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ושדופת PARCHED old French hales, (i.e. burnt up by the east wind) — But the Targum renders it by שקיפן קדום beaten upon by the east wind (and so burst open). This Aramaic word שקיפן is of the same root as משקוף a lintel, which is beaten continually by the door which knocks against it.

SPRUNG UP AFTER THEM. Not that he saw them springing up —[although the word tzomchoth is actually in the present tense] — for he saw ripe ears of corn. But the verse is to be interpreted as if it said “they sprang up,” [i.e., tzamchu, which is in the past tense], suggesting that no sooner did he see the full ears than he immediately saw the thin ones coming up after them, for he saw the sign of immediacy in all facets of the dream.

והנה חלום. Just as Yaakov had faced a new reality in 29,25 when he woke up finding that Leah had been his mate in bed, so Pharaoh now faced a new reality, i.e. he found that what he had considered as reality, the images he saw while he had been asleep, had only been a dream.

צומחות אחריהן, “were growing forth after them.” Pharaoh did not actually see these kernels growing in his dream. They were already fully grown when they appeared in his dream. The language used was only meant to show the fact that the good kernels were followed immediately by the windblown ones. The windblown kernels are not described as having all grown on a single stalk, suggesting that each successive one was forecasting that the famine would get worse from year to year

Hasledes in O.F. Rashi [is answering the question:] שידפון is a type of disease, affecting only people, not grain. [So why does it say שדופות]? He answers: In O.F., [afflicted grain] is called hasledes, even though this is a human disease. And so it is in Hebrew. Whereas Onkelos does not translate שדופות as שידפון, but as שקיפן, which means “beaten.” So explains Re’m. But Maharshal writes about this: To me it does not seem so, because in Devarim 28:22 Rashi clearly explains that שידפון is an epidemic affecting grain. It must be that שידפון and שדופות are different, for Rashi cites a different O.F. word here than he does there. And we cannot say that here Rashi is explaining [it in connection with] the wind, because Rashi there explains differently in connection with the wind.

ושדופות קדים, “and parched by the east wind;” the wind coming from the eastern regions is known as kadim. It had been heated by the sun from which it blew in, as the sun there had risen earlier. This is alluded to in the expression קדמה מזרחה, (Exodus 27,13). The reason why the “west” in Hebrew is called: מערב, is that when the sun sets in the west it is evening.

קדים is THE EAST WIND — called bise in old French

The wind from the east which is called bise [in O.F.]. Rashi is answering the question: It is implied here that the east wind is bad, while in Yoma 21b it says that the east wind is the best of all winds and it is a sign of blessing for the world. Thus Rashi explains: “The wind from the east which is called bise.” Rashi is saying that the east has three kinds of winds, and the one called bise is bad.