The 10 RashiYomi Rules 
Their presence in Rashis on  Parshat Mattos 
Vol  1#22 - Adapted from Rashi-is-Simple   
Visit The RashiYomi Website : http://www.RashiYomi.Com/
(c) RashiYomi Incorporated, Dr Hendel President, Jul-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 Nu30-06a Nu30-16a
URL Reference : (c) http://www.Rashiyomi.com/nu30-06a .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. 

Verse Nu30-06 states   But if her father rattle her in the day that he heareth, none of her vows, or of her bonds wherewith she hath bound her soul, shall stand; and the LORD will forgive her, because her father rattled her.   וְאִם-הֵנִיא אָבִיהָ אֹתָהּ, בְּיוֹם שָׁמְעוֹ--כָּל-נְדָרֶיהָ וֶאֱסָרֶיהָ אֲשֶׁר-אָסְרָה עַל-נַפְשָׁהּ, לֹא יָקוּם; וַיהוָה, יִסְלַח-לָהּ, כִּי-הֵנִיא אָבִיהָ, אֹתָהּ.  The phrase rattle her vow is clarified by an other verse  Verse Nu30-09 states   But if her husband rattle her in the day that he heareth it, then he has annuled her vow which is upon her, and the clear utterance of her lips, wherewith she hath bound her soul; and the LORD will forgive her.  וְאִם בְּיוֹם שְׁמֹעַ אִישָׁהּ, יָנִיא אוֹתָהּ, וְהֵפֵר אֶת-נִדְרָהּ אֲשֶׁר עָלֶיהָ, וְאֵת מִבְטָא שְׂפָתֶיהָ אֲשֶׁר אָסְרָה עַל-נַפְשָׁהּ--וַיהוָה, יִסְלַח-לָהּ.  From this other verse  we infer that the phrase rattle her vow means annul her vow 

Similarly Verse Nu30-16 states   But if he annuls them after that he hath heard them, then he shall bear her iniquity.   וְאִם-הָפֵר יָפֵר אֹתָם, אַחֲרֵי שָׁמְעוֹ--וְנָשָׂא, אֶת-עֲוֹנָהּ.  The phrase hears them is clarified by an other verse  Verse Nu30-04:05 states Also when a woman voweth a vow unto the LORD, and bindeth herself by a bond, being in her father's house, in her youth, and her father heareth her vow, or her bond wherewith she hath bound her soul, and her father is silent, then all her vows shall be affirmed, and every bond wherewith she hath bound her soul shall be affirmed.    וְאִשָּׁה, כִּי-תִדֹּר נֶדֶר לַיהוָה, וְאָסְרָה אִסָּר בְּבֵית אָבִיהָ, בִּנְעֻרֶיהָ.  וְשָׁמַע אָבִיהָ אֶת-נִדְרָהּ, וֶאֱסָרָהּ אֲשֶׁר אָסְרָה עַל-נַפְשָׁהּ, וְהֶחֱרִישׁ לָהּ, אָבִיהָ--וְקָמוּ, כָּל-נְדָרֶיהָ, וְכָל-אִסָּר אֲשֶׁר-אָסְרָה עַל-נַפְשָׁהּ, יָקוּם.  From this other verse  we infer that the phrase rattle her vow means annul her vow 

2. RASHI METHOD : WORD MEANINGS / new meanings  
This example applies to Rashis  Nu33-52a  Nu32-39a
URL reference :(c) http://www.RashiYomi.com/nu33-52a.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 meanings of words based on root  and grammatical mode    method. It is well known that Hebrew roots may be conjugated in 7 grammatical modes. Very often the meaning of the root will change based on the grammatical mode used.. 

The Hebrew root Yud-Resh-Shin, ירַשׁ,  means 
•	to inherit  in the active, Kal  mode. An sample verse might be Verse Gn21-10 which states   Wherefore she said unto Abraham: 'Cast out this bondwoman and her son; for the son of this bondwoman shall not inherit with my son, even with Isaac.'   וַתֹּאמֶר, לְאַבְרָהָם, גָּרֵשׁ הָאָמָה הַזֹּאת, וְאֶת-בְּנָהּ:  כִּי לֹא יִירַשׁ בֶּן-הָאָמָה הַזֹּאת, עִם-בְּנִי עִם-יִצְחָק.  
•	to make poor  in the intensive, Piel  mode. A sample verse might be Verse Dt28-42 which states   All thy trees and the fruit of thy land shall the locust impoverish.   כָּל-עֵצְךָ, וּפְרִי אַדְמָתֶךָ, יְיָרֵשׁ, הַצְּלָצַל.  Notice, in this verse how the concepts of make poor  and inherit comingle. Indeed, the locusts make the plants poor  and so to speak inherit food from them. 
•	to conquer  in the causative, hifil  mode. Some sample verses might be Verse Nu32-39 which states   And the children of Machir the son of Manasseh went to Gilead, and took it, and conquered the Amorites that were therein.   וַיֵּלְכוּ בְּנֵי מָכִיר בֶּן-מְנַשֶּׁה, גִּלְעָדָה--וַיִּלְכְּדֻהָ; וַיּוֹרֶשׁ, אֶת-הָאֱמֹרִי אֲשֶׁר-בָּהּ.  Verse Nu33-52 states   then ye shall conquer all the inhabitants of the land from before you, and destroy all their figured stones, and destroy all their molten images, and demolish all their high places.   וְהוֹרַשְׁתֶּם אֶת-כָּל-יֹשְׁבֵי הָאָרֶץ, מִפְּנֵיכֶם, וְאִבַּדְתֶּם, אֵת כָּל-מַשְׂכִּיֹּתָם; וְאֵת כָּל-צַלְמֵי מַסֵּכֹתָם תְּאַבֵּדוּ, וְאֵת כָּל-בָּמוֹתָם תַּשְׁמִידוּ.  Notice, in these verses, how the concepts of inherit  and conquer  comingle. Indeed, the sons of Macir simultaneously conquered  Kenath and thereby, as it were, caused the Kenathites, so to speak, to pass their land as inheritance to him. 

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Nu33-52a  Nu32-39a
URL reference :(c) http://www.RashiYomi.com/nu33-52a.htm 

The grammar   method seeks to apply and teach Hebrew grammar.  One component of grammar deals with the well known fact that Hebrew roots may be conjugated in 7 grammatical modes. Very often the meaning of the root will change based on the grammatical mode used.. 

We have covered this root meaning by mode  principle in the word meaning  rule, rule #2  immediately above. This example simultaneously illustrates use of grammar  and word meaning . 

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Nu30-14a
URL reference :(c) http://www.RashiYomi.com/nu30-07a.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  .

Nu30  speaks about vows . The concept of taking a vow is repeated several times in the chapter. Compare the wording in the following verses 
•	vows a vow  Verse Nu30-03 states   When a man voweth a vow unto the LORD, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth.   אִישׁ כִּי-יִדֹּר נֶדֶר לַיהוָה, אוֹ-הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל-נַפְשׁוֹ--לֹא יַחֵל, דְּבָרוֹ:  כְּכָל-הַיֹּצֵא מִפִּיו, יַעֲשֶׂה.  
•	vows a vow  Verse Nu30-04 states   Also when a woman voweth a vow unto the LORD, and bindeth herself by a bond, being in her father's house, in her youth,   וְאִשָּׁה, כִּי-תִדֹּר נֶדֶר לַיהוָה, וְאָסְרָה אִסָּר בְּבֵית אָבִיהָ, בִּנְעֻרֶיהָ.  
•	the vow of  Verse Nu30-10 states   But the vow of a widow, or of her that is divorced, even every thing wherewith she hath bound her soul, shall stand against her.   וְנֵדֶר אַלְמָנָה, וּגְרוּשָׁה--כֹּל אֲשֶׁר-אָסְרָה עַל-נַפְשָׁהּ, יָקוּם עָלֶיהָ.  
•	vows  Verse Nu30-11 states   And if a woman vowed in her husband's house, or bound her soul by a bond with an oath,   וְאִם-בֵּית אִישָׁהּ, נָדָרָה, אוֹ-אָסְרָה אִסָּר עַל-נַפְשָׁהּ, בִּשְׁבֻעָה.  
•	a vow...to afflict Verse Nu30-14 states   Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void.   כָּל-נֵדֶר וְכָל-שְׁבֻעַת אִסָּר, לְעַנֹּת נָפֶשׁ--אִישָׁהּ יְקִימֶנּוּ, וְאִישָׁהּ יְפֵרֶנּוּ.  

Notice how the alignment  emphasizes that the text is speaking about vows to afflict. Hence the Rashi The laws of annulment of vows of wives only apply to vows of affliction such as a vow to fast or not use makeup. 

7. RASHI METHOD : Formatting
This example applies to Rashis  Nu30-07a Nu30-11a
URL reference :(c) http://www.Rashiyomi.com/ nu30-07a.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 

Verse Nu30-01:17 states   And Moses told the children of Israel according to all that the LORD commanded Moses.  And Moses spoke unto the heads of the tribes of the children of Israel, saying: This is the thing which the LORD hath commanded. When a man voweth a vow unto the LORD, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth. 
•	Also when a woman voweth a vow unto the LORD, and bindeth herself by a bond, being in her father's house, in her youth, and her father heareth her vow, or her bond wherewith she hath bound her soul, and her father holdeth his peace at her, then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. But if her father disallow her in the day that he heareth, none of her vows, or of her bonds wherewith she hath bound her soul, shall stand; and the LORD will forgive her, because her father disallowed her. 
•	And if she is to a man, while her vows are upon her, or the clear utterance of her lips, wherewith she hath bound her soul; and her husband hear it, whatsoever day it be that he heareth it, and hold his peace at her; then her vows shall stand, and her bonds wherewith she hath bound her soul shall stand. But if her husband disallow her in the day that he heareth it, then he shall make void her vow which is upon her, and the clear utterance of her lips, wherewith she hath bound her soul; and the LORD will forgive her. 
•	But the vow of a widow, or of her that is divorced, even every thing wherewith she hath bound her soul, shall stand against her. 
•	And if a woman vowed in her husband's house, or bound her soul by a bond with an oath, and her husband heard it, and held his peace at her, and disallowed her not, then all her vows shall stand, and every bond wherewith she bound her soul shall stand. But if her husband make them null and void in the day that he heareth them, then whatsoever proceeded out of her lips, whether it were her vows, or the bond of her soul, shall not stand: her husband hath made them void; and the LORD will forgive her. Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void. But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them. But if he shall make them null and void after that he hath heard them, then he shall bear her iniquity. These are the statutes, which the LORD commanded Moses, between a man and his wife, between a father and his daughter, being in her youth, in her father's house.    וַיֹּאמֶר מֹשֶׁה, אֶל-בְּנֵי יִשְׂרָאֵל, כְּכֹל אֲשֶׁר-צִוָּה יְהוָה, אֶת-מֹשֶׁה.   וַיְדַבֵּר מֹשֶׁה אֶל-רָאשֵׁי הַמַּטּוֹת, לִבְנֵי יִשְׂרָאֵל לֵאמֹר:  זֶה הַדָּבָר, אֲשֶׁר צִוָּה יְהוָה.  אִישׁ כִּי-יִדֹּר נֶדֶר לַיהוָה, אוֹ-הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל-נַפְשׁוֹ--לֹא יַחֵל, דְּבָרוֹ:  כְּכָל-הַיֹּצֵא מִפִּיו, יַעֲשֶׂה.
•	  וְאִשָּׁה, כִּי-תִדֹּר נֶדֶר לַיהוָה, וְאָסְרָה אִסָּר בְּבֵית אָבִיהָ, בִּנְעֻרֶיהָ.  וְשָׁמַע אָבִיהָ אֶת-נִדְרָהּ, וֶאֱסָרָהּ אֲשֶׁר אָסְרָה עַל-נַפְשָׁהּ, וְהֶחֱרִישׁ לָהּ, אָבִיהָ--וְקָמוּ, כָּל-נְדָרֶיהָ, וְכָל-אִסָּר אֲשֶׁר-אָסְרָה עַל-נַפְשָׁהּ, יָקוּם.  וְאִם-הֵנִיא אָבִיהָ אֹתָהּ, בְּיוֹם שָׁמְעוֹ--כָּל-נְדָרֶיהָ וֶאֱסָרֶיהָ אֲשֶׁר-אָסְרָה עַל-נַפְשָׁהּ, לֹא יָקוּם; וַיהוָה, יִסְלַח-לָהּ, כִּי-הֵנִיא אָבִיהָ, אֹתָהּ.
•	  וְאִם-הָיוֹ תִהְיֶה לְאִישׁ, וּנְדָרֶיהָ עָלֶיהָ, אוֹ מִבְטָא שְׂפָתֶיהָ, אֲשֶׁר אָסְרָה עַל-נַפְשָׁהּ.  וְשָׁמַע אִישָׁהּ בְּיוֹם שָׁמְעוֹ, וְהֶחֱרִישׁ לָהּ:  וְקָמוּ נְדָרֶיהָ, וֶאֱסָרֶהָ אֲשֶׁר-אָסְרָה עַל-נַפְשָׁהּ--יָקֻמוּ.  וְאִם בְּיוֹם שְׁמֹעַ אִישָׁהּ, יָנִיא אוֹתָהּ, וְהֵפֵר אֶת-נִדְרָהּ אֲשֶׁר עָלֶיהָ, וְאֵת מִבְטָא שְׂפָתֶיהָ אֲשֶׁר אָסְרָה עַל-נַפְשָׁהּ--וַיהוָה, יִסְלַח-לָהּ.
•	  וְנֵדֶר אַלְמָנָה, וּגְרוּשָׁה--כֹּל אֲשֶׁר-אָסְרָה עַל-נַפְשָׁהּ, יָקוּם עָלֶיהָ.
•	  וְאִם-בֵּית אִישָׁהּ, נָדָרָה, אוֹ-אָסְרָה אִסָּר עַל-נַפְשָׁהּ, בִּשְׁבֻעָה.  וְשָׁמַע אִישָׁהּ וְהֶחֱרִשׁ לָהּ, לֹא הֵנִיא אֹתָהּ--וְקָמוּ, כָּל-נְדָרֶיהָ, וְכָל-אִסָּר אֲשֶׁר-אָסְרָה עַל-נַפְשָׁהּ, יָקוּם.  וְאִם-הָפֵר יָפֵר אֹתָם אִישָׁהּ, בְּיוֹם שָׁמְעוֹ--כָּל-מוֹצָא שְׂפָתֶיהָ לִנְדָרֶיהָ וּלְאִסַּר נַפְשָׁהּ, לֹא יָקוּם:  אִישָׁהּ הֲפֵרָם, וַיהוָה יִסְלַח-לָהּ.  כָּל-נֵדֶר וְכָל-שְׁבֻעַת אִסָּר, לְעַנֹּת נָפֶשׁ--אִישָׁהּ יְקִימֶנּוּ, וְאִישָׁהּ יְפֵרֶנּוּ.  וְאִם-הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ, מִיּוֹם אֶל-יוֹם, וְהֵקִים אֶת-כָּל-נְדָרֶיהָ, אוֹ אֶת-כָּל-אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ--הֵקִים אֹתָם, כִּי-הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ.  וְאִם-הָפֵר יָפֵר אֹתָם, אַחֲרֵי שָׁמְעוֹ--וְנָשָׂא, אֶת-עֲוֹנָהּ.  אֵלֶּה הַחֻקִּים, אֲשֶׁר צִוָּה יְהוָה אֶת-מֹשֶׁה, בֵּין אִישׁ, לְאִשְׁתּוֹ--בֵּין-אָב לְבִתּוֹ, בִּנְעֻרֶיהָ בֵּית אָבִיהָ.   

This biblical chapter, talking about annulments of a woman's vows, naturally divides into four subchapters as shown: 
•	Nu30-04  woman in father's house  
•	Nu30-07  woman belonging to a man  
•	Nu30-07  widow or divorcee  
•	Nu30-11  woman in husband's house  

Because of the paragraph structure Rashi identifies 
•	woman in husband's house  as meaning a married woman 
•	woman belonging to a man  as meaning an engaged woman 

The force driving Rashi to this interpretation is not the word meaning.  Indeed, the phrase belonging to a man  could easily mean married. Rather the driving force behind Rashi's interpretation is the format  and structure of the paragraph: Since, one bullet, woman in husband's house, clearly means a married woman, therefore the other bullet, belonging to a man  must mean something else, engaged. 

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Nu31-26a Nu31-27a Nu31-42a Nu31-43a
URL reference :(c) http://www.Rashiyomi.com/nu31-26a.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.

Nu31  describes the division of war booty to the army, nation, Priests and Levites. The following spreadsheet  lays down 4 principles of allocation: Each of the four verses indicates from  whom, to  whom, and the percentage  taken. 

============================================================
VERSE   FROM...         TAKE FOR    TAKE FOR     Equals(From Whole) 
------- --------------- ---- ------ ---- ------- ------------------ 
(1)     Total booty     50%  Army   50%  Nation  50% 
(2)     Army Portion    0.2% God                 0.2% x 50%=0.1% 
(3)     Gods portion    100% Priest              1% 
(4)     Nations portion 2%   Levites             2% x 50%= 1% ============================================================

The footnotes are supported by the following verses as shown: 
•	(1) Verse Nu31-27 states   and divide the prey into two parts: between the men skilled in war, that went out to battle, and all the congregation;   וְחָצִיתָ, אֶת-הַמַּלְקוֹחַ, בֵּין תֹּפְשֵׂי הַמִּלְחָמָה, הַיֹּצְאִים לַצָּבָא--וּבֵין, כָּל-הָעֵדָה.  
•	(2) Verse Nu31-28 states   and levy a tribute unto the LORD of the men of war that went out to battle: one soul of five hundred, both of the persons, and of the beeves, and of the asses, and of the flocks;   וַהֲרֵמֹתָ מֶכֶס לַיהוָה, מֵאֵת אַנְשֵׁי הַמִּלְחָמָה הַיֹּצְאִים לַצָּבָא--אֶחָד נֶפֶשׁ, מֵחֲמֵשׁ הַמֵּאוֹת:  מִן-הָאָדָם, וּמִן-הַבָּקָר, וּמִן-הַחֲמֹרִים, וּמִן-הַצֹּאן.  
•	(3) Verse Nu31-29 states   take it of their half, and give it unto Eleazar the priest, as a portion set apart for the LORD.   מִמַּחֲצִיתָם, תִּקָּחוּ; וְנָתַתָּה לְאֶלְעָזָר הַכֹּהֵן, תְּרוּמַת יְהוָה.  
•	(4) Verse Nu31-30 states   And of the children of Israel's half, thou shalt take one drawn out of every fifty, of the persons, of the beeves, of the asses, and of the flocks, even of all the cattle, and give them unto the Levites, that keep the charge of the tabernacle of the LORD.'   וּמִמַּחֲצִת בְּנֵי-יִשְׂרָאֵל תִּקַּח אֶחָד אָחֻז מִן-הַחֲמִשִּׁים, מִן-הָאָדָם מִן-הַבָּקָר מִן-הַחֲמֹרִים וּמִן-הַצֹּאן--מִכָּל-הַבְּהֵמָה; וְנָתַתָּה אֹתָם, לַלְוִיִּם, שֹׁמְרֵי, מִשְׁמֶרֶת מִשְׁכַּן יְהוָה.  

The next spreadsheet  applies these four principle to obtain numerical results. Those familiar with spreadsheets can easily recognize how formulas in cells would generate the entire spreadsheet once the numbers in the Total  column are entered. It is for this reason that we have called the Rashi principle governing simplification of complicated ideas with the name spreadsheet, since these Rashis focus on  studying consequences of collections of principles.  
Notice that the Rashi spreadsheet method is not punchy and sparkling, but rather, tedious, and computational. This is characteristic.

========================================================== 
BOOTY  TOTAL     50% ARMY  .2%Tx Tax To..  50% NATION 2%Tax To*16 
====== ========= ========= ===== ========= ========== ===== ===== 
SHEEP  675,000*1 337,500*5 675*6 Elazar*10 337,500*12 6,750 Levy 
CATTLE  72,000*2  36,000*7  72*7 Elazar*10  36,000*13   720 Levy 
DONKEY  61,000*3  30,500*8  61*8 Elazar*10  30,500*14   610 Levy 
SLAVES  32,000*4  16,000*9  32*9 Elazar*10  16,000*15    32 Levy ===========================================================

The footnotes are supported by the following verses 
•	(1) Verse Nu31-32 states   Now the prey, over and above the booty which the men of war took, was six hundred thousand and seventy thousand and five thousand sheep,   וַיְהִי, הַמַּלְקוֹחַ--יֶתֶר הַבָּז, אֲשֶׁר בָּזְזוּ עַם הַצָּבָא:  צֹאן, שֵׁשׁ-מֵאוֹת אֶלֶף וְשִׁבְעִים אֶלֶף--וַחֲמֵשֶׁת אֲלָפִים.  
•	(2) Verse Nu31-33 states   and threescore and twelve thousand beeves,   וּבָקָר, שְׁנַיִם וְשִׁבְעִים אָלֶף.  
•	(3) Verse Nu31-34 states   and threescore and one thousand asses,   וַחֲמֹרִים, אֶחָד וְשִׁשִּׁים אָלֶף.  
•	(4) Verse Nu31-35 states   and thirty and two thousand persons in all, of the women that had not known man by lying with him.   וְנֶפֶשׁ אָדָם--מִן-הַנָּשִׁים, אֲשֶׁר לֹא-יָדְעוּ מִשְׁכַּב זָכָר:  כָּל-נֶפֶשׁ, שְׁנַיִם וּשְׁלֹשִׁים אָלֶף.  
•	(5) Verse Nu31-36 states   And the half, which was the portion of them that went out to war, was in number three hundred thousand and thirty thousand and seven thousand and five hundred sheep.   וַתְּהִי, הַמֶּחֱצָה--חֵלֶק, הַיֹּצְאִים בַּצָּבָא:  מִסְפַּר הַצֹּאן, שְׁלֹשׁ-מֵאוֹת אֶלֶף וּשְׁלֹשִׁים אֶלֶף, וְשִׁבְעַת אֲלָפִים, וַחֲמֵשׁ מֵאוֹת.  
•	(6) Verse Nu31-37 states   And the LORD'S tribute of the sheep was six hundred and threescore and fifteen.   וַיְהִי הַמֶּכֶס לַיהוָה, מִן-הַצֹּאן--שֵׁשׁ מֵאוֹת, חָמֵשׁ וְשִׁבְעִים.  
•	(7) Verse Nu31-38 states   And the beeves were thirty and six thousand, of which the LORD'S tribute was threescore and twelve.   וְהַבָּקָר--שִׁשָּׁה וּשְׁלֹשִׁים, אָלֶף; וּמִכְסָם לַיהוָה, שְׁנַיִם וְשִׁבְעִים.  
•	(8) Verse Nu31-39 states   And the asses were thirty thousand and five hundred, of which the LORD'S tribute was threescore and one.   וַחֲמֹרִים, שְׁלֹשִׁים אֶלֶף וַחֲמֵשׁ מֵאוֹת; וּמִכְסָם לַיהוָה, אֶחָד וְשִׁשִּׁים.  
•	(9) Verse Nu31-40 states   And the persons were sixteen thousand, of whom the LORD'S tribute was thirty and two persons.   וְנֶפֶשׁ אָדָם, שִׁשָּׁה עָשָׂר אָלֶף; וּמִכְסָם, לַיהוָה--שְׁנַיִם וּשְׁלֹשִׁים, נָפֶשׁ.  
•	(10) Verse Nu31-41 states   And Moses gave the tribute, which was set apart for the LORD, unto Eleazar the priest, as the LORD commanded Moses.   וַיִּתֵּן מֹשֶׁה, אֶת-מֶכֶס תְּרוּמַת יְהוָה, לְאֶלְעָזָר, הַכֹּהֵן--כַּאֲשֶׁר צִוָּה יְהוָה, אֶת-מֹשֶׁה.  
•	(12) Verse Nu31-43 states   now the congregation's half was three hundred thousand and thirty thousand and seven thousand and five hundred sheep,   וַתְּהִי מֶחֱצַת הָעֵדָה, מִן-הַצֹּאן--שְׁלֹשׁ-מֵאוֹת אֶלֶף וּשְׁלֹשִׁים אֶלֶף, שִׁבְעַת אֲלָפִים וַחֲמֵשׁ מֵאוֹת.  
•	(13) Verse Nu31-44 states   and thirty and six thousand beeves,   וּבָקָר, שִׁשָּׁה וּשְׁלֹשִׁים אָלֶף.  
•	(14) Verse Nu31-45 states   and thirty thousand and five hundred asses,   וַחֲמֹרִים, שְׁלֹשִׁים אֶלֶף וַחֲמֵשׁ מֵאוֹת.  
•	(15) Verse Nu31-46 states   and sixteen thousand persons--   וְנֶפֶשׁ אָדָם, שִׁשָּׁה עָשָׂר אָלֶף.  
•	(16) Verse Nu31-47 states   even of the children of Israel's half, Moses took one drawn out of every fifty, both of man and of beast, and gave them unto the Levites, that kept the charge of the tabernacle of the LORD; as the LORD commanded Moses.   וַיִּקַּח מֹשֶׁה מִמַּחֲצִת בְּנֵי-יִשְׂרָאֵל, אֶת-הָאָחֻז אֶחָד מִן-הַחֲמִשִּׁים--מִן-הָאָדָם, וּמִן-הַבְּהֵמָה; וַיִּתֵּן אֹתָם לַלְוִיִּם, שֹׁמְרֵי מִשְׁמֶרֶת מִשְׁכַּן יְהוָה, כַּאֲשֶׁר צִוָּה יְהוָה, אֶת-מֹשֶׁה.  

Conclusion

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