#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*
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| Rashi is Simple Version 2.0 |
| (C) Dr Hendel, Summer 2000 |
| http://www.RashiYomi.Com |
| PERMISSION to reprint WITH this header if NOT for profit |
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VERSE: EXAMPLE8
RASHIS COVERED: Dt11-25a Dt20-03c Dt20-03d Dt20-03e Dt20-03f
Dt20-03g Dt27-26a Dt33-29a Ex18-21b Ex18-21c
Ex18-21d Ex22-09a Ex22-12c Ex22-13a Lv18-07a
Lv18-07b Lv18-08a Dt01-22a Dt32-02a Dt32-02c
Dt07-05a Dt07-05b Dt07-05c Dt07-05d Dt12-03a
Dt12-03b Dt12-03c Dt13-09a Dt13-09b Dt13-09c
Dt13-09d Dt13-09e Ex23-01a Ex23-01b Ex23-02a
Ex23-02b Ex23-02d Ex23-02e Ex23-02f Gn36-39a
Gn09-05b Gn09-05c Gn09-05d Gn09-05e Gn09-06a
Nu18-19b Nu18-19c Nu18-19d Nu17-23a Nu17-23b
Nu17-23c Lv19-18b Ex23-03a Dt21-11b
--GRAND SUMMARY--
--METHOD 3b--
--CONTEXT justifies RADICAL REINTERPRETATION--
--HERE IS A DESCRIPTION FROM THE SUCCINCT SUMMARY--
METHOD 3b:
----------
Dt20-03 in a war do not be SOFT-HEARTED
do not be AFRAID
do not be ANXIOUS
do not be STUNNEd
RASHI: The verse outlines the 4 components of fear of enemy
Do not be afraid of enemy TRANSPORTATION(horses)
Do not be afraid of enemy RESOURCES (shields)
Do not be afraid of enemy COMMUNICATION(horns)
Do not be afraid of enemy MORAL (battle crys)
Notice how Rashi interprets eg SOFT-HEARTED as referring
to fear of HORSES and enemy TRANSPORTATION. But the phrase
SOFT HEARTED doesn't only refer to HORSES & TRANSPORTATION
In method 2b we infer from the UNIFYING CONTEXT. It is the
CONTEXT, not grammar or dictionary, that justifys the
reinterpretation of words. Very often Rashi appears 'forced'
or 'not clear'. To help clarify Rashi we should at least
remember that he is using the principle of CONTEXT.
--WE NOW CONTINUE WITH THE EXAMPLES--
----------------------------------------------------
In the following 3 sets of verses, Rashi interpreted
the verses as describing all cases according to
some set of PARAMETERS or ISSUES or QUESTIONS
----------------------------------------------------
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(50) Lv18-07a The nakedness of your father dont uncover
(51) Lv18-07b She is your mother
(52) Lv18-08a The nakedness of your fathers wife dont uncover
These 3 phrases correspond to 3 types of sins with your
fathers wife. The 3 sins could involve both INCEST and
ADULTERY or just INCEST or NEITHER of them (and still
be prohibited.) The above 3 phrases correspond to
Lv18-07a INCEST&ADULTERY(Fathers wife during lifetime)
Lv18-07b INCEST (mother after fathers death)
Lv18-08a (Fathers 2nd wife after his death)
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(53) Dt13-09a
(54) Dt13-09b
(55) Dt13-09c
(56) Dt13-09d
(57) Dt13-09e
BACKGROUND: The Bible is speaking about someone who tries to
seduce you to worship idols. The Bible asks for no mercy on
these people whether BEFORE, DURING or AFTER both the ACT
and TRIAL.
---Don't ACQUIESCE (BEFORE the ACT--dont' DEBATE him)
---Don't LISTEN (DURING the ACT--WARN him it is wrong)
---Don't PITY him (AFTER the ACT---bring him to COURT)
---Don't CARE (DURING TRIAL-argue AGAINST him)*2
---Don't CONCEAL*1 (AFTER TRIAL-APPEAL mistrials)*2
NOTES
-----
*1 Clearly these 5 words have nothing to do with the
classification scheme. Thus it is the rule of CONTEXT
that dictates meaning not the grammar
*2 In ordinary cases you canNOT appeal a mistrial of acquital
Similarly there are restrictions on who can offer arguments
against the accused But in this case these laws of 'mercy'
are suspended.
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(58) Ex22-09a
(59) Ex22-12c
(60) Ex22-13a What types of deposits are there?*1
The Bible interprets these 3 paragraphs using 2
parameters or questions:
QUESTION 1: Was it done for HIRE or for FREE
QUESTION 2: Did YOU ask HIM or did HE ask YOU
Ex22-09a---You can WATCH someone elses property for FREE
Ex22-12c---You can WATCH someone elses property for HIRE
---You can LOAN someone elses property for HIRE
Ex22-13a---You can LOAN someone elses property for FREE
NOTES
-----
*1 The Torah *does* identify the FREE LOANER.
Ex22-13a says "When you loan from a friend"
But the Torah *does not* identify the paragraph
with the WATCHER FOR HIRE. It no where says this
paragraph is about the watcher for hire. Rather
this is an inference based on CONTEXT and the
different laws.
Thus the intepretation of the paragraph is derived
from the principle of CONTEXT and not from the actual
words.
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-------------------------------------------------------
In the following verses the Bible uses a DETAIL-GENERAL
style. All we know is that the DETAILS are part of a
GENERAL idea. Rashi does NOT reinterpret the details but
just points out that the details are GENERALIZED to all
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(61) Dt27-26a The Torah curses those who don't fulfill the
Torah using a DETAIL-GENERAL form.
---------------------------------
The following verses are DETAILS
---------------------------------
Dt27-15 Cursed be the person who worships IDOLS
Dt27-16 Cursed be who despiseth his PARENTS
Dt27-17 Cursed be who stealeth his neighbors BOUNDARY
Dt27-18 Cursed be who stumbles a BLIND person... (DETAIL)
....
---------------------------------
The following verses are GENERAL
---------------------------------
Dt27-26 Cursed be who doesn't fulfill this Torah (GENERAL)
RASHI: This last verse is GENERAL and includes the whole
Torah (So the other curses are components that include
all aspects of Torah--such as IDOLATRY, RESPECTING PARENTS..)
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(62) Dt33-29a Moses gave blessings using a GENERAL-DETAIL-GENERAL
form.
---------------------------------
The following verses are GENERAL
---------------------------------
Dt33-01 This is the blessing that Moses gave ALL JEWS(GENERAL)
---------------------------------
The following verses are DETAILS
---------------------------------
Dt33-06 To May REUBEN Live----------------------------DETAILS
Dt33-07 May JUDAH be part of his nation
Dt33-08 May LEVI teach torah
Dt33-12 May BINYAMIN be the BELOVED of God
Dt33-13 May JOSEPH have a blessed land
....
---------------------------------
The following verses are GENERAL
---------------------------------
Dt33-29 Happy are you ALL JEWS GENERAL
RASHI: (This chapter has a GENERAL-DETAIL-GENERAL form.)
After blessing each tribe in detail Moses said
"Why should I give a specific Blessing to each of you...
I instead mingle blessings to ALL of you" (Thus Rashi
used the GENERAL-DETAIL-GENERAL form.) Apparently the
Blessings to each tribe list components of blessings
such PHYSICAL (Asher), Good neighborhood (Joseph),
Intellectual (Levi) etc.
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In the remaining examples Rashi interprets the
3 or 4 examples as indicating COMPONENTS of
some attribute. Very often Rashi will take
synonyms and reinterpret them to correspond
to these components. These reinterpretations
come from the principle of CONTEXT not from
the words. Furthermore the interpretation is
not forced. These types of verses lend themselves
best to multiple legitimate interpretations from
several commentaries.
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(63) Dt01-22a The Bible describes 4 types of LEADERSHIP
--Leaders
--Heads
--Elders
--Judges
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(64) Nu17-23a
(65) Nu17-23b
(66) Nu17-23c
The Bible gives 3 stages in development of fruit
--BUD
--FRUIT
--RIPEN*1
NOTES
-----
*1 As the Sifsay Chachamim points out several of the
words in this verse have multiple meanings. But
Rashi uses the principles of CONTEXT to interpret
the various words Thus the final determination of
the word comes from the principle of CONTEXT.
-------------------------------------------------------
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(67) Nu18-19b
(68) Nu18-19c
(69) Nu18-19d "A WORLDLY SALTED TREATY"
The Bible lists 3 stages in keeping a treaty
--Intent of both sides to keep-------------------------TREATY
--Intent to keep even if new circumstances arise-------SALTED*1
--Intent to help outsiders(besides the treaty parties)-WORLDLY*2
NOTES
-----
*1 SALT is used to denote BOTH destruction and giving TASTE
To resolve this apparent contradiciton we see that
SALT is a PRESERVATIVE--it preserves destruction (by
preventing growth) and preserves taste
Hence it is symbolic of PRESERVING the treaty (EVEN If
new circumstances arise)
*2 eg The Hebrew word LOLAM means both WORLDLY and FOREVER
Rashi here selects meanings according to the principles
of CONTEXT. It is this principle which determines which
meaning will be used.
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(70) Dt20-03c
(71) Dt20-03d
(72) Dt20-03e
(73) Dt20-03f
(74) Dt20-03g
BACKGROUND: Dt20-03 speaks about What you should you
not be afraid of in a war
Dt20-03
One should not be afraid of enemy TRANSPORT ability
One should not be afraid of enemy WEAPONS
One should not be afraid of enemy COMMUNICATIONS
One should not be afraid of enemy TROOP MORALE*1
NOTES
-----
*1 The Rashis on Dt20-03 list 4 components to a war
Dt20-03c The 4 words in the verse correspond to 4 fears
Dt20-03d "Dont be soft hearted" RASHI: From HORSE TRAMPLING
Dt20-03e "Dont be afraid" RASHI: From sheild clapping
Dt20-03f "Dont be hurried(?anxious)" RASHI: From horn blasts
Dt20-03g "Dont be shattered" RASHI: From Troop cries
How does Rashi eg connect the word SOFT HEARTED with
horse trampling? The answer is he doesn't (There in fact
is no connection)*2 Rather Rashi connects the 4 terms
in Dt20-03 with the 4 terms in Dt20-01 as shown in
the following table. Because of this we are prone
to suggest that Rashi simply used the verse as
a vehicle for enumerating the 4 major fears in war.
In other words it is CONTEXT not grammar and the
dictionary that determines meaning.
{LIST1} {The left column contains the 4 words of fear in
Dt20-03. The next column contains the Rashis on
these words followed by the associated military
concept. As can be seen
eg HORSES in Rashi (column 2 row 1) does NOT
correspond to SOFT HEARTED in the verse (col 1)
But HORSES in Rashi **does** correspond to
HORSES in Dt20-01}
Words in Rashi on Military Words in
Dt20-03 Dt20-03 Concept Dt20-01
------- -------- -------- ---------
soft hearted From Horses Transportation Horses
Fear From Shields Weapons Chariots
Hurried From horns Communications Nation
Shattered Troop crys Troop morale More than you
*2 RASHI IS NOT BEING PICKY ON WORDS
------------------------------
Our Goal here is to show that Rashi did NOT derive
the meanings of the terms from these terms but rather
from the context. In this footnote we show that
there is no correspondence between the terms in the
verse and the terms in Rashi by themselves without context
EXAMPLES (Of how Rashi was not being picky on words)
----------------------------------------------------
2a)SOFT HEARTED denotes any lack of steadfastness or inability
to stand and stick to something(eg 2Ch13-07 "Rechavan was
young and soft hearted (and couldn't stand up to Yaravam)"
So there is no correspondence between SOFT HEARTED and CRY
OF HORSES
2b)The Hebrew word CHAFAZ means "HURRIED" as in Ex12-11 "Eat
the passover HURRIEDLY" or 2S4-4 "They hurried to leave and
..he fell, laming him" Why then should HORN BLASTS be
associated with a feeling of HURRIEDNESS (Anxiety)
2c)The Hebrew word ARATZ seems to mean SHATTERED (physically
or emotionally) as in Isa10-33 ("Twigging a tree with a
TREE SHATTERER"). Why then should TROOP CRIES be associated
with SHATTERED.
2d) There is no CLIMACTIC DEVELOPMENT in this verse
eg. Dt01-29 says "Dont be SHATTERED or AFRAID"
vs Dt31-06 says "Dont be AFRAID or SHATTERED"
So neither of these words (SHATTERED vs AFRAID) is worse than
the other. (This corresponds to the principle that MORE
important items are ALWAYS listed first while EQUAL items are
sometimes listed in either order (see
http://www.rashiYomi.com/nu27-01b.htm)
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(75) Dt11-25a
Using Dt07-22 Rashi lists 4 stages in destroying a nation(in war)
----Destroy the COUNTRY
----Destroy the LEADERS who might be left over & rebuilt
----Eradicate their GOOD NAME (It might inspire rebuilding)
----Don't allow any ESCAPEES (who might rebuild out of revenge)
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(76) Ex18-21b
(77) Ex18-21c
(78) Ex18-21d How do you become a Good Businessman*3
---------------------------------------------
Here are the details. Good business requires
---------------------------------------------
---Business Skills *1
---Honesty
---Creditors*2
---They Waive won lawsuits in minor matters
NOTES
-----
*1 The Hebrew word ChaYiL means SKILLEd not strong.
This has been defended on Gn47-06 (eg Proverbs 31:10 means
"who will find a SKILLED wife" not 'who will find a
POWERFUL or STRONG wife')
*2 "People of TRUTH"=People who advance credits in
the Business world
*3 The actual context is to get good Judges. Jethro
suggests that the best judges come from good
businessmen. Note Rambam Chapter 2 of Sanhedrin
gives a different bent on this verse.
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(79) Dt32-02a
(80) Dt32-02c The Bible lists components of RAIN
The Bible/Rashi compares TEACHING to RAIN
----RAIN------Teaching
----DEW ------Short pithy summaries
----MIST------Light interplay between students reviewing dialogue
----DOWNPOURS-Rich applications
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(81) Dt07-05a
(82) Dt07-05b
(83) Dt07-05c
(84) Dt07-05d
(85) Dt12-03a
(86) Dt12-03b
(87) Dt12-03c These Biblical verses lists 4 components
of idolatrous religions
---ALTARS (For sacrifices)
---MONUMENTS(For social gatherings of adherents)
---Idol TREES(For beauty & physical appeal)
---Actual IDOLS (Symbolizing their gods)
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(88) Ex23-01a
(89) Ex23-01b
(90) Ex23-02a
(91) Ex23-02b
(92) Ex23-02d
(93) Ex23-02e
(94) Ex23-02f (Ex23-03a NOTE: Added Aug 20,2001 )
BACKGROUND: The Bible is discussing components of a good
Judicial system.
---------------------------------
The Bible lists 5 components
---------------------------------
--Listen to both LITIGANTS*1
--Have good(not false) WITNESSES
--Have good JUDICIAL PROCESS*2
--each Judge JUDGES INDEPENDENTLY*3
--avoid SOCIETY CONSIDERATIONS*4
NOTES
-----
*1 Most of these correspondences are explicit. However
for the first correspondence the Bible says 'Don't
bear a worthless listening' which is INTERPRETED to
mean 'Dont hear 1 side without the other'. As we
have continuously emphasized, the guiding principle
of interpretation in these verses is the principle
of CONTEXT not the grammar or words. This is a
legitimate literary approach.
*2 Convictions required a majority of 2 in capital cases
Acquitals only required a majority of 1
*3 Younger judges should not 'vote along party lines' but
rather should defend the case as they see it
*4 eg Do not say "The litigant is poor..if we take money from
him we will have to give him charity Anyway...so let me
acquit him)"
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(95) Gn36-39a
BACKGROUND: The Bible is simply listing names. However there was
a strong movement(because of the multiple names each person had)
to interpret these names as describing world situations. With
names like GOLD & SPLENDOR Rashi felt it legitimate to interpret
these as descriptions of the society which apparently was RICH
and SPLENDID.
Rashi shows the components of a RICH SOCIETY
The actual verse reads (translating the names)
"and his name was LUXURY
from the city DESIRE
whose wife was HOW-GOOD-GOD-IS
daughter of GOLD."
Thus The LUXURIOUS SOCIETY MUST HAVE
---LUXURY (not just bare necessities)
---DESIRE (From the root PAH)
---SATISFACTION (MHAYTAVAYL=How (MH) Good (TV) is God(AYL))
---GOLD (MONEY)
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BACKGROUND: The Bible discusses the punishment for murder.
The Bible lists several types of murder (eg in front of
witnesses, by accident, suicide, with animals etc). Here
are the verses and here is how Rashi and Rambam interpret them
(96)Gn09-05a I'll seek the blood of your souls SUICIDE
(97)Gn09-05c I'll seek from all animals MURDER BY ANIMAL*1
(98)Gn09-05d I'll seek from men MURDER-NO WITNESS
(99)Gn09-05e from your brothers*2 ACCIDENTAL MURDER
(100)Gn09-06a Murder will be punished by courtsMURDER & WITNESSES
NOTES:
-----
*1 Rashi gives a reason (why the law has to emphasize murder by
animals is a punishable crime). 'Since the generation of the
flood behaved like animals I might think that only
deterministic murder is prohibited but exposing people, who
behave like animals, to animals is not full fledged murder'
Therefore the verse explicitly prohibits it
*2 On these two phrases Rambam says
'I will seek from men from your brothers' MURDER BY AGENT
Rambam (Murder Chapter 2) agrees with Rashi on 3 out of 5
cases. The Rambam is much more logical than Rashi here.
The Rambam only lists 3 (not 5) cases corresponding to the
3 repeating "I WILL SEEK" in the verse. Furthermore the
Rambam deals with different METHODS of murder but not with
problems of INTENT and EVIDENCE (which is what Rashi deals
with)
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(100) Lv19-18b
BACKGROUND (NOTE: Added Aug 15 2001 from xampl29)
----------
Chapter Lv19 presents a long list of social commandments.
For example there is a commandment NOT TO HATE. Similarly
there is a commandment NOT TO TAKE REVENGE. Rashi here
perceives these commandments in climactic order
The torah presents 3 components of social commandments
-- Don't hate EMOTIONAL
-- Rebuke your friend VERBAL
-- Dont take revenge ACTION
eg If he didn't loan you, nevertheless
you should loan him
-- Love thy neighbor like thyself GENERAL
COMMENT:
--------
It emerges from this Rashi that the commandment LOVE THY
NEIGHBOR LIKE THYSELF is perceived as the CLIMAX of the chapter.
That is LOVE THY NEIGHBOR LIKE THYSELF applies to all social
areas, including EMOTIONAL, VERBAL and ACTION. Now we have a
richer understanding of Rashis comment
----------------------------------------------------
LOVE THY NEIGHBOR is an important Biblical prinicple
-----------------------------------------------------
Precisely because LOVE THY NEIGHBOR unifies 3 broad
social areas, therefore, it is an important Biblical principle
It is for this reason that we have classified this Rashi here
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Volume 7 Number 15
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*
Volume 7 Number 15