## Rashi on Genesis Chapter 40

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

**אחר הדברים האלה.** לְפִי שֶׁהִרְגִּילָה אוֹתָהּ אֲרוּרָה אֶת הַצַּדִּיק בְּפִי כֻלָּם לְדַבֵּר בּוֹ וּלְגַנּוֹתוֹ, הֵבִיא לָהֶם הַקָּבָּ"ה סֻרְחָנָם שֶׁל אֵלּוּ, שֶׁיִּפְנוּ אֲלֵיהֶם וְלֹא אֵלָיו, וְעוֹד שֶׁתָּבֹא הָרְוָחָה לַצַּדִּיק עַל יְדֵיהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אחר הדברים האלה AFTER THESE THINGS — Because this malignant woman made the righteous man (Joseph) a familiar topic of conversation with every one so that he was spoken about discreditably the Holy One, blessed be He, brought about the offences of these men in order that people should turn their attention to them and not to him (Genesis Rabbah 88:1), and also in order that relief should come to the righteous man by their agency (Genesis Rabbah 88:3).


###### Rashi on Genesis 40:1:2
[Rashi on Genesis 40:1:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:1:2)

**חטאו.** זֶה נִמְצָא זְבוּב בְּפַיְילִי פּוֹטֵירִין שֶׁלּוֹ, וְזֶה נִמְצָא צְרוֹר בִּגְלוּסְקִין שֶׁלּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חטאו HAD SINNED — in the case of the one, a fly was found in the goblet of aromatic wine, in the case of the other, a pebble was found in the loaves he baked (Genesis Rabbah 88:2).


###### Rashi on Genesis 40:1:3
[Rashi on Genesis 40:1:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:1:3)

**והאפה.** אֶת פַּת הַמֶּלֶךְ, וְאֵין לְשׁוֹן אֲפִיָּה אֶלָּא בְּפַת, וּבְלַעַז פישטו"ר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והאפה AND THE BAKER of the king’s bread. The root (אפה) is only used of baking bread. old French pistor; English, kneader.


###### Rashi on Genesis 40:4:1
[Rashi on Genesis 40:4:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:4:1)

**ויפקד שר הטבחים את יוסף.** לִהְיוֹת אִתָּם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויפקד שר הטבחים את יוסף AND THE OFFICER OF THE EXECUTIONERS APPOINTED JOSEPH — to be WITH THEM (i.e. supply the word להיות to complete the sense).


###### Rashi on Genesis 40:4:2
[Rashi on Genesis 40:4:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:4:2)

**ויהיו ימים במשמר.** שְׁנֵים עָשָׂר חֹדֶשׁ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהיו ימים במשמר AND THEY WERE A YEAR IN WARD — ימים means twelve months (cf. Rashi on Genesis 24:55).


###### Rashi on Genesis 40:5:1
[Rashi on Genesis 40:5:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:5:1)

**ויחלמו חלום שניהם.** וַיַּחַלְמוּ שְׁנֵיהֶם חֲלוֹם, זֶהוּ פְשׁוּטוֹ, וּמִדְרָשׁוֹ כָּל א' חָלַם חֲלוֹם שְׁנֵיהֶם – שֶׁחָלַם אֶת חֲלוֹמוֹ וּפִתְרוֹן חֲבֵרוֹ, וְזֶהוּ שֶׁנֶּאֱמַר וַיַּרְא שַׂר הָאֹפִים כִּי טוֹב פָּתָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויחלמו חלום שניהם means AND BOTH OF THEM DREAMED A DREAM — This is the real meaning (that שניהם is the subject of ויחלמו and is not to be connected with חלום). A Midrashic explanation is, taking חלום as construct case: each dreamed the dream of both of them — i.e. he dreamed his own dream and the interpretation of the other’s dream. This is what it means when it states (v. 16) “And the chief baker saw that he had interpreted well”). (Genesis Rabbah 88:4; Berakhot 55a).


###### Rashi on Genesis 40:5:2
[Rashi on Genesis 40:5:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:5:2)

**איש כפתרון חלומו.** כָּל אֶחָד חָלַם חֲלוֹם הַדּוֹמֶה לְפִתְרוֹן הֶעָתִיד לָבֹא עֲלֵיהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
איש כפתרון חלמו EACH MAN ACCORDING TO THE INTERPRETATION OF HIS DREAM — each dreamed a dream consistent with the interpretation which foretold the future that was to befall them.


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

**זעפים.** עֲצֵבִים כְּמוֹ סַר וְזָעֵף (מלכים א כ'), זַעַף ה' אֶשָּׂא (מיכה ז'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
זעפים means SAD. Similar are (1 Kings 20:43) “sullen and displeased (וזעף)”; (Micah 7:9) “I will bear the displeasure (זעף) of the Lord (the sadness which the Lord has imposed on me).’


###### Rashi on Genesis 40:10:1
[Rashi on Genesis 40:10:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:10:1)

**שריגם.** זְמוֹרוֹת אֲרוּכוֹת, שֶׁקּוֹרִין ווידי"ץ בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שריגם BRANCHES — long branches called in old French. vitis.


###### Rashi on Genesis 40:10:2
[Rashi on Genesis 40:10:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:10:2)

**והוא כפרחת.** דּוֹמֶה לְפוֹרַחַת וְהִיא כְפוֹרַחַת – נִדְמָה לִי בַּחֲלוֹמִי כְאִלּוּ הִיא פוֹרַחַת, וְאַחַר הַפֶּרַח עָלְתָה נִצָּה, וְנַעֲשׂוּ סְמָדַר, אשפנ"יר בְּלַעַז, וְאַחַר כָּךְ הִבְשִׁילוּ, וְהִיא כַּד אַפְרַחַת אַפֵּקַת לַבְלְבִין עַ"כַּ תַּרְגּוּם שֶׁל פּוֹרַחַת נֵץ גָּדוֹל מִפֶּרַח כְּדִכְתִיב וּבֹסֶר גֹּמֵל יִהְיֶה נִצָּה (ישעיהו י"ח), וּכְתִיב וַיֹּצֵא פֶרַח, וַהֲדַר וַיָּצֵץ צִיץ (במדבר י"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיא כפרחת means AND IT WAS AS THOUGH IT BUDDED — it seemed to me in my dream as though it budded, and after the bud its blossom sprang up — i.e. it began to flower; old French spanier — and after that the clusters brought forth ripe grapes. The Targum has והיא כד אפרחת אפיקת לבלבין “and it, when it budded, brought forth blossoms”, These words (ע״כ, abbreviation for עד כאן “till here”. The abbreviation is employed to show where a quotation ends.) are the translation of the word פרחת"” only. A נץ is larger than a פרח (i.e. נץ is a later stage of the bud), as it is written (Isaiah 18:5) “and the blossom (נצה) becometh a ripening grape”, and it is written (Numbers 17:23) “And it brought forth buds (פרח)” and afterwards it states “it brought forth (ציץ) blossoms”.


###### Rashi on Genesis 40:11:1
[Rashi on Genesis 40:11:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:11:1)

**ואשחט.** כְּתַרְגּוּמוֹ וַעֲצָרִית, וְהַרְבֵּה יֵשׁ בִּלְשׁוֹן מִשְׁנָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואשחט translate it as the Targum AND I PRESSED — The word occurs frequently in the Mishna (but only here in the Bible).


###### Rashi on Genesis 40:12:1
[Rashi on Genesis 40:12:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:12:1)

**שלשת ימים הם.** סִימָן הֵם לְךָ לִשְׁלֹשֶׁת יָמִים, וְיֵשׁ מִדְרְשֵׁי אַגָּדָה הַרְבֵּה (חולין צ"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שלשת ימים ARE THREE DAYS — They are a symbol to you of three days. There are many Midrashic explanations of these words (cf. Chullin 92a).


###### Rashi on Genesis 40:13:1
[Rashi on Genesis 40:13:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:13:1)

**ישא פרעה את ראשך.** לְ' חֶשְׁבּוֹן, כְּשֶׁיִּפְקֹד שְׁאָר עֲבָדָיו לְשָׁרֵת לְפָנָיו בַּסְּעוּדָה, יִמְנֶה אוֹתְךָ עִמָּהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ישא פרעה את ראשך PHARAOH SHALL LIFT UP THY HEAD — The words נשא ראש denote to count (cf. Exodus 30:12). When he musters his other servants to wait upon him during the meal he will count you also among them.


###### Rashi on Genesis 40:13:2
[Rashi on Genesis 40:13:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/40:13:2)

**כנך.** בָּסִיס שֶׁלְּךָ וּמוֹשָׁבְךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כנך means THY POST and thy place.


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

**כי אם זכרתני אתך.** אֲשֶׁר אִם זְכַרְתַּנִי אִתְּךָ, מֵאַחַר שֶׁיִּיטַב לְךָ כְּפִתְרוֹנִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אם זכרתני אתך means: You will be restored to your post and will have great influence (cf. Nehemia’s position as cupbearer at the Persian court), so that. (כי) if (אם) thou at all bear me in mind after it is well with thee as I have interpreted.


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

**ועשית נא עמדי חסד.** אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ועשית נא עמדי חסד THEN SHOW KINDNESS I PRAY THEE UNTO ME — The word נא is an expression of entreaty.


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

**סלי חורי.** סַלִּים שֶׁל נְצָרִים קְלוּפִים חוֹרִין חוֹרִין, וּבִמְקוֹמֵנוּ יֵשׁ הַרְבֵּה, וְדֶרֶךְ מוֹכְרֵי פַת כִּסָּנִין, שֶׁקּוֹרִין אובל"יש בְּלַעַז, לְתִתָּם בְּאוֹתָם סַלִּים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
In our country there are many such baskets and sellers of fancy rolls — old French oublies — usually put them in these baskets.


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

**יום הלדת את פרעה.** יוֹם לֵידָתוֹ, וְקוֹרִין לוֹ יוֹם גֵּינוּסְיָא. וּלְשׁוֹן הֻלֶּדֶת, לְפִי שֶׁאֵין הַוָּלָד נוֹצָר אֶלָּא עַל יְדֵי אֲחֵרִים, שֶׁהַחַיָּה מְיַלֶּדֶת אֶת הָאִשָּׁה, וְעַל כֵּן הַחַיָּה נִקְרֵאת מְיַלֶּדֶת, וְכֵן וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אוֹתָךְ (יחזקאל ט"ז) וְכֵן אַחֲרֵי הֻכַּבֵּס אֶת הַנֶּגַע (ויקרא י"ג), שֶׁכִּבּוּסוֹ עַל יְדֵי אֲחֵרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יום הלדת את פרעה HIS (PHARAOH’S) BIRTHDAY. It is called (Avodah Zarah 10a) “The birthday festival”. The causative passive form (הלדת) is used because the infant is born only by the assistance of others, for the midwife delivers the woman. On this account a midwife is called מילדת a Piel form “one who brings to birth”. This passive form occurs similarly (Ezekiel 16:4) “And as for thy nativity, in the day thou wast born (הולדת אתך)”. A similar passive form is used in (Leviticus 13:55) “after the plague (הכבס) is washed away”, because the washing is done by others).


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

**וישא את ראש וגו'.** מְנָאָם עִם שְׁאָר עֲבָדָיו, שֶׁהָיָה מוֹנֶה הַמְּשָׁרְתִים שֶׁיְּשָׁרְתוּ לוֹ בִּסְעוּדָתוֹ וְזָכַר אֶת אֵלּוּ בְתוֹכָם, כְּמוֹ שְׂאוּ אֶת רֹאשׁ (במדבר א'), לְשׁוֹן מִנְיָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
‘וישא את ראש וגו means he counted them amongst his other servants — because he counted those who might serve him at his feast — and he remembered these amongst them. The phrase is similar to (Numbers 1.2) “שא את ראש” which signifies counting.


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

**ולא זכר שר המשקים.** בּוֹ בַיּוֹם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא זכר שר המשקים AND THE CHIEF OF THE BUTLERS DID NOT REMEMBER HIM on that day,


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

**וישכחהו.** לְאַחַר מִכָּאן. מִפְּנֵי שֶׁתָּלָה בוֹ יוֹסֵף לְזָכְרוֹ, הֻזְקַק לִהְיוֹת אָסוּר שְׁתֵּי שָׁנִים, שֶׁנֶּאֱמַר אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם ה' מִבְטַחוֹ וְלֹא פָנָה אֶל רְהָבִים (תהילים מ') – וְלֹא בָטַח עַל מִצְרִים, הַקְּרוּיִים רַהַב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישכחהו AND HE FORGOT HIM afterwards. Because Joseph had placed his trust in him that he should remember him he was doomed to remain in prison for two years. So it is said (Psalms 40:5) “Happy is the man who maketh the Lord his trust and turneth not to (רהבים) the arrogant” — i.e. doth not trust in the Egyptians who are called arrogant (Genesis Rabbah 89:3 cf. Isaiah 30:7).