Genèse 41:7

And the seven thin ears devoured the seven fat and full. And Pharoh awoke, and, behold, it was a dream.

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 opinion 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. In the case of Nebuchadnezzar, however, it says, And his spirit was troubled, and his sleep broke from him, 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, 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, and he did not refer to the plural form, “dreams.” This is also the sense of the verse, And I saw in my dream. Scripture however states, But none could interpret ‘them’ to Pharaoh, meaning that none could interpret even one of them.

והנה חלום, he himself felt that it was all one dream, and that what had been shown him during the second dream was a continuation of the first dream. When he referred to בחלומי, “in my dream,” (sing.) in verse 22 he himself made this point.

ויקץ פרעה, he awoke briefly between the first dream and the second dream. Had the dreams been one continuous experience without Pharaoh waking up in between, he himself would have understood immediately that the scenario he saw in the second dream was closely related to the scenario he had seen in the first dream. Seeing that there were two separate dreams, this indicated to Joseph that the events foreshadowed would come to pass without delay. והנה חלום, the dream was complete. He did not dream any more during that night.

ותבלענה השבלים, “the ears swallowed;” the text is not to be understood literally; the meaning appears to be that each successively growing ear of corn completely covered the one that had grown before it, so that it could not be seen by the beholder, but it had not vanished as does the food one swallows. The expression בלע in the sense of “covering” occurs in Numbers 4,20, when the holy vessels being packed before the Israelites broke camp is discussed. According to the Talmud, tractate B’rachot, folio 55, where dreams are discussed at length, the Talmud states that G–d does not send a dream to a person in which he is shown something that does not make any sense, such as an elephant passing through the eye of a needle. This statement is to be understood as an aggadah. The plain meaning of our verse is that Pharaoh believed he had seen the ears of corns being swallowed by their hollowed out counterparts. This is why the Torah had to add that when he awoke he realised that he had not seen something real, but that it was a dream in which one does see such things. Pharaoh could understand that cows eat each other, but he was baffled by ears of corn consuming one another. Hence he was convinced that he had only dreamt, although the dream was very vivid.