ÿþ<HTML> <HEAD> <!-- <META HTTP-EQUIV=Content-Type CONTENT=text/html; charset=ISO-8859-8> --> <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>Parshath BeShaLaCh</u> </i> </font> </br> Volume 17, Number 21 <br> This weeks Weekly Rashi with Hebrew/English source tables<br> will be accessible, on Sunday, at <a href=http://www.Rashiyomi.com/rule1721.htm><font color=blue>http://www.Rashiyomi.com/rule1721.htm</font></a> <br> (c) RashiYomi Incorporated, Dr. Hendel, President, Feb 2 2012 <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. 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<br> </center> </font> </p> <!-- END HEADER --> <!-- END HEADER --> <a name=rule1> <!-- Rule #1 --> <P> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <b><U> 1. RASHI METHOD: </u> <i>REFERENCES</i><br> <tt>BRIEF EXPLANATION: Commentary on a verse is provided thru a <B>cross-reference</b> to another verse. The cross <U>references</u> can either provide <UL><LI>(1a) further <U>details</u>, <LI>(1b) confirm <U>citations</u>, or <LI>(1c) clarify word <U>meaning</u>. </ul> </tt></b> This examples applies to Rashis <b> Ex17-14a <br> <U>URL Reference:</u> (c) <b> <font color=blue><B> http://www.Rashiyomi.com/w35n5.htm </b></font> <BR><TT><U>Brief Summary:</u> The commandment to MEMORIALIZE the Amalayk war Ex17-14, refers to the commandment to REMEMBER what Amalayk did (Dt25-17:19) (Came 1st, killed our weak, ... </tt> </font> </ul> </Div> </Div> </td></tr></table> </p> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Ex17-14a </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼¹ÐÞ¶è Ù°¾Ô¹Õ¸¾Ô Ð¶Ü Þ¹éÁ¶Ô Û¼°ê¹Ñ Ö¹Ðê Ö´Û¼¸èÕ¹ß Ñ¼·á¼µä¶è Õ°é´ÙÝ Ñ¼°Ð¸Ö°àµÙ Ù°ÔÕ¹éÁ»â· Û¼´Ù Þ¸×¹Ô Ð¶Þ°×¶Ô Ð¶ê ÖµÛ¶è â²Þ¸Üµç Þ´ê¼·×·ê Ô·é¼Á¸Þ¸Ù´Ý: </td></tr><tr><td> English Verse</td><td> The Lord said to Moses, Inscribe this [as] a memorial in the book, and recite it into Joshua's ears, that I will surely obliterate the remembrance of Amalek from beneath the heavens </td></tr><tr><td> Rashi Header Hebrew</td><td> ÛêÑ ÖÐê ÖÛèÕß </td></tr><tr><td> Rashi Text Hebrew</td><td> éÑÐ âÞÜç ÜÔÖÓÕÕÒ ÜÙéèÐÜ çÕÓÝ ÜÛÜ ÔÐÕÞÕê: </td></tr><tr><td> Rashi Header Enlish</td><td> Inscribe this [as] a memorial </td></tr><tr><td> Rashi Text English</td><td> namely that Amalek came to attack the Israelites before all [other] nations [dared to do so]. </td></tr></table></center></p> <P> Verse <B> Ex17-14a </b> discussing the requirement to remember what Amalayk did to us states <I> And the Lord said to Moses, Write this for a <U>memorial</u> in a book, and recite it in the ears of Joshua; for I will completely put out the remembrance of Amalek from under heaven. </i> Rashi notes that the underlined words, <U> memorial </u> references verses <b> Dt25-17:19 </b> discussing the commandment to remember what Amalayk did to us. Hence the Rashi comment <TT> The commandment to create a <U>memorial</u> mentioned in <B>Ex17-14a</b> <B>references</b> the commandment to <U>remember</u> Amalayk <B>Dt25-17:19,</b> which requires us to remember how a) Amalayk pounced on us right after we left Egypt, b) killed our weak people, c) and picked on us while we were weary. </tt> </p> <P> <table width=95% bordercolor=black border=3 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td> <B>Text of Target Verse Ex17-14a</b> </td> <td> <B>Text of Reference Verse Dt25-17:19</b> </td> </tr> <tr> <td> <I> And the Lord said to Moses, Write this for a <U>memorial</u> in a book, and recite it in the ears of Joshua; for I will completely put out the remembrance of Amalek from under heaven. </i> </td> <td> <I> <U>Remember</u> what Amalek did to you...when you came forth out of Egypt; (a) How he chanced on you <tt>[first]</tt> and (b) struck at your rear, all who were feeble behind you, (c) when you were faint and weary; ....</i> </i> </td> </tr> <tr> <td colspan=2> <B>Rashi comments:</b> <tt> The commandment to create a <U>memorial</u> mentioned in <B>Ex17-14a</b> <B>references</b> the commandment to <U>remember</u> Amalayk <B>Dt25-17:19,</b> which requires us to remember how a) Amalayk pounced on us first right after we left Egypt, b) killed our weak people, c) and picked on us while we were weary. </tt> </td> </tr> </table> </P> <P> <B><U>Advanced Rashi:</u></b> Rashi's main point is that both <B>Ex</b> and <B>Dt</b> use identical language: <I>remember/memorial,</i> <I>blotting out Amalayk's name,</i> etc. The further details in Rashi come from the interpretation of the <B>Dt</b> passage. These interpretations follow Rashi rules and are explained when we reach that Parshah. </p> <a name=rule2> <!-- Rule #2 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <UL> <Div Class=ULHead> <b> <U> 2. RASHI METHOD: </u> <i> WORD MEANING</i><br> <tt> BRIEF EXPLANATION: The <b>meaning</b> of words can be explained either by <UL><LI>(2a) translating an <B>idiom, </b> a group of words whose collective meaning transcends the meaning of its individual component words, <LI>(2b) explaining the nuances and commonality of <B>synonyms-homographs</b>, <LI>(2c) describing the usages of <B>connective words</b> like <I>also,because,if-then, when</i>, <LI>(2d) indicating how grammatical <B>conjugation</b> can change word meaning <LI>(2e) changing word meaning using the <B>figures of speech</b> common to all languages such as <I>irony</i> and <I>oxymorons</i>. </ul> </tt></b> This examples applies to Rashis <b> Ex17-02a </b> </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w35n5.htm </font></b> <br><TT><U>Brief Summary:</u> NSH means TEST; NSYON means CHALLENGE/DOUBT. </tt> </font> </uL> </Div> </Div> </td></tr></table> </P> <P> <center><table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> Verse</td><td> Ex17-02a </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼¸è¶Ñ Ô¸â¸Ý â´Ý Þ¹éÁ¶Ô Õ·Ù¼¹ÐÞ°èÕ¼ ê¼°àÕ¼ ܸàÕ¼ Þ·Ù´Ý Õ°à´éÁ°ê¼¶Ô Õ·Ù¼¹ÐÞ¶è Ü¸Ô¶Ý Þ¹éÁ¶Ô Þ·Ô ê¼°è´ÙÑÕ¼ß â´Þ¼¸Ó´Ù Þ·Ô ê¼°à·á¼Õ¼ß жê Ù°¾Ô¹Õ¸¾Ô: </td></tr><tr><td> English Verse</td><td> So the people quarreled with Moses, and they said, Give us water that we may drink Moses said to them, Why do you quarrel with me? Why do you test the Lord? </td></tr><tr><td> Rashi Header Hebrew</td><td> ÞÔ êàáÕß </td></tr><tr><td> Rashi Text Hebrew</td><td> ÜÕÞè ÔÙÕÛÜ Üêê ÞÙÝ ÑÐèå æÙÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> Why do you test the Lord </td></tr><tr><td> Rashi Text English</td><td> saying,  Can He give water in an arid land? </td></tr></table></center></p> <P>When Rashi uses the <B>synonym</b> method he does not explain the meaning of a word but rather the distinction between two similar words both of whose meanings we already know.</P> <P><UL>The following Hebrew words all refer to <I> a treatment of non-acceptance. </i> <LI><B> Nun-Samech-Hey, Nissah, </b> <I> test </i> <LI><B> Nun-Samech-Hey + Nun, Nissayon, </b> <I> challenge, doubt. </i> </ul> </p> <P> In our article <I>Peshat and Derash: A New Intuitive and Logical Approach,</i> which can be found on the world-wide-web at <a href=http://www.Rashiyomi.com/rashi.pdf> http://www.Rashiyomi.com/rashi.pdf </a> we have advocated punchy translations of Biblical verses as a means of presenting Rashi comments. The following translation of verse <B> Ex17-02a </b> embeds the Rashi translation <TT> <B>Nisayon</b> <I>challenge / doubt</i> </tt> <I> Therefore the people complained to Moses, and said, Give us water that we may drink. And Moses said to them, Why do you fight with me? why do you <U>challenge/doubt</u> God? </i> </P> <P><UL><B><U>Advanced Rashi:</u></b> Here is a more succinct analysis: <LI> A <I>test</i> shows that a person or object can meet unusual stresses. You test a car by going at unusual speeds, you test a person by asking unusual amounts of knowledge; <LI> By contrast a <I>challenge/doubt</i> tries to destroy a person or object. Unlike a test it does not seek to ascertain but rather to redicule. </ul> </P> <P>In this example Rashi points out <TT>Moses (incorrectly) complained that the people were not asking God to meet needs under unusual circumstances but rather the people were <U>doubting</u> God by asking for water in the wilderness.</tt> We have identified the source of this Rashi as linguistic: <B>Nisayon</b> means <I>challenge/doubt;</i> it does not, like <I>Nisah</i> mean <I>test,show performance.</i> </P> <P>Note also that this Rashi can be defended <B>grammatically.</B> A <B>terminal nun</b> indicates <I>extra intensity:</i> So if <B>NSh</b> means <I>test</I> then <B>NShyon</b> would mean <I>challenge/doubt.</i> <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> Ex17-15b </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w35n5.htm</font> </b> <br> <TT> <U>Brief Summary:</u> And Moses named the altar [after the fact that] God [is] our source of miracles. </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> Ex17-15b </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼´Ñ¶ß Þ¹éÁ¶Ô ޴ְѼµ×· Õ·Ù¼´ç°è¸Ð éÁ°ÞÕ¹ Ù°¾Ô¹Õ¸¾Ô à´á¼´Ù: </td></tr><tr><td> English Verse</td><td> Then Moses built an altar, and he named it The Lord is my miracle </td></tr><tr><td> Rashi Header Hebrew</td><td> Ô' àáÙ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÔçÑÔ âéÔ ÜàÕ ÛÐß àá ÒÓÕÜ, ÜÐ éÔÞÖÑ× çèÕÙ Ô', ÐÜÐ ÔÞÖÛÙè éÞÕ éÜ ÞÖÑ× ÖÕÛè Ðê Ôàá éâéÔ ÔÞçÕÝ, Ô' ÔÕÐ àá éÜàÕ: </td></tr><tr><td> Rashi Header Enlish</td><td>  The Lord is my miracle </td></tr><tr><td> Rashi Text English</td><td> Heb. Ô à´á¼´Ù. The Holy One, blessed be He, wrought a great miracle for us here. Not that the altar is called  The Lord, but whoever mentions the name of the altar remembers the miracle that the Omnipresent performed: The Lord is our miracle.  [from Mechilta] </td></tr></table></center></p> <P><UL>There are two main parts to <B>grammar.</b> <LI>The rules of conjugating <I>individual</i> or <I>pairs of</i> words such as verbs, nouns, pronouns, or creating gender or plurality agreement between two words <LI>The rules governing <I>overall</i> sentence structure. </ul> </P> <P> One rule governing sentence structure is <B>grammatical functional sequence.</B> Most Hebrew sentences are stated in a <B>Verb-Subject-Object</b> sequence. Similarly many noun phrases are stated in <B>Noun-Adjective</b> sequence.</P> <P><UL>Verse <B>Ex17-15b</b> discussing the altar Moses built to commemorate the defeat of Amalayk states <I> And Moses built an altar and called its name <U>God-our-miracle.</U> </i> This sentence seems to have an ordindary sentence sequence: <UL><LI>The word <I>called</i> is the <B>verb</b> <LI> The word <I>its name</i> is the <B>object</b> <LI> The word phrase <I>God-our-miracle</i> is a <B>noun-adjective</b> pair that functions as an <B>indirect object</b> </ul> So the sentence appears to have a typical <B>Verb-Object-Indirect-Object</b> order. </UL> </P> <P>But the Biblical Masoretic text has a <B>pausal line</b> inserted. The verse actually reads <I> And Moses built an altar and called its name <U>God || our-miracle.</U> </i> One can actually see these vertical lines in printed Bibles. There are a variety of opinions on why these lines occur. One reason for some of these pausal lines is to indicate non-standard <B>sentence sequence.</b> Thus <I>God our miracle</i> without the line indicates an <B>idiomatic phrase</b> constituting a name. By contrast <I>God || our miracle</i> with the pausal line indicates <I>God <tt>[is]</tt> our miracle.</i> The pausal line hints at an elliptical verb for which we have to pause and add. The whole sentence then reads <I> And Moses built an altar and called its name <tt>[on the fact that]</tt> <U>God ||<tt>[is]</tt> our-miracle.</U> </i> </P> <P>In other words Rashi states <tt> The phrase <U>God our miracle</u> is not the actual name of the altar but rather the reason for the name or calling of the altar (Which is not given).</tt> We have further explained above that the driving force for this suggested difference - between an actual name <I>God-our-miracle</i> and the name reason <I>God <tt>[is]</tt> our miracle</i> - is indicated by the pausal line which indicates a missing verb, <TT>is,</tt> for which we have to pause and add.</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>Ex13-09c</b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w33n7.htm </b> </font> <br><TT><U>Brief Summary:</u> a) RIGHTEOUS Egyptians sunk like lead - died immediately b) WICKED Egyptians died like stubble - died gradually. </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> Ex13-09c </td></tr><tr><td> Hebrew Verse</td><td> Õ°Ô¸Ù¸Ô Ü°Ú¸ Ü°ÐÕ¹ê â·Ü Ù¸Ó°Ú¸ ռִܰۼ¸èÕ¹ß Ñ¼µÙß âµÙà¶ÙÚ¸ Ü°Þ·â·ß ê¼´Ô°Ù¶Ô ê¼Õ¹è·ê Ù°¾Ô¹Õ¸¾Ô Ѽ°ä´ÙÚ¸ Û¼´Ù Ѽ°Ù¸Ó ײָç¸Ô ÔÕ¹æ´Ð²Ú¸ Ù°¾Ô¹Õ¸¾Ô Þ´Þ¼´æ°è¸Ù´Ý: </td></tr><tr><td> English Verse</td><td> And it shall be to you as a sign upon your hand and as a remembrance between your eyes, in order that the law of the Lord shall be in your mouth, for with a mighty hand the Lord took you out of Egypt. </td></tr><tr><td> Rashi Header Hebrew</td><td> âÜ ÙÓÚ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÙÓ éÞÐÜ, ÜäÙÛÚ ÙÓÛÔ ÞÜÐ ÑäèéÔ éàÙÔ (äáÕç ØÖ) ÜÓèÕé ÑÔ, ÙÓ éÔÙÐ ÛÔÔ: </td></tr><tr><td> Rashi Header Enlish</td><td> upon your hand </td></tr><tr><td> Rashi Text English</td><td> On the left hand. Therefore, in the second section, Ù¸Ó°Û¸Ô is written with the full spelling, to explain thereby [that it means] the hand (Ù¸Ó) that is weaker (Û¼µÔ¸Ô).  [from Men. 37b] </td></tr></table></center></p> <P>The table below presents an <B>aligned</b> extract of verses in <B> Ex15-05b:10, Ex15-07 </b> Both verses discuss the death of the Egyptians. The <B>alignment</b> justifies the Rashi assertion that <tt> a) The righteous Egyptians died like a stone or lead weight sinking; They died immediately. b) However, the wicked Egyptians died like stubble bobbing up and down; they did not die immediately but had a slow death with ups and downs. </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> Ex15-05,10 </b> </td> <td> <I> The depths have covered them; they <U>sank to the bottom as a stone.</u> ...<U>sinking like lead in turbulent waters</u> </i> </td> <td> <tt> a) The righteous Egyptians died like a stone or lead weight sinking; They died immediately. However </tt> </td> </tr> <tr> <td> <B> Ex15-07 </b> </td> <td> <i> And in the greatness of your excellency you have overthrown those that rose up against you; you sent forth your anger, which <U>consumed them as stubble</u>. </i> </td> <td> <tt> b) ... the wicked Egyptians died like <U>stubble</u> bobbing up and down; they did not die immediately but had a slow death with ups and downs. </tt> </td> </tr> </table> </p> <a name=rule5> <!-- Rule #5 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <UL> <Div Class=ULHead> <b><U> 5. RASHI METHOD: </u> <i> CONTRADICTION</i><br> <tt>BRIEF EXPLANATION:Rashi resolves <B>contradictory</b> verses using 3 methods. <UL><LI>(5a) Resolution using <B>two aspects</b> of the same event <LI>(5b) Resolution using <B>two stages</b> of the same process <LI>(5c) Resolution using <B>broad-literal</b> interpretation. </ul></tt></b> This examples applies to Rashis <b> Ex16-31a </b> <br> <U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/rule1325.htm</font> </b> <BR><TT><U>Brief Summary:</u> a) The manna resembled the coriander seed and was white b) But coriander seed was not white RASHI: Manna resembled GAD seed in SHAPE (flake-shaped) but not color. </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> Ex16-31a </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼´ç°è°ÐÕ¼ ѵÙê Ù´é°è¸ÐµÜ жê éÁ°ÞÕ¹ Þ¸ß Õ°ÔռРۼ°Ö¶è·â Ò¼·Ó Ü¸Ñ¸ß Õ°Ø·â°ÞÕ¹ Û¼°æ·ä¼´Ù×´ê Ѽ´Ó°Ñ¸éÁ: </td></tr><tr><td> English Verse</td><td> The house of Israel named it manna, and it was like coriander seed, [it was] white, and it tasted like a wafer with honey. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÔÕÐ ÛÖèâ ÒÓ ÜÑß </td></tr><tr><td> Rashi Text Hebrew</td><td> âéÑ ééÞÕ ÐÜÙÙàÓèÐ [ÛÕáÑè] ÕÖèâ éÜÕ âÒÕÜ ÕÐÙàÕ ÜÑß, ÕÔÞß ÔÙÔ ÜÑß, ÕÐÙàÕ àÞéÜ ÜÖèâ ÒÓ ÐÜÐ ÜâàÙß ÔâÒÕÜ ÛÖèâ ÒÓ ÔÙÔ, ÕÔÕÐ ÜÑß: </td></tr><tr><td> Rashi Header Enlish</td><td> and it was like coriander seed, [it was] white </td></tr><tr><td> Rashi Text English</td><td> Heb. Ò¼·Ó, an herb named coliyandre [in Old French]. Its seed is round but it is not white. The manna, however, was white, and it is not compared to coriander seed except for its roundness. It was like coriander seed, and it was white (Yoma 75a). </td></tr></table></center></p> <P> The table below presents two <B>contradictory</b> verses/verselets. Both verses speak about the manna. The underlined words highlight the <b>contradiction.</b> One verse/verselet says <I> the manna was like a coriander seed [note, coriander seeds are not white] </i> while the other verse/verselet says <I> the manna was white. </i> We see the <B>contradiction</b> Which is it? was the manna white or not? Rashi simply resolves this using the <B> 2 Aspects </b> method: <tt> The manna resembled the coriander seed in shape, not color. Unlike the coriander seed the manna was white. But the manna was flaky-shaped like the coriander seed. </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> Manna was white </td> <td> <B> Ex16-31a</b> </td> <td> <I> The manna was like a coriander seed, <U>white</u> </i> </td> </tr> <tr> <td> Manna was like a coriander seed (which was not white) </td> <td> <B> Ex16-31a</b> </td> <td> <I> The manna was like a <U>coriander seed</u>, white </i> </td> </tr> <tr> <td> Resolution: </td> <td> <B>2 Aspects</b> </td> <td> <TT> The manna resembled the coriander seed in shape, not color. Unlike the coriander seed the manna was white. But the manna was flaky-shaped like the coriander seed. </tt> </td> </table> </p> <P> <B><U>Advanced Rashi:</u></b> Note that Rashi cannot be fully understood without the <B>non-verse</b> real world fact that coriander seeds are not white. This uses <B>Rashi rule #9, non-verse.</B> Also note that Rashi literally says <TT>The coriander seed is circular.</TT> However I think a more accurate description of its shape is that it is flake-shaped. Since this is a diagramatic interpretation it is also classified as <B>non-verse</b>. Pictures will be presented below.</B> </P> <a name=rule6> <!-- 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> Ex16-26a </b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue> http://www.Rashiyomi.com/w35n5.htm </b> </font> <BR> <TT> <U>Brief Summary:</u> No gathering of manna on the ... DETAIL: Seventh day. GENERAL: REST Day. RASHI: All REST days - Sabbath, Holidays, Yom Kippur. </tt> <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> Ex16-26a </td></tr><tr><td> Hebrew Verse</td><td> éÁµéÁ¶ê Ù¸Þ´ÙÝ ê¼´Ü°ç°Ø»ÔÕ¼ Õ¼Ñ·Ù¼Õ¹Ý Ô·é¼Á°Ñ´Ùâ´Ù éÁ·Ñ¼¸ê Ü¹Ð Ù´Ô°Ù¶Ô Ñ¼Õ¹: </td></tr><tr><td> English Verse</td><td> Six days you shall gather it, but on the seventh day [which is the] Sabbath on it there will be none </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÑÙÕÝ ÔéÑÙâÙ éÑê </td></tr><tr><td> Rashi Text Hebrew</td><td> éÑê ÔÕÐ, ÔÞß ÜÐ ÙÔÙÔ ÑÕ, ÕÜÐ ÑÐ ÔÛêÕÑ ÐÜÐ ÜèÑÕê ÙÕÝ ÔÛÙäÕèÙÝ ÕÙÞÙÝ ØÕÑÙÝ: </td></tr><tr><td> Rashi Header Enlish</td><td> but on the seventh day [which is the] Sabbath </td></tr><tr><td> Rashi Text English</td><td> It is a Sabbath; on it [this day] there will be no manna. This verse comes only to include Yom Kippur and [the] festivals [that no manna will fall on those days as well].  [from Mechilta] </td></tr></table></center></p> <P> <P> Certain Biblical paragraphs are stated in a <B>Detail-Theme</b> form. In other words a <B>detailed specific</b> law is stated first followed by a <B>thematic</b> restatement of a broad general nature. Today's example illustrates this as shown below. </P> <P><UL>Verse <B> Ex16-26a </b> discussing the requirement not to do work on certain days to gather the Manna states <i> Six days you should gather it <TT>[manna]</tt> <UL><LI><B><U>Detail:</u></b> and on the 7th day <LI> <B><U>General:</u></b> the Day of Rest, Sabbath </ul> there will be no manna <TT>[to gather - so you should not gather]</tt></ul> </i> </ul> </p> <P> Rashi sees the <B>detail</b> clause <I>7th day</i> as describing attributes/examples of the <B>general</b> clause, <I>day of Rest, Sabbath</i> Rashi states: <tt> Any day of rest, which like the 7th day is an official holy day for God contains a prohibition of gathering Manna. The list of holy days may be found in <B>Lv23,</b> and includes a) Sabbath, b) Festivals, c) New Year, d) Yom Kippur. </tt> </P> </P> <a name=rule7> <!-- Rule #7 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <b><U> 7. RASHI METHOD: </u> <i> FORMATTING</i><br> <TT>BRIEF EXPLANATION:Inferences from Biblical <B>formatting</b>: #NAME? <UL> <LI> Use of <B>repetition</b> to indicate formatting effects: <B>bold,italics,...</b>; <LI> use of <B>repeated keywords</b> to indicate a <B>bullet</b> effect; <LI> rules governing use and interpretation of <B>climactic</b> sequence; <LI> rules governing <b>paragraph</b> development and discourse </ul></tt> <B> This example applies to Rashis Ex15-03b <br> <U>URL Reference:</u> (c) <b> <font color=blue><B> http://www.Rashiyomi.com/rule1325.htm </b></font> <BR><TT><U>Brief Summary:</u> GOD is a man of war [But nevertheless] GOD [the merciful] is his [real name] </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> Ex15-03b </td></tr><tr><td> Hebrew Verse</td><td> Ù°¾Ô¹Õ¸¾Ô дÙéÁ Þ´Ü°×¸Þ¸Ô Ù°¾Ô¹Õ¸¾Ô éÁ°ÞÕ¹: </td></tr><tr><td> English Verse</td><td> The Lord is a Master of war; the Lord is His Name. </td></tr><tr><td> Rashi Header Hebrew</td><td> Ô' éÞÕ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÞÜ×ÞÕêÙÕ ÜÐ ÑÛÜÙ ÖÙÙß, ÐÜÐ ÑéÞÕ ÔÕÐ àÜ×Ý, ÛÞÕ éÐÞè ÓÕÓ (éÞÕÐÜ Ð' ÙÖ ÞÔ) ÕÐàÛÙ ÑÐ ÐÜÙÚ ÑéÝ Ô' æÑÐÕê. ÓÑè Ð×è Ô' éÞÕ Ðã ÑéâÔ éÔÕÐ àÜ×Ý ÕàÕçÝ ÞÐÕÙÑÙÕ, ÐÕ×Ö ÔÕÐ ÑÞÓêÕ Üè×Ý âÜ ÑèÕÐÙÕ ÕÜÖÕß Ðê ÛÜ ÑÐÙ âÕÜÝ, ÕÜÐ ÛÞÓê ÞÜÛÙ ÐÓÞÔ ÛéÔÕÐ âÕáç ÑÞÜ×ÞÔ äÕàÔ âæÞÕ ÞÛÜ âáçÙÝ, ÕÐÙß ÑÕ Û× ÜâéÕê ÖÕ ÕÖÕ: </td></tr><tr><td> Rashi Header Enlish</td><td> the Lord is His Name </td></tr><tr><td> Rashi Text English</td><td> His wars are not [waged] with weapons, but He wages battle with His Name, as David said [to Goliath before fighting him],  [You come to me with spear and javelin] and I come to you with the Name of the Lord of Hosts (I Sam. 17:45). Another explanation: The Lord Ù-Ô-Õ-Ô, denoting the Divine Standard of Clemency,] is His Name--Even when He wages war and takes vengeance upon His enemies, He sticks to His behavior of having mercy on His creatures and nourishing all those who enter the world, unlike the behavior of earthly kings. When he [an earthly king] is engaged in war, he turns away from all his [other] affairs and does not have the ability to do both this [i.e., wage war] and that [other things].  [from Mechilta] </td></tr></table></center></p> <P><UL>The <B>Formatting</b> rule includes the methods of writing consecutive paragraph or sentences. Just as a paragraph is a collection of sentences unified by a topic sentence and developed by supporting sentences, so too, a chapter very often has a theme that is developed by a skillfully sequenced set of paragraphs. Rashi knew of 3 methods of writing consecutive paragraphs <UL><LI><B><U>Cause-effect:</u></b> The second paragraph is the effect of the first paragraph. The first paragraph is the cause of the second paragraph. <LI><B><U>Contrast:</u></b> The two paragraphs illustrate contrasting sides of a theme. <LI><B><U>Unified theme:</u></b> The two or more paragraphs illustrate a common theme. For example a common theme may be illustrated by a sequence of paragraphs each of which exemplifies and illustrates the theme idea. </ul> The above three principles indicate methods for paragraph development into chapters as well as methods for sentence development into paragraphs. </UL> </P> <P>We formerly classified paragraph and chapter development under the <B>grammar</b> rule. However we think it more proper to devote the <B>grammar</b> rule to the relation between meaning and form, for example how verb conjugational forms indicates meaning. As indicated above the <B>formatting</b> rule governs use of sequence to indicate <B>climax</b> and paragraph sequencing.</P> <P><UL>Rashi on <B> Ex15-03b </b> explains the verse sequence in two paragraphs/sentences, indicating contrastive relationship. <LI><B><U>Ex15-03b </u></b> <I>God is a man of war <tt>[but nevertheless]</tt></I> <LI><B><U>Ex15-03b </u></b> <i>God <tt>[i.e. the God of Mercy]</tt> is his <tt>[real]</tt> name. </ul> </p> <P><B><U>Advanced Rashi:</u></b> We reject Rashi's first explanation that <I> God is a man of war: God <tt>[fights with his]</tt> name</i>. </i> We reject this explanation since we find God fighting with other materials besides His Name. For example <B>P011-06</b> describes God's fighting as <I>Upon the wicked he shall rain coals, fire and brimstone, and a scorching wind shall be the portion of their cup.</i> Thus we think Rashi's second explanation is truer. It also rings nicly - even though God fights and kills the Egyptians He is still the God of Mercy. Rashi in fact adds: <tt> Other kings when they fight, do not have time for economic and building matters. But God, even when he fights, has time for mercy.</tt> </p> <a name=rule8> <!-- 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>Ex12-01a</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w33n7.htm </b> </font> <BR><TT><U>Brief Summary:</u> Amalayk broke the ice. It was the FIRST nation to declare war on the Jews. Hence God singled them out for destruction. </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> Ex12-01a </td></tr><tr><td> Hebrew Verse</td><td> Õ·Ù¼¹ÐÞ¶è Ù°¾Ô¹Õ¸¾Ô Ð¶Ü Þ¹éÁ¶Ô Õ°Ð¶Ü Ð·Ô²è¹ß Ѽ°Ð¶è¶å Þ´æ°è·Ù´Ý ܵÐÞ¹è: </td></tr><tr><td> English Verse</td><td> The Lord spoke to Moses and to Aaron in the land of Egypt, saying, </td></tr><tr><td> Rashi Header Hebrew</td><td> ÕÙÐÞè Ô' ÐÜ ÞéÔ ÕÐÜ ÐÔèß </td></tr><tr><td> Rashi Text Hebrew</td><td> ÑéÑÙÜ éÐÔèß âéÔ ÕØè× ÑÞÕäêÙÝ ÛÞéÔ, ×Üç ÜÕ ÛÑÕÓ ÖÔ ÑÞæÕÔ èÐéÕàÔ éÛÜÜÕ âÝ ÞéÔ ÑÓÑÕè: </td></tr><tr><td> Rashi Header Enlish</td><td> The Lord spoke to Moses and to Aaron </td></tr><tr><td> Rashi Text English</td><td> Since Aaron had worked and toiled with miracles just like Moses, He accorded him this honor at the first commandment by including him with Moses in [His] speech.  [from Tanchuma Buber, Bo 8; Mechilta] In early editions of Rashi, this paragraph is part of the above paragraph, the comment on 11:10. Indeed, that is how it appears in Tanchuma Buber. </td></tr></table></center></p> <P> We ask the following <B>database query</b>: <B><I> Of the nations declaring war on the Jews what was unique about Amalayk. </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-Midrashic inference: <tt> Although many nations declared war on the Jews when they left Egypt, Amalayk was the first. It so to speak broke the ice. Therefore they were singled out for being remembered by God for destruction. </tt> The list below presents the results of the <B>database</b> query and shows examples. </P> <P> <Table width=95% bordercolor=black border=5 cellpadding=2 cellspacing=2> <tr bgcolor=#cccccc> <td><B>Verse</b> </td><td><B>Verse Text</b> </td><td><B>Nation declaring war</b> </td><td><B>Footnotes</b> </td></tr> <tr> <td> <B>Ex17-08</b> </td><td> <I>Then came Amalek, and fought with Israel in Rephidim. </i> </td><td> Amalayk </td><td> First to declare war </td></tr> <tr> <td> <B>Nu20-20</b> </td><td> <I>And he said, You shall not go through. And Edom came out against him with much people, and with a strong arm </i> </td><td> Edom </td><td> No war was actually fought - just a show of force </td></tr> <tr> <td> <B>Nu21-01</b> </td><td> <I>And when king Arad the Canaanite, who lived in the Negev, heard tell that Israel came by the way of Atarim; then he fought against Israel, and took some of them prisoners. </i> </td><td> Aradian Caananites </td><td> </td></tr> <tr> <td> <B>Nu21-23</b> </td><td> <I> And Sihon would not allow Israel to pass through his border; but Sihon gathered all his people together, and went out against Israel into the wilderness; and he came to Jahaz, and fought against Israel. </i> </td><td> Emorites </td><td> This war was provoked by them </td></tr> <tr> <td> <B>Nu25-17:18/b> </td><td> <I>And the Lord spoke to Moses, saying, Harass the Midianites, and declare war on them them; For they are your enemies with their wiles,... by Peor.... </i> </td><td> Midianites </td><td> This war was the costliest war with 24000 casualties instigating it. </td></tr> </table> </P> <P><B><U>Advanced Rashi:</u></b> We explain the <B>database</b> inquiry. Many nations declared war. But Amalayk was first to declare war. Hence God singled them out. Of all nations declaring war only on Amalayk does it say in verse <B>Ex17-14</b> <I> And the Lord said to Moses, Write this for a memorial in a book, and recite it in the ears of Joshua; for I will completely put out the remembrance of Amalek from under heaven. </i> </p> <a name=rule9> <!-- Rule #9 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <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>Ex16-35a</b> <br> </b><U>URL Reference:</u> (c) <b> <font color=blue>http://www.Rashiyomi.com/w33n8.htm </b> </font> <BR><TT><U>Brief Summary:</u> The Jews had manna for 40 years less one month. </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> Ex16-35a </td></tr><tr><td> Hebrew Verse</td><td> ռѰàµÙ Ù´é°è¸ÐµÜ и۰ÜÕ¼ жê Ô·Þ¼¸ß зè°Ñ¼¸â´ÙÝ éÁ¸à¸Ô â·Ó Ѽ¹Ð¸Ý Ð¶Ü Ð¶è¶å àÕ¹éÁ¸Ñ¶ê жê Ô·Þ¼¸ß и۰ÜÕ¼ â·Ó Ѽ¹Ð¸Ý Ð¶Ü ç°æµÔ жè¶å Û¼°à¸â·ß: </td></tr><tr><td> English Verse</td><td> And the children of Israel ate the manna for forty years until they came to an inhabited land. They ate the manna until they came to the border of the land of Canaan. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÐèÑâÙÝ éàÔ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÕÔÜÐ ×áè éÜÕéÙÝ ÙÕÝ, éÔèÙ Ñ×ÞÙéÔ âéè ÑÐÙÙè ÙèÓ ÜÔÝ ÔÞß ê×ÜÔ, ÕÑ×ÞÙéÔ âéè ÑàÙáß äáç, éàÐÞè (ÙÔÕéâ Ô ÙÑ) ÕÙéÑÕê ÔÞß ÞÞ×èê, ÐÜÐ ÞÒÙÓ éÔâÕÒÕê éÔÕæÙÐÕ ÙéèÐÜ ÞÞæèÙÝ ØâÞÕ ÑÔÝ ØâÝ Þß: </td></tr><tr><td> Rashi Header Enlish</td><td> forty years </td></tr><tr><td> Rashi Text English</td><td> Now were not thirty days missing? The manna first fell on the fifteenth of Iyar, and on the fifteenth of Nissan it stopped, as it is said:  And the manna ceased on the morrow (Josh. 5:12). Rather [this] tells [us] that in the cakes the Israelites took out of Egypt they tasted the flavor of manna.  [from Kid. 38a] </td></tr></table></center></p> <P> The table below justifies the computation that the Jews ate Manna for 40 years less one month. For further inferernces on this verse see <B>rule #6</b> above.</P> <Table width=90% bordercolor=black border=5 cellpadding=2 cellspacing=2 > <tr> <td> <b>Verse</B> </td><td> <b>Event</B> </td><td> <b>Date</B> </td><td> <b>Duration from Exodus</B> </td></tr> <tr> <td> <b>Ex12-02,06</b> </td><td> Exodus from Egypt </td><td> Month 1, Day 15 </td><td> 0 </td></tr> <tr> <td> <B>Ex16-01</b> </td><td> Receipt of Manna </td><td> Month 2, Day 15 </td><td> 0 Years, 1 month </td></tr> <tr> <td> <B>Jo05-11</b> </td><td> Arrival in Land / Manna ceases </td><td> Month 1, Day 15 </td><td> 40 years, 0 months </td></tr> </table> <a name=rule10> <!-- Rule #10 --> <table width=95% bordercolor=black bgcolor=#ccffff border=5 cellpadding=2 cellspacing=2><tr><td> <Div Class=Header> <UL><Div Class=ULHead> <Div Class=Header> <UL> <Div Class=ULHead> <b><U> 10. RASHI METHOD: </u> <i> SYMBOLISM</i><br> <tt>BRIEF EXPLANATION: Rashi provides <B>symbolic</b> interpretations of words, verses, and chapters. Rashi can <B>symbolically</b> interpret either <ul><LI> (10a) entire Biblical <B>chapters</b> such as the <I>gifts of the princes</i>, <B>Nu-07</b> <LI>(10b) individual <B>items,</b> verses and words </ul> The rules governing <a href=http://www.Rashiyomi.com/gen-1.htm>symbolism</a> and symbolic interpretation are presented in detail on my website. </tt></b><br> This examples applies to Rashis <B>Ex17-12c</b> <br> </b><U>URL Reference:</u> (c) <font color=blue>http://www.Rashiyomi.com/w33n8.htm</font> </b> <BR><TT><U>Brief Summary:</u> Moses supported himself painfully with a STONE not PILLOWS. He symbolically affirmed empathy with the Jew's plight. </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> Ex17-12c </td></tr><tr><td> Hebrew Verse</td><td> Õ´ÙÓµÙ Þ¹éÁ¶Ô Û¼°ÑµÓ´ÙÝ Õ·Ù¼´ç°×Õ¼ Ð¶Ñ¶ß Õ·Ù¼¸é´ÙÞÕ¼ ê·×°ê¼¸ÙÕ Õ·Ù¼µéÁ¶Ñ â¸Ü¶ÙÔ¸ հзԲè¹ß Õ°×Õ¼è 꼸ްÛÕ¼ Ñ°Ù¸Ó¸ÙÕ Þ´Ö¼¶Ô Ð¶×¸Ó Õ¼Þ´Ö¼¶Ô Ð¶×¸Ó Õ·Ù°Ô´Ù Ù¸Ó¸ÙÕ Ð±ÞÕ¼à¸Ô â·Ó Ѽ¹Ð Ô·é¼Á¸Þ¶éÁ: </td></tr><tr><td> English Verse</td><td> Now Moses hands were heavy; so they took a stone and placed it under him, and he sat on it. Aaron and Hur supported his hands, one from this [side], and one from that [side]; so he was with his hands in faith until sunset. </td></tr><tr><td> Rashi Header Hebrew</td><td> ÐÑß ÕÙéÙÞÕ ê×êÙÕ </td></tr><tr><td> Rashi Text Hebrew</td><td> ÕÜÐ ÙéÑ ÜÕ âÜ Ûè ÕÛáê. ÐÞè ÙéèÐÜ éèÕÙÙß Ñæâè, Ðã ÐàÙ ÐÔÙÔ âÞÔÝ Ñæâè: </td></tr><tr><td> Rashi Header Enlish</td><td> a stone and placed it under him </td></tr><tr><td> Rashi Text English</td><td> But he [Moses] did not sit on a mattress or on a pillow, [because] he said, Israel is in a state of pain. I too will be with them in pain.-[from Ta anith 11a] </td></tr></table></center></p> <P>Verse <B>Ex17-12c</b> discussing Moses' prayers for t he Jewish people during the war with Amalayk states <I> But MosesÆ hands were heavy; and they took a <U>stone</u>, and put it under him, and he sat on it; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. </i> </P> <P>The rules of <B>symbolism,</b> listed in the above article, require symbolic interpretation when a verse description is anomolous. Here Moses supporting his hand with a <U>stone</U> versus a pillow is anomolous.</P> <P>The rules of <B>symbolism,</b> listed in the above article, state that when symbolic interpretation is required, we interpret items by <I>function, form, linguistic association, and Biblical assocaition.</I> In this case Rashi uses the <I>form</I> of resting on a stone: <TT> Resting on a stone is painful. Moses abstained from resting on a pillow to symbolically affirm that he empathized with the suffering of the Jewish people. This empathy was a source of strength to them and encouraged their fighting. Even though Moses was an angel and did not need war he emphasized his empathy with the plight of the Jewish people.</tt></P> <CENTER><Div Class=Header> <b>Conclusion</b> </Div></center> <P>This week's parshah contains examples of all methods. Visit the RashiYomi website at <a href=http://www.Rashiyomi.com target=_blank > http://www.Rashiyomi.com</a> for further details and examples.</P> </td></tr></table> </BODY> </html>