The 10 RashiYomi Rules 
Their presence in Rashis on Parshat VaAyRaH 
 Vol  2#13 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website : http://www.RashiYomi.Com/
 (c) RashiYomi Incorporated, Dr Hendel President, 1/26/2005 
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 ISSUE: Which plagues did Moses bring and which plagues did Aaron bring?

1. RASHI METHOD : OTHER VERSES   
This example applies to Rashis Ex06-09c Ex08-29a 
URL Reference : (c) http://www.Rashiyomi.com/ex06-05b.htm 

The other verse  method seeks to illuminate the contents of a target verse by cross referencing other verses which either 
•	(a) confirm the target text or 
•	(b) add details to it. Additionally the other verse  method can 
•		(c) shed light on word meaning. 

There are several examples of the other verse method in this weeks parshah. God's promise to give Abraham Israel mentioned in Verse Ex06-04 which states   And I have also established My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned.   וְגַם הֲקִמֹתִי אֶת-בְּרִיתִי אִתָּם, לָתֵת לָהֶם אֶת-אֶרֶץ כְּנָעַן--אֵת אֶרֶץ מְגֻרֵיהֶם, אֲשֶׁר-גָּרוּ בָהּ.  is a citation from the following verse Verse Gn17-07:08 states   And I will establish My covenant between Me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.'   וַהֲקִמֹתִי אֶת-בְּרִיתִי בֵּינִי וּבֵינֶךָ, וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם--לִבְרִית עוֹלָם:  לִהְיוֹת לְךָ לֵאלֹהִים, וּלְזַרְעֲךָ אַחֲרֶיךָ.  וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ, אֵת כָּל-אֶרֶץ כְּנַעַן, לַאֲחֻזַּת, עוֹלָם; וְהָיִיתִי לָהֶם, לֵאלֹהִים.  

God promised that Pharoh would not listen to the request for the Jews to leave in Verse Ex07-04 which states   But Pharaoh will not hearken unto you, and I will lay My hand upon Egypt, and bring forth My hosts, My people the children of Israel, out of the land of Egypt, by great judgments.   וְלֹא-יִשְׁמַע אֲלֵכֶם פַּרְעֹה, וְנָתַתִּי אֶת-יָדִי בְּמִצְרָיִם; וְהוֹצֵאתִי אֶת-צִבְאֹתַי אֶת-עַמִּי בְנֵי-יִשְׂרָאֵל, מֵאֶרֶץ מִצְרַיִם, בִּשְׁפָטִים, גְּדֹלִים.  This other verse serves as a basis for cross reference in several other verses such as verse Ex08-11 which states   But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had spoken.    וַיַּרְא פַּרְעֹה, כִּי הָיְתָה הָרְוָחָה, וְהַכְבֵּד אֶת-לִבּוֹ, וְלֹא שָׁמַע אֲלֵהֶם:  כַּאֲשֶׁר, דִּבֶּר יְהוָה.   and verse Ex08-15 which states   Then the magicians said unto Pharaoh: 'This is the finger of God'; and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had spoken.    וַיֹּאמְרוּ הַחַרְטֻמִּם אֶל-פַּרְעֹה, אֶצְבַּע אֱלֹהִים הִוא; וַיֶּחֱזַק לֵב-פַּרְעֹה וְלֹא-שָׁמַע אֲלֵהֶם, כַּאֲשֶׁר דִּבֶּר יְהוָה.   

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Gn41-08b 
URL reference :(c) http://www.RashiYomi.com/ex06-09c.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 Special Word method.  method. Every language has connective words such as also, because, if, then which smoothen the thought flow between sentences. . 

The connective word also has 4 meanings. 
•	Something Extra: The word also in this verse implies that both Moses and also his staff of elders who serve him will wither. Verse Ex18-18 states   Thou wilt surely wear away, also thou, and this people that is with thee; for the thing is too heavy for thee; thou art not able to perform it thyself alone.   נָבֹל תִּבֹּל--גַּם-אַתָּה, גַּם-הָעָם הַזֶּה אֲשֶׁר עִמָּךְ:  כִּי-כָבֵד מִמְּךָ הַדָּבָר, לֹא-תוּכַל עֲשֹׂהוּ לְבַדֶּךָ.  
•	Similar relationship: The word also in the following verse signifies a similarity in relationship: Just as animals come in sevens if they are kosher and in twos if they are non-kosher so to birds come in sevens or twos depending on their kashruth. Verse Gn07-02:03 states   Of every clean beast thou shalt take to thee seven and seven, each with his mate; and of the beasts that are not clean two [and two], each with his mate; Also of the fowl of the air, seven and seven, male and female; to keep seed alive upon the face of all the earth.   מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה, תִּקַּח-לְךָ שִׁבְעָה שִׁבְעָה--אִישׁ וְאִשְׁתּוֹ; וּמִן-הַבְּהֵמָה אֲשֶׁר לֹא טְהֹרָה הִוא, שְׁנַיִם--אִישׁ וְאִשְׁתּוֹ.  גַּם מֵעוֹף הַשָּׁמַיִם שִׁבְעָה שִׁבְעָה, זָכָר וּנְקֵבָה, לְחַיּוֹת זֶרַע, עַל-פְּנֵי כָל-הָאָרֶץ.  
•	Even though: Also in the following verses means Even though/Nevertheless: Even though I appeared to the Patriarchs as the God of might and e.g. my promise to Give Abraham Israel still required him to purchase a mere burial plot for $400 (that is, use of money and power), nevertheless now I will appear as the God of creation and give you Israel totally. Verse Ex06-03:04 states   and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by My name YHWH I made Me not known to them. And Even though (also) I have established My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned. [...Nevertheless to you will I reveal Myself as the God of creation]   וָאֵרָא, אֶל-אַבְרָהָם אֶל-יִצְחָק וְאֶל-יַעֲקֹב--בְּאֵל שַׁדָּי; וּשְׁמִי יְהוָה, לֹא נוֹדַעְתִּי לָהֶם.  וְגַם הֲקִמֹתִי אֶת-בְּרִיתִי אִתָּם, לָתֵת לָהֶם אֶת-אֶרֶץ כְּנָעַן--אֵת אֶרֶץ מְגֻרֵיהֶם, אֲשֶׁר-גָּרוּ בָהּ.  
•	In the following verse also is translated as even though/Nevertheless: Even though Pharoh had promised to let the Jews go, nevertheless he still hardened his heart. Verse Ex08-24 states   And Pharaoh said: 'I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away; entreat for me.'   וַיֹּאמֶר פַּרְעֹה, אָנֹכִי אֲשַׁלַּח אֶתְכֶם וּזְבַחְתֶּם לַיהוָה אֱלֹהֵיכֶם בַּמִּדְבָּר--רַק הַרְחֵק לֹא-תַרְחִיקוּ, לָלֶכֶת; הַעְתִּירוּ, בַּעֲדִי.  Verse Ex08-28 states   And Pharaoh hardened his heart this time also (even though he promised otherwise), and he did not let the people go.    וַיַּכְבֵּד פַּרְעֹה אֶת-לִבּוֹ, גַּם בַּפַּעַם הַזֹּאת; וְלֹא שִׁלַּח, אֶת-הָעָם.   
•	Something that will come into being that is extra: The word also in this verse implies that besides the adulterers dying the fetus of the illicit union will die also during the execution Verse Dt22-22 states   If a man be found lying with a woman married to a husband, then they shall also  die (with the fetus), the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel.    כִּי-יִמָּצֵא אִישׁ שֹׁכֵב עִם-אִשָּׁה בְעֻלַת-בַּעַל, וּמֵתוּ גַּם-שְׁנֵיהֶם--הָאִישׁ הַשֹּׁכֵב עִם-הָאִשָּׁה, וְהָאִשָּׁה; וּבִעַרְתָּ הָרָע, מִיִּשְׂרָאֵל.   

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Ex09-31a 
URL reference :(c) http://www.RashiYomi.com/ex09-31a.htm  

The grammar  method seeks to apply and teach Hebrew grammar.  One part of grammar deals with the methods by which nouns, verbs, and adjectives transform.. 

The following verses illustrate the technique of new word meanings arising from grammatical shifts in word function. When a verb is formed from a noun it can mean 3 things 
•	It can mean to remove the object designated by the noun. For example, to dust. 
•	It can mean to create the object designated by the noun. For example, to flower 
•	It can mean to use the object designated by the noun. For example, to hammer. 

Here are some verses where these noun-verb transformations take effect. 
•	To Worm (to create worms):  Verse Ex16-20 states   Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it wormed worms, and rotted; and Moses was wroth with them.   וְלֹא-שָׁמְעוּ אֶל-מֹשֶׁה, וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד-בֹּקֶר, וַיָּרֻם תּוֹלָעִים, וַיִּבְאַשׁ; וַיִּקְצֹף עֲלֵהֶם, מֹשֶׁה.  
•	To Ash the altar (to remove the ashes):  Verse Nu04-13 states   And they shall ash the altar, and spread a purple cloth thereon.   וְדִשְּׁנוּ, אֶת-הַמִּזְבֵּחַ; וּפָרְשׂוּ עָלָיו, בֶּגֶד אַרְגָּמָן.  
•	To children (to create children):  Verse Gn50-23 states   And Joseph saw Ephraim's children of the third generation; the sons of Machir the son of Manasseh were also childrened upon Joseph's knees.   וַיַּרְא יוֹסֵף לְאֶפְרַיִם, בְּנֵי שִׁלֵּשִׁים; גַּם, בְּנֵי מָכִיר בֶּן-מְנַשֶּׁה--יֻלְּדוּ, עַל-בִּרְכֵּי יוֹסֵף.  
•	To gold the hand (to place gold rings on the hand):  (That is to use gold on the hand in the standard manner--by wearing rings.) Verse Gn49-24 states   But his bow abode firm, and his hands were golded [he became prime minister] by the hands of the Mighty One of Jacob, from thence, from the Shepherd, the Stone of Israel,   וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ, וַיָּפֹזּוּ זְרֹעֵי יָדָיו; מִידֵי אֲבִיר יַעֲקֹב, מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל.  
•	To insectify (to wildly produce children like an insect colony):Verse Ex01-07a states  And the people of Israel insectified, and increased abundantly, and multiplied, and became exceedingly mighty; and the land was filled with them. וּבְנֵי יִשְׂרָאֵל, פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ--בִּמְאֹד מְאֹד; וַתִּמָּלֵא הָאָרֶץ, אֹתָם. 
•	The wheat is springed: That is the wheat is fully blossomed (like during Spring) and hence the hail didn't destroy it. Verse Ex09-31 states   And the flax and the barley were smitten; for the barley was Springed, and the flax was in bloom.   וְהַפִּשְׁתָּה וְהַשְּׂעֹרָה, נֻכָּתָה:  כִּי הַשְּׂעֹרָה אָבִיב, וְהַפִּשְׁתָּה גִּבְעֹל.  

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Ex08-12a Ex07-19a Ex08-15a 
URL reference :(c) http://www.RashiYomi.com/ex08-12a.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 who brought each plague and on what it was brought:
The following plagues were brought by Aaron:
•	Verse Ex07-19 states   And the LORD said unto Moses: 'Say unto Aaron: Take thy rod, and stretch out thy hand over the waters of Egypt, over their rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood; and there shall be blood throughout all the land of Egypt, both in vessels of wood and in vessels of stone.'   וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, אֱמֹר אֶל-אַהֲרֹן קַח מַטְּךָ וּנְטֵה-יָדְךָ עַל-מֵימֵי מִצְרַיִם עַל-נַהֲרֹתָם עַל-יְאֹרֵיהֶם וְעַל-אַגְמֵיהֶם וְעַל כָּל-מִקְוֵה מֵימֵיהֶם--וְיִהְיוּ-דָם; וְהָיָה דָם בְּכָל-אֶרֶץ מִצְרַיִם, וּבָעֵצִים וּבָאֲבָנִים.  
•	Verse Ex08-01 states   And the LORD said unto Moses: 'Say unto Aaron: Stretch forth thy hand with thy rod over the rivers, over the canals, and over the pools, and cause frogs to come up upon the land of Egypt.'   וַיֹּאמֶר יְהוָה, אֶל-מֹשֶׁה, אֱמֹר אֶל-אַהֲרֹן נְטֵה אֶת-יָדְךָ בְּמַטֶּךָ, עַל-הַנְּהָרֹת עַל-הַיְאֹרִים וְעַל-הָאֲגַמִּים; וְהַעַל אֶת-הַצְפַרְדְּעִים, עַל-אֶרֶץ מִצְרָיִם.  
•	Verse Ex08-12 states   And the LORD said unto Moses: 'Say unto Aaron: Stretch out thy rod, and smite the dust of the earth, that it may become gnats throughout all the land of Egypt.'   וַיֹּאמֶר יְהוָה, אֶל-מֹשֶׁה, אֱמֹר אֶל-אַהֲרֹן, נְטֵה אֶת-מַטְּךָ וְהַךְ אֶת-עֲפַר הָאָרֶץ; וְהָיָה לְכִנִּם, בְּכָל-אֶרֶץ מִצְרָיִם.  

The following plagues were brought by Moses:
•	Verse Ex09-10 states   And they took soot of the furnace, and stood before Pharaoh; and Moses threw it up heavenward; and it became a boil breaking forth with blains upon man and upon beast.   וַיִּקְחוּ אֶת-פִּיחַ הַכִּבְשָׁן, וַיַּעַמְדוּ לִפְנֵי פַרְעֹה, וַיִּזְרֹק אֹתוֹ מֹשֶׁה, הַשָּׁמָיְמָה; וַיְהִי, שְׁחִין אֲבַעְבֻּעֹת, פֹּרֵחַ, בָּאָדָם וּבַבְּהֵמָה.  
•	Verse Ex09-23 states   And Moses stretched forth his rod toward heaven; and the LORD sent thunder and hail, and fire ran down unto the earth; and the LORD caused to hail upon the land of Egypt.   וַיֵּט מֹשֶׁה אֶת-מַטֵּהוּ, עַל-הַשָּׁמַיִם, וַיהוָה נָתַן קֹלֹת וּבָרָד, וַתִּהֲלַךְ אֵשׁ אָרְצָה; וַיַּמְטֵר יְהוָה בָּרָד, עַל-אֶרֶץ מִצְרָיִם.  
•	Verse Ex10-12 states   And the LORD said unto Moses: 'Stretch out thy hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.'   וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, נְטֵה יָדְךָ עַל-אֶרֶץ מִצְרַיִם בָּאַרְבֶּה, וְיַעַל, עַל-אֶרֶץ מִצְרָיִם; וְיֹאכַל אֶת-כָּל-עֵשֶׂב הָאָרֶץ, אֵת כָּל-אֲשֶׁר הִשְׁאִיר הַבָּרָד.  
•	Verse Ex10-22 states   And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days;   וַיֵּט מֹשֶׁה אֶת-יָדוֹ, עַל-הַשָּׁמָיִם; וַיְהִי חֹשֶׁךְ-אֲפֵלָה בְּכָל-אֶרֶץ מִצְרַיִם, שְׁלֹשֶׁת יָמִים.  

This list is clear---Moses brought the plagues connected with heaven but did not bring the plagues connected with the Nile or with dust. Rashi-is-Simple and suggests a reason - the Nile protected Moses as an infant and the Dust covered up the Egyptian that Moses had killed--hence the use of Aaron vs. Moses symbolizes an exaggerated sensitivity to the feelings of the inanimate (-Moses did not double cross the river or dust! ). Hopefully we humans learn from this and be sensitive to people who do us favors. 

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Ex07-12a 
URL reference :(c) http://www.Rashiyomi.com/ex07-12a.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 Ex07-10:12 states   And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts. For they cast down every man his rod, and they became serpents; but Aaron's rod swallowed up their rods.   וַיָּבֹא מֹשֶׁה וְאַהֲרֹן, אֶל-פַּרְעֹה, וַיַּעֲשׂוּ כֵן, כַּאֲשֶׁר צִוָּה יְהוָה; וַיַּשְׁלֵךְ אַהֲרֹן אֶת-מַטֵּהוּ, לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו--וַיְהִי לְתַנִּין.  וַיִּקְרָא, גַּם-פַּרְעֹה, לַחֲכָמִים, וְלַמְכַשְּׁפִים; וַיַּעֲשׂוּ גַם-הֵם חַרְטֻמֵּי מִצְרַיִם, בְּלַהֲטֵיהֶם--כֵּן.  וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ, וַיִּהְיוּ לְתַנִּינִם; וַיִּבְלַע מַטֵּה-אַהֲרֹן, אֶת-מַטֹּתָם.  

We see the contradiction: If the rods became snakes then how could the rods devour the rods (It should say Aaron's snake devoured the Egyptian snakes) Rashi resolves this contradiction using the method of two stages 
•	1st: They each had rods 
•	2nd:  The rods became snakes 
•	3rd:  (Not explicitly mentioned in the BIble) The snakes returned to their rod state 
•	4th:  The rod of Aaron devoured the Egyptian rods. 

6. RASHI METHOD : STYLE
This example applies to Rashis  Ex06-29b Ex06-30a 
URL reference :(c) http://www.Rashiyomi.com/ex06-29b.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? 

The following is a peachy example since it forms the paradigm and basis for the theme-detail-theme method. The following paragraph has a theme-detail-theme structure as shown. Verse Ex06-10:30 states   

Theme: And the LORD spoke unto Moses, saying: 'Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.' And Moses spoke before the LORD, saying: 'Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?'  And the LORD spoke unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.  

Details: These are the heads of their fathers' houses: the sons of Reuben the first-born of Israel: Hanoch, and Pallu, Hezron, and Carmi. These are the families of Reuben. And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman. These are the families of Simeon. And these are the names of the sons of Levi according to their generations: Gershon and Kohath, and Merari. And the years of the life of Levi were a hundred thirty and seven years. The sons of Gershon: Libni and Shimei, according to their families. And the sons of Kohath: Amram, and Izhar, and Hebron, and Uzziel. And the years of the life of Kohath were a hundred thirty and three years. And the sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations. And Amram took him Jochebed his father's sister to wife; and she bore him Aaron and Moses. And the years of the life of Amram were a hundred and thirty and seven years. And the sons of Izhar: Korah, and Nepheg, and Zichri. And the sons of Uzziel: Mishael, and Elzaphan, and Sithri. And Aaron took him Elisheba, the daughter of Amminadab, the sister of Nahshon, to wife; and she bore him Nadab and Abihu, Eleazar and Ithamar. And the sons of Korah: Assir, and Elkanah, and Abiasaph; these are the families of the Korahites. And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bore him Phinehas. These are the heads of the fathers' houses of the Levites according to their families. 

Theme repeated: These are that Aaron and Moses, to whom the LORD said: 'Bring out the children of Israel from the land of Egypt according to their hosts.' These are they that spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt. These are that Moses and Aaron. And it came to pass on the day when the LORD spoke unto Moses in the land of Egypt,  that the LORD spoke unto Moses, saying: 'I am the LORD; speak thou unto Pharaoh king of Egypt all that I speak unto thee.' And Moses said before the LORD: 'Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?'  

  וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר.  בֹּא דַבֵּר, אֶל-פַּרְעֹה מֶלֶךְ מִצְרָיִם; וִישַׁלַּח אֶת-בְּנֵי-יִשְׂרָאֵל, מֵאַרְצוֹ.  וַיְדַבֵּר מֹשֶׁה, לִפְנֵי יְהוָה לֵאמֹר:  הֵן בְּנֵי-יִשְׂרָאֵל, לֹא-שָׁמְעוּ אֵלַי, וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה, וַאֲנִי עֲרַל שְׂפָתָיִם.   וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן, וַיְצַוֵּם אֶל-בְּנֵי יִשְׂרָאֵל, וְאֶל-פַּרְעֹה מֶלֶךְ מִצְרָיִם--לְהוֹצִיא אֶת-בְּנֵי-יִשְׂרָאֵל, מֵאֶרֶץ מִצְרָיִם.

   אֵלֶּה, רָאשֵׁי בֵית-אֲבֹתָם:  בְּנֵי רְאוּבֵן בְּכֹר יִשְׂרָאֵל, חֲנוֹךְ וּפַלּוּא חֶצְרֹן וְכַרְמִי--אֵלֶּה, מִשְׁפְּחֹת רְאוּבֵן.  וּבְנֵי שִׁמְעוֹן, יְמוּאֵל וְיָמִין וְאֹהַד וְיָכִין וְצֹחַר, וְשָׁאוּל, בֶּן-הַכְּנַעֲנִית; אֵלֶּה, מִשְׁפְּחֹת שִׁמְעוֹן.  וְאֵלֶּה שְׁמוֹת בְּנֵי-לֵוִי, לְתֹלְדֹתָם--גֵּרְשׁוֹן, וּקְהָת וּמְרָרִי; וּשְׁנֵי חַיֵּי לֵוִי, שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה.  בְּנֵי גֵרְשׁוֹן לִבְנִי וְשִׁמְעִי, לְמִשְׁפְּחֹתָם.  וּבְנֵי קְהָת--עַמְרָם וְיִצְהָר, וְחֶבְרוֹן וְעֻזִּיאֵל; וּשְׁנֵי חַיֵּי קְהָת, שָׁלֹשׁ וּשְׁלֹשִׁים וּמְאַת שָׁנָה.  וּבְנֵי מְרָרִי, מַחְלִי וּמוּשִׁי; אֵלֶּה מִשְׁפְּחֹת הַלֵּוִי, לְתֹלְדֹתָם.  וַיִּקַּח עַמְרָם אֶת-יוֹכֶבֶד דֹּדָתוֹ, לוֹ לְאִשָּׁה, וַתֵּלֶד לוֹ, אֶת-אַהֲרֹן וְאֶת-מֹשֶׁה; וּשְׁנֵי חַיֵּי עַמְרָם, שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה.  וּבְנֵי, יִצְהָר--קֹרַח וָנֶפֶג, וְזִכְרִי.  וּבְנֵי, עֻזִּיאֵל--מִישָׁאֵל וְאֶלְצָפָן, וְסִתְרִי.  וַיִּקַּח אַהֲרֹן אֶת-אֱלִישֶׁבַע בַּת-עַמִּינָדָב, אֲחוֹת נַחְשׁוֹן--לוֹ לְאִשָּׁה; וַתֵּלֶד לוֹ, אֶת-נָדָב וְאֶת-אֲבִיהוּא, אֶת-אֶלְעָזָר, וְאֶת-אִיתָמָר.  וּבְנֵי קֹרַח, אַסִּיר וְאֶלְקָנָה וַאֲבִיאָסָף; אֵלֶּה, מִשְׁפְּחֹת הַקָּרְחִי.  וְאֶלְעָזָר בֶּן-אַהֲרֹן לָקַח-לוֹ מִבְּנוֹת פּוּטִיאֵל, לוֹ לְאִשָּׁה, וַתֵּלֶד לוֹ, אֶת-פִּינְחָס; אֵלֶּה, רָאשֵׁי אֲבוֹת הַלְוִיִּם--לְמִשְׁפְּחֹתָם

.  הוּא אַהֲרֹן, וּמֹשֶׁה--אֲשֶׁר אָמַר יְהוָה, לָהֶם, הוֹצִיאוּ אֶת-בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם, עַל-צִבְאֹתָם.  הֵם, הַמְדַבְּרִים אֶל-פַּרְעֹה מֶלֶךְ-מִצְרַיִם, לְהוֹצִיא אֶת-בְּנֵי-יִשְׂרָאֵל, מִמִּצְרָיִם; הוּא מֹשֶׁה, וְאַהֲרֹן.  וַיְהִי, בְּיוֹם דִּבֶּר יְהוָה אֶל-מֹשֶׁה--בְּאֶרֶץ מִצְרָיִם.   וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה לֵּאמֹר, אֲנִי יְהוָה; דַּבֵּר, אֶל-פַּרְעֹה מֶלֶךְ מִצְרַיִם, אֵת כָּל-אֲשֶׁר אֲנִי, דֹּבֵר אֵלֶיךָ.  וַיֹּאמֶר מֹשֶׁה, לִפְנֵי יְהוָה:  הֵן אֲנִי, עֲרַל שְׂפָתַיִם, וְאֵיךְ, יִשְׁמַע אֵלַי פַּרְעֹה.   

Rashi is remarkably simple and straightforward in his comments The paragraph has a theme-detail-theme structure Hence the repetition of the opening and closing verses 

Rashi says nothing more. He does not explain how the paragraph structure enhances meaning. We would augment Rashi as follows: Since the theme sentence is God requests Moses to redeem therefore we must recognize the detail sentences (which speak about Moses' genealogy) as unified and commenting on the theme sentence.  Moses/Aaron came from Levi. Levi was the fighter. He joined with Shimon to destroy the city that raped their sister. Hence it is fitting that Moses a descendant of fighters should be picked to redeem the Jewish people. We also see Moses fighting spirit in Ex02 since (a) he kills the Egyptian taskmaster molesting a Jew  (b) he tried to stop 2 Jews from fighting (c) He saves the daughters of Jethro from molestation. 

So indeed the detail section comments (indirectly) on the theme section: Moses a fighter and a descendant of fighters was asked by God to redeem the Jews. 

7. RASHI METHOD : Formatting
This example applies to Rashis  Ex07-28b Ex07-29a  
URL reference :(c) http://www.Rashiyomi.com/ex07-28b.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. An author who wishes to climactically develop a paragraph theme would deliberately use a bulleted list where the items are increasing in intensity. Use of this paragraph structure is called the principle of climax.

Note the bulleted list in the following Biblical paragraph. Verse Ex07-26:29 states   And the LORD spoke unto Moses: 'Go in unto Pharaoh, and say unto him: Thus saith the LORD: Let My people go, that they may serve Me. And if thou refuse to let them go, behold, I will smite all thy borders with frogs. And the river shall swarm with 
•	frogs, which shall go up  and come into thy house, and into thy bed-chamber, and upon thy bed, and 
•	into the house of thy servants, and 
•	upon thy people, and into thine ovens, and into thy kneading-troughs. 
•	And the frogs shall come up both upon thee, and upon thy people, and upon all thy servants.'  
 וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, בֹּא אֶל-פַּרְעֹה; וְאָמַרְתָּ אֵלָיו, כֹּה אָמַר יְהוָה, שַׁלַּח אֶת-עַמִּי, וְיַעַבְדֻנִי.  וְאִם-מָאֵן אַתָּה, לְשַׁלֵּחַ:  הִנֵּה אָנֹכִי, נֹגֵף אֶת-כָּל-גְּבוּלְךָ--בַּצְפַרְדְּעִים.  וְשָׁרַץ הַיְאֹר,
•	 צְפַרְדְּעִים, וְעָלוּ וּבָאוּ בְּבֵיתֶךָ, וּבַחֲדַר מִשְׁכָּבְךָ וְעַל-מִטָּתֶךָ;
•	 וּבְבֵית עֲבָדֶיךָ
•	 וּבְעַמֶּךָ, וּבְתַנּוּרֶיךָ וּבְמִשְׁאֲרוֹתֶיךָ.
•	  וּבְכָה וּבְעַמְּךָ, וּבְכָל-עֲבָדֶיךָ--יַעֲלוּ, הַצְפַרְדְּעִים.  

Rashi interprets the paragraph climactically 
•	1st the Frogs will attack the house of Pharoh "who initiated the evil"
•	2nd the Frogs will attack the houses of Pharoh's staff who recommended the evil and helped distribute the orders to the people 
•	3rd the Frogs will attack the nation who complied with the evil decrees 
•	4th the Frogs will attack the bodies of the people and e.g. jump into their mouths 

Rashi's derivation is not from strange words or grammar. It is not even from the contrast Attack the house of (an attack on possessions ) vs Attack among you  (a personal attack)  Rather Rashi infers his derivation from the assumption that the list of paragraph items should be interpreted climactically. After assuming this Rashi felt justified in emphasizing the difference between attack house vs. attack among you and interpreted the frog attacks in two stages (possessions and then personal). 

8. RASHI METHOD : DATABASES
This example applies to Rashis  Ex06-03a Ex06-03b 
URL reference :(c) http://www.Rashiyomi.com/ex06-03a.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: The name of God, ShaDai occurs only a few dozen times in the Bible. What situations make this name appropriate? The query returns many results 3 of which are listed below. 

God's traditional Hebrew names in the Bible are Kayl, Hashem, Elo-him, A-do-nai etc. The name Shadai is used very rarely. It seems to be used when God shows immediate and great force The following situations show immediate force by God=Shadai 
•	Naomi immediately punished for forsaking Jews  Verse Ru01-20 states   And she said unto them: 'Call me not Naomi, call me Marah; for the Shadai  hath dealt very bitterly with me.   וַתֹּאמֶר אֲלֵיהֶן, אַל-תִּקְרֶאנָה לִי נָעֳמִי:  קְרֶאןָ לִי מָרָא, כִּי-הֵמַר שַׁדַּי לִי מְאֹד.  
•	Bilam knew God as a God of force and by getting the Jews to engage in sexual immorality aroused Shadai who immediately killed 24000 Jews: Verse Nu24-04 states   The saying of him who heareth the words of God, who seeth the vision of the Shadai , fallen down, yet with opened eyes:   נְאֻם--שֹׁמֵעַ, אִמְרֵי-אֵל:  אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה, נֹפֵל וּגְלוּי עֵינָיִם.  
•	God appears to Jacob after immediate conquest of city that Raped his daughter  Verse Gn35-11 states  And God said unto him: 'I am God Shadai. Be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;   וַיֹּאמֶר לוֹ אֱלֹהִים אֲנִי אֵל שַׁדַּי, פְּרֵה וּרְבֵה--גּוֹי וּקְהַל גּוֹיִם, יִהְיֶה מִמֶּךָּ; וּמְלָכִים, מֵחֲלָצֶיךָ יֵצֵאוּ.   

Based on the above examples we can interpret God's response to Moses' inquiry of When will the Jews be freed with the following answer The patriarchs saw God as a God of immediate and great power, typically punishing horrible evil. But to you Moses I appear as a God of gradual development. The Jews will be freed but over time. 

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Ex08-14a Ex08-14b Ex07-28a 
URL reference :(c) http://www.Rashiyomi.com/ex08-14a.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. 

We give below several examples of the spreadsheet method where additional consequences are given to a verse:

Verse Ex07-28 states   And the river shall swarm with frogs, which shall go up and come into thy house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneading-troughs.   וְשָׁרַץ הַיְאֹר, צְפַרְדְּעִים, וְעָלוּ וּבָאוּ בְּבֵיתֶךָ, וּבַחֲדַר מִשְׁכָּבְךָ וְעַל-מִטָּתֶךָ; וּבְבֵית עֲבָדֶיךָ וּבְעַמֶּךָ, וּבְתַנּוּרֶיךָ וּבְמִשְׁאֲרוֹתֶיךָ.  

The verse is completely understandable. Rashi is not really bothered by the double verb come up and come into. Rather Rashi adds some explanatory comments to the verb come up: The frogs are said to come up , since they come up from the river onto land 

There is nothing profound in this Rashi. Rashi is not bothered by anything. He is simply giving an added insight into the verse. 

Verse Ex08-14 states   And the magicians did so with their secret arts to bring forth gnats, but they could not; and there were gnats upon man, and upon beast.   וַיַּעֲשׂוּ-כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם לְהוֹצִיא אֶת-הַכִּנִּים, וְלֹא יָכֹלוּ; וַתְּהִי, הַכִּנָּם, בָּאָדָם, וּבַבְּהֵמָה.  

Again: This verse is completely understood But Rashi adds some spicy insight: Just picture gnats coming out of the grass. You come by and say abra kadabra and the gnats continue to come out. You then take credit for the gnats coming out even though they were coming out anyway. Hence the Rashi The Egyptian magicians tried to bring the gnats out from elsewhere (So that they could take credit for it) but could not do so. 

Again: Rashi is simply adding explanatory material to a verse that is understood. 

Verse Ex08-14 states   And the magicians did so with their secret arts to bring forth gnats, but they could not; and there were gnats upon man, and upon beast.   וַיַּעֲשׂוּ-כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם לְהוֹצִיא אֶת-הַכִּנִּים, וְלֹא יָכֹלוּ; וַתְּהִי, הַכִּנָּם, בָּאָדָם, וּבַבְּהֵמָה.  

This verse is clear but Rashi explains why they couldn't bring forth gnats. I am adding some further explanatory material to Rashi 

There is an old controversy whether witchcraft is real or not. I have solved this problem in an unpublished article 
•	Witchcraft does not affect the real world Hence in some sense it is not real 
•	Witchcraft does affect the psychological world. Witches achieve their effects by creating hallucinations. 
For example a witch may make a person believe that he sees flying elephants Although the witch has not produced flying elephants the witch has produced an hallucination and the victim thinks there are flying elephants. In this sense witchcraft is psychologically real. 

Using this distinction we can understand why the Egyptian Witches, that is, hallucination creators, were able to create frogs but not gnats: Frogs are big and it is easy to make people hallucinate them. Gnats are minute. Rashi explains that it is difficult to make people hallucinate minute objects...for this reason the Egyptian Witches could not produce the gnats. (And hence they had to recognize Moses as a prophet vs a witch). 

Conclusion

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