פירוש על ברכות 110:9

Represented in the dream by "the moon."

At that age he had the dream.

When his brothers bowed before him ; cf. Gen. xlv. 6.

If he dreams at all, it is a bad dream. For the reason see p. 358 n. 5.

His dreams are good, so that he may enjoy this world, since he will be debarred from the joys of the next world.

M. and some edd. insert here : "Neither shall any plagae come nigh thy tent" (ibid.)— i.e. thou shalt not find thy wife in doubt whether she be menstrual when thou returnest from a journey. The words disturb the connection.

The parallel passage (fol. 14a, p. 90) reads: R. Jonah in the name of R. Zera. M.: R. Zera in the name of R. Jannai. The correct reading is probably R. Jannai [II] said in the name of R. Zera. Cf. D. S. ad loc. and Hyman, II. p. 765 a.

See p. 90 n. 9.

And without interpretation it can have no effect.

M. omits: b. Ammi. According to Hyman, III. p. 1009 a, the correct reading is Hanan b. Ammi.

Because it was a bad dream.

See p. 358.

The prayer which follows was included in the Prayer Book to be recited by the entire Congregation, whether they had dreamed or not, during the Priestly Benediction by the Kohanim in the Synagogue; but the modern editions omit it and it is falling into disuse.

M. adds the words in brackets.

Some authorities and the Prayer Book insert here : as Naaman from his leprosy.

I.e. if he cannot finish together with them. But instead of these words, some authorities read: "When [at the conclusion of the beuediction] the Kohanim turn their faces [from the people to the Ark]." On this ceremony, see J. E. III. pp. 244 ff.

M.: a house.

See p. 131 n. 4. Here it seems to mean the sensual passion. On this method of charming away the Evil Eye, see Feldman, The Jewish Child, p. 193.

In the parallel passage (fol. 20a, p. 131) it is: R. Abbahu said: Read not.

The sons of Joseph.

M.: R. Bizta stated that R. Zera said in the name of R. 'Ukba...R. Pabna...R. Tanhum...R. Parna...who is he? R. Nehorai.

Bacher considers הפה "the mouth" to have been originally 'הפ, abbreviation for הפתרונות "the interpretations." See R. E. J. xxvii. pp. 141 ff.

This question is asked because "That which was said" is a formula to introduce a Biblical quotation.

I.e. how did the baker know about the butler's dream and its interpretation? The Bible does not mention that he had been told but that he saw.

Spontaneously. Or it may refer to hearing a chance verse quoted, e.g. by school-children, this being regarded as a kind of oracle; cf. T. A. III. p. 228, and for some examples from Rabbinic literature, ibid. p. 353 n. 229. It may be compared with the practice of opening the Bible in haphazard manner to find in the page a helpful reference.

M.: Raba said: Whence is it that a man is only shown, etc.

M.: Rab Joseph.

Because he never thinks of such things.