The 10 RashiYomi Rules
Their presence in Rashis on Parshath TeZaVeH
Volume 15, Number 24
This weeks Weekly Rashi with Hebrew/English source tables
Is accessible at http://www.Rashiyomi.com/rule1524.htm
(c) RashiYomi Incorporated, Dr. Hendel, President, February 10th, 2011
Visit the Rashi website http://www.Rashiyomi.com

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. 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.

    1. RASHI METHOD: REFERENCES
    BRIEF EXPLANATION: Commentary on a verse is provided thru a cross-reference to another verse. The cross references can either provide
    • (1a) further details,
    • (1b) confirm citations, or
    • (1c) clarify word meaning.
    This examples applies to Rashis Ex28-10a
    URL Reference: (c) http://www.Rashiyomi.com/w33n9.htm
    Brief Summary: (Ex28-10) Tribal names on the stones worn by priests were ordered by tribal birth (Gn29-31,Gn30-24)

Verse Ex28-10a
Hebrew Verse ִׁשָּׁה מִשְּׁמֹתָם עַל הָאֶבֶן הָאֶחָת וְאֶת שְׁמוֹת הַשִּׁשָּׁה הַנּוֹתָרִים עַל הָאֶבֶן הַשֵּׁנִית כְּתוֹלְדֹתָם:
English Verse Six of their names on one stone and the names of the remaining six on the second stone, according to their births.
Rashi Header Hebrew כתולדותם
Rashi Text Hebrew כסדר שנולדו ראובן שמעון לוי יהודה דן נפתלי, על האחת, ועל השניה גד אשר יששכר זבולן יוסף בנימין מלא, שכן הוא כתוב במקום תולדתו, עשרים וחמש אותיות בכל אחת ואחת:
Rashi Header Enlish according to their births
Rashi Text English According to the order in which they were born [i.e.,]: Reuben, Simeon, Levi, Judah, Dan, Naphtali, on the one; and on the second one, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin spelled full, [בִּנְיָמִין], for so it is written in the place of his birth (Gen. 35: 18) [totaling] twenty-five letters on each one [stone].

Verse Ex28-10a discussing the order of tribal names on the stones attached to the priests clothing states states Six of their names on one stone, and the other six names on the other stone, according to their birth. Rashi clarifies the underlined words according to their birth by referencing verses Gn29-31 -- Gn30-24 which states And when the Lord saw that Leah was hated, he opened her womb; but Rachel was barren. And Leah conceived, and bore a son, and she called his name Reuben; for she said, Surely the Lord has looked upon my affliction; now therefore my husband will love me. And she conceived again, and bore a son; and said, Because the Lord has heard that I was hated, he has therefore given me this son also; and she called his name Simeon. Hence the Rashi comment: The tribal names on the two stones were sequenced according to the order in which the 12 tribes were born. Reuven was born first so his name comes first; Shimon was born second so his name comes second.

Text of Target verse Ex28-10a Text of Reference Verse Gn29-31 ... Gn30-24
Six of their names on one stone, and the other six names on the other stone, according to their birth. And when the Lord saw that Leah was hated, he opened her womb; but Rachel was barren. And Leah conceived, and bore a son, and she called his name Reuben; for she said, Surely the Lord has looked upon my affliction; now therefore my husband will love me. And she conceived again, and bore a son; and said, Because the Lord has heard that I was hated, he has therefore given me this son also; and she called his name Simeon.
Rashi comments: The tribal names on the two stones were sequenced according to the order in which the 12 tribes were born. Reuven was born first so his name comes first; Shimon was born second so his name comes second.

Advanced Rashi: The tribal names occurred in several places in the priest garments. There are various controversies on the order of names. My purpose in this email group is only to expose the underlying methods used to determine order. A detail discussion of the controversies and to where they apply would take us beyond the goals of this email newsletter.

      2. RASHI METHOD: WORD MEANING
      BRIEF EXPLANATION: The meaning of words can be explained either by
      • (2a) translating an idiom, a group of words whose collective meaning transcends the meaning of its individual component words,
      • (2b) explaining the nuances and commonality of synonyms-homographs,
      • (2c) describing the usages of connective words like also,because,if-then, when,
      • (2d) indicating how grammatical conjugation can change word meaning
      • (2e) changing word meaning using the figures of speech common to all languages such as irony and oxymorons.
      This examples applies to Rashis Ex28-30b
      URL Reference: (c) http://www.Rashiyomi.com/rule1209.htm
      Brief Summary: LIGHT can mean PROPHETIC enLIGHTenment. The priestly garment named LIGHT inspired PROPHECY

Verse Ex28-30b
Hebrew Verse ְנָתַתָּ אֶל חֹשֶׁן הַמִּשְׁפָּט אֶת הָאוּרִים וְאֶת הַתֻּמִּים וְהָיוּ עַל לֵב אַהֲרֹן בְּבֹאוֹ לִפְנֵי יְ־הֹוָ־ה וְנָשָׂא אַהֲרֹן אֶת מִשְׁפַּט בְּנֵי יִשְׂרָאֵל עַל לִבּוֹ לִפְנֵי יְ־הֹוָ־ה תָּמִיד:
English Verse You shall place the Urim and the Tummim into the choshen of judgment so that they will be over Aaron's heart when he comes before the Lord, and Aaron will carry the judgment of the children of Israel over his heart before the Lord at all times.
Rashi Header Hebrew את משפט בני ישראל
Rashi Text Hebrew דבר שהם נשפטים ונוכחים על ידו אם לעשות דבר או לא לעשות. ולפי מדרש אגדה שהחשן מכפר על מעוותי הדין, נקרא משפט על שם סליחת המשפט:
Rashi Header Enlish the judgment of the children of Israel
Rashi Text English [I.e., the solution of] the matter about which they [the Israelites] are judging and debating, whether or not to do something. According to the aggadic midrash (Lev. Rabbah 10:6) that the choshen atoned for the perverters of justice-it was called “judgment” because of [its] forgiveness for the [sins of] judgment.

When Rashi uses, what we may losely call, the hononym 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.

In my article Peshat and Derash found on the world wide web at http://www.Rashiyomi.com/rashi.pdf. I advocate enriching the Rashi explanation using a technique of parallel nifty translations in modern English. Today's examples show this.

    The Heberw Biblical root Aleph-Vav-Resh has a fundamental meaning of light. Hence this Biblical root can mean / refer to
  • light
  • mirrors [ ]
  • prophetic visions [ cf. the English vision ]
  • dew [ because light frequently sparkles on dew drops ]
  • fitting, proper [ because it looks right ]
  • military confrontation [ because you force your enemy to see your power ]

Applying the above translation to Ex28-30b discussing the priestly garments we obtain And you shall put in the breastplate of judgment, the Light and Innocence [garment appendages that inspire prophetic visions] ; and they shall be upon Aaron’s heart, when he goes in before the Lord; and Aaron shall bear the judgment of the people of Israel upon his heart before the Lord continually.

    Advanced Rashi: This Rashi has given rise to all types of folklore describing exactly how the garments inspired prophetic visions. We prefer not to interpret these items literally but rather, we interpret these items functionally to reflect prophetic goals. So we interpret as follows:
  • The Light garment contained the Divine name inside means The Light garment inspired prophecy
  • The Light garment did not have the Divine name inside it during the 2nd Temple means The Light garment no longer inspired prophecy during the 2nd temple,
  • The Light garment communicated prophecy by the full Hebrew Alphabet which was used to spell the names of all tribes means The Light garment with its colored stones and names of tribes was able to communicate ideas symbolically using the various colors and tribes each with their own idiosyncracies.

In each case we reject a literal interpretation and instead stick to the basic idea that the Urim, the Light garment, inspired prophecy. We believe such an approach the best.

      3. RASHI METHOD: GRAMMAR
      BRIEF EXPLANATION: Rashi explains verses using grammar principles, that is, rules which relate reproducable word form to word meaning. Grammatical rules neatly fall into 3 categories
      • (a) the rules governing conjugation of individual words,Biblical roots,
      • (b) the rules governing collections of words,clauses, sentences
      • (c) miscellaneous grammatical, or form-meaning, rules.
      This examples applies to Rashis Ex27-20b, Ex29-25d
      URL Reference: (c) http://www.Rashiyomi.com/rule1404.htm
      Brief Summary: A pronominal indirect object indicates purpose and dedication DO SUCH AND SUCH FOR SO AND SO ...indicates INTENT and DEDICATION for so and so.

Verse Ex27-20b
Hebrew Verse ְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד:
English Verse And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually.
Rashi Header Hebrew כתית
Rashi Text Hebrew הזיתים היה כותש במכתשת, ואינו טוחנן בריחים, כדי שלא יהו בו שמרים, ואחר שהוציא טפה ראשונה מכניסן לריחים וטוחנן, והשמן השני פסול למנורה וכשר למנחות, שנאמר כתית למאור, ולא כתית למנחות:
Rashi Header Enlish crushed
Rashi Text English He must crush the olives in a mortar, but he may not grind them in a mill, so that they will not contain sediment. After he has extracted the first drop [of oil], he places them [the olives] into a mill and grinds them. The [resulting] second oil is unfit for the menorah but is fit for meal offerings, as it is said: “crushed for lighting,” but not crushed for meal offerings. -[from Men. 86a]

Today Hebrew grammar is well understood and there are many books on it. Rashi, however, lived before the age of grammar books. A major Rashi method is therefore the teaching of basic grammar.

Many students belittle this aspect of Rashi. They erroneously think that because of modern methods we know more. However Rashi will frequently focus on rare grammatical points not covered in conventional textbooks.

    There are many classical aspects to grammar whether in Hebrew or other languages. They include
  • The rules for conjugating verbs. These rules govern how you differentiate person, plurality, tense, mode, gender, mood, and designation of the objects and indirect objects of the verb. For example how do you conjugate, in any language, I sang, we will sing, we wish to sing, she sang it.
  • Rules of agreement. For example agreement of subject and verb, of noun and adjective; whether agreement in gender or plurality.
  • Rules of Pronoun reference.
  • Rules of word sequence. This is a beautiful topic which is not always covered in classical grammatical textbooks.

Today we deal with the Biblical rules governing indication of pronoun indirect objects. The basic rule is that e.g. the difference between take gifts (Ex25-02) vs. take for Me gifts is that the latter style indicates purpose and dedication - the gifts must be dedicated to God. Similarly the difference between send spies vs. send for yourself spies (Nu13-02) indicates a personal aspect and purpose, for your own purposes.

There are many Rashis whose focal point is a pronominal indirect object - as we go through the yearly cycle we will try and gather them all together. Today however we extend this pronominal indirect object rule to general indirect objects of purpose.

Verse Ex27-20b discussing the oil used for the Candellabrah states And you shall command the people of Israel, that they bring you pure olive oil beaten for lighting, for the lamp to burn always. The phrase beaten for lighting contains an indirect object indicating purpose. Rashi comments: You must beat the olives in such a way that the resulting oil can be used for lighting. Here Rashi interprets the indirect object indicating purpose; Rashi requires a capacity for lighting as intrinsic to the oil production process. Further details are given below in rules #4,9.

Another example of the pronominal indirect object rule indicating purpose and dedication, occurs in Ex29-25d which states And thou shalt take them from their hands, and make them smoke on the altar upon the burnt-offering, for a sweet savour before HaShem; it is an offering made by fire for God. Rashi commenting on the phrase for God states:The offering must be dedicated to God's name.

    4. RASHI METHOD: ALIGNMENT
    BRIEF EXPLANATION: Aligning two almost identically worded verselets can suggest
    • (4a) 2 cases of the same incident or law
    • (4b) emphasis on the nuances of a case
    • (4c) use of broad vs literal usage of words
    This examples applies to Rashis Ex27-20b
    URL Reference: (c) http://www.Rashiyomi.com/w33n9.htm
    Brief Summary: CRUSHED OIL vs CLEAR OIL CRUSHED FOR LIGHT. Oil for-Light must be higher quality.

Verse Ex27-20b
Hebrew Verse ְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד:
English Verse And you shall command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually.
Rashi Header Hebrew כתית
Rashi Text Hebrew הזיתים היה כותש במכתשת, ואינו טוחנן בריחים, כדי שלא יהו בו שמרים, ואחר שהוציא טפה ראשונה מכניסן לריחים וטוחנן, והשמן השני פסול למנורה וכשר למנחות, שנאמר כתית למאור, ולא כתית למנחות:
Rashi Header Enlish crushed
Rashi Text English He must crush the olives in a mortar, but he may not grind them in a mill, so that they will not contain sediment. After he has extracted the first drop [of oil], he places them [the olives] into a mill and grinds them. The [resulting] second oil is unfit for the menorah but is fit for meal offerings, as it is said: “crushed for lighting,” but not crushed for meal offerings. -[from Men. 86a]

The table below presents an aligned extract of verses in Ex27-20b, Lv24-02, Ex29-40, Nu28-05 All verses discuss Temple items requiring oil The alignment justifies the Rashi assertions that The oil used for light was of a higher quality without dregs. The oil used for Minchah offerings could be of lower quality.

Verse Text of Verse Rashi comment
Ex27-20 And you shall command the people of Israel, that they bring you pure oil beaten for the light, for the lamp to burn always. Candellabrah oil is not only beaten but beaten for the light and clear. It must be of higher quality.
Ex29-40 And with the one lamb a tenth deal of flour mixed with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink offering. It was permissable that the oil used in the Minchah offerings could be of lower quality - it had to be beaten but not clear (i.e. it could have dregs).

    Advanced Rashi: The verses by themselves only justify the assertion that oil used for the candellabrah was of higher quality while oil used for other items could be of lower quality. The specifics of how higher and lower quality is achieved is not mentioned. However Rashi cites the Talmud Menachoth 86a which describes a 3-stage production process.
    • First the olives were beaten and placed in (or around) a basket until the weight of the oil inside them dripped out. (This oil had no dregs and was used for light)
    • Then the olives were placed under a heavy beam to squeeze out remaining oil (This oil has dregs and could not be used for light)
    • Finally the olives were finely ground (to ooze out the last oil). This oil also has dregs and could not be used for the Candellabrah.
    The Talmud cites alternate opinions on the oil production method. However the common denominator of all methods is that the first oil used a process with minimum beating and weight which resulted in oil without dregs - hence this oil could be used for the Candellabrah. The later oils had considerable poundings and beatings to ooze out leftover oil. These oils could be not be used for the Candellabrah but could be used for Menacoth.

More advanced Rashi: We have aligned above only Ex27-20b and Ex29-40. An almost identical alignment is found in verses Lv24-02 and Nu28-05.

      5. RASHI METHOD: CONTRADICTION
      BRIEF EXPLANATION:Rashi resolves contradictory verses using 3 methods.
      • (5a) Resolution using two aspects of the same event
      • (5b) Resolution using two stages of the same process
      • (5c) Resolution using broad-literal interpretation.
      This example applies to Rashis Ex28-37a
      URL Reference: (c) http://www.Rashiyomi.com/rule1209.htm
      Brief Summary: The Priestly mask was attached by threads both AROUND and OVER the head.

Verse Ex28-37a
Hebrew Verse וְשַׂמְתָּ אֹתוֹ עַל פְּתִיל תְּכֵלֶת וְהָיָה עַל הַמִּצְנָפֶת אֶל מוּל פְּנֵי הַמִּצְנֶפֶת יִהְיֶה:
English Verse And you shall place it upon a cord of blue wool and it shall go over the cap, and it shall be opposite the front side of the cap.
Rashi Header Hebrew על פתיל תכלת
Rashi Text Hebrew ובמקום אחר הוא אומר (שמות לט לא) ויתנו עליו פתיל תכלת, ועוד כתיב כאן והיה על המצנפת, ולמטה הוא אומר (פסוק לח) והיה על מצח אהרן, ובשחיטת קדשים שנינו (זבחים יט א) שערו היה נראה בין ציץ למצנפת, ששם מניח תפילין, למדנו שהמצנפת למעלה בגובה הראש ואינה עמוקה ליכנס בה כל הראש עד המצח, והציץ מלמטה, והפתילים היו בנקבים ותלויין בו בשני ראשים ובאמצעיתו ששה בשלושה מקומות הללו, פתיל מלמעלה, אחד מבחוץ, ואחד מבפנים כנגדו, וקושר ראשי הפתילים מאחורי העורף שלשתן, ונמצאו בין אורך הטס ופתילי ראשיו מקיפין את הקדקד, ופתיל האמצעי שבראשו קשור עם ראשי השנים, הולך על פני רוחב הראש מלמעלה, ונמצא עשוי כמין כובע, ועל פתיל האמצעי הוא אומר והיה על המצנפת, והיה נותן הציץ על ראשו כמין כובע על המצנפת, והפתיל האמצעי מחזיקו שאינו נופל, והטס תלוי כנגד מצחו, וניתקיימו כל המקראות פתיל על הציץ, וציץ על הפתיל, והפתיל על המצנפת מלמעלה:
Rashi Header Enlish upon a cord of blue wool
Rashi Text English But elsewhere, it says: “And they placed upon it a cord of blue wool” (Exod. 39:31). Moreover, here it is written: “and it shall go over the cap,” whereas below it says: “It shall be upon Aaron’s forehead.” (verse 38). [A clue to the solution is] in [tractate] Shechitath Kodashim (Zev. 19a) [where] we learn: “His hair was visible between the showplate and the cap, where he would place the tefillin.” [Thus] we learn that the cap was above, on the crown of the head, and it was not deep [enough] for the entire head up to the forehead to fit into it. The showplate was below [the cap], and the cords were in holes and hanging on it at its two ends and in its center. [Thus, there were] six [cords] in these three places: [one] cord on top, one from outside, and one from inside opposite it. He tied the three ends from behind the nape of his neck. Thus, the combination of the length of the plate and the cords of its ends encircled the crown. The middle cord, which was on his head, was tied with the ends of the two [other cords], and it passed along the surface of the width of the head from above. Thus, it is was like a sort of hat. Concerning the middle cord it says: “and it shall go over the cap.” He would place the showplate on his head like a sort of hat over the cap, and the middle cord would hold it so that it would not fall, and the plate was suspended opposite his forehead. [Thus,] all the verses are explained: the cord was on the showplate, the showplate on the cord, and the cord was on the cap from above.

The table below presents two contradictory verses / verselets. Both verses speak about fixing the Priestly mask on the head. The underlined words highlight the contradiction. One verse says place the mask upon the turban while the other verse states place the mask opposite the turban We see the contradiction---which is it? Is the mask placed upon or opposite the turban? Rashi simply resolves this contradiction using the 2 aspects method: The mask was secured by two threads - one went around the head in back while the other went over the head. Hence one thread was opposite the turban while the other thread was on on the turban. A diagram and explanatory legend are presented below.

Summary Verse / Source Text of verse / Source
Priestly Mask is upon the turban Ex28-37 And you shall put it on a blue lace, that it may be upon the turban; opposite the turban it shall be.
Priestly mask is opposite the turban Ex28-37 And you shall put it on a blue lace, that it may be upon the turban; opposite the turban it shall be.
Resolution: 2 Aspects The mask was secured by two threads - one went around the head in back while the other went over the head. Hence one thread was opposite the turban while the other thread was on on the turban. A diagram and explanatory legend are presented below.

The following diagram clarifies

   
			
                           (A)                
                   (A)/----------------|
                     /         | (B)   |(A)
		mask/   Priest    Head |
                    \          | (B)   |  Back of Priest's head
           eyes      \                 |     
                   (A)\        | (B)   |(A)
                       \---------------|
                            (A)


  • The Priest Mask was above the eyes
  • Thread A went around the Priest Head and tied in back
  • Thread B went over the Priest's Head and tied to thread A
  • --------------------------------------------------------
  • Consequently, the Mask was secured with two threads A and B
  • Thread A was opposite and beneath the turban around the head temples.
  • Thread B went over the head; it was above and on the turban

Hence we see that there are two aspects to the Priestly Mask/Turban relationship. There is a mask-thread on the Turban and there is a mask-thread around the Turban.

Advanced Rashi: The above Rashi requires two techniques: The Contradiction technique and the spreadsheet technique.

    6. RASHI METHOD: STYLE
    Rashi examines how rules of style influences inferences between general and detail statements in paragraphs.
    • Example: Every solo example stated by the Bible must be broadly generalized;
    • Theme-Detail: A general principle followed by an example is interpreted restrictively---the general theme statement only applies in the case of the example;
    • Theme-Detail-Theme: A Theme-Detail-Theme unit is interpreted as a paragraph. Consequently the details of the paragraph are generalized so that they are seen as illustrative of the theme.
    This examples applies to Rashis Ex30-08b
    URL Reference: (c) http://www.Rashiyomi.com/ex30-08b.htm
    Brief Summary: OFFER INCENSE - ONLY at morning and evening when the Candellabrah is being worked on.

Verse Ex30-08b
Hebrew Verse וּבְהַעֲלֹת אַהֲרֹן אֶת הַנֵּרֹת בֵּין הָעַרְבַּיִם יַקְטִירֶנָּה קְטֹרֶת תָּמִיד לִפְנֵי יְ־הֹוָ־ה לְדֹרֹתֵיכֶם:
English Verse And when Aaron kindles the lights in the afternoon, he shall make it go up in smoke, continual incense before the Lord for your generations.
Rashi Header Hebrew יקטירנה
Rashi Text Hebrew בכל יום פרס מקטיר שחרית ופרס מקטיר בין הערבים:
Rashi Header Enlish he shall make it go up in smoke
Rashi Text English Every day, one pras in the morning and [one] pras in the afternoon. -[from Ker. 6b]

Certain Biblical paragraphs are stated in a Theme-Development form. In other words a broad general idea is stated first followed by the development of this broad general theme in specific details. The Theme-Detail form creates a unified paragraph and consequently the law or narrative statement only applies to the enumerated details but not to other cases. Today's example illustrates this as shown below.

    Verses Ex30-07:08 discussing what is offered on the Golden Altar states
    • General: And Aaron shall burn on it sweet incense
    • Detail:
      • Every early morning; when he dresses the lamps, he shall burn incense upon it.
      • And when Aaron lights the lamps at evening, he shall burn incense upon it,
    The general clause states offer incense on the golden altar and could mean that you can offer incense any time during the day. The detail clause provides specificity to the general clause and describes how it should be interpreted: Of all the times of the day, only in the early morning and evening should you offer incense.

Advanced Rashi: The example just presented occurs in my article Biblical Formatting located on the world wide web at http://www.Rashiyomi.com/biblicalformatting.pdf. It is also discussed in an article, not yet published, on broad-restrictive interpretation in law, presented at the 20th Midwest Jewish Studies conference.

      7. RASHI METHOD: FORMATTING
      BRIEF EXPLANATION:Inferences from Biblical formatting: #NAME?
      • Use of repetition to indicate formatting effects: bold,italics,...;
      • use of repeated keywords to indicate a bullet effect;
      • rules governing use and interpretation of climactic sequence;
      • rules governing paragraph development and discourse
      This examples applies to Rashis Ex29-35a
      URL Reference: (c) http://www.Rashiyomi.com/w33n9.htm
      Brief Summary: Do this consecration procedure 7 days; do this consecration procedure 7 days. EMPHASIS: All subprocedures required.

Verse Ex29-35a
Hebrew Verse וְעָשִׂיתָ לְאַהֲרֹן וּלְבָנָיו כָּכָה כְּכֹל אֲשֶׁר צִוִּיתִי אֹתָכָה שִׁבְעַת יָמִים תְּמַלֵּא יָדָם:
English Verse So shall you do to Aaron and his sons, according to all that I have commanded you; for seven days you shall perform their investiture.
Rashi Header Hebrew ועשית לאהרן ולבניו ככה
Rashi Text Hebrew שנה הכתוב וכפל לעכב, שאם חסר דבר אחד מכל האמור בענין, לא נתמלאו ידיהם להיות כהנים ועבודתם פסולה:
Rashi Header Enlish So shall you do to Aaron and his sons
Rashi Text English The Torah text repeated this and doubled it to render it essential, that if he [Moses] omitted anything of all that was stated in [the section dealing with] this matter, they [Aaron and his sons] would not be invested to be kohanim, and their service would be invalid. -[from Yoma 5a]

We have explained in our article Biblical Formatting located on the world wide web at http://www.Rashiyomi.com/biblicalformatting.pdf, that the Biblical Author indicates bold, italics, underline by using repetition. In other words if a modern author wanted to emphasize a word they would either underline, bold or italicize it. However when the Biblical author wishes to emphasize a word He repeats it. The effect - whether thru repetition or using underline - is the same. It is only the means of conveying this emphasis that is different.

Ex29 describes the consecration/induction ceremony of the priests. Verses Ex29-30, Ex29-35 create an unspecified emphasis by repeating: And that son who is priest in his place shall put them on seven days, when he comes into the Tent of Meeting to minister in the holy place. ... And thus shall you do to Aaron, and to his sons, according to all things which I have commanded you; seven days shall you consecrate them. Rashi simply comments: The repetition (equivalent to a modern underline or bold) indicates unspecified emphasis: You must do all of these things 7 days. Hence if even some small subprocedure was omitted the consecration / induction is invalid and must be done again.

      8. RASHI METHOD: DATABASES
      BRIEF EXPLANATION:Rashi makes inferences from Database queries. The precise definition of database query has been identified in modern times with the 8 operations of Sequential Query Language (SQL).

      This example applies to Rashis Ex29-22d
      URL Reference: (c) http://www.Rashiyomi.com/rule1209.htm
      Brief Summary: UP offerings totally go on altar; SIN / REST offerings go to priests/altar. But COMPLETE/PEACE offerings go to priests/altar/owners - they are complete.

Verse Ex29-22d
Hebrew Verse וְלָקַחְתָּ מִן הָאַיִל הַחֵלֶב וְהָאַלְיָה וְאֶת הַחֵלֶב הַמְכַסֶּה אֶת הַקֶּרֶב וְאֵת יֹתֶרֶת הַכָּבֵד וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת הַחֵלֶב אֲשֶׁר עֲלֵהֶן וְאֵת שׁוֹק הַיָּמִין כִּי אֵיל מִלֻּאִים הוּא:
English Verse And you shall take out of the ram the fat and the fat tail and the fat that covers the innards, the diaphragm of the liver, the two kidneys along with the fat that is upon them, and the right thigh, for it is a ram of perfection.
Rashi Header Hebrew כי איל מלאים הוא
Rashi Text Hebrew שלמים, לשון שלמות שמושלם בכל. מגיד הכתוב שהמלואים שלמים, שמשימים שלום למזבח ולעובד העבודה ולבעלים, לכך אני מצריכו החזה להיות לו לעובד העבודה למנה, וזהו משה ששימש במלואים, והשאר אכלו אהרן ובניו שהם בעלים, כמפורש בענין:
Rashi Header Enlish for it is a ram of perfection
Rashi Text English Heb. מִלֻאִים, [the same as] שְׁלָמִים, an expression denoting perfection שְׁלֵמוּת i.e., it has been completed with everything. Scripture informs [us] that the perfection offering is a peace offering, because it makes peace for the altar, for the one who performs the service, and for the owner (Mid. Tanchuma, Tzav 4; Sifra 8:19). Therefore, I [God] require that the breast be given to the one who performs the service, as a portion. This was Moses, who officiated at the investiture rites, and the rest was eaten by Aaron and his sons, who were the owners [of the sacrifices], as is explained in [the section dealing with] this topic.

    We ask the following database query: Who consumes the various types of offerings? The reader is encouraged to perform the query using a standard Biblical Konnkordance or search engine. This database query yields the list below. The list justifies the following Rashi inference:
    • (1) Up offerings are totally consumed by the altar (They totally go up to God;
    • (2) Rest offerings are shared by altar and priests (They give some rest to the priests who sometimes work and do not share in eating the offering).
    • (3) Complete offerings are shared by all parties - altar, priests and owners - hence they are complete.
    The list below presents the results of the database query.

Verse Support Offering Type On altar> Consumed by priests? Consumed by owners? Reason for Name
Lv01 Up (Olah ) Yes No No Solely goes up (to God)
Lv02 Rest (Minchah ) Yes Yes No Gives rest to hard working priests by allowing them to share in eating
Lv03 Complete (Shelamim ) Yes Yes Yes Sacrifice is completely shared by all parties;

Advanced Rashi: We should clarify that certain sacrifices the Priests have a right to eat while others they do not eat at all. Similarly the owners participate in the eating of certain sacrifices but not others.

      9. RASHI METHOD: NonVerse
      BRIEF EXPLANATION: The common denominator of the 3 submethods of the NonVerse method is that inferences are made from non textual material. The 3 submethods are as follows:
      • Spreadsheet: Rashi makes inferences of a numerical nature that can be summarized in a traditional spreadsheet
      • Geometric: Rashi clarifies a Biblical text using descriptions of geometric diagrams
      • Fill-ins: Rashi supplies either real-world background material or indicates real-world inferences from a verse. The emphasis here is on the real-world, non-textual nature of the material.
      This examples applies to Rashis Ex29-12c
      URL Reference: (c) http://www.Rashiyomi.com/rule1209.htm
      Brief Summary: The FOUNDATION of the altar refers to an INDENTATION in the first altar layer where blood could be poured.

Verse Ex29-12c
Hebrew Verse וְלָקַחְתָּ מִדַּם הַפָּר וְנָתַתָּה עַל קַרְנֹת הַמִּזְבֵּחַ בְּאֶצְבָּעֶךָ וְאֶת כָּל הַדָּם תִּשְׁפֹּךְ אֶל יְסוֹד הַמִּזְבֵּחַ:
English Verse And you shall take [some] of the blood of the bull and apply it on the horns of the altar with your finger, and you shall pour out all the blood upon the base of the altar.
Rashi Header Hebrew אל יסוד המזבח
Rashi Text Hebrew כמין בליטת בית קבול עשוי לו סביב סביב לאחר שעלה אמה מן הארץ:
Rashi Header Enlish upon the base of the altar
Rashi Text English A sort of protruding receptacle was made all around it [the altar] after it was elevated a cubit from the ground. -[from Middoth 3:1]

Verse Ex29-12c discussing the blood procedures during the sacrifices states And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger; and thou shalt pour out all the remaining blood at the base of the altar.

To understand the Rashi on this verse we first cite Rav Hirsch's comments on Nu28-06 which discusses the daily offerings and states It is a continual burnt offering, produced at Mount Sinai for a sweet savor, a sacrifice made by fire to the Lord. Rav Hirsch notes that the daily offerings were not produced at Mount Sinai but offered on the altar. Therefore, concludes, Rav Hirsch, The altar resembled a mountain in appearance starting with a wide base and having a small top. The diagram below depicts this. Rav Hirsch further explains The altar resembled Mount Sinai since the sacrifices inspired prophecy and Mount Sinai was the original national prophetic revelantion. Therefore the altar resembled Mount Sinai so as to symbolically confirm prophetic capability of the people.

'                                     ----- ALTAR TOP
'                                  -----------
'                               -----------------
'                             ---------------------- ALTAR BASE

The actual dimensions and height of each component are mostly given through tradition and cannot be inferred from textual sources. The height of the altar base was minimal, 1 cubit. Rashi explains that There was an indentation on top of the altar base; the indentation served as a receptacle for the blood poured to the foundation. The diagram below depicts this.

'                                  ------------
'                                  |           | Altar base
'                                  |           | Each side had an indentation.
'                                  |           | Blood could be poured in
'                                  |           | This indentation.
'                                  -------------

Since this Rashi clarifies diagrams we classify it as a NonVerse, Diagramatic method.

      10. RASHI METHOD: SYMBOLISM
      BRIEF EXPLANATION: Rashi provides symbolic interpretations of words, verses, and chapters. Rashi can symbolically interpret either
      • (10a) entire Biblical chapters such as the gifts of the princes, Nu-07
      • (10b) individual items, verses and words
      The rules governing symbolism and symbolic interpretation are presented in detail on my website.

      This examples applies to Rashis Ex29-01b
      URL Reference: (c) http://www.Rashiyomi.com/w33n9.htm
      Brief Summary: Priest consecration emphasized RAM (=leadership) and OX (=daily routine productive activity).

Verse Ex29-01b
Hebrew Verse וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם לְקַדֵּשׁ אֹתָם לְכַהֵן לִי לְקַח פַּר אֶחָד בֶּן בָּקָר וְאֵילִם שְׁנַיִם תְּמִימִם:
English Verse And this is the thing that you shall do for them to sanctify them to serve Me [as kohanim]: take one young bull and two rams, perfect ones.
Rashi Header Hebrew פר אחד
Rashi Text Hebrew לכפר על מעשה העגל שהוא פר:
Rashi Header Enlish one young bull
Rashi Text English This was to atone for the incident of the [golden] calf, which was a bull. -[from Midrash Tanchuma 10]

The symbolism of the sacrifices: a) the intention by the Biblical Author to perceive the sacrifices symbolically b) the methods by which the sacrifices are interpreted as well as c) the resulting interpretation of the sacrifices is presented by Rav Hirscsh in his monumental essay, Groundlines for Jewish Symbolism, and summarized in my paper on symbolism mentioned above.

Consequently, for reasons of space I will simply present the symbolic interpretation below. Those interested in the associated literary and logical arguments should read the above references.

    Ex29 describes the consecration of the priest ceremony. The ceremony involves sacrifices of a ram and ox (Ex29-01). These animals are interpreted symbolically in terms of their function:
    • The function of the ram is to lead
    • The function of the ox is continuous routine productive behavior.
    Rashi paraphrased further explains: It is clear why priests bring rams since they are suppose to be leaders of the people. They bring oxen to emphasize that in leading the people they must suffice with continuous routine productive behavior. The priests however are not allowed to engage in sudden traumatic non-routine behavior. Too often people try and improve themselves with sudden traumatic actions. However the true way to change is through daily continous routine behaviors which achieve an effect over time.

Advanced Rashi: Rashi literally actually says The ox was brought to atone for the golden calf. Some Rashi commentators see this as sort of a pun: The parent ox atones for the sin with the child calf. However Rashi never explicitly states that his comment is based on a pun. This is only an interpretation!!!

I have supplied a different interpretation of Rashi based on deep, underlhing, universal symbolic methods which are rooted in the function of the items involved. The function of a ram is leadership. The function of an ox is continous routine productive behavior. Here is a simple example of continuous routine productive behavior: If I was miserly and wanted to become more charitable I should not be advised to give a traumatic sudden $1000 donation to a charity. I would rather be advised to start giving small donations every week or month. Over a year I might give in total a $1000 but I would acquire the habit of being charitable by the continuous daily productive behaviors. This example is actually mentioned by Rambam in his commentary on the tractate Avoth. It immediately follows that the requirement of continuous routine productive behavior contradicts the traumatic approach such as happened in the making of the idol, the golden calf.

As can be seen my interpretation accepts Rashi fully - the ox does atone for the sin of the calf. But I don't interpret this atonement as due to a superficial pun. Rather I interpret it as due to a different psychological approach to permanant behavioral change: Permanant behavioral change comes from routine continuous behavior, not from traumatic non-routine behavior. Furthermore by interpreting the ox functionally I use a universal principle of symbolic association which applies uniformly throughout the Bible.

Conclusion

This week's parshah does contains examples of all Rashi methods. Visit the RashiYomi website at http://www.Rashiyomi.com for further details and examples.