The 10 RashiYomi Rules 
Their presence in Rashis on Parshat Ki ThaTzay 
 Vol  1#29 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website : http://www.RashiYomi.Com/
 (c) RashiYomi Incorporated, Dr Hendel President, Sep-15-2005 
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 Dt25-06c Dt25-05b 
URL Reference : (c) http://www.Rashiyomi.com/dt25-06c.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 Dt25-05:06 states   If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not be married abroad unto one not of his kin; her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of a husband's brother unto her. And he shall be like a first-born; he shall stand in the name of his brother that is dead, that his name be not blotted out of Israel.   כִּי-יֵשְׁבוּ אַחִים יַחְדָּו, וּמֵת אַחַד מֵהֶם וּבֵן אֵין-לוֹ--לֹא-תִהְיֶה אֵשֶׁת-הַמֵּת הַחוּצָה, לְאִישׁ זָר:  יְבָמָהּ יָבֹא עָלֶיהָ, וּלְקָחָהּ לוֹ לְאִשָּׁה וְיִבְּמָהּ.  וְהָיָה, הַבְּכוֹר אֲשֶׁר תֵּלֵד--יָקוּם, עַל-שֵׁם אָחִיו הַמֵּת; וְלֹא-יִמָּחֶה שְׁמוֹ, מִיִּשְׂרָאֵל.  Rashi clarifies the meaning of the strange word stand by citing an other verse. 

Verse Ru04-01:06 states   Now Boaz went up to the gate, and sat him down there; and, behold, the near kinsman of whom Boaz spoke came by; unto whom he said: 'Ho, such a one! turn aside, sit down here.' And he turned aside, and sat down. And he took ten men of the elders of the city, and said: 'Sit ye down here.' And they sat down. And he said unto the near kinsman: 'Naomi, that is come back out of the field of Moab, selleth the parcel of land, which was our brother Elimelech's; and I thought to disclose it unto thee, saying: Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it; but if it will not be redeemed, then tell me, that I may know; for there is none to redeem it beside thee; and I am after thee.' And he said: 'I will redeem it.' Then said Boaz: 'What day thou buyest the field of the hand of Naomi--hast thou also bought of Ruth the Moabitess, the wife of the dead, to stand the name of the dead upon his inheritance?' And the near kinsman said: 'I cannot redeem it for myself, lest I mar mine own inheritance; take thou my right of redemption on thee; for I cannot redeem it.'--   וּבֹעַז עָלָה הַשַּׁעַר, וַיֵּשֶׁב שָׁם, וְהִנֵּה הַגֹּאֵל עֹבֵר אֲשֶׁר דִּבֶּר-בֹּעַז, וַיֹּאמֶר סוּרָה שְׁבָה-פֹּה פְּלֹנִי אַלְמֹנִי; וַיָּסַר, וַיֵּשֵׁב.  וַיִּקַּח עֲשָׂרָה אֲנָשִׁים, מִזִּקְנֵי הָעִיר--וַיֹּאמֶר שְׁבוּ-פֹה; וַיֵּשֵׁבוּ.  וַיֹּאמֶר, לַגֹּאֵל, חֶלְקַת הַשָּׂדֶה, אֲשֶׁר לְאָחִינוּ לֶאֱלִימֶלֶךְ:  מָכְרָה נָעֳמִי, הַשָּׁבָה מִשְּׂדֵה מוֹאָב.  וַאֲנִי אָמַרְתִּי אֶגְלֶה אָזְנְךָ לֵאמֹר, קְנֵה נֶגֶד הַיֹּשְׁבִים וְנֶגֶד זִקְנֵי עַמִּי--אִם-תִּגְאַל גְּאָל, וְאִם-לֹא יִגְאַל הַגִּידָה לִּי ואדע (וְאֵדְעָה) כִּי אֵין זוּלָתְךָ לִגְאוֹל וְאָנֹכִי אַחֲרֶיךָ; וַיֹּאמֶר, אָנֹכִי אֶגְאָל.  וַיֹּאמֶר בֹּעַז, בְּיוֹם-קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי; וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת-הַמֵּת, קניתי (קָנִיתָ)--לְהָקִים שֵׁם-הַמֵּת, עַל-נַחֲלָתוֹ.  וַיֹּאמֶר הַגֹּאֵל, לֹא אוּכַל לגאול- (לִגְאָל-) לִי--פֶּן-אַשְׁחִית, אֶת-נַחֲלָתִי; גְּאַל-לְךָ אַתָּה אֶת-גְּאֻלָּתִי, כִּי לֹא-אוּכַל לִגְאֹל.  As can be seen from this passage stand has the same meaning as redeem a sold estate and refers to letting the sold estate of the deceased, stand (that is, remain ) in the family. The case of Ruth is typical: The widow sells property to obtain money; this sold property is therefore no longer in that family. By redemption or marrying the deceased's widow who has no children we enable the property to stand or remain in the family. 

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Dt24-19a 
URL reference :(c) http://www.RashiYomi.com/ dt24-19a.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 synonym method: Rashi will sometimes explain the meaning of one word; on other occasions Rashi will take two similar meaning words, or synonyms , and explain the differences in meaning between them.. 

The Hebrew word Gimel-Daleth-Shin,גָּדִישׁ, refers to a normal size, big bundle while the Hebrew word Ayin-Mem-Resh,עֹמֶר, refers to a small bundle.  This is justified by the following verses. 

In the following verses the word for a normal size, big bundle is Gimel-Daleth-Yud-Shin,גָּדִישׁ
•	Verse Ju15-05 states   And when he had set the torches on fire, he let them go into the standing corn of the Philistines, and burnt up both the bundles and the standing corn, and also the oliveyards.   וַיַּבְעֶר-אֵשׁ בַּלַּפִּידִים, וַיְשַׁלַּח בְּקָמוֹת פְּלִשְׁתִּים; וַיַּבְעֵר מִגָּדִישׁ וְעַד-קָמָה, וְעַד-כֶּרֶם זָיִת.  
•	Verse Ex22-05 states   If fire break out, and catch in thorns, so that the bundles of corn, or the standing corn, or the field are consumed; he that kindled the fire shall surely make restitution.    כִּי-תֵצֵא אֵשׁ וּמָצְאָה קֹצִים, וְנֶאֱכַל גָּדִישׁ, אוֹ הַקָּמָה, אוֹ הַשָּׂדֶה--שַׁלֵּם יְשַׁלֵּם, הַמַּבְעִר אֶת-הַבְּעֵרָה.   
•	Verse Jb05-26 states  Thou shalt come to thy grave in a ripe age, like a harvest bundle in maturity.     תָּבוֹא בְכֶלַח אֱלֵי-קָבֶר;    כַּעֲלוֹת גָּדִישׁ בְּעִתּוֹ. 
•	Verse Jb21-32 states  repay him what he hath done?21,32 For he will merit a grave, and be honor-guarded like harvest-bundle     וְהוּא, לִקְבָרוֹת יוּבָל;    וְעַל-גָּדִישׁ יִשְׁקוֹד. 

By contrast, in the following verses the Hebrew word for bundle,Ayin-Mem-Resh,עֹמֶר, indicates small bundles such as portions for poor or starving people, or rations for one day of consumption. 
•	Verse Jb24-10 states  So that they go about naked without clothing, and starving they only grab small bundles     עָרוֹם הִלְּכוּ, בְּלִי לְבוּשׁ;    וּרְעֵבִים, נָשְׂאוּ עֹמֶר. 
•	Verse Ex16-16 states   This is the thing which the LORD hath commanded: Gather ye of it every man according to his eating; an bundle a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.'   זֶה הַדָּבָר, אֲשֶׁר צִוָּה יְהוָה, לִקְטוּ מִמֶּנּוּ, אִישׁ לְפִי אָכְלוֹ:  עֹמֶר לַגֻּלְגֹּלֶת, מִסְפַּר נַפְשֹׁתֵיכֶם--אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ, תִּקָּחוּ.  
•	Verse Dt24-19 states   When thou reapest thy harvest in thy field, and hast forgot a bundle in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands.    כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה, לֹא תָשׁוּב לְקַחְתּוֹ--לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה, יִהְיֶה:  לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ, בְּכֹל מַעֲשֵׂה יָדֶיךָ.   
•	Verse Lv23-10 states   Speak unto the children of Israel, and say unto them: When ye are come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the bundle of the first-fruits of your harvest unto the priest.   דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, כִּי-תָבֹאוּ אֶל-הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם, וּקְצַרְתֶּם אֶת-קְצִירָהּ--וַהֲבֵאתֶם אֶת-עֹמֶר רֵאשִׁית קְצִירְכֶם, אֶל-הַכֹּהֵן.  
•	Verse Ru02-07 states   and she said: Let me glean, I pray you, and gather after the reapers among the bundles; so she came, and hath continued even from the morning until now, save that she tarried a little in the house.'   וַתֹּאמֶר, אֲלַקֳּטָה-נָּא וְאָסַפְתִּי בָעֳמָרִים, אַחֲרֵי, הַקּוֹצְרִים; וַתָּבוֹא וַתַּעֲמוֹד, מֵאָז הַבֹּקֶר וְעַד-עַתָּה--זֶה שִׁבְתָּהּ הַבַּיִת, מְעָט.  

Consistent with this nuance is the idea that the law, that forgotten sheaves are left for the poor, only applies to small bundles that are forgotten, not to big bundles (Rashi Dt24-19a). Hence verse Dt24-19 states   When thou reapest thy harvest in thy field, and hast forgot a bundle in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands.    כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה, לֹא תָשׁוּב לְקַחְתּוֹ--לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה, יִהְיֶה:  לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ, בְּכֹל מַעֲשֵׂה יָדֶיךָ.   

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Dt22-01a 
URL reference :(c) http://www.RashiYomi.com/dt22-01a.htm  

The grammar  method seeks to apply and teach Hebrew grammar.  One component of grammar deals with the rules for verb conjugation. It is well known that Hebrew verbs have 7 grammatical modes, 3 tenses, 2 pluralities and 3 persons. Rashi discusses the rules for conjugation just as modern grammar books do. Rashi sometimes gives a more precise account of grammatical rules. For example Rashi held that the hitpael mode indicates interaction.

In the following verses the hitpael mode has a connotation of interaction. 
•	Verse Dt22-01 states   Thou shalt not see thy brother's ox or his sheep driven away, and avoid them; thou shalt surely bring them back unto thy brother.   לֹא-תִרְאֶה אֶת-שׁוֹר אָחִיךָ אוֹ אֶת-שֵׂיוֹ, נִדָּחִים, וְהִתְעַלַּמְתָּ, מֵהֶם:  הָשֵׁב תְּשִׁיבֵם, לְאָחִיךָ.  Rashi: He doesn't overlook but rather avoids; that is he interactively overlooks by pretending to be occupied with something else.
•	Verse Ex08-05 states   And Moses said unto Pharaoh: 'I brag to you; against what time shall I entreat for thee, and for thy servants, and for thy people, that the frogs be destroyed from thee and thy houses, and remain in the river only?'   וַיֹּאמֶר מֹשֶׁה לְפַרְעֹה, הִתְפָּאֵר עָלַי, לְמָתַי אַעְתִּיר לְךָ וְלַעֲבָדֶיךָ וּלְעַמְּךָ, לְהַכְרִית הַצְפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ:  רַק בַּיְאֹר, תִּשָּׁאַרְנָה.  Rashi: Pay Aleph Resh,פָּאֵר, means to glorify In the hitpael mode,הִתְפָּאֵר, means to brag;  that is to interactively glorify by challenging someone to outsmart you.
•	Verse Nu22-29 states   And Balaam said unto the ass: 'Because thou hast sported with me; I would there were a sword in my hand, for now I had killed thee.'   וַיֹּאמֶר בִּלְעָם לָאָתוֹן, כִּי הִתְעַלַּלְתְּ בִּי; לוּ יֶשׁ-חֶרֶב בְּיָדִי, כִּי עַתָּה הֲרַגְתִּיךְ.  Rashi: Ayin Lamed Lamed,עַלַּלְ, means to harass. In the hitpael mode הִתְעַלַּלְתְּ means to sport with; that is to interactively tease someone such as sexual teasing. From this verse we infer that Bilam had bestial sexual relations with his donkey.

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Dt24-03b 
URL reference :(c) http://www.RashiYomi.com/dt24-03b.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 .

Verse Dt25-01:03 states   If there be a controversy between men, and they come unto judgment, and the judges judge them, by justifying the righteous, and condemning the wicked, then it shall be, if the wicked man deserve to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to the measure of his wickedness, by number. Forty stripes he may give him, he shall not exceed; lest, if he should exceed, and beat him above these with many stripes, then thy brother should be dishonoured before thine eyes.   כִּי-יִהְיֶה רִיב בֵּין אֲנָשִׁים, וְנִגְּשׁוּ אֶל-הַמִּשְׁפָּט וּשְׁפָטוּם; וְהִצְדִּיקוּ, אֶת-הַצַּדִּיק, וְהִרְשִׁיעוּ, אֶת-הָרָשָׁע.  וְהָיָה אִם-בִּן הַכּוֹת, הָרָשָׁע--וְהִפִּילוֹ הַשֹּׁפֵט וְהִכָּהוּ לְפָנָיו, כְּדֵי רִשְׁעָתוֹ בְּמִסְפָּר.  אַרְבָּעִים יַכֶּנּוּ, לֹא יֹסִיף:  פֶּן-יֹסִיף לְהַכֹּתוֹ עַל-אֵלֶּה מַכָּה רַבָּה, וְנִקְלָה אָחִיךָ לְעֵינֶיךָ.  Note the references to the convicted person in the above Biblical citation 
•	wicked 
•	wicked 
•	wickedness 
•	brother 

The boldly contrastive exception: brother vs. wicked immediately leads to the Rashi comment: Once a convicted person has been lashed he is forgiven and is called your brother rather than wicked. 

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Dt24-15b 
URL reference :(c) http://www.Rashiyomi.com/gn50-16b.htm

 The contradiction  method seeks to derive Biblical content by assuming a resolution to contradictory  verses. Rashi had 3 main methods to resolve contradiction : The two contradictory verses could be speaking about a) two stages  of one process, b) two aspects  or attributes of one entity, or c) the contradictory verses could be resolved assuming a broad or literal interpretation  of the words causing the contradiction.

Notice the contrast in the following two verses which both speak about aggrieved workers praying for the death of abusive supervisors/lenders. 

•	Verse Dt15-09 states   Beware that there be not a base thought in thy heart, saying: 'The seventh year, the year of release, is at hand'; and thine eye be evil against thy needy brother, and thou give him nought; and he cry unto the LORD against thee, and it be sin in thee.   הִשָּׁמֶר לְךָ פֶּן-יִהְיֶה דָבָר עִם-לְבָבְךָ בְלִיַּעַל לֵאמֹר, קָרְבָה שְׁנַת-הַשֶּׁבַע שְׁנַת הַשְּׁמִטָּה, וְרָעָה עֵינְךָ בְּאָחִיךָ הָאֶבְיוֹן, וְלֹא תִתֵּן לוֹ; וְקָרָא עָלֶיךָ אֶל-יְהוָה, וְהָיָה בְךָ חֵטְא.  
•	Verse Dt24-15 states   In the same day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD and it be sin in thee.    בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא-תָבוֹא עָלָיו הַשֶּׁמֶשׁ, כִּי עָנִי הוּא, וְאֵלָיו, הוּא נֹשֵׂא אֶת-נַפְשׁוֹ; וְלֹא-יִקְרָא עָלֶיךָ אֶל-יְהוָה, וְהָיָה בְךָ חֵטְא.   

One verse speaks about definitely crying onto the Lord while the other verse warns lest he cry onto the Lord.  Rashi resolves this contradiction by focusing on the broad-literal interpretation of the verses: 
•	An aggrieved worked may pray against abusive supervisors/lenders (he cry unto the Lord..) 
•	but they are not required to do so (lest he cry onto the Lord)(The abusive supervisors/lenders will be punished anyway) 

6. RASHI METHOD : STYLE
This example applies to Rashis  Dt24-03a Dt25-01a 
URL reference :(c) http://www.Rashiyomi.com/dt24-03a.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 Dt25-01:03 states   If there be a controversy between men, and they come unto judgment, and the judges judge them, by justifying the righteous, and condemning the wicked, then it shall be, if the wicked man deserve to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to the measure of his wickedness, by number. Forty stripes he may give him, he shall not exceed; lest, if he should exceed, and beat him above these with many stripes, then thy brother should be dishonoured before thine eyes.   כִּי-יִהְיֶה רִיב בֵּין אֲנָשִׁים, וְנִגְּשׁוּ אֶל-הַמִּשְׁפָּט וּשְׁפָטוּם; וְהִצְדִּיקוּ, אֶת-הַצַּדִּיק, וְהִרְשִׁיעוּ, אֶת-הָרָשָׁע.  וְהָיָה אִם-בִּן הַכּוֹת, הָרָשָׁע--וְהִפִּילוֹ הַשֹּׁפֵט וְהִכָּהוּ לְפָנָיו, כְּדֵי רִשְׁעָתוֹ בְּמִסְפָּר.  אַרְבָּעִים יַכֶּנּוּ, לֹא יֹסִיף:  פֶּן-יֹסִיף לְהַכֹּתוֹ עַל-אֵלֶּה מַכָּה רַבָּה, וְנִקְלָה אָחִיךָ לְעֵינֶיךָ.  This paragraph has already been analyzed in rule 4, alignment. There we have seen the primary focus of the chapter: A convicted person should never be lashed more than 40 times lest he be humiliated. 

However the chapter starts out: If people have a controversy and go to court. Rashi interprets this using the generalization style rule. The generalization style rule states that Biblical laws can be stated by giving good typical examples which the reader is expected to generalize. Consequently we have the Rashi comment: People who have controversy end up going to court. Here Rashi focuses on the typical example that the Bible uses to present the law. The law, that lashes should never be more than 40, applies whether there was a prior dispute or not (that is, we generalize the typical Biblical example to other situations) (Rashi brings further support for his comment from other Biblical examples where controversy led to separation such as the incident of Lot and Abraham mentioned in Gn13. Here Rashi uses the principle of other verses.)

7. RASHI METHOD : Formatting
This example applies to Rashis  Dt24-19b 
URL reference :(c) http://www.Rashiyomi.com/dt24-19b.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 Dt24-19 states   When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands.    כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה, לֹא תָשׁוּב לְקַחְתּוֹ--לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה, יִהְיֶה:  לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ, בְּכֹל מַעֲשֵׂה יָדֶיךָ.   Notice the repeated word: field Hence the Rashi comment: The law of leaving forgotten items for the poor applies to any item left in the field 
•	whether you forget a harvested cut bundle 
•	or you forget to harvest a bundle of standing attached grain 
In each case you must leave the forgotten item for the poor 

Rashi infers this generalization from the repeated word field which requires a broad interpretation---leave for the poor any item forgotten in the field. 

8. RASHI METHOD : DATABASES
This example applies to Rashis  Dt22-07a Dt24-19d 
URL reference :(c) http://www.Rashiyomi.com/dt16-20b.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: List the commandments that promise a reward for observance.  The query returns the 7 results listed below.

Here are the seven commandments where reward is mentioned. 
•	Verse Dt11-19:21 states   And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt write them upon the door-posts of thy house, and upon thy gates; that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth.    וְלִמַּדְתֶּם אֹתָם אֶת-בְּנֵיכֶם, לְדַבֵּר בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ, וּבְשָׁכְבְּךָ וּבְקוּמֶךָ.  וּכְתַבְתָּם עַל-מְזוּזוֹת בֵּיתֶךָ, וּבִשְׁעָרֶיךָ.  לְמַעַן יִרְבּוּ יְמֵיכֶם, וִימֵי בְנֵיכֶם, עַל הָאֲדָמָה, אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם--כִּימֵי הַשָּׁמַיִם, עַל-הָאָרֶץ.   
•	Verse Dt24-19 states   When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands.    כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה, לֹא תָשׁוּב לְקַחְתּוֹ--לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה, יִהְיֶה:  לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ, בְּכֹל מַעֲשֵׂה יָדֶיךָ.   
•	Verse Dt12-25 states   Thou shalt not eat blood; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the eyes of the LORD.   לֹא, תֹּאכְלֶנּוּ--לְמַעַן יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ, כִּי-תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהוָה.  
•	Verse Dt22-07 states   thou shalt in any wise let the dam go, but the young thou mayest take unto thyself; that it may be well with thee, and that thou mayest prolong thy days.    שַׁלֵּחַ תְּשַׁלַּח אֶת-הָאֵם, וְאֶת-הַבָּנִים תִּקַּח-לָךְ, לְמַעַן יִיטַב לָךְ, וְהַאֲרַכְתָּ יָמִים.   
•	Verse Ex20-11 states   Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee.    כַּבֵּד אֶת-אָבִיךָ, וְאֶת-אִמֶּךָ--לְמַעַן, יַאֲרִכוּן יָמֶיךָ, עַל הָאֲדָמָה, אֲשֶׁר-יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ.   
•	Verse Dt16-20 states   Justice, justice shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.    צֶדֶק צֶדֶק, תִּרְדֹּף--לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת-הָאָרֶץ, אֲשֶׁר-יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ.   

As can be seen these seven commandments span a wide spectrum of commandment types: 
•	Easy commandments: Letting the mother bird go  (Dt22-07)
•	Communal commandments: The obligations for societal justice (Dt16-20)
•	Commandments you'd do anyway: e.g. not eating blood (Dt12-25)
•	Non-intended acts: such as leaving forgotten sheaves to the poor (Dt24-19)
The wide spectrum of commandments leads to the comment by Rashi: One gets similar rewards for observing any commandment. Rashi makes this inference from the wide spectrum of verses, demonstrating that the reward is universal.

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Dt21-17a 
URL reference :(c) http://www.Rashiyomi.com/dt21-17a.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.

Verse Dt21-17 states   but he shall acknowledge the first-born, the son of the hated, by giving him a double portion of all that he hath; for he is the first-fruits of his strength, the right of the first-born is his.    כִּי אֶת-הַבְּכֹר בֶּן-הַשְּׂנוּאָה יַכִּיר, לָתֶת לוֹ פִּי שְׁנַיִם, בְּכֹל אֲשֶׁר-יִמָּצֵא, לוֹ:  כִּי-הוּא רֵאשִׁית אֹנוֹ, לוֹ מִשְׁפַּט הַבְּכֹרָה.   Rashi explains the computational meaning of the Biblical phrase give him a double portion 

========================================================= 
- Abe has nine children 
- Abe has a million dollars 
------------------------------------------------ 
- Then create a fictitious child called FirstBorn 
- Abe now has 10 children (9 real children and Firstborn) 
------------------------------------------------- 
- Each child equally gets $100,000 
- The eldest child receives his share and Firstborn's share 
- Other children receive their share
------------------------------------------------- 
- So the eldest inherits $200,000 ($100,000+$100,000) 
- The other children inherit $100,000 
-------------------------------------------------- 
- Hence the eldest inherits double 
========================================================== 

Although the above spreadsheet method may appear complicated the Rambam gives a rare example in which the method makes sense (Rambam: Laws of Inheritance, Chapter 2, speaks about one eldest, 2 ordinary children, and one child of unknown sex---please see the Rambam for details).

Conclusion

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