The 10 RashiYomi Rules
Their presence in Rashis on Parshat Terumah-Tezaveh
Vol 19#20 - Adapted from Rashi-is-Simple 
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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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Connective words - Interchangability of connective words
Daily Rashi: Sunday Feb 17 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.

A consequence of this principle is that connective words do not necessarily have one meaning. In fact, the same prepositional connective can have opposite meanings - like to and from. 

Example: 
Ex28-22a, discssing how the Choshen priestly garment was attached to the Eyfod priestly garment, states And you shall make for the breastplate, chains, twisted like cords, of pure gold, at the end.  

Rashi: The Hebrew word used, al, normally means on. However, it means for (for the purpose).

As we go through the yearly cycle we will have occasion to study uses of al.

REFERENCES

The following are some references on the interchageability of specific connectives. There are many more

Esra Shereshevsky, The Use of Prepositions and Conjunctions in Rashi's Commentary,  The Jewish Quarterly Review, New Series, Vol. 57, No. 3 (Jan., 1967), pp. 200-211  

Nahum M. Sarna, The Interchange of the Prepositions Beth and Min in Biblical Hebrew, Journal of Biblical Literature, Vol. 78, No. 4 (Dec., 1959), pp. 310-316 

Connective words - Ha - The Daily Rashi: Monday Feb 18 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, Ha. This prefix means the. It can refer to
•	a proper noun 
•	a known (currently discussed) instance of a noun 
The word the has about 4 other meanings. As we go through the weekly cycle we will review them.
 
Example: Ex25-15a 
Ex25-15a discussing the construction of the main Tabernacle building states, Use the boards for (construction of the) main tabernacle.

Rashi: The boards seem to refer to something specific. 

I would argue as follows: We find that Abraham frequently built altars to God. We also find that Abraham planted specific Eyshel trees to worship God (Gn21-33). Since Abraham knew about the Egyptian bondage it stands to reason that he designated some trees for offering of sacrifices by his descendants when they are redeemed from Egypt.

Rashi does not cite Gn21-33. Rather Rashi speaks about The special trees that Jacob planted for building the Tabernacle.

We have explained this Rashi by hypothesizing that this tradition did not start with Jacob but rather with Abraham. We also cited an explicit verse to support our claim.

Denominatives Daily Rashi: Tuesday Feb 19 2013, Wed Feb 20 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 hammer means to use the hammer in its typical way. Here the verb to hammer comes from the noun, hammer.

Example 2: 
To flower means to produce flowers. Here the verb to flower comes from the noun, flower.

Example 3:
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.

Rashi notes the contrast that the same verb can give rise to contrastive denominatives: For example Ps80-10 speaks about flowers taking root while Job31:12 speaks about uprooting flowers. The driving force here is the Piel (intenstive mode) which frequently has a connotation of negation.

Example 4: 
Ex28-14b discussing the making of the Chosen states And make two bordered chains of pure gold, twisted like cords, and fasten the corded chains to the fixtures. Rashi explains that bordered is a passive denominative indicating chains placed on the borders or ends of chosen (to attach them to the main garment).

Example 5:
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 6 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 7 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 8,9: 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.

Verbs - Active and Passive Voice Daily Rashi: Thursday Feb 21 2013 
 
All languages have the capacity to express concepts in the active or passive voice. Here are some simple examples in English.
•	Active: I ate the apple
•	Passive: The apple was eaten by me.
Both these sentences describe identical scenes. They however differ in style. 

Style conveys extra nuances of meaning. A skilled author can use style to indicate things not explictly stated in the text  There is no one set of rules for style. As we go through the year we will tune our ears to the various nuance implicit in use of active and passive. We present below a Rashi on today's Parshah.

Today we explore implications of the passive.

Ex25-40b, discussing God's command to Moses to construct the Temple Candellabrah state See and do as you are shown on the mountain.

Rashi: The underlined words are shown, are passive and in present tense. This contrasts say with Ex27-08 (discussing the construction of the altar) as He showed you on the mountain, so will they construct. Here the past tense and active voice are used.

We conclude that Moses had to be shown a model Candellabrah (The instructions of construction were not sufficient; Moses also had to see a diagram). Unlike other Temple utensils which Moses was shown once (past tense) Moses was repeatedly shown the Candellabrah construction (present). This implies that Moses had difficulty in understanding the construction and had to be shown it again. The use of the passive emphasizes Moses helplessness; he simply didn't understand the construction and had to be reshown it.

Why? Why emphasize that Moses did not understand the Candellabrah. Philosophically, the Candellabrah symbolizes education. Moses was in his eighties and was an angel. He was a perfect being. He therefore could not understand education, the transformation from an ignorant to a knowledgeable being. Hence, he required special prophetic revelations to understand the nature of education.

The Hebrew root Nun-Ceth-Mem, simultaneously means
to comfort (in the active mode)
to regret (in the passive mode!).

How do Biblical commentators deal with roots that have two such different meanings?
One approach, called meaning maximalism, asserts that the dictionary should give as many meanings as possible. Rav Saadia Gaon is one of the meaning maximalists
A second approach, called meaning minimalism, asserts that the dictionary should give a few meanings as possible, possibly one meaning, and show how this one meaning manifests itself in different ways. Rashi was a meaning minimalist.

Example:  Ex13-17d.
Biblical Text: When Pharoh let the people go, God did not let them go thru Plishtim territory even though it was closer because God said, The people might have regrets when they see a military nation and return to Egypt.

Note the exact wording of Rashi.
•	1) They will think thoughts on leaving
•	2) They will desire to return.

Here is how we analyze Rashi.
•	Clause #1 explains the fundamental unifying meaning of the biblical root, Nun-Cheth-Mem. This root means to dwell in thought which Rashi describes as they will think thoughts on leaving
•	Clause #2 explains how this fundamental meaning of dwelling in thought applies in the passive: To passively dwell on something is basically to think negatively on this matter, that is, to regret it.
•	There is no Clause #3: But to actively dwell in thought on something is basically to think positively on it, for example to console or encourage somebody.

REFERENCES

Richard C. Steiner, Saadia vs. Rashi: On the Shift from Meaning-Maximalism to Meaning-Minimalism in MedievalBiblical Lexicology  The Jewish Quarterly Review, New Series, Vol. 88, No. 3/4 (Jan. - Apr., 1998), pp.213-258 
 
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
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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
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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
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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.
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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