Комментарий к Берешит 41:39

אין נבון וחכם כמוך THERE IS NONE SO DISCREET AND WISE AS THOU ART — If we do seek for a discreet and wise man as you suggested (v. 33) we shall find none like you).

נבון, he understands the future, having been able to foresee it.

אין נבון, "There is no one as understanding, etc." "There is no one else as qualified to carry out the measures suggested as you yourself, seeing that you have been granted the Holy Spirit."

אחרי הודיע אלוקים אותך כל זאת, “seeing that G’d has informed you of all these details, etc.” Pharaoh refers to the fact that Joseph’s interpretation of his dream seemed so amazingly logical and believable, so much so that it appeared to the listener as if it had already come true; It is also possible that Pharaoh referred also to the previous interpretation Joseph had given to the cupbearer, so that the words כל זאת seem amply justified.

אחרי הודיע אלו-הים אותך את כל זאת, “after the Lord has informed you of all this.” Pharaoh referred to Joseph’s wisdom rather than to his knowledge as a prophet in predicting the onset of the seven good years, etc. He added: “seeing that you advised me to appoint a discerning and wise man it stands to reason that seeing that —

To seek an understanding and wise man as you suggested... [Rashi knows this] because if Pharaoh intended to praise Yoseif, why did he do so in Yoseif’s presence, [which is not the way of a king]? Furthermore, why did he not praise him before, when he told him the dream [and Yoseif interpreted it? Rather, Pharaoh first spoke to his servants; see v. 38]. Perforce, Pharaoh is replying to Yoseif’s statement of, “Pharaoh should seek a man of understanding and wisdom,” and he is saying: Hashem’s spirit is in you, as you know about the famine. So too, you will know how to handle it, to gather the grain.

אחרי הודיע, “since G-d has informed;” this refers also to what follows, i.e. since G-d has granted Joseph so much wisdom: “you shall be in charge of My palace.”

אין נבון וחכם כמוך, “there is no one as wise and understanding as you.” In this instance the attribute נבון is mentioned before the attribute חכם, whereas in Deuteronomy 4,6 the nations of the world as described as describing the Jewish people as חכם ונבון, i.e. in the reverse order of these attributes. In this instance, insight was the first attribute required in order to understand the dream, whereas wisdom was required in order to deal with the challenge presented by fulfillment of the dream. When it comes to understanding words of Torah, the first requirement is חכמה, a certain amount of common sense, before one penetrates below the surface of what the text conveys to us.

אין נבון וחכם כמוך "there is none more discerning and wise than yourself, etc." — you will be this person.” Pharaoh and his advisors were so impressed that they acted as if Joseph’s prediction had already come true. This explains the word הודיע in the past tense. [After all, until it had come true how did they know that Joseph’s information had been divinely inspired? Ed.]