Chapter 41

1It came to pass at the end of two full years, that Pharaoh was dreaming, and behold, he was standing by the Nile.   אוַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖ה עֹמֵ֥ד עַל־הַיְאֹֽר:
It came to pass at the end. Heb. מִקֵץ. The Targum renders: מִסוֹף, at the end, and every expression of קֵץ means end.   וַיְהִי מִקֵּץ.  כְּתַרְגּוּמוֹ מִסּוֹף, וְכָל לְשׁוֹן קֵץ סוֹף הוּא:
by the Nile. Heb. עַל-הַיְאֹר, lit., by the canal. No other rivers are called יְאוֹרִים except the Nile, because the entire land is covered with many man-made canals (יְאוֹרִים), and the Nile rises in their midst and waters them, for it does not usually rain 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:
2And behold, from the Nile were coming up seven cows, of handsome appearance and robust flesh, and they pastured in the marshland.   בוְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת יְפ֥וֹת מַרְאֶ֖ה וּבְרִיאֹ֣ת בָּשָׂ֑ר וַתִּרְעֶ֖ינָה בָּאָֽחוּ:
of handsome appearance. This was a symbol of the days of plenty, when creatures appear handsome to one another, for no one envies his fellow. — [from Gen. Rabbah 89:4]   יְפוֹת מַרְאֶה.  סִימָן הוּא לִימֵי שֹׂבַע, שֶׁהַבְּרִיּוֹת נִרְאוֹת יָפוֹת זוֹ לָזוֹ, שֶׁאֵין עֵין בְּרִיָּה צָרָה בַחֲבֶרְתָּהּ:
in the marshland. Heb. בָּאָחוּ, in the marsh, maresc in Old French, like “Can the reed-grass (אָחוּ) grow…” (Job 8:11).   בָּאָֽחוּ.  בָּאֲגַם, מריש"ק בְּלַעַז, כְּמוֹ יִשְׂגֶּא אָחוּ (איוב ח'):
3And behold, seven other cows were coming up after them from the Nile, of ugly appearance and lean of flesh, and they stood beside the cows [which were] on the Nile bank.   גוְהִנֵּ֞ה שֶׁ֧בַע פָּר֣וֹת אֲחֵר֗וֹת עֹל֤וֹת אַֽחֲרֵיהֶן֙ מִן־הַיְאֹ֔ר רָע֥וֹת מַרְאֶ֖ה וְדַקּ֣וֹת בָּשָׂ֑ר וַתַּֽעֲמֹ֛דְנָה אֵ֥צֶל הַפָּר֖וֹת עַל־שְׂפַ֥ת הַיְאֹֽר:
and lean of flesh. Heb. וְדַקוֹת, tenves in Old French, a term meaning thin.   וְדַקּוֹת בָּשָׂר.  טינב"ש בְּלַעַז, לְשׁוֹן דַּק:
4And the cows of ugly appearance and lean of flesh devoured the seven cows that were of handsome appearance and healthy; then Pharaoh awoke.   דוַתֹּאכַ֣לְנָה הַפָּר֗וֹת רָע֤וֹת הַמַּרְאֶה֙ וְדַקֹּ֣ת הַבָּשָׂ֔ר אֵ֚ת שֶׁ֣בַע הַפָּר֔וֹת יְפֹ֥ת הַמַּרְאֶ֖ה וְהַבְּרִיאֹ֑ת וַיִּיקַ֖ץ פַּרְעֹֽה:
devoured. A sign that all the joy of the plenty will be forgotten during the days of the famine.   וַתֹּאכַלְנָה.  סִימָן שֶׁתְּהֵא כָל שִׂמְחַת הַשָּׂבָע נִשְׁכַּחַת בִּימֵי הָרָעָב:
5And he fell asleep and dreamed again, and behold, seven ears of grain were growing on one stalk, healthy and good.   הוַיִּישָׁ֕ן וַיַּֽחֲלֹ֖ם שֵׁנִ֑ית וְהִנֵּ֣ה | שֶׁ֣בַע שִׁבֳּלִ֗ים עֹל֛וֹת בְּקָנֶ֥ה אֶחָ֖ד בְּרִיא֥וֹת וְטֹבֽוֹת:
on one stalk. Heb. בָּקָנֶה אֶחָד, tudel , tuiel , or tue(i)l, in Old French, stalk.   בְּקָנֶה אחת.  טוד"ל בְּלַעַז:
healthy. Heb. בְּרִיאוֹת sains in French, healthy.   בְּרִיאוֹת.  שיינ"ש בְּלַעַז:
6And behold, seven ears of grain, thin and beaten by the east wind, were growing up after them.   ווְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים דַּקּ֖וֹת וּשְׁדוּפֹ֣ת קָדִ֑ים צֹֽמְח֖וֹת אַֽחֲרֵיהֶֽן:
and beaten. Heb. וּשְׁדוּפוֹת. hasled(e)s in Old French, burnt up, parched; וּשְׁקִיפָן קִדּוּם [in Targum Onkelos], beaten, an expression similar to מַשְׁקוֹף, lintel, which is constantly beaten by the door, which knocks against it.   וּשְׁדוּפֹת.  הלייא"ש בְּלַעַז, שְׁקִיפָן קִדּוּם, חֲבוּטוֹת, לְשׁוֹן מַשְׁקוֹף הֶחָבוּט תָּמִיד עַל יְדֵי הַדֶּלֶת הַמַּכָּה עָלָיו:
the east wind. Heb. קָדִים, the east wind, called Bise in French. (Early editions read: the southeast wind.)   קָדִים.  רוּחַ מִזְרָחִית, שֶׁקּוֹרִין בי"סא בְּלַעַז:
7And the thin ears of grain swallowed up the seven healthy and full ears of grain; then Pharaoh awoke, and behold, a dream.   זוַתִּבְלַ֨עְנָה֙ הַשִּׁבֳּלִ֣ים הַדַּקּ֔וֹת אֵ֚ת שֶׁ֣בַע הַשִּׁבֳּלִ֔ים הַבְּרִיא֖וֹת וְהַמְּלֵא֑וֹת וַיִּיקַ֥ץ פַּרְעֹ֖ה וְהִנֵּ֥ה חֲלֽוֹם:
healthy. Heb. בְּרִיאוֹת, sains in French, healthy.   הַבְּרִיאוֹת.  שיינ"ש בְּלַעַז:
and behold, a dream. And behold, a whole dream was completed before him, and it required interpreters.   וְהִנֵּה חֲלֽוֹם.  וְהִנֵּה נִשְׁלַם חֲלוֹם שָׁלֵם לְפָנָיו וְהֻצְרַךְ לְפוֹתְרִים:
8Now it came to pass in the morning that his spirit was troubled; so he sent and called all the necromancers of Egypt and all its sages, and Pharaoh related to them his dream, but no one interpreted them for Pharaoh.   חוַיְהִ֤י בַבֹּ֨קֶר֙ וַתִּפָּ֣עֶם רוּח֔וֹ וַיִּשְׁלַ֗ח וַיִּקְרָ֛א אֶת־כָּל־חַרְטֻמֵּ֥י מִצְרַ֖יִם וְאֶת־כָּל־חֲכָמֶ֑יהָ וַיְסַפֵּ֨ר פַּרְעֹ֤ה לָהֶם֙ אֶת־חֲלֹמ֔וֹ וְאֵֽין־פּוֹתֵ֥ר אוֹתָ֖ם לְפַרְעֹֽה:
that his spirit was troubled. Heb. וַתִּפָּעֶם [Onkelos renders:] that his spirit was agitated, knocking within him like a bell (כְּפַעִמוֹן) (Tanchuma Buber, Mikeitz 4). Concerning Nebuchadnezzar, however, Scripture says: “and his spirit was agitated (וַתִּתְפָּעֶם)” (Dan. 2:1). There were two [reasons for this] agitation: forgetting the dream and ignorance of its interpretation. — [from Tanchuma Mikeitz 2]   וַתִּפָּעֶם רוּחוֹ.  וּמִטַּרְפָּא רוּחֵיהּ, מְקַשְׁקֶשֶׁת בְּתוֹכוֹ כְּפַעֲמוֹן; וּבִנְבוּכַדְנֶצַּר אוֹמֵר, וַתִּתְפָּעֶם רוּחוֹ (דניאל ב'), לְפִי שֶׁהָיוּ שָׁם שְׁתֵּי פְעִימוֹת, שִׁכְחַת הַחֲלוֹם וְהַעֲלָמַת פִּתְרוֹנוֹ (בראשית רבה):
the necromancers. Heb. חַרְטֻמֵי, those who would arouse themselves (נֶחֱרִים) with the bones (טִימֵי) of the dead, so that they would [be able to] inquire of the bones. ([The word] טִימֵי means “bones” in Aramaic. In the Mishnah (Oholoth 17:3), we find: A house that was full of “timia,” meaning “full of bones.”)   חַרְטֻמֵּי.  הַנֵּחָרִים בְּטִימֵי מֵתִים, שֶׁשּׁוֹאֲלִין בַּעֲצָמוֹת. טִימֵי הֵן עֲצָמוֹת בִּלְשׁוֹן אֲרַמִּי, וּבַמִּשְׁנָה בַּיִת שֶׁהוּא מָלֵא טִימַיָּא (אהלות פי"ז), מָלֵא עֲצָמוֹת:
but no one interpreted them for Pharaoh. They did interpret them, but not for Pharaoh, for their voice did not reach his ears, and he had no satisfaction from their interpretation, for they said, “You will beget seven daughters, and you will bury seven daughters.” - [from Gen. Rabbah 89:6]   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):
9Now the chief cupbearer spoke with Pharaoh, saying, "I call to mind my faults today.   טוַיְדַבֵּר֙ שַׂ֣ר הַמַּשְׁקִ֔ים אֶת־פַּרְעֹ֖ה לֵאמֹ֑ר אֶת־חֲטָאַ֕י אֲנִ֖י מַזְכִּ֥יר הַיּֽוֹם:
10Pharaoh was angry with his servants, and he put me in prison, in the house of the chief slaughterer, me and the chief baker.   יפַּרְעֹ֖ה קָצַ֣ף עַל־עֲבָדָ֑יו וַיִּתֵּ֨ן אֹתִ֜י בְּמִשְׁמַ֗ר בֵּ֚ית שַׂ֣ר הַטַּבָּחִ֔ים אֹתִ֕י וְאֵ֖ת שַׂ֥ר הָֽאֹפִֽים:
11And we dreamed a dream on the same night, I and he; each one according to the interpretation of his dream, we dreamed.   יאוַנַּֽחַלְמָ֥ה חֲל֛וֹם בְּלַ֥יְלָה אֶחָ֖ד אֲנִ֣י וָה֑וּא אִ֛ישׁ כְּפִתְר֥וֹן חֲלֹמ֖וֹ חָלָֽמְנוּ:
each one according to the interpretation of his dream. A dream fit for the interpretation that was interpreted for us and similar to it. [I.e., a dream for which the interpretation given was appropriate, and which was similar to that interpretation.]   אִישׁ כְּפִתְרוֹן חֲלֹמוֹ.  חֲלוֹם הָרָאוּי לַפִּתְרוֹן שֶׁנִּפְתַּר לָנוּ וְדוֹמֶה לוֹ:
12And there with us was a Hebrew lad, a slave of the chief slaughterer, and we told him, and he interpreted our dreams for us; [for] each [of us], he interpreted according to his dream.   יבוְשָׁ֨ם אִתָּ֜נוּ נַ֣עַר עִבְרִ֗י עֶ֚בֶד לְשַׂ֣ר הַטַּבָּחִ֔ים וַנְּסַ֙פֶּר־ל֔וֹ וַיִּפְתָּר־לָ֖נוּ אֶת־חֲלֹֽמֹתֵ֑ינוּ אִ֥ישׁ כַּֽחֲלֹמ֖וֹ פָּתָֽר:
a Hebrew lad, a slave. Cursed are the wicked, for their favors are incomplete. He mentions him with expressions of contempt:   נַעַר עִבְרִי עֶבֶד.  אֲרוּרִים הָרְשָׁעִים, שֶׁאֵין טוֹבָתָם שְׁלֵמָה, מַזְכִּירוֹ בִּלְשׁוֹן בִּזָּיוֹן:
a lad. a fool, unfit for a high position;   נַעַר.  שׁוֹטֶה וְאֵין רָאוּי לִגְדֻלָּה:
a Hebrew. he does not even understand our language;   עִבְרִי.  אֲפִלּוּ לְשׁוֹנֵנוּ אֵינוֹ מַכִּיר:
a slave. and in the statutes of Egypt it is written that a slave may neither reign nor wear princely raiment. — [from Gen. Rabbah 89:7]   עֶבֶד.  וְכָתוּב בְּנִמּוּסֵי מִצְרַיִם שֶׁאֵין עֶבֶד מוֹלֵךְ וְלֹא לוֹבֵשׁ בִּגְדֵי שָׂרִים:
[for] each [of us]…according to his dream. According to the dream and close to its contents. — [from Ber. 55b]   אִישׁ כַּֽחֲלֹמוֹ.  לְפִי הַחֲלוֹם וְקָרוֹב לְעִנְיָנוֹ:
13And it came to pass that just as he had interpreted, so it was; me he restored to my position, and him he hanged."   יגוַיְהִ֛י כַּֽאֲשֶׁ֥ר פָּֽתַר־לָ֖נוּ כֵּ֣ן הָיָ֑ה אֹתִ֛י הֵשִׁ֥יב עַל־כַּנִּ֖י וְאֹת֥וֹ תָלָֽה:
me he restored to my position. [“He” refers to] Pharaoh, mentioned above, as he said, “Pharaoh was angry with his servants” (verse 10). Hence, the verse is elliptical: it did not specify who restored, because it is not necessary to specify who restored, [for it could only be] the one who has the power to restore, namely Pharaoh. This is customary for all elliptical verses. Concerning the one who is to do [the thing], they leave the matter unspecified.   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:
14So Pharaoh sent and called Joseph, and they rushed him from the dungeon, and he shaved and changed his clothes, and he [then] came to Pharaoh.   ידוַיִּשְׁלַ֤ח פַּרְעֹה֙ וַיִּקְרָ֣א אֶת־יוֹסֵ֔ף וַיְרִיצֻ֖הוּ מִן־הַבּ֑וֹר וַיְגַלַּח֙ וַיְחַלֵּ֣ף שִׂמְלֹתָ֔יו וַיָּבֹ֖א אֶל־פַּרְעֹֽה:
from the dungeon. Heb. מִן-הַבּוֹר, lit., from the pit. From the prison, which was made like a sort of pit, and so every [instance of] בּוֹר in the Scriptures is an expression of “pit.” Even if there is no water in it, it is called בּוֹר, fosse in Old French, a pit.   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:
and he shaved. in honor of the throne. — [from Gen. Rabbah 89:9]   וַיְגַלַּח.  מִפְּנֵי כְבוֹד הַמַּלְכוּת (בראשית רבה):
15And Pharaoh said to Joseph, "I have dreamed a dream, and there is no interpreter for it, but I have heard it said of you [that] you understand a dream, to interpret it."   טווַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף חֲל֣וֹם חָלַ֔מְתִּי וּפֹתֵ֖ר אֵ֣ין אֹת֑וֹ וַֽאֲנִ֗י שָׁמַ֤עְתִּי עָלֶ֨יךָ֙ לֵאמֹ֔ר תִּשְׁמַ֥ע חֲל֖וֹם לִפְתֹּ֥ר אֹתֽוֹ:
you understand a dream, to interpret it. Heb. תִּשְׁמַע. You listen to and understand a dream, to interpret it.   תִּשְׁמַע חֲלוֹם לִפְתֹּר אֹתוֹ.  תַּאֲזִין וְתָבִין חֲלוֹם לִפְתֹּר אוֹתוֹ:
you understand. Heb. תִּשְׁמַע. An expression of understanding and listening, similar to “Joseph understood (שֹׁמֵעַ)” (Gen. 42:23); and “whose language you will not understand (תִּשְׁמַע)” (Deut. 28:49), antandras in Old French, you understand.   תִּשְׁמַע.  לְשׁוֹן הֲבָנָה וְהַאֲזָנָה, כְּמוֹ שׁוֹמֵעַ יוֹסֵף, אֲשֶׁר לֹא תִשְׁמַע לְשֹׁנוֹ, אנטינ"דרא בְּלַעַז:
16And Joseph replied to Pharaoh, saying, "Not I; God will give an answer [that will bring] peace to Pharaoh."   טזוַיַּ֨עַן יוֹסֵ֧ף אֶת־פַּרְעֹ֛ה לֵאמֹ֖ר בִּלְעָדָ֑י אֱלֹהִ֕ים יַֽעֲנֶ֖ה אֶת־שְׁל֥וֹם פַּרְעֹֽה:
Not I. Heb. בִּלְעָדָי. The wisdom is not mine, but God will answer. He will put an answer into my mouth that will bring peace to Pharaoh. — [from Targum Onkelos]   בִּלְעָדָי.  אֵין הַחָכְמָה מִשֶּׁלִּי, אֶלָּא אֱלֹהִים יַעֲנֶה – יִתֵּן עֲנִיָּה בְּפִי – לִשְׁלוֹם פַּרְעֹה:
17And Pharaoh said to Joseph, "In my dream, behold, I was standing on the bank of the Nile.   יזוַיְדַבֵּ֥ר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף בַּֽחֲלֹמִ֕י הִנְנִ֥י עֹמֵ֖ד עַל־שְׂפַ֥ת הַיְאֹֽר:
18And behold, seven cows of robust flesh and handsome form were ascending from the Nile, and they pastured in the marshland.   יחוְהִנֵּ֣ה מִן־הַיְאֹ֗ר עֹלֹת֙ שֶׁ֣בַע פָּר֔וֹת בְּרִיא֥וֹת בָּשָׂ֖ר וִיפֹ֣ת תֹּ֑אַר וַתִּרְעֶ֖ינָה בָּאָֽחוּ:
19And behold, seven other cows were ascending after them, emaciated and of very ugly form and with meager flesh; I have not seen such ugly ones throughout the entire land of Egypt.   יטוְהִנֵּ֞ה שֶֽׁבַע־פָּר֤וֹת אֲחֵרוֹת֙ עֹל֣וֹת אַֽחֲרֵיהֶ֔ן דַּלּ֨וֹת וְרָע֥וֹת תֹּ֛אַר מְאֹ֖ד וְרַקּ֣וֹת בָּשָׂ֑ר לֹֽא־רָאִ֧יתִי כָהֵ֛נָּה בְּכָל־אֶ֥רֶץ מִצְרַ֖יִם לָרֹֽעַ:
emaciated. Heb. דַלוֹת similar to “Why are you becoming so thin (דַל)” (II Sam. 13:4), referring to Amnon.   דַּלּוֹת.  כְּחוּשׁוֹת, כְּמוֹ מַדּוּעַ אַתָּה כָּכָה דַּל, דְּאַמְנוֹן (שמואל ב י"ג):
and with meager flesh. Heb. וְרַקוֹת בָּשָׂר Every expression of רַקוֹת in Scripture means “lacking flesh,” and in Old French [it is] bloses, deprived (deficient).   וְרַקּוֹת בָּשָׂר.  כָּל לְשׁוֹן רַקּוֹת שֶׁבַּמִּקְרָא חַסְרֵי בָשָׂר, וּבְלַעַז בלוא"ש:
20And the meager and ugly cows devoured the first seven healthy cows.   כוַתֹּאכַ֨לְנָה֙ הַפָּר֔וֹת הָֽרַקּ֖וֹת וְהָֽרָע֑וֹת אֵ֣ת שֶׁ֧בַע הַפָּר֛וֹת הָרִֽאשֹׁנ֖וֹת הַבְּרִיאֹֽת:
21And they went inside them, but it was not known that they had gone inside of them, for their appearance was as ugly as in the beginning; then I awoke.   כאוַתָּבֹ֣אנָה אֶל־קִרְבֶּ֗נָה וְלֹ֤א נוֹדַע֙ כִּי־בָ֣אוּ אֶל־קִרְבֶּ֔נָה וּמַרְאֵיהֶ֣ן רַ֔ע כַּֽאֲשֶׁ֖ר בַּתְּחִלָּ֑ה וָֽאִיקָֽץ:
22Then I saw in my dream, and behold, seven ears of grain were growing on one stalk, full and good.   כבוָאֵ֖רֶא בַּֽחֲלֹמִ֑י וְהִנֵּ֣ה | שֶׁ֣בַע שִׁבֳּלִ֗ים עֹלֹ֛ת בְּקָנֶ֥ה אֶחָ֖ד מְלֵאֹ֥ת וְטֹבֽוֹת:
23And behold, seven ears of grain, hardened, thin, and beaten by the east wind, were growing up after them.   כגוְהִנֵּה֙ שֶׁ֣בַע שִׁבֳּלִ֔ים צְנֻמ֥וֹת דַּקּ֖וֹת שְׁדֻפ֣וֹת קָדִ֑ים צֹֽמְח֖וֹת אַֽחֲרֵיהֶֽם:
hardened. Heb. צְנֻמוֹת. [The word] צוּנְמָא in Aramaic means “rock.” They were like wood, without moisture and hard as a rock. The Targum (Onkelos) renders: נָצָן לַקְיָן נָצָן means that nothing was left but the [withered] blossom (הַנֵץ) because they were emptied out of seed. [לַקְיָן means “beaten.”]   צְנֻמוֹת.  צוּנְמָא בִּלְשׁוֹן אֲרַמִּי סֶלַע, הֲרֵי הֵן כְּעֵץ בְּלִי לִחְלוּחַ וְקָשׁוֹת כְּסֶלַע, וְתַרְגּוּמוֹ נָצָן לָקְיָן, נָצָן – אֵין בָּהֶם אֶלָּא הַנֵּץ, לְפִי שֶׁנִּתְרוֹקְנוּ מִן הַזֶּרַע:
24And the thin ears of grain swallowed up the seven good ears of grain; I told the necromancers, but no one tells me [its meaning]."   כדוַתִּבְלַ֨עְןָ֙ הַשִּׁבֳּלִ֣ים הַדַּקֹּ֔ת אֵ֛ת שֶׁ֥בַע הַשִּׁבֳּלִ֖ים הַטֹּב֑וֹת וָֽאֹמַר֙ אֶל־הַֽחַרְטֻמִּ֔ים וְאֵ֥ין מַגִּ֖יד לִֽי:
25And Joseph said to Pharaoh, "Pharaoh's dream is one; what God is doing He has told Pharaoh.   כהוַיֹּ֤אמֶר יוֹסֵף֙ אֶל־פַּרְעֹ֔ה חֲל֥וֹם פַּרְעֹ֖ה אֶחָ֣ד ה֑וּא אֵ֣ת אֲשֶׁ֧ר הָֽאֱלֹהִ֛ים עֹשֶׂ֖ה הִגִּ֥יד לְפַרְעֹֽה:
26The seven good cows are seven years, and the seven good ears of grain are seven years; it is one dream.   כושֶׁ֧בַע פָּרֹ֣ת הַטֹּבֹ֗ת שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַשִּׁבֳּלִים֙ הַטֹּבֹ֔ת שֶׁ֥בַע שָׁנִ֖ים הֵ֑נָּה חֲל֥וֹם אֶחָ֖ד הֽוּא:
seven years and…seven years. All of them are only [a single period of] seven. The reason the dream was repeated twice is that the matter [the good years] is ready, as he explained to him at the end. “And concerning the repetition of the dream to Pharaoh twice-that is because the matter is ready…” (verse 32). In connection with the seven good years it says, “He has told Pharaoh” (verse 25), because it was near, but in connection with the seven years of famine, it says, “He has shown Pharaoh” (verse 28). Since the matter was distant and far off, an expression of “showing a vision” is appropriate.   שֶׁבַע שָׁנִים וְשֶׁבַע שָׁנִים.  כֻּלָּן אֵינָן אֶלָּא שֶׁבַע, וַאֲשֶׁר נִשְׁנָה הַחֲלוֹם פַּעֲמַיִם, לְפִי שֶׁהַדָּבָר מְזֻמָּן כְּמוֹ שֶׁפֵּרֵשׁ לוֹ בַּסּוֹף ועל השנות החלום וגו' בְּשֶׁבַע שָׁנִים הַטּוֹבוֹת נֶאֱמַר הגיד לפרעה לְפִי שֶׁהָיָה סָמוּךְ וּבְשֶׁבַע שְׁנֵי רָעָב נֶאֱמַר הראה את פרעה, לְפִי שֶׁהָיָה הַדָּבָר מֻפְלָג וְרָחוֹק, נוֹפֵל בּוֹ לְשׁוֹן מַרְאֶה:
27And the seven meager and ugly cows coming up after them are seven years, and the seven empty ears of grain, beaten by the east wind, will be seven years of famine.   כזוְשֶׁ֣בַע הַ֠פָּר֠וֹת הָֽרַקּ֨וֹת וְהָֽרָעֹ֜ת הָֽעֹלֹ֣ת אַֽחֲרֵיהֶ֗ן שֶׁ֤בַע שָׁנִים֙ הֵ֔נָּה וְשֶׁ֤בַע הַשִּׁבֳּלִים֙ הָֽרֵק֔וֹת שְׁדֻפ֖וֹת הַקָּדִ֑ים יִֽהְי֕וּ שֶׁ֖בַע שְׁנֵ֥י רָעָֽב:
28It is this matter that I have spoken to Pharaoh; what God is about to do He has shown Pharaoh.   כחה֣וּא הַדָּבָ֔ר אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־פַּרְעֹ֑ה אֲשֶׁ֧ר הָֽאֱלֹהִ֛ים עֹשֶׂ֖ה הֶרְאָ֥ה אֶת־פַּרְעֹֽה:
29Behold, seven years are coming, great plenty throughout all the land of Egypt.   כטהִנֵּ֛ה שֶׁ֥בַע שָׁנִ֖ים בָּא֑וֹת שָׂבָ֥ע גָּד֖וֹל בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
30And seven years of famine will arise after them, and all the plenty will be forgotten in the land of Egypt, and the famine will destroy the land.   לוְ֠קָ֠מוּ שֶׁ֨בַע שְׁנֵ֤י רָעָב֙ אַֽחֲרֵיהֶ֔ן וְנִשְׁכַּ֥ח כָּל־הַשָּׂבָ֖ע בְּאֶ֣רֶץ מִצְרָ֑יִם וְכִלָּ֥ה הָֽרָעָ֖ב אֶת־הָאָֽרֶץ:
and all the plenty will be forgotten. This is the interpretation of the swallowing.   וְנִשְׁכַּח כָּל־הַשָּׂבָע.  הוּא פִתְרוֹן הַבְּלִיעָה:
31And the plenty will not be known because of that famine to follow, for it [will be] very severe.   לאוְלֹֽא־יִוָּדַ֤ע הַשָּׂבָע֙ בָּאָ֔רֶץ מִפְּנֵ֛י הָֽרָעָ֥ב הַה֖וּא אַֽחֲרֵי־כֵ֑ן כִּֽי־כָבֵ֥ד ה֖וּא מְאֹֽד:
And the plenty will not be known. This is the interpretation of “but it was not known that they had gone inside them” (verse 21).   וְלֹֽא־יִוָּדַע הַשָּׂבָע.  הוּא פִּתְרוֹן "ולא נודע כי באו אל קרבנה":
32And concerning the repetition of the dream to Pharaoh twice that is because the matter is ready [to emanate] from God, and God is hastening to execute it.   לבוְעַ֨ל הִשָּׁנ֧וֹת הַֽחֲל֛וֹם אֶל־פַּרְעֹ֖ה פַּֽעֲמָ֑יִם כִּֽי־נָכ֤וֹן הַדָּבָר֙ מֵעִ֣ם הָֽאֱלֹהִ֔ים וּמְמַהֵ֥ר הָֽאֱלֹהִ֖ים לַֽעֲשׂתֽוֹ:
ready-. Heb. נָכוֹן, ready.   נָכוֹן.  מְזֻמָּן:
33So now, let Pharaoh seek out an understanding and wise man and appoint him over the land of Egypt.   לגוְעַתָּה֙ יֵרֶ֣א פַרְעֹ֔ה אִ֖ישׁ נָב֣וֹן וְחָכָ֑ם וִֽישִׁיתֵ֖הוּ עַל־אֶ֥רֶץ מִצְרָֽיִם:
34Let Pharaoh do [this] and appoint officials over the land and prepare the land of Egypt during the seven years of plenty.   לדיַֽעֲשֶׂ֣ה פַרְעֹ֔ה וְיַפְקֵ֥ד פְּקִדִ֖ים עַל־הָאָ֑רֶץ וְחִמֵּשׁ֙ אֶת־אֶ֣רֶץ מִצְרַ֔יִם בְּשֶׁ֖בַע שְׁנֵ֥י הַשָּׂבָֽע:
and prepare. Heb. וְחִמֵשׁ, as the Targum renders: וִיזָרֵז, and he shall prepare, and similarly, “and prepared (וַחֲמוּשִׁים)” (Exod. 13:18).   וְחִמֵּשׁ.  כְּתַרְגּוּמוֹ וִיזָרְזוּן; וְכֵן וַחֲמֻשִׁים (שמות י"ג):
35And let them collect all the food of these coming good years, and let them gather the grain under Pharaoh's hand, food in the cities, and keep it.   להוְיִקְבְּצ֗וּ אֶת־כָּל־אֹ֨כֶל֙ הַשָּׁנִ֣ים הַטֹּב֔וֹת הַבָּאֹ֖ת הָאֵ֑לֶּה וְיִצְבְּרוּ־בָ֞ר תַּ֧חַת יַד־פַּרְעֹ֛ה אֹ֥כֶל בֶּֽעָרִ֖ים וְשָׁמָֽרוּ:
all the food. Heb. אֹכֶל. This is a noun; therefore, its accent is on the “aleph,” and it is vowelized with a“pattach katan,” but אוֹכֵל, which is a verb, e.g., “for whoever eats (אֹכֵל) fat” (Lev. 7:25), is accented on the final syllable, on the “chaff,” and is vowelized with a “kamatz katan.”   אֶת־כָּל־אֹכֶל.  שֵׁם דָּבָר הוּא, לְפִיכָךְ טַעֲמוֹ בָּאָלֶ"ף וְנָקוּד בְּפַתָּח קָטָן, וְאוֹכֵל שֶׁהוּא פֹּעַל, כְּגוֹן כִּי כָּל אֹכֵל חֵלֶב, טַעֲמוֹ לְמַטָּה בַּכַּ"ף, וְנָקוּד קָמָץ קָטָן:
under Pharaoh’s hand. In his custody and in his storehouses.   תַּחַת יַד־פַּרְעֹה.  בִּרְשׁוּתוֹ וּבְאוֹצְרוֹתָיו:
36Thus the food will remain as a reserve for the land for the seven years of famine which will be in the land of Egypt, so that the land will not be destroyed by the famine."   לווְהָיָ֨ה הָאֹ֤כֶל לְפִקָּדוֹן֙ לָאָ֔רֶץ לְשֶׁ֨בַע֙ שְׁנֵ֣י הָֽרָעָ֔ב אֲשֶׁ֥ר תִּֽהְיֶ֖יןָ בְּאֶ֣רֶץ מִצְרָ֑יִם וְלֹֽא־תִכָּרֵ֥ת הָאָ֖רֶץ בָּֽרָעָֽב:
Thus the food. The gathered [food] will be like any other reserve that is hidden away for the preservation of the land.   וְהָיָה הָאֹכֶל.  הַצָּבוּר כִּשְׁאָר פִּקָּדוֹן הַגָּנוּז לְקִיּוּם הָאָרֶץ:
37The matter pleased Pharaoh and all his servants.   לזוַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י פַרְעֹ֑ה וּבְעֵינֵ֖י כָּל־עֲבָדָֽיו:
38So Pharaoh said to his servants, "Will we find [anyone] like this, a man in whom there is the spirit of God?"   לחוַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־עֲבָדָ֑יו הֲנִמְצָ֣א כָזֶ֔ה אִ֕ישׁ אֲשֶׁ֛ר ר֥וּחַ אֱלֹהִ֖ים בּֽוֹ:
Will we find [anyone] like this. Heb. הִנִמְצָא כָזֶה [Onkelos renders:] הִנִשְׁכַּח כְּדֵין, will we find such as this? If we go and seek him, will we find [anyone] like him?- [from Gen. Rabbah 90:1] הִנִמְצָא is an interrogative expression, as is every “hey” used as a prefix and vowelized with a “chataf pattach.”   הֲנִמְצָא כָזֶה.  הֲנִשְׁכַּח כְּדֵין? אִם נֵלֵךְ וּנְבַקְשֶׁנּוּ, הֲנִמְצָא כָמוֹהוּ? הֲנִמְצָא לְשׁוֹן תְּמִיהָה; וְכֵן כָּל הֵ"א הַמְשַׁמֶּשֶׁת בְּרֹאשׁ תֵּבָה וּנְקוּדָה בַחֲטַף פַּתָּח:
39Then Pharaoh said to Joseph, "Since God has let you know all this, there is no one as understanding and wise as you.   לטוַיֹּ֤אמֶר פַּרְעֹה֙ אֶל־יוֹסֵ֔ף אַֽחֲרֵ֨י הוֹדִ֧יעַ אֱלֹהִ֛ים אֽוֹתְךָ֖ אֶת־כָּל־זֹ֑את אֵֽין־נָב֥וֹן וְחָכָ֖ם כָּמֽוֹךָ:
there is no one as understanding and wise as you. To seek an understanding and wise man as you said, we will not [be able to] find anyone like you.   אֵֽין־נָבוֹן וְחָכָם כָּמֽוֹךָ.  לְבַקֵּשׁ אִישׁ נָבוֹן וְחָכָם שֶׁאָמַרְתָּ, לֹא נִמְצָא כָמוֹךָ:
40You shall be [appointed] over my household, and through your command all my people shall be nourished; only [with] the throne will I be greater than you."   מאַתָּה֙ תִּֽהְיֶ֣ה עַל־בֵּיתִ֔י וְעַל־פִּ֖יךָ יִשַּׁ֣ק כָּל־עַמִּ֑י רַ֥ק הַכִּסֵּ֖א אֶגְדַּ֥ל מִמֶּֽךָּ:
shall be nourished. Heb. יִשַׁק [Onkelos renders:] יִתְּזַּן, shall be nourished, shall be sustained. All my people’s necessities shall be provided through you, similar to “the steward of my household (בֶּן מֶשֶׁק)” (Gen. 15:2), and “Arm yourselves (נַשְׁקוּ) with purity” (Ps. 2:12), garnis(s) on in Old French, provision.   יִשַּׁק.  יִתְּזַן, יִתְפַּרְנֵס – כָּל צָרְכֵי עַמִּי יִהְיוּ נַעֲשִׂים עַל יָדְךָ, כְּמוֹ וּבֶן מֶשֶׁק בֵּיתִי (לעיל ט"ו), וּכְמוֹ נַשְּׁקוּ בַר (תהילים ב'), גרני"שון בְּלַעַז:
only [with] the throne. That I will be called king.   רַק הַכִּסֵּא.  שֶׁיִּהְיוּ קוֹרִין לִי מֶלֶךְ:
the throne. A term denoting the kingship, like “and make his throne greater than the throne of my lord, King [David]” (I Kings 1:37).   כסא.  לְשׁוֹן שֵׁם הַמְּלוּכָה, כְּמוֹ וִיגַדֵּל אֶת כִּסְאוֹ מִכִּסֵּא אֲדֹנִי הַמֶּלֶךְ (מלכים א א'):
41So Pharaoh said to Joseph, "Look, I have appointed you over the entire land of Egypt."   מאוַיֹּ֥אמֶר פַּרְעֹ֖ה אֶל־יוֹסֵ֑ף רְאֵה֙ נָתַ֣תִּי אֹֽתְךָ֔ עַ֖ל כָּל־אֶ֥רֶץ מִצְרָֽיִם:
I have appointed you. Heb. נָתַתִּי אֹתךְ. [Onkelos renders:] מַנֵיתִי יָתךְ, I have appointed you. It is nevertheless an expression of placing (lit., giving), like “and to place you (לְתִתְּךָ) above” (Deut. 26:19). Whether for greatness or lowliness, the term נְתִינָה is appropriate, like “I, [too,] have made you (נָתַתִּי אֶתְכֶם) contemptible and low” (Mal. 2:9).   נָתַתִּי אֹֽתְךָ.  מַנֵּיתִי יָתָךְ, וְאַף עַל פִּי כֵּן לְשׁוֹן נְתִינָה הוּא, כְּמוֹ וּלְתִתְּךָ עֶלְיוֹן (דברים כ"ו); בֵּין לִגְדֻלָּה בֵּין לְשִׁפְלוּת נוֹפֵל לְשׁוֹן נְתִינָה עָלָיו, כְּמוֹ נָתַתִּי אֶתְכֶם נִבְזִים וּשְׁפָלִים (מלאכי ב'):
42And Pharaoh removed his ring from his hand and placed it on Joseph's hand, and he attired him [with] raiment of fine linen, and he placed the golden chain around his neck.   מבוַיָּ֨סַר פַּרְעֹ֤ה אֶת־טַבַּעְתּוֹ֙ מֵעַ֣ל יָד֔וֹ וַיִּתֵּ֥ן אֹתָ֖הּ עַל־יַ֣ד יוֹסֵ֑ף וַיַּלְבֵּ֤שׁ אֹתוֹ֙ בִּגְדֵי־שֵׁ֔שׁ וַיָּ֛שֶׂם רְבִ֥ד הַזָּהָ֖ב עַל־צַוָּארֽוֹ:
And Pharaoh removed his ring. [The] giving [of] the king’s ring is a sign to the one to whom it is given [that he is] to be second to him in greatness [rank].   וַיָּסַר פַּרְעֹה אֶת־טַבַּעְתּוֹ.  נְתִינַת טַבַּעַת הַמֶּלֶךְ הִיא אוֹת לְמִי שֶׁנּוֹתְנָהּ לוֹ לִהְיוֹת שֵׁנִי לוֹ לִגְדֻלָּה:
raiment of fine linen. This is an item of value in Egypt.   בִּגְדֵי־שֵׁשׁ.  דְּבַר חֲשִׁיבוּת הוּא בְּמִצְרַיִם:
chain. Heb. רְבִד, a chain, and because it consists of links placed in a row, it is called רְבִד, and similarly, “I have decked (רָבַדְתִּי) my couch” (Prov. 7:16). I have decked my couch with rows of ornaments. In the language of the Mishnah: “surrounded by rows (רוֹבְדִין) of stone” (Middoth 1:8); “on the row of stones (רוֹבֶד) in the forecourt” (Yoma 43b), which is the pavement.   רביד.  עֲנָק, וְעַל שֶׁהוּא רָצוּף בְּטַבָּעוֹת קָרוּי רְבִיד וְכֵן מַרְבַדִּים רָבַדְתִּי עַרְשִׂי (משלי ז') – רִצַּפְתִּי עַרְשִׂי מַרְצָפוֹת, בִּלְשׁוֹן מִשְׁנָה מֻקָּף רוֹבְדִין שֶׁל אֶבֶן, עַל הָרֹבֶד שֶׁבָּעֲזָרָה, וְהִיא רִצְפָּה:
43And he had him ride in his chariot of second rank, and they called out before him, "[This is] the king's patron," appointing him over the entire land of Egypt.   מגוַיַּרְכֵּ֣ב אֹת֗וֹ בְּמִרְכֶּ֤בֶת הַמִּשְׁנֶה֙ אֲשֶׁר־ל֔וֹ וַיִּקְרְא֥וּ לְפָנָ֖יו אַבְרֵ֑ךְ וְנָת֣וֹן אֹת֔וֹ עַ֖ל כָּל־אֶ֥רֶץ מִצְרָֽיִם:
in his chariot of second rank. Heb. מִרְכֶּבֶת הַמִשְׁנֶה. The one second to his chariot, which goes next to his.   בְּמִרְכֶּבֶת הַמִּשְׁנֶה.  הַשְּׁנִיָּה לְמֶרְכַּבְתּוֹ, הַמְהַלֶּכֶת אֵצֶל שֶׁלּוֹ:
the king’s patron. Heb. ‏ֵאַבְרֵךְ, as the Targum renders: This is the patron of the king. [The word] רךְ‏ֵ in Aramaic means “king.” In [the chapter entitled] “The partners” (Baba Bathra 4a), he (Herod) is neither a king (רֵיכָא) nor the son of a king (בַּר רֵיכָא). [Thus, רךְ‏ֵ like rex in Latin, means king.] In the Aggadah (Sifrei Deut. 1), Rabbi Judah expounded: אַבְרךְ‏ֵ refers to Joseph, who was a father (אָב) in wisdom, and tender (ר‏ַ) in years. Ben Durmaskith said to him, “How long will you pervert the Scriptures for us? אַבְרךְ‏ֵ is only a term denoting knees (בִּרְכַּיִם), for all would enter and exit under his hand, as the matter that is stated: ”appointing him, etc."   אַבְרֵךְ.  כְּתַרְגּוּמוֹ "דֵּין אַבָּא לְמַלְכָּא", רֵךְ בִּלְשׁוֹן אֲרַמִּי (נ"א רוֹמִי) מֶלֶךְ; בְּהַשֻּׁתָּפִין לָא רֵיכָא וְלֹא בַּר רֵיכָא, וּבְדִבְרֵי אַגָּדָה דָּרַשׁ רַבִּי יְהוּדָה אַבְרֵךְ זֶה יוֹסֵף שֶׁהוּא אָב בְּחָכְמָה וְרַךְ בַּשָּׁנִים, אָמַר לוֹ רַ' יוֹסֵי בֶּן דֻּרְמַסְקִית עַד מָתַי אַתָּה מְעַוֵּת עָלֵינוּ אֶת הַכְּתוּבִים? אֵין אַבְרֵךְ אֶלָּא לְשׁוֹן בִּרְכַּיִם, שֶׁהַכֹּל הָיוּ נִכְנָסִין וְיוֹצְאִין תַּחַת יָדוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר, וְנָתוֹן אוֹתוֹ וְגוֹ':
44And Pharaoh said to Joseph, "I am Pharaoh, and besides you, no one may lift his hand or his foot in the entire land of Egypt."   מדוַיֹּ֧אמֶר פַּרְעֹ֛ה אֶל־יוֹסֵ֖ף אֲנִ֣י פַרְעֹ֑ה וּבִלְעָדֶ֗יךָ לֹֽא־יָרִ֨ים אִ֧ישׁ אֶת־יָד֛וֹ וְאֶת־רַגְל֖וֹ בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
I am Pharaoh. I have the power to enact a decree upon my kingdom, and I decree that no one should raise his hand, etc.   אֲנִי פַּרְעֹה.  שֶׁיֵּשׁ יְכֹלֶת בְּיָדִי לִגְזֹר גְּזֵרָה עַל מַלְכוּתִי, וַאֲנִי גּוֹזֵר שֶׁלֹּא יָרִים אִישׁ יָדוֹ:
and besides you. [I.e.,] without your permission. Another interpretation: I shall be the king, and besides you, etc. This is parallel to “only [with] the throne” (verse 40). - [from Gen. Rabbah 90:2] [I.e., although I give you the exclusive power to raise your hand and foot, as explained below I am still the supreme ruler over the land.]   בִלְעָדֶיךָ.  שֶׁלֹּא בִּרְשׁוּתְךָ. דָּבָר אַחֵר אֲנִי פַרְעֹה, אֲנִי אֶהְיֶה מֶלֶךְ, וּבִלְעָדֶיךָ וְגוֹ' וְזֶהוּ דֻּגְמַת רַק הַכִּסֵּא:
his hand or his foot. As the Targum renders [no man shall raise his hand to bear arms or his foot to ride a horse.]   אֶת־יָדוֹ וְאֶת־רַגְלוֹ.  כְּתַרְגּוּמוֹ:
45And Pharaoh named Joseph Zaphenath Pa'neach, and he gave him Asenath the daughter of Poti phera, the governor of On, for a wife, and Joseph went forth over the land of Egypt.   מהוַיִּקְרָ֨א פַרְעֹ֥ה שֵֽׁם־יוֹסֵף֘ צָֽפְנַ֣ת פַּעְנֵ֒חַ֒ וַיִּתֶּן־ל֣וֹ אֶת־אָֽסְנַ֗ת בַּת־פּ֥וֹטִי פֶ֛רַע כֹּהֵ֥ן אֹ֖ן לְאִשָּׁ֑ה וַיֵּצֵ֥א יוֹסֵ֖ף עַל־אֶ֥רֶץ מִצְרָֽיִם:
Zaphenath-Pa’neach. He who explains hidden things, and Pa’neach has no parallel in Scripture. — [from Targum Onkelos]   צָֽפְנַת פַּעְנֵחַ.  מְפָרֵשׁ הַצְּפוּנוֹת; וְאֵין לְפַעְנֵחַ דִּמְיוֹן בַּמִּקְרָא:
Poti-phera. He is Potiphar, but he was called Poti-phera because he became emasculated since he desired Joseph for homosexual relations. — [from Sotah 13b]   פוטיפרע.  הוּא פּוֹטִיפַר, וְנִקְרָא פּוֹטִיפֶרַע עַל שֶׁנִּסְתָּרֵס מֵאֵלָיו, לְפִי שֶׁחָמַד אֶת יוֹסֵף לְמִשְׁכַּב זָכָר (סוטה י"ג):
46And Joseph was thirty years old when he stood before Pharaoh the king of Egypt, and Joseph went out from before Pharaoh and passed through the entire land of Egypt.   מווְיוֹסֵף֙ בֶּן־שְׁלשִׁ֣ים שָׁנָ֔ה בְּעָמְד֕וֹ לִפְנֵ֖י פַּרְעֹ֣ה מֶֽלֶךְ־מִצְרָ֑יִם וַיֵּצֵ֤א יוֹסֵף֙ מִלִּפְנֵ֣י פַרְעֹ֔ה וַיַּֽעֲבֹ֖ר בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
47And in the seven years of plenty, [the inhabitants of] the land gathered [food] by handfuls.   מזוַתַּ֣עַשׂ הָאָ֔רֶץ בְּשֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע לִקְמָצִֽים:
And…[the inhabitants of] the land gathered. Heb. וַתַּעַשׂ הָאָרֶץ, lit., and the land made. [This is to be understood] as the Targum renders: “And…the inhabitants of the land gathered.” The language, however, does not lose its meaning of making.   וַתַּעַשׂ הָאָרֶץ.  כְּתַרְגּוּמוֹ, וְאֵין הַלָּשׁוֹן נֶעֱקָר מִלְּשׁוֹן עֲשִׂיָּה:
by handfuls. Heb. לִקְמָצִים. Handful over handful, hand over hand, they were storing it.   לִקְמָצִֽים.  קֹמֶץ עַל קֹמֶץ, יָד עַל יָד, הָיוּ אוֹצְרִים:
48And he collected all the food of the seven years that was in the land of Egypt, and he placed food in the cities, the food of the field surrounding the city, he put within it.   מחוַיִּקְבֹּ֞ץ אֶת־כָּל־אֹ֣כֶל | שֶׁ֣בַע שָׁנִ֗ים אֲשֶׁ֤ר הָיוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם וַיִּתֶּן־אֹ֖כֶל בֶּֽעָרִ֑ים אֹ֧כֶל שְׂדֵֽה־הָעִ֛יר אֲשֶׁ֥ר סְבִֽיבֹתֶ֖יהָ נָתַ֥ן בְּתוֹכָֽהּ:
the food of the field surrounding the city, he put within it. Because each land preserves its own produce, and they would put into the grain some of the soil of the place, and it would preserve the grain [and prevent it] from decaying. - [from Gen. Rabbah 90:5]   אֹכֶל שְׂדֵֽה־הָעִיר אֲשֶׁר סְבִֽיבֹתֶיהָ נָתַן בְּתוֹכָֽהּ.  שֶׁכָּל אֶרֶץ וְאֶרֶץ מַעֲמֶדֶת פֵּרוֹתֶיהָ, וְנוֹתְנִין בַּתְּבוּאָה מֵעֲפַר הַמָּקוֹם, וּמַעֲמִיד אֶת הַתְּבוּאָה מִלִּרְקֹב:
49And Joseph gathered grain like the sand of the sea, in great abundance, until [one] stopped counting, because there was no number.   מטוַיִּצְבֹּ֨ר יוֹסֵ֥ף בָּ֛ר כְּח֥וֹל הַיָּ֖ם הַרְבֵּ֣ה מְאֹ֑ד עַ֛ד כִּֽי־חָדַ֥ל לִסְפֹּ֖ר כִּי־אֵ֥ין מִסְפָּֽר:
until [one] stopped counting. Until the one who counted stopped counting. This is an elliptical verse. [The subject of חָדַל is missing.]   עַד כִּֽי־חָדַל לִסְפֹּר.  עַד כִּי חָדַל לוֹ הַסּוֹפֵר לִסְפֹּר, וַהֲרֵי זֶה מִקְרָא קָצָר:
because there was no number. Heb. כִּי because there was no number, and here כִּי is used as an expression of “because.”   כִּֽי־אֵין מִסְפָּֽר.  לְפִי שֶׁאֵין מִסְפָּר, וַהֲרֵי כִי מְשַׁמֵּשׁ בְּלְשׁוֹן דְּהָא:
50And to Joseph were born two sons before the year of the famine set in, whom Asenath the daughter of Poti phera, the governor of On, bore to him.   נוּלְיוֹסֵ֤ף יֻלָּד֙ שְׁנֵ֣י בָנִ֔ים בְּטֶ֥רֶם תָּב֖וֹא שְׁנַ֣ת הָֽרָעָ֑ב אֲשֶׁ֤ר יָֽלְדָה־לּוֹ֙ אָֽסְנַ֔ת בַּת־פּ֥וֹטִי פֶ֖רַע כֹּהֵ֥ן אֽוֹן:
before the year of the famine set in. From here is derived that a person may not engage in marital relations during years of famine. — [from Ta’anith 11a]   בְּטֶרֶם תבא שְׁנַת הָֽרָעָב.  מִכָּאן שֶׁאָדָם אָסוּר לְשַׁמֵּשׁ מִטָּתוֹ בִּשְׁנֵי רְעָבוֹן (תענית י"א):
51And Joseph named the firstborn Manasseh, for "God has caused me to forget all my toil and all my father's house."   נאוַיִּקְרָ֥א יוֹסֵ֛ף אֶת־שֵׁ֥ם הַבְּכ֖וֹר מְנַשֶּׁ֑ה כִּֽי־נַשַּׁ֤נִי אֱלֹהִים֙ אֶת־כָּל־עֲמָלִ֔י וְאֵ֖ת כָּל־בֵּ֥ית אָבִֽי:
52And the second one he named Ephraim, for "God has made me fruitful in the land of my affliction."   נבוְאֵ֛ת שֵׁ֥ם הַשֵּׁנִ֖י קָרָ֣א אֶפְרָ֑יִם כִּֽי־הִפְרַ֥נִי אֱלֹהִ֖ים בְּאֶ֥רֶץ עָנְיִֽי:
53And the seven years of plenty that were in the land of Egypt were finished.   נגוַתִּכְלֶ֕ינָה שֶׁ֖בַע שְׁנֵ֣י הַשָּׂבָ֑ע אֲשֶׁ֥ר הָיָ֖ה בְּאֶ֥רֶץ מִצְרָֽיִם:
54And the seven years of famine began, as Joseph had said, and there was famine in all the lands, but throughout the land of Egypt there was bread.   נדוַתְּחִלֶּ֜ינָה שֶׁ֣בַע שְׁנֵ֤י הָֽרָעָב֙ לָב֔וֹא כַּֽאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיְהִ֤י רָעָב֙ בְּכָל־הָ֣אֲרָצ֔וֹת וּבְכָל־אֶ֥רֶץ מִצְרַ֖יִם הָ֥יָה לָֽחֶם:
55When the entire land of Egypt hungered, the people cried out to Pharaoh for bread, but Pharaoh said to all the Egyptians, "Go to Joseph; what he tells you, do."   נהוַתִּרְעַב֙ כָּל־אֶ֣רֶץ מִצְרַ֔יִם וַיִּצְעַ֥ק הָעָ֛ם אֶל־פַּרְעֹ֖ה לַלָּ֑חֶם וַיֹּ֨אמֶר פַּרְעֹ֤ה לְכָל־מִצְרַ֨יִם֙ לְכ֣וּ אֶל־יוֹסֵ֔ף אֲשֶׁר־יֹאמַ֥ר לָכֶ֖ם תַּֽעֲשֽׂוּ:
When the entire land of Egypt hungered. For their grain, which they had stored, had decayed, except that of Joseph. — [from Mid. Tanchuma Mikeitz 7]   וַתִּרְעַב כָּל־אֶרֶץ מִצְרַיִם.  שֶׁהִרְקִיבָה תְבוּאָתָם שֶׁאָצְרוּ חוּץ מִשֶּׁל יוֹסֵף:
what he tells you, do. Since Joseph had ordered them to circumcise themselves, and when they came to Pharaoh and said, “This is what he said to us,” he (Pharaoh) said to them, “Why didn’t you gather grain? Didn’t he announce to you that years of famine were coming?” They replied, “We gathered much, but it rotted.” He (Pharaoh) replied, “If so, do whatever he tells you. He issued a decree upon the grain, and it rotted. What if he issues a decree upon us and we die?” - [from Mid. Tanchuma Mikeitz 7, Gen. Rabbah 91:5]   אֲשֶׁר־יֹאמַר לָכֶם תַּֽעֲשֽׂוּ.  לְפִי שֶׁהָיָה יוֹסֵף אוֹמֵר לָהֶם שֶׁיִּמּוֹלוּ, וּכְשֶׁבָּאוּ אֵצֶל פַּרְעֹה וְאוֹמְרִים: כָּךְ הוּא אוֹמֵר לָנוּ, אָמַר לָהֶם: וְלָמָּה לֹא צְבַרְתֶּם בָּר, וַהֲלֹא הִכְרִיז לָכֶם שֶׁשְּׁנֵי הָרָעָב בָּאִים? אָמְרוּ לוֹ: אָסַפְנוּ הַרְבֵּה וְהִרְקִיבָה, אָמַר לָהֶם: אִם כֵּן, כָּל אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוּ; הֲרֵי גָּזַר עַל הַתְּבוּאָה וְהִרְקִיבָה, מַה אִם יִגְזֹר עָלֵינוּ וְנָמוּת!
56Now the famine spread over all the face of the land, and Joseph opened all [the storehouses] in which there was [grain], and he sold [it] to the Egyptians, and the famine intensified in the land of Egypt.   נווְהָֽרָעָ֣ב הָיָ֔ה עַ֖ל כָּל־פְּנֵ֣י הָאָ֑רֶץ וַיִּפְתַּ֨ח יוֹסֵ֜ף אֶת־כָּל־אֲשֶׁ֤ר בָּהֶם֙ וַיִּשְׁבֹּ֣ר לְמִצְרַ֔יִם וַיֶּֽחֱזַ֥ק הָֽרָעָ֖ב בְּאֶ֥רֶץ מִצְרָֽיִם:
Now the famine spread over all the face of the land. Heb. פְּנֵי הָאָרֶץ. Who are the face of the land? These are the rich. — [from Gen. Rabbah 91:5]   עַל כָּל־פְּנֵי הָאָרֶץ.  מִי הֵם פְּנֵי הָאָרֶץ אֵלּוּ הָעֲשִׁירִים:
all [the storehouses] in which there was. As the Targum renders: in which there was grain.   אֶת־כָּל־אֲשֶׁר בָּהֶם.  כְּתַרְגּוּמוֹ דִּי בְהוֹן עִיבוּרָא:
and he sold [it] to the Egyptians. Heb. וַיִשְׁבֹּר לְמִצְרַיִם. The word שֶׁבֶר is [sometimes] an expression of selling and [sometimes] an expression of buying. Here it is used as an expression of selling. [In the verse] “Return, buy (שִׁבְרוּ) us a little food” (Gen. 43:2), it is an expression of buying. Do not say that it applies only to grain, for also with wine and milk we find: “and go buy (שִׁבְרוּ) without money and without a price, wine and milk” (Isa. 55:1).   וַיִּשְׁבֹּר לְמִצְרַיִם.  שבר לְשׁוֹן מֶכֶר וּלְשׁוֹן קִנְיָן הוּא; כָּאן מְשַׁמֵּשׁ לְשׁוֹן מֶכֶר; שִׁבְרוּ לָנוּ מְעַט אֹכֶל, לְשׁוֹן קִנְיָן. וְאַל תֹּאמַר אֵינוֹ כִּי אִם בִּתְבוּאָה, שֶׁאַף בְּיַיִן וְחָלָב מָצִינוּ וּלְכוּ שִׁבְרוּ בְּלוֹא כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב (ישעיהו נ"ה):
57And all [the inhabitants of] the land came to Egypt to Joseph to purchase, for the famine had intensified in the entire land.   נזוְכָל־הָאָ֨רֶץ֙ בָּ֣אוּ מִצְרַ֔יְמָה לִשְׁבֹּ֖ר אֶל־יוֹסֵ֑ף כִּֽי־חָזַ֥ק הָֽרָעָ֖ב בְּכָל־הָאָֽרֶץ:
And all [the inhabitants of] the land came to Egypt. to Joseph to purchase, but if you interpret it (this verse) according to its sequence, it should have been written: “to purchase from (מִן) Joseph.”   וְכָל־הָאָרֶץ בָּאוּ מִצְרַיְמָה אֶל־יוֹסֵף לִשְׁבֹּר.  , אֶל יוֹסֵף לִשְׁבֹּר. וְאִם תִּדְרְשֵׁהוּ כְסִדְרוֹ, הָיָה צָרִיךְ לִכְתֹּב: לִשְׁבֹּר מִן יוֹסֵף: