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 Ex19-04b URL Reference: (c) http://www.Rashiyomi.com/rule1206.htm Brief Summary: GOD CARRIED US ON THE WINGS OF EAGLES (Ex19-04) references how the Jews scattered through GOSHEN(Ex09-26) quickly gathered to RAAMSAYTH(Ex12-37) to leave.

It would help if the reader first studied rule #5, contradiction and then read this Rashi. (However this Rashi (rule #1) is self contained and can be read independently).

Verse Ex19-04b discussing how God carried us on the wings of eagles states Ye have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto Myself. Rashi notes that the underlined words, I bore you on eagles' wings, references verses Ex09-26, Ex12-37 discussing that even though the Jews lived in Goshen they exited from Raamsayth. Hence the Rashi comment The Jews were scattered throughout the land of Goshen (Ex09-26). Yet when they left they quickly gathered in one city, Raamsayth, and left from there (Ex12-37). The statement that God bore us on eagles' wings refers to this quick gathering from from all of Goshen to Raamsayth.

Text of Target Verse Ex19-04b	Text of Reference Verse Ex09-26, Ex12-37
Ye have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto Myself.	Only in the land of Goshen, where the people of Israel were, was there no hail.... And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, who were men, beside children.
Rashi comments: The Jews were scattered throughout the land of Goshen (Ex09-26). Yet when they left they quickly gathered in one city, Raamsayth, and left from there (Ex12-37). The statement that God bore us on eagles' wings refers to this quick gathering from all of Goshen to Raamsayth.

The special word method deals with the few dozen special connective words that exist in all languages. Familiar examples are also, when, that, if, then, all, because, only, this,.... These words are typically
• adverbs such as all,also
• connective words, such as either
• conjunctions such as if, then, because
• articles or demonstrative or abstract pronouns such as the, this, that or
• propositional connectives such as in,on,to,from.
Rashi's job, when he comments on a special connective words, is to enumeratively list the nuances and usages of the word.

The most famous example of the special word method is the Hebrew word Kaph Yud which can mean because, that, when, lest,perhaps, rather, if. Sometimes Rashi explicitly gives all meanings of a connective word as happens with Kaph Yud while at other times Rashi does not give all meanings at once. In such a case the Rashi student must gather all the meanings together from various places.

One can classify the special word method as either a meaning sub-method or grammar sub-method.

Today we deal with the Hebrew special word Kuph-Yud which can have any of the following meanings.
• when for example, Dt32-03a When I call the name of God, give greatness to our Lord
• because for example, Gn18-15a Sarah denied laughing because she was afraid
• rather for example, Dt15-08b Don't be miserly, rather give [charity]
• that Nu20-29c The congregation saw that Aaron died
• lest Ex20-22c If you build a stone altar don't build it from hewn stones lest you waive a sword on it and descecrate it
• perhaps Ex23-05a Perhaps you will see a donkey and desert it? [no] help it.
• if Ex34-09a God please walk with us; if we sin you can forgive us.

Applying this rule to the translation of Ex20-22c we obtain If you build a stone altar don't build it from hewn stones lest you waive a sword on it and descecrate it As is our practice we have embedded the Rashi translation in the verse.

Todays example combines the formatting and grammar rules.

Two familiar functions of grammar in all languages are pronoun reference and plurality.

Hebrew is more flexible than English in pronoun reference. However Hebrew frequently follows the rule in all languages that a pronoun refers to the last mentioned person.

The table below presents an aligned extract of verses or verselets in Ex20-19a, Ex20-19d Both verses/verselets discuss the prohibition of idolatry. The alignment justifies the Rashi comment that: The verse prohibits making images of heavenly assistances to God. That is it is prohibited to make images of angels, Kerubim etc. The verse is literally read by combining the two aligned parts: Don't make for yourselves [images of] beings with me [that is, heavenly beings.]

Verse	Text of Verse	Rashi comment
Ex20-19a Ex20-19d	You shall not make [images of what is] with me ... you shall not make these for yourselves.	The verse prohibits making images of heavenly assistances to God. That is it is prohibited to make images of angels, Kerubim etc. The verse is literally read by combining the two aligned parts: Don't make for yourselves [images of] beings with me [that is, heavenly beings.]
Ex20-19a Ex20-19d	You shall not make [images of what is] with me ... you shall not make these for yourselves.

This Rashi is continued in rule #6, Style below, which the reader is encouraged to read now.

The table below presents presents two contradictory verses. Both verses speak about building an altar of stone. The underlined words highlight the contradiction. One verse set says If you build an altar of stone? while the other verse states When you come to the land you should build an altar of stone? Which is it? Is building an altar of stones optional or obligatory? Rashi simply resolves this using the broad-restrictive meaning method: The word if in this particular verse means when.

Summary	Verse / Source	Text of verse / Source
Discussion of requirements if a stone altar is built.	Ex20-22a	And if you will make me an altar of stone, you shall not build it of a cut stone; for if you lift up your tool upon it, you have polluted it.
When the Jews come to Israel they must build an altar of stones and offer sacrifices	Dt27-02,06	And it shall be on the day when you shall pass over the Jordan .... You shall build the altar of the Lord your God of whole stones; and you shall offer burnt offerings on it to the Lord your God;
Resolution:	Broad-Literal	The word if in the above verse means when and indicates an obligatory requirement. Although rare there are three verses where if means when.

Certain Biblical paragraphs are stated in a Theme-Development-Theme form. In other words a broad general idea is stated first followed by the development of this broad general theme in specific details. The paragraph-like unit is then closed with a repetition of the broad theme. The Theme-Detail-Theme form creates a unified paragraph. The detailed section of this paragraph is therefore seen as an extension of the general theme sentences. Today's example illustrates this as shown immediately below.

Verse Ex20-19 discussing the prohibition of idolatrous worship of angelic beings states
• General: Don't make [images of those assistants which are] with me
• Detail:
  • golden gods [e.g. prophetic images of golden-fire]
  • silver gods [e.g. mirror dream images]
• General: Don't make [such images] for yourselves.

Rashi generalizes the detail clause gold, silver as illustrative of the general clause, make [that which is] with me and states: Don't make for yourselves - e.g. in synagogues - images of heavenly assistants such as images of the Ezeklian fire visions, since fire is golden in color, or images of prophetic dream communications, (dream images being mirror like (silver) in color). We believe this comment evident and consistent with the Rabbi Ishmael style guidelines.

Advanced Rashi: For a full understanding of this Rashi one has to combine rules 4,6.
• Rule 4,alignment shows how to combine the two general clauses into one clause: Don't make for yourselves [images of beings] that are with me.
• Rule 6, style gives detail and scope to the general prohibition. By mentioning gold and silver the Bible alludes to the Ezeklian fire dreams and to prophetic dreams (in mirror like silver color). In other words the Bible is prohibiting making images of images seen in prophetic encounters.

Some may find this interpretation of Rashi strange. Why not interpret gold, silver to refer to the sun (gold) and moon (Silver). But the decalogue already prohibited worship of the sun and moon. Therefore it is proper to interpret the prohibition in our verse as referring to idolatrous worship of angelic entities. Rashi himself gives as an example Don't think because golden Kerubim were in the Temple that you can make similar images in your synagogues. Consequently, I believe the approach we have taken the most natural and consistent with Rashi.

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 Ex19-12c discussing the prepatory abstentions required for receiving the 10 commandments is written in a climactic manner as shown. For convenience we have inserted the Rashi comments clarifying the nature of the climax in brackets
• Be careful not to go up the mountain [ ]
• or to touch [ even ]
• it's borders. [ ]

Advanced Rashi: Rashi's point can be understood by contrasting it with an alternative derivation:
• Don't touch its borders but it is ok to touch the body of the mountain
• Don't touch its borders and certainly don't touch the body of the mountain
Rashi's point is that the word borders should be understood climactically rather than restrictively, that is, even its borders vs. only its borders. This is an important exegetical point: Too often we see textual words as indicating restriction. It is important to be aware that some words must be interpreted expansively or climactically.

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 Ex20-12a URL Reference: (c) http://www.Rashiyomi.com/w34n8.htm Brief Summary: 7 commandments have a reward of long life (Covers all: don't eat blood (Would do it anyway), honor bird parent(easy)... Honor parents (needed for social order)

Today we ask the database query: Which commandments mention a reward of long life or becoming well off for performing them? The query uncovers half a dozen major examples. An examination of these examples justifies the Rashi assertion that 7 commandments mention the reward of a long life or becoming well. These commandments cover the entire spectrum of commandments
• Thus there are easy commandments (like letting the mother bird escape when capturing its young),
• commandments whose violation is disgusting (like eating blood),
• communal commandments (like have good justice), etc.
Because these commandments cover the entire spectrum therefore we infer that all commandments if observed will provide a reward of long life. The table below presents results of the query along with illustrations of Rashi's comment.

Notice how the commandments above span the entire spectrum
• General commandments
• Easy commandments
• Commandments that would be done anyway
• Communal commandments
• Commandments peculiar to the Royal house
• Commandments without action
Hence the Rashi comment: Observance of any commandment leads to reward. Note the interesting fact that although we have classified this as the database method it could equally be classified as coming from the Style rule of generalization from several verses.

The table below justifies the computation that Yithro rebuked Moses for judging by himself on the day after the day of atonement.

Verse	Event	Dates	Duration from Receipt of Torah
Ex24-18, Dt09-11	1st 40 days on Mount Sinai	6th Sivan - 16th Tamuz	40
Dt09-18,Dt09-25	2nd 40 Days on Mount Sinai	20th Tamuz - 30th Av	80+1,2 days inbetween
Dt10-01,10	3rd 40 days on Mount Sinai	Elul 1 - Tishray 10	120 days +3-4 days inbetween
Ex18-13a	The next day, Moses Judges nation	Tishray 11	125th day

Advanced Rashi: With the above table as background we cite the entire Rashi (leaving out alternative opinions about when Yithro came and left): The verse states that Yithro saw his father-in-law judging the people the next day. However the Torah wasn't received till the 6th of Sivan and there were three ascents of 40 days each on Mount Sinai bringing us to Yom Kippur (24+30+30+30 days with allowances for a one day break between each ascent). Thus the next day means the next day after the day of atonement. At that point Yithro saw Moses judging the entire nation and teaching them the Torah he learned while on Mount Sinai. At that point Yithro approached his father-in-law and suggested delegation of authority, the creation of helpers, who could assist in teaching the law.

Verses Ex20-21:22 discussing the requirement to build an altar in the Temple states An altar of earth you shall make to me, and shall sacrifice on it your burnt offerings, and your peace offerings, your sheep, and your oxen; in all places where I cause my name to be pronounced I will come to you, and I will bless you. But when you will make me an altar of stone, you shall not build it of a cut stone; less you lift up your sword upon it, and thereby profane it.

The verse implies that using a steel sword to construct an altar would somehow profane it. Rashi clarifies: The altar symbolizes peaceful concepts such as atonement, thanksgiving, and holiday celebration. By contrast steel utensils symbolize destructive concepts such as swords and other weapons of destruction. If the altar was constructed with steel then its symbolic image would be profaned. By prohibiting the construction of the altar with steel we intensify the image of peace which the altar symbolizes.