창세기 41:7의 인용 해설

ויקץ פרעה, ויישן (מיד) ויחלום, normally when a person has dreamt a dream and has woken up going to sleep again thereafter, any dream during the second sleep will focus on another subject. As a result, he is not even aware yet that that he had completed his first sleep and had become wholly awake. Pharaoh, on the other hand, was immediately fully awake, even before going back to sleep and having another dream. Only after his second awakening did he realise that the whole vivid pictures he had seen while asleep were not reality but were a dream. (verse 7)

“And he slept and dreamed a second time.” It doesn’t say “he dreamed again” but rather a second time, to indicate that it was one dream that repeated twice. And behold, seven ears of grain were growing on a single stalk. Regarding the bad ears of grain, it doesn’t say “on a single stalk” because the seven years of plenty were consecutive, one after another, therefore they grew on a single stalk that unified them. However, the seven years of famine were not consecutive, because after two years when Jacob arrived, the famine stopped and resumed after his death. Therefore, it doesn’t say “on a single stalk.” Additionally, this indicates the abundance of produce, that even a single stalk could grow seven ears of grain that were good — a double blessing. The bad ones had a double disadvantage: they grew one by one, and moreover, they were scorched by the east wind. And Pharaoh awoke, and behold, it was a dream, because he too understood that it was a single dream.

ודישון ואצר ודשן, as well as Dishon, Atzar, and Dishan.” According to the vocalisation by the authors of the tradition that we rely on, the sequence for reading these names is as follows: דישון, דישן, דישון, דישן, דישן דישון, דישן to help us memorize this sequence (these names appear a total of seven times) it pays to commence with the seventh day, i.e. Shabbat. On the seventh day the second day and the fifth day of the week (the three days of the week the Torah is read in public) this recalls the spelling with the letter ו. On the days of the week when we do not read from the Torah in public, i.e. first, third, fourth and sixth day, this recalls the times it is read as if spelled defectively. Do not be astounded concerning the phrasing of: ואלה בני דישן חמדן וגו', “and these were the sons of Dishon, Chemdon,” in verse 27. This refers to the first time we read about דישון. Verse 27 refers back to דישן in verse 26 which should have been vocalised as דישון. We must understand that whenever in the Holy Scriptures books written later, refer to names of persons or places which appear spelled differently from the first time they had appeared, they refer to the ones mentioned the first time in the Bible, unless otherwise stated. Examples of the names of the same people, or the same verbs, being spelled differently in different Books of the Bible, are: Samuel II 22 as opposed to Psalms chapter 18, where the word מגדל, in verse 51 of the former means the same as the word מגדיל in the verse 51 of Psalms.[You will note the similarity of the subject matter in both chapters, plus the fact that both of these words appear in verse 51 of the chapter mentioned. Compare also Genesis 32,32 and 31 respectively, where the name of the place פנואל is once spelled with the letter ו and the other time with the letter י in the middle. Compare the spelling of the ears of corn in Pharaoh’s dream in Genesis 41,7 as דקות, and when Joseph interprets it in about it in Genesis 41,27, as רקות. Our author cites a few more examples which I have decided to skip as he has made his point. Ed.]