Bereshit (Genesis) Chapter 41

1At the end of two full years, Pharaoh had a dream. In his dream, there he was, standing by the Nile River,   אוַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖ה עֹמֵ֥ד עַל־הַיְאֹֽר:
וַיְהִי מִקֵּץ - Its meaning is as Onkelos translates it: מִסּוֹף “At the end of,” and similarly every use of the word קֵץ has the meaning “end.”   וַיְהִי מִקֵּץ.  כְּתַרְגּוּמוֹ מִסּוֹף, וְכָל לְשׁוֹן קֵץ סוֹף הוּא:
עַל־הַיְאֹֽר - By the Nile River. All other rivers are not called יְאֹר – only the Nile, because the entire land of Egypt is made up of man-made rivers (יְאוֹרִים), with the Nile overflowing into them and irrigating them, since rain does not fall regularly in Egypt as it does in other countries.   עַל־הַיְאֹֽר.  כָּל שְׁאָר נְהָרוֹת אֵינָם קְרוּיִין יְאוֹרִים חוּץ מִנִּילוּס, מִפְּנֵי שֶׁכָּל הָאָרֶץ עֲשׂוּיִם יְאוֹרִים יְאוֹרִים בִּידֵי אָדָם וְנִילוּס עוֹלֶה בְּתוֹכָם וּמַשְׁקֶה אוֹתָם, לְפִי שֶׁאֵין גְּשָׁמִים יוֹרְדִין בְּמִצְרַיִם תָּדִיר כִּשְׁאָר אֲרָצוֹת:
2when seven good-looking, robust cows emerged from the Nile River and started grazing in the marsh.   בוְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת יְפ֥וֹת מַרְאֶ֖ה וּבְרִיאֹ֣ת בָּשָׂ֑ר וַתִּרְעֶ֖ינָה בָּאָֽחוּ:
יְפוֹת מַרְאֶה - Good-looking.  This symbolized years of plenty, when people appear fine and favorable to each other, and people do not begrudge one another their wealth.   יְפוֹת מַרְאֶה.  סִימָן הוּא לִימֵי שֹׂבַע, שֶׁהַבְּרִיּוֹת נִרְאוֹת יָפוֹת זוֹ לָזוֹ, שֶׁאֵין עֵין בְּרִיָּה צָרָה בַחֲבֶרְתָּהּ:
בָּאָֽחוּ  - means “in the marsh”; “maresc” in Old French, similar to: “can marsh-reeds (אָחוּ) flourish without water?” 1   בָּאָֽחוּ.  בָּאֲגַם, מריש"ק בְּלַעַז, כְּמוֹ יִשְׂגֶּא אָחוּ (איוב ח'):
3Then seven other cows, ugly and scrawny, emerged after them from the Nile River, and they stood next to the good-looking cows on the bank of the Nile River.   גוְהִנֵּ֞ה שֶׁ֧בַע פָּר֣וֹת אֲחֵר֗וֹת עֹל֤וֹת אַֽחֲרֵיהֶן֙ מִן־הַיְאֹ֔ר רָע֥וֹת מַרְאֶ֖ה וְדַקּ֣וֹת בָּשָׂ֑ר וַתַּֽעֲמֹ֛דְנָה אֵ֥צֶל הַפָּר֖וֹת עַל־שְׂפַ֥ת הַיְאֹֽר:
וְדַקּוֹת בָּשָׂר - “tenves” in Old French, meaning “thin.”   וְדַקּוֹת בָּשָׂר.  טינב"ש בְּלַעַז, לְשׁוֹן דַּק:
4The ugly, scrawny cows ate up the seven good-looking, robust cows. Pharaoh then woke up.   דוַתֹּאכַ֣לְנָה הַפָּר֗וֹת רָע֤וֹת הַמַּרְאֶה֙ וְדַקֹּ֣ת הַבָּשָׂ֔ר אֵ֚ת שֶׁ֣בַע הַפָּר֔וֹת יְפֹ֥ת הַמַּרְאֶ֖ה וְהַבְּרִיאֹ֑ת וַיִּיקַ֖ץ פַּרְעֹֽה:
וַתֹּאכַלְנָה - They ate. This symbolized that all the joy of the years of plenty would be forgotten in the days of famine.   וַתֹּאכַלְנָה.  סִימָן שֶׁתְּהֵא כָל שִׂמְחַת הַשָּׂבָע נִשְׁכַּחַת בִּימֵי הָרָעָב:
5He fell asleep and dreamed a second time. In this dream, there were seven ears of grain, healthy and good-looking, growing on a single stalk.   הוַיִּישָׁ֕ן וַיַּֽחֲלֹ֖ם שֵׁנִ֑ית וְהִנֵּ֣ה | שֶׁ֣בַע שִׁבֳּלִ֗ים עֹל֛וֹת בְּקָנֶ֥ה אֶחָ֖ד בְּרִיא֥וֹת וְטֹבֽוֹת:
בְּקָנֶה אֶחָד - On a single stalk - “tudel” in Old French.   בְּקָנֶה אֶחָד.  טוד"ל בְּלַעַז:
בְּרִיאוֹת - Healthy - “seyns” in Old French.   בְּרִיאוֹת.  שיינ"ש בְּלַעַז:
6Then seven ears of grain sprouted after them, gaunt and parched from being battered by the east wind.   ווְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים דַּקּ֖וֹת וּשְׁדוּפֹ֣ת קָדִ֑ים צֹֽמְח֖וֹת אַֽחֲרֵיהֶֽן:
וּשְׁדוּפֹת - Parched - “hales” in Old French. Onkelos translates it as שְׁקִיפָן קִדּוּם, i.e., “beaten upon by the east wind,” from the same root as מַשְׁקוֹף “lintel,” which is continually beaten by the door which hits it.   וּשְׁדוּפֹת.  הלייא"ש בְּלַעַז, שְׁקִיפָן קִדּוּם, חֲבוּטוֹת, לְשׁוֹן מַשְׁקוֹף הֶחָבוּט תָּמִיד עַל יְדֵי הַדֶּלֶת הַמַּכָּה עָלָיו:
קָדִים - is an eastern wind that is called “bise” in Old French.   קָדִים.  רוּחַ מִזְרָחִית, שֶׁקּוֹרִין בי"סא בְּלַעַז:
7The gaunt ears then swallowed up the seven healthy, full ears. Pharaoh awoke, and behold, it was clear to him that he had dreamed a dream that needed to be interpreted.   זוַתִּבְלַ֨עְנָה֙ הַשִּׁבֳּלִ֣ים הַדַּקּ֔וֹת אֵ֚ת שֶׁ֣בַע הַשִּׁבֳּלִ֔ים הַבְּרִיא֖וֹת וְהַמְּלֵא֑וֹת וַיִּיקַ֥ץ פַּרְעֹ֖ה וְהִנֵּ֥ה חֲלֽוֹם:
הַבְּרִיאוֹת - Healthy - “seynes” in Old French.   הַבְּרִיאוֹת.  שיינ"ש בְּלַעַז:
וְהִנֵּה חֲלֽוֹם - And behold, it was a dream - i.e., and now a complete dream had been concluded before him and he was in need of interpreters.   וְהִנֵּה חֲלֽוֹם.  וְהִנֵּה נִשְׁלַם חֲלוֹם שָׁלֵם לְפָנָיו וְהֻצְרַךְ לְפוֹתְרִים:
8In the morning, his spirit was agitated, so he sent for all the necromancers and wise men of Egypt. Pharaoh told them his dreams, but none of them were able to interpret them to Pharaoh’s satisfaction.   חוַיְהִ֤י בַבֹּ֨קֶר֙ וַתִּפָּ֣עֶם רוּח֔וֹ וַיִּשְׁלַ֗ח וַיִּקְרָ֛א אֶת־כָּל־חַרְטֻמֵּ֥י מִצְרַ֖יִם וְאֶת־כָּל־חֲכָמֶ֑יהָ וַיְסַפֵּ֨ר פַּרְעֹ֤ה לָהֶם֙ אֶת־חֲלֹמ֔וֹ וְאֵֽין־פּוֹתֵ֥ר אוֹתָ֖ם לְפַרְעֹֽה:
וַתִּפָּעֶם רוּחוֹ - Its meaning is as Onkelos translates it: וּמִטַּרְפָא רוּחֵהּ – “His spirit was agitated” it beat within him like a bell (פַּעֲמוֹן). About Nebuchadnezzar it uses the expression: וַתִּתְפָּעֶם רוּחוֹ, 2 because there were two reasons for agitation: the forgetting of the dream and the concealment of its interpretation.   וַתִּפָּעֶם רוּחוֹ.  וּמִטַּרְפָּא רוּחֵיהּ, מְקַשְׁקֶשֶׁת בְּתוֹכוֹ כְּפַעֲמוֹן; וּבִנְבוּכַדְנֶצַּר אוֹמֵר, וַתִּתְפָּעֶם רוּחוֹ (דניאל ב'), לְפִי שֶׁהָיוּ שָׁם שְׁתֵּי פְעִימוֹת, שִׁכְחַת הַחֲלוֹם וְהַעֲלָמַת פִּתְרוֹנוֹ (בראשית רבה):
חַרְטֻמֵּי - The necromancers - This is a contraction of the words: הַנֶּחֱרִים בְּטִימֵי מֵתִים (who are inspired by bones of the dead), as they inquire of bones. טִימֵי are “bones” in Aramaic, and so we find in Mishnaic Hebrew: “a house that is full of טִמַּיָּא” – i.e., full of bones.   חַרְטֻמֵּי.  הַנֵּחָרִים בְּטִימֵי מֵתִים, שֶׁשּׁוֹאֲלִין בַּעֲצָמוֹת. טִימֵי הֵן עֲצָמוֹת בִּלְשׁוֹן אֲרַמִּי, וּבַמִּשְׁנָה בַּיִת שֶׁהוּא מָלֵא טִימַיָּא (אהלות פי"ז), מָלֵא עֲצָמוֹת:
וְאֵֽין־פּוֹתֵר אוֹתָם לְפַרְעֹֽה - But none of them were able to interpret them to Pharaoh. There were indeed those who interpreted them, but not “to Pharaoh,” for their words could not be accepted by him and he did not find their interpretation satisfying, for they were saying: “Seven daughters you will father and seven daughters you will bury.”   וְאֵֽין־פּוֹתֵר אוֹתָם לְפַרְעֹֽה.  פּוֹתְרִים הָיוּ אוֹתָם, אֲבָל לֹא לְפַרְעֹה, שֶׁלֹּא הָיָה קוֹלָן נִכְנָס בְּאָזְנָיו, וְלֹא הָיָה לוֹ קוֹרַת רוּחַ בְּפִתְרוֹנָם, שֶׁהָיוּ אוֹמְרִים שֶׁבַע בָּנוֹת אַתָּה מוֹלִיד וְשֶׁבַע בָּנוֹת אַתָּה קוֹבֵר (בראשית רבה):
9The chief cupbearer then spoke up and said to Pharaoh, “I must mention my transgressions today.   טוַיְדַבֵּר֙ שַׂ֣ר הַמַּשְׁקִ֔ים אֶת־פַּרְעֹ֖ה לֵאמֹ֑ר אֶת־חֲטָאַ֕י אֲנִ֖י מַזְכִּ֥יר הַיּֽוֹם:
10Pharaoh was angry with his servants, and he put the chief baker and me into custody in the house of the chief butcher.   יפַּרְעֹ֖ה קָצַ֣ף עַל־עֲבָדָ֑יו וַיִּתֵּ֨ן אֹתִ֜י בְּמִשְׁמַ֗ר בֵּ֚ית שַׂ֣ר הַטַּבָּחִ֔ים אֹתִ֕י וְאֵ֖ת שַׂ֥ר הָֽאֹפִֽים:
11We both had a dream on the same night, he and I, each having a dream that accorded with its interpretation.   יאוַנַּֽחַלְמָ֥ה חֲל֛וֹם בְּלַ֥יְלָה אֶחָ֖ד אֲנִ֣י וָה֑וּא אִ֛ישׁ כְּפִתְר֥וֹן חֲלֹמ֖וֹ חָלָֽמְנוּ:
אִישׁ כְּפִתְרוֹן חֲלֹמוֹ - (lit.) Each [having a dream] like the interpretation of his dream - means: each of us dreamed a dream which fitted the interpretation that was given to us and closely resembled it.   אִישׁ כְּפִתְרוֹן חֲלֹמוֹ.  חֲלוֹם הָרָאוּי לַפִּתְרוֹן שֶׁנִּפְתַּר לָנוּ וְדוֹמֶה לוֹ:
12And there, in custody with us, was a youth, a Hebrew, a servant of the chief butcher. We told him our dreams and he interpreted them for us, interpreting them for each of us according to his dream and its details.   יבוְשָׁ֨ם אִתָּ֜נוּ נַ֣עַר עִבְרִ֗י עֶ֚בֶד לְשַׂ֣ר הַטַּבָּחִ֔ים וַנְּסַ֙פֶּר־ל֔וֹ וַיִּפְתָּר־לָ֖נוּ אֶת־חֲלֹֽמֹתֵ֑ינוּ אִ֥ישׁ כַּֽחֲלֹמ֖וֹ פָּתָֽר:
נַעַר עִבְרִי עֶבֶד - A youth, a Hebrew, a servant. Cursed are the wicked, for even the good that they do is incomplete. The cupbearer mentioned Joseph in disparaging terms.   נַעַר עִבְרִי עֶבֶד.  אֲרוּרִים הָרְשָׁעִים, שֶׁאֵין טוֹבָתָם שְׁלֵמָה, מַזְכִּירוֹ בִּלְשׁוֹן בִּזָּיוֹן:
נַעַר - A youth - signifying that he is immature, who acts foolishly and is unsuited for high position;   נַעַר.  שׁוֹטֶה וְאֵין רָאוּי לִגְדֻלָּה:
עִבְרִי - A Hebrew. that he does not even know our language;   עִבְרִי.  אֲפִלּוּ לְשׁוֹנֵנוּ אֵינוֹ מַכִּיר:
עֶבֶד - A servant. – and it is written in Egyptian protocol that a servant may not rule nor don aristocratic robes.   עֶבֶד.  וְכָתוּב בְּנִמּוּסֵי מִצְרַיִם שֶׁאֵין עֶבֶד מוֹלֵךְ וְלֹא לוֹבֵשׁ בִּגְדֵי שָׂרִים:
אִישׁ כַּֽחֲלֹמוֹ - (lit.) Each as his dream - means: he interpreted according to the dream and in a way that was close to its subject matter.   אִישׁ כַּֽחֲלֹמוֹ.  לְפִי הַחֲלוֹם וְקָרוֹב לְעִנְיָנוֹ:
13And just as he had interpreted them for us, so it transpired: Your Majesty reinstated me to my post, while Your Majesty hanged him, the chief baker.”   יגוַיְהִ֛י כַּֽאֲשֶׁ֥ר פָּֽתַר־לָ֖נוּ כֵּ֣ן הָיָ֑ה אֹתִ֛י הֵשִׁ֥יב עַל־כַּנִּ֖י וְאֹת֥וֹ תָלָֽה:
הֵשִׁיב עַל־כַּנִּי - He reinstated to my post. “He” refers to Pharaoh, who is mentioned before, as the wine-butler said: “Pharaoh was angry with his servants.” 3 It is thus an elliptical verse which does not state explicitly who reinstated him, for it is not necessary to specify who reinstated – clearly the intent is to who had the authority to reinstate, who is Pharaoh. And so is the case with all elliptical verses: about him who is expected to do the action, Scripture does not specify.   הֵשִׁיב עַל־כַּנִּי.  פַּרְעֹה, הַנִּזְכָּר לְמַעְלָה, כְּמוֹ שֶׁאָמַר פַּרְעֹה קָצַף עַל עֲבָדָיו; הֲרֵי מִקְרָא קְצַר לָשׁוֹן, וְלֹא פֵּרֵשׁ מִי הֵשִׁיב, לְפִי שֶׁאֵין צָרִיךְ לְפָרֵשׁ; מִי הֵשִׁיב? מִי שֶׁבְּיָדוֹ לְהָשִׁיב, וְהוּא פַּרְעֹה; וְכֵן דֶּרֶךְ כָּל מִקְרָאוֹת קְצָרִים, עַל מִי שֶׁעָלָיו לַעֲשׂוֹת הֵם סוֹתְמִים אֶת הַדָּבָר:
14Pharaoh sent for Joseph, and he was hurried out of the dungeon. He had his hair cut in honor of his audience with Pharaoh, changed from his prison clothes into ordinary clothes, and then appeared before Pharaoh.   ידוַיִּשְׁלַ֤ח פַּרְעֹה֙ וַיִּקְרָ֣א אֶת־יוֹסֵ֔ף וַיְרִיצֻ֖הוּ מִן־הַבּ֑וֹר וַיְגַלַּח֙ וַיְחַלֵּ֣ף שִׂמְלֹתָ֔יו וַיָּבֹ֖א אֶל־פַּרְעֹֽה:
מִן־הַבּוֹר - (lit.) Out of the pit - means “Out of the prison,” which was made like a hole in the ground. Similarly every word בּוֹר in Scripture means a hole, and even if it contains no water it is still called בּוֹר; “fosse” in Old French.   מִן־הַבּוֹר.  מִן בֵּית הַסֹּהַר שֶׁהוּא עָשׂוּי כְּמִין גֻּמָּא, וְכֵן כָּל בּוֹר שֶׁבַּמִּקְרָא לְשׁוֹן גֻּמָּא הוּא, וְאַף אִם אֵין בּוֹ מַיִם קָרוּי בּוֹר, פוש"א בְּלַעַז:
וַיְגַלַּח - He had his hair cut - out of respect for the king.   וַיְגַלַּח.  מִפְּנֵי כְבוֹד הַמַּלְכוּת (בראשית רבה):