## Or HaChaim on Genesis Chapter 40

###### Or HaChaim on Genesis 40:6:1
[Or HaChaim on Genesis 40:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:6:1)

**וְהִנָּם זוֹעֲפִים.** טַעַם זְעִיפַת פְּנֵי שְׁנֵיהֶם, עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (ברכות נה:), שֶׁכָּל אֶחָד חָלַם גַּם פִּתְרוֹן חֲלוֹם חֲבֵרוֹ. לָזֶה שַׂר הַמַּשְׁקִים הָיָה זוֹעֵף בְּמַה שֶׁרָאָה בְּפִתְרוֹן חֲבֵרוֹ כִּי רַע הוּא, יָרֵא גַּם לְנַפְשׁוֹ וְנִבְהַל, וְשַׂר הָאוֹפִים הֲגַם שֶׁחָלַם פִּתְרוֹן חֲבֵרוֹ לְטוֹבָה, עִם כָּל זֶה לֶהֱיוֹתוֹ מוּכָן לַפֻּרְעָנוּת מַזָּלוֹ מַגִּידוֹ וְלִבּוֹ לֹא נָכוֹן עִמּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**והנם זועפים, and they were distressed.** According to our sages in *Berachot* 55 the reason that both of them were distressed was that they both dreamt the meaning of the other's dream. The chief butler was distressed having seen in his dream what was going to happen to his companion the chief baker. Whereas the chief baker had seen in his dream that the chief butler would be reinstated he had nonetheless prepared himself for adversity and could not bring himself to have peace of mind.


###### Or HaChaim on Genesis 40:7:1
[Or HaChaim on Genesis 40:7:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:7:1)

**וַיִּשְׁאַל וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לוֹמַר **אֲשֶׁר אִתּוֹ בְמִשְׁמַר**, גַּם לָמָּה הֻצְרַךְ לוֹמַר **בְּבֵית אֲדוֹנָיו**?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וישאל את סריסי פרעה, He enquired from Pharaoh's ministers, etc.** Why did the Torah have to add the words: "who were with him in jail?" Also, why did the Torah add: "in the house of his master?"


###### Or HaChaim on Genesis 40:7:2
[Or HaChaim on Genesis 40:7:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:7:2)

**וְנִרְאֶה** כִּי יִתֵּן הַכָּתוּב טַעַם לִשְׁאֵלַת יוֹסֵף לִשְׁנֵי שָׂרִים ״מַדּוּעַ פְּנֵיכֶם״, כִּי אֵין זֶה מֵהִלְכוֹת דֶּרֶךְ אֶרֶץ לְבַקֵּשׁ לָדַעַת מַחְשְׁבוֹת הַגְּדוֹלִים. וְהוּא אָמְרוֹ **וַיִּשְׁאַל** יוֹסֵף **אֶת סְרִיסֵי פַרְעֹה**, פֵּרוּשׁ, הֲגַם שֶׁהוּא יוֹסֵף כַּיָּדוּעַ עֶבֶד וְהֵם סְרִיסֵי הַמֶּלֶךְ, אַף עַל פִּי כֵן שְׁאָלָם. וְהַטַּעַם הוּא ״אֲשֶׁר אִתּוֹ בְמִשְׁמַר״ – יֵשׁ בָּזֶה שְׁנֵי טְעָמִים: הָאֶחָד, כִּי לֶהֱיוֹתָם עִמּוֹ בַּמִּשְׁמָר חָשׁ כִּי זַעְפָּם עִמּוֹ הוּא, וְהַשֵּׁנִי, כִּי לְצַד שֶׁהֵם אִתּוֹ בַּמִּשְׁמָר כָּל הַפָּנִים שָׁוִים וְכֻלָּן יִקָּרְאוּ אֲסוּרִים, וּלְצַד זֶה לֹא חָשׁ לִגְדֻלָּתָם. וְעוֹד שֶׁהָיוּ בְּבֵית אֲדוֹנָיו, וְאֶפְשָׁר כִּי נוֹגֵעַ זַעַף זֶה לַאֲדוֹנוֹ, וְשָׁאַל מִשְׁפַּט עֶבֶד נֶאֱמָן לַאֲדוֹנוֹ לְפַקֵּחַ בְּעִנְיָנָיו, וְלָזֶה שְׁאָלָם לֵאמֹר אֵלָיו ״מַדּוּעַ״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Perhaps the Torah provided us with the reason why Joseph enquired from the two ministers as to why they seemed so distressed. It was certainly unbecoming for people of inferior standing to enquire into the state of mind of their superiors. The Torah says: "Joseph enquired from Pharaoh's ministers," i.e. although Joseph was only a slave whereas they were ministers of the king he still decided to ask them. The reason was that as of then they were both in jail, normal distinctions between their standing in society did not apply. He may also have thought that their distress had something to do with him personally. The reason the Torah underlined: "in the house of his master," is that Joseph wondered if the distress of the ministers was directed against Joseph's superior, the chief warden. Joseph who was a loyal servant wanted to know if he could perhaps do a service to his master by finding out the reason for the ministers' distress.


###### Or HaChaim on Genesis 40:7:3
[Or HaChaim on Genesis 40:7:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:7:3)

דִּקְדֵּק לוֹמַר **הַיּוֹם**, כִּי אֵין לוֹמַר שֶׁפְּנֵיהֶם רָעִים לְצַד אָסְרָם בְּבֵית מִשְׁמָר, כִּי דָּבָר זֶה אֵינוֹ חָדָשׁ, וְהָיָה לָהֶם לִהְיוֹת כֵּן גַּם אֶתְמוֹל גַּם מִשִּׁלְשׁוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Joseph added: היום, "this day," meaning that he did not refer to their general distress about being in jail which is something they had reason to be distressed about already yesterday and the day before, but about their special distress on that day.


###### Or HaChaim on Genesis 40:8:1
[Or HaChaim on Genesis 40:8:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:8:1)

**וַיֹּאמְרוּ וְגוֹ׳ וּפוֹתֵר אֵין אוֹתוֹ.** פֵּרוּשׁ, אֵין פּוֹתֵר בַּמְּצִיאוּת לְפוֹתְרוֹ בְּשׁוּם אוֹפֶן, וְזֶה הֵיפֶךְ מֵהָאָמוּר בְּפַרְעֹה (בראשית מא:ח) ״וְאֵין פּוֹתֵר אוֹתָם״, פֵּרוּשׁ, שֶׁהָיוּ פּוֹתְרִים אֶלָּא לֹא פָּתְרוּ אֶת הַחֲלוֹם פִּתְרוֹן הַמִּתְקַבֵּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמרו אליו…ופותר אין אתו, "and there is no one to interpret it."** They meant that there was no one to interpret it at all, as distinct from Pharaoh's dream (41,8) when a variety of interpretations were offered, none of which satisfied Pharaoh.


###### Or HaChaim on Genesis 40:8:2
[Or HaChaim on Genesis 40:8:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:8:2)

**הֲלֹא לֵאלֹהִים פִּתְרוֹנִים.** רוֹצֶה לוֹמַר כִּי הוּא יִפְתּוֹר. וְנִתְחַכֵּם שֶׁלֹּא יַחְשְׁבוּהוּ כִּי מִתְגַּדֵּל בַּדָּבָר, וְאָמַר כִּי ה׳ יֵשׁ לוֹ פּוֹתְרֵי חֲלוֹמוֹת הַרְבֵּה וְהוּא אֶחָד מֵהֶם, וְהוּא אָמְרוֹ ״סַפְּרוּ נָא לִי״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**הלא לאלוקים פתרונים, "don't interpretations belong to G'd?"** This was Joseph's way of saying that although he offered his services as an interpreter they should not think that he claimed to boast about his ability, but that G'd had many interpreters at His disposal; he, Joseph, was only one of them. He invited them to tell him their dreams.


###### Or HaChaim on Genesis 40:8:3
[Or HaChaim on Genesis 40:8:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:8:3)

**עוֹד** נִתְכַּוֵּן בְּאָמְרוֹ **פִּתְרוֹנִים** לְשׁוֹן רַבִּים, עַל דֶּרֶךְ אָמְרָם בְּהָרוֹאֶה (ברכות נה:), כִּי עֶשְׂרִים וְאַרְבָּעָה פּוֹתְרֵי חֲלוֹמוֹת הָיוּ בִּירוּשָׁלַיִם, וּפָתְרוּ חֲלוֹם שֶׁל רַבִּי בְּנָאָה, וּמַה שֶׁפָּתַר זֶה לֹא פָּתַר זֶה, וְכֻלָּם נִתְקַיְּמוּ, עַד כָּאן. וְזֶה הוּא אָמְרוֹ **לֵאלֹהִים פִּתְרוֹנִים**, פֵּרוּשׁ שֶׁיִּמָּצֵא לַחֲלוֹם הַרְבֵּה פִּתְרוֹנִים וְכֻלָּם צוֹדְקִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When Joseph referred to "interpretations" in the plural, he alluded to a story from the Talmud *Berachot* 55 according to which there were twenty four regular dream-interpreters in Jerusalem. All of them interpreted the dream of Rabbi Banah, each one offering a different interpretation. All their interpretations happened to come true. This is what Joseph had in mind when he said: "G'd has interpretations." Joseph meant that a dream is capable of many different interpretations all of which are correct.


###### Or HaChaim on Genesis 40:8:4
[Or HaChaim on Genesis 40:8:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:8:4)

וְדִקְדֵּק לוֹמַר תֵּיבַת **נָא** לִשְׁנֵי טְעָמִים: הָאֶחָד כִּי פִּתְרוֹן הַחֲלוֹם לֹא יַצְדִּיק אֶלָּא אִם יִפְתְּרֶנּוּ בְּיוֹמוֹ וְלֹא לְאַחַר זְמַן, כִּי כָל דִּבְרֵי הַחֲלוֹם יְכֻוְּנוּ יַחְדָּיו בְּיוֹמוֹ. וּכְמוֹ כֵן תִּמְצָא שֶׁאֵין מִתְעַנִּין תַּעֲנִית חֲלוֹם אֶלָּא בְּיוֹמוֹ וַאֲפִילוּ בְּשַׁבָּת (שבת יא.), לָזֶה אָמַר **סַפְּרוּ נָא לִי**, פֵּרוּשׁ, עַתָּה, לִשְׁלוֹל שֶׁלֹּא יְאַחֲרוּ עַד יוֹם אוֹ יוֹמַיִם אַחַר שֶׁיּוּסַר עִצְּבוֹן נַפְשָׁם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Joseph had two reasons for saying נא, please, when inviting the ministers to tell him their dreams. 1) An interpretation can only claim to be accurate when it is given on the day after the night the dream has occurred, and this is the reason that one may fast even on the Sabbath after having had a bad dream; on the other hand, if one delayed fasting, one may not fast on the Sabbath on account of that dream. Joseph's use of the word נא, meant that he urged the ministers to tell him their dreams **at once** before the interpretations would become useless to them.


###### Or HaChaim on Genesis 40:8:5
[Or HaChaim on Genesis 40:8:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:8:5)

**וְטַעַם** שֵׁנִי, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (ברכות נה:) כִּי הַחֲלוֹמוֹת הוֹלְכִים אַחַר הַפֶּה, וְלָזֶה חָשׁ יוֹסֵף שֶׁיַּקְדִּימוּ לְסַפֵּר חֲלוֹמוֹתָם לְזוּלַת מִבַּלְעָדָיו וְיִתְקַיֵּם פִּתְרוֹן הַזּוּלַת. לָזֶה אָמַר **סַפְּרוּ נָא**, פֵּרוּשׁ: עַתָּה סַפְּרוּ לִי כְּדֵי לְהַקְדִּים פִּתְרוֹנוֹ. וַהֲגַם שֶׁאָמְרוּ בְּפֶרֶק הָרוֹאֶה כִּי עֶשְׂרִים וְאַרְבָּעָה פּוֹתְרֵי חֲלוֹמוֹת הָיוּ בִּירוּשָׁלַיִם, וְכֻלָּן פָּתְרוּ חֲלוֹמוֹ שֶׁל רַבִּי בְּנָאָה וּכְמוֹ שֶׁכָּתַבְנוּ בְּסָמוּךְ, אוֹמֵר אֲנִי כִּי דַּוְקָא אִם לֹא יִהְיוּ הַפִּתְרוֹנִים סוֹתְרִין זֶה אֶת זֶה, אֲבָל אִם הָיוּ סוֹתְרִים, כְּמוֹ שֶׁתֹּאמַר: רִאשׁוֹן יֹאמַר כִּי יוֹצִיאוּהוּ מֵהַמִּשְׁמָר לִגְדֻלָּה וְשֵׁנִי יֹאמַר שָׁם יֵשֵׁב עַד מוֹת – אֵין מִתְקַיֵּם אֶלָּא רִאשׁוֹן, וְלָזֶה אָמַר יוֹסֵף סַפְּרוּ עַתָּה, שֶׁבָּזֶה יִבְטַח כִּי יִתְקַיֵּם פִּתְרוֹנוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The second reason Joseph said נא, is also related to a statement in the Talmud on the next folio. We are told there that most dreams follow the mouth, i.e. the interpreter [I have explained this on page 301. Ed.]. This is why Joseph was anxious that they should tell their dreams to him rather than to someone else in order that his interpretation would be fulfilled. He said: ספרו נא, "please tell now!" Although we have mentioned that there were twenty four interpreters in Jersualem each one of whom was able to give a different yet true interpretation to the same dream, I maintain that this was so only because none of the twenty four interpretations contradicted one another. If, for instance, the first interpreter would say that the prisoner would be released whereas the second interpreter would say that the prisoner would remain in jail until dead, only the first interpretation would be fulfilled. Joseph urged them to make him the first interpreter of their dreams **for their sakes.**


###### Or HaChaim on Genesis 40:9:1
[Or HaChaim on Genesis 40:9:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:9:1)

**בַּחֲלוֹמִי** – פֵּרוּשׁ, לֶהֱיוֹת שֶׁחָלַם פִּתְרוֹן חֲלוֹם חֲבֵרוֹ, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (ברכות נה:), לָזֶה אָמַר **בַּחֲלוֹמִי**, פֵּרוּשׁ, אֲשֶׁר חָלַמְתִּי לְעַצְמִי:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**בחלומי, "in my dream."** Since he had dreamt the interpretation of his companion's dream, he now emphasised what he had seen **in his own dream,** i.e. the dream he had dreamt concerning himself.


###### Or HaChaim on Genesis 40:14:1
[Or HaChaim on Genesis 40:14:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:14:1)

**כִּי אִם זְכַרְתַּנִי וְגוֹ׳.** אוּלַי שֶׁהִתְנָה עָלָיו שֶׁלֹּא יִתְקַיֵּם הַפִּתְרוֹן הַטּוֹב אֶלָּא בִּתְנַאי ״אִם זְכַרְתַּנִי״, וְטַעַם יוֹסֵף שֶׁשָּׂם בִּטְחוֹנוֹ בּוֹ לְצַד כִּי רָאָה חֲלוֹמוֹ יַגִּיד בְּשׂוֹרָה טוֹבָה, כִּי יִשְׂרָאֵל נִמְשְׁלוּ לְגֶפֶן כְּאָמְרָם בְּפָסוּק (חולין צב.) **וְהִנֵּה גֶפֶן לְפָנַי** וְגוֹ׳, וְאִם לֹא בָּא הַחֲלוֹם אֶלָּא לְדָבָר הַנּוֹגֵעַ לְשַׂר הַמַּשְׁקִים הָיָה דַּי לַה׳ לְהַרְאוֹתוֹ שֶׁנּוֹתֵן הַכּוֹס עַל כַּף פַּרְעֹה, אֶלָּא וַדַּאי הֶרְאוּהוּ עַל יוֹסֵף שֶׁהוּא הַגֶּפֶן שֶׁהָיָה לְפָנָיו שָׁם בְּבֵית הַסֹּהַר. וְאָמְרוֹ **וְהִיא כְפֹרַחַת** פֵּרוּשׁ שֶׁתַּפְרִיחַ וְתַעֲלֶה הַגֶּפֶן. **נִצָּהּ** פֵּרוּשׁ יִתְעַלֶּה מִמַּדְרֵגָה לְמַדְרֵגָה. וְהוּא שֶׁהוֹדִיעוֹ מִכְּלַל הַפִּתְרוֹן וְאָמַר לוֹ ״כִּי אִם זְכַרְתַּנִי״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**כי אם זכרתני, "if you would only remember me, etc."** Perhaps Joseph made his favourable interpretation conditional on the chief of the butlers remembering him. The reason that Joseph placed his hopes in the chief butler was that the Jewish people have been compared to a vine, as has been pointed out in *Chulin* 92. **והנה גפן לפני, "there was a vine in front of me;"** Joseph reasoned that if the dream only concerned matters related to the chief butler, all that needed to be shown in the dream was that the chief butler held Pharaoh's cup in his hand. He reasoned that the additional information referred to himself in jail; when the Torah goes on to describe how that vine was blooming, Joseph took this as a sign that the vine would prosper; he took the word נצה to mean that his rise would be progressively higher. This is why when he explained the dream to the chief butler he added that it was important that the chief butler remember Joseph during better times.


###### Or HaChaim on Genesis 40:14:2
[Or HaChaim on Genesis 40:14:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:14:2)

וְאַחַר הָאֱמֶת כֵּן הָיָה, שֶׁעַל יָדוֹ נִתְעַלָּה יוֹסֵף, וְסָבַר יוֹסֵף שֶׁיְּפָרֵשׁ לוֹ הַדָּבָר הַנֶּאֱמַר לוֹ בַּחֲלוֹם וְגִלָּה לוֹ סוֹדוֹ. וְטַעַם שֶׁנֶּעֱנַשׁ יוֹסֵף, כִּי טָעָה בְּחָשְׁבוֹ כִּי מֵרְצוֹנוֹ שֶׁל שַׂר הַמַּשְׁקִים תִּהְיֶה מַעֲלַת יוֹסֵף, וְלֹא כֵן הוּא, שֶׁאֱמֶת כִּי ה׳ יַעֲשֶׂה הַדָּבָר עַל יָדוֹ אֲבָל לֹא לִרְצוֹנוֹ, וּכְמוֹ שֶׁכֵּן הָיָה שֶׁעַל כָּרְחוֹ דִּבֵּר אֶל פַּרְעֹה ״וְשָׁם אִתָּנוּ״ (בראשית מא:יב). וּבְמַרְאֵה הַחֲלוֹם שֶׁהוֹדִיעוֹ הַדָּבָר לְשַׂר הַמַּשְׁקִים כְּדֵי שֶׁיִּתְבַּשֵּׂר יוֹסֵף בַּדָּבָר, לֹא שֶׁיָּשִׂים בִּטְחוֹנוֹ בּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
In due course Joseph was proven right, for ultimately the chief butler did recall him and this started Joseph's dramatic rise to power. The reason Joseph was punished was because he imagined that his own advancement would depend on the goodwill of the chief butler. While G'd did use the chief butler as His instrument in advancing Joseph's fortune, the chief butler did not act voluntarily. He was prompted by fear to recall his days in jail (41,12). Joseph had to be taught the lesson not to rely on man.


###### Or HaChaim on Genesis 40:15:1
[Or HaChaim on Genesis 40:15:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:15:1)

**כִּי גֻנֹּב גֻּנַּבְתִּי.** טַעַם כֶּפֶל **גֻנֹּב** וְגוֹ׳, לֵאמֹר כִּי שְׁנֵי גְּנֵבוֹת נַעֲשׂוּ בּוֹ: גְּנֵבַת הַגּוּף וּגְנֵבַת דַּעַת הַקּוֹנִים שֶׁחָשְׁבוּ שֶׁהוּא עֶבֶד שֶׁבָּזֶה קָנוּ אוֹתוֹ מֵהֶם, לָזֶה אָמַר גְּנֵבָה שְׁתֵּי פְּעָמִים. וּמֵעַתָּה הִנֵּה הוּא לְעַצְמוֹ וְאֵין גּוּפוֹ קָנוּי לַלּוֹקֵחַ. וְאוּלַי כִּי נִתְכַּוֵּן יוֹסֵף לִסְתּוֹר נִימוּס מִצְרַיִם שֶׁאֵין עֶבֶד מוֹלֵךְ וְלֹא לוֹבֵשׁ וְכוּ׳ (בראשית רבה פט,ז), וּלְצַד שֶׁרָאָה בַּחֲלוֹם כִּי יַעֲלֶה לִגְדֻלָּה אָמַר לְהָסִיר טָעוּת הַנִּשְׁמָע כִּי הוּא עֶבֶד. וְאֶפְשָׁר שֶׁלֹּא הִקְפִּיד ה׳ עַל דָּבָר זֶה כִּי צָרִיךְ אָדָם לְהָרִים מִכְשׁוֹלוֹ, וְלֹא הִקְפִּיד ה׳ אֶלָּא עַל אָמְרוֹ זְכַרְתַּנִי וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**כי גנוב גנבת, "for I have been kidnapped, etc."** The reason the word גנבתי is repeated here is that Joseph endured a double kidnapping. His body was kidnapped, and the people who bought him were fooled because they thought they had bought a slave, whereas in fact they paid for a free man. As a result the people who had paid for Joseph did not really own him. Perhaps Joseph wanted to explode the myth that no slave could ever rule nor wear royal robes in Egypt by explaining that this did not apply to him seeing he had never been a slave (compare *Bereshit Rabbah* 89,7). Since Joseph realised that the chief butler's dream indicated that he, Joseph, would rise to greatness, he was insistent that the chief butler be aware that he had been born free, that his present status as a slave was due only to his having been kidnapped from his homeland.


###### Or HaChaim on Genesis 40:15:2
[Or HaChaim on Genesis 40:15:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:15:2)

וְאָמְרוֹ **וְגַם פֹּה** פֵּרוּשׁ, בָּעִיר הַזֹּאת, **לֹא עָשִׂיתִי מְאוּמָה**, וְכַהוֹכָחָה שֶׁהוֹכִיחוּ מֵהַשִּׂמְלָה כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (תרגום יונתן בראשית ל״ט:י״ד) כִּי בָּדְקוּ שִׂמְלַת הַמִּרְשַׁעַת וּמָצְאוּ שֶׁקֶר בִּימִינָהּ. וְאֶת זֶה שִׁלֵּם יוֹסֵף לְכֹהֲנֵי פַרְעֹה שֶׁבָּדְקוּ הַשִּׂמְלָה וְהוֹצִיאוּ מֵעָלָיו לָשׁוֹן הָרַע, לָזֶה נָתַן לָהֶם חֻקָּם בַּמֻּשְׁלָם אֲשֶׁר קָצַב לָהֶם פַּרְעֹה (בראשית מ״ז:כ״ב), כִּי זוּלַת זֶה הָיָה חוֹשֵׁב עֲלֵיהֶם מַחֲשָׁבוֹת, כִּי ״וְעַל פִּיךָ יִשַּׁק כָּל עַמִּי״ (בראשית מ״א:מ׳) אָמַר אֵלָיו פַּרְעֹה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Joseph added גם פה, that even while in Egypt he was innocent of the charges that had landed him in jail. He explained that the so-called evidence of sperm on the gown of his accuser had been refuted by the clergy (compare Targum Yonathan ben Uzziel on 39,14). This is why Joseph later on treated the Egyptian clergy with extreme leniency during the years of famine (47,22). Had it not been for the clergy's objectivity at the time, Joseph did not need to make any concessions to them as Pharaoh had authorised him על פיך ישק **כל עמי**, that Joseph's authority extended over the entire nation (41,40).


###### Or HaChaim on Genesis 40:16:1
[Or HaChaim on Genesis 40:16:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:16:1)

**וַיַּרְא שַׂר הָאוֹפִים כִּי טוֹב.** פֵּרוּשׁ, הוּא שֶׁחָלַם פִּתְרוֹן שַׂר הַמַּשְׁקִים רָאָה כִּי טוֹב פָּתָר, פֵּרוּשׁ: עַל נָכוֹן, וְהוּא עֵד שֶׁרָאָה, מַה שֶׁאֵין כֵּן שַׂר הַמַּשְׁקִים אֶפְשָׁר שֶׁלֹּא יַצְדִּיק וַדַּאי כִּי הוּא זֶה הַפִּתְרוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וירא שר האופים כי טוב פתר, When the chief of the bakers saw that Joseph had interpreted well, etc.** Since he himself had dreamt the interpretation of the dream of the chief butler he was in a position to evaluate Joseph's interpretation. The same could not be said of the chief butler as the latter did not know whether Joseph's interpretation would prove correct until it would be fulfilled.


###### Or HaChaim on Genesis 40:16:2
[Or HaChaim on Genesis 40:16:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:16:2)

**אוֹ** יִרְצֶה עַל זֶה הַדֶּרֶךְ: **כִּי טוֹב** דִּבֵּר לוֹ בְּפִתְרוֹנוֹ, וּכְאִלּוּ אָמַר כִּי פָּתַר טוֹב וְלֹא רַע, וְחָשַׁב שֶׁאוּלַי גַּם אוֹתוֹ יְבַשֵּׂר בְּשׂוֹרָה טוֹבָה. וְתִקְוָתוֹ מַפַּח נָפֶשׁ, כִּי הֶרְאוּהוּ הַגָּלוּת שֶׁל יִשְׂרָאֵל אֲשֶׁר יֹאכְלוּ הָעַמִּים הַנִּמְשָׁלִים לְעוֹפוֹת, כְּאָמְרוֹ (בראשית ט״ו:י״א וְתַרְגּוּם יוֹנָתָן שָׁם) ״וַיֵּרֶד הָעַיִט עַל הַפְּגָרִים״, אֶת יִשְׂרָאֵל הָרְמוּזִים לַלֶּחֶם, דִּכְתִיב (תהילים י״ד:ד׳) ״אֹכְלֵי עַמִּי אָכְלוּ לֶחֶם״. גַּם רָמַז בְּאָמְרוֹ **עַל רֹאשִׁי** כִּי יִשְׂרָאֵל הֵם עֶלְיוֹנִים עַל כָּל הָעַמִּים. וְתִמְצָא שֶׁבַּחֲלוֹם שַׂר הַמַּשְׁקִים לֹא הִזְכִּיר שֶׁשָּׁתָה פַּרְעֹה אֶת הַכּוֹס אֶלָּא נְתִינָתוֹ בְּיָדוֹ לְכָבוֹד וּלְמַעֲלָה, מַה שֶׁאֵין כֵּן חֲלוֹם שַׂר הָאוֹפִים שֶׁהִגִּיד אֲכִילַת הָעוֹפוֹת מִן הַסַּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The words טוב פתר could also mean that Joseph had given a favourable interpretation to the dream of the chief butler. Thus encouraged, the chief of the bakers told Joseph his own dream hoping that Joseph would have a favourable interpretation for him also. His hope was based on the prophecy of Jewish exile that the dream contained. He saw the nations of the world who are compared to vultures consume the Jewish people (compare Targum Yonathan on Genesis 15,11). Israel, on the other hand, is compared to bread as we know from Psalms 14,4: אוכלי עמי אכלו לחם, "who devour My people as they devour bread." When the chief of the bakers spoke about carrying the baskets על ראשי, on my head, he hinted that Israel would be on top of all the nations. You will note that in the description of Pharaoh's activities in the dream of the chief butler, he is not described as **drinking** the wine, i.e. consuming the Jewish people. He only held the wine in his hand, an expression of paying homage to its worth. Contrast this with the fact that in the dream of the chief of the bakers, Pharaoh, i.e. the vultures, are reported as consuming part of the Jewish people.


###### Or HaChaim on Genesis 40:18:1
[Or HaChaim on Genesis 40:18:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:18:1)

**זֶה פִּתְרוֹנוֹ.** טַעַם אָמְרוֹ כֵן בְּפִתְרוֹנֵי הַחֲלוֹמוֹת, נִתְכַּוֵּן לְהַשְׁלִיט הַדִּבּוּר שֶׁל הַפִּתְרוֹן עַל הַמַּחְשָׁבָה, שֶׁבָּזֶה הַחֲלוֹמוֹת הוֹלְכִים אַחַר הַפֶּה, כִּי הַמַּחְשָׁבָה מִתְהַפֶּכֶת כְּפִי הַדִּבּוּר הַשּׁוֹלֵט עָלֶיהָ. וְדַוְקָא אִם יֹאמַר ״זֶה פִּתְרוֹנוֹ״ שֶׁבָּזֶה מַשְׁלִיט הַדִּבּוּר. וּכְמוֹ כֵן תִּמְצָא שֶׁדִּבֵּר בְּדֶרֶךְ זֶה בְּפִתְרוֹן חֲלוֹם פַּרְעֹה, כַּאֲשֶׁר אֲבָאֵר שָׁם בְּעֶזְרַת הַשֵּׁם יִתְבָּרַךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**זה פתרונו, "this is its meaning."** This expression is a necessary formula if the statement of "most of the dreams go after the mouth" which we referred to earlier is to become true. Once the mind has been tuned in to a certain "wavelength," something that is facilitated by the listener having been told "this is its interpretation," the words of the interpretation will superimpose themselves on the dream, i.e. its message. We shall have more to say about this when discussing Pharaoh's dream.


###### Or HaChaim on Genesis 40:23:1
[Or HaChaim on Genesis 40:23:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:23:1)

**וְלֹא זָכַר שַׂר הַמַּשְׁקִים וְגוֹ׳.** פֵּרוּשׁ, הֲגַם שֶׁלֹּא שְׁכָחוֹ בַּתְּחִלָּה, לֹא זָכַר שְׁמוֹ כַּאֲשֶׁר צִוָּה עָלָיו יוֹסֵף, דִּכְתִיב (בראשית מ:יד) ״זְכַרְתַּנִי״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ולא זכר שר המשקים את יוסף, and the chief butler did not remember Joseph, etc.** This means that although he had not yet forgotten him, he did not remember him either. At the beginning he simply did not recall Joseph's name, something that Joseph had asked him to remember.


###### Or HaChaim on Genesis 40:23:2
[Or HaChaim on Genesis 40:23:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:23:2)

**וְעוֹד** מוֹדִיעַ הַכָּתוּב שֶׁשְּׁכָחוֹ גַּם מִלִּבּוֹ. וְהַכַּוָּנָה בָּזֶה כִּי לְצַד שֶׁהֶחְלִיט שֶׁלֹּא לְזָכְרוֹ, נִשְׁכַּח מִלִּבּוֹ, כִּי אִם הָיָה בְּלִבּוֹ וּבְדַעְתּוֹ צַד אֶחָד לְזָכְרוֹ, בְּאֶמְצָעוּת זֶה הָיָה קְצָת נִזְכָּר, אֶלָּא לְצַד הֶחְלֵט הַדָּבָר נִשְׁכַּח מִמֶּנּוּ (מלבו). וְאוּלַי יִרְמֹז עוֹד **וַיִּשְׁכָּחֵהוּ** שֶׁהָיָה מַשְׁכִּיחוֹ מִלִּבּוֹ וּמִדַּעְתּוֹ עֵת עֲלוֹת עַל זִכְרוֹנוֹ עַד עֵת קֵץ שֶׁפָּקַד ה׳ אֶת יוֹסֵף וַיִּזְכְּרֵהוּ. וְאוּלַי שֶׁיִּרְמֹז בְּאָמְרוֹ **וַיִּשְׁכָּחֵהוּ** עַל זֶה הַדֶּרֶךְ: וַיִּשְׁכַּח הוּא, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא שְׁכָחוֹ וַיִּזְכְּרֵהוּ לְטוֹבָה, וַיְהִי מִקֵּץ וְגוֹ׳, וְאָז שַׂר הַמַּשְׁקִים זָכַר אוֹתוֹ בְּעַל כָּרְחוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
This verse also informs us that the chief butler subsequently forgot Joseph completely, he erased the incident from his heart. The Torah indicates that once one has decided not to remember something or somebody such a memory can be blocked out completely. Unless the chief butler had made a conscious effort to blot Joseph from his mind he would have remembered the incident from time to time. Perhaps the Torah wrote וישכחהו, he forgot him, in order to hint that this was a deliberate act of forgetting. Alternatively, as long as G'd did not remember Joseph's condition there was no point in the chief butler remembering him either. It could also be that the word וישכחהו means that **only he** forgot Joseph whereas G'd most certainly did not forget him.


###### Or HaChaim on Genesis 40:23:3
[Or HaChaim on Genesis 40:23:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/40:23:3)

**חסלת פרשת וישב**