The 10 RashiYomi Rules 
Their presence in Rashis on Parshat KoRaCh 
Vol 1#18 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website: http://www.RashiYomi.Com/
(c) RashiYomi Incorporated, Dr Hendel President, 6/28/2005 
English and Hebrew translations of the Bible come mostly from the www.MECHON-MAMRE.org  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 Nu16-09a 
URL Reference: (c) http://www.Rashiyomi.com/nu16-09a.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 meaning. 

The following verses speak about the service of the Levites. 
Verse Nu16-09 states is it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself, 
•	to do the service of the tabernacle of the LORD, 
•	and to stand before the congregation to minister unto them;   הַמְעַט מִכֶּם, כִּי-הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל אֶתְכֶם מֵעֲדַת יִשְׂרָאֵל, לְהַקְרִיב אֶתְכֶם, אֵלָיו--לַעֲבֹד, אֶת-עֲבֹדַת מִשְׁכַּן יְהוָה, וְלַעֲמֹד לִפְנֵי הָעֵדָה, לְשָׁרְתָם
Verse Nu04-47 states   from thirty years old and upward even unto fifty years old, every one that entered in 
•	to do the work of service, and 
•	the work of bearing burdens in the tent of meeting,   מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה, וְעַד בֶּן-חֲמִשִּׁים שָׁנָה:  כָּל-הַבָּא, לַעֲבֹד עֲבֹדַת עֲבֹדָה וַעֲבֹדַת מַשָּׂא--בְּאֹהֶל מוֹעֵד.   
The service of the Levites is further illuminated by an other verse 
Verse 1C23-27:32 states   For by the last ordinances of David the sons of Levi were numbered from twenty years old and upward. For their station was at the side of the sons of Aaron 
•	for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, even the work of the service of the house of God; for the showbread also, and for the fine flour for a meal-offering, whether of unleavened wafers, or of that which is baked on the griddle, or of that which is soaked, and for all manner of measure and size; 
•	and to stand every morning to thank and praise the LORD, and likewise at even; and to offer all burnt-offerings unto the LORD, on the sabbaths, on the new moons, and in the appointed seasons, in number according to the ordinance concerning them, continually, before the LORD; 
•	and that they should keep the charge of the tent of meeting, and the charge of the holy place, and the charge of the sons of Aaron their brethren, for the service of the house of the LORD.    כִּי בְדִבְרֵי דָוִיד הָאַחֲרוֹנִים, הֵמָּה מִסְפַּר בְּנֵי-לֵוִי, מִבֶּן עֶשְׂרִים שָׁנָה, וּלְמָעְלָה.  כִּי מַעֲמָדָם לְיַד-בְּנֵי אַהֲרֹן, לַעֲבֹדַת בֵּית יְהוָה, עַל-הַחֲצֵרוֹת וְעַל-הַלְּשָׁכוֹת, וְעַל-טָהֳרַת לְכָל-קֹדֶשׁ--וּמַעֲשֵׂה, עֲבֹדַת בֵּית הָאֱלֹהִים.  וּלְלֶחֶם הַמַּעֲרֶכֶת וּלְסֹלֶת לְמִנְחָה, וְלִרְקִיקֵי הַמַּצּוֹת, וְלַמַּחֲבַת, וְלַמֻּרְבָּכֶת; וּלְכָל-מְשׂוּרָה, וּמִדָּה.  וְלַעֲמֹד בַּבֹּקֶר בַּבֹּקֶר, לְהֹדוֹת וּלְהַלֵּל לַיהוָה; וְכֵן, לָעָרֶב.  וּלְכֹל הַעֲלוֹת עֹלוֹת, לַיהוָה, לַשַּׁבָּתוֹת, לֶחֳדָשִׁים וְלַמֹּעֲדִים--בְּמִסְפָּר כְּמִשְׁפָּט עֲלֵיהֶם תָּמִיד, לִפְנֵי יְהוָה.  וְשָׁמְרוּ אֶת-מִשְׁמֶרֶת אֹהֶל-מוֹעֵד, וְאֵת מִשְׁמֶרֶת הַקֹּדֶשׁ, וּמִשְׁמֶרֶת, בְּנֵי אַהֲרֹן אֲחֵיהֶם--לַעֲבֹדַת, בֵּית יְהוָה.  
This other verse shows that the service of the Levites refers to the following:
•	the Levite sing Psalms during the Temple service 
•	the Levites assist in Temple procedures
•	the Levites provide an honor guard for the Temple

2. RASHI METHOD: WORD MEANINGS / new meanings 
This example applies to Rashis Nu16-03a Nu16-07a 
URL reference:(c) http://www.RashiYomi.com/ nu16-03a.htm 

The word meaning  method seeks to present dictionary meaning. Rashi uses 10 vehicles to infer word meaning. A major word meaning submethod is the new idiomatic meanings  method. An idiom is a collection of words whose collective meaning is different than the meaning of the individual words: e.g. give me a hand means help me; the help need not involve hands!. 

Rashi interprets the idiomatic phrase alot to you to mean you've had enough; similarly Rashi interprets the phrase is it to little for you to mean isn't it enough. 

The following verses illustrate this idiom, alot means enough. Verse Nu16-03 states   and they assembled themselves together against Moses and against Aaron, and said unto them: 'You have enough, seeing all the congregation are holy, every one of them, and the LORD is among them; wherefore then lift ye up yourselves above the assembly of the LORD?'   וַיִּקָּהֲלוּ עַל-מֹשֶׁה וְעַל-אַהֲרֹן, וַיֹּאמְרוּ אֲלֵהֶם רַב-לָכֶם--כִּי כָל-הָעֵדָה כֻּלָּם קְדֹשִׁים, וּבְתוֹכָם יְהוָה; וּמַדּוּעַ תִּתְנַשְּׂאוּ, עַל-קְהַל יְהוָהVerse Nu16-07 states   and put fire therein, and put incense upon them before the LORD to-morrow; and it shall be that the man whom the LORD doth choose, he shall be holy; you have enough, ye sons of Levi.'   וּתְנוּ בָהֵן אֵשׁ וְשִׂימוּ עֲלֵיהֶן קְטֹרֶת לִפְנֵי יְהוָה, מָחָר, וְהָיָה הָאִישׁ אֲשֶׁר-יִבְחַר יְהוָה, הוּא הַקָּדוֹשׁ; רַב-לָכֶם, בְּנֵי לֵוִי.  Verse Dt01-06 states   The LORD our God spoke unto us in Horeb, saying: 'Ye have dwelt long enough in this mountain;   יְהוָה אֱלֹהֵינוּ דִּבֶּר אֵלֵינוּ, בְּחֹרֵב לֵאמֹר:  רַב-לָכֶם שֶׁבֶת, בָּהָר הַזֶּה.  Verse Dt02-03 states   'Ye have compassed this mountain long enough; turn you northward.   רַב-לָכֶם, סֹב אֶת-הָהָר הַזֶּה; פְּנוּ לָכֶם, צָפֹנָה.  

3. RASHI METHOD: GRAMMAR / conjugation 
This example applies to Rashis  Nu16-11a 
URL reference:(c) http://www.RashiYomi.com/ nu16-11a.htm 

The grammar  method seeks to apply and teach Hebrew grammar.  One component of grammar deals with There are several types of sentences--declarative, interrogative (questions) etc. Today we explore some Hebrew keywords which indicate that a sentence is interrogative.. 

Of course, one well known way of indicating an interrogative sentence in Hebrew is by prefixing the letter hey to the beginning of the sentence (with special punctuation). This is the so call interrogative hey 

However the interrogative can also be indicated by special keywords. In the following verses the keyword behold indicates a question. 
•	Verse Ex08-22 states   And Moses said: 'It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God; behold, if we sacrifice the abomination of the Egyptians before their eyes, will they not stone us?   וַיֹּאמֶר מֹשֶׁה, לֹא נָכוֹן לַעֲשׂוֹת כֵּן, כִּי תּוֹעֲבַת מִצְרַיִם, נִזְבַּח לַיהוָה אֱלֹהֵינוּ:  הֵן נִזְבַּח אֶת-תּוֹעֲבַת מִצְרַיִם, לְעֵינֵיהֶם--וְלֹא יִסְקְלֻנוּ.  
•	Verse Gn11-06 states   And the LORD said: 'Behold, they are one people, and they have all one language; and this is what they begin to do?; and now should nothing be withholden from them, which they purpose to do?   וַיֹּאמֶר יְהוָה, הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם, וְזֶה, הַחִלָּם לַעֲשׂוֹת; וְעַתָּה לֹא-יִבָּצֵר מֵהֶם, כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת.  

In the following verses the semi-interjections, therefore and big similar to behold, indicate the interrogative:
•	Verse Nu16-11 states   Therefore thou and all thy company that are gathered together against the LORD?; and as to Aaron, what is he that ye murmur against him?'   לָכֵן, אַתָּה וְכָל-עֲדָתְךָ--הַנֹּעָדִים, עַל-יְהוָה; וְאַהֲרֹן מַה-הוּא, כִּי תלונו (תַלִּינוּ) עָלָיו.  
•	Verse Gn04-13 states   And Cain said unto the LORD: 'My punishment is greater than you can bear?   וַיֹּאמֶר קַיִן, אֶל-יְהוָה:  גָּדוֹל עֲוֹנִי, מִנְּשֹׂא.

4. RASHI METHOD: ALIGNMENT
This example applies to Rashis  Nu18-23a 
URL reference:(c) http://www.RashiYomi.com/ nu03-10b .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 either to a) two cases , b) several nuances , or c) an equality of the verses which leads to an understanding in meaning .

An alignment of each of the following four verses with themselves or each other indicates two contrasts: 

Verse Nu18-02:03 states   And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee, thou and thy sons with thee being before the tent of the testimony. 
•	And they shall keep thy charge, and the charge of all the Tent; 
•	only they shall not come nigh unto the holy furniture and unto the altar, that they die not, neither they, nor ye.   

Verse Nu18-04 states   
•	And they shall be joined unto thee, and keep the charge of the tent of meeting, whatsoever the service of the Tent may be; 
•	but a common man shall not draw nigh unto you.   וְנִלְווּ עָלֶיךָ--וְשָׁמְרוּ אֶת-מִשְׁמֶרֶת אֹהֶל מוֹעֵד, לְכֹל עֲבֹדַת הָאֹהֶל; וְזָר, לֹא-יִקְרַב אֲלֵיכֶם.  

Verse Nu18-07 states   
•	And thou and thy sons with thee shall keep your priesthood in everything that pertaineth to the altar, and to that within the veil; and ye shall serve; I give you the priesthood as a service of gift; 
•	and the common man that draweth nigh shall be put to death.'    וְאַתָּה וּבָנֶיךָ אִתְּךָ תִּשְׁמְרוּ אֶת-כְּהֻנַּתְכֶם לְכָל-דְּבַר הַמִּזְבֵּחַ, וּלְמִבֵּית לַפָּרֹכֶת--וַעֲבַדְתֶּם; עֲבֹדַת מַתָּנָה, אֶתֵּן אֶת-כְּהֻנַּתְכֶם, וְהַזָּר הַקָּרֵב, יוּמָת.   

Verse Nu18-22:23 states   
•	And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die. 
•	But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance.   וְלֹא-יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל, אֶל-אֹהֶל מוֹעֵד, לָשֵׂאת חֵטְא, לָמוּת.  וְעָבַד הַלֵּוִי הוּא, אֶת-עֲבֹדַת אֹהֶל מוֹעֵד, וְהֵם, יִשְׂאוּ עֲוֹנָם:  חֻקַּת עוֹלָם, לְדֹרֹתֵיכֶם, וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל, לֹא יִנְחֲלוּ נַחֲלָה.  

The first contrast we infer from these alignments is 
•	Levites watch the temple (Rashi interprets watch to mean honor guard ) 
•	However Israelites (literally: strangers ) may not perform this watch 

The second contrast we infer from these alignments is 
•	The priests perform all altar functions (e.g. sprinkling of blood, offering of sacrifices etc). Altar function includes veil functions (that is, offerings connected with the veil ). 
•	But levites may not perform altar functions. 

6. RASHI METHOD: STYLE
This example applies to Rashis  Nu18-19a 
URL reference:(c) http://www.Rashiyomi.com/ nu18-19a .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? 

Verse Nu18-08:20 states  

THEME:  And the LORD spoke unto Aaron: 'And I, behold, I have given thee the charge of My heave-offerings; even of all the hallowed things of the children of Israel unto thee have I given them for a consecrated portion, and to thy sons, as a due for ever. This shall be thine of the most holy things, reserved from the fire: 
DETAILS: 
•	every offering of theirs, 
•	even every meal-offering of theirs, 
•	and every sin-offering of theirs, 
•	and every guilt-offering of theirs, which they may render unto Me, shall be most holy for thee and for thy sons. In a most holy place shalt thou eat thereof; every male may eat thereof; it shall be holy unto thee. And this is thine: 
•	the heave-offering of their gift, 
•	even all the wave-offerings of the children of Israel; I have given them unto thee, and to thy sons and to thy daughters with thee, as a due for ever; every one that is clean in thy house may eat thereof. 
•	All the best of the oil, and all the best of the wine, and of the corn, the first part of them which they give unto the LORD, to thee have I given them. 
•	The first-ripe fruits of all that is in their land, which they bring unto the LORD, shall be thine; every one that is clean in thy house may eat thereof. Every thing devoted in Israel shall be thine. 
•	Every thing that openeth the womb, of all flesh which they offer unto the LORD, both of man and beast, shall be thine; 
•	howbeit the first-born of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. And their redemption-money--from a month old shalt thou redeem them--shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary--the same is twenty gerahs. 
•	But the firstling of an ox, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt dash their blood against the altar, and shalt make their fat smoke for an offering made by fire, for a sweet savour unto the LORD. 
•	And the flesh of them shall be thine, as the wave-breast and as the right thigh, it shall be thine. 
•	All the heave-offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, as a due for ever; it is an everlasting covenant of salt before the LORD unto thee and to thy seed with thee.' 
•	THEME: And the LORD said unto Aaron: 'Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel.    וַיְדַבֵּר יְהוָה, אֶל-אַהֲרֹן, וַאֲנִי הִנֵּה נָתַתִּי לְךָ, אֶת-מִשְׁמֶרֶת תְּרוּמֹתָי:  לְכָל-קָדְשֵׁי בְנֵי-יִשְׂרָאֵל לְךָ נְתַתִּים לְמָשְׁחָה, וּלְבָנֶיךָ--לְחָק-עוֹלָם.  זֶה-יִהְיֶה לְךָ מִקֹּדֶשׁ הַקֳּדָשִׁים, מִן-הָאֵשׁ:  כָּל-קָרְבָּנָם
•	 לְכָל-מִנְחָתָם
•	 וּלְכָל-חַטָּאתָם,
•	 וּלְכָל-אֲשָׁמָם אֲשֶׁר יָשִׁיבוּ לִי--קֹדֶשׁ קָדָשִׁים לְךָ הוּא, וּלְבָנֶיךָ.  בְּקֹדֶשׁ הַקֳּדָשִׁים, תֹּאכְלֶנּוּ; כָּל-זָכָר יֹאכַל אֹתוֹ, קֹדֶשׁ יִהְיֶה-לָּךְ.
•	  וְזֶה-לְּךָ תְּרוּמַת מַתָּנָם, לְכָל-תְּנוּפֹת בְּנֵי יִשְׂרָאֵל--לְךָ נְתַתִּים וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ, לְחָק-עוֹלָם:  כָּל-טָהוֹר בְּבֵיתְךָ, יֹאכַל אֹתוֹ. 
•	 כֹּל חֵלֶב יִצְהָר, וְכָל-חֵלֶב תִּירוֹשׁ וְדָגָן--רֵאשִׁיתָם אֲשֶׁר-יִתְּנוּ לַיהוָה, לְךָ נְתַתִּים.
•	  בִּכּוּרֵי כָּל-אֲשֶׁר בְּאַרְצָם, אֲשֶׁר-יָבִיאוּ לַיהוָה--לְךָ יִהְיֶה:  כָּל-טָהוֹר בְּבֵיתְךָ, יֹאכְלֶנּוּ.
•	  כָּל-חֵרֶם בְּיִשְׂרָאֵל, לְךָ יִהְיֶה.
•	  כָּל-פֶּטֶר רֶחֶם לְכָל-בָּשָׂר אֲשֶׁר-יַקְרִיבוּ לַיהוָה, בָּאָדָם וּבַבְּהֵמָה--יִהְיֶה-לָּךְ:  אַךְ פָּדֹה תִפְדֶּה, אֵת בְּכוֹר הָאָדָם, וְאֵת בְּכוֹר-הַבְּהֵמָה הַטְּמֵאָה, תִּפְדֶּה.  וּפְדוּיָו, מִבֶּן-חֹדֶשׁ תִּפְדֶּה, בְּעֶרְכְּךָ, כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ:  עֶשְׂרִים גֵּרָה, הוּא.
•	  אַךְ בְּכוֹר-שׁוֹר אוֹ-בְכוֹר כֶּשֶׂב אוֹ-בְכוֹר עֵז, לֹא תִפְדֶּה--קֹדֶשׁ הֵם:  אֶת-דָּמָם תִּזְרֹק עַל-הַמִּזְבֵּחַ, וְאֶת-חֶלְבָּם תַּקְטִיר--אִשֶּׁה לְרֵיחַ נִיחֹחַ, לַיהוָה. 
•	 וּבְשָׂרָם, יִהְיֶה-לָּךְ:  כַּחֲזֵה הַתְּנוּפָה וּכְשׁוֹק הַיָּמִין, לְךָ יִהְיֶה. 
•	 כֹּל תְּרוּמֹת הַקֳּדָשִׁים, אֲשֶׁר יָרִימוּ בְנֵי-יִשְׂרָאֵל לַיהוָה--נָתַתִּי לְךָ וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ, לְחָק-עוֹלָם:  בְּרִית מֶלַח עוֹלָם הִוא לִפְנֵי יְהוָה, לְךָ וּלְזַרְעֲךָ אִתָּךְ.
  וַיֹּאמֶר יְהוָה אֶל-אַהֲרֹן, בְּאַרְצָם לֹא תִנְחָל, וְחֵלֶק, לֹא-יִהְיֶה לְךָ בְּתוֹכָם:  אֲנִי חֶלְקְךָ וְנַחֲלָתְךָ, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל.   

These verses exhibit a theme-detail-theme structure. The theme sentence is that the priests have rights to the priestly gifts. One of the details of these priestly gifts is the firstborn gift (underlined above) The Bible compares the firstborn gift to the thigh gift. However, the 
•	the thigh and breast of thanksgiving offerings (Lv07-34 ) can be eaten for a period of only 24 hours  (one day and night) Lv07-15 
•	the thigh and breast of the peace offerings (Lv07-34 ) can be eaten for a period of 36 hours (day night and day) Lv07-16 

The natural question is whether the firstborn gift should be compared to the thanksgiving gift or peace offering gift; that is, may it be eaten for 24 or 36 hours? This is answered by using the style guidelines for the theme-detail-theme sentence structure---since the theme emphasizes the idea of gift therefore the interpretation is broad--the firstborn gift can be eaten for 36, vs. 24, hours. The reason behind this derivation is as follows: Gift and holy connote different emphasii: The emphasis in holy objects is restrictive, allow it as little as possible: The emphasis in gifts is liberal; allow it as much as possible. Hence, we see here how the theme-detail-theme style encourages a specific type of interpretation. 

7. RASHI METHOD: Formatting
This example applies to Rashis  Nu17-23a Nu17-23b Nu17-23c 
URL reference:(c) http://www.Rashiyomi.com/ example8 .htm
 
Modern formatting  has a variety of vehicles which the writer uses to either create emphasis  or point to an underlying unity . Three common examples of modern formatting are (a) bold-italic-underline , (b) paragraph indentation including use of line spaces, (c) use of bulleted lists . 

Authors use these formatting  devices as follows: (a) All authors know that bold-italic-underline indicates emphasis . The Bible did not use bold-italic-underline but instead uses repetition  to indicate emphasis . (b) Modern authors use indentation  and line spaces between paragraphs to point to an underlying unity  in a paragraph. The Bible indicates paragraph unity  by using the theme-detail-theme , detail-theme , or theme-detail  styles. (c) Modern authors use bulleted lists  to indicate contrastive emphasis --the bullets  together are seen as spanning a domain of ideas while each individual bullet  is seen as indicating a separate and distinct idea. The bible indicates bulleted lists  by either using repeated keywords or parallel structure . 

The reader will recognize the theme-detail-theme , detail-theme  and theme-detail  methods as three of the 13 exegetical methods of Rabbi Ishmael. What we have added is the explanation that the Rabbi Ishmael rules focus on biblical examples : Are these biblical examples understood as exhaustive of the whole law or are they understood as examples to be generalized? Similarly the reader will recognize that we have called the bullet  method is the Rabbi Ishmael rule of context . What we have added to the Rabbi Ishmael exposition is the idea that parallel structure  and repeated keywords are two methods of making inferences from context 

Today we present a verse illustrating how paragraph climax can determine meaning, even when the individual words are ambiguous. Paragraph climax refers to the tendency of the reader to perceive the paragraph units as climaxing towards a goal. This perception justifies reinterpreting the paragraph so that it exhibits this climax. The example below illustrates this. 

Verse Nu17-23 states   And it came to pass on the morrow, that Moses went into the tent of the testimony; and, behold, the rod of Aaron for the house of Levi 
•	was flowered, 
•	and sprouted, 
•	and bloomed blossoms, ripe almonds  
וַיְהִי מִמָּחֳרָת, וַיָּבֹא מֹשֶׁה אֶל-אֹהֶל הָעֵדוּת, וְהִנֵּה פָּרַח מַטֵּה-אַהֲרֹן, לְבֵית לֵוִי;
•	 וַיֹּצֵא פֶרַח
•	 וַיָּצֵץ צִיץ,
•	 וַיִּגְמֹל שְׁקֵדִים.  .  

Some of  the three words used here possess ambiguity: 
•	Perach פֶרַח always means to flower 
•	TziTz  צִיץ means to sprout ; however because of the paragraph climax principle--paragraph development items are perceived as climactically developing -- Rashi interprets it to mean to bud. What drove Rashi to this interpretation is not the meaning of the word but rather the principle of climax itself! 
•	VaYiGMoL וַיִּגְמֹל means to be weaned ; however, because of the plant context and paragraph climax Rashi interprets this word to mean fruit ripen. Again the word meaning is determined not by the dictionary but rather by context and the paragraph climax principle. 

As a consequence of paragraph climax Rashi sees these three words as indicating the normal plant development sequence 
•	Flower appears 
•	Flower falls off; bud appears 
•	the bud opens and the fruit matures/ripens. 

8. RASHI METHOD: DATABASES
This example applies to Rashis  Nu16-01d 
URL reference:(c) http://www.Rashiyomi.com/ nu03-29a .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. 

Today we ask the query: Does living in a good or bad neighborhood influence behavior? Which tribes lived with each other? Is their correlation in census growth and moral behavior among tribes living together? The query returns the 12 results listed below.

To adequately deal with this query we are combining the database and spreadsheet method. Therefore we immediately enter the next rule: spreadsheets. 

9. RASHI METHOD: SPREADSHEETS
This example applies to Rashis  Nu16-01d 
URL reference:(c) http://www.Rashiyomi.com/ nu03-29a .htm

The spreadsheet  method seeks to explain complicated biblical inferences using geometry, algebra and spreadsheets .  We use the term spreadsheet loosely to denote anything specific (not tone) and complicated. The Rashi need not use algebra and geometry. Rashi might simply illustrate a complicated example.

To answer the query listed in the database rule, Is their correlation between good and bad neighborhoods and moral behavior we need to use the following references: 
•	Nu01-20:46 lists, by tribe, the counts in the first census 
•	Nu26-05:51 lists, by tribe, the counts in the second census, after the Jews were punished for their affairs with Moabite women. 
•	Nu02-01:34 lists the placement of the 12 tribes at the north, east, south and west parts of the encampment. 
•	Nu10-11:28 also lists the grouping of the 12 tribes as well as the Levite families associated with each camp component. 

Because of the length of these Biblical sections they are not cited verbatim. However typical verses indicate e.g. Tribe so and so had so much people or tribe so and so was in the following camp component. 

Rabbi Samson Raphael Hirsch had the genius insight to gather the above references and study the questions listed in the database rule 
•	Do good and bad neighborhoods correlate with moral behavior?
•	Do good/bad neighborhoods associate/correlate with census growth/decline?

The resulting spreadsheets are as follows 
=============================================
Tribe     Where   Levites Known For   Verse
========= ======= ======= =========== =======
Reuven    S       Kehath  Korach      Nu16
Shimon    S       Kehath  Moabite     Nu25
Gad       S       Kehath
------    ----    -----   ------      ------
Judah     E       Moses   Legislators Gn49-10
Yissachar E       Moses   teachers    1C12-33
Zevulun   E       Moses   Scribes     Jud5-14
------    ----    -----   
Ephraim   W       Gayrshon
Menasheh  W       Gayrshon
Benjamin  W       Gayrshon
------    ----    -----   
Dan       N       Merari
Asher     N       Merari
Naftali   N       Merari
==============================================

The following inferences found in both Rashi and Rav Hirsch can be made: The above table shows that the
•	southern camp played prominently in the Korach rebellion --Korach from Kehath, and the tribe of Reuben. Rashi points out that because they lived with each other they influenced each other. 
•	Rav Hirsch further develops Rashi's point by pointing out that the tribe of Shimon who also lived in the South sector played a principle part in the affairs with Moabite women (The prince of Shimon had public sex with a Moabite princess). 
•	In a similar manner the above table shows that the tribes of Judah, Yissachar and Zevulun who lived with Moses produced legislators, teachers and scribes. These three examples show that good or bad neighbors influence behavior. 
===========================================
Tribe     Nu01    Nu26    % Change  Where  
========= ======= ======= ========= =======
Total     603550  601730  -0.3%
------    ----    -----   ------    - 
Reuven    46500   43730   -6.0%     S 
Shimon    59300   22200   -62.6%    S 
Gad       45650   40500   -11.3%    S 
------    ----    -----   ------    - 
Judah     74600   76500   2.5%      E 
Yissachar 54400   64300   18.2%     E 
Zevulun   57400   60500   5.4%      E 
------    ----    -----   ------    - 
Ephraim   40500   32500   -19.8%    W 
Menasheh  32200   52700   63.7%     W 
Benjamin  35400   45600   28.8%     W 
------    ----    -----   ------    - 
Dan       62700   64400   2.7%      N 
Asher     41500   53400   28.7%     N 
Naftali   53400   45400   -15.0%    N 
============================================
Rav Hirsch further develops Rashi's point by studying the census as indicated in the above table.
•	The Southern tribes who produced the Korach rebellion and the affairs with the Moabite women had an overall decline in census while 
•	the Eastern tribes who lived with Moses had an overall increase in census. 

Conclusion

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