ÿþ<HTML> <HEAD> <TITLE> Weekly 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} OL {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> <Div class=TopHeader> <center> <b>The 10 RashiYomi Rules<br></font> <i>Their presence in Rashis on <u>Parshat Re'eh</u> </i> </font> </br> Volume 15, Number 1 <br> This weeks Weekly Rashi with Hebrew/English source tables<br> Is accessible at <a href=http://www.Rashiyomi.com/rule1501.htm><font color=blue>http://www.Rashiyomi.com/rule1501.htm</font></a> <br> (c) RashiYomi Incorporated, Dr. Hendel, President, Aug 5th, 2010 <br> <b>Visit the Rashi website</b> <a href=http://www.Rashiyomi.com>http://www.Rashiyomi.com</a><br> <font size=1><i> </i> </font> </center> </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 --> <!-- 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>Dt15-06a</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/dt11-30e.htm</font> </b> <BR><TT><U>Brief Summary:</u> The statement (Dt15-06) 'God will bless you if you observe as HE SAID' refers to (Dt28-03) </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> Dt15-06a </td></tr><tr><td> Hebrew Verse</td><td> Û¼´Ù Ù°¾Ô¹Õ¸¾Ô бܹԶÙÚ¸ Ѽµè·Û°Ú¸ Û¼·Ð²éÁ¶è Ó¼´Ñ¼¶è ܸڰ Õ°Ô·â²Ñ·Ø°ê¼¸ Ò¼Õ¹Ù´Ý è·Ñ¼´ÙÝ Õ°Ð·ê¼¸Ô Ü¹Ð ê·â²Ñ¹Ø Õ¼Þ¸éÁ·Ü°ê¼¸ Ѽ°ÒÕ¹Ù´Ý è·Ñ¼´ÙÝ Õ¼Ñ°Ú¸ ܹРٴްéÁ¹ÜÕ¼: </td></tr><tr><td> English Verse</td><td> For the Lord, your God, has blessed you, as He spoke to you, and you will lend to many nations, but you will not borrow; and you will rule over many nations, but they will not rule over you. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÛÐéè ÓÑè ÜÚ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÕÔÙÛß ÓÑè, (ÓÑèÙÝ Û×, Ò) ÑèÕÚ ÐêÔ ÑâÙè: </td></tr><tr><td> Rashi Header Enlish</td><td> [For the Lord, your God, has blessed you,] as He has spoken to you </td></tr><tr><td> Rashi Text English</td><td> And where did He speak about this? Blessed are you in the city&  (Deut. 28:3). - [Sifrei] </td></tr></table></center></p> <P> Verse <B>Dt15-06</b> promises blessings to the Jews if they observe God's commandments <U>as God promised them.</u> Rashi clarifies that this cross reference alludes to <B>Dt28-03.</b> </p> <P> <table width=95% bordercolor=black border=3 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> <B>Target Verse</b> </td> <td> <B>Text</b> </td> <td> <B>Cross Reference</b> </td> <td> <B>Text</b> </td> <td> <B>Rashi Comment</b> </td> </tr> <tr> <td> <b> Dt15-05:06 </b> </td> <td> <I> Only if you carefully listen to the voice of the Lord your God, to take care to do all these commandments which I command you this day. For the Lord your <U>God blesses you, as he promised you</u>; and you shall lend to many nations, but you shall not borrow; and you shall reign over many nations, but they shall not reign over you. </i> </td> <td> <B> Dt28-02:03 </b> </td> <td> <I> And all these blessings shall come on you, and overtake you, if you shall listen to the voice of the Lord your <U>God. Blessed shall you be in the city, and blessed </u>shall you be in the field. </i> </td> <td> Rashi illumines the underlined words: <tt> The cross reference <U>as God promised you</u> in <B>Dt15-06</b> refers to <B>Dt28-03.</b> </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> Dt16-09a </b> </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1304.htm </font></b> <TT><U>Brief Summary:</u> The phrase SICKLE ON SHEAF is an IDIOM referring to HARVEST. </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> Dt16-09a </td></tr><tr><td> Hebrew Verse</td><td> éÁ´Ñ°â¸Ô éÁ¸Ñ»â¹ê ê¼´á°ä¼¸è ܸڰ ÞµÔ¸×µÜ ×¶è°ÞµéÁ Ѽ·ç¼¸Þ¸Ô ê¼¸×µÜ Ü´á°ä¼¹è éÁ´Ñ°â¸Ô éÁ¸Ñ»âÕ¹ê: </td></tr><tr><td> English Verse</td><td> You shall count seven weeks for yourself; from[the time] the sickle is first put to the standing crop, you shall begin to count seven weeks. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÞÔ×Ü ×èÞé ÑçÞÔ </td></tr><tr><td> Rashi Text Hebrew</td><td> Þéàçæè ÔâÕÞè éÔÕÐ èÐéÙê ÔçæÙè: </td></tr><tr><td> Rashi Header Enlish</td><td> from [the time] the sickle is first put to the standing crop, [you shall begin to count seven weeks] </td></tr><tr><td> Rashi Text English</td><td> [I.e.,] from the time the omer is harvested [on the sixteenth of Nissan], which is the beginning of the harvest.  [see Lev . 23:10, Sifrei ; Men. 71a] </td></tr></table></center></p> <P> An <B>idiom</b> is a <TT>collection of words which means more than the sum of the meanings of each of the phrases' individual words.</tt> Verse <B> Dt16-09a </b> discussing the requirements to count 7 weeks from Passover to Shavuoth states <I> Seven weeks shalt thou number unto thee; from the time <U>the sickle is on the sheaf</u> <tt>[harvest]</tt> shalt thou begin to number seven weeks. . </i> Rashi explains: <TT> The phrase(s) <U> <U>the sickle is on the sheaf</u> </u>is an <B>idiom</b> meaning <u> harvest. </u> As can be seen from the underlined words the Rashi comment is compactly and explicitly combined in the Biblical text.</tt> </p> <P><B><U>Advanced Rashi:</u></b> Rashi goes a step further and states <tt> The <U>omer</u> coincides with the <U>beginning of the harvest.</u> </tt> Rashi learns this from the explicit association in <B>Lv23-10:11.</b> In fact we could have approached this whole Rashi using an <B>alignment</b> of the <B>Lv</b> and <B>Dt</b> chapters both of which deal with the Passover-Omer-Shavuoth sequence. However, it was also important to emphasize that Rashi was identifying a Biblical <B>idiom</b> which is why we classified this Rashi as we did. </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> Dt15-20a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n8.htm</font> </b> <BR><TT> <U>Brief Summary:</u> The future conjugation can be used to indicate the habitual present: The FIRST BORN is EATEN before God in Jerusalem (However you yourself NEED NOT EAT IT) </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> Dt15-20a </td></tr><tr><td> Hebrew Verse</td><td> ´ä°àµÙ Ù°¾Ô¹Õ¸¾Ô бܹԶÙÚ¸ ê¹Ð۲ܶà¼Õ¼ éÁ¸à¸Ô Ñ°éÁ¸à¸Ô Ѽ·Þ¼¸çÕ¹Ý Ð²éÁ¶è Ù´Ñ°×·è Ù°¾Ô¹Õ¸¾Ô Ð·ê¼¸Ô Õ¼ÑµÙê¶Ú¸: </td></tr><tr><td> English Verse</td><td> You shall eat it before the Lord, your God, year by year, in the place the Lord chooses-you and your household. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÜäàÙ Ô' ÐÜÔÙÚ êÐÛÜàÕ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÜÛÔß ÔÕÐ ÐÕÞè, éÛÑè ÞæÙàÕ éÔÕÐ ÞÞêàÕê ÛÔÕàÔ Ð×Ó êÝ ÕÐ×Ó ÑâÜ ÞÕÝ, éàÐÞè (ÑÞÓÑè Ù×, Ù×) ÕÑéèÝ ÙÔÙÔ ÜÚ ÕÒÕ': </td></tr><tr><td> Rashi Header Enlish</td><td> You shall eat it before the Lord, your God </td></tr><tr><td> Rashi Text English</td><td> [Scripture] is addressing the kohen , for we have already found [a statement to the effect] that it [the firstborn] is part of the dues given to kohanim , whether the animal is unblemished or whether it is blemished. For it is stated,  and their flesh [i.e., of the firstborn animals] shall be yours [i.e., the kohen 's] (Num. 18:18). - [Bech. 28a] [In both cases, the kohen is entitled to eat the entire animal. The difference between the blemished and the unblemished animals is that the blemished animal is slaughtered outside the Temple, and its flesh may be eaten anywhere by anyone invited by the kohen . The unblemished animal, however, must be slaughtered in the Temple courtyard, its blood dashed on the altar, and its fat burned on the altar. The flesh must be eaten by the kohen and his household within the time allotted for eating it.] </td></tr></table></center></p> <P> Most people are aware of three tenses - past, present, and future. But Hebrew and English really have 14 tenses. The sentence <I>I walk to synagogue daily</i> indicates what grammarians call <B>the habitual present.</B> The intent of the statement is not to tell something that happened, that is happening, or that will happen. The intent is to tell my habits. I have a habit of walking to the synagogue. But I may not walk every day. Another example might be the sentence <I>When thirsty one drinks water.</i> Again this indicates a grammatical <B>conditional habitual</b> present. The emphasis is on <I>how</i> you quench your thirst - with water. The emphasis is not on what you are actually doing - drinking water. </P> <P>In Hebrew the same grammatical <B>form</b> or <B>conjugation</b> may indicate two <B>meanings.</B> In particular the <I>future</i> conjugation, indicated by prefixing a root with the letter <B>tauv</b> can indicate either a future activity or a habitual activity. Let us see how this applies to <B>Dt15-19:20.</b> <P> If we interpret this verse as a <I>future</i> activity then we would translate <I> All the firstling males that come of your herd and of your flock you shall sanctify to the Lord your God; you shall do no work with the firstling of your bulls, nor shear the firstling of your sheep. <U>You shall eat it</u> before the Lord your God year by year in the place which the Lord shall choose, you and your household. </i> In other words, <tt>you yourself must eat the firstborn in Jerusalem.</tt> However since the <b>future conjugation</b> in Hebrew can also have a <b>meaning</b> of habitual present we can translate the verses as follows: <I> All the firstling males that come of your herd and of your flock you shall sanctify to the Lord your God; you shall do no work with the firstling of your bulls, nor shear the firstling of your sheep. <U>One eats it</u> before the Lord your God year by year in the place which the Lord shall choose, you and your household. </i> In other words <TT> When the firstborn is eaten it is eaten in Jerusalem.</TT> Like other habitual presents the emphasis is on the <I>how</i> of the habit rather then on <I>who</i> should do the activity in the future. </P> <P>As we shall see below in <B>rule 5</b> the firstborn is a priestly gift which is eaten by the Priests. So the owner does not eat it! Rather the Priest eats it. For this reason Rashi translates the verse <TT>One eats the firstborn in Jerusalem.</TT></P> <P><Font color=red> This Rashi is continued in <B>rule #5, contradiction</b> below.</font></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> Dt15-03a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1304.htm</font> </b> <BR> <TT> <U>Brief Summary:</u> a) The NON JEW: Keep his loan debts in the 7th year b) Your BROTHER (Fellow Jew): Waive his debt in the 7th year. </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> Dt15-03a </td></tr><tr><td> Hebrew Verse</td><td> жê Է༸۰è´Ù ê¼´Ò¼¹é շвéÁ¶è Ù´Ô°Ù¶Ô Ü°Ú¸ жê и״ÙÚ¸ ê¼·éÁ°ÞµØ Ù¸Ó¶Ú¸: </td></tr><tr><td> English Verse</td><td> From the foreigner you may exact; but what is yours with your brother, your hand shall release. </td></tr><tr><td> Rashi Header Hebrew</td><td> Ðê ÔàÛèÙ êÙÒÕé </td></tr><tr><td> Rashi Text Hebrew</td><td> ÖÕ ÞæÕê âéÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> From the foreigner you may exact </td></tr><tr><td> Rashi Text English</td><td> This is a positive command (See Ramban.). - [Sifrei] </td></tr></table></center></p> <P> The table below presents an <B>aligned</b> extract of verses or verselets in <B> Dt15-03a </B> Both verses/verselets discuss maintaining loans. The <B>alignment</b> justifies the Rashi comment that: <tt> It is prohibited to maintain a loan on a fellow Jew in the 7th year (The loan amount must be waived). The Bible explicitly states that one must take extra precautions to avoid maintaining a loan against a Jew (Dt15-09). Consequently, it is a positive commandment to maintain loans against non-Jews so that sufficient income will be maintained facilitating waiving the few outstanding loans against Jews. </tt> </P> <p> <table width=95% bordercolor=black border=5 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> Verse </td> <td> Text of Verse </td> <td> Rashi comment </td> </tr> <tr> <td> <B> Dt15-03a </b> </td> <td> <I> <UL> <LI>a) The NON JEW: Keep his loan debts in the 7th year <LI>b) Your BROTHER (Fellow Jew): Waive his debt in the 7th year. </uL> </i> </td> <td rowspan=2 width=50%> <tt> It is prohibited to maintain a loan on a fellow Jew in the 7th year (The loan amount must be waived). The Bible explicitly states that one must take extra precautions to avoid maintaining a loan against a Jew (Dt15-09). Consequently, it is a positive commandment to maintain loans against non-Jews so that sufficient income will be maintained facilitating waiving the few outstanding loans against Jews. </tt> </td> </tr> <tr> <td> <B> Dt15-03 </b> </td> <td> <i> <UL> <LI>a) The <U>non Jew.</u>: Keep his loan debts in the 7th year <LI>b) Your <U>Brother (Fellow Jew)</u>: Waive his debt in the 7th year. </uL> </i> </td> </tr> </table> </p> <P><B><U>Advanced Rashi:</u></b> This Rashi was brought to my attention by one of the Rabbinical members of the Rashi newsletter in Chicago. He made several interesting comments which are worth noting. First, there is a controversy among the Rishonim whether the sentence <I>The Non Jew: Maintain the loan; Your Brother: don't maintain it (waive it)</i> indicates a <U>permission</u> or <U>requirement.</u> Allow me to explain this. The phrase <I>maintain the loan (to a Non Jew)</I> by itself would be interpreted as a command. However when this phrase occurs contrastively <I>For a Non Jew: Maintain... For a brother (Jew) do not maintain</I> the phrase indicates not a requirement/ command but rather a permission. That is throughout the Bible and in ordinary literature the contrastive phrase is heard as meaning <I>For a non Jew: <U>It is permissable to</u> maintain while for a Jew it is <U>prohibited</u> to maintain.</i> So the statement of those Rishonim that the phrase here indicates a requirement appears at first glance, peculiar. If the contrastive style indicates permission why are we calling this a requirement and command. </P> <P>Secondly, my Rabbinic host pointed out that there are differences in Rashi manuscripts on what Rashi says. In fact some Rashi manuscripts leave out the Rashi comment on this verse alltogether. As an example the <I>Davka</i> CD I use does not have any Rashi comments on this verse.</P> <P>Based on the above two comments it would appear that the text and analysis of this Rashi would require a critical examination of manuscripts. However a fundamental belief of this Rashi newsletter is that all Rashi problems can be solved by rules and universally applied methods. Suppose a repeated rule justifies a certain reading of the text? Suppose further that no other rule justifies an alternative reading? Wouldn't we be justified in upholding the corresponding version of the Rashi comment even if no supporting manuscript exists?</P> <P>I explained to my host (This was Fall 2007) that the great Biblical exegetical master, Malbim, explains, that <TT> A contrastive style always indicates permission <U>unless</u> there is some extra Biblical emphasis in which case the contrastive style indicates requirement vs. prohibition.</TT> The Malbim does not state his principle here. He rather states it on <B>Lv02-11:12.</b> He also discusses it in his compendium of rules, <I>The Morning Star,</I> where he brings several examples.</P> <P><UL>Applying this principle of the Malbim to the Rashi at hand I would argue as follows: <LI><B>Dt15-09</b> explicitly states <I> Watch out lest you harbor an evil thought as follows: 'The 7th year is near, the year of loan-annulment' and therefore you will have a miserly view on your brother the poor.</i> <LI>So the Bible <U>explicitly</u> requires us to do whatever is possible to avoid harboring these natural evil thoughts to abstain from loaning in the 7th year. <LI> But then <I>not waiving loans to non-Jews</i> becomes a positive requirement since the added influx of funds facilitates loaning Jews since more money is available. <LI>By contrast if I waived loans to non Jews and then a Jew came for a loan I might hesitate not anticipating the added budget needed. </uL> </P> <P>For the above reasons I have cited the Rashi and interpreted it the way I have done. I am cognizant that many people including Rabbis consider themselves enlightened and accept the need to critically examine manuscripts. I therefore offer the above analysis as a <I>complementary</i> approach to dealing with issues of textual veracity.</P> <P>Praise be Him who chose them and their learning!</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> Dt15-20a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n8.htm</font> </b> <BR><TT> <U>Brief Summary:</u> Firstborn animals are gifts to the priest. Hence we translate ONE EATS THE FIRSTBORN IN JERUSALEM. </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> Dt15-20a </td></tr><tr><td> Hebrew Verse</td><td> ´ä°àµÙ Ù°¾Ô¹Õ¸¾Ô бܹԶÙÚ¸ ê¹Ð۲ܶà¼Õ¼ éÁ¸à¸Ô Ñ°éÁ¸à¸Ô Ѽ·Þ¼¸çÕ¹Ý Ð²éÁ¶è Ù´Ñ°×·è Ù°¾Ô¹Õ¸¾Ô Ð·ê¼¸Ô Õ¼ÑµÙê¶Ú¸: </td></tr><tr><td> English Verse</td><td> You shall eat it before the Lord, your God, year by year, in the place the Lord chooses-you and your household. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÜäàÙ Ô' ÐÜÔÙÚ êÐÛÜàÕ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÜÛÔß ÔÕÐ ÐÕÞè, éÛÑè ÞæÙàÕ éÔÕÐ ÞÞêàÕê ÛÔÕàÔ Ð×Ó êÝ ÕÐ×Ó ÑâÜ ÞÕÝ, éàÐÞè (ÑÞÓÑè Ù×, Ù×) ÕÑéèÝ ÙÔÙÔ ÜÚ ÕÒÕ': </td></tr><tr><td> Rashi Header Enlish</td><td> You shall eat it before the Lord, your God </td></tr><tr><td> Rashi Text English</td><td> [Scripture] is addressing the kohen , for we have already found [a statement to the effect] that it [the firstborn] is part of the dues given to kohanim , whether the animal is unblemished or whether it is blemished. For it is stated,  and their flesh [i.e., of the firstborn animals] shall be yours [i.e., the kohen 's] (Num. 18:18). - [Bech. 28a] [In both cases, the kohen is entitled to eat the entire animal. The difference between the blemished and the unblemished animals is that the blemished animal is slaughtered outside the Temple, and its flesh may be eaten anywhere by anyone invited by the kohen . The unblemished animal, however, must be slaughtered in the Temple courtyard, its blood dashed on the altar, and its fat burned on the altar. The flesh must be eaten by the kohen and his household within the time allotted for eating it.] </td></tr></table></center></p> <P><UL> The table below presents two <B>contradictory</b> verses. Both verses talk about the eating of firstborn. The underlined words highlight the <b>contradiction.</b> One verse says <I> firstborn animals are priestly gifts </i> while the other verse says <I> you (the Israelite) should eat the firstborn. </i> Which is it? Are firstborn animals gifts to the priest or do they belong to the Israelite. Rashi simply resolves this using the <B> broad-literal. </b> method: <tt> The future conjugation typically refers to future activity: If we translated this verse using the future it would read. <I>You should eat the firstborn in Jerusalem.</i> However the future conjugation can also refer to habitual present activity: If we translate the verse using the habitual present it reads: <I>One eats the firstborn in Jerusalem.</I> Because of the fact that these are priestly gifts we translate the verse as the habitual present. </tt> </ul> </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 first born animals are priestly gifts </tt> </td> <td> <B> Nu18-08:15 </b> </td> <td> <I> And the Lord spoke to Aaron, Behold, I also have given you ... to you have I given them by an ordinance forever. ... Every thing that opens the womb in all flesh, .... whether it is of men or beasts, shall be yours; ..... </i> </td> </tr> <tr> <td> <tt> One eats the firstborn before God </tt> </td> <td> <B> Dt15-19:20 </b> </td> <td> <I> All the firstling males that come of your herd and of your flock you shall sanctify to the Lord your God; ... <U>One eats it [the firstborn]</u> before the Lord your God year by year in the place which the Lord shall choose, you and your household. </i> </td> </tr> <tr> <td> Resolution: </td> <td> <B> Broad-Literal</b> </td> <td> <TT> The future conjugation typically refers to future activity: If we translated this verse using the future it would read. <I>You should eat the firstborn in Jerusalem.</i> However the future conjugation can also refer to habitual present activity: If we translate the verse using the habitual present it reads: <I>One eats the firstborn in Jerusalem.</I> Because of the fact that these are priestly gifts we translate the verse as the habitual present </tt> </td> </table> </p> <P><B><U>Advanced Rashi:</u></b> Rashi makes a futher contradiction resolution based on whether the firstborn animal was blemished or not. An unblemished animal <I>must</i> be eaten by the Priest and the resolution of the <B>contradiction</b> - <I><U>you</u> shall eat it in Jerusalem</I> - is to translate the verse as a habitual present - <I><U>one</u> eats it in Jerusalem.</i> The rules governing blemished firstborn are also brought down by Rashi. This would require bringing in other verses dealing with blemished amimals which we will do in future years.</P> <!-- Rule #6 --> <a name=rule6> <P> <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>Dt14-26a,b,c</b> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w7n15.htm </b> </font> <BR> <U>Brief Summary:</u> <TT> a) GENERAL: Buy what you want. b) DETAIL: Steak, lambchops, wine, bear. c) GENERAL: What you want. Rashi: Meat, fruit juices/wine, milk, honey. </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> Dt14-26a </td></tr><tr><td> Hebrew Verse</td><td> Õ°à¸ê·ê¼¸Ô Ô·Û¼¶á¶ã Ѽ°Û¹Ü вéÁ¶è 꼰зռ¶Ô à·ä°éÁ°Ú¸ Ѽ·Ñ¼¸ç¸è ռѷ漹Ðß Õ¼Ñ·Ù¼·Ù´ß ռѷé¼ÁµÛ¸è Õ¼Ñ°Û¹Ü Ð²éÁ¶è ê¼´éÁ°Ð¸Ü°Ú¸ à·ä°éÁ¶Ú¸ հи۷ܰ꼸 é¼Á¸Ý Ü´ä°àµÙ Ù°¾Ô¹Õ¸¾Ô бܹԶÙÚ¸ Õ°é¸޷װ꼸 Ð·ê¼¸Ô Õ¼ÑµÙê¶Ú¸: </td></tr><tr><td> English Verse</td><td> And you shall turn that money into whatever your soul desires; cattle, sheep, new wine or old wine, or whatever your soul desires, and you shall eat there before the Lord, your God, and you shall rejoice, you and your household. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÑÛÜ Ðéè êÐÕÔ àäéÚ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÛÜÜ: </td></tr><tr><td> Rashi Header Enlish</td><td> [And you will turn that money] into whatever your soul desires </td></tr><tr><td> Rashi Text English</td><td> This is a Û¼°Ü¸Ü, a general statement [not limited to anything in particular. Whereas the next expression,] </td></tr></table></center></p> </p> <P> Certain Biblical paragraphs are stated in a <B>Theme-Development-Theme</b> form. In other words a <B>broad general</b> idea is stated first followed by the <B>development</b> of this broad general theme in <B>specific details</b>. The paragraph-like unit is then closed with a repetition of the <B>broad</b> theme. The <B>Theme-Detail-Theme</b> form creates a unified paragraph. The <B>detailed</b> section of this paragraph is therefore seen as an extension of the <B>general</b> theme sentences. Today's example illustrates this as shown immediately below. </P> <P><UL> Verse <B>Dt14-26</b> discussing what second tithe money can redeem states <I> <UL><LI><B><U> General: </u></b>And you shall bestow that money for <U>all</u> your soul desires <LI><b><u> Detail: </u></b> <UL><LI>for oxen, or <LI>for sheep, or <LI>for wine, or <LI>for strong drink </ul> <LI><b><u> General:</u></b> for <U>all</u> your soul desires </ul> </i> </ul> </p> <P>Because the <B>General-Theme-General</b> style is perceived as a paragraph, therefore, we take the <B>Detail</b> phrase as a <I>development</i> of the <B>general</b> phrase. The logical conclusion would be <TT>You can buy meats and plant derived drinks.</tt></P> <P>Quite startingly the Rambam, Second Tithes, 7:1-3, states that <TT>honey, milk and eggs are also OK.</tt> The Rambam's logic is that <TT>You can buy items that grow from land-based food (cattle, sheep) as well as items derived from land-based-food animals (wine but also honey, milk and eggs).</tt> True, the Rambam categorizes and defends the law! But wouldn't it be more logical to simply state <TT>meats and plant-based drinks.</tt></P> <P> Problems like this arise frequently in interpretation of the <B>General Theme General</b> law. At the 20th MidWest Jewish Studies Conference I suggested that two <B>style</B> rules are operating here: <B> The Rabbi Ishmael Style</b> rules as well as the <B>Broad-Restriction</b> style rules. The <B>broad-restriction</b> style rules in this verse focus on the word <I>all</i> which <B>broadens</b> the appicability of the verse. In the Talmud the Rabbi Ishmael rules are frequently contrasted with the <B>broad-restriction</b> rules as two approaches to Biblical exegesis. However on our Rashi list we classify the <B>broad-restrictive</b> rule, emanating from an analysis of the adverb <I>all,</i> as an inference based on the <B>special word rule,</b> which is a subrule of either the <B>meaning</b> or <B>grammar</b> rule. The Rishonim according to the approach I am suggesting here combine the two rules in their legal decisions. </P> <P><UL>Here is how the two rules combine: <LI>The verse mentions <I>examples</i> of what you can redeem: <I>cattle and penned animals.</i> <LI>However since the <B>theme-detail-theme</b> <B>style</b> is used I am required to <B>generalize</b> these examples. <LI>If the verse did not use the word <U>all</u> I would simply generalize the <B>detail</b> clause <U>restrictively</u> and only allow <tt>animal meats </tt> but not <tt>honey, milk and eggs</tt> since these last three items are <I>animal-derived.</i> <LI>But the word <I>all</i> broadens! Consequently in addition to <TT>animal meats</tt> we allow <TT>animal derived products</tt> such as <TT>honey, milk and eggs.</tt> <LI> However we still prohibit <TT>water, salt and spices</tt> which are neither animal nor animal-derived. <LI>The subtlety in this derivation is that <I>both</i> restriction and broadening are used. <I>Animals and cattle</i> are broadened to include derived products like milk, eggs, and honey but are also restrictively interpreted so as to prohibit water, salt and spices which have nothing to do with animals. </ul> </P> <P>This idea of combining the Talmud's <B>broad restriction rule</b> with the <B>Rabbi Ishmael Style</b> rules, or, using the language of this email newsletter, rules #2/3 <B>special word meaning</b> with rule #6,<B>Style,</b> this combination, seems to solve many problems in the Rabbi Ishmael style exegesii. The interested (or skeptical) reader should, when studying a Rabbi Ishmael rule, study the verse to see if the word <I>all</i> is mentioned and if so I would strongly expect that the the <B>style</b> generalizations are not as restrictive as they normally would be.</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> <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> This examples applies to Rashis <b>Dt15-08c</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue><B> http://www.Rashiyomi.com/w2n20.htm </b></font> <BR><TT><U>Brief Summary:</u> LOAD LOAD him up - if he doesn't want charity then LOAN him. </tt> </div> </ul> </div> </td></tr></table> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Dt15-08c </td></tr><tr><td> Hebrew Verse</td><td> Û¼´Ù ä¸ê¹×· ê¼´ä°ê¼·× жê Ù¸Ó°Ú¸ ÜÕ¹ Õ°Ô·â²ÑµØ ê¼·â²Ñ´Ùضà¼Õ¼ Ó¼µÙ Þ·×°á¹èÕ¹ вéÁ¶è ٶװá·è ÜÕ¹: </td></tr><tr><td> English Verse</td><td> Rather, you shall open your hand to him, and you shall lend him sufficient for his needs, which he is lacking. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÔâÑØ êâÑÙØàÕ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÐÝ ÜÐ èæÔ ÑÞêàÔ, êß ÜÕ ÑÔÜÕÐÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> and you shall lend </td></tr><tr><td> Rashi Text English</td><td> If he does not want [your money] as a [charitable] gift, give it to him as a loan.  [Sifrei ; Keth. 67b] </td></tr></table></center></p> <P>We have explained in our article <a href=http://www.Rashiyomi.com/biblicalformatting.pdf> Biblical Formatting</a> located on the world wide web at <A href=http://www.Rashiyomi.com/biblicalformatting.pdf> http://www.Rashiyomi.com/biblicalformatting.pdf,</a> that the Biblical Author indicates <B>bold, italics, underline</b> by using <B>repetition.</b> In other words if a modern author wanted to <I>emphasize</i> a word they would either underline, bold or italicize it. However when the Biblical author wishes to <I>emphasize</i> a word He <b>repeats</b> it. The effect - whether thru <B>repetition</b> or using <B>underline</b> - is the same. It is only the means of conveying this emphasis that is different.</p> <P>Verse <B> Dt15-08c </b> discussing the requirement to give charity illustrates this <B>repetition</b> principle. It states <I> If there is among you a poor man of one of your brothers inside any of your gates in your land which the Lord your God gives you, you shall not harden your heart, nor shut your hand from your poor brother; But you shall open your hand wide to him, and shall surely <U>load load</u> him sufficient for his need, in that which he lacks. </i> Rashi commenting on the <B>repeated</b> underlined words, <U>load, load</u> states <tt> <U>Load</u> him, as indicated, with a charity gift. If he doesn't want a charity gift <U>load</u> him with a loan. (In other words <U>load</u> in any way possible.) </tt> </P> <a name=rule8> <P> <!-- 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> Dt16-20b </b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n8.htm </b> </font> <BR><TT><U>Brief Summary:</u> 7 commandments have a reward of long life (Covers all: don't eat blood (Would do it anyway), honor bird parent(easy)... </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> Dt16-20b </td></tr><tr><td> Hebrew Verse</td><td> ¶Ó¶ç æ¶Ó¶ç ê¼´è°Ó¼¹ã Ü°Þ·â·ß ê¼´×°Ù¶Ô Õ°Ù¸è·éÁ°ê¼¸ жê Ըиè¶å вéÁ¶è Ù°¾Ô¹Õ¸¾Ô бܹԶÙÚ¸ à¹êµß ܸڰ: </td></tr><tr><td> English Verse</td><td> Justice, justice shall you pursue, that you may live and possess the land the Lord, your God, is giving you. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÜÞâß ê×ÙÔ ÕÙèéê </td></tr><tr><td> Rashi Text Hebrew</td><td> ÛÓÐÙ ÔÕÐ ÞàÕÙ ÔÓÙÙàÙß ÔÛéèÙÝ ÜÔ×ÙÕê Ðê ÙéèÐÜ ÕÜÔÕéÙÑß âÜ ÐÓÞêß: </td></tr><tr><td> Rashi Header Enlish</td><td> that you may live, and you possess [the land] </td></tr><tr><td> Rashi Text English</td><td> The appointment of fitting judges is sufficient merit to keep Israel alive and settled in their land.  [from Sifrei] </td></tr></table></center></p> <P><UL>Today we ask the <B>database</b> query: <I> Which commandments mention a reward of long life or becoming well off for performing them? </i> The query uncovers half a dozen major examples. An examination of these examples justifies the Rashi assertion that <TT> <tt> 7 commandments mention the reward of a long life or becoming well. These commandments cover the entire spectrum of commandments <UL><LI>Thus there are easy commandments (like letting the mother bird escape when capturing its young), <LI>commandments whose violation is disgusting (like eating blood), <LI>communal commandments (like have good justice), etc. </ul> Because these commandments cover the entire spectrum therefore we infer that all commandments if observed will provide a reward of long life. </tt> </tt> The table below presents results of the query along with illustrations of Rashi's comment.</p> </ul> <P> <center><Table width=95% bordercolor=black border=5 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td><B>Verse</b> </td><td><B>Verse Content</b> </td><td><B>Comments on commandment</b> </td></tr> <tr> <td>Dt11-21a </td><td><I>That your <U>days may be multiplied</u>, and the days of your children, in the land which the Lord swore to your fathers to give them, as the days of heaven upon the earth. </i> </td><td><U>General Observance</u> of commandments </td></tr> <tr> <td>Dt24-19d </td><td><I> When you cut down your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to fetch it; it shall be for the non-citizen, for the orphan, and for the widow; that the Lord your <U>God may bless you</u> in all the work of your hands. </i> </td><td>Leaving forgotten sheaves to indigent (<U>No further action required</u>) </td></tr> <tr> <td>Dt12-25b </td><td><I> You shall not eat it; that <U>it may go well with you</u>, and with your children after you, when you shall do that which is right in the sight of the Lord. </i> </td><td>Prohibition of eating blood (But blood is disgusting and <U>most people would abstain anyway</u>) </td></tr> <tr> <td>Dt22-07a </td><td><I>But you shall let the mother go, and take the young to you; that <U>it may be well with you</u>, and that <U>you may prolong your days</u>. </i> </td><td>Letting mother bird free when capturing young (An <U>easy</u> commandment) </td></tr> <tr> <td>Ex20-12a </td><td><I>Honor your father and your mother; <U>that your days may be long</u> upon the land which the Lord your God gives you. </i> </td><td>Honoring parents (Easy commandment; all can do it) </td></tr> <tr> <td>Dt16-20b </td><td><I>Justice, only justice shall you pursue, that <U>you may live, and inherit the land</u> which the Lord your God gives you. </i> </td><td><U>Communal</u> justice </td></tr> <tr> <td>Dt17-20b </td><td><I>That his heart be not lifted up above his brothers, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that <U>he may prolong his days in his kingdom</u>, he, and his children, in the midst of Israel.</i> </td><td>Requirements of <U>King</u> </td></tr> </table> </center> </p> <P><UL>Notice how the commandments above span the entire spectrum <UL><LI>General commandments <LI>Easy commandments <LI>Commandments that would be done anyway <LI>Communal commandments <LI>Commandments peculiar to Royal house <LI>Commandments without action </ul> Hence the Rashi comment: <TT> Observance of any commandment leads to reward.</tt> Note the interesting fact that although we have classified this as the <B>database</b> method it could equally be classified as coming from the <B>Style</b> rule of <B>generalization from several verses.</b> </UL> </P> <a name=rule9> <!-- Rule #9 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <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>Dt14-06a,b,c</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n8.htm </b> </font> <BR><TT><U>Brief Summary:</u> Kosher animals must have a) split hoofs and b) two toes </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> Dt14-06a </td></tr><tr><td> Hebrew Verse</td><td> Õ°Û¸Ü Ñ¼°ÔµÞ¸Ô Þ·ä°è¶á¶ê ä¼·è°á¸Ô Õ°éÁ¹á·â·ê éÁ¶á·â éÁ°ê¼µÙ ä°è¸áÕ¹ê Þ·â²Ü·ê Ò¼µè¸Ô Ѽ·Ñ¼°ÔµÞ¸Ô йê¸Ô¼ ê¼¹ÐÛµÜÕ¼: </td></tr><tr><td> English Verse</td><td> And every animal that has a split hoof and has a hoof cloven into two hoof sections, [and] chews the cud among the animals that you may eat. </td></tr><tr><td> Rashi Header Hebrew</td><td> Þäèáê </td></tr><tr><td> Rashi Text Hebrew</td><td> áÓÕçÔ ÛêèÒÕÞÕ: </td></tr><tr><td> Rashi Header Enlish</td><td> split </td></tr><tr><td> Rashi Text English</td><td> Heb. Þ·ä°è¶á¶ê, split, as the Targum [Onkelos renders it]. </td></tr></table></center></p> <P><UL>Verse <B>Dt14-06</b> discussing the requirements of Kosher animals states <I> And every beast that <UL><LI>parts the hoof, and <LI>has the hoof cloven into two,</ul> and chews the cud among the beasts, that you shall eat </i> Rashi clarifies: <tt> There are two requirements: <UL><LI>The hoof must be split and <LI>there must be two toes.</ul> The pictures below clarify. Since this Rashi is clarified by pictures we consider it the use of the <B>diagram</b> method. </ul></tt> </p> <P> <PRE> -------------------- ' | ' -----------------| Split hoof with one toe covering (not valid for Kashruth) ' | '------------------- -------------------- ' | ' ------------------ Split hoof with two toe coverings (valid for Kashruth) ' | '------------------- </pre> </p> <a name=rule10> <!-- <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>Dt01-44</b> <br> </b><U>URL Reference:</u> (c) <font color=blue>http://www.Rashiyomi.com/dt01-44a.htm</font> </b> <BR><TT><U>Brief Summary:</u> The LION kills through POWER; the BEE kills thru VENOM without using power. </tt> </div> </ul> </div> </td></tr></table> --> <CENTER><Div Class=Header> <b>Conclusion</b> </Div></center> <P>This week's parshah contains no examples of the <B>symbolism</b> method. 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>