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 ShoFeTiM</u> </i> </font> </br> Volume 15, Number 2 <br> This weeks Weekly Rashi with Hebrew/English source tables<br> Is accessible at <a href=http://www.Rashiyomi.com/rule1502.htm><font color=blue>http://www.Rashiyomi.com/rule1502.htm</font></a> <br> (c) RashiYomi Incorporated, Dr. Hendel, President, Aug 12 th, 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 --> <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> Dt17-13a <br> <U>URL Reference:</u> (c) <b> <font color=blue><B> http://www.Rashiyomi.com/rule1305.htm </b></font> <BR><TT><U>Brief Summary:</u> And the ENTIRE nation will HEAR [The execution] RASHI: So it is done on festival time when the entire nation comes to Jerusalem. </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> Dt17-13a </td></tr><tr><td> Hebrew Verse</td><td> Õ°Û¸Ü Ô¸â¸Ý Ù´éÁ°Þ°âÕ¼ Õ°Ù´è¸ÐÕ¼ հܹРִٰÙÓÕ¼ß âÕ¹Ó: </td></tr><tr><td> English Verse</td><td> And all the people shall listen and fear, and they shall no longer act wantonly. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÛÜ ÔâÝ ÙéÞâÕ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÞÛÐß éÞÞêÙàÙß ÜÕ âÓ ÔèÒÜ ÕÞÞÙêÙß ÐÕêÕ ÑèÒÜ: </td></tr><tr><td> Rashi Header Enlish</td><td> And all the people shall listen </td></tr><tr><td> Rashi Text English</td><td> From here we derive [the ruling] that they postpone his execution [i.e., of the Ö°ç·ß Þ·Þ°èµÐ, the rebellious sage] until the Festival [when all Israel appears in Jerusalem], and they execute him on the Festival.  [San. 89a] </td></tr></table></center></p> <P> Verse <B> Dt17-13a </b> discussing the execution of a rebellious elder states <I> And the <U>entire nation</u> shall hear, and fear, and do no more presumptuously. </i> Rashi notes that the underlined words, <U> <U>entire nation</u> </u> <b>references</b> verses <b> Dt16-16 </b> discussing the appearance of the <U>entire nation</u> in Jerusalem at the festivals. Hence the Rashi comment <TT> The requirement stated in <B>Dt17-13</b> that the <U>entire nation</u> will witness the execution <B>references</b> Biblical verse <B>Dt16-16</b> which states that all male Jews must go to Jerusalem on the festivals. Hence we conclude that the rebellious elder is detained in prison until the festivals at which time he is executed so that the entire nation can witness the execution. </tt> </p> <P> <table width=95% bordercolor=black border=3 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> <B>Text of Target Verse Dt17-13</b> </td> <td> <B>Text of Reference Verse Dt16-16</b> </td> </tr> <tr> <td> <I> And the <U>entire nation</u> shall hear, and fear, and do no more presumptuously. </i> </td> <td> <I> Three times in a year shall <U>all your males appear before the Lord your God</u> in the place which he shall choose; in the Feast of Unleavened Bread, and in the Feast of Weeks, and in the Feast of Booths; and they shall not appear before the Lord empty; </i> </td> </tr> <tr> <td colspan=2> <B>Rashi comments:</b> <tt> The requirement stated in <B>Dt17-13</b> that the <U>entire nation</u> will witness the execution <B>references</b> Biblical verse <B>Dt16-16</b> which states that all male Jews must go to Jerusalem on the festivals. Hence we conclude that the rebellious elder is detained in prison until the festivals at which time he is executed so that the entire nation can witness the execution. </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> Dt20-20a </b> </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1305.htm </font></b> <BR> <TT><U>Brief Summary:</u> Yud-Resh-Daleth means a) Fell b) Conquered </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> Dt20-20a </td></tr><tr><td> Hebrew Verse</td><td> ·ç âµå вéÁ¶è ê¼µÓ·â Û¼´Ù ܹРâµå Þ·Ð²Û¸Ü ÔռРйêÕ¹ ê·éÁ°×´Ùê Õ°Û¸è¸ê¼¸ ռѸà´Ùê¸ Þ¸æÕ¹è â·Ü Ô¸â´Ùè вéÁ¶è Ô´ÕÐ â¹éÂ¸Ô â´Þ¼°Ú¸ Þ´Ü°×¸Þ¸Ô â·Ó è´Ó°ê¼¸Ô¼: </td></tr><tr><td> English Verse</td><td> However, a tree you know is not a food tree, you may destroy and cut down, and you shall build bulwarks against the city that makes war with you, until its submission. </td></tr><tr><td> Rashi Header Hebrew</td><td> âÓ èÓêÔ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÜéÕß èÓÕÙ, éêÔÐ ÛäÕäÔ ÜÚ: </td></tr><tr><td> Rashi Header Enlish</td><td> until its submission </td></tr><tr><td> Rashi Text English</td><td> Heb. è´Ó°ê¼¸Ô¼, an expression of è´Ó¼Õ¼Ù, subjugation, [meaning] that it becomes submissive to you. </td></tr></table></center></p> <P> When Rashi uses, what we may loosely 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> Yud-Resh-daleth </b> has a fundamental meaning of <I> Falling. </i> Hence this Biblical root can mean <LI><I> to fall </i> <LI><I> to conquer </i> <tt>[ since you frequently conquer a person by felling them; you similarly frequently conquer a city by felling it. ]</tt> </ul> </p> <P>Applying the above translation to <B> Dt20-20a </b> discussing a war situation between Israel and a non-Jewish enemy we obtain <I> Only the trees of which thou knowest that they are not trees for food, them thou mayest destroy and cut down, that thou mayest build bulwarks against the city that maketh war with thee, until it <U>it is conquered</u>. </i> </P> <P><B><U>Advanced Rashi:</u></b> Rashi's point is that it would be natural to translate the verse <I>....thou mayest ...until the city falls.</i> Rashi's point is that the city need not literally fall - it is enough that it be conquered. This is consistent with Jewish law (and with the opening verse of this Biblical section) that an agreement by the city to peace terms - 1) acceptance of basic Noachide laws of morality and 2) recognition (by paying taxes) of Israeli sovereignty - would not necessitate <I>felling</i> it since the non-violent acceptance of peace terms is consistent with <I>conquest.</I> For this reasons Rashi translates <B>Yud-Resh-Dalet</b> as <I>conquest</i> vs. <I>fall.</i> </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> Dt18-01a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1305.htm</font> </b> <br> <TT> <U>Brief Summary:</u> ALL Levites....RASHI: Even blemished Levites. </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> Dt18-01a </td></tr><tr><td> Hebrew Verse</td><td> Ü¹Ð Ù´Ô°Ù¶Ô Ü·Û¼¹Ô²à´ÙÝ Ô·Ü°Õ´Ù¼´Ý Û¼¸Ü éÁµÑ¶Ø ܵմ٠׵ܶç Õ°à·×²Ü¸Ô â´Ý Ù´é°è¸ÐµÜ дé¼ÁµÙ Ù°¾Ô¹Õ¸¾Ô Õ°à·×²Ü¸êÕ¹ Ù¹ÐÛµÜÕ¼ß: </td></tr><tr><td> English Verse</td><td> The Levitic kohanim, the entire tribe of Levi, shall have no portion or inheritance with Israel; the Lord's fire offerings and His inheritance they shall eat. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÛÜ éÑØ ÜÕÙ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÑÙß êÞÙÞÙß ÑÙß ÑâÜÙ ÞÕÞÙß: </td></tr><tr><td> Rashi Header Enlish</td><td> the entire tribe of Levi </td></tr><tr><td> Rashi Text English</td><td> whether whole-bodied or blemished.  [Sifrei] </td></tr></table></center></p> <P><UL> The <B>special word</b> method deals with the few dozen special connective words that exist in all languages. Familiar examples are <I>also, when, that, if, then, all, because, only, this,....</i> These words are typically <UL><LI> adverbs, such as <I>all,also</i> or connective words, either <LI>conjunctions, such as <I>if, then, because</i> or <LI>articles or demonstrative or abstract pronouns, such as <I>the, this, that</i> or <LI>propositional connectives, such as <I>in,on,to,from.</i> </ul> Rashi's job, when he comments on a special connective words, is to enumeratively list the nuances and usages of the word. </ul> </p> <P> The most famous example of the <B>special word</b> method is the Hebrew word <B>Kaph Yud</B> which can mean <I>because, that, when, perhaps, rather, if.</i> Sometimes Rashi explicitly gives all meanings of a <B>connective word</b> as happens with <B>Kaph Yud</b> while at other times Rashi does not give all meanings at once. In such a case the Rashi student must gather all the meanings together from various places.</P> <P>One can classify the <B>special word</b> method as either a <B>meaning</b> sub-method or <B>grammar</b> sub-method.</P> <P><UL>Today we deal with the Hebrew special word <b> Kuph-Lamed </b> which can have any of the following meanings. <LI> <tt>all, even borderline cases</tt> for example, <B> Nu14-01a </B> <I> The <U>whole</u> nation rebelled, <TT>[even the leaders]</tt> </i> <LI> <tt>all, any part</tt> for example, <B> Lv21-11b </B> <I> don't defile to <u>any</u> dead <tt>[even to organs]</tt> </i> <LI> <tt>all groups</tt> for example, <B> Gn06-12a </B> <I> <U>All</u> flesh <tt>[even non-human animals]</tt> had become corrupt </i> <LI> <tt>all, emphasizing, no exceptions</tt> for example, <B> Gn19-04b </B> <I> <U>all</u> people <tt>[without exception]</tt> in Sedom gathered (for the rape) </i> </ul> </p> <P>Applying this rule to the translation of <B> Dt18-01a </b> we obtain <I> The priests the Levites, and <U>all</u> the tribe of Levi, <tt>[even blemished Levites who can't serve in the Temple]</tt> shall have no part nor inheritance with Israel; they shall eat the offerings of the Lord made by fire, and his inheritance. </i> As is our practice we have embedded the Rashi translation in the verse. </p> <P><B><U>Advanced Rashi:</u></b> For further examples of Rashis on the Hebrew word <B>Caph-Lamed</b> visit <a href=http://www.Rashiyomi.com/all-18.htm>http://www.Rashiyomi.com/all-18.htm.</a> Better still visit the RashiYomi calendar at <a href=http://www.Rashiyomi.com/calendar1.htm>http://www.Rashiyomi.com/calendar1.htm</a> and click on the <B>all</b> series which you can find beginning July 10 2000 and ending July 30 2000 (7-10-00 through 7-30-00). </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> Dt21-08a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1305.htm</font> </b> <BR> <TT> <U>Brief Summary:</u> a) .... PLEASE ATONE the Jewish people for this accidental murder b) .... IT WILL BE ATONED RASHI: Once the priests do the ceremony there is atonement. </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> Dt21-08a </td></tr><tr><td> Hebrew Verse</td><td> Û¼·ä¼µè Ü°â·Þ¼°Ú¸ Ù´é°è¸ÐµÜ вéÁ¶è 伸ӴÙê¸ Ù°¾Ô¹Õ¸¾Ô Õ°Ð·Ü ê¼´ê¼µß Ó¼¸Ý à¸ç´Ù Ѽ°ç¶è¶Ñ â·Þ¼°Ú¸ Ù´é°è¸ÐµÜ Õ°à´Û¼·ä¼µè Ü¸Ô¶Ý Ô·Ó¼¸Ý: </td></tr><tr><td> English Verse</td><td> Atone for Your people Israel, whom You have redeemed, O Lord, and lay not [the guilt of] innocent blood among your people Israel. And [so] the blood shall be atoned for them. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕàÛäè ÜÔÝ ÔÓÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÔÛêÕÑ ÞÑéèÝ éÞéâéÕ Ûß ÙÛÕäè ÜÔÝ ÔâÕß: </td></tr><tr><td> Rashi Header Enlish</td><td> Atone for Your people Israel,& And [so] the blood will be atoned for them </td></tr><tr><td> Rashi Text English</td><td> Scripture informs them that from the time they complete all this, their sin is atoned.  [Sifrei] </td></tr></table></center></p> <P> The table below presents an <B>aligned</b> extract of verses or verselets in <B> Dt21-07:08a </B> Both verses/verselets discuss the atonement procedure when a person accidentally murdered is found. The <B>alignment</b> justifies the Rashi comment that: <tt> 1) The priests do the entire procedure and then 2a) They request: Please <U>atone</u> the Jews for this death 2b) [And you God concur]: The death is <u>atoned</u> for. Although God is not explicitly stated as the Person who states (2b), the inference of his Authorship is justified by the contrast of the active <U>atone</U> vs. the passive <U>atoned</u> which suggests a corresponding contrast between the Priests and God. </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> Dt21-07:08a </b> </td> <td> <I> <UL>The elders of the city...the priests.... <LI>And they shall answer and say, Our hands have not shed this blood, nor have our eyes seen it. <UL><LI><tt>[Said by Priests]</tt> <U>Atone</u>, O Lord, to your people Israel, whom you have redeemed, and lay not innocent blood to your people of Israel. <LI><tt>[Decreed by God]</tt>And the blood shall be <U>atoned</u> them. </ul> </ul> </i> </td> <td rowspan=2 width=50%> <tt> 1) The priests do the entire procedure and then 2a) They request: Please <U>atone</u> the Jews for this death 2b) [And you God concur]: The death is <u>atoned</u> for. Although God is not explicitly stated as the Person who states (2b), the inference of his Authorship is justified by the contrast of the active <U>atone</U> vs. the passive <U>atoned</u> which suggests a corresponding contrast between the Priests and God. </tt> </td> </tr> <tr> <td> <B> Dt21-07:08a </b> </td> <td> <i> <UL>The elders of the city...the priests.... <LI>And they shall answer and say, Our hands have not shed this blood, nor have our eyes seen it. <UL><LI><tt>[Said by Priests]</tt> <U>Atone</u>, O Lord, to your people Israel, whom you have redeemed, and lay not innocent blood to your people of Israel <LI><tt>[Decreed by God]</tt>And the blood shall be <U>atoned</u> them. </ul> </ul> </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> Dt21-07a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1305.htm</font> </b> <BR><TT> <U>Brief Summary:</u> 1)No one knows who killed this person 2)The elders say...we didn't kill this person RASHI We didn't accidentally kill him by abstaining from hospitality which led to a road mugging. </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> Dt21-07a </td></tr><tr><td> Hebrew Verse</td><td> Õ°â¸àÕ¼ հиްèÕ¼ Ù¸ÓµÙàÕ¼ ܹР[éäÛÔ] éÁ¸ä°ÛÕ¼ жê Ô·Ó¼¸Ý Ô·Ö¼¶Ô Õ°âµÙàµÙàÕ¼ ܹРè¸ÐÕ¼: </td></tr><tr><td> English Verse</td><td> And they shall announce and say, Our hands did not shed this blood, nor did our eyes see [this crime]. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÙÓÙàÕ ÜÐ éäÛÔ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÕÛÙ âÜêÔ âÜ ÜÑ éÖçàÙ ÑÙê ÓÙß éÕäÛÙ ÓÞÙÝ ÔÝ, ÐÜÐ ÜÐ èÐÙàÕÔÕ ÕäØèàÕÔÕ ÑÜÐ ÞÖÕàÕê ÕÑÜÐ ÜÕÙÔ. ÕÔÛÔàÙÝ ÐÕÞèÙÝ Ûäè ÜâÞÚ ÙéèÐÜ: </td></tr><tr><td> Rashi Header Enlish</td><td> Our hands did not shed [this blood] </td></tr><tr><td> Rashi Text English</td><td> But would it enter one s mind that the elders of the court are murderers? Rather, [they declare:] We [ourselves] did not see him and let him depart without food or escort [which would have indirectly caused his death, leaving this man to the elements and to robbers].  [Sifrei ; Sotah 45a] The kohanim then say: </td></tr></table></center></p> <P> The table below presents two <B>contradictory</b> verses. Both verses talk about the killer of a dead person found in the field. The underlined words highlight the <b>contradiction.</b> One verse says <I> it is not known who killed him </i> while the other verse says <I> we <tt>[the elders of the city]</tt> didn't kill him </i> Which is it? Is the murder unknown or did the elders kill him? Rashi simply resolves this using the <B> Broad-Literal method </b> method: <tt> 1) The killer is unknown 2) We also (besides not <U>directly</u> killing the person) didn't <U>indirectly</u> kill him by abstaining from hospitality leading to the murdered wandering the roads and getting killed </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> Sanctify the firstborn </tt> </td> <td> <B> Dt21-01 </b> </td> <td> <I> If one is found slain in the land which the Lord your God gives you to possess, lying in the field, and <U>it is not known who has slain him</u>; </i> </td> </tr> <tr> <td> <tt> We (the elders) didn't kill him </tt> </td> <td> <B> Dt21-07a </b> </td> <td> <I> And they <tt>[the elders]</tt> shall answer and say, <U>Our hands have not shed this blood</u>, nor have our eyes seen it </i> </td> </tr> <tr> <td> Resolution: </td> <td> <B> Broad-Literal </b> </td> <td> <TT> 1) The killer is unknown 2) We also (besides not <U>directly</u> killing the person) didn't <U>indirectly</u> kill him by abstaining from hospitality leading to the murdered wandering the roads and getting killed </tt> </td> </table> </p> <P><B><U>Advanced Rashi:</u></b> Rashi literally says <TT>Did anyone think that the elders killed him that the verse should say <U>We have not killed him?</u></tt> I have added to Rashi (who based the contradiction on logic) by finding a verse which supports the <B>contradiction</b> since it explicitly says <U>it is not known who killed him.</u> </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> <Div Class=ULHead> <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>Dt19-15a</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1305.htm </b> </font> <BR> <U>Brief Summary:</u> <TT> One witness shall not establish sin....two or three witnesses shall establish matters When a criminal TESTIMONY arises against a person....then the 2 people ...shall stand </tt> </div> </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> Dt19-15a </td></tr><tr><td> Hebrew Verse</td><td> ܹРٸçÕ¼Ý âµÓ Ð¶×¸Ó Ñ¼°Ð´ÙéÁ Ü°Û¸Ü â¸Õ¹ß Õ¼Ü°Û¸Ü ×·Ø¼¸Ðê Ѽ°Û¸Ü ׵ذРвéÁ¶è ٶױظРâ·Ü ä¼´Ù éÁ°àµÙ âµÓ´ÙÝ ÐÕ¹ â·Ü ä¼´Ù éÁ°Ü¹éÁ¸Ô âµÓ´ÙÝ Ù¸çÕ¼Ý Ó¼¸Ñ¸è: </td></tr><tr><td> English Verse</td><td> One witness shall not rise up against any person for any iniquity or for any sin, regarding any sin that he will sin. By the mouth of two witnesses, or by the mouth of three witnesses, shall the matter be confirmed. </td></tr><tr><td> Rashi Header Hebrew</td><td> âÓ Ð×Ó </td></tr><tr><td> Rashi Text Hebrew</td><td> ÖÔ ÑàÔ ÐÑ ÛÜ âÓ éÑêÕèÔ éàÙÝ, ÐÜÐ ÐÝ Ûß äèØ ÜÚ ÑÕ Ð×Ó: </td></tr><tr><td> Rashi Header Enlish</td><td> One witness [shall not rise up against a man for any iniquity] </td></tr><tr><td> Rashi Text English</td><td> This verse establishes a general principle [i.e., from here it is derived] that wherever the term witness (âµÓ) appears in the Torah, it means two [witnesses], unless the Torah specifies [that] one witness is meant.  [San. 30a] </td></tr></table></center></p> </p> <P> Certain Biblical paragraphs are stated in a <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><UL>Verse <B> Dt19-15:17 </b> discussing dealing with false witnesses states <I> <UL><LI><U>One</u> witness (<B>Ayin-Daleth</b>) shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins; <LI> by the mouth of <U>two</u> witnesses (<B>Ayin-Daleth-Yud-Mem</b>), <LI>or by the mouth of three witnesses (<B>Ayin-Daleth-Yud-Mem</b>), shall the matter be established. <LI>If a false <u>testimony</u> (<B>Ayin-Daleth</b>) rises up against any man to testify against him that which is wrong; <LI>Then the <U>two</u> men, who bring the case, shall stand before the Lord, before the priests and the judges, who shall be in those days; </ul> </i> A study of this passage reveals that <UL><LI>The word <B>Ayin-Daleth</b> can mean either <I>witness</i> or <I>testimony</i> <LI>As is clear from the bullets above contrasting 1 with 2 or more witnesses it is necessary that a testimony have at least 2 witnesses. <LI>Consequently when the Bible uses the singular <B>Ayin-Daleth</b> we must translate this as <I>testimony,</i> the testimony consisting of 2 or more witnesses. </ul> The Rabbi Ishmael <B>example</b> rule requires <B>generalization.</b> We infer from this passage that the word <B>Ayin-Daleth</b> when in the singular thoughout the Bible means <I>testimony</i> unless something in the verse forces one to interpret it as <I>witness.</i> Again the driving force for this <B>generalization</b> is the explicit statement that 1 witness cannot establish criminality since 2 or more are needed. Some examples where this generalization applies might be <UL><LI><B>Ex23-01</b><i> Don't partner with a wicked person to become a criminal <U>testimony</u></i> <LI><B>Ex22-12</b> <I>If the animal was attacked he will bring <U>testimony</u> so as to avoid payment</I> <LI><B>Dt05-17</b><I> Don't testify against your friend in a false <U>testimony</u></i> </ul> On the other hand e.g. <B>Lv05-01</b> would be translated <I>If a soul sins by hearing an oath and he is a <U>witness</u> - either he sees or knows about it - if he doesn't tell he will bear his sin.</I> Here we translate <B>Ayin-Daleth</b> as <U>witness</u> since it is talking about the person in his individual capacity of knowing. </ul></P> <P><B><U>Advanced Rashi:</u></b> This example of the Rabbi Ishmael <B>Generalization</b> rule is different in that what is generalized is a choice between translations - <B>Ayin Daleth</b> can mean <I>witness</i> or <I>testimony.</i> What the studied verses show is that generally <B>ayin-daleth</b> means <I>testimony.</i> </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> Dt21-02c </b> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1305.htm </b> </font> <BR><TT><U>Brief Summary:</u> ....Measure to the cities surrounding the corpse [so that you may ascertain] the city closest to the corpse: The elders of that city.... </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> Dt21-02c </td></tr><tr><td> Hebrew Verse</td><td> Õ°Ù¸æ°ÐÕ¼ Ö°çµà¶ÙÚ¸ Õ°éÁ¹ä°Ø¶ÙÚ¸ Õ¼Þ¸Ó°ÓÕ¼ Ð¶Ü Ô¶â¸è´ÙÝ Ð²éÁ¶è á°Ñ´Ùѹê Զ׸ܸÜ: </td></tr><tr><td> English Verse</td><td> then your elders and judges shall go forth, and they shall measure to the cities around the corpse. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÐÜ ÔâèÙÝ Ðéè áÑÙÑÕê Ô×ÜÜ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÜÛÜ æÓ ÜÙÓâ ÐÙÖÕ çèÕÑÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> to the cities around the corpse </td></tr><tr><td> Rashi Text English</td><td> in every direction, in order to ascertain which is the nearest. </td></tr></table></center></p> <P><UL>The <B>Formatting</b> rule includes the methods of writing consecutive paragraph or sentences. Just as a paragraph is a collection of sentences unified by a topic sentence and developed by supporting sentences, so too, a chapter very often has a theme that is developed by a skillfully sequenced set of paragraphs. Rashi new of 3 methods of writing consecutive paragraphs <UL><LI><B><U>Cause-effect:</u></b> The second paragraph is the effect of the first paragraph. The first paragraph is the cause of the second paragraph. <LI><B><U>Contrast:</u></b> The two paragraphs illustrate contrasting sides of a theem. <LI><B><U>Unified theme:</u></b> The two or more paragraphs illustrate a common theme. For example a common theme may be illustrated by a sequence of paragraphs each of which exemplifies and illustrates the theme idea. </ul> The above three principles indicate methods for paragraph development into chapters as well as method for sentence development into paragraphs. </UL> </P> <P>We formerly classified paragraph and chapter development under the <B>grammar</b> rule. However we think it more proper to devote the <B>grammar</b> rule to the relation between meaning and form, for example how verb conjugational forms indicates meaning. As indicated above the <B>formatting</b> rule governs use of sequence to indicate <B>climax</b> and paragraph sequencing.</P> <P><UL>Rashi on <B> Dt21-02:03 </b> explains the sequence in two sentences indicating a cause-effect relationship. <LI><B><U>Dt21-02. </u></b> <I>Measure from the corpse to the nearby cities, <tt>[so that]</tt></I> <LI><B><U>Dt21-03. </u></b> <I>When you ascertain the city closest to the corpse: The elders of that city will....</i> </ul> </p> <P><B><U>Advanced Rashi:</u></b> Rashi's contribution is to identify the relationship of the two verses as <B>cause-effect,</b> you measure <U>in order to </u> find the closest city. We have indicated this Rashi comment by embedding the bracketed expressions in the translation above. To recap the two verses would be translated as: <I> <I>Measure from the corpse to the nearby cities, <tt>[so that]</tt></I> <I>When you ascertain the city closest to the corpse: The elders of that city will....</i> </i> </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> Dt17-20b </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> Dt17-20b </td></tr><tr><td> Hebrew Verse</td><td> °Ñ´Ü°ê¼´Ù èÕ¼Ý Ü°Ñ¸ÑÕ¹ ޵ж׸ÙÕ Õ¼Ü°Ñ´Ü°ê¼´Ù áÕ¼è Þ´ß Ô·Þ¼´æ°Õ¸Ô Ù¸Þ´Ùß Õ¼é°޹ÐÕÜ Ü°Þ·â·ß ٷвè´ÙÚ° Ù¸Þ´ÙÝ â·Ü Þ·Þ°Ü·Û°ê¼Õ¹ ÔռРռѸà¸ÙÕ Ñ¼°ç¶è¶Ñ Ù´é°è¸ÐµÜ: </td></tr><tr><td> English Verse</td><td> so that his heart will not be haughty over his brothers, and so that he will not turn away from the commandment, either to the right or to the left, in order that he may prolong [his] days in his kingdom, he and his sons, among Israel. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÜÞâß ÙÐèÙÚ ÙÞÙÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÞÛÜÜ Ôß ÐêÔ éÕÞâ ÜÐÕ. ÕÛß ÞæÙàÕ ÑéÐÕÜ éÐÞè ÜÕ éÞÕÐÜ éÑâê ÙÞÙÝ êÕ×Ü âÓ ÑÕÐÙ ÐÜÙÚ (éÞÕÐÜ Ð' Ù, ×) ÜÔâÜÕê âÕÜÕê ÕÛêÙÑ ÕÙÕ×Ü éÑâê ÙÞÙÝ (éÞÕÐÜ Ð' ÙÒ, ×) ÕÜÐ éÞè ÔÑØ×êÕ ÜéÞÕè ÛÜ ÔÙÕÝ, ÕÜÐ ÔáäÙç ÜÔâÜÕê ÔâÕÜÔ âÓ éÑÐ éÞÕÐÜ ÕÐÞè ÜÕ àáÛÜê ÜÐ éÞèê ÕÒÕ' ÕâêÔ ÞÞÜÛêÚ ÜÐ êçÕÝ (éÝ ÙÒ Ö - ÙÓ). ÔÐ ÜÞÓê, éÑéÑÙÜ ÞæÕÔ çÜÔ éÜ àÑÙÐ àâàé: </td></tr><tr><td> Rashi Header Enlish</td><td> in order that he may prolong [his] days [in his kingdom] </td></tr><tr><td> Rashi Text English</td><td> From this positive statement, one may understand the negative inference [i.e., if he does not fulfill the commandments, his kingdom will not endure]. And so we find in the case of Saul, that Samuel said to him,  Seven days shall you wait until I come to you to offer up burnt-offerings (I Sam. 10:8), and it is stated,  And he waited seven days (I Sam. 13:8), but Saul did not keep his promise and neglected to wait the entire [last] day. He had not quite finished sacrificing the burnt-offering, when Samuel arrived and said to him (I Sam 13:13-14), You have acted foolishly; you have not kept [the commandment of the Lord your God, which He commanded you& ] so now your kingdom will not continue (I Sam 13:13-14). Thus we learn, that for [transgressing] a minor commandment of a prophet, he was punished. </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> <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>Dt21-02b</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1305.htm </b> </font> <BR><TT><U>Brief Summary:</u> Measure FROM the corpse (FROM his head FROM his nose) TO each of the nearby cities. </tt> </div> </td></tr></table> </div> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Dt21-02b </td></tr><tr><td> Hebrew Verse</td><td> Õ°Ù¸æ°ÐÕ¼ Ö°çµà¶ÙÚ¸ Õ°éÁ¹ä°Ø¶ÙÚ¸ Õ¼Þ¸Ó°ÓÕ¼ Ð¶Ü Ô¶â¸è´ÙÝ Ð²éÁ¶è á°Ñ´Ùѹê Զ׸ܸÜ: </td></tr><tr><td> English Verse</td><td> then your elders and judges shall go forth, and they shall measure to the cities around the corpse. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÞÓÓÕ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÞÞçÕÝ éÔ×ÜÜ éÕÛÑ: </td></tr><tr><td> Rashi Header Enlish</td><td> and they shall measure </td></tr><tr><td> Rashi Text English</td><td> from the place where the corpse lies. </td></tr></table></center></p> <P>Verse <B>Dt21-02</b> discussing the ceremony when a dead body with unknown killer is found states <I> Then your elders and your judges shall come forth, and they shall measure <u>to</u> the cities which are surround the corpse; </i> The word <U>measure</u> refers to a mathematical function requiring two arguments, the two points (a) <U>from</u> which you measure and (b)<U>to</u> which you measure. But as the underlined words indicate the above verse only indicates one of the two mathematical arguments: the place <U>to</u> which you measure. It does not explicitly indicate the place <U>from</u> which you measure. Hence Rashi clarifies <TT> The elders measure <U>from</u> the corpse <U>to</u> the surrounding cities.</TT> Since this Rashi clarifies a mathematical requirement we classify it as a <B>NonVerse-Spreadsheet</b> Rashi. </P> <P><UL><B><U>Advanced Rashi: </u></B> Rambam, Laws of Murder, Chapter 9, gives further mathematical details which supplement Rashi: <LI>If the corpse is beheaded you measure from the head not from the rest of the body. (Furthermore, if the corpse is beheaded you first reunite the body and head and then measure). <LI>In any event you measure from the nose (the indicator of life and death). <LI>If multiple bodies were found one on top of the other we measure from them as they are. </ul> </p> <P>Rashi inferred that we measure <U>from</u> the corpse since <B>Dt21-03</b> indicates that the <I>purpose</i> of the measurement is to find the distance from the corpse to the city. Rambam inferred that we measure from the head and from the nose based on logic since the head and nose are the points by which life can be recognized and it makes most sense to measure from them.</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> Dt18-03d:e </b> <br> </b><U>URL Reference:</u> (c) <font color=blue>http://www.Rashiyomi.com/rule1305.htm</font> </b> <BR><TT><U>Brief Summary:</u> The Priest, who is in charge of helping the nation achieve marital happiness is symbolically taught the components of physical relationship: arms, cheeks=secreting organs, womb=children </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> Dt18-03d </td></tr><tr><td> Hebrew Verse</td><td> Õ°Ö¶Ô Ù´Ô°Ù¶Ô Þ´éÁ°ä¼·Ø Ô·Û¼¹Ô²à´ÙÝ ÞµÐµê Ô¸â¸Ý ޵еê ֹѰ׵٠Էּ¶Ñ·× Ð´Ý éÁÕ¹è Ð´Ý éÂ¶Ô Õ°à¸ê·ß Ü·Û¼¹Ôµß Ô·Ö¼°è¹â· հԷܼ°×¸Ù·Ù´Ý հԷ缵ѸÔ: </td></tr><tr><td> English Verse</td><td> And this shall be the kohanim's due from the people, from those who perform a slaughter, be it an ox or a sheep, he shall give the kohen the foreleg, the jaws, and the maw. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÔÜ×ÙÙÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> âÝ ÔÜéÕß. ÓÕèéÙ èéÕÞÕê ÔÙÕ ÐÕÞèÙÝ, ÖèÕâ, ê×ê ÙÓ, éàÐÞè ÕÙç× èÕÞ× ÑÙÓÕ (ÑÞÓÑè ÛÔ Ö). Ü×ÙÙÝ, ê×ê êäÜÔ, éàÐÞè ÕÙâÞÕÓ äÙà×á ÕÙäÜÜ (êÔÜÙÝ çÕ Ü): </td></tr><tr><td> Rashi Header Enlish</td><td> the jaws </td></tr><tr><td> Rashi Text English</td><td> together with the tongue. Those who interpret the symbolism of Biblical verses say, the Ö°èչⷠ[which is, in effect, the  hand of the animal, became the due of the kohanim , as a reward] for the  hand [which Phinehas, the kohen , raised against the sinners], as it is said,  and he took a spear in his hand (Num. 25:7); the jaws [as a reward] for the prayer [he offered], as it is said, Then Phinehas stood and prayed (Ps. 106:30); and the maw (Է缵ѸÔ) , as a reward [for his action against the sinning woman], as it said, [And he stabbed both of them, the man of Israel] and the woman in her stomach (çµÑ¸ê¸Ô¼) (Num. 25:8). - [Chul. 134b]. </td></tr></table></center></p> <P><UL>Verse <B>Dt18-03</b> explains that when people offer certain sacrifices the Priests receive the <UL><LI>The shoulder <LI>the cheeks and <LI>the stomach </ul> The priests were charged with helping the Jewish people achieve psychological perfection. The Torah in delivering these gifts to the people teaches them the components of a successful physical relationship between husband and wife. <UL><LI><I>The shoulder</i> symbolizing a preliminary foreplay period of exposure of organs normally covered because of modesty <LI> <I>the cheeks</i> symbolizing organs which make secretions <LI> <I>the stomach</i> symbolizing the womb which symbolizes the purpose and function of physical relationship. </ul> With regard to the last item, <I>the stomach</i> I should mention the beautiful Midrash that <TT>While in Paradise Adam and Eve went to bed as 2 and got up as 6. (The 2 boys, their sisters, and Adam and Eve)</tt> I once saw a delicious paper by a French scholar which explained that <TT>In paradise the act of love and the consequences of love, children, were combined. Unlike the post-paradise punishment where the act and consequences were separated the same bed combined both sexual and parental love in the same night. Thus the physical relationship had added dimensions which we, in post-paradise exile do not have.</tt> (I am truly sorry but I have forgotten who the author of this wonderful interpretation is). This Midrash explains that <I>having children</i> are a component of a successful physical relationship. Consequently a Priest who met a couple with an inferior physical relationship could, by receiving the <I>shoulders</i> symbolically remind the couple of the need for a fore-play period. In short the congregant-priest interaction functioned as a symbolic reminder of the components necessary for a successful relationship. In this way, unlike today, marital therapy was performed in a low key symbolic manner without embarassing confrontation of the couple. Such non-intrusive therapy obviously is superior to modern methods which require the capacity to withstand embarassing and highly personal discussions with the therapist.</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>