Bereshit Rabbah 90

וַיֹּאמֶר פַּרְעֹה אֶל עֲבָדָיו הֲנִמְצָא כָזֶה (בראשית מא, לח), (שיר השירים ו, ט): אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ וגו'. אַחַת הִיא יוֹנָתִי תַמָּתִי, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ. אַחַת הִיא לְאִמָּהּ, זֶה יִצְחָק, שֶׁהָיָה יָחִיד לְאִמּוֹ. בָּרָה הִיא לְיוֹלַדְתָּהּ, זֶה יַעֲקֹב, שֶׁהָיָה בָּרוּר לְיוֹלַדְתּוֹ שֶׁהוּא צַדִּיק. רָאוּהָ בָנוֹת וַיְאַשְׁרוּהָ, אֵלּוּ הַשְּׁבָטִים (בראשית מה, טז): וְהַקֹּל נִשְׁמַע בֵּית פַּרְעֹה. מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְּלוּהָ, זֶה יוֹסֵף, וַיֹּאמֶר פַּרְעֹה אֶל עֲבָדָיו הֲנִמְצָא כָזֶה, אִם מְהַלְּכִים אָנוּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ אֵין אָנוּ מוֹצְאִים כָּזֶה.

“Pharaoh said to his servants: Can we find a man like this, in whom there is the spirit of God?” (Genesis 41:38). “Pharaoh said to his servants: Can we find [a man] like this…?” “One is my faultless dove, the only one of her mother…” (Song of Songs 6:9). “One is my faultless dove” – this is Abraham, as it is stated: “Abraham was one, and he inherited the land” (Ezekiel 33:24). “The only one of her mother” – this is Isaac, who was his mother’s only son. “Pure [bara] to the one who bore her” (Song of Songs 6:9) – this is Jacob, as it was clear [barur] to the one who bore him that he was righteous. “Girls saw her and lauded her” (Song of Songs 6:9) – these are the tribes, “the news was heard in Pharaoh's house, [saying: Joseph's brothers have come; and it was good in the eyes of Pharaoh and the eyes of his servants]” (Genesis 45:16). “Queens and concubines, and praised her” (Song of Songs 6:9) – this is Joseph. “Pharaoh said to his servants: Can we find…like this…?” If we go from one end of the world to the other, we will not find one like this.

וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף וגו' אַתָּה תִּהְיֶה עַל בֵּיתִי וגו' (בראשית מא, לט מ), שֶׁלֹא יְהֵא אָדָם נוֹשְׁקֵנִי חוּץ מִמְּךָ, (בראשית מא, מ): וְעַל פִּיךָ יִשַּׁק כָּל עַמִּי, שֶׁלֹא יְהֵא פְּרוֹקוֹפִי חוּץ מִמְּךָ. (בראשית מא, מ): רַק הַכִּסֵּא, אָמַר רֵישׁ לָקִישׁ שְׁתֵּי פָּרָשִׁיּוֹת הִכְתִּיב לָנוּ משֶׁה בַּתּוֹרָה וְאָנוּ לְמֵדִים מִפָּרָשַׁת פַּרְעֹה הָרָשָׁע, כָּתוּב אֶחָד אוֹמֵר (דברים כח, יג): וְהָיִיתָ רַק לְמַעְלָה, יָכוֹל כָּמוֹנִי, אֶתְמְהָא, תַּלְמוּד לוֹמַר רַק, גְּדֻלָּתִי לְמַעְלָה מִגְדֻלַּתְכֶם, וְאָנוּ לְמֵדִים אוֹתָהּ מִפַּרְעֹה הָרָשָׁע, אַתָּה תִּהְיֶה, יָכוֹל כָּמוֹנִי, תַּלְמוּד לוֹמַר רַק, גְּדֻלָּתִי לְמַעְלָה מִגְדֻלָּתֶךָ. וְהָדֵין (ויקרא יט, ב): דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם קְדשִׁים תִּהְיוּ, יָכוֹל כָּמוֹנִי, תַּלְמוּד לוֹמַר (ויקרא יט, ב): כִּי קָדוֹשׁ אֲנִי ה' אֱלֹהֵיכֶם, קְדֻשָּׁתִי לְמַעְלָה מִקְדֻשַּׁתְכֶם, וְאָנוּ לְמֵדִים אוֹתָהּ מִפַּרְעֹה הָרָשָׁע, (בראשית מא, מד): אֲנִי פַרְעֹה, יָכוֹל כָּמוֹנִי, תַּלְמוּד לוֹמַר אֲנִי פַרְעֹה, גְּדֻלָּתִי לְמַעְלָה מִגְּדֻלָּתֶךָ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר מִן אֲנִי שֶׁל בָּשָׂר וָדָם אַתְּ לָמֵד אֲנִי שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מַה אֲנִי שֶׁל בָּשָׂר וָדָם עַל יְדֵי שֶׁאָמַר פַּרְעֹה הָרָשָׁע לְיוֹסֵף אֲנִי פַרְעֹה הָיָה לוֹ כָּל הַכָּבוֹד הַזֶּה, לִכְשֶׁיָּבוֹא אֲנִי שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה מו, ד): אֲנִי עָשִׂיתִי וַאֲנִי אֶשָּׂא, עַל אַחַת כַּמָּה וְכַמָּה.

“Pharaoh said to Joseph: Since God has disclosed all this to you, there is no one as insightful and wise as you” (Genesis 41:39). “You will be in charge of my house, and my entire people will be sustained at your directive; only the throne will I make greater than you” (Genesis 41:40). “Pharaoh said to Joseph…You will be in charge of my house…” – there will be no person who will kiss me other than you. “And my entire people will be sustained [yishak] at your directive” – there will be promotions only through you. “Only the throne” – Reish Lakish said: Moses gave us in writing two portions in the Torah, and we learn them from the portion of the wicked Pharaoh. One verse says: “You will be only [rak] above [and not below]” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? Impossible! The verse states: “Only” – My greatness will be above your greatness. We learn this from the wicked Pharaoh: “You will be” – does it, perhaps, [mean you will be] on a par with me? The verse states: “Only” – my greatness is above your greatness. And this – “speak to the entire congregation of the children of Israel, and say to them: You shall be holy” (Leviticus 19:2) – does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I, the Lord your God, am holy” (Leviticus 19:2) – My sanctity is above your sanctity. We learn this from the wicked Pharaoh. “I am Pharaoh” (Genesis 41:44) – does it, perhaps, [mean you will be] on a par with me? The verse states: “I am Pharaoh” – my greatness is above your greatness. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: From the “I” of flesh and blood, you derive the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, through the wicked Pharaoh saying to Joseph: “I am Pharaoh,” [Joseph] received all this honor; when the “I” of the Holy One blessed be He will come: “I have made, and I will bear” (Isaiah 46:4), all the more so.

וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף, וַיָּסַר פַּרְעֹה וגו' (בראשית מא, מא מב), אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, יוֹסֵף מִשֶּׁלּוֹ נָתְנוּ לוֹ, פִּיו שֶׁלֹא נָשַׁק בַּעֲבֵרָה, (בראשית מא, מ): וְעַל פִּיךָ יִשַּׁק כָּל עַמִּי, גּוּפוֹ שֶׁלֹא נָגַע בַּעֲבֵרָה (בראשית מא, מב): וַיַּלְבֵּשׁ אֹתוֹ בִּגְדֵי שֵׁשׁ, צַוָּארוֹ שֶׁלֹא הִרְכִּין לַעֲבֵרָה (בראשית מא, מב): וַיָּשֶׂם רְבִד הַזָּהָב עַל צַוָּארוֹ, יָדָיו שֶׁלֹא מִשְׁמְשׁוּ בַּעֲבֵרָה וַיָּסַר הַמֶּלֶךְ אֶת טַבַּעְתּוֹ מֵעַל יָדוֹ וַיִּתֵּן אֹתָהּ עַל יַד יוֹסֵף, רַגְלָיו שֶׁלֹא פָּסְעוּ בַּעֲבֵרָה, יֵיתוּן וְיִרְכְּבוּ עַל קָרוֹכִין (בראשית מא, מג): וַיַּרְכֵּב אֹתוֹ בְּמִרְכֶּבֶת הַמִּשְׁנֶה אֲשֶׁר לוֹ, מַחֲשָׁבָה שֶׁלֹא חָשְׁבָה בַּעֲבֵרָה, תָּבֹא וְתִקָּרֵא חֲכָמָה (בראשית מא, מג): וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ, אָב בְּחָכְמָה וְרַךְ בְּשָׁנִים, אֲבָל נְבוּכַדְנֶצַּר (ירמיה נא, כז): טִפְסָר, טִפֵּשׁ בְּחָכְמָה וְשַׂר בְּשָׁנִים. (בראשית מא, מד): וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף אֲנִי פַרְעֹה וּבִלְעָדֶיךָ לֹא יָרִים אִישׁ אֶת יָדוֹ, כְּלֵי יָדַיִם. וְאֶת רַגְלוֹ, כְּלֵי רַגְלַיִם.

“Pharaoh said to Joseph: See, I have set you over the entire land of Egypt” (Genesis 41:41). “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand, and he dressed him in linen garments, and he placed a gold chain on his neck” (Genesis 41:42). “He had him ride in the alternate chariot that he had, and they cried before him: Kneel [avrekh], and he was set over the entire land of Egypt” (Genesis 41:43). “Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph's hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years. “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand or his foot in the entire land of Egypt” (Genesis 41:44). “Pharoah said to Joseph: I am Pharaoh, and without you no man shall life his hand” – utensils of the hand. “Or his foot” – utensils of the foot.

וַיִּקְרָא פַרְעֹה שֵׁם יוֹסֵף צָפְנַת פַּעֲנֵחַ (בראשית מא, מה), אָמַר רַבִּי יוֹחָנָן צְפוּנוֹת מוֹפִיעַ וְנוֹחוֹת לוֹ לְאָמְרָם. רַבִּי חִזְקִיָּה אָמַר צְפוּנוֹת מוֹפִיעַ בְּדַעַת, מֵנִיחַ רוּחָן שֶׁל בְּרִיּוֹת בָּהֶן. וְרַבָּנָן אַמְרֵי צד"י צוֹפֶה, פ"א פּוֹדֶה, נו"ן נָבִיא, תי"ו תּוֹמֵךְ, פ"א פּוֹתֵר, עי"ן עָרוּם, נו"ן נָבוֹן, חי"ת חוֹזֶה. אָמַר רַבִּי אַחָא צְפוּנָה אַחַת שֶׁיֵּשׁ כָּאן בָּאתָ לְגַלּוֹת עָלֶיהָ שֶׁאַתְּ בְּנָהּ, בְּכֻלָּן כְּתִיב (בראשית לג, ו ז): וַתִּגַּשְׁןָ הַשְׁפָחוֹת, וַתִּגַּשׁ גַּם לֵאָה וגו', וּבְיוֹסֵף כְּתִיב (בראשית לג, ז): וְאַחַר נִגַּשׁ יוֹסֵף וְרָחֵל, אָמַר יוֹסֵף, הָרָשָׁע הַזֶּה עֵינוֹ רָמָה וכו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה הִצְנַעְתָּ לְאִמְּךָ מִן הָעַיִן וְהִגְבַּהְתָּ עַצְמְךָ, אֲנִי פּוֹרֵעַ לְךָ וּמַגְבִּיהֶךָ, (בראשית מא, מו): וְיוֹסֵף בֶּן שְׁלשִׁים שָׁנָה.

“Pharaoh called Joseph's name Tzafenat Paane’aḥ and he gave him Asenat, daughter of Potifera, priest of On, as a wife. Joseph went out over the land of Egypt” (Genesis 41:45). “Pharaoh called Joseph's name Tzafenat Paane’aḥ” – Rabbi Yoḥanan said: He reveals hidden matters [tzefunot] and it is easy [noḥot] for him to state them. Rabbi Ḥizkiya said: With knowledge, he reveals hidden matters [tzefunot], and assuages [meniaḥ] the spirit of people with them. The Rabbis say: Tzadi – seer [tzofeh]; peh – redeemer [podeh]; nun – prophet [navi]; tav – supporter [tomekh]; Peh – interpreter [poter]; ayin – clever [arum]; nun – understanding [navon]; ḥet – prognosticator [ḥozeh]. “Joseph was thirty years old as he stood before Pharaoh, king of Egypt. Joseph came out from before Pharaoh, and he passed through the entire land of Egypt” (Genesis 41:46). Rabbi Aḥa said: You came to reveal that you are the son of the hidden one. Regarding them all, it is written: “The maidservants approached” (Genesis 33:6); “Leah, too, approached…” (Genesis 33:7). But regarding Joseph it is written: “Then Joseph and Rachel approached” (Genesis 33:7). Joseph said: ‘This wicked one has a covetous eye…’ The Holy One blessed be He said to him: ‘You obscured your mother from sight and stood tall. I will repay you and elevate you’ – “Joseph was thirty years old [as he stood before Pharaoh]” (Genesis 41:46).

וַתַּעַשׂ הָאָרֶץ בְּשֶׁבַע שְׁנֵי הַשָּׂבָע לִקְמָצִים (בראשית מא, מז), רַבִּי יוֹחָנָן אָמַר מִן קוֹצֵץ [קומץ] לְרִיחָיָא דְּקַמְצָתָא וּבְלָא קַמְצָתָא. רַבָּנָן אָמְרֵי דְּקַמְצָתָא וּדְלָא קַמְצָתָא. (בראשית מא, מח): וַיִּקְבֹּץ אֶת כָּל אֹכֶל וגו' אֹכֶל שְׂדֵה הָעִיר אֲשֶׁר סְבִיבֹתֶיהָ נָתַן בְּתוֹכָהּ, נָתַן מַה שֶּׁבִּתְחוּם טְבֶרְיָה בִּטְבֶרְיָה וּמַה שֶּׁבִּתְחוּם צִפּוֹרִי בְּצִפּוֹרִי, מִפְּנֵי שֶׁכָּל אֶרֶץ וְאֶרֶץ מַעֲמֶדֶת פֵּרוֹתֶיהָ. רַבִּי נְחֶמְיָה אָמַר נָתַן בָּהֶם עָפָר וּקְטוֹמִיּוֹת דְּבָרִים שֶׁהֵן מַעֲמִידִין פֵּרוֹת. וְרַבָּנָן אָמְרֵי אִם מִתְכַּנְסִין הֵם כָּל בְּנֵי טְבֶרְיָה לֶאֱכֹל מַה שֶּׁבִּתְחוּם טְבֶרְיָה, וְכָל בְּנֵי צִפּוֹרִי לֶאֱכֹל מַה שֶּׁבִּתְחוּם צִפּוֹרִי אֵין בָּהּ קֹמֶץ קֹמֶץ, הֲדָא אָמְרָה שֶׁהַבְּרָכָה נְתוּנָה בָּאוֹצָרוֹת, (בראשית מא, מט): וַיִּצְבֹּר יוֹסֵף בָּר כְּחוֹל הַיָּם הַרְבֵּה מְאֹד וגו'.

“The earth produced, during the seven years of plenty, in abundance” (Genesis 41:47). “The earth produced, during the seven years of plenty, in abundance [likmatzim]” – Rabbi Yoḥanan said: From the reaping [kotzetz] <from the handful [kometz]> to the mill, for savings [dekamtzeta] and not for savings. The Rabbis say: For savings and not for savings. “He gathered all the food of the seven years that were in the land of Egypt, and placed food in the cities; he placed the food of the fields that were around the city in it” (Genesis 41:48). “Joseph amassed grain like the sand of the sea, very much, until one stopped counting, as it was without number” (Genesis 41:49). “He gathered all the food…he placed the food of the fields that were around the city in it” – he placed what was in the outskirts of Tiberias into Tiberias, and what was on the outskirts of Tzippori into Tzippori, because each and every land preserves its own produce. Rabbi Neḥemya said: He placed dust and ashes in them, materials that preserve produce. The Rabbis say: If all the residents of Tiberias were to gather and eat everything that is within the boundaries of Tiberias, and all the residents of Tzippori to eat what is within the boundaries of Tzippori, each of them would get not even a handful. That is what is said: Blessing is located in the storehouses – “Joseph amassed grain like the sand of the sea, very much…” (Genesis 41:49).

וַתִּכְלֶינָה וגו' (בראשית מא, נג), יָצְאוּ מְכוֹלָלוֹת, (בראשית מא, נד): וַתְּחִלֶּינָה וגו', נִכְנְסוּ חוֹלָנִיּוֹת, עַד שֶׁהֵם יוֹשְׁבִים עַל הַשֻּׁלְחָן בִּקְּשׁוּ אֲפִלּוּ פַּת קִבָּר וְלֹא מָצָאוּ, אָמְרוּ לֹא כָךְ אָמַר יוֹסֵף (בראשית מא, לו): וְהָיָה הָאֹכֶל לְפִקָּדוֹן וגו'. (בראשית מא, נד): וַיְהִי רָעָב בְּכָל הָאֲרָצוֹת, בְּשָׁלשׁ אֲרָצוֹת, בְּפֶנִקְיָא וּבַעֲרָבְיָא וּבְפַלַסְטִינִי. (בראשית מא, נה): וַתִּרְעַב כָּל אֶרֶץ מִצְרַיִם וגו' אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוּ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כְּפָאָן לִמּוֹל, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר חִיִּיתָנוּ אֵין כְּתִיב כָּאן אֶלָּא (בראשית מז, כה): הֶחֱיִתָנוּ, נָתַתָּ לָנוּ חַיִּים בָּעוֹלָם הַזֶּה וְחַיִּים בָּעוֹלָם הַבָּא. (בראשית מא, נו): וְהָרָעָב הָיָה וגו' אֶת כָּל אֲשֶׁר בָּהֶם, אֶת הַמְאֻשָּׁרִין שֶׁבָּהֶם.

“The seven years of plenty that was in the land of Egypt concluded” (Genesis 41:53). “The seven years of famine ensued, as Joseph had said; there was famine in all lands, but in all of the land of Egypt there was bread” (Genesis 41:54). “Concluded [vatikhlena]…” – they emerged perfect [mekholalot]. “Ensued [vateḥilena]…” – they entered ill [ḥolaniyot]. By the time they sat at the table, they sought even coarse bread, but could find none. They said: ‘Is this not what Joseph said: “The food will be as a security [for the land for the seven years of famine]”? (Genesis 41:36). “There was famine in all lands” – in three lands: Phoenicia, Arabia, and Philistia. “The entire land of Egypt was hungry, and the people cried out to Pharaoh for bread; Pharaoh said to all the Egyptians: Go to Joseph; what he says to you, you shall do” (Genesis 41:55). “The entire land of Egypt was hungry…what he says to you, you shall do” – Rabbi Abba bar Kahana said: He compelled them to circumcise themselves. Rabbi Shmuel bar Naḥman said: “Ḥiyitanu” is not written here, but rather, “you have saved our lives [heḥeyitanu]” (Genesis 47:25) – you have given us life in this world, and in the World to Come. “The famine was on the entire face of the earth, and Joseph opened all that was in them, and sold grain to the Egyptians. The famine was intensified in the land of Egypt” (Genesis 41:56). “The famine was…everything that [asher] was in them” – the best [hame’usharim] of them.