The 10 RashiYomi Rules 
Their presence in Rashis on Parshat MiKeTz 
 Vol  2#9 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website : http://www.RashiYomi.Com/
 (c) RashiYomi Incorporated, Dr Hendel President, Dec 29 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: How to visit heads of state? If Egypt saved food why were they starving?

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Gn41-08b 
URL reference :(c) http://www.RashiYomi.com/gn41-08b.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 2-letter root method.  Rashi believed that grammatical conjugation uses 3 letter roots but meaning is governed by 2 letter roots: The meaning of a 4-letter root is the sum of the meanings of its component 2-letter roots. 

Verse Gn41-08 states   And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.   וַיְהִי בַבֹּקֶר, וַתִּפָּעֶם רוּחוֹ, וַיִּשְׁלַח וַיִּקְרָא אֶת-כָּל-חַרְטֻמֵּי מִצְרַיִם, וְאֶת-כָּל-חֲכָמֶיהָ; וַיְסַפֵּר פַּרְעֹה לָהֶם אֶת-חֲלֹמוֹ, וְאֵין-פּוֹתֵר אוֹתָם לְפַרְעֹה.  

The 2 letter Hebrew root Cheth-Resh חר means burnt; The 2-letter Hebrew root Tet-Mem טמ means ritually unclean.  Hence the Hebrew 4 letter root Cheth-Resh-Tet-Mem חרטמ means the burnt  and unclean --that is, the dead. 

The Egyptian Magicians are called Cheth-Resh-Tet-Mem חרטמ because they aroused their imaginations by dwelling in graveyards and morgues. 

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Gn41-44a Gn41-44b 
URL reference :(c) http://www.RashiYomi.com/gn41-44a.htm  

The grammar  method seeks to apply and teach Hebrew grammar.  One part of grammar deals with the methods by which consecutive sentences develop a paragraph theme. Rashi knew of 4 methods of connecting sentences: cause, contrast, enablement, unification.

On the following verse Rashi applies two equally valid rules and arrives at two equally valid but different interpretations. Both interpretations deal with the connection between the two verse subsentences. 

Verse Gn41-44 states   
•	And Pharaoh said unto Joseph: 
•	'I am Pharaoh, and 
•	without your permission shall no man lift up his hand or his foot in all the land of Egypt.'   

•	וַיֹּאמֶר פַּרְעֹה אֶל-יוֹסֵף,
•	 אֲנִי פַרְעֹה;
•	 וּבִלְעָדֶיךָ, לֹא-יָרִים אִישׁ אֶת-יָדוֹ וְאֶת-רַגְלוֹ--בְּכָל-אֶרֶץ מִצְרָיִם.  

Interpretation 1: Rashi uses the enablement method of connecting sentences. That is the content of the first sentence enables the content of the second sentence. Hence, the content of the first sentence in the verse I am Pharoh is the authority and enablement of the second sentence in the verse no one in Egypt will lift his hand or foot without your permission. In other words, the verse states that since Pharoh was King he had the authority to allow Joseph to become chief economic officer. 

Interpretation 2: Rashi uses the contrast method of connecting sentences. That is the content of the first sentence contrasts the content of the second sentence. Hence, the content of the first sentence in the verse I am Pharoh and king is meant to contrast to the content of the second sentence in the verse you Joseph will be vice-King and without your permission no one will lift their hand or foot in Egypt.  In other words, the verse states that since Pharoh was King he had the authority to allow Joseph to become vice-King.

Both interpretations use valid techniques. Also both interpretations have true content. Thus this verse is a rare opportunity to see how the Rashi rules can lead to competing but equally valid interpretations.  Just to recap: In the first interpretation the emphasis was that Joseph had supreme authority to do what he thought necessary to prevent a famine. In the second interpretation the emphasis was that although Joseph was Vice-King, nevertheless, he was second to Pharoh who was King.

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Gn41-26a 
URL reference :(c) http://www.RashiYomi.com/gn41-26a.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 contrast in the following verses which relate Joseph's interpretation of Pharoh's dreams 
•	Verse Gn41-25:26 states   And Joseph said unto Pharaoh: 'The dream of Pharaoh is one; what God is about to do He hath told unto Pharaoh. The seven good kine are seven years; and the seven good ears are seven years: the dream is one.   וַיֹּאמֶר יוֹסֵף אֶל-פַּרְעֹה, חֲלוֹם פַּרְעֹה אֶחָד הוּא:  אֵת אֲשֶׁר הָאֱלֹהִים עֹשֶׂה, הִגִּיד לְפַרְעֹה.  שֶׁבַע פָּרֹת הַטֹּבֹת, שֶׁבַע שָׁנִים הֵנָּה, וְשֶׁבַע הַשִּׁבֳּלִים הַטֹּבֹת, שֶׁבַע שָׁנִים הֵנָּה:  חֲלוֹם, אֶחָד הוּא.  
•	Verse Gn41-27:28 states   And the seven lean and ill-favoured kine that came up after them are seven years, and also the seven empty ears blasted with the east wind; they shall be seven years of famine. That is the thing which I spoke unto Pharaoh: what God is about to do He hath shown unto Pharaoh.   וְשֶׁבַע הַפָּרוֹת הָרַקּוֹת וְהָרָעֹת הָעֹלֹת אַחֲרֵיהֶן, שֶׁבַע שָׁנִים הֵנָּה, וְשֶׁבַע הַשִּׁבֳּלִים הָרֵקוֹת, שְׁדֻפוֹת הַקָּדִים--יִהְיוּ, שֶׁבַע שְׁנֵי רָעָב.  הוּא הַדָּבָר, אֲשֶׁר דִּבַּרְתִּי אֶל-פַּרְעֹה:  אֲשֶׁר הָאֱלֹהִים עֹשֶׂה, הֶרְאָה אֶת-פַּרְעֹה.  

As the underlined words show, The Bible uses the word tell for the events of the next seven years but the word show for the events of years 8-14. 

The reason for this is clear: tell has a connotation of something known and immediate while show has a connotation of something in the future. 

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Gn41-55a Gn41-45a
URL reference :(c) http://www.Rashiyomi.com/gn41-55a.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 verses: 
•	Verse Gn41-54 states   And the seven years of famine began to come, according as Joseph had said; and there was famine in all lands; but in all the land of Egypt there was bread.   וַתְּחִלֶּינָה שֶׁבַע שְׁנֵי הָרָעָב, לָבוֹא, כַּאֲשֶׁר, אָמַר יוֹסֵף; וַיְהִי רָעָב בְּכָל-הָאֲרָצוֹת, וּבְכָל-אֶרֶץ מִצְרַיִם הָיָה לָחֶם.  
•	Verse Gn41-55 states   And all the land of Egypt was famished, the people cried to Pharaoh for bread; and Pharaoh said unto all the Egyptians: 'Go unto Joseph; what he saith to you, do.'   וַתִּרְעַב כָּל-אֶרֶץ מִצְרַיִם, וַיִּצְעַק הָעָם אֶל-פַּרְעֹה לַלָּחֶם; וַיֹּאמֶר פַּרְעֹה לְכָל-מִצְרַיִם לְכוּ אֶל-יוֹסֵף, אֲשֶׁר-יֹאמַר לָכֶם תַּעֲשׂוּ.  

Which was it? Was the famine in Egypt also? Or did Egypt have food? 

Rashi resolves this contradiction using the method of two stages. Initially Egypt prepared for the famine by gathering extra food the same way Joseph prepared for the famine. Thus initially Egypt had food. But the food that Egypt gathered rotted while the food that Joseph gathered had preservatives to prevent the rotting. Hence the famine reached Egypt also (Despite the initial preparation) 

In passing this analysis provides insight into yet another Rashi Gn41-45a: Joseph placed earth of the city in the storehouses of each city to help preserve the food 

Rashi did not derive this from the Biblical text at Gn41-45a. Rather Rashi derived this from the above resolution of the contradiction between Gn41-54 and Gn41-55. That is because the resolution suggests that the Egyptian food rotted and Joseph's food did not rot, therefore Rashi makes a comment suggesting why Joseph's food did not rot---because he used preservatives. However Rashi makes this comment on another verse, not on the verse from which he derived it. Such criss-crossing of Rashi statements and sources is common. 

6. RASHI METHOD : STYLE
This example applies to Rashis  Gn43-20a 
URL reference :(c) http://www.Rashiyomi.com/gn03-01a.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? 

Prior to stating this weeks Rashi we give one or two examples of the Rabbi Ishmael Generalization style rule which will greatly facilitate understanding Rashi. 

Verse Ex21-35 states   And if one man's ox hurt another's, so that it dieth; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide.   וְכִי-יִגֹּף שׁוֹר-אִישׁ אֶת-שׁוֹר רֵעֵהוּ, וָמֵת--וּמָכְרוּ אֶת-הַשּׁוֹר הַחַי, וְחָצוּ אֶת-כַּסְפּוֹ, וְגַם אֶת-הַמֵּת, יֶחֱצוּן.  Rashi: The Bible speaks about damages from a goring ox but the law applies to damages from any goring animal. . 

Verse Dt22-25 states   But if the man find the damsel that is betrothed in the field, and the man take hold of her, and lie with her; then the man only that lay with her shall die.   וְאִם-בַּשָּׂדֶה יִמְצָא הָאִישׁ, אֶת-הַנַּעֲרָ הַמְאֹרָשָׂה, וְהֶחֱזִיק-בָּהּ הָאִישׁ, וְשָׁכַב עִמָּהּ:  וּמֵת, הָאִישׁ אֲשֶׁר-שָׁכַב עִמָּהּ--לְבַדּוֹ.  Rashi: The Bible speaks about a rape in a field . But the law applies to a rape in any situation where her screams would not bring her help.

These two examples enable us to more fully understand the generalization rule. The law sees the verse as describing a typical situation; the reader is expected to generalize this situation to all similar situations. The authority for such an interpretation is in fact explicitly mentioned in the Talmud, Pesachim, 6b by Rashi: all verses should be generalized unless something in the verse requires a strict interpretation. 

With this background we read the following two verses: Verse Gn43-29:30 states   And he lifted up his eyes, and saw Benjamin his brother, his mother's son, and said: 'Is this your youngest brother of whom ye spoke unto me?' And he said: 'God be gracious unto thee, my son.' And Joseph made haste; for his heart yearned toward his brother; and he sought where to weep; and he entered into his chamber, and wept there.   וַיִּשָּׂא עֵינָיו, וַיַּרְא אֶת-בִּנְיָמִין אָחִיו בֶּן-אִמּוֹ, וַיֹּאמֶר הֲזֶה אֲחִיכֶם הַקָּטֹן, אֲשֶׁר אֲמַרְתֶּם אֵלָי; וַיֹּאמַר, אֱלֹהִים יָחְנְךָ בְּנִי.  וַיְמַהֵר יוֹסֵף, כִּי-נִכְמְרוּ רַחֲמָיו אֶל-אָחִיו, וַיְבַקֵּשׁ, לִבְכּוֹת; וַיָּבֹא הַחַדְרָה, וַיֵּבְךְּ שָׁמָּה.  All we are told is that Joseph saw Benjamin, blessed him, and cried. However the Rabbi Ishmael generalization principle requires us to see the verse as only a typical situation which we are suppose to generalize. Hence the Rashi The two brothers probably had a standard introductory conversation. Benjamin told Joseph how he was married with 10 children and never saw his elder brother again. Benjamin also explained that he mourned his elder brother by naming his ten children after the kidnapping incident: His children's names were Devour because of the made up coverup story that Joseph was devoured by a beast;Elder because he lost his elder brother, Joseph;... Descent because Joseph was sold and descended among the non-Jewish nations. Upon hearing this who could not help but break out in tears.

Here Rashi's interpretation is fully consistent with the Rabbi Ishmael style guideline that requires generalization of a terse verse to similar examples. 

7. RASHI METHOD : Formatting
This example applies to Rashis  Gn41-14b 
URL reference :(c) http://www.Rashiyomi.com/gn41-14b.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 verse beautifully delineates three prerequisites for appearance before a head of state. Verse Gn41-14 states   Then Pharaoh sent and called Joseph, 
•	and they brought him hastily out of the dungeon. 
•	And he shaved himself, 
•	and changed his raiment, 
and came in unto Pharaoh.   

וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת-יוֹסֵף,
•	 וַיְרִיצֻהוּ מִן-הַבּוֹר;
•	 וַיְגַלַּח
•	 וַיְחַלֵּף שִׂמְלֹתָיו,
 וַיָּבֹא אֶל-פַּרְעֹה.  

The bulleted clauses in the above verse when appropriately generalized indicate three prerequisites for royal visits:

The phrase the freed him from jail indicates that a royal visitation should be done from a background of appropriate social status. 

The phrase he shaved indicates that a royal visitation should be done with a proper appearance since politicians very often make quick judgements based on externals. 

The phrase had a change of clothes indicates that a royal visitation should be done with apparel appropriate for the situation. 

We now make some further comments on the way Rashi presented the above ideas. Technically, Rashi only comments on the phrase he shaved However, we have added to Rashi's comments by transferring his idea, that Joseph shaved for the honor of royalty, to all the phrases in the verse. That is we see all the verse phrases mentioned as contributing to doing things for the honor of royalty.  Such transferences greatly enrich the Rashi experience.

8. RASHI METHOD : DATABASES
This example applies to Rashis  Gn41-12a Gn41-12b Gn41-12c Gn41-12d 
URL reference :(c) http://www.Rashiyomi.com/gn41-12a.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: When referencing a person do you describe them positively or negatively? The query returns the 5 results listed below. The basic idea is that when  person is doing you a favor you mention them positively; when they are hurting you mention them negatively. Before presenting the examples let us look at the texts:

Notice the underlined words in the following verse Verse Gn41-09:14 states   Then spoke the chief butler unto Pharaoh, saying: 'I make mention of my faults this day: Pharaoh was wroth with his servants, and put me in the ward of the house of the captain of the guard, me and the chief baker. And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. And there was with us there a young kid, a Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. And it came to pass, as he interpreted to us, so it was: I was restored unto mine office, and he was hanged.' Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. And he shaved himself, and changed his raiment, and came in unto Pharaoh.   וַיְדַבֵּר שַׂר הַמַּשְׁקִים, אֶת-פַּרְעֹה לֵאמֹר:  אֶת-חֲטָאַי, אֲנִי מַזְכִּיר הַיּוֹם.  פַּרְעֹה, קָצַף עַל-עֲבָדָיו; וַיִּתֵּן אֹתִי בְּמִשְׁמַר, בֵּית שַׂר הַטַּבָּחִים--אֹתִי, וְאֵת שַׂר הָאֹפִים.  וַנַּחַלְמָה חֲלוֹם בְּלַיְלָה אֶחָד, אֲנִי וָהוּא:  אִישׁ כְּפִתְרוֹן חֲלֹמוֹ, חָלָמְנוּ.  וְשָׁם אִתָּנוּ נַעַר עִבְרִי, עֶבֶד לְשַׂר הַטַּבָּחִים, וַנְּסַפֶּר-לוֹ, וַיִּפְתָּר-לָנוּ אֶת-חֲלֹמֹתֵינוּ:  אִישׁ כַּחֲלֹמוֹ, פָּתָר.  וַיְהִי כַּאֲשֶׁר פָּתַר-לָנוּ, כֵּן הָיָה:  אֹתִי הֵשִׁיב עַל-כַּנִּי, וְאֹתוֹ תָלָה.  וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת-יוֹסֵף, וַיְרִיצֻהוּ מִן-הַבּוֹר; וַיְגַלַּח וַיְחַלֵּף שִׂמְלֹתָיו, וַיָּבֹא אֶל-פַּרְעֹה.  The Master Butler suggested that Joseph be brought in to handle Pharoh's dreams; nevertheless he heaps many insults on Joseph as indicated by the underlined phrases in the above verse. Joseph was a kid, a slave, and a foreigner. 

Rashi points out that these insults are not haphazard but genuinely reflect hatred on the part of the Master Butler. As indicated above Rashi shows that references to people from whom we ask favors are generally positive while references to people from whom we have received trouble are negative. Hence the pejorative references to Joseph from whom Egypt was going to ask favors violates style and clearly indicates an underlying hatred. 

To support Rashi's point we present the following three verses in which references to a person from whom favors are asked is positive 
•	Verse 2C28-09 states   But a prophet of the LORD was there, whose name was Oded; and he went out to meet the host that came to Samaria, and said unto them: 'Behold, because the LORD, the God of your fathers, was wroth with Judah, He hath delivered them into your hand, and ye have slain them in a rage which hath reached up unto heaven.   וְשָׁם הָיָה נָבִיא לַיהוָה, עֹדֵד שְׁמוֹ, וַיֵּצֵא לִפְנֵי הַצָּבָא הַבָּא לְשֹׁמְרוֹן, וַיֹּאמֶר לָהֶם הִנֵּה בַּחֲמַת יְהוָה אֱלֹהֵי-אֲבוֹתֵיכֶם עַל-יְהוּדָה נְתָנָם בְּיֶדְכֶם; וַתַּהַרְגוּ-בָם בְּזַעַף, עַד לַשָּׁמַיִם הִגִּיעַ.  
•	Verse 2K04-08 states   And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.   וַיְהִי הַיּוֹם וַיַּעֲבֹר אֱלִישָׁע אֶל-שׁוּנֵם, וְשָׁם אִשָּׁה גְדוֹלָה, וַתַּחֲזֶק-בּוֹ, לֶאֱכָל-לָחֶם; וַיְהִי מִדֵּי עָבְרוֹ, יָסֻר שָׁמָּה לֶאֱכָל-לָחֶם.  
•	Verse 1S01-03 states   And this man went up out of his city from year to year to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, were there priests unto the LORD.   וְעָלָה הָאִישׁ הַהוּא מֵעִירוֹ מִיָּמִים יָמִימָה, לְהִשְׁתַּחֲוֹת וְלִזְבֹּחַ לַיהוָה צְבָאוֹת בְּשִׁלֹה; וְשָׁם שְׁנֵי בְנֵי-עֵלִי, חָפְנִי וּפִנְחָס, כֹּהֲנִים, לַיהוָה.  
As the underlined phrases show, these people who were trying to help others are described positively as a prophet, priest or great.

By contrast the following reference to a person who hurt us is negative 
•	Verse 2S20-01 states   Now there happened to be there a base fellow, whose name was Sheba, the son of Bichri, a Benjamite; and he blew the horn, and said: 'We have no portion in David, neither have we inheritance in the son of Jesse; every man to his tents, O Israel.'   וְשָׁם נִקְרָא אִישׁ בְּלִיַּעַל, וּשְׁמוֹ שֶׁבַע בֶּן-בִּכְרִי--אִישׁ יְמִינִי; וַיִּתְקַע בַּשֹּׁפָר, וַיֹּאמֶר אֵין-לָנוּ חֵלֶק בְּדָוִד וְלֹא נַחֲלָה-לָנוּ בְּבֶן-יִשַׁי--אִישׁ לְאֹהָלָיו, יִשְׂרָאֵל.  

The above list justifies the intuitive Rashi comment on Gn41-09 that the master butler hated Joseph.  That is this comment is seen not only as an intuition but rather as intrinsic to the text and based on solid rules of style.

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Gn42-23b 
URL reference :(c) http://www.Rashiyomi.com/gn42-23b.htm 

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 Gn42-21:24 states   And they said one to another: 'We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.' And Reuben answered them, saying: 'Spoke I not unto you, saying: Do not sin against the child; and ye would not hear? therefore also, behold, his blood is required.' And they knew not that Joseph understood them; for the interpreter was between them. And he turned himself about from them, and wept; and he returned to them, and spoke to them, and took Simeon from among them, and bound him before their eyes.   וַיֹּאמְרוּ אִישׁ אֶל-אָחִיו, אֲבָל אֲשֵׁמִים אֲנַחְנוּ עַל-אָחִינוּ, אֲשֶׁר רָאִינוּ צָרַת נַפְשׁוֹ בְּהִתְחַנְנוֹ אֵלֵינוּ, וְלֹא שָׁמָעְנוּ; עַל-כֵּן בָּאָה אֵלֵינוּ, הַצָּרָה הַזֹּאת.  וַיַּעַן רְאוּבֵן אֹתָם לֵאמֹר, הֲלוֹא אָמַרְתִּי אֲלֵיכֶם לֵאמֹר אַל-תֶּחֶטְאוּ בַיֶּלֶד--וְלֹא שְׁמַעְתֶּם; וְגַם-דָּמוֹ, הִנֵּה נִדְרָשׁ.  וְהֵם לֹא יָדְעוּ, כִּי שֹׁמֵעַ יוֹסֵף:  כִּי הַמֵּלִיץ, בֵּינֹתָם.  וַיִּסֹּב מֵעֲלֵיהֶם, וַיֵּבְךְּ; וַיָּשָׁב אֲלֵהֶם, וַיְדַבֵּר אֲלֵהֶם, וַיִּקַּח מֵאִתָּם אֶת-שִׁמְעוֹן, וַיֶּאֱסֹר אֹתוֹ לְעֵינֵיהֶם.  

Rashi states They were speaking in Hebrew Since Joseph used an interpreter they didn't think he understood Hebrew. Hence they were freely speaking in his presence and didn't realize that Joseph was listening 

The verse statement They didn't know Joseph was listening because the interpreter was between them has a clear meaning and is already understood. Rashi simply adds a consequence to the verse: The brothers were talking right in front of Joseph. Hence he could listen to everything they were saying which is why he turned aside when he cried.

Rashi's statement they were talking right in front of him is classified as an application of the spreadsheet method because it is a consequence of an already understood verse. 

10. RASHI METHOD: SYMBOLISM
This example applies to Rashis  Gn41-02a Gn41-04a
URL reference :(c) http://www.Rashiyomi.com/gn41-04a.htm 

The symbolism method seeks to extract meaningful inferences from the symbolism of the biblical text.  The concept of symbolic interpretation is very involved. A good, compact, clear reference explaining when symbolism can be used and how to apply it may be found in my article Genesis 1 speaks about the creation of prophecy not the world which you can find at http://www.Rashiyomi.com/gen-1.htm . Today we explore the symbolism in Gn41-02a Gn41-04a  which describes the Pharoh's dream.. 

Pharoh's dream is well known Verse Gn41-01:04 states   And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. And, behold, there came up out of the river seven kine, well-favoured and fat-fleshed; and they fed in the reed-grass. And, behold, seven other kine came up after them out of the river, ill favoured and lean-fleshed; and stood by the other kine upon the brink of the river. And the ill-favoured and lean-fleshed kine did eat up the seven well-favoured and fat kine. So Pharaoh awoke.   וַיְהִי, מִקֵּץ שְׁנָתַיִם יָמִים; וּפַרְעֹה חֹלֵם, וְהִנֵּה עֹמֵד עַל-הַיְאֹר.  וְהִנֵּה מִן-הַיְאֹר, עֹלֹת שֶׁבַע פָּרוֹת, יְפוֹת מַרְאֶה, וּבְרִיאֹת בָּשָׂר; וַתִּרְעֶינָה, בָּאָחוּ.  וְהִנֵּה שֶׁבַע פָּרוֹת אֲחֵרוֹת, עֹלוֹת אַחֲרֵיהֶן מִן-הַיְאֹר, רָעוֹת מַרְאֶה, וְדַקּוֹת בָּשָׂר; וַתַּעֲמֹדְנָה אֵצֶל הַפָּרוֹת, עַל-שְׂפַת הַיְאֹר.  וַתֹּאכַלְנָה הַפָּרוֹת, רָעוֹת הַמַּרְאֶה וְדַקֹּת הַבָּשָׂר, אֵת שֶׁבַע הַפָּרוֹת, יְפֹת הַמַּרְאֶה וְהַבְּרִיאֹת; וַיִּיקַץ, פַּרְעֹה.  

The following explanation of Rashi is due to Rav Hirsch: Joseph uses an axiomatic method. He states 1-2 symbolic assumptions. The meaning of the rest of the dream then naturally flows from these 1-2 assumptions. The use of one or two motifs to interpret an entire dream is a powerful technique that endowed the dream interpretation with credibility. 

The one assumption that Joseph makes is that seven objects symbolize seven years . 

Using this one axiomatic motif we now repeat the above verses with every phrase mentioning seven objects interpreted to mean seven years . Notice how the rest of the dream's interpretation naturally flows with a minimal of effort, indicated by the inserted words in brackets. 

Verse Gn41-01:04 states   And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. And, behold, there came up out of the river [of time] seven years, well-favoured and fat-fleshed; and they fed in the reed-grass. And, behold, seven other years came up after them out of the river [of time], ill favoured and lean-fleshed; and stood by the other years upon the brink of the river [of time]. And the ill-favoured and lean-fleshed years did eat up [from memory] the seven well-favoured and fat years. So Pharaoh awoke.   

To recap: Rashi Gn41-02a interprets the seven plump cows as symbolizing seven plump  years . Similarly Rashi Gn41-04a interprets the consumption of the seven plump cows by the seven emaciated cows to mean the consumption [from memory] of the seven plump years by the seven emaciated years. 

Conclusion

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