1)

What are the ramifications of the chief butler's description of Yosef as "Na'ar Ivri, Eved"?

1.

Rashi: He is a "Na'ar" - a fool - who is not fit to rule; an "Ivri" - who is not conversant in our language; 1 an "Eved" - the Egyptian constitution forbade a slave to rule 2 or even to wear royal attire. 3

2.

Moshav Zekenim: Since he called him Ivri, we infer that Yosef told them that he is a Yehudi. 4

3.

Malbim: This is further proof that he interpreted through Ru'ach Elokim. He is a youth - he did not know (who will be killed) from experience. He is an Ivri - he does not know our laws and royal etiquette. He is a slave - he did not learn from a wise father. Do not say that he heard from the king's servants - he was "Sham Itanu" (with us, in the prison)!

4.

Ha'amek Davar: It is astounding that he interpreted correctly. He is a youth - he did not learn Chochmos. He is an Ivri - he did not use witchcraft. He is a slave - he did not go to schools of Chochmah. He must have Divine help, like is known about the Ivrim.


1

Sifsei Chachamim: Or other languages; and the law in Egypt permitted only someone who knew all the languages to rule. The Midrash teaches us, however, that before Pharaoh appointed Yosef viceroy, an angel taught him all seventy languages. R. Uziel Milevski - How could Yosef run Potifar's house without knowing Egyptian? Rather, he spoke it, but not like a native. The angel taught him to speak like a native.

2

(Presumably, Pharaoh set Yosef free before appointing him. Also refer to 41:38:1:2; 41:45:1:2; and 41:45:7:1.)

3

Rashi: Cursed be the Resha'im; even when they perform a good deed, it is tainted. (Why would the butler suspect that Pharaoh will make Yosef king, just because he can interpret dreams? Rashi does not explain like the opinions that he was showing that Yosef had Divine ability (refer to 41:12:1:3 and 41:12:1:4). Perhaps he saw that Yosef had Divine help, and even in jail he became the administrator. - PF). The Oznayim la'Torah points out that all three descriptions could just as well have been interpreted positively, but since the butler was a Rasha, Chazal interpret them negatively.

4

Presumably, "Yehudi" means one who denies idolatry (see Megilah 13a; also refer to 26:34:2:1). How do we learn this from the word "Ivri" in our Pasuk? It was known that the Ivrim do not worship Tzon. (PF)

2)

What did the butler mean when he concluded, "Ish ka'Chalomo Pasar"?

1.

Rashi, Rashbam and Targum Yonasan: He meant that each one received an interpretation that fit his dream. 1

2.

Ramban: Each one according to the outcome of the dream that actually occurred.

3.

Malbim: Interpreters normally interpret according to the person and his nature. Yosef did not do so; he interpreted only based on the dream.

4.

Ha'amek Davar: He explained exactly every matter in the dream. He did not omit anything!


1

As the Gemara in Berachos 55a extrapolates from here - Refer to 41:13:1:1.

QUESTIONS ON RASHI

3)

Rashi writes: "'... A slave' - ... [The butler] mentioned him using derogatory terms... 'It is written in the laws of Egypt that a slave may not rule, nor wear officials' garb.'" Why must we say that his intent was to denigrate Yosef as a slave; didn't he need to identify Yosef within the context of his words?

1.

Gur Aryeh: The butler should have used refined expression, and referred to Yosef simply as 'a man,' rather than as 'a slave.'

4)

Rashi writes: "'[Each] man like his dream' - [I.e.] ... similar to its content." Why explain this way?

1.

Gur Aryeh: Otherwise, the phrase would be extra.

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