The 10 RashiYomi Rules
Their presence in Rashis on Parshat Vayaytzay
Vol 19#9 - Adapted from Rashi-is-Simple 
(c) RashiYomi Incorporated, Dr. Hendel President, Nov. 22nd, 2012
For the full copyright statement see the Appendix

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GOALS
The goal of the Weekly Rashi Digest is to use the weekly Torah portion to expose students at all levels to the ten major methods of Rashi's commentary. Continual weekly exposure to these ten major methods facilitate the acquisition, familiarity, and facility with the major exegetical methods. This year, 2012-2013, we are concentrating on the grammar rule. We acknowledge benefitting from Dr. Isseroff's book, An Introduction to Rashi's Grammatical Explanations in the Book of Genesis, 1985, Published by the Torah Education Department of World Zionist Organization, MP Press Inc, ISBN 965-222-049-3. For a full  lightning statement of all Rashi rules see the Appendix.

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Gender Agreement Daily Rashi: Sunday Nov 25 2012
 
English reflects gender in the 3rd person but not the first or second person. The following illustrates:
•	I ate the apple (Valid whether the eater is male or female)
•	You ate the apple (Valid whether the eater is male or female)
•	He ate the apple. She ate the apple (Distinguishes gender)

English does not reflect gender in plural persons. The following illustrates:
•	We ate the apple (Valid whether the eater is male or female)
•	You ate the apple (Valid whether the eater is male or female)
•	They ate the apple (Valid whether the eater is male or female)

Hebrew distinguishes gender more often than in English. The following summarizes
•	1st person singular (Hebrew like English does not distinguish)
•	2nd person singular (English does not distinguish; Hebrew does distinguish - atah vs. at)
•	3rd person singular (Both Hebrew and English distinguish)

Hebrew also distinguishes gender in plurality.
•	1st person plural (Neither Hebrew nor English distinguish)
•	2nd person plural (English does not distinguish; Hebrew does distinguish (Atem, Aten))
•	3rd person plural (English does not distinguish; Hebrew does distinguish (Haym, Hayn)

Thus the following Rashi comment can equally be appreciated by those with a knowledge of Hebrew and those who only can read the English translation.
•	Gn29-32 ...she announced his name (the baby's name), Reuven [Meaning: God saw my affliction (Leah's affliction)]
•	Gn29-33 ...she announced his name (the baby's name), Shimeon [Meaning God heard how hated I am (Leah was the 2nd class wife)\]
•	Gn29-34 ...he announced his name (the baby's name), Levi. [Meaning: Joined ]

Rashi:
•	Reuven and Shimeon were named by Leah and described her plight
•	Levi (meaning Joined) was named by Jacob who made up with Leah (For deceiving him on his wedding night)

Plural vs. Singular Daily Rashi: Monday Nov 26 2012

In every language, grammar will sometimes be violated for social reasons as a sign of respect or politeness. The following verse is typical.

Example 1:(Gn29-27)
Background: Jacob protested that he had worked seven years for Laban in order to marry Rachel and instead he was given Leah. Laban agrees to give him Leah if he works another seven years.
Biblical text: If you fulfill your obligation this week [to stay married to Rachel and celebrate the seven post-marital days] then we will give you this one [i.e. Leah] also.

Notice the underlined we:
•	Leah is stating that he will give to Jacob, Rachel
•	But the biblical text in describing this uses the plural: we will give you Rachel.

In English, we call this the royal we: The royal we consists of using the plural form to describe the singular. It is used as a sign of respect for a very prestegious person to whom many people report. By using the word we instead of he, it is indicated that the activity is not done by one serson but rather by one person in consultation with, or with the awareness of his entire staff.

Here are some other examples of the royal we in the Bible.

Example 2: (Gn01-26)
Biblical text: And God said [to Himself]: We will make man in our image
Rashi: It really means I will make man in my image. However, the royal we is used to show that God's creation of man reflects the awareness of his heavenly court.

Example 3: (Gn39-20	)
Biblical text: And Joseph's masters took him and placed him in prison.

Example 4: (Ex21-29)
Background: An owner was negligent in watching his ox who had an established pattern of goring and gored yet another person (and killed him).
Biblical Text: ...the ox will be stoned and the masters will also die.

Interestingly, the Rashi commentary on the last two examples is not brought on the given verses but rather brought by Rashi in his commentary on Gn20-13.
  
One Character Prefixes and Suffixes - Past (Perfect)
Daily Rashi: Tuesday Nov 27 2012

In our weekly Rashi on Bereishith we saw that, in English, the addition of one character at the end of a sentence changes the meaning of that sentence from a statement to a question. Here is an example. 
•	"You walked to the store in the rain."
•	"You walked to the store in the rain?"

A very important exegetical point is being made here: Skeptics tend to ridicule inference of meaning from one letter or character as being far fetched and homiletic. But we see in the just-mentioned English example that certain rules of grammar naturally motivate meaning differences based on one-character. The important issue therefore, is not how many characters drive the exegesis but rather the grammaticity of the inference.

Several other examples of grammatical change in meaning based on one character were also presented in the Bereishith digest:
•	The difference between a proper and improper noun is indicated in English by the word the, but is indicated in Hebrew by the prefix letter hey.
•	The difference between plural and singular in both English and Hebrew is indicated by a one character suffix, s, in English (in Hebrew it is indicated by a two-character suffix).

Today we present the rule of the convesive vav. First we recall the difference between the past-perfect and simple perfect.
•	I took my vitamin pill, means that sometime in the past I took my vitamin pill. We call this the simple past
•	I ate my meal. I had taken my vitamin pill, means, that sometime in the past I ate and prior to that time I had taken my vitamin pill. This reference to a past relative to another past is call the past-perfect.

In Biblical Hebrew
•	You use the past conjugation to indicate the past-perfect
•	You prefix a vav to the past conjugation to indicate the simple perfect.
Similarly,
•	You use the future conjugation to indicate the future-perfect
•	You prefix a vav to the future conjugation to indicate a simple future.
We call this prefixed vav the conversive vav.

Here is an example: Gn29-15b
Biblical text: And Laban said to Jacob: You think that because you are my relative you will work for nothing; tell me your [desired] wages.

Here the underlined words will work are a simple future referring to the possibility of future employment. Rashi explains that the simple future is indicated by a conversive vav prefixed to the past conjugation.
 
One Character Prefixes and Suffixes - The interrogative
Daily Rashi: Wednesday Nov 28 2012

What is the difference between 
•	"You walked to the store in the rain."
•	"You walked to the store in the rain?"

There is a 
•	difference in form, and a
•	difference in meaning.

The differences are as follows:
•	Form: One sentence ends in a period while the other ends in a question mark
•	Meaning: One sentence is a declarative statement while the other is a question.

Biblical Hebrew  has a similar rule for transforming declarative sentences
into interrogative questions.
•	English: You indicate a question by changing the terminal punctuation mark to a question mark
•	Hebrew: You indicate a question by prefixing the Hebrew letter hey punctuated with a chataf-patach to the first word in the sentence.

A very important exegetical point is being made here: Skeptics tend to ridicule inference of meaning from one letter or character as being far fetched and homiletic. But we see in the just-mentioned English example that certain rules of grammar naturally motivate meaning differences based on one-character. The important issue therefore, is not how many characters drive the exegesis but rather the grammaticity of the inference.
Rashi, who lived at a time when Hebrew grammar books were not accessible, saw as one of his goals in his commentary to introduce students to rules of grammar. Hence Rashi makes comments on the following biblical sentences which indicate the interrogative.

Here are several Rashi comments exploring this interrogative hey rule.

Example 1: Gn04-09c
Biblical Text: [Kayin, who just murdered his brother Hevel, responds to God's question, "Where is your brother", by stating] (Gn04-09c) I am my brother's watcher?" Rashi: Because of the prefix hey this is really a question not a statement. It should be translated, "Am I my brother's watcher?"

In this example, Rashi introduces the basic prefix hey for interrogative rule.

Example 2: Gn18-17
Biblical Text: And God said: I am concealing from Abraham what I am doing? Rashi: The prefix hey at the beginning of the sentence indicates that this is a question not a declaration.

An important point is being made here. Normally, 
•	A prefix hey punctuated with a patach indicates the English word the.
•	A prefix hey punctuated with a chataf patach indicates the interrogative.

Example 3: (Gn30-15)
Biblical Text: And she said [Leah to Rachel who asked Leah for some mandrakes that Leah's son, Reuven, gathered from the field; the mandrakes were considered aphrodesical, affecting choice of partners for the evening] said: 'It is a small thing that you took my husband and you want to also take my son's mandrakes (i.e. my aphrodescials)?' And Rachel said [acknowledged], 'Therefore he will sleep with you this evening because of your son's mandrakes.'

In both these examples, the first word of the Hebrew sentence, to which we prefix a hey to indicate the interrogative, begins with a shva (Me-casheh, Me-at). Rashi brings comments on these example to introduce the rules for rarer cases when the interrogative hey is puctuated with a patach, not a chataf-patach. This corresponds to the following important subrule about the interrogative hey: 
•	To indicate the interrogative you usually prefix a hey with a chataf patach to the first word of the sentence
•	To indicate the interrogative when the first word of the sentence begins with a shva you prefix a hey with an ordinary patach. In this case there is no difference between hey as meaning the and hey as meaning the interrogative (since they both have the same form). Rather, meaning must be inferred from context.

Example 4: Gn27-38
Biblical Text: [Esauv, who just found out that Jacob received the blessings from Isaac. Esauv asks his father] You have a blessing? father. Rashi: Because of the prefix hey, this is really a question, not a statement. The verse should be translated: "Don't you have at least a blessing for me, father?"

Rashi brings comments on this example for an extremely rare exceptional rule about the interrogative hey that is not brought in textbooks.
The interrogative is always indicated with a prefix hey. However, the pronunciation is 
•	A chataf-patach, normally
•	A patcah, before a word beginning with a shva, with the following word taking a dagesh --- so e.g. HABbemachanim (Here the "b" of "bemachanim" receives a dagesh which requires a doubling of the letter, haB-Bemachanim.)
•	A patach before a word beginning with a shva, with the following word not taking a dagesh if the second letter of that word is gutteral. Hence we have ha-ve-ra-chah instead of hab-be-ra-chah.

Verbs  Daily Rashi: Thursday Nov 29 2012

 What is the difference between the following English sentences.
•	I ate the apple.
•	I am eating the apple.
•	I eat apples
•	I will eat the apple.
•	I had eaten the apple.

The above sentences show a difference in both
•	Form and
•	Meaning. 

The differences in form, actually the form of the verb, is indicated by the underline. The sentences differ in when the apple was eaten, that is, at what time relative to the present moment was the apple eaten.
•	Past: I ate the apple.
•	Present: I am eating the apple.
•	Habitual Present: I eat apples
•	Future: I will eat the apple.
•	Past Perfect: I had eaten the apple.

We refer to the time when a verb or activity was done as the tense of the verb. For example, a past tense means the activity was done formerly, that is, in the past.

But what is the difference between
•	Present: I am eating the apple.
•	Habitual Present: I eat apples?

The difference is as follows:
•	The present refers to a one-time activity being done now;  
•	The habitual present refers to a habit of mine - for example, it might mean that I eat apples instead of oranges for breakfast. Or it might mean that when I snack I eat apples. It refers to an activity that periodically recurs. This activity refers to things done in both the past, present and future. We call it the habitual present because a habit is a prototype of something done in the past, present and future.

Notice how in English each tense has its own distinct form corresponding to that meaning. English is a rich language with 14 tenses. We refer to the form of a verb as its conjugation. 

So a grammarian would say that in English each tense has its own distinct conjugation by which the grammarian would mean that for each intention of meaning - past, present, future, etc. - there is one specific form that you should use.

By contrast, Hebrew only has 2 conjugational forms: the past and future conjugation. When speaking biblical Hebrew one has to use these conjugations not for one meaning but for many possible meanings.

Rashi in several places teaches us that the future conjugation can be used 
•	To indicate a meaning of future activity, or
•	To indicate a meaning of a present habitual activity.
Similarly, Rashi in several places teaches us that the past conjugation can be used 
•	To indicate a meaning of past activity, or
•	To indicate a meaning of a present habitual activity.

Rashi further explains: A habitual present refers to possible activities in both the past and future and consequently either the past or future conjugation can be used to indicate it.

This can be confusing, especially to an English reader, since the reader must figure out himself what the author intended. There is no one-to-one correspondence between meaning and form. But that is the way the Hebrew language is.

It is interesting that this multi-use of conjugations is often not taught in Hebrew Grades chools and university Hebrew courses. Thus even those proficient in Hebrew grammar may not be aware of this principle.

In order to understand this important principle we list several examples from the current and other Parshahs. In these examples we have underlined the translation of the literal future conjugation which is parenthetically inserted; the actual translation follows Rashi using a habitual present. In the first example we explain the Rashi in detail while in the other examples we suffice with the translation.

Example 1: (Gn18-19)
For I [God] will let him [Abraham] know in order that he commands [literally, he will command ] his children after him, [so that] they will guard the way of God to do justice and charity.

The Hebrew Ye-Tza-Veh, has the form of the future conjugation. Hence the translations improperly translate this as he will command  with a future meaning.

Not so! The intent of the sentence is not a one-time command but rather an ongoing parent-child relationship. It really refers to a habit of teaching rather than a one-time future activity. Here the future conjugation means and refers to the habitual present. To capture this nuance we would translate the verse as follows: For I [God] will let him [Abraham] know in order that he commands his children after him, [so that] they will guard the way of God to do justice and charity.

Example 2: (Gn29-02)
And he [Jacob] looked, and saw a well in the field, and, lo, there were three flocks of sheep lying by it; for from that well they watered [literally: they will water ] the flocks; and a great stone was upon the well’s mouth.

Example 3,4: (Gn29-03)
And all the flocks gather there [literally gathered there]; [so that] they [can] roll [literally: so that they rolled] the stone from the well’s mouth, and water [literally: watered] the sheep, and put the stone again upon the well’s mouth in his place.

APPENDIX
THE 10 RASHI RULE CATEGORIES / THE 30 RASHI RULES
Copyright 2001, Rashiyomi Inc., Dr Hendel President, www.Rashiyomi.com/rules-01.htm
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======================================================== 
I-REFERENCE: Dt26-05d We went down to Egypt with a few people explained by Gn46-27: with 70 people
======================================================== 
II-MEANING / Lexicography / Dictionary:  EXAMPLE (Connectives) KI means IF,PERHAPS,RATHER,BECAUSE,WHEN,THAT (Rashi on Gn18-15a Gn24-33a  ) EXAMPLE (Nuances): YDA means FAMILIAR, not KNOW (eg Dt34-10a) eg Gn04-01 Adam was FAMILIAR with his wife EXAMPLE (Idioms) ON THE FACE OF means DURING THE LIFETIME (Rashi on Nu03-04a Gn11-28a Ex20-03c Dt05-07a) EXAMPLE (Synonyms) Marchesheth means  pot; Machavath means frying pan (Lv02-05a, 07a) EXAMPLE (Hononyms) SHAMAH can mean listen, hear, understand: (Gn42-23a) They didn't appreciate that Joseph understood them (Note: They knew he was listening) EXAMPLE (Metonomy) (Lv02-11a) Don't offer ...any honey as sacrifices RASHI: honey includes any sweet fruit juice
=========================================================
III-GRAMMAR:  EXAMPLE: BA-ah means CAME;ba-AH means COMING(Gn46-26a) 
EXAMPLE: Hitpael conjugation has different rules if 1st root letter is Tzade (Gn44-16a) 
===============================================================
IV-PARALLELISM: (Ex20-04) Dont POSSESS the gods of others Dont MAKE idols RASHI: So both POSSESSion & MAKING of idols are prohibited
===============================================================
V-CONTRADICTION: (Nu04-03, Nu08-24a)Levites start Temple work at 25;  Levites start temple work at 30. RASHI: They apprentice at 25 but start actual service at 30.
==============================================================
VI-STYLE: RABBI ISHMAEL RULES: EXAMPLE: (Simple verses should be generalized): (Rashi Pesachim 6) (Dt25-04a) Dont MUZZLE an OX while THRESHING RASHI: Dont STOP any WORKING ANIMAL from eating  
==============================================================  
VII-FORMATTING:  EXAMPLE (BOLD indicated by Repetition): Ex12-09c) COOK COOK it in water (So COOKED-COOKED is understood the same way bold is understood by modern reader) RASHI: Prefered to COOK it in water; But COOK it at all costs(Even if you dont have water) EXAMPLE: (BULLETS indicated by Repeating keywords) (Ex03-11a) Who am I - THAT I should go to Pharaoh - THAT I should take the Jews out of Egypt  RASHI: Repeated word THAT creates BULLET effect - Pharoh was a difficult king (Bullet one) - Jews were not yet ready for freedom (Bullet two) EXAMPLE (Climax assumed in any Biblical list): (Dt19-11a) If a man HATES, SPIES, CONFRONTS & KILLS. RASHI: Bible identifies 4 stages to murder(indicated by capped words
==============================================================  
VIII-DATABASE: EXAMPLE: God spoke to Moses to say over introduces about 7 dozen biblical commandments; God spoke to Aaron to say over only introduces 2 commandments. RASHI: (Lv10-03b) Aaron was silent when his sons died because they served in the Temple drunk; hence he merited that the commandment prohibiting priests to work in the Temple drunk, was given to him
==============================================================  
IX-NON VERSE: EXAMPLE: (Use of Algebra)(Ex38-26b) Temple donations of silver were 100 Kikar and 1775 Shekel from 630,550 half-shekels RASHI: So one Kikar of silver = 3000 Shekel.
================================================================= 
X: SYMBOLISM: EXAMPLE: (Use of puns) (NuXX-XX) Moses made a copper snake for people to look up to when bitten by snakes (so they should pray and recover) RASHI: (Nu21-09a) The Hebrew root for copper and snake are identical (Cf. The English copperhead) Moses  made the metal snake copper colored to symbolize the snake