Tafsiran yang Mengutip untuk Kejadian 41:46

The Torah writes ופרעה חולם, “and Pharaoh was dreaming,” instead of writing ופרעה מלך מצרים חולם, “and Pharaoh the King of Egypt was dreaming.” This was an allusion to the future, i.e. that the King of Egypt would be brought down by water, that his fate would be linked to the river Nile. This river was to be the beginning of the ultimate demise of the Egyptian Empire as the foremost Empire of its period at the time of the Exodus of the Israelites. This is the reason why throughout this Parshah Pharaoh is never accorded his title as “the King of Egypt.” The failure of the Torah to mention the name “Pharaoh King of Egypt,” is a compliment to Joseph. The only time Pharaoh’s title is mentioned is when Joseph is described as standing in front of this ruler in 41,26 as in that verse mention of Pharaoh’s title further enhances the phenomenal rise to power by Joseph. It underscores that Joseph’s extraordinary attributes were responsible for Pharaoh retaining his position of power. Had it not been for Joseph and the part he played in strengthening the political power of Pharaoh during the years of famine, his decline would have set in much sooner.
The entire land of Egypt, nay even the whole earth, would have been a loser had it not been for the advice proffered by Joseph how to cope with the impending seven years of drought.

After twelve years Pharaoh had a dream where he was standing by the water, and after two years Pharaoh had a dream. Bahya and Toldot Yizhak ask, why did the verse not say, and Pharaoh, king of Egypt? The explanation is because his downfall first came with the ten plagues, through the hand of Moses, who punished the river that it became all blood. Here, the dream was by the water, and that is why the verse does not want to call him king. That is to say, his kingship had become ordinary near the water. Therefore in the whole portion it is just written Pharaoh and not king. As soon as he starts to think that Joseph should become a king, He remembered Pharaoh, “when he stood before Pharaoh, king of Egypt” [41:46]. That is to say, for the sake of Joseph’s honor it says that Pharaoh was a king, and he made Joseph a king. The verse shows us that the kingdom of Pharaoh remained standing because Joseph had given him the advice that he should gather grain for the famine. Therefore, it also says, “by the river” [41:1]. This means, he dreamed that he was standing over the water. It should have correctly said, by the bank of the river. This would have meant, by the shore of the water. This shows us that Pharaoh made himself to be a false god. He was a lord and said that he created the water, and what the evildoer intended came to him in a dream. The Holy One wanted to drown Pharaoh with dreams and to make his wise men fools, that they should not know what the dream meant, in the expectation that Joseph would come and explain the dream and would become a king.³Bahya, Genesis, 41:1; Toldot Yizhak, Genesis, 41:1.

And Leivi outlived all of them. If so, it means that they were enslaved only 116 years. For [it says in Bereishis 41:46 that] Yoseif was 30 years old when he stood before Pharaoh, and [we know that] Leivi was then 34 — since all the sons of Yaakov were born within a 6-year period, except for Binyamin. Thus we subtract [from these 6 years] 2 years until Leivi was born, as Leivi was the third child after Reuven, and it means that Leivi was four years older than Yoseif [who was born last]. After [Yoseif stood before Pharaoh] there were seven years of bounty and two of famine, after which the B’nei Yisrael came to Egypt. At that time Leivi was 43 [34 plus 9], and he lived until 137. Subtract 43 from 137, and we are still left with 94 years of Leivi’s lifetime, during which the enslavement did not begin. Now, the B’nei Yisrael were in Egypt for 210 ( רדו ) years. Subtract Levi’s 94 years from these 210, and the result is that they were enslaved only 116 years.

ויגוע יצחק AND ISAAC EXPIRED — There is no such thing as “earlier’’ or “later” (chronological order) in the narratives of the Torah (Pesachim 6b), and the sale of Joseph preceded Isaac’s death by twelve years. Thus: at Jacob’s birth Isaac was sixty years old — as it is said (25:26) “And Isaac was sixty years old [when he bore them]” (Esau and Jacob). Isaac died when Jacob was 120, for if you deduct 60 from 180 (Isaac’s age when he died), you have left 120. Joseph was 17 years old when he was sold, and that year was the one hundred and eighth of Jacob’s life. How is this? Jacob was 63 when he received the blessing of his father; 14 years he hid himself in Eber’s School — making 77 — and 14 years “he served for his wives” (Rashi borrows a phrase from Hosea 12:13 “And Israel served for a wife”; but he means for both wives), and at the expiration of these 14 years Joseph was born as it is said (30:25) “and it came to pass when Rachel had born Joseph” (that Jacob wished to return home and he would not have desired to do this if his fourteen years of service were not completed) making 91. Add to this the seventeen years of Joseph’s life before he was sold, and you have 108. This may also be derived more directly from Scripture thus: from the time when Joseph was sold until the time when Jacob came to Egypt was 22 years, for it is said (41:46) “And Joseph was 30 years old [when he stood before Pharaoh]” (and therefore he had been in Egypt 13 years, as he was 17 when he was sold) and the seven years of plenty and two of famine had elapsed before Jacob came to Egypt (cf. 45:6), making 22 years. And as it is written (47:9) that Jacob on his arrival in Egypt said to Pharaoh “The days of the years of my sojournings are a hundred and thirty years”, it follows that at the time when Joseph was sold Jacob was one hundred and eight years old.