(א) וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר: … (ד) וַתֹּאכַלְנָה הַפָּרוֹת רָעוֹת הַמַּרְאֶה וְדַקֹּת הַבָּשָׂר אֵת שֶׁבַע הַפָּרוֹת יְפֹת הַמַּרְאֶה וְהַבְּרִיאֹת וַיִּיקַץ פַּרְעֹה: (ה) וַיִּישָׁן וַיַּחֲלֹם שֵׁנִית וְהִנֵּה שֶׁבַע שִׁבֳּלִים עֹלוֹת בְּקָנֶה אֶחָד בְּרִיאוֹת וְטֹבוֹת: … (ז) וַתִּבְלַעְנָה הַשִּׁבֳּלִים הַדַּקּוֹת אֵת שֶׁבַע הַשִּׁבֳּלִים הַבְּרִיאוֹת וְהַמְּלֵאוֹת וַיִּיקַץ פַּרְעֹה וְהִנֵּה חֲלוֹם: (ח) וַיְהִי בַבֹּקֶר וַתִּפָּעֶם רוּחוֹ וַיִּשְׁלַח וַיִּקְרָא אֶת כָּל חַרְטֻמֵּי מִצְרַיִם וְאֶת כָּל חֲכָמֶיהָ וַיְסַפֵּר פַּרְעֹה לָהֶם אֶת חֲלֹמוֹ וְאֵין פּוֹתֵר אוֹתָם לְפַרְעֹה
(בראשית מא:א,ד,ה,ז,ח)
“And at the end of two years, Pharaoh had a dream, and behold he was standing on a river… and Pharaoh woke up … And Pharaoh went back to sleep and he had a second dream. Behold, there were seven stalks growing in one stem … and Pharaoh woke up and, behold, it was a dream. And it was in the morning, he was overcome with worry, so he sent and called all the sorcerers of Mitzrayim … ” (Bereishis 41:7-8).
Examining the sequence of Pharaoh’s dreams presents very interesting details. Initially, after the first dream, the text simply states that he woke up. However, following the second dream, it is noted, “Pharaoh woke up and, behold, it was a dream.” Subsequently, it’s mentioned that only in the morning, did he begin to feel worried about these dreams.
Zera Shimshon questions why Pharaoh’s concern and worry about his dreams surfaced only in the morning. Given that he awoke after the first dream, why didn’t his worry manifest then? It might seem more logical to state that he awoke, felt concerned about the dream, and then in the morning, he summoned the sorcerers for an explanation.
Furthermore, why does the text specify that Pharaoh awoke after the second dream? The mention of his awakening after the first dream is understandable, in that it serves to indicate that he returned to sleep and had another dream—distinguishing between the two dreams. But why mention his awakening after the second dream? It’s obvious that he would eventually wake up, so this detail seems unnecessary.
Lastly, what is the significance of the phrase, “ … and behold, there is a dream?”
He explains this based on the Gemara in Brachos (55b), which states that there are three indicators of a dream’s likelihood to become reality: if the dream occurs in the early morning, if it involves someone else or if it is a recurring dream. The Maharsha explains that many dreams are merely reflections of our own thoughts. This is particularly true for dreams at the start of the night, when our minds are still processing the day’s events and the effects of our meals may influence our thoughts. However, a dream in the early morning is different. By this time, the day’s thoughts have settled, and food has been digested, suggesting that such dreams aren’t influenced by these external factors. Additionally, since most of our daily thoughts are self-centered, a dream about someone else is less likely to be a product of our own minds. Finally, if a dream recurs, it establishes a “chazakah—a presumption of its truthfulness.”
Based on this Gemara, Zera Shimshon interprets that after experiencing the second dream—similar to the first—Pharaoh sensed it might be prophetic rather than insignificant. Although he didn’t grasp its meaning, the repetition of the dream was a key indicator of its potential truth, as suggested by the phrase, “v’heenai chalom—and, behold, it was a dream,” highlighting the dream’s validity.
Realizing that he had this dream in the early morning, as indicated by, “And it was in the morning,” Pharaoh recognized a second sign of the dream’s truth, leading to his unease. His discomfort stemmed not from ignorance of the dream’s meaning, but from confusion over not receiving the third sign of a valid dream. If only one sign had been present, he might have been more assured of impending events. However, the presence of two signs without the third puzzled him, “Why wasn’t one sign enough? What is the second sign coming for? If there is some need for two signs, why isn’t there the third sign?”
Pharaoh’s hesitation to embrace the interpretation offered by his sorcerers also ties back to the teachings of this Gemara. When they suggested that his dream foretold the birth of seven daughters, Pharaoh considered that dreaming about one’s daughter is essentially like dreaming about oneself. However, having already witnessed two signs, he was anticipating a dream about someone else, which would be the third sign. Because their interpretation did not involve someone else, Pharaoh found it unacceptable.
However, when Yosef interpreted the dream as foretelling seven years of plenty followed by seven years of intense famine, and further advised Pharaoh to appoint a wise administrator over Mitzrayim, Pharaoh found this interpretation convincing. Had Yosef merely predicted the famine, Pharaoh—being the sovereign of Mitzrayim—might have perceived the dream as pertaining to himself and, thus, might have dismissed Yosef’s explanation, just as he dismissed the sorcerer’s interpretation. But Yosef’s suggestion to appoint another person signaled to Pharaoh the third sign, affirming the prophetic quality of his dreams.
In this context, Zera Shimshon addresses a famous question: Why did Yosef suggest to Pharaoh the strategy of appointing someone to gather and store grain in anticipation of the seven years of famine? After all, Pharaoh had only sought Yosef’s interpretation of the dreams, not guidance on how to respond to them!
The answer is that Hashem knew Pharaoh’s state of mind; that Pharaoh was keenly waiting for an interpretation that would indicate the dream was about someone else. However, there was a concern that Pharaoh might not perceive a dream predicting seven years of plenty and seven years of famine as a dream, “al chaveiro—about someone other than himself.” This was because the famine would also impact Pharaoh, since he was the king and ruler over Mitzrayim—potentially leading him to view the dream as personal.
To ensure that Pharaoh recognized the dream’s prophetic nature, Hashem put into Yosef’s head to also advise appointing a wise and capable individual—clearly someone other than Pharaoh—to oversee the preparations. This suggestion was crucial for Pharaoh to understand that the dream met all three criteria for being considered prophetic, rather than being merely an ordinary dream.
From this, we can derive a practical lesson: Occasionally, an individual might have a distressing dream, which can lead to feelings of worry, concern and anxiety. If these feelings prompt the individual to act more cautiously the following day, to treat those around them—including their children and spouse—with greater kindness, and to pray and bentch with kavana as a means of safeguarding against potential misfortune, then, great! However, if the dream results in harsh behavior towards their children or causes discomfort and unease among those around them, it’s important to remember that the prophetic nature of dreams is not straightforward. As we learn from the aforementioned Gemara, a dream’s prophetic status is only assured if it can be completely disconnected from the dreamer’s personal experiences.
HaRav Shimshon Nachmani—author of Zera Shimshon—lived in Italy, about 300 years ago, in the time of the Or HaChaim HaKodesh. He had one child who died in his lifetime and, in the preface, he promises that those who learn his sefarim, “will see children and grandchildren like the offshoots of an olive tree around your tables.”