The 10 RashiYomi Rules 
Their presence in Rashis on Parshat Tzav
Vol 1#6 - Adapted from Rashi-is-Simple 
Visit The RashiYomi Website: http://www.RashiYomi.Com/
(c) RashiYomi Incorporated, Dr Hendel President, Mar 23 2005
English translations of the Bible come mostly from the Davka translation with changes made by me

The goal of this Weekly Rashi Digest is to use the weekly Torah portion to expose students at all levels to the ten major methods of commentary used by Rashi. It is hoped that continual weekly exposure to these ten major methods will enable students of all levels to acquire a familiarity and facility with the major exegetical methods.

1. RASHI METHOD: OTHER VERSES   
This example applies to Rashis Lv06-03a
URL Reference: (c) http://www.Rashiyomi.com/lv06-03a.htm

The other verse method seeks to confirm the contents of a target verse by cross referencing other verses which either confirm the target text or add details to it. Additionally the other verse method can shed light on word meanings.

Lv06-03 states And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire has consumed with the burnt offering on the altar, and he shall put them beside the altar. This verse describing the ash-removal process is illumined further by two verses one of which describes the utensils used for ash removal and the other which describes where the ashes were placed.  More specifically Ex27-03 describes a variety of utensils used in connection with the altar:  Ex27-03 states: And you shall make pans to receive its ashes, and its shovels, and its basins, and its forks, and its firepans; all its utensils you shall make of bronze.  Similarly Lv01-16 explicitly identifies east as the place where the ashes are placed: And he shall remove its crop with its feathers, and cast it beside the altar on the east part, by the place of the ashes.  In conclusion, Rashi here uses the other verse method to illumine details of the ash-removal procedure.

2. RASHI METHOD: WORD MEANINGS / new meanings 
This example applies to Rashis Lv06-03b
URL reference:(c) http://www.RashiYomi.com/lv06-03b.htm

The word meaning method seeks to present dictionary meaning. Rashi uses 10 vehicles to infer word meaning. The new meaning method seeks new meanings, or fresh idiomatic usage, from words and phrases with known meanings. This technique is common in all languages. Lv06-03 states And the priest shall dress in his linen garment, and his linen breeches will be upon his flesh, and take up the ashes which the fire has consumed with the burnt offering on the altar, and he shall put them beside the altar. Rashi explains that the phrases dressing upon the flesh or placing upon the flesh or being on the flesh is an idiom connoting dressing without undergarments. 

3. RASHI METHOD: GRAMMAR / conjugation
This example applies to Rashis  Ex25-33b Ex25-33c Lv06-13a Ex23-33a Gn01-29a
URL reference:(c) http://www.RashiYomi.com/ex25-33b.htm

The grammar method seeks to apply and teach Hebrew grammar. One goal of grammar is to present the various methods of sentence construction. Today we examine the method of apposition. We illustrate with the following punchy example from Isiah 63:07

•	The kindness of God I will remember
•	the praise of God

This sentence is understood as follows
•	The kindness and praise of God I will remember.

We say that the phrase praise of God is in apposition to kindness. As can be seen apposition is a technique whereby a sentence phrase is broken into two halves. Apposition is a powerful technique that is used in poetry--it strongly causes the listener to evoke associations which is one goal of poetry.

Today we examine Lv06-13 which reads as follows

This - the offering of Aaron and of his sons, which they shall offer to the Lord on the day when each one is anointed, the tenth part of an eyphah of fine flour, -- is (also) a daily meal offering, half of it in the morning, and half of it at night.

Rashi in his commentary interprets this using apposition
This
•	the offering of Aaron and of his sons, which they shall offer to the Lord on the day when each one is anointed, 
•	the daily meal offering, half of it in the morning, and half of it at night.
is the tenth part of an eyphah of fine flour

In other words the composition of 
•	the inauguration offering of priests whether high priests or ordinary priests
•	the daily offering twice a day of the high priest
the composition of both these offerings are the same. [In passing, Rashi infers that it was the High Priest that offers the daily minchah offering since extra emphasis is given to the High priest in the verse Lv06-15  And the priest, who is, of his sons, anointed in his place, shall offer it; it is a statute forever to the Lord; it shall be wholly burned.]

4. RASHI METHOD: ALIGNMENT  
This example applies to Rashis  Lv02-02c
URL reference:(c) http://www.RashiYomi.com/lv02-02c.htm

The alignment method seeks to extract nuances from the minor differences in the alignment of two almost identical verses. The contrast of the two almost identical verses points to an emphasis and equality in the minor aligned nuances. Another goal of alignment is the discovery of meaning. Today we consider the following verses describing the procedure of taking a fistful of flour and oil from the rest-offering.

•	Lv02-02 and he shall take from it his full handful of its flour, and of its oil, with all its frankincense; and the priest shall burn the memorial part of it upon the altar
•	Lv06-08  And he shall lift from it in his handful, of the flour of the meal offering, and of its oil, and all the frankincense which is upon the meal offering, and shall burn it upon the altar for a sweet savor, the memorial part of it, to the Lord.

The alignment of these two verses clearly shows that the fistful must be both full and in his handful, in other words, an exact fistful--not overflowing and not skimpy (Rashi describes the technical procedure by which the Priests insured that the fistful was exact) Many other laws may be inferred from the above alignment (such as the difference between taking and lifting); both Rashi and the Sifra discuss these inferences.

5. RASHI METHOD: CONTRADICTION  / broad-literal
This example applies to Rashis Lv07-19c
URL reference: (c) http://www.RashiYomi.com/lv06-22a.htm

The contradiction method, made explicit in Rabbi Ishmael's 13 exegetical principles, seeks to infer biblical content by resolving contradictory biblical verses. Rashi used 4 methods to resolve contradiction. The following 2 verses show a  contradiction in who could eat from the Peace offering.

•	Dt01-27 And you shall offer your burnt offerings, the meat and the blood, upon the altar of the Lord your God; and the blood of your sacrifices shall be poured out upon the altar of the Lord your God, and you shall eat the meat.
•	Lv07-19c And the flesh that touches any unclean thing shall not be eaten; it shall be burned with fire; and as for the flesh, all who are ritually pure shall eat of it.

One verse states that you (the owner)shall eat it while the other verse states that all who are ritually pure shall eat it. We resolve this contradiction by using the method of broad-literal interpretation
•	You and anyone of your friends that you designate can eat it 
•	provided that anyone eating it is pure.

6. RASHI METHOD: STYLE
This example applies to Rashis  Lv07-26a
URL reference:(c) http://www.Rashiyomi.com/lv07-26a.htm

The Rabbi Ishmael Style rules are usually thought of as applying to technical legal matters. However in a broader sense they apply to paragraph styles. The fundamental focus of the Rabbi Ishmael style rules is to precisely delineate the relationship between paragraph themes and development details: Are the details examples of a general theme, or, do the details exhaust the paragraph theme? In other words should the examples and details be interpreted literally and exclusively or should they be interpreted broadly and generally? Still another way of looking at style is that it answers the question: How should the paragraph theme and details / examples be integrated? The biblical paragraph, Lv06-26 nicely illustrates the issues in the style rules.

•	Theme Sentence:  Do not eat any blood in any of your dwelling places
•	Example-Detail:   from birds or from animals

The Rabbi Ishmael style rules, in this case, requires us not to generalize the example details. The general principle is that a theme-example style requires literal interpretation without generalization. Hence, the example details are seen as the only example of the general theme sentence. Hence, concludes Rashi, only the blood of birds and animals are prohibited; the blood of fish and grasshoppers is not prohibited.  (Further discussion of when examples are exhaustive vs. when they justify generalization to similar examples is provided by the Talmud Sanhedrin 45) 

8. RASHI METHOD: DATABASES
This example applies to Rashis  Lv09-01b
URL reference:(c) http://www.Rashiyomi.com/lv09-01b.htm

The database method seeks to discover biblical ideas using the methods of modern database theory and sequential query language (SQL). The Talmudic sages and Rashi were totally familiar and frequently used all aspects of modern database theory. 

In today's example we make the query: When does God require of Moses the assistance of the elders of Israel? The examples uncovered by the query clearly show that the elders are called when there is some complaint from the people; the elders are then called to assuage the potential anger of the people. We present below 4 verses where Moses was ordered to involve the elders of Israel. In each of them, cited verses show some (possible) doubt or complaint by the people.

Example 1: Ex03-13: 16 states And Moses said to God, Behold, when I come to the people of Israel, and shall say to them, The God of your fathers has sent me to you; and they shall say to me, What is his name, what shall I say to them?And God said to Moses, ..., Go, and gather the elders of Israel together, and say to them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared to me, saying, I have surely visited you, and seen that which is done to you in Egypt; 

Example 2: In Ex08-21:22 we see concern about the Jews offering a sheep sacrifice in front of the Egyptians: And Pharaoh called for Moses and for Aaron, and said, Go, sacrifice to your God in the land. And Moses said, It is not proper to do so; for we shall sacrifice to the Lord our God what is abomination for the Egyptians. Shall we sacrifice what is abomination for the Egyptians before their eyes, and will they not stone us?  Hence it is no surprise that when Moses orders the Jews to offer the Passover lamb that he does so using the elders of Israel: Ex12-21 21. Then Moses called for all the elders of Israel, and said to them, Draw out and take a lamb according to your families, and kill the Passover lamb.

Example 3: Ex17-03:05 clearly shows how God ordered Moses to use the assistance of the Elders of Israel to obtain water precisely because Moses expressed fear for his life: And the people thirsted there for water; and the people murmured against Moses, and said, Why have you brought us up out of Egypt, to kill us and our children and our cattle with thirst? And Moses cried to the Lord, saying, What shall I do to this people? they be almost ready to stone me. And the Lord said to Moses, Go on before the people, and take with you of the elders of Israel; and your rod, with which you struck the river, take in your hand, and go.

Example 4: Nu16-01:03 clearly shows that dissidents among the Jews doubted Aarons right to priesthood: Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men; And they rose up before Moses, with certain of the people of Israel, two hundred and fifty princes of the assembly, regularly summoned to the congregation, men of renown; And they gathered themselves together against Moses and against Aaron, and said to them, You take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them. Why then do you lift up yourselves above the congregation of the Lord? Hence (Rashi on Lv09-01c) when Aaron is inaugurated into the priesthood Moses does so in the presence of the elders: And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said to Aaron, Take a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord.  ... And Moses said, This is the thing which the Lord commanded that you should do; and the glory of the Lord shall appear to you.

Conclusion

This week's parshah contains no examples of the bullet, symbolism and spreadsheet methods. This concludes this weeks edition. Visit the RashiYomi website at http://www.Rashiyomi.com/ for further details and examples.