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Surfing the Talmudic Seas
(C) Dr Russell Jay Hendel, 2000
Volume 6 Number 25
Produced Jul 26 2000
WARNING: USE FIX WIDTH FONTS (eg COURIER (NEW) 10)
Verses/Topics Discussed in This Issue with quicky explanations
v9-7-26a Free downloads on Rashi website. All 1000 Rashis
plus an excel index sheet.
v9-7-26b Finally getting to answer reader questions
Answers to Mike Krumbein ("Eye for an Eye")
Answers to Hermann Woulk on Gn28-05a
v9-7-26c New policy on Golden Rashi Rambam series
v9-7-26d New format for "forgotten examples"
Gn28-05a Answer to question of Hermann Woulk.
Solving a problem Rashi could not solve
Dvar Torah for my mother on a special birthday
WEEKLY PARSHAH
Nu31-03a Use of the word ALL
Nu31-04a Inferring moral lessons from Moses behavior
Nu26-05a Advanced Database justification for a pun
(From last weeks parshah)
Dt19-12a "EYE FOR AN EYE"---a New Approach. Answer to a question
of Michael Krumbein.
Rashis covered in this issue
----------------------------
VERSE RULE BRIEF EXPLANATION
======== ============ =================
Gn28-05a STYLE Unusual genealogy indicates emphasis
Nu31-03a MORAL REASONS Moses as a role model for behavior
Nu31-04a SPECIAL WORDS The word "ALL" has 5 meanings
Nu26-05a DOUBLE PARSHAS Rashi compares 60 names
Dt19-21a OTHER VERSES Meaning is learned from other verses
Dt25-12a OTHER VERSES Meaning is learned from other verses
Ex21-14a OTHER VERSES Meaning is learned from other verses
Lv24-20a OTHER VERSES Meaning is learned from other verses
--------------------------------------------------------------
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#
RASHI IS SIMPLE
GOALS: To grammatically defend all 8000 Rashis on Chumash.
METHOD:Rashis are defended with LISTS of comparable cases
INTENDED AUDIENCE: Laymen, Academicians, Yeshiva world
COMMENTS,QUESTIONS: EMail to address below
ACKNOWLEDGEMENTS:If you want to ask anonymously please ask
(UN)SUBSCRIBE: Email to addresses below with "(UN)subscribe"
JOURNAL REFERECE: Pshat & Drash,TRADITION, Win 1980,R Hendel
NOTATION: eg Gn01-02a refers to Rashi "a" on Genesis 1:2
SPECIALS:...on Parshah,Rambam,Ramban,Pedagogy,Symbolism
RASHI-IS-SIMPLE RULES Complete set of rules on bottom
EMAIL: RJHendel@Juno.Com, rashi-is-simple@shamash.org,
WEB: http://www.RashiYomi.Com/
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VERSE: v9-7-26a
Please visit the Rashi website at
http://www.RashiYomi.Com
Go to the
WHATS NEW AND HOT
section. You can find free downloads of 235 text files
explaining 1000 Rashis. An excel workbook sorts them
by both Verse and Rule.
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v9-7-26b
My apologies for letting questions run so long.
I finally found my problem. I am devoting 10-30 hours
a week explaining Rashis but I try and answer questions
in only 1 hour. This is wrong. I have therefore restructured
my time priorities and am answering all questions.
I start this issue by answering some questions on
-An eye for an eye--why the literal interpretation
QUESTION of Mike Krumbein
-Why did Rashi say I Don't know
QUESTION of noted author Hermann Woulk
Both these questions are over 6 months old
In future issues I will simply go thru my backlog.
PLEASE SEND IN QUESTIONS. THIS IS YOUR EMAIL LIST
Russell Hendel; Moderator Rashi is Simlple
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VERSE: v9-7-26c
I should be presenting another Golden Rashi-Rambam series
However these series are too long. I always have a few
people dropping the list after these series.
So...I will serialize the relevant Rashis over a few issues
and THEN summarize. In other words you will still get the
Golden series but they will be shorter and digestible
My goal today is to explain one of the dozen greatest pieces
of halachic midrash--Chapter one of Rambam, Damages.
In this issue I explain the famous "Eye for an Eye" verse.
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v9-7-26d
I have the following new format for "forgotten examples"
Suppose as happened I explain 40 Rashis dealing with the
word ALL (volume 6 number 20). But then I uncover a
few more examples.
Then I will simply
--cross reference the main posting;
--cite the major subrules with examples
--explain the new item
--Place a NOTE UP FRONT that this posting is an ADDENDUM
to a previous posting
Hope this will be easy both on those who have seen it
already as well as those who have not yet heard of the
rule. My goal is to make all readers go away with a
solid understanding of the new example against the background
of the rule.
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: Gn28-05a
ACKNOWLEDGEMENT 1: The following was presented on the occasion of
a special birthday of my mother, Perl Hendel. In her honor
I explained the following Verse, which Rashi claims he does
not understand.
ACKNOWLEDGEMENT 2: The following Rashi was brought to my
attention by Herman Woulk, the noted author, when I met him
a year and a half ago.
Gn28-05 And Isaac sent Jacob to Paden Aram to Laban the
brother of Rivkah THE MOTHER OF JACOB AND ESAUV
RASHI: I do not know why the capped phrase THE MOTHER OF
JACOB AND ESAUV was written.
RULE:
(a) Normal genealogy is parental eg "Isaac SON OF Abraham"
(b) Abnormal genealogy is used to denote EMPHASIS--some
special caring relation between the 2 people
EXAMPLES
--------
-----------------------------------------------------------
In the following verses genealogy is normal (Parental)
-----------------------------------------------------------
VERSE TEXT
----- ----
Gn04-18 Kayin gave birth to Chanoch*1
Gn05-06 Sheth gave birth to Enosh *1
Gn10-02 The SONS of Yefet are Gomer..*1
Gn25-19 Isaac SON of Abraham*2
Gn36-20 These are the SONS of Seir..Lotan...*1
NOTES
-----
*1 The whole chapter gives genealogies. For reasons of space
we just mention 1 example
*2 There is an interesting Ramban on this which will be
studied at a later date (Ramban discusses the
STYLE of genealogies)
----------------------------------------------------------------
In the following examples genealogy is ABNORMAL(non parental)
Rashi interprets this to mean showing a caring relationship
----------------------------------------------------------------
VERSE GENEALOGY INTERPRETATION
----- ----------------------- --------------
Gn34-25 Simon brother of Dinah He went to war to save her*1
Nu25-18 Cazbi sister of Midyan She went to war for her nation
Ex15-20 Miryam sister of Aaron He prayed for her in sickness*2
Gn04-22 Naamah sister of Tuval Tuval married her to a friend*3
Gn28-09 Mchlth sister of Nvyth Nvyth helped her marry*3
Ex06-23 Elishvh sister of Ncson Ncshon helped her marry*3
NOTES
-----
*1 Gn34 discusses the war of Simon&Levi to save the raped Dinah
*2 Nu12 describes how Aaron prayed for Miryam when she
was punished by Leprosy
*3 These verses are more conjectural. Rashi citing Chazal points
out that a brother is a sister's closest male relative
and therefore measuring similarity to the brother is
a good way of accessing the potential success of a
marriage. For example Tuval was a hardware man while
Noach was a shipbuilder. So Chazal/Rashi conjecture
that Noach married Naamah since Naamah had grown up
with a hardware man and knew their needs
*4 Many of these verses have been commented on in previous
postings.
APPLICATION
-----------
Returning to Gn28-05a "Rivkah The Mother of Jacob and Esauv"
we interpret this to mean that Rivkah cared for the individual
needs of BOTH Jacob and Esauv.
Recall that to be a good parent once must not impose on a child
but rather one must let every child grow up in their own way
The best example of such parenthood occurs with Jacob who
blessed that each child should grow up with what interests them
CHILD VERSE PROFESSSION
----- ----- -----------
Judah Gn49-08 Military
Zvulun Gn49-13 Seafarer
Yissachar Gn49-14 Farmer
Dan Gn49-16 Judge
Joseph Gn49-22 Political appointee
By contrast, as Rav Hirsch points out in his essays "And the
children grew up" (From which this part of the posting comes),
Isaac failed as a parent. It explicitly says that "Esauv was
a HUNTER while Jacob was an innocent man of tents"(Gn25-27)
Hence it was Isaacs obligation to orient the Torah study of
Esauv to be consistent with his hunting desires. Instead Isaac
raised BOTH Jacob and Esauv as tent dwellers which is why Esauv
rebelled.
The clearest proof that Esauv's wickedness came from Isaac's
failure is from the explicit verse "And Isaac did NOT recognize
the disguised Jacob BECAUSE HE HAD ON HAIRY CLOTHING"(Gn27-23)
In other words Isaac judged people by externals and could not
see the underlying personality.
By contrast Rivkah DID understand both her children. For this
reason she told the innocent Jacob to dress up as Esauv so that
Isaac would give Jacob the blessings that he intended to give
Esauv. Rivkahs intention was that Isaac should finally discover
that he had been fooled his whole life by the externals of Esauv
and should give Jacob the blessing (This is explicitly stated
in the Bible since Isaac agreed with Rivkah after he found
out "...he did fool you..but the blessing I gave stands"
(Gn27-33)
Similarly Rivkah understood that Esauv wanted to kill Jacob and
therefore she sent Jacob to Laban both to escape Esauv's murder
intents as well as to learn how to deal with underhanded people
We conclude that Rivkah was the mother of BOTH Jacob and Esauv
She understood them both. By contrast,the previous chapter,
shows us how Isaac was the father of Jacob but had been fooled
his whole life by Esauv who knew which externals his father
liked.
This is the simple straightforward meaning of the verse, "Rivkah
MOTHER of (BOTH) Esauv and Jacob". My mother Perl Hendel taught
me the above principles and raised all 4 of us to be totally
different. People who know me and my siblings comment on how
different we are. Therefore it is fitting that I solve this
problem of Rashi in honor of my Mothers special birthday
But Hermann Woulk's problem remains--"Why didn't Rashi know
the principle my mother taught me?"!
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: Nu31-03a
Nu31-01:03 "And God said to Moses...Avenge ..on the Midianites
and then you will die. And Moses asked the Jews to
conscript to an army for war.."
RASHI: We see Moses greatness. Although he knew that he would
die after this war nevertheless he prepared for it
energetically. We can infer proper ethical behavior
from here (That one should always be energetic in
communal and Divine performances)
No further comment is necessary.
RULE: MORAL REASONS/LESSONS
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VERSE: Nu31-04a
NOTE: This posting is an addendum to a theme fully developed
elsewhere
Nu31-04 "1000 per tribe From ALL tribes conscript for the army"
RASHI: "ALL" even the tribe of Levi.
In volume 6 number 20 (http://www.RashiYomi.Com/h6n20.htm) we
showed that the word "ALL" means no exceptions and is used in
5 ways.
--all GROUPS (eg Speak to ALL the Jews--even minors)
--EVEN BORDERLINE CASES (eg if you listen to ALL commandments
---even light commandments)
--PARTS (eg touching ANY dead body will render you impure
--even if you only touch part of a dead body(an organ)
--NO EXCEPTIONS (eg ALL of Sedom gathered to rape--ALL of the
city without exception)
--DON'T MAKE OBVIOUS EXCLUSIONS
eg Bzalel did ALL God told Moses--ALL-Bzalel even did things
God told Moses but Moses forgot to tell Bzalel (ie he
intuited them)
Returning to our verse "ALL tribes should prepare for war on
Midian", I would think this means "ALL tribes involved in
territorial wars"--hence I would exclude the Levites who did
not inherit land (Indeed the next chapter shows how the
Gadites joined in the war effort only because they
inherited land).
By saying "ALL" we are warned against excluding the Levites
I guess the underlying argument is that the war against
Midyan was NOT a territorial war but a religious war. It
was a war to avenge the murder of 24000 Jews in a plague
brought on as a punishment to malicious Midianite prostitution
Hence the Levites joined this war (By analogy the Levites
were involved in the war effort against those who sinned with
the Golden calf)
RULE: SPECIAL WORDS
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: Nu26-05a
BACKGROUND
----------
Every child of Jacob had a subtribe named after him. The
subtribe's name had the same name as the child with a "y" at the
end. Thus eg a child named JOE became the tribe JOEY. Furthermore
to emphasize that this was a tribe and not a person it was called
THE JOEY.Since you indicate the word THE in Hebrew by prefixing
with the letter "hay" we have that the person named "JOE" became
the tribe named "[H] JOE [Y]". There is in fact a list of 5 dozen
names and tribes in Nu26
----------------------------------------------------------
CHILD TRIBE VERSE
------ -------------- -------
ChNoCh [h] chnoch [y] Nu26-05
YaMiN [h] yamin [y] Nu26-12
ChFR [h] chfr [y] Nu26-32
ChGY [h] chg [y] Nu26-15
PVH [h] pn [y] Nu26-23
YiMNaH [h] [Y]iMNa [h] Nu26-44
*1
----------------------------------------------------------
*1 Notice how of the 5 dozen names all of them follow this
pattern of "adding a [h] at the front and a [y] at the
end" with one exception---YIMNAH, the last person on the
above list
To explain this I have carefully constructed the above
list. THere are names that begin with [y] and names that end
with [h]--yet all these names have the [h] and [y] added.
It is only YIMNAh whose name BOTH begins and ends with [h][y]
that is an exception.In other words the simplest way to
distinguish YIMNAH from other people is to note that his name
both begins and ends with [y][h]. Still another way of seeing
this is to perform an advanced database query and ask which
feature distinguishes YIMNAH from the other tribes. The
simplest (ie shortest) such feature is "begin and end with
letters of Gods name--[y][h]".
Once we see this interest in "surrounding the name with
the letters of Gods name" it is straightforward to see
this as a strengthening of faith presumably brought about
by the destructive forces of Egypt. Hence Rashis comments
that the Jews, to preserve their identity surrounded
Gods name on all their names--since YIMNAH already had his
named surrounded with a [h,y] no further change was necessary
NOTE: I have supplemented Rashis explanation by trying to
emphasize that there is no simpler explanation why YMNH
did not have a Y placed on his name.
RULE: DOUBLE PARSHAS
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: Dt19-21a
NOTE: We explain the famous "An eye for an Eye" Verse
RULE: Jewish Laws **requires** courts to be biased towards mercy
This requirement is based on explicit Biblical verses. The
consequent bias towards mercy in turn justifies a merciful
interpretation of verses.
EXAMPLES:(Verses explicitly requiring bias towards mercy)
--------
EXAMPLE 1: Ex23-02
------------------
Ex23-02 "Don't use a majority for bad things(ie convictions)"
RASHI: Hence, the explicit shocking law that "To acquit you
only need a majority of 1 but to convict you need a majority
of 2" (ie If a court voted to convict a murderer 12 to 11 then
the person is NOT convicted)
EXAMPLE 2: Dt16-20
------------------
Dt16-20 "Justice Justice Pursue"
RASHI: In general repeated nouns are always interpreted
broadly to include any case. Hence Rashi combining this
verse with Ex23-07 "..do not execute a RIGHTEOUS or INNOCENT
person" says "Exempt the person from execution whether he is
actually RIGHTEOUS or was found (incorrectly) INNOCENT"
In other words you *can* reverse a conviction if you find
new evidence but you *can't* reverse an acquittal even if
you find you made a mistake. As the Rambam says "exempt
the person from conviction as long as you find any reason
to exempt him" (Rambam, Laws of Parliament 20:1). Thus as
we indicated Jewish Law is biased towards mercy
EXAMPLE 3: Nu35-24:25
---------------------
Nu35-24:25 "And the congregation shall JUDGE..& SAVE
TALMUD: In other words the primary purpose of judgement
is to SAVE the accused (if possible). This verse has
given rise to numerous institutions designed to encourage
acquitals:
--a judged who advanced an argument for acquital cannot
reverse himself and argue for conviction
--a student who advanced an argument for acquital is
promoted to the court bench
--students not on the bench may not offer arguments for
conviction
--as already indicated convictions require a majority
of 2 but acquitals require only a simple majority
Again, Jewish law is biased towards mercy
EXAMPLE 4: Lv19-18
------------------
Lv19-18 "Love thy colleague like thyself"
TALMUD: The talmud uses this verse to justify that
convicted murderers are drugged before execution so that
they should not experience pain(Sanhedrin 45-46) (In other
words we must "love" the murderer as ourselves)
EXAMPLE 5: Lv19-15
------------------
Lv19-15 "Judge your colleagues without prejudice"
RASHI: The sequence of verses justifies this interpretation
-Do not harass with questions during a lawsuit
-Do not acquit a person because he is poor
-Do not act deferential towards the rich
-But Rather simply judge the ACT on its merits
COMMENT: A similar law exists in American law. Roughly
speaking this law requires you to judge the ACT and not
the PERSON. So you treat a thief who robbed the same way
you treat a person who robbed once---in particular since
you are judging the person as if this is the only time he
did this therefore you shouldn't be vindicative in penalties.
SUMMARY:
-------
{LIST1} {Jewish law is biased towards mercy}
EXAMPLE VERSE HOW VERSE PROMOTES MERCY
---------- ---------- ---------------------------------------
EXAMPLE 1: Ex23-02 Convictions by 2; acquitals by 1
EXAMPLE 2: Dt16-20 Convictions are reversed; not acquitals
EXAMPLE 3: Nu35-24:25 Encourage students/judges for acquitals
EXAMPLE 4: Lv19-18 Love the murderer like thyself!
EXAMPLE 5: Lv19-15 Judge the act not the person
APPLICATION
-----------
In reviewing laws of bodily damages we find 5 categories
of damage. Here are the categories, verses and payments
{LIST2} {Categories for damages. See Rambam Torts 1}
DAMAGE VERSE COMPENSATION
-------------- ------- -----------------
DISABILITY Ex21-19 Money
MEDICAL Ex21-19 Money
PAIN Dt22-29 Money
EMBARASSMENT Dt25-12 Cut her hand off
OVERALL DAMAGE Ex21-24 An eye for an eye*1
NOTES
-----
*1 By overall damage we mean depreciation in the
persons' worth as say a full time servant. Eg If you
took his eye out, besides paying him pain, embarassment
disability and medical you assess how much less he
is worth as a servant without an eye.
It appears as if the punishment for taking someones eyes
out is to have your own eyes taken out ("an eye for an eye")
But Rashi explicitly says in 4 places that the punishment
is monetary.
{LIST3} {Verses were Rashi/Chazal interpret compensation
to be monetary not vindicative}
VERSE RASHI INTERPRETS COMPENSATION TO BE MONETARY
-------- --------------------------------------------
Ex21-14a The monetary value of an eye for an eye
Lv24-20a Pay money for damages to an organ
Dt19-21a The monetary value of an eye for an eye
Dt25-12a Cut her hand off = Cut a payment for her damages
Why? Isn't Rashi/Chazal violating the literal simple meaning
of the text. Even if we do interpret these verses this way
how can we say that this is the 'simple meaning' of the
text.
But the reason for asserting that this interpretation is
monetary comes from the technique of OTHER VERSES.
Sure, if all the Torah had said was "an eye for an eye"
then that would mean that if you damaged someones eye
than your eye is taken out.
But as we showed in {LIST1} the Bible explicitly insists
on a bias towards mercy in 5 explicit verses. It is this
context and atmosphere that forces us to twist the meaning
of the verses to mean monetary compensation. As can be
seen from {LIST2} 3 of the 5 categories of damage are
explicitly monetary. Hence combining the atmosphere of
{LIST1} which requires a bias towards mercy with the
monetary requirements of 3 of the 5 cases forces us to
interpret the remaining verses monetarily also.
In other words: If I find the verse "an eye for an eye"
in Hamurabis code then I will interpret it literally. But
if I find it in a Torah which demanded "saving" "loving like
thyself" & "judging without prejudice" then I will interpret
it monetarily. Hence the same verse can mean 2 different
things in 2 different contexts. Hence we have every
right to declare this interpretation as simultaneously
twisted and simple.
ACKNOWLEDGEMENT: To Michael Krumbein for pointing out
the inadequacy of my previous attempts on "an eye for an eye"
COMMENT: We could write a great deal more. Suffice for now
to point out that the Rambam, Chapter 1 of Torts, provides
{LIST2}, which shows that most damages are paid monetaraly.
We have added to the Rambams explanation {LIST1} which shows
that the Bible created an atmosphere and bias towards mercy.
Most of {LIST1} occurs in the Rambam also but not in this
chapter. Rashi also brings these verses down--we have
gathered them in one place.
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
THE 2 DOZEN RASHI-IS-SIMPLE RASHI RULES
=======================================
I: RASHI gives MEANING
======================
A: NEW MEANINGS--(eg)"on the face of"=during the lifetime
Volume 2 Number 9, http://www.rashiyomi.Com/Nu04-04a.htm
B: SPECIAL WORDS--(eg)ACH=USUALLY;USUALLY observe shabbath!
Rashi Yomi Summaries,http://www.RashiYomi.Com/Ach-6.htm
C: SYNONYMS--(eg)AMR=to speak; DBR=to cite or to quote;
Volume 2 Number 1, http://www.RashiYomi.Com/Lv20-02a.htm
D: WORD MEANINGS-Thermos(TzNTzNTh)=doubly(TZN TZN) Cold(TZN)
Volume 1 Number 9,23,http://www.RashiYomi.Com/Ex31-15a.htm
E: UNIFIED MEANINGS-PAAM=Repeated action:To Ring,Hammer,Step
Volume 1 Number 3,http://www.RashiYomi.Com/Gn41-08a.htm
II: RASHI teaches GRAMMAR/STYLE
===============================
F: CLASSICAL GRAMMAR--(eg)QUESTION = HEY+CHATAF PATACH
Volume 3 Number 22,http://www.RashiYomi.Com/Gn04-09z.htm
G: USAGE(NEW GRAMMAR)--(eg)INFINITIVE="be involved in";
Volume 5 Number 24,http://www.RashiYomi.Com/Ex13-03a.htm
H: ROOT+PREPOSITION--(eg)ChZK B="to hold";ChZK M="overpower"
Volume 1 Number 7,http://www.RashiYomi.Com/Ex04-04a.htm
I: THE SENTENCE--2 verses can make 1 sentence-eg Dt02-16:17
Volume 3 Number 7,http://www.RashiYomi.Com/Dt19-06a.htm
J: STYLE--REPETITION denotes Endearment;eg 'Jacob Jacob'
Volume 1 Number 12,http://www.RashiYomi.Com/Gn46-02a.htm
K: DOUBLE NOUNS--(eg)"GIVE GIVE";if not CHARITY then LOAN
Double Noun page, http://www.RashiYomi.Com/DN.htm
L: PRONOUNS-(eg)IMCHAH=with you; ITCHAH=Accompanying you;
Volume 3 Number 13,http://www.RashiYomi.Com/Ex22-24c.htm
III: OVERALL TEXTUAL STRUCTURE
==============================
M: OTHER VERSES--Aaron SAW(Ex32-05)...the brawl(Ex32-18)
OTHER VERSE page, http://www.RashiYomi.Com/ov.htm
N: EXTRA SENTENCES-eg[GIVE HIM][WHAT HE NEEDS](Not if rich)
Volume 2 Number 20,http://www.RashiYomi.Com/Dt15-08c.htm
O: DOUBLE PARSHAS-'he WILL pray'-'he WON'T pray';So Optional
Volume 3 Number 12,http://www.RashiYomi.Com/Dt24-14a.htm
P: CLIMAX-(eg Dt19-11)(a)Hate, (b)spy, (c)confront,(d)Murder
Climax Page, http://www.RashiYomi.Com/Climax.htm
Q: OVERALL STRUCTURE-growing nails=despisement(from context)
Volume 3 Number 8,http://www.RashiYomi.Com/Dt21-11a.htm
R: SPREADSHEETS-What is the marriage loophole in inheritance
Volume 2 Number 23,http://www.RashiYomi.Com/Nu36-03a.htm
IV: BEYOND THE TEXT
===================
S: MORAL LESSONS/REASONS-God explains BEFORE punishing;
Volume 2 Number 12,http://www.RashiYomi.Com/Nu12-09a.htm
T: RabbiIshmael-(eg)"When an OX gores";(Or ANY animal gores)
Volume 4 Number 21,http://www.RashiYomi.Com/Dt25-04a.htm
End of Rashi-Is-Simple Digest
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