창세기 40:10의 주석

שריגם BRANCHES — long branches called in old French. vitis.

AND IT WAS AS THOUGH IT BUDDED AND ITS BLOSSOM WENT UP. “It seemed as though it budded. And it was as though it budded, i.e., it seemed to me in my dream as though it budded, and after the bud its blossom shot up, and after that it brought forth the clusters and then the ripe grapes. Onkelos translates: ‘And, when it buddeth, it brought forth sprouts.’ These words are the translation of the word porachath alone.”²⁶⁵The Hebrew states: V’hi keporachath althah nitzah. Rashi’s intent, in quoting the Targum, is to say that Onkelos’ words, apeikath lavlevin (brought forth sprouts), is an expression which Onkelos appended to his translation of the Hebrew word porachath. Ramban will later differ with this opinion, holding that it constitutes Onkelos’ rendition of the Hebrew word althah, and signifies: “And it, when it budded, immediately brought forth sprouts.” See below, Note 271. Thus far the words of Rashi.
This is not correct. If he is speaking in terms of appearances because they are matters of a dream, he should say, “Behold, like a vine was before me, and on the vine like three shoots.”²⁶⁶Instead, Scripture states: “Behold, a vine was before me. And on the vine were three shoots.”(Verses 9-10.) This kaph of comparison is found neither in the dream of the chief of the bakers nor in the dream of Pharaoh. Why then should the chief of butlers use the comparative form more than the others? Instead, in all three dreams it says v’hinei (and behold).²⁶⁷Verse 9, in the dream of the butler; Verse 16, in the dream of the baker, and in Chapter 41, Verse 3, the word v’hinei is used in connection with Pharaoh’s dream. It is this word which indicates comparison, for its meaning is “as if.”
But the explanation of the verse before us, And it was ‘keporachath’ its blossoms shot up, is that he saw that immediately as it budded, its blossoms shot up and its clusters ripened into grapes. This was to indicate that G-d was hastening to do it. This is how Joseph recognized that the “three shoots” indicated three days, and not months or years, and he himself deduced that on the same day the two will be summoned before the king. It may be [that this was also indicated by the dreams] because both of them dreamed in one night. Thus there is no need for the words of Rabbi Abraham ibn Ezra, who says that Joseph knew of Pharaoh’s birthday.
This usage of a kaph to indicate immediacy is found in many places: And it came to pass, ‘k’meishiv’ (as he drew back) his hand;²⁶⁸Above, 38:29. ‘k’vo Avram’ (as Abram came);²⁶⁹Ibid., 12:14. ‘uk’eith’ (and at the time) of her death the women that stood by her said,²⁷⁰I Samuel 4:20. and many others.
Onkelos’ rendition into Aramaic stating, “And when it budded, it brought forth sprouts,” [means to say that the expression “brought forth sprouts”] is a translation of the Hebrew word althah, meaning that it immediately brought forth sprouts of the vine. That is, as soon as it budded, it brought forth large sprouts, its blossoms shot up, and its clusters ripened into grapes.²⁷¹Rashi is of the opinion that Onkelos’ expression, va’aneitzath neitz, (not mentioned by Ramban, but appearing in the Targum, following apeikath lavlevin, mentioned above in Note 265), is the Aramaic equivalent of the Hebrew althah nitzah. Ramban however says that it is the translation only of the word nitzah, for althah (shoot up) could not refer to nitzah (sprouts). This is why, according to Ramban, Onkelos translated the word althah as apeikath lavlevin (it brought forth sprouts). In brief, according to Rashi’s understanding of the Targum, the Hebrew v’hi keporachath is rendered by the Targum as kad aphrachath apeikath lavlevin. The Hebrew althah nitzah is rendered va’aneitzath neitz. In the opinion of Ramban, v’hi keporachath is rendered by the Targum as kad aphrachath; the Hebrew althah is rendered apeikath lavlevin, and the Hebrew nitzah has its equivalent in Onkelos’ va’aneitzath nitzah. Onkelos would not apply the word althah (shoot up) to nitzah (sprouts), as they do not “shoot up.”

כפורחת עלתה נצה, this was the customary sequence of a fruit’s development. Compare Numbers 17,23ויוצא פרח ויצץ ציץ ויגמול שקדים, “it brought forth a blossom, sprouted a bud, and almonds ripened.”

שלשה שריגים, branches of the grape vine are known as שריגים.

והיא כפורחת, “and it seemed to be blossoming, etc.” according to Rashi this means that it seemed to the cupbearer in his dreams if the vines were blossoming. Nachmanides queries that if we were to base this interpretation on the presence of the כף הדמיון, the prefix letter כ, which is a frequent phenomenon, and it is used here because everything that one sees in a dream is not real but only imaginary, then the proper place for this letter would have been at the beginning of the image, and the Torah, instead of writing והנה גפן, “behold there was a vine,” should have written והנה כגפן “and behold there was something like a vine, etc.” In his opinion, the reason the Torah writes the letter כ only when it does, is to portray the development of this vine into fruit and ultimately wine which is offered by the dreamer to Pharaoh’s lips, as something occurring with unreal speed. It is this element that prompted Joseph to foresee fulfillment of the message contained in the dream not as occurring three months or longer after the vine begins to blossom, but as occurring within three days.

It seemed as if it budded... Rashi is explaining that the כ of כפורחת denotes “similar to.” It does not denote “when” (כאשר), for such a כ occurs only with a gerund (a type of noun), but not with a verb. But ויהי כמשיב ידו (38:29) [raises a question. Is it not a verb, and yet it has such a כ? The answer is: It] means, “it appeared as if he put back his hand.” He did it unintentionally. However since he put out his hand, the midwife tied on the scarlet thread, and then he immediately pulled it back, it seemed as if he had done so intentionally. Therefore Scripture describes it as such. Onkelos, who translates כפורחת as כד אפרחת, “when it budded,” is rendering a non-literal meaning. The proof is that he renders the present-tense verb פורחת as אפרחת, which is in the past tense. (Re’m)

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”.

והיא כפורחת, at the time when the vine was in bloom it produced leaves at the same time.

In my dream it seemed as if it budded. In other words, in my dream I saw it actually budding like a budding vine. [It looked like the real thing,] not like something that had been altered and is “similar to.”

עלתה נצה, the unripe grapes suddenly ripened until they were fully matured fruit. The fruit of the grape vine is not called ענבים until it has fully matured. We have already discussed the meaning of the preposition כ in the word כפרחת in 38,29.

And after it budded, the blossoms bloomed... I.e., he did not see it all happen simultaneously, as the verse seems to imply. [Rashi knows this] because Heaven does not show a person an elephant standing in a needle’s eye. [I.e., prophetic dreams are not absurd.]