Midrasz do Rodzaju 41:1

And it came to pass at the end of two full years (Gen. 41:1). May it please our master to teach us the blessing one should offer on experiencing rainfall when mankind is in dire need of water. Our masters teach us: One should say upon seeing rain, “Blessed be He who is good and does good.” Where does the rain descend from? R. Eliezer answered as follows: The entire world consumes the waters of the ocean. Whereupon R. Joshua remarked: Is not the ocean water salty? Indeed it is, he replied, but it is sweetened by the clouds in the firmament. R. Simeon the son of Lakish said: Why are the clouds called sh’hakim? Because they grind (sh’hukim) the water (into raindrops) and sweeten it before they descend. The amount of rain that will fall is predetermined, for the Holy One, blessed be He, prescribes the amount of rain that is to fall between Rosh Hashanah and the end of the year.¹The amount of rainfall is determined on the last day of Sukkot. See Ginzberg, Legends of the Jews 5:283. R. Simeon the son of Yohai said: When Israel is worthy, the rain falls upon the plants, the trees, (and) the seeds, and all mankind is blessed, but when it transgresses, the rain descends into the ocean and rivers. The predetermined amount of rainfall, however, is never reduced, because every promise spoken by the Holy One, blessed be He, is fulfilled in its entirety.

(Gen. 41:1:) NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS THAT PHARAOH DREAMED. This text is related (to Job 28:3): HE PUTS AN END TO THE DARKNESS, AND HE SEARCHES OUT EVERY LIMIT. ¹Gen. R. 89:1; Gen. R. 97, New Version, on Gen. 49:13 (= p. 1221 in the Theodor-Albeck edition). There is an end to everything: to the mountains, the hills, the wind, and the waters, even to empty words, even to the darkness. Where is it shown for mountains? Where it is stated (in Is. 40:12): WHO WEIGHS MOUNTAINS WITH A BALANCE AND HILLS WITH SCALES. Where is it shown for the wind? Where it is stated (in Job 28:25): TO FIX A WEIGHT FOR THE WIND. And where is it shown for the waters? (Ibid., cont.:) AND HE HAS FIXED THE WATERS BY MEASURE. Where is it shown for darkness? (Job 28:3:) HE PUTS AN END TO THE DARKNESS. Every single thing, when it comes to a person, even afflictions, has an end. Thus it is stated (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT. So the Holy One sits and searches out whether afflictions are required for < a person > or not, as stated (ibid.): AND HE SEARCHES OUT EVERY LIMIT. Resh Laqish said: Who has been the cause of this person having afflictions {and deep darkness} come upon him? [(Ibid., cont.:) A STONE OF DARKNESS AND SHADOWY DEATH.] A STONE: This is the evil drive (yetser hara) because it is comparable to the stone of which it is stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH.²Suk. 32a. Ergo (in Job 28:3): A STONE OF DARKNESS AND SHADOWY DEATH.

Another interpretation (of Job 28:3): HE PUTS AN END TO THE DARKNESS. All the afflictions which come upon humankind have an end to them, as stated (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT. < The verse > speaks about Joseph when he was bound in the prison. He had been there ten years, and he was to get out in eleven. Ergo (in Job 28:3): HE PUTS AN END TO THE DARKNESS. What is the meaning of (ibid., cont.): AND HE SEARCHES OUT EVERY LIMIT? That, when his time arrived to get out, the Holy One sat down, searched out, and saw that he was required to be in the prison two more years because he had trusted in the chief of the cupbearers in that he said to him two times (in Gen. 40:14): BUT KEEP ME IN YOUR REMEMBRANCE (rt.: ZKR) … AND MENTION (rt.: ZKR) ME UNTO PHARAOH.³Tanh., Gen. 9:9; Gen. R. 89:2; Exod. R. 7:1; M. Pss. 18:28. The Holy One said to him: You trusted in him with two rememberings (rt.: ZKR). By your life, do two more years < in prison > . Thus it is stated (in Gen. 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

“For the dream comes with much concern; and a fool's voice with many words” (Ecclesiastes 5:2).
“For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Flood were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – due to the many words that they expressed from their mouths, and said: “What is the Almighty that we should serve Him…” (Job 21:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Dispersion were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “And we will make a name for ourselves…” (Genesis 11:4).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Sodomites were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: Let the convention of passersby be forgotten from among us;¹Let us not allow the welcoming of guests or the performance of kindness to passersby. that is what is written: “And it forgets that a foot may crush it or a beast of the field trample it” (Job 39:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Egyptians were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “Who is the Lord that I should heed His voice…” (Exodus 5:2).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Sisera were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – as it is stated: “He oppressed the children of Israel…” (Judges 4:3).
Another matter: “For the dream comes with much concern,” all the pain and suffering that the Holy One blessed be He brought upon Sennacherib were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – because he cursed and blasphemed, as it is stated: “Who among the gods of all these lands rescued their land [from my hand, that the Lord will rescue Jerusalem from my hand?”] (Isaiah 36:20).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the tribes of Judah and Benjamin were due to the many evil concerns in which they engaged, as it is stated: “They denied the Lord” (Jeremiah 5:12).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Nebuchadnezzar were due to the many evil concerns in which he engaged, as it is stated: “Who is the god who will deliver you from my hands?” (Daniel 3:15).
Another matter “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Belshatzar were due to the many evil concerns in which he engaged, as it is written: “They drank wine and praised the gods of gold and silver…” (Daniel 5:4).
Likewise, you find regarding Pharaoh,²You find a dream that comes with much concern. as it is stated: “It was at the end of two full years [that Pharaoh dreamed]” (Genesis 41:1). Pharaoh said:³This is stated concerning the conclusion of the verse from Ecclesiastes, “and a fool’s voice with many words.” Who watches over whom; is it I over my god or my god over me? Is it not I who watches over my god? That is what is written: “It was at the end of two full years [that Pharaoh dreamed, and behold, he was standing over the Nile].”⁴Pharaoh was standing watch over the Nile, his god.
Likewise you find regarding Aḥashverosh; Rabbi Yehuda ben Rabbi Simon said: All night, Aḥashverosh was seeing Haman standing over him, with his sword drawn in his hand, removing his royal garment from upon him and his crown from upon his head, and seeking to kill him. He would awaken and say: What is this dream? This is a vision.⁵This is a prophetic vision from Heaven (Etz Yosef). Alternatively, this is but a vision, an inconsequential dream (Maharzu). Until when? Until the morning came. The king said: “Who is in the courtyard?” (Esther 6:4). They said to him: “Behold, it is Haman standing in the courtyard” (Esther 6:5). He said: ‘This is the dream’; “for the dream comes with much concern.” “Haman had come to the outer courtyard of the king’s palace, to say to the king to hang Mordekhai on the gallows that he had prepared for him” (Esther 6:4), [for himself] and for his comrades.⁶The verse could have sufficed with “that he had prepared.” “Him” is an allusion to Haman himself and his sons. [Similarly] it is written: “He prepared weapons of death for himself; his arrows will act against pursuers [ledolekim]” (Psalms 7:14).⁷These evildoers prepared weapons, but they themselves will ultimately be killed by them. What is ledolekim? Rabbi [Yehuda HaNasi] said: These are the wicked who cast fire [delek] upon them. Rabbi Yaakov of Kefar Ḥanan said: These are those who ignited the fire in the destruction of the Temple. The Rabbis say: These are the pursuers of Israel, as it is written: “On the mountains they pursued us” (Lamentations 4:19).
“Haman said in his heart” (Esther 6:6) – the wicked are under the control of their heart, as it is stated: “Esau said in his heart” (Genesis 27:41), “Yerovam said in his heart” (I Kings 12:26). However, the righteous, their hearts are under their control, as it is written: “Hannah, she was speaking to her heart” (I Samuel 1:13), “David said to his heart” (I Samuel 27:1), “Daniel resolved in his heart” (Daniel 1:8).⁸Literally: Daniel placed upon his heart. They are similar to their Creator, as it is stated: “The Lord said to His heart” (Genesis 8:21).
Rabbi Levi and the Rabbis: Rabbi Levi said: They think evil in their heart, and I think good in My heart.⁹This is stated from the perspective of God. The wicked plan to do evil to the righteous, but I ensure that the righteous will not be harmed. They think evil in their heart, and I judge them regarding their heart, as it is stated: “Their sword will come into their heart” (Psalms 37:15).
“Haman said in his heart” (Esther 6:6) – immediately, Haman responded and said: “Let them bring a royal garment” (Esther 6:8). He said to [Aḥashverosh]: ‘You have many garments, but [have them bring] the “royal garment,” the one that you wore on the day that you were crowned.’ “And a horse upon which the king has ridden” (Esther 6:8) – he said to [Aḥashverosh]: ‘You have many horses, but [have them bring] the horse upon which you rode on the day you were crowned.’ “And on whose head the royal crown was placed” (Esther 6:8) – when [Haman] mentioned the crown to him, his face contorted. [Aḥashverosh] said: ‘His time has come.’ That is what is written: “For the dream comes with much concern; and a fool's voice with many words.”

[(Gen. 41:1:) NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.] This text is related (to Prov. 14:23): IN ALL TOIL THERE IS PROFIT. Our masters have said: Even in the case of cold water, when they make it hot, it becomes a benefit to the body. IN ALL TOIL THERE IS PROFIT.⁴Gen. R. 89:2.

Another interpretation (of Prov. 14:23): IN ALL TOIL THERE IS PROFIT. This was Joseph, who suffered in prison and had gain.⁶Gen. R. 89:2; Exod. R. 7:1. NOW (according to Gen. 42:6) JOSEPH WAS THE GOVERNOR. (Prov. 14:23:) BUT TALK FROM THE LIPS < LEADS > ONLY TO A LOSS. Because he had spoken < merely > with his lips and said < to a cupbearer rather than to God > (in Gen. 40:14): BUT KEEP ME IN YOUR REMEMBRANCE, the Holy One said to him: By your life, inasmuch as you spoke improper words with your lips; by your life, you are doing two years more in the prison. Thus it is stated (in Genesis 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

What is written above on the matter (in Gen. 40:23): YET THE CHIEF CUPBEARER DID NOT REMEMBER JOSEPH. R. Berekhyah the Priest said: YET < THE CHIEF CUPBEARER > DID NOT REMEMBER. He had been remembered, and he was married.⁷Cf. Codex Vaticanus Ebr. 34, which is probably correct in rendering the last clause as follows: AND HIS BURDEN LIFTED. But (ibid.) HE FORGOT HIM. He had said outside: I will go and tell Pharaoh about him. Immediately: HE FORGOT HIM. Until the proper time had arrived for him to leave, the Holy One brought false charges against him in order to slander him. Thus it is stated (in Genesis 41:1): NOW IT CAME TO PASS AT THE END OF TWO FULL YEARS.

[(Genesis 41:1, cont.:) THAT PHARAOH DREAMED.] R. Hiyya bar Abba said: < THAT PHARAOH > DREAMED. Does a dead dog dream? < In this case, he was granted prophetic dreams > merely a short while for the sake of the righteous one.

(Genesis 41:1, cont.:) AND HERE HE WAS STANDING OVER THE NILE….⁸A more idiomatic translation would be BY THE NILE, but the interpretation here requires this more literal rendering. The wicked ones establish themselves over their gods,⁹Like Pharaoh, who was standing over the divine Nile. but the righteous are secure over their Creator.¹⁰Cf. Gen. R. 89:4: “But, as for the righteous, their God establishes himself over them.”

What did Joseph do? First he stationed watchmen at each of the gates, as described in the portion At the end of two full years (Gen. 41:1). He then seized Simeon and bound him, for it was Simeon who had hurled him into the pit. Furthermore, he wanted to separate him from Levi, lest they conspire together to kill him. Simeon cried out to his brothers: “You permitted this to happen to your brother Joseph, and now you are permitting the same thing to happen to me.” “What can we do?” they asked, “Our people will die of hunger” (if we resist). “Do whatever you wish,” he shouted, “but I challenge anyone to imprison me.”

Let our master instruct us further: What is the difference between the dreams of the righteous and the dreams of the wicked? The dreams of the wicked are neither in the heavens nor on the earth. Thus it is stated (in Gen. 41:1): PHARAOH DREAMED, AND THERE HE WAS STANDING ON THE NILE. So also it is written of Nebuchadnezzar (in Dan. 4:2): {IT WAS} [I SAW] A DREAM, AND IT MADE ME AFRAID, for he was neither on the earth nor in the heavens (cf. vss. 7-8). However, the dreams of the righteous are < both > in the heavens and on the earth. You therefore find that Joseph said to his brothers (in Gen. 37:7): HERE WE WERE BINDING SHEAVES: Ergo, < his dreams were > on the earth. Where is it shown that they were also in heaven? Where it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. So also it was in the case of our father Jacob (according to Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER [PLACED ON EARTH WITH ITS TOP REACHING TO THE HEAVENS. Ergo, < his dream was both > in the heavens and on the earth].

R. Joshua the son of Levi declared: Observe that the ways of the Holy One, blessed be He, are not like the ways of man. A man cuts himself with a knife and heals himself with plaster, but the Holy One, blessed be He, heals with the very thing with which he wounds, as is said: For I will restore health unto thee, and I will heal thee of thy wounds (Jer. 30:17). Joseph was sold because of a dream, as is said: Behold the dreamer cometh … come, let us go and sell him to the Ishmaelites (Gen. 37:27), and he governed because of a dream, as is said: And it came to pass at the end of two full years that Pharaoh dreamed (Gen. 41:1).

."Ad-nay was standing on him" (Genesis 28:13) - Rabbi Abahu said: the matter can be compared to the son of a king who was sleeping on his crib and flies were sitting on him, and when the babysitter came in and stood over him, the flies fled. Similarly, 'and behold angels of Elohim went up and down' and when the Holy Blessed One revealed Godself they fled from him. Rabbi Chiya Rabba and Rabbi Yanay: one said 'on him' that means on the ladder; one said 'on him' that means on Yaakov. For the one who says 'on it', on the ladder, it is easy. For the one who says 'on Yaakov', how can this be? Rabbi Yochanan said: The wicked, their existence depends on their gods. As it says "And Pharaoh dreamt; and he was standing upon the river" (Genesis 41:1). But the righteous, their God's existence depends on them. As it says "Behold God stood upon him and said I am Hashem the God of Avraham." (Genesis 28:13)

(Genesis 41:1) "And it was the end of 2 years..." - (Job 28:3) "He sets an end to darkness..." He gave a set time of how many years the world would be in darkness. And what does it mean "he set an end to the darkness"? For so long as the evil inclination is in the world, the world is in (Job 28:3) "darkness and the shadow of death." When the evil inclination is uprooted from the world, no longer will there be "darkness and the shadow of death" in the world. Alternatively: "He sets an end to darkness..." He gave a set time for Joseph of how many years he would be in darkness in prison. Once the end [of that time] arrived, "Pharaoh dreamt a dream..."

"Happy is the man who makes the Eternal his trust" (Tehillim 40:5) - this is Yosef. "And does not turn to the proud" (ibid.) - since he said to the chief of drinks, "remember me... and mention me..." (Bereishit 40:14), two years [in jail] were added for him. "Happy is the man who makes the Eternal his trust" - Rabbi Yudan said, many myriads of proud ones who "pursue deceit" (Tehillim 40:5) - woe to him and to one who trusts in him. "Dreams come with much brooding" (Kohelet 5:2) - Paroh said, "Whose existence is dependent on whom? Me on my god, or my god on me?" He said to him, "You are dependent on your god: behold it is written "And it was at the end [of two years, and Paroh dreamed that he was standing on the Nile,]" (Bereishit 41:1)". "For from the jailhouse one can come to rule" (Kohelet 4:14) - this is Yosef, who came from the jail of paroh and came to rule - "And Paroh sent [for Yosef]..." (Genesis 41:14). "And even in his kingship can come to poverty" (Kohelet 14:4) - in the kingship of Yosef was born the poverty of Potifar. Another take, "And it was at the end" (Bereishit 41:1) - "I saw all life which walks under the sun" (Kohelet 4:15) - this is Yosef. "they were with the second son" (ibid.) these are the two years that were added for him. And why were two years added for him? So that Paroh could dream and he could grow great by means of this dream, as it says "And it was at the end of two years of days." (Bereishit 41:1)