The 10 RashiYomi Rules 
Their presence in Rashis on Parshat YiThRo 
 Vol  2#16 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website : http://www.RashiYomi.Com/
 (c) RashiYomi Incorporated, Dr Hendel President, Feb-16-2006 
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.
  
FULL HOUSE THIS WEEK ALL RASHI RULES ILLUSTRATED
		In this Issue: How do you conjugate would in Hebrew (eg It they have a case they would come to me)

1. RASHI METHOD : OTHER VERSES   
This example applies to Rashis Ex19-22c Ex19-10b Ex19-11a Ex19-22b Ex19-15b 
URL Reference : (c) http://www.Rashiyomi.com/ex19-22c.htm 

The above Rashis will be explained using two methods: The other verse method and the alignment method.

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. 

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 alignment of underlined phrases in the following verses 
•	Verse Ex19-10:11 states   And the LORD said unto Moses: 'Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments, and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai.   וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה לֵךְ אֶל-הָעָם, וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר; וְכִבְּסוּ, שִׂמְלֹתָם.  וְהָיוּ נְכֹנִים, לַיּוֹם הַשְּׁלִישִׁי:  כִּי בַּיּוֹם הַשְּׁלִשִׁי, יֵרֵד יְהוָה לְעֵינֵי כָל-הָעָם--עַל-הַר סִינָי.  
•	Verse Ex19-15 states   And he said unto the people: 'Be ready against the third day; come not near a woman.'   וַיֹּאמֶר, אֶל-הָעָם, הֱיוּ נְכֹנִים, לִשְׁלֹשֶׁת יָמִים:  אַל-תִּגְּשׁוּ, אֶל-אִשָּׁה.  
•	Verse Ex19-22 states   And let the priests also, that come near to the LORD, sanctify themselves, lest the LORD break forth upon them.'   וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל-יְהוָה, יִתְקַדָּשׁוּ:  פֶּן-יִפְרֹץ בָּהֶם, יְהוָה.  

Notice the underlined words, holy,wash clothes, be ready, abstention from women. Further insight into the requirements for God's descent may be obtained from the following other verses:

Verse Lv22-02:04 states   Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, which they hallow unto Me, and that they profane not My holy name: I am the LORD. Say unto them: Whosoever he be of all your seed throughout your generations, that approacheth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from before Me: I am the LORD. What man soever of the seed of Aaron is a leper, or hath an issue, he shall not eat of the holy things, until he be clean. And whoso toucheth any one that is unclean by the dead; or from whomsoever the flow of seed goeth out;   דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו, וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי-יִשְׂרָאֵל, וְלֹא יְחַלְּלוּ, אֶת-שֵׁם קָדְשִׁי--אֲשֶׁר הֵם מַקְדִּשִׁים לִי, אֲנִי יְהוָה.  אֱמֹר אֲלֵהֶם, לְדֹרֹתֵיכֶם כָּל-אִישׁ אֲשֶׁר-יִקְרַב מִכָּל-זַרְעֲכֶם אֶל-הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְנֵי-יִשְׂרָאֵל לַיהוָה, וְטֻמְאָתוֹ, עָלָיו:  וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא, מִלְּפָנַי--אֲנִי יְהוָה.  אִישׁ אִישׁ מִזֶּרַע אַהֲרֹן, וְהוּא צָרוּעַ אוֹ זָב--בַּקֳּדָשִׁים לֹא יֹאכַל, עַד אֲשֶׁר יִטְהָר; וְהַנֹּגֵעַ, בְּכָל-טְמֵא-נֶפֶשׁ, אוֹ אִישׁ, אֲשֶׁר-תֵּצֵא מִמֶּנּוּ שִׁכְבַת-זָרַע.  Verse Lv22-06:07 states   the soul that toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water. And when the sun is down, he shall be clean; and afterward he may eat of the holy things, because it is his bread.   נֶפֶשׁ אֲשֶׁר תִּגַּע-בּוֹ, וְטָמְאָה עַד-הָעָרֶב; וְלֹא יֹאכַל מִן-הַקֳּדָשִׁים, כִּי אִם-רָחַץ בְּשָׂרוֹ בַּמָּיִם.  וּבָא הַשֶּׁמֶשׁ, וְטָהֵר; וְאַחַר יֹאכַל מִן-הַקֳּדָשִׁים, כִּי לַחְמוֹ הוּא.  

The combination of the alignment of underlined phrases along with the other verse motivates the following Rashi comments (Several Rashi comments combined into one): Jews were to prepare themselves for the descent of God and delivery of the Divine commandments, the same way the priests prepare themselves for their meeting of the Divine in Sacrificial offerings: That is, the people and priests must immerse/wash their body in water and enter the state of ritual purity/cleanness. They must abstain from all sources of ritual impurity/uncleanness such as semen and dead bodies.  (Thus the required abstention from women was interpreted as requiring abstention from items causing ritual impurity such as semen.)

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Ex18-18c Ex18-26b Ex19-04d 
URL reference:(c)  http://www.RashiYomi.com/ex18-18c.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 metonymy  method: A word may mean something that is related to that word: For example give me a hand means help me with your whole person. Here the word hand  metronomically (meaning by relation) refers to the whole person. 

The following metonymies occur in this week's Parshah. Rashi points them out:
•	Come to God = Come to service of God: Verse Ex19-04 states   Ye have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto [the service of] Myself.   אַתֶּם רְאִיתֶם, אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם; וָאֶשָּׂא אֶתְכֶם עַל-כַּנְפֵי נְשָׁרִים, וָאָבִא אֶתְכֶם אֵלָי.  
•	Priests who approach God = Priests who approach the altar and service of God: Verse Ex19-22 states   And let the priests also, that come near to the[altar and service of] LORD, sanctify themselves, lest the LORD break forth upon them.'   וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל-יְהוָה, יִתְקַדָּשׁוּ:  פֶּן-יִפְרֹץ בָּהֶם, יְהוָה.  
•	Heavy Job = unbearable workload  Verse Ex18-18 states   Thou wilt surely wear away, both 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.  
•	Bring a lawsuit to Moses = Present/Argue a lawsuit before Moses: Verse Ex18-26 states   And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.   וְשָׁפְטוּ אֶת-הָעָם, בְּכָל-עֵת:  אֶת-הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל-מֹשֶׁה, וְכָל-הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵם.  

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Ex19-16a 
URL reference:(c) http://www.RashiYomi.com/ex19-16a.htm  

The grammar  method seeks to apply and teach Hebrew grammar.  One component of grammar deals with verb conjugation.

Most people are familiar with the tenses of a verb. A verb may be conjugated in either the past, present, or future. For example, I ate the apple, vs. I eat the apple, vs. I will eat the apple. 

Besides tense  verbs may be conjugated in different modalities. The following three sentences illustrate different modalities: I will eat the apple, vs. I should eat the apple, vs. I wish to eat the apple, vs I must eat the apple. The modalities will, should, wish, must indicate not states of reality but modes of the person's intention. The modality of wishing to do something is called the jussive. 

Another verb conjugation issue is the duration and completion of the tense. Consider the following sentences which all use the present: (a)  Simple present: I eat the apple; (b) Simple present-ongoing habit: I eat an apple every day; (c) Simple perfect (Completed action): I have been eating an apple every day. (d) Simple present-conditional: When I eat an apple I throw away the pits. 

In analyzing Biblical grammar we have to address the issues above: What is the tense --past, present, future,What is the modality -- descriptive, should, ought, must,What is the duration, completion -- instant, ongoing, progressive, conditional, completed. Hebrew Biblical grammar of course may have different ways of conjugating verbs but a knowledge of the issues facilitates understanding both Rashi and the meaning of the Biblical text. 

Let us now look at some simple examples of Rashis on verb conjugation. In the examples each heading contrasts conjugation vs meaning in Hebrew. The grammatical insights given are those of Rashi. Although English and Hebrew may conjugate differently the meaning parameters are the same. 
•	Past conjugation=Past perfect meaning; Future+vav conjugation=simple past meaning: Verse Gn04-01 states   And the Adam had known Eve his wife; and she conceived and bore Cain, and said: 'I have gotten a man with the help of the LORD.'   וְהָאָדָם, יָדַע אֶת-חַוָּה אִשְׁתּוֹ; וַתַּהַר, וַתֵּלֶד אֶת-קַיִן, וַתֹּאמֶר, קָנִיתִי אִישׁ אֶת-יְהוָה.  So he had known his wife is ידע while he knew his wife is וידע 
•	Present conjugation=Past Perfect meaning Verse Gn32-32 states   And the sun rose upon him as he passed over Peniel, and he was limping upon his thigh.   וַיִּזְרַח-לוֹ הַשֶּׁמֶשׁ, כַּאֲשֶׁר עָבַר אֶת-פְּנוּאֵל; וְהוּא צֹלֵעַ, עַל-יְרֵכוֹ.  
•	Infinitive conjugation=Progressive command Verse Ex20-08 states  Continually remember the Sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work;    זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ.  שֵׁשֶׁת יָמִים תַּעֲבֹד, וְעָשִׂיתָ כָּל-מְלַאכְתֶּךָ.  Note: There is no progressive command form in English. The consequences of interpreting this verse as a progressive command is that we continually have to purchase items in honor of the Sabbath during the week. 
•	Conditional(until)+Future conjugation=conditional sentence Verse Gn29-08 states   And they said: 'We cannot, until all the flocks are gathered together, and they roll the stone from the well's mouth; then we water the sheep.'   וַיֹּאמְרוּ, לֹא נוּכַל, עַד אֲשֶׁר יֵאָסְפוּ כָּל-הָעֲדָרִים, וְגָלְלוּ אֶת-הָאֶבֶן מֵעַל פִּי הַבְּאֵר; וְהִשְׁקִינוּ, הַצֹּאן.  
•	Conditional+Future-Present conjugation=conditional sentence Verse Ex18-16 states   when they have a matter, it cometh unto me; and I judge between a man and his neighbour, and I make them known the statutes of God, and His laws.'   כִּי-יִהְיֶה לָהֶם דָּבָר, בָּא אֵלַי, וְשָׁפַטְתִּי, בֵּין אִישׁ וּבֵין רֵעֵהוּ; וְהוֹדַעְתִּי אֶת-חֻקֵּי הָאֱלֹהִים, וְאֶת-תּוֹרֹתָיו.  Note: Proper conditional sentence formation is one of the tricky parts of any grammar course--that is, the identification of the proper tenses that should be used to express a conditional thought is subtle and often a matter of convention vs reason.
•	Present conjugation-Ongoing activity Verse Ex15-06 states   Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, continually dasheth in pieces the enemy.   יְמִינְךָ יְהוָה, נֶאְדָּרִי בַּכֹּחַ;    יְמִינְךָ   Verse Ex15-07 states   And in the greatness of Thine excellency Thou continually overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble.   וּבְרֹב גְּאוֹנְךָ, תַּהֲרֹס   

Note especially that like Hebrew, English overloads the conjugations with multiple meanings. Thus the simple present-- I eat an apply every day vs I eat the apple --can mean either the simple present (action in an instant) or an ongoing habit. 

4. RASHI METHOD: ALIGNMENT
This example applies to Rashis  Ex19-22c E19-10b Ex19-11a Ex19-22b Ex19-15b 
URL reference :(c) http://www.RashiYomi.com/ex19-22c.htm 

This week's alignment method is illustrated above in method #1, other verses. Please refer back to it.

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Ex20-05b Ex20-06a 
URL reference :(c) http://www.Rashiyomi.com/ex20-05b.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. 

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. 

Note the contradictory underlined passages in the following verses 
•	Verse Dt24-16 states   The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin.    לֹא-יוּמְתוּ אָבוֹת עַל-בָּנִים, וּבָנִים לֹא-יוּמְתוּ עַל-אָבוֹת:  אִישׁ בְּחֶטְאוֹ, יוּמָתוּ.   
•	Verse Ex20-04:05 states  for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me; and showing mercy unto the two thousandth generation of them that love Me and observe My commandments.      :  כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֵל קַנָּא--פֹּקֵד עֲוֹן אָבֹת עַל-בָּנִים עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים, לְשֹׂנְאָי.  וְעֹשֶׂה חֶסֶד, לַאֲלָפִים--לְאֹהֲבַי, וּלְשֹׁמְרֵי מִצְוֹתָי.  
•	Verse Dt07-09:10 states   Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covenant and mercy with them that love Him and observe His commandments to a thousand generations; and repayeth them that hate Him to their face, to destroy them; He will not be slack to him that hateth Him, He will repay him to his face.   וְיָדַעְתָּ, כִּי-יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים:  הָאֵל, הַנֶּאֱמָן--שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֹתָו, לְאֶלֶף דּוֹר.  וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל-פָּנָיו, לְהַאֲבִידוֹ:  לֹא יְאַחֵר לְשֹׂנְאוֹ, אֶל-פָּנָיו יְשַׁלֶּם-לוֹ.  
•	Verse Ex34-07 states   keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation.'   צֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה;  וְנ 

A variety of Rashi comments are made on these verses using the techniques of contradiction resolution and spreadsheets. 
•	Children will not die for the sins of their fathers unless they continue these sins and remain Gods enemies in which case God will visit the sins of parents for 4 generations. 
•	God remembers parents acts when children follow them: God in fact remembers 1000 generations for good people and 4 generations for bad people. Thus God's goodness is 250 (that is 1000/4) times greater for then God's punishment. Of course, this Rashi is not meant literally...it rather means that God's reward is far greater than God's punishment.
•	God remembers good deeds of parents on children who follow their fathers for: 1000 generations when the parents were simply observers and for 2000 generations when the parents observed out of love. 

Note that the various Rashi resolutions of these contradictions using the principle of two cases was motivated by actual Biblical language---enemies(hate God),vs. lovers of God  and  observers, vs. lovers of God. 

It is important to emphasize that the driving force of the Rashi is not the Biblical use of two words---lover, observer. Rather the driving force of Rashi is the contradiction which requires resolution. And since we are seeking resolution we therefore have the right to emphasize the subtle nuances between observer, lover or enemy.  Note that Rashi is merely emphasizing the proximity of words. Ex20-04:05 has the phrase two thousand generations to those who love me while Dt07-09:10 has the phrase to those who observe for one thousand generations. But in fact both verses Ex20-04:05, Dt07-09:10 mention both observers, lovers:  Thus the emphasis on proximity is extremely weak---but Rashi chose to emphasize this proximity because of the need to resolve the contradiction and it is this need to resolve the contradiction that is the driving force behind Rashi. Indeed, some verses are resolved without any verse support at all so Rashi's emphasis on proximity should be seen as something logical which happened to be hinted at in the verses.

6. RASHI METHOD : STYLE
This example applies to Rashis  Ex18-19a Ex18-23a 
URL reference :(c) http://www.Rashiyomi.com/ex18-19a.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 advice that Jethro gave Moses, when Moses was doing all  the judging of the nation, is presented in Ex18-19:23. Notice the theme detail theme structure Verse Ex18-19:23 states   Hearken now unto my voice, I will give thee counsel, and 
•	God be with thee: 
•	be thou for the people before God, and bring thou the causes unto God. And thou shalt teach them the statutes and the laws, and shalt show them the way wherein they must walk, and the work that they must do. Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And let them judge the people at all seasons; and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves; so shall they make it easier for thee and bear the burden with thee. If thou shalt do this thing, and 
•	God command thee so, 
•	then thou shalt be able to endure, and all this people also shall go to their place in peace.'   עַתָּה שְׁמַע בְּקֹלִי,

•	 אִיעָצְךָ, וִיהִי אֱלֹהִים, עִמָּךְ;
•	 הֱיֵה אַתָּה לָעָם, מוּל הָאֱלֹהִים, וְהֵבֵאתָ אַתָּה אֶת-הַדְּבָרִים, אֶל-הָאֱלֹהִים.  וְהִזְהַרְתָּה אֶתְהֶם, אֶת-הַחֻקִּים וְאֶת-הַתּוֹרֹת; וְהוֹדַעְתָּ לָהֶם, אֶת-הַדֶּרֶךְ יֵלְכוּ בָהּ, וְאֶת-הַמַּעֲשֶׂה, אֲשֶׁר יַעֲשׂוּן.  וְאַתָּה תֶחֱזֶה מִכָּל-הָעָם אַנְשֵׁי-חַיִל יִרְאֵי אֱלֹהִים, אַנְשֵׁי אֱמֶת--שֹׂנְאֵי בָצַע; וְשַׂמְתָּ עֲלֵהֶם, שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת, שָׂרֵי חֲמִשִּׁים, וְשָׂרֵי עֲשָׂרֹת.  וְשָׁפְטוּ אֶת-הָעָם, בְּכָל-עֵת, וְהָיָה כָּל-הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ, וְכָל-הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ-הֵם; וְהָקֵל, מֵעָלֶיךָ, וְנָשְׂאוּ, אִתָּךְ.  אִם אֶת-הַדָּבָר הַזֶּה, תַּעֲשֶׂה
•	, וְצִוְּךָ אֱלֹהִים, 
•	וְיָכָלְתָּ עֲמֹד; וְגַם כָּל-הָעָם הַזֶּה, עַל-מְקֹמוֹ יָבֹא בְשָׁלוֹם.  

As the bold underlined words show Jethro mentioned God's involvement with this advice in both the opening and closing statement. 

This theme detail theme structure motivates the Rashi comment: Part of Jethro's advice was that Moses should ask God to approve and confirm his[Jethro's] advice. In other words Jethro's advice was subject to God's approval 

7. RASHI METHOD : Formatting
This example applies to Rashis  Ex19-24a Ex19-25a Ex19-23a 
URL reference :(c) http://www.Rashiyomi.com/ex19-24a.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 . Very often the paragraph structure by itself will communicate a rich set of ideas.

Note the beautiful paragraph structure of the following Biblical passage--the paragraph units are indicated by capital bold letters A,B,C,D --each capital letter indicates a distinct paragraph subtheme. As can be seen the paragraph subtheme of God requesting that the people be warned not to come up is associated with the letter B while the paragraph subtheme of Moses actually going down and warning them is associated with the letter C. These letters are repeated (B1, B2, C1, C2) to indicate that these requests were repeated.

Verse Ex19-10-25 states   
(A1) And the LORD said unto Moses: 'Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments, and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai. And thou shalt set bounds unto the people round about, saying: 
(B1) Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death; no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram's horn soundeth long, they shall come up to the mount.' 
(C1) And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments. And he said unto the people: 'Be ready against the third day; come not near a woman.' 
(D1) And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled. And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount. Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice. And the LORD came down upon mount Sinai, to the top of the mount; and the LORD called Moses to the top of the mount; and Moses went up. 
(B2a) And the LORD said unto Moses: 'Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish. And let the priests also, that come near to the LORD, sanctify themselves, lest the LORD break forth upon them.' 
(B2b) And Moses said unto the LORD: 'The people cannot come up to mount Sinai; for thou didst charge us, saying: Set bounds about the mount, and sanctify it.' 
(B2c) And the LORD said unto him: 'Go, get thee down, [and warn them a second time not to come up]
and the thou shalt come up, thou, and Aaron with thee; but let not the priests and the people break through to come up unto the LORD, lest He break forth upon them.' 
(C2) So Moses went down unto the people, and told them.[He told them not to go up to the mountain]

(A1)    וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה לֵךְ אֶל-הָעָם, וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר; וְכִבְּסוּ, שִׂמְלֹתָם.  וְהָיוּ נְכֹנִים, לַיּוֹם הַשְּׁלִישִׁי:  כִּי בַּיּוֹם הַשְּׁלִשִׁי, יֵרֵד יְהוָה לְעֵינֵי כָל-הָעָם--עַל-הַר סִינָי.
(B1)  וְהִגְבַּלְתָּ אֶת-הָעָם סָבִיב לֵאמֹר, הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ:  כָּל-הַנֹּגֵעַ בָּהָר, מוֹת יוּמָת.  לֹא-תִגַּע בּוֹ יָד, כִּי-סָקוֹל יִסָּקֵל אוֹ-יָרֹה יִיָּרֶה--אִם-בְּהֵמָה אִם-אִישׁ, לֹא יִחְיֶה; בִּמְשֹׁךְ, הַיֹּבֵל, הֵמָּה, יַעֲלוּ בָהָר.
(C1)  וַיֵּרֶד מֹשֶׁה מִן-הָהָר, אֶל-הָעָם; וַיְקַדֵּשׁ, אֶת-הָעָם, וַיְכַבְּסוּ, שִׂמְלֹתָם.  וַיֹּאמֶר, אֶל-הָעָם, הֱיוּ נְכֹנִים, לִשְׁלֹשֶׁת יָמִים:  אַל-תִּגְּשׁוּ, אֶל-אִשָּׁה. 
(D1) וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר, וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל-הָהָר, וְקֹל שֹׁפָר, חָזָק מְאֹד; וַיֶּחֱרַד כָּל-הָעָם, אֲשֶׁר בַּמַּחֲנֶה.  וַיּוֹצֵא מֹשֶׁה אֶת-הָעָם לִקְרַאת הָאֱלֹהִים, מִן-הַמַּחֲנֶה; וַיִּתְיַצְּבוּ, בְּתַחְתִּית הָהָר.  וְהַר סִינַי, עָשַׁן כֻּלּוֹ, מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה, בָּאֵשׁ; וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן, וַיֶּחֱרַד כָּל-הָהָר מְאֹד.  וַיְהִי קוֹל הַשֹּׁפָר, הוֹלֵךְ וְחָזֵק מְאֹד; מֹשֶׁה יְדַבֵּר, וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל.  וַיֵּרֶד יְהוָה עַל-הַר סִינַי, אֶל-רֹאשׁ הָהָר; וַיִּקְרָא יְהוָה לְמֹשֶׁה אֶל-רֹאשׁ הָהָר, וַיַּעַל מֹשֶׁה.
(B2a)וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, רֵד הָעֵד בָּעָם:  פֶּן-יֶהֶרְסוּ אֶל-יְהוָה לִרְאוֹת, וְנָפַל מִמֶּנּוּ רָב.  וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל-יְהוָה, יִתְקַדָּשׁוּ:  פֶּן-יִפְרֹץ בָּהֶם, יְהוָה.
(B2b) וַיֹּאמֶר מֹשֶׁה, אֶל-יְהוָה, לֹא-יוּכַל הָעָם, לַעֲלֹת אֶל-הַר סִינָי:  כִּי-אַתָּה הַעֵדֹתָה בָּנוּ, לֵאמֹר, הַגְבֵּל אֶת-הָהָר, וְקִדַּשְׁתּוֹ.
(B2c) וַיֹּאמֶר אֵלָיו יְהוָה לֶךְ-רֵד, וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ; וְהַכֹּהֲנִים וְהָעָם, אַל-יֶהֶרְסוּ לַעֲלֹת אֶל-יְהוָה--פֶּן-יִפְרָץ-בָּם. 
(C2) וַיֵּרֶד מֹשֶׁה, אֶל-הָעָם; וַיֹּאמֶר, אֲלֵהֶם.   

Bold comments in brackets [] indicate Rashi comments that illuminate the flow of the text. Notice the naturality of these Rashi comments...they are obvious spontaneous fill-ins. Clearly these Rashi comments emanate from the overall paragraph structure which indicates a unity of the text. It is this unity which motivates Rashi to make comments showing the relationship between the Biblical text and the various paragraph subthemes. 

As indicated by us many times, our Rashi rule of paragraph structure  which we call formatting is identical with the Rabbi Ishmael rule of inference from context. 

8. RASHI METHOD : DATABASES
This example applies to Rashis  Ex20-02b 
URL reference :(c) http://www.Rashiyomi.com/ex20-02b.htm 

The following Rashis requires use both the database and symbolism methods. Very often God will use symbols to remind us of moral principles. In the following five verses moral principles are symbolically affirmed as shown: 

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. 

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 ask the query: How does the Bible refer to the Exodus from Egypt?  The query returns the 6 results listed below. 

•	Stones symbolize people: Verse Ex20-22 states   Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered thereon.    וְלֹא-תַעֲלֶה בְמַעֲלֹת, עַל-מִזְבְּחִי:  אֲשֶׁר לֹא-תִגָּלֶה עֶרְוָתְךָ, עָלָיו.   The point here is that if we shouldn't embarrass stones by exposing our nakedness how much more so that we shouldn't embarrass people. 
•	Animals symbolize people: Verse Lv20-15 states   And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast.   וְאִישׁ, אֲשֶׁר יִתֵּן שְׁכָבְתּוֹ בִּבְהֵמָה--מוֹת יוּמָת; וְאֶת-הַבְּהֵמָה, תַּהֲרֹגוּ.  The point here is that just as we should have no mercy on animal sinners but kill them so too we should have no mercy on human sinners and kill them. 
•	Trees symbolize people: Verse Dt12-02:03 states   Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree. And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim tree with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place.   אַבֵּד תְּאַבְּדוּן אֶת-כָּל-הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ-שָׁם הַגּוֹיִם, אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם--אֶת-אֱלֹהֵיהֶם:  עַל-הֶהָרִים הָרָמִים וְעַל-הַגְּבָעוֹת, וְתַחַת כָּל-עֵץ רַעֲנָן.  וְנִתַּצְתֶּם אֶת-מִזְבְּחֹתָם, וְשִׁבַּרְתֶּם אֶת-מַצֵּבֹתָם, וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ, וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן; וְאִבַּדְתֶּם אֶת-שְׁמָם, מִן-הַמָּקוֹם הַהוּא.  The point here is that just as we should have no mercy on trees that were worshiped but destroy them so too we should have no mercy on human idolaters and kill them. 
•	Raising hands symbolizes prayer: Verse Ex17-11 states   And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.   וְהָיָה, כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ--וְגָבַר יִשְׂרָאֵל; וְכַאֲשֶׁר יָנִיחַ יָדוֹ, וְגָבַר עֲמָלֵק.  The point here is that the people became victorious when Moses raised his hands because the raised hands were symbolic of prayer; the prayer that resulted from Moses suggestion is what saved the Jews. The mere raising of hands did not save them. 
•	Steps symbolize fantasies: The Hebrew root for both steps and  fantasies is Ayin Lamed Hey 
עלה מעלת  Hence the following verse contains a pun Verse Ex20-22 states   Neither shalt thou go up by steps [could also mean fantasies] unto Mine altar, that thy nakedness be not uncovered thereon.    וְלֹא-תַעֲלֶה בְמַעֲלֹת, עַל-מִזְבְּחִי:  אֲשֶׁר לֹא-תִגָּלֶה עֶרְוָתְךָ, עָלָיו.   The point of the verse is: don't have fantasies when doing service in the temple.
•	Iron symbolizes war; altar symbolizes peace: Verse Ex20-20:22 states     And if thou make Me an altar of stone, thou shalt not build it of hewn stones; for if thou lift up thy tool upon it, thou hast profaned it. Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered thereon.      .  וְאִם-מִזְבַּח אֲבָנִים תַּעֲשֶׂה-לִּי, לֹא-תִבְנֶה אֶתְהֶן גָּזִית:  כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ, וַתְּחַלְלֶהָ.  וְלֹא-תַעֲלֶה בְמַעֲלֹת, עַל-מִזְבְּחִי:  אֲשֶׁר לֹא-תִגָּלֶה עֶרְוָתְךָ, עָלָיו.    The Rashi comment on this verse is clear: Iron is the substance from which swords are made and hence both iron and swords symbolize war. The Bible prohibits making an altar of God, the symbol of peace and harmony between God and man from iron which is the symbol of war. 

	We can also approach this using the personification method: Don't make the altar feel uncomfortable by displaying iron or weapons. This symbolically affirms that one should not make his fellow man feel uncomfortable by displaying weapons before them. 

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Ex20-05b Ex20-06a 
URL reference :(c) http://www.Rashiyomi.com/ex20-05b.htm 

This week's spreadsheet method is explained above in the contradiction method, method #5.

10. RASHI METHOD : SYMBOLISM
This example applies to Rashis  Ex17-11a
URL reference :(c) http://www.Rashiyomi.com/ ex17-11a .htm 

This week's symbolism method example is explained above in the database method example, method #8.

Conclusion

This week's parshah contains examples of all Rashi methods. This concludes this weeks edition. Visit the RashiYomi website at http://www.Rashiyomi.com/ for further details and examples.