The Talmud in Berakhot 57a catalogues an entire symbolic vocabulary of dreams—a dictionary of the unconscious, organized by category, where every image carries a fixed meaning.
Animals come first. Seeing a saddled elephant in a dream means a miracle is coming. An unsaddled elephant is a bad sign. Seeing someone named Huna means a miracle (nes, נס) will happen—the letter nun in the name hints at it. Seeing someone named Hanina, Hananya, or Yohanan means multiple miracles, because the nun appears twice.
Religious acts carry powerful meanings. Reciting the Shema in a dream means you are worthy of the Shekhinah (שכינה), the Divine Presence—but your generation is not worthy enough for it to actually rest upon you. Answering "May His great name be blessed" from the Kaddish means you are assured a place in the World to Come. Donning tefillin (phylacteries) in a dream signals coming greatness, based on (Deuteronomy 28:10): "All the peoples of the earth shall see that the name of the Lord is called upon you."
Sexual dreams receive surprisingly frank treatment. Dreaming of relations with one's mother means understanding is coming—because the Hebrew word for "mother" (em, אם) sounds like "if" (im), as in (Proverbs 2:3): "If you call for understanding." Dreaming of relations with a betrothed woman points to Torah, through a wordplay on (Deuteronomy 33:4) where "inheritance" (morasha) is read as "betrothed" (me'orasa).
What emerges is not superstition but a coherent system. Every symbol is anchored to a biblical verse. Every interpretation is grounded in linguistic logic. The dream world of the Talmud is a world made of language—and the key to reading it is knowing the text.