The 10 RashiYomi Rules 
Their presence in Rashis on Parshat VaYaYTZaY 
 Vol  2#6 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website : http://www.RashiYomi.Com/
 (c) RashiYomi Incorporated, Dr Hendel President, Dec-8-2005 
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.
  
IN THIS WEEKS RASHIS: 3 Steps to becoming Rich; Jacobs wedding night-what really happened 

1. RASHI METHOD : OTHER VERSES   
This example applies to Rashis Gn29-13d 
URL Reference : (c) http://www.Rashiyomi.com/gn29-13d.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 Gn29-13 states   And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.   וַיְהִי כִשְׁמֹעַ לָבָן אֶת-שֵׁמַע יַעֲקֹב בֶּן-אֲחֹתוֹ, וַיָּרָץ לִקְרָאתוֹ וַיְחַבֶּק-לוֹ וַיְנַשֶּׁק-לוֹ, וַיְבִיאֵהוּ, אֶל-בֵּיתוֹ; וַיְסַפֵּר לְלָבָן, אֵת כָּל-הַדְּבָרִים הָאֵלֶּה.  Rashi, clarifies the underlined phrase, he [Jacob] told [Laban] these things, by citing an other verse which contains the story. Verse Gn27-41:45 states   And Esau hated Jacob because of the blessing wherewith his father blessed him. And Esau said in his heart: 'Let the days of mourning for my father be at hand; then will I slay my brother Jacob.' And the words of Esau her elder son were told to Rebekah; and she sent and called Jacob her younger son, and said unto him: 'Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee. Now therefore, my son, hearken to my voice; and arise, flee thou to Laban my brother to Haran; and tarry with him a few days, until thy brother's fury turn away; until thy brother's anger turn away from thee, and he forget that which thou hast done to him; then I will send, and fetch thee from thence; why should I be bereaved of you both in one day?'   וַיִּשְׂטֹם עֵשָׂו, אֶת-יַעֲקֹב, עַל-הַבְּרָכָה, אֲשֶׁר בֵּרְכוֹ אָבִיו; וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ, יִקְרְבוּ יְמֵי אֵבֶל אָבִי, וְאַהַרְגָה, אֶת-יַעֲקֹב אָחִי.  וַיֻּגַּד לְרִבְקָה, אֶת-דִּבְרֵי עֵשָׂו בְּנָהּ הַגָּדֹל; וַתִּשְׁלַח וַתִּקְרָא לְיַעֲקֹב, בְּנָהּ הַקָּטָן, וַתֹּאמֶר אֵלָיו, הִנֵּה עֵשָׂו אָחִיךָ מִתְנַחֵם לְךָ לְהָרְגֶךָ.  וְעַתָּה בְנִי, שְׁמַע בְּקֹלִי; וְקוּם בְּרַח-לְךָ אֶל-לָבָן אָחִי, חָרָנָה.  וְיָשַׁבְתָּ עִמּוֹ, יָמִים אֲחָדִים--עַד אֲשֶׁר-תָּשׁוּב, חֲמַת אָחִיךָ.  עַד-שׁוּב אַף-אָחִיךָ מִמְּךָ, וְשָׁכַח אֵת אֲשֶׁר-עָשִׂיתָ לּוֹ, וְשָׁלַחְתִּי, וּלְקַחְתִּיךָ מִשָּׁם; לָמָה אֶשְׁכַּל גַּם-שְׁנֵיכֶם, יוֹם אֶחָד.  In other words Jacob told Laban that he was on the run because he antagonized his brother by stealing the blessings.  

The main point of Rashi is this cross reference to an other verse.  However Rashi wryly adds I was forced to flee and therefore have no money 

In other words you can supplement the other verse explanation with more reasons: 
•	Rashi emphasizes that because Jacob was fleeing he had no money (and thereby cynically implies that Laban was only looking for money, something we already know from a parallel situation in verse Gn24-29:30 which states   And Rebekah had a brother, and his name was Laban; and Laban ran out unto the man, unto the fountain. And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying: 'Thus spoke the man unto me,' that he came unto the man; and, behold, he stood by the camels at the fountain.   וּלְרִבְקָה אָח, וּשְׁמוֹ לָבָן; וַיָּרָץ לָבָן אֶל-הָאִישׁ הַחוּצָה, אֶל-הָעָיִן.  וַיְהִי כִּרְאֹת אֶת-הַנֶּזֶם, וְאֶת-הַצְּמִדִים עַל-יְדֵי אֲחֹתוֹ, וּכְשָׁמְעוֹ אֶת-דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר, כֹּה-דִבֶּר אֵלַי הָאִישׁ; וַיָּבֹא, אֶל-הָאִישׁ, וְהִנֵּה עֹמֵד עַל-הַגְּמַלִּים, עַל-הָעָיִן
•	I would add that perhaps Jacob was saying Look I stole blessings from Esauv. So my mother, your sister, thought I should "intern by you to become educated "and learn how to do such things since this is the way you operate. 

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Gn28-15b 
URL reference :(c) http://www.RashiYomi.com/gn28-15b.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 idiom  method. Rashi will sometimes explain the meanings of groups of words, idioms , where the meaning of the group is more and different than the sum of the meaning of the individual words. 

Verse Gn28-15 states   And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until the completion of that which I have spoken to thee of.'   וְהִנֵּה אָנֹכִי עִמָּךְ, וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר-תֵּלֵךְ, וַהֲשִׁבֹתִיךָ, אֶל-הָאֲדָמָה הַזֹּאת:  כִּי, לֹא אֶעֱזָבְךָ, עַד אֲשֶׁר אִם-עָשִׂיתִי, אֵת אֲשֶׁר-דִּבַּרְתִּי לָךְ.  Rashi explains that the Hebrew phrase עד אשר אמ means until completion of. 

The Hebrew עד אשר is translated as until 

Until completion is only used in three Biblical verses! It seems to be used in connection with processes such as the conquest of Israel. Clearly, saying that you will serve in the army until completion of the conquest has more force than say that you will serve in the army  until conquest. 

The other two verses that use this Hebrew idiom are 
•	Verse Nu32-17 states   but we ourselves will be ready armed to go before the children of Israel, until the completion of bringing them unto their place; and our little ones shall dwell in the fortified cities because of the inhabitants of the land.   וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים, לִפְנֵי בְּנֵי יִשְׂרָאֵל, עַד אֲשֶׁר אִם-הֲבִיאֹנֻם, אֶל-מְקוֹמָם; וְיָשַׁב טַפֵּנוּ בְּעָרֵי הַמִּבְצָר, מִפְּנֵי יֹשְׁבֵי הָאָרֶץ.  

•	Verse Is06-11 states   Then said I: 'Lord, how long?' And He answered: 'Until the completion of making the cities be waste without inhabitant, and houses without man, and the land become utterly waste,   וָאֹמַר, עַד-מָתַי אֲדֹנָי; וַיֹּאמֶר עַד אֲשֶׁר אִם-שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב, וּבָתִּים מֵאֵין אָדָם, וְהָאֲדָמָה, תִּשָּׁאֶה שְׁמָמָה.  

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Gn29-15b Gn28-11c Gn29-08a 
URL reference :(c) http://www.RashiYomi.com/gn28-11c.htm  

The grammar  method seeks to apply and teach Hebrew grammar.  One component of grammar deals with verb conjugations and studies how to indicate past, future, past perfect (had done ) etc.. 

Note the contrast of verb tenses in the following verses Verse Gn28-10:11 states   And Jacob went out from Beer-sheba, and went toward Haran. And he lighted upon the place, and tarried there all night, because the sun had set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.   וַיֵּצֵא יַעֲקֹב, מִבְּאֵר שָׁבַע; וַיֵּלֶךְ, חָרָנָה.  וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם, כִּי-בָא הַשֶּׁמֶשׁ, וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם, וַיָּשֶׂם מְרַאֲשֹׁתָיו; וַיִּשְׁכַּב, בַּמָּקוֹם הַהוּא.  Rashi explains the underlined phrase because the sun had already set  to refer to a sudden setting of the sun, for example, due to a cloudy day and sudden darkening. This sudden setting of the sun forced Jacob to stay over at Mount Moriah. 

In Hebrew the ordinary past is indicated by a prefix vav coupled with the future while the past perfect is indicated by the past conjugation. Hence  he stayed over becauseכי בא the sun had (already) set. 

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Gn29-13a Gn29-13b Gn29-13c 
URL reference :(c) http://www.RashiYomi.com/gn29-13a.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 similarity, Laban ran out in the alignment of the following verses: 
•	Verse Gn24-29:30 states   And Rebekah had a brother, and his name was Laban; and Laban ran out unto the man, unto the fountain. And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying: 'Thus spoke the man unto me,' that he came unto the man; and, behold, he stood by the camels at the fountain.   וּלְרִבְקָה אָח, וּשְׁמוֹ לָבָן; וַיָּרָץ לָבָן אֶל-הָאִישׁ הַחוּצָה, אֶל-הָעָיִן.  וַיְהִי כִּרְאֹת אֶת-הַנֶּזֶם, וְאֶת-הַצְּמִדִים עַל-יְדֵי אֲחֹתוֹ, וּכְשָׁמְעוֹ אֶת-דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר, כֹּה-דִבֶּר אֵלַי הָאִישׁ; וַיָּבֹא, אֶל-הָאִישׁ, וְהִנֵּה עֹמֵד עַל-הַגְּמַלִּים, עַל-הָעָיִן.  
•	Verse Gn29-13 states   And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.   וַיְהִי כִשְׁמֹעַ לָבָן אֶת-שֵׁמַע יַעֲקֹב בֶּן-אֲחֹתוֹ, וַיָּרָץ לִקְרָאתוֹ וַיְחַבֶּק-לוֹ וַיְנַשֶּׁק-לוֹ, וַיְבִיאֵהוּ, אֶל-בֵּיתוֹ; וַיְסַפֵּר לְלָבָן, אֵת כָּל-הַדְּבָרִים הָאֵלֶּה.  

Both verses deal with Laban running out to meet someone Gn24-29:30 clearly states as indicated in the bolded phrases above--when he saw the ring, and the bracelets upon his sister's hands --that Laban ran out for money. Rashi simply transfers this idea to Gn29-13 Laban ran out to meet Jacob, not because he was his relative, but rather to obtain monetary gifts. 

Rather interestingly Rashi makes explicit that the reason for this inference is the alignment. This Rashi comes from a Midrash Rabbah. 

Rashi also uses the technique of exaggeration. 
•	Laban hugged Jacob:  Rashi:  Looking for gold on him 
•	Laban kissed Jacob: Rashi: Looking for gold in his mouth 

Another interpretative approach is that Laban hugged and kissed him to get on his good side and get him to stay over--- he was certain that gifts would follow 

Notice how the understanding of Rashi as being driven by an alignment leads to alternative interpretations of the verse which are fully consistent with his and perhaps more palatable. 

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Gn29-25a 
URL reference :(c) http://www.Rashiyomi.com/gn29-25a.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 verses: 
•	Verse Gn29-18 states   And Jacob loved Rachel; and he said: 'I will serve thee seven years for Rachel thy younger daughter.'   וַיֶּאֱהַב יַעֲקֹב, אֶת-רָחֵל; וַיֹּאמֶר, אֶעֱבָדְךָ שֶׁבַע שָׁנִים, בְּרָחֵל בִּתְּךָ, הַקְּטַנָּה.  
•	Verse Gn29-23:24 states   And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. And Laban gave Zilpah his handmaid unto his daughter Leah for a handmaid.   וַיְהִי בָעֶרֶב--וַיִּקַּח אֶת-לֵאָה בִתּוֹ, וַיָּבֵא אֹתָהּ אֵלָיו; וַיָּבֹא, אֵלֶיהָ.  וַיִּתֵּן לָבָן לָהּ, אֶת-זִלְפָּה שִׁפְחָתוֹ--לְלֵאָה בִתּוֹ, שִׁפְחָה.  
•	Verse Gn29-25 states   And it came to pass in the morning that, behold, it was Leah; and he said to Laban: 'What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?'   וַיְהִי בַבֹּקֶר, וְהִנֵּה-הִוא לֵאָה; וַיֹּאמֶר אֶל-לָבָן, מַה-זֹּאת עָשִׂיתָ לִּי--הֲלֹא בְרָחֵל עָבַדְתִּי עִמָּךְ, וְלָמָּה רִמִּיתָנִי.  

We see the contradiction Was Jacob double crossed by day or night? 

Rashi resolves this by distinguishing two stages in the marriage: Laban gave Leah to Jacob for the wedding night. But Jacob and Rachel had personal signs and Rachel gave these to Leah. So Jacob only fully became aware at morning that Leah was really Leah 

This Rashi has been interpreted to mean that 
•	Jacob and Rachel had little contact during the 7 years! 
•	Jacob could not recognize the women he was in love with! 
•	Jacob needed special signs to remind him who he was with 
•	Jacob did not know who he was with on his wedding night! Remarkable: Even the lowest rif-rafs know who they are with on a wedding night. 

I think a more palatable approach to this Rashi is the following: Traditionally men are in interested in physical characteristics while women are interested in the person. The Bible explicitly states that Jacob loved Rachel because of her figure and good looks (No mention of personality!). As is well known men and women can flirt with each other by glances and smiles. Rachel quickly found out what Jacob liked and taught Leah how to flirt with him. Laban told Jacob at the beginning of the 7 years that he couldn't marry the younger daughter before the older daughter. Jacob was at first reluctant But when Leah started flirting with him the way he liked he decided to marry Leah. However after the wedding night Leah 'had what she wanted' and had no reason to placate Jacob. She started acting herself. It was only at this point that Jacob realized he was double-crossed and not getting what he wanted from a wife. Laban simply reminded him of the deal they had made 7 years ago but offered him Rachel also 

The above approach to Rashi makes 'sense.' It also has relevance . It is well known that incidents of the Patriarchs mirror expectations of the children. No Jew really worries about being double crossed in whom he marries. But it is relevant to tell religious men to be aware that women do play such games with them--Rachels will frequently help fellow women like Leah to catch men. Women think it silly that men are interested in physical attributes and not in personality. So this incident as interpreted above has extreme relevance to us. 

6. RASHI METHOD : STYLE
This example applies to Rashis  Gn30-29a 
URL reference :(c) http://www.Rashiyomi.com/gn30-29a.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? 

Note the paragraph structure in the following passage Verse Gn30-29 states   
•	[General] And he said unto him: 'Thou knowest how I have served thee, and how thy cattle have fared with me.  
•	[Detail] For it was little which thou hadst before I came, and it hath increased abundantly; and the LORD hath blessed thee whithersoever I turned. And now when shall I provide for mine own house also?' 
•	וַיֹּאמֶר אֵלָיו--אַתָּה יָדַעְתָּ, אֵת אֲשֶׁר עֲבַדְתִּיךָ; וְאֵת
 אֲשֶׁר-הָיָה מִקְנְךָ, אִתִּי.  
•	 לְרַגְלִי    וַיְבָרֶךְ יְהוָה אֹתְךָ      וַיִּפְרֹץ לָרֹב    הָיָה לְךָ לְפָנַי כִּי מְעַט אֲשֶׁר

The general detail guidelines require that we see the details as exhausting the meaning of the general theme sentence. 

In this case the theme sentence you know how much I have worked for you can have a multitude of meanings: It could mean how much money or time I layed out for you or it could mean how much physical abuse I suffered for you or it could mean as the continuation verse states how much I produced for you. 

The point here is that Jacob wished to convince Laban that he,Laban,owed him something. Jacob couldn't use arguments of suffered alot or spent alot of time/money since Laban thought he owned Jacob. Rather, Jacob pointed out that he produced alot for Laban. That is, Jacob spoke Laban's language and hoped that Laban would reciprocate and pay him back. 

7. RASHI METHOD : Formatting
This example applies to Rashis  Gn30-43b 
URL reference :(c) http://www.Rashiyomi.com/gn30-43b.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 

Finally the Bible can list things in an increasing climactic manner. We call this the rule of climax. Rashi uses the climactic form to make inferences.

Note the structure of the following verse: Verse Gn30-43 states   
And the man increased exceedingly, and 
•	had large flocks, and 
•	maid-servants and men-servants, and 
•	camels and asses.
  
•	 וַיִּפְרֹץ הָאִישׁ, מְאֹד מְאֹד; וַיְהִי-לוֹ, צֹאן רַבּוֹת,
•	 וּשְׁפָחוֹת וַעֲבָדִים,
•	 וּגְמַלִּים וַחֲמֹרִים. 
Rashi interprets the three bullets using the climax method. 
•	First Jacob acquired assets, flock 
•	Next he sold some flock to acquire staff to manage the flock (He didn't need management staff until he had sufficient flock.) 
•	Finally he acquired camels and asses to transport the flock to other places. 

In other words Rashi sees the three bullets as indicating three stages of wealth development: 
•	assets, 
•	management, 
•	networking / transportation. 

8. RASHI METHOD : DATABASES
This example applies to Rashis  Gn28-13b 
URL reference :(c) http://www.Rashiyomi.com/gn28-13b.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: Find verses with the phrase God of so and so. In each case, does so and so refer to an alive or dead person?  The query returns the 8 results listed below. 

People can refer to the God of so and so whether that person is alive or dead. For example in the following three verses, God of so and so refers to a live person. 
•	Verse 2C32-17 states   He, Sancheriv, wrote also a letter, to taunt the LORD, the God of Israel, and to speak against Him, saying: 'As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall not the God of Hezekiah deliver His people out of my hand.'   וּסְפָרִים כָּתַב--לְחָרֵף, לַיהוָה אֱלֹהֵי יִשְׂרָאֵל:  וְלֵאמֹר עָלָיו לֵאמֹר, כֵּאלֹהֵי גּוֹיֵי הָאֲרָצוֹת אֲשֶׁר לֹא-הִצִּילוּ עַמָּם מִיָּדִי--כֵּן לֹא-יַצִּיל אֱלֹהֵי יְחִזְקִיָּהוּ עַמּוֹ, מִיָּדִי.  
•	Verse Gn09-26 states   And he said: Blessed be the LORD, the God of Shem; and let Canaan be their servant.   וַיֹּאמֶר, בָּרוּךְ יְהוָה אֱלֹהֵי שֵׁם; וִיהִי כְנַעַן, עֶבֶד לָמוֹ.  
•	Verse Gn24-12 states   And he said: 'O LORD, the God of my master Abraham, send me, I pray Thee, good speed this day, and show kindness unto my master Abraham.   וַיֹּאמַר--יְהוָה אֱלֹהֵי אֲדֹנִי אַבְרָהָם, הַקְרֵה-נָא לְפָנַי הַיּוֹם; וַעֲשֵׂה-חֶסֶד, עִם אֲדֹנִי אַבְרָהָם.  

However, God, or Divine authorities, when they use the phrase God of so and so always refers to dead people (Probably because if the person were alive he could defect and become evil). Here are 4 examples 
•	Verse 2C34-03 states   For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father; and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the Asherim, and the graven images, and the molten images.   וּבִשְׁמוֹנֶה שָׁנִים לְמָלְכוֹ, וְהוּא עוֹדֶנּוּ נַעַר, הֵחֵל, לִדְרוֹשׁ לֵאלֹהֵי דָּוִיד אָבִיו; וּבִשְׁתֵּים עֶשְׂרֵה שָׁנָה, הֵחֵל לְטַהֵר אֶת-יְהוּדָה וִירוּשָׁלִַם, מִן-הַבָּמוֹת וְהָאֲשֵׁרִים, וְהַפְּסִלִים וְהַמַּסֵּכוֹת.  
•	Verse 2C21-12 states   And there came a writing to him from Elijah the prophet, saying: 'Thus saith the LORD, the God of David thy father: Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah;   וַיָּבֹא אֵלָיו מִכְתָּב, מֵאֵלִיָּהוּ הַנָּבִיא לֵאמֹר:  כֹּה אָמַר יְהוָה, אֱלֹהֵי דָּוִיד אָבִיךָ--תַּחַת אֲשֶׁר לֹא-הָלַכְתָּ בְּדַרְכֵי יְהוֹשָׁפָט אָבִיךָ, וּבְדַרְכֵי אָסָא מֶלֶךְ-יְהוּדָה.  
•	Verse Ex03-06 states   Moreover He said: 'I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.' And Moses hid his face; for he was afraid to look upon God.   וַיֹּאמֶר, אָנֹכִי אֱלֹהֵי אָבִיךָ, אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק, וֵאלֹהֵי יַעֲקֹב; וַיַּסְתֵּר מֹשֶׁה, פָּנָיו, כִּי יָרֵא, מֵהַבִּיט אֶל-הָאֱלֹהִים.  
•	Verse Is02-03 states   And many peoples shall go and say: 'Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths.' For out of Zion shall go forth the law, and the word of the LORD from Jerusalem.   וְהָלְכוּ עַמִּים רַבִּים, וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל-הַר-יְהוָה אֶל-בֵּית אֱלֹהֵי יַעֲקֹב, וְיֹרֵנוּ מִדְּרָכָיו, וְנֵלְכָה בְּאֹרְחֹתָיו:  כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה, וּדְבַר-יְהוָה מִירוּשָׁלִָם.  
•	However the following verse is an exception: The phrase God of Isaac makes reference to an alive person, Isaac. Verse Gn28-13 states   And, behold, the LORD stood beside him, and said: 'I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed.   וְהִנֵּה יְהוָה נִצָּב עָלָיו, וַיֹּאמַר, אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ, וֵאלֹהֵי יִצְחָק; הָאָרֶץ, אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ--לְךָ אֶתְּנֶנָּה, וּלְזַרְעֶךָ.  Rashi explains that because Isaac had reached perfection during the Akaydah, therefore God was confident he hadn't sinned; consequently the phrase God of Isaac was allowable during Isaac's lifetime. 

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Gn28-16a 
URL reference :(c) http://www.Rashiyomi.com/gn28-16a.htm 

We say that Rashi uses the spreadsheet  method on any clarification of a verse that is in addition to its meaning. This 

Rashi will very often take a verse whose meaning is already understood and add a consequence to the verse. This consequence does not illumine a comparison with any other verse but simply illustrates further something understood. We call this the spreadsheet method since spreadsheets are very often used to derive consequences of otherwise understood data.  The spreadsheet method is also used when either a) Rashi gives an algebraic or computational explanation of a difficult verse or b) Rashi presents geometric diagrams to clarify the meaning of the verse. Any of these three methods: a) actual spreadsheets b) geometric diagrams or c) additional consequences of a verse is called the spreadsheet method. 

Verse Gn28-16 states   And Jacob awaked out of his sleep, and he said: 'Surely the LORD is in this place; and I knew it not.'   וַיִּיקַץ יַעֲקֹב, מִשְּׁנָתוֹ, וַיֹּאמֶר, אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה; וְאָנֹכִי, לֹא יָדָעְתִּי.  

Notice that we understand the verse perfectly. Rashi however adds a consequence to the verse: The verse states I, Jacob, didn't know this was a place of God. Had I known this was a place of God I wouldn't have slept here (a sign of respect in a holy place is not satisfying physical needs. We thereby affirm that the holiness of the place is different and distinct from the physical). 

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.