| QUICKY? PARAGRAPH? |
VERSE_ID |
TEXT OF BIBLICAL VERSE |
HEBREW WORD |
RASHI PEDAGOGIC CATEGORY |
RASHI RULE |
BRIEF EXPLANATION |
ADDITIONAL COMMENTS |
SIMILAR RASHIS |
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Gn06-09d |
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Grammar |
Habitual |
Gn06-09d |
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| Paragraphs |
Gn06-14a |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
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Gn11-28a |
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Meaning |
Idioms |
Gn11-28a |
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Gn11x28a |
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Meaning |
Synonyms |
Gn11x28a |
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| Paragraphs |
Gn13-01a |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
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Gn13-07a |
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Paragraphs |
Paragraphs |
Gn13-14a |
Several Rashis and Rashi rules listed |
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Gn13-14a |
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Paragraphs |
Paragraphs |
Gn13-14a |
Several Rashis and Rashi rules listed |
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Gn14-14b |
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Meaning |
Synonyms |
Gn14-14b |
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Gn14-24a |
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Meaning |
Synonyms |
Gn14-14b |
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Gn18-04a |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18-04b |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18-04c |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18-05a |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18X05a |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18-05b |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18-05c |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18-05d |
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Grammar |
Prepositions |
Gn29-34a |
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Gn18-05d |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18-06a |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18-07a |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18-07b |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn18-08a |
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Paragraphs |
Theme |
Gn18-04a |
Several Rashis and Rashi rules listed |
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Gn24-44b |
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Meaning |
Synonyms |
Gn24-44b |
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Gn25-03a |
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Meaning |
Synonyms |
Gn25-03a |
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Gn25-03b |
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Meaning |
Synonyms |
Gn25-03a |
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Gn25-16a |
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Meaning |
Synonyms |
Gn25-03a |
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Gn25-17b |
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Meaning |
Synonyms |
Gn25-17b |
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Gn25-27a |
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Meaning |
Synonyms |
Gn14-14b |
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Gn26-05a |
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Meaning |
Synonyms |
Gn26-05a |
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Gn26-05b |
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Meaning |
Synonyms |
Gn26-05a |
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Gn26-05c |
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Meaning |
Synonyms |
Gn26-05a |
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Gn26-05d |
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Meaning |
Synonyms |
Gn26-05a |
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Gn26-05e |
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Meaning |
Synonyms |
Gn26-05a |
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Gn27-42b |
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Grammar |
Hitpael |
Gn27-42b |
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Gn28-20a |
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Grammar |
If-Then |
Gn28-20a |
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Gn28-20b |
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Grammar |
If-Then |
Gn28-20a |
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Gn28-20c |
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Grammar |
If-Then |
Gn28-20a |
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Gn28-21a |
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Grammar |
If-Then |
Gn28-20a |
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Gn28-21b |
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Grammar |
If-Then |
Gn28-20a |
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Gn28-21c |
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Grammar |
If-Then |
Gn28-20a |
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Gn28-22a |
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Grammar |
If-Then |
Gn28-20a |
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Gn28-22b |
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Grammar |
If-Then |
Gn28-20a |
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Gn29-34a |
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Grammar |
Prepositions |
Gn29-34a |
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Gn29-34b |
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Grammar |
Prepositions |
Gn29-34a |
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Gn29-34c |
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Grammar |
Prepositions |
Gn29-34a |
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Gn31-42a |
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Meaning |
Synonyms |
Gn24-44b |
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Gn32-02a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-02a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-02a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-03a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-03a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-03a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-04a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-04a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-04a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-04b |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-04b |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-04b |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-05a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-05a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-05a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06a |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06b |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06b |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06b |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06c |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06c |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06c |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06d |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06d |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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Gn32-06d |
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Paragraphs |
Paragraphs |
Gn32-02a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn37-02b |
Joseph teenaged with the children of Bilhah and Zilpah |
Na'ar |
Meaning |
Metonymy |
From teenager we obtain the verb form to teenage, to act immaturely like a teenager (The verb form of a noun is called the denominative) |
Rashi gives reasonable activities of immature teenagers |
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Gn37-02b |
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Meaning |
Synonyms |
Gn14-14b |
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| Quicky |
Gn37-02d |
Joseph brought their chatter to his father as evil |
Dibatham Ra'ah |
Meaning |
Synonyms |
Among words referring to speech, dibbah refers to chatter or chit-chat. Bad chatter would refer to the negative aspects |
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Gn37-02e |
| Quicky |
Gn37-03a |
Jacob liked Joseph over all his sons because he was a son of old age |
ben zekunim |
Meaning |
Idiom |
Ziknah refers positively to the elderly (as people who have a rich experience of life). The idiom son of old age has 3 meanings suggested by Rashi: i) literally the son he bore in his old age, (ii) son=disciple of rich experience, (iii) a son which resembled his father in looks |
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| Quicky |
Gn37-03b |
Jacob made for Josep a pasim vest |
passim |
Meaning |
Synecdoche |
The root of passim is pas meaning dwindling, ceasing. Rashi gives two explanations: i)the material, silk, was dwindled (very flat and thin); (ii) the vest form, was a multi-colored stripes (each stripe dwindling to the neighbor stripe). Rashi points out that if so the multiple stripes refer to the multiple periods of Joseph's early development in with each period dwindling after completion and proceeding to the next period. (Rashi actually connects the letters of passim with four periods of Joesph's life but that is just a coincidence; Rashi's main point is that the vest was multi-colored indicating multiple growing periods) |
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| Quicky |
Gn37-07a |
Joseph and his brothers were sheaving sheaves in the field |
me'al'e'mim |
Meaning |
metonymy |
From the noun alumim, sheaves, we obtain the verb form, to sheave (Going from a noun to a verb is called a denominative) |
verb from noun |
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| Quicky |
Gn37-13a |
Jacob said to Joseph: Your brothers are pasturing the flocks in Schem; I would like to send you to them; Joseph I am at your service |
hinneni |
Meaning |
Idiom |
From hiney, meaning behold, we obtain hineni, lit. behold me, meaning I am ready; this corresponds to the English idiom I am at your service |
At your service; I am ready "Here I am" |
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Gn37-18a |
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Grammar |
Hitpael |
Gn27-42b |
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Gn37-18b |
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Grammar |
Hitpael |
Gn27-42b |
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| Quicky |
Gn37-23a |
They stripped joseph of his overgarment, the silk (stripped?) overgarment that was on him |
cetoneth (passim) |
Meaning |
Synonyms |
Cetoneth means an overgarment worn over the undergarments; cetoneth passim would refer to a vest worn over the overgarment |
Cutanto = basic shirt/pants; Silk (striped) vest |
Gn37-23b |
| Quicky |
Gn37-25a |
They looked up and an Arab caravan was passing by |
or-chat |
Meaning |
Synecdoche |
Orach refers to a (non major) road or path. From this noun we obtain another noun, orchat, referring to a caravan, a group travelling along the paths |
Synecdoche Walking the trail |
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| Quicky |
Gn37-25c |
Necoth |
Their camels bore, mixed crushed spices, tree-oils, and hidden fragrance perfume |
Meaning |
Synonyms |
Rashi simply says they sold mixtures of perfume (but elsewhere Rashi explains each one). We can derive the meanings from the roots: Necoth from Nun-Kuph-Aleph, to hit, would mean crushed spices which Rashi explains means a mixture of spices; Tzari from Tzarah, meaning, suffering, could refer to the form of dripping tears and would therefore refer to tree-oils which are oozed out in dripping from the tree; Lot meaning hidden resembles the modern perfurme, hidden fragrance |
Perhaps from N-C-A (Doesn't exist) meaning Crushed |
Gn37-25d, Gn37-25e |
| Quicky |
Gn37-26a |
Betzah |
Judah said to his brothers: What is the prize-cut of money that we will obtain from killing our brothers. (Rather) lets sell him |
Meaning |
Synonyms |
Among words meaning compensation and payment, betzah refers to a coveted payment from a project worked on. Judah points out that since Joseph is our brother we will not be happy with ourselves if we kill him; there is no coveted payment Instead he suggests selling him so that they don't feel guilty about what happens to him |
Radack: Prize cut; Coveted cut (how much would we enjoy ourselves) |
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| Quicky |
Gn37-27a |
His brothers heard |
(Judah suggested selling Joseph instead of trying to kill him) The brothers accepted this |
Meaning |
Synecdoche |
The words for hearing, listening etc. besides referring to the physical act of hearing can also refer to accpeting a suggestion |
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| Quicky |
Gn37-30a |
Where will I come |
Reuven returned to the pit but Joseph was not there and Reuven said where will I come |
Meaning |
Idiom |
Rashi says that the idiom, where will I come, resembles the English idiom, where can I hide, signifying extreme embarassment |
Where can I hide |
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| Quicky |
Gn37-35b |
Daughters |
All his sons and daugthers arose to comfort Jacob |
Meaning |
Synecdoche |
Although daughters could also refer to his actual daughters, Rashi points out that it is common for daugters to refer to daughter-in-laws |
daughter in laws |
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| Quicky |
Gn37-36a |
Joseph was sold to the master butcher of Pharoh |
tabachim |
Meaning |
metonymy |
From the verb, ta-bach, to slaugher, we obtain the noun, ta-bach, a butcher |
Slaughteres of the king |
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Gn38-26c |
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Grammar |
Prepositions |
Gn29-34a |
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Gn40-23a |
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Paragraphs |
Paragraphs |
Gn40-23a |
Several Rashis and Rashi rules listed |
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Gn40-23b |
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Paragraphs |
Paragraphs |
Gn40-23a |
Several Rashis and Rashi rules listed |
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Gn41-12a |
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Paragraphs |
Paragraphs |
Gn40-23a |
Several Rashis and Rashi rules listed |
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Gn41-12b |
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Meaning |
Synonyms |
Gn14-14b |
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Gn41-12b |
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Paragraphs |
Paragraphs |
Gn40-23a |
Several Rashis and Rashi rules listed |
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Gn41-12c |
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Paragraphs |
Paragraphs |
Gn40-23a |
Several Rashis and Rashi rules listed |
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Gn41-12d |
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Paragraphs |
Paragraphs |
Gn40-23a |
Several Rashis and Rashi rules listed |
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Gn42-03a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-03b |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-04a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-05a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-06a |
The brothers ground-face-prostrated themselves to Joseph |
ground-face-prostrated |
Meaning |
Idiom |
The phrase they face-ground-prostrated themselves refers to a bow not just from the hips but where the entire body is placed on the floor |
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Gn42-06a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-07a |
Joseph foreignized himself to his brothers |
foreignized |
Grammar |
Denominative |
To foreignize is to behave like a stranger and foreigner |
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Gn42-07a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-08a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-08b |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-09a |
Joseph remembered the dreams that he dreamt for his brothers |
dreams dreamt for someone |
Meaning |
Prepositional Connectives |
To indirect object - dreamt for them - indiicates an intent to target that person for help. Although Rashi here says that for them means about them, this contradicts what Rashi says in several other verses, Ex25-02, Nu10-02, Nu13-02 that for indicates intent to help. Thus we have reason to override the current Rashi text in favor of the others. |
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Gn42-09a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-09b |
You have come to find out the vulnerability (lit. the nakedness) of the land |
vulnerability (nakedness) |
Meaning |
Synecdoche |
Nakedness is a good example (synecdoche) of vulnerability and hence nakedness comes to mean vulnerability (Just as honey means sweet) |
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Gn42-09b |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-10a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-11a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-11b |
We are simple folks (lit. yes folks) |
simple folks (lit. yes folks) |
Meaning |
Synecdoche |
A strong characteristic of simple people is there response to questions with yes-no. They do not tend to bargain and hide their intentions. Hence yes folks means simple folks |
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Gn42-11b |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-12a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-13a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-14a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-15a |
By the life of Pharoh if you will leave here |
Two phrases: by the life of Pharoh and if you will leave here |
Meaning |
Idiom |
By the life of Pharoh is an idiom indicating oath. If you will leave here is the oath way of saying: I swear that you will not levae here unless.. |
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Gn42-15a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-15b |
By the life of Pharoh if you will leave here |
Two phrases: by the life of Pharoh and if you will leave here |
Meaning |
Idiom |
By the life of Pharoh is an idiom indicating oath. If you will leave here is the oath way of saying: I swear that you will not levae here unless.. |
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Gn42-15b |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-16a |
You will be imprisoned and your claim tested: Is the truth with you? |
Is the truth with you |
Meaning |
Idiom |
The interrogative is the truth with you is used to indicate whether your story holds. So the sentence means: You will be imprisoned and tested whether the truth is with you (whether your claim is true) |
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Gn42-16a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-17a |
Joseph gathered them into the guarded place |
the guarded place |
Meaning |
Synecdoche |
The guarded place means prison since prisons are a good example of guarded places |
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Gn42-17a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| |
Gn42-19a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| |
Gn42-19b |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| |
Gn42-19c |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-20a |
we will get the facts and your claim will be amen-ed |
amened |
Meaning |
Synecdoche |
amen means confirmed since saying amen is a good example of affirmation and confirmation |
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| |
Gn42-20a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-21a |
But indeed we are guilty about mistreating our brothers |
but indeed |
Grammar |
Grammar |
The word but indicates an exception for example I would love to have come BUT I did not receive an inviation. The BUT clause indicates why the previous clause does not hold. When BUT begins a sentence it is excepting something understood but not explicit. Thus here: Joseph gave them a good deal but they were still worried because (BUT) they felt guilty. The statement that Joseph's deal is good is not explicit but understood. Rashi mentions foreign languages; the RADACK (Shoroshim) gives several verses with this usage |
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Gn42-21a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-21b |
Therefore this came upon us |
came |
Grammar |
Grammar |
When B-AH is accented on the 1st syllabus it refers to the ACTIVE, 3rd Person, masculine, past tense. (When accented on the last syllabus it refers to an ongoing process of coming |
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Gn42-21b |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| |
Gn42-22a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
|
| Quicky |
Gn42-23a |
They did not appreciate that Joseph understood [lit. listened] |
listen |
Meaning |
Meronomy |
Listening is part of the process of understanding and acceptance |
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| |
Gn42-23a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| |
Gn42-23b |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| Quicky |
Gn42-23c |
the interpreter |
the interpreter vs. an interpreter |
Grammar |
Grammar |
The article THE indicates something well known. By saying THE interpreter instead of AN interpreter the text indicates that the interpreter was known. Rashi gives a reasonable speculation that it must have been Joseph's eldest son: Menasheh. |
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Gn42-23c |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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Gn42-24a |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| |
Gn42-24b |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| |
Gn42-24c |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
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| |
Gn42-24d |
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Paragraphs |
Paragraphs |
Gn42-03a |
Several Rashis and Rashi rules listed |
|
| Quicky |
Gn44-18a |
may I bring a matter to your attention |
speak in your airs |
Meaning |
Idiom |
Speak in your ears is an idiom meaning the equivalent of the English bring to your attention |
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| |
Gn44-18a |
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Paragraphs |
Paragraphs |
Gn44-18a |
Several Rashis and Rashi rules listed |
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| |
Gn44-18b |
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Paragraphs |
Paragraphs |
Gn44-18a |
Several Rashis and Rashi rules listed |
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| |
Gn44-18c |
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Paragraphs |
Paragraphs |
Gn44-18a |
Several Rashis and Rashi rules listed |
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| |
Gn44-20a |
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Paragraphs |
Paragraphs |
Gn44-18a |
Several Rashis and Rashi rules listed |
|
| Quicky |
Gn44-20b |
the sole survivor of his mother |
he alone was left to his mother |
Meaning |
Idiom |
He alone was left to his mother is an idiom meaning that of his mother's children no other siblings are currently alive |
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| |
Gn44-20b |
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Paragraphs |
Paragraphs |
Gn44-18a |
Several Rashis and Rashi rules listed |
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| |
Gn44-29a |
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Paragraphs |
Paragraphs |
Gn44-18a |
Several Rashis and Rashi rules listed |
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| |
Gn44-29b |
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Paragraphs |
Paragraphs |
Gn44-18a |
Several Rashis and Rashi rules listed |
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| |
Gn44-31a |
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Paragraphs |
Paragraphs |
Gn44-18a |
Several Rashis and Rashi rules listed |
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| |
Gn44-32a |
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Paragraphs |
Paragraphs |
Gn44-18a |
Several Rashis and Rashi rules listed |
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| |
Gn44-33a |
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Paragraphs |
Paragraphs |
Gn44-18a |
Several Rashis and Rashi rules listed |
|
| Quicky |
Gn47-29a |
his days were near to death |
days near to death |
Meaning |
Idiom |
The phrase days near to death is an idiom indicating an expected death prior to the expected life of parents |
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|
| Quicky |
Gn47-29c |
place your hand under my thigh |
thigh |
Meaning |
Idiom |
Placing one's hand under the thigh is an idiom meaning oath since during oaths those who swear must have their hands on an entity of sanctity (In this case the thigh is the seat or place of the circumcision) |
|
Gn47-29c |
| Quicky |
Gn47-29d |
kindness and truth |
kindness and truth |
Meaning |
Idiom |
This phrase kindness and truth specifically refers to the kindness done to the dead (who can't pay back; hence it is so to speak a true kindness since the giver has no expectation of any return favor) |
NOTES |
|
| Quicky |
Gn48-01a |
He said to Joseph |
He |
Grammar |
Pronouns |
This sentence uses a pronoun without a cross reference (we do not know who told Jacob) (This is equivalent -to using 'someone' in English ) |
|
Gn49-02a, Gn39-14a, Gn41-13a, Ex10-11c, Gn35-25b |
| Quicky |
Gn48-07b |
there was still a sieve of land to... |
a siever of land |
Meaning |
Root |
This word only occurs a few times in the bible ; based on its root there are several possible explanations: : (i) From context,it could be a measure (e.g. a kilometer of land) (Rashi), (ii) it could indicate largeness; (iii) it could indicate difficult terrain (cloggy land) (Midrash Rabbah 82:7) |
|
Gn35-16a |
| Quicky |
Gn48-11a |
I never expected to see you |
lo phi-lal-ti |
Meaning |
Idiom |
The Hebrew Pay-Lamed-Lamed is the equivalent of the English idiom, I never expected it. The biblical root Pay-Lamed-Lamed means judgement and hence the idiom means "Although I carefully judged the entire situation I could not see a path or angle in which I would have seen you again |
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|
| Quicky |
Gn48-14a |
He behaved skillfully with his hands |
si-kel |
Grammar |
Denominative |
Sin-Kaph-Lamed means good sense, intelligence: The verb form from the noun would indicate skillfully acted with his hands (in this case he crossed his hands when placing them on the children so that his right hand was on the head of the child on the left which Jacob explained signified that the child on the left the younger brother would surpass the older brother during human history) |
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|
| Quicky |
Gn49-03a |
Reuven you are my firstborn |
co-ach, on |
Meaning |
Synonym |
Kaph-Cheth and Aleph-Vav-Nun both are synonyms for strength Aleph-vav-nun seems to refer more to fortitude (Strength in adversity) because another meaning oif aleph-vav-nun refers to adversities that happen (e.g. mourning) Hence it can also idiomatically refer to intimacy (a person might fondly recall the conception of his first child which was the beginning of fortitude in his intimate relationship |
|
Gn49-03b |
| Quicky |
Gn49-04a |
impetuousness |
pachaz |
Meaning |
Form |
Pay-Zayin means pure gold and because of the glitter resembles constantly varying motion (like fizzing of water) an apt resemblance to impetuousness. Rashi points out that the form indicates a noun (fizz) rather than an activity. In this verse the root Pay-Zayin has an intermedidate cheth. |
|
Gn49-04d |
| Quicky |
Gn49-04e |
spread |
ye-tzu-i |
Meaning |
Synecdoche |
This Hebrew word is similar to the English bed-spread. It specifically refers to a (marital) bed since one spreads out sheets and other items on it. |
|
|
| Quicky |
Ex01-07a |
Jews swarmed |
insectified |
Grammar |
Denominative |
To guard = to do the act of a guard; to insectify = to do the act of insects (Swarm) Naming an activity by a noun is called a denominative. |
A) Rashi literally says they gave birth to six children at a time. This has led some to erroneously think that Rashi was commenting on the six words in the verse i) fruitful, ii) multiply, iii) swarm, iv) become backbones, v) very vi) very (much). However, Rashi never plays such counting games. Rather as I have explained in my thesis the six at a time is the Rashi form in which he expresses himself. The actual simple meaning of the verse is that the Jews swarmed and multiplied quickly. One can still ask, “So why didn’t the verse simply say, the Jews swarmed and filled the land” What is the purpose of all the extra verbs and adverbs (fruitful, backboned etc. ) While this is a good and correct question it is not the question Rashi deals with. Rashi only comments on the word swarmed. Literally, the word should be translated insectified a denominative meaning behaving like insects that multiply. My own opinion is that the four verbs in the verse refer to different approaches to the number of children in a family. Fruitful would have a nuance of one or two children who would appear like a fruit hanging from a tree. When there are a small number of children each one can be given individual attention. Swarmed would have a nuance of many children at once. There is more of an emphasis on building a community without the opportunity of individually attending to each child. Backboned would have a nuance of being a backbone or pillar in the community. It could refer to a situation where children are married off very young so that within 50 years you might see 4 generations of children (The emphasis is on multi-generational children rather than a lot of children in each birth). Multiply would have a nuance of many. It would not be as much as swarmed and backboned but would be more than fruitful. The point here is that each type of family (individual attention to children, multi-children families, swarming, and backbones) makes contributions to the overall society. The text then indicates that the Jewish community had multiple family types. |
|
| |
Ex01-08a |
|
|
Meaning |
Meaning |
Ex01-08a |
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| |
Ex01-08b |
|
|
Meaning |
Meaning |
Ex01-08a |
|
|
| Quicky |
Ex01-10a |
thorn in my side |
to thorn |
Grammar |
Denominative |
To guard = to simulate the act of a guard (guarding); to thorn = to simulate the thorn - to repel, to hate (cf. the English Repulsive) |
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|
| Quicky |
Ex01-11a |
Note this: |
hin-eh [note this] |
Grammar |
Interjection |
The phrase note this is an interjection. Rashi did not have word for "interjection" so he spoke about "nuance of attention" This really means interjection |
|
|
| Quicky |
Ex01-11b |
deliver, give birth |
Me-yal-le-doth |
Grammar |
Piel |
Modern grammarians believer that the Piel conjugation can refer to the causative. Rashi here disagrees. The Piel in this verse refers to the teamwork of the midwives and mothers. Piel traditionally indicates intensity; in this verse it indicates intensity by referring to the teamwork of midwife and mother. (Thus the midwife is not someone who causes birth but rather collaborates with the mother to give birth |
|
Ex01-13c |
| Quicky |
Ex01-11d |
Fortified cities |
shelter |
Meaning |
Synecdoche |
The root means shelter; By synecdoche it can refer to providing warmth or giving benefit By metonymy it can refer to the homeless (who needs shelter) (D) |
D) One can use here the what is bothering Rashi approach. The verse speaks about tax officials but does not mention taking any monetary taxes: Pharoh appointed tax officials; the Jews built fortified cities for Pharoh. Rashi therefore explained the tax as referring the service of building. That of course is correct but the linguistic justification for calling a service like building a city, tax, is the figure of speech, synecdoche, wherein monetary tax is a good example (synecdoche) of tax which can refer to levying any type of item of worth. |
|
| Quicky |
Ex01-15a |
Benefited them |
yay-tev |
Grammar |
Hifil |
Rashi explains that the verb is in causative (benefited rather than good) |
|
|
| Quicky |
Ex01-16a |
Reeds |
soof |
Meaning |
Form |
The word for reeds comes from the word for end since reeds are characterized by "only having ends (and no middle)" NOTE: Modern scholars explain "Reeds grow at the end of Marsh") |
|
|
| Quicky |
Ex01-20a |
Tax officials |
missim |
Meaning |
Synecdoche |
"Tax" can refer to taking services (e.e. building cities); it usually (synecdoche - good example) refers to taking money |
|
|
| Quicky |
Ex01-21a |
honor; good name |
house |
Meaning |
Synecdoche |
Cf. "Made him a palace"=made him king”; "house" = location associated with people of distinction and honor |
C) Interestingly, until recently, people with property were considered the citizens while people without property had lesser rights. This distinction affected even serious crimes like theft and murder. |
|
| |
Ex02-06b |
|
|
Meaning |
Synonyms |
Gn14-14b |
|
|
| Quicky |
Ex02-13b |
Two people fighting |
sparking |
Meaning |
Synecdoche |
Cf. English "They made sparks with each other" |
|
|
| |
Ex02-14a |
|
|
Meaning |
Synonyms |
Gn14-14b |
|
|
| Paragraphs |
Ex04-16a |
|
|
Grammar |
Reflexive |
Nu13-02a |
|
Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Quicky |
Ex06-08a |
I will bring them to the land that I swore [lit. that I raised my hand] to give to the Patriarchs |
raise one's hand |
Meaning |
Synecdoche |
Raising ones hands is a usual sign of swearing |
|
|
| Quicky |
Ex06-09a |
Although Moses spoke to the Jews, they did not believe him [lit. listen to him] |
listen |
Meaning |
Meronomy |
Listening is part of the process of understanding and acceptance |
|
|
| Quicky |
Ex06-09b |
The didn't believe what Moses told them because they were depressed [lit. short of breath] |
shortness of breath |
Meaning |
Synecdoche |
People who are depressed usually and typically have slower breathing and slower movements |
|
|
| Quicky |
Ex06-12a |
Moses says how can I speak to Pharoh and my mouth is unusable [Heb. Aral] |
Ayin Resh Lamed (Aral) |
Meaning |
Hypernymy |
Rashi gives half a dozen verses with the Hebrew word a-ral and shows that the parent category [hypernym] is unusabliity which in particular examples becomes specific to the organ: e.g. deaf, mute, poisoned: Here are the verses: unusable mouth [Ex09-12], ususable ears [Jr06-10], unusable heart/feelings [ Jr09-25](can't accept]; Death (person unusable] Drink the poison and become unsuabel [Cha 2,16]' uncircumcised [closed symbolic of not sanctified for use]; make the plant fruit unusable (dont eat it) (Lv19-23) |
|
|
| Quicky |
Ex06-26b |
This is the same Moses and Aaron who were told by God: Take the Jews out of Egypt by their tribes [lit. on their tribes] |
Al |
Meaning |
Prepositions |
On their tribesis the biblical way of saying by their tribes |
The Hebrw Al (usually meaning: on) can also mean by [Beth] Almost all Hebrew prefix prepositions can interchange meaning |
|
| Quicky |
Ex07-02a |
I God have made you Moses a police officer [Heb. E-lo-him] over Pharoh and Aaron will list summands and citations [Heb. Ne-vi-e-chah] |
Elohim |
Meaning |
Synonyms |
The Hebrew Elohim means any authority (Police, Judge, or God); The Hebrew Navih means any act of oratory (trained deliery of speech) (Prophecy, translation, citations and summons) |
|
Ex07-02b |
| Quicky |
Ex07-09a |
If Pharoh asks for a proof-sign [Heb. Mo-fayth] |
oth,mofayth |
Meaning |
Synonyms |
Oth = hypernym (any sign); Mo-fayth = a sign proving a point (hyponym) |
|
|
| Quicky |
Ex07-10a |
Throw your stick and it will become a snake [lit. long-reptile] |
Ta-nim |
Meaning |
Hypernymy |
Tanim = hypernym (category) any long slender animal (crockodile, snake etc) while snake = hyponym (a particular example of the general category) |
|
|
| Quicky |
Ex07-19b |
Waive your stick over the rivers, canals, and ponds [Heb. Ye-o-ray-hem, na-ha-ro-they-hem, ag-may-hem] |
Hebrew:Ye-o-ray-hem, na-ha-ro-they-hem, ag-may-hem |
Meaning |
Synonyms |
Rashi explains that the category (hypernym) "body of water" has as examples (hyponyms) rivers, canals, and ponds |
|
Ex07-19c, Ex07-19d |
| Quicky |
Ex07-19b |
Waive your stick over the rivers, canals, and ponds [Heb. Ye-o-ray-hem, na-ha-ro-they-hem, ag-may-hem] |
Hebrew:Ye-o-ray-hem, na-ha-ro-they-hem, ag-may-hem |
Meaning |
Synonyms |
Rashi explains that the category (hypernym) "body of water" has as examples (hyponyms) rivers, canals, and ponds |
|
Ex07-19c, Ex07-19d |
| |
Ex08-05a |
|
|
Grammar |
Hitpael |
Gn27-42b |
|
|
| |
Ex08-05a |
|
|
Grammar |
Prepositions |
Ex08-05b |
|
|
| |
Ex08-05b |
|
|
Grammar |
Prepositions |
Ex08-05b |
|
|
| |
Ex08-06a |
|
|
Grammar |
Prepositions |
Ex08-05b |
|
|
| |
Ex08-08a |
|
|
Grammar |
Prepositions |
Ex08-05b |
|
|
| Quicky |
Ex10-01b |
I hardened Pharoh's heart in order to establish (lit. place) these miracles in his mind |
to foundation (shi-thi) |
Meaning |
Hypernymy |
Rashi translates the Hebrew word used in the text as meaning place. But place is a parent category (hypernym) of which place in foundation (i.e. establish) or root is a child category (hyponym). Rashi tends to translate children (hyponyms) using parents (hypernyms) since he was addressing a population with poor language ability |
|
|
| Quicky |
Ex10-02a |
So, you can tell your children how I teased Egypt |
Ayin-Lamed-Lamed |
Grammar |
Hitpael |
The root Ayin Lamed Lamed in the active conjugation means to abuse (Rashi cites several verses). In the hitpael conjugation it means to tease: Teasing means more than abuse since teasing implies to respond to any screams with the exact opposite (Rashi brings the teasing of Bilam of his donkey in Nu22-19 as an example) |
|
|
| Quicky |
Ex10-03a |
How long will you refuse to be responsive to me |
Ayin-Lamed-Hey |
Meaning |
Synecdoche |
The root Ayin Lamed Hey has a fundamental meaning of answer and respond. As in English (using synecdoche) we obtain an additional meaning of responsiveness connoting responding positively. God says to Pharoh how long will you refuse to be responsive positively to My demands |
|
|
| Quicky |
Ex10-05a |
The locust will cover the land; you won't be able to see the land's form |
eye of land |
Meaning |
Metonymy |
From the Hebrew word used meaning eye we obtain (by Metonymy) items associated with seeing such as the sight of something or the form of something. Hence eye of the land means the form of the land |
|
|
| Quicky |
Ex10-08a |
Moses and Aaron were returned to Pharoh |
were returned |
Grammar |
Hafal |
The Hebrew word in the text is conjugated in the Hafal conjugation a very rare conjugation. The Hafal conjugation means passive vs. active and is the passive form of the hifil conjugation. The root used Shin-Vav-Beth means to return; in the hifil conjugation which refers to causation, the root means to bring someone back to return them. Therefore, in the Hafal conjugation the root would refer to somone being brought back, to being returned. Rashi explains this passive by noting "In other words some (unknown) messenger returned them " |
|
|
| Quicky |
Ex11-01a |
Pharoh will let you go completely |
Ka-LaH |
Grammar |
Denominatives |
Technically denominatives refer to a noun becoming a verb. In this verse a verb becomes an adverb. The verb to complete is used by the verse to mean completely. |
|
|
| Quicky |
Ex11-02a |
Please speak to the Jews |
Na (please) |
Meaning |
Synecdoche |
Rashi explains that the Hebrew na whose primary meaning is roast, also means please. This is similar to the English idiom butter him up referring to asking someone something by first flattering and pleasing the person asked. The corresponding Hebrew idiom is to roast yourself well-done to the person asked. |
|
|
| Quicky |
Ex12-12a |
God commanded Moses to tell Aaron to waive his rod over Egypt for Locust |
Beth |
Meaning |
Prepositions |
The prefix Hebrew letter Beth usually means in but can also mean by, for, on, |
|
|
| Quicky |
Ex12-12b |
The east wind brought the locust |
East (QeDeM) |
Meaning |
Synecdoche |
The compass position east is named prior because it is the prior place of the suns arrival every day (The sun rises in the East and sets in the West). The verse speaks about the prior wind and Rashi translates this phrase as meaning the East wind |
|
|
| Quicky |
Ex12-15a |
The locust ate everything: There was no verdure left in Egypt |
Verdure (Ye-ReQ) |
Meaning |
Synecdoche |
As in English vegetation is called by its color greens). This uses synecdoche since vegetation is a good example of the color green. |
|
|
| Quicky |
Ex12-21a |
There will be darkness in Egypt, a night darkness |
Aleph-Mem-Shin |
Meaning |
Metonymy |
The Hebrew root Aleph-Mem-Shin means yesterday night. In this verse the verb functions adjectivally describing the type of darkness, a night darkness. |
Rashi also points out some technical points about verb conjugation: Because the aleph letter in the root is silent it sometimes drops in the conjugations. Rashi gives other examples where letters drop. Rashi cites an alternate approach to this verb from the Midrash which however is ungrammatical, unnecessary, and an exaggeration. The midrash views the root as Mem-Shin, to grope, or to feel and explains that the darkness was so thick it could be felt. (However, darkness can't be felt, and this is a homiletic exaggeration) |
Ex12-21b |
| |
Ex12-21a |
|
|
Parallelism |
Parallelism |
Ex12-21a |
|
|
| |
Ex12-21b |
|
|
Parallelism |
Parallelism |
Ex12-21a |
|
|
| Quicky |
Ex12-21c |
take by families |
Family (Mish -pe -cho -they -hem) |
Meaning |
Nuance |
Rashi explains that by family means by father household (i.e. patrilineal descent) |
|
|
| Quicky |
Ex12-22a |
take a bundle of hyssops |
ayzov |
Meaning |
Form |
Rashi explains that ayzov means hyssop. The root zayin-beth primarily refers to an oozing of liquid. In the word ayzov it refers to a plant, the hyssop, that appears to ooze out on walls, that is, a plan that just pops up wherever there are other trees. |
|
|
| Quicky |
Ex12-22b |
There was darkness in Egypt for a triplet of days |
shlo-shet (Triplet) |
Grammar |
Construct |
Rashi explains that since the Hebrew is in the grammatical construct the phrase means a triplet of days not three days |
|
|
| Quicky |
Ex12-22b |
take a bundle of hyssops |
agudah |
Meaning |
Nuance |
Agudah means bundle; Rashi quantifies this numerically:At least three |
|
|
| Quicky |
Ex12-22c |
dip (the bundle of hyssops) into the (slaughtered blood in the ) utensil |
saf |
Meaning |
Form |
Saf is a word meaning utensil (Rashi cites other verses using it). Most probably the meaning of this word comes from its root, Samech-Vav-Pay,which means end. Thus the saf indicates the end of a long process of obtaining the animal, preping it, slaughtering it, and gathering the blood in a utensil. In this verse, Rashi engages in reading literacy; although the slaughter of the animal is mentioned, the gathering of blood in a utensil is not explicitly mentioned (and has to be inferred from context). The distinction between inference and explicit fact is important for reading literacy and Rashi makes explicit that saf refers to the utensil thereby making the reader aware that a utensil gathered the blood of the just-slaughtered animal even if the verse did not explicitly mention it. |
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Ex13-02b |
Send for your own sake [lit. to you] men who will spy Canaan that I am giving to the Jews as an inheritance |
shelach lechah |
Grammar |
Pronouns |
The Hebrew word Lamed-Yud, Li, or Lamed-Caph, LeChah, literally means to me (or to you);in the bible it means and is used to indicate for my sake (for your sake) for your own benefits and purpose |
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Ex13-17a |
When Pharoh let the nation go, God did not gently-guide [lit. gentle] them through Philistine lands lest the nation have regrets because of the sight of all the military activities and they would want to return to Egypt |
Nun-Cheth-Hey |
Meaning |
Hypernymy |
The Hebrew root used, Nun-Cheth-Hey means gentle. However, the context of the verse indicates some type of movement-guidance. Rashi simply notes this: Gentle means guide them gently. More deeply, the parent category of guiding movements [hypernym] has many children types [hyponyms] of movements such as gently-guiding, quickly guiding, etc. Thus, Rashi really is indicating that the text coins an idiom: gently-guide using the verb gentle |
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Ex13-17b |
When Pharoh let the nation go, God did not gently-guide them through Philistine lands lest the nation have regrets because of the sight of all the military activities and they would want to return to Egypt |
Nun-Cheth-Mem |
Meaning |
Unified |
The Hebrew root Nun-Cheth-Mem has two meanings: i) console, and ii) regret. They have in common that both refer to a change of attitude. In regret the person regretting initiates this change of attitude by regretting a past action. In console other parties attempt to persuade the consoled person to accept to change their attitude that the deceased is alive; they console him and make him aware of the deceased's death and urge him to remember him/her and the positive influence they had. |
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Ex13-18a |
God steered [lit. circled] the nation towards the Sea of Reeds |
Samech-Beth-Beth |
Meaning |
Synecdoche |
The Hebrew root Samech-Beth-Beth refers to encirclement. As an adjective it would mean surrounded. As a verb it should mean to go around in circles. By synecdoche, it also means to steer since going around in circles is a good example [synecdoche] of steering. |
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Ex13-18c |
A fifth [cheth-mem-shin] of the Jews left Egypt |
Cheth-Mem-Shin |
Meaning |
Synecdoche |
The Hebrew root cheth-mem-shin means five. From this root we obtain the grammatically related meaning [metonymy] of one-fifth. Rashi cites this explanation from the Bamidbar Rabbah. But Rashi also cites that the commonly accepted meaning of cheth-mem-shin is armed and even brings Aramaic precedents. This can be explained by synecdoche. A good example [synecdoche] of five is the hand which has five fingers. In English, a person holding a weapon (or to whom a weapon is accessible on him] is said to be armed since the arm is a good example [synecdoche] of use of weapons. In Hebrew we say the person is handed or more precisely fived. Rashi appears to say that the simple meaning is armed, and the homiletic meaning is one fifth. But in my doctoral thesis I show that the simple meaning is armed. Rashi calls it Derash because Derash can indicate nuanced simple meaning. The translation of armed is really the reading of a simpleton ignorant of reading comprehension. For the primary source of meaning is context not the dictionary. In this case the previous verse said the Jews (who were slaves) were frightened by military activities; it wouldn't make sense based on context to say they were armed. Furthermore, the previous verse says that the Jews were so frightened by military activities that they would want to return to Egypt to slavery!!! Clearly, they were emotionally weak. Rashi's translation of one fifth is now pregnant with meaning. Four fifths of the Jews died during the plagues and only one fifth left and even this fifth could easily be persuaded to return |
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Ex14-03b |
Pharoh will think concerning [lit. to] the Jews that they are confused on direction |
Lamed |
Meaning |
Prepositions |
Hebrew uses prefix letters - beth- caph-lamed- mem (BiChLaM) - to indicate prepositional connectives. Although each letter has a primary meaning, the meanings all interchange. For example, the primary meaning of a lamed before a word is to; In this verse this primary meaning would lead to the absurd translation Pharoh will say to the Jews. Rashi explains that the prefix lamed in this verse means concerning or about. For this reason, we have translated say as think which is more appropriate (since he wasn't necessarily talking to anyone) Thus, the verse is translated, Pharoh will think concerning the Jews |
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Ex14-03c |
Pharoh will think about the Jews that they are depressively confused on direction |
Beth-Vav-Caph |
Meaning |
Root |
[Directly from my doctoral thesis] The Hebrew root Beth-Vav-Caph means confused. Rashi scholars believe that the root of the Hebrew word in this verse. But Rashi gives examples from other roots with Beth and caph such as Beth-Caph-Hey. This has led Rashi scholars to say that Rashi was a product of his times and believed in two letter roots (a theory that was popular around Rashi's times and had recently been replaced with a uniform three-letter root theory). My position is that Rashi recognizes a new verb root here Nun-Beth-Caph. Rashi explains that while Beth-Vav-Caph means confused, Nun-Beth-Caph means depressively confused, that is, a confusion, where the confused person gives up and stops trying. This suggested new root and its meaning would fit in nicely with the other verses that Rashi cites. For example, the verse in Job would be translated Could you come to the whirlpools the whirlpool being an example of an oceanic encounter that leaves you depressively confused that is incapable of further action. |
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Ex14-07a |
Pharoh took 600 choicest chariots (lit. selected chariots) |
Beth-Cheth-Resh |
Meaning |
Metonymy |
The Hebrew root Beth-Cheth-Resh means to select. By metonymy it refers to the choicest and best since those are the things that one typically selects(metonymy). Rashi also explains the anomalous combination of plural and singular. The verse says 600 implying plural but then uses the singular to describe the choicest. Rashi explains that grammar allows use of the singular for the plural when one wants to emphasize that each chariot was choicest (not just most of them). |
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Ex14-07c |
Captains [lit. 3rds] over all forces |
3rd (Shalish) |
Meaning |
Metonymy |
Generals are first in command. Majors are 2nd in command and are assigned to each region of the army. The individual forces are governed by captains who report to the majors who know the guidelines of the generals. Thus, the captains are typically 3rd in command and hence the Hebrew word for captain comes from the Hebrew root meaning three. |
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Ex14-24b |
God scanned [lit. door posted] on them |
Ya-Yash-Qayf (scanned) |
Meaning |
Hypernymy |
Both Hebrew and English have many words meaning looking over. One type of looking over is a wide range scan. This is typically done to assess situations. Hebrew derives the word for a high-range scan from the word doorpost since the doorpost top is typically higher and would correspond to the scanning operation. |
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Ex14-24d |
God tumulted them |
Va-Ya-Ham |
Grammar |
Denominatives |
Just as from the noun tango we obtained the verb to tango, from the noun hospital we obtain the verb to hospitalize, from the noun tumult we obtain the verb tumulted. The grammatical term for changing a noun into a verb is denominative. Rashi also cites the Pirkey Rabbi Eliezer that the core of a tumult is the noise. |
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Ex15-06a |
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Parallelism |
Parallelism |
Ex15-06a |
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Ex15-06b |
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Parallelism |
Parallelism |
Ex15-06a |
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Ex15-06c |
God's right hand is adorned with might |
Adorrned (Ne-Da-Ri) |
Grammar |
Embellishments |
Rashi explains that the Hebrew Ne-Dar and Ne-Da-ri have the same meaning. The extra terminal ri is simply "a poetic adornment which occurs frequently in the biblical text" |
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Ex15-06c |
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Parallelism |
Parallelism |
Ex15-06a |
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Ex15-06d |
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Parallelism |
Parallelism |
Ex15-06a |
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Ex18-02a |
(Upon hearing the story) Jethro developed goose-pimples (lit. sharp (pimples)) |
Va Yi ChaD |
Meaning |
Synecdoche |
The Hebrew cheth-daleth means sharp. From the context of the verse, the word seems to indicate he rejoiced. Rashi connects sharpness with rejoicing by suggesting he developed sharp spots on his skin similar to the English idiom goose pimples. Here goose-pimples are a good example (synecdoche) of rejoicing. Rashi nuances that goose-pimples may reflect joy mingled with some sadness reflecting the death of the Egyptians. |
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Ex18-08c |
Moses told to his father-in-law the story of what God did for the Jews; all the aggravations they experienced on the journey |
ha'te'la'ah |
Grammar |
Denominative |
The roots lamed-aleph-hey refers to the exhaustion resulting from doing a great deal of activity and as in English (by synecdoche) can refer to any set of aggravating circumstances. Rashi identifies the roots of the underlying Hebrew word as lamed-aleph-hey explaining that the tauv is a prefix letter. To support this position Rashi gives many examples |
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Ex18-11c |
Jethro recognize God's greatness since the Egyptians' premeditations (lit. boilings) were placed back on them [By God] |
Za-Du |
Meaning |
Form |
The root zayin-vav-daleth means to boil. Boiling came to mean premeditation since both boiling and premeditation have the same form, something happens after a long-time exposure (to heat or thought). Rashi also notes the pun on the literal meaning of zayin-vav-daleth: The Egyptians tried to kill the Jews in water and were themselves instead drowned in water. |
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Ex18-11d |
| Quicky |
Ex18-12a |
Moses took elevation and peace offerings (lit. up and roasts) Aaron and the elders ate before God with Moses father-in-law |
Ze-Va-ChiM |
Meaning |
Synonyms |
Offering is a parent category or hypernym. Its children (hyponyms) are the types of offerings such as peace offerings and elevation offerings. A peace offering is consumed by owners, priests, and by the altar. The verse uses the term roast before God to describe the peace offering. Contrastively, an elevation offering is exclusively consumed by the altar (no humans eat from it). The verse uses the phrase up to God to describe the elevation offering. In English the elevation offering is called a burnt offering. |
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Ex18-12b |
| Quicky |
Ex18-13c |
Moses sat to adjudicate cases of the nation; the people stood before Moses' [court] all day (literally from morning to evening) |
min bo-ker ve-ad a-rev |
Meaning |
Idiom |
Rashi explains that the statement the nation stood before Moses' [court] from morning to evening should be interpreted as the nation stood before Moses' [court] all day (reflecting the similar English idiom all day). Thus, the Rashi comment explains the phrase from morning to evening as an idiom which means the same as the English phrase all day. |
Interestingly Rashi gives additional comments which are not in the text but reflect homily that is morally exhortative. This is rare when Rashi explains dictionary meaning. In fact, Rashi gives two such moral exhortations. First Rashi notes that a person who spends only a small amount of time in study or court cases is accounted before God as if he spent all day. Second, punning on there was morning and there was evening, a repeating phrase in the creation story (Genesis 1), Rashi states that someone who studies is as if he participated with God in the creation of the world |
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Ex18-15a |
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Grammar |
Conditional |
Ex18-15a |
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Ex18-16a |
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Grammar |
Conditional |
Ex18-15a |
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Ex18-18a |
Moses father-in-law told Moses, 'You are not acting properly.' You will wither |
na-vol tib-bol |
Meaning |
Synecdoche |
In Hebrew, the word wither refers to plants that have dried up from the heat and cold. These are good examples (synecdoche) for humans getting worn out from overwork |
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Ex18-21b |
Select from the nation [for judges] wealthy people [lit. skilled people] who revere God, trustworthy people [lit. people of truth] who despise taking cuts |
an-shay Ka-YiL…An-ShaY EMetH |
Meaning |
Synonyms |
The verse simply gives attributes: skilled people, people of truth. Why then does Rashi translate these as wealthy people and trustworthy people? I believe Rashi recognized these one-time idioms as not having precedent elsewhere in the Bible. Therefore, he interpreted their meaning based on context, the context of people worthy of being judges. Hence Rashi interprets people of truth as trustworthy people, an important attribute for a judge. Similarly, Rashi interprets skilled people, based on the concluding phrase who despise taking cuts, as meaning independent people, self-sufficient people, wealthy people who don't have a need for money because of their self-sufficiency. I believe Rashi frequently interprets phrases that have a onetime meaning based on their context and cues. |
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Ex18-21c, Ex18-21d |
| Quicky |
Ex18-27a |
He [Jethro] went for his own sake [lit. to him] to his land |
vayalech lo |
Grammar |
Pronouns |
The Hebrew word Lamed-Yud, Li, or Lamed-Caph, LeChah, literally means to me (or to you);in the bible it means and is used to indicate for my sake (for your sake) for your own benefits and purpose |
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Ex18-27a |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
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Ex19-02b |
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Grammar |
Plurality |
Ex19-02b |
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Ex20-03c |
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Meaning |
Idioms |
Gn11-28a |
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Ex21-01a |
Nevertheless, if he survives [after being smitten by his master] for 24 hours [lit. day or days], his master is not executed [for the murder] because…. |
YoM Oh YoMaYiM |
Meaning |
Idiom |
Just as honey can mean sweet, just as day [12-hour part] can refer to the 24-hour day because they are good examples [synecdoche] so too day or days is an idiom meaning 24 hours since it is a good example of a time period that can span one day or two days. |
NOTE: Rashi seems to derive the meaning from a logical argument: Which day is like two days? A 24-hour period. Actually, Rashi's real point is that day or days is an idiom; the derivation he gives is a probable or reasonable way that the idiom could have developed. |
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Ex21-02a |
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Paragraphs |
Paragraphs |
Ex21-02a |
Several Rashis and Rashi rules listed |
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Ex21-02b |
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Paragraphs |
Paragraphs |
Ex21-02a |
Several Rashis and Rashi rules listed |
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| Quicky |
Ex21-02c |
When you purchase a Jewish Slave, he will work 6 years and on the 7th he goes to freedom without debt |
LaChaFShi |
Meaning |
Prepositions |
ChoFeSh means free. LaChoFeSh, literally, to freedom, refers to complete freedom, not only from monetary debt but also from stigma. Once the 6 year term of slavery is completed, we believe the person has learned their lesson and can be treated like any other citizen without mentioning his past. |
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Ex21-02c |
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Paragraphs |
Paragraphs |
Ex21-02a |
Several Rashis and Rashi rules listed |
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Ex21-03a |
If he [the slave] starts single, he leaves single |
BeGaPPo |
Meaning |
Synecdoche |
Goof means body. A body by itself is a good example, synecdoche, of a single person who just has a body but not a partner. Hence GaPo means single, unmarried |
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Ex21-03a |
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Paragraphs |
Paragraphs |
Ex21-02a |
Several Rashis and Rashi rules listed |
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Ex21-03b |
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Paragraphs |
Paragraphs |
Ex21-02a |
Several Rashis and Rashi rules listed |
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Ex21-03c |
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Paragraphs |
Paragraphs |
Ex21-02a |
Several Rashis and Rashi rules listed |
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Ex21-03d |
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Paragraphs |
Paragraphs |
Ex21-02a |
Several Rashis and Rashi rules listed |
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Ex21-04a |
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Paragraphs |
Paragraphs |
Ex21-02a |
Several Rashis and Rashi rules listed |
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Ex21-05a |
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Paragraphs |
Paragraphs |
Ex21-02a |
Several Rashis and Rashi rules listed |
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| Quicky |
Ex21-13a |
But if a person [who killed someone] did not ambush [lit. hunt] him ….then I [God] will create a city for him to seek refuge |
TzaDaH |
Meaning |
Synecdoche |
Just as honey can mean sweet, just as day [12-hour part] can refer to the 24-hour day because they are good examples [synecdoche] so to hunt can mean ambush since it is a good example of ambushing. |
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Ex21-18b |
When two people fight, and one hits the other who gets sick and bedridden [lit. falls to bed] |
NaFaL LeMiShKaV |
Meaning |
Synecdoche |
Just as honey can mean sweet, just as day [12-hour part] can refer to the 24-hour day because they are good examples [synecdoche] so too fall to bed can refer to a bedridden sickness |
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Ex21-19a |
If [the smitten person] gets up [out of bed] and he walks outside in health [lit. on his cane] |
Al MiShAnTo |
Meaning |
Synecdoche |
Just as honey can mean sweet, just as day [12-hour part] can refer to the 24-hour day because they are good examples [synecdoche] so too walks on a cane can refer to walking in health. |
Of note is that the Rambam explains this idiom in his legal code: "(It couldn't be literal (on a cane) since even a person about to die can walk on a cane. Rather it means the person can walk under conditions of normal health (Murder 4:4)) |
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| Quicky |
Ex21-19c |
If the smitten person gets up out of bed and walks outside in health, then the damage is only liable for unemployment [lit. sitting] and medical damage caused. |
ShiVTo |
Meaning |
Synecdoche |
Just as honey can mean sweet, just as day [12-hour part] can refer to the 24-hour day because they are good examples [synecdoche] so too sitting refers to unemployment since sitting vs. standing is a good example [synecdoche] of unemployment. |
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Ex21-21a |
[Damages are paid for] a burn, cut, or black-and-blue mark |
ChaBuRaH |
Meaning |
Synonyms |
The verse lists 3 categories of injury. Rashi translates them as burn, cut, or black-and-blue mark. Rashi does give some etymologies from root meanings for example the Hebrew root for cut, Pay-Tzade-Ayin means to split. However, in my opinion, Rashi is deriving the three meanings from the context and climactic parallelism. 1st: Certainly, damages must be paid for a burn where the skin is destroyed; 2nd: Damages must be paid even for a cut where the skin itself is not destroyed but cut; 3rd damages must be paid even for a black-and-blue mark where the skin is not damaged but clots underneath the skin cause discoloring. |
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Ex21-21b, Ex21-21c |
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Ex21-28a |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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Ex22-01a |
If the thief was discovered in a tunnel (by the house owner) and he was smitten and died, the house-owner is not liable for a death penalty |
MaCh-To-Thauv |
Meaning |
Metonymy |
The Hebrew word used, Mem-Cheth-Tauv-Resh-Tauv is a noun coming from the root Cheth-Tauv-Resh which means to dig. Rashi explains that the noun refers to a tunnel since one result or consequence associated with [metonymy] digging is tunnels |
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Ex22-02a |
However, if it is clear [lit. the sun rises on him] the house owner is liable for a death penalty |
if the sun rises on the house |
Meaning |
Idiom |
The verse uses the phrase if the sun rises on him [talking about a thief found in a tunnel under a house leading to the owner killing the thief]. Rashi explains that the sun rises on him is an idiom meaning clear that is it is clear that the thief would not harm the house owner (for example, if a son caught a father in a tunnel trying to steal from a son--in such a case - a son finds a father digging a tunnel into his house to steal from him, it is clear [that the father would not kill his son] and the son is liable if he kills his father). Here the rising sun is a good example [synecdoche] of clarity from which the idiom is derived. |
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Ex22-17a |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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Ex22-21a |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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Ex22-30b |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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| Quicky |
Ex25-02a |
Take for My Sake [lit. to me] voluntary donations |
yikchu li terumah |
Grammar |
Pronouns |
The Hebrew word Lamed-Yud, Li, or Lamed-Caph, LeChah, literally means to me (or to you);in the bible it means and is used to indicate for my sake (for your sake) for your own benefits and purpose |
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| Paragraphs |
Ex25-02b |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Quicky |
Ex25-07b |
Take voluntary gifts for My [God's] sake, gold, silver, copper….filled stones |
avnay shoham ve-avnay miluim |
Meaning |
Meronomy |
Just as we call the King the Crown, the elderly Greybeards, and soldiers the sword, so too we call studded stones filled stones - holes are drilled in the stone which are then filled with various gems. |
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Ex25-08a |
Make for My Sake [lit. to me] a temple |
asu li mikdash |
Grammar |
Pronouns |
The Hebrew word Lamed-Yud, Li, or Lamed-Caph, LeChah, literally means to me (or to you);in the bible it means and is used to indicate for my sake (for your sake) for your own benefits and purpose |
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Ex25-12b |
Cast for it four golden rings on its four corners [lit. hammered parts] |
nathata al arbah paamothauv |
Meaning |
Synecdoche |
Just as the overcoat is the garment that is worn over the others, just as slippers are the types of shoes that you just slip into, just as glasses are the kitchen utensil typically made of glass, so too, the corners of an object are the parts that are typically hammered (to achieve the sharp angle). Hence corners is named by how they are made, hammered. |
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| Quicky |
Ex25-12d |
Two rings will be on one side [literally rib] and two rings on its second side [lit. rib] |
shtay tabaoth al tzaloh haechath |
Meaning |
Form |
Just as the head of on object refers to its top, just as the handle of a utensil refers to the handles which protrude like hands from the body of the utensil, so too the ribs of an object refer to its sides |
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| Quicky |
Ex25-13a |
Make four poles [lit. boughs] from Shittim-trees |
ashitha badim |
Meaning |
Form |
Just as the head of on object refers to its top, just as the handle of a utensil refers to the handles which protrude like hands from the body of the utensil, so too boughs refer to poles because they have the same form and shape |
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| Quicky |
Ex25-25a |
Make a golden belt [lit. closed loop] around it [the table] |
ashitha lo misgereth |
Meaning |
Form |
Just as the head of on object refers to its top, just as the handle of a utensil refers to the handles which protrude like hands from the body of the utensil, so too a closed loop refers to a belt since it has the form of a belt (something you snap and close) and the function of a belt (it gives support) |
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| Quicky |
Ex25-29a |
Bread-molds |
ke-a-ro-thauv |
Meaning |
Form |
Baked dough when taken from the oven is placed in molds to shape them. The word for mold here comes from the word for bowl, ke-a-rah, which names by form. |
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Nu04-07a |
| Quicky |
Ex25-29a |
Bread-molds |
ke-a-ro-thauv |
Meaning |
Form |
Baked dough when taken from the oven is placed in molds to shape them. The word for mold here comes from the word for bowl, ke-a-rah, which names by form. |
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Nu04-07a |
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Ex25-29a |
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Meaning |
Synonyms |
Ex25-29a |
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| Quicky |
Ex25-29b |
Side-dishes |
Kap-po-thauv |
Meaning |
Form |
These are side dishes which stored the frankincense. The etymology comes from caph-pay, hand. Lit. hand dishes; dishes about the size and in the form of a hand where the incense was stored |
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Nu04-07a |
| Quicky |
Ex25-29b |
Side-dishes |
Kap-po-thauv |
Meaning |
Form |
These are side dishes which stored the frankincense. The etymology comes from caph-pay, hand. Lit. hand dishes; dishes about the size and in the form of a hand where the incense was stored |
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Nu04-07a |
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Ex25-29b |
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Meaning |
Synonyms |
Ex25-29a |
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| Quicky |
Ex25-29c |
Bread Stands |
Ke-so-thauv |
Meaning |
Substance |
From kuph-shin-hey (hard) we get kuph-sin-hey (stands); they allowed poles to be inserted to hold the six pairs of bread The etymology names the object by its substance, a hard or sturdy substance, just as in English glasses are named by substance |
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Nu04-07a |
| Quicky |
Ex25-29c |
Bread Stands |
Ke-so-thauv |
Meaning |
Substance |
From kuph-shin-hey (hard) we get kuph-sin-hey (stands); they allowed poles to be inserted to hold the six pairs of bread The etymology names the object by its substance, a hard or sturdy substance, just as in English glasses are named by substance |
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Nu04-07a |
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Ex25-29c |
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Meaning |
Synonyms |
Ex25-29a |
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| Quicky |
Ex25-29d |
Bread Aerators |
Me-na-ki-yo-thauv |
Meaning |
Function |
Inside the stands were place aeroators, punctured tubes which both held the bread and allowed air to circulate. The etymology comes from kuph-nun-hey, to clean; in other words the aerators were named by their function and purpose, to keep the bread clean by allowing air to circulate to prevent hardening |
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Nu04-07a |
| Quicky |
Ex25-29d |
Bread Aerators |
Me-na-ki-yo-thauv |
Meaning |
Function |
Inside the stands were place aeroators, punctured tubes which both held the bread and allowed air to circulate. The etymology comes from kuph-nun-hey, to clean; in other words the aerators were named by their function and purpose, to keep the bread clean by allowing air to circulate to prevent hardening |
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Nu04-07a |
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Ex25-29d |
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Meaning |
Synonyms |
Ex25-29a |
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| Quicky |
Ex25-29e |
stand covers |
yoo-sach |
Meaning |
Function |
This defines the purpose of the stands, to cover the bread. The etymology comes from Nun-Samech-Caph from Samech-Caph-Caph which refers to coverings; the stands have covers to further prevent the bread decay |
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Nu04-07b |
| Quicky |
Ex25-29e |
stand covers |
yoo-sach |
Meaning |
Function |
This defines the purpose of the stands, to cover the bread. The etymology comes from Nun-Samech-Caph from Samech-Caph-Caph which refers to coverings; the stands have covers to further prevent the bread decay |
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Nu04-07b |
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Ex25-29e |
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Meaning |
Synonyms |
Ex25-29a |
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| Quicky |
Ex25-37a |
Candelabra wick holders |
nay-ro-the-hah |
Meaning |
Locative |
This refers to the wick holders objects in which oil and wicks were placed. Here, items are named by their location; we call this locative. It is similar to naming the country America by its inhabitants, the Americans. |
|
Nu04-09c |
| Quicky |
Ex25-37a |
Candelabra wick holders |
nay-ro-the-hah |
Meaning |
Locative |
This refers to the wick holders objects in which oil and wicks were placed. Here, items are named by their location; we call this locative. It is similar to naming the country America by its inhabitants, the Americans. |
|
Nu04-09c |
| Quicky |
Ex25-38a |
Candelabra tongs |
mal-ka-che-hah |
Meaning |
Function |
The candelabra tongs enabled the positioning of the wicks. The etymology comes from Lamed-Kuph-Cheth, which means to take. Hence, the tongs are named by their function. |
|
Nu04-09a |
| Quicky |
Ex25-38a |
Candelabra tongs |
mal-ka-che-hah |
Meaning |
Function |
The candelabra tongs enabled the positioning of the wicks. The etymology comes from Lamed-Kuph-Cheth, which means to take. Hence, the tongs are named by their function. |
|
Nu04-09a |
| Quicky |
Ex25-38b |
Candelabra sweeping pans |
Mach-to-the-hah |
Meaning |
Function |
This refers to sweeping pans. The etymology comes from Cheth-Tauv-Hey, which means to take burning materials. The burnt refuse of the candelabra were swept into the sweeping pans for disposal. Rashi further explains their form: a three-sided box, allowing sweeping refuse through the open fourth side. Thus, these items were named by their purpose and function. |
|
Nu04-09b, Ex27-03f |
| Quicky |
Ex25-38b |
Candelabra sweeping pans |
Mach-to-the-hah |
Meaning |
Function |
This refers to sweeping pans. The etymology comes from Cheth-Tauv-Hey, which means to take burning materials. The burnt refuse of the candelabra were swept into the sweeping pans for disposal. Rashi further explains their form: a three-sided box, allowing sweeping refuse through the open fourth side. Thus, these items were named by their purpose and function. |
|
Nu04-09b, Ex27-03f |
| Quicky |
Ex27-03c |
Altar Scoopers |
ya-auv |
Meaning |
Function |
These refer to scoopers by which altar ash was scooped. The etymology comes from Yud-Ayin-Hey to sweep. The scoopers were flat plates with a handle used to scoop up ashes. Thus they are named by their function. |
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| Quicky |
Ex27-03c |
Altar Scoopers |
ya-auv |
Meaning |
Function |
These refer to scoopers by which altar ash was scooped. The etymology comes from Yud-Ayin-Hey to sweep. The scoopers were flat plates with a handle used to scoop up ashes. Thus they are named by their function. |
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| Quicky |
Ex27-03e |
Altar forks |
miz-le-go-thauv |
Meaning |
Meaning |
These refer to the altar forks; they were used to turn over the meat on the altar for greater exposure. It is hard to identify the etymology since the underlying root only occurs in the word forks. |
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|
| Quicky |
Ex27-03e |
Altar forks |
miz-le-go-thauv |
Meaning |
Meaning |
These refer to the altar forks; they were used to turn over the meat on the altar for greater exposure. It is hard to identify the etymology since the underlying root only occurs in the word forks. |
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| Quicky |
Ex27-20d |
…Command the Jewish People to take pure olive oil processed for light in order to continually light the Menorah |
ta-mid |
Meaning |
Synecdoche |
Just as honey can refer to anything sweet, just as day (12-hour part) can refer to the 24-hour day, so too something done every day can be called continual even though it is not continuous over time. Rashi brings examples: The same Hebrew word, continual, is used to describe the priestly minchah (done morning and evening) and the show bread (laying on the table all the time) |
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| Quicky |
Ex28-11c |
With a stone jewelers artisanry, engrave the two stones with solid letters with [lit. on] the names of the tribes |
al |
Meaning |
Prepositions |
The Hebrew connective prepositions such as in, to, like, from, on etc. all interchange in meaning. In this verse Rashi explains that the Hebrew word al which normally means on, means here with |
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| Quicky |
Ex28-17a |
Engrave (lit. fill) it [the stones] with stone engravings (lit. fill-ins), 4 rows… |
mi-lu-ath a-ven |
Meaning |
Meronomy |
Just as we call the King the Crown, the elderly Greybeards, and soldiers the sword, so too we call engraved stones filled stones - holes are drilled in the stone which are then filled with various gems (See an identical Rashi Ex25-07b). In these examples we name something by a part of it which is called meronomy. |
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| Quicky |
Ex28-28a |
Tightly fit the Choshen ornament from its rings to the Ephod garment rings with a blue-azure thread |
ve-yir-ke-su |
Meaning |
Hypernymy |
Rashi simply translates the Hebrew root Resh-Caph-Samech as unite. However, my position is that Rashi will use parent categories (hypernyms) so as to address a wider audience and communicate further detail by examples. In this case the parent category (hypernym) is unite while the hyponym (an instance of the general category) are types of uniting including tight unites. Rashi cites two examples: "Save me from tightly unified gangs" (Ps 31:21) and "The tightly bound mountains will be made into a [smooth] valley [Isa. 40:4] Rashi explains that the mountains are so close that to descend one and go to the next requires an almost vertical descent; yet these tightly knit mountains will be smoothened out in the time of redemption |
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| Quicky |
Ex28-32a |
The neck of the skirt (lit. the mouth of the head) shall be double layered (lit. inside it) |
piv |
Meaning |
Form |
In all languages we speak about the arms of a suit, the neck of a sweater, the legs of the pants: We are designating spatial forms using good examples [synecdoche] of them. In Hebrew the neck is called the mouth of the head because it is on top [head] and because it is open (like a mouth). Double layering of the neck (to strengthen it and prevent tears) is called inside since the 2nd layer is typically inside. |
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Ex28-32a |
| Quicky |
Ex28-33a |
Make on its hem pomegranates of azure, royal crimson wool, worm dyed wool on the hem surrounding it with golden hammer-bells [lit. hammer] in-between them (lit. inside) surrounding them. A hammer-bell, pomegranate, and hammer bell, a hammer-bell, pomegranate, and hammer bell on the hem surrounding it. |
ri-mo-nay |
Meaning |
Form |
Just as in English, orange can refer to the fruit as well as the color, just as male and female can refer to electrical inserts and electric receptors, so too pomegranate in this verse does not literally mean a pomegranate but rather something that looks in form like a pomegranate. Rashi explains they were woven circular and hollow like an egg. Here spatial form (pomegranate-like) is indicated by a good example of it (synecdoche), In a similar manner hammer looks like the inside hammer parts of bells which knock the container and produce the ring. Also in a similar manner, inside is a good example of inbetween: The hammer-bells were between each pair of pomegranates but not inside them. Rashi knows this because the very next verse states explicitly A hammer bell, pomegranate, and hammer bell...on the skirt hems surrounding it. |
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Ex28-33b, Ex28-33c, Ex28-34a |
| Quicky |
Ex30-13b |
All who count [lit. pass] those examined |
HaOVeR |
Meaning |
Synecdoche |
Synecdoche simply refers to naming something by a good example of it. In this case we are naming counting by the standard way (in ancient times) of counting: by letting the counted objects pass by the counter. Hence pass by is a good example of counting [synecdoche]. Rashi cites several other verses employing this synecdoche. |
This Rashi is one of those rare cases where Rashi explicitly identifies the synecdoche figure of speech [in most other cases he leaves it to the reader's understanding] |
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| Quicky |
Ex30-18b |
Make a copper wash basin with its foundation [lit. preparation, establishment] also of copper |
Ka-no |
Meaning |
metonymy |
From the verb to prepare or to establish we obtain the noun the foundation which prepares for the item to be placed on it, or, which establishes a place on which it is to rest. The noun corresponding to a verb is called a verbal noun. Similarly, in English, cookie is the verbal noun coming from the verb to cook |
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| Quicky |
Ex30-23a |
Take top [lit. head] perfumes |
be-sa-mim rosh |
Meaning |
Synecdoche |
Just as honey names anything sweet so too head names anything important or distinguished or the top examples. Here head is a good example [synecdoche] of something top-notch |
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| Quicky |
Ex30-23d |
Take perfume-reeds |
ke-nay bo-sem |
Grammar |
Adjectives |
An intersective adjective modifies a noun by indicating the common (intersecting of) items of both the noun and adjective. For example, red ball refers to an object that is both [intersection] red and a ball. Perfume reeds refer to objects that are both (intersection of) reeds (slender stalks) and perfumes. Rashi explains why one needs an intersective adjective: e.g. there are red objects that are not balls and balls that are not red; hence we need the term red-ball. Similarly, there are reeds that are not perfumes and perfumes that are processed and not reeds ( in the raw form); hence we need the term perfume reeds |
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| Quicky |
Ex30-25a |
Make these ingredients into pulverized-form by pulverization processes, the work of the Artisan Pulverizers |
ro-kax mi-ka-xath ma-a-say ro-kay-ach |
Meaning |
Metonymy |
A really nice Rashi. It illustrates how a verb gives rise to a variety of nouns. From the verb to pulverize, we obtain i) the noun, pulverized-form, the ii) abstract noun the pulverization process and iii) the person who is expert in this process, the Artisan Pulverizer. Note: Although these are listed as 3 separate Rashis I prefer to collect them as one Rashi comment showing how a single verb gives rise to three noun types. An English example would be to derive from the verb to cook, the i) noun, cookie, ii) the abstract noun, cookie standards, and iii) the person performing the activity, the cook. The analogous English sentence would be Make standardized cookies the work of cooks. |
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Ex30-25b, Ex30-25c |
| Quicky |
Ex30-32c |
This oil is holy: Do not make personal oil with similar measurements [lit with similar preparations] |
preparation (math -kun -to) |
Grammar |
Denominative |
Just as honey names anything sweet, because honey is a good example [synecdoche] of something sweet, so too, measurements are a good example of preparations. In this case, we form a noun from the verb; this is called a denominative: that is, from the verb to prepare we obtain the noun form preparation |
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Ex30-32d |
| Quicky |
Ex30-35a |
Make these perfumes into incense…salted pure and holy |
me-mu-lach |
Meaning |
Synecdoche |
Just as honey names anything sweet because honey is a good example [synecdoche] of something sweet so too, salting is a good example of tossing a salad or other collection of foods or perfumes. |
Although Rashi does not always explicitly explain synecdoche in this rare Rashi he does. And I say that this word salted comes from the same biblical root as sailors (who in Hebrew are called salters) because they navigate the boat with rudders that churn and toss the salted water like a person who tosses split eggs. |
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| Paragraphs |
Ex30-37a |
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Grammar |
Reflexive |
Nu13-02a |
|
Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
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Ex32-03a |
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Grammar |
Hitpael |
Gn27-42b |
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Ex32-03b |
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Grammar |
Hitpael |
Gn27-42b |
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Ex33-07b |
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Grammar |
Conditional |
Ex18-15a |
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Ex33-07f |
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Grammar |
Conditional |
Ex18-15a |
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Ex33-08a |
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Grammar |
Conditional |
Ex18-15a |
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Ex33-11c |
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Grammar |
Conditional |
Ex18-15a |
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| Paragraphs |
Ex34-01a |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Ex34-01b |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Quicky |
Ex34-31a |
The princes in the nation |
ha-ne-si-im ba-aydah |
Meaning |
Synonyms |
Rashi explains that princes in the nation is a synonym for the tribal princes or tribal governors. Rashi explains this (even though it is obvious) because this is the only time in the entire Bible where the phrase princes in the nation are used. |
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Ex34-31b |
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Paragraphs |
Paragraphs |
Ex34-31b |
Several Rashis and Rashi rules listed |
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Ex34-32a |
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Paragraphs |
Paragraphs |
Ex34-31b |
Several Rashis and Rashi rules listed |
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| Quicky |
Ex35-05a |
Take from yourselves raised items: Every volunteer-spirit |
NeDiV LayV |
Meaning |
Synecdoche |
Rashi simply explains that the idiom volunteer-spirit means someone who volunteered Since volunteering can be recognized by increased heart activity they call the person volunteer-heart which we have translated volunteer-spirit. This naming process illustrates synecdoche (good example) since the heart activity is associated and typical of many strong emotions such as love, anger, volunteering. |
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| Quicky |
Ex35-13a |
The faces-bread |
Le-CheM Ha-Pa-NiM |
Meaning |
Form |
The bread was baked like a square letter O with a break on top. Hence the top looked like two people facing each other. Thus the name of the bread form faces-bread reflects its appearance |
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| Quicky |
Ex35-17a |
The hangings of the courtyard: its pillars an sockets |
He-ChaTzEr eth a-mu-de-hah v-eth a-da-ne-ah |
Grammar |
Gender |
In Hebrew all nouns have gender. Rashi explains that certain nouns are bi-gender.. Normally courtyard is masculine; but the pronoun sufficx its sockets is feminine. |
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| Quicky |
Ex35-22a |
The men came after [lit. on] the women |
Al |
Meaning |
Prepositions |
Rashi frequently explains that the connective pronouns in Hebrew such as on, in, from, to, with all interchange in meaning. Here the verse uses the word on which technically denotes a spatial property. Rashi explains that in this verse it has a temporal meaning after since X after Y in time is like X on top of Y in space. Interestingly Rashi gives two meanings: with, near. Rashi tends to be less detailed and indicate categories rather than specific meanings sometimes when translating words. The sense of the verse is after and hence I translated Rashis with, near as after |
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| Quicky |
Ex35-22b |
brooch [lit. united] |
XaX |
Meaning |
Synecdoche |
Rashi explains that the brooch or clasp is a circular golden ornament worn by women on their forearms. The letter Cheth a picture of two zayins united and which occurs prominently in words meaning unity such as brother and the verb to unite is an apt name for the clasp or brooch which is an ornament that is simply united with the apparel |
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| Quicky |
Ex35-22c |
belly ring [lit. like heat] |
Ku-MaZ |
Meaning |
Locative |
This is an ornament worn on the belly button. Rashi explains that the ornament hints to partners on intimacy. The etymology is literally like heat. Interestingly while the word should therefore be Caph-Zayin-Mem it is instead Caph-Mem-Zayin with a letter reversal. Rashi does not comment on this. I assume it was done for purposes of modesty (not to be graphic) |
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| Quicky |
Ex36-06a |
The nation was barred [lit. imprisoned] from bringing |
Ka-LeH |
Meaning |
Synecdoche |
Just as honey is a good example (synecdoche) of something sweet and can therefore can refer to anything sweet so too prison is a good example (synecdoche) of barring and preventing movement. Interestingly Rashi simply translates as a nuance of prevention without going into further details |
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| Quicky |
Ex36-07b |
The donations for temple construction was sufficient for all the work to do it and to leave-over |
Ve-Ho-TaYR |
Meaning |
Denominative |
Just as from the noun hospital we obtain the verb to hospitalize, just as from the noun flower we obtain the verb to flower so too from the noun left-over we obtain the verb to leave over. Rashi explains that so many donations were made that they could both build the Temple and have left overs. Interestingly, our texts have two Rashi comments but I have combined them as one since they say the same thing. |
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Ex36-06c |
| Quicky |
Ex38-07a |
The alter…was made of hollow boards |
NeVuV LuCoTh |
Meaning |
Root |
Rashi explains that the Hebrew word Nun-Beth-Beth means hollow. I sometimes like to supplement Rashi with etymologies. The root Nun-Beth-Beth is a double-letter root. The doubled-letter Beth means house and is in fact shaped like a house. House of course has the spatial form of something hollow inside |
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| Quicky |
Ex38-07b |
The alter…was made of hollow boards |
NeVuV LuCoTh |
Meaning |
Form |
Rashi explains that the altar was made of an outer square of boards and its interior was hollow (empty). The verse phrase hollow boards might suggest that the boards themselves were hollow inside; Rashi therefeore emphasizes that the interior of the altar constructed from boards was hollow. |
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| Quicky |
Ex38-21c |
This is the accounting of The Dwelling (Desert Temple), The Witness Dwelling, |
Mish-KaN Ha-Ay-DuTh |
Meaning |
Synecdoche |
Just as Honey is a good example of something sweet, so too the Desert Temple is a good example of The Dwelling of God. Hence synecdoche, which means and refers to a good example, names sweet things as honey and names the Desert Temple as The Dwelling. This verse calls The Dwelling, the Witness Dwelling To understand this we need the Rashi on Ex40-20a where Rashi citing Ex31-Ex34 (e.g. Ex31-18) identifies the 10 commandments as what the Bible calls "The witness tablets" "the witness stones". In a similar manner the Ark which housed the 10 commandments is called the Witness Ark. Rashi, here, explains what was being witnessed: The Temple, Ark, and Tablets, are witness and proof that God endowed the Jewish People with prophecy. Moreover, since the 1st tablets were destroyed, and God then gave a 2nd set of tablets, they are witness to God endowing the Jewish people with prophecy despite their sins. |
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| Quicky |
Ex38-24a |
KiKKaR (A weight = 120 Maneh Weights) |
KiK-Kar |
Parallelism |
Algebra |
There are 4 names of weights which we abbreviate with their initials: The KiKKaR, K, the MaNeH, M, the SheKeL = S, and the BeKaH = Half MaNeH =H. Here are the relationships 1 S = 2 H (1 Shekel = 2 halves); 1 M = 25 S; 1 K = 100 M. Now for the math. The Bible relates that there were 603550 H; since 2 H = 1 M, 603550 H = 301,775 S (301,775 = 603,550/2). Curiously, this Rashi is best understood using the principles of College Remedial Algebra. We have 301775 S = 100 K + 1775 S. Algebra says we can subtract the same quantity from both sides. Hence subtracting 1775 S from both sides we obtain 300,000 S = 100K. Algebra says we can divide both sides of an equation by the same amount. Hence dividing both sides by 100, we obtain 1 K = 3000 S. |
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| Quicky |
Ex38-26a |
A split [half dollar] for each head [person] A split for each head |
Be-KaH |
Meaning |
Synecdoche |
Synecdoche refers to naming something by a good example of it. So sweet things are called honey because honey is a good example of sweetness. Similarly, the half dollar is called the split, because splitting a stone dollar into 2 is a good example and typical method of creating half dollars |
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| Quicky |
Ex39-03a |
They sky-ed the trapped gold and cut it into threads to weave in the midst of the azure, in the midst of the purple, in the midst of dyed wool, and in the midst of the linen |
R-K-A |
Meaning |
Denominative |
Denominative refers to naming a verb (activity) by a noun (object) associated with it. So, to hospitalize is the activity associated with the noun hospital. This is called a locative denominative since it names the activity, to hospitalize, based on the location, the hospital.The secular scholar Marchand identified 8 types or paradigms of denomimatives. In this verse, from the noun sky we obtain the verb to sky which means to flatten out like the sky. This is an example of a simulative denominative where the activity simulates or attempts to resemble something. For example, to guard is an activity resembling the activity of the noun guard. Rashi continues: The Bible explains how they made the gold threads. They sky-ed (flattened out) the gold pieces in thin wafers and the cut them into threads which were woven with the azure, purple, wool, and linen threads |
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| Quicky |
Ex40-03a |
Place there the Witness Ark and fence the Paroceth Curtain on the Ark |
Sa-Co-Thah |
Meaning |
Hypernymy |
Ex26-33 explains that the Paroceth curtain "Divides between the Ark (Holy of holies) and the Temple ante-chambers (Holies)." In this verse however the bible uses the word SaKoTha which refers to a protective covering. Rashi simply says a nuance of protection. Protection and separation are two co-hyponyms (synonyms) of the general category (hypernym) of coverings. I have used the stronger word fence which also has connotations of protection. From the root of SaKoTha we obtain SeChaCh the protective covering of the Sukkah. Its real meaning is one of close covering which affords some shelter from the external elements |
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| Quicky |
Ex40-20a |
And he [Moses] took and placed the Witness Stones [the 10 commandments on the two tablets of stone] [lit. The Witness] in the Ark |
Lu-CoTh Ha-AyDuTh |
Meaning |
Synecdoche |
See Rashi on Ex38-21c. Rashi undoubtedly used the technique of other verses. There are about a dozen verses where the Ark or the 10 commandments are called The Witness: The Witness Ark or The Witness Tablets (See especially Ex31-18 where the Bible identifies the 10 commandments as the Witness Tablets). This uses the technique of Synecdoche (Good example) since the 10 commandments are a good example of being a witness. Rashi explains what they are a witness to. They are a witness to God endowing the Jewish people with prophecy. Moreover, since the 1st tablets were destroyed (because of the sin of the golden calf) and then a 2nd set of tablets were given to us, the Tablets are a witness to God endowing the Jewish people with prophecy even if they sin. |
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Lv01-02h |
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Grammar |
Plurality |
Ex19-02b |
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Lv01-02i |
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Grammar |
Plurality |
Ex19-02b |
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Lv02-01b |
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Parallelism |
Bullets |
Lv02-01b |
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| Quicky |
Lv02-01f |
If one of the masses offers a Minchah offering: [then] his offering will be made from pure |
So-LeTh |
Meaning |
Grammaticalization |
The proper phrase, pure wheat, is repeated so often that it simply gets call pure and people understand from context that it is pure wheat. This transference of meaning is known as grammaticalization and can refer to one part of speech taking the meaning of other parts of speech. Rashi explains the above and presents proof texts Ex29-02 Ex29-40, Lv14-21, Nu15-04, showing that pure refers to a certain measure (a tenth) of pure wheat flour. |
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Lv02-02a |
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Lv02-01f |
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Parallelism |
Parallelism |
Lv02-01f |
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Lv02-02a |
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Parallelism |
Parallelism |
Lv02-01f |
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Lv02-02d |
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Parallelism |
Parallelism |
Lv02-02d |
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| Quicky |
Lv02-02g |
And the priest offers the memorable towards the alter as a restful scent to God |
AzKaRaH |
Meaning |
Metonymy |
Rashi explains that the word AzKaRaH which comes from the biblical root Zayin-Kaph-Resh meaning to remember, is translated as that part of the Minchah offering by which the offeror is remembered to God. The Ibn Ezra similarly translates and cites others who give a slightly difference nuance and translate as memorable. Ibn Ezra cites Hosea 14:8 Those who sat in its shadow will return; livened like grain, blossoming like the vine, memorable as white wine. The Ibn Ezra’s alternate translation is not necessarily different from Rashis and may nuance it correctly. |
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| Quicky |
Lv06-02a |
Command Aaron and his sons |
Tzav |
Meaning |
Synonyms |
Rashi explains the difference between the synonyms (co-hyponyms): Tell and Command. Both refer to telling someone what to do but Command has a sense of emphasis. Rashi provides two possible means of emphasis a) immediacy (do it right away) and b) when the command may involve monetary loss. In my doctoral thesis I call such Rashis reasonable speculations: Rashi cites Rabbis who reasonably speculate what the emphasis in Command might be. In such a case the two opinions are not contradicting each other (controversy) but complementing each other (each would agree that any of the explanations would work.) The ideas are cited in certain Rabbi names to give attribution. |
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| Quicky |
Lv06-03a |
The priest will dress in tailored [lit. his measurement] linen |
mid-do [his measurement] |
Meaning |
Synecdoche |
The word middo means his measurement. His measurement is a good example (synecdoche) of something tailored to fit. Hence middo acquires the meaning of tailored. |
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Lv06-04a |
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Parallelism |
Parallelism |
Lv06-04a |
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| Paragraphs |
Lv09-02a |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Quicky |
Lv09-07b |
Moses said to Aaron: Go to the altar and make your sin offering |
Cha-Tau-The-Chah |
Parallelism |
Cross Reference |
Aaron in Lv09-07 is told to do his sin offereing which cross references Lv09-02 describing his sin offereing |
Cross References Lv09-02 |
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| Quicky |
Lv09-07c |
Moses said to Aaron: Go to the altar ...and make your elevation offering |
O-Lah-The-Chah |
Parallelism |
Cross Reference |
Aaron in Lv09-07 is told to do his elevation offering which cross references Lv09-02 describing his sin offereing |
Cross References Lv09-02 |
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| Quicky |
Lv09-07d |
Moses said to Aaron: Go to the altar ...and make the nation's offering |
Kor-ban Ha-Am |
Parallelism |
Cross Reference |
Aaron in Lv09-07 is told to do the nation's offering which cross references Lv09-03 describing the nation offereing |
Cross References Lv09-03 |
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| Quicky |
Lv09x07d |
…Take a goat for a sin offering and a one-year old calf and sheep for an elevation offering |
e-gel va-cheves ben shana |
Paragraph |
Rabbi Ishmael |
The Rabbi Ishmael style rules are guidelines on how to interpret details in paragraphs: Are they one time details, or are they universal details applicable to all cases. For example, if a book in one place speaks about the red ball but every other place speaks about the ball, the Rabbi Ishmael rules explain that from the one passage we infer that all balls are red. In this case, calves vs. oxen are mentioned frequently in offerings. This is the only verse where the phrase one year old calf is mentioned from which we infer that calf throughout the bible means a one-year old calf. |
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| Quicky |
Lv09-11a |
The flesh and skin [of the sin offering] were burnt outside the camp |
Mi-ChuTz La-Ma-Cha-NeH |
Parallelism |
Cross Reference |
Rashi performs a data query obtaining every sin offering mentioned in the Bible. He points out that the sin offering mentioned in Lv09 is the only sin offering in the entire bible where the skin and flesh were burnt outside the camp |
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| Quicky |
Lv09-12a |
He slaughtered the elevation offering and Aaron's children extended to him the blood |
Va Yam Tzi U |
Grammar |
Hifil |
Va Yam Tzi U from the root mat-zah to find is conjugated in this verse in the causative and means to extend something to someone. The idea is that when you extend an object for someone to take you are causing that person to find it. |
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| Quicky |
Lv09-15a |
He [Aaron the High Priest] took the nation's offereing…he slaughtered it and sin-offeringed it |
Va Ye Chat Ay Hu |
Meaning |
Denominative |
Just as from hospital we obtain the activity to hospitalize, so too, from the noun-phrase sin-offering, we obtain the verb to sin-offering that is to offer a sin offering. |
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| Quicky |
Lv09-15b |
He [Aaron the High Priest] took the nation's offereing…he … sin-offeringed it like the first one |
Ka-Ri-ShoN |
Parallelism |
Cross Reference |
Lv09-15 says that the sin offering of the nation was done like the first sin-offering. Rashi clarifies that the first sin offering refers to the one mentioned in Lv09-02, 08:11 |
Cross References Lv09-02,08:11 |
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| Quicky |
Lv09-16a |
He [Aaron the High Priest] took the elevation offereing and processed it according to proecedure |
Ka-MiSh-Pat |
Parallelism |
Cross Reference |
Lv09-16 says that the elevation offering was done according to procedure. Rashi clarifies that procedure refers to Lv01 which describes these procedures. |
Cross References Lv01 |
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| Quicky |
Lv09-17a |
He [Aaron the High Priest] took the Minchah offereing and filled his fist with it |
Va-Ye-Ma-LaY |
Parallelism |
Cross Reference |
Lv09-17 speaks about filling one's hand with the Minchah. Rashi explains this phrase as referring to the ritual of filling one's fist with the incense of the minchah offering. Rashi bases this interpretation on Lv02-02 and Lv05-12 one of which uses the word fill also. |
Cross References Lv02-02, Lv05-12 |
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| Quicky |
Lv09-17b |
He [Aaron the High Priest] took the Minchah…and offered it after the morning offereing |
Mil-le-Vad |
Meaning |
Prepopsitions |
The verse says that certain offerings were offered after the morning offering. Rashi clarifies that the biblical word used for after, Mil-le-Vad, which normally means besides here means after |
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| Quicky |
Lv09-22a |
Aaron lifted his hands towards the nation and blessed them |
Va-Ye-Va-Re-CheM |
Parallelism |
Cross Reference |
The verse simply says that Aaron blessed them without telling us the content of the blessing. Using a cross reference to Nu06-22:27 Rashi conjectures that Aaron blessed them with the Priestly blessing. |
Cross References Nu06-22:27 |
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| Quicky |
Lv09-22b |
Aaron…blessed them [the nation] [and then] went down from [the place] of the sin offereing, elevation offering, and peace offereing |
Va-Yay-Red |
Paragraph |
Reading literacy |
This is the type of inference tested on readling literacy tests. It is similar to a paragraph speaking about a child walking in a puddle and then changing his socks; you have to infer without explicit statement, that puddles are wet and therefore the socks need change. So too in this narrative: You have to know that altar service was done on the altar top which was several dozen feet above the ground. Hence when the officiating priest completes the service he goes down from the altar. |
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Lv10-02a |
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Paragraphs |
Paragraphs |
Lv10-02a |
Several Rashis and Rashi rules listed |
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| Quicky |
Lv12-02d |
She shall be ritually impure for 7 days like the days of her menstrual episode she shall be impure |
De-Vo-ThaH |
Meaning |
Synecdoche |
The root Daleth-Vav-Hey refers to some type of episode not necessarily of illness but of feeling down or under the weather. Hence, it can refer to the menstrual period which frequently is associated with such feelings. This is the 2nd explanation of Rashi and the Rashi Website holds the position that the 2nd explanation of Rashi is the one he really advocates. The first explanation of Rashi focuses on the interchange of the letters Zayin and Daleth in Aramaic words so that the Hebrew word in the verse would be translated as the days of her menstrual oozings [See Dt33-25b for Rashi's similar treatment of 2 explanations of a root with a daleth] |
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| Quicky |
Lv12-04a |
She will then remain [lit. sit] in purity for 33 days [but can't yet deal with Temple items] |
Tay-Shev |
Meaning |
Synecdoche |
The act of sitting is a good example [synecdoche] to remaining in a state (in contrast to standing or movement which indicates change) Hence Rashi translates sit in her purity as remain in her purity. [Interestingly a literal translation is possible: For example, the female octopus literally sits in place for several years while her eggs are incubating. This example highlights the important of not assuming the literal translation is the best translation and experiencing language as dynamic with figures of speech] |
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| Quicky |
Lv13-02a |
A person that has in his skin a cloud-white, or secondary, or bright-spot white |
Se-EtH |
Meaning |
Synonyms |
The verse mentions 3 colors of leprous afflictions. Rashi simply explains that the three words describe varying degrees of whiteness without going into detail. However, I have supplemented the Rashi general comment with the types of whiteness. In this verse we speak about cloud-white similar to naming colors in English by good examples (synecdoche) of them such as the colors orange, cherry. The root of se-eth is na-soh which can mean cloud |
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| Quicky |
Lv13-02b |
A person that has in his skin a cloud-white, or secondary, or bright-spot white |
Sa-Pa-ChaTh |
Meaning |
Synonyms |
The verse mentions 3 colors of leprous afflictions. Rashi simply explains that the three words describe varying degrees of whiteness without going into detail. However, I have supplemented the Rashi general comment with the types of whiteness. In this verse we speak about secondary from the root se-fi-ach which means attached or secondary and hence refers to a slightly lower brightness. |
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| Quicky |
Lv13-05a |
If however the skin application remains in its appearance [lit. eye] |
Mar-Ay |
Meaning |
Metonymy |
The root resh-aleph-hey, ra-ah, means to see, from which we derive, using the metonymy principle the meaning appearance. |
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| Quicky |
Lv13-06b |
[If there are no symptoms] The Priest shall declare him pure, [because] it is a secondary-affliction |
mis-pa-cath |
Meaning |
Synecdoche |
The Hebrew root samech-pay-cheth means to attach which is a good example (synecdoche) of something secondary. |
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Lv13-18a |
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Paragraphs |
Paragraphs |
Lv13-18a |
Several Rashis and Rashi rules listed |
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Lv13-19a |
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Paragraphs |
Paragraphs |
Lv13-18a |
Several Rashis and Rashi rules listed |
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Lv13-23b |
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Paragraphs |
Paragraphs |
Lv13-18a |
Several Rashis and Rashi rules listed |
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Lv13-23c |
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Paragraphs |
Paragraphs |
Lv13-18a |
Several Rashis and Rashi rules listed |
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| Quicky |
Lv14-14a |
…and he places the blood on the right inner-ear of the person being purified |
Te-NuCh |
Meaning |
Synecdoche |
Rashi explains that te-nuch refers to the inner ear. He explicitly says, "I don't know the etymology of TeNuCh (The Biblical word meaning inner ear) I would simply suggested that te-nuch come toch (inside) since the inner ear is a good example (synecdoche) of something inside. There are several words where an extra nun enters in the middle of the root. |
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| Quicky |
Lv14-14b |
…and he places the blood on the right thumb of the person being purified |
bo-hen |
Meaning |
Synecdoche |
Rashi explains that bo-hen means the thumb. It comes from the root Beth-Yud-Nun which means inbetween since the thumb enables the hand to grasp objects and hold them in-between the fingers. There are several words where an extra hey enters in the middle of the root. |
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| Quicky |
Lv14-41a |
He will sandscrape the house all-around…. |
yaq-tzi-ah |
Meaning |
Synecdoche |
The root quph-tzadeh-hey means end. Sandscraping is a good example (synecdoche) of an activity done on the end of an object. Rashi explicitly connects yaq-tzi-ah with end. |
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| Quicky |
Lv14-41b |
…he will sandscrape the inside [lit. the house] of the house roundabout |
mi-ba-yith |
Meaning |
Synecdoche |
The word ba-yith means house; however, it can also mean inside since a house is a good example (synecdoche) of an inside. |
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| Quicky |
Lv14-41d |
…he takes the sandscraped dust |
a-far a-sher hiq-tzu |
Meaning |
Metonymy |
Rashi explains the phrase sandscraped dust as the dust resulting from the sandscraping of the house (You sandscrape the house not the dust). Naming the dust as sandscraped dust is an example of metonymy (something related) |
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| Quicky |
Lv14-43a |
…after he yanked the stones from the house and after the sandscraping of the house |
a-char chi-letz eth haavanim a-charay hiq-tzoth eth habayith |
Grammar |
Parallelism |
The verse has a lack of parallelism. It should say after the yanking of the stones and after the sandscraping. Or, after he yanked the stones and after he sandscraped. But instead the verse mixes the active verb, yanked, and the gerund, sandscrapring: after the yanking of the stone and after the sandscraping of the house. Rashi simply points out the lack of parallelism (but does not explain it). I would explain that one sees the effects of being sandscraped after the sandscraping is done (you can recognize sandscraped surfaces); but one does not see that anything was yanked after it was done (because they are gone). Hence the verse does not use parallelism. My sister pointed out that yanking can be done relatively quickly while sandscraping and plastering take time resulting in a lack of parallelism. I find this explanation novel since the gerund vs. active form would imply that the officiating priest does not have to do all the word (but I am still looking for comfirmation for this) |
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| Quicky |
Lv15-04a |
Any seat that he sits on |
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Grammar |
Verb-Noun |
The phrase that he sits on refers to anything on which a person sits, e.g. a desk, even if it is not made for the purpose of sitting. Contrastively, seat refers to an object made for sitting like a chair.The verse explains that if the ritually impure person sits on something (even without touching it) he transmits the ritual impurity to the object he sits on; but that is only provided that he is sitting on an actual seat, not on something not made for sitting. |
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Lv16-02a |
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Paragraphs |
Paragraphs |
Lv10-02a |
Several Rashis and Rashi rules listed |
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Lv16-02b |
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Paragraphs |
Paragraphs |
Lv10-02a |
Several Rashis and Rashi rules listed |
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Lv18-29a |
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Grammar |
Plurality |
Ex19-02b |
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| Quicky |
Lv21-02a |
Except to his wife [lit. leftover] |
She'e'ro |
Meaning |
Synecdoche |
There are 3 Hebrew idioms made with the word she'er which means leftover: (i) she'er be'sa'ro the leftover of this flesh is an idiom meaning a relative; (ii) she'er a-viv the leftover of this father is an idiom meaning his father's wife; (iii) his leftover, she'e'ro, his leftover, is an idiom meaning his wife. These idioms are similar to the English idiom, my other half (Referring to a wife). |
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Lv21-07a |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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| Quicky |
Lv21-17a |
A blemished priest may not offer offerings (lit. the bread of God) |
le-chem e-lo-hauv |
Meaning |
Synecdoche |
Just as honey refers to anything sweet, so too, bread can refer to the meal, and in the Temple context it can refer to offerings. |
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| Quicky |
Lv21-18b |
A person without a nose (lit. netted person) |
Cha-rum |
Meaning |
Form |
A person without a nose appears or has the form of a net (because of the two nostril holes) |
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| Quicky |
Lv21-18c |
A person whose limbs are different lengths (lit. a stretched person) |
Sa-ru-ah |
Meaning |
Form |
A person whose limbs are of different length appears or has the form of a person whose organs have been strecthed. |
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| Quicky |
Lv21-20a |
a person with lying eyebrows (lit. humped) |
gi-ben |
Meaning |
Form |
The word gav can refer to a backbone or hump. This has the same form as lying sprawled out eyebrows. |
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| Quicky |
Lv21-20b |
a person with streaks in his yes (lit. thin) |
dak |
Meaning |
Form |
Streaks in the eye appear to be thin lines and hence a streak-eyed person is called a thin person |
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| Quicky |
Lv21-20c |
A person with white streaks through his iris and pupil (lit. mixed up) |
te-va-lul |
Meaning |
Form |
A person, whose eye-white streaks into the iris and pupil has the appearance of someone whose eye components have been mixed and hence the naming of this blemish is based on the word mixture |
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| Paragraphs |
Lv25-05g |
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Grammar |
Reflexive |
Nu13-02a |
|
Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
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Lv25-14a |
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Paragraphs |
Paragraphs |
Lv25-14a |
Several Rashis and Rashi rules listed |
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Lv25x14a |
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Paragraphs |
Paragraphs |
Lv25-14a |
Several Rashis and Rashi rules listed |
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Lv25-14b |
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Paragraphs |
Paragraphs |
Lv25-14a |
Several Rashis and Rashi rules listed |
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| |
Lv25-15a |
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Paragraphs |
Paragraphs |
Lv25-14a |
Several Rashis and Rashi rules listed |
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| |
Lv25x15a |
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Paragraphs |
Paragraphs |
Lv25-14a |
Several Rashis and Rashi rules listed |
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| |
Lv25-16a |
|
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Paragraphs |
Paragraphs |
Lv25-14a |
Several Rashis and Rashi rules listed |
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| |
Lv25-16b |
|
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Paragraphs |
Paragraphs |
Lv25-14a |
Several Rashis and Rashi rules listed |
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| |
Lv25-17a |
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Paragraphs |
Paragraphs |
Lv25-14a |
Several Rashis and Rashi rules listed |
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| |
Lv25-46b |
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Grammar |
Hitpael |
Gn27-42b |
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| |
Lv26-46a |
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Grammar |
Hitpael |
Gn27-42b |
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| |
Nu03-04a |
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|
Meaning |
Idioms |
Gn11-28a |
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| Paragraphs |
Nu08-02a |
|
|
Paragraphs |
Sequence |
Nu08-02a |
|
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| Paragraphs |
Nu08-02b |
|
|
Grammar |
Prepositions |
Nu08-02a |
|
|
| Paragraphs |
Nu08-02c |
|
|
Meaning |
Idioms |
Nu08-02a |
Nu08-02c, Nu08-0d |
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| Paragraphs |
Nu08-02d |
|
|
Meaning |
Idioms |
Nu08-02a |
Nu08-02c, Nu08-0d |
|
| Paragraphs |
Nu08-03a |
|
|
Parallelism |
Parallelism |
Nu08-02a |
|
|
| Paragraphs |
Nu08-04a |
|
|
Grammar |
Prepositions |
Nu08-02a |
|
|
| Paragraphs |
Nu08-04b |
|
|
Meaning |
Synecdoche |
Nu08-02a |
|
|
| Paragraphs |
Nu08-04c |
|
|
Meaning |
Prepositions |
Nu08-02a |
Nu08-04c, Nu08-04d, Nu08-04e, Nu08-04f |
|
| Paragraphs |
Nu08-04d |
|
|
Meaning |
Prepositions |
Nu08-02a |
Nu08-04c, Nu08-04d, Nu08-04e, Nu08-04f |
|
| Paragraphs |
Nu08-04e |
|
|
Meaning |
Prepositions |
Nu08-02a |
Nu08-04c, Nu08-04d, Nu08-04e, Nu08-04f |
|
| Paragraphs |
Nu08-04f |
|
|
Meaning |
Prepositions |
Nu08-02a |
Nu08-04c, Nu08-04d, Nu08-04e, Nu08-04f |
|
| Paragraphs |
Nu08-04g |
|
|
Reference |
Reference |
Nu08-02a |
|
|
| Paragraphs |
Nu08-04h |
|
|
Paragraphs |
Symbolism |
Nu08-02a |
|
|
| Paragraphs |
Nu10-02b |
|
|
Grammar |
Reflexive |
Nu13-02a |
|
Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
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Nu10-31b |
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|
Grammar |
Prepositions |
Gn29-34a |
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| |
Nu10-31c |
|
|
Grammar |
Prepositions |
Gn29-34a |
|
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| Paragraphs |
Nu13-02a |
|
|
Paragraphs |
Paragraphs |
Nu13-02a |
|
Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Nu13-02b |
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Grammar |
Reflexive |
Nu13-02a |
|
Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Nu13-03a |
|
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Meaning |
Synonyms |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Nu13-16a |
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Grammar |
Grammar |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Nu13-17a |
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Paragraphs |
Paragraphs |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Nu13-18a |
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Paragraphs |
Paragraphs |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Nu13-18b |
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Paragraphs |
Paragraphs |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Nu13-19a |
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Paragraphs |
Paragraphs |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Nu13-20a |
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Paragraphs |
Paragraphs |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
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Nu13-22a |
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Grammar |
Plurality |
Ex19-02b |
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| Paragraphs |
Nu31-03c |
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Meaning |
Synonyms |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Dt01-13b |
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Meaning |
Synonyms |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Dt04-08a |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
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Dt05-07a |
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Meaning |
Idioms |
Gn11-28a |
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Dt10-09a |
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Grammar |
Prepositions |
Gn29-34a |
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Dt10-09b |
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Grammar |
Prepositions |
Gn29-34a |
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Dt13-07f |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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Dt15-11a |
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Grammar |
Prepositions |
Gn29-34a |
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Dt15-11b |
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Grammar |
Prepositions |
Gn29-34a |
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Dt15-19b |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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| Paragraphs |
Dt21-11a |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
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Dt23-11a |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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Dt23-18a |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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Dt23-18b |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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Dt25-04a |
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Paragraphs |
RabbiIshmael |
Lv21-07a |
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| Paragraphs |
Dt25-14a |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |
| Paragraphs |
Dt25-15a |
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Grammar |
Reflexive |
Nu13-02a |
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Nu13-02a, Nu13-16a, Nu31-03c, Dt01-13b, Nu13-03a, Nu13-17a, Nu13-18a, Nu13-18b, Nu13-19a, Nu13-20a, Nu10-02b, Ex25-02b, Ex18-27a, Gn06-14a, Gn13-01a, Ex04-16a, Ex30-37a, Ex34-01a, Ex34-01b, Lv09-02a, Lv25-05g, Dt04-08a, Dt21-11a, Dt25-14a, Dt25-15a, Nu13-02b |