The 10 RashiYomi Rules
Their presence in Rashis on Parshat Beshalach-Jethro-Mishpatim
Vol 19#19 - Adapted from Rashi-is-Simple 
(c) RashiYomi Incorporated, Dr. Hendel President, Feb. 7th, 2013
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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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Plural vs. Singular Daily Rashi Thursday Feb 7 2013

All languages have the capacity to indicate plurality - many vs one:
•	In English, the plural is indicated by a terminal s: For example, apples, would indicate many apples.
•	In Hebrew, the plural can be indicated by a terminal mem, or in the case of the Hebrew construct, by a terminal yud.

Note the change from singular to plural Ex19-02b, describing the Exodus Jews arriving at Mount Sinai.
•	And they journeyed from Refidim
•	They came to Mount Sinai
•	They encamped in the desert
•	The Jewish people, he encamped there opposite the mountain.
Besides the fact that the Jewish people are referred to in the singular, a legitimate use of the singular, the verse contrasts 3 plurals and 1 singular.

Rashi explains: 
•	When a people uses a plural it denotes activities of each individual
•	When a people uses a singular it denotes a unified action of the entire nation.

So the singular indicates that at Mount Sinai the Jews were not divided and universally agreed on receipt of the Torah. Such a unity contrasts with other episodes where factions had different views from the majority.

Connective words - Kol - all, every, each (part), whole
Daily Rashi Saturday Feb 9 2013 

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 connective word, Caph-lamed. It can mean
•	All, without exception  
•	Each part, whole  
•	Each group 

As we go through the yearly cycle we will see examples of each of these meanings, thus sharpening the students eye to various nuances of the connective.

Example 1: Ex20-15 [The following verse describes the prophetic revelation at Sinai where the nation received the Torah] And the entire nation, without exception, saw the prophetic visions of voice and and lightning and the voice of the ram's horn...

Rashi: The Hebrew word Kaph-Lamed, means all, without exception. There were no exceptions among the Jewish people who did not have a prophetic experience. Even the slaves and bondmaids among them saw the prophetic visions. 

Verbs  Daily Rashi Sunday Feb 10 2013

 What is the difference between the following English sentences.
•	Positive Meaning:  During an argument about a pen I give up and tell the person I am arguing with, "OK, take it," and hand him the pen.
•	Negating the opposite Meaning: During an argument arising after someone borrowed and then kept my pen, I give up and tell the person I am arguing with, "OK, take it. 

The above underlined sentences are identical in words, but differ in meaning.
•	In the first positive meaning sentence, the word take has its ordinary meaning of taking something.
•	But in the 2nd negating the opposite meaning sentence, the pen was already taken from me. Hence my statement "OK take it" means "OK keep it." The relation between take and keep is that keep means you do not have to give it back. In other words in the second sentence take negates (indicated by the underlined word not) the need to do the opposite of taking, that is, to give back (here, giving has the opposite meaning of taking).

This concept that in biblical Hebrew a word can also mean the negative of its opposite meaning is a very useful technique that can shed light on many biblical verses. The article by Gordis, below presents 2 dozen examples of difficult biblical passages that can be explained using this principle. During the yearly cycle we hope to show that Rashi knew and applied this principle. Below find some examples.

Example 1: Ex22-17a 
Biblical text: Do not give life to a witch.
Rashi: Execute the witch.

Example 2: Ex01-17
Biblical text: The midwives feared God and therefore didn't do as the King of Egpt spoke to them but rather they let the children live.
Rashi (paraphased) : The Hebrew root used, ChaYaH, Ceth-Yud-Hey, means to live or in the causative tense to give life. In this sentence it means the negation of its opposite: The midwives did not kill the babies, but rather let them live.

Rashi makes two additional points:
1) Rashi points out that the 2nd and 3rd person female future plurals have identical conjugations (even though there are two potential meanings corresponding to the 2nd and 3rd person, they let live, you let live.
2) Rashi suggests that the midwives didn't just act passively by not killing them but rather actively gave the children necessary food and water.

REFERENCES

Robert Gordis, Journal of Biblical Literature, Vol. 52, No. 2/3 (Jun. - Sep., 1933), pp. 153-162 

Verbs  Daily Rashi Monday Feb 11 2013

 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.

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.

Contrastively, 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.

Many difficult Rashis including controversies between Rashi and Ramban can be explained with the following simple principle. 
•	The future conjugation with a prefixed conversive vav means the past
•	The past conjugation means the past perfect.

As we go through the yearly cycle we will have occasion to examine this principle and show it as the basis for the controversies between Rashi and Ramban and historical sequence in the bible. We argue the position of Rashi that sequence in Chumash does not indicate historical sequence is not a philosophical position but rather a grammatical position. 

Let us examine this by the following verse which occurs after Moses presents the civil laws to the Jews.

Ex24-01 And God had said to Moses go up to God, you, Aaron, Nadav and Avihu, and 70 of the elders of Israel, and bow from afar. And Moses alone will come near to God, but they will not come and the nation won't go up with him.

Rashi: The past perfect - had said - (indicated by the use of the pure past conjugation, Amar) indicates that this verse was said prior to Moses receiving the Civil law. In fact this verse, Ex24-01, was said on the 4th of Sivan 2 days prior to receipt of the 10 commandments.

So Rashi's position, based on grammatical use of the pure past, indicates that Ex24 and the following chapters was said prior to Moses ascent to mount Sinai. Thus the controversy between Rashi and Ramban on whether the building of the golden calf happened before or after the revelation focuses on grammatical attributes of the text, it is not a philosophical difference.

Rashi's Near-Miss Method Daily Rashi Tuesday Feb 12 2013
 
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.

Example 1:
Ex19-18a And mount sinai was totally smoking (oshan) because God descended on it by fire....

Rashi explains that
•	Oshan (kamatz,  patach) refers to the verb, smoking
•	Oshon (kamatz, kamatz) refers to the noun, smoke.
Hence, Ex19-18 which uses the kamatz-patach form, refers to the verb, smoking.

The next five examples 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 2:
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 3: Gn46-26b
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.

Rashi uses this present test to point out that Jacob's family grew as they travelled to Egypt. Initially they were less than 70, but several births along the way increased their numbers. This is a recurrent theme in the bible: Despite their tragedies and persecution, Jews always cheerfully engaged in reproduction looking optimistically towards the future.

Examples 4-5: Gn26-6:9
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 6: Gn46-21
Background: The brothers are imprisoned by Joseph on suspicion of being spies. The brother's reflect on their guilt mentioning their mistreatment of Joseph.
Biblical text: But we are guildty on our brother [that we kidnapped and sold] ....therefore this [our imprisonment] has come upon us.

Rashi points out that the Hebrew word for come, BA-ah, is accented on the first syllable indicating a past tense (while an accent on last syllable would indicate a calamity in the present. The use of the past tense indicates a tragedy that has already happened.

Example 7: 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.

Denominatives Daily Rashi Wednesday Feb 13 2013

All languages have the capacity to change a noun, naming an object, into a verb naming an activity. Grammarians call this a denominative. Here are some common examples from English as well as two Rashis.

Example 1:
To dust means to remove dust. Here the verb to dust comes from the noun dust. Hence from the word Deshen, referrring to animal ash, Rashi infers that the verbal LeDashno is a denominative meaning to ash, that is to remove the ash. The verbal form occurs in Ex27-03b in a discussion of utensils of the Temple altar.

Example 2:
To hammer means to use the hammer in its typical way. Here the verb to hammer comes from the noun, hammer.

Example 3: 
To flower means to produce flowers. Here the verb to flower comes from the noun, flower.

Example 4:
To right means to go to the right. Here the verb to right comes from the noun right. A similar analysis applies to the meaning of to left. This is a Rashi comment on Gn13-09 which should be translated as follows: [Abraham to Lot, when Abraham asked him to part from him] If [you go] to the left, I will right; if [you go] to the right, I will left.
Notice how all English translations avoid this punchy denominative which adds flavor to the verse.

Example 5 Gn01-22b (from parshat Breishith) 
To be fruitful means to have many children like a tree producing many fruit.Here the verb to be fruitful comes from the noun fruit and indicates an important attribute of fruit, the large number of fruit produced by each tree (Rashi: Gn01-22b)

Example 6 Gn05-28a:
From the noun, children, we derive the verb, to build a household (Rashi: Gn05-28a). Rashi's perspective is interesting here. We might erroneously translate the Hebrew word Bayit as meaning house. Rashi actually translates it meaning household. Rashi's translation is extremely precise: Compare the use of Bayit in Gn 45-02: "And word was heard in Pharoh's household that Joseph's brother's had come." As Rashi observes, "The house did not hear; rather the household heard."
 
Example 7,8: Ex01-07 (from Parshat Shemoth) Gn48-16c  
From the nouns insects and fish we derive the verbs to insectify (in English, to swarm), and to fishify; both these verbs refer to producing many children since both insects and fish tend to reproduce alot. Contrastively, fruits on trees, appear in clusters of 3 or 4 at a time. Hence the denominatives
•	to be fruitful - indicates the verb for normal reproduction
•	to swarm or to fishify - indicates the verb for excessive reproduction (large families).

This denominative illustrates a major literary method of figures of speech, common in all languages. The method is called synechdoche. Synechdoche refers to naming something by a good example of it. Some common examples of synechdoche are
•	naming sweets, honey (honey is a good example of sweets)
•	naming the 24 hour day, day (day, the 12-hour period, is a good example of the 24 hour period)
•	referring to food, using the term bread (bread is a good example of food).
•	similarly, to insectify (swarm) or to fishify names excessive reproduction by species (insects, fish) that are good examples of excessive reproduction.

Synechdoche, like other figures of speech, is a method common to all languages and is used extensively by Rashi.

Comment: Rashi on Ex01-06 literally says on the biblical text they insectified (swarmed) as follows: They had 6 children at a time. This has led some Rashi commentators to erroneously attribute this Rashi to the 6 words in the text: The Jews were (i) fruitful, and (ii) insectified (swarmed), (iii) they multiplied and they became (iv) very (v) very (vi) strong (in numbers). These Rashi commentators argue that Rashi's comment was not the simple meaning of the text but rather a pun: Rashi derives They gave birth to six children at a time from the six adverbs and verbs in the verse.

This is rediculous. For example, Moses' father, Amram, only had 3 children (Moses, Aaron and Miryam) not 6. All Rashi comments are rooted in the simple meaning of the text. The simple meaning of the text is that Rashi is commenting on the verb insectify and explaining that it means excessive reproduction.  We can reformulate this abstractly by using the modern concept of the denominative.

However Rashi chose to phrase the form of his comment as a pun. Instead of saying The word insectify means excessive reproduction  Rashi instead says They had six children at a time. The truth is however this is a pun in form not in content. Not all Jews had six children (as evidenced by Amram). However, overall the Jews had an excessive birth rate.

Verb Connectives Daily Rashi Thursday Feb 14 2013

Most people know that the meaning of Hebrew verbs are determined by their 3-letter roots. For example the basic Hebrew root, Shin-Mem-Resh, means to watch. So for example, ShaMaRti means I watched, while, yiShMoR means he will watch.

People are aware that the different modes of the verb (binyanim) can change meaning. For example,
•	the Qal mode of the root Beth-Vav-Aleph means to come
•	the Hifil mode (causative mode) means to bring (to cause something else to come).
 
Here the two concepts - come, bring -  
•	have the same verbal Hebrew roots  but
•	have different English roots.

In a similar manner
•	just as verbal modes can change a root meaning
•	so too the same root with differing prepositional or adverbial connectives can change meaning.

Many people however are not aware that the prepositional connective that follows a verb may determine its meaning. As we go through the weekly Parshah cycle we will examine examples of this phenomenon. This phenomenon happens in English also. See the discussion at the end.

Example 1: Ex25-02
Speak to the children of Israel and let them take for me raised donations,
from every person whose heart volunteers, take my raised donations.

Rashi: The verb-connective pair, take for me, connotes taking with an explicit dedication. 

Example 2 Gn50-16
Compare the following two sentences
•	They commanded Joseph ...as follows: Your father commanded: Forgive your brothers
•	They commanded to Joseph ...as follows: Your father commanded: Forgive your brothers

Rashi: Command to refers to a command sent by a delegate or messenger. 

Such a sending shows distance from and respect for the authority and feelings of the person being commanded.

Example 3: Ex09-02
Biblical Text: [Background: Moses is talking to Pharoh in the name of God and demaning the release of the Jewish people. He continues with a threat.]
For if you refuse to let my people go and continue to hold them.
Rashi: The Hebrew root Cheth-Zayin-Kuph, 
•	ordinarily means to be strong
•	but when followed by the preposition beth means hold or grab.

Rashi proceeds to cite other verses illustrating this concept.

Example 4: Ex08-17a
Background: Moses is threatening Pharoh who refuses to let the Jewish people leave Egypt. Moses threatens to incite mixtures of animals against Egypt. This is the 4th plague: Arov, which means mixture of animals. 
Biblical Text: For if you do not let my people go (Meshalayach), [then] behold: I will incite (mashliach) against you, your servants, your nation and household the mixture [of animals]
Rashi: The biblical root Shin-Lamed-Cheth means to send. However,
•	In the intensive, Piel mode, it means to let go
•	In the causative, Hifil mode, when coupled with the prepositional connective beth, in, it means to incite.

Comment: Many Rashi students overlook the delightful plan on words in the verse: If you do not Shin-Lamed-Caph (let go) of my people then I will Shin-Lamed-Caph (incite) wild animals on you.
A tit-for-tat.

Homework

Look up Lv26-22, Ex08-17, 2K15-37 for other examples of Shin-Lamed-Cheth with the prepositional connective in, meaning incite.

Example 5: Ex19-27
And his father-in-law [Jethro] took leave of Moses, and went, for personal  reasons, to his home.

Here is the brilliant contribution of Rashi
•	The Hebrew Vayaylech means to go (went in the past tense)
•	When the adverbial phrase lo, for himself, is attached to any verb, Rashi interprets it to mean for personal reasons.

In this particular case since we have a historical record of 
•	a society of Kaynites (Judges 4:17,21)
•	that helped the Jews 
Rashi reasonably assumes that Jethro founded this society which later came 
•	to the aid of the Jews. 

Note how the Rashi proceeds in two stages:
•	Rashi always interprets the preposition  lo meaning for himself, to mean that the activity of the verb was done for personal reasons
•	Given this interpretation Rashi then finds the most reasonable interpretation of done for personal reasons.

As we go through the yearly cycle we will find about a dozen such Rashis!
However the interested reader can begin looking them up now.

Homework

Read the Rashis at Nu13-02, Ex25-02, and Nu10-01. Test the hypothesis that all these Rashi are based on the interpretation of the connective pronoun, lo, for himself, as meaning for personal reasons. Such a homework exercise sharpens the eye of the student of Rashi.

There are English parallels to the above Hebrew phenomenon. In English we distinguish between prepositional and phrasal verbs. Like in Hebrew these verbs can change meaning because of the preposition or adverb following them. Some simple examples are 
•	 put off the party (postpone the party), 
•	bring up an issue (mention an issue), 
•	turn down a gift (refuse the gift).

Here the verb-adverb pairs, put-off, bring-up, and turn-down have meanings totally different than the singleton verbs put, bring and turn.

This idea was first proposed by
[1] T. F.Mitchell, "Syntagmatic relations in linguistic analysis", Transactions of the Philological Society (1958), pp. 101-18, esp. 103-6. 

For a more detailed description see
[2] A.P. Cowie and R. Mackin, Oxford dictionary of current idiomatic English. Vol. 1: Verbs with prepositions and particles (London, 1975) 

For applications to interpreting difficult biblical verses (by reinterpreting the verb-preposition or verb-adverb pair) see

[3] T. Muraoka, "On Verb Complementation in Biblical HebrewAuthor(s)",  Vetus Testamentum, Vol. 29, Fasc. 4 (Oct., 1979), pp. 425-435 

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