Rashi on TanakhGenesis 41

It was at the end. As Onkelos translates it, “At the end,” and every form of the word קֵץ means “the end.”

On the bank of the river. All other rivers are not referred to as יְאוֹרִים except for the Nile, because the entire country [Egypt] is made up of man-made canals [יְאוֹרִים] and the Nile overflows into them [the canals] and fills them with water, since rain does not fall regularly in Egypt as [it does] in other lands.

Fine-looking. This is a symbol of the period of abundance when people appear fine-looking to one another because there is no envy among people.

In the Reed Grass. [Meaning:] in the swamp, maresc in O.F., as in, “Can the swamp-grass grow?”

And thin-fleshed. Tenves in O.F., meaning thin.

They … ate. Symbolizing that all the joy of the abundant years will be forgotten during the hunger years.

On a single stalk. Tudel [stalk] in O.F.

Healthy. Seines [healthy] in O.F.

Scorched Hasledes in O.F. [scorched]. Onkelos translates it שְׁקִיפָן קִדּוּם, [meaning] beaten [by the east wind], [שְׁקִיפָין] having the same root as מַשְׁקוֹף [doorpost] which is constantly beaten by the door which bangs against it.

East wind. [Meaning] the wind from the east which is called bise [in O.F.].

Wholesome. Seines in O.F.

And behold it was a dream. [Meaning:] behold a whole dream was complete before him and required interpreters.

He was agitated. [Onkelos translates it:] “His spirit was beaten”—it beat within him like a bell [פַּעֲמוֹן]. Concerning Nevuchadnezzar it is said: וַתִּתְפָּעֶם רוּחוֹ [with a double ת']—“He was agitated” This is because in that case [of Nevuchadnezzar] there were two agitations; his forgetting the dream and not knowing its interpretation.

The wizards of. [חַרְטֻמֵי is a contraction of] הַנֵּחָרִים בְּטִימֵי מֵתִים —[i.e.,] they inquire of the bones [of the dead]. טִימֵי means bones in Aramaic. It appears in the Mishnah: “A house מָלֵא טִימַיָּא,” [meaning:] full of bones.

But none could interpret them for Pharaoh. There were those who interpreted them, but not for Pharaoh. Their voices did not enter his ears and he found no relief in their interpretations; they were saying, “You will beget seven daughters, [and] you will bury [these] seven daughters.

Each according to the interpretation of his dream. [Meaning:] a dream that fit the interpretation that [ultimately,] was interpreted for us.

A lad, a Hebrew, a slave. May the evil people be cursed for [even] the good that they do is imperfect. He mentions him in disparaging terms.

A lad. [Implying that he is] a fool and is not fit for greatness.

A Hebrew. He does not even know our language.

A slave. And it is written in the laws of Egypt that a slave can never rule nor dress in princely clothes.

Each man’s dream accordingly. [כַּחֲלוֹמוֹ means] according to the dream and approximate to its contents.

He restored me to my position. [He refers to] Pharaoh, who is mentioned earlier, as it is said: “Pharaoh was enraged at his servants.” The verse is in abbreviated form for it does not specify who it was that restored, because there is no need to specify who it is that restored—[for it is obvious that] it was whoever has in his power to restore, namely, Pharaoh. This is usual with all abbreviated verses—when it deals with who has the power to do the matter is left indefinite.

Out of the Dungeon. From the prison [literally, from the pit so called] because it was made as a sort of pit. Similarly, anytime בּוֹר appears in Scripture, it means pit. Even if it does not contain water it is called בּוֹר, fose in O.F.

But [Yoseif first] shaved. Out of respect to royalty.

That you hear a dream so as to interpret it. [Meaning:] you listen and understand a dream [enabling you] to interpret it.

That you hear. [תִּשְׁמַע] has the meaning of understanding and listening as in: “That Yoseif listened,” [or] “Whose language you will not hear [understand]” Entendre, in O.F.

Not I. This wisdom is not mine, but God will answer. [Meaning] He will put the answer in my mouth that will be in the best interests of Pharaoh.

Poor. Meaning lean [thin], as in: “Why are you so thin?” [in the narrative] of Amnon.

And thin-fleshed. All terms of רַקוֹת that appear in Scripture [refer to] lacking of flesh, bloses, in O.F.

Shriveled. צוּנְמָא, in Aramaic, means stone. They are like wood without moisture and are as hard as stone. Onkelos translates it נָצָן לָקְיָן [meaning,] they had only the blossom because they contained no seeds.

Seven years, and seven years. Together they total only seven [years]. The reason for the dream being repeated twice is because the thing is imminent, as he explained to him afterwards: “As for the dream being repeated, etc.” Concerning the seven good years it states: “He [God] has told Pharaoh,” because it was about to happen; whereas, concerning the seven hunger years it states: “He [God] has revealed to Pharaoh” because the thing was distant and far-off, where the proper term is מַרְאֶה —showing.

And all of the abundance will be forgotten. This is the interpretation of the swallowing.

Nor will be known the [former] abundance. This is the interpretation of “But it could not be recognized that they had come inside them.”

Stands ready. נָכוֹן means stands ready.

And prepare. As Onkelos translates it וִיזָרֵז —and prepare. Similarly וַחֲמֻשִׁים —and prepared [for battle].

All the food. [The word אֹכֶל] is a noun. Consequently, the accent is on the אל"ף and [the כ"ף] is vocalized with a patach koton. The word אוֹכֵל, when it is a verb, e.g., “For whoever will eat [אוֹכֵל] fat,” has its accent on the latter syllable, on the כ"ף and is vocalized with a kametz koton.

Under the hand [jurisdiction] of Pharaoh. [Meaning:] in his control and in his storehouses.

The food will. [The food] that is stored up [will be] as any other deposit that has been stored away for maintaining the country.

Can [another] one like this be found. [Onkelos translates it] הַנִּשְׁכַּח כְּדֵין —[“Can we find another like this one”] [meaning:] “If we would go and search for him, would we find another like him?” The word הֲנִמְצָא is an incredulous question. This is so wherever the letter ה"א is used as a prefix and is vocalized by a חֲטָף פַּתַּח [הֲ].

There is no one so understanding and wise as you. [I.e.,] were we to seek an understanding and wise man as you suggested, we will find no one like you.

Shall be fed. [Onkelos translates it] יִתְּזַן —shall be fed. All my people’s needs will be provided by your hand, as in, “And the manager of my household,” or, “Provide purity,” garnison, in O.F.

Only by [virtue of] the throne. [I.e.,] only in my being called King.

Throne. כִּסֵא is a term for the kingdom as in, “He has made his throne [kingdom] greater than the throne of my lord the king.”

I have placed you in charge. [Onkelos translates it:] מַנֵּיתִי יָתָךְ —I have appointed you. Nevertheless, it has the meaning of giving, as in: “And to make you high.” Whether in reference to raising to a high position or whether in reference to degrading the term נְתִינָה is appropriate, as in: “I have made you humiliated and degraded.”

Pharaoh then took off his ring. The giving of the king’s ring is a sign for the one to whom it is given that he is to be second in command to him.

Linen garments. Considered very prestigious in Egypt.

A [gold] chain. [רְבִיד means] a chain. Because it is made up of consecutive rings it is called רְבִיד —a chain. Similarly: “I have bedecked my bed,” [meaning] “I have covered my bed with rows of rugs.” In Mishnaic terms we find: “Surrounded with rows of stone.” [Also:] “On the rows of stones in the Temple Court, [רוֹבֵד] refers to the floor [רִצְפָּה].

Second-ranking carriage. Second to his own carriage which travels next to his.

Avreich. As Onkelos translates it: דֵּין אַבָּא לְמַלְכָּא —This is the associate of the king. In Aramaic רֵךְ means king. [In the Talmudic chapter] “Hashutfin” [we find:] “Not a king, nor the son of a king.” In the Aggadah R. Yehudah explained it: אַבְרֵךְ refers to Yoseif [אַב —old, רַךְ —young] who was “old” in wisdom and “young” in years. Ben Durmaskis said to him, “How much longer will you continue to misinterpret Scripture?” אַבְרֵךְ can only be related to the word בִּרְכַּים [knees], because all would enter before him and leave, only with his permission, similar to what is said: “He thus placed him,” etc.

I am Pharaoh. Who has the power in his hands to issue decrees over my kingdom, and I hereby decree that no man shall lift his hand—Without you. [Meaning:] without your permission. Another explanation [of the words] “I am Pharaoh” [meaning:] “I will be king, but without you, etc. This [explanation] is similar to: “Only by [virtue of] the throne [will I be greater than you].”

His hand or his foot. [Should be explained] as Onkelos translates it.

Tzafnas Paneiach. [Meaning:] the explainer of hidden things. The word פַּעְנֵחַ has no parallel in Scripture.

Poti Phera. He is Potiphar and was [now] called Poti Phera as a result of becoming castrated, because he had lusted to sodomize Yoseif.

The earth produced. Should be explained as Onkelos translates it. Yet the word [וַתַּעַשׂ] does not lose its meaning of doing, making.

By handfuls. They stored up fist over fist, hand over hand.

The food of the fields surrounding each city was placed within [the city]. Because every area preserves its produce and they [therefore] put among the grain some of the earth from the place [where it grew] which preserves the grain from decaying.

Until that they gave up counting it. [Meaning:] until that the counter gave up counting it. This is an abbreviated verse.

Because there were no [more] numbers. [כִּי אֵין מִסְפָּר means] because there was no number. here כִּי means because.

Before the years of famine came. From here we learn that a person may not have marital relations during years of famine.

When all the land of Egypt was famished. For, all the grain that they stored rotted except for that of Yoseif.

Whatever he says to you, do Because Yoseif had told them to be circumcised. When they came to Pharaoh and told him, “This is what he is telling us [to do],” he said to them, “Why did you not store up grain? Did he not announce to you that the famine years were coming?” They replied, “We gathered much but, it rotted.” He said to them, “In that case, whatever he says to you, do! for he put a decree on the grain and it rotted, what if he puts a decree on us and we die?”

Over the entire face of the land. Who are referred to as פְּנֵי הָאָרֶץ? The wealthy people.

Everything that held grain. As Onkelos translates it: in which there was grain.

And sold [grain] to the Egyptians. שֶׁבֶר is a term used for [either] selling and buying. Here it is used in the sense of selling, [whereas שִׁבְרוּ] “Buy a little food for us,” is used in the sense of buying. Do not think [that it is a word used] only in regard to [buying and selling] grain, because we find it also in regard to wine and milk: “And go buy, without money or price, wine and milk.”

All [countries] of the land came to Egypt. To Yoseif to buy. Because if you explain it in the order in which it is written, it should have said: to buy from Yoseif.