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 Ki ThayTzay</u> </i> </font> </br> Volume 15, Number 3 <br> This weeks Weekly Rashi with Hebrew/English source tables<br> Is accessible at <a href=http://www.Rashiyomi.com/rule1503.htm><font color=blue>http://www.Rashiyomi.com/rule1503.htm</font></a> <br> (c) RashiYomi Incorporated, Dr. Hendel, President, Aug 19 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> </p> <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> Dt24-07a <br> <U>URL Reference:</u> (c) <b> <font color=blue><B> http://www.Rashiyomi.com/rule1306.htm </b></font> <BR><TT><U>Brief Summary:</u> Thoughout the Torah SINS AND STATUS are determined by witnesses (Dt19-15). Hence the phrase WHEN IT BE FOUND... (Dt24-07) means by witnesses </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> Dt24-07a </td></tr><tr><td> Hebrew Verse</td><td> Û¼´Ù Ù´Þ¼¸æµÐ дÙéÁ Ò¼¹àµÑ à¶ä¶éÁ ޵ж׸ÙÕ Þ´Ñ¼°àµÙ Ù´é°è¸ÐµÜ Õ°Ô´ê°â·Þ¼¶è Ѽչ Õ¼Þ°Û¸èÕ¹ Õ¼Þµê Ô·Ò¼·à¼¸Ñ Ô·ÔռРռѴâ·è°ê¼¸ Ô¸è¸â Þ´ç¼´è°Ñ¼¶Ú¸: </td></tr><tr><td> English Verse</td><td> If a man is discovered kidnapping any person from among his brothers, of the children of Israel, and treats him as a slave and sells him that thief shall die, so that you shall clear out the evil from among you. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÛÙ ÙÞæÐ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÑâÓÙÝ ÕÔêèÐÔ. ÕÛß ÛÜ ÛÙ ÙÞæÐ éÑêÕèÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> If [a man] is discovered </td></tr><tr><td> Rashi Text English</td><td> By witnesses, and after he was warned [not to kidnap] (Sifrei 24:139). Likewise, every [instance of] Ù´Þ¼¸æµÐ,  [if someone is] discovered, in the Torah. - [Mechilta 21:63] </td></tr></table></center></p> <P> Verse <B> Dt24-07 </b> discussing a death penalty for kidnapping states <I> <U>when it is found</u> that a man kidnapped any of his brothers of the people of Israel, and deals with him as a slave, or sells him; then that kidnapper shall die; and you shall purge evil away from among you. </i> Rashi notes that the underlined words, <U> <U>When it is found</u> </u> <b>references</b> verses <b> Dt19-15 </b> discussing the establishment of Judicial matters - sins and statuses. Hence the Rashi comment <TT> In several places the Bible says <U>when it is found that....</u> However (1) <B>Dt19-15</b> explicitly says that judicial matters such as sins and statuses are established by 2 or more witnesses. Furthermore (2)the Biblical paragraph <B>Dt17-02:07</b> discusses <U>a finding of idolatry</u> and explains that if <U>search and investigation</u> confirms this finding then the idolaters are executed. The paragraph concludes that 2 or more witnesses are needed to confirm matters. These two sources set a basis for explaining the Biblical <U>when it is found that....</u> to refer to a finding through an investigation of 2 or more witnesses. </tt> </p> <P> <table width=95% bordercolor=black border=3 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> <B>Text of Target Verse Dt24-07</b> </td> <td> <B>Text of Reference Verse Dt19-15</b> </td> </tr> <tr> <td> <I> <U>when it is found</u> that a man kidnapped any of his brothers of the people of Israel, and deals with him as a slave, or sells him; then that kidnapper shall die; and you shall purge evil away from among you. </i> </td> <td> <I> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins; by the mouth of two witnesses, or by the mouth of three witnesses, shall the matter be established. </i> </td> </tr> <tr> <td colspan=2> <B>Rashi comments:</b> <tt> In several places the Bible says <U>when it is found that....</u> However (1) <B>Dt19-15</b> explicitly says that judicial matters such as sins and statuses are established by 2 or more witnesses. Furthermore (2)the Biblical paragraph <B>Dt17-02:07</b> discusses <U>a finding of idolatry</u> and explains that if <U>search and investigation</u> confirms this then the idolaters are executed. The paragraph concludes that 2 or more witnesses are needed to confirm matters. These two sources set a basis for explaining the Biblical <U>when it is found that....</u> to refer to a finding through investigation of 2 or more witnesses. </tt> </td> </tr> </table> </P> <P><B><U>Advanced Rashi:</u></b> We have presented two derivations above. One is from the <B>reference</b> which requires 2 or more witnesses for establishment of judicial matters. The other uses the <B>style</b> method <B>rule #6</b> which requires us to generalize Biblical paragraph <B>Dt17-02:07</b> which lists a) 2 witnesses and b) investigation/search as prerequisites to conviction, to all judicial findings. Thus two Rashi rules are at play here. Notice particularly that Rashi did not explicitly mention either method. Frequently, Rashi lets the student research how he arrived at his conclusions. </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> Dt25-13a </b> </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1306.htm </font></b> <BR> <TT><U>Brief Summary:</u> STONE can mean WEIGHTS since the STONES were MADE from weights. Items can be NAMED by what they are made of: e.g. GLASSES, IRONS, etc. </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> Dt25-13a </td></tr><tr><td> Hebrew Verse</td><td> Ü¹Ð Ù´Ô°Ù¶Ô Ü°Ú¸ Ѽ°Û´Ùá°Ú¸ Ð¶Ñ¶ß Õ¸Ð¸Ñ¶ß Ò¼°ÓÕ¹Ü¸Ô Õ¼ç°Ø·à¼¸Ô: </td></tr><tr><td> English Verse</td><td> You shall not keep in your pouch two different weights, one large and one small. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÐÑß ÕÐÑß </td></tr><tr><td> Rashi Text Hebrew</td><td> ÞéçÜÕê: </td></tr><tr><td> Rashi Header Enlish</td><td> two different weights </td></tr><tr><td> Rashi Text English</td><td> [This term is not to be understood literally as  stones, but rather, it refers to specific stones, namely:] weights [used to weigh merchandise in business]. </td></tr></table></center></p> <P><UL>The <B>FFF</b> submethod states that words can be named by <I>F</I>orm, <I>F</I>eel, and <I>F</i>unction. <LI>Some examples of naming words by <B>Form</b> include (a) the <I>leg</i> of a chair, (b) the <I>handle</i> of a pot, (c) the <I>branch</i> of a family <I>tree</i>, (d) <I>surfing</i> the net or (e) brain<I>storming</i> Some of these examples illustrate naming objects by <B>form</b> while other examples illustrate naming activities by <B>form.</b> <LI>A good punchy example distinguishing naming by <B>form</b> vs. <b>function</b> is <I>pentagon-UN.</i> The <I>pentagon</i> is named after the <B>shape and form</b> of the building while the <I>United Nations</i> is named after the <B>function and purpose</b> of the building. Although both these buildings have as a purpose world peace they are named differently. <LI>Examples of naming by <B>feel/substance</b> are <I>glasses, <U>hard</u>ship, <U>iron</u>ing-board, plaster</I> etc.</ul></P> <P>The <B>FFF</b> principle is a special case of the literary techniques of <B>synechdoche-metonomy.</b> These literary principles, universal to all languages, state that items can be named by related items, by parts of those items, or by good examples of those items. For example <I>honey</i> refers to <I>anything sweet</i> since <I>honey</i> is a <B>good example</b> of something sweet. Similarly <I>hot</i> refers to <I>matters of love</i> since the two are <B>related.</b> Todays Rashi can best be understood by applying these principles.</P> <P>Biblical verse <B>Dt25-13a</b> requires keeping proper weights. The Bible uses the word <I>stone</i> to mean <U>weight.</u> A <I>stone</i> is what <U>weights</u> are made from. Thus the Bible names <U>weights</u> by their substance similar to the English naming of <I>glasses, ironing boards, plaster</i> by their substance. As indicated above this is a primary method of naming objects.</P> <P><B><U>Advanced Rashi:</u></b> Frequently when several early authorities <I>rishonim</i> are cited it it usually in the context of controversy. However <I>rishonim</i> can also be cited as supporting and complementing each other. Frequently when explaining a Rashi meaning I used the Radack's beautiful book, <I>Shoroshim,</i> Biblical roots. This wonderful book which is highly underrated lists each Biblical root as well as its meanings with illustrations. The root <B>Aleph-Beth-Nun</b> <b>Even</b> has 3 meanings: 1) Stone 2) weight, 3) founder (the founder of a nation is called its <I>stone</i>) </P> <P> When people ask my advice for studying meaning I warmly recommend purchasing a copy of <I>Roots</i> and using it when studying the Bible. It is obtainable in most Hebrew book stores as well as on the internet.</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> Dt22-21c </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1306.htm</font> </b> <br> <TT> <U>Brief Summary:</u> She has done a vile thing in Israel to prostitute [while in] her father's house </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> Dt22-21c </td></tr><tr><td> Hebrew Verse</td><td> Õ°ÔÕ¹æ´ÙÐÕ¼ жê Է༷â²è¸ Ð¶Ü ä¼¶ê·× ѼµÙê иѴÙÔ¸ Õ¼á°ç¸ÜÕ¼Ô¸ зà°éÁµÙ â´Ùè¸Ô¼ Ѽ¸Ð²Ñ¸à´ÙÝ Õ¸Þµê¸Ô Û¼´Ù â¸é°ê¸Ô à°Ñ¸Ü¸Ô Ѽ°Ù´é°è¸ÐµÜ Ü´Ö°àÕ¹ê ѼµÙê иѴÙÔ¸ ռѴâ·è°ê¼¸ Ô¸è¸â Þ´ç¼´è°Ñ¼¶Ú¸: </td></tr><tr><td> English Verse</td><td> they shall take the girl out to the entrance of her father's house, and the men of her city shall pelt her with stones, and she shall die, for she did a disgraceful thing in Israel, to commit adultery [in] her father's house. So shall you clear away the evil from among you. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÜÖàÕê ÑÙê ÐÑÙÔ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÛÞÕ ÑÑÙê ÐÑÙÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> the men of her city </td></tr><tr><td> Rashi Text English</td><td> [I.e.,] in the presence of all the men of her city.  [Sifrei 22:100] </td></tr></table></center></p> <P>Today Hebrew <B>grammar</b> is well understood and there are many books on it. Rashi, however, lived before the age of <B>grammar</b> books. A major Rashi method is therefore the teaching of basic <B>grammar.</b> </P> <P>Many students belittle this aspect of Rashi. They erroneously think that because of modern methods we know more. However Rashi will frequently focus on rare <B>grammatical</b> points not covered in conventional textbooks.</P> <P><UL>There are many classical aspects to <B>grammar</b> whether in Hebrew or other languages. They include <LI>The rules for <B>conjugating verbs.</b> These rules govern how you differentiate <I>person, plurality, tense, mode, gender, mood, and designation of the objects and indirect objects of the verb.</i> For example how do you conjugate, in any language, <I>I sang, we will sing, we wish to sing, she sang it.</I> <LI>Rules of <B>agreement.</B> For example agreement of subject and verb, of noun and adjective; whether agreement in gender or plurality. <LI>Rules of <B>Pronoun reference.</B> <LI>Rules of <B>word sequence.</b> This is a beautiful topic which is not always covered in classical grammatical textbooks. </UL> </P> <P><UL>Today we use two rules, one from meaning and one from grammar. <LI>The <B>synechdoche</b> rule says we name items by good examples of them. So <I>honey</i> can refer to anything <U>sweet</U> and <I>father</i> can refer to any good caring <U>leader.</u> <LI> The <B>verb-noun</b> principle states that a noun (a thing) can be transformed into a verb meaning making the thing. For example, <I>to flower</i> converts the noun plant into the verb meaning to make plants, <I>to build</i> takes the noun building and converts it into the verb meaning to make buildings. </ul> </P> <P> Using these rules we explain verse <B>Dt22-21c</b> which discusses the death penalty for a adultery. In describing the execution the Bible declares <I>....for she has done a vile thing in Israel to prostitute her father's house.</i> Rashi explains the awkward sounding phrase <I>to prostitute her father's house</i> as meaning <I>to prostitute <U>while in</u> her father's house.</I> </P> <p><UL>In explaining this Rashi we make use of the two principles mentioned above. <LI>The Hebrew word <B>Nun-Beth-Lamed-Hey, Nevalah</b> means dead carcass <LI>However the dead carcass is a <B>Good example</b> of something vile and disgusting. This uses the <B>synechdoche</b> principle which names things by good examples. So <I>honey</I> can mean <U>sweet</u> and <I>dead carcass</i> can mean <U>vile.</U> <LI> But then isn't <I>prostitution</i> another <B>good example</b> of something vile? So the word <I>prostitute</i> can also mean vile. <LI> Next we use the <B>verb-noun</b> principle: <I>to plant</i> converts the noun plant into the verb meaning to make plants, <I>to build</i> takes the noun building and converts it into the verb meaning to make buildings, and so <I>to prostitute</i> takes the noun prostitute which we just saw means something <I>vile</i> and converts it into the verb meaning <I>to make vile.</I> <LI> But the verb <I>to make vile</i> takes a direct object. Hence the verse says <I>to prostitute her father's house</i> which we translate <I>to make vile her father's house.</I> <LI>So the whole verse together has a delicious double pun on the vileness of adultery. The entire verse would mean <I>...she is stoned....because she has done something vile <tt>[literally, a dead carcass]</tt> in Israel to vile <tt>[literally, to prostitute]</tt> her father's house.</i> </ul> </p> <P><UL>Good puns have overtones, flavors and scents which enrich, beautify and deliver punchy points. Here the Bible attacks the sympathies we may have towards adulterous sinners. <LI>We tend to see adultery as an act of passion. We imagine lovers and tempting beautiful bodies, and so the Bible deliberately uses the word <I>dead carcass</i> as a pun describing the bodies of the adulterers. <LI>We tend to see adultery as a sin between consenting adults and so the Bible reminds us that the woman <I>viles her father's house</i> indicating that the adultery has implications and ramifications for those who brought up the woman - she is not doing something private but rather publicly affecting other peoople. </ul> </P> <P><B><U>Advanced Rashi:</u></b> We tend to look at the Bible as a legal book of laws and exhortations. We forget that the Bible is capable of irony, puns, inuendos - paintings with words and connotations. I hope the above example shows the potential richness in any Biblical verse. The above example also shows how Biblical grammar when properly used is not technical but romantic, poetic and full of nuances.</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> Dt24-05b </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1306.htm</font> </b> <BR> <TT> <U>Brief Summary:</u> A person who got married within the first year: 1) Doesn't do army service 2) Doesn't do national service (substitute army service) </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> Dt24-05b </td></tr><tr><td> Hebrew Verse</td><td> Û¼´Ù Ù´ç¼·× Ð´ÙéÁ дé¼Á¸Ô ײӸéÁ¸Ô ܹРٵæµÐ Ѽ·æ¼¸Ñ¸Ð հܹРٷâ²Ñ¹è â¸Ü¸ÙÕ Ü°Û¸Ü Ó¼¸Ñ¸è à¸ç´Ù Ù´Ô°Ù¶Ô Ü°ÑµÙêÕ¹ éÁ¸à¸Ô ж׸ê Õ°é´޼·× жê дéÁ°ê¼Õ¹ вéÁ¶è ܸç¸×: </td></tr><tr><td> English Verse</td><td> When a man takes a new wife, he shall not go out in the army, nor shall he be subjected to anything associated with it. He shall remain free for his home for one year and delight his wife, whom he has taken. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÜÐ ÙâÑÕè âÜÙÕ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÓÑè ÔæÑÐ: </td></tr><tr><td> Rashi Header Enlish</td><td> nor shall he be subjected </td></tr><tr><td> Rashi Text English</td><td> lit., nor shall it pass over him, [referring to] the order of the army. </td></tr></table></center></p> <P> The table below presents an <B>aligned</b> extract of verses or verselets in <B> Dt24-05b. </B> Both verses/verselets discuss the exemption rights of a groom during the first year of marriage. The <B>alignment</b> justifies the Rashi comment that: <tt> The groom is exempt from both army service and national service. (National service (like in Israel)is a substitute communal service done by people who don't serve in the army). This double exemption is indicated in the verse by the <B>aligned</b> phrases: <U>he won't go out in <B>the army</b></u> and <U>he won't go out for any <B>other matter.</b></u> By contrast the person who just built a house is exempt from army service but not national service. (Because the Bible just exempts him from being in the army). </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> Dt24-05b </b> </td> <td> <I> <UL>When a man taketh a new wife, <LI>he shall not go out in <U>the army,</u> <LI>neither shall he do <U>national service;</u> <UL> rather he shall be free for his house one year, and shall cheer his wife whom he hath taken. </i> </td> <td rowspan=2 width=50%> <tt> The groom is exempt from both army service and national service. (National service (like in Israel)is a substitute communal service done by people who don't serve in the army). This double exemption is indicated in the verse by the <B>aligned</b> phrases: <U>he won't go out in <B>the army</b></u> and <U>he won't go out for any <B>other matter.</b></u> By contrast the person who just built a house is exempt from army service but not national service. (Because the Bible just exempts him from being in the army). </tt> </td> </tr> <tr> <td> <B> Dt24-05b </b> </td> <td> <i> <UL>When a man taketh a new wife, <LI>he shall not go out in <U>the army,</u> <LI>neither shall he do <U>national service;</u> <UL> rather he shall be free for his house one year, and shall cheer his wife whom he hath taken. </i> </td> </tr> </table> </p> <P><B><U>Advanced Rashi:</u></b> Rashi also mentions that the four exemptions in Biblical paragraph, <B>Dt20-01:09,</b> - the person who just built a house, or just got engaged, or just planted a vineyard, or who is a coward - these four exemptions are only from the army and hence by <b>aligned</b> comparison with <B>Dt24-05b,</b> the person just married, these 4 exemptions can be made to do national service.</P> <P>We have classified this Rashi as an <B>alignment.</b> But it can also be classified as an instance of the <B>formatting</b> rule. Here we would simply focus on the repeating keyword <U>will not go out.</u> The repeating keyword is treated like a <B>bulleted</b> list and creates an unspecified emphasis that two exemptions are mentioned. It is then easy to fill in that one exemption is army service while the other exemption would be other service which we would immediately recognize as national service. </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> Dt23-07a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1306.htm</font> </b> <BR><TT> <U>Brief Summary:</u> 1) Treat runaway slaves nicely - free them and accept them as Jews 2) Except for Edomites and Moabites who can never be fully accepted into the Jewish community </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> Dt23-07a </td></tr><tr><td> Hebrew Verse</td><td> ܹРê´Ó°è¹éÁ éÁ°Ü¹Þ¸Ý հعѸê¸Ý Û¼¸Ü Ù¸Þ¶ÙÚ¸ Ü°âչܸÝ: </td></tr><tr><td> English Verse</td><td> You shall not ever seek out their welfare or their good, all your days. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÜÐ êÓèÕé éÜÕÞÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÞÛÜÜ éàÐÞè (äáÕç ÙÖ) âÞÚ ÙéÑ ÑçèÑÚ ÙÛÕÜ Ðã ÖÔ Ûß, êÜÞÕÓ ÜÕÞè ÜÐ êÓèÕé éÜÕÞÝ: </td></tr><tr><td> Rashi Header Enlish</td><td> You shall not [ever] seek out their welfare [nor their good] </td></tr><tr><td> Rashi Text English</td><td> Since it says [in the case of a runaway slave],  He may reside with you in your midst (verse 17), one might assume that this one [the Ammonite or the Moabite] is the same. Therefore, Scripture states:  You shall not [ever] seek out their welfare [or their good] - [Sifrei 23:114. See Yalkut Shimoni , Mossad Harav Kook, fn. 54] </td></tr></table></center></p> <P> The table below presents two <B>contradictory</b> verses. Both verses talk about acceptance of outsiders into the Jewish community. The underlined words highlight the <b>contradiction.</b> One verse says <I> accept runaway slaves into the community - let them convert and be one of you, </i> while the other verse says <I> never accept Ammonites and Moabites? </i> Which is it? Is a Moabite slave accepted into the community or not? Rashi simply resolves this using the <B> 2 aspects </b> method: <tt> 1) Runaway Moabite slaves are freed but are not allowed to marry Jews 2) Other runaway slaves are freed and are allowed to marry freely within the community. [The runaway slaves are freed and converted and can therefore marry whom they chose... See Rambam Laws of Slaves Chapter 8] </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> Free runaway slaves - let them live with you </tt> </td> <td> <B> Dt23-16:17 </b> </td> <td> <I> You shall not deliver to his master the slave who has escaped from his master to you; <U>He shall live with you, among you</u>, in that place which he shall choose in one of your gates, where it pleases him best; you shall not oppress him. </i> </td> </tr> <tr> <td> <tt> Moabites and Ammonites shall not enter the community </tt> </td> <td> <B> Dt23-04:07 </b> </td> <td> <I> An Ammonite or Moabite <U>shall not enter into the congregation of the Lord; to their tenth generation</u> shall they not enter into the congregation of the Lord forever; Because they met you not with bread and with water in the way, when you came out of Egypt; .... You shall not seek their peace .... <U>all your days for ever.</u> </i> </td> </tr> <tr> <td> Resolution: </td> <td> <B> 2 Aspects </b> </td> <td> <TT> 1) Runaway Moabite slaves are freed but are not allowed to marry Jews 2) Other runaway slaves are freed and are allowed to marry freely within the community. [The runaway slaves are freed and converted and can therefore marry whom they chose... See Rambam Laws of Slaves Chapter 8] </tt> </td> </table> </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>Dt24-16a</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1306.htm </b> </font> <BR> <U>Brief Summary:</u> <TT> Each person shall die based on his own record of sin (Independent of behavior of children and parents). So a) Parents shall not be EXECUTED for children's CRIMES and also b) Parents shall not be CONVICTED account of children's TESTIMONIES. </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> Dt24-16a </td></tr><tr><td> Hebrew Verse</td><td> ܹРÙÕ¼Þ°êÕ¼ иÑÕ¹ê â·Ü Ѽ¸à´ÙÝ Õ¼Ñ¸à´ÙÝ Ü¹Ð ÙÕ¼Þ°êÕ¼ â·Ü иÑÕ¹ê дÙéÁ Ѽ°×¶Ø°ÐÕ¹ ÙÕ¼Þ¸êÕ¼: </td></tr><tr><td> English Verse</td><td> Fathers shall not be put to death because of sons, nor shall sons be put to death because of fathers; each man shall be put to death for his own transgression. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÜÐ ÙÕÞêÕ ÐÑÕê âÜ ÑàÙÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÑâÓÕê ÑàÙÝ. ÕÐÝ êÐÞè ÑâÕß ÑàÙÝ, ÛÑè àÐÞè ÐÙé Ñ×ØÐÕ ÙÕÞêÕ, ÐÑÜ ÞÙ éÐÙàÕ ÐÙé Þê ÑâÕß ÐÑÙÕ, ÔçØàÙÝ ÞêÙÝ ÑâÕß ÐÑÕêÝ ÑÙÓÙ éÞÙÝ: </td></tr><tr><td> Rashi Header Enlish</td><td> Fathers shall not be put to death because of sons </td></tr><tr><td> Rashi Text English</td><td> [I.e.,] by the testimony of [their] sons. But, if you say [that it means that fathers shall not be put to death] because of the sins of their sons, it has already been stated,  each man shall be put to death for his own transgression. However, one who is not yet a man may die on account of his father s transgressions. [Therefore,] minors may die at the hands of Heaven on account of their parents sins.  [Sifrei 24:147, Shab. 32b] </td></tr></table></center></p> </p> <P> Certain Biblical paragraphs are stated in a <B>Example-General</b> form. In other words several <B>particular examples</b> are stated followed by a <b>general theme.</b> The <B>Detail-Theme</b> form creates a unified paragraph and consequently the examples are interpreted broadly as illustrating multiple aspects of the general theme. Today's example illustrates this as shown below. </P> <P><UL>Verses <B> Dt24-16a </b> discussing the requirement that people die for their own sins states <I> <UL><LI><B><U> Detail:</u></b> <UL><LI> Parents shall not die account of children and <LI>Children shall not die account of parents </ul> <LI><B><U> Theme / General:</u></b> every person shall die because of his own sins. </ul> </i> The <B>detail</b> clause states parents shall not die account of children and could mean parents shall not die account of the sins/crimes of their children. For example, if the family is a criminal family it is still prohibited to kill the parent for the crimes of their children (to make an example of them) The <B>General</b> clause provides an all exclusive principle and requires that the <B>detail clause</b> should be interpreted broadly: The statement <I>parents shall not <U>die</u> account of their <U>children</u></i> means two things, one restrictive and one broad. It means the <U>restrictive</u> <I>parents shall not be <U>executed</u> account of their childrens <U>sins</u></i> and also means more <U>broadly</u> <I>parents shall not be <U>convicted</u> account of their childrens <U>testimonies.</u></i> It is important to emphasize what Rashi is, and is not, saying. Rashi is not saying that the simple meaning of <I>parents shall not <U>die</u> account of their <U>children</u></i> is <I>parents shall not be <U>convicted</u> account of their childrens <U>testimonies.</u></i> Rather Rashi is saying that because there is a terminal <B>general</b> clause we should see the <B>theme</b> clause as illustrating <U>all</u> examples of this general theme clause. The driving force of this broad interpretation is the paragraph structure which teaches us that the <B>theme</b> clause is not the <U>only</u> example of the <B>theme</b> but rather one of many examples of the <B>theme.</b> Hence the paragraph as a whole even though it doesn't explicitly say so teaches us that (1) parents aren't executed for children's sins (the <U>restrictive,literal</u> meaning) and also teaches us parents aren't convicted by children's testimonies (the <U>broad, non-literal</u> meaning). </ul> </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> Dt25-02c </b> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1306.htm </b> </font> <BR><TT><U>Brief Summary:</u> Lashes are given a) According to the degree of wickedness and b) According to measure (of capacity) </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> Dt25-02c </td></tr><tr><td> Hebrew Verse</td><td> Õ°Ô¸Ù¸Ô Ð´Ý Ñ¼´ß Ô·Û¼Õ¹ê Ô¸è¸éÁ¸â Õ°Ô´ä¼´ÙÜÕ¹ Ô·é¼Á¹äµØ Õ°Ô´Û¼¸ÔÕ¼ Ü°ä¸à¸ÙÕ Û¼°ÓµÙ è´éÁ°â¸êÕ¹ Ѽ°Þ´á°ä¼¸è: </td></tr><tr><td> English Verse</td><td> and it shall be, if the guilty one has incurred [the penalty of] lashes, that the judge shall make him lean over and flog him in front of him, commensurate with his crime, in number. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÑÞáäè </td></tr><tr><td> Rashi Text Hebrew</td><td> ÕÐÙàÕ àçÕÓ ÑÞáäè, ÜÞÓ éÔÕÐ ÓÑÕç, ÜÕÞè ÑÞáäè ÐèÑâÙÝ ÕÜÐ ÐèÑâÙÝ éÜÞÙÝ, ÐÜÐ ÞàÙß éÔÕÐ áÕÛÝ ÕÞéÜÙÝ ÜÐèÑâÙÝ, ÕÔß ÐèÑâÙÝ ×áè Ð×ê: </td></tr><tr><td> Rashi Header Enlish</td><td> in number </td></tr><tr><td> Rashi Text English</td><td> Heb. Ѽ°Þ´á°ä¼¸è, but it is not vowelized Ѽ·Þ¼´á°ä¼¸è, in the number. This teaches us that the word Ѽ°Þ´á°ä¼¸è is in the construct state, [qualifying the word following it which is the first word of the next verse, namely, зè°Ñ¼¸â´ÙÝ], to read: Ѽ°Þ´á°ä¼¸è зè°Ñ¼¸â´ÙÝ, that is,  [and flog him& ] the number of forty, but not quite a full quota of forty, but the number that leads up to the full total of forty, i. e., forty-minus-one. - [Mak. 22b] </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 indicated <B>bullets</b> by using <B>repeating keywords.</b> </P> <P> That is, if a modern author wanted to get a point across using <B>bullets - </b> <I>a list of similar but contrastive items</i> - then the Biblical Author would use <B>repeating keywords.</b> Today's verse illustrates this principle.</P> <P><B>Bullets</b> whether indicated through modern notation or through the Biblical method of repeating keywords always indicate <I>contrastive emphasis</i> - that is, each <B>bullet</b> is presumed to be a distinct item contrasted to the other items on the list. Very often the <B>bullets</b> are also used to indicate that the entire list is exhaustive of some spectrum.</P> <P><UL>Verse(s) <B> Dt25-02c </b> discussing the administration of lashes to a person who violated Torah law states <I> <UL>then it shall be, if the wicked man deserve to be lashed, that the judge shall cause him to lie down, and to be beaten before his face, <LI><U>according to the measure</u> of his wickedness, <LI><U>by</u> number. </ul> 40 lashes but not more....less he be lashed more...and your brother will be humiliated </i> The repeated underlined phrase <U>according / by</u> creates a <B>bullet</b> effect. The <B>bullet</b> effect in turn creates an emphasis on the distinctness of all enumerated items. Rashi interprets the distinctness as follows <TT> To give lashes you must ascertain two things: a) How wicked was the sin and b) what number of lashes can the convicted endure [The lashes must be suggestive of rehabilitation and not be so strong as to humiliate and degrade the person] </tt> </ul> </P> <P><B><U>Advanced Rashi:</u></b> Rambam gives numerous laws that follow from this principle. For example 1) The lashes were administered by a person of medium strength; it was prohibited to administer the lashes by a powerful person; 2) Physiological signs of extreme fright exempted the person from further lashes 3) re-estimations of capacity justified lowering the number of lashes 4) the number of lashes even in someone who could withstand it never exceeds 40 (and to play it safe never exceeded 39), 5) lashes were administered in triplets so as not to accidentally lose count (See Rambam Sandendrin, Chapters 16,17,18).</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> Dt22-07a </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> Dt22-07a </td></tr><tr><td> Hebrew Verse</td><td> éÁ·Ü¼µ×· ê¼°éÁ·Ü¼·× жê Ô¸ÐµÝ Õ°Ð¶ê ԷѼ¸à´ÙÝ ê¼´ç¼·× Ü¸Ú° Ü°Þ·â·ß Ù´ÙØ·Ñ Ü¸Ú° հԷвè·Û°ê¼¸ Ù¸Þ´ÙÝ: </td></tr><tr><td> English Verse</td><td> You shall send away the mother, and [then] you may take the young for yourself, in order that it should be good for you, and you should lengthen your days. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÜÞâß ÙÙØÑ ÜÚ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÐÝ ÞæÕÔ çÜÔ éÐÙß ÑÔ ×áèÕß ÛÙá, ÐÞèÔ êÕèÔ ÜÞâß ÙÙØÑ ÜÚ ÕÔÐèÛê ÙÞÙÝ, çÜ Õ×ÕÞè ÜÞêß éÛèß éÜ ÞæÕê ×ÞÕèÕê: </td></tr><tr><td> Rashi Header Enlish</td><td> in order that it should be good for you, [and you should lengthen your days] </td></tr><tr><td> Rashi Text English</td><td> If in the case of a commandment easy [to fulfill, like this one] for which there is no monetary expense, Scripture says, [Do this] in order that it should be good for you, and that you should lengthen your days, then how much greater is the reward for [the fulfillment of] commandments that are more difficult to observe [or for which there is a monetary expense].  [Sifrei 22:64, Chul. 142a] </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 examples applies to Rashis <B>Dt21-17a</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n10.htm </b> </font> <BR><TT><U>Brief Summary:</u> The eldest inherits DOUBLE - he inherits his own portion and a special portion made for the eldest. </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> Dt21-17a </td></tr><tr><td> Hebrew Verse</td><td> Û¼´Ù жê ԷѼ°Û¹è Ѽ¶ß Ô·é¼Â°àÕ¼Ð¸Ô Ù·Û¼´Ùè ܸê¶ê ÜÕ¹ ä¼´Ù éÁ°à·Ù´Ý Ѽ°Û¹Ü вéÁ¶è Ù´Þ¼¸æµÐ ÜÕ¹ Û¼´Ù ÔռРèµÐéÁ´Ùê йàÕ¹ ÜÕ¹ Þ´éÁ°ä¼·Ø ԷѼ°Û¹è¸Ô: </td></tr><tr><td> English Verse</td><td> Rather, he must acknowledge the firstborn, the son of the despised [wife] and give him a double share in all that he possesses, because he [this firstborn son] is the first of his strength, then he has the birthright entitlement. </td></tr><tr><td> Rashi Header Hebrew</td><td> äÙ éàÙÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÛàÒÓ éàÙ Ð×ÙÝ: </td></tr><tr><td> Rashi Header Enlish</td><td> a double share </td></tr><tr><td> Rashi Text English</td><td> [The firstborn son takes a share] equal to that of two brothers [together].  [Sifrei 21:28] </td></tr></table></center></p> <P>When Rashi explains a complicated algebraic computation we say that Rashi is using the <B>spreadsheet</b> method. <B>Spreadsheet</b> Rashis have a more complicated flavor than other Rashis because of their algebraic technical nature.</P> <P>Verse <B>Dt21-17a</b> lays down the requirements for <B>promogeniture</b>: <I> But he shall acknowledge the firstborn son of ...., by giving him a double portion of all that he has; ... </i> Rashi explains: <TT>For example if a person's estate has $1,000,000 and he has 3 children then we do as follows: We create a fictitious son so that the person now has 4 children, the 3 actual ones and the fictitious one. Each son inherits one fourth of the estate $250,000. The eldest son inherits <I>both</i> his share of $250,000 and the $250,000 of the fictitious son. Consequently the first born inherits $500,000 while the other 2 actual children inherit $250,000 each. It follows that the aggregate share of the firstborn, $500,000, is twice the $250,000 inherited by each non firstborn. </tt> </p> <P>I have augmented Rashi's explanation with the examples used by the Rambam in Chapter 2 of Inheritances. The reader may wonder why the Rambam made obscure so simple a law. Why not simply let the variable <I>x</I> denote the unknown amount inherited by the non first born son. We see that each real son inherits <I>x</I> while the firstborn inherits <I>2x</i>. Why not simply say that the firstborn inherits twice the amount of each non firstborn. </P> <P>The above <b>algebraic</b> approach <I>is</i> simpler for the <U>general</u> case. However Rambam gives a complicated example of a 3 child family where one of the non first born sons had an unnatural birth and is not counted for the share of the firstborn son, but does inherit. The interested reader can look up the Rambam's example in his great code. Thus the less simple method of stating the law was to encompass certain rare cases.</P> <P>We also brought the two approaches of Rashi and Rambam to illustrate how <B>spreadsheet</b> Rashis can be approached in a variety of manners.</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/rule1306.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> --> <CENTER><Div Class=Header> <b>Conclusion</b> </Div></center> <P>This week's parshah does not contain examples of the <B>symbolism</b> Rashi 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>