ÿþ <HTML> <HEAD> <meta http-equiv=Content-Type content=text/html; charset=utf-8> <TITLE> Weekyly Rashi Digest - </title> <style type=text/css> .TopHeader {font-size:16pt; font-family:Times Roman,Times Roman New; font-weight:900;} .header {font-size:15pt; font-family:Times Roman,Times Roman New; font-weight:900;} P {font-size:12pt; font-family: Times Roman,Times Roman New; font-weight:400} .ULHead {font-size:15pt; font-family: Times Roman,Times Roman New; font-weight:900} UL {font-size:12pt; font-family: Times Roman,Times Roman New; font-weight:400} tt {font-weight: 100; font-size:10pt; font-family: courier; font-style: Normal} pre {font-family:courier,courier-new; font-weight:100; font-size:8pt} </style> </head> <body> <center> <table width=80%><tr><td> </center> <!-- Begin Header --> <Div class=TopHeader> <center> <b>The 10 RashiYomi Rules<br></font> <i>Their presence in Rashis on <u>Parshat ChuKaTh</u> </i> </font> </br> Volume 14, Number 19 </b> Used in the monthly <b>Rashi-is-Simple</b> and the <B>Daily Rashi.</b> </font> <br> Visit the <u> RashiYomi website</u>: <a href=http://www.Rashiyomi.com target=_blank ><font color=blue>http://www.Rashiyomi.com/</font></a><br> This Weekly Rashi with Hebrew/English textual source tables for the Bible/Rashi<br> may be accessed at <a href=http://www.Rashiyomi.com/rule1419.htm><font color=blue>http://www.Rashiyomi.com/rule1419.htm</font></a> <br> (c) RashiYomi Incorporated, Dr. Hendel, President, Jun 17, 2010 <br> <font size=1><i> </i> </font> </Div> <P> <tt>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 of all levels to acquire a familiarity and facility with the major exegetical methods.</tt> <tt>Although I frequently use my own English translations of biblical verses and Rashi comments, the Hebrew and English translations in the source tables are derived from online parshah files at chabad.org who in turn acknowledges the Judaica Press Complete Tanach, copyright by Judaica Press.</tt> </P> </center> <P><Font color=red face=Arial> <center><b> FULL HOUSE THIS WEEK ALL RASHI RULES ILLUSTRATED </b> </center> </font> </p> <!-- END HEADER --> <!-- END HEADER --> <a name=rule1> <!-- Rule #1 --> <P> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <b><U> 1. RASHI METHOD: </u> <i>REFERENCES</i><br> <tt>BRIEF EXPLANATION: Commentary on a verse is provided thru a <B>cross-reference</b> to another verse. The cross <U>references</u> can either provide <UL><LI>(1a) further <U>details</u>, <LI>(1b) confirm <U>citations</u>, or <LI>(1c) clarify word <U>meaning</u>. </ul> </tt></b> This examples applies to Rashis <b> Nu20-22a</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1419; </font> </b> <br><TT><U>Brief Summary:</u> Nu20-22a The ENIRE nation came to Mount Hor..., REFERENCES Nu14-32:33 discussing the 40 year period during which the generation of the spies died out (But now the ENTIRE nation was ready to enter Israel) </tt> </font> </ul> </Div> </Div> </td></tr></table> </p> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu20-22a </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼´á°âÕ¼ ޴缸ӵéÁ Õ·Ù¼¸Ñ¹ÐÕ¼ Ñ°àµÙ Ù´é°è¸ÐµÜ Û¼¸Ü Ô¸âµÓ¸Ô Ô¹è Ô¸Ô¸è: </td></tr><tr><td> English Verse</td><td> They traveled from Kadesh, and the entire congregation of the children of Israel arrived at Mount Hor. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÛÜ ÔâÓÔ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÛÕÜÝ éÜÞÙÝ ÕâÕÞÓÙÝ ÜÔÛàá ÜÐèå éÜÐ ÔÙÔ ÑÔß Ð×Ó ÞÐÕêÝ éàÒÖèÔ ÒÖÙèÔ âÜÙÔÝ éÛÑè ÛÜÕ ÞêÙ ÞÓÑè, ÕÐÜÕ ÞÐÕêß éÛêÕÑ ÑÔß (ÓÑèÙÝ Ó, Ó) ×ÙÙÝ ÛÕÜÛÝ ÔÙÕÝ: </td></tr><tr><td> Rashi Header Enlish</td><td> the entire congregation </td></tr><tr><td> Rashi Text English</td><td> All were perfect, ready to enter the Land. There was not among them even one of those upon whom the decree had been pronounced, for all those destined to die in the desert had already perished, and these were of those about whom it is written,  you& are all alive this day (Deut. 4:4). - [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16] </td></tr></table></center></p> <P>Verse <B> Nu20-22a </b> discussing the arrival of the <U>entire</u> nation at Mount Hor states <I> They traveled from Kadesh, and the <U>entire</u> congregation of the children of Israel arrived at Mount Hor. </i> Rashi clarifies the underlined words <U> <U>entire</u> </u> by <B>referencing</b> verse(s) <B> Nu14-32:33 </b> which states <I> But as for you <tt>[the generation of the spies]</tt>, your corpses shall fall in this desert. Your children shall wander in the desert for forty years and bear your defection <U>until</u> the last of your corpses has fallen in the desert. </i> Hence the Rashi comment: <tt> Aaron died in the 40th year (<B>Nu33-38</b>) <U>after</u> the generation of the spies had died out. Hence the <U>entire</u> congregation came to Mount Hor and was ready to enter Israel, none of them needing to die for their sins. </tt> </P> <P> <table width=95% bordercolor=black border=3 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> <B>Text of Target verse Nu20-22a</b> </td> <td> <B>Text of Reference Verse Nu14-32:33</b> </td> </tr> <tr> <td> <I> They traveled from Kadesh, and the <U>entire</u> congregation of the children of Israel arrived at Mount Hor. </i> </td> <td> <I> But as for you <tt>[the generation of the spies]</tt>, your corpses shall fall in this desert. Your children shall wander in the desert for forty years and bear your defection <U>until</u> the last of your corpses has fallen in the desert. </i> </td> </tr> <tr> <td colspan=2> <B>Rashi comments:</b> <tt> Aaron died in the 40th year (<B>Nu33-38</b>) <U>after</u> the generation of the spies had died out. Hence the <U>entire</u> congregation came to Mount Hor and was ready to enter Israel, none of them needing to die for their sins. </tt> </td> </tr> </table> </P> <a name=rule2> <!-- Rule #2 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <UL> <Div Class=ULHead> <b> <U> 2. RASHI METHOD: </u> <i> WORD MEANING</i><br> <tt> BRIEF EXPLANATION: The <b>meaning</b> of words can be explained either by <UL><LI>(2a) translating an <B>idiom, </b> a group of words whose collective meaning transcends the meaning of its individual component words, <LI>(2b) explaining the nuances and commonality of <B>synonyms-homographs</b>, <LI>(2c) describing the usages of <B>connective words</b> like <I>also,because,if-then, when</i>, <LI>(2d) indicating how grammatical <B>conjugation</b> can change word meaning <LI>(2e) changing word meaning using the <B>figures of speech</b> common to all languages such as <I>irony</i> and <I>oxymorons</i>. </ul> </tt></b> This examples applies to Rashis <b> Nu20-25a </b> </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1419.htm </font></b> <br><TT><U>Brief Summary:</u> GOD SAID TO MOSES, PERSUADE AARON. Rashi: Don't emphasize that he will die but e.g. emphasize that he will see the transfer of his Priesthood to his son while he is alive. </tt> </font> </uL> </Div> </Div> </td></tr></table> </P> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu20-25a </td></tr><tr><td> Hebrew Verse</td><td> ç·× жê зԲè¹ß հжê жܰâ¸Ö¸è Ѽ°àÕ¹ Õ°Ô·â·Ü йê¸Ý Ô¹è Ô¸Ô¸è: </td></tr><tr><td> English Verse</td><td> Take Aaron and Eleazar his son and ascend Mount Hor. </td></tr><tr><td> Rashi Header Hebrew</td><td> ç× Ðê ÐÔèß </td></tr><tr><td> Rashi Text Hebrew</td><td> ÑÓÑèÙ à×ÕÞÙÝ. ÐÞÕè ÜÕ ÐéèÙÚ éêèÐÔ ÛêèÚ àêÕß ÜÑàÚ ÞÔ éÐÙß ÐàÙ ÖÛÐÙ ÜÛÚ: </td></tr><tr><td> Rashi Header Enlish</td><td> Take Aaron </td></tr><tr><td> Rashi Text English</td><td> with words of solace; say to him,  You are fortunate that you can see your crown given over to your son, something I do not merit. - [Midrash Tanchuma Chukath 17, Num. Rabbah 19:19] </td></tr></table></center></p> <P> When Rashi uses, what we may losely call, the <B>hononym</b> method, Rashi does not explain new meaning but rather shows an underlying unity in disparate meanings. Rashi will frequently do this by showing an underlying unity in the varied meanings of a Biblical root. </p> <P>In my article <a href=http://www.Rashiyomi.com/rashi.pdf> <B>Peshat and Derash</b></a> found on the world wide web at <a href=http://www.Rashiyomi.com/rashi.pdf>http://www.Rashiyomi.com/rashi.pdf</a>. I advocate enriching the Rashi explanation using a technique of parallel nifty translations in modern English. Today's examples show this. </P> <P><UL>The Heberw Biblical root <B> Lamed-Kuph-Cheth </b> has a fundamental meaning of <I> taking. </i> Hence this Biblical root can mean <LI><I> to take </i> <tt>[ a physical object ]</tt> <LI><I> to marry </i> <tt>[ In English we also speak about taking a woman! ]</tt> <LI><I> to buy real estate </i> <tt>[ even though you don't physically take the land we still use the Hebrew verb meaning to tak to indicate acquisition ]</tt> <LI><I> to persuade </i> <tt>[ to take with one's words rather than with one's hands. ]</tt> </ul> </p> <P>Applying the above translation to <B> Nu20-25a </b> discussing the <B>taking</b> of Aaron for his death, we obtain <I> <B>Persuade</b> Aaron and Eleazar his son and ascend Mount Hor. (1) Strip Aaron of his garments and dress Eleazar his son with them. (2) Then Aaron shall be gathered in [to his people] and die there. </i> Hence the exquisite Rashi: <tt> The verse mentions two purposes to the ascent to Mount Hor: 1) The investiture of Eleazar as High Priest and 2) the death of Aaron. So Moses was not to <B>persuade</b> Aaron to die but rather he was to <B>persuade</b> Aaron to ascend Mount Hor to fulfills every father's dream: To see his son invested in his place during his lifetime! </tt> </P> <a name=rule3> <!-- Rule #3 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2> <tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <UL> <Div Class=ULHead> <b><U> 3. RASHI METHOD: </u> <i> GRAMMAR</i><br> <tt>BRIEF EXPLANATION: Rashi explains verses using <b>grammar</b> principles, that is, rules which relate reproducable word form to word meaning. <B>Grammatical</b> rules neatly fall into 3 categories <UL><LI>(a) the rules governing <B>conjugation</b> of individual words,Biblical roots, <LI>(b) the rules governing collections of words,<b>clauses, sentences</b> <LI>(c) <b>miscellaneous</b> grammatical, or form-meaning, rules. </ul> </tt></b> This examples applies to Rashis <b> Nu21-29d </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1419.htm</font> </b> <BR><TT> <U>Brief Summary:</u> <TT><U>Brief Summary:</u> Woe to you Moab; the nation of the Kemosh [gods] is destroyed: (1) you have given your sons to fleeing [from] (2) you have given your daughters in captivity to the Emorite Kingdom in Sichon. </tt> </font> </uL> </Div> </Div> </td></tr></table> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu21-29d </td></tr><tr><td> Hebrew Verse</td><td> ÐÕ¹Ù Ü°Ú¸ ÞÕ¹Ð¸Ñ Ð¸Ñ·Ó°ê¼¸ â·Ý Û¼°ÞÕ¹éÁ à¸ê·ß Ѽ¸à¸ÙÕ ä¼°ÜµÙØ´Ý Õ¼Ñ°à¹ê¸ÙÕ Ñ¼·é¼Á°Ñ´Ùê ܰ޶ܶڰ б޹è´Ù á´Ù×Õ¹ß: </td></tr><tr><td> English Verse</td><td> Woe is to you, Moab; you are lost, people of Chemosh. His sons he has given over as refugees and his daughters into captivity, to Sihon, king of the Amorites. </td></tr><tr><td> Rashi Header Hebrew</td><td> äÜÙØÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> àáÙÝ ÕäÜÙØÙÝ Þ×èÑ ÕÐê ÑàÕêÙÕ ÑéÑÙê ÕÒÕ': </td></tr><tr><td> Rashi Header Enlish</td><td> refugees </td></tr><tr><td> Rashi Text English</td><td> who flee and escape the sword, and his daughters into captivity, etc. </td></tr></table></center></p> <P>Today Hebrew <B>grammar</b> is well understood and there are many books on it. Rashi, however, lived before the age of <B>grammar</b> books. A major Rashi method is therefore the teaching of basic <B>grammar.</b> </P> <P>Many students belittle this aspect of Rashi. They erroneously think that because of modern methods we know more. However Rashi will frequently focus on rare <B>grammatical</b> points not covered in conventional textbooks.</P> <P><UL>There are many classical aspects to <B>grammar</b> whether in Hebrew or other languages. They include <LI>The rules for <B>conjugating verbs.</b> These rules govern how you differentiate <I>person, plurality, tense, mode, gender, mood, and designation of the objects and indirect objects of the verb.</i> For example how do you conjugate, in any language, <I>I sang, we will sing, we wish to sing, she sang it.</I> <LI>Rules of <B>agreement.</B> For example agreement of subject and verb, of noun and adjective; whether agreement in gender or plurality. <LI>Rules of <B>Pronoun reference.</B> <LI>Rules of <B>word sequence.</b> This is a beautiful topic which is not always covered in classical grammatical textbooks. </UL> </P> <P><UL>Today we cover the beautiful rule of <B>one letter, prefix, prepositional connectives.</b> Hebrew has several one-letter prefix prepositional connectives such as <B>Beth</B> which means <I>in,</i> <B>Lamed</b> which means <I>to,</i> <B>Mem</b> which means <I>from</i> etc. The Radack following other Hebrew grammarians explains the novelty that each of the one letter prefixes can assume the meaning of any other of the prefixes. Indeed, <B>Lamed</b> can mean <I>to</I> but can also mean <I>from.</i> Using this principle we can explain the poetic verse <B>Nu21-29d:</b> <UL><LI>Woe to you Moab, you are lost, nation of <TT>[god]</tt> Kemosh: <UL><LI>You must give your <U>sons</u> to fleers <TT>[from]</tt> and <LI>--- ---- ---- ---- <U>daughters</u> in captivity to </ul> <LI> the Emorite Kingdom <TT>[in]</tt> Sichon. </ul> </ul> </P> <P>I believe Rashi's main point is that the one-letter <B>lamed</b> prefix simultaneously means <I>from</i> and <I>to.</i> That is the verse puns the <B>Lamed</b> to indicate the double tragedy that the males are <I>fleeing <U>from</u></i> while the femals are <I>(helplessly) given in capitity <U>to</u></I> the Emorite Kingdom. In fact there is a further pun here. The one-letter prefix <B>lamed</b> can also mean <I> for the sake of.</i> So the verse is cynically saying: <I>The men are fleeing <u>for the sake of</u> the Emorites who want the women for themselves!</i></P> <a name=rule4> <!-- Rule #4 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <b><U> 4. RASHI METHOD:</u> <i> ALIGNMENT</i><br> <TT>BRIEF EXPLANATION: Aligning two almost identically worded verselets can suggest <UL><LI>(4a) <B>2 cases</b> of the same incident or law <LI>(4b) emphasis on the <b>nuances</b> of a case <LI>(4c) use of <b>broad vs literal</b> usage of words</uL> </tt></b> This examples applies to Rashis <b> Nu20-18a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1419.htm</font> </b> <BR> <TT> <U>Brief Summary:</u> JEWS are saved by PRAYER; EDOM is saved by SWORD </tt> </font> </uL> </Div> </Div> </td></tr></table> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu20-18a </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼¹ÐÞ¶è еܸÙÕ Ð±ÓÕ¹Ý Ü¹Ð ê·â²Ñ¹è Ѽ´Ù ä¼¶ß Ñ¼·×¶è¶Ñ еæµÐ Ü´ç°è¸Ðê¶Ú¸: </td></tr><tr><td> English Verse</td><td> Edom replied to him, You shall not pass through me, lest I go out towards you with the sword! </td></tr><tr><td> Rashi Header Hebrew</td><td> äß Ñ×èÑ ÐæÐ ÜçèÐêÚ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÐêÝ ÞêÒÐÙÝ ÑçÕÜ éÔÕèÙéÛÝ ÐÑÙÛÝ, ÐÞèêÝ (ÓÑèÙÝ ÛÕ, Ö) Õàæâç ÐÜ Ô' ÕÙéÞâ çÕÜàÕ, ÕÐàÙ ÐæÐ âÜÙÛÝ ÑÞÔ éÔÕèÙéàÙ ÐÑÙ (ÑèÐéÙê ÛÖ, Þ) ÕâÜ ×èÑÚ ê×ÙÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> lest I go out towards you with the sword </td></tr><tr><td> Rashi Text English</td><td> You pride yourselves with the  voice your father bequeathed you, and declare,  We cried out to the Lord, and He heard our voice (verse 16). But we will go out against you with what my father bequeathed me:  You shall live by the sword (Gen. 27:40) - [Midrash Tanchuma Beshallach 9] </td></tr></table></center></p> <P> The table below presents an <B>aligned</b> extract of verses or verselets in <B> Nu20-16, Nu20-18. </B> Both verses/verselets discuss the strengths of certain nations. The <B>alignment</b> justifies the Rashi comment that: <tt> Jews have their strength in Prayer; Edomites have their strength in weaponry. </tt> </P> <p> <table width=95% bordercolor=black border=5 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> Summary </td> <td> Verse </td> <td> Text of verse </td> </tr> <tr> <td> <B>Jews</b> have their strength in <B>Prayer.</b> </td> <td> <B>Nu20-16</b> read across </td> <td> <I> and when we <U><tt>[Jews]</tt></u> cried unto HaShem, He heard our <U>voice</u>, and sent an angel, and brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of thy border. </i></td> </tr> <td> <B>Edomites</b> have their strength in <B>weaponry.</b> </td> <td> <B>Nu20-18</b> read across </td> <td> <I> And <U>Edom</u> said unto him: 'Thou shalt not pass through me, lest I come out with the <U>sword</u> against thee.' </i></td> </tr> </table> </p> <a name=rule5> <P> <!-- Rule #5 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <UL> <Div Class=ULHead> <b><U> 5. RASHI METHOD: </u> <i> CONTRADICTION</i><br> <tt>BRIEF EXPLANATION:Rashi resolves <B>contradictory</b> verses using 3 methods. <UL><LI>(5a) Resolution using <B>two aspects</b> of the same event <LI>(5b) Resolution using <B>two stages</b> of the same process <LI>(5c) Resolution using <B>broad-literal</b> interpretation. </ul></tt></b> This examples applies to Rashis <b> Nu19-04a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w33n25.htm</font> </b> <BR><TT> <U>Brief Summary:</u> <TT><U>Brief Summary:</u> The priest stands a) OUTSIDE the Temple camp but b) FACING the Temple gate. </tt> </font> </uL> </Div> </Div> </td></tr></table> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu19-04a </td></tr><tr><td> Hebrew Verse</td><td> հܸç·× жܰâ¸Ö¸è Ô·Û¼¹Ôµß Þ´Ó¼¸Þ¸Ô¼ Ѽ°Ð¶æ°Ñ¼¸âÕ¹ Õ°Ô´Ö¼¸Ô Ð¶Ü à¹Û·× ä¼°àµÙ Ð¹Ô¶Ü ÞÕ¹âµÓ Þ´Ó¼¸Þ¸Ô¼ éÁ¶Ñ·â ä¼°â¸Þ´ÙÝ: </td></tr><tr><td> English Verse</td><td> Eleazar the kohen shall take from its blood with his finger and sprinkle it toward the front of the Tent of Meeting seven times. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÐÜ àÕÛ× äàÙ ÐÔÜ ÞÕâÓ </td></tr><tr><td> Rashi Text Hebrew</td><td> âÕÞÓ ÑÞÖè×Õ éÜ ÙèÕéÜÙÝ ÕÞêÛÕÙß ÕèÕÐÔ äê×Õ éÜ ÔÙÛÜ Ñéâê ÔÖÐÔ ÔÓÝ: </td></tr><tr><td> Rashi Header Enlish</td><td> toward the front of the Tent of Meeting </td></tr><tr><td> Rashi Text English</td><td> [In later generations, when this rite will be performed outside the Temple in Jerusalem,] he is to stand to the east of Jerusalem and to direct his gaze toward the entrance to the Temple while sprinkling the blood.  [Sifrei Chukath 14] </td></tr></table></center></p> <P> The table below presents two <B>contradictory</b> verses. Both verses talk about the positioning of the priest during the Red-Heiffer ceremony. The underlined words highlight the <b>contradiction.</b> One verse says <I> he shall be <U>outside</u> the temple camp </i> while the other verse says <I> he shall <U>face</u> the Temple gate. </i> Which is it? Does the priest perform the red-heiffer ceremony by the Temple gate or outside the camp? Rashi simply resolves this using the <B> 2 Aspects Method </b> method: <tt> The Priest is <U>bodily</u> outside the Temple camp and from that outside position <U>faces</u> the Temple gate. </tt> </P> <p> <table width=95% bordercolor=black border=5 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> Summary </td> <td> Verse / Source </td> <td> Text of verse / Source </td> </tr> <tr> <td> <TT> The Priest is <U>outside</u> the Temple camp. </tt> </td> <td> <B> Nu19-03 </b> </td> <td> <I> And you shall give it to Eleazar the priest, that he may bring it forth <U>outside the camp</u>, and one shall slay it before his face </i> </td> </tr> <tr> <td> <tt> The priest shall <U>face</u> the Temple gate. </tt> </td> <td> <B> Nu19-04 </b> </td> <td> <I> And Eleazar the priest shall take of its blood with his finger, and sprinkle of its blood <U>directly facing the Tent of Meeting</u> seven timesolds; for it is your reward for your service in the Tent of Meeting. </i> </td> </tr> <tr> <td> Resolution: </td> <td> <B> 2 Aspects</b> </td> <td> <TT> The Priest is <U>bodily</u> outside the Temple camp and from that outside position <U>faces</u> the Temple </tt> </td> </table> </p> <P><B><U>Advanced Rashi:</u></b> The reader may object to referring to the above two verses as a <B>contradiction.</b> We have pointed out many times that many examples of the <B>contradiction</b> rule would be better named as the method of <B>complementary</b> verses. We use the name <B>contradiction</b> since that is the name given by the Rabbi Ishmael rules. Furthermore, the reader should bear in mind that <I>before</i> the reader is aware of the resolution the verses typically do appear <B>contradictory.</B></P> <a name=rule6> <P> <!-- Rule #6 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <Div Class=ULHead> <UL> <b><U> 6. RASHI METHOD: </u> <i> STYLE</i><br> <tt>Rashi examines how rules of <B>style</b> influences inferences between general and detail statements in paragraphs. <UL><LI><B>Example:</b> Every solo example stated by the Bible must be <i>broadly</i> generalized; <LI><B>Theme-Detail:</b> A general principle followed by an example is interpreted <B>restrictively</b>---the general theme statement <I>only</i> applies in the case of the example; <LI><B>Theme-Detail-Theme:</b> A Theme-Detail-Theme unit is interpreted as a <I>paragraph.</i> Consequently the details of the paragraph are generalized so that they are seen as illustrative of the theme. </ul> </tt></i> This examples applies to Rashis <B>Nu21-07a</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1419.htm </b> </font> <BR> <U>Brief Summary:</u> <TT> Moses upon being insulted prayed for the welfare of the Jews that insulted him. This offers general guidance to people who are insulted. </tt> </div> </div> </td></tr></table> </p> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu21-07a </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼¸Ñ¹Ð Ô¸â¸Ý Ð¶Ü Þ¹éÁ¶Ô Õ·Ù¼¹ÐÞ°èÕ¼ ׸ظÐàÕ¼ Û¼´Ù ӴѼ·è°àÕ¼ Ñ·Ù¾Ô¹Õ¸¾Ô ոѸڰ Ô´ê°ä¼·Ü¼µÜ Ð¶Ü Ù°¾Ô¹Õ¸¾Ô Õ°Ù¸áµè Þµâ¸ÜµÙàÕ¼ жê Է༸׸éÁ Õ·Ù¼´ê°ä¼·Ü¼µÜ Þ¹éÁ¶Ô Ѽ°â·Ó Ô¸â¸Ý: </td></tr><tr><td> English Verse</td><td> The people came to Moses and said, We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that He remove the snakes from us. So Moses prayed on behalf of the people. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÙêäÜÜ ÞéÔ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÞÛÐß ÜÞÙ éÞÑçéÙÝ ÞÞàÕ Þ×ÙÜÔ éÜÐ ÙÔÐ ÐÛÖèÙ ÞÜÞ×ÕÜ: </td></tr><tr><td> Rashi Header Enlish</td><td> So Moses prayed </td></tr><tr><td> Rashi Text English</td><td> From here [we learn] that someone who is asked to forgive, should not be so cruel so as not to forgive.  [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:23] </td></tr></table></center></p> <P> Certain Biblical paragraphs are stated in an <B>example</b> form. In other words an <B>example</b> of a law is stated rather than the full general rule. The reader's task is to <B>generalize</b> the <B>example.</b> The idea that all Biblical laws should be perceived as <B>examples</b> (unless otherwise indicated) is explicitly stated by Rashi (<TT>Pesachim 6.</tt>). This is a rule of <B>style</b> since the rule requires that a text be perceived as an <B>example</b> rather than interpreted literally. The Rabbi Ishmael <B>style</b> rules govern the interpretation of <B>style.</b> </P> <P>Verse <B>Nu21-05:07a</b> discussing Moses reaction to the Jewish people after they had insulted him, <U>and apologized,</u> states <I> And <U>the people spoke against God, and against Moses</u>, Why have you brought us out of Egypt to die in the wilderness? for there is no bread, nor is there any water; and our soul loathes this light bread. And the Lord sent venomous serpents among the people, and they bit the people; and many people of Israel died. Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against you; pray to the Lord, that he take away the serpents from us. And <U>Moses prayed for the people</u> </i> Rashi commenting on the underlined phrases states: <TT>We see that Moses prayed for the Jewish people after they had insulted him and asked his forgiveness. This <B>generalizes</b> as follows: It is proper ethical behavior to pray for someone who has insulted you and apologized.</TT> </P> <P><B><U>Advanced Rashi:</u></b> Rashi simply says <TT> From here we learn that if someone who has insulted you apologizes you should not be cruel in forgiveness.</TT> But a proper <B>generalization</b> of the cited Biblical passage says more, as indicated above: <tt>If a person who insulted you asks forgiveness, besides not being cruel, <U>you should also pray for his welfare.</U></tt> Although the further underlined generalization is not in the Rashi text we are justified in inserting it since it is consistent with the Biblical text and the underlying Rashi method of <B>generalization.</B> </P> <P> Such adding of detail - based on the actual Biblical text and the underlying Rashi rule - shows the proper approach to understanding Rashi.</P> <a name=rule7> <!-- Rule #7 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <uL> <Div Class=ULHead> <b><U> 7. RASHI METHOD: </u> <i> FORMATTING</i><br> <TT>BRIEF EXPLANATION:Inferences from Biblical <B>formatting</b>: #NAME? <UL> <LI> Use of <B>repetition</b> to indicate formatting effects: <B>bold,italics,...</b>; <LI> use of <B>repeated keywords</b> to indicate a <B>bullet</b> effect; <LI> rules governing use and interpretation of <B>climactic</b> sequence; <LI> rules governing <b>paragraph</b> development and discourse </ul> </tt> This example applies to Rashis <B> Nu21-30b </b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1419.htm </b> </font> <BR><TT><U>Brief Summary:</u> We have shot at them--Heshbon unto Dibon is destroyed, and we have laid waste and TOTALLY ERASED [Stikeout] even unto Nophah, which reaches to Maydvah </tt> </div> </div> </td></tr></table> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu21-30b </td></tr><tr><td> Hebrew Verse</td><td> "·à¼´Ùè¸Ý Ð¸Ñ·Ó ×¶éÁ°Ñ¼Õ¹ß â·Ó Ó¼´ÙÑÕ¹ß Õ·à¼·é¼Á´ÙÝ â·Ó à¹ä·× вéÁ¶è â·Ó ÞµÙӰѸÐ: </td></tr><tr><td> English Verse</td><td> Their kingdom is destroyed from Heshbon; it has been removed from Dibon; we laid them waste as far as Nophah which is near Medeba. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÐÑÓ ×éÑÕß âÓ ÓÙÑÕß </td></tr><tr><td> Rashi Text Hebrew</td><td> ÞÜÛÕê ÕâÕÜ éÔÙÔ ÜÞÕÐÑ Ñ×éÑÕß ÐÑÓ ÞéÝ, ÕÛß âÓ ÓÙÑÕß. êèÒÕÝ éÜ áè âÓ, ÛÜÕÞè áè àÙè ÞÓÙÑÕß. àÙè ÜéÕß ÞÜÛÕê ÕâÕÜ ÕÞÞéÜê ÐÙé, ÛÞÕ (ÞÜÛÙÝ Ð' ÙÐ, ÜÕ) ÜÞâß ÔÙÕê àÙè ÜÓÕÓ âÑÓÙ: </td></tr><tr><td> Rashi Header Enlish</td><td> we laid them waste </td></tr><tr><td> Rashi Text English</td><td> Heb. շ༷é¼Á´ÙÝ. The [letter] Heb. éÁ is punctuated with a dagesh [thus indicating a missing mem, ], denoting  waste Heb. (éÁ°Þ¸Þ¸Ô). Thus say those who tell parables, Heb. â·Óà¹ä·× շ༷é¼Á´ÙÝ ÐÕ¹ê¸Ý,  we laid them waste as far as Nophah. </td></tr></table></center></p> <P>When a modern author wishes to <B>deemphasize</b> a concept they will strike it out. When the Biblical author wishes to <B>deemphasize</b> a concept He places dots over it. The dots in the Biblical version, or the strikeout in the modern version, indicate deemphasis.</P> <P><UL> There are 8 examples of <B>dotting</b> or <B>strikeout</b> in the Bible. They are presented in the list below along with the accompanying Rashi interpretation. In each case Rashi interprets the verse as if the word was <B>Stricken out.</B> <UL> <LI><B>Nu21-30b:</b> <I> We have shot at them--Heshbon unto Dibon is destroyed, and we have laid <S>waste</S> even unto Nophah, which reaches to Maydvah </i> <TT><U>Rashi:</u> The <S>Waste</S> is stricken indicating an intense laying waste - in fact, totally striking out the inhabitants!</tt> <LI><B>Nu03-39a:</b> <I>All that were numbered of the Levites, whom Moses and <S>Aaron</S> numbered at the commandment of HaShem, by their families, all the males from a month old and upward, were twenty and two thousand. </i> <TT><U>Rashi:</u> <s>Aaron</s> was stricken from the census--that is he wasn't counted since he was a Levite.</tt> <LI><B>Gn33-04b:</b> <I>And Esau ran to meet him <tt>[Jacob]</tt>, and embraced him, and fell on his neck, and <S>kissed</s> him; and they wept. </i> <TT><U>Rashi:</u> The kiss should be stricken from the record! It wasn't a real (i.e. sincere) <S>kiss</s> since Esau really hated Jacob.</tt> Rashi offers an alternative explanation: <tt>The kiss should be stricken from the record since it was the only sincere kiss. All other kisses were insincere.</tt> <LI><B>Dt29-29a:</b> <I>The secret things <tt>[sins]</tt> belong unto HaShem our G-d; but the things <tt>[sins]</tt> that are <s>revealed</s> belong <tt>[are visited]</tt> unto us and to our children for ever, that we may do all the words of this law. </I> <tt><U>Rashi:</u> <I>Revealed</i> should be stricken. <S>Revealed</s> sins weren't always visited upon the community; they weren't visited upon the community till after the conquest of Israel in the time of Joshua.</tt> <LI><B>Gn37-12a:</b> <I>And his brethren went to <s>shepard</s> their father's flock in Shechem. </i> <TT><U>Rashi:</u> The word <I>shepard</i> should be stricken out since they didn't really go to <S>shepard</s> sheep; rather they went to escape their father who favored Joseph.</tt> <LI><B>Nu09-10a:</b> <I> Speak unto the children of Israel, saying: If any man of you or of your generations shall be unclean by reason of a dead body, or be in a journey <s>afar off</s>, yet he shall keep the passover unto HaShem; </i> <TT><U>Rashi:</u> The requirement <I>far off</i> should be stricken. One need not be absolutely <S>far away</s> - but <S>far away</s> enough not to be able to come to Jerusalem.</tt> <LI><B>Gn18-09:</b> <I> And they said <S>to him</s>: 'Where is Sarah thy wife?' And he said: 'Behold, in the tent.' </i> <TT><U>Rashi:</u> The phrase <I>to him</i> should be stricken. They said it generally, not just to him. When they met Abraham <I>they said <S>to him</s></i> where is your spouse. Similarly when they met Sarah <I>they said where is your spouse.</i></b> </tt> <LI><B>Gn19-33c</b> <I> And they made their father drink wine that night; and the firstborn went in, and lay with her father; and he perceived not when she lay down,<S> nor when she arose.</s> </i> <TT><U>Rashi:</u> The phrase <S>nor when she arose</s> is dotted indicating a strikeout: Lot really did know when she arose and even so did not avoid a recurrence on the 2nd night with his second daughter. [How can Rashi say he did know if the verse explicitly say he didn't know? Probably Rashi meant that e.g. he had a visual sexual dream about the affair so he really suspected it].</tt> </ul> </ul> </p> <P><UL><B><U>Advanced Rashi:</u></b> Rashi literally says <TT> <B>VaNaSShim</b>. The [letter] Hebrew <B>Shin</b> punctuated with a dagesh, denoting æwasteÆ Heb. <B>Shemamah.</b> </tt> It is tempting to either interpret Rashi as meaning <UL><LI> The dotted <B>Shin</b> stands for <B>Shemamah</b> the Hebrew word for desolation beginning with a <B>Shin.</b> or <LI> The dotted <B>Shin</b> indicates a silent <B>mem</b> indicating the root <B>Shin-Mem-Mem,</b> which means desolation; or <LI> The dotted <B>shin</b> indicates strikeout. Here the strikeout is symbolic of the striking out of people intensifying the desolation indicated by the biblical word, <B>NaNaShim.</b> </uL> In other words we don't interpret the dot on the letter <B>Shin</b> as indicating the first letter of an alternate word of destruction nor do we see this dotted letter indicating a missing root letter (Which can be inferred in other ways). Rather <I>we interpret the dotted <B>shin</b> consistent with other occurrences of dots in the Bible.</i> The dot indicates some aspect of strikeout which in this case we have applied to the people being destroyed. </ul> </P> <P>Thus this strikeout is instructive of alternate approaches to reading Rashi. We have selected the reading of Rashi consistent with other strikeouts. We think this the most appropriate approach.</P> <a name=rule8> <!-- Rule #8 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <UL> <Div Class=ULHead> <B><U> 8. RASHI METHOD: </u> </i>DATABASES</i> <br> <tt>BRIEF EXPLANATION:Rashi makes inferences from <B>Database</b> queries. The precise definition of <B>database</b> query has been identified in modern times with the 8 operations of Sequential Query Language (SQL).</tt></b><br> This example applies to Rashis <B>Nu20-01c</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1419.htm </b> </font> <BR><TT><U>Brief Summary:</u> Moses and Aaron died on the word of God - kiss death. Miryam also died that way but for modesty reasons it is not explicitly stated biblically. </tt> </div> </div> </td> </tr> </table> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu20-01c </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼¸Ñ¹ÐÕ¼ Ñ°àµÙ Ù´é°è¸ÐµÜ Û¼¸Ü Ô¸âµÓ¸Ô ޴ӰѼ·è æ´ß Ѽ·×¹Ó¶éÁ Ô¸è´ÐéÁÕ¹ß Õ·Ù¼µéÁ¶Ñ Ô¸â¸Ý Ѽ°ç¸ÓµéÁ շ꼸޸ê éÁ¸Ý Þ´è°Ù¸Ý շ꼴缸ѵè éÁ¸Ý: </td></tr><tr><td> English Verse</td><td> The entire congregation of the children of Israel arrived at the desert of Zin in the first month, and the people settled in Kadesh. Miriam died there and was buried there. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕêÞê éÝ ÞèÙÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> Ðã ÔÙÐ ÑàéÙçÔ ÞêÔ ÕÞäàÙ ÞÔ ÜÐ àÐÞè ÑÔ âÜ äÙ Ô', éÐÙàÕ ÓèÚ ÛÑÕÓ éÜ ÞâÜÔ. ÕÑÐÔèß àÐÞè âÜ äÙ Ô', ÑÐÜÔ ÞáâÙ (ÑÞÓÑè ÜÒ, Ü×): </td></tr><tr><td> Rashi Header Enlish</td><td> Miriam died there </td></tr><tr><td> Rashi Text English</td><td> She too died through a kiss [from God s mouth rather than by the angel of death]. Why does it not say  by God s mouth [as it does with Moses]? Because it is not respectful to speak of the Most High in this way (M.K. 28a). Concerning Aaron it does say  by God s mouth in [the portion beginning]  These are the Journeys (33:38). </td></tr></table></center></p> <P> We ask the following <B>database query</b>: <I> Who in the Bible died <U>by the word of God.</u> </i> The reader is encouraged to perform the query using a standard Biblical Konnkordance or search engine. This <B>database query</b> yields the list below. The list justifies the following Rashi inference: <tt> Moses and Aaron died <U>by the word of God.</u> This refers to death by a prophetic experience so that the soul immediately joins with God without undergoing the pains of death. It seems reasonable that Miryam, whom the Bible identifies as a prophet, also died the same way. However the Bible did not explicitly say <U>by the mouth of God</u> when discussing her death, for reasons of Modesty. </tt> The list below presents the results of the database query and shows examples </P> <P> <center><Table width=90% bordercolor=black border=2 cellpadding=2 cellspacing=2> <tr> <td><B>Person</b> </td><td><B>Biblical Verse</b> </td><td><b>Text of Verse</b> </td><td><B>Comments</b> </td></tr> <tr> <td> Moses </td><td><B> Dt34-05 </b> </td><td> <I>And Moses, the servant of the Lord, <U>died there</u>, in the land of Moab, <u>by the mouth of the Lord.</u> </i> </td><td> Death by <U>mouth of God,</u> i.e., by prophetic experience </td></tr> <tr> <td> Aaron </td><td><B> Nu33-38 </b> </td><td> <I> Aaron the kohen ascended Mount Hor <U>by the mouth of God and died there</u>, on the first day of the fifth month in the fortieth year of the children of Israel's exodus from Egypt. </i> </td><td> Death by <U>mouth of God,</u> i.e., by prophetic experience </td></tr> <tr> <td> Miriam </td><td><B> Nu20-01 </b> </td><td> <I> The entire congregation of the children of Israel arrived at the desert of Zin in the first month, and the people settled in Kadesh. <U>Miriam died there</u> and was buried there. </i> </td><td> It seems reasonable that Miriam, who was called a Prophetess (<B>Ex15-20</b>) also, like her brothers, died by prophetic experience. However the Bible doesn't explicitly state <I>by the mouth of God</i> for reasons of modesty. </td></tr> </table> </center> </p> <a name=rule9> <!-- Rule #9 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div class=Header> <UL> <Div Class=ULHead> <b> <U> 9. RASHI METHOD: </u> <i> SPREADSHEETS</i><br> <tt>BRIEF EXPLANATION: The common denominator of the 3 submethods of the <B>Spreadsheet</b> method is that inferences are made from <U>non textual</u> material. The 3 submethods are as follows: <UL><LI><B>Spreadsheet:</b> Rashi makes inferences of a numerical nature that can be summarized in a traditional <B>spreadsheet</b> <LI><B>Geometric:</b> Rashi clarifies a Biblical text using descriptions of geometric diagrams <LI><B>Fill-ins:</b> Rashi supplies either real-world <U>background</u> material or indicates real-world inferences from a verse. The emphasis here is on the real-world, non-textual nature of the material. </ul> </tt> This example applies to Rashis <B>Nu20-10a</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1419.htm </b> </font> <BR><TT><U>Brief Summary:</u> Moses congregated the nation facing the rock. RASHI: This is one of the places in the Bible where a small space held many people </tt> </div> </div> </td> </tr> </table> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu20-10a </td></tr><tr><td> Hebrew Verse</td><td> "·Ù¼·ç°Ô´ÜÕ¼ Þ¹éÁ¶Ô հзԲè¹ß жê Ô·ç¼¸Ô¸Ü Ð¶Ü ä¼°àµÙ ԷἸܷâ Õ·Ù¼¹ÐÞ¶è Ü¸Ô¶Ý éÁ´Þ°âÕ¼ à¸Ð Ô·Þ¼¹è´ÙÝ Ô²Þ´ß Ô·á¼¶Ü·â Ô·Ö¼¶Ô àÕ¹æ´ÙÐ Ü¸Û¶Ý Þ¸Ù´Ý: </td></tr><tr><td> English Verse</td><td> Moses and Aaron assembled the congregation in front of the rock, and he said to them, Now listen, you rebels, can we draw water for you from this rock? </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÙçÔÜÕ ÕÒÕ' </td></tr><tr><td> Rashi Text Hebrew</td><td> ÖÔ Ð×Ó Þß ÔÞçÕÞÕê éÔ×ÖÙç ÞÕâØ Ðê ÔÞèÕÑÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> assembled </td></tr><tr><td> Rashi Text English</td><td> This is one of the places where we find that a small area held a large number [of people].  [Midrash Tanchuma Chukath 9, Lev. Rabbah 10:9, Num. Rabbah 19:9] </td></tr></table></center></p> <P>This Rashi discusses space capacity and hence we classified it as a <B>Spreadsheet-diagram</b> method. To properly understand this Rashi we cite Rambam, Laws of Sales, Chapter 21, laws 6/7. Rambam explains that every person when standing occupies a square that is roughly 6 x 7 handbreadths, say 24 x 28 inches. To make things simple let us round up symmetrically and say that every person can comfortably stand in a 30 x 30 (2.5' x 2.5') square. We can now explain the space capacity of the rock.</P> <P><UL> <LI> Every person requires a 2.5' x 2.5' square in which to stand comfortably. <LI> 600,000 males can stand in a 775 person x 775 person square. <LI> So 600,000 males can stand in a square whose sides are 775 x 2.5' = 3.5 tenths of an American mile. <LI> In more familiar terms the American mile is roughly 20 small city blocks. <LI> So 600,000 males can stand in a 7 small-city-block x 7 small-city-block square. </uL> </P> <P> It is reasonable that the rock from which the water came was about 7 small-city-block squares (This is not very big). Thus the whole nation assembled facing the rock!</P> <P>A precedent for all the above is the recent inauguration of President Barak Obama. That inauguration was duly televised and there were over a million people facing the podium on which the President was sworn in and spoke, similar to the half million people standing before the rock and Moses.</P> <P><B><U>Advanced Rashi:</u></b> But there is a deep punchy insight from all of this. If people are so densely packed in 7 x 7 city blocks then the slightest uninvited movements could easily crush people. But no one was crushed. So God's request to speak formally and politely takes on a double meaning. The nation trusted Moses. They came out to witness the miracle of the water from the rock. When Moses insulted them and called them rebellious he ran the risk of some rabble rousers inciting the mob leading to crushed deaths. That of course didn't happen. But Moses had taken risks of leadership which could endanger lives and God wouldn't allow that to be repeated. The person who led the Jews into Israel had to be mindful of the vulnerabilities of the nation. This gives new insight both to both Moses' sin and God's punishment of Moses. </P> <a name=rule10> <P> <!-- Rule #10 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <UL> <Div Class=ULHead> <b><U> 10. RASHI METHOD: </u> <i> SYMBOLISM</i><br> <tt>BRIEF EXPLANATION: Rashi provides <B>symbolic</b> interpretations of words, verses, and chapters. Rashi can <B>symbolically</b> interpret either <ul><LI> (10a) entire Biblical <B>chapters</b> such as the <I>gifts of the princes</i>, <B>Nu-07</b> <LI>(10b) individual <B>items,</b> verses and words </ul> The rules governing <a href=http://www.Rashiyomi.com/gen-1.htm>symbolism</a> and symbolic interpretation are presented in detail on my website. </tt></b><br> This examples applies to Rashis <B>Nu20-12b</b> <br> </b><U>URL Reference:</u> (c) <font color=blue>http://www.Rashiyomi.com/rule1419.htm</font> </b> <BR><TT><U>Brief Summary:</u> The Jews made 3 types of complaints: a) Let us return to Egypt, b) Let us not listen to God's orders (e.g. don't gather manna on Sabbath) and c) requests for food. The requests for food were PROPER; Moses should not have screamed at the people. </tt> </div> </div> </td> </tr> </table> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu20-12b </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼¹ÐÞ¶è Ù°¾Ô¹Õ¸¾Ô Ð¶Ü Þ¹éÁ¶Ô Õ°Ð¶Ü Ð·Ô²è¹ß Ù·â·ß ܹРԶб޷à°ê¼¶Ý Ѽ´Ù Ü°Ô·ç°Ó¼´ÙéÁµà´Ù Ü°âµÙàµÙ Ѽ°àµÙ Ù´é°è¸ÐµÜ Ü¸Ûµß Ü¹Ð ê¸Ñ´ÙÐÕ¼ жê Ô·ç¼¸Ô¸Ü Ô·Ö¼¶Ô Ð¶Ü Ô¸Ð¸è¶å вéÁ¶è à¸ê·ê¼´Ù ܸԶÝ: </td></tr><tr><td> English Verse</td><td> The Lord said to Moses and Aaron, Since you did not have faith in Me to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly to the Land which I have given them. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÜÔçÓÙéàÙ </td></tr><tr><td> Rashi Text Hebrew</td><td> éÐÙÜÕ ÓÑèêÝ ÐÜ ÔáÜâ ÕÔÕæÙÐ ÔÙÙêÙ ÞçÕÓé ÜâÙàÙ ÔâÓÔ ÕÐÕÞèÙÝ ÞÔ áÜâ ÖÔ éÐÙàÕ ÞÓÑè ÕÐÙàÕ éÕÞâ ÕÐÙàÕ æèÙÚ ÜäèàáÔ ÞçÙÙÝ ÓÑÕèÕ éÜ ÞçÕÝ, çÜ Õ×ÕÞè ÐàÕ: </td></tr><tr><td> Rashi Header Enlish</td><td> to sanctify Me </td></tr><tr><td> Rashi Text English</td><td> For had you spoken to the rock and it had given forth [water], I would have been sanctified in the eyes of the congregation. They would have said,If this rock, which neither speaks nor hears, and does not require sustenance, fulfills the word of the Omnipresent, how much more should we! - [Midrash Aggadah] </td></tr></table></center></p> <P><UL> The complaints of the Jews in the wilderness naturally classify into three categories: <LI> <B>Complaints to return to Egypt:</b> These complaints were improper and either Moses in the name of God rebuked the nation or God punished the nation (e.g. <B>Nu21-05:09</b>); <LI><B>Disobeying God's orders:</b> These complaints also let to rebuke or punishment. A classical example is the disobeying of the order not to gather Manna on the Sabbath (<B>Ex16-27:30.</b>) <LI><B>Requests for food/water:</b> Since these complaints were proper, Moses should have treated the people respectfully and given them the food without rebuke. However Moses literally insulted the Jewish people for their proper request of food/water at <B>Nu20-07:13.</b> </ul> </P> <P>Before explaining Rashi we recall (from other digests) that we have explained the Hebrew concept of <B>Kedushah,</b> normally translated as <I>holiness</i> as really meaning a <I>formal atmoshphere.</i> </P> <P>We can now understand the Rashi on <B>Nu20-12c:</b> The biblical text states <I>God said to Moses and Aaron: Because you have not depended on me and (therefore) not acted <U>formally</u> with the Jewish people, therefore you will not bring the Jews to the chosen land.</i> </P> <P>An analogy will clarify: <TT>Suppose you were at an expensive banquet. You hadn't eaten in a while. You start complaining for dinner. The appropriate response might be formal on the part of the chefs: <U>Kindly sit down sir and dinner will be immediately served.</u> On the other hand if you started violating property rights of the banquet hall you would be admonished and threatened with dismissal.</tt> </P> <P>I believe the analogy captures the essence of Rashi's comments. <B>Kedushah</B> normally translated as <I>holiness</i> really refers to a <I>formal atmosphere.</i> The Jewish request for food was proper and Moses should have retained the formal atmosphere rather than insulting them and treating them as former slaves.</P> <P>Rashi's literal formulation is as follows: <TT> For had you spoken to the rock and it had given forth [water], I would have maintained the formal atmosphere in the eyes of the congregation. They would have said,If this rock, which neither speaks nor hears, and does not require sustenance, fulfills the word of the Omnipresent, how much more should we! - [Midrash Aggadah] </tt> </P> <P>Although Rashi formulates his concept by symbolically comparing the Jewish personality to a stone, the major thrust of Rashi is as we explained above: To preserve a formal atmosphere. If we had more space we could show several other biblical passages and Rashis developing this theme that God treated respectfully and formally the Jewish people in their requests for food/water.</P> <CENTER><Div Class=Header> <b>Conclusion</b> </Div></center> <P>This week's parshah contains examples of all Rashi methods. Visit the RashiYomi website at <a href=http://www.Rashiyomi.com target=_blank > http://www.Rashiyomi.com</a> for further details and examples.</P> </td></tr></table> </BODY> </html>