NS: These past two week’s had Torah portions that were full of dreams – first was
the baker and butler, and then Pharaoh’s dream. Josef serves to interpret them. It
seems as if dreams take on a lofty character – G-d is telling each of these people
their fate. What do you think of this?
RC: The soul returns to the heavenly abode every night and learns its destiny. It reports
the days adventure and is refined in the destiny of time. The heavenly world is all of
art and color. The heavenly world is melodious and the dream that the soul brings
back at the end of the night is the song of challenge to refine your truth. It is with all
the perusing of interaction that the dream describes. It blends into harmony and that
is why “chalom” and “shalom” are so connected. They are both the male and female
plurality – “Vav” and “mem” to the words “shel” and “chal,” “shel” means belonging to,
and “chal” means falling apart. In those two merged worlds, the destiny of dreams and
peace tangle and collide into your beautiful destiny. So does G-d present our secret to
us nightly – both good and bad if we are in accord or discord with the Almighty.
NS: Dreams always mean something, then.
RC: It’s the journey of the soul to and fro with the heavenly kingdom.
NS: Can there be a meaningless dream?
RC: There is always excess because the body is enraptured, but the sayings of the
believer, the one that wants the dream to become a blessing, is “Elohai, ani shelach
vec’chalomotai shelchah,” “My G-d, I am yours and my dreams are yours.” This is what
you say at the moment of nesiyat kapayim, when the kohen blesses the kahal, the
congregation, and the yevarechecha.
NS: So it’s up to you what you dream?
RC: Everything with the eibishter and the next world is partnership.
NS: Can you be susceptible to bad energies that take over your path to the heavenly
RC: I don’t believe in sheidim, demons. I believe in shema. That’s why we know that
Jacob’s ladder went up to heaven over har habayit. The most ultimate truth is when
G-d stands on your head and promises protection and safety and completion. That’s
what every dream seeks. When the snake nips at the heel of Chava, the dream seeks the
temporary and bodily joy, not the eternal one. That was the baker’s dream, and not the
butlers’. That was Pharaoh’s dream. Mikeitz – from the end of days; that was Josef’s
dreams to the fate of our people.
NS: Right after you had your stroke, did you dream?
RC: My dreams did not go up, they went to another world. I saw inchoate life.
Everything is soul – talking to each other. It’s purity and obscurity at once. And it’s the
only world at the end.
NS: The difference between the dreaming state and the state you were in during/
right after your stroke is then one of relationships.
RC: I know that the tribunal is life review with all relationships, and dreams are a
tikkun of the immediate stories. There are no mitzvot during the night because the
body performs the mitzvah of living and there are no mitzvot in the next lifetime
because truth is revealed through study. But the dream is the message for tomorrow’s
life. And olam habbah is the promise of the fruition yet to come. But the message
is to crave the opportunity of living. We say twice very quickly “keep me from bad
influences, bad neighbors, bad friends, keep me from destructive forces.” We say it
twice because we beg for good influences, good relations with G-d, good friends. We
pray for the day to be in enriched with G-dliness and infused with the ein sof. These
are the answers to the dream world.
NS: You’ve said that when you dream, you and Karen (wife) dream the same. Can
you tell me more about this?
RC: I think that we talk in our sleep. [laughs] Entwining is like humming together. We
find the same notes to sing about. Becoming each other’s spirit is the most honoring
quest in love.
NS: Did she experience the stroke with you?
RC: [nods]. Endearment seems like spaghetti – don’t know where one starts or is
endless in finish. It’s a relaxing of the hearts in melt with each other. It’s a breathing
for a mutual future, believing in the reality of love.