Cytowanie Komentarza do Daniela 2:1

ותבלענה, “they devoured, etc.;” use of the word ותאכלנה has been avoided by the Torah here. The reason is that this word is inappropriate for kernels which were the subject in our verse, as opposed to verse 4 where the consuming of cows is described as their being “eaten,” ותאכלנה. The word ותבלענה is parallel to כבלע את הקודש in Numbers In practice, the windblown kernels grew and enclosed the good ones until the latter were as if they had never existed. Some commentators understand the word ותבלענה as literally meaning that the windblown kernels devoured their healthy counterparts. If so, the expression בליעה instead of אכילה, needs further elaboration. On the words וייקץ פרעה והנה חלום at the end of our verse, Rashi comments that the Torah merely indicates that this was the end of the dream Nachmanides writes that the Torah informs us that Pharaoh was preoccupied with his dream even after having awakened, i.e. realizing that what he had seen was not reality. He was wondering whether he would have a third dream that might enable him to make sense of the first two images. When he finally arose in the morning without having had an additional dream, he became very agitated. This is why the Torah continues with: “it was in the morning, and he proceeded to call in the necromancers of Egypt and all its wise men.” This is quite different from what we are told in Daniel 2,1 about Nevuchdnezzar’s dream. That King’s anxiety is described as ותתפעם רוחו, a more intense kind of agitation and trepidation than that which bothered Pharaoh. Nevuchadnezzar called in the potential interpreters still in the middle of the night, not waiting until a normal hour in the morning.

AND PHARAOH AWOKE, AND, BEHOLD, IT WAS A DREAM. The meaning thereof is that “there was a complete dream before him.” Thus the language of Rashi.
In my opinion³⁵Ramban finds a difficulty in Rashi’s interpretation. If the sense of the verse is that Pharaoh felt that an entire dream had been presented to him, why was he not troubled until the following morning? Ramban therefore presents his own interpretation. (Aboab.) the verse alludes to the fact that Pharaoh lay awake, thinking about his dream, wondering whether he will see yet a third manifestation, and when he arose in the morning and had not dreamed again, his spirit was disturbed. This is the meaning of the verse, And it came to pass in the morning that his spirit was troubled.³⁶Verse 8 here. In the case of Nebuchadnezzar, however, it says, And his spirit was troubled, and his sleep broke from him,³⁷Daniel 2:1. for even the night brought no rest to his mind. The verse mentions, And Pharaoh awoke, in order to indicate a matter stated in the Book of Sleep,³⁸Apparently this book by some unknown medieval author dealt with the art of interpreting dreams. But see Tractate Berachoth 56 a, in connection with a man called Bar Hadya, whose profession was interpreting dreams, where the Talmud relates: “As he went away, his book fell down,” thus indicating that books dealing with this topic were prevalent even in Talmudic times. i.e., that a dream which is followed in the same sleep by another dream with different content is not fulfilled. Therefore the verse says that when he awoke it was a dream fit for fulfillment. Yet he thought about it till morning, that perhaps he will have his dream a third time in the manner in which it had been repeated. But Pharaoh himself realized that the two dreams had the same content. This is why the verse states, And behold, it was a dream. So, likewise, did Pharaoh state it: I have dreamed ‘a dream,’ and none can interpret it,³⁹Verse 15 here. and he did not refer to the plural form, “dreams.” This is also the sense of the verse, And I saw in my dream.⁴⁰Verse 22 here. Scripture however states, But none could interpret ‘them’ to Pharaoh,⁴¹Verse 8 here. meaning that none could interpret even one of them.

ותפעם רוחו HIS SPIRIT WAS TROUBLED — The Targum renders it by “his spirit was agitated” (beaten upon) — it rang within like a bell (פעמון). With regard to Nebuchadnezzar it states (Daniel 2:1) ותתפעם רוחו (the verb in the Hithpael, thus having a double ת), because in that case there were two reasons for perturbation — his forgetting the dream and his ignorance of its interpretation (Genesis Rabbah 89:5).