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 NiTzaViM VaYayLech</u> </i> </font> </br> Volume 15, Number 5 <br> This weeks Weekly Rashi with Hebrew/English source tables<br> Is accessible at <a href=http://www.Rashiyomi.com/rule1505.htm><font color=blue>http://www.Rashiyomi.com/rule1505.htm</font></a> <br> (c) RashiYomi Incorporated, Dr. Hendel, President, Sep 2nd, 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> --> <P> <pre> -------------------------------------------------------- # # # ##### ##### # # # # # # # # # # # # # # # # # # # # # # # # # # ##### ##### # ##### ######### # # # # # # # # # # # # # # # # # # # # # # # # # # ##### # # # ## # # # # # # # # # # ## # # # # #### # # # # # # # # # # # # # # # # # # # # # # # # # # # ## ##### # # # # #### # ##### # # # # # # # # # # # # ##### # # ### ###### # # # # # # # # # # # # # # # #### # # # # Russell http://www.RashiYomi.com/ --------------------------------------------------------- <P><Font color=green</b><I>The next issue of weekly Rashi will take place after Succoth. However, we are updating the <a href=http://www.Rashiyomi.com/by-verse.htm><b>http://www.Rashiyomi.com/by-verse.htm</b></a> to include the weekly Rashis. The new page should be ready in October giving you a one-stop place to look up former weekly Rashis by Parshah. </i></font> </pre> </p> <!-- END HEADER --> <!-- END HEADER --> <!-- Rule #1 --> <a name=rule1> <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>Dt29-10a</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w33n4.htm</font> </b> <BR><TT><U>Brief Summary:</u> Dt29-10a discussing 'Your ...elders, judges, ...from the wood cutters to water drawers' REFERENCES Jo09-04: 'The Givonim were made into wood-cutters... </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> Dt29-10a </td></tr><tr><td> Hebrew Verse</td><td> ·ä¼°Û¶Ý à°éÁµÙÛ¶Ý Õ°Òµè°Ú¸ вéÁ¶è Ѽ°ç¶è¶Ñ ޷ײà¶ÙÚ¸ Þµ×¹ØµÑ âµæ¶ÙÚ¸ â·Ó éÁ¹ÐµÑ ÞµÙÞ¶ÙÚ¸: </td></tr><tr><td> English Verse</td><td> your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers, </td></tr><tr><td> Rashi Header Hebrew</td><td> Þ×ØÑ âæÙÚ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÞÜÞÓ éÑÐÕ ÛàâàÙÝ ÜÔêÒÙÙè ÑÙÞÙ ÞéÔ, ÛÓèÚ éÑÐÕ ÒÑâÕàÙÝ ÑÙÞÙ ÙÔÕéâ. ÕÖÔÕ ÔÐÞÕè ÑÒÑâÕàÙÝ (ÙÔÕéâ Ø, Ó) ÕÙâéÕ ÒÝ ÔÞÔ ÑâèÞÔ, ÕàêàÝ ÞéÔ ×ÕØÑÙ âæÙÝ ÕéÕÐÑÙ ÞÙÝ: </td></tr><tr><td> Rashi Header Enlish</td><td> both your woodcutters [and your water drawers] </td></tr><tr><td> Rashi Text English</td><td> [The mention of these people separate to the main community of Israel] teaches us that in the days of Moses, Canaanites came to convert [to Judaism], just as the Gibeonites came [to convert] in the days of Joshua. This is the meaning of the verse regarding the Gibeonites, And they also acted cunningly&  (Josh. 9:4), [i. e., pretending that they had come from a far away country. When they were discovered, Joshua made them woodcutters and water drawers for Israel (see Josh. 9:3-27). Likewise here, the Canaanites attempted to deceive Moses,. but they did not succeed, and Moses did not accept them to be Jews. Rather,] Moses made them woodcutters and water drawers [i.e., slaves for Israel].  [Tanchuma 2; Yev. 79a; see Rashi Gittin 23b] </td></tr></table></center></p> <P> Verse <B> Dt29-10 </b> discusses <I>all Jews ...from your <U>wood cutters to your water drawers</u></i> Rashi clarifies that <TT> This cross-references verse <B>Jo09-04,21</b> which discusses how the Givonim tricked the Jews into making a treaty with them. The Jews honored their treaty and made the Givonim <U>wood cutters and water drawers.</u> Apparently such conversions (people from hostile nations) were made in the time of Moses also (and they too were made into wood-cutters and water-drawers). </tt> </p> <P> <table width=95% bordercolor=black border=3 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> <B>Text of Target Verse Dt29-09:10</b> </td> <td> <B>Text of Reference Verse Jo09-04,21</b> </td> </tr> <tr> <td> <I> Ye are standing this day all of you before HaShem your G-d: your heads, your tribes, your elders, and your officers, even all the men of Israel, your little ones, your wives, and thy stranger that is in the midst of thy camp, from the <U>hewer of thy wood unto the drawer of thy water</u>; </i> </td> <td> <I> And they <tt>[The Givonim]</tt> <B>also</b> behaved deceptively... And the princes said concerning them: 'Let them live'; so they became <U>hewers of wood and drawers of water</u> unto all the congregation, as the princes had spoken concerning them. </i> </td> </tr> <tr> <td colspan=2> <B>Rashi comments:</b> <tt> Apparently converts from hostile nations were accepted <I><b>also</b></i> in the Days of Joshua and Moses. The treay was honored but because of the hostile nature of their nation they were made into <U>hewers of wood and drawers of water.</u> </tt> </td> </tr> </table> </P> <!-- Rule #2 --> <a name=rule2> <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>Dt29-18e,f</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1505.htm</font></b><br> <TT><U>Brief Summary:</u> Rashi uses the SYNECDOCHE method: SIN by THIRST means SIN by PASSION; SIN by FULL = SIN by HABIT </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> Dt29-18c </td></tr><tr><td> Hebrew Verse</td><td> Õ°Ô¸Ù¸Ô Ñ¼°éÁ¸Þ°âÕ¹ жê Ó¼´Ñ°èµÙ Ô¸Ð¸Ü¸Ô Ô·Ö¼¹Ðê Õ°Ô´ê°Ñ¼¸èµÚ° Ѽ´Ü°Ñ¸ÑÕ¹ ܵÐÞ¹è éÁ¸ÜÕ¹Ý Ù´Ô°Ù¶Ô Ü¼´Ù Û¼´Ù Ѽ´éÁ°è´èÕ¼ê ܴѼ´Ù еܵڰ Ü°Þ·â·ß á°äÕ¹ê Ô¸è¸Õ¸Ô жê Է漰޵иÔ: </td></tr><tr><td> English Verse</td><td> And it will be, when he [such a person] hears the words of this oath, that he will bless himself in his heart, saying, I will have peace, even if I follow my heart's desires, in order to add the [punishment for the] unintentional sins [of this man] to that of [his] intentional sins. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÑéèèÕê ÜÑÙ ÐÜÚ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÑÞèÐÙê ÜÑÙ, ÛÞÕ (ÑÞÓÑè ÛÓ, ÙÖ) ÐéÕèàÕ ÕÜÐ çèÕÑ, ÛÜÕÞè ÞÔ éÜÑÙ èÕÐÔ ÜâéÕê: </td></tr><tr><td> Rashi Header Enlish</td><td> in order to add the [punishment for the] unintentional sins [of this man] </td></tr><tr><td> Rashi Text English</td><td> Ü°Þ·â·ß á°äÕ¹ê Ô¸è¸Õ¸Ô - Because I will add to him the punishment for what he heretofore committed unintentionally, which I would have overlooked, but now, he has caused that I combine them with the intentional sins and punish him for everything. Similarly, Onkelos renders [the verse here as]: Ѽ°Ó´ÙÜ Ü°ÐÕ¹á¸ä¸Ð ܵÙÔ¼ ׶ذе٠éÁ¸ÜÕ¼ê¸Ð â·Ü Ö°Ó¸àÕ¼ê¸Ð, [meaning,] That I shall add for him the [punishment incurred for the] unintentional sins to [that of] the intentional sins. Ô¸è¸Õ¸Ô [lit., drunk. Here, as explained, the word] refers to unintentional [sins], which [a man] commits as if in a drunken state, that is, unknowingly. Ô·æ¼°ÞµÐ¸Ô [lit.,  thirsty. Here, as explained, the word refers to intentional sins, that is] when [a man] commits [a sin] knowingly and out of lust. </td></tr></table></center></p> <P>Rashi had ten methods to explain meaning. One method is the use of the common literary methods available to all languages. The <B>metonymy-synecdoche</b> method names items by good examples of them or by strong characterisics of them. Some common examples in English might be the use of the word <I>honey</i> to refer to <U>any sweet thing</u> or the use of the fruit <I>orange</i> to refer to <U>any object with that color</u> or the word <I>heat</i> to refer to <U>any strong emotion - like the sexual and temper emotions.</u> In each case, a word with a very specific meanning takes on a general reference to anything with those characteristics. </p> <P>Applying this method to the sphere of emotions we see that the word <I>thirsty</i> would refer to acts done under strong emotions - with passion and premeditation - while the contrastive word <I>full</i> would refer to just eating and eating out of habit. Hence Rashi translates <B>Dt29-18,</b> <I> When he [the person toying with worshipping idols] hears the words of the Torah he talks himself into believing that 'I will be allright' - I can go straight with my hearts desire; [and he does this] in order to add to his <U>habitual</u> sins, sins of <U>passion and premediatation.</u> </i> Here Rashi translates the biblical word <I>thirsty</i> as meaning <U>with passion and premeditation</u> and similarly Rashi translates the biblical word <I>full</i> as meaning <U>habitual</u> sins. </P> <P><B><U>Advanced Rashi:</u></b> I was first asked the meaning of this Rashi about 3 years ago by someone whose house I frequent on Shabbath and holidays. My explanation at the time, I was told, appeared Midrashic. I was asked the meaning of the verse again today. I realized that the reason the Rashi appears Midrashic is the difference between the Talmudic and Biblical period. The Talmudic period uses the terms <I>sins of passion</I> and <I>sins to anger [God].</i> A person use to these terms who sees the Biblical terms - <I>thirsty, full</i> - is apt to think of the verse as poetic and devoid of the precision that Talmudic terms have. Not so! The Biblical categories are different than the Talmudic categories!!! The word <I>thirst</i> includes both sins of passion and sins to anger (thirsty people may use violence to meet their needs). The contrast to passion-anger is force-of-habit. True the bible uses metonomy: <I>thirst</i> is a good example of <U>passion-anger</u> and <I>eating to fullness</i> is a good example of <U>force of habit.</u> But this is no more poetic than using the term <I>honey</i> to mean <U>sweet</u> or the fruit <I>orange</i> to refer to the color. In fact the Bible at <B>Dt29-18</B> is describing the psychological transition from <I>habitual sin</i> to <I>willful sin.</i> It is also interesting that the Bible <I>combines</i> sins of passion and anger while the Talmudic period does not. There is certainly more to research here but we suffice with the above remarks.</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> Dt30-03a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n12.htm</font> </b> <BR><TT> <U>Brief Summary:</u> God will return [WITH] you. Rashi: God returns you; God Himself returns. </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> Dt30-03a </td></tr><tr><td> Hebrew Verse</td><td> Õ°éÁ¸Ñ Ù°¾Ô¹Õ¸¾Ô бܹԶÙÚ¸ жê éÁ°ÑÕ¼ê°Ú¸ Õ°è´×²Þ¶Ú¸ Õ°éÁ¸Ñ Õ°ç´Ñ¼¶æ°Ú¸ Þ´Û¼¸Ü Ô¸â·Þ¼´ÙÝ Ð²éÁ¶è Ô±ä´Ùæ°Ú¸ Ù°¾Ô¹Õ¸¾Ô бܹԶÙÚ¸ éÁ¸Þ¼¸Ô: </td></tr><tr><td> English Verse</td><td> then, the Lord, your God, will bring back your exiles, and He will have mercy upon you. He will once again gather you from all the nations, where the Lord, your God, had dispersed you. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕéÑ Ô' ÐÜÔÙÚ Ðê éÑÕêÚ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÔÙÔ ÜÕ ÜÛêÕÑ ÕÔéÙÑ Ðê éÑÕêÚ, èÑÕêÙàÕ ÜÞÓÕ ÞÛÐß éÔéÛÙàÔ ÛÑÙÛÕÜ éèÕÙÔ âÝ ÙéèÐÜ Ñæèê ÒÜÕêÝ, ÕÛéàÒÐÜÙß ÔÛêÙÑ ÒÐÕÜÔ ÜâæÞÕ, éÔÕÐ ÙéÕÑ âÞÔÝ. ÕâÕÓ Ùé ÜÕÞè, éÒÓÕÜ ÙÕÝ çÑÕå ÒÜÙÕê ÕÑçÕéÙ, ÛÐÜÕ ÔÕÐ âæÞÕ æèÙÚ ÜÔÙÕê ÐÕ×Ö ÑÙÓÙÕ ÞÞé ÐÙé ÐÙé ÞÞçÕÞÕ, ÛâàÙß éàÐÞè (ÙéâÙÔ ÛÖ, ÙÑ) ÕÐêÝ êÜçØÕ ÜÐ×Ó Ð×Ó ÑàÙ ÙéèÐÜ, ÕÐã ÑÒÜÙÕê éÐè ÔÐÕÞÕê ÞæÙàÕ Ûß (ÙèÞÙÔÕ Þ× ÞÖ) ÕéÑêÙ éÑÕê ÞÕÐÑ: </td></tr><tr><td> Rashi Header Enlish</td><td> The Lord, your God, will bring back your exiles </td></tr><tr><td> Rashi Text English</td><td> Heb. Õ°éÁ¸Ñ, lit., The Lord, your God, will (Himself) return (with) your exiles. [That is, the verb éÁ¸Ñ is in the simple conjugation. Now, since we understand the verse to mean: The Lord your God will bring back your exiles, ] Scripture should have written, жê éÁ°ÑÕ¼êè °Õ°ÔµéÁ´ÙÑ Ô [with the verb Õ°ÔµéÁ´ÙÑ being in the causative conjugation, meaning  to bring back ]. But [although the meaning of the verse is indeed,  The Lord, your God, will bring back your exiles, ] our Rabbis learned from [the simple conjugation of the verb] here [which alludes to God Himself returning], that the Shechinah resides among Israel, as it were, in all the misery of their exile, and when the Jews are redeemed [from their exile], God writes [in Scripture an expression of] redemption for Himself [to allude to the fact that He has also been redeemed, as it were,] so that He Himself returns along with Israel s exiles (Meg. 29a). A further [lesson] may be learned [from the unusual form of the verb which expresses  to bring back the exiles ]: The day on which Israel s exiles will be gathered is so monumental and [this ingathering] will be such a difficult [procedure, as it were], that it is as though God Himself must literally take each individual Jew with His very hands, [taking him] out of his place [in exile. We see] the same concept [brought up in Scripture,] when the verse says,  And you will be gathered up, one by one, O children of Israel (Isa. 27:12). [That verse refers to the ingathering of Israel s exiles from Babylon. However,] we find this [idea] also regarding the [ingathering of] exiles from the other nations, as the verse says, And I shall bring back the exiles of Egypt (Õ°éÁ·Ñ°ê¼´Ù éÁ°ÑÕ¼ê Þ´æ°è·Ù´Ý) (Ezek. 29:14). </td></tr></table></center></p> <P>One component of <B>grammar</b> deals with <B>puns.</b> <B>Puns</b> are a universal literary phenomenon in all languages: <B>Puns</b> indicate a deliberate distortion of the text in order to impart relevant secondary meaning. For more information on <B>puns</b> see my article <a href=http://www.Rashiyomi.com/puns.pdf> http://www.Rashiyomi.com/puns.pdf</a> on the world wide web.</P> <P>Verse <B>Dt30-03</b> states <I>Then the LORD thy God will return <tt>[with]</tt> thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.</i> We have translated this Hebrew verse to reflect a <B>pun:</b> The verse says both <I>God will return thy captivity</i> and also says <I>God will return <tt>with</tt> thy captivity.</i> In the Hebrew text the conjugation <B>Vav-Shin-Beth</b> is used indicating that <I>God himself will return</i>; the proper conjugation would be the causative mode, <B>Vav-Hey-Shin-Yud-Beth</b> indicating that <I>God will cause your (the Jews) return.</i> Using either the Hebrew or English we see a pun: The Bible should be saying that <I>God will return the Jews</i> and instead says <I>God Himself will return.</i> This distortion of grammar indicates a deliberate intent of the Author to impart a secondary meaning. Hence the Rashi comment: <TT>Not only are the Jews returned but <I>also</i> God Himself also returns.</tt> <P> This pun has two purposes. First, this pun poetically depicts God as being with the Jews in exile and suffering with us. Second the pun emphasizes that without the presence of the Jews, God's presence cannot be found in Israel. </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> Dt29-16c. </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n12.htm</font> </b> <TT> <BR><U>Brief Summary:</u> a) Stone / Wood gods AND b) Gold / Silver (gods) [kept] with them [in their house]. </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> Dt29-16c </td></tr><tr><td> Hebrew Verse</td><td> Õ·ê¼´è°ÐÕ¼ жê éÁ´ç¼Õ¼æµÙÔ¶Ý Õ°Ðµê Ò¼´Ü¼»ÜµÙÔ¶Ý âµå Õ¸Ð¶Ñ¶ß Û¼¶á¶ã Õ°Ö¸Ô¸Ñ Ð²éÁ¶è â´Þ¼¸Ô¶Ý: </td></tr><tr><td> English Verse</td><td> And you saw their abominations and their repugnant idols [of] wood and stone, silver and gold which were with them. </td></tr><tr><td> Rashi Header Hebrew</td><td> âå ÕÐÑß </td></tr><tr><td> Rashi Text Hebrew</td><td> ÐÕêß éÜ âæÙÝ ÕéÜ ÐÑàÙÝ èÐÙêÝ ÑÒÜÕÙ, ÜäÙ éÐÙß ÔÒÕÙÝ ÙèÐÙÝ éÞÐ ÙÒàÑÕ, ÐÑÜ éÜ Ûáã ÕÖÔÑ âÞÔÝ Ñ×ÓèÙ ÞéÛÙêÝ ÔÝ, ÜäÙ éÔÝ ÙèÐÙÝ éÞÐ ÙÒàÑÕ: </td></tr><tr><td> Rashi Header Enlish</td><td> wood and stone </td></tr><tr><td> Rashi Text English</td><td> You saw those [idols] made of wood and stone out in the open, because the heathen [who owned them, did not mind leaving them outside, since he] did not fear that they would be stolen. [Thus, regarding these idols, the verse says,  And you saw their& idols& (of) wood and stone. ] However, [regarding the idols made] of  silver and gold, they were with them, in the [confines of their private] treasure chambers, because [their heathen owners] were afraid that these [expensive idols] might be stolen.  [Tanchuma 3] </td></tr></table></center></p> <P>The table below presents an <B>aligned</b> extract of verses or verselets in <B> Dt29-16. </B> Both verses/verselets discuss the detestable idols seen by the Jews. The <B>alignment</b> justifies the Rashi comment that: <tt> There are many types of idols Stone and wood gods lie around houses and gardens. But gold and silver gods are kept inside the house, <U>with the people.</u> Although they are gods, people steal them for their monetary value. </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> Dt29-16 </b> </td> <td> <i> <UL>and ye have seen their detestable things, and their idols, <LI>wood and stone, <LI>silver and gold, <U>which are with them</u>-- </ul> </i> </td> <td rowspan=2 width=50%> <tt> There are many types of idols Stone and wood gods lie around houses and gardens. But gold and silver gods are kept inside the house <U>with the people.</u> Although they are gods people steal them for their monetary value. </tt> </td> </tr> <tr> <td> <B> Dt29-16 </b> </td> <td> <i> <UL>and ye have seen their detestable things, and their idols, <LI>wood and stone, <LI>silver and gold, <U>which are with them</u>-- </ul> </i> </td> </tr> </table> </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 example applies to Rashis <B>Dt31-02b</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/h33n4.htm </b> </font> </b> <BR><TT><U>Brief Summary:</u> Moses was vigorous at the time of his death but God did not ALLOW him to lead. </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> Dt31-02b </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼¹ÐÞ¶è Ð²ÜµÔ¶Ý Ñ¼¶ß ÞµÐ¸Ô Õ°â¶é°è´ÙÝ éÁ¸à¸Ô иà¹Û´Ù Ô·Ù¼Õ¹Ý Ü¹Ð ÐÕ¼Û·Ü âÕ¹Ó Ü¸æµÐê հܸÑչРշپԹո¾Ô и޷è еܷ٠ܹРê·â²Ñ¹è жê Ô·Ù¼·è°Ó¼µß Ô·Ö¼¶Ô: </td></tr><tr><td> English Verse</td><td> He said to them, Today I am one hundred and twenty years old. I can no longer go or come, and the Lord said to me, You shall not cross this Jordan. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÙÜÚ ÞéÔ ÕÒÕ', ÜÐ ÐÕÛÜ âÕÓ ÜæÐê ÕÜÑÐ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÙÛÕÜ éêéé Û×Õ, êÜÞÕÓ ÜÕÞè (ÓÑèÙÝ ÜÓ, Ö) ÜÐ ÛÔêÔ âÙàÕ ÕÜÐ àá Ü×Ô. ÐÜÐ Þ </td></tr><tr><td> Rashi Header Enlish</td><td> and the Lord said to me </td></tr><tr><td> Rashi Text English</td><td> This is the meaning of  I can no longer go or come, because  the Lord said to me& . </td></tr></table></center></p> <P> The table below presents presents two <B>contradictory</b> verses. Both verses speak about Moses in his capacity as a leader. The underlined words highlight the <b>contradiction.</b> One verse says Moses was strong at his death and hadn't loss any vigor while the other verse states Moses could not come and go. Which is it? Was Moses capable of leading or not. Rashi simply resolves this using the <B>broad-literal</b> method: <tt> Moses was strong enough to lead but God did <U>not allow him</u> to lead. </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> Moses was strong and full of vigor at his death. </td> <td> <B>Dt34-07</b> </td> <td> <I> And Moses was a hundred and twenty years old when he died: <U>his eye was not dim, nor his natural force abated.</u> </i></td> </tr> <td> Moses could not come and go </td> <td> <B>Dt31-02</b> </td> <td> <I> And he said unto them: 'I am a hundred and twenty years old this day; <U>I <b>can</b> no more go out and come in</u>; and HaShem hath said unto me: Thou shalt not go over this Jordan. </i> </td> </tr> <tr> <td> Resolution: </td> <td> <B>Broad Literal</b> </td> <td> <TT> We should translate the word <U>can not</u> as <U>May not:</u> <I><U>I <b>may</b> no more go out and come in</u>; and HaShem hath said unto me: Thou shalt not go over this Jordan.</i> </tt> </td> </table> </p> <P><UL><B><U>Advanced Rashi:</u></b> We have made the above derivation using the <B>contradiction</b> method. An alternate or supplemental derivation uses the <B>Rabbi Ishmael Style</b> method which sees the verse in a <B>Theme-Detail</b> style as follows: <I>And he said unto them: 'I am a hundred and twenty years old this day; <UL><LI> <B><U> General:</u></b> I <b>can</b> no more go out and come in; <LI><B><U> Detail:</u></b> and HaShem hath said unto me: Thou shalt not go over this Jordan. </ul> </i> In other words Moses statement of not being able to come in and out is general and could mean lots of things but the 2nd verselet is specific and details and narrows the meaning of the 1st verselet: <I>God said no and <U>hence, that is the reason</u> I <B>may</b> not come in and out.</i> </ul> </p> <a name=rule6> <P> <!-- Rule #6 --> <!-- <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <Div Class=ULHead> <UL> <b><U> 6. RASHI METHOD: </u> <i> STYLE</i><br> <tt>Rashi examines how rules of <B>style</b> influences inferences between general and detail statements in paragraphs. <UL><LI><B>Example:</b> Every solo example stated by the Bible must be <i>broadly</i> generalized; <LI><B>Theme-Detail:</b> A general principle followed by an example is interpreted <B>restrictively</b>---the general theme statement <I>only</i> applies in the case of the example; <LI><B>Theme-Detail-Theme:</b> A Theme-Detail-Theme unit is interpreted as a <I>paragraph.</i> Consequently the details of the paragraph are generalized so that they are seen as illustrative of the theme. </ul> </tt></i> This examples applies to Rashis <B> Nu22-22c </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w34n1.htm </b> </font> <BR> <U>Brief Summary:</u> <TT> We generalize Bilam's behavior: A distinguished person should always take 2 servants on a journey (They talk to each other and leave him alone) </tt> </div> </div> </td></tr></table> </p> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Nu22-22c </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼´×·è зã б¾Ü¹Ô´ÙÝ Û¼´Ù Ôչܵڰ ÔռРշټ´ê°Ù·æ¼µÑ ޷ܰзڰ Ù°¾Ô¹Õ¸¾Ô Ѽ·Ó¼¶è¶Ú° Ü°éÂ¸Ø¸ß ÜÕ¹ Õ°ÔռРè¹ÛµÑ â·Ü вê¹àÕ¹ Õ¼éÁ°àµÙ à°â¸è¸ÙÕ â´Þ¼Õ¹: </td></tr><tr><td> English Verse</td><td> God's wrath flared because he was going, and an angel of the Lord stationed himself on the road to thwart him, and he was riding on his she-donkey, and his two servants were with him. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕéàÙ àâèÙÕ âÞÕ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÞÛÐß ÜÐÓÝ ×éÕÑ ÔÙÕæÐ ÜÓèÚ ÙÕÜÙÚ âÞÕ éàÙ ÐàéÙÝ ÜéÞéÕ Õ×ÕÖèÙÝ ÕÞéÞéÙÝ ÖÔ Ðê ÖÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> and his two servants were with him </td></tr><tr><td> Rashi Text English</td><td> From here we learn that a distinguished person who embarks on a journey should take two people with him to attend him, and then they can attend each other [so that when one is occupied, the other takes his place].  [Mid. Tanchuma Balak 8, Num. Rabbah 20:13] </td></tr></table></center></p> <P> Certain Biblical paragraphs are stated in an <B>example</b> form. In other words an <B>example</b> of a law is stated rather than the full general rule. The reader's task is to <B>generalize</b> the <B>example.</b> The idea that all Biblical laws should be perceived as <B>examples</b> (unless otherwise indicated) is explicitly stated by Rashi (<TT>Pesachim 6.</tt>). This is a rule of <B>style</b> since the rule requires that a text be perceived as an <B>example</b> rather than interpreted literally. The Rabbi Ishmael <B>style</b> rules govern the interpretation of <B>style.</b> </P> <P>Verse <B> Nu22-22c </b> discussing how Bilam journeyed states <I> And God^%s anger was kindled because he went; and the angel of the Lord stood in the way as an adversary against him. Now he was riding upon his ass, and <U>his two servants were with him</u>. </i> Rashi commenting on the underlined phrases states: <TT> We generalize the underlined phrase: Any distinguished person like Bilam should take two servants with him on trips. This way the two servants talk to each other and the distinguished person avoids being involved in lower level conversations. </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> <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> Dt29-28a </b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1420.htm </b> </font> <BR><TT><U>Brief Summary:</u> REVEALED sins should be STRICKEN fom Dt29-29a. Why? God did not punish REVEALED sins until after the conquest of Joshua (And hence we should strike out the phrase the REVEALED SINS BELONG TO GOD) </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> Dt29-28a </td></tr><tr><td> Hebrew Verse</td><td> Է༴á°ê¼¸è¹ê Ü·Ù¾Ô¹Õ¸¾Ô бܹԵÙàÕ¼ հԷ༴Ұܹê ܸàÕ¼ ռܰѸàµÙàÕ¼ â·Ó âÕ¹Ü¸Ý Ü·â²éÂÕ¹ê жê Û¼¸Ü Ó¼´Ñ°èµÙ Ô·ê¼Õ¹è¸Ô Ô·Ö¼¹Ðê: </td></tr><tr><td> English Verse</td><td> The hidden things belong to the Lord, our God, but the revealed things apply to us and to our children forever: that we must fulfill all the words of this Torah. </td></tr><tr><td> Rashi Header Hebrew</td><td> Ôàáêèê ÜÔ' ÐÜÔÙàÕ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÕÐÝ êÐÞèÕ ÞÔ ÑÙÓÙàÕ ÜâéÕê, ÐêÔ ÞâàÙé Ðê ÔèÑÙÝ âÜ ÔèÔÕèÙ ÔÙ×ÙÓ, éàÐÞè (äáÕç ÙÖ) äß Ùé ÑÛÝ ÐÙé ÕÒÕ', ÕÐ×è ÛÚ (äáÕç ÛÐ) ÕèÐÕ Ðê ÞÛÕê ÔÐèå ÔÔÙÐ, ÕÔÜÐ ÐÙß ÐÓÝ ÙÕÓâ ØÞÕàÕêÙÕ éÜ ×ÑÙèÕ, ÐÙß ÐàÙ ÞâàÙé ÐêÛÝ âÜ ÔàáêèÕê, éÔß ÜÔ' ÐÜÔÙàÕ ÕÔÕÐ Ùäèâ ÞÐÕêÕ Ù×ÙÓ, ÐÑÜ ÔàÒÜÕê, ÜàÕ ÕÜÑàÙàÕ ÜÑâè Ôèâ ÞçèÑàÕ, ÕÐÝ ÜÐ àâéÔ ÓÙß ÑÔÝ ÙâàéÕ Ðê ÔèÑÙÝ. àçÕÓ âÜ ÜàÕ ÕÜÑàÙàÕ, ÜÓèÕé, éÐã âÜ ÔàÒÜÕê ÜÐ âàé Ðê ÔèÑÙÝ âÓ éâÑèÕ Ðê ÔÙèÓß ÞéçÑÜÕ âÜÙÔÝ Ðê ÔéÑÕâÔ ÑÔè ÒèÖÙÝ ÕÑÔè âÙÑÜ ÕàâéÕ âèÑÙÝ ÖÔ ÜÖÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> The hidden things belong to the Lord, our God </td></tr><tr><td> Rashi Text English</td><td> Now, you might object [to God, saying]:  But what can we do? You punish the entire community because of the sinful thoughts of an individual, as Scripture says,  Perhaps there is among you a man&  (verse 17 above), and after this, Scripture continues,  Seeing the plagues of that land [and the diseases with which the Lord struck it] (verse 21) [which seems to indicate that for the sinful thought of even one individual, the whole land would be struck down with plagues and diseases]. But surely no man can know the secret thoughts of his fellow [that we could somehow prevent this collective punishment! In answer to this, God says:]  I will not punish you for the hidden things! [I.e.,] because  [The hidden things] belong to the Lord, our God, and He will exact punishment upon that particular individual [who sins in secret]. However,  the revealed things apply to us and to our children [that is, we are responsible for detecting the sins committed openly in our community, and] to eradicate any evil among us. And if we do not execute judgment upon these [open transgressions, over which we do have control,], then the whole community will be punished [because they would be remiss in their responsibility]. There is a dot placed over [each letter of] the words ܸàÕ¼ ռܰѸàµÙàÕ¼ here, to teach us homiletically that even for open sins [which were not brought to judgment, God] did not punish the whole community-until Israel crossed the Jordan. For then, they accepted upon themselves the oath at Mount Gerizim and Mount Ebal, and thereby [formally] became responsible for one another (Sanh. 43b). [When dots are placed over letters of the Torah, this denotes an exclusion of some sort. In our context, our Rabbis teach us that the exclusion refers to the period prior to the crossing of the Jordan.] </td></tr></table></center></p> <P>When a modern author wishes to <B>deemphasize</b> a concept they will strike it out. When the Biblical author wishes to <B>deemphasize</b> a concept He places dots over it. The dots in the Biblical version, or the strikeout in the modern version, indicate deemphasis.</P> <P><UL> There are 10 examples of <B>dotting</b> or <B>strikeout</b> in the Bible. They are enumerated (with explanations) in Bamidbar Rabbah 3:13. 8 of these 10 examples are explained by Rashi in his commentary on the Bible. They are presented in the list below along with the accompanying Rashi interpretation. In each case Rashi interprets the verse as if the word was <B>Stricken out.</B> <UL> <LI><B>Nu21-30b:</b> <I> We have shot at them--Heshbon unto Dibon is destroyed, and we have laid waste even unto Nophah <S>that</s> reaches to Maydvah </i> <TT><U>Rashi:</u> The clause <U>that reaches to Maydvah</u> introduced by the relative pronoun <S>that</S> is stricken indicating that the destruction discussed in this clause was stricken out. In fact the Jews destroyed both cities (buildings) and inhabitants until Nopach but only destroyed cities (but apparently let the inhabitants flee) until Maydvah. Hence the Maydvah destruction was stricken and weakened as it only applied to the cities and not the people. </tt> <LI><B>Nu03-39a:</b> <I>All that were numbered of the Levites, whom Moses and <S>Aaron</S> numbered at the commandment of HaShem, by their families, all the males from a month old and upward, were twenty and two thousand. </i> <TT><U>Rashi:</u> <s>Aaron</s> was stricken from the census--that is he wasn't counted since he was a Levite.</tt> <LI><B>Gn33-04b:</b> <I>And Esau ran to meet him <tt>[Jacob]</tt>, and embraced him, and fell on his neck, and <S>kissed</s> him; and they wept. </i> <TT><U>Rashi:</u> The kiss should be stricken from the record! It wasn't a real (i.e. sincere) <S>kiss</s> since Esau really hated Jacob.</tt> Rashi offers an alternative explanation: <tt>The kiss should be stricken from the record since it was the only sincere kiss. All other kisses were insincere.</tt> <LI><B>Dt29-28a:</b> <I>The secret things <tt>[sins]</tt> belong unto HaShem our G-d; but the things <tt>[sins]</tt> that are <s>revealed</s> belong <tt>[are visited]</tt> unto us and to our children for ever, that we may do all the words of this law. </I> <tt><U>Rashi:</u> <I>Revealed</i> should be stricken. <S>Revealed</s> sins weren't always visited upon the community; they weren't visited upon the community till after the conquest of Israel in the time of Joshua.</tt> <LI><B>Gn37-12a:</b> <I>And his brethren went to <s>shepard</s> their father's flock in Shechem. </i> <TT><U>Rashi:</u> The word <I>shepard</i> should be stricken out since they didn't really go to <S>shepard</s> sheep; rather they went to escape their father who favored Joseph.</tt> <LI><B>Nu09-10a:</b> <I> Speak unto the children of Israel, saying: If any man of you or of your generations shall be unclean by reason of a dead body, or be in a journey <s>afar off</s>, yet he shall keep the passover unto HaShem; </i> <TT><U>Rashi:</u> The requirement <I>far off</i> should be stricken. One need not be absolutely <S>far away</s> - but <S>far away</s> enough not to be able to come to Jerusalem.</tt> <LI><B>Gn18-09:</b> <I> And they said <S>to him</s>: 'Where is Sarah thy wife?' And he said: 'Behold, in the tent.' </i> <TT><U>Rashi:</u> The phrase <I>to him</i> should be stricken. They said it generally, not just to him. When they met Abraham <I>they said <S>to him</s></i> where is your spouse. Similarly when they met Sarah <I>they said where is your spouse.</i></b> </tt> <LI><B>Gn19-33c</b> <I> And they made their father drink wine that night; and the firstborn went in, and lay with her father; and he perceived not when she lay down,<S> nor when she arose.</s> </i> <TT><U>Rashi:</u> The phrase <S>nor when she arose</s> is dotted indicating a strikeout: Lot really did know when she arose and even so did not avoid a recurrence on the 2nd night with his second daughter. [How can Rashi say he did know if the verse explicitly say he didn't know? Probably Rashi meant that e.g. he had a visual sexual dream about the affair so he really suspected it].</tt> </ul> </ul> </p> <!-- 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>Dt29-12d</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/dt29-12d.htm </b> </font> <BR><TT><U>Brief Summary:</u> Many leaders reminded the people of God's good and punishment before their death and transition to a new leadership. </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> Dt29-12d </td></tr><tr><td> Hebrew Verse</td><td> Ü°Þ·â·ß Ô¸ç´ÙÝ Ð¹ê°Ú¸ Ô·Ù¼Õ¹Ý ÜÕ¹ Ü°â¸Ý Õ°ÔÕ¼Ð Ù´Ô°Ù¶Ô Ü¼°Ú¸ ܵÐܹԴÙÝ Û¼·Ð²éÁ¶è Ó¼´Ñ¼¶è ܸڰ հ۷вéÁ¶è à´éÁ°Ñ¼·â ܷвѹê¶ÙÚ¸ ܰзѰè¸Ô¸Ý Ü°Ù´æ°×¸ç ռܰٷâ²ç¹Ñ: </td></tr><tr><td> English Verse</td><td> in order to establish you this day as His people, and that He will be your God, as He spoke to you, and as He swore to your forefathers to Abraham, to Isaac, and to Jacob. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÐêÝ èÐÙêÝ </td></tr><tr><td> Rashi Text Hebrew</td><td> Ðê ÛÜ Ðéè âéÔ. ÓÑè Ð×è ÐêÝ àæÑÙÝ, ÜäÙ éÔÙÕ ÙéèÐÜ ÙÕæÐÙß Þäèàá Üäèàá ÞÞéÔ ÜÙÔÕéâ, ÜäÙÛÚ âéÔ ÐÕêÝ ÞæÑÔ ÛÓÙ ÜÖèÖÝ ÕÛß âéÔ ÙÔÕéâ ÕÛß éÞÕÐÜ (éÞÕÐÜ Ð' ÙÑ, Ö) ÔêÙæÑÕ ÕÐéäØÔ ÐêÛÝ, ÛéÙæÐÕ ÞÙÓÕ ÕàÛàáÕ ÜÙÓÕ éÜ éÐÕÜ: </td></tr><tr><td> Rashi Header Enlish</td><td> this day </td></tr><tr><td> Rashi Text English</td><td> [You exist now] Just as this day exists. For [although] it becomes dark [for a period, nevertheless] it shines [again]. So too, here, God has made light for you, and He will again make light for you in the future. And the curses and sufferings preserve you and enable you to stand before Him [the curses, by preventing you to stray from serving Him, and the sufferings, by cleansing you of your sins]. Similarly, in the previous parashah [of Û¼´Ù ê¸Ñ¹Ð, Moses spoke] words of conciliation, [e.g.,]  You have seen all that the Lord did&  (Deut. 29:1). Another explanation of  You are& standing : Because the Israelites were now passing from one leader to the next-i.e., from [the leadership of] Moses to [that of] Joshua. Therefore, Moses made them stand [in assembled ranks], in order to encourage them. Joshua did the same [when he was about to die (Josh. 24:1)]. Also, Samuel [did likewise], when Israel passed from his leadership to that of Saul, [as the verse says,]  Stand now, and I will reason with you before the Lord&  (I Sam. 12:7). - [Tanchuma 1] </td></tr></table></center></p> <P> We ask the following <B>database query</b>: <B><I> Find leaders who gave farewell exhortations before their death. </i></b> The reader is encouraged to perform the query using a standard Biblical Konnkordance or search engine. This <B>database query</b> yields the list below. The list justifies the following Rashi inference: <tt> Several leaders gave farewell exhortations before their death and transition to a new leadership reminding the people of God's good to them and His punishments to those who transgress His will. </tt> The list below presents the results of the <B>database</b> query. </P> <P> <Table width=95% bordercolor=black border=5 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td><B>Person</b> </td><td><B>Verses</b> </td><td><B>Nature of Verses</b> </td><td><B>When uttered.</b> </td></tr> <TR><td>Moses </td><td>Dt29, Dt30 </td><td>If you do Good God will reward you; if you do bad you will be punished. </td><td>Before his death and transition to new leadership </td></tr> <TR><td>Joshua </td><td>Jo23, Jo24 </td><td>If you do Good God will reward you; if you do bad you will be punished. </td><td>Before his death and transition to new leadership </td></tr> <TR><td>Samuel </td><td>1S12 </td><td>If you do Good God will reward you; if you do bad you will be punished. </td><td>Before his death and transition to new leadership </td></tr> </table> </P> <!-- Rule #9 --> <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> 9. RASHI METHOD: </u> <i> NonVerse</i><br> <tt>BRIEF EXPLANATION: The common denominator of the 3 submethods of the <B>NonVerse</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>Dt31-26b</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/dt31-21b.htm </b> </font> <BR><TT><U>Brief Summary:</u> Place the TORAH in the ARK of God is interpreted literally; There was room in the ark for the Torah. </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> Dt31-26b </td></tr><tr><td> Hebrew Verse</td><td> ܸç¹×· еê áµä¶è Ô·ê¼Õ¹è¸Ô Ô·Ö¼¶Ô Õ°éÂ·Þ°ê¼¶Ý Ð¹êÕ¹ Þ´æ¼·Ó Ð²èÕ¹ß Ñ¼°è´Ùê Ù°¾Ô¹Õ¸¾Ô бܹԵÙÛ¶Ý Õ°Ô¸Ù¸Ô éÁ¸Ý Ѽ°Ú¸ Ü°âµÓ: </td></tr><tr><td> English Verse</td><td> Take this Torah scroll and place it along side the ark of covenant of the Lord, your God, and it will be there as a witness. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÞæÓ ÐèÕß ÑèÙê Ô' </td></tr><tr><td> Rashi Text Hebrew</td><td> à×ÜçÕ ÑÕ ×ÛÞÙ ÙéèÐÜ ÑÑÑÐ ÑêèÐ (ÙÓ Ñ) Ùé ÞÔÝ ÐÕÞèÙÝ Óã ÔÙÔ ÑÕÜØ Þß ÔÐèÕß ÞÑ×Õå ÕéÝ ÔÙÔ ÞÕà× ÕÙé ÐÕÞèÙÝ ÞæÓ ÔÜÕ×Õê ÔÙÔ ÞÕà× ÑêÕÚ ÔÐèÕß: </td></tr><tr><td> Rashi Header Enlish</td><td> alongside the ark of covenant of the Lord, your God </td></tr><tr><td> Rashi Text English</td><td> The Sages of Israel differ (B.B. 14b). Some say that a board projected outward from the ark, and there it was laid, while others maintain that it was laid alongside the tablets, inside the ark. </td></tr></table></center></p> <P>Verse <B>Dt31-26b</b> states <I> Take this book of the law, and put it by the side of the ark of the covenant of HaShem your G-d, that it may be there for a witness against thee. </i> </p> <P>Rashi explains this verse with a numerically labelled diagram <pre> ARK 15 handbreadths ' - - - - - - - - - - - - - - - - - - - - - ' 9 | | ' | | ' | Two tablets(10 commandments) | ' 9 | 6 x 6 + 6 x 6 = 12 x 6 Sefer | 9 HANDBREADTHS Torah ' | 2 x 8 | ' | | ' 9 | | ' - - - - - - - - - - - - - - - - - - - - - </PRE> <p> <p><UL>Here is a rough overview of computations <LI> The ark was 9 handbreadths by 15 handbreadths <LI> The 10 commandments were written on two tablets of stone <LI> Each tablet was 6 handbreadth by 6 handbreadths <LI> Two tablets were 12 handbreadths by 6 handbreadths <LI> The length had 15 - 12 = 3 handbreadths left over <LI> The sides were each half a handbreath leaving 2 handbreadths <LI> So left over was 2 handbreadths x 8 handbreadths = 8 inches x 32 inches <LI> We infer that the Scroll of Torah Law was 8 x 32 inches and laid in the ark <LI> The diagram above illustrates this. </ul> </P> <P>There are many problems with the above approach. We still have room on the sides since the tablets were 6 handbreadths and there are 2-3 handbreadths left over (Some say the broken chips of the first tablets are there). There are opinions that each cubit was 5 not 6 handbreadths only giving us 12.5 handbreadths length. The major point to take away is that Rashi interprets the verselet <I>place the Torah by the side of the ark</i> to mean <TT> The Torah was placed in the ark and there was room for it there.</tt> </p> <!-- Rule #10 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <UL> <Div Class=ULHead> <b><U> 10. RASHI METHOD: </u> <i> SYMBOLISM</i><br> <tt>BRIEF EXPLANATION: Rashi provides <B>symbolic</b> interpretations of words, verses, and chapters. Rashi can <B>symbolically</b> interpret either <ul><LI> (10a) entire Biblical <B>chapters</b> such as the <I>gifts of the princes</i>, <B>Nu07</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>Dt30-19a</b> <br> </b><U>URL Reference:</u> (c) <font color=blue>http://www.Rashiyomi.com/w33n4.htm</font> </b> <BR><TT><U>Brief Summary:</u> If inanimate objects like the sun and moon can do what they are suppose to and earn the right to exist how much more so people. </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> Dt30-19a </td></tr><tr><td> Hebrew Verse</td><td> Ô·â´ÙÓ¹ê´Ù Ñ¸Û¶Ý Ô·Ù¼Õ¹Ý Ð¶ê Ô·é¼Á¸Þ·Ù´Ý հжê Ըиè¶å Ô·×·Ù¼´ÙÝ Õ°Ô·Þ¼¸Õ¶ê à¸ê·ê¼´Ù Ü°ä¸à¶ÙÚ¸ ԷѼ°è¸Û¸Ô Õ°Ô·ç¼°Ü¸Ü¸Ô Õ¼Ñ¸×·è°ê¼¸ Ѽ·×·Ù¼´ÙÝ Ü°Þ·â·ß ê¼´×°Ù¶Ô Ð·ê¼¸Ô Õ°Ö·è°â¶Ú¸: </td></tr><tr><td> English Verse</td><td> This day, I call upon the heaven and the earth as witnesses [that I have warned] you: I have set before you life and death, the blessing and the curse. You shall choose life, so that you and your offspring will live; </td></tr><tr><td> Rashi Header Hebrew</td><td> ÔâÓêÙ ÑÛÝ ÔÙÕÝ Ðê ÔéÞÙÝ ÕÐê ÔÐèå </td></tr><tr><td> Rashi Text Hebrew</td><td> éÔÝ çÙÙÞÙÝ ÜâÕÜÝ ÕÛÐéè êçèÔ ÐêÛÝ ÔèâÔ ÙÔÙÕ âÓÙÝ éÐàÙ ÔêèêÙ ÑÛÝ ÑÛÜ ÖÐê. ÓÑè Ð×è ÔâÙÓêÙ ÑÛÝ ÔÙÕÝ Ðê ÔéÞÙÝ ÕÒÕ' ÐÞè ÜÔÝ ÔçÑÔ ÜÙéèÐÜ, ÔáêÛÜÕ ÑéÞÙÝ éÑèÐêÙ ÜéÞé ÐêÛÝ, éÞÐ éàÕ Ðê ÞÓêÝ éÞÐ ÜÐ âÜÔ ÒÜÒÜ ×ÞÔ Þß ÔÞÖè× ÕÔÐÙè ÜÛÜ ÔâÕÜÝ, ÛâàÙß éàÐÞè (çÔÜê Ð, Ô) ÕÖè× ÔéÞé ÕÑÐ ÔéÞé, ÔáêÛÜÕ ÑÐèå éÑèÐêÙ ÜéÞé ÐêÛÝ, éÞÐ éàêÔ ÞÓêÔ, éÞÐ ÖèâêÝ ÐÕêÔ ÕÜÐ æÞ×Ô, ÐÕ éÞÐ ÖèâêÝ ×ØÙÝ ÕÔâÜêÔ éâÕèÙÝ, ÕÞÔ ÐÜÕ éàâéÕ ÜÐ ÜéÛè ÕÜÐ ÜÔäáÓ ÐÝ ÖÕÛÙß ÐÙß ÞçÑÜÙß éÛè ÕÐÝ ×ÕØÐÙß ÐÙß ÞçÑÜÙß äÕèâàÕê, ÜÐ éàÕ Ðê ÞÓêÝ, ÐêÝ éÐÝ ÖÛÙêÝ êçÑÜÕ éÛè ÕÐÝ ×ØÐêÝ êçÑÜÕ äÕèâàÕê âÜ Ð×ê ÛÞÔ ÕÛÞÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> This day, I call upon the heaven and the earth as witnesses </td></tr><tr><td> Rashi Text English</td><td> For the heaven and earth exist for ever, and when the evil befalls you, they will be witnesses that I had warned you regarding all of this. Another explanation of  I call upon the heaven and the earth as witnesses, etc. : The Holy One, Blessed is He, said to Israel,  Look at the heavens which I created to serve you. Have they ever changed their ways? Has the sphere of the sun ever failed to rise from the east to illuminate the entire world, as it is stated,  The sun rises, and the sun sets (Ecc. 1:5)? Look at the earth which I created to serve you. Has it ever changed its ways? Have you ever sown [in] it that it did not grow? Or have you ever sown wheat and it yielded barley? Now, they [heaven and earth] were created with neither reward nor loss in mind-for if they are meritorious [by fulfilling their purpose for which I created them], they nevertheless do not receive reward [for this]; and if they sin, they are not punished. And yet [even with this lack of incentive], they have never changed their ways! So you, who will receive reward if you are meritorious and who will be punished if you sin-how much more so [should you fulfill My will]! - [Sifrei 32:1] </td></tr></table></center></p> <P>Verse <B>Dt30-19</b> discussing Moses' adjuration to the Jews to observe the convenant states <I> I call <U>heaven</u> and <U>earth</u> to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed; </i> </P> <P>But Heaven and earth are inanimate. They can't be witnesses. Hence Rashi interprets this <B>symbolically.</b> Rashi's suggestion is simple: <TT> Heaven and earth follow the inanimate laws that govern them and as a consequence all is well with them. If only we humans could act similarly. </tt> </p> <P><B><U>Advanced Rashi:</u></b> Rashi's first explanation poetically sees the heaven and earth as two witnesses who punish the accused if convicted (The heavens abstain from rain and the earth from produce). However heaven and earth have no cogitive ability or free will and hence cannot really act as witnesses. Rashi's second explanation correctly sees them as <B>symbolic</b> affirmations adjuring humans to follow their inanimate counterparts. We have therefore concentrated on Rashi's 2nd explanation. </p> <P><B><U>Sermonic Points:</u></b> We close this year's Weekly Rashi series with a gem of a story from the founder of Chasiduth. The founder of Chasiduth, the <I><B>Ba'al Shem Tov</b></i>, that is, the <I>Person with a Good name,</i> as he is affectionately none, was, in his youth, as a sexton, one day, sweeping the synagogue floors. All of a sudden he burst into tears: <TT> This lowly broom has fulfilled its maximum potential in existence and has merited to clean synagogue floors, but I, a human created in the image of the Supreme being, have not fulfilled my maximum potential.</tt> Of course, the <I>Ba'al Shem Tov</i> was simply echoing the above Rashi that sees <I>Heaven and Earth</i> as inanimate paradigms fulfilling the will of their Creator and contrasting it with human behavior. </p> </P> <CENTER><Div Class=Header> <b>Conclusion</b> </Div></center> <P>This week's parshah does not contain examples of the <B>Style</b> method. This concludes this weeks edition. 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>