As World War II raged in Europe and shook the entire world to the core, the Ponovezher Rav, Rabbi Yosef Kahaneman zt’l, arrived in the Torah-desolate town of B’nei Brak. He stood on top of the mountain and announced to a few bystanders that on that very hill he would construct a large Yeshiva. Then they would build a mikvah, a shul, and a Kollel etc. One of the bystanders laughed mockingly and said, "Rabbi, you’re dreaming!" The Ponovezher Rav undeterred, responded, "I may be dreaming but I am not sleeping!"
    In Chumash Bereishis there is a recurring theme that constantly surfaces: Dreams! In Parshas Lech Lecha, Hashem revealed Himself in a dream and told Avrohom about the painful future of Klal Yisroel and the pains and aggravation they would be compelled to face during their long-winded exile. In Parshas Vayetzei as Yaakov was traveling to the home of his infamous uncle Lavan, he envisioned a ladder with angels ascending and descending its rungs. Hashem promised Yaakov that he would be well protected and would return home unscathed by Lavan or Eisav. In Parshas Miketz the Torah describes at length the perplexing dreams of Pharoh. Those dreams were the underlying cause of Yosef eventually assuming the throne as viceroy of Egypt. However arguably the most enigmatic and potent dreams alluded to in Chumash Bereishis are the dreams of Yosef. A mere youth of seventeen, Yosef had two unusual dreams that he shared with his brothers and his father. The brothers were incensed by his dreams and a deep animosity formed between them. Their hate became so intense that they could not even speak to Yosef politely. Over time they distanced themselves completely from him and would have absolutely nothing to do with him.
    It seems strange that the brothers should even have cared about Yosef’s dreams. Didn’t we all have dreams when we were youngsters too? Doesn’t every three year old want to be a fireman or policeman; doesn’t every twelve year old want to hit the winning home run in game seven of the World Series; doesn’t every seventeen year old have dreams of being a celebrity aside for being powerful and wealthy? L’havdil, of course the dreams of Yosef were far greater but why did the brothers become so enraged because of them? [It must be noted that the twelve tribes were among the holiest and most righteous people ever to walk the earth. We do not even begin to grasp the depth of their argument even as youngsters. Nevertheless on our low level there is a lesson we can learn from the simple meaning of the pesukim.]
    The climax of the brothers’ hatred was revealed when Yosef sought out the location of his brothers when Yaakov sent him. As Yosef was approaching the brothers noticed him in the distance and plotted to rid themselves of him once and for all. (37:20) "V’atah l’chu v’nahargayhu v’nashleechayhu b’achad haboros v’amarnu chayah ra’ah achalashu v’nireh mah yi’hiyu chalomosav- So now, come and let us kill him, and let us throw him into one of the pits; and we will say, ‘A wild beast devoured him’. And we shall see what will become of his dreams." Rashi points out that the brothers did not utter the concluding words of the pasuk, ‘and we shall see what will become of his dreams’. Rather G-d Himself, so-to-speak, declared to the brothers, "You think you will quell his dreams and destroy them, ultimately we will see the outcome of those dreams."
    Klal Yisroel endures because of a dream. To remain a Torah-Jew in a world that so vehemently opposes everything the Torah demands is almost unrealistic. Yet throughout the generations we have persevered only because we have a vision of our goals. Our bouts in exile have stemmed from one long continuous cry from various nations, "Vatah l’chu v’nahargayhu- So now, come and let us kill them." We have endured because somewhere in heaven G-d counters their cry with the words, "V’nireh mah yih’yu chalomosav- And we shall see what will become of his dreams." The dream of remaining steadfast to the ethics, laws, and expectations of the Torah is a dream but one we have never forsaken despite all our trials and tribulations.
    When the Satmar Rebbe zt’l commanded his Chassidim in America to retain their Chassidic garb in the spiritual wilderness of America, he was dreaming. When Rabbi Aharon Kotler zt’l arrived in Lakewood N.J. and founded a yeshiva for a few young men to devote their days to uninterrupted Torah study, he was dreaming. When the Lubavitcher Rebbe zt’l sent out emissaries to all corners of the earth to disseminate Torah, he was dreaming. But though they were dreaming, they were not sleeping. The reason we continue to thrive today is only because of that dream. The brothers understood that the dreams of Yosef were not merely superficial visions that would fade. They had become the goal and hope of Yosef.
    The Kotzker Rebbe points out that when the Torah relates the two dreams of Pharoh (Parshas Miketz), the Torah says Pharoh awoke after the first dream (41:5). The pasuk continues that Pharoh returned to sleep and had a second dream. However when the Torah relates the dream of Yaakov on Mount Moriah as he was traveling to the home of Lavan (Parshas Vayeitzei), it says that Yaakov awoke and declared that he had not realized the holiness of his surroundings. "This," explains the Kotzker, "is the underlying difference between a great individual and one who is a failure. A great person wakes up from a dream and analyzes it. Then he devotes his life to fulfilling that dream. The failure on the other hand, dreams throughout his life but never seeks to bring his dreams to fruition. He procrastinates too much to fulfill one dream and then he goes back to sleep until he conjures up another dream that he once again will allow to wither away." The Torah dedicates so many portions to the concept of dreams to show that dreams are the root and foundation of success. If one wants to accomplish anything in life he must first have a dream to ingrain within himself the direction he wishes to take.
    The She’iltos (authored by the great Gaonic personality, Rav Hai Gaon) quotes a halachic opinion that one should light the Chanukah candles on the left side of the doorway. This way he will be surrounded by mitzvos: The mezuzah hangs on the doorpost on his right side, with the Chanukah candles shining on his left side while he stands in the middle donned in his tzitzis. What is the connection between these three unique mitzvos? These three mitzvos represent the three tools a Jew must possess in order to remain dedicated to Torah: The mitzvah of tzitzis represents the concept of always keeping one’s goals and aspirations in focus. In regard to the mitzvah of tzitzis the pasuk states, (Bamidbar 15:39) "It shall constitute tzitzis for you, that you may see and remember all the commandments of Hashem and perform them; and not stray after your heart and after your eyes after which you stray." The mitzvah of mezuzah represents the idea that one must always be steadfast and unyielding to his convictions and dreams. The blessing recited when one affixes a mezuzah on his door is, "Likvoah mezuzah- To set up a mezuzah." The mezuzah remains perched on the door and does not budge, all the while granting a spiritual protection to the inhabitants of the house.
    Finally the mitzvah of lighting the Chanukah candles represents the concept of always seeking to improve and rise to greater heights. No other mitzvah, Biblical or Rabbincial, possesses such an opportunity to beautify a mitzvah more than lighting the Menorah. The actual obligation on Chanukah is merely to light one candle each night for the entire household. Our custom that every member of the house lights the Menorah, adding another light corresponding to the night of Chanukah is a stringency we have accepted on ourselves to beautify the mitzvah. This too is an attitude a Jew must always feel throughout his life. It is not enough to fulfill one’s obligations. He must enhance each mitzvah and perform it with joy and alacrity. However the key to a path of greatness lies in the tzitzis. To always retain a dream and pursue it, impediments not withstanding. The journey of Yosef from the pits of the brothers to the viceroy of Egypt began as mere dreams. The brothers were acutely aware of the greater meaning of Yosef’s dreams so they sought to stifle them. But alas! The declaration of G-d ultimately prevailed, "We shall see what will become of his dreams."
    Once again an evil enemy seeks to eradicate our dreams and threatens our lives. However the physically small lights of Chanukah will once again penetrate the thick darkness of the Osama Bin Ladens and Yasir Arafats of the world and we will continue to illuminate the world with our dreams. Hashem will see our desire to fulfill that dream and He will once again reveal the battle cry of long ago, "We shall see what will become of his dreams" and he will reveal Moshiach to vanquish our enemies once and for all.