Rashi-Is-Simple Mailing List
(C) Dr Russell Jay Hendel, 1999
http://www.shamash.org/rashi
Volume 4 Number 1
Produced Oct, 26 1999
Topics Discussed in This Issue
------------------------------
v1a21-33
ALEPH=THING; ALEPH+YZ=The THING(=aleph) that does YZ. (a)
STONE(ABN)=The THING you build(BN) with; (b)
DROPLET(AGL) = A THING that is ROUND(GL); (c) RED
(ODM)=A THING that is BLOOD(DM) colored; (d) DUST
PARTICLE(AFR)=A THING that is CRUSHED (PRR); ...
v1b21-33
Other verses read 'AND HE CALLED IN THE NAME OF
GOD'(1-13-4,1-12-8,1-26-25). This verse says 'AND HE
CALLED IN THE NAME OF GOD *THE LORD OF THE WORLD*'- he
asked people to acknowledge God. Standard blessing FORM
is similar--GOD OUR LORD KING OF WORLD
v1b41-49
KI means (a) BECAUSE (1b41-49,1-18-15), (b) EXCEPT
(1a31-16), (c) RATHER (1d19-2, 1-18-15), (d)
THAT(1d43-7, 1-49-10), (IF=THAT also (1-24-33,1a24-19),
(e) IF (2a34-9), (f) QUESTION (1a27-36, 1a29-15). KI
denotes any SUBORDINATE relationship
v1q14-14
Question(Dr Loike): Rashi's language suggests there is
a contrast between the WRITTEN and READ text; we find no
such difference in any Sefer Torah? (ROUGH ANSWER:
CNICAUV=SCHOOL an intrinsically singular noun. This is
the only time it is plural.)
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
***************************
*** READING TIPS ***
***************************
IF YOU ARE IN A HURRY WE RECOMMEND THE FOLLOWING SECTIONS:
* VERSE:
* RASHI TEXT:
* BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
"HOW DO I FIND QUICKLY A SPECIFIC SECTION?"
ANSWER: Use your FIND menu
For example: FIND VERSE:
takes you to the beginning of the next section.
Similarly
FIND NARRATIVE EXPLANATION:
takes you to the brief explanation of Rashi.
"IS THERE AN EASY WAY TO GO TO EACH VERSE AND POSTING?"
Yes. Use your FIND menu.
"FIND #*#*#*#" takes you to the next posting
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v1a21-33
======
v1a21-33 and Abraham planted an ESHEL in Beer Sheva
RASHI TEXT:
===========
v1a21-33 The meaning of the Hebrew word ESHEL is
a controversy between Rav and Shmuel. One says
that it means
>TREE
while the other says it means
>A HOTEL
Indeed to justify the 2nd explanation we note that
the Hebrew word
>NTA (Plant)
can also refer to setting up a building (Dan11-45).
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
=========================================
To appreciate the beauty of Rashi we must (as usual) see not
only what he quotes but what he doesn't quote. For the meaning
of ESHEL is not a mere 2 way controversy between Rav and Shmuel
The Great Genesis Midrash (Midrash Rabbah) 54:6 lists 3
opinions about the meaning of ESHEL
ATTEMPT 1
---------
ESHEL = An orchard of general trees (Rabbi Yehuda) (The
RDQ in his book roots seems to take it this
way also)
ATTEMPT 2
---------
ESHEL = A hotel (inn) (Rabbi Nechemia)
ATTEMPT 3
---------
ESHEL = A sandhedrin (court) (Rabbi Azarya in the name of
Rabbi Yehuda the son of Rabbi Simon)
The controversy is on three methods of etymology
ATTEMPTS 1,2
------------
ESHEL = SHAUL (Change of letters like KVS=KSV=Sheep).
So ESHEL is the place where you can
> SHAUL, ASK whatever you want
According to Rabbi Nechemia it refers to an inn where
you can ask whatever you want.
According to Rabbi Yehuda it refers to a tree. Rabbi
Yehuda notes that
>PLANTING
is usually used with trees and hence interprets it this
way. By contrast Rabbi Nechemia's opinion can be defended
by verses where the Hebrew word NTA used for PLANTING is
used for establishing buildings (Dan11-45).
Note the amusing comparable English Analogy
>PLANT means a botanical plant
But also
>PLANT means an industry building (The "PLANT").
ATTEMPTS 3
----------
Rabbi Azaryah derives his etymology from the equation
>ASHEL = COURT COMPLEX = (Island)IY SHLI (for me)
That is it refers to a court complex where it is decided
what belongs to whom. The key points in the etymology is
that a court complex is a sequence of buildings that looks
like an 'ISLAND' in the town. In court complex matters
of ownership are decided. (Ownership is symbolized by the
claimants demands IT BELONGS TO ME). Thus in summary
>ASHEL = IY (Island) SHLI (For me).
Rabbi Azaryah is further supported by the verse 1Sam22-6
where ASHEL seems to refer to a court complex. (The Midrash
does not explicitly give this etymology but I suggest it
is the reason Rabbi Azaryah disagrees with his colleages)
Having explained the 3 opinions in the Midrash Rabbah
let us study Rashi's settlement of this controversy.
Rashi in deciding this controversy follows his etymological
approach stated in Job38-28 (and later developed by Rabbi
Hirsch) that
>ALEPH = THING
This is simply illustrated in {LIST1}:
>AVN (STONE) = The THING (ALEPH) you BUILD with (BNH)
>AGL (DROPLET) = A THING (ALEPH) that is ROUND(GLL)
>ADM (RED) = A THING (ALEPH) that is BLOOD COLORED(DM)
>AFT (DUST PARTICLE) = A THING (ALEPH) that is CRUSHED(PR)
>AVD (A LOST OBJECT) = A THING (ALPEH) that is ISOLATED(BD)
So Rashi Is Simple
>ASHL = A THING (ALEPH) that gives TRANQUILITY (SLVAH)
In other words
>ASHEL = A REST SPOT = A HOTEL or inn.
Note the profundity of Rashi. He ignored the Midrash Rabbah's
etymology
>ASHEL = SHAUL (Letter interchange) = Ask whatever you want
and instead stuck to his etymological method
>ASHEL = A Thing (ALeph) giving Tranquility (SLVAH)
Indeed Rashis principle (as later modified by Rav Hirsch)
>ALEPH = THING
works for ALL roots while letter interchange only works for a
FEW roots. Hence Rashi chose the more stable principle.
Rashi had only one problem left: The Hebrew word NTA usually
means
>TO PLANT
while here it means
>TO BUILD
Hence Rashi cites the Danielic verse where NTA means to
build (not cited in the midrash Rabbah)
and only cites 2 (not 3 opinions) to indicate that the only
hard part is dealing with the root NTA.
COMMENTS ON RASHI'S FORM:
=========================
We noted in the BRIEF BUT COMPLETE NARATIVE EXPLANATION
section that
1) Rashi preferred the 2nd opinion (ASHEL=MOTEL) to the 1st.
Rashi usually prefers the 2nd explanation to the 1st.
2) Rashi modified the Midrash Rabbah by
>not citing all opinions
>not citing all reasons.
His goals were, as shown above, to give the most stable
explanation.
LISTS {For ADVANCED students and for those with more time}:
===========================================================
{LIST1} {Of Hebrew roots where ALEPH means THING.
Thus the Hebrew root
>EGEL = DROPLET
can be seen as an ALEPH and an extra 2 letters
>EGEL= ALEPH + GLL
Since
>ALEPH = thing
>GLL = round
We get that
>EGEL (Droplet) =ALEPH (A thing) that is GLL(ROUND)
Further examples are given thruout Rav Hirsch's commentary.
Rav Hirsch further developed this principle. I collected
all places Rav Hirsch uses it in an unpublished manuscript
called the Sacred Letters. About 2 years ago I also
explained using this principle on all 40 Hebrew roots ending
in ALEPH}
ROOT MEANING 2LTR MEANING ROOT ALEPH 2 LETTER ROOT
==== ======= ==== ======= ======= ========= =======================
AVN STONE BNH BUILD STONE The THING that you BUILD with
AGL DROPLET GLL ROUND DROPLET A THING that is ROUND *1
ADM RED DM BLOOD RED A THING that is BLOOD colored*2
AFR DUST PRR CRUSHED DUST*3 A THING that is CRUSHED
AVD LOST BD ISOLATED LOST A THING that is ISOLATED
FOOTNOTES
*1 This famous Rashi on Job38-28 is the source for the idea
that
>ALEPH=THING
which Rav Hirsch Generalized and so beautifully applied in
his commentary.
*2 This etymology also applies to RUBY (A Red thing)
*3 Perhaps DUST PARTICLE would be better than DuST
CROSS REFERENCES:
=================
ACKNOWLEDGEMENTS:
=================
Rashi Job38-28--All the following document this principle
Rav Hirsch's commentary
Sacred Letters(Unpublished manuscript of mine)
Heblang Email group---All 40 roots ending in Aleph are analyzed
RULE CLASSIFICATION {See the web site for comparable examples}:
===============================================================
WORD MEANINGS
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v1b21-33
======
v1b21-33 ..and he(Abraham) called there in the
name of God the God of the world
RASHI TEXT:
===========
v1b21-33 Abraham established an inn there and
and when people stayed over would give them
food and water. When the people tried to thank
them Abraham instead asked them to thank God.
In this way he taught people to recognize God.
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
=========================================
Rashis point becomes immediately clear when we compare
the other 3 verses where it says that
>Abram called in the name of God
By contrast 1-21-33 adds a phrase
>Abram called in the name of God LORD OF THE WORLD
This is exhibited in {LIST1}
It is this extra phrase
>LORD OF THE WORLD
coupled with the fact (mentioned in the 1st half of the verse)
>that ABRAHAM established an inn
that suggests that Abraham encouraged people who stopped at his
inn to recognize God as RULER of the WORLD (Literally
LORD OF THE WORLD).
Rashi as is his usual style expresses this with some simple
everyday experiences
>('He(Abraham)_ gave them (his hotel
>guests) food and when they wanted to praise him
>asked them to instead praise God.
Before leaving this rather straightforward Rashi I point out
that the TEXT of 1-21-33 is almost identical with the standard
template of blessings made by the prophet sages of the great
assembly {LIST2}. Thus the text of the standard blessing is
>BLESSED are you God, Lord KING of the world
while the text of our verse is
>CALLED in name of God, Lord of the world.
The prophet sages of the great assembly enacted blessings
not only to aid the Jews in remembering God but also to
help them in their long journey thru history till King
Messiah arrives.
During this long journey the Jews very often lived in Poverty.
Outreach and acts of kindness to other Jews was almost impossible
So the Great Assembly made the text of the blessings to resemble
the text of 1-21-33 where Abraham practiced kindness and outreach
by simply giving food to people and asking them to Thank God
instead of him. So too when we have simple physical meals we
can encourage each other to remember God during these times
of physicality.
And indeed we see the remarkable insights of the Great Assembly
For even today the TISCH and such programs as TURN FRIDAY NIGHT
INTO SHABBOS have become hallmarks of OUTREACH and all this holds
its roots in the text of 1-21-33 which the prophet-sages of the
great assembly skillfully wove into our basic blessing templates.
COMMENTS ON RASHI'S FORM:
=========================
LISTS {For ADVANCED students and for those with more time}:
===========================================================
{LIST1} {Verses where Abram called in the name of God. Note
how only verse 1-21-33 has the extra phrase
>LORD OF THE WORLD
It is this blatant difference that suggests that
Abraham encouraged people to recognize God}
VERSE TEXT
======= =========================================
1-13-4 And Abram called there in the name of God
1-12-8 And he called in the name of God
1-26-25 And he called in the name of God
1-21-33 And he called in the name of God Lord of the world
{LIST2} {Analogy between standard text of BLESSINGS and
the TEXT of 1-21-33. I conjecture that Chazal
used 1-21-33 as a basis for the standard blessing
template. Hence the standard blessing template
reminds us of Abrahams methods of outreach using
simple physical meals}
BLESSINGTEXT OF 1-21-33
=======================
Bless He called in the
Are You
God Name of God
Lord Lord
King
of the wof the world
CROSS REFERENCES:
=================
ACKNOWLEDGEMENTS:
=================
RULE CLASSIFICATION {See the web site for comparable examples}:
===============================================================
DOUBLE PARSHAS
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v1b41-49
======
1b41-49 Until he stopped counting BECAUSE there was no number
1-18-15 She denied laughing BECAUSE she was afraid
1a31-16 He ate our possessions EXCEPT for what God saved for us
1-18-15 ..And he said No! RATHER you laughed
1d19-2 ..And they said, No! RATHER we will stay on the street
1d43-7 Did we know THAT he would ask us to bring our brother
1-24-33 I will not eat until the time THAT I speak
1a24-19 I'll water your animals until THAT time that they stop
2a34-9 IF the Jews are stiff-necked, then forgive them
1a27-36 Is the reason for calling him JACOB to double cross me
1a29-15 Is being a relative an excuse to charge you nothing
RASHI TEXT:
===========
[In all verses, Rashi explains the meaning of the Hebrew word KI]
1b41-49 ..he stopped counting BECAUSE there was no number BECAUSE
1-18-15 She denied laughing BECAUSE she was afraid BECAUSE
1a31-16 He ate our possessions EXCEPT for what God saved EXCEPT
1-18-15 ..And he said No! RATHER you laughed RATHER
1d19-2 And they said, No! RATHER we will stay on the street RATHER
1d43-7 Did we know THAT he would ask us to bring him THAT
1-24-33 I will not eat until the time THAT I speak *1 THAT
1a24-19 I'll water your animals until THAT time they stop *1 THAT
2a34-9 IF the Jews are stiff-necked, then forgive them IF
1a27-36 Did you call him JACOB to double cross me *2 QUESTION
1a29-15 Is being a relative an excuse to charge you nothing QUESTION
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
=========================================
Rashi is straightforward and can be understood at 3 levels.
THE ELEMENTARY LEVEL
--------------------
Rashi is simply giving the meaning of the word KI. He cites
a famous Gmarra that KI has 4 meanings
>BECAUSE
>IF
>EXCEPT
>INTERROGATIVE
In each verse certain meanings will FIT BETTER than in other
verses. Part of Rashis job is to bring these BETTER FITS to
the readers attention.
THE INTERMEDIATE LEVEL
----------------------
At this level we begin to see more than 4 meanings to KI.
For example 1-43-7 clearly should be translated as
>Did we know THAT he would ask us to bring Binyamin
But then there are 5 meanings to KI!? Rashi simply points
out that
>KI = IM
>IM = IF
>IM = THAT
So there are still 4 meanings that however subdivide into 5.
But then the question becomes how to count all the submeanings.
Also note that in English, RATHER and EXCEPT are 2 different
concepts. KI could mean either as
>He ate our possessions EXCEPT for what God gave us(1-31-16)
>And they said, NO! RATHER we will stay on the street(1-19-2
This would give 6 meanings. Clearly further clarification is needed.
In fact reviewing the opinions of other Rishonim we see further
controversy Thus RAV YONAH claims that
>KI = EVEN THOUGH
and Rav Yonah interprets most verses as EVEN THOUGH
By contrast the RDK claims that
>KI = BECAUSE
and interprets most verses this way. For example he gives a totally
different interpretation on 2-34-9 than Rashi. In MICHLOL RDK deals
with the problem of multiple intepretations of one word and says
>The only reliable way to ascertain meaning is to read the
>text and use the most reasonable interpretation.
In summary at the intermediate level we believe that there are
4 primary meanings that subdivide into 5 or 6 meanings which Rashi
presents.
THE ADVANCED LEVEL
------------------
At this level we see a unified meaning to the various meanings of KI
All usages denote some type of SUBORDIATE RELATIONSHIP between the
2 parts of the sentence. For example CAUSALITY denotes a
SUBORDINATE relationship between the CAUSE and the CONSEQUENCE.
Similarly EXCEPTION dentoes a SUBORDINATE RELATIONSHIP between
the main idea and the thing that is EXCEPTED. Similarly the
INTERROGATIVE use of KI really denotes a question on CAUSALITY
as e.g.
>Is being my relative CAUSE for working for nothing.
This concept that
>KI = SUBORDINATE RELATIONSHIP
unifies not only the 6 meanings of KI proposed by Rashi but it also
unifes other meanings of KI such as
>KI = EVEN THOUGH
suggested by RAV YONAH.
In other words the idea that emerges at the advanced level is that
KI is simply a means of RELATING two parts of a sentence with one
part becoming SUBORDINATE to the other. As RDK notes meaning
is ultimately based on CONTEXT and MEANING and not on TRADITION
for the word KI.
THE PROFOUND LEVEL
------------------
At the profond level we find that not only
>KI
but most other Hebrew connectives function as
>GENERAL RELATIONAL words
It is for this reason that Rashi points out that the
word
>IM
can also take on several meanings like KI.
In fact the most famous of all Hebrew connectives
>VV
cab also denote ANY type of conjunctive meaning.
As a simple example in the sentence 3-23-40
> Take a lulav, and ethrog, and hadas...
we interpret
>VV = AND
By contrast in the sentence 2-21-12
> He who Smiteth his father OR mother shall die
we interpret
>VV = OR.
Most people are surprised that VV can have such radically
different meanings. In fact there is an obscure controversy
that runs thru 2 dozen separate disputes in SHAS between
Rabbi Yochanan and Rabbi Yoshiah precisely on the meaning
of VV in various commandments.
In summary
> KI = If, Because, Question, rather, except, that
> IM also has several meanings
> VV = and, or etc
Many other connectives exhibit this flexible nature.
Furthermore
> VV = Generic relational between 2 sentence parts
> KI = General connective for SUBORDINATE relations
Finally as RDK points out the meaning of connective words
(vs ordinary words) is determined by context and meaning
and not by tradition.
We hope to add many more examples to this connective
theme in future postings.
COMMENTS ON RASHI'S FORM:
=========================
LISTS {For ADVANCED students and for those with more time}:
===========================================================
{LIST1} {Meanings of KI. Chazal say there are 4 meanings but Rashi
shows at least 6 {LIST2} We suggest that the unified
meaning is ANY SUBORDINATE relationship like
CAUSALITY, CONSEQUENCE, EXCEPTION}
VERSE TEXT MEANING
======= =================================================== =======
1b41-49 ..he stopped counting BECAUSE there was no number BECAUSE
1-18-15 She denied laughing BECAUSE she was afraid BECAUSE
1a31-16 He ate our possessions EXCEPT for what God saved EXCEPT
1-18-15 ..And he said No! RATHER you laughed RATHER
1d19-2 And they said, No!RATHER we will stay on the street RATHER
1d43-7 Did we know THAT he would ask us to bring him THAT
1-24-33 I will not eat until the time THAT I speak *1 THAT
1a24-19 I'll water your animals until THAT time they stop*1 THAT
2a34-9 IF the Jews are stiff-necked, then forgive them IF
1a27-36 Did you call him JACOB to double cross me *2 QUESTION
1a29-15 Is being a relative an excuse to charge you nothing QUESTION
FOOTNOTES
*1 These two verses use the Hebrew word IM rather than KI
*2 Jacob comes from the Hebrew root to DOUBLE CROSS
{LIST2} {Meanings of KI. See {LIST1} for further examples. Note
that there are more than the traditional 4 meanings
that Chazal claim}
MEANING VERSE TEXT
======= ======= ===================================================
BECAUSE 1-18-15 She denied laughing BECAUSE she was afraid
EXCEPT 1a31-16 He ate our possessions EXCEPT what God left us
RATHER 1-18-15 And they said, No! Rather we'll stay on street *1
IF 2a34-9 IF the Jews are stiff necked then forgive them
THAT 1d43-7 Did we know THAT he would ask us to bring him *2
QUESTION 1a29-15 Is being a relative an excuse to charge you nothing
CROSS REFERENCES:
=================
ACKNOWLEDGEMENTS:
=================
RULE CLASSIFICATION {See the web site for comparable examples}:
===============================================================
UNIFIED MEANING
UNIFIED MEANING
UNIFIED MEANING
UNIFIED MEANING
UNIFIED MEANING
UNIFIED MEANING
UNIFIED MEANING
UNIFIED MEANING
UNIFIED MEANING
UNIFIED MEANING
UNIFIED MEANING
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v1a14-14
======
Rashi CLEARLY and EXPLICITLY on this verse
acts like their is a KRI and KTIV.
First there is no precedent for this in
any Sefer Torah (So why does Rashi say it)
Second, even using your 'flexible' methods
of interpreting Rashis language how can
you interpret this as PSHAT?
Dr John Loike
[Moderator: Dr Loike has recently joined
our group and has promised me (Bli NEder)
to give me all his difficult Rashis (So
far he has kept his word.)
Although I do not yet have the lists to
back up an answer I believe I know
the direction of the answer.
The Hebrew word
>CHANICAUV = SCHOOL of thought.
If the word
>CHANICAUV = Pupil
then the verse SHOULD read
>and he girded his pupilS (plural)
But if CHANICAUV = SCHOOL then the verse
should read
>and he girded his SCHOOL (singular)
In fact CHANICAUV ALWAYS occur in the singular
in Tenach (except for this verse).
Thus the real text of Rashi should read
>It is (both) read and written in plural
> This teaches us that Abraham trained
>Several SHCHOOLS of students. Abraham
>is known for training ISHMAEL and ISAAC
>But he also trained ELIEZER and in fact
>trained ELIEZER to produce independent
>students (Some very obscure midrashim
>indicate that ELIEZER was one of the
>9 people who went into Gan Eden alive
>They later identify him with OG of Bashan
When I have a strong list to identify and prove
this point (that CHCHAUV means SCHOOL vs STUDENT
I will do post it)
Russell Hendel; Moderator Rashi Is Simple
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
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NOTATIONAL CONVENTIONS
----------------------
e.g. v5b2-1 means as follows:
The "v" means verse
The "5" means Deuteronomy--the 5th book
The "2" means The 2nd chapter
The "1" means The 1st verse
The "b" means The second rashi on that
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Seir)
Similarly v5-2-1 would mean Dt 2:1 and probably refer to all
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