## Rashi on Genesis Chapter 41

###### Rashi on Genesis 41:1:1
[Rashi on Genesis 41:1:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:1:1)

**ויהי מקץ.** כְּתַרְגּוּמוֹ מִסּוֹף, וְכָל לְשׁוֹן קֵץ סוֹף הוּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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.


###### Rashi on Genesis 41:1:2
[Rashi on Genesis 41:1:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:1:2)

**על היאר.** כָּל שְׁאָר נְהָרוֹת אֵינָם קְרוּיִין יְאוֹרִים חוּץ מִנִּילוּס, מִפְּנֵי שֶׁכָּל הָאָרֶץ עֲשׂוּיִם יְאוֹרִים יְאוֹרִים בִּידֵי אָדָם וְנִילוּס עוֹלֶה בְּתוֹכָם וּמַשְׁקֶה אוֹתָם, לְפִי שֶׁאֵין גְּשָׁמִים יוֹרְדִין בְּמִצְרַיִם תָּדִיר כִּשְׁאָר אֲרָצוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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.


###### Rashi on Genesis 41:2:1
[Rashi on Genesis 41:2:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:2:1)

**יפות מראה.** סִימָן הוּא לִימֵי שֹׂבַע, שֶׁהַבְּרִיּוֹת נִרְאוֹת יָפוֹת זוֹ לָזוֹ, שֶׁאֵין עֵין בְּרִיָּה צָרָה בַחֲבֶרְתָּהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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).


###### Rashi on Genesis 41:2:2
[Rashi on Genesis 41:2:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:2:2)

**באחו.** בָּאֲגַם, מריש"ק בְּלַעַז, כְּמוֹ יִשְׂגֶּא אָחוּ (איוב ח'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
באחו IN THE REED-GRASS — in the marshy land. old French marais; English, marsh. Similar is (Job 8:11) “Can reed-grass (אחו) grow?”


###### Rashi on Genesis 41:3:1
[Rashi on Genesis 41:3:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:3:1)

**ודקות בשר.** טינב"ש בְּלַעַז, לְשׁוֹן דַּק:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ודקות בשר THIN-FLESHED in old French tenuis, meaning thin.


###### Rashi on Genesis 41:4:1
[Rashi on Genesis 41:4:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:4:1)

**ותאכלנה.** סִימָן שֶׁתְּהֵא כָל שִׂמְחַת הַשָּׂבָע נִשְׁכַּחַת בִּימֵי הָרָעָב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותאכלנה AND THEY ATE — indicating that all the joy occasioned by the years of plenty would be forgotten in the days of famine.


###### Rashi on Genesis 41:5:1
[Rashi on Genesis 41:5:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:5:1)

**בקנה אחת.** טוד"ל בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בקנה אחד ON ONE STALK— Tuyau in old French


###### Rashi on Genesis 41:5:2
[Rashi on Genesis 41:5:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:5:2)

**בריאות.** שיינ"ש בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בריאות sains, English HEALTHY.


###### Rashi on Genesis 41:6:1
[Rashi on Genesis 41:6:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:6:1)

**ושדופת.** הלייא"ש בְּלַעַז, שְׁקִיפָן קִדּוּם, חֲבוּטוֹת, לְשׁוֹן מַשְׁקוֹף הֶחָבוּט תָּמִיד עַל יְדֵי הַדֶּלֶת הַמַּכָּה עָלָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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.


###### Rashi on Genesis 41:6:2
[Rashi on Genesis 41:6:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:6:2)

**קדים.** רוּחַ מִזְרָחִית, שֶׁקּוֹרִין בי"סא בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
קדים is THE EAST WIND — called bise in old French


###### Rashi on Genesis 41:7:1
[Rashi on Genesis 41:7:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:7:1)

**הבריאות.** שיינ"ש בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הבריאות sains in old French; English HEALTHY.


###### Rashi on Genesis 41:7:2
[Rashi on Genesis 41:7:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:7:2)

**והנה חלום.** וְהִנֵּה נִשְׁלַם חֲלוֹם שָׁלֵם לְפָנָיו וְהֻצְרַךְ לְפוֹתְרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והנה חלום AND, BEHOLD. IT WAS A DREAM — and behold a whole dream was completed before him (i.e. representation of what was evidently a completed whole had passed before him as a dream during his sleep) and demanded an interpreter.


###### Rashi on Genesis 41:8:1
[Rashi on Genesis 41:8:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:8:1)

**ותפעם רוחו.** וּמִטַּרְפָּא רוּחֵיהּ, מְקַשְׁקֶשֶׁת בְּתוֹכוֹ כְּפַעֲמוֹן; וּבִנְבוּכַדְנֶצַּר אוֹמֵר, וַתִּתְפָּעֶם רוּחוֹ (דניאל ב'), לְפִי שֶׁהָיוּ שָׁם שְׁתֵּי פְעִימוֹת, שִׁכְחַת הַחֲלוֹם וְהַעֲלָמַת פִּתְרוֹנוֹ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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).


###### Rashi on Genesis 41:8:2
[Rashi on Genesis 41:8:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:8:2)

**חרטמי.** הַנֵּחָרִים בְּטִימֵי מֵתִים, שֶׁשּׁוֹאֲלִין בַּעֲצָמוֹת. טִימֵי הֵן עֲצָמוֹת בִּלְשׁוֹן אֲרַמִּי, וּבַמִּשְׁנָה בַּיִת שֶׁהוּא מָלֵא טִימַיָּא (אהלות פי"ז), מָלֵא עֲצָמוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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.


###### Rashi on Genesis 41:8:3
[Rashi on Genesis 41:8:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:8:3)

**ואין פותר אותם לפרעה.** פּוֹתְרִים הָיוּ אוֹתָם, אֲבָל לֹא לְפַרְעֹה, שֶׁלֹּא הָיָה קוֹלָן נִכְנָס בְּאָזְנָיו, וְלֹא הָיָה לוֹ קוֹרַת רוּחַ בְּפִתְרוֹנָם, שֶׁהָיוּ אוֹמְרִים שֶׁבַע בָּנוֹת אַתָּה מוֹלִיד וְשֶׁבַע בָּנוֹת אַתָּה קוֹבֵר (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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).


###### Rashi on Genesis 41:11:1
[Rashi on Genesis 41:11:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:11:1)

**איש כפתרון חלמו.** חֲלוֹם הָרָאוּי לַפִּתְרוֹן שֶׁנִּפְתַּר לָנוּ וְדוֹמֶה לוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
איש כפתרון חלמו [WE DREAMED] EACH MAN ACCORDING TO THE INTERPRETATION OF HIS DREAM — each of us dreamed a dream that fitted in with the interpretation that was given to us, and was exactly like it (not the kind of irrelevant interpretation offered you by your wise men).


###### Rashi on Genesis 41:12:1
[Rashi on Genesis 41:12:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:12:1)

**נער עברי עבד.** אֲרוּרִים הָרְשָׁעִים, שֶׁאֵין טוֹבָתָם שְׁלֵמָה, מַזְכִּירוֹ בִּלְשׁוֹן בִּזָּיוֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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.


###### Rashi on Genesis 41:12:2
[Rashi on Genesis 41:12:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:12:2)

**נער.** שׁוֹטֶה וְאֵין רָאוּי לִגְדֻלָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נער a lad, unwise and unfitted for a high position.


###### Rashi on Genesis 41:12:3
[Rashi on Genesis 41:12:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:12:3)

**עברי.** אֲפִלּוּ לְשׁוֹנֵנוּ אֵינוֹ מַכִּיר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עברי a Hebrew, who does not even know our language;


###### Rashi on Genesis 41:12:4
[Rashi on Genesis 41:12:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:12:4)

**עבד.** וְכָתוּב בְּנִמּוּסֵי מִצְרַיִם שֶׁאֵין עֶבֶד מוֹלֵךְ וְלֹא לוֹבֵשׁ בִּגְדֵי שָׂרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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).


###### Rashi on Genesis 41:12:5
[Rashi on Genesis 41:12:5](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:12:5)

**איש כחלמו.** לְפִי הַחֲלוֹם וְקָרוֹב לְעִנְיָנוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
איש כחלמו EACH MAN ACCORDING TO HIS DREAM — He interpreted in accordance with the dream and approximating to its contents.


###### Rashi on Genesis 41:13:1
[Rashi on Genesis 41:13:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:13:1)

**השיב על כני.** פַּרְעֹה, הַנִּזְכָּר לְמַעְלָה, כְּמוֹ שֶׁאָמַר פַּרְעֹה קָצַף עַל עֲבָדָיו; הֲרֵי מִקְרָא קְצַר לָשׁוֹן, וְלֹא פֵּרֵשׁ מִי הֵשִׁיב, לְפִי שֶׁאֵין צָרִיךְ לְפָרֵשׁ; מִי הֵשִׁיב? מִי שֶׁבְּיָדוֹ לְהָשִׁיב, וְהוּא פַּרְעֹה; וְכֵן דֶּרֶךְ כָּל מִקְרָאוֹת קְצָרִים, עַל מִי שֶׁעָלָיו לַעֲשׂוֹת הֵם סוֹתְמִים אֶת הַדָּבָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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).


###### Rashi on Genesis 41:14:1
[Rashi on Genesis 41:14:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:14:1)

**מן הבור.** מִן בֵּית הַסֹּהַר שֶׁהוּא עָשׂוּי כְּמִין גֻּמָּא, וְכֵן כָּל בּוֹר שֶׁבַּמִּקְרָא לְשׁוֹן גֻּמָּא הוּא, וְאַף אִם אֵין בּוֹ מַיִם קָרוּי בּוֹר, פוש"א בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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.


###### Rashi on Genesis 41:14:2
[Rashi on Genesis 41:14:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:14:2)

**ויגלח.** מִפְּנֵי כְבוֹד הַמַּלְכוּת (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויגלח AND HE CLIPPED HIS HAIR, out of respect for the king (Genesis Rabbah 89:9).


###### Rashi on Genesis 41:15:1
[Rashi on Genesis 41:15:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:15:1)

**תשמע חלום לפתר אתו.** תַּאֲזִין וְתָבִין חֲלוֹם לִפְתֹּר אוֹתוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תשמע חלום לפתר אותו — means thou payest heed to and UNDERSTANDEST A DREAM TO INTERPRET IT.


###### Rashi on Genesis 41:15:2
[Rashi on Genesis 41:15:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:15:2)

**תשמע.** לְשׁוֹן הֲבָנָה וְהַאֲזָנָה, כְּמוֹ שׁוֹמֵעַ יוֹסֵף, אֲשֶׁר לֹא תִשְׁמַע לְשֹׁנוֹ, אנטינ"דרא בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תשמע means understanding and paying heed to. Examples are: (42:23) “Joseph (שומע) understood”; (Deuteronomy 28:49) “[a people] whose tongue thou shalt not understand (תשמע)”. old French entendre.


###### Rashi on Genesis 41:16:1
[Rashi on Genesis 41:16:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:16:1)

**בלעדי.** אֵין הַחָכְמָה מִשֶּׁלִּי, אֶלָּא אֱלֹהִים יַעֲנֶה – יִתֵּן עֲנִיָּה בְּפִי – לִשְׁלוֹם פַּרְעֹה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בלעדי NOT I— (the word is compounded of בל and עדי, it does not extend to me) The wisdom to interpret dreams is not my own, but God will answer — He will put in my mouth an answer that will be for Pharaoh’s welfare.


###### Rashi on Genesis 41:19:1
[Rashi on Genesis 41:19:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:19:1)

**דלות.** כְּחוּשׁוֹת, כְּמוֹ מַדּוּעַ אַתָּה כָּכָה דַּל, דְּאַמְנוֹן (שמואל ב י"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
דלות means LEAN, as (2 Samuel 13:4) “Why art thou thus becoming (דל) lean?” which occurs in the narrative of Amnon.


###### Rashi on Genesis 41:19:2
[Rashi on Genesis 41:19:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:19:2)

**ורקות בשר.** כָּל לְשׁוֹן רַקּוֹת שֶׁבַּמִּקְרָא חַסְרֵי בָשָׂר, וּבְלַעַז בלוא"ש:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ורקות בשר AND LEAN-FLESHED — wherever רקות is found in Scripture it means spare (literally, deficient) of flesh; old French flouet.


###### Rashi on Genesis 41:23:1
[Rashi on Genesis 41:23:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:23:1)

**צנמות.** צוּנְמָא בִּלְשׁוֹן אֲרַמִּי סֶלַע, הֲרֵי הֵן כְּעֵץ בְּלִי לִחְלוּחַ וְקָשׁוֹת כְּסֶלַע, וְתַרְגּוּמוֹ נָצָן לָקְיָן, נָצָן – אֵין בָּהֶם אֶלָּא הַנֵּץ, לְפִי שֶׁנִּתְרוֹקְנוּ מִן הַזֶּרַע:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
צנמות PARCHED — In Aramaic צונמא signifies a rock. They are like wood without moisture and as hard as a rock. But in the Targum it is translated by נצן לקין “their blossom is stricken” — there was nothing in them but the withered blossom, because they were empty of grain).


###### Rashi on Genesis 41:26:1
[Rashi on Genesis 41:26:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:26:1)

**שבע שנים ושבע שנים.** כֻּלָּן אֵינָן אֶלָּא שֶׁבַע, וַאֲשֶׁר נִשְׁנָה הַחֲלוֹם פַּעֲמַיִם, לְפִי שֶׁהַדָּבָר מְזֻמָּן כְּמוֹ שֶׁפֵּרֵשׁ לוֹ בַּסּוֹף **ועל השנות החלום וגו'** בְּשֶׁבַע שָׁנִים הַטּוֹבוֹת נֶאֱמַר **הגיד לפרעה** לְפִי שֶׁהָיָה סָמוּךְ וּבְשֶׁבַע שְׁנֵי רָעָב נֶאֱמַר **הראה את פרעה**, לְפִי שֶׁהָיָה הַדָּבָר מֻפְלָג וְרָחוֹק, נוֹפֵל בּוֹ לְשׁוֹן מַרְאֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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”.


###### Rashi on Genesis 41:30:1
[Rashi on Genesis 41:30:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:30:1)

**ונשכח כל השבע.** הוּא פִתְרוֹן הַבְּלִיעָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונשכח כל השבע AND ALL THE PLENTY SHALL BE FORGOTTEN — this is the interpretation of the act of swallowing.


###### Rashi on Genesis 41:31:1
[Rashi on Genesis 41:31:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:31:1)

**ולא יודע השבע.** הוּא פִּתְרוֹן **"ולא נודע כי באו אל קרבנה"**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא יודע השבע AND THE PLENTY SHALL NOT BE KNOWN — this is the interpretation of (v. 21) “And it could not be noticed that they had eaten them up”.


###### Rashi on Genesis 41:32:1
[Rashi on Genesis 41:32:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:32:1)

**נכון.** מְזֻמָּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נכון —means PREPARED.


###### Rashi on Genesis 41:34:1
[Rashi on Genesis 41:34:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:34:1)

**וחמש.** כְּתַרְגּוּמוֹ וִיזָרְזוּן; וְכֵן וַחֲמֻשִׁים (שמות י"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וחמש — render it as the Targum does “and they shall prepare”. Similar is (Exodus 13:18) “וחמושים and prepared (for war)”.


###### Rashi on Genesis 41:35:1
[Rashi on Genesis 41:35:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:35:1)

**את כל אכל.** שֵׁם דָּבָר הוּא, לְפִיכָךְ טַעֲמוֹ בָּאָלֶ"ף וְנָקוּד בְּפַתָּח קָטָן, וְאוֹכֵל שֶׁהוּא פֹּעַל, כְּגוֹן כִּי כָּל אֹכֵל חֵלֶב, טַעֲמוֹ לְמַטָּה בַּכַּ"ף, וְנָקוּד קָמָץ קָטָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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).


###### Rashi on Genesis 41:35:2
[Rashi on Genesis 41:35:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:35:2)

**תחת יד פרעה.** בִּרְשׁוּתוֹ וּבְאוֹצְרוֹתָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תחת יד פרעה UNDER THE HAND OF PHARAOH — under his control and in his storehouses.


###### Rashi on Genesis 41:36:1
[Rashi on Genesis 41:36:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:36:1)

**והיה האכל.** הַצָּבוּר כִּשְׁאָר פִּקָּדוֹן הַגָּנוּז לְקִיּוּם הָאָרֶץ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיה האכל — means AND THE FOOD that is stored up SHALL BE AS ANY other DEPOSIT (פקדון) that is held in reserve for the maintenance of the people of the land.


###### Rashi on Genesis 41:38:1
[Rashi on Genesis 41:38:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:38:1)

**הנמצא כזה.** הֲנִשְׁכַּח כְּדֵין? אִם נֵלֵךְ וּנְבַקְשֶׁנּוּ, הֲנִמְצָא כָמוֹהוּ? הֲנִמְצָא לְשׁוֹן תְּמִיהָה; וְכֵן כָּל הֵ"א הַמְשַׁמֶּשֶׁת בְּרֹאשׁ תֵּבָה וּנְקוּדָה בַחֲטַף פַּתָּח:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הנמצא כזה CAN WE FIND SUCH A ONE AS THIS? — The Targum renders it: “can we find like this one” — meaning, “If we go to seek one could we find anyone like him?” הנמצא is a question, as is every ה prefixed to a word with the vowel Chataph Patach.


###### Rashi on Genesis 41:39:1
[Rashi on Genesis 41:39:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:39:1)

**אין נבון וחכם כמוך.** לְבַקֵּשׁ אִישׁ נָבוֹן וְחָכָם שֶׁאָמַרְתָּ, לֹא נִמְצָא כָמוֹךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אין נבון וחכם כמוך THERE IS NONE SO DISCREET AND WISE AS THOU ART — If we do seek for a discreet and wise man as you suggested (v. 33) we shall find none like you).


###### Rashi on Genesis 41:40:1
[Rashi on Genesis 41:40:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:40:1)

**ישק.** יִתְּזַן, יִתְפַּרְנֵס – כָּל צָרְכֵי עַמִּי יִהְיוּ נַעֲשִׂים עַל יָדְךָ, כְּמוֹ נַשְּׁקוּ בַר (תהילים ב'), גרני"שון בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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.


###### Rashi on Genesis 41:40:2
[Rashi on Genesis 41:40:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:40:2)

**רק הכסא.** שֶׁיִּהְיוּ קוֹרִין לִי מֶלֶךְ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
רק הכסא ONLY IN THE THRONE — only in the fact that they shall call me king.


###### Rashi on Genesis 41:40:3
[Rashi on Genesis 41:40:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:40:3)

**כסא.** לְשׁוֹן שֵׁם הַמְּלוּכָה, כְּמוֹ וִיגַדֵּל אֶת כִּסְאוֹ מִכִּסֵּא אֲדֹנִי הַמֶּלֶךְ (מלכים א א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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”.


###### Rashi on Genesis 41:41:1
[Rashi on Genesis 41:41:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:41:1)

**נתתי אתך.** מַנֵּיתִי יָתָךְ, וְאַעַ"פִּ כֵּן לְשׁוֹן נְתִינָה הוּא, כְּמוֹ וּלְתִתְּךָ עֶלְיוֹן (דברים כ"ו); בֵּין לִגְדֻלָּה בֵּין לְשִׁפְלוּת נוֹפֵל לְשׁוֹן נְתִינָה עָלָיו, כְּמוֹ נָתַתִּי אֶתְכֶם נִבְזִים וּשְׁפָלִים (מלאכי ב'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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”.


###### Rashi on Genesis 41:42:1
[Rashi on Genesis 41:42:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:42:1)

**ויסר פרעה את טבעתו.** נְתִינַת טַבַּעַת הַמֶּלֶךְ הִיא אוֹת לְמִי שֶׁנּוֹתְנָהּ לוֹ לִהְיוֹת שֵׁנִי לוֹ לִגְדֻלָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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.


###### Rashi on Genesis 41:42:2
[Rashi on Genesis 41:42:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:42:2)

**בגדי שש.** דְּבַר חֲשִׁיבוּת הוּא בְּמִצְרַיִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בגדי שש FINE LINEN — this is a material much valued in Egypt (cf Rashi on Genesis 2:11).


###### Rashi on Genesis 41:42:3
[Rashi on Genesis 41:42:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:42:3)

**רביד.** עֲנָק, וְעַל שֶׁהוּא רָצוּף בְּטַבָּעוֹת קָרוּי רְבִיד וְכֵן מַרְבַדִּים רָבַדְתִּי עַרְשִׂי (משלי ז') – רִצַּפְתִּי עַרְשִׂי מַרְצָפוֹת, בִּלְשׁוֹן מִשְׁנָה מֻקָּף רוֹבְדִין שֶׁל אֶבֶן, עַל הָרֹבֶד שֶׁבָּעֲזָרָה, וְהִיא רִצְפָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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).


###### Rashi on Genesis 41:43:1
[Rashi on Genesis 41:43:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:43:1)

**במרכבת המשנה.** הַשְּׁנִיָּה לְמֶרְכַּבְתּוֹ, הַמְהַלֶּכֶת אֵצֶל שֶׁלּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
במרכבת המשנה means — the chariot second in order to his chariot — that which drove next to his own.


###### Rashi on Genesis 41:43:2
[Rashi on Genesis 41:43:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:43:2)

**אברך.** כְּתַרְגּוּמוֹ "דֵּין אַבָּא לְמַלְכָּא", רֵךְ בִּלְשׁוֹן אֲרַמִּי (נ"א רוֹמִי) מֶלֶךְ; בְּהַשֻּׁתָּפִין לָא רֵיכָא וְלֹא בַּר רֵיכָא, וּבְדִבְרֵי אַגָּדָה דָּרַשׁ רַבִּי יְהוּדָה אַבְרֵךְ זֶה יוֹסֵף שֶׁהוּא אָב בְּחָכְמָה וְרַךְ בַּשָּׁנִים, אָמַר לוֹ רַ' יוֹסֵי בֶּן דֻּרְמַסְקִית עַד מָתַי אַתָּה מְעַוֵּת עָלֵינוּ אֶת הַכְּתוּבִים? אֵין אַבְרֵךְ אֶלָּא לְשׁוֹן בִּרְכַּיִם, שֶׁהַכֹּל הָיוּ נִכְנָסִין וְיוֹצְאִין תַּחַת יָדוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר, וְנָתוֹן אוֹתוֹ וְגוֹ':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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]”.


###### Rashi on Genesis 41:44:1
[Rashi on Genesis 41:44:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:44:1)

**אני פרעה.** שֶׁיֵּשׁ יְכֹלֶת בְּיָדִי לִגְזֹר גְּזֵרָה עַל מַלְכוּתִי, וַאֲנִי גּוֹזֵר שֶׁלֹּא יָרִים אִישׁ יָדוֹ בִלְעָדֶיךָ, – שֶׁלֹּא בִּרְשׁוּתְךָ. דָּ"אַ אֲנִי פַרְעֹה, אֲנִי אֶהְיֶה מֶלֶךְ, וּבִלְעָדֶיךָ וְגוֹ' וְזֶהוּ דֻּגְמַת רַק הַכִּסֵּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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]”.


###### Rashi on Genesis 41:44:2
[Rashi on Genesis 41:44:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:44:2)

**את ידו ואת רגלו.** כְּתַרְגּוּמוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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.


###### Rashi on Genesis 41:45:1
[Rashi on Genesis 41:45:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:45:1)

**צפנת פענח.** מְפָרֵשׁ הַצְּפוּנוֹת; וְאֵין לְפַעְנֵחַ דִּמְיוֹן בַּמִּקְרָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
צפנת פענח signifies "Explainer of hidden things". There is no other example in Scripture of the word.


###### Rashi on Genesis 41:45:2
[Rashi on Genesis 41:45:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:45:2)

**פוטיפרע.** הוּא פּוֹטִיפַר, וְנִקְרָא פּוֹטִיפֶרַע עַל שֶׁנִּסְתָּרֵס מֵאֵלָיו, לְפִי שֶׁחָמַד אֶת יוֹסֵף לְמִשְׁכַּב זָכָר (סוטה י"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פוטי פרע — POTIPHERAH — he is identical with Potiphar. And he is called Potipherah (*pherah* meaning, disturbed or cut) as he became naturally castrated, since he desired Yosef for male intercourse (Sotah 13b).


###### Rashi on Genesis 41:47:1
[Rashi on Genesis 41:47:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:47:1)

**ותעש הארץ.** כְּתַרְגּוּמוֹ, וְאֵין הַלָּשׁוֹן נֶעֱקָר מִלְּשׁוֹן עֲשִׂיָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותעש הארץ AND THE EARTH BROUGHT FORTH — understand it as the Targum does: the inhabitants of the land gathered. Still the word ותעש does not really lose its meaning of “doing” or “making”.


###### Rashi on Genesis 41:47:2
[Rashi on Genesis 41:47:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:47:2)

**לקמצים.** קֹמֶץ עַל קֹמֶץ, יָד עַל יָד, הָיוּ אוֹצְרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לקמצים BY HANDFULS — they stored up the grain handful upon handful, fist upon fist.


###### Rashi on Genesis 41:48:1
[Rashi on Genesis 41:48:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:48:1)

**אכל שדה העיר אשר סביבתיה נתן בתוכה.** שֶׁכָּל אֶרֶץ וְאֶרֶץ מַעֲמֶדֶת פֵּרוֹתֶיהָ, וְנוֹתְנִין בַּתְּבוּאָה מֵעֲפַר הַמָּקוֹם, וּמַעֲמִיד אֶת הַתְּבוּאָה מִלִּרְקֹב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אכל שדה העיר אשר סביבתיה נתן בתוכה THE FOOD OF THE FIELD WHICH WAS ROUND ABOUT EVERY CITY LAID HE UP IN THE SAME — for every district preserves its own produce; and for this people always put amongst the grain some of the earth of the place in which it grows and this prevents it decaying (Genesis Rabbah 90:5).


###### Rashi on Genesis 41:49:1
[Rashi on Genesis 41:49:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:49:1)

**עד כי חדל לספר.** עַד כִּי חָדַל לוֹ הַסּוֹפֵר לִסְפֹּר, וַהֲרֵי זֶה מִקְרָא קָצָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עד כי חדל לספר UNTIL THEY CEASED NUMBERING — until the one who was numbering stopped numbering — it is an elliptical phrase


###### Rashi on Genesis 41:49:2
[Rashi on Genesis 41:49:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:49:2)

**כי אין מספר.** לְפִי שֶׁאֵין מִסְפָּר, וַהֲרֵי כִי מְשַׁמֵּשׁ בְּלְשׁוֹן דְּהָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אין מספר means because it was without number — The word כי has the meaning of because (Rosh Hashanah 3a).


###### Rashi on Genesis 41:50:1
[Rashi on Genesis 41:50:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:50:1)

**בטרם תבא שנת הרעב.** מִכָּאן שֶׁאָדָם אָסוּר לְשַׁמֵּשׁ מִטָּתוֹ בִּשְׁנֵי רְעָבוֹן (תענית י"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בטרם תבא שנת הרעב BEFORE THE YEAR OF FAMINE CAME — from here we learn that a man must practise continence during times of famine (cf. Taanit 11a).


###### Rashi on Genesis 41:55:1
[Rashi on Genesis 41:55:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:55:1)

**ותרעב כל ארץ מצרים.** שֶׁהִרְקִיבָה תְבוּאָתָם שֶׁאָצְרוּ חוּץ מִשֶּׁל יוֹסֵף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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)


###### Rashi on Genesis 41:55:2
[Rashi on Genesis 41:55:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:55:2)

**אשר יאמר לכם תעשו.** לְפִי שֶׁהָיָה יוֹסֵף אוֹמֵר לָהֶם שֶׁיִּמּוֹלוּ, וּכְשֶׁבָּאוּ אֵצֶל פַּרְעֹה וְאוֹמְרִים: כָּךְ הוּא אוֹמֵר לָנוּ, אָמַר לָהֶם: וְלָמָּה לֹא צְבַרְתֶּם בָּר, וַהֲלֹא הִכְרִיז לָכֶם שֶׁשְּׁנֵי הָרָעָב בָּאִים? אָמְרוּ לוֹ: אָסַפְנוּ הַרְבֵּה וְהִרְקִיבָה, אָמַר לָהֶם: אִם כֵּן, כָּל אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוּ; הֲרֵי גָּזַר עַל הַתְּבוּאָה וְהִרְקִיבָה, מַה אִם יִגְזֹר עָלֵינוּ וְנָמוּת!

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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)


###### Rashi on Genesis 41:56:1
[Rashi on Genesis 41:56:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:56:1)

**על כל פני הארץ.** מִי הֵם פְּנֵי הָאָרֶץ אֵלּוּ הָעֲשִׁירִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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).


###### Rashi on Genesis 41:56:2
[Rashi on Genesis 41:56:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:56:2)

**את כל אשר בהם.** כְּתַרְגּוּמוֹ דִּי בְהוֹן עִיבוּרָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את כל אשר בהם — understand it as the Targum renders it: [JOSEPH OPENED ALL THE STOREHOUSES] IN WHICH THERE WAS CORN.


###### Rashi on Genesis 41:56:3
[Rashi on Genesis 41:56:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:56:3)

**וישבר למצרים.** שבר לְשׁוֹן מֶכֶר וּלְשׁוֹן קִנְיָן הוּא; כָּאן מְשַׁמֵּשׁ לְשׁוֹן מֶכֶר; שִׁבְרוּ לָנוּ מְעַט אֹכֶל, לְשׁוֹן קִנְיָן. וְאַל תֹּאמַר אֵינוֹ כִּי אִם בִּתְבוּאָה, שֶׁאַף בְּיַיִן וְחָלָב מָצִינוּ וּלְכוּ שִׁבְרוּ בְּלוֹא כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב (ישעיהו נ"ה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
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”.


###### Rashi on Genesis 41:57:1
[Rashi on Genesis 41:57:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/41:57:1)

**וכל הארץ באו מצרימה אל יוסף לשבר**, וְאִם תִּדְרְשֵׁהוּ כְסִדְרוֹ, הָיָה צָרִיךְ לִכְתֹּב: לִשְׁבֹּר מִן יוֹסֵף:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וכל הארץ באו מצרימה —Transpose the words and explain it thus: “and all the countries came into Egypt אל יוסף to Joseph לשבר to buy corn”, for if you explain the words in the order in which they are written it ought to state לשבור מן יוסף to buy from Joseph.