The 10 RashiYomi Rules
Their presence in Rashis on Parshat VaYishLach
Vol 19#10 - Adapted from Rashi-is-Simple 
(c) RashiYomi Incorporated, Dr. Hendel President, Nov. 29th, 2012
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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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Nouns - Non-Count Daily Rashi: Sunday Dec 2 2012

Did you know that in English not all words have plural forms? Compare the following two lists.

In the following list, the words have a plural form.
•	rock, rocks
•	ant, ants
•	drink,drinks

In the following list, the words for the singular and plural are the same. We call such noun, non-count items.
•	fish
•	hair
•	cotton
•	snow
•	coffee
•	baggage 
•	smoke
•	homework
•	help

Just to clarify the meaning of the above list note that the same word fish in the following two lists has two different meanings.
•	In the first sentence, it refers to a singular fish
•	In the 2nd sentence, it refers to several fish
Here are the two sentences
•	I ate the fish for lunch
•	While fishing, I caught many fish

In English some animals are non-count while others have a plural form. Here are some examples
Examples where animals have plural forms
•	horses
•	ants
Examples  where the singular and plural form are the same
•	deer
•	fish
•	cattle.

Rashi's point on Gn32-06 is that 
•	the underlined words are non-count in Hebrew
•	the bold words have plural forms in Hebrew.

Biblical Text: [Background: Jacob is sending a message to his brother Esauv] And I have 
•	cattle, and
•	donkey,
•	flock, and 
•	menservants, and 
•	women servants; 
and I have sent to tell my lord, that I may find favor in your sight.

Verbs  - Mode Daily Rashi: Monday Dec 3 2012

 What is the difference between the following English sentences.
•	I will eat the apple
•	I should eat the apple
•	Please, eat the apple
•	I would  eat the apple
•	You must eat the apple.
•	Eat 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. 
•	Note that all 5 sentences refer to a future action
•	We say that they differ in the modality of the action.
What is modality? Modality refers to the expectation of the speaker
•	Indicative (will eat): Indicates something real that will happen in the future
•	Optative (would eat): Indicates a wish or desire for the future
•	Jussive (must eat):  Indicates an obligation and refers to a required future act
•	Imperative (eat): Indicates a command
•	Permissive (please, eat):  Indicates a permission to do a future act.

Biblical Hebrew indicates modality by a suffix hey at the end of the verb. For example, Ex15-01, a prayer recited every day by Jews, is properly translated as
•	I wish to sing to God because he is exalted, not 
•	I will sing to God because he is exalted (a prayer recited every day by Jews) 

Using this concept of mood we can explain the Rashi on Gn33-11:12 discussing Jacob's requests to Esauv when they met after 20 years.
Biblical text: Please take  my blessing that is brought to you; because God has dealt graciously with me, and because I have enough. And he urged him, and he took it. And he said, I wish we journey and travel, and I wish to travel with you.

Rashi's point is indicated by the underlined words. Rashi's explains that the terminal hey on the Hebrew biblical verbs indicates an optative mood, a mood of desire, and hence the proper translation in English should use wish.

Notice that the prior verse uses the word please. We see here an emphasis by Rashi that Jacob was very polite and courteous to Esauv in his effort to avoid a confrontation.

Several Rashi commentators also pick up on a second point of Rashi, a technical point on the grammatical root of the verb. We will not go into this here. But we emphasize that Rashi's first point is the identification of the optative. This is missed by some Rashi commentators.

One Character Suffixes Daily Rashi: Tuesday Dec. 4, 2012

In our weekly Rashi on Bereishith we saw that 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).

As indicated in a past issue, in biblical Hebrew, the question is indicated not by a character - a question mark - at the end of the sentence, but rather by a letter - hey - at the beginning of the sentence. By prefixing the hey to the first word in the sentence the sentennce becomes a question rather than a statement.

Today we have a similar one-character rule which however has no parallel in English. Rashi:  Suffix hey at the end of a word meaning a place, indicates a motion towards that place.

Example 1:
Thus Gn14-10b:
•	they fled to the mountain would use the Hebrew word har for mountain; 
•	they fled towards the mountain would use the Hebrew word herah, har with a suffix hey.

Example 2 (this weeks parshah):
Rashi makes a similar point at Gn28-02b: Go towards Paden-Aram (Padenah-Aram), towards uncle Bethuel's household (baythah).

Example 3:
Rashi makes a similar point at Gn34-02b: Jacob sent angels before him to Esauv his brother, towards Seir land (artzah Seir) in the Edomite fields.

Rashi does not comment on every suffix hey meaning place. 
•	He commented on Gn14-10b to introduce the rule.
•	 He commented on Gn28-02b to extend the rule to cases when the place is indicated by a hyphenated word. 

Rashi in his comment on Gn28-02b extends this suffix hey rule to hyphenated words by indicating that 
•	The suffix hey is placed on the first, word: padenAH aram.
•	But not on the second, word: The following is incorrect: paden aramAH.

Rashi in his comment on Gn34-02b extends this suffix hey rule to Adj-Noun pairs even if they are not hyphenated. Thus the verse speaks about going to Seir land. Althought the word pair is not hyphenated, the adjective-noun forms a natural unit. The suffix hey rule states that a prefix hey is placed on the first word not the second word to indicate motion towards a place.

Rashi's Near-Miss Method Daily Rashi: Wednesday Dec 5,  2012
 
Rashi lived before Grammar Textbooks, as we know them today, were available. 
•	Today you can purchase many types of Grammar books. Using these books you can learn all about verbs, their conjugations, plurality, gender and pronouns.
•	In Rashi’s time such books were rare. Furthermore, the few grammar books that did exist were not written in a student friendly manner that facilitated learning.
Hence, one of Rashi’s primary jobs in his commentary was to teach grammar. 

Rashi used an ingenious pedagogic technique, the method of near misses, to teach grammar. Basically the near-miss method requires the teacher to teach grammar, not using tables, as is currently done in modern grammar textbooks, but rather, using grammatical pairs which are identical in almost all features except one or two. Rashi then teaches the difference in meaning between these two items. I call this method the near miss method since the two forms almost equal each other and nearly miss equality. The term near miss is borrowed from the computer science artificial intelligence literature. The near miss method is a powerful method and I am surprised it is not used in more textbooks.

The first four examples below focus on the difference between 
•	the Hebrew ba-AH, with an accent on its last syllable, and meaning had come
•	the Hebrew BA-ah, with an accent on its first syllable, meaning coming.

Example 1:
Hence, Rashi translates Gn15-17 as And after the sun had already come (that is set) and it was dark there was  oven-smoke and torch fire which had passed through these cuts.

Example 2:
Rashi makes a similar point on Gn46-26b which is translated All the people coming with Jacob to Egypt..., since here the word BA-ah is accented on its first syllable.

Examples 3-4:
Rashi makes a similar point on Gn26-6:9 where both forms - BA-ah and ba-AH - occur: And the shepards told Jacob, ...and here is Rachel his daughter coming with the sheep....while Jacob was still speaking to them Rachel had already come

The next example is similar.

Example 5: Gn34-29
And they (the sons of Jacob who declared war on the city that raped its sister), took captive and plundered their wealth, infants and women.

Rashi's translation of the underlined word is based on the following near miss.
•	Shin-beth-hey is conjugated sha-VOO, they took captive, to indicate the plural, masculine past
•	Shin-Vav-Beth is conjugated SHA-voo, they returned, to indicate the plural masculine past.
As can be seen the difference between sha-VOO and SHA-voo is a near miss; the two words are identical in everything but accent. 

There is a punchy way to formulate the above more generally. In modern Hebrew we refer to three letter radicals using the symbol 1-2-3. A 1-2-Hey verb would indicate a biblical root whose 3rd letter is hey but whose other two letters are arbitrary (1,2); a 1-vav-2 verb would indicate a biblical root whose 2nd letter is vav but whose other two letters are arbitrary. The general rule is
•	1-2-Hey roots are conjugated on the last syllable
•	1-Vav-2 roots are conjugated on the next to last syllable.

Connective words - Mem - From, Greater than, Because,
Daily Rashi:  Thursday Dec 6, 2012

Every language has connective words which can connect two sentences or connect nouns with the adjectival phrases modifying them. Some common examples of connective words in English are because, and, or, if-then, from, when, ....

A beautiful discovery by Rashi, following the researchers of the Midrash, is that in biblical Hebrew, each connective word has multiple meanings, sometimes as many as half a dozen meanings. The most famous example points out that the biblical Hebrew word ki, can have any of the following six meanings! rather, perhaps, because, when, if-then, that. As several Rashi researchers have pointed out, this  principle of multiple meanings applies not only to ki, but generally applies to all connective words and prefixes. 

So biblical Hebrew is unlike English:
•	English is user friendly; the speaker explicitly by choice of words tells the listener exactlly what the speaker intends to say
•	Contrastively, in Hebrew, the speaker and listener share the discovery of meaning: The speaker says something, but the listener has a choice of meanings.

Perhaps the reason for biblical Hebrew in doing this is that by the listener participating with the speaker in identifying meaning the listening experience is intensified, facilitating retention of communication.

Today we study the biblical Hebrew prefix letter mem which can mean
•	from
•	comparison - greater or lesser than
•	because

Let us apply this list to the translation of Gen32-11, where Jacob prays to God to save him from his brother which is approaching him with a military band.

Biblical text: I have become smaller mem all the mercies, and of all the truth, which You have shown to your servant 

First translation attempt: Mem means comparison:
I am smaller than [i.e. unworthy of] all the mercies and all the truths which You have shown your servant.

At first glace this translation appears sound and plausible. But Rashi peeks ahead two verses later where Jacob concludes his prayer with the following verse.
Biblical text:  And You said, I will surely do you good, and make your seed as the sand of the sea, which can not be counted for multitude.

Do you see Rashi's rather strong point? If Jacob felt unworthy then why does he almost  demand God's protection by citing God's  promise to him to make his seed numerous?

Rashi remedies this anomaly by elegantly translating mem as because.

Second translation attempt: Mem means because:
I am smaller [i.e. I am humbled] because of all the mercies and all the truths which You have shown your servant.

Rashi's point is a powerful point about prayer: 
•	Jacob was promised by God numerosity
•	God performed for Jacob numerous kindnesses and mercies
And nevertheless, 
•	Jacob feels humbled by all these gifts; he feels perhaps he is not worthy of continuing to receive these gifts from God.

So Rashi sheds light on Jacob's prayer.
•	Of  course, Jacob knew that Esauv would not harm him since God had promised Jacob numerosity which would be contradicted by a military attack
•	But Jacob's knowledge is cognitive not emotional. Jacob does not feel worthy of such gifts from God. 
•	He therefore prays, not to get God to give him protection, but rather to get himself to believe in what God had already promised.

Such a perspective on prayer is deep and profound showing prayer in its strongest form, as a transformative personality experience in which the inquirer asks God  for nothing, but rather asks himself while standing before God for continued personal growth.
  
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) 
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IV-PARALLELISM: (Ex20-04) Dont POSSESS the gods of others Dont MAKE idols RASHI: So both POSSESSion & MAKING of idols are prohibited
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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.
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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  
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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
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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