The 10 RashiYomi Rules 
Their presence in Rashis on Parshat TeZaVeH 
 Vol  2#19 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website : http://www.RashiYomi.Com/
 (c) RashiYomi Incorporated, Dr Hendel President, Mar-9-2006 
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.
  
In this weeks issue: How many commandments exhort observance because God  took us out of Egypt?(Ans: Only about 12) 

1. RASHI METHOD : OTHER VERSES   
This example applies to Rashis Ex29-29a Ex29-29b Ex29-29c 
URL Reference : (c) http://www.Rashiyomi.com/ex29-29a.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. 

Verse Ex29-29 states   And the holy garments of Aaron shall be 
•	for his sons after him, 
•	to be anointed in them, and 
•	to be consecrated in them.   וּבִגְדֵי הַקֹּדֶשׁ אֲשֶׁר לְאַהֲרֹן, יִהְיוּ לְבָנָיו אַחֲרָיו, לְמָשְׁחָה בָהֶם, וּלְמַלֵּא-בָם אֶת-יָדָם.  
This verse contains three phrases whose meaning is further illuminated by an other verse Verse Lv21-10 states   
•	And the priest that is highest among his brethren, 
•	upon whose head the anointing oil is poured, and 
•	that is consecrated to put on the garments, 
shall not let the hair of his head go loose, nor rend his clothes;   וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו אֲשֶׁר-יוּצַק עַל-רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה, וּמִלֵּא אֶת-יָדוֹ, לִלְבֹּשׁ, אֶת-הַבְּגָדִים--אֶת-רֹאשׁוֹ לֹא יִפְרָע, וּבְגָדָיו לֹא יִפְרֹם.  

Note the parallel of the three bulleted phrases. Hence the three Rashis: 
•	The phrase will be for his descendants after him in Ex29-29 is further illuminated by the other verse Lv21-10 which states that among all priests there is a priest who is chief priest (the High priest). 

•	The phrase to annoint in them in Ex29-29 is further illuminated by the other verse Lv21-10 which states that the High Priest is annointed with a pouring of oil on his head. 

Interestingly the famous Rashi commentator, Sifsay Chachamim, שפתי חכמימ poignantly illustrates Rashi's point by using the exaggeration technique: To annoint in them in Ex29-29 sounds as if the clothes are annointed!  Hence we really need the other verse to clarify meaning.

Because of this problem Rashi points out that the annointing is a means of attaining societal appointments and hence the phrase to annoint in them is a pun connoting both annointing and attaining the high priest position thru the clothing. 

•	Finally Rashi points out that both verses speak about filling his hands to wear the (high priest) clothes. Clearly this is an idiomatic phrase connoting training to function as High Priest. 

Although many other points are made above the driving force behind Rashi is the other verse. 

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Ex28-14c:d Ex28-22b:d Ex28-14a 
URL reference :(c) http://www.RashiYomi.com/ex28-14c.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 synonym  method. Certain word pairs, synonyms, have almost identical meanings but differ slightly in nuances.. 

The priestly clothes included a nameplate containing the names of all the tribes which was fastened to the Priestly vest. The Bible uses a variety of words to describe how the nameplate and vest were connected. 

Verse Ex28-14 states   and two chains of pure gold; of plaited thread shalt thou make them, of wreathen work; and thou shalt put the wreathen chains on the settings.    וּשְׁתֵּי שַׁרְשְׁרֹת זָהָב טָהוֹר, מִגְבָּלֹת תַּעֲשֶׂה אֹתָם מַעֲשֵׂה עֲבֹת; וְנָתַתָּה אֶת-שַׁרְשְׁרֹת הָעֲבֹתֹת, עַל-הַמִּשְׁבְּצֹת.   Verse Ex28-22 states   And thou shalt make upon the breastplate fasteners of wreathen work of pure gold.   וְעָשִׂיתָ עַל-הַחֹשֶׁן שַׁרְשֹׁת גַּבְלֻת, מַעֲשֵׂה עֲבֹת, זָהָב, טָהוֹר.  

Rashi explains that שרשר refers to a chain. The Hebrew root שרה means to surround. Hence the doubled Hebrew root שרשר refers to a chain of rings since each ring surrounds the adjacent one. 

By contrast Rashi explains that עבת refers to a braided/plaited cord. A braided cord unlike a chain is thick. And indeed, the Hebrew root עבה means thick. 

Finally Rashi explains that שרשת refers to fasteners. In fact the Hebrew root שרש means root.  It is easy to see why fasteners obtain their name from root since the function of both roots and fasteners is to hold objects in place. 

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Ex30-07a Ex28-31b 
URL reference :(c) http://www.RashiYomi.com/ex30-07a.htm 

The grammar  method seeks to apply and teach Hebrew grammar.  One part of grammar deals with transformation of verbs, nouns and adjectives. For example to bud is a verb derived from the noun bud. It means to create buds.

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.
•	To make good--that is to fix: Verse Ex30-07 states   And Aaron shall burn thereon incense of sweet spices; every morning, when he fixes the lamps, he shall burn it.   וְהִקְטִיר עָלָיו אַהֲרֹן, קְטֹרֶת סַמִּים; בַּבֹּקֶר בַּבֹּקֶר, בְּהֵיטִיבוֹ אֶת-הַנֵּרֹת--יַקְטִירֶנָּהRashi:  The verb form to make good means to take a bad object and, as in English,  to make it good; in other words, to fix it. 

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Ex29-02c Ex29-02d 
URL reference :(c) http://www.RashiYomi.com/ex29-02c.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 alignment of the three mincah types in the following verse: Verse Ex29-02 states   
•	and Matzoh (wafer) bread loaf,
•	and cake Matzoh mingled with oil, and 
•	thin Matzoh(wafer) spread with oil; 
of fine wheaten flour shalt thou make them.  
•	 וְלֶחֶם מַצּוֹת,
•	 וְחַלֹּת מַצֹּת בְּלוּלֹת בַּשֶּׁמֶן,
•	 וּרְקִיקֵי מַצּוֹת, מְשֻׁחִים בַּשָּׁמֶן;
 סֹלֶת חִטִּים, תַּעֲשֶׂה אֹתָם

Rashi infers 3 types of Minchah offerings:.  
•	Bread loaf Matzah(wafers): That is Matzah cooked in oil giving it a plump texture like that of bread. 
•	Cake Matzah mixed with oil: The flour is mixed with oil so that the Matzoh(wafer) is slightly fuller than ordinary matzoh. 
•	Thin Matzoh annointed with oil: After the Matzoh is baked, oil is squeezed onto the Matzoh(wafer) in a criss-cross fashion. 

These 3 minchah types are expanded to 5 minchah types in Lv02. 

Rav Hirsch explains the symbolism of the three minchah types: Matzoh(wafers) made of flour symbolizes basic sustenance while oil symbolizes opulence. 

Hence the three minchah types, all of which have Matzoh (wafers) but different levels of oil symbolize three levels of opulence---a) a touch of opulence like the squeezing of oil on already baked Matzoh; b) basic wealth like a Matzoh whose flour has been mixed with oil and c) rich wealth like a matzoh cooked in oil. 

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Ex28-37a 
URL reference :(c) http://www.Rashiyomi.com/ex21-03c.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 multiple phrases in the following verses indicating the relationship between the High Priest Diadem/mask/mitre and the fastening azure threads Verse Ex28-37 states   And thou shalt put it on a thread of blue, and it shall be upon the mitre; opposite the forefront of the mitre it shall be.   וְשַׂמְתָּ אֹתוֹ עַל-פְּתִיל תְּכֵלֶת, וְהָיָה עַל-הַמִּצְנָפֶת; אֶל-מוּל פְּנֵי-הַמִּצְנֶפֶת, יִהְיֶה.  Verse Ex39-30:31 states   And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like the engravings of a signet: HOLY TO THE LORD. And they tied unto it a thread of blue, to fasten it upon the mitre above; as the LORD commanded Moses.    וַיַּעֲשׂוּ אֶת-צִיץ נֵזֶר-הַקֹּדֶשׁ, זָהָב טָהוֹר; וַיִּכְתְּבוּ עָלָיו, מִכְתַּב פִּתּוּחֵי חוֹתָם--קֹדֶשׁ, לַיהוָה.  וַיִּתְּנוּ עָלָיו פְּתִיל תְּכֵלֶת, לָתֵת עַל-הַמִּצְנֶפֶת מִלְמָעְלָה, כַּאֲשֶׁר צִוָּה יְהוָה, אֶת-מֹשֶׁה.   

The following phrases occur: 
•	place the diadem on the thread 
•	place the thread on the diadem 
•	place it above the priest's hat 
•	it will be opposite the priest's hat 

Rashi resolves this as follows using the two stage method of resolution:
•	The diadem was like a mask. It was held by a thread that went around the head. 
•	It was additionally held by a thread that went over the head. 

Hence the thread was both above and opposite the mask and priest hat (Because there were two threads).  Hence also the diadem hung from the thread over the head but likewise the thread around the head hung from the mask. 

Rashi gives a helmet analogy: A helmet both surrounds the ears and also goes over the head. In a similar manner the two azure threads, one holding the mask by a thread around the head and one holding the mask by a thread above the head resembled a non filled in helmet. 

The above Rashi also illustrates the spreadsheet method since Rashi illustrates a complex diagram with a visually geometric analogy. We will therefore repeat this Rashi when we visit the spreadsheet method below in rule #9. 

7. RASHI METHOD : Formatting
This example applies to Rashis  Ex28-01a Ex28-05a 
URL reference :(c) http://www.Rashiyomi.com/ex28-01a.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 

Note the repeating keyword and you in the following verses Verse Ex28-01:05 states   And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that they may minister unto Me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. And thou shalt make holy garments for Aaron thy brother, for splendour and for beauty. And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron's garments to sanctify him, that he may minister unto Me in the priest's office. And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a tunic of chequer work, a mitre, and a girdle; and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto Me in the priest's office. And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen.    וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת-אַהֲרֹן אָחִיךָ וְאֶת-בָּנָיו אִתּוֹ, מִתּוֹךְ בְּנֵי יִשְׂרָאֵל--לְכַהֲנוֹ-לִי:  אַהֲרֹן--נָדָב וַאֲבִיהוּא אֶלְעָזָר וְאִיתָמָר, בְּנֵי אַהֲרֹן.  וְעָשִׂיתָ בִגְדֵי-קֹדֶשׁ, לְאַהֲרֹן אָחִיךָ, לְכָבוֹד, וּלְתִפְאָרֶת.  וְאַתָּה, תְּדַבֵּר אֶל-כָּל-חַכְמֵי-לֵב, אֲשֶׁר מִלֵּאתִיו, רוּחַ חָכְמָה; וְעָשׂוּ אֶת-בִּגְדֵי אַהֲרֹן, לְקַדְּשׁוֹ--לְכַהֲנוֹ-לִי.  וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ, חֹשֶׁן וְאֵפוֹד וּמְעִיל, וּכְתֹנֶת תַּשְׁבֵּץ, מִצְנֶפֶת וְאַבְנֵט; וְעָשׂוּ בִגְדֵי-קֹדֶשׁ לְאַהֲרֹן אָחִיךָ, וּלְבָנָיו--לְכַהֲנוֹ-לִי.  וְהֵם יִקְחוּ אֶת-הַזָּהָב, וְאֶת-הַתְּכֵלֶת וְאֶת-הָאַרְגָּמָן, וְאֶת-תּוֹלַעַת הַשָּׁנִי, וְאֶת-הַשֵּׁשׁ.   

Rashi interprets each keyword, and you to indicate a new paragraph. Hence the two Rashis 
•	Ex28-01, speaking about the consecration of the priests begins a new paragraph. In other words, after the Temple is built, only then should the priests be consecrated. (Hence there is a new paragraph connoting an action afterwards)
•	Ex28-05, speaking about the manufacture of the priestly garments begins a new paragraph. Hence there is a change of subject from you(singular) to them (plural) since the first paragraph speaks about the act of an individual, Moses, who consecrated the priests while the second paragraph speaks about the act of a group, the Artisan group, which constructed the priestly clothes and utensils. 

8. RASHI METHOD : DATABASES
This example applies to Rashis  Ex29-46a 
URL reference :(c) http://www.Rashiyomi.com/ex20-02a.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: How many commandments exhort observance because "I, God, took you out of Egypt"? The query returns the 12 results listed below. 

The dozen or so verses where a commandment is justified because God took you out of Egypt naturally divide into four classes. 

Be nice to orphans,widows: 
•	Verse Dt15-15 states   And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee; therefore I command thee this thing (that is, to be nice to slaves) to-day.   וְזָכַרְתָּ, כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם, וַיִּפְדְּךָ, יְהוָה אֱלֹהֶיךָ; עַל-כֵּן אָנֹכִי מְצַוְּךָ, אֶת-הַדָּבָר הַזֶּה--הַיּוֹם.  
•	Verse Dt16-12 states   And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes(that is, be nice to widows).    וְזָכַרְתָּ, כִּי-עֶבֶד הָיִיתָ בְּמִצְרָיִם; וְשָׁמַרְתָּ וְעָשִׂיתָ, אֶת-הַחֻקִּים הָאֵלֶּה.   
•	Verse Dt24-18 states   But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence; therefore I command thee to do this thing.    וְזָכַרְתָּ, כִּי עֶבֶד הָיִיתָ בְּמִצְרַיִם, וַיִּפְדְּךָ יְהוָה אֱלֹהֶיךָ, מִשָּׁם; עַל-כֵּן אָנֹכִי מְצַוְּךָ, לַעֲשׂוֹת, אֶת-הַדָּבָר, הַזֶּה.   

Be holy; avoid impurity: 
•	Verse Lv22-33 states   that brought you out of the land of Egypt, to be your God: I am the LORD.    הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם לֵאלֹהִים:  אֲנִי, יְהוָה.   
•	Verse Lv11-45 states   For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy.   כִּי אֲנִי יְהוָה, הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיֹת לָכֶם, לֵאלֹהִים; וִהְיִיתֶם קְדֹשִׁים, כִּי קָדוֹשׁ אָנִי.  
•	Verse Nu15-41 states   I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.'    אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם, לֵאלֹהִים:  אֲנִי, יְהוָה אֱלֹהֵיכֶם.   

Believe in one God: 
•	Verse Ex20-01:03 states   And God spoke all these words, saying:  I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before Me. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;   וַיְדַבֵּר אֱלֹהִים, אֵת כָּל-הַדְּבָרִים הָאֵלֶּה לֵאמֹר.   אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים:  לֹא-יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים, עַל-פָּנָי.  לֹא-תַעֲשֶׂה לְךָ פֶסֶל, וְכָל-תְּמוּנָה, אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל, וַאֲשֶׁר בָּאָרֶץ מִתָּחַת--וַאֲשֶׁר בַּמַּיִם, מִתַּחַת לָאָרֶץ.  
•	Verse Ex29-46 states   And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them. I am the LORD their God.    וְיָדְעוּ, כִּי אֲנִי יְהוָה אֱלֹהֵיהֶם, אֲשֶׁר הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרַיִם, לְשָׁכְנִי בְתוֹכָם:  אֲנִי, יְהוָה אֱלֹהֵיהֶם.   

Avoid business anxiety practices--false weights, usury: 
•	Verse Lv25-38 states   I am the LORD your God, who brought you forth out of the land of Egypt, to give you the land of Canaan, to be your God (Chapter on prohibition of interest).    אֲנִי, יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר-הוֹצֵאתִי אֶתְכֶם, מֵאֶרֶץ מִצְרָיִם--לָתֵת לָכֶם אֶת-אֶרֶץ כְּנַעַן, לִהְיוֹת לָכֶם לֵאלֹהִים.   
•	Verse Lv19-36 states   Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, who brought you out of the land of Egypt.   מֹאזְנֵי צֶדֶק אַבְנֵי-צֶדֶק, אֵיפַת צֶדֶק וְהִין צֶדֶק--יִהְיֶה לָכֶם:  אֲנִי יְהוָה אֱלֹהֵיכֶם, אֲשֶׁר-הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם.  

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Ex28-37a 
URL reference :(c) http://www.Rashiyomi.com/ex26-09a.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 have brought this example above in rule #5, contradictions.

Notice the multiple phrases in the following verses indicating the relationship between the High Priest Diadem/mask/mitre and the fastening azure threads Verse Ex28-37 states   And thou shalt put it on a thread of blue, and it shall be upon the mitre; opposite the forefront of the mitre it shall be.   וְשַׂמְתָּ אֹתוֹ עַל-פְּתִיל תְּכֵלֶת, וְהָיָה עַל-הַמִּצְנָפֶת; אֶל-מוּל פְּנֵי-הַמִּצְנֶפֶת, יִהְיֶה.  Verse Ex39-30:31 states   And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like the engravings of a signet: HOLY TO THE LORD. And they tied unto it a thread of blue, to fasten it upon the mitre above; as the LORD commanded Moses.    וַיַּעֲשׂוּ אֶת-צִיץ נֵזֶר-הַקֹּדֶשׁ, זָהָב טָהוֹר; וַיִּכְתְּבוּ עָלָיו, מִכְתַּב פִּתּוּחֵי חוֹתָם--קֹדֶשׁ, לַיהוָה.  וַיִּתְּנוּ עָלָיו פְּתִיל תְּכֵלֶת, לָתֵת עַל-הַמִּצְנֶפֶת מִלְמָעְלָה, כַּאֲשֶׁר צִוָּה יְהוָה, אֶת-מֹשֶׁה.   

The following phrases occur: 
•	place the diadem on the thread 
•	place the thread on the diadem 
•	place it above the priest's hat 
•	it will be opposite the priest's hat 

Rashi resolves this as follows using the two stage method of resolution:
•	The diadem was like a mask. It was held by a thread that went around the head. 
•	It was additionally held by a thread that went over the head. 

Hence the thread was both above and opposite the mask and priest hat (Because there were two threads).  Hence also the diadem hung from the thread over the head but likewise the thread around the head hung from the mask. 

Rashi gives a helmet analogy: A helmet both surrounds the ears and also goes over the head. In a similar manner the two azure threads, one holding the mask by a thread around the head and one holding the mask by a thread above the head resembled a non filled in helmet. 

10. RASHI METHOD : SYMBOLISM
This example applies to Rashis  Ex29-25c Ex29-25d
URL reference :(c) http://www.Rashiyomi.com/ex29-25c.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 Ex29-25c Ex29-25d  which describes the altar light, fire which symbolizes prophecy. 

Verse Ex29-25 states   And thou shalt take them from their hands, and make them smoke on the altar upon the burnt-offering, for a sweet savour before the LORD; it is an offering made by fire unto the LORD.   וְלָקַחְתָּ אֹתָם מִיָּדָם, וְהִקְטַרְתָּ הַמִּזְבֵּחָה עַל-הָעֹלָה; לְרֵיחַ נִיחוֹחַ לִפְנֵי יְהוָה, אִשֶּׁה הוּא לַיהוָה.  Light/Fire is a general symbol for a prophetic relationship with God. Hence we interpret Ex29-25 to mean that the offerings are placed on the fire to symbolically request fire/light that is, prophetic enlightenment from God. 

There are many verses throughout the Bible where light is symbolic of prophecy. For example Verse Gn01-04 states   And God saw the light, that it was good; and God divided the light from the darkness.   וַיַּרְא אֱלֹהִים אֶת-הָאוֹר, כִּי-טוֹב; וַיַּבְדֵּל אֱלֹהִים, בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ.  This light is symbolic of the prophetic status of Adam(Rashi). Similarly Verse Is60-19 states   The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but the LORD shall be unto thee an everlasting light, and thy God thy glory.   לֹא-יִהְיֶה-לָּךְ עוֹד הַשֶּׁמֶשׁ, לְאוֹר יוֹמָם, וּלְנֹגַהּ, הַיָּרֵחַ לֹא-יָאִיר לָךְ; וְהָיָה-לָךְ יְהוָה לְאוֹר עוֹלָם, וֵאלֹהַיִךְ לְתִפְאַרְתֵּךְ.  is a statement the Jewish people will have a renewal of prophecy. 

The idea that prophecy is symbolized by light/fire is common in many religions and is also spelled out in Ez01, the fire prophecies of Ezekiel. 

Conclusion

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