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Surfing the Talmudic Seas
(C) Dr Russell Jay Hendel, 2000
Volume 7 Number 15
Produced Sept 15, 2000
WARNING: USE FIX WIDTH FONTS (eg COURIER (NEW) 10)
Verses/Topics Discussed in This Issue with quicky explanations
v9-9-15a My paper "GENESIS 1 SPEAKS ABOUT THE CREATION
OF PROPHECY NOT THE WORLD" is now on the
website. Visit http://www.RashiYomi.Com/
This paper was presented at the 3rd
international conference on Science & Religion
and should appear in BOR HATORAH.
v9-9-15b ARUTZ SHEVA the Israeli Radio station is
developing a wonderful website with links to
many major Jewish sites. Visit
http://www.JewishUniverse.Net/
Click on TORAH--LEARNING ON THE NET
CLIMAX3 GRAND SUMMARY OF OVER 100 RASHIS DEALING WITH
RABBI ISHMAEL RULES
Our Goal in the next 3 digests is to give a final
summary to the rules governing Rabbi Ishmael's
rules of style that govern Biblical examples.
First we give some background.
Rashis covered in this issue
----------------------------
VERSE RULE BRIEF EXPLANATION
======== ============== =================
EXAMPLE7 RabbiIshmael What style requires SOME GENERALIZATION
Dt18-01c RabbiIshmael What style requires SOME GENERALIZATION
Dt18-01b RabbiIshmael What style requires SOME GENERALIZATION
Dt18-01d RabbiIshmael What style requires SOME GENERALIZATION
Dt18-01e RabbiIshmael What style requires SOME GENERALIZATION
Dt18-02a RabbiIshmael What style requires SOME GENERALIZATION
Dt18-02b RabbiIshmael What style requires SOME GENERALIZATION
Dt14-26a RabbiIshmael What style requires SOME GENERALIZATION
Dt14-26b RabbiIshmael What style requires SOME GENERALIZATION
Dt14-26c RabbiIshmael What style requires SOME GENERALIZATION
Dt15-21a RabbiIshmael What style requires SOME GENERALIZATION
Dt15-21b RabbiIshmael What style requires SOME GENERALIZATION
Dt15-21c RabbiIshmael What style requires SOME GENERALIZATION
Dt15-14b RabbiIshmael What style requires SOME GENERALIZATION
Dt21-04a RabbiIshmael What style requires SOME GENERALIZATION
EXAMPLE8 RabbiIshmael CONTEXT can justify REINTERPRETATION
Dt11-25a RabbiIshmael CONTEXT can justify REINTERPRETATION
Dt20-03c RabbiIshmael CONTEXT can justify reinterpretation
Dt20-03d RabbiIshmael CONTEXT can justify reinterpretation
Dt20-03e RabbiIshmael CONTEXT can justify reinterpretation
Dt20-03f RabbiIshmael CONTEXT can justify reinterpretation
Dt20-03g RabbiIshmael CONTEXT can justify reinterpretation
Dt27-26a RabbiIshmael CONTEXT can justify reinterpretation
Dt33-29a RabbiIshmael CONTEXT can justify reinterpretation
Ex18-21b RabbiIshmael CONTEXT can justify reinterpretation
Ex18-21c RabbiIshmael CONTEXT can justify reinterpretation
Ex18-21d RabbiIshmael CONTEXT can justify reinterpretation
Ex22-09a RabbiIshmael CONTEXT can justify reinterpretation
Ex22-12c RabbiIshmael CONTEXT can justify reinterpretation
Ex22-13a RabbiIshmael CONTEXT can justify reinterpretation
Lv18-07a RabbiIshmael CONTEXT can justify reinterpretation
Lv18-07b RabbiIshmael CONTEXT can justify reinterpretation
Lv18-08a RabbiIshmael CONTEXT can justify reinterpretation
Dt01-22a RabbiIshmael CONTEXT can justify reinterpretation
Dt32-02a RabbiIshmael CONTEXT can justify reinterpretation
Dt32-02c RabbiIshmael CONTEXT can justify reinterpretation
Dt07-05a RabbiIshmael CONTEXT can justify reinterpretation
Dt07-05b RabbiIshmael CONTEXT can justify reinterpretation
Dt07-05c RabbiIshmael CONTEXT can justify reinterpretation
Dt07-05d RabbiIshmael CONTEXT can justify reinterpretation
Dt12-03a RabbiIshmael CONTEXT can justify reinterpretation
Dt12-03b RabbiIshmael CONTEXT can justify reinterpretation
Dt12-03c RabbiIshmael CONTEXT can justify reinterpretation
Dt13-09a RabbiIshmael CONTEXT can justify reinterpretation
Dt13-09b RabbiIshmael CONTEXT can justify reinterpretation
Dt13-09c RabbiIshmael CONTEXT can justify reinterpretation
Dt13-09d RabbiIshmael CONTEXT can justify reinterpretation
Dt13-09e RabbiIshmael CONTEXT can justify reinterpretation
Ex23-01a RabbiIshmael CONTEXT can justify reinterpretation
Ex23-01b RabbiIshmael CONTEXT can justify reinterpretation
Ex23-02a RabbiIshmael CONTEXT can justify reinterpretation
Ex23-02b RabbiIshmael CONTEXT can justify reinterpretation
Ex23-02d RabbiIshmael CONTEXT can justify reinterpretation
Ex23-02e RabbiIshmael CONTEXT can justify reinterpretation
Ex23-02f RabbiIshmael CONTEXT can justify reinterpretation
Gn36-39a RabbiIshmael CONTEXT can justify reinterpretation
Gn09-05b RabbiIshmael CONTEXT can justify reinterpretation
Gn09-05c RabbiIshmael CONTEXT can justify reinterpretation
Gn09-05d RabbiIshmael CONTEXT can justify reinterpretation
Gn09-05e RabbiIshmael CONTEXT can justify reinterpretation
Gn09-06a RabbiIshmael CONTEXT can justify reinterpretation
Nu18-19b RabbiIshmael CONTEXT can justify reinterpretation
Nu18-19c RabbiIshmael CONTEXT can justify reinterpretation
Nu18-19d RabbiIshmael CONTEXT can justify reinterpretation
Nu17-23a RabbiIshmael CONTEXT can justify reinterpretation
Nu17-23b RabbiIshmael CONTEXT can justify reinterpretation
Nu17-23c RabbiIshmael CONTEXT can justify reinterpretation
EXAMPLE9 RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt19-11a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt22-14a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt21-14a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt21-22a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Lv26-14a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Lv26-14b RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Lv26-15a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Lv26-16b RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Lv26-16c RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Lv26-16d RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Lv26-16e RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt11-25a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt32-15a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt32-15b RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt32-15d RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt16-19a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt16-19b RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt16-19c RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt16-19d RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt16-19e RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt16-20a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt06-13a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt13-05a RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt13-05b RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt13-05c RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
Dt13-05d RabbiIshmael Verses ShowTEMPORAL SEQUENCE To A CLIMAX
-----------------------------------------------------------------
#*#*#*#*#*#*#*#*#*# (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/
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: EXAMPLE7
RASHIS COVERED: Dt18-01c Dt18-01b Dt18-01d Dt18-01e Dt18-02a
Dt18-02b Dt14-26a Dt14-26b Dt14-26c Dt15-21a
Dt15-21c Dt15-14b Dt21-04
We continue the GRAND SUMMARY of Rabbi Ishmaels rules of examples
Here is a repeat of the SUCCINCT SUMMARY for method 3.
--GRAND SUMMARY--
--METHOD 3a--
-CONTEXT can require PARTIAL GENERALIZATION of EXAMPLES
--HERE IS AN EXAMPLE FROM THE SUCCINCT SUMMARY--
3) If the Torah uses one of the following 3 styles
EXAMPLES followed by GENERAL
GENERAL-EXAMPLES-GENERAL
A UNIFYING CONTEXT
Then we SOMEWHAT GENERALIZE the examples to similar items
3a) Ex25-31 Make a CANDELLABRAH-------------------------GENERAL
It should be GOLD & SCULPTORED(not soldered)(DETAIL
Let the CANDELLABRAH BE MADE----------------GENERAL
TALMUD:(Mnacoth 28b)The Candellabrah can be made of ANY METAL
(not just GOLD). In other words the EXAMPLE part of
the verse ("GOLD") is GENERALIZED to allow any metal.
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)
How does Rashi know to translate "DO NOT BE SOFT-HEARTED"
as refering to FEAR OF HORSES? The answer is he had no
reason based on the words. Rather the CONTEXT clearly
speaks about NOT HAVING FEAR IN WAR. Therefore Rashi
identified the 4 fears in the verse with the varying
fears possible in war.
In method 2b we infer from the UNIFYING CONTEXT. It is the
CONTEXT, not grammar or dictionary, that justifies the
reinterpretation of words. In other words the Biblical
phrase SOFT HEARTED does not specifically refer to HORSES
but Rashi interprets it this way because of the CONTEXT.
Very often when using this method Rashi appears 'forced'
or 'not clear'. To help clarify Rashi we should at least
remember that he is using the principle of CONTEXT.
3c) Dt19-11 If you HATE a person
and you STALK him
and you ARISE on him
and then LETHALLY HIT him
RASHI: The Bible outlines 4 stages that lead to murder.
1st you HATE the person, then you SPY on him...
Then you CONFRONT him and finally this leads to murder
In method 3c we infer meaning from CONTEXT
The EXAMPLES usually describe a TEMPORAL sequence leading
to a CLIMAX.
--GRAND SUMMARY--
--METHOD 3a--
--The EXAMPLE-GENERAL style requires GENERALIZATION--
--HERE IS THE DESCRIPTION FROM THE SUCCINCT SUMMARY--
3a) Ex25-31 Make a CANDELLABRAH-------------------------GENERAL
It should be GOLD & SCULPTORED(not soldered)(DETAIL
Let the CANDELLABRAH BE MADE----------------GENERAL
Talmud:(Mnacoth 28b)The Candellabrah can be made of ANY METAL
(not just GOLD)
---WE CONTINUE WITH THE EXAMPLES---
(32) Ex25-31 Mnacoth 28b (In Talmud Not Rashi)
Ex25-31 Make a Candellabrah-------------GENERAL
it should be GOLD---------------DETAIL
it should be sculptored(not soldered)
The Candellabrah should be made-GENERAL
TALMUD: This has a GENERAL-DETAIL-GENERAL form.
Hence we GENERALIZE the DETAIL.
The Menorah can be made of ANY METAL
But we prohibit construction from wood &/or clay
(33) Lv05-04 Shavuoth 26a (In Talmud not Rashi)
Lv05-04 If a person swears with his lips--GENERAL
to do good or evil ---------------DETAIL
Any type of Oath------------------GENERAL
TALMUD: Thus these laws apply to ANYthing that
is sworn for the future, whether it be good or
harmful
(34) Lv02-13 Mnacoth 20a (In Talmud but not in Rashi)
Lv02-13 You shall salt all SACRIFICES--------GENERAL
Don't leave unsalted
any MINCHAH OFFERING-----------------DETAIL
place salt on ALL YOUR SACRIFICES----GENERAL
TALMUD: Thus the salting law applies to ANYthing that
is like a MINCHAH offering. As long as it is something
that goes on the fire it must be salted. Hence we
extend the salting requirement even to "wood" that is
donated to the temple (Since it goes on the altar fire
It too must be salted)
(35) Lv05-21 Baba Kama 117b (In Talmud Not Rashi)
Lv05-21 If a person DENIES TO HIS FRIEND-----GENERAL
(denies) a DEPOSIT-------------------DETAILS
LOAN
that he STOLE from him
witheld WAGES
didn't return a LOSS article
or ANYTHING which he denies---------GENERAL
TALMUD: So the law applies to anything that is like
the 5 items enumerated---that is, to any
TANGIBLE OBJECT
MOVABLE OBJECT
THAT HAS INTRINSIC VALUE
If a person denied owing this under oath the laws of
this chapter apply. (This chapter does not eg apply
to real estate, bonds or beauty which don't resemble
the above 5 items.)
(36) Dt18-01c
(37) Dt18-01b
(38) Dt18-01d
(39) Dt18-01e
(40) Dt18-02a
(41) Dt18-02b
The verses state
---GENERAL: Priests/Levites should have no inheritance
---DETAILS: Instead Priests eat from fires of God
---GENERAL: Priests should have no inheritance
Since this has a GENERAL-DETAIL-GENERAL form therefore
we interpret the DETAILS broadly. Cross referencing Nu18
we see that Priests and Levites can eat
--* From the fires (sacrifices) of God
--* This includes items not placed on the fire
(like skins from animal offerings or
parts of animals eaten by the priests)
--* From the Tithes
Cross referencing Nu18-24 we would conclude that
the Priests Levites have no share in any land whether
--* The land of Israel proper
--* Land conquered in a religious (eg defensive) war
--* Land like transjordan which was given to the Gadites*1
NOTES
-----
*1 Notice how the above derivation comes TOTALLY FROM
Style---this is in contrast to the "problem" or
"what is bothering Rashi" approach---such an approach
would count the "number of extra times it says that
the priests will not inherit and assign an extra
nuance for each extra time"--this approach is not necessary
(42) Dt14-26a
(43) Dt14-26b
(44) Dt14-26c
BACKGROUND: The Bible discusses what foods you can buy with
tithe money in Jerusalem. The Bible says
Dt14-26 And you will take the money and use it to buy
(GENERAL) ALL THAT YOUR SOUL WANTS
(PARTICULAR) Cattle(Steaks)
Sheep(Lambchops)
Wine
Beer
(GENERAL) ALL THAT YOUR SOUL ASKS FOR
RASHI:The 4 items---CATTLE, SHEEP, BEER, WINE have the following
3 attributes in common. They--cattle sheep wine bear--are
* EDIBLES (but not Real Estate)
* DERIVED FROM THE GROUND(but not fish)
* The are ORGANIC--eg SPICES,TEA (But not salt, water)
Thus you may buy ANY item that resembles the 4 items mentioned
in the verse such as Cattle, Sheep, Wine, Beer, spices, tea,
but you may not buy fish, water.
(45) Dt15-21a
(46) Dt15-21b
(47) Dt15-21c
BACKGROUND: The Bible discusses which blemishes invalidate
1stborn animals from being offered to God. The Bible says
Dt15-21
(GENERAL) If it has a blemish
(PARTICULAR) LAME or
BLIND
(GENERAL) and bad blemish
RASHI: The defects LAME and BLIND have the following in common:
They are
* PERMANANT BLEMISHES (but not eg a skin cut)
* VISIBLE BLEMISHES (but not eg deafness)
* INTEFERING WITH ANIMAL WORK
So I can't offer lame animals but I can offer animals with
cuts, or animals with permanant visible scars that do not
intefer with work (The Talmud debates which of these
attributes to include).
(48) Dt15-14b Give the slave (when he leaves) from your
CATTLE-----------------DETAILS
GRAIN
WINEVATS
THAT which God gave you--------GENERAL
RASHI: Since this has a DETAIL-GENERAL form we GENERALIZE
the EXAMPLES---Cattle, Grain, WINEVATS to ANY ITEM
capable of REPRODUCTION(like cattle, grain and grapes)
but we exclude MULES (Which can't reproduce).So I can't
give slaves, MULES but I can give them livestock and
grains.
(49) Dt21-04a (Sotah 46b)
BACKGROUND: When a murder victim is found in the open the
great Sanhedrin was required to go thru the YOUNG OX ritual
to atone for this travesty of justice. Among the ritual
requirements were that the YOUNG OX be brought down to a
river that had never been worked--the Bible says
Dt21-04 And they will bring the Ox down
to a NATURAL RIVER-------------------GENERAL*1
that has NEVER BEEN WORKED-----------GENERAL
(land) that has not been sown--------DETAIL
RASHI/TALMUD: This has a GENERAL-GENERAL-DETAIL
form which is interpreted like a
GENERAL-DETAIL-GENERAL form. In other words
----a NATURAL RIVER---this is a GENERAL statement
----has never been worked--this also is GENERAL
----it has never been sown--this is DETAILED.
We generalize this to all similar cases. The law
is that if the river has had work done IN ITS
LAND (like sowing, ploughing, etc) then it cannot
be used. But if non-land work has been done there
(like threshing, combing wool etc) then it still
can be used.
NOTES:
-----
*1 This is a peach of a Rashi. Because the Talmud that claims
that this is a GENERAL-GENERAL-DETAIL form remains
enigmatic UNTIL we read Rashi in Chumash and see that Rashi
interprets the Hebrew word AYTHAN which means "NATURAL" as
meaning "IN ITS NATURAL STATE SO IT CAN'T BE WORKED'.
By doing this RASHI identifies 2 general clauses in the
verse, each of which generally says "It hasn't been worked"
(THe word AYTHAN hardly ever occurs in the Bible; it has
a connotation of NATURAL, PRISTINE, HARDY).
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
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
--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
----------------------------------------------------
-----------------------------------------------------------------
(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)
-----------------------------------------------------------------
-----------------------------------------------------------------
(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.
-----------------------------------------------------------------
-----------------------------------------------------------------
(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.
-----------------------------------------------------------------
-------------------------------------------------------
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
-------------------------------------------------------
-----------------------------------------------------------------
(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..)
-----------------------------------------------------------------
-----------------------------------------------------------------
(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.
-----------------------------------------------------------------
-----------------------------------------------
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.
-----------------------------------------------
-----------------------------------------------------------------
(63) Dt01-22a The Bible describes 4 types of LEADERSHIP
--Leaders
--Heads
--Elders
--Judges
-----------------------------------------------------------------
------------------------------------------------------
(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.
-------------------------------------------------------
----------------------------------------------------------------
(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.
-----------------------------------------------------------------
-----------------------------------------------------------------
(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)
-----------------------------------------------------------------
-----------------------------------------------------------------
(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)
-----------------------------------------------------------------
-----------------------------------------------------------------
(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.
-----------------------------------------------------------------
-----------------------------------------------------------------
(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
-----------------------------------------------------------------
-----------------------------------------------------------------
(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)
-----------------------------------------------------------------
-----------------------------------------------------------------
(88) Ex23-01a
(89) Ex23-01b
(90) Ex23-02a
(91) Ex23-02b
(92) Ex23-02d
(93) Ex23-02e
(94) Ex23-02f
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)"
-----------------------------------------------------------------
-----------------------------------------------------------------
(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)
-----------------------------------------------------------------
-----------------------------------------------------------------
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)Gn09-05b 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)
-----------------------------------------------------------------
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: EXAMPLE9
RASHIS COVERED: Dt19-11a Dt22-14a Dt21-14a Dt21-22a Lv26-14a
Lv26-14b Lv26-15a Lv26-16b Lv26-16c Lv26-16d
Lv26-16e Dt11-25a Dt32-15a Dt32-15b Dt32-15d
Dt16-19a Dt16-19b Dt16-19c Dt16-19d Dt16-19e
Dt16-20a Dt06-13a Dt13-05a Dt13-05b Dt13-05c
Dt13-05d
--GRAND SUMMARY--
--METHOD 3c--
--SOME VERSES ILLUSTRATE TEMPORAL SEQUENCE TOWARDS A CLIMAX--
--HERE IS AN EXAMPLE FROM THE SUCCINCT SUMMARY--
3c) Dt19-11a If you HATE a person
and you STALK him
and you ARISE on him
and then LETHALLY HIT him
RASHI: The Bible outlines 4 stages that lead to murder.
1st you HATE the person, then you SPY on him...
Then you CONFRONT him and finally this leads to murder
In method 3c we infer meaning from CONTEXT
The EXAMPLES usually describe a TEMPORAL sequence leading
to a CLIMAX.
--WE NOW CONTINUE WITH THE EXAMPLES--
-----------------------------------------------------------------
(101) Dt21-22a Why do children commit horrible crimes?
The Bible in 4 paragraphs describes the
following sequence:
---You take a captive woman(Whom you end up hating)
---You have 2 wives...a 'real one' and a 'despised one'
---You have a rebellious son
---a capital crime is committed against God
MORAL: Avoid making your children into criminals; instead
only marry someone you are compatable with (cf Rape of Tamar
by Amnon in 2Sam13 which turned love (actually lust) into hatred)
-----------------------------------------------------------------
-----------------------------------------------------------------
(102) Dt21-14a How does love turn into hate?
The Bible describes the following sequence.
--You capture a foreign woman
--You find her attractive
--You have an affair with her
--You bring her into your house
--Then you will end up hating her*1
NOTES
-----
*1 The verse actually says "if you hate her then let her go"
MORAL: Avoid hatred later in life by not having affairs/marriages
with women you disagree with. (cf Rape of Tamar by Amnon in 2Sam13
which turned love (actually lust) into hatred)
-----------------------------------------------------------------
-----------------------------------------------------------------
(103) Dt22-14a How do bitter divorce battles happen
The following are the DETAILS/COMPONENTS
---He HATES his wife
---He ARGUES about her
---He MALIGNS her
---He claims she wasn't a VIRGIN on the wedding night
MORAL: To avoid bitter divorces see to it that arguments
don't include maligning each other.
-----------------------------------------------------------------
-----------------------------------------------------------------
(104) Dt19-11a How do murders happen?
--If you HATE your friend
--You AMBUSH and STALK him
--You CONFRONT him
--And you KILL him
MORAL: To avoid murder don't SPY/STALK on a people you hate
Instead ignore them
-----------------------------------------------------------------
-----------------------------------------------------------------
(105) Dt32-15a
(106) Dt32-15b
(107) Dt32-15d The Bible lists 3 stages in overeating
----Overeat
----Becoming Overweight
----Becoming Flabby*1
NOTES
-----
*1 Rashi compares these 3 stages to 3 stages of idolatry
* Worshiping idols
* becoming INVOLVED (overweight!) in other cultures
* becoming settled in their ways;(Flabby)
This makes going back difficult;
MORAL: If you do get invovled with anoter culture leave
before you become 'settled'.
-----------------------------------------------------------------
-----------------------------------------------------------------
(108) Dt11-25a
Using Dt07-22, Rashi lists 4 stages in destroying a nation
----Destroy the country
----Destroy the leaders who might be left over
----Eradicate their good name (It might inspire rebuilding)
----Don't allow any escapees (who might rebuild out of revenge)
MORAL: If your country is being destroyed try and save some
leaders with good names who will be capable of rebuilding.
-----------------------------------------------------------------
-----------------------------------------------------------------
(109) Lv26-14a
(110) Lv26-14b
(111) Lv26-15a
(112) Lv26-16b
(113) Lv26-16c
(114) Lv26-16d
(115) Lv26-16e
BACKGROUND: How does APOSTASY--the total leaving of Judaism, happen
---1st You stop LEARNING
---2nd You stop certain PERFORMANCES of commandments
---3rd You MAKE FUN of irrational commandments
---4th You AVOID JEWIS COURTS
---5th You AVOID the COMMUNITY
---6th You commit COMPLETE APOSTASY ON JUDAISM*1
MORAL: If a person starts turning astray make sure to maintain
community ties with the person in order to facilitate bringing
him/her back.
NOTES:
------
In the main posting there are 5 supportive linguistic
items used to bolster the above
a) The use of the word MY in the last 2 verses
Emphasizing rebellion against God (Please read the
original text (or in English) to see this.
Thus in this case the first few verses state
"if you do not listen to me and don't do THE COMMANDMENTS"
The next verse however says "If you despise MY statutes"
b) The use of INFINITIVES denoting ongoing process
in the last verse--LEAVING THE COMMUNITY
(vs ordinary verbs in the 1st--'dont listen')
c) The reversal of VERB-OBJECT order. (So the 2nd sentence
reads "and if the IRRATIONAL COMMANDMENTS you despise")
d) The transition from ACTION verbs in sentence 1 (DO LISTEN)
to EMOTIONAL verbs in sentence2 (DESPISE)
e) The use of the word IF in the first few verses
('IF you don't listen' and 'IF you don't do') vs the
use of the word UNTIL in the last verse('UNTIL you
reach apostasy')
-----------------------------------------------------------------
-------------------------------------------------------
In the following examples there is no sequential climax
Instead, the last phrase is a CLIMAX
& the first 2-3 phrases illustrate NEEDED COMPONENTS
-------------------------------------------------------
-----------------------------------------------------------------
(116) Dt16-19a
(117) Dt16-19b
(118) Dt16-19c
(119) Dt16-19d
(120) Dt16-19e
(121) Dt16-20a
Dt16-19:20 How to achieve a societal atmosphere of Justice?
How do you achieve "JUSTICE JUSTICE PURSUE"
----------------------------
THE FOLLOWING ARE COMPONENTS
----------------------------
1a) Don't harass VERDICTS (eg make an innocent person guilty)
1b) Don't harass LITIGANTS(eg smile at one;be formal with other)
1c) Don't harass YOURSELF(eg taking bribes even for true verdicts)
---------------------------
THE FOLLOWING IS THE CLIMAX
---------------------------
1d) "Justice Justice Pursue" RASHI: A nice judicial atmosphere
NOTES:
-----
Here are the actual verses and the Rashis. Note how the
association between verses and Rashis is not that strong.
In other words Rashi used the principle of CONTEXT to justify
reinterpreting the individual verses as indicating components
of the general goal. Here are the 6 verses and Rashis
Dt16-19a "Don't distort justice" RASHI: Don't distort VERDICTS
Dt16-19b "Don't recognize people"RASHI: eg smile to 1;frown to 2nd
Dt16-19c:"Don't take Bribes" RASHI: Even for true verdicts
----------------------------------------------------------
Dt16-19d: "For bribes distorts sharp people
Dt16-19e: and distorts words of righteous people
*1
----------------------------------------------------------
*1 Notice how in one verse emphasizes distortion of people
While the other verse emphasizes distortion of words
Thus we see that Bribes distort both
---sharpness AND
---FORMULATION of verdict (ie WORDS of righteous people)
(Eg You decided the verdict and someone then gives you a bribe
to decide the verdict along the lines you just decided!!
It is still prohibited to take the bribe as
eg you might not forumlate the verdict in a way that is
sympathetic to the loser OR
you might, in sentencing, be harsher than usual)
Dt16-20a "Justice Justice pursue"--
RASHI: A nice court and judicial atmosphere
NOTE:
----
Rashi on Dt16-20a also follows the rule of
DOUBLE NOUNS (ie REPEATED NOUNS) The repeated words
JUSTICE JUSTICE denotes doing something in all
circumstances.
-----------------------------------------------------------------
-----------------------------------------------------------------
(122) Dt06-13a
FEAR God
WORSHIP God
SWEAR by his name.
RASHI (rephrased):
-----------------
RATIONAL: A person tends to swear by those things that
-a) he is AFRAID of
-b) he is INVOLVED in and WORKS at.
MORAL: If you are AFRAID of God and are INVOLVED in his works
then you will spontaneously swear by him when you are angry:
(By contrast if you are CONCERNED of your standing in the
physical community and are INVOLVED in the physical community
then your swearing will be 'foul' (ie 'physical'). Thus you
can tell by how a person swears 'where' he/she is.
-----------------------------------------------------------------
-----------------------------------------------------------------
(123) Dt13-05a
(124) Dt13-05b
(125) Dt13-05c
(126) Dt13-05d
Dt13-05 The Bible deals with the general question of how
to achive 'hanging out' with the religious community
It lists the following components
---------------------------------------------------
These are the DETAILS
---------------------------------------------------
Dt13-05a Watch Gods COMMANDMENTS Rashi: The TORAH*1
Dt13-05b Listen to his VOICE*1 Rashi: Enactments of PROPHETS
Dt13-05c WORSHIP him*1 Rashi: Temple service(PRIEST)
-----------------------------------------------
This is the GENERAL GOAL
-----------------------------------------------
Dt13-05d "Hang out"*2 with the religious community
MORAL: We can use the above checklist if a person isn't well
knit in the community. eg, perhaps a person is strong in Torah
and PROPHETS(rabbinical ordinances) but is weak in SYMBOLIC
commandments (PRIEST) and that is why he isnt fully accepted.
NOTES
------
*1 We emphasize how the interpretation of the above verse was
accomplished by climax. Indeed each of the words in the
verse has ambiguous meaning
"LISTEN TO HIS COMMANDS" could mean EITHER observe the Torah
or listen to the prophets.
"HEARKEN TO HIS VOICE" can refer to prophecy(See Rashi on
Gn21-12). "HEARKEN TO HIS VOICE" can also eg simply mean
observing the Torah!
"WORSHIP HIM" could mean "perform all his commandments".
"WORSHIP HIM" can also refer specifically to temple service
(ef Nu18-06).
So **each** of these phrases could mean EITHER to perform
commandments or could mean something specific.
It is therefore the principle of CONTEXT &/or GENERAL-DETAIL
which encourages me to interpret these phrases in a manner
that climatically leads to a terminal goal of "hanging out
with the religious crowd."
*2 In this footnote we show that the interpretation o f
Dt13-05d as "Hang out with the righteous" is consistent with
the usage of the verb DVK. Please visit URL
http://www.RashiYomi.Com/dt11-22c.htm. Here is a summary
RULE: The meaning of the Hebrew root D-V-K varies according to
the connective word that is used with it. The root can mean
PASTED, OVERTAKE, HANG OUT WITH, ADOPT A LIFE STYLE.
EXAMPLES
--------
(2a)D-V-K TO means PASTED as in Thr4-4"Infant tongues became
PASTED to their Palate because of the drought"
(2b)D-V-K ETH means OVERTAKE as in Gn31-23 "Laban OVERTOOK Jacob"
(2c)D-V-K WITH & D-V-K IN mean to "HANG OUT WITH" or "ADOPT A
"LIFESTYLE" as in Ruth2-8 "HANG OUT with my workers" or
2King3 "He clung to YARAVAMS LIFE STYLE of sin" or 1King11-2
"King Solomon HUNG OUT (or ADOPTED LIFE STYLE) of the heathen
women he married"
(2d)Dt11-22c means "Adopt a Godly LIFE STYLE" or "HANG OUT with
people of God" and is interpreted to mean that one should
try and "hang out" with Torah scholars.
-----------------------------------------------------------------
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
THE 2 DOZEN RASHI-IS-SIMPLE RASHI RULES
http://www.RashiYomi.Com/rules.htm
=======================================
To save space the rules are not repeated in this issue. See
any other issue or the website for a list of the 2 dozen rules
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*