The 10 RashiYomi Rules 
Their presence in Rashis on Parshat VaYayLech 
 Vol  1#32 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website : http://www.RashiYomi.Com/
 (c) RashiYomi Incorporated, Dr Hendel President, 10/6/2005 
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 Dt31-14a Dt31-23a 
URL Reference : (c) http://www.Rashiyomi.com/dt31-14a.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 Dt31-14 states   And the LORD said unto Moses: 'Behold, thy days approach that thou must die; call Joshua, and present yourselves in the tent of meeting, that I may command him.' And Moses and Joshua went, and presented themselves in the tent of meeting.   וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הֵן קָרְבוּ יָמֶיךָ לָמוּת--קְרָא אֶת-יְהוֹשֻׁעַ וְהִתְיַצְּבוּ בְּאֹהֶל מוֹעֵד, וַאֲצַוֶּנּוּ; וַיֵּלֶךְ מֹשֶׁה וִיהוֹשֻׁעַ, וַיִּתְיַצְּבוּ בְּאֹהֶל מוֹעֵד.  

The content of this command  that God gave to Joshua is given in detail in the other verse Verse Dt31-23 which states   And he commanded Joshua the son of Nun, and said: 'Be strong and of good courage; for thou shalt bring the children of Israel into the land which I swore unto them; and I will be with thee.'   וַיְצַו אֶת-יְהוֹשֻׁעַ בִּן-נוּן, וַיֹּאמֶר חֲזַק וֶאֱמָץ--כִּי אַתָּה תָּבִיא אֶת-בְּנֵי יִשְׂרָאֵל, אֶל-הָאָרֶץ אֲשֶׁר-נִשְׁבַּעְתִּי לָהֶם; וְאָנֹכִי, אֶהְיֶה עִמָּךְ.  

In summary, Rashi here gives commentary by citing an other verse that gives further details. 

The astute student can ask: But how do we know that Dt31-23 is the command referred to by Dt31-14? Maybe Dt31-14 refers to some command not in the Bible and Dt31-23 is an other command given to Joshua? This question will be answered in rule #7 below. 

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Dt31-16a 
URL reference :(c) http://www.RashiYomi.com/gn42-08a.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 grammar  method. Rashi will sometimes interpret meaning based on the grammatical mode and form of the word. For example the active, passive, interactive, and causative modes may endow the words with intrinsically different meanings.. 

The root Nun-Caph-Resh נכר has 3 distinct basic meanings: Each basic meaning in turn corresponds to a distinct grammatical form. 

•	Recognize: In the normal active קל mode Nun Caph Resh נכר means to Recognize. Hence we have Verse Gn42-08 which states   And Joseph recognized his brethren, but they did not recognize him.   וַיַּכֵּר יוֹסֵף, אֶת-אֶחָיו; וְהֵם, לֹא הִכִּרֻהוּ.  This meaning of to recognize can also be used pejoratively to indicate false recognition as in Verse Is03-09 states   The use of favoritism testifies against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have wrought evil unto themselves.   הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם, וְחַטָּאתָם כִּסְדֹם הִגִּידוּ לֹא כִחֵדוּ; אוֹי לְנַפְשָׁם, כִּי-גָמְלוּ לָהֶם רָעָה.  Here favoritism refers to (arbitrary) recognition of certain individuals.

•	Foreign: The participle form of Nun-Caph-Resh נכר refers to an object that is intrinsically or permanently recognizable. Hence it can mean foreign or foreigner since a foreign person is intrinsically recognizable in a crowd. Some typical verses with this meaning are Verse Dt31-16 which states   And the LORD said unto Moses: 'Behold, thou art about to sleep with thy fathers; and this people will rise up, and go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them.   וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הִנְּךָ שֹׁכֵב עִם-אֲבֹתֶיךָ; וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר-הָאָרֶץ, אֲשֶׁר הוּא בָא-שָׁמָּה בְּקִרְבּוֹ, וַעֲזָבַנִי, וְהֵפֵר אֶת-בְּרִיתִי אֲשֶׁר כָּרַתִּי אִתּוֹ;  Verse Ex18-03 which states   and her two sons; of whom the name of the one was Gershom; for he said: 'I have been a stranger in a foreign land';   וְאֵת, שְׁנֵי בָנֶיהָ:  אֲשֶׁר שֵׁם הָאֶחָד, גֵּרְשֹׁם--כִּי אָמַר, גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה;   Verse Ex21-08 which states   If she please not her master, who hath espoused her to himself, then shall he let her be redeemed; to sell her unto a foreign people he shall have no power, seeing he hath dealt deceitfully with her.   אִם-רָעָה בְּעֵינֵי אֲדֹנֶיהָ, אֲשֶׁר-לא (לוֹ) יְעָדָהּ--וְהֶפְדָּהּ:  לְעַם נָכְרִי לֹא-יִמְשֹׁל לְמָכְרָהּ, בְּבִגְדוֹ-בָהּ.  

•	To disguise: In the התפעל grammatical mode, which according to Rashi is the interactive mode, נכר Nun-Kaph-Resh means to be recognizable by interaction, that is, to disguise oneself (be recognizable according to someone's conceptions not according to what you really are). A typical verse is Verse Gn42-07 which states   And Joseph saw his brethren, and he recognized them, but he disguised himself to them, and spoke roughly with them; and he said unto them: 'Whence come ye?' And they said: 'From the land of Canaan to buy food.'   וַיַּרְא יוֹסֵף אֶת-אֶחָיו, וַיַּכִּרֵם; וַיִּתְנַכֵּר אֲלֵיהֶם וַיְדַבֵּר אִתָּם קָשׁוֹת, וַיֹּאמֶר אֲלֵהֶם מֵאַיִן בָּאתֶם, וַיֹּאמְרוּ, מֵאֶרֶץ כְּנַעַן לִשְׁבָּר-אֹכֶל.  

The advanced student should note that these three basic meanings of Nun Kaph Resh, נכר recognize, foreign, disguise are very diverse. The language is able to unify these diverse meanings by using different grammatical modes, each mode powerfully altering the basic meaning of recognition. Hence we have that the participle form means foreign or permanently recognizable while the interactive form means disguise that is, a recognition based on an interaction with another person's preconceived notions. 

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Dt31-27a 
URL reference :(c) http://www.RashiYomi.com/gn42-08a.htm  

The grammar  method seeks to apply and teach Hebrew grammar.  One component of grammar deals with the grammatical modes of verb conjugation. Rashi will sometimes interpret meaning based on the grammatical mode and form of the word. For example the active, passive, interactive, causative modes may endow the words with intrinsically different meanings.. 

The root Nun-Caph-Resh נכר has 3 distinct basic meanings: Each basic meaning in turn corresponds to a distinct grammatical form. 

•	Recognize: In the normal active קל mode Nun Caph Resh נכר means to Recognize. Hence we have Verse Gn42-08 which states   And Joseph recognized his brethren, but they did not recognize him.   וַיַּכֵּר יוֹסֵף, אֶת-אֶחָיו; וְהֵם, לֹא הִכִּרֻהוּ.  This meaning of to recognize can also be used pejoratively to indicate false recognition as in Verse Is03-09 states   The use of favoritism testifies against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have wrought evil unto themselves.   הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם, וְחַטָּאתָם כִּסְדֹם הִגִּידוּ לֹא כִחֵדוּ; אוֹי לְנַפְשָׁם, כִּי-גָמְלוּ לָהֶם רָעָה.  Here favoritism refers to (arbitrary) recognition of certain individuals.

•	Foreign: The participle form of Nun-Caph-Resh נכר refers to an object that is intrinsically or permanently recognizable. Hence it can mean foreign or foreigner since a foreign person is intrinsically recognizable in a crowd. Some typical verses with this meaning are Verse Dt31-16 which states   And the LORD said unto Moses: 'Behold, thou art about to sleep with thy fathers; and this people will rise up, and go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them.   וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הִנְּךָ שֹׁכֵב עִם-אֲבֹתֶיךָ; וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר-הָאָרֶץ, אֲשֶׁר הוּא בָא-שָׁמָּה בְּקִרְבּוֹ, וַעֲזָבַנִי, וְהֵפֵר אֶת-בְּרִיתִי אֲשֶׁר כָּרַתִּי אִתּוֹ;  Verse Ex18-03 which states   and her two sons; of whom the name of the one was Gershom; for he said: 'I have been a stranger in a foreign land';   וְאֵת, שְׁנֵי בָנֶיהָ:  אֲשֶׁר שֵׁם הָאֶחָד, גֵּרְשֹׁם--כִּי אָמַר, גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה;   Verse Ex21-08 which states   If she please not her master, who hath espoused her to himself, then shall he let her be redeemed; to sell her unto a foreign people he shall have no power, seeing he hath dealt deceitfully with her.   אִם-רָעָה בְּעֵינֵי אֲדֹנֶיהָ, אֲשֶׁר-לא (לוֹ) יְעָדָהּ--וְהֶפְדָּהּ:  לְעַם נָכְרִי לֹא-יִמְשֹׁל לְמָכְרָהּ, בְּבִגְדוֹ-בָהּ.  

•	To disguise: In the התפעל grammatical mode, which according to Rashi is the interactive mode, נכר Nun-Kaph-Resh means to be recognizable by interaction, that is, to disguise oneself (be recognizable according to someone's conceptions not according to what you really are). A typical verse is Verse Gn42-07 which states   And Joseph saw his brethren, and he recognized them, but he disguised himself to them, and spoke roughly with them; and he said unto them: 'Whence come ye?' And they said: 'From the land of Canaan to buy food.'   וַיַּרְא יוֹסֵף אֶת-אֶחָיו, וַיַּכִּרֵם; וַיִּתְנַכֵּר אֲלֵיהֶם וַיְדַבֵּר אִתָּם קָשׁוֹת, וַיֹּאמֶר אֲלֵהֶם מֵאַיִן בָּאתֶם, וַיֹּאמְרוּ, מֵאֶרֶץ כְּנַעַן לִשְׁבָּר-אֹכֶל.  

The advanced student should note that these three basic meanings of Nun Kaph Resh, נכר recognize, foreign, disguise are very diverse. The language is able to unify these diverse meanings by using different grammatical modes, each mode powerfully altering the basic meaning of recognition. Hence we have that the participle form means foreign or permanently recognizable while the interactive form means disguise that is, a recognition based on an interaction with another person's preconceived notions. 

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Dt31-07a 
URL reference :(c) http://www.RashiYomi.com/dt31-07a.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 .

Notice the contradiction in the following aligned verses. 
•	Verse Dt31-07 states   And Moses called unto Joshua, and said unto him in the sight of all Israel: 'Be strong and of good courage; for thou shalt come with this people into the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it.   וַיִּקְרָא מֹשֶׁה לִיהוֹשֻׁעַ, וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל-יִשְׂרָאֵל חֲזַק וֶאֱמָץ--כִּי אַתָּה תָּבוֹא אֶת-הָעָם הַזֶּה, אֶל-הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתָם לָתֵת לָהֶם; וְאַתָּה, תַּנְחִילֶנָּה אוֹתָם.  
•	Verse Dt31-23 states   And he gave Joshua the son of Nun a charge, and said: 'Be strong and of good courage; for thou shalt bring the children of Israel into the land which I swore unto them; and I will be with thee.'   וַיְצַו אֶת-יְהוֹשֻׁעַ בִּן-נוּן, וַיֹּאמֶר חֲזַק וֶאֱמָץ--כִּי אַתָּה תָּבִיא אֶת-בְּנֵי יִשְׂרָאֵל, אֶל-הָאָרֶץ אֲשֶׁר-נִשְׁבַּעְתִּי לָהֶם; וְאָנֹכִי, אֶהְיֶה עִמָּךְ.  

Which is it? Is Joshua the leader who brings  the people into Israel or is Joshua a follower who comes  with the people to Israel? 

Rashi resolves the contradiction in this alignment by considering two aspects or two cases of leadership: 
•	If the people oppose Joshua then he is the leader . 
•	But if the people cooperate with Joshua then he is a follower since he comes in with other people who contribute their own ideas about entry to Israel. That is, in the atmosphere of cooperation the distinction between leader and follower dwindle since many people contribute ideas about the leadership. 

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Dt31-07a 
URL reference :(c) http://www.Rashiyomi.com/dt31-07a.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 contradiction in the following aligned verses. 
•	Verse Dt31-07 states   And Moses called unto Joshua, and said unto him in the sight of all Israel: 'Be strong and of good courage; for thou shalt come with this people into the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it.   וַיִּקְרָא מֹשֶׁה לִיהוֹשֻׁעַ, וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל-יִשְׂרָאֵל חֲזַק וֶאֱמָץ--כִּי אַתָּה תָּבוֹא אֶת-הָעָם הַזֶּה, אֶל-הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתָם לָתֵת לָהֶם; וְאַתָּה, תַּנְחִילֶנָּה אוֹתָם.  
•	Verse Dt31-23 states   And he gave Joshua the son of Nun a charge, and said: 'Be strong and of good courage; for thou shalt bring the children of Israel into the land which I swore unto them; and I will be with thee.'   וַיְצַו אֶת-יְהוֹשֻׁעַ בִּן-נוּן, וַיֹּאמֶר חֲזַק וֶאֱמָץ--כִּי אַתָּה תָּבִיא אֶת-בְּנֵי יִשְׂרָאֵל, אֶל-הָאָרֶץ אֲשֶׁר-נִשְׁבַּעְתִּי לָהֶם; וְאָנֹכִי, אֶהְיֶה עִמָּךְ.  

Which is it? Is Joshua the leader who brings  the people into Israel or is Joshua a follower who comes  with the people to Israel? 

Rashi resolves the contradiction in this alignment by considering two aspects or two cases of leadership: 
•	If the people oppose Joshua then he is the leader . 
•	But if the people cooperate with Joshua then he is a follower since he comes in with other people who contribute their own ideas about entry to Israel. That is, in the atmosphere of cooperation the distinction between leader and follower dwindle since many people contribute ideas about the leadership. 

7. RASHI METHOD : Formatting
This example applies to Rashis  Dt31-14a Dt31-23a 
URL reference :(c) http://www.Rashiyomi.com/dt31-14a.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 

The following Biblical paragraph has a distinct paragraph structure as shown: Verse Dt31-14:23 states   
And the LORD said unto 
---(A)--- Moses: 'Behold, thy days approach that thou must die; 
---(B)--- call Joshua, and present yourselves in the tent of meeting, that I may give him a charge.' 

And Moses and Joshua went, and presented themselves in the tent of meeting. And the LORD appeared in the Tent in a pillar of cloud; and the pillar of cloud stood over the door of the Tent. 

---(A)--- And the LORD said unto Moses: 'Behold, thou art about to sleep with thy fathers; and this people will rise up, and go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them. Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our God is not among us? And I will surely hide My face in that day for all the evil which they shall have wrought, in that they are turned unto other gods. Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel. For when I shall have brought them into the land which I swore unto their fathers, flowing with milk and honey; and they shall have eaten their fill, and waxen fat; and turned unto other gods, and served them, and despised Me, and broken My covenant; then it shall come to pass, when many evils and troubles are come upon them, that this song shall testify before them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination how they do even now, before I have brought them into the land which I swore.' So Moses wrote this song the same day, and taught it the children of Israel. 

---(B)--- And he gave Joshua the son of Nun a charge, and said: 'Be strong and of good courage; for thou shalt bring the children of Israel into the land which I swore unto them; and I will be with thee.'   

וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הֵן קָרְבוּ יָמֶיךָ לָמוּת-----(A)---
קְרָא אֶת-יְהוֹשֻׁעַ וְהִתְיַצְּבוּ בְּאֹהֶל מוֹעֵד, וַאֲצַוֶּנּוּ;---(B)---

 וַיֵּלֶךְ מֹשֶׁה וִיהוֹשֻׁעַ, וַיִּתְיַצְּבוּ בְּאֹהֶל מוֹעֵד.  וַיֵּרָא יְהוָה בָּאֹהֶל, בְּעַמּוּד עָנָן; וַיַּעֲמֹד עַמּוּד הֶעָנָן, עַל-פֶּתַח הָאֹהֶל.
  וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, הִנְּךָ שֹׁכֵב עִם-אֲבֹתֶיךָ; וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹהֵי נֵכַר-הָאָרֶץ, אֲשֶׁר הוּא בָא-שָׁמָּה בְּקִרְבּוֹ,---(A)---
 וַעֲזָבַנִי, וְהֵפֵר אֶת-בְּרִיתִי אֲשֶׁר כָּרַתִּי אִתּוֹ.  וְחָרָה אַפִּי בוֹ בַיּוֹם-הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם, וְהָיָה לֶאֱכֹל, וּמְצָאֻהוּ רָעוֹת רַבּוֹת, וְצָרוֹת; וְאָמַר, בַּיּוֹם הַהוּא, הֲלֹא עַל כִּי-אֵין אֱלֹהַי בְּקִרְבִּי, מְצָאוּנִי הָרָעוֹת הָאֵלֶּה.  וְאָנֹכִי, הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא, עַל כָּל-הָרָעָה, אֲשֶׁר עָשָׂה:  כִּי פָנָה, אֶל-אֱלֹהִים אֲחֵרִים.  וְעַתָּה, כִּתְבוּ לָכֶם אֶת-הַשִּׁירָה הַזֹּאת, וְלַמְּדָהּ אֶת-בְּנֵי-יִשְׂרָאֵל, שִׂימָהּ בְּפִיהֶם:  לְמַעַן תִּהְיֶה-לִּי הַשִּׁירָה הַזֹּאת, לְעֵד--בִּבְנֵי יִשְׂרָאֵל.  כִּי-אֲבִיאֶנּוּ אֶל-הָאֲדָמָה אֲשֶׁר-נִשְׁבַּעְתִּי לַאֲבֹתָיו, זָבַת חָלָב וּדְבַשׁ, וְאָכַל וְשָׂבַע, וְדָשֵׁן; וּפָנָה אֶל-אֱלֹהִים אֲחֵרִים, וַעֲבָדוּם, וְנִאֲצוּנִי, וְהֵפֵר אֶת-בְּרִיתִי.  וְהָיָה כִּי-תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת, וְצָרוֹת, וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד, כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ:  כִּי יָדַעְתִּי אֶת-יִצְרוֹ, אֲשֶׁר הוּא עֹשֶׂה הַיּוֹם, בְּטֶרֶם אֲבִיאֶנּוּ, אֶל-הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי.  וַיִּכְתֹּב מֹשֶׁה אֶת-הַשִּׁירָה הַזֹּאת, בַּיּוֹם הַהוּא; וַיְלַמְּדָהּ, אֶת-בְּנֵי יִשְׂרָאֵל.
  וַיְצַו אֶת-יְהוֹשֻׁעַ בִּן-נוּן, וַיֹּאמֶר חֲזַק וֶאֱמָץ--כִּי אַתָּה תָּבִיא אֶת-בְּנֵי יִשְׂרָאֵל, אֶל-הָאָרֶץ אֲשֶׁר-נִשְׁבַּעְתִּי לָהֶם; וְאָנֹכִי, אֶהְיֶה עִמָּךְ.  ---(B)---

Rashi perceives the first verse as an introductory overview. This introductory overview indicates that God invited 
•	(A) Moses, and 
•	(B) Joshua 
to the meeting tent for commands. 

This introductory verse is then developed: 
•	(A) Verses Dt31-14:22 indicate the command to Moses. 
•	(B) Verse Dt31-23 indicates the command to Joshua. 
Thus the structure clearly connects the contents of Dt31-23 as referring back to the command in Dt31-14. We have already seen this connection in rule #1, other verses. 

(Rashi in fact brings further grammatical support that Dt31-23 was part of the commands of God since the verse uses the 3rd person in the underlined phrase to the land which I swore unto them. ) 

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Dt31-26b 
URL reference :(c) http://www.Rashiyomi.com/dt31-21b.htm 

 We say that Rashi uses the spreadsheet  method if he either (a) uses spreadsheets and algebra or (b) geometric illustrations or (c) any other type of illustration even if it doesn't involve algebra and geometry, to explain a verse. We also use the term spreadsheet method  if Rashi (d) gives consequences and inferences from a verse whose meaning and structure is clear and is consistent with other biblical verses. In summary, any clarification of a verse that is in addition to its meaning is called spreadsheets.

Verse Dt31-26 states   'Take this book of the law, and put it by the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee.   לָקֹחַ, אֵת סֵפֶר הַתּוֹרָה הַזֶּה, וְשַׂמְתֶּם אֹתוֹ, מִצַּד אֲרוֹן בְּרִית-יְהוָה אֱלֹהֵיכֶם; וְהָיָה-שָׁם בְּךָ, לְעֵד.  

The interpretation of the underlined word side depends on computational details of availability of space. 

One interpretation is that there was an attachment on the side of the ark where the scroll of the Torah was placed. Another interpretation is that the scroll of the Torah was placed in the ark proper on the side of the Tablets containing the 10 commandments (which were in the ark). 

This controversy is cited by Rashi from the Talmud, Baba Bathra 14. Neither Rashi nor myself will go into complete details---but we cite and give the flavor of the arguments:

Everyone agrees that 
•	The ark was 2.5 cubits (See Ex25-10 ) 
•	Each of the 2 tablets on which the 10 commandments were written are 6 handbreadths so that the length of two tablets is 12 handbreadths. 
However there is controversy on the following 
•	Were the cubits of the ark, 5 handbreadths or 6 handbreadths? 
•	Was the width of the material of the sides of the ark box, thick (one handbreadth each) or thin (1/4 handbreadth each) 
By following thru on these assumptions we see that one approach has space for the Torah scroll inside the ark but the other approach does not. A similar controversy exists for the width of the ark. 

Hence: The place of the scroll (and the meaning of side of the ark ) is dependent on computational details of the availability of space.  A graphical description of the controversy is presented below. 
==========================================================
--------------- RAV MEIR's COMPUTATION ------------- 

LENGTH OF ARK
-- -- -- -- -- -- -- -- -- -- -- -- -- -- -- 
1  2  3  4  5  6  7  8  9  10 11 12 13 14 15    
xx *********************************** oo xx
  
Ark = 2.5 Cubits in length  (Ex25-10) 
1 Cubit = 6 handbreadths (dissented below) 
Total ark length =2.5*6 =15 handbreadths (Drawn above)
1 Tablet (For ten commandments)=6 handbreadths 

-(***) 12 handbreadths = 2 x 6 for two tablets(****) 

-(XX) Width of each side is a handbreadth (XX) (dissented below) 

-(oo) This leaves half a handbreadth(oo) for Torah Scroll 
So scroll was inside the ark on its side. 

----------------- RAV JUDAH's COMPUTATION ---------------- 

-- -- -- -- -- -- -- -- -- -- -- -- - 
1  2  3  4  5  6  7  8  9  10 11 12 
!***********************************! 

Ark = 2.5 Cubits in length  (Ex25-10) 

1 Cubit = 5 handbreadths (dissented above) 

Total ark length = 2.5*5 = 12.5 handbreadths 

1 Tablet (For ten commandments)=6 handbreadths 

- 12 handbreadths = 2 x 6 for two tablets(****) 

- Width of each side is a 1/4 handbreadth (!) (dissented above) 

- This leaves NO ROOM for Torah scroll (Hence scroll was on outside) 

=================================================================

Conclusion

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