Rashi-Is-Simple Mailing List
(C) Dr Russell Jay Hendel, 1999
Volume 01 Number 09
Produced Jan 24, 1999
Topics Discussed in This Issue
------------------------------
v-0124--The WEB SITE IS UP--Also--Reader Postings have Increased
v-lists2--From our web site--The rules for making lists
v2q2-12--Question from Chaiim Brown on v2-2-12
v2a16-33--TzNTzNeth=Thermos=Doubly(TzN TzN) insulated from cold-TzN
v2b2-12--Proper usage is: And BEHOLD there was no person..
v1q1-1--Question From Mark Lucent on Gen 1,1
v2q2-12--Comments from Levi Enter on v2-2-12 and 2-20-19
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
v-0124
Its up. The RASHI WEB SITE.
You can find it at URL=http://www.shamash.org/Rashi/index.htm
On this site you can find:
* Links to all PAST ISSUES
* A list of all VERSES covered
* A list of all PRINCIPLES used
* A BRIEF description of the core idea behind each RASHI
All this in one page!
The page is organized or sorted by PRINCIPLES---so if you want
to see all examples of a certain PRINCIPLE you can scroll down and
do so! This should be of immense help to educators.
At the bottom of the page you can find an overall summary of HOW TO
MAKE LISTS with comments on database queries and CD ROMS.
Inaccuracies in former PRINCIPLE CLASSIFICATIONS have been corrected
Even though we have only covered about 1/2 % of all Rashis
nevertheless we have covered many basic principles.
Some acknowledgements are in order:
* The title of the page---the KINGS PALACE--comes from the
Guide to the Perplexed by Moses Maimonides
* The coloring of the opening banner---white-blue-white--was
inspired by the ISRAELI FLAG.
* The COLOR LAYOUT---blue, green, yellow, and red was inspired by
the layout of the American White House.
Also in this issue---we have an issue almost totally on POSTINGS
by our readership. Please continue....ask questions on
* your favorite Rashi that you don't fully understand
* your favorite principle that you don't fully understand
* your favorite Sifsay Chachamin or Chizkuni that you don't fully
understand
We look forward to more participation from the readership.
So as not to steal everyones thunder I shall normally wait one
issue before answering questions...this way others can participate
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
verse: v-lists2 How to make lists
------
In honor of the web site I am reposting this list of HOW TO MAKE
LISTS. It is vastly improved and should help the more advanced
readers learn proper methodology.
HOW TO MAKE LISTS--DO ONE OF THE FOLLOWING
Keep the But let the And obtain the Example of V#N# Verse
following following following type Something
fixed vary of rule I didn't
know
======== =========== ============== ========= ==== ========
Conjugation 3 letter Grammar nTZtDK= V1N3 v1-45-16
roots HitPael
3 letter root words with Unified meaning CYL= V1N4 v1-47-6
that root skilled
Meaning Roots roots with Synonyms YSV=reside V1N1 v1-32-5
that meaning GR=Inn;
3 letter root prepositions Root+Preposition SHMA EL=
with that Sympathize V1N3 v1-41-15
root
FOOTNOTES
=========
The interpretation of the above list should be clear & is ilustrated
by the examples).As an example consider the last line. If I look at
verses with SHMA EL or SHMA B or SHMA ETH or SHMA KI---in short
verses that ALL have SHMA but VARY in the preposition connecting
SHMA to the verse---then I can examine the meaning of each VERB+
PREPOSITION and obtain the particular meanings and nuance of that
VERB+PREPOSITION pair.(e.g. SHMA EL=Sympathize; SHMA ETH=Accept...)
If I needed further clarification on this example I could look up
v1n3 and see v1-41-15.
For another example take the top row dealing with conjugation.
Those familiar with Database theory can interpret the above in
terms of SQL For example
"SELECT words FROM Database WHERE conjugation=nXtYZ"
would correspond to a QUERY to select all
records that have a particular conjugation (e.g. nXtYZ)
Note how modern CD ROMS cannot totally prepare such lists
since a MEANINGs attribute is absent from most CD ROMS (The more
recent CD ROMS have e.g. CANTILLATIONS as attributes and
theoretically they could have MEANING also as attributes...this
would be a big step forward in understanding Rashi and Chazal
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
From C1A1Brown@aol.com Sun Jan 10 21:03:22 1999
Date: Sun, 10 Jan 1999 20:57:51 EST
To: rashi-is-simple@shamash.org
Cc: rhendel@mcs.drexel.edu
Subject: v2-2-12
On Shmos: "Va-yar ki ain ish", when Moshe struck the Egyptian
taskmaster he looked to see if anyone was watching. Pshat seems
simple - why does Rashi feel the need to introduce the Midrashic
comment that he looked to see if he had a descendent who would
convert?
Haven't had much time to look deeply at the parsha, but that struck
me as interesting.
Chaim
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v2a16-33 Take a Thermos (TzNTzNth)
------
RASHI TEXT:
----------
TzNTzNth=a thermos=a bottle with double(TzNTzN)insulation(TN)
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
----------------------------------------
First consider a word like OVERCOAT. An
OVERCOAT is an example of a GARMENT. But
the ETYMOLOGY of OVERCOAT refers not to its class---the GARMENT
---but rather to the particular nature of the OVERCOAT---the
OVERCOAT is a COAT that you PLACE OVER your other garments-hence
it is an OVERCOAT=OVER COAT.
In general whenever we have a word then
--to understand the MEANING we must know its CLASS (e.g. garment)
--we must know its PARTICULAR meaning (in that class)...
we use its DERIVATION (OVERCOAT=COAT OVER other garments)
So again, to use our example, if I wanted to understand OVERCOAT
--I need to know it is a GARMENT (the class)
--I need to know it is that type of COAT that is worn
OVER other garments (The derivation)
Other examples of GENERAL CLASSES vs PARTICULARS may be found in
{LIST1}. Thus BREAKFAST is the *MEAL* which *BREAKS your FAST*.
A SPORTSWAGON is the *CAR* with a *SPORTY* look. A SAILBOAT is
a *BOAT* that goes by *SAILS*.
Now let us go to Rashi.
The TzNTzNeTH = A Bottle (The class).
Rashi says this in the Name of the Targum.
But to find out WHICH TYPE OF BOTTLE it is I must go to the
DERIVATION of TzNTzNeTH. The derivation is as follows:
TzNTzNETH = TzNH= Cold
Tzn TzN eth = TzNh TzNH (Double TzN sound)=doubly insulated
So a TzNTzNeth would be a doulbly(Tzn Tzn)insulated bottle used to
store objects and keep them cold (Tznh)(A Thermos type object-again
as usual, all translations are approximate, but this is pretty
close).
* Rashi explains the STRANGE WORD by indicating its class
* Rashi leaves it to the more educated reader to notice the
root TZNH indicating the FUNCTION of the utensil (to keep it cold
* Similarly Rashi leaves it to the advanced reader to notice
the double root (TZN TZN) indicating a double insulation.
* Taken all together we have that
TZNTZNETH=A DOUBLY (Tzn Tzn)
insulated thermos/bottle (General class)
that keeps objects cold (TzNH)
RASHI'S FORM
------------
* Rashi as usual uses WORKBOOK METHODS.
* He indicates the general class.
* This suffices for the less educated reader.
* He lets the more educated reader notice the root TZN=Cold,which
is the FUNCTION of the thermos
* The still more advanced reader notices the double form TZN TZN
indicating a double type insulation
Notice the 3 levels at which Rashi deals with the verse. This is
typical of Rashi's approach.
LISTS:
-----
{LIST1}
{Of Words whose derivation indicate PARTICULARITY
The Examples in this list are based on the following rules:
* The MEANING of words requires KNOWLEDGE of their CLASS
* The DERIVATION of words refers to their PARTICULARITY
* FULL UNDERSTANDING requires knowledge of CLASS+PARTICULARITY
* Proper procedure when 1st seeing the word is to indicate CLASS
* Further study of nuances is needed for full understanding}
WORD CLASS DERIVATION
======== ===== ===========
OVERCOAT COATS The coat that is worn OVER others
BREAKFAST MEAL The meal that BREAKS your FAST*
SPORTSWAGON CAR A car with a SPORTY look
SAILBOAT BOAT The boat that goes by its SAILS
REVOLVER GUN Has REVOLVING cylinder for bullets
SUPERMARKET STORE a SUPER store with MANY buys**
FOOTNOTES:
==========
* This etymology is famous--the BREAKFAST breaks the fast of the
previous night.
**That is, the SUPERMARKET in contrast to groceries and local
stores has a SUPER variety of buys
CROSS REFERENCES:
----------------
ACKNOWLEDGEMENTS:
----------------
RULE CLASSIFICATION: WORD MEANINGS
--------------------
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v1q1-1 In the beginning God...
-----
From mlowitz@pcc.lucent.com
To: rashi-is-simple@shamash.org
Subject: RE: RASHI-IS-SIMPLE digest 8
Russell keep up the good work!!!! I can't wait for you to tackle
vol 1 chapter 1 pasuk 1.
Mark Lowitz
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v2b2-12 He looked around and SAW that there was no person
------
RASHI TEXT:
----------
SAW=Prophetically saw; He saw that no good descendant
would come from him
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
----------------------------------------
As can be seen from {LIST1} when
you are conducting an investigation
NOTHING turns up the proper Hebrew convention for reporting this is
I INVESTIGATED AND BEHOLD (VHINAY) THERE IS NO ONE (AYN...)
Applying this principle we see that 2b2-12 should have said:
"And Moses turned around and BEHOLD there was no one (watching)"
The use of the VERB SEE is stylistically unprecedented here:
"And Moses turned around AND SAW there was no one"
Rashi tried to solve this deviant style twice:
Rashi's first attempt was to interpret this deviation from usage by
interpreting AYN adverbially.
And he looked around and SAW THAT THERE WAS NO ONE...
However, the trouble with this attempt is that there is
NO VERB (activity) for AYN to modify.
So Rashi made a 2nd attempt and assumed an elliptical activity
And he look around and SAW THAT THERE WAS NO ONE
{DESCENDING FROM HIM}
Is this allowed? Is this Peshat?
The answer is simple. If you INITIALLY interpret it this way
then it is NOT Peshat;you don't have a right to so interpret it
But if there is NO OTHER PSHAT to the Verse and the ellipsis
will help straighten out a USAGE then it is permissable.
A person who follows the above logic begins to understand why
Rashi sometimes APPEARS not to be PSHAT but is. Unless you
understand that usage has been violated there is no reason to
play such games. As soon however as we see that there is NO
OTHER PSHAT ANYWAY we are justified in interpreting the verse
elliptically.
RASHI'S FORM
------------
LISTS
-----
{LIST1} {The following verses justify the rule that if you
are making an investigation and find nothing then you
linguistically indicate this by stating:
I investigated AND BEHOLD (VHINAY) there was nothing (AYN)}
VERSE PRECEDING ACTIVITY CONNECTING WORD TEXT
======= ================== =============== ====
1-37-29 Reuven searched And BEHOLD (HNH) Joe not there(AYN)
3-13-21# Priest will see And BEHOLD (HNH) No white hair(AYN)
Jud 21-9 Nation counted And BEHOLD (HNH) No Giladeans(AYN)
1Sam14-17 And they counted And BEHOLD (HNH) John notThere(AYN
2R7-5 # They came there And BEHOLD (HNH) Noones there(AYN*)
FOOTNOTES:
=========
# 3-13-26 and 3-13-31 have similar usages.
# 2R7-10 has a similar usage
* We should mention 3 possible exceptions to this BEHOLD..NONE rule
*1) 2-8-6 and 2-9-14 have the AYN but not the HINAY
"In order that you know that there is none like our God"
*2) AYN can also function adverbially: E.g. Esth3-5 is translated
"And Haman saw that Mordechai DID NOT (AYN) bow to him"
*3)
We should also mention Isa41:28 ...And I LOOKED and there was no
Person ". Apparently this is an exception...I say that this verse
is an exception (and not all the other verses we cited) since
as the Konkordance under AYN shows there are numerous examples and
they all have HNH--this verse in ISA seems to be the exception and
therefore should be interpreted elliptically (And I saw..and BEHOLD
there was no man...perhaps the paralellism caused it..
And I looked And there was no man
And from these There was no counsel
The study of lists also involves the careful decision of whether
exceptions are too numerous to form a rule or whether we are
justified in calling something an exception
CROSS REFERENCES:
----------------
ACKNOWLEDGEMENTS:
----------------
The Sifsay Chachamim suggests that ISH is out of place here and
should be ADAM. But as can be seen from numerous examples and e.g
Isa 41:28 this is normal usage.
In a similar vein my 1st hunch that SEE = PROPHECY is definitely
wrong and not born out by lists---the ultimate arbiter of hunches.
The numerous examples such as 3-13-26 bear this out. My thanks to
Levi who seems to hint at this in his posting.
It is true that we end up interpreting SEE=PROPHECY--but that is
not the CAUSE of the DERASH but its EFFECT...I interpret it this
way because the word SEE is out of place here.
Finally I answer the SIFSAY CHACHAMIMs question---If MOSES saw
that no one descended from him then how do we explain the Rashi
that the Blashphemer descended from him?
Simple. Remember the whole derivation is elliptical. Moses saw
that NO ONE (GOOD) CAME FROM HIM. The Blasphemer was a bad
descendant.
RULE CLASSIFICATION: USAGE | ELLIPSIS
--------------------
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VERSE: v2z2-12
-----
From levi10@enter.net Tue Jan 19 02:23:07 1999
To: "Russell Hendel"
Subject: Re: Vol. Num 08
Date: Tue, 19 Jan 1999 02:19:26 -0500
B"H
Hello - I look forward to Rashis and thank you - even though most
of the time I am.....a bit puzzled.
What evoked a response was that I could. No, rather the use
of "See", in which 08 commences.
I find it difficult to insert into the Rashi offered on Rashi is
simple... Perhaps you could comment on any relation, or what
consists of the type and order of such a relation - of course,
methodology may want us to conclude that this is 'non-contextual'.
We are initially prompted to "...I have set the L-rd before me
continually."
In light of "seeing" consisting of a prophetic nature, we may say
that "hearing". in a sense, is more implicit, more ingrained as
intellectual grounds for truth, assumption, etc.
We hear that the person down the street has a dog, and the dog was
born all purple. Now either this is readily believed, as if it
were common,or it's rejected by the intellect for various implied
reasons. But,suppose that the person is told by just about everyone
that the dog is really (was born...) purple? Upon hearing this, it
may enter to an intellectual status of "truth" - of what is
"the case". But the person is not effected in the most extreme
sense, for intellectual truisms, which have been utterly assumed
false, exist. However, if this person "sees" the purple doggie,
then - he is flooded with the actuality - the proof/shock reaction
- for when one sees what is not usually seen - it goes beyond any
intellectual agreements, affirmation, etc.
In Parshos Yitro, Rashi's commentary is interesting, in
particular to here he places emphasis.
Maftir -Hashem tells Moshe to instruct BNei Yisrael saying to them,
atem R'isem ki min haShamaim Dibarti imachem' It reads "YOU
(Bnei =Yisrael) have seen. Why emphasis on "You Have Seen"...that
Hashem has spoken to you from the Heavens.'
Indeed Rashi comments on the difference between seeing and going by
what he has heard, and the relation to belief. He is clear on
this difference of "impact" between these two sense, acquisitions.
It seems that Rashi has neglected the implications of not that
You Have Seen.But he does not directly comment on the paradoxical,
etc nature of G-d's telling Moshe to relate You Have Seen" and
"That I (Hashem) Have spoken to you from Heaven." Rather, Rashi
jumps to the beginning of the Sixth Aliya, "And G-d descended upon
Har Sinai." and relates this to " That I have spoken from heaven."
Rashi emphasizes to 'Break Through" in reference to the "shattered"
effect that the Descent...would effect.Rashi's emphasis is stated
- he takes the meaning of Hashem's descent on Har Sinai, and
relates it to "For I Spoke with you from the heavens." This
implies a "meeting" for we have "Heavens" and "Har Sinai" as
the descent. However, Rashi still makes reference to the
"heavens" as a "spread over a bed" that "they not break...".
So there is something - and Rashi does not seem to differ, besides
the mountain - a "lowered heavens, but this is not the mountain
itself...? It seems that this reconciliation (of speaking from
the heavens and descending on Mount Sinai) In any case, this
certainly emphasizes the elemental factor of Matan Torah - the
meeting of heaven and earth, regardless of Rashi's intent, or I
should say, my understanding of it...
Rashi maintains that the Israelites saw what was normally heard.
Rashi's emphasis is on "You Have Seen" and not in exact contextual
position, as the sentence concludes 'That I Have Spoken To You From
Heaven' Is Rashi really avoiding anything by comparison instead of
agreement in the structure of the Sentence?
Actually, Rashi's emphasis on "You Have Seen" emphasis in the sense
that he cites and directly comments on what is in itself worthy of a
definition - he draws 'another' implication from the rest of the
sentence which could appear to be leaving us at a question. But
Rashi is explicitly making a reference to a comparison, for the sake
of the meaning of that, but perhaps more so to place greater
emphasis on "You Have Seen" which he has, apparently 'broken off'
- and in many (?) respects rightly so.
Why the direct emphasis on the first "You Have Seen"? Rashi is
hinting at man who has already close to G-dliness, in this lower
of the lower world. The emphasis is on the unique, G-dly ability
of a Jew to "See what is Heard" in the lowliest of places.
This is why the emphasis is on the seeing - for this supercedes,
transcends intellect - and affirms the Jew's ability to perceive
G-dliness in this constraint, as it were.
But we must address his comments of "lowering heavens and
ascending and this two way process of revelation. But it is
not sufficient to perceive "see" G-dlines in the lowest of
places, but to unify as Rashi has made clear by comments in
the sixth Aliyah. So what does this mean? I don't know!
We can, from Rashi's commentary and of course the Text itself
go , in a basic sense, two ways. We can "Bring G-d down".
Drawing G-dliness in the lowest of Malchus - kingdom (the
physicality of the actuality of activity - existence...) We
could also take the approach of elevating this world to the
point where everything is G-dliness - no distinction.
Rashi does not "choose" for both of these Mitzvahs - these
connections are "true". They are both "True Paths of G-dliness".
. In the 7th Aliyah Rashi emphasizes "Exalt" - referring to the
arousal from below as we "Lift up G-d's Banner". This confirms the
implications of a Jew's avodah. But simultaneously, we should "Not
Go Up With Steps" as G-d descends , upon Har Sinai - a perfect
meeting of heaven and earth.
If you could properly apply this to Rashis in Vol 8,
any relations would be of great appreciation...
Or just comment on what I tried to set forth and "dissect"
the essential in this post.
In light of this, are we knocking on Moshiach's door? Or is
Moshiach yelling and we can't hear him? if we 'MEET' then perhaps
we are knocking on his door and he is standing behind us...waiting
for us to "SEE" him, and the subsequent revelations of "G-dliness"
----Levi
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
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RASHI-IS-SIMPLE
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End of Rashi-Is-Simple Digest
Volume 01 Number 09
Produced Jan 24, 1999
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*