Tzaphenath-Paneah and Gathering Grain Against the Famine

(Genesis 41:45) "And Pharaoh called Joseph's name Tzaphenath-Paneah." Rabbi Yochanan said: he reveals hidden things and they come easily to him to learn. Rabbi Chizkiyah said: he reveals hidden things with knowledge, and sets the spirits of creatures at rest by them. And the Rabbis say: a notarikon — Tz: one who sees [tzofeh]; P: one who redeems [podeh]; N: prophet [navi]; T: a support [tomekh]; P: an interpreter [poter]; A: shrewd [arum]; N: discerning [navon]; Ch: a seer [chozeh]. Rav Acha said: there is one hidden thing here that has come to reveal that you are her son. Of all of them it is written (Genesis 33:6-7) "and the maidservants drew near," "and Leah also drew near," but of Joseph it is written "and afterward Joseph drew near," etc. (as written above). (Genesis 41:47) "And in the seven years of plenty the land produced by handfuls." From a single handful, millstones full. The Rabbis say: that which was gathered and that which was not gathered. "And he gathered all the food of the seven years." Rabbi Yehudah says: he placed what was in the district of Tiberias in Tiberias, and what was in the district of Sepphoris in Sepphoris, for every land preserves its own produce. Rabbi Nechemiah says: he mixed earth and ashes into them, a thing that preserves produce. The Rabbis say: if they gathered to eat what was in Tiberias and in Sepphoris, all that was in their districts, it would not have sufficed even one handful. This tells you that the blessing is found in the storehouses. (Genesis 41:50) It is forbidden for a man to engage in marital relations in years of famine, as it is said "and to Joseph were born two sons before the year of the famine came." It was taught: those without children may engage in relations in years of famine. Our Rabbis taught: when the community is in distress, and an individual separates himself from the ways of the community, the two ministering angels who accompany a man place their hands upon his head and say: this person who separated from the community, let him not see the consolation of the community. It was taught in another baraita: when the community is steeped in distress, if a man says "I will go and eat and drink, and peace be upon my soul," of him Scripture says "and behold, joy and gladness, slaying oxen and killing sheep." What is written after it? (Isaiah 22:14) "And it was revealed in my ears by the LORD of hosts: surely this iniquity shall not be forgiven" — this is the measure of middling people; in the measure of the wicked, what does it say? (Isaiah 56:12) "Come, I will take wine, let us drink our fill of strong drink." What is written after it? "The righteous one perishes," etc. But one who grieves with the community merits to see the consolation of the community, for so we find with Moses our teacher, who afflicted himself with the community, as it is said (Exodus 17:12) "and Moses' hands were heavy, and they took a stone." Did Moses not have a cushion or pillow to sit upon? Rather, thus said Moses: since Israel is in distress, I too will be with them in distress. Lest a man say, who testifies against me? The stones of a man's house testify against him, as it is said "for a stone shall cry out from the wall." Rabbi Sheila said: the two ministering angels who accompany a man testify against him, as it is said (Psalms 91:11) "for He shall charge His angels concerning you," etc. Rabbi Chidka said: a man's soul testifies against him, as it is said "guard the doors of your mouth from her that lies in your bosom." And the Sages say: a man's own limbs testify against him, as it is said (Isaiah 43:10) "and you are My witnesses, says the LORD," etc.