SECTION 130 The Recitation of the Passage “Master of the World” while the Priestly Blessing is being Conferred. (1-2)

סימן קל רִבּוֹנוֹ שֶׁל עוֹלָם שֶׁאוֹמְרִים בִּשְׁעַת נְשִׂיאַת כַּפַּיִם וּבוֹ ב' סְעִיפִים:

1 One who had a dream and does not remember1 what he saw, but is concerned lest his dream requires a remedy, should stand before the kohanim at the time they are reciting the Priestly Blessing and recite [the request beginning], “Master of the world, I am Yours [and My dreams are Yours...]. If they require a remedy, remedy them....” He should aim to complete this request as the kohanim are completing the first, second, or third verse.2 Thus, when the congregants respond Amen, they will also be responding Amen to his request. If the kohanim have not yet completed [their recitation of the blessing], he should proceed with the prayer beginning Adir BaMarom, [completing it] before the kohanim complete the blessing.3

In a place where the Priestly Blessing is not recited, [a person who desires to have his dreams remedied] should recite all the above while the sheliach tzibbur is reciting the passage beginning Sim Shalom. He should aim to complete [his request] together with the sheliach tzibbur so that the congregation will respond Amen [to it as well]. If he sees that he will not be able to conclude it together with the sheliach tzibbur [if he recites it in the above manner], he should begin [its recitation earlier,] as the sheliach tzibbur says Yevarechecha.

This request should not be made every day, but only on a day [after] having had a dream [that requires a remedy]. The reason that it is customary for everyone to recite it on the festivals when the kohanim confer the Priestly Blessing is that it is impossible that one did not have a dream that requires a remedy between one festival and another.4

א מִי שֶׁרָאָה חֲלוֹם וְאֵינוֹ יוֹדֵעַ1 מָה רָאָהא וְחוֹשֵׁשׁ שֶׁמָּא חָלַם חֲלוֹם שֶׁצָּרִיךְ לִרְפוּאָהב – יָקוּם לִפְנֵי הַכֹּהֲנִים בְּשָׁעָה שֶׁנּוֹשְׂאִין כַּפֵּיהֶן וְיֹאמַר "רִבּוֹנוֹ שֶׁל עוֹלָם אֲנִי שֶׁלָּךְ כו'ג אִם צְרִיכִים רְפוּאָה רְפָאֵם כו'". וְיכַוֵּן לְסַיֵּם כְּשֶׁמְּסַיְּמִין הַכֹּהֲנִים פָּסוּק א' אוֹ ב' אוֹ ג',ד,2 כְּדֵי שֶׁיַּעֲנוּ הַצִבּוּר אָמֵן גַּם עַל בַּקָּשָׁתוֹ.ה וְאִם לֹא סִיְּמוּ הַכֹּהֲנִים עֲדַיִןו – יוֹסִיף וְיֹאמַר:ז "אַדִּיר בַּמָּרוֹם כו'" עַד שֶׁיְּסַיְּמוּ הַכֹּהֲנִים.3

וּבְמָקוֹם שֶׁאֵין עוֹלִין לַדּוּכָן – יֹאמַר כָּל זֶה בְּשָׁעָה שֶׁהַשְּׁלִיחַ צִבּוּר אוֹמֵר "שִׂים שָׁלוֹם". וִיכַוֵּן לְסַיֵּם עִם הַשְּׁלִיחַ צִּבּוּר, שֶׁיַּעֲנוּ הַצִבּוּר אָמֵן.ח וְאִם רוֹאֶה שֶׁלֹּא יוּכַל לְסַיֵּם עִם הַשְּׁלִיחַ צִבּוּר – יַתְחִיל בְּשָׁעָה שֶׁהַשְּׁלִיחַ צִבּוּר אוֹמֵר "יְבָרֶכְךָ".ט

וְלֹא יֹאמַר כֵּן בְּכָל יוֹם וָיוֹם, אֶלָּא בְּיוֹם שֶׁרָאָה חֲלוֹם. וּמַה שֶּׁנָּהֲגוּ הַכֹּל לוֹמַר כֵּן בָּרֶגֶל כְּשֶׁהַכֹּהֲנִים עוֹלִים לַדּוּכָן, זֶהוּ לְפִי שֶׁאִי אֶפְשָׁר שֶׁלֹּא רָאָה חֲלוֹם שֶׁצָּרִיךְ רְפוּאָה בֵּין רֶגֶל לַרֶגֶל:י,4

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2 [In the above request,] it is desirable first to mention “the dreams that I had about others” and thereafter, the dreams “that I had about myself or that others had about me,” for [the Sages] said:5 “When one [requests Divine mercy] on behalf of a friend [and he himself has the same need], he is answered [with regard to his own need] first.” One should therefore pray for others before praying for oneself.6

It is customary to conclude this passage with the phrase, vesishmereini us’chaneini vesirtzeini. [These three words correspond respectively to the last words of the three verses of the Priestly Blessing, as follows:] vesishmereini (“and guard me”) paralleling [the last word of the first verse,] veyishmerecha (“May the L‑rd... guard you”); us’chaneini (“and be gracious to me”) paralleling [the last word of the second verse,] viychuneka (“...and be gracious to you”); and vesirtzeini, which indicates [Divine] favor and peace, [paralleling the last word of the third verse, Shalom].7

ב טוֹב לוֹמַר תְּחִלָּה "בֵּין חֲלוֹמוֹת שֶׁחָלַמְתִּי עַל אֲחֵרִים" וְאַחַר כָּךְ "בֵּין חֲלוֹמוֹת שֶׁחָלַמְתִּי עַל עַצְמִי וְשֶׁחָלְמוּ אֲחֵרִים עָלַי",יא לְפִי שֶׁאָמְרוּ:יב,5 הַמִּתְפַּלֵּל עַל חֲבֵרוֹ – הוּא נַעֲנֶה תְּחִלָּה, לָכֵן יֵשׁ לוֹ לְהַקְדִּים תְּפִלָּתוֹ עַל אֲחֵרִים מֵעַל עַצְמוֹ.6

וְנוֹהֲגִין לְסַיֵּם "וְתִשְׁמְרֵנִי וּתְחָנֵּנִי וְתִרְצֵנִי". "וְתִשְׁמְרֵנִי" – כְּנֶגֶד "וְיִשְׁמְרֶךָ", "וּתְחָנֵּנִי" – כְּנֶגֶד וִיחֻנֶּךָּ", "וְתִרְצֵנִי" – הוּא רָצוֹן וְשָׁלוֹם:יג,7