“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.
“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.1Even the toil of heating water brings an advantage, as hot water was considered more healthy to drink (Etz Yosef). “But lips’ talk is only for detriment.”2If someone just talks and does not take action, he will suffer. 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.3Joseph married Asenat, daughter of Potifera (Genesis 41:45), and Potifera is identified by the Sages as Potiphar (see Bereshit Rabba 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,4Joseph spent an additional two years in prison. as it is stated: “It was at the conclusion [of two years].”
“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?’5The Nile was an Egyptian deity. Pharoah said: ‘Does it make sense that I protect my god, or that my god protects 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.]”6The phrase “he stood at [al] 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.7As long as Joseph was in his home, Potifar thrived. After Joseph left, his fortunes changed. 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.”
“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.”8The phrase “at [al] 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,9This was a hint as to the meaning of the dream. 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.10The term employed by the verse for growing is tzomeḥot, and in rabbinic Hebrew the related term tzemaḥim is another word for sores.
“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)11Written with the letter tav 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.12Nebuchadnezzar was troubled by a dream he had, but he no longer remembered the dream, and asked his magicians to tell him the dream and its meaning (see Daniel ch. 2). Rabbi Neḥemya said: The dream of the idol and the dream of the tree.13The tav 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.14Daniel, Ḥananya, Mishael, and Azarya all rose to prominence in the aftermath of the interpretation of Nebuchadnezzar’s dream. Here [it states] “vatipaem” to accord prominence to one.15Joseph rose to prominence after interpreting Pharaoh’s dream. “Vatitpaem ruḥo”– in order to grant life to four; “vatipaem”– to grant life to one.16In the case of Nebuchadnezzar’s dream, the lives of Daniel, Ḥananya, Mishael, and Azarya were in danger, as Nebuchadnezzar had decreed that all the wise men would be put to death if they could not tell him his dream and its interpretation (see Daniel 2:13). In the case of Pharoah’s dream, it was only Joseph who was in danger of dying in the dungeon. Here, because it was just before morning – “vatipaem ruḥo,” but there, where it came in the evening, it is written: “Vatitpaem ruḥo.”17The doubled tav 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.
“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 world18Some interpret this phrase to mean: Each and every nation that rules over the world (Maharzu). 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]?19Why did God arrange for various advisors and magicians to offer interpretations of Pharoah’s dream before the butler suggested that he consult Joseph? 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).
“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 kelidimkeli yadayim]>.20Bracelets worn by royals.
“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).21The implication is that what occurred came about because of the Joseph’s interpretation (Matnot Kehuna). 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?’22If a Torah scholar dreams that he is drinking wine it is a good sign; if an ignoramus dreams that he is drinking wine it is a bad sign. Rabbi Abahu said: The content of dreams makes no difference.
“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.23That is why, although others rushed him, he shaved himself. “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.24The seven lean cows and seven blighted stalks should have indicated fourteen years. Rabbi Neḥemya said: They were twenty-eight years, as that is what Pharaoh said to Joseph.25Pharaoh’s very mention of the seven lean cows and blighted stalks to Joseph should have initiated an additional seven years for each. 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).
וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים (בראשית מא, א), (איוב כח, ג): קֵץ שָׂם לַחשֶׁךְ, זְמַן נָתַן לָעוֹלָם כַּמָּה שָׁנִים יַעֲשֶׂה בָּאֲפֵלָה, וּמַאי טַעַם קֵץ שָׂם לַחשֶׁךְ, שֶׁכָּל זְמַן שֶׁיֵצֶר הָרָע בָּעוֹלָם אֹפֶל וְצַלְמָוֶת בָּעוֹלָם, דִּכְתִיב (איוב כח, ג): אֶבֶן אֹפֶל וְצַלְמָוֶת, נֶעֱקַר יֵצֶר הָרָע מִן הָעוֹלָם, אֵין אֹפֶל וְצַלְמָוֶת בָּעוֹלָם. דָּבָר אַחֵר, קֵץ שָׂם לַחשֶׁךְ, זְמַן נָתַן לְיוֹסֵף כַּמָּה שָׁנִים יַעֲשֶׂה בָּאֲפֵלָה בְּבֵית הָאֲסוּרִים, כֵּיוָן שֶׁהִגִּיעַ הַקֵּץ חָלַם פַּרְעֹה חֲלוֹם.
“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.
וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים, (משלי יד, כג): בְּכָל עֶצֶב יִהְיֶה מוֹתָר וּדְבַר שְׂפָתַיִם אַךְ לְמַחְסוֹר, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא כְּגוֹן בֵּין שׁוֹתֶה חַמִּין לְשׁוֹתֶה צוֹנֵן. וּדְבַר שְׂפָתַיִם אַךְ לְמַחְסוֹר, מְלַקֵּט עֲצָמוֹת אֶחָד בְּצִיפּוֹרִין וְאִית דְּאָמְרֵי רַבִּי שִׁמְעוֹן בַּר אַבָּא הֲוָה וּבְשָׁעָה שֶׁהָיָה רוֹאֶה עֲצָמוֹת שְׁחוֹרוֹת הָיָה אוֹמֵר אֵלּוּ שֶׁל שׁוֹתֵי מַיִם. אֲדֻמּוֹת, אוֹמֵר אֵלּוּ שֶׁל שׁוֹתֵי יַיִן. לְבָנוֹת, אֵלּוּ שֶׁל שׁוֹתֵי מַיִם חַמִּין. דָּבָר אַחֵר, בְּכָל עֶצֶב יִהְיֶה מוֹתָר, כָּל דָּבָר שֶׁנִּצְטַעֵר יוֹסֵף עִם אֲדוֹנָתוֹ הָיָה לוֹ יִתְרוֹן מִמֶּנָּה, לָמָּה שֶׁנָּטַל אֶת בִּתָּה. וּדְבַר שְׂפָתַיִם אַךְ לְמַחְסוֹר, עַל יְדֵי שֶׁאָמַר לְשַׂר הַמַּשְׁקִים (בראשית מ, יד): זְכַרְתַּנִּי וְהִזְכַּרְתַּנִּי, נִתּוֹסַף לוֹ שְׁתֵּי שָׁנִים, שֶׁנֶּאֱמַר: וַיְהִי מִקֵּץ וגו'.
“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.1Even the toil of heating water brings an advantage, as hot water was considered more healthy to drink (Etz Yosef). “But lips’ talk is only for detriment.”2If someone just talks and does not take action, he will suffer. 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.3Joseph married Asenat, daughter of Potifera (Genesis 41:45), and Potifera is identified by the Sages as Potiphar (see Bereshit Rabba 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,4Joseph spent an additional two years in prison. as it is stated: “It was at the conclusion [of two years].”
אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם ה' מִבְטַחוֹ (תהלים מ, ה), זֶה יוֹסֵף. (תהלים מ, ה): וְלֹא פָנָה אֶל רְהָבִים, עַל יְדֵי שֶׁאָמַר לְשַׂר הַמַּשְׁקִים (בראשית מ, יד): זְכַרְתַּנִּי וְהִזְכַּרְתַּנִּי, נִתּוֹסַף לוֹ שְׁתֵּי שָׁנִים. אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם ה' מִבְטַחוֹ, רַבִּי יוּדָן אָמַר הָמוֹן רִבֵּי רַבְרְבַיָא שֶׁהֵם שָׂטִים אַחֲרֵי כָּזָב, אוֹי לוֹ לְמִי שֶׁהוּא בּוֹטֵחַ בָּהֶם. (קהלת ה, ב): כִּי בָּא הַחֲלוֹם בְּרֹב עִנְיָן, אָמַר פַּרְעֹה מִי מִתְקַיֵּם עַל מִי אֲנִי עַל אֱלֹהָי אוֹ אֱלֹהָי עָלַי, אָמַר לוֹ אַתָּה עַל אֱלֹהֶיךָ, הֲדָא הוּא דִכְתִיב: וַיְהִי מִקֵּץ וגו'. (קהלת ד, יד): כִּי מִבֵּית הָסוּרִים יָצָא לִמְלֹךְ, זֶה יוֹסֵף שֶׁיָּצָא מִבֵּית הָאֲסוּרִים שֶׁל פַּרְעֹה. יָצָא לִמְלֹךְ, (בראשית מא, יד): וַיִּשְׁלַח פַּרְעֹה, (קהלת ד, יד): כִּי גַּם בְּמַלְכוּתוֹ נוֹלַד רָשׁ, בְּמַלְכוּתוֹ שֶׁל יוֹסֵף נוֹלְדָה רָשְׁתּוֹ שֶׁל פּוֹטִיפֶרַע. דָּבָר אַחֵר, וַיְהִי מִקֵּץ (קהלת ד, טו): רָאִיתִי אֶת כָּל הַחַיִּים הַמְהַלְּכִים תַּחַת הַשָּׁמֶשׁ, זֶה יוֹסֵף. (קהלת ד, טו): עִם הַיֶּלֶד הַשֵּׁנִי, אֵלּוּ שְׁתֵּי שָׁנִים שֶׁנִּתּוֹסְפוּ לוֹ, וְלָמָּה נִתּוֹסַף לוֹ שְׁתֵּי שָׁנִים, כְּדֵי שֶׁיַּחֲלֹם פַּרְעֹה וְיִתְגַּדֵּל עַל יְדֵי חֲלוֹם, שֶׁנֶּאֱמַר: וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים.
“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?’5The Nile was an Egyptian deity. Pharoah said: ‘Does it make sense that I protect my god, or that my god protects 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.]”6The phrase “he stood at [al] 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.7As long as Joseph was in his home, Potifar thrived. After Joseph left, his fortunes changed.
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.”
וּפַרְעֹה חֹלֵם (בראשית מא, א), וְכָל הַבְּרִיּוֹת אֵינָן חוֹלְמִין, אֶתְמְהָא, אֶלָּא חֲלוֹם שֶׁל מֶלֶךְ שֶׁל כָּל הָעוֹלָם כֻּלּוֹ הוּא. וּפַרְעֹה חֹלֵם, אָמַר רַבִּי יוֹחָנָן הָרְשָׁעִים מִתְקַיְּמִין עַל אֱלֹהֵיהֶם, וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר, אֲבָל הַצַּדִּיקִים אֱלֹהֵיהֶם מִתְקַיֵּם עֲלֵיהֶם (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו. (בראשית מא, ב): וְהִנֵּה מִן הַיְאֹר, רֶמֶז רָמַז לוֹ שֶׁאֵין הַשֹּׂבַע בָּא לְמִצְרַיִם אֶלָּא מִן הַיְאוֹר. וְדִכְוָתָהּ אֵין הָרָעָב בָּא אֶלָּא מִן הַיְאוֹר. וְהִנֵּה מִן הַיְאֹר, בְּשָׁעָה שֶׁהַשָּׁנִים יָפוֹת הַבְּרִיּוֹת נַעֲשִׂין אַחִים אֵלּוּ לָאֵלּוּ. (בראשית מא, ב): וַתִּרְעֶינָה בָּאָחוּ, אַהֲבָה וְאַחֲוָה בָּעוֹלָם, וְכֵן הוּא אוֹמֵר (ישעיה ל, כג): יִרְעֶה מִקְנֶיךָ בַּיּוֹם הַהוּא כַּר נִרְחָב, כִּירִי עֶבֶד קִירִי אָדוֹן. וְכֵן הוּא אוֹמֵר (תהלים עב, ג): יִשְׂאוּ הָרִים שָׁלוֹם, אָמַר רַב אַחָא נָשְׂאוּ הָרִים נְשִׂיאָתָן שָׁלוֹם לָעָם. (בראשית מא, ו): וְהִנֵּה שֶׁבַע שִׁבֳּלִים דַּקּוֹת וגו', בְּשָׁעָה שֶׁהַשָּׁנִים רָעוֹת, גּוּפָן שֶׁל בְּרִיּוֹת מַעֲלֶה חֲטָטִין.
“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.”8The phrase “at [al] 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,9This was a hint as to the meaning of the dream. 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.10The term employed by the verse for growing is tzomeḥot, and in rabbinic Hebrew the related term tzemaḥim is another word for sores.
וַיְהִי בַבֹּקֶר וַתִּפָּעֶם רוּחוֹ (בראשית מא, ח), וּלְהַלָּן הוּא אוֹמֵר (דניאל ב, א): וַתִּתְפָּעֶם רוּחוֹ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר כָּאן חֶלְמָא יְדַע וּפִתְרוֹנֵיהּ בְּעָא גַבֵּיהּ, וּלְהַלָּן חֶלְמָא וּפִּתְרוֹנֵיהּ. רַבִּי נְחֶמְיָה אָמַר חֲלוֹם הַצֶּלֶם וַחֲלוֹם הָאִילָן. וְרַבָּנָן אָמְרֵי וַתִּתְפָּעֶם רוּחוֹ, לְהַלָּן לִתֵּן גְּדֻלָּה לְאַרְבָּעָה, כָּאן וַתִּפָּעֶם, לִתֵּן גְּדֻלָּה לְאֶחָד. וַתִּתְפָּעֶם רוּחוֹ, כְּדֵי לִתֵּן חַיִּים לְאַרְבָּעָה, וַתִּפָּעֶם, לִתֵּן חַיִּים לְאֶחָד. כָּאן עַל יְדֵי שֶׁהוּא סָמוּךְ לַבֹּקֶר וַתִּפָּעֶם רוּחוֹ, וּלְהַלָּן שֶׁהוּא בָּא מִבָּעֶרֶב, כְּתִיב: וַתִּתְפָּעֶם רוּחוֹ, אָמַר רַבִּי יוֹחָנָן כָּל חֲלוֹם שֶׁהוּא סָמוּךְ לַבֹּקֶר מִיָּד הוּא בָּא.
“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)11Written with the letter tav 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.12Nebuchadnezzar was troubled by a dream he had, but he no longer remembered the dream, and asked his magicians to tell him the dream and its meaning (see Daniel ch. 2). Rabbi Neḥemya said: The dream of the idol and the dream of the tree.13The tav 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.14Daniel, Ḥananya, Mishael, and Azarya all rose to prominence in the aftermath of the interpretation of Nebuchadnezzar’s dream. Here [it states] “vatipaem” to accord prominence to one.15Joseph rose to prominence after interpreting Pharaoh’s dream. “Vatitpaem ruḥo” – in order to grant life to four; “vatipaem” – to grant life to one.16In the case of Nebuchadnezzar’s dream, the lives of Daniel, Ḥananya, Mishael, and Azarya were in danger, as Nebuchadnezzar had decreed that all the wise men would be put to death if they could not tell him his dream and its interpretation (see Daniel 2:13). In the case of Pharoah’s dream, it was only Joseph who was in danger of dying in the dungeon. Here, because it was just before morning – “vatipaem ruḥo,” but there, where it came in the evening, it is written: “Vatitpaem ruḥo.”17The doubled tav 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.
וַיִּשְׁלַח וַיִּקְרָא וגו' (בראשית מא, ח), רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פּוֹתְרִין הָיוּ אוֹתוֹ אֶלָּא שֶׁלֹא הָיָה קוֹלָן נִכְנַס בְּאָזְנָיו, שֶׁבַע פָּרוֹת הַטּוֹבוֹת, שֶׁבַּע בָּנוֹת אַתָּה מוֹלִיד. שֶׁבַע פָּרוֹת הָרָעוֹת, שֶׁבַע בָּנוֹת אַתָּה קוֹבֵר. וְכֵן אָמְרוּ שֶׁבַע שִׁבֳּלִים הַטּוֹבוֹת, שֶׁבַע מַלְכֻיּוֹת אַתָּה מְכַבֵּשׁ. שֶׁבַּע שִׁבֳּלִים הָרָעוֹת, שֶׁבַע אִפַּרְכִיּוֹת מוֹרְדוֹת בָּךְ. הֲדָא הוּא דִכְתִיב (משלי יד, ו): בִּקֶּשׁ לֵץ חָכְמָה וָאָיִן, אֵלּוּ חַכְמֵי פַרְעֹה וְחַרְטֻמֵּי מִצְרַיִם. (משלי יד, ו): וְדַעַת לְנָבוֹן נָקֵל, זֶה יוֹסֵף. דָּבָר אַחֵר, וַיִּשְׁלַח וַיִּקְרָא, לְהוֹדִיעֲךָ שֶׁכָּל אֻמָּה וְאֻמָּה שֶׁהִיא עוֹמֶדֶת בָּעוֹלָם מַעֲמֶדֶת לָהּ חֲמִשָּׁה חֲכָמִים שֶׁיְשַׁמְּשׁוּ אוֹתָהּ, וְלֹא עוֹד אֶלָּא נָתַן בָּהּ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלשָׁה דְבָרִים, חָכְמָה, וּבִינָה, וּגְבוּרָה. שֶׁכֵּן סַנְחֵרִיב הָרָשָׁע אָמַר (ישעיה י, יג): בְּכֹחַ יָדִי עָשִׂיתִי. וּכְשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא דָּן אֶת הָעוֹלָם, הוּא נוֹטְלָהּ מִמֶּנָּהּ, שֶׁנֶּאֱמַר (עובדיה א, ח ט): וְהַאֲבַדְתִּי חֲכָמִים מֵאֱדוֹם וּתְבוּנָה מֵהַר עֵשָׂו וְחַתּוּ גִּבּוֹרֶיךָ תֵּימָן, וְכָל כָּךְ לָמָּה, כְּדֵי שֶׁיָּבוֹא יוֹסֵף בָּאַחֲרוֹנָה וְיִטֹּל גְּדֻלָּה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם יָבוֹא יוֹסֵף תְּחִלָּה וְיִפְתֹּר אֶת הַחֲלוֹם אֵין זֶה שִׁבְחוֹ, יְכוֹלִין הַחַרְטֻמִּים שֶׁיֹּאמְרוּ לוֹ, אִלּוּ שָׁאַלְתָּ אוֹתָנוּ כְּבָר פָּתַרְנוּ אוֹתוֹ לָךְ. אֶלָּא הִמְתִּין לָהֶם עַד שֶׁנִּתְיַגְעוּ וְהוֹצִיאוּ אֶת רוּחוֹ, וְאַחַר כָּךְ בָּא יוֹסֵף וְהֶחֱזִירָהּ, עָלָיו אָמַר שְׁלֹמֹה (משלי כט, יא): כָּל רוּחוֹ יוֹצִיא כְסִיל, אֵלּוּ חַכְמֵי פַּרְעֹה. (משלי כט, יא): וְחָכָם בְּאָחוֹר יְשַׁבְּחֶנָּה, זֶה יוֹסֵף, שֶׁנֶּאֱמַר (בראשית מא, לט): אֵין נָכוֹן וְחָכָם כָּמוֹךָ.
“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 world18Some interpret this phrase to mean: Each and every nation that rules over the world (Maharzu). 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]?19Why did God arrange for various advisors and magicians to offer interpretations of Pharoah’s dream before the butler suggested that he consult Joseph? 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).
כֵּיוָן שֶׁרָאָה שַׂר הַמַּשְׁקִים אֶת פַּרְעֹה שֶׁהָיְתָה נַפְשׁוֹ מְבַקֶּשֶׁת לָצֵאת, הָיָה מְחַשֵּׁב בְּדַעְתּוֹ וְאוֹמֵר אִם יָמוּת פַּרְעֹה זֶה וְיַעֲמֹד מֶלֶךְ אַחֵר אֵינִי יוֹדֵעַ אִם מַעֲמִידֵנִי בֶּאֱמוּנָתִי אִם לָאו, (בראשית מא, ט): וַיְדַבֵּר שַׂר הַמַּשְׁקִים, אָמַר לוֹ שְׁנֵי חַטָּאִים יֵשׁ בְּיָדִי, אַחַת שֶׁלֹא עָשִׂיתִי לְיוֹסֵף טוֹבָה וְהִזְכַּרְתִּיו לְפָנֶיךָ, וְאַחַת שֶׁרְאִיתִיךָ מִצְטָעֵר עַל פִּתְרוֹנוֹ שֶׁל חֲלוֹם וְלֹא גִּלִּיתִי לְךָ עָלָיו שֶׁהָיָה יוֹדֵעַ פִּתְרוֹנוֹ. (בראשית מא, יב): וְשָׁם אִתָּנוּ נַעַר עִבְרִי וגו', אַף עַל פִּי שֶׁהִזְכִּיר אוֹתוֹ הוּא מְבַזֵּהוּ, שֶׁהוּא יוֹדֵעַ לְאֵיזֶה גְּדֻלָּה הוּא נִכְנָס. מִיָּד (בראשית מא, יד): וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא, וְשָׁם אִתָּנוּ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אֲרוּרִים הֵם הָרְשָׁעִים שֶׁאֵין עוֹשִׂים טוֹבָה שְׁלֵמָה, נַעַר, שׁוֹטֶה. עִבְרִי, שׂוֹנֵא. עֶבֶד, שֶׁכָּךְ מוּכְתָּב בְּסֶקְרִידִין שֶׁל פַּרְעֹה שֶׁאֵין עֶבֶד מוֹלֵךְ וְלֹא לוֹבֵשׁ כְּלִידִים [פרוש: אצעדה, כלי ידים].
“The chief butler spoke to Pharaoh, saying: I mention my sins today” (Genesis 41:9).keli yadayim]>.20Bracelets worn by royals.
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
וַנְסַפֶּר לוֹ וַיִּפְתָּר לָנוּ וגו' (בראשית מא, יב), כֵּן הֲוָה עוֹבָדָא בְּהַהִיא אִינְתְּתָא דַּאֲתַת לְגַבֵּי רַבִּי אֶלְעָזָר אֲמָרַת לֵיהּ חֲמֵית בְּחֶלְמִי שָׁרִיתָא דְבֵיתִי תְּבִירָא, אֲמַר לָהּ אַתְּ יָלְדָת בַּר דְּכַר וְהוּא חָיֵי, אֲזַלַּת וַהֲוָה לָהּ כֵּן. אֲתַת זְמַן אָחֳרָן לְמִשְׁאֲלִינֵיהּ אַשְׁכְּחָה תַּלְמִידֵיהּ יָתְבִין תַּמָּן וְרַבְּהוֹן לָא הֲוָה גַּבֵּיהוֹן, וְאָמְרָה לְהוֹן וְאָן הוּא רַבְּכוֹן, אֲמָרוּ לָהּ אֵימַר לָן מַה דְּאַתְּ בָּעֵית וַאֲנַן אָמְרִין לִיךְ, אֲמָרָה לְהוֹן חֲמֵית בְּחֶלְמִי שָׁרִיתָא דְּבֵיתִי תְּבִירָא, אֲמָרוּ לָהּ הַהִיא אִתְּתָא קָבְרָה בַּעֲלָהּ, כֵּיוָן דִּנְפַקַת מִן גַּבֵּיהוֹן שָׁרְיָא מְיַלְּלָא, שְׁמַע קָלָהּ רַבִּי אֶלְעָזָר אֲמַר לְהוֹן מָה אֲמַרְתּוּן לַהֲדָא אִתְּתָא, אָמְרִין הַהִיא אִתְּתָא דַּאֲתַת לְמִשְׁאַל יָתָךְ, אֲמַר לְהוֹן וּמָה אֲמַרְתּוּן לָהּ, אֲמָרוּ לֵיהּ כְּדֵין וּכְדֵין. אֲמַר לְהוֹן אוֹבַדְתּוּן גַּבְרָא, לֹא כֵן כְּתִיב (בראשית מא, יג): וַיְהִי כַּאֲשֶׁר פָּתַר לָנוּ כֵּן הָיָה, וְלֹא כֵן אָמַר רַבִּי יוֹחָנָן הַכֹּל הוֹלֵךְ אַחַר הַפִּתְרוֹן חוּץ מִן הַיַּיִן, יֵשׁ מִי שֶׁשּׁוֹתֶה אוֹתוֹ וְטוֹב לוֹ וְיֵשׁ מִי שֶׁשּׁוֹתֶה אוֹתוֹ וְרַע לוֹ. תַּלְמִיד חָכָם שׁוֹתֶה וְטוֹב לוֹ, עַם הָאָרֶץ שׁוֹתֶה וְרַע לוֹ. אָמַר רַבִּי אַבָּהוּ דִּבְרֵי חֲלוֹמוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין.
“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).21The implication is that what occurred came about because of the Joseph’s interpretation (Matnot Kehuna). 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?’22If a Torah scholar dreams that he is drinking wine it is a good sign; if an ignoramus dreams that he is drinking wine it is a bad sign. Rabbi Abahu said: The content of dreams makes no difference.
וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף וגו' (בראשית מא, יד), לַחְלֹק כָּבוֹד לַמַּלְכוּת. (בראשית מא, טז): וַיַּעַן יוֹסֵף אֶת פַּרְעֹה לֵאמֹר בִּלְעָדָי אֱלֹהִים, תָּלָה הַגְּדֻלָּה בִּבְעָלֶיהָ. (בראשית מא, יח): שֶׁבַע פָּרוֹת, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר אַרְבַּע עֶשְׂרֵה שָׁנָה הָיוּ, שֶׁכֵּן פַּרְעֹה רוֹאֶה. רַבִּי נְחֶמְיָה אָמַר עֶשְׂרִים וּשְׁמוֹנֶה שָׁנָה הָיוּ שֶׁכֵּן פַּרְעֹה אָמַר לְיוֹסֵף. רַבָּנָן אָמְרֵי אַרְבָּעִים וּשְׁתַּיִם שָׁנָה הָיוּ, שֶׁכֵּן פַּרְעֹה רוֹאֶה וְאוֹמֵר לְיוֹסֵף וְיוֹסֵף חוֹזֵר וְאוֹמֵר לְפַרְעֹה. אָמַר רַבִּי יוֹסֵי בֶּן חֲנִינָא שְׁתֵּי שָׁנִים עָשָׂה הָרָעָב, שֶׁכֵּיוָן שֶׁיָּרַד יַעֲקֹב אָבִינוּ לְשָׁם עָלָה הָרָעָב. וְאֵימָתַי חָזְרוּ בִּימֵי יְחֶזְקֵאל, הֲדָא הוּא דִכְתִיב (יחזקאל כט, יב): וְנָתַתִּי אֶת אֶרֶץ מִצְרַיִם שְׁמָמָה בְּתוֹךְ אֲרָצוֹת נְשַׁמּוֹת וְעָרֶיהָ בְּתוֹךְ עָרִים מָחֳרָבוֹת תִּהְיֶיןָ שְׁמָמָה אַרְבָּעִים שָׁנָה.
“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.23That is why, although others rushed him, he shaved himself.
“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.24The seven lean cows and seven blighted stalks should have indicated fourteen years. Rabbi Neḥemya said: They were twenty-eight years, as that is what Pharaoh said to Joseph.25Pharaoh’s very mention of the seven lean cows and blighted stalks to Joseph should have initiated an additional seven years for each. 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).