The 10 RashiYomi Rules 
Their presence in Rashis on Parshat VaYaYRaH 
 Vol  2#3 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website : http://www.RashiYomi.Com/
 (c) RashiYomi Incorporated, Dr Hendel President,  16-Nov-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 at all levels to acquire a familiarity and facility with the major exegetical methods.

1. RASHI METHOD : OTHER VERSES   
This example applies to Rashis Gn21-01c 
URL Reference : (c) http://www.Rashiyomi.com/ov.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 Gn21-01 states   And the LORD remembered Sarah as He had said, and the LORD did unto Sarah as He had spoken.   וַיהוָה פָּקַד אֶת-שָׂרָה, כַּאֲשֶׁר אָמָר; וַיַּעַשׂ יְהוָה לְשָׂרָה, כַּאֲשֶׁר דִּבֵּר.  This verses clearly refers to a citation that God promised Abraham and Sarah a son. Rashi follows up on this by citing other verses. In fact we can cite to three verses (multiple proofs)where God  promised a son to Abraham:
•	Verse Gn18-09:10 states   And they said unto him: 'Where is Sarah thy wife?' And he said: 'Behold, in the tent.' And He said: 'I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.' And Sarah heard in the tent door, which was behind him.--   וַיֹּאמְרוּ אֵלָיו, אַיֵּה שָׂרָה אִשְׁתֶּךָ; וַיֹּאמֶר, הִנֵּה בָאֹהֶל.  וַיֹּאמֶר, שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה, וְהִנֵּה-בֵן, לְשָׂרָה אִשְׁתֶּךָ; וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל, וְהוּא אַחֲרָיו.  
•	Verse Gn17-19 states   And God said: 'Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his seed after him.   וַיֹּאמֶר אֱלֹהִים, אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן, וְקָרָאתָ אֶת-שְׁמוֹ, יִצְחָק; וַהֲקִמֹתִי אֶת-בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם, לְזַרְעוֹ אַחֲרָיו.  
•	Verse Gn15-01:04 states   After these things the word of the LORD came unto Abram in a vision, saying: 'Fear not, Abram, I am thy shield, thy reward shall be exceeding great.' And Abram said: 'O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?' And Abram said: 'Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.' And, behold, the word of the LORD came unto him, saying: 'This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.'   אַחַר הַדְּבָרִים הָאֵלֶּה, הָיָה דְבַר-יְהוָה אֶל-אַבְרָם, בַּמַּחֲזֶה, לֵאמֹר:  אַל-תִּירָא אַבְרָם, אָנֹכִי מָגֵן לָךְ--שְׂכָרְךָ, הַרְבֵּה מְאֹד.  וַיֹּאמֶר אַבְרָם, אֲדֹנָי יְהוִה מַה-תִּתֶּן-לִי, וְאָנֹכִי, הוֹלֵךְ עֲרִירִי; וּבֶן-מֶשֶׁק בֵּיתִי, הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר.  וַיֹּאמֶר אַבְרָם--הֵן לִי, לֹא נָתַתָּה זָרַע; וְהִנֵּה בֶן-בֵּיתִי, יוֹרֵשׁ אֹתִי.  וְהִנֵּה דְבַר-יְהוָה אֵלָיו לֵאמֹר, לֹא יִירָשְׁךָ זֶה:  כִּי-אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ, הוּא יִירָשֶׁךָ.  

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Gn20-16a Gn20-16b 
URL reference :(c) http://www.RashiYomi.com/gn20-16a.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 idioms  method. An idiom refers to a collection of words whose meaning is different than the sum of the meanings of the component words.. 

Verse Gn20-14:16 states   And Abimelech took sheep and oxen, and men-servants and women-servants, and gave them unto Abraham, and restored him Sarah his wife. And Abimelech said: 'Behold, my land is before thee: dwell where it pleaseth thee.' And unto Sarah he said: 'Behold, I have given thy brother a thousand pieces of silver; behold, it is for thee a covering of the eyes to all that are with thee; and before all men thou art righted.'   וַיִּקַּח אֲבִימֶלֶךְ צֹאן וּבָקָר, וַעֲבָדִים וּשְׁפָחֹת, וַיִּתֵּן, לְאַבְרָהָם; וַיָּשֶׁב לוֹ, אֵת שָׂרָה אִשְׁתּוֹ.  וַיֹּאמֶר אֲבִימֶלֶךְ, הִנֵּה אַרְצִי לְפָנֶיךָ:  בַּטּוֹב בְּעֵינֶיךָ, שֵׁב.  וּלְשָׂרָה אָמַר, הִנֵּה נָתַתִּי אֶלֶף כֶּסֶף לְאָחִיךְ--הִנֵּה הוּא-לָךְ כְּסוּת עֵינַיִם, לְכֹל אֲשֶׁר אִתָּךְ; וְאֵת כֹּל, וְנֹכָחַת.  Rashi explains the underlined phrase a covering of the eyes as meaning a prevention of people eyeing you. 

In other words if the King, Avimelech slept with Sarah and then returned her to Abraham perhaps he "had enough of her" and just "wanted to play." 

But if he gives her a monetary gift then it is recognized that a miracle happened and his return is an apology for taking her. Hence the money prevents people eyeing Sarah (looking at her as a 'rejected woman.') 

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Gn20-01a 
URL reference :(c) http://www.RashiYomi.com/gn20-01a.htm  

The grammar  method seeks to apply and teach Hebrew grammar.  One component of grammar deals with the four basic methods--cause, contrast, enablement, similarity--by which different sentences fit into a paragraph or different phrases fit into a sentence.

Verse Gn19-30:38 states   And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters. And the first-born said unto the younger: 'Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.' And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose. And it came to pass on the morrow, that the first-born said unto the younger: 'Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.' And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose. Thus were both the daughters of Lot with child by their father. And the first-born bore a son, and called his name Moab--the same is the father of the Moabites unto this day. And the younger, she also bore a son, and called his name Ben-ammi--the same is the father of the children of Ammon unto this day.    וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר, וּשְׁתֵּי בְנֹתָיו עִמּוֹ, כִּי יָרֵא, לָשֶׁבֶת בְּצוֹעַר; וַיֵּשֶׁב, בַּמְּעָרָה--הוּא, וּשְׁתֵּי בְנֹתָיו.  וַתֹּאמֶר הַבְּכִירָה אֶל-הַצְּעִירָה, אָבִינוּ זָקֵן; וְאִישׁ אֵין בָּאָרֶץ לָבוֹא עָלֵינוּ, כְּדֶרֶךְ כָּל-הָאָרֶץ.  לְכָה נַשְׁקֶה אֶת-אָבִינוּ יַיִן, וְנִשְׁכְּבָה עִמּוֹ; וּנְחַיֶּה מֵאָבִינוּ, זָרַע.  וַתַּשְׁקֶיןָ אֶת-אֲבִיהֶן יַיִן, בַּלַּיְלָה הוּא; וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת-אָבִיהָ, וְלֹא-יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ.  וַיְהִי, מִמָּחֳרָת, וַתֹּאמֶר הַבְּכִירָה אֶל-הַצְּעִירָה, הֵן-שָׁכַבְתִּי אֶמֶשׁ אֶת-אָבִי; נַשְׁקֶנּוּ יַיִן גַּם-הַלַּיְלָה, וּבֹאִי שִׁכְבִי עִמּוֹ, וּנְחַיֶּה מֵאָבִינוּ, זָרַע.  וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא, אֶת-אֲבִיהֶן--יָיִן; וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ, וְלֹא-יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ.  וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת-לוֹט, מֵאֲבִיהֶן.  וַתֵּלֶד הַבְּכִירָה בֵּן, וַתִּקְרָא שְׁמוֹ מוֹאָב:  הוּא אֲבִי-מוֹאָב, עַד-הַיּוֹם.  וְהַצְּעִירָה גַם-הִוא יָלְדָה בֵּן, וַתִּקְרָא שְׁמוֹ בֶּן-עַמִּי:  הוּא אֲבִי בְנֵי-עַמּוֹן, עַד-הַיּוֹם.   

Thus Lot committed incest with his daughters. Immediately following we are told:

Verse Gn20-01 states   And Abraham journeyed away from there toward the land of the South, and dwelt between Kadesh and Shur; and he sojourned in Gerar.   וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב, וַיֵּשֶׁב בֵּין-קָדֵשׁ וּבֵין שׁוּר; וַיָּגָר, בִּגְרָר.  

Note the clear causal connection between the two paragraph parts. The Rashi comment is clear and obvious: The juxtaposition of the two chapters is causal; Abraham journeyed away from there because his nephew had committed incest and therefore he didn't want to be associated with him. 

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Gn20-02a 
URL reference :(c) http://www.RashiYomi.com/gn18-24a.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 . 

Note the two underlined words in the following sentences with similar topics 

•	Verse Gn12-11:13 states   And it came to pass, when he was come near to enter into Egypt, that he said unto Sarah his wife: 'Behold now, I know that thou art a fair woman to look upon. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. Please say, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.'   וַיְהִי, כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה; וַיֹּאמֶר, אֶל-שָׂרַי אִשְׁתּוֹ, הִנֵּה-נָא יָדַעְתִּי, כִּי אִשָּׁה יְפַת-מַרְאֶה אָתְּ.  וְהָיָה, כִּי-יִרְאוּ אֹתָךְ הַמִּצְרִים, וְאָמְרוּ, אִשְׁתּוֹ זֹאת; וְהָרְגוּ אֹתִי, וְאֹתָךְ יְחַיּוּ.  אִמְרִי-נָא, אֲחֹתִי אָתְּ--לְמַעַן יִיטַב-לִי בַעֲבוּרֵךְ, וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ.  
•	Verse Gn20-02 states   And Abraham said of Sarah his wife: 'She is my sister.' And Abimelech king of Gerar sent, and took Sarah.   וַיֹּאמֶר אַבְרָהָם אֶל-שָׂרָה אִשְׁתּוֹ, אֲחֹתִי הִוא; וַיִּשְׁלַח, אֲבִימֶלֶךְ מֶלֶךְ גְּרָר, וַיִּקַּח, אֶת-שָׂרָה.  

Why in the first verse does Abraham ask his wife to say she is his sister while in the second verse Abraham himself says Sarah is his sister without first asking her. 

Rashi wryly points out: The first time, as indicated in the above verse, he was hoping to avoid being murdered and to avoid Sarah being taken. But Abraham failed and the King tried to marry her. Therefore, the second time, he didn't ask her, because he knew the outcome, that she would be taken---rather the second time he forced the imposition (of lying she was his sister) on her. 

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Gn18-02c 
URL reference :(c) http://www.Rashiyomi.com/gn18-02c.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. 

Note the contradiction in the following two underlined phrases Verse Gn18-02 states   and he lifted up his eyes and looked, and, lo, three men stood by him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,   וַיִּשָּׂא עֵינָיו, וַיַּרְא, וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים, נִצָּבִים עָלָיו; וַיַּרְא, וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל, וַיִּשְׁתַּחוּ, אָרְצָה.  

Were the 3 people 
•	right by him, standing by him 
•	or, far way, He ran to them ?

Rashi resolves the contradiction using the principle of stages: The 3 wayfarers were passing by and came to Abraham for lodging(Hence the Biblical phrase standing by him ) 

But when they saw he was sick they started to go away (Hence the Biblical phrase He ran to them -- to give them their lodging) 

7. RASHI METHOD : Formatting
This example applies to Rashis  Gn18-10b 
URL reference :(c) http://www.Rashiyomi.com/gn18-10b.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 

Notice the repeated underlined word, return in the following verse Verse Gn18-10 states   And He said: 'I will return return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.' And Sarah heard in the tent door, which was behind him.--   וַיֹּאמֶר, שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה, וְהִנֵּה-בֵן, לְשָׂרָה אִשְׁתֶּךָ; וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל, וְהוּא אַחֲרָיו.  

Rashi explains the repetition by interpreting the word return broadly: I, the angel, will return to you; and if not me then God, whom I represent, will return to you next year. 

In fact this broad interpretation of Rashi is confirmed by what Gn21-01:02 actually states. Verse Gn21-01:02 states   And the LORD remembered Sarah as He had said, and the LORD did unto Sarah as He had spoken. And Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him.   וַיהוָה פָּקַד אֶת-שָׂרָה, כַּאֲשֶׁר אָמָר; וַיַּעַשׂ יְהוָה לְשָׂרָה, כַּאֲשֶׁר דִּבֵּר.  וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן, לִזְקֻנָיו, לַמּוֹעֵד, אֲשֶׁר-דִּבֶּר אֹתוֹ אֱלֹהִים.  Here we see that God, not the angel, returned, confirming Rashi's broad interpretation. 

8. RASHI METHOD : DATABASES
This example applies to Rashis  Gn12-02e Gn12-02b Gn22-02e Gn22-02b
URL reference :(c) http://www.Rashiyomi.com/gn12-02e.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: Review prophecies showing that they frequently develop over time and require several stages.  The query returns the 3 results listed below. 

In the following verses a prophecy is not stated absolutely but rather develops over time taking several stages. . 

Example 1: Verse Gn12-02 states   And I will make of thee 
•	a great nation, and 
•	I will bless thee, and 
•	make thy name great; 
•	and be thou a blessing.   
•	וְאֶעֶשְׂךָ, לְגוֹי גָּדוֹל,
•	 וַאֲבָרֶכְךָ,
•	 וַאֲגַדְּלָה שְׁמֶךָ;
•	 וֶהְיֵה, בְּרָכָה.  

Example 2: Verse Gn22-02 states   And He said: 
•	'Take now thy son, 
•	thine precious son, 
•	whom thou lovest, 
•	Isaac, 
and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.'  
 וַיֹּאמֶר קַח-נָא
•	 אֶת-בִּנְךָ
•	 אֶת-יְחִידְךָ
•	 אֲשֶׁר-אָהַבְתָּ,
•	 אֶת-יִצְחָק,
 וְלֶךְ-לְךָ, אֶל-אֶרֶץ הַמֹּרִיָּה; וְהַעֲלֵהוּ שָׁם, לְעֹלָה, עַל אַחַד הֶהָרִים, אֲשֶׁר אֹמַר אֵלֶיךָ.  

Example 3: The ten plagues 

The following Rashi, on Gn22-02 illustrates the concept of development: Take your son; but which one? your precious son; but they are both precious? the one you love; but I love both?

In the above Rashi the underlined phrases indicate the text of Gn22-02 cited above; while the bold text indicates the development of acceptance by Abraham---it shows the emotional path of acceptance of the prophecy. Rashi shows this by indicating possible ambiguity at each stage. 

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Gn18-24a Gn18-28a Gn18-29a Gn18-32a 
URL reference :(c) http://www.Rashiyomi.com/gn18-24a.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 Gn18-24:32 states   
Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein? That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the Judge of all the earth do justly?' And the LORD said: 'If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.' 

•	And Abraham answered and said: 'Behold now, I have taken upon me to speak unto the LORD, who am but dust and ashes. Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?' And He said: 'I will not destroy it, if I find there forty and five.' 

•	And he spoke unto Him yet again, and said: 'Peradventure there shall be forty found there.' And He said: 'I will not do it for the forty's sake.' 

•	And he said: 'Oh, let not the LORD be angry, and I will speak. Peradventure there shall thirty be found there.' And He said: 'I will not do it, if I find thirty there.' 

•	And he said: 'Behold now, I have taken upon me to speak unto the LORD. Peradventure there shall be twenty found there.' And He said: 'I will not destroy it for the twenty's sake.' 

•	And he said: 'Oh, let not the LORD be angry, and I will speak yet but this once. Peradventure ten shall be found there.' And He said: 'I will not destroy it for the ten's sake.' 
•	  אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם, בְּתוֹךְ הָעִיר; הַאַף תִּסְפֶּה וְלֹא-תִשָּׂא לַמָּקוֹם, לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר
 בְּקִרְבָּהּ.  חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה, לְהָמִית צַדִּיק עִם-רָשָׁע, וְהָיָה כַצַּדִּיק, כָּרָשָׁע; חָלִלָה לָּךְ--הֲשֹׁפֵט כָּל-הָאָרֶץ, לֹא יַעֲשֶׂה מִשְׁפָּט.  וַיֹּאמֶר יְהוָה, אִם-אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר--וְנָשָׂאתִי לְכָל-הַמָּקוֹם, בַּעֲבוּרָם.

•	  וַיַּעַן אַבְרָהָם, וַיֹּאמַר:  הִנֵּה-נָא הוֹאַלְתִּי לְדַבֵּר אֶל-אֲדֹנָי, וְאָנֹכִי עָפָר וָאֵפֶר.  אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִם, חֲמִשָּׁה--הֲתַשְׁחִית בַּחֲמִשָּׁה, אֶת-כָּל-הָעִיר; וַיֹּאמֶר, לֹא אַשְׁחִית, אִם-אֶמְצָא שָׁם, אַרְבָּעִים וַחֲמִשָּׁה.

•	  וַיֹּסֶף עוֹד לְדַבֵּר אֵלָיו, וַיֹּאמַר, אוּלַי יִמָּצְאוּן שָׁם, אַרְבָּעִים; וַיֹּאמֶר לֹא אֶעֱשֶׂה, בַּעֲבוּר הָאַרְבָּעִים.

•	  וַיֹּאמֶר אַל-נָא יִחַר לַאדֹנָי, וַאֲדַבֵּרָה--אוּלַי יִמָּצְאוּן שָׁם, שְׁלֹשִׁים; וַיֹּאמֶר לֹא אֶעֱשֶׂה, אִם-אֶמְצָא שָׁם שְׁלֹשִׁים.

•	  וַיֹּאמֶר, הִנֵּה-נָא הוֹאַלְתִּי לְדַבֵּר אֶל-אֲדֹנָי--אוּלַי יִמָּצְאוּן שָׁם, עֶשְׂרִים; וַיֹּאמֶר לֹא אַשְׁחִית, בַּעֲבוּר הָעֶשְׂרִים.

•	  וַיֹּאמֶר אַל-נָא יִחַר לַאדֹנָי, וַאֲדַבְּרָה אַךְ-הַפַּעַם--אוּלַי יִמָּצְאוּן שָׁם, עֲשָׂרָה; וַיֹּאמֶר לֹא אַשְׁחִית, בַּעֲבוּר הָעֲשָׂרָה
. 

Gn18-24:32 represents a prophetic introspection between Abraham and God giving understanding on why God destroyed Sedom and Amorah--the reason was because there were almost no righteous people in the city and consequently there was no hope of improvement  To prepare us for the analysis of the above verses Rashi brings to our attention two facts:

To properly understand this prophetic introspection Rashi first points out that Sedom and Amorah were really a collection of five cities: Sedom and Amorah were the major town centers with the other three cities being sort of resort areas. Hence the five towns together were named by the central city. This is similar to the United States naming the eight Hawaiian Islands as Hawaii. Here the main island is used to name the group. The five cities in the Sedom group are list in Gn14-02 which states   that they made war with 
•	Bera king of Sodom, and with 
•	Birsha king of Gomorrah, 
•	Shinab king of Admah, and 
•	Shemeber king of Zeboiim, and the 
•	king of Bela--the same is Zoar. 
•	  עָשׂוּ מִלְחָמָה, אֶת-בֶּרַע מֶלֶךְ סְדֹם,
•	 וְאֶת-בִּרְשַׁע, מֶלֶךְ עֲמֹרָה;
•	 שִׁנְאָב מֶלֶךְ אַדְמָה,
•	 וְשֶׁמְאֵבֶר מֶלֶךְ צְבֹיִים,
•	 וּמֶלֶךְ בֶּלַע, הִיא-צֹעַר.  

To further understand the introspection, Rashi uses the incident of the flood. Recall God destroyed the whole world despite the righteousness of Noach. Verse Gn07-07 states   And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood.   וַיָּבֹא נֹחַ, וּבָנָיו וְאִשְׁתּוֹ וּנְשֵׁי-בָנָיו אִתּוֹ--אֶל-הַתֵּבָה:  מִפְּנֵי, מֵי הַמַּבּוּל.  Furthermore verse Gn10-01 states   Now these are the generations of the sons of Noah: Shem, Ham, and Japheth; and unto them were sons born after the flood.   וְאֵלֶּה תּוֹלְדֹת בְּנֵי-נֹחַ, שֵׁם חָם וָיָפֶת; וַיִּוָּלְדוּ לָהֶם בָּנִים, אַחַר הַמַּבּוּל.  Thus we see that the flood generation had 8 people 
•	Noach 
•	his 3 sons, Shaym, Cham, Yefeth 
•	the wives of the above four people 
Apparently then 8 people cannot save a community from destruction. Perhaps 9 or 10 can save them?

Rashi uses these two facts 
•	the fact that there are 5 Sedomite cities 
•	the fact that 8 people could not save a community 
to create the following spreadsheet concerning saving Sedom. 
•	Maybe there are 50 righteous people, that is, 10 righteous for each of five cities and all five can be spared 
•	or Maybe there are 45 righteous people, that is, 9 righteous, for each of the five cities, and five cities can be spared 
•	or maybe there are 40 righteous people, that is, 10 righteous for each of four cities and four of the five can be spared. 
•	etc. 
The spreadsheet lays down the important principle that God will not destroy a community if that community has at least 10 righteous people to stand up for morality. 

=====================================================
# OF RIGHTEOUS PEOPLE NEEDED    # CITIES  # Per city
----------------------------    --------  ----------
50                              5*1       10 
45                              5          9*2 
40                              4*3       10 
30                              3         10 
20                              2         10 
10                              1         10 

NOTES 
-----
*1 As pointed out above, there were 5 cities in the Sedomite group 

*2 As pointed out above Abraham knew, from Noach and generation of the flood, that 8 people couldn't save the community so Abraham experimented with using 9 or 10 to save the community. 

*3 40 would justify saving 4 cities (10 @ city) but not sparing the 5th city. 
=====================================================

Conclusion

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