This teaches that the righteous are fortunate, and so are those who cleave to them. Similarly, says, "God remembered Noah, and all beasts, and all the animals that were with him in the Ark." And so too, in "God remembered Abraham and sent out Lot." Rabbi Hiyya bar Abba, citing Rabbi Johanan, taught that God rewards even polite speech. In Lot's older daughter named her son Moab ("of my father"), and so in God told Moses, "Be not at enmity with Moab, neither contend with them in battle"; God forbade only war with the Moabites, but the Israelites might harass them. In in contrast, Lot's younger daughter named her son Ben-Ammi (the less shameful "son of my people"), and so in God told Moses, "Harass them not, nor contend with them"; the Israelites were not to harass the Ammonites at all. The Rabbis taught that God appears to non-Jews only in dreams, as God appeared to Abimelech "in a dream of the night" in God appeared to Laban the "in a dream of the night" in and God appeared to Balaam "at night" in The Rabbis taught that God thus appeared more openly to the prophets of Israel than to those of other nations. The Rabbis compared God's action to those of a king who has both a wife and a concubine; to his wife he goes openly, but to his concubine he goes stealthily. And a Midrash taught that God's appearance to Abimelech in and God's appearance to Laban in were the two instances where the Pure and Holy One allowed God's self to be associated with impure (idolatrous) people, on behalf of righteous ones. The Gemara taught that a dream is a sixtieth part of prophecy. Rabbi Hanan taught that even if the Master of Dreams (an angel, in a dream that truly foretells the future) tells a person that on the next day the person will die, the person should not desist from prayer, for as says, "For in the multitude of dreams are vanities and also many words, but fear God." (Although a dream may seem reliably to predict the future, it will not necessarily come true; one must place one's trust in God.) Rabbi Samuel bar Nahmani said in the name of Rabbi Jonathan that a person is shown in a dream only what is suggested by the person's own thoughts (while awake), as says, "As for you, Oh King, your thoughts came into your mind upon your bed," and says, "That you may know the thoughts of the heart."