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 ThaVoH</u> </i> </font> </br> Volume 15, Number 4 <br> This weeks Weekly Rashi with Hebrew/English source tables<br> Is accessible at <a href=http://www.Rashiyomi.com/rule1504.htm><font color=blue>http://www.Rashiyomi.com/rule1504.htm</font></a> <br> (c) RashiYomi Incorporated, Dr. Hendel, President, Aug 25 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> Dt26-19a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n11.htm; </font> </b> <br><TT><U>Brief Summary:</u> And you will become a holy nation to God AS HE SAID (Dt26-19) Rashi: The reference is to Lv20-26,Ex19-06 </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> Dt26-19a </td></tr><tr><td> Hebrew Verse</td><td> ռܰê´ê¼°Ú¸ â¶Ü°ÙÕ¹ß â·Ü Û¼¸Ü Ô·Ò¼Õ¹Ù´Ý Ð²éÁ¶è â¸éÂ¸Ô Ü´ê°Ô´Ü¼¸Ô ռܰéÁµÝ ռܰê´ä°Ð¸è¶ê Õ°Ü´Ô°Ù¹ê°Ú¸ â·Ý ç¸Ó¹éÁ Ü·Ù¾Ô¹Õ¸¾Ô бܹԶÙÚ¸ Û¼·Ð²éÁ¶è Ó¼´Ñ¼µè: </td></tr><tr><td> English Verse</td><td> and to make you supreme, above all the nations that He made, [so that you will have] praise, a [distinguished] name and glory; and so that you will be a holy people to the Lord, your God, as He spoke. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÜÔÙêÚ âÝ çÓÕé ÕÒÕ' ÛÐéè ÓÑè </td></tr><tr><td> Rashi Text Hebrew</td><td> ÕÔÙÙêÝ ÜÙ çÓÕéÙÝ (ÕÙçèÐ Û, ÛÕ): </td></tr><tr><td> Rashi Header Enlish</td><td> And so that you will be a holy people& as He spoke </td></tr><tr><td> Rashi Text English</td><td> [When He said]: And you shall be holy to Me (Lev. 20:26). - [Mechilta 12:78] </td></tr></table></center></p> <P>Verse(s) <B> Dt26-18:19 </b> discussing the choseness of the Jewish people states <I> And the Lord has declared you this day to be his special people, <U>as he has promised you,</u> and that ... And to set you high above all nations ... <U>and that you may be a holy people</u> to the Lord your God, <U>as he has spoken.</u> </i> Rashi clarifies the underlined words <U> to make you a holy nation...as he promised/said </u> by <B>referencing</b> verse(s) <B> Ex19-06, Lv20-26 </b> discussing the holy status of the Jewish people which states <I> And you shall be to me a kingdom of priests, and a <U>holy nation</u>. These are the words which you shall speak to the people of Israel. ... And you shall be <U>holy to me;</u> for <U>I the Lord am holy,</u> and have separated you from other people, that you should be mine. </i> Hence the Rashi comment: <tt> The Biblical statement <B>Dt26-18:19</b> that <U>God has made you today a holy nation <B>as he said</b></u> references the explicit statements in <B>Ex19-06, Lv20-06</b> that God has chosen the Jews <U>to become a holy nation unto him.</u> </tt> </P> <P> <table width=95% bordercolor=black border=3 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> <B>Text of Target verse Dt26-18:19 </b> </td> <td> <B>Text of Reference Verse Ex19-06, Lv20-26 </b> </td> </tr> <tr> <td> <I> And the Lord has declared you this day to be his special people, <U>as he has promised you,</u> and that ... And to set you high above all nations ... <U>and that you may be a holy people</u> to the Lord your God, <U>as he has spoken.</u> </i> </td> <td> <I> And you shall be to me a kingdom of priests, and a <U>holy nation</u>. These are the words which you shall speak to the people of Israel. ... And you shall be <U>holy to me;</u> for <U>I the Lord am holy,</u> and have separated you from other people, that you should be mine. </i> </td> </tr> <tr> <td colspan=2> <B>Rashi comments:</b> <tt> The Biblical statement <B>Dt26-18:19</b> that <U>God has made you today a holy nation <B>as he said</b></u> references the explicit statements in <B>Ex19-06, Lv20-06</b> that God has chosen the Jews <U>to become a holy nation unto him.</u> </tt> </td> </tr> </table> </P> <P><B><U>Advanced Rashi:</u></b> An unusual feature of this <B>reference</b> method is that the idea of reference is explicit since the verse uses a citation style and explicitly says <I>as he promised,</i> <I>as he said.</i> </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> Dt28-52a </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> Dt28-52a </td></tr><tr><td> Hebrew Verse</td><td> Õ°Ôµæ·è Ü°Ú¸ Ѽ°Û¸Ü éÁ°â¸è¶ÙÚ¸ â·Ó è¶Ó¶ê ×¹Þ¹ê¶ÙÚ¸ Ô·Ò¼°Ñ¹ÔÕ¹ê հԷѼ°æ»èÕ¹ê вéÁ¶è Ð·ê¼¸Ô Ñ¼¹Øµ×· Ѽ¸Ôµß Ѽ°Û¸Ü зè°æ¶Ú¸ Õ°Ôµæ·è Ü°Ú¸ Ѽ°Û¸Ü éÁ°â¸è¶ÙÚ¸ Ѽ°Û¸Ü зè°æ°Ú¸ вéÁ¶è à¸ê·ß Ù°¾Ô¹Õ¸¾Ô бܹԶÙÚ¸ ܸڰ: </td></tr><tr><td> English Verse</td><td> And they will besiege you in all your cities, until your high and fortified walls in which you trust come down, throughout all your land. And they will besiege you in all your cities throughout all your land, which the Lord, your God, has given you. </td></tr><tr><td> Rashi Header Hebrew</td><td> âÓ èÓê ×ÞêÙÚ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÜéÕß èÓÕÙ ÕÛÑÕé: </td></tr><tr><td> Rashi Header Enlish</td><td> until your& walls come down </td></tr><tr><td> Rashi Text English</td><td> [The è¶Ó¶ê here is [an expression of è´Ó¼Õ¼Ù հ۴ѼռéÁ] subjugation and conquest. </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> Dt28-52a </b> discussing the punishment of the Jews for violating God's commandments we obtain <I> And he [the enemy] shall besiege thee in all thy gates, until thy high and fortified walls <U>are conquered</u>, wherein thou didst trust, throughout all thy land; and he shall besiege thee in all thy gates throughout all thy land, which HaShem thy G-d hath given thee. </i> </P> <P><B><U>Advanced Rashi:</u></b> Rashi's point is that it would be natural to translate the verse <I>....until the walls <U>fall</u></i> Rashi's point is that the walls need not literally fall - it is enough that they be conquered. </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> Dt28-68d </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n11.htm</font> </b> <BR><TT> <U>Brief Summary:</u> Mem-Caph-Resh means DISGUISE. Mem-Caph-Resh Lamed...means TO FAWN APPEARANCE. </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> Dt28-68d </td></tr><tr><td> Hebrew Verse</td><td> Õ¶Ô±éÁ´ÙÑ°Ú¸ Ù°¾Ô¹Õ¸¾Ô Þ´æ°è·Ù´Ý Ѽ¸Ð³à´Ù¼Õ¹ê Ѽ·Ó¼¶è¶Ú° вéÁ¶è и޷è°ê¼´Ù Ü°Ú¸ ܹРê¹á´Ùã âÕ¹Ó Ü´è°Ð¹ê¸Ô¼ Õ°Ô´ê°Þ·Û¼·è°ê¼¶Ý éÁ¸Ý ܰйٰѶÙÚ¸ Ü·â²Ñ¸Ó´ÙÝ Õ°Ü´éÁ°ä¸×Õ¹ê հеÙß ç¹à¶Ô: </td></tr><tr><td> English Verse</td><td> And the Lord will bring you back to Egypt in ships, through the way about which I had said to you, You will never see it again. And there, you will seek to be sold to your enemies for slaves and handmaids, but there will be no buyer. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÔêÞÛèêÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÑÜâÖ ÐÙäÕèÕÕàÓèÙå ÕÕé [ÕêÞÛèÕ âæÞÛÝ] ÕÜÐ ÙêÛß Üäèé ÕÔêÞÛèêÝ ÜéÕß ÕàÞÛèêÝ âÜ ÙÓÙ ÞÕÛèÙÝ Ð×èÙÝ, ÞäàÙ éàÐÞè Ð×èÙÕ ÕÐÙß çÕàÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> and you will seek to be sold </td></tr><tr><td> Rashi Text English</td><td> Heb. Õ°Ô´ê°Þ·Û¼·è°ê¼¶Ý, in Old French epor vandrez vos. [That is, the verb is in the reflexive conjugation. Accordingly,] it is incorrect to explain Õ°Ô´ê°Þ·Û¼·è°ê¼¶Ý [as if in the passive conjugation, i.e.,] as Õ°à´Þ°Û¼·è°ê¼¶Ý,  and you will be sold -sold by others-because the verse continues:  but there will be no buyer. [Thus how could they be  sold by others if there is no buyer ?] </td></tr></table></center></p> <P>Most people are aware that Hebrew verbs come from three-letter roots. Each root is <I>conjugated</i> in the 8 dimensions of <I>person, gender,plurality, tense, activity, modality, direct-object, and prepositional connective.</i> For example the root <B>Shin Mem Resh</b> means <I>to watch.</i> The <U>conjugations</u> <I>Shin-Mem-Resh-Tauv-Yud</i> and <I>Nun-Shin-Mem-Resh-Nun-Vav</i> mean <U>I watched</u> and <U>we were watched</u> respectively. </P> <P>The rules for Hebrew grammar are carefully described in many modern books and are well known. Rashi will sometimes comment when a verse is using a rare conjugation of an odd grammatical form.</P> <P>When presenting grammatical Rashis my favorite reference is the appendix in volume 5 of the Ibn Shoshan dictionary. This very short appendix lists most conjugations.</P> <P>We should emphasize that the great 19th century commentator, Malbim, introduced the powerful grammatical observation that the same root can change meaning solely based on the prepositional connectives used with it. From time to time we present intriguing examples illustrating this rule.</P> <P>The Hebrew root <B>Mem-Caph-Resh</b> means, in the interactive mode (Hitpael) <i>to disguise.</i> However when combined with the preposition <B>Lamed</b> meaning <I>to</I> the combination means to <I>fawn appearance.</I> Hence we translate <B>Dt28-52</b> as follows <I> And the Lord shall bring you into Egypt... and there you shall <U>fawn slave appearance</u> to your enemies but no man shall buy you <tt>[because they will prefer to murder you]</tt>. </i> </p> <P><Font color=red><UL> This verse is analyzed in <B>3,5 and 9.</b> <LI> In rule 3 we explain that the root <B>Mem-Caph-Resh</b> means to <I>fawn appearance.</i> <LI> In rule 5 we further support this translation of the root <B>Mem-Caph-Resh</b> by showing that this root couldn't mean <I>to sell</i> or <I>to attempt to sell</i> because it states explicitly <I>no one will by you.</i> <LI> In rule 9 we explain why <I>no one buys you:</i> because <TT>your enemies prefer to kill you.</TT> </ul> </font> </P> <a name=rule4> <!-- Rule #4 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <b><U> 4. RASHI METHOD:</u> <i> ALIGNMENT</i><br> <TT>BRIEF EXPLANATION: Aligning two almost identically worded verselets can suggest <UL><LI>(4a) <B>2 cases</b> of the same incident or law <LI>(4b) emphasis on the <b>nuances</b> of a case <LI>(4c) use of <b>broad vs literal</b> usage of words</uL> </tt></b> This examples applies to Rashis <b> Dt27-12a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n11.htm</font> </b> <TT> <br><U>Brief Summary:</u> The Levites blessed / cursed TO the people The Tribes stood ON their mountains and answered AMEN </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> Dt27-12a </td></tr><tr><td> Hebrew Verse</td><td> еܼ¶Ô Ù·â·Þ°ÓÕ¼ ܰѸèµÚ° жê Ô¸â¸Ý â·Ü Ô·è Ò¼°è´Ö´ÙÝ Ñ¼°â¸Ñ°è°Û¶Ý жê Ô·Ù¼·è°Ó¼µß éÁ´Þ°âÕ¹ß Õ°ÜµÕ´Ù Õ´ÙÔÕ¼Ó¸Ô Õ°Ù´é¼Â¸éÛ¸è Õ°ÙÕ¹áµã ռѴà°Ù¸Þ´ß: </td></tr><tr><td> English Verse</td><td> When you cross the Jordan, the following shall stand upon Mount Gerizim to bless the people: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÜÑèÚ Ðê ÔâÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÛÓÐÙêÐ ÑÞáÛê áÕØÔ (ÜÑ Ð) ééÔ éÑØÙÝ âÜÕ ÜèÐé Ôè ÒèÙÖÙÝ, ÕééÔ ÜèÐé Ôè âÙÑÜ ÕÔÛÔàÙÝ ÕÔÜÕÙÝ ÕÔÐèÕß ÜÞØÔ ÑÐÞæâ ÔäÛÕ ÜÕÙÝ äàÙÔÝ ÛÜäÙ Ôè ÒèÙÖÙÝ Õäê×Õ ÑÑèÛÔ ÑèÕÚ ÔÐÙé Ðéè ÜÐ ÙâéÔ äáÜ ÕÞáÛÔ ÕÒÕ' ÕÐÜÕ ÕÐÜÕ âÕàÙß ÐÞß. ×ÖèÕ ÕÔäÛÕ äàÙÔÝ ÛÜäÙ Ôè âÙÑÜ Õäê×Õ ÑçÜÜÔ ÕÐÕÞèÙÝ, (äáÕç ØÕ) ÐèÕè ÔÐÙé Ðéè ÙâéÔ äáÜ ÕÒÕ' ÕÛß ÛÕÜÝ âÓ (äáÕç ÛÕ) ÐèÕè Ðéè ÜÐ ÙçÙÝ: </td></tr><tr><td> Rashi Header Enlish</td><td> to bless the people </td></tr><tr><td> Rashi Text English</td><td> As it is found in Tractate Sotah (32a): Six tribes ascended to the top of Mount Gerizim and [the other] six to the top of Mount Ebal; the kohanim , the Levites and the [holy] ark stood below in the middle. The Levites turned their faces towards Mount Gerizim and began with the blessing:  Blessed be the man who does not make a graven or molten image& , and these [the tribes on Mount Gerizim] and these [the tribes on Mount Ebal] answered  Amen! Then [the Levites] turned their faces towards Mount Ebal and began with the curse, saying:  Cursed be the man who makes any graven [or molten] image& , and these [the tribes on Mount Gerizim] and these [the tribes on Mount Ebal] responded  Amen! The Levites then turned their faces once again towards Mount Gerizim, and said:  Blessed be he who does not degrade his father and mother, [and the tribes on Mount Gerizim and those on Mount Ebal responded  Amen! The Levites] would then turn their faces once again towards Mount Ebal, and say:  Cursed be he who degrades his father and mother, [and the tribes on Mount Gerizim and those on Mount Ebal responded  Amen! ]. Thus [it would continue] in this manner for all of them [the blessings and curses] until [the very last curse, namely (verse 26)]: Cursed be the one who does not uphold [the words of this Torah]. </td></tr></table></center></p> <P>The table below presents an <B>aligned</b> extract of verses or verselets in <B> Dt27-12, Dt27-13. </B> Both verses/verselets discuss the ceremony of blessings and curses on Mount Gerizim and Ayval The <B>alignment</b> justifies the Rashi comment that: <tt> It was the Levites who <U>said</u> the curses and blessings. (<B>Dt27-14</b> explicitly states <I>And the Levites shall responsively speak, and say to all the men of Israel with a loud voice, cursed... </i>) The tribes did not say them but <U>stood on</u> their respective mountains However by answering Amen the tribes affirmed and participated in the blessings and curses. Hence the double verse language: <I>The tribes stand <U>on</u> the curse</i> and <I>bless <U>to</u> the people.</i> </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> Dt27-12 </b> </td> <td> <i> These shall stand upon Mount Gerizim <U>to bless</u> the people, when you are come over the Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin </i> </td> <td rowspan=2 width=50%> <tt> It was the Levites who <U>said</u> the curses and blessings. (<B>Dt27-14</b> explicitly states <I>And the Levites shall responsively speak, and say to all the men of Israel with a loud voice, cursed... </i>) The tribes did not say them but <U>stood on</u> their respective mountains However by answering Amen the tribes affirmed and participated in the blessings and curses. Hence the double verse language: <I>stand <U>on</u> the curse</i> and <I>bless <U>to</u> the people.</i> </tt> </td> </tr> <tr> <td> <B> Dt27-14 </b> </td> <td> <i> And these shall stand upon Mount Ebal <U>on the curse</u>; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali. </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> Dt28-68b, Dt28-68c </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n11.htm</font> </b> <BR><TT> <U>Brief Summary:</u> You shall fawn slave appearance but no one will buy you since they prefer to kill you. </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> Dt28-68b </td></tr><tr><td> Hebrew Verse</td><td> Õ¶Ô±éÁ´ÙÑ°Ú¸ Ù°¾Ô¹Õ¸¾Ô Þ´æ°è·Ù´Ý Ѽ¸Ð³à´Ù¼Õ¹ê Ѽ·Ó¼¶è¶Ú° вéÁ¶è и޷è°ê¼´Ù Ü°Ú¸ ܹРê¹á´Ùã âÕ¹Ó Ü´è°Ð¹ê¸Ô¼ Õ°Ô´ê°Þ·Û¼·è°ê¼¶Ý éÁ¸Ý ܰйٰѶÙÚ¸ Ü·â²Ñ¸Ó´ÙÝ Õ°Ü´éÁ°ä¸×Õ¹ê հеÙß ç¹à¶Ô: </td></tr><tr><td> English Verse</td><td> And the Lord will bring you back to Egypt in ships, through the way about which I had said to you, You will never see it again. And there, you will seek to be sold to your enemies for slaves and handmaids, but there will be no buyer. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÔêÞÛèêÝ éÝ ÜÐÙÑÙÚ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÐêÝ ÞÑçéÙÝ ÜÔÙÕê àÞÛèÙÝ ÜÔÝ ÜâÑÓÙÝ ÕÜéä×Õê: </td></tr><tr><td> Rashi Header Enlish</td><td> And there, you will seek to be sold to your enemies </td></tr><tr><td> Rashi Text English</td><td> You will wish to be sold to them as slaves and handmaids. </td></tr></table></center></p> <P><UL> The table below presents two <B>contradictory</b> verses. Both verses talk about the mistreatment of Jews in the exile. The underlined words highlight the <b>contradiction.</b> One verse says <I> you will sell yourself </i> while the other verse says <I> there will be no buyers. </i> Which is it? Did they sell themselves or note. Rashi simply resolves this using the <B> broad-literal </b> method: <tt> The root <B>Mem-Caph-Resh</b> can mean (a) to sell (b) to disguise (c) to fawn appearance. [We know that when the root is conjugated in the interactive (<B>hitpael</b>) mode it means <U>to disguise.</U> Furthermore when the root is conjugated in the interactive mode (<B>hitpael</b>) and uses the preposition <B>Lamed</b> meaning <I>to</i> it means to <I>fawn appearance.</i> So we know that in this verse the proper translation is <I>to fawn appearance.</i>] We further know that the root <B>Mem-Caph-Resh</b> cannot mean <I>sell</i> here since the end of the verse says <U>there are no buyers.</u> [Also, the verse couldn't mean <I>you will desire/attempt to sell yourselves but there are no buyers</i> because the so called jussive/cohortative mode (connoting intent and desire) would require, in Hebrew, a terminal <B>hey,</b> added to the conjugated root.] </tt> </ul> </P> <p> <table width=95% bordercolor=black border=5 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> Summary </td> <td> Verse / Source </td> <td> Text of verse / Source </td> </tr> <tr> <td> <TT> The Jews sold themselves as slaves </tt> </td> <td> <B> Dt28-68 </b> </td> <td> <I> And the Lord shall bring you into Egypt ... and there you shall <U>be sold</u> to your enemies for male and female slaves, </i> </td> </tr> <tr> <td> <tt> There were no buyers </tt> </td> <td> <B> Dt28-68 </b> </td> <td> <I> . but no man shall buy you. </i> </td> </tr> <tr> <td> Resolution: </td> <td> <B> Broad-Literal </b> </td> <td> <TT> The root <B>Mem-Caph-Resh</b> can mean (a) to sell (b) to disguise (c) to fawn appearance. [We know that when the root is conjugated in the interactive (<B>hitpael</b>) mode it means <U>to disguise.</U> Furthermore when the root is conjugated in the interactive mode (<B>hitpael</b>) and uses the preposition <B>Lamed</b> meaning <I>to</i> it means to <I>fawn appearance.</i> So we know that in this verse the proper translation is <I>to fawn appearance.</i>] We further know that the root <B>Mem-Caph-Resh</b> cannot mean <I>sell</i> here since the end of the verse says <U>there are no buyers.</u> [Also, the verse couldn't mean <I>you will desire/attempt to sell yourselves but there are no buyers</i> because the so called jussive/cohortative mode (connoting intent and desire) would require, in Hebrew, a terminal <B>hey,</b> added to the conjugated verb.] </tt> </td> </table> </p> <P>So the improper translation of the verse is as follows: <I> And the Lord shall bring you into Egypt again with ships, ... and there you shall be <U>sold</u> to your enemies for male and female slaves, but noone will buy you. </i> The proper translation of the verse is as follows: <I> And the Lord shall bring you into Egypt again with ships, ... and there you shall <U>fawn slave appearance</u> to your enemies but no man will buy you <TT>[because they will prefer to kill you.]</tt> </i> In providing this translation we have applied <B>rules 2,3,5. and 9</b> Note the poetic acuity, linguistic freshness, and punchiness of the Rashi translation over the traditional English translations which is both grammatically inaccurate and wordy. </p> <P><Font color=red><UL> This verse is analyzed in <B>3,5 and 9.</b> <LI> In rule 3 we explain that the root <B>Mem-Caph-Resh</b> means to <I>fawn appearance.</i> <LI> In rule 5 we further support this translation of the root <B>Mem-Caph-Resh</b> by showing that this root couldn't mean <I>to sell</i> or <I>to attempt to sell</i> because it states explicitly <I>no one will by you.</i> <LI> In rule 9 we explain why <I>no one buys you:</i> because <TT>your enemies prefer to kill you.</TT> </ul> </font> </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> <Div Class=Header> <UL> <Div Class=ULHead> 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>Dt28-06a</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n11.htm </b> </font> <BR> <U>Brief Summary:</u> <TT> Only now that Sihon is attacking you do you fully appreciate God's gifts in the context of your vulnerability. </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> Dt29-06a </td></tr><tr><td> Hebrew Verse</td><td> շ꼸ѹÐÕ¼ Ð¶Ü Ô·Þ¼¸çÕ¹Ý Ô·Ö¼¶Ô Õ·Ù¼µæµÐ á´Ù×¹ß Þ¶Ü¶Ú° ׶éÁ°Ñ¼Õ¹ß Õ°âÕ¹Ò Þ¶Ü¶Ú° ԷѼ¸éÁ¸ß Ü´ç°è¸ÐêµàÕ¼ Ü·Þ¼´Ü°×¸Þ¸Ô շ༷ۼµÝ: </td></tr><tr><td> English Verse</td><td> And then you arrived at this place. And Sihon, the king of Heshbon, and Og, the king of Bashan, came out towards us in battle, and we smote them. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕêÑÐÕ ÐÜ ÔÞçÕÝ ÔÖÔ </td></tr><tr><td> Rashi Text Hebrew</td><td>âêÔ ÐêÝ èÕÐÙÝ âæÞÛÝ ÑÒÓÕÜÔ ÕÛÑÕÓ ÐÜ êÑâØÕ ÑÞçÕÝ ÕÐÜ ÙèÕÝ ÜÑÑÛÝ, ÕéÞèêÝ Ðê ÓÑèÙ ÔÑèÙê ÔÖÐê. ÓÑè Ð×è ÕÜÐ àêß Ô' ÜÛÝ ÜÑ ÜÓâê, éÐÙß ÐÓÝ âÕÞÓ âÜ áÕã ÓâêÕ éÜ èÑÕ Õ×ÛÞê ÞéàêÕ âÓ ÐèÑâÙÝ éàÔ ÕÜäÙÛÚ ÜÐ ÔçäÙÓ âÜÙÛÝ ÔÞçÕÝ âÓ ÔÙÕÝ ÔÖÔ, ÐÑÜ ÞÛÐß ÕÐÙÜÚ ÙçäÙÓ ÕÜäÙÛÚ (äáÕç ×) ÕéÞèêÝ Ðê ÓÑèÙ ÔÑèÙê ÔÖÐê ÕÒÕ': </td></tr><tr><td> Rashi Header Enlish</td><td> And then you arrived at this place </td></tr><tr><td> Rashi Text English</td><td> Now you see yourselves in greatness and in honor; [but] do not rebel against the Omnipresent nor let your hearts become haughty; rather,  Observe the words of this covenant (verse 8). Another explanation of  Yet& the Lord did not give you a heart to know (verse 3): No one can fathom neither the depths of his teacher s mind nor the wisdom of his studies before forty years. Hence, the Omnipresent was not strict with you until this day; but from now on [since today marks forty years for the people of Israel], He will be strict with you; and therefore:  Observe the words of this covenant&  (verse 8). </td></tr></table></center></p> </p> <P> <P> Certain Biblical paragraphs are stated in a <B>Theme-Development-Theme</b> form. In other words a <B>broad general</b> idea is stated first followed by the <B>development</b> of this broad general theme in <B>specific details</b>. The paragraph-like unit is then closed with a repetition of the <B>broad</b> theme. The <B>Theme-Detail-Theme</b> form creates a unified paragraph. The <B>detailed</b> section of this paragraph is therefore seen as an extension of the <B>general</b> theme sentences. Today's example illustrates this as shown immediately below. </P> </P> <P><UL>Verses <B>Dt29-03:06</b> discussing the lack of full appreciation of God's many gifts is written in a <B>theme-detail-theme</b> form as shown below: <I> <LI><B><U>General:</u></b> Yet the Lord has not given you a heart to perceive, and eyes to see, and ears to hear, until <U>this day</u>. <LI><B><U>Detail:</u></b> And I have led you forty years in the wilderness; <LI><B><U>Detail:</u></b> your clothes are not worn old upon you, and <LI><B><U>Detail:</u></b>your shoe is not worn old upon your foot. <LI><B><U>Detail:</u></b>You have not eaten bread, <LI><B><U>Detail:</u></b>neither have you drunk wine or strong drink; that you might know that I am the Lord your God. <LI><B><U>General:</u></b> And when you came to <U>this place</u>, Sihon the king of Heshbon, and Og the king of Bashan, came out against us to battle, and we defeated them; </i> </ul> </p> <P> The Rabbi Ishmael guidelines interpret the <B>theme-development-theme</b> format as describing a unified paragraph with the development clauses developing the theme sentence. The overall paragraph therefore states <TT> It is only <U>now</u> that you are attacked by Sihon that you <U>fully</u> appreciate the 40 years of favors - provision of clothing, shoes, and food - that God has bestowed upon you. Until now you took these favors for granted; but now, after the military attack and salvation by God, you understand them in the context of your vulnerability.</tt> </P> <a name=rule7> <!-- Rule #7 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <b><U> 7. RASHI METHOD: </u> <i> FORMATTING</i><br> <TT>BRIEF EXPLANATION:Inferences from Biblical <B>formatting</b>: #NAME? <UL> <LI> Use of <B>repetition</b> to indicate formatting effects: <B>bold,italics,...</b>; <LI> use of <B>repeated keywords</b> to indicate a <B>bullet</b> effect; <LI> rules governing use and interpretation of <B>climactic</b> sequence; <LI> rules governing <b>paragraph</b> development and discourse </ul> This examples applies to Rashis <b>Dt28-06a</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue><B> http://www.Rashiyomi.com/w34n11.htm </b></font> <BR><TT><U>Brief Summary:</u> Now that Sihon has attacked you, you fully appreciate God's gifts to you in the context of your vulnerability. Therefore, be careful to continue observance. </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> Dt29-06a </td></tr><tr><td> Hebrew Verse</td><td> շ꼸ѹÐÕ¼ Ð¶Ü Ô·Þ¼¸çÕ¹Ý Ô·Ö¼¶Ô Õ·Ù¼µæµÐ á´Ù×¹ß Þ¶Ü¶Ú° ׶éÁ°Ñ¼Õ¹ß Õ°âÕ¹Ò Þ¶Ü¶Ú° ԷѼ¸éÁ¸ß Ü´ç°è¸ÐêµàÕ¼ Ü·Þ¼´Ü°×¸Þ¸Ô շ༷ۼµÝ: </td></tr><tr><td> English Verse</td><td> And then you arrived at this place. And Sihon, the king of Heshbon, and Og, the king of Bashan, came out towards us in battle, and we smote them. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕêÑÐÕ ÐÜ ÔÞçÕÝ ÔÖÔ </td></tr><tr><td> Rashi Text Hebrew</td><td>âêÔ ÐêÝ èÕÐÙÝ âæÞÛÝ ÑÒÓÕÜÔ ÕÛÑÕÓ ÐÜ êÑâØÕ ÑÞçÕÝ ÕÐÜ ÙèÕÝ ÜÑÑÛÝ, ÕéÞèêÝ Ðê ÓÑèÙ ÔÑèÙê ÔÖÐê. ÓÑè Ð×è ÕÜÐ àêß Ô' ÜÛÝ ÜÑ ÜÓâê, éÐÙß ÐÓÝ âÕÞÓ âÜ áÕã ÓâêÕ éÜ èÑÕ Õ×ÛÞê ÞéàêÕ âÓ ÐèÑâÙÝ éàÔ ÕÜäÙÛÚ ÜÐ ÔçäÙÓ âÜÙÛÝ ÔÞçÕÝ âÓ ÔÙÕÝ ÔÖÔ, ÐÑÜ ÞÛÐß ÕÐÙÜÚ ÙçäÙÓ ÕÜäÙÛÚ (äáÕç ×) ÕéÞèêÝ Ðê ÓÑèÙ ÔÑèÙê ÔÖÐê ÕÒÕ': </td></tr><tr><td> Rashi Header Enlish</td><td> And then you arrived at this place </td></tr><tr><td> Rashi Text English</td><td> Now you see yourselves in greatness and in honor; [but] do not rebel against the Omnipresent nor let your hearts become haughty; rather,  Observe the words of this covenant (verse 8). Another explanation of  Yet& the Lord did not give you a heart to know (verse 3): No one can fathom neither the depths of his teacher s mind nor the wisdom of his studies before forty years. Hence, the Omnipresent was not strict with you until this day; but from now on [since today marks forty years for the people of Israel], He will be strict with you; and therefore:  Observe the words of this covenant&  (verse 8). </td></tr></table></center></p> <P>Both the Biblical and modern author use the <B>paragraph</b> as a vehicle for indicating commonality of theme. Hence if two ideas are in a paragraph they may be assumed to have a similar <B>context.</b> The reader will no doubt recognize this <B>formatting rule</b> as none other than the most intuitive of the Rabbi Ishmael style rules which orthodox Jews recite every day as part of their daily prayer: the rule of <B>inference from context.</b> Today's example illustrates this. </P> <P><UL>There are three broad methods of paragraph unity: <LI>cause-effect <LI>contrast <LI>unifying theme with multiple effects </ul> </p> <P><UL> Verses <B>Dt29-01:08</b> have the following <B>contrastive</b> paragraph structure: <LI><B><U> <U>Now</u> that you see your vulnerability, you fully appreciate that God is good to you; </u></b> <I> <UL><LI><B><U>General:</u></b> Yet the Lord has not given you a heart to perceive, and eyes to see, and ears to hear, until <U>this day</u>. <LI><B><U>Detail:</u></b> And I have led you forty years in the wilderness; <LI><B><U>Detail:</u></b> your clothes are not worn old upon you, and <LI><B><U>Detail:</u></b>your shoe is not worn old upon your foot. <LI><B><U>Detail:</u></b>You have not eaten bread, <LI><B><U>Detail:</u></b>neither have you drunk wine or strong drink; that you might know that I am the Lord your God. <LI><B><U>General:</u></b> And when you came to <U>this place</u>, Sihon the king of Heshbon, and Og the king of Bashan, came out against us to battle, and we defeated them; And we took their land, and gave it for an inheritance to the Reubenites, and to the Gadites, and to half the tribe of Manasseh. </uL> </i> <LI> <B><U>Contrastively,now that you have received all this good, you shouldn't think you have everything, but rather, all the more so, especially observe God's law.</u></b> <I> <UL><LI>Keep therefore the words of this covenant, and do them, that you may prosper in all that you do.</ul> </ul> </i> </p> <P><OL><B><U>Advanced Rashi:</u></b> Rashi makes two separate comments, corresponding to the components of the above paragraph analysis. <LI>Rashi first makes the overall contrastive comment: <tt> Now that you have all these gifts from God do not rebel but watch his words.</tt> <LI>Although you were receiving gifts from God for 40 years you did not fully appreciate it in the context of your vulnerability untill Sihon attacked you. </oL> </p> <P>Rashi's first comment corresponds to the contrast of the outer bullets - <b>you have received good, so be careful to observe.</b> Rashi's second comment corresponds to the <B>Theme-Development-Theme</b> structure of the first paragraph component (Which was fully analyzed in <B>rule #6, Style</b> above.) <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> Dt29-06a </b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n11.htm </b> </font> <BR><TT><U>Brief Summary:</u> God gave you everything - food, clothing, etc - for 40 years. Don't let this go to your head, rather observe the convenant. </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> Dt29-06a </td></tr><tr><td> Hebrew Verse</td><td> շ꼸ѹÐÕ¼ Ð¶Ü Ô·Þ¼¸çÕ¹Ý Ô·Ö¼¶Ô Õ·Ù¼µæµÐ á´Ù×¹ß Þ¶Ü¶Ú° ׶éÁ°Ñ¼Õ¹ß Õ°âÕ¹Ò Þ¶Ü¶Ú° ԷѼ¸éÁ¸ß Ü´ç°è¸ÐêµàÕ¼ Ü·Þ¼´Ü°×¸Þ¸Ô շ༷ۼµÝ: </td></tr><tr><td> English Verse</td><td> And then you arrived at this place. And Sihon, the king of Heshbon, and Og, the king of Bashan, came out towards us in battle, and we smote them. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕêÑÐÕ ÐÜ ÔÞçÕÝ ÔÖÔ </td></tr><tr><td> Rashi Text Hebrew</td><td> âêÔ ÐêÝ èÕÐÙÝ âæÞÛÝ ÑÒÓÕÜÔ ÕÛÑÕÓ ÐÜ êÑâØÕ ÑÞçÕÝ ÕÐÜ ÙèÕÝ ÜÑÑÛÝ, ÕéÞèêÝ Ðê ÓÑèÙ ÔÑèÙê ÔÖÐê. ÓÑè Ð×è ÕÜÐ àêß Ô' ÜÛÝ ÜÑ ÜÓâê, éÐÙß ÐÓÝ âÕÞÓ âÜ áÕã ÓâêÕ éÜ èÑÕ Õ×ÛÞê ÞéàêÕ âÓ ÐèÑâÙÝ éàÔ ÕÜäÙÛÚ ÜÐ ÔçäÙÓ âÜÙÛÝ ÔÞçÕÝ âÓ ÔÙÕÝ ÔÖÔ, ÐÑÜ ÞÛÐß ÕÐÙÜÚ ÙçäÙÓ ÕÜäÙÛÚ (äáÕç ×) ÕéÞèêÝ Ðê ÓÑèÙ ÔÑèÙê ÔÖÐê ÕÒÕ': </td></tr><tr><td> Rashi Header Enlish</td><td> And then you arrived at this place </td></tr><tr><td> Rashi Text English</td><td> Now you see yourselves in greatness and in honor; [but] do not rebel against the Omnipresent nor let your hearts become haughty; rather,  Observe the words of this covenant (verse 8). Another explanation of  Yet& the Lord did not give you a heart to know (verse 3): No one can fathom neither the depths of his teacher s mind nor the wisdom of his studies before forty years. Hence, the Omnipresent was not strict with you until this day; but from now on [since today marks forty years for the people of Israel], He will be strict with you; and therefore:  Observe the words of this covenant&  (verse 8). </td></tr></table></center></p> <P><UL>Today we ask the <B>database</b> query: <I> Are there special circumstances which especially justify warning the Jewish people against possible apostasy and desertion of God. </i> The query uncovers half a dozen major examples. An examination of these examples justifies the Rashi assertion that <TT> <tt> A recurring theme in Deuteronomy is the association of material saiety with warnings against desertion of God. Moments of saiety make one particularly vulnerable to feelings of haughtiness and self sufficiency which necessitate these warnings. </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 Saiety</b> </td><td><B>Verse</b> </td><td><B>Verse Content Warning</b> </td></tr> <tr> <td><B> Dt06-11 </b> </td><td><i>And houses <U>full</u> of all good things, which you did not fill, and wells dug, which you did not dig, vineyards and olive trees, which you did not plant; when you shall have eaten and be <U>satiated</u>;</i> </td><td><B> Dt06-12 </b> </td><td><i> <U>beware lest you forget</u> the Lord, who brought you out of the land of Egypt, from the house of slavery. </i> </td></tr> <tr> <td><B> Dt08-12:13 </b> </td><td><i> Beware lest when you have <U>eaten and are satiated</u>, and have built goodly houses, and lived there; And when your herds and your flocks multiply, and your silver and your gold is multiplied, and all that you have is multiplied; </i> </td><td><B> Dt08-14 </b> </td><td><i>And your heart be lifted up, and you <U>forget</u> the Lord your God, which brought you out of the land of Egypt, from the house of slavery; </i> </td></tr> <tr> <td><B> Dt11-15 </b> </td><td><i>And I will send grass in your fields for your cattle, that you may <U>eat and be satiated.</u> </i> </td><td><B> Dt11-16 </b> </td><td><i> Beware for yourselves, that your heart be not deceived, and you <U>turn aside,</u> and serve other gods, and worship them </i> </td></tr> <tr> <td><B> Dt31-20 </b> </td><td><i> For when I shall have brought them into the land which I swore to their fathers, that flows with milk and honey; and they shall have eaten and <U>satiated</u>.... </td><td><B> Dt31-20 </b> </td><td><i>then will they <U>turn</u> to other gods, and serve them, and provoke me, and break my covenant. </i> </td></tr> <tr> <td><B> Dt29-01:07 </b> </td><td><i> And Moses called to all Israel, and said to them, You have seen all that the Lord did before your eyes in the land of Egypt ... And I have led you forty years in the wilderness; your clothes are not worn old upon you, and your shoe is not worn old upon your foot... ... And when you came to this place, Sihon the king of Heshbon, and Og the king of Bashan, came out against us to battle, and we defeated them; ... </i> </td><td><B> Dt29-08 </b> </td><td><i> Keep therefore the words of this covenant, and do them, that you may prosper in all that you do. </i> </td></tr> </table> </center> </p> <P><UL><B><U>Advanced Rashi:</u></b> Several comments are worth mentioning. <LI>This database query originates in the Midrash Rabbah. Rashi as is his custom did not <I>cite the entire study.</I> He rather in various places points to an <I>association</i> of saiety and warning. However the serious student enriches his Rashi experience by researching and reviewing all relevant examples of the query. <LI>The last example <B>Dt29-01:08</b> does not explicitly associate saiety and warning against apostasy but rather associates military victory with an exhortation to observe. Thus this last example is not as forceful as the other examples. This is typical of any <B>Database</b> query. There is a <I>core</i> set of examples which form the <I>basis</i> for the inference. However <I>once</i> the inference is reached it can be <I>applied</i> to other verses. In this case once we had a core of several examples showing the relationship between saity and warning we are justified in seeing <I>any</i> verses connoting material saity and exhortation of performance as illustrative of this general principle. </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>Dt28-68d</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n11.htm </b> </font> <br><TT><U>Brief Summary:</u> You shall FAWN SLAVE APPEARANCE to your enemies but no one will buy you because THEY PREFER ANNHILATION. </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> Dt28-68d </td></tr><tr><td> Hebrew Verse</td><td> Õ¶Ô±éÁ´ÙÑ°Ú¸ Ù°¾Ô¹Õ¸¾Ô Þ´æ°è·Ù´Ý Ѽ¸Ð³à´Ù¼Õ¹ê Ѽ·Ó¼¶è¶Ú° вéÁ¶è и޷è°ê¼´Ù Ü°Ú¸ ܹРê¹á´Ùã âÕ¹Ó Ü´è°Ð¹ê¸Ô¼ Õ°Ô´ê°Þ·Û¼·è°ê¼¶Ý éÁ¸Ý ܰйٰѶÙÚ¸ Ü·â²Ñ¸Ó´ÙÝ Õ°Ü´éÁ°ä¸×Õ¹ê հеÙß ç¹à¶Ô: </td></tr><tr><td> English Verse</td><td> And the Lord will bring you back to Egypt in ships, through the way about which I had said to you, You will never see it again. And there, you will seek to be sold to your enemies for slaves and handmaids, but there will be no buyer. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÔêÞÛèêÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÑÜâÖ ÐÙäÕèÕÕàÓèÙå ÕÕé [ÕêÞÛèÕ âæÞÛÝ] ÕÜÐ ÙêÛß Üäèé ÕÔêÞÛèêÝ ÜéÕß ÕàÞÛèêÝ âÜ ÙÓÙ ÞÕÛèÙÝ Ð×èÙÝ, ÞäàÙ éàÐÞè Ð×èÙÕ ÕÐÙß çÕàÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> and you will seek to be sold </td></tr><tr><td> Rashi Text English</td><td> Heb. Õ°Ô´ê°Þ·Û¼·è°ê¼¶Ý, in Old French epor vandrez vos. [That is, the verb is in the reflexive conjugation. Accordingly,] it is incorrect to explain Õ°Ô´ê°Þ·Û¼·è°ê¼¶Ý [as if in the passive conjugation, i.e.,] as Õ°à´Þ°Û¼·è°ê¼¶Ý,  and you will be sold -sold by others-because the verse continues:  but there will be no buyer. [Thus how could they be  sold by others if there is no buyer ?] </td></tr></table></center></p> <P>Verse <B>Dt28-68</b> discussing the helpless plight of the Jews in exiled lands states <I> And the Lord shall bring you into Egypt again ... and there you shall <U>fawn slave appearance to</u> to your enemies but no man shall buy you <tt>[because they will prefer to murder you]</tt>. </i> </P> <P>The Rashi comment on the verse text <I>no man shall buy you</i> is <TT>Because they will prefer to kill you.</tt> This Rashi comment is not textual but logical; Rashi is explaining <I>how</i> it happens that no one wants to buy you; because they wish to kill you instead. Because Rashi's comment supplements the verse meaning with real world facts we classify this Rashi comment as exemplifying the <B>non verse</b> method.</P> <P><Font color=red><UL> This verse is analyzed in <B>3,5 and 9.</b> <LI> In rule 3 we explain that the root <B>Mem-Caph-Resh</b> means to <I>fawn appearance.</i> <LI> In rule 5 we further support this translation of the root <B>Mem-Caph-Resh</b> by showing that this root couldn't mean <I>to sell</i> or <I>to attempt to sell</i> because it states explicitly <I>no one will by you.</i> <LI> In rule 9 we explain why <I>no one buys you:</i> because <TT>your enemies prefer to kill you.</TT> </ul> </font> </P> <a name=rule10> <!-- Rule #10 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <UL> <Div Class=ULHead> <b><U> 10. RASHI METHOD: </u> <i> SYMBOLISM</i><br> <tt>BRIEF EXPLANATION: Rashi provides <B>symbolic</b> interpretations of words, verses, and chapters. Rashi can <B>symbolically</b> interpret either <ul><LI> (10a) entire Biblical <B>chapters</b> such as the <I>gifts of the princes</i>, <B>Nu-07</b> <LI>(10b) individual <B>items,</b> verses and words </ul> The rules governing <a href=http://www.Rashiyomi.com/gen-1.htm>symbolism</a> and symbolic interpretation are presented in detail on my website. </tt></b><br> This examples applies to Rashis <B>Dt28-49a,e</b> <br> </b><U>URL Reference:</u> (c) <font color=blue>http://www.Rashiyomi.com/w34n11.htm</font> </b> <BR><TT><U>Brief Summary:</u> The griffin vulture is known for sudden attack and swift descent. </tt> </div> </ul> </div> </td></tr></table> <p><UL>Military activity is often vigorously described using animal metaphors. Here we use the <b>symbolism</b> principle that items can <b>symbolize</b> their <b>function.</b> Examples are plentiful <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Dt28-49a </td></tr><tr><td> Hebrew Verse</td><td> Ù´é¼Â¸Ð Ù°¾Ô¹Õ¸¾Ô â¸Ü¶ÙÚ¸ Ò¼Õ¹Ù Þµè¸×Õ¹ç Þ´ç°æµÔ Ըиè¶å Û¼·Ð²éÁ¶è Ù´Ó°Ð¶Ô Ô·à¼¸éÁ¶è Ҽչ٠вéÁ¶è ܹРê´éÁ°Þ·â Ü°éÁ¹àÕ¹: </td></tr><tr><td> English Verse</td><td> The Lord will bring upon you a nation from afar, from the end of the earth, as the eagle swoops down, a nation whose language you will not understand, </td></tr><tr><td> Rashi Header Hebrew</td><td> ÛÐéè ÙÓÐÔ Ôàéè </td></tr><tr><td> Rashi Text Hebrew</td><td> äêÐÕÝ ÕÓèÚ ÞæÜ×ê ÕÙçÜÕ áÕáÙÕ: </td></tr><tr><td> Rashi Header Enlish</td><td> as the eagle swoops down </td></tr><tr><td> Rashi Text English</td><td> i.e., suddenly and successfully. The horses [of this enemy nation] will run swiftly. </td></tr></table></center></p> <LI><B>Nu24-09</b> states <I> He couched, he lay down as a <U>lion</u>, and as a great <U>lion</u>. Who shall stir him up? Blessed is he who blesses you, and cursed is he who curses you. </i> <LI><B>Jr05-06</b> states <I> Therefore a <u>lion</u> from the forest shall slay them, and a <u>wolf</u> of the deserts shall destroy them, a <U>leopard</u> shall watch over their cities; every one who goes out there shall be torn in pieces; because their transgressions are many, and their apostasies are great. </i> <LI><B>Jr46-12</b> states <I> Her sound is like that of a <u>serpent</u> on the move; for they shall march with force, and come against her with axes, like wood cutters. </i> <LI><B>Dt01-44a</b> states <I> And the Amorites, who lived in that mountain, came out against you, and chased you, as <U>bees</u> do, and destroyed you in Seir, even unto Hormah. </i> <LI><B>Dt28-49a</b> states <I> The Lord shall bring a nation against you from far, from the end of the earth, which will swoop down like the <U>griffen vulture</u>; a nation whose tongue you shall not understand; </i> </ul> </P> <P>The interpreter's task is to identify the unique military characteristics of each animal. Rashi commenting on the last verse <B>Dt28-49a</b> states <tt> The military characteristics of the griffin vulture are that <tt> it attacks suddently and swoops down on its prey quickly.</tt> </tt> </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>