“ויהי מקץ AND IT CAME TO PASS AT THE END — As the Targum renders it by מסוף “at the end” All forms of the noun קץ signify one end or the other. על היאר BY THE RIVER — No other river is called יאר) except the Nile, because the whole country (Egypt) is full of artificially constructed canals (יאורים) and the Nile flows into them and fills them with water, since rain does not fall in Egypt as regularly as in other lands.”

“BY THE ‘YE’OR’ (RIVER). With the exception of the Nile, none of the other rivers is called ye’or, a word signifying “canal,” because the entire country consists of artificially constructed canals, and the waters of the Nile flow into them. This is the language of Rashi. Onkelos however did translate the word ye’or here as “river,” but in the book of Exodus he translated al ye’oreihem as “on their canals,” as he had to distinguish between nahar and ye’or since they are both mentioned in the same verse: ‘al naharotham ve’al ye’oreihem’ (on their rivers and on their canals). Thus, according to Onkelos, all rivers are called ye’orim, with the large ones being called both n’haroth and ye’orim while those canals constructed by man are also called ye’orim. applies only to a natural river, while the word ye’or applies to both a natural river and a man-made canal. Thus we find that the Tigris, besides being called nahar, is also called ye’or, as it is written, I was by the side of the great ‘nahar’ (river), which is Tigris… and behold a man clothed in linen, and it is further written there: And, behold, there stood other two, the one on the bank of the ‘ye’or’ (river) on this side, and the other on the bank of the ‘ye’or’ on that side. And one said to the man clothed in linen, who was above the waters of the ‘ye’or’ (river)., 12:5-6. In my opinion the fact is as Onkelos said, and nahar are both terms for rivers. as both ye’or and nahar convey the same concept, both being an expression for orah (light). The rain, likewise, is called or (light), as it is said: He spreadeth ‘oro’ (His light) upon it; He spreadeth abroad the cloud of ‘oro’ (His lighting);, 37:11. and as Rabbi Yochanan said, “All verses in Elihu’s speech in the book of Job containing the word orah refer to the coming down of rain.” Perhaps this is because the rains are influenced by the luminaries, (light) on account of the small luminary (the moon), since its movements, by command of the Creator, cause the rain.” An identical explanation is also found in R’dak’s Sefer Hashorashim, under the root or. and the rivers which are formed by the rains are thus related to their first cause, (light), since the rain is caused by the movement of the luminaries, as explained above. the luminaries.”

“(Chapter 41, Verse 2) And behold, seven cows were coming up from the river, attractive to look at, well-fed and well-built, and they were grazing in the meadow. In Genesis it is written as Achi (Ἄχα), which is neither a Greek nor Latin word. Even in Hebrew it is corrupted: it is said to be Ahu (אָחוּ), which means 'in the marsh'. But because the Hebrew letters Vau and Yod are similar and only differ in size, the Seventy Interpreters translated Ahu as Achi and, according to their custom of expressing double aspiration, they joined the Hebrew letter Heth with the Greek letter Chi (χ).”

“יפות מראה BEAUTIFUL TO THE SIGHT — This was an indication of a period of plenty, when people show themselves well-disposed one to another, for no-one then envies another person’s prosperity (cf. Genesis Rabbah 89:4). באחו IN THE REED-GRASS — in the marshy land. old French marais; English, marsh. Similar is (Job 8:11) “Can reed-grass (אחו) grow?””

“AND BEHOLD, THERE CAME UP OUT OF THE RIVER. Since the land of Egypt is irrigated by the river, and it is from the river that abundance or famine befalls them, the king saw the cows coming up out of the river. The cows symbolize plowing, and the ears of corn symbolize the harvest, just as Joseph said, in which there shall be neither plowing nor harvest. He saw that the river rose only slightly and there would thus be no plowing, and the little which will be planted in moist places, a wind blowing from the east, a wind from the Eternal would burn them, even as he saw the ears of corn parched with the east wind. It would appear to be implied in the verses that the abundance was only in the land of Egypt, even as it said, Seven years of great plenty throughout all the land of Egypt; likewise the verse, And he stored up all the food of the seven years which was in the land of Egypt. But the famine, on the other hand, was in all the lands. And so did Joseph interpret it when he said, And there shall arise after them seven years of famine, and did not mention the land of Egypt. It was for this reason that in the other countries they were unable to store up food even if they had heard about it, as they undoubtedly did, for the matter was well known throughout their lands. Perhaps this was alluded to in the dream since with respect to the fat cows, it mentions, And they fed in the reed-grass, for it was there in Egypt that they fed and stood, but the lean ones, after they consumed the fat ones, walked to and fro through the earth, and Pharaoh did not know where they had gone. BA’ACHU. Meaning “in the marshy land,” as in the verse, Can ‘achu’ grow? This is the language of Rashi. This is not correct, as achu is the name of the grass which grows, [and not the land upon which it grows, as Rashi explained it], just as in the verse, Can the rush shoot up without mire, can the ‘achu’ (reed-grass) grow without water? It withereth before any other herb., Verses 11-12. Thus it is obvious that the word achu is not the marsh land. Perhaps Rashi’s intent is that the grass which grows in the marsh-lands is called by the name of the land upon which it grows. The correct interpretation is that achu is the generic name for all vegetation and grass which grow on the banks of the rivers and the marsh-lands. In that case, the letter beth in ba’achu would be as the beth in the verse, Come, eat ‘b’lachmi’ (of my bread), and drink of the wine which I have mingled, is the name of the grass, as he said in attempting to vindicate Rashi’s explanation, the verse before us should have said achu, rather than ba’achu. But if achu is a generic name, the term ba’achu is correct, and the verse would mean that they fed in the green foliage or vegetation which was upon the bank of the river. for they were feeding on the bank of the river, just as it is said, near the cows upon the bank of the river. Now perhaps the word achu is a derivative of achvah (brotherhood), since many varieties of grass grow together.”

“AND THEY STOOD BESIDE THE COWS. I.e., by their side and near them. This was a sign that there would be no lapse of time between the years of plenty and the years of famine even though Pharaoh did not relate this to Joseph. But perhaps the vision which Pharaoh saw and the relating of the dream to Joseph were really alike, except that Scripture did not concern itself [with mentioning all the details Pharaoh told Joseph], just as it added into the story [details not mentioned in the actual dream, as for example], And it could not be known that they had eaten them up, and also, the ears of corn came up on one stalk, which was a sign that the seven years will occur consecutively.”

“AND THE COWS ATE UP. In my opinion this is a sign that the years of famine shall consume the years of plenty. It is from this that Joseph inferred that he should tell Pharaoh, And let them store up all the food of those good years, And the food shall serve as a reserve for the land against the seven years of famine, as he saw that the healthy cows and ears of corn were absorbed by the lean ones. This was no mere counsel which Joseph proposed, for was he appointed to be a counselor of the king? It was only in connection with the interpretation of the dream that he said thus: And the plenty shall be forgotten, And the plenty shall not be known. These words of Joseph constitute the interpretation of: It could not be known that they had eaten them up, their appearance being bad as previously, for Joseph saw that by their consumption of the fat cows, the lean ones did not become fine and plump. They served them for subsistence only, for had they not eaten them they would have died in their lean state. This is unlike Rashi, who says that the plenty shall be forgotten is the interpretation of the eating itself., are the interpretation of the aspect of the dream expressed by: It could not be known that they had eaten them up.”

“ושדופת PARCHED old French hales, (i.e. burnt up by the east wind) — But the Targum renders it by שקיפן קדום beaten upon by the east wind (and so burst open). This Aramaic word שקיפן is of the same root as משקוף a lintel, which is beaten continually by the door which knocks against it. קדים is THE EAST WIND — called bise in old French”

“SPRUNG UP AFTER THEM. Not that he saw them springing up —[although the word tzomchoth is actually in the present tense] — for he saw ripe ears of corn. But the verse is to be interpreted as if it said “they sprang up,” [i.e., tzamchu, which is in the past tense], suggesting that no sooner did he see the full ears than he immediately saw the thin ones coming up after them, for he saw the sign of immediacy in all facets of the dream.”

“AND PHARAOH AWOKE, AND, BEHOLD, IT WAS A DREAM. The meaning thereof is that “there was a complete dream before him.” Thus the language of Rashi. In my opinion the verse alludes to the fact that Pharaoh lay awake, thinking about his dream, wondering whether he will see yet a third manifestation, and when he arose in the morning and had not dreamed again, his spirit was disturbed. This is the meaning of the verse, And it came to pass in the morning that his spirit was troubled. In the case of Nebuchadnezzar, however, it says, And his spirit was troubled, and his sleep broke from him, for even the night brought no rest to his mind. The verse mentions, And Pharaoh awoke, in order to indicate a matter stated in the Book of Sleep, fell down,” thus indicating that books dealing with this topic were prevalent even in Talmudic times. i.e., that a dream which is followed in the same sleep by another dream with different content is not fulfilled. Therefore the verse says that when he awoke it was a dream fit for fulfillment. Yet he thought about it till morning, that perhaps he will have his dream a third time in the manner in which it had been repeated. But Pharaoh himself realized that the two dreams had the same content. This is why the verse states, And behold, it was a dream. So, likewise, did Pharaoh state it: I have dreamed ‘a dream,’ and none can interpret it, and he did not refer to the plural form, “dreams.” This is also the sense of the verse, And I saw in my dream. Scripture however states, But none could interpret ‘them’ to Pharaoh, meaning that none could interpret even one of them.”

“ותפעם רוחו HIS SPIRIT WAS TROUBLED — The Targum renders it by “his spirit was agitated” (beaten upon) — it rang within like a bell (פעמון). With regard to Nebuchadnezzar it states (Daniel 2:1) ותתפעם רוחו (the verb in the Hithpael, thus having a double ת), because in that case there were two reasons for perturbation — his forgetting the dream and his ignorance of its interpretation (Genesis Rabbah 89:5). חרטמי ENGRAVERS OF HIEROGLYPHICS — It is a compound word הנחרים בטימי those who excite themselves by means of the bones of the dead — because they enquire of the dead. טימי used in this phrase means bones in Aramaic. In the Misnna we have (Mishnah Oholot 17:3) “a house that is full of טמיא” — full of bones. ואין פותר אותם לפרעה AND THERE WAS NONE THAT COULD INTERPRET IT TO PHARAOH — There were, indeed, some who interpreted it, but not in reference to Pharaoh (לפרעה) (i.e., their interpretations had no reference to him as a Pharaoh, as a king), so that their words found no acceptance by him and he was not satisfied with their interpretation. They said: “You will beget seven daughters and you will bury seven daughters” (Genesis Rabbah 89:6).”

“NONE OF THEM COULD INTERPRET THEM FOR PAR'OH. Because they thought that there were two, they erred in the interpretation. For in the first part, there was only the active and material cause, which was the cows plowing and the Nile irrigating, and in the second part, there was only the cause of the form and purpose, which was the sheaves.”

“Therefore, being warned in a dream by the king, he said: I remember my sin. Indeed, it is late, but I wish it were a true confession! After the sin, you confess what you should have guarded against before the sin. How quickly you had forgotten: Remember me. You certainly know that at that time this was the discourse: but you had deaf ears due to the pride of power, and being drunk with wine, you did not hear the words of sobriety. Even now, remember me, as you confess your sin late. Why do you ask the servant of Christ, why do you deny the Lord? Be intoxicated not with wine, but with the Holy Spirit. Remember what he suffered, with whom you slept your sleep, and dreamed your dream. And he himself was in charge, and in charge of the king's banquets, which pertained to the work of the bakers. He believed himself to be exalted because he had the power over the king's bread: he did not know the many twists and turns of this power. He threatened others, soon to be handed over to the extreme punishment himself; and he did not listen to him, who, although a servant of the Lord, still spoke as an oracle: that by the king's command, the very king he flattered the most, he would lose his head and become food for birds. And you should have recalled this example in order not to believe in treachery.”

“See God's wonderful design. First he let him have recourse to all those considered wise in those parts so that, when their ignorance was demonstrated, then this prisoner, this captive, this slave, this Hebrew, might be brought forward and unravel what was a mystery to so many, and thus Joseph might make clear to everyone the grace that had descended on him from above. So when all the wise men arrived and were unable to say anything or even open their mouths, then the chief cupbearer's memory returned, and he informed Pharaoh of what had happened to him, saying, "Today I'm going to bring to light my fault."”

“נער עברי עבד A LAD, AN HEBREW, A SLAVE — Cursed be the wicked for the favours they do are never really complete! He mentions him in disparaging language. נער a lad, unwise and unfitted for a high position. עברי a Hebrew, who does not even know our language; עבד a slave — and it is written in the laws of Egypt that a slave may neither become a ruler nor dress in princely robes (Genesis Rabbah 89:7). איש כחלמו EACH MAN ACCORDING TO HIS DREAM — He interpreted in accordance with the dream and approximating to its contents.”

“TO EACH MAN ACCORDING TO HIS DREAM. He interpreted it in accordance with the dream and consistent with its contents. Thus the words of Rashi. A more correct interpretation would be for Rashi to say that “he interpreted it in accordance with the truth of the dream as it was destined to befall him, for as he interpreted it, so it befell us.” Similar in thought is the verse, Every man according to his blessing he blessed them, i.e., according to the blessing which was destined to come upon him. But in my opinion there is no need for this. Instead, the verse is stating that “he interpreted his dream for each man, and as he interpreted it to each one, so it came upon us.” The chief of the butlers is thus saying that these were different dreams with different interpretations, as he would explain, so that Pharaoh should not think that the two [the butler and the baker] dreamed one dream having one interpretation. In my opinion, a similar thought is conveyed in the verse, Every man according to his blessing he blessed them, meaning that he did not bless them with one blessing common to all, but with a unique blessing for each one, as he explained to each son and spoke to him.”

“השיב על כני HE RESTORED UNTO MY OFFICE — he means Pharaoh who was mentioned before, where it is said (v. 10) “Pharaoh was wroth with his servants”. The phrase is elliptical not stating explicitly who restored, for it is not necessary to state explicitly who restored: obviously he who has the power to restore viz, Pharaoh. This is the ease with all elliptical sentences — they leave the matter indefinite as to who has to do the action (i.e. they omit the subject of the verb).”

“Notice immediately how much esteem Joseph enjoys from the outset. After being completely purified by endurance and emerging from prison like some piece of glittering gold, he was brought into Pharaoh's presence.Do you see how wonderful a thing it is to be helped by grace from on high? See how many things divine providence had arranged so that the events affecting Joseph should come to pass. After surviving that greatest challenge and avoiding the clutches of that wanton Egyptian, he was thrown into prison. It was arranged that Pharaoh's chief cupbearer and chief baker should be imprisoned there at the same time and should come to know the man's wisdom through his interpretation of dreams, so that now at the opportune moment the cupbearer should remember and bring him forward.”

“מן הבור OUT OF THE DUNGEON — from the place of imprisonment which was made as a kind of pit Similarly, wherever בור occurs in Scripture it signifies a pit — even though it does not contain water (for בור is used of a cistern, excavated as a pit out of rocks) it is still called a בור; old French fosse. ויגלח AND HE CLIPPED HIS HAIR, out of respect for the king (Genesis Rabbah 89:9).”

“(1) THEY RUSHED HIM FROM THE DUNGEON. As is the case with all of God's salvations, that are performed in an instant, as is said (Isa. 51:1), "My salivation is soon to come," and as it is said (Ps. 81:14-15), "If only My people would listen to Me, ....then would I subdue their enemies at once." And such was the case of Egypt, as it says (Exod. 12:39), "since they had been driven out of Egypt." As [the Sages] said, "that our ancestors' dough did not have time to rise [before there appeared over them the King over kings of kings, the Holy One, blessed be He, and redeemed them.]" And the same is to happen in the future, as it said (Mal. 3:1), "the Sovereign you seek shall come to the temple suddenly." (2) AND CHANGED HIS CLOTHES. "Because one may not enter the palace gate wearing sackcloth." (Esth. 4:2)”

“Notice how Pharaoh was ashamed to say openly, "None of my sages can interpret the dream." Instead, what? "I had a dream, and there is no one to interpret it; but I have heard them say of you that once you hear of a dream you interpret it." Consider in this case too, I ask you, Joseph's good sense and discretion in the way he replies to Pharaoh: "Don't suspect," he says, "that I utter anything of myself or interpret them by human wisdom. There is, in fact, no way of coming to knowledge of them without revelation from on high. So be aware that without God it is not possible for me to give you a reply." Without God, the text says, Pharaoh will not be given the right solution. So, now that you know that the Lord of all is the one who gives this revelation, don't look for something from human beings (he is saying) that God alone has it in his power to bring to light.See how through his reply Joseph brings Pharaoh to the realization of the limitations of the sages attending him and the power of the Lord. "Since, then, you have learned from me that these utterances of mine spring not from human wisdom or from my own reasoning, tell me what God has communicated to you."”

“‘TZ’NUMOTH,’ THIN. Tz’numa is Aramaic for “a rock.” That is, they are like wood without sap and hard as rock. But Onkelos translated, natzan lakyan (their blossom is stricken), i.e., there is nothing in them but their withered blossom because they were empty of grain. Thus the language of Rashi. But ears of corn when empty of grain have no blossoms! Pharaoh also did not see the ears of corn when they blossomed; he saw them full and good, and thin, and parched with the east wind. Likewise, Rashi’s interpretation deriving tz’numoth from tz’numa as signifying “rocky” is also not correct. Thin ears of corn are not as hard as rocks. But the meaning of tz’numoth is “separated,” [fragmented] into many pieces. It is the Rabbinic word: “Bread hatz’numa in a bowl requires the blessing of hamotzi,” the word hatz’numa meaning “cut bread,” or more exactly, pieces of bread in a bowl upon which he pours soup, and each part is eaten without any other bread. This likewise is the meaning of the Targum, who uses the word natzan, which signifies “cut and deficient.” The usage of the word natza is similar to that in the saying of the Rabbis: “If one transfers dirt from a malya into malya or natza into natza, it does not constitute taking possession, but if he takes malya and throws it into natza, it does constitute an act of taking possession.” Now a high place in a field solidly filled with earth is called malya, and one in which there is an appreciable shortage of earth is called natza. to another, or from one natza to another, he has not improved the land. Hence it does not constitute an act of taking possession. But if he took earth from a malya and filled in a natza, he has performed a constructive act, and it therefore constitutes an act of taking possession. Here likewise the opposite of “full ones” is tz’numoth, and (the singular) natzan is the opposite of malyan (a full one). The situation described here in the verse is that the ears were not full of grain but that there were empty spots without grain in them, and in other places, higher up on the stalk, the ears were wind-beaten and empty. This was why Joseph used the word reikoth (empty ones), instead of tz’numoth as there were there places on the ears which contained no grain whatever.”

“However, I do not think that this dream is demonstrated to one or two, but to all; because the seven fat years of this world, rich with secular abundance, are absorbed by those ages which are yet to come, in which there will be perpetual rest and observance of the spiritual law, which Ephraem holds dear to God and fruitful for the three patriarchs. A good cow, not one with a distended body but abundant in spiritual milk and grace, on whose beauty God says He will sit, as it is written: Ephraem, the learned cow, loves victory. But I passed over the beauty of her neck. Therefore, our head should not be fattened by the oil of sinners, nor should false fruits delight us, lest it be said of us: You have sown wickedness and harvested iniquity. I am not moved by her thin and rotten ears of grain, for even David was better when he wasted away like a spider's web; and a contrite spirit is a sacrifice to God; and those who have been oppressed by the spirit of evil in this world will be saved by a more excellent one.”

“שבע שנים ושבע שנים SEVEN YEARS AND SEVEN YEARS —all together they are only seven years (not fourteen); and the reason why the dream was repeated is because the thing is ready to happen as he expressly stated to him afterwards (v. 32) “And for that the dream was doubled etc.” With reference to the seven good years it says (v. 25) “[What He is about to do] God hath declared unto Pharaoh”, because it (that period) was close at hand; whilst in the case of the seven years of famine it states (v. 28) “He hath shown unto Pharaoh” — because this thing was distant and far off (as regards time) the proper word to use in reference to it is “showing”.”

“THEY SHALL BE SEVEN YEARS OF FAMINE. Since plentifulness in the land of Egypt is not a great novelty since the country is as the garden of the Eternal, Joseph first mentioned the interpretation concerning the bad events, for it was this that constituted the novelty and the purpose of the dream. G-d in His mercy showed the famine to Pharaoh to save life for a great deliverance. This is the sense of the verse, And the seven years of famine began to come, according as Joseph had said, for the truth of Joseph’s words was not realized until the years of famine.”

“(Verse 29.) Behold, seven years of great abundance are coming in all the land of Egypt. I wonder how the Hebrew word () Sabee, which we translated above as abundance or satiety, in reference to the well that the servants of Isaac dug, can now be translated most accurately as oath when we use the Seventy (Septuagint) translation. Both oath and seven and satiety and abundance can be understood as the context and order demand. But also in subsequent places, wherever abundance is mentioned, the same word is written in Hebrew.”

“And the third time He went and spake the same thing, establishing the fact, that He was become man. For the second and third time is in the Scriptures especially indicative of truth; like as Joseph also said to Pharaoh, "Did the dream appear to thee the second time? For truth was this done, and that thou mightest be assured that this shall surely be." Therefore He too once, and twice, and three times spake the same thing, for the sake of proving the incarnation.”

“AND FOR THAT THE DREAM WAS REPEATED UNTO PHARAOH TWICE. The verse is explaining the reason for the repetition of the dream — i.e., that it occurred twice in one night — although it would have been possible for both the cows and the ears of corn to be shown in one dream and make known that there shall neither be plowing nor harvest. Yet He showed them in two separate dreams, one after another, in one night — an unusual circumstance for dreamers in order to make known that the matter is prepared, and G-d hasteneth to do it. This is the meaning of the word pa’amayim (twice) as the dreams concerning the cows and the ears of corn were not presented at one time. But Rabbi Abraham ibn Ezra explains that the repetition of the theme of the dream — through the medium of the cows and the ears of corn — attested to the fact that the matter is set and established. And the fact that the dream occurred twice in one night attested that G-d hasteneth to do it. But if so, could have been accomplished by repeating the same dream. we would say that the dream concerning the ears of corn would have been sufficient since that dream informed Pharaoh of the famine.”

“When Joseph said, "Let Pharaoh select a man," he spoke about himself. Joseph, out of modesty, did not say it openly in his own name, but he would not give it to another, for he knew that no one else would be able to make suitable provision for the great scourge that was coming upon them. Joseph became great in the eyes of Pharaoh through his interpretation of Pharaoh's dreams but even more through the beneficial counsel that his mind had devised.”

“NOW THEREFORE LET PHARAOH FIND A MAN UNDERSTANDING AND WISE. Joseph told Pharaoh that he will need an understanding and wise man who will be appointed to administer the entire land, and he in turn will appoint overseers under him who will go through the land and gather all the food since the ruler cannot travel throughout the entire land. He told him that the man must be understanding and wise. Understanding, in order to know how to support the people of Egypt from his hand with bread, in accordance with their family requirements, to supply them with their sustenance, and sell the balance to other countries in order to accumulate wealth and money for Pharaoh. Wise, in order to know how to preserve the produce so that it should not rot, by mixing with each kind some natural preservative such as the salty substances used for the preservation of wheat, which our Rabbis have mentioned, and some raw silver dust, which prevents the grain from getting mothy, and similar things. Thus the Sages said in Bereshith Rabbah: “He mixed the grain with earth and sawdust, things which preserve the grain.” Joseph mentioned all this so that they should choose him for this task, for the wise man’s eyes are in his head.”

“את כל אֹכֶל ALL THE FOOD — The word אֹכֶל is a noun and therefore the accent is on the א and the last syllable has the vowel Patach Katan (a name Rashi uses for our Segol), whilst אוֹכֵל — which is a participle, as for instance, (Leviticus 7:25) “For whosoever eateth (אוֹכֵל) the fat” — has the accent on the ultimate syllable, on the כ, and has the vowel Kametz Katan (Zéré). תחת יד פרעה UNDER THE HAND OF PHARAOH — under his control and in his storehouses.”

“AND THE FOOD SHALL SERVE AS A RESERVE FOR THE LAND. Joseph said that the food should be kept in reserve under the charge of Pharaoh’s officers for the needs of the land during the seven years of famine, and they should not be used for other purposes lest the land be consumed by the famine just as the cows in the dream did not die on account of their leanness.”

“[Daniel 2:48] "Then the king elevated Daniel to a high position, and gave him many great gifts and set him up as governor over all the provinces of Babylon..." In this matter also the slanderous critic of the Church has ventured to castigate the prophet because he did not reject the gifts and because he willingly accepted honor of the Babylonians. He fails to consider the fact that it was for this very purpose that the king had beheld the dream and that the secrets of its interpretation were revealed by a mere lad, that Daniel might increase in importance and that in the place of captivity he might become ruler over all the Chaldeans, to the end that the omnipotence of God might be made known. We read that this same thing happened in the case of Joseph at the court of Pharaoh and in Egypt (Genesis 41:38-43), and also in the case of Mordecai at the court of Ahasuerus (Esther 8:1-2). The purpose was that the Jews, as captives and sojourners in each of these nations, might receive encouragement as they beheld men of their own nation constituted as governors over the Egyptians or the Chaldeans, as the case might be.”

“CAN WE FIND SUCH A ONE AS THIS? Because he was a Hebrew, the members of which race were repugnant to the Egyptians, who would not eat of the things the Hebrews touched, or have any contacts with them as they considered them unclean, Pharaoh did not want to appoint Joseph viceroy without their permission. Therefore he said to them that they would find no Egyptian comparable to him, as the Spirit of G-d is in him. After they admitted it, he said to Joseph, Since G-d has made all this known unto thee, for since the interpretation met with the approval of Pharaoh and all his courtiers, they regarded everything he had said as if it had already been fulfilled. It is possible that the expression, all this, alludes also to that which the chief of the butlers told Pharaoh. A similar case is the verse, And he [Jacob] related to Laban all these things, meaning the blessings bestowed upon him by Isaac mentioned before. Pharaoh thus said: “Since G-d has imbued you with this great wisdom, thus enabling you to interpret all secret and hidden dreams, and not a word of yours has failed, there is none so understanding and wise in all matters as you are, and you are therefore fit to assume authority and rulership and to be second to me.””

“Do you see how even Pharaoh realized that these things became clear to Joseph through a revelation from on high? I mean, whom would we find, he is saying, so imbued with grace as to have the spirit of God in him? "He said to Joseph, 'Since God has revealed all this to you, there is no person more discerning than you.' " Consider in this instance how, when the resourceful God wishes to put his decisions into effect, no difficulty can arise from events that occur in the meantime. Witness, for example, the slaughter that nearly occurred, so to say, at the hands of his brothers, the selling, the accusation that led him into the utmost peril, imprisonment for such a long period of time, and how after all this happened to him he was raised, you might almost say, to the royal throne.”

“But see the end of the two sides, and observe with which God was well pleased. While that simplicity which did not know how to hide its dreams was mounted upon a chariot of honour, craftiness was cast down upon the ground before it, and simplicity gave the command, and craftiness was obedient thereto. Simplicity was increased by the wisdom of God, and craftiness added wickedness to itself. "I have seen that there is none who is so wise and understanding as thyself," said the king of Egypt to that simple man. For simplicity is nigh unto wisdom, and the understanding of God is akin to integrity, and simplicity is the vessel which receiveth the divine revelations.”

“But the Chaldaeans and the Medes and Persians, having a somewhat wider knowledge, were instructed by the building of the Tower, and the deluge, and by what happened in the case of Hezekiah and Jonah, and by the Captivity, and by Daniel and the Three Children, and also partly by the writings themselves. In like manner also the Egyptians were instructed by the affairs of Joseph and of Moses, and by the people of Israel, and these nations were thus better prepared for a ready acceptance of Christianity.”

“See how all of a sudden the prisoner is made king of the whole of Egypt; the one sent to prison by the chief steward was raised by the king to the highest rank; his former master suddenly saw that the man whom he had cast into prison as an adulterer was awarded authority over the whole of Egypt. Do you see how important it is to bear trials thankfully? Hence Paul also said, "Distress promotes endurance, endurance promotes character, character promotes hope, and hope does not disappoint." So take note: Joseph bore distress with endurance, endurance gave him character, having such character he acted in hope, and hope did not disappoint him.”

“ישק —The Targum renders it by יתזן which means SHALL BE FED — all my people’s needs shall be provided through you. Similar are (15:2) “and the steward (ובן משק) of my house”, and (Psalms 2:12) “Provide yourselves (נשקו) with purity” old French garnison. רק הכסא ONLY IN THE THRONE — only in the fact that they shall call me king. כסא THRONE is a metaphorical term for royal rank, like (1 Kings 1:37) “And he has made his throne (כסאו) greater than the throne of my lord king”.”

“נתתי אתך The Targum translates it by— “I have appointed thee”; nevertheless even in this sense it really means “giving”, as (Deuteronomy 26:19) “and to make thee (ולתתך) high”. To express either the idea of raising to high rank or of degrading the term “to give” may be used. An example of the latter is (Malachi 2:9) “I have made thee (נתתיך) contemptible and base”.”

“Therefore, I believe that Joseph deserved the more mystical rewards because he spoke of mysteries. For what does the ring inserted on his finger mean, if not that the priesthood of faith was bestowed upon him, so that he might mark others himself? What does the stole, which is the garment of wisdom, mean, if not the tribute given to him by the heavenly king, the principality of prudence? The golden torque also seems to express good understanding. The chariot, likewise, signifies the lofty peak of merits.”

“ויסר פרעה את טבעתו AND PHARAOH TOOK OFF HIS RING — When the king gives his ring it is a sign that the person to whom he hands it is to be second to him in rank. בגדי שש FINE LINEN — this is a material much valued in Egypt (cf Rashi on Genesis 2:11). רביד means A CHAIN — it is termed רביד because it is made up of links placed in a row. The root is the same as that found in (Proverbs 7:16) “I have decked (רבדתי) my bed with coverings of tapestry (מרבדים)” — i.e. I have placed on my couch rows of rugs. In Mishnaic Hebrew (Mishnah Middot 1:8) we have, “was surrounded with rows (רובדין) of stone”, and (Yoma 43b) “on the (רובד) row of stones that was in the Temple Court” — referring to the pavement (רצפה).”

“AND PHARAOH TOOK OFF HIS RING FROM HIS HAND. The giving of the king’s ring is a sign that the person to whom he hands it is to be second to him in rank. Thus the language of Rashi. The correct interpretation is that the king’s ring contains his seal, just as it is said, And sealed with the king’s ring. The king thus gave Joseph his seal so that he should be a leader and commander of the entire government, and seal with the king’s ring whatever he desires.”

“(Verse 43.) And the herald cried out before him, and he set him over all the land of Egypt. Aquila translates it as: And he cried out in his presence with adgnition. Symmachus, interpreting the Hebrew speech, says: And he cried out before him 'Abrech' (). Therefore, it seems to me that the title 'herald' or the act of adgnition in greeting or adoring Joseph can be understood not so much as the Hebrews transmit it, saying 'tender father,' which is transferred in this speech; for 'Ab' means father, and 'Rech' means tender or most tender; and Scripture indicates that in wisdom indeed he was the father of all, but in age he was a young man and a boy.”

“במרכבת המשנה means — the chariot second in order to his chariot — that which drove next to his own. אברך Render this as the Targum does: “This is the father (counsellor) of the king”. In Aramaic (some editions read in Roman i.e. Latin) רך means king (rex). Thus in the chapter beginning with השותפין (Bava Batra 4a) we have: “neither a noble (ריכא) nor the son of a noble (ריכא)”. In the Midrash (Sifré Devarim 1:1) Rabbi Judah explained: אברך is appellation for Joseph who was אב “a father” in wisdom and רך “tender” in years. Whereupon Rabbi Jose the son of a woman of Damascus said to him: “How much longer will you pervert for us the meaning of Scripture? The word אברך can only be connected with the word ברכים knees (i.e. “Bend the knee”), for all came in and went forth only by his permission, just as it states “and he set him [over all the land of Egypt]”.”

“‘B’MIRKEVETH’ (IN THE CHARIOT) ‘HAMISHNEH.’ I.e., in the chariot second to his own chariot, which travelled next to his own. Thus the language of Rashi. Now according to this interpretation, the word hamishneh refers to the noun, [“chariot,” meaning that this was the chariot of second rank]. The same applies in the verses: the priests ‘hamishneh’ (of the second order); ‘eth mishnei’ (a copy) of this Torah. The correct interpretation is that the word mishneh is adjectival,, of he who was second in rank. just as: And I shall be to you ‘l’mishneh’ (as a second one); For Mordecai the Jew was ‘mishneh’ (the second) unto king Ahaseurus. Similarly, the expression, keseph mishneh, (the money of the mishneh) is adjectival and is to be understood as “the money of the ‘second’ purchase.” Now the grammarians. have already brought a proof to this thesis here, and in the other three cases mentioned, (see Notes 70-72), all have the meaning ascribed to them by Ramban. since in all these cases the letter nun in the word mishneh is vocalized with a segol, [which does not indicate the construct state as would tzeirei], while mishnei hatorah and all nouns are vocalized with a tzeirei, as is the rule in the construct state. The sense of the present verse is that the king had a chariot known to be his, even as it is said, And the horse which the king rideth upon, and there was another chariot known to be for his second in rank, and another one for the third in rank.”

“Joseph's [former] master was there when the dreams of Pharaoh were being interpreted. When [Potiphar] saw that only in respect to the throne was [Joseph] less than Pharaoh, he returned quickly to his house. In his haste to go to tell his wife of [Joseph's] greatness, he closely resembled his wife when she had come out to meet him to accuse Joseph. Potiphar said to his wife, "Joseph, our servant, has become our master. He whom we sent to prison without clothing, Pharaoh has now clothed with a garment of fine white linen. He whom we cast prostrate into prison now sits upon the chariot of Pharaoh. He whom we had bound in irons now has a gold necklace set on his neck.… How then can I look again upon him whom my eyes are unable to look upon?"Then she said to him, "Do not fear Joseph to whom you did no evil, for he knows that the disgrace that came upon him in our home, whether justly or not, came upon him from my hands. Go, then, without fear with the princes and army commanders who follow behind his chariot, lest he think that the royal dignity that he has received is an affliction to us. To show you that he is not evil, I will now speak the truth, which is contrary to my previous lie. I was enamored of Joseph when I falsely accused him. I made assault upon his clothing because I was overcome by his beauty. If he is just, it is I whom he will bring to grief and not you. And if he is [truly] upright, he will not bring me to grief, either, because if he had not been wronged he would not have been imprisoned. If he had not been imprisoned, he would not have interpreted the dreams of Pharaoh and he would not have come to this royal dignity of which you just informed me. Although we did not exalt him, it is as if we did exalt him, for it was due to our afflicting him that he has been accorded such honor and become second to the king." Then Joseph's [former] master went and, with those who were higher in rank than he, followed Joseph's chariot through the streets of Egypt. But Joseph did him no evil because he knew that it was God who had permitted his brothers to throw him into the pit in the desert, and [who had delivered him] from the pit, in order to send him in irons to Egypt, and who had permitted his master to send him to prison so that from that humble seat he might set him upon the chariot of Pharaoh.”

“אני פרעה I AM PHARAOH in whose power it is to issue decrees for my kingdom, and I order that no man shall lift up his hand בלעדיך — without your permission. Another explanation of אני פרעה: I AM PHARAOH — I shall be king, but without thy permission etc. It is exactly similar in meaning to (v. 40) “only in the throne [will I be greater than thou]”. את ידו ואת רגלו HIS HAND OR HIS FOOT — Understand it as the Targum does: no man shall raise his hand to gird on a sword or raise his foot to mount a horse.”

“Verse 7. "And the overseer of the eunuchs imposed names upon them, calling Daniel Belteshazzar (Balthasar), and Hananiah Shadrach, and Mishael Meshach, and Azariah Abednego." It was not only the overseer or master of the eunuchs (as others have rendered it, the "chief-eunuch") who changed the names of saints, but also Pharaoh called Joseph in Egypt Somtonphanec (Genesis 41:45), for neither of them wished them to have Jewish names in the land of captivity. Wherefore the prophet says in the Psalm: "How shall we sing the Lord's song in a strange land?" (Psalm 137:4). Furthermore the Lord Himself changes names benignly, and on the basis of events imposes names of special significance, so as to call Abram Abraham (Genesis 17:5), and Sarai Sarah (Genesis 17:15). Also in the Gospel, the former Simon received the name of Peter (Mark 3:16), and the sons of Zebedee are called "sons of thunder" (Mark 3:17) - which is not boanerges, as most people suppose, but is more correctly read benereem.”

“‘TZAPHNATH PA’NEI’ACH.’ Rabbi Abraham ibn Ezra said, “If this is an Egyptian word, we do not know its meaning, and if it is a translated one [from Yoseiph, the Hebrew name for Joseph], then we do not know the meaning of the name Yoseiph, [that is, the aspect of the name which has this translation]. But according to the opinion of earlier scholars, who say that it means “explainer of secrets” and is a Hebrew expression, it is possible that Pharaoh called him by this honorable name in accordance with the language of Joseph’s country after he asked him,.” or the king may have known the language of Canaan, which was adjacent to Egypt, and its purport is that “he reveals concealed matters.” So also did Pharaoh’s daughter name Moses our teacher in the language of his people, for out of the water ‘m’shithihu’ (I pulled him). Now do not wonder why Egyptian writers called Moses, “Munyos,” for they changed the names into the language they understood or used, as the Targum Onkelos does in some cases, as for example, Between Kadesh and Shur, which he translated as “between Rekem and Chigra,” and similarly with many names. And in some places Onkelos does not change them at all, just as in the case of Sichon king of Cheshbon and Og king of Bashan, and many others like them. This is because in his times they were called thus in Aramaic. THE DAUGHTER OF POTI-PHERAH ‘KOHEIN’ (PRIEST OF) ON. He is indentical with Potiphar. He was called Poti-phera connotes “uncover and pull down.” See Ramban above, 39:19. because he had been emasculated on account of having purchased Joseph for sodomy. Thus the language of Rashi, and it is actually a Midrash of our Rabbis. On account of this Midrash, Rashi was forced to say in explanation of kohein On is found further in his commentary on 47:22. that “the term kohein always means one who ministers to Deity with the exception of this one, i.e., kohein On, which denotes one of high rank since he was the chief of the slaughterers of the king’s animals, and similarly, kohein Midian.” But I say that according to the words of our Rabbis, [who said that Poti-phera is identical with Potiphar, and was called Poti-phera because of his emasculation, as explained above], does not mean, as Rashi explained, “one of high rank,” or “the chief of On,” but rather “the priest of On.” Potiphar was an officer of the king, and later when he became physically castrate, on account of which they called him “Poti-phera,” he was embarassed and retired from his office. He then entered a temple of idol-worship and became a priest therein, for such was the custom among the nobility, and it is possible that On was the name of his idol. Likewise, kohein Midian means “priest of Midian,” just as they said, concerning Jethro, that he used to fatten calves for the idols. Now the truth of the matter is that the term k’hunah means ministry, but not to the Deity alone, for it is stated, And David’s sons were ‘kohanim,’ and in the book of Chronicles, in the same connection it says, And the sons of David were chiefs at the side of the king. in the book of Samuel means “chief ministers.” Similarly we find in the following verses: He leadeth ‘kohanim’ barefoot, referring to ministers of the king; ‘y’chahein pe’eir,’ (he has clothed him in splendor as a ministering priest), meaning that they will make him garments unlike those of the rest of the people, for glory and for splendor. Also similar is the verse [II Kings 10:11], And his familiar friends ‘v’kohanav’, meaning his chief ministers.”

“Far from idly considering that there is merely reference here to his age, let us learn that there is no excuse for anyone to neglect virtue or any grounds for claiming the pretext of youth when virtue needs to be demonstrated. See, after all, this man: he was not only young but also charming in appearance and handsome to behold. It is possible, you see, for a young man not to be blessed with bodily charm. But in addition to his youth this man was also charming in appearance and good looking. Joseph was near the bloom of youth when he was captured and became a slave. He was in fact, the text says, seventeen when he was carried off into Egypt. Then he was in the burning heat of youth when the wanton Egyptian, who happened to be his employer, set upon him without overcoming the good man's resistance. Then came prison and his hardship there for such a long period of time; he remained firm as iron, not only not becoming less resistant but even gaining greater strength. Joseph had grace from on high, you see, to strengthen him. Since he had previously given evidence of every virtue from his own resources, accordingly he was summoned from prison to take charge of all of Egypt.After hearing this, let us never despair in the midst of distress or become frustrated by following our own reasoning. Rather, let us give evidence of sound endurance and be buoyed up by hope, secure in the knowledge of our Lord's resourcefulness and the fact that instead of ignoring us and abandoning us to the experience of troubles, he wants to crown us with a resplendent garland for our struggles. It is for this that all holy people have been distinguished. Hence the apostles also said, "It is through great distress that we must enter the kingdom of God." Christ himself said to the disciples, "In the world you will have distress." So let us not be upset at the thought of distress but rather listen to Paul's statement that "those who wish to live religiously in Christ Jesus will suffer persecution." Far from being surprised or troubled, let us endure developments with complete fortitude and endurance, having regard not to the distress but to the gain accruing to us from it. This transaction, you see, is spiritual. And just as people intent on making money and being involved in a transaction of this life would succeed in increasing their wealth in no other way than by being exposed to great danger on land and at sea (they must, after all, put up with the onset of brigands and wiles of pirates), and yet they are ready to accept every thing with great enthusiasm, having no sense of hardship through the expectation of gain, in just the same way must we keep our mind on the wealth and spiritual riches accruing to us from this. We must rejoice and be glad, considering not what can be seen but what cannot be seen, as Paul's exhortation goes, "not considering what can be seen."4 This in fact is what faith is, when we do not rely on our bodily eyes alone but imagine with the eyes of the mind things that are not visible. In particular, you see, we ought to consider the things that are not visible as more reliable than the things seen with bodily eyes. In this way the patriarch Abraham won his good name, by believing God's promise and proving superior to nature and human reasoning. Hence "it was reckoned as righteousness in him." Call to mind that righteousness consists in believing what is said by God. I mean, whenever he promises something, don't look for things according to human logic, I ask you, but prove superior to such reasoning and trust in the power of the one making the promise. This was the way each of the good people won their name. This too was the way the remarkable man Joseph, despite the great number of difficulties confronting him after his dream, resisted panic and trepidation and instead nobly bore everything with resolute determination, secure in the knowledge that what God had decided could not fail. Hence, despite enslavement, despite imprisonment and such terrible calumny, he was granted control over the whole of Egypt.”

“‘LIKMATZIM’ (HANDFULS). They stored up the grain handful upon handful, fist by fist. This is the language of Rashi. Onkelos translated it as, “into store houses,” since excavations made in the earth for storage or other purposes are called ‘kmatzim.’ He is hid now in one of ‘hap’chothim’ (the pits), Jonathan translated, “in one of the kumtza.” Similarly, he always translated the term pachath as kamtza, which is related to the expression, He that diggeth ‘gametz’ (a pit), as the letter gimmel serves here as kuph, just as it serves as a kaph in the following verses: Never lacking in ‘hamazeg’ (mingled wine), the word hamazeg being derived from the term, ‘Mas’cha’ (She hath mingled) her wine; ‘v’chano’ which Thy right hand hath planted,. But Ramban explains it as: “And of the garden, etc.” which is like ganoh (garden); ‘vayisachru’ the fountains of the murmuring deep, which is like vayisagru (and they were closed); To their native land (‘m’churatham’); 16:3 (m’chorotayich). Thy origin (‘m’chorothayich’) and thy birth; 16:3 (m’chorotayich). And I will give over (‘v’sikarti’) Egypt. In all of these cases the kaph and the gimmel are alike. The kuph and the kaph are often alike, as in kova and chova, (both meaning “hat”);; 17:5 (chova). ‘tikein’ (he set in order) many proverbs, the word tikein being like the term sichein in the verse, Who has directed (‘sichein’) the spirit of the Eternal? Our Rabbis have said in connection with the term jewelry: tachshitim and takshit. Similarly, it is said, ‘Vayatziku’ (And they set down) the ark of G-d — but Abiathar went up — until all the people hath passed out of the city, and the Targum translates: “And they put down the ark,” thus making vayatziku as vayatzig, just as it is said concerning it, And they brought in the ark of the Eternal, ‘vayatzigu’ (and set it) in its place,, 6:17. the word being derived from the expressions, ‘atziga’ (let me place) with thee, and ‘v’hitzagtiv’ (And I will set him) before thee.”

“AND HE STORED UP ALL THE FOOD. “He” refers to Joseph mentioned above. The same applies to the following verse: And Joseph piled up grain… until he ceased numbering. The pronoun “he” refers to Joseph, who was mentioned. Now Rabbi Abraham ibn Ezra said that the phrase, all the food, is not to be understood literally, for otherwise they would have died of famine immediately. A similar case is the verse, And all the lands came into Egypt to Joseph to buy grain. The meaning of he stored up all the food is only that Joseph stored up all the food which he could. It appears to me to be correct that Joseph gathered all food under his control, and he gave enough of it every year for sustenance to the Egyptians, so that they should not squander it. This is the intent of his statement, And let them store up all the food of those good years that come, and pile up corn under the hand of Pharaoh… and hold it there. (food) and bar (corn). At the end of the paragraph, he will mention that Onkelos makes no distinction between them. Now in view of the fact that it says, And let them store up all the food… and pile up corn, (food) and bar (corn). At the end of the paragraph, he will mention that Onkelos makes no distinction between them. and [here in the verses before us] it says, And he stored up all the food… And Joseph piled up grain, this would indicate that he gathered whatever is eaten by man; corn, bread, and all food essential to life, even figs, fresh and dried, and similar things. He piled the corn — meaning the produce which is brought under a winnowing shovel and fan for fanning and cleansing — under the hand of Pharaoh, and he laid up in the cities enough of all the fruits for sustenance. Thus all the food was held in need for the years of famine to be drawn upon to the degree essential for life, and the balance of the corn he preserved in the storehouses. It is possible that Joseph paid them money from the royal treasures at a low market price. This was why the corn belonged to Pharaoh, and he sold it to them in the years of famine, just as it is written, And Joseph collected all the money that was found in the land of Egypt. It is possible that the king took it by force, saying: “I preserved it.” Onkelos, however, translated both ochel (food) and bar (corn) alike.. See Note 111.”

“(Verse 50 and following) And Joseph had two sons before the years of famine came, whom Aseneth, the daughter of Potipherah, the priest of On, bore to him. And Joseph called the name of his firstborn son Manasseh, for God has made me forget all my toil and all my father's house. And the name of the second he called Ephraim, for God has made me fruitful in the land of my affliction. Note, however, regarding the question that will be posed shortly about Joseph's sons, that before the time of famine, when Jacob entered Egypt, Joseph had only two sons, Manasseh and Ephraim. Manasse, calling him because he has forgotten his labors. For in Hebrew, forgetfulness is called oblivio. Ephraim, because God has made him fruitful. And from this word, the increase is transferred into our language.”

“Consider the man's God-fearing attitude. By recording the memory of everything by the name of his son, Joseph purposely expressed his constant thankfulness. He did so that the one born to him might be in a position to know from his own name the trials and endurance that characterized the good man and so brought Joseph to such prominence. "Because he made me forget all my hardships and all those of my father." What is the meaning of "all those of my father"? Here I think there is reference to the former enslavement and the latter, as well as the deprivation in prison. "All those of my father" means the separation he endured in being away from his father's embrace and the fact that, being raised with such care, at a tender age he exchanged freedom for slavery.”

“Finally, whoever was suffering from hunger, was sent to Joseph. Who are these people, if not those of whom it is said: They will turn back at evening, and suffer hunger like dogs? However, the hunger was not limited to one place, but was all over the land; because there was no one who would do good. Therefore, the Lord Jesus, having mercy on earthly fasts, opened His storehouses and revealed the hidden treasures of celestial mysteries and knowledge, so that no one would lack sustenance. For Wisdom says: Come, eat my bread. And therefore it is said of Him alone: The Lord is my shepherd; I shall not want, who is satisfied by Christ. Therefore, Christ opened His storehouses and sold, not for the price of money, but for the price of faith, and seeking the reward of devotion. But He sold not to a few in Judea, but He sold to all, so that He might be believed by all nations.”

“ותרעב כל ארץ מצרים AND THE LAND OF EGYPT WAS FAMISHED — for all the grain they had stored up rotted except that of Joseph (cf. Genesis Rabbah 91:5) אשר יאמר לכם תעשו WHAT HE SAITH TO YOU, DO — He gave them this order because Joseph had told them to be circumcised. When they came to Pharaoh and said, “Thus he bids us do otherwise he will give us no corn”, he asked them, “Why did you yourselves not lay up corn? Did he not publicly announce that years of famine were coming?” They answered him, “We gathered in much, but it has rotted”. He said to them, “If this be so — what he saith to you, do. See, he laid a decree upon the produce and it rotted; what will happen if he lays a decree upon us that we should die!” (cf. Genesis Rabbah 91:5)”

“על כל פני הארץ OVER ALL THE FACE OF THE EARTH — Who are the face of the earth? the well-to-do people (Genesis Rabbah 91:5). את כל אשר בהם — understand it as the Targum renders it: [JOSEPH OPENED ALL THE STOREHOUSES] IN WHICH THERE WAS CORN. וישבור למצרים AND HE SOLD UNTO THE EGYPTIANS — The root שבר has the meaning both of selling and buying. Here it is used in the sense of selling, whereas in (43:2) “שברו for us a little food”, it means buying. You cannot say that it (the word) can be used only of selling and buying grain for we find it used also of wine and milk: (Isaiah 55:1) “And come, buy (שברו) wine and milk without money and without price”.”

“AND HE SOLD GRAIN UNTO THE EGYPTIANS, AND THE FAMINE WAS SEVERE IN THE LAND OF EGYPT. The verse states that Joseph did not throw open the contents of the storehouses until the famine had become severe in the land, but not as soon as they cried to Pharaoh, as people would cry even when they have a small amount of sustenance, and it was his desire that nothing remain to them before he opened the granaries. This is the meaning of the verse, And the famine was over all the face of the earth, meaning that before he had opened his storehouses the famine was over the entire face of the earth, and then the verse proceeds to explain that he did not sell them food until the famine had become severe upon them. Perhaps it is possible that the verse is magnifying the famine by stating that it was a “famine accompanied by panic.””

“If this famine had been only in Egypt, Egypt would have had no fear, because of the grain Joseph [had stored up]. However, there was famine throughout the entire world, and because the entire earth stood in need of [the grain in] Egypt, the grain supply quickly dwindled and became expensive even for the Egyptians. The Egyptians would have consumed the grain at little expense, because of its abundance, if the entire earth had not come down to buy grain there. To make known that the entire earth hungered, [Moses] said, "The entire world came to Egypt to buy grain from Joseph."”

“And all the regions came into Egypt to Joseph to buy; for famine had obtained. For all hunger, whom Christ did not feed. Therefore, let us buy food, with which we can repel hunger. Let no one be discouraged by contemplating his poverty, let no one be afraid who does not have money. Christ does not seek silver, but faith, which is more precious than silver. Finally, Peter bought it, who did not have money. Silver and gold, I do not have, but what I have, I give to you. In the name of Jesus Christ, rise up and walk. And the prophet Isaiah says: You who thirst, go to the water; and you who do not have silver, go, buy, and drink, and eat: buy wine and fat without silver and price. For he did not seek a price from us, who paid the price of his own blood for us; for he redeemed us not with gold and silver, but with precious blood. Therefore, you must pay the price for what you have bought; and even if he does not always demand it, you still must. Therefore, buy Christ for yourself not because few have him, but because everyone has him. Everyone has him by nature, few offer themselves out of fear. What Christ requires from you is what is rightfully his. He himself gave life to everyone, he himself offered his death for everyone. Pay for the author what you are obligated to pay by law. This contract is not insignificant. Not everyone easily sees him. Finally, those virgins in the Gospel whom the coming bridegroom excluded were left outside because they did not buy the available oil. Therefore, it is said to them: Rather, go to the sellers and buy for yourselves. And the merchant is rightly praised, who sold all his possessions and bought a pearl.”