Genesis Rabbah 89

¹“It was at the conclusion of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile” (Genesis 41:1). “It was at the conclusion of two years.” “He sets an end to darkness” (Job 28:3) – He set a time for the world, how many years it would spend in darkness. Why did He set a time for darkness? Because as long as the evil inclination is in the world, there is darkness and the shadow of death in the world, as it is written: “The stone of thick darkness and the shadow of death” (Job 28:3). If the evil inclination is removed from the world, there is no darkness and shadow of death in the world. Another matter, “He sets an end to darkness” – He set a time for Joseph, how many years he would spend in the darkness in prison. When the end came, Pharaoh dreamed a dream. ²“It was at the conclusion of two years.” “In all toil there is advantage, but lips’ talk is only for detriment” (Proverbs 14:23). Rabbi Shimon bar Abba said: Like the difference between one who drinks hot water and one who drinks cold. ). “But lips’ talk is only for detriment.” There was a certain bone gatherer in Tzippori, some say he was Rabbi Shimon bar Abba. When he would see black bones, he would say, these are drinkers of water; red, these are drinkers of wine; white, these are drinkers of hot water. Another matter, “in all toil there is advantage” – from all the suffering Joseph underwent with his master’s wife, he gained an advantage. How so? He took her daughter. 86:3). “But lips’ talk is only for detriment” – because he said to the chief butler: “Remember me…and mention me” (Genesis 40:14), two years were added for him, as it is stated: “It was at the conclusion [of two years].” ³“Happy is the man who has made the Lord his trust” (Psalms 40:5) – this is Joseph. “And did not turn to the proud” (Psalms 40:5) – because he said to the chief butler: “Remember me…and mention me,” two years were added for him. “Happy is the man who makes the Lord his trust” – Rabbi Yudan said: Many myriads of myriads tend after falsehood, woe unto anyone who puts his trust in them. “For a dream comes with a multitude of concerns” (Ecclesiastes 5:2) – Pharaoh said: ‘Who stands over whom – I for my god, or my god over me?’ [Joseph] said to him: ‘You, over your god.’ That is what is written: “It was at the conclusion [of two years, and Pharaoh was dreaming: and, behold, he stood at the Nile.]” ] the Nile” can alternately be translated, “he stood over the Nile,” as though Pharoah was standing guard to protect the Nile. “For he emerged from prison to reign” (Ecclesiastes 4:14) – this is Joseph, who emerged from Pharaoh’s prison. “Emerged…to reign” – “Pharaoh sent [and summoned Joseph, and they rushed him from the dungeon]” (Genesis 41:14). “For even in his reign, he is revealed as poor” (Ecclesiastes 4:14) – due to Joseph’s reign, the impoverishment of Potifera was revealed. Another matter, “it was at the conclusion.” “I saw all the living, who walk under the sun” (Ecclesiastes 4:15) – this is Joseph. “With the second child” (Ecclesiastes 4:15) – these are the two years that were added for him. Why were two years added for him? So that Pharaoh would dream and [Joseph] would be elevated by means of the dream, as it is stated: “It was at the conclusion of two years.” ⁴“And Pharaoh was dreaming” – do not all people dream? Astonishing! It is, rather, that a king’s dream pertains to the entire world. “And Pharaoh was dreaming.” Rabbi Yoḥanan said: The wicked stand over their gods – “and Pharaoh was dreaming: and, behold, he stood at the Nile.” ] the Nile” can also be translated “over the Nile.” But the righteous, their God stands over them [to protect them]: “Behold, the Lord stood over him” (Genesis 28:13). “And, behold, there were coming up from the Nile seven cows, fair of appearance and fat-fleshed, and they grazed in the pasture [ baaḥu ]. And, behold, seven other cows were coming up after them from the Nile, unsightly of appearance and lean of flesh, and stood alongside the other cows on the bank of the Nile” (Genesis 41:2–3). “And, behold, [there were coming up] from the Nile” – it was a hint to him, as plenty comes to Egypt only by means of the Nile, and similarly, famine comes to Egypt only by means of the Nile. “And, behold, from the Nile” – when the years are good, the creatures become brethren [ aḥim ] with one another. “They grazed in the pasture [ baaḥu ]” – love [ ahava ] and fraternity [ aḥva ] come to the world. Likewise it says: “Your livestock will graze on that day on a broad plain [ kar nirḥav ]” (Isaiah 30:23) – a satiated [ kiri ] slave, a satiated [ kiri ] master. Likewise it says: “The mountains will bear peace [for the people]” (Psalms 72:3) – if the mountains have borne their produce, there is peace among the people. “And, behold, seven stalks, thin and blighted by the east wind, were growing after them” (Genesis 41:6). “And, behold, seven stalks, thin…” – when the years are bad, people’s bodies break out in sores. , and in rabbinic Hebrew the related term tzemaḥim is another word for sores. ⁵“It was in the morning and his spirit was troubled; he sent and summoned all the magicians of Egypt, and all its wise men; Pharaoh related his dreams to them but no one could interpret them for Pharaoh” (Genesis 41:8). “It was in the morning and his spirit was troubled [ vatipaem ruḥo ],” and elsewhere it says: “His spirit was troubled [ vatitpaem ruḥo ]” (Daniel 2:1) doubled. – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: Here, he knew the dream and sought an interpretation from [Joseph]. But there, [he sought to know] the dream and its interpretation. Rabbi Neḥemya said: The dream of the idol and the dream of the tree. is doubled regarding Nebuchadnezzar because he had two entirely separate dreams, one concerning the idol (see Daniel 2:29–45) and one concerning the tree (see Daniel ch. 4), whereas Pharaoh’s two dreams were really just a doubling of one dream (see Genesis 41:25). The Rabbis say: [It states] “ vatitpaem ruḥo ” there in order to accord prominence to four. Here [it states] “ vatipaem ” to accord prominence to one. “ Vatitpaem ruḥo ” – in order to grant life to four; “ vatipaem ” – to grant life to one. Here, because it was just before morning – “ vatipaem ruḥo ,” but there, where it came in the evening, it is written: “ Vatitpaem ruḥo .” indicates that Nebuchadnezzar had a lot of time until morning in which to be troubled by his dream. Rabbi Yoḥanan said: Any dream that is just before morning is immediately actualized. ⁶“He sent and summoned…” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They would interpret it, but their voices would not enter his ears. [They would say:] ‘The seven good cows [mean that] you will beget seven daughters. The seven bad cows – you will bury seven daughters.’ Likewise they said: ‘The seven good stalks [mean that] you will conquer seven kingdoms. The seven bad stalks – seven districts will rebel against you.’ That is what is written: “A scoffer seeks wisdom, and there is none” (Proverbs 14:6) – these are Pharaoh’s magicians and wise men. “But knowledge is easy for the discerning” (Proverbs 14:16) – this is Joseph. Another matter, “he sent and summoned” – to inform you that each and every nation that exists in the world produces for itself five wise men to serve it. Moreover, the Holy One blessed be He provides it with three things: Wisdom, understanding, and might, as the wicked Sennacherib said: “With the power of my hand I have accomplished” (Isaiah 10:13). But when the Holy One blessed be He judges the world, He takes them from it, as it is stated: “I will eliminate the wise from Edom, and understanding from the mountain of Esau…Your mighty will be intimidated, Teiman” (Obadiah 1:8–9). Why was all this [necessary]? It was so Joseph would ultimately come, and gain prominence. The Holy One blessed be He said: 'If Joseph will come first and interpret the dream, it will not [earn him sufficient] praise. The magicians could say to him: ‘Had you asked us first, we would have already interpreted it for you.’ Instead, He waited until they exerted themselves, and exhausted [Pharoah’s] spirit. Then Joseph came and restored his spirit. In his regard, Solomon said: “The fool vents all his spirit” (Proverbs 29:11) – these are Pharaoh’s wise men; “but the wise man will soothe it, keeping it back” (Proverbs 29:11) – this is Joseph, as it is stated: “There is no one as understanding and wise as you” (Genesis 41:39). ⁷“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9). When the chief butler saw that Pharaoh’s soul was on the verge of departing, he began calculating and saying: If Pharaoh dies and another king assumes the throne, I do not know whether or not he will keep me in my position of trust. “The chief butler spoke” – he said: ‘I have committed two sins. First, I did not perform a favor for Joseph and mention him before you. And, after I saw that you were tormented over the interpretation of a dream, I did not reveal to you that he knows its interpretation.’ “There with us was a Hebrew lad, a slave of the chief executioner; we told him, and he interpreted our dreams for us; each of us in accordance with his own dream, he interpreted” (Genesis 41:12). “It was, as he interpreted to us, so it was: Me, he restored to my position, and him, he hanged” (Genesis 41:13). “Pharaoh sent and summoned Joseph, and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh” (Genesis 41:14). “There with us was a Hebrew lad…” – although he mentioned him, he demeaned him, because he knew the prominence into which [Joseph] would enter. Immediately, “Pharaoh sent and summoned.” “There with us…” – Rabbi Shmuel bar Naḥman said: Cursed are the wicked, who do not perform complete goodness: “Lad” – a fool; “Hebrew” – an enemy; “slave” – as so it was written in Pharaoh’s books, that a slave cannot reign and does not wear kelidim keli yadayim ]>. ⁸“We told him, and he interpreted [our dreams] for us.” There was an incident involving a certain woman who came before Rabbi Elazar. She said to him: ‘In my dream, I saw the ceiling beam of my house broken.’ He said to her: ‘You will bear a male child and he will live.’ She went, and so it was for her. She came another time to ask him. She found his students sitting there, but their rabbi was not with them. She said to them: ‘Where is your rabbi?’ They said to her: ‘Tell us your inquiry and we will tell you [the answer].’ She said to them: ‘In my dream, I saw the ceiling beam of my house broken.’ They said to her: ‘This woman will bury her husband.’ When she went out from before them, she began wailing. Rabbi Elazar heard her voice. He said to them: ‘What did you say to that woman?’ They said: ‘It is that woman who came to ask you.’ He said to them: ‘What did you say to her?’ They said to him: ‘Such and such.’ He said to them: ‘You have eliminated a man. Is it not written: “It was, as he interpreted to us, so it was”? (Genesis 41:13). ). And did Rabbi Yoḥanan not say: Everything follows the interpretation except for wine – there are those who drink it and it is good for them, and there are those who drink it and it is bad for them: If a Torah scholar drinks it is good for him, and if an ignoramus drinks it is bad for him?’ Rabbi Abahu said: The content of dreams makes no difference. ⁹“Pharaoh sent and summoned Joseph, [and they rushed him from the dungeon. He shaved, changed his garments, and came to Pharaoh]” – to accord deference to royalty. “Joseph answered Pharaoh, saying: Not by me. God will respond for Pharaoh’s peace” (Genesis 41:16). “Joseph answered Pharaoh, saying: Not by me. God [will respond]” – He attributed the greatness to its initiator. “And, behold, seven cows, fat fleshed and fair of appearance came up from the Nile, and they grazed in the pasture” (Genesis 41:18). “Seven cows” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: It should have been fourteen years, as that is what Pharaoh saw. Rabbi Neḥemya said: They were twenty-eight years, as that is what Pharaoh said to Joseph. The Rabbis say: It should have been forty-two years, for what Pharaoh saw and said to Joseph, and [for what] Joseph repeated and said to Pharaoh. Rabbi Yosei ben Ḥanina said: The famine lasted two years, as once Jacob our patriarch descended there, the famine ceased. When did it return? In the days of Ezekiel. That is what is written: “I will render the land of Egypt desolation among desolate lands, and its cities will be desolation among ruined cities for forty years” (Ezekiel 29:12).