The 10 RashiYomi Rules
Their presence in Rashis on Parshath BaLaQ
Volume 16, Number 19
This weeks Weekly Rashi with Hebrew/English source tables
Is accessible at http://www.Rashiyomi.com/rule1619.htm
(c) RashiYomi Incorporated, Dr. Hendel, President, July 7th, 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.

FULL HOUSE THIS WEEK ALL RASHI RULES ILLUSTRATED

    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 Nu24-20b
    URL Reference: (c) http://www.Rashiyomi.com/w34n1.htm;
    Brief Summary: Amalayk was FIRST [Rashi: FIRST to attack] and his END is destruction [Rashi: Command to destroy them.]

Verse Nu24-20b
Hebrew Verse ַיַּרְא אֶת עֲמָלֵק וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אֹבֵד:
English Verse When he saw Amalek, he took up his parable and said, Amalek was the first of the nations, and his fate shall be everlasting destruction.
Rashi Header Hebrew ראשית גוים עמלק
Rashi Text Hebrew הוא קדם את כלם להלחם בישראל, וכך תרגם אונקלוס ואחריתו ליאבד בידם, שנאמר תמחה את זכר עמלק (דברים כה יט):
Rashi Header Enlish Amalek was the first of the nations
Rashi Text English He came before all of them to make war with Israel, and so Targum renders. And his fate shall be to perish by their hand, as it says, “You shall obliterate the remembrance of Amalek” (Deut. 25:19).

Verse Nu24-20b, discussing the prophecies of Bilam on Amalayk, states And when he looked on Amalek, he took up his discourse, and said, Amalek was the first of the nations; but his latter end shall be that of everlasting perdition. Rashi clarifies the underlined words first, end by referencing verse(s) Dt25-17:19, discussing the Biblical commandments on Amalayk which states Remember what Amalek did to you by the way, when you came forth out of Egypt; How he met you by the way, and struck at your rear, all who were feeble behind you, when you were faint and weary; and he did not fear God. Therefore it shall be, when the Lord your God has given you rest from all your enemies around, in the land which the Lord your God gives you for an inheritance to possess, that you shall blot out the remembrance of Amalek from under heaven; you shall not forget it. Hence the Rashi comment: The verse, Nu24-20b should be read as follows: Amalayk was the first of nations [i.e. first nation to attack the Jews after leaving Egypt] and his end shall be destruction [As the Torah commanded.]

Text of Target verse Nu24-20b Text of Reference Verse Nu25-17:19
And when he looked on Amalek, he took up his discourse, and said, Amalek was the first of the nations; but his latter end shall be that of everlasting perdition. Remember what Amalek did to you by the way, when you came forth out of Egypt; How he met you by the way, and struck at your rear, all who were feeble behind you, when you were faint and weary; and he did not fear God. Therefore it shall be, when the Lord your God has given you rest from all your enemies around, in the land which the Lord your God gives you for an inheritance to possess, that you shall blot out the remembrance of Amalek from under heaven; you shall not forget it.
Rashi comments: The verse, Nu24-20b should be read as follows: Amalayk was the first of nations [i.e. first nation to attack the Jews after leaving Egypt] and his end shall be destruction [As the Torah commanded.]

      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 Nu22-24a
      URL Reference: (c) http://www.Rashiyomi.com/rule1223.htm
      Brief Summary: The Hebrew Shin-Ayin-Lamed, Shual, means a WALK: a) A forest trail,walk, b) a fox (which travels by trails/walks), c) the leg from toe to top.

Verse Nu22-24a
Hebrew Verse וַיַּעֲמֹד מַלְאַךְ יְ־הֹוָ־ה בְּמִשְׁעוֹל הַכְּרָמִים גָּדֵר מִזֶּה וְגָדֵר מִזֶּה:
English Verse The angel of the Lord stood in a path of the vineyards, with a fence on this side and a fence on that side.
Rashi Header Hebrew במשעול
Rashi Text Hebrew כתרגומו בשביל. וכן (מא כ, י) אם ישפוק עפר שומרון לשעלים. עפר הנדבק בכפות הרגלים בהלוכן, וכן (ישעיה מ, יב) מי מדד בשעלו מים, ברגליו ובהלוכו:
Rashi Header Enlish in a path
Rashi Text English Heb. בְּמִשְׁעוֹל, as the Targum [Onkelos] renders, בִּשְׁבִיל, in a path. Similarly,“if the dust of Samaria will suffice for the soles (לִשְׁעָלִים) ” (I Kings 20:10) -the dust that sticks to the soles of the feet while walking. Similarly,“Who measured the waters with his step (בְּשָׁעֳלוֹ) ?” (Isa. 40:12) -with his feet and with his step [as one measures by pacing].

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 Shin-Ayin-Lamed has a fundamental meaning of a walk or trail. Hence this Biblical root can mean
  • a walk or trail, such as a forest or vineyard trail
  • a fox, [ an animal who is known for his stealth and crawls on trails ]
  • the leg from toe to top [ the organ you walk with. ]

    Applying the above translation to Nu22-24a discussing the appearance of the Angel to Bilam we obtain Then the angel of God stood in a vineyard trail, a fence being on this side, and a fence on that side. In providing this English translation notice that we have used the English idiom trail which mirrors the Hebrew walk since a trail and a walk are semantically close.

Advanced Rashi: The following comments give insights into the whole drama of Biblical interpretation. There is only one verse in the entire Bible where the Hebrew Shin-Ayin-Lamed means what I have translated foot. The verse, Is40-12 states Who has measured sea [depths] with his foot or fixed the horizon with his fist... Because this verse talks about measurement some have interpreted Shin-Ayin-Lamed to refer to a cupped hand. So the verse would read Who has measured waters with his cupped hand.... These same people see a cupped hand as a hollow and then they interpret the verse in Numbers as The angel stood in a hollow between vineyards with a fence on each side. These people would then name a fox by the hollows foxes hide in.

There is no way to settle this contrversy between the hollow translation and the foot-walk translation. The reason there is no way to settle this is that there are so few Biblical verses with these terms. Appealing to other languages also does not help as these terms are rare in other languages. I brought this controversy to show the flavor of Biblcial interpretation. It is a dynamic and exciting field, begging for creativity, with researchers basing inference on extremely little evidence.

I also brought this example to show the why of this email newsletter. Both translations use the same fundamental meaning-hononym method. In other words the methods presented in this newsletters are universal rules of interpretation which all agree to.

      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 Nu25-04c
      URL Reference: (c) http://www.Rashiyomi.com/w34n1.htm
      Brief Summary: Brief Summary: The root KUPH-AYIN-AYIN means DISLODGE; The root YUD-KUPH-AYIN means HANG. The YUD indicates POTENTIAL since HANGING has the potential to DISLODGE.

Verse Nu25-04c
Hebrew Verse וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַי־הֹוָ־ה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף יְ־הֹוָ־ה מִיִּשְׂרָאֵל:
English Verse The Lord said to Moses, Take all the leaders of the people and hang them before the Lord, facing the sun, and then the flaring anger of the Lord will be removed from Israel.
Rashi Header Hebrew והוקע
Rashi Text Hebrew היא תליה, כמו שמצינו בבני שאול והוקענום לה' (שמואל ב' כא ו) ושם תליה מפורשת בעבודה זרה בסקילה, וכל הנסקלין נתלין:
Rashi Header Enlish and hang them
Rashi Text English Heb. הוֹקַע. This refers to [death by] hanging, as we find with the sons of Saul [where a similar expression is used,]“and we shall hang them (הוֹקַעֲנוּם) for the Lord” (II Sam. 21:6), and there hanging is specifically mentioned. Idolatry is [punishable] by stoning, and all those stoned are also hanged [as is stated in Sanh. 45b according to Rabbi Eliezer].

Most people are aware that Hebrew verbs come from three-letter roots. Each root is conjugated in the 8 dimensions of person, gender,plurality, tense, activity, modality, direct-object, and prepositional connective. For example the root Shin Mem Resh means to watch. The conjugations Shin-Mem-Resh-Tauv-Yud and Nun-Shin-Mem-Resh-Nun-Vav mean I watched and we were watched respectively.

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.

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.

Verse Nu25-04c discussing Moses order to execute the adulterers states And the Lord said to Moses, Take all the chiefs of the people, and hang them up before the Lord in the sun, that the fierce anger of the Lord may be turned away from Israel. Rashi translates the Biblical word Hey-Vav-Kuph-Ayin as coming from the Biblical root Yud-Kuph-Ayin which means to hang . We have conveniently embedded the Rashi translation in the translation of the verse. The conjugation rule governing this Biblical word may be found by using tables 2, 10 in the Ibn Shoshan dictionary for the causative mode (Hifil).

Advanced Rashi: Several points should be made here. First: The root Yud-Kuph-Ayin has 2 weak letters - the first letter is a Yud and the last letter is an Ayin. Hence the conjugation of this root may be truly said to be rare. Second: We note that the cousin commentator, the Radak, classifies this root similarly in his definitive work, Roots. Finally we note the contrast that Yud-Kuph-Ayin means to hang while Kuph-Ayin-Ayin means to dislodge. Many Yud-2-3 roots indicate potential of the 2-3 root. In this case hanging would indicate an activity that is potentially dislodging. Indeed, every hanging does have the potential to dislodge. By reviewing a series of Yud-2-3 roots we could show many other examples where the prefix Yud in a root indicates potential. E.g. Yud-Kuph-Mem = to fulfill = the potential to rise up; Yud-Cheth-Mem = arousal = potential to become hot; Yud- Ayin-Tzade = advice = potential to become fruitful (Literally: potential to become tree-like.. There are many more.

    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 Nu22-07a
    URL Reference: (c) http://www.Rashiyomi.com/w34n1.htm
    Brief Summary: Brief Summary: The MOABITE PRINCES and MIDIANITE SCHOLARS went to Bilam. The scholars sensed hesitancy and inferred Bilam was a charlatan.

Verse Nu22-07a
Hebrew Verse וַיֵּלְכוּ זִקְנֵי מוֹאָב וְזִקְנֵי מִדְיָן וּקְסָמִים בְּיָדָם וַיָּבֹאוּ אֶל בִּלְעָם וַיְדַבְּרוּ אֵלָיו דִּבְרֵי בָלָק:
English Verse So the elders of Moab and the elders of Midian went, with magic charms in their hands, and they came to Balaam and conveyed Balak's message to him.
Rashi Header Hebrew וקסמים בידם
Rashi Text Hebrew כל מיני קסמים, שלא יאמר אין כלי תשמישי עמי. דבר אחר קסם זה נטלו בידם זקני מדין, אמרו אם יבא עמנו בפעם הזאת יש בו ממש, ואם ידחנו אין בו תועלת, לפיכך כשאמר להם לינו פה הלילה, אמרו אין בו תקוה, הניחוהו והלכו להם, שנאמר וישבו שרי מואב עם בלעם, אבל זקני מדין הלכו להם:
Rashi Header Enlish with magic charms in their hands
Rashi Text English All types of charms, so he could not say,“I don’t have my tools with me.” Another interpretation: The elders of Midian took this omen (קֶסֶם) with them, saying, “If he comes with us this time, there is something to him, but if he pushes us off, he is useless.” Thus, when he said to them, “Lodge here for the night” (verse 8), they said, “He is hopeless” ; so they left him and went away, as it says, “The Moabite nobles stayed with Balaam” (ibid.), but the Midianite elders left. — [Mid. Tanchuma Balak 5, Num. Rabbah 20:8]

The table below presents an aligned extract of verses or verselets in Nu22-07, Nu22-08. Both verses/verselets discuss a request to Bilam to curse the Jews. The alignment justifies the Rashi comment that: The Moabite princes and Midianite scholars both requested assistance from Bilam to curse the Jews. But Bilam hesitated and asked a night to think about it. The Midianite scholars interpreted hesitancy as a sign of weakness, concluded he was fake and left him.

Verse Text of Verse Rashi comment
Nu22-07
    And the
    • elders of Moab and the
    • elders of Midian
    departed with divinations in their hand; and they came to Balaam, and spoke to him the words of Balak.
The Moabite princes and Midianite scholars both requested assistance from Bilam to curse the Jews. But Bilam hesitated and asked a night to think about it. The Midianite scholars interpreted hesitancy as a sign of weakness, concluded he was fake and left him.
Nu22-08
    And he said to them, Lodge here this night, and I will bring back word to you, as the Lord shall speak to me; and the
    • princes of Moab
    stayed with Balaam.

      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 examples applies to Rashis Nu22-04a Nu36-35
      URL Reference: (c) http://www.Rashiyomi.com/rule1223.htm
      Brief Summary: Although Moab and Midyan were enemies they united against the Jews showing that the hatred of Jews overcame their internal hatreds.

Verse Nu22-04a
Hebrew Verse וַיֹּאמֶר מוֹאָב אֶל זִקְנֵי מִדְיָן עַתָּה יְלַחֲכוּ הַקָּהָל אֶת כָּל סְבִיבֹתֵינוּ כִּלְחֹךְ הַשּׁוֹר אֵת יֶרֶק הַשָּׂדֶה וּבָלָק בֶּן צִפּוֹר מֶלֶךְ לְמוֹאָב בָּעֵת הַהִוא:
English Verse Moab said to the elders of Midian, Now this assembly will eat up everything around us, as the ox eats up the greens of the field. Balak the son of Zippor was king of Moab at that time.
Rashi Header Hebrew אל זקני מדין
Rashi Text Hebrew והלא מעולם היו שונאים זה את זה, שנאמר (בראשית לו, לה) המכה את מדין בשדה מואב, שבאו מדין על מואב למלחמה. אלא מיראתן של ישראל עשו שלום ביניהם. ומה ראה מואב ליטול עצה ממדין, כיון שראו את ישראל נוצחים שלא כמנהג העולם, אמרו מנהיגם של אלו במדין נתגדל, נשאל מהם מה מדתו. אמרו לו אין כחו אלא בפיו. אמרו אף אנו נבא עליהם באדם שכחו בפיו:
Rashi Header Enlish to the elders of Midian
Rashi Text English But did they not always hate each other, as it says, “who defeated Midian in the field of Moab” (Gen. 36:35), when Midian came against Moab in battle? However, because of their mutual fear of Israel they made peace with each other. And what did Moab see to take counsel with Midian? Since they saw that Israel was supernaturally victorious [in their battles], they said, “The leader of these [people] was raised in Midian. Let us ask them what his character is.” They told them, “His strength is solely in his mouth.” They said,“We too will come against them with a man whose strength is in his mouth.” - [Mid. Tanchuma Balak 3, Num. Rabbah 20:4]

The table below presents two contradictory verses. Both verses talk about Moab-Edomite relations. The underlined words highlight the contradiction. One verse says Moab and Midyan were at war while the other verse says Moab sought an alliance with Midyan against their common enemy, the Jews. Which is it? Were Moab and Midyan enemies or allies? Rashi simply resolves this using the 2 Aspects Method method: Moab and Midyan were enemies. But their enmity of the Jews was so great that it dwarfed their hatred and made them allies.

Summary Verse / Source Text of verse / Source
Moab and Midyan were enemies Nu36-35 And these are the kings who reigned in the land of Edom, .... And Husham died, and Hadad the son of Bedad, who defeated Midian in the field of Moab, reigned in his place; and the name of his city was Avith. [Rashi: So apparently Midiam had an alliance with Edom against their common enemy, Moab.]
Moab and Midyan were enemies. But their enmity of the Jews was so great that it dwarfed their hatred and made them allies. Nu22-04 And Moab sent to the elders of Midian: Now shall this company lick up all who are around us, as the ox licks up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time.
Resolution: 2 Aspects Moab and Midyan were enemies. But their enmity of the Jews was so great that it dwarfed their hatred and made them allies.

Advanced Rashi: This Rashi is modern in flavor with overtones and implications for possible alliances against Israel by nations that were formerly without diplomatic relations. It also sheds light on alliances relating to holocast activities of Nazi Germany.

    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 Nu22-22c
    URL Reference: (c) http://www.Rashiyomi.com/w34n1.htm
    Brief Summary: 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)

Verse Nu22-22c
Hebrew Verse וַיִּחַר אַף אֱ־לֹהִים כִּי הוֹלֵךְ הוּא וַיִּתְיַצֵּב מַלְאַךְ יְ־הֹוָ־ה בַּדֶּרֶךְ לְשָׂטָן לוֹ וְהוּא רֹכֵב עַל אֲתֹנוֹ וּשְׁנֵי נְעָרָיו עִמּוֹ:
English Verse 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.
Rashi Header Hebrew ושני נעריו עמו
Rashi Text Hebrew מכאן לאדם חשוב היוצא לדרך יוליך עמו שני אנשים לשמשו וחוזרים ומשמשים זה את זה:
Rashi Header Enlish and his two servants were with him
Rashi Text English 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]

Certain Biblical paragraphs are stated in an example form. In other words an example of a law is stated rather than the full general rule. The reader's task is to generalize the example. The idea that all Biblical laws should be perceived as examples (unless otherwise indicated) is explicitly stated by Rashi (Pesachim 6.). This is a rule of style since the rule requires that a text be perceived as an example rather than interpreted literally. The Rabbi Ishmael style rules govern the interpretation of style.

Verse Nu22-22c discussing how Bilam journeyed states 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 his two servants were with him. Rashi commenting on the underlined phrases states: 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.

      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 example applies to Rashis Nu22-12a
      URL Reference: (c) http://www.Rashiyomi.com/w34n1.htm
      Brief Summary: God prohibited to Bilam: a) do not go with those who wish to curse the Jews b) don't curse the Jews c) In fact dont do anything (Good or bad) - the Jews are already blessed.

Verse Nu22-12a
Hebrew Verse וַיֹּאמֶר אֱ־לֹהִים אֶל בִּלְעָם לֹא תֵלֵךְ עִמָּהֶם לֹא תָאֹר אֶת הָעָם כִּי בָרוּךְ הוּא:
English Verse God said to Balaam, You shall not go with them! You shall not curse the people because they are blessed.
Rashi Header Hebrew לא תלך עמהם
Rashi Text Hebrew אמר לו אם כן אקללם במקומי. אמר לו לא תאור את העם. אמר לו אם כן אברכם. אמר לו אינם צריכין לברכתך, כי ברוך הוא. משל אומרים לצרעה לא מדובשיך ולא מעוקציך:
Rashi Header Enlish You shall not go with them
Rashi Text English He said to Him, “If so, I will curse them in my place.” He replied to him, “You shall not curse the people.” He said, “If so, I will bless them.” He replied, “They do not need your blessing, ‘for they are blessed.’ ” As the saying goes, “We say to the wasp (Other editions: the bee), ‘Neither your honey, nor your sting.’ ” - [Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

The climax principle asserts that a sequence of similar phrases should be interpreted climactically even if the words and grammatical constructs used do not directly suggest this. That is the fact of the sequence justifies reading into the Biblical text a climactic interpretation even if no other textual source justifies it. For this reason we consider the climax method a distinct and separate method.

    Verse Nu22-12a discussing God's prohibition to Bilam to curse the jews is written in such a climactic manner as shown in the translation below. And God said to Balaam,
    • You shall not go with them [those who wish to curse the Jews];
    • [additionally] you [personally] shall not curse the people;
    • [in fact don't do anything to the Jews - good or bad] for they are blessed.
    We have embedded, in the translation, the Rashi comments which emphasize the climactic nature of the verse.

      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 Nu22-09a
      URL Reference: (c) http://www.Rashiyomi.com/rule1223.htm
      Brief Summary: God uses conversational styles with many prophets. The conversational openers facilitate repentance. Unfortunately in some prophets they facilitate rebellion. In some they facilitate preparation.

Verse Nu22-09a
Hebrew Verse וַיָּבֹא אֱ־לֹהִים אֶל בִּלְעָם וַיֹּאמֶר מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ:
English Verse God came to Balaam and said, Who are these men with you?
Rashi Header Hebrew מי האנשים האלה עמך
Rashi Text Hebrew להטעותו בא. אמר פעמים שאין הכל גלוי לפניו, אין דעתו שוה עליו, אף אני אראה עת שאוכל לקלל ולא יבין:
Rashi Header Enlish Who are these men with you
Rashi Text English It came to delude him. [Rashi means: “the ways of the Lord are straight, and the righteous shall walk in them, and the rebellious shall stumble on them” (Hosea 14:10). By asking, “Who are these men with you,” God meant to enter into a conversation with him, as Rashi states in the section Bereishith (3:9) on the word, “Where are you?” But it came to Balaam to delude him, for he erred.] He [Balaam] said,“Sometimes, not everything is revealed before Him, for He is not always omniscient. I will find a time when I am able to curse, and He will not realize it.”- [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

Today we ask the database query: Is God formal or does He use conversation openers to soften people up? The reader is encouraged to perform the query using a standard Biblical Konnkordance or search engine. These database queries yield the list below. The list justifies the following Rashi inference: God does use conversation openers and conversational styles. (1) Some prophets use these conversation openers which soften the confrontation and repent. (2) Some prophets obstinately continue their sin despite the conversation openers. (3) With some people (who did not sin) the conversational chatty style prepares them for a difficult prophecy. The list below presents the results of the database query and show examples

Verse Text of conversation opener Person involved Effect of Conversation opener
Gn04-09 Where is your brother (Abel)? Kayin Further rebellion
Gn03-09 Where are you? Adam Further Rebellion
Nu22-09 Who visited you? Bilam Further Rebellion
Is39-03 Who visited you? Chizkiyahu Repent and prepare for difficult prophecy-exile
Ez37-03 Can bones live? Ezekiel Repent and prepare for difficult prophecy-resurrection
1Sa03-04 Samuel, Samuel? Samuel Repent and prepare for difficult prophecy (Punishment of Eli)
Gn22-02b Take you 1) son, 2) only son, 3) that you love, 4) Isaac Abraham Prepare for difficult task - sacrifice of Isaac
Gn12-01f Leave a) your country, b) your birthplace, c)your fatherland Abraham Prepare for difficult task - exile

Advanced Rashi: The above Rashi is a treat. The Rashi is based upon a Midrash Rabbah. Rashi, in his usual terse style does not bring all examples. I have brought the full Midrash Rabbah to show how Rashi takes an entire Midrash and make a Rashi.

Of special note in this example is the fact that God, Himself,uses conversation openers. Rashi-ists frequently teach us that every word of the Torah must have some hidden deep meaning. This is not so! What is true is that every word is Holy. But holyness should not be equated with lack of redundancy. Redundancy in speech is an important social skill that enables us to maintain social relations. And if verbal redundancy has moral value (for our social relationships) it is a strong reason for God Himself setting an example and showing us how to use conversation openers.

Finally we point out Rashi's sense of humor. Rashi is not, like the Midrash Rabbah, a stuffy professor with elaborate database queries. Rashi also avoids playing the sermonist - that God used conversational openers to get people to repent. After all, Rashi would say, Bilam didn't repent. Indeed, he was evil. How could he repent. So Rashi humourously says God used a conversation opener to make him fail - Bilam would think God is asking the question because He didn't know and further rebel. From a psychological point of view the Rashi gives insights: Bilam was incapable of having a social life. He didn't even recognize a conversation opener when it was given to him. Everything with Bilam was an issue of power. No wonder he failed!

    9. RASHI METHOD: SPREADSHEETS
    BRIEF EXPLANATION: The common denominator of the 3 submethods of the Spreadsheet 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 example applies to Rashis Nu25-06c
    URL Reference: (c) http://www.Rashiyomi.com/rule1420.htm
    Brief Summary: Why was Moses crying/helpless when Zimri publicly had sex with a Midianite? RASHI: Because he himself married a Midianite and therefore couldn't protest!!

Verse Nu25-06c
Hebrew Verse וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל אֶחָיו אֶת הַמִּדְיָנִית לְעֵינֵי מֹשֶׁה וּלְעֵינֵי כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵד:
English Verse Then an Israelite man came and brought the Midianite woman to his brethren, before the eyes of Moses and before the eyes of the entire congregation of the children of Israel, while they were weeping at the entrance of the Tent of Meeting.
Rashi Header Hebrew לעיני משה
Rashi Text Hebrew אמרו לו משה, זו אסורה או מותרת, אם תאמר אסורה, בת יתרו מי התירה לך וכו', כדאיתא התם:
Rashi Header Enlish before the eyes of Moses
Rashi Text English They said to him, “Moses, is this one forbidden or is she permitted? If you say it is forbidden, who permitted for you the daughter of Jethro…?” as is stated there (Sanh. 82a).

Verse Nu24-06c discussing the public sex of Simonite Governor Zimri with a Midianite princess states And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting. Why were they weeping? There is no textual hint why they were weeping. To answer this question Rashi uses real-world information and reasonable explanations. We call such an approach the fill-in method since we fill-in the text based on our knowledge of the world.

Rashi states: Recall that Moses married Tziproah, a daughter of a Midianite Priestess. But then it would look awkward to for Moses protesting a Simonite Governor having sex with a Midianite Priestess. The above is a reasonable philosophical explanation. Rashi, however, had a delightful sense of humor. His sense of humor facilitated memorizing his Rashi comments - a punchy joke you have heard once you remember forever; a philosophical insight you have heard several times you quickly forget!!! Let us see how Rashi re-expresses the above thought in humorous fashion. Rashi actually states: Zimri came to Moses and the congregational elders in public. He asked: Moses my master, may I marry this Midianite princess. Moses responded No. Zimri retorted:Then who allowed you to marry your Midianite wife. Hence the verse says And they were crying by the Temple door since they couldn't answer him.

      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 Nu24-07a
      URL Reference: (c) http://www.Rashiyomi.com/w34n1.htm
      Brief Summary: HIS SEED IS ON MANY WATERS metonomycally means HIS SEED IS VERY PROSPEROUS.

Verse Nu24-07a
Hebrew Verse יִזַּל מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ:
English Verse Water will flow from his wells, and his seed shall have abundant water; his king shall be raised over Agag, and his kingship exalted.
Rashi Header Hebrew מדליו
Rashi Text Hebrew מבארותיו. ופירושו כתרגומו:
Rashi Header Enlish from his wells
Rashi Text English Heb. מִדָּלְיָו, from his wells; the meaning is as the Targum [Onkelos interprets it, namely,“the king anointed from his sons shall be great.”]

    Verse Nu24-07, relating Bilam's poetic blessing to the Jewish people states
    1. Water will be sprinkled from his [Jewish] wells,
    2. his seed shall be on many waters,
    3. his king shall be higher than Agag, and
    4. his kingdom shall be exalted.
    Rashi explains the symbolism in clause #(2): The metonomy method states that ideas can be indicated by stating related items. A simple example of metonomy is using a phrase like America defeated Iraq to indicate America defeated the Iraqii people. Here the people of Iraq is metonomycally related to the land of Iraq. In a similar manner the poet metonomycally relates the success of plant seeds with their being near many waters. Thus phrase #(2) above - his seed shall be on many waters - is simply a metonomy meaning his seed will be highly successful.

Conclusion

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