word related to the word for dates. The interpretation is therefore that his sins have been consumed, as it says, “Your sin has come to an end, daughter of Zion.”
Rabbi Yosef said that if a person sees a goat in a dream, his year will be blessed. If he sees goats in the plural, his year will be doubly blessed or will contain an abundance of blessings. The verse says, “And let the goats provide your food.” The goats are compared to food and sustenance.
If a person sees a myrtle branch in a dream, he will acquire property. If he already owns property, his property will increase. If he does not own property, he will inherit property from another place. This applies when the myrtle branches are attached to the tree, as the teaching indicates. The myrtle has three leaves, and that structure represents blessing and increase in one’s possessions.
If a person sees an etrog in a dream, he is considered beautiful before his Creator, as it says, “The fruit of a beautiful tree.” The etrog is a beautiful and choice fruit, and seeing it indicates that the person is regarded as beautiful or pleasing before God.
If a person sees a lulav in a dream, he has only one heart, meaning that he is completely loyal to the Holy One, blessed be He. The word lulav is interpreted as “to Him alone is the heart.” The verse says, “You shall love the Lord your God with all your heart,” and the Sages explain that the two hearts refer to the good inclination and the evil inclination. This person has only one heart, directed toward God.
This is also why we say in the prayer, “Create in me a pure heart.” A person should have one heart and be entirely loyal to God.
If a person sees a goose in a dream, he should anticipate wisdom, as it says, “Wisdom cries aloud in the streets.” The goose makes a great deal of noise, so the symbolism is that the person’s wisdom will be publicized.
If he rides on the goose or walks together with it, he will become the head of a yeshiva. The head of a yeshiva broadcasts Torah to the public, and the goose’s noise represents that public teaching. Rabbi Ashi said, “I saw it, rode upon it, and became the head of a yeshiva.”
If a person sees a rooster in a dream, he should anticipate a male child. If he sees several roosters, he should anticipate several male children. If he sees a hen, he should anticipate a pleasant institution or study hall. The word for hen is interpreted as an acronym for a pleasant study hall and joy.
If a person sees eggs in a dream, his request is suspended, because no one knows what is inside the egg or whether anything will emerge from it. If the eggs break, his request will be fulfilled. The request has emerged, so to speak. The same applies to nuts and cucumbers, which have an outer shell or peel. If a person sees the complete vessel, his request is still pending; if he sees it broken, the request has been released.
If a person enters a city in a dream, his needs will be fulfilled, as it says, “They reached their desired destination.” If a person receives a haircut in a dream, it is a favorable sign. It is a sign of greatness, like Joseph, who had his hair cut before he became king. If he receives a complete haircut, including his beard, it is a sign of good fortune for him and his entire family.
If a person is sitting in a small boat, he will acquire a good name. If he is sitting in a large boat, he and his entire family will acquire a good name. This interpretation applies when the boat is riding high on the waves. If the boat is in a low place, it is not a sign that he will rise to greatness.
If a person relieves himself in a dream, it is a good sign, because the refuse is leaving his body. The Gemara says that this applies when he does not clean himself afterward. If he wipes himself, his hands become dirty, and that is not a good sign. The favorable interpretation is that he has removed the refuse without becoming soiled by it.
If a person climbs onto a roof in a dream, he should anticipate rising to greatness. If he comes down from the roof, it may indicate that he will descend from his greatness. Abaye and Rava said that once a person has begun by going up, it does not matter if he later sees himself coming down. One should pay attention to the first part of the dream.
If a person sees himself tearing his garments in a dream, it means that a decree against him has been torn up. If he sees himself standing naked, the interpretation depends on where he is standing. If he is in Babylonia, where the people have many sins, it means that he is standing without sin. If he is in the Land of Israel, where the people have many mitzvot, it means that he is naked of mitzvot, and that is not a favorable sign.
If a person is arrested by an officer or by the authorities in a dream, it is a favorable sign, because it indicates that he is being protected. If they place him in chains, that is also a favorable sign. If they merely tie him with a rope, it is not a sign of protection.
If a person enters a marsh in a dream, where there are large and small reeds growing close together, it is a sign that he will become the head of a yeshiva. The large and small reeds represent the many people who come to the rabbi to hear his teachings.
If instead he sees a forest of tall trees, he will become the head of a study group. The trees in a forest are tall but are not necessarily close to one another. This symbolizes the relationship between the head of the yeshiva and his students. The students are all significant scholars in relation to one another, but in relation to the head of the yeshiva, he is the leader.
The head of a study group gives the lecture, and afterward one of the students reviews and explains what the rabbi said to the other students. This is an old practice, called reviewing the lesson. There is often one student who understands the lesson clearly and then explains it to the others.
Rav Pappa and Rav Huna, the son of Rabbi Joshua, each had a dream. One dreamed that he entered a marsh, and the other dreamed that he entered a forest. The one who saw the marsh became the head of a yeshiva, while the one who saw the forest became the head of a study group.
Some say that both of them saw a marsh. Rav Pappa was wearing a cloak with a bell attached to it. As he walked through the marsh, the bell made a great deal of noise, indicating that he would become the head of a yeshiva who would publicize his teaching. Rav Huna, the son of Rabbi Joshua, was not wearing such a bell, and therefore he became the head of a study group rather than the head of a yeshiva.
Rav Ashi said, “I saw myself entering a marsh, and a bell was ringing around me. It made a great deal of noise.” He ultimately became the head of a yeshiva. In his case, the dream contained both elements: he became the head of a yeshiva, and his teaching was publicly broadcast.
It was taught before Rav Nahman bar Yitzchak that if a person sees bloodletting in a dream, it means that his sins have been removed. Blood represents judgments, so removing the blood indicates the removal of sins.
Another teaching says that his sins are arranged before him. At first, this sounds as though they are arranged to be punished. The Gemara explains that they are arranged in order to be erased. The sins are being lined up so that they can be removed.
The sins are symbolized by red markings, as in the verse, “Though your sins be like scarlet, they shall become white.” When the red thread associated with the scapegoat became white, it was a sign that the sins of Israel had been forgiven.
It was taught before Rav Sheshet that if a person sees a snake in a dream, his livelihood is prepared for him. Just as the snake never lacks food because it eats dust, the person will have sustenance. If the snake bites him, his livelihood will increase. If he kills the snake, his livelihood will be doubled.
Someone challenged this interpretation, saying that it should not necessarily be understood as a favorable sign. Rav Sheshet had seen in his own dream that he killed a snake and wanted to interpret it favorably, but perhaps killing the snake meant that he would lose the livelihood represented by the snake.
The broader symbolism is that the snake was punished by being given food wherever it went, but it lost its relationship with God. God told the snake, in effect, “You have food everywhere; you no longer need to come to Me.” That loss of connection is itself the greatest curse.
This can be compared to a father with two sons. One son comes every week and asks his father for his allowance. The other son receives all of his allowance for the rest of his life at once. The second son may think that he has received something wonderful, but he has also lost his ongoing relationship with his father. The first son continues to come, speak with his father, and maintain the relationship.
Similarly, when God gave the snake its livelihood without requiring it to return, He severed the relationship. A person may have a livelihood, but the greatest blessing is to remain connected to God and to continue turning to Him.
Any type of drink seen in a dream is a favorable sign except wine. Sometimes seeing oneself drinking wine is favorable, as it says, “Wine gladdens the heart of man.” At other times it is unfavorable, as it says, “Give strong drink to the one who is perishing.” Wine may be given to someone who is afraid or who has undergone a traumatic experience in order to calm him, so wine is not always a positive sign.
If a Torah scholar sees himself drinking wine in a dream, however, it is always a favorable sign. The verse says, “Come, eat of my bread and drink of the wine I have mixed.” The Gemara compares Torah to wine. The word for wine is also connected to the word for a tractate, and the Torah scholar’s learning is therefore represented by wine.
If a person awakens and a verse is already in his mouth, it is a small form of prophecy. The verse will foretell something that is going to happen.
The Sages taught that if a person sees one of three kings in a dream, each one represents something different. If he sees David, he should anticipate piety, because David was considered pious. If he sees Solomon, he should anticipate wisdom, because Solomon was the wisest of all men. If he sees Ahab, he should be concerned about misfortune, because Ahab died in a way that fulfilled the prophecy concerning the dogs licking his blood.
There are also three prophets whose appearance in a dream has significance. If a person sees the Book of Kings, he should anticipate greatness. If he sees Ezekiel, he should anticipate wisdom, because the book contains deep teachings. If he sees Isaiah, he should anticipate consolation, because Isaiah spoke extensively about consolation for the Jewish people. If he sees Jeremiah, he should be concerned about misfortune, because Jeremiah lived during the destruction and his prophecies were largely tragic.
The Gemara then discusses three major books of the Writings. If a person sees Psalms in a dream, he should anticipate piety, because it is the book of the king who was pious. If he sees Proverbs, he should anticipate wisdom, because it was composed by Solomon. If he sees Job, he should be concerned about misfortune, because the Book of Job is an account of suffering.
There are also three smaller books. If a person sees Song of Songs in a dream, he should anticipate piety. The commentators say that the entire book is characterized by fear of Heaven and by the love between Israel and the Holy One, blessed be He. If he sees Ecclesiastes, he should anticipate wisdom, because it was composed by Solomon. If he sees Lamentations, he should be concerned about misfortune, because it describes destruction and mourning.
If a person sees the Book of Esther in a dream, a miracle will happen to him.
There are three Sages whose appearance in a dream also has significance. If a person sees Rabbi in a dream, he should anticipate wisdom. If he sees Rabbi Elazar ben Azariah, he should anticipate wealth, since he was wealthy. If he sees Rabbi Ishmael ben Elisha, he should be concerned about misfortune, because he was one of the Ten Martyrs who were killed by the Roman government. His execution was especially gruesome: the flesh was removed from his skull.
If a person sees Rabbi Akiva in a dream, he should anticipate piety, because Rabbi Akiva was known for his piety. If he sees Ben Zoma, he should anticipate wisdom. If he sees Aher, meaning Elisha ben Avuyah, he should be concerned about misfortune.
All types of animals seen in a dream are favorable signs except for an elephant, a monkey, and a porcupine. The Gemara previously taught that if a person sees an elephant in a dream, a wonder will happen to him. The Gemara resolves the apparent contradiction by distinguishing between cases. If the elephant has a saddle, it is a favorable sign. If it does not have a saddle, it is not a favorable sign.
All types of metal seen in a dream are favorable signs except for a hoe, a mattock, and an axe. This applies when the tools are attached to their handles. If the tools are not attached to their handles, even these objects are favorable signs. The reason is that tools attached to handles are instruments of destruction or injury, whereas the detached metal does not have that significance.
All types of fruit are favorable signs in a dream except for unripe fruit and dates. All types of vegetables are favorable signs except for the tops of turnips. We previously learned that seeing turnip tops is a sign that someone will strike a person. Rav said, “I did not become wealthy until I saw the tops of turnips in a dream.” The Gemara explains that he saw them while they were still attached to the ground. When they are attached to the ground, they are a sign of wealth; when they are detached, they are a sign that someone will strike a person.
All colors are favorable signs in a dream except for the color blue-green. That color is a sign that a person will become ill, because it resembles the color of a sick person’s complexion. Some say that this is why Esther’s complexion is described as greenish or olive-colored, which would ordinarily not be considered attractive. Her unusual appearance was part of the miracle.
All birds seen in a dream are favorable signs except for several particular birds. The names are difficult to identify precisely, but the commentators describe them as owl-like birds and a mole-like creature. These animals have features resembling human cheeks, and seeing them is not considered favorable.
There are three sweet things that enter the body but from which the body does not benefit: berries, inferior dates, and an additional type of fruit mentioned by the Gemara. There are also three things that do not enter the body but from which the body benefits: bathing, anointing, and marital relations.
There are three things that are a small taste of the World to Come: Shabbat, sunshine, and marital relations. The Gemara asks what kind of relations are meant. It refers to relations that do not weaken the person. Relieving oneself is also a small taste of the World to Come, which is why a person recites a blessing after leaving the bathroom. Sunshine is also compared to the World to Come because it gives a person pleasure and ease.
There are three things that restore a person’s composure and broaden his mind: a pleasant voice, a pleasant sight, and a pleasant fragrance. This is one reason for smelling spices at the conclusion of Shabbat. When Shabbat departs, a person loses the added composure and tranquility of Shabbat, so he smells spices to restore his peace of mind.
There are also three things that broaden a person’s mind: a pleasant dwelling, a pleasant wife, and pleasant furnishings. These things give a person peace of mind and allow him to concentrate. The dwelling is mentioned first because that is the proper order. As the Rambam says, a person should first acquire a home and then marry. It is not proper to marry first and only afterward search for a place in which to live.
The Gemara now lists five things that are one-sixtieth of something else: fire, honey, Shabbat, sleep, and a dream. Fire is one-sixtieth of Gehinnom. Honey is one-sixtieth of the taste of manna. Shabbat is one-sixtieth of the World to Come. Sleep is one-sixtieth of death. A proper dream is one-sixtieth of prophecy.
There are six things that are favorable signs for a sick person: sneezing, sweating, diarrhea, a seminal discharge, sleep, and a dream. Sneezing is a favorable sign, as it says, “His sneezings flash forth light.” Sweating is a favorable sign, as it says, “By the sweat of your brow you shall eat bread.” Diarrhea is favorable because it releases what must leave the body, as it says, “He will not go down to the pit.” A seminal discharge is favorable because the return of seed indicates renewed vitality and long life. Sleep is favorable because it restores the person. A dream is favorable because the verse says, “You have chastised me, and I learned; restore me, and I shall live.”
There is a famous interpretation of the verse, “I slept, and then I awoke.” The word used for “then” can be read as seven, leading some people to say that a person should sleep eight hours: seven plus one. They interpret the verse as saying, “When I sleep eight hours, I will be satisfied.”
The Vilna Gaon was asked about this, because he taught that a person does not need to sleep eight hours or even four hours. What, then, should one do with the verse? He answered that one must read the end of the verse. “I slept, and then I awoke; the Lord sustains me.” If a person sleeps eight hours, he will be satisfied for forty hours. The word “me” is interpreted as forty, so the verse can be understood as saying that four hours of sleep are sufficient.
There are six things that heal a sick person, and their healing is genuine: cabbage, beets, dried herbs, pennyroyal, the stomach, and the animal’s womb. The Gemara also mentions the diaphragm. Some say that small fish should be added to the list. Small fish are beneficial for fertility and strengthen the entire body.
This may be one reason for the custom of eating fish on Shabbat. The marital relations of a Torah scholar are associated with Shabbat, and fish are associated with fertility. Therefore, fish are considered appropriate for Shabbat.
There are ten things that cause a sick person to relapse, and not only to relapse but to become worse: eating ox meat, fatty meat, roasted meat, poultry, a roasted egg, shaving, cress, milk and cheese, entering a bathhouse, and eating walnuts. Some also add cucumbers.
Rabbi Ishmael taught: Why are cucumbers called by a name meaning “difficult”? Because they are as difficult for the body as swords. The verse says that Rebecca was told, “Two nations are in your womb.” The two proud ones were Antoninus and Rabbi. Antoninus descended from Esau, and Rabbi descended from Jacob. Their tables were always filled with delicacies and never lacked radishes, lettuce, or cucumbers—not in the summer and not in the winter. Although cucumbers can be difficult for the body, the reference is to the large cucumbers. The small cucumbers are beneficial. This is why Israeli pickles, which are made from the small cucumbers, are not included in the harmful category. One must, of course, ensure that the laws of tithes and related requirements are properly observed.
The Gemara returns to dreams. If a person sees a dead person in a house in a dream, it is a sign of peace in the home. The dead person eats and drinks in the house, and this is a favorable sign. If the dead person takes vessels from the house, however, it is a bad sign for the house.
Rav Pappa explained that the concern applies specifically if the dead person takes shoes. Whatever else he takes is a favorable sign, but shoes indicate that he is taking other people away with him. Whatever the dead person brings into the house is a favorable sign, except for dirt and mustard. This may be the source of the custom that the shoes of a deceased person are not given to another person but are disposed of.
The Gemara now returns to the Mishnah concerning a place from which idolatry has been removed. The Sages taught that if a person sees a place of an idol called Markulis, he recites the blessing, “Blessed is He who exercises patience toward those who violate His will.” Markulis was a form of idolatry involving stones. The worshippers would arrange stones and throw additional stones at the site, somewhat like a bowling game.
Why does the teaching specifically mention Markulis rather than other forms of idolatry? The answer is that it refers to a place where Markulis had once stood but had been destroyed. When a person sees an active place of idolatry, he recognizes that God is patient with those who rebel against Him. When he sees a place from which idolatry has been uprooted, he recites, “Blessed is He who has uprooted idolatry from our land.”
The blessing continues with a prayer: “Just as it has been uprooted from this place, so may it be uprooted from all the places of Israel, and return the hearts of those who worship it to serve You.” In the Land of Israel, one says the full prayer because one is praying for the people of Israel to return. Outside the Land of Israel, one does not need to add the words asking that the hearts of those who worship idolatry be returned to God, because the idolatry belongs to the nations.
Rabbi Shimon ben Elazar says that even outside the Land of Israel one should say this, because in the future the nations will convert and return to belief in God, as it says, “For then I will transform the peoples to a pure language.” They will come to recognize the Holy One, blessed be He.
The Gemara then discusses seeing places associated with the wicked. If a person sees Babylonia, the wicked kingdom, he recites a blessing. If he sees the house of Nebuchadnezzar, he says, “Blessed is He who destroyed the house of the wicked Nebuchadnezzar.” If he sees the furnace into which Daniel was thrown, he says, “Blessed is He who performed miracles for us in this place.” If he sees a place of Markulis, he recites the blessing concerning God’s patience with those who violate His will.
If a person sees a place in Babylonia from which earth is taken, he says, “Blessed is He who speaks and acts, decrees and fulfills.” Rashi explains that there was a place in Babylonia from which animals could not depart unless they took some of its earth with them. Rav Yitzchak said that the earth from that place was used for building, but ultimately the buildings would not endure. The place would remain without settlement and without vegetation.
This fulfilled the decree that Babylonia would be destroyed. When the earth was removed and carried elsewhere, the prophecy was fulfilled. Wherever the earth was used, the structure would not last. God had decreed that Babylonia would be destroyed, and He fulfilled His word.
When Rabbah saw a donkey carrying earth from Babylonia, he would point toward it and say, “The righteous are hurrying to perform the will of their Master.” They were carrying away the earth of Babylonia and removing its remains.
When Rav Bereder Ravina arrived in Babylonia, he would take some of its earth in his handkerchief and throw it outside, in order to fulfill the verse, “I will sweep away the dust of Babylonia and destroy it.”
Rav Ashi said, “I never heard the complete teaching concerning these five blessings that must be recited when one comes to Babylonia. I inferred them myself and recited all five blessings.”