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Surfing the Talmudic Seas
(C) RashiYomi Incorporated, 2007
Written by Dr Russell Jay Hendel
Volume 33 Number 4
Published / Produced / Distributed Sep 30, 2007
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VERSE: w33-04
RASHIS COVERED: Dt18-01g Dt18-03a Dt18-03e Dt18-12a Dt18-20a
Dt18-20b Dt21-04b Dt21-11a Dt23-05b Dt23-14b
Dt23-15a Dt23-19a Dt23-19b Dt24-12a Dt25-18d
Dt26-11a Dt26-12c Dt26-13a Dt26-13d Dt26-13e
Dt26-14a Dt28-20b Dt28-22i Dt28-49a Dt28-49b
Dt29-11a Dt29-12d Dt30-19a Dt30-19b Dt30-01a
Dt31-02b Dt31-10a
======================= w33-04 =============================
---------------------------
EXAMPLE: Dt18-01g REFERENCE
---------------------------
Verse Dt18-01g,
describing
the lack of inheritance of the priests in Israel
states
--------------------------------------------------------
The priests the Levites, even all the tribe of Levi,
SHALL HAVE NO PORTION NOR INHERITANCE WITH ISRAEL
THEY SHALL EAT THE OFFERINGS OF HASHEM MADE BY FIRE
and His inheritance.
--------------------------------------------------------
This verse REFERENCES an almost similar verse in
Nu18-20. The associated chapter, Nu18, discusses
the gifts the Priests receive.
Verse Nu18-20
states
---------------------------------------------------
And HaShem said unto Aaron:
'THOU SHALT HAVE NO INHERITANCE IN THEIR LAND'
neither shalt thou have any portion among them;
I AM THY PORTION
and thine inheritance among the children of Israel.
---------------------------------------------------
The CAPPED words show that
-------------------------
I am their inheritance
-------------------------
refers to
--------------------------------
the priestly gifts and offerings
which God gave the Priests.
---------------------------------
------------------------------------------------
EXAMPLE: Dt18-03a ALIGNMENT-NUANCES
------------------------------------------------
Verse Dt18-03a
discussing the priestly gifts states
----------------------------------------------
And this shall be the priests' due
FROM them that offer a sacrifice,
whether it be ox
or sheep, that they shall give unto the priest
the shoulder, and the two cheeks, and the maw.
-----------------------------------------------
Noticed the BULLETED list indicated by the
REPEATING keyword FROM. Rashi extracts NUANCES
---------------------------------------------
Gifts are only obtained from PEOPLE (non Priests)
who offer sacrifices. But PRIESTS who offer sacrifices
do not give priestly gifts.
---------------------------------------------
---------------------------
EXAMPLE: Dt18-03e SYMBOLISM
---------------------------
Verse Dt18-03
discussing the priestly gifts obtained when
lay Israelites offer a sacrifice states
---------------------------------------
And this shall be the priests' due
from the people, from them that offer a sacrifice,
whether it be ox or sheep, that they shall
give unto the priest
the two cheeks, and
the stomach.
---------------------------------------
Rashi explains these priestlyl gifts as a SYMBOLIC
AFFIRMATION of praise of the knowledge of one of
the founders of the Priestly clan, Pinchas, who
killed a couple publicly having relations. Undoubtedly
Pinchas killed them because he understood that it was
not an act of passion but an act of rebellion. Pinchas
understood this because he knew how sin happened.
-----------------------------------------------------
Sin happens by
the two cheeks - LIQUID SECRETING ORGANS
the stomach - NUDITY
-----------------------------------------------------
---------------------------
EXAMPLE: Dt18-12a ALIGNMENT
---------------------------
ALIGNING
Verse Dt18-12a
Verse Lv18-29
both of which discuss the punishment befalling
those who do abominations reveals the following
------------------------------------------------------------
- Dt18-12a ....ANY PERSON who does - - - - - - these
Lv18-29 ....ANY PERSON who does FROM ANY of these
------------------------------------------------------------
Rashi sees an emphasis
--------------------------------------------------
Both Dt18-12 and Lv18-19 state that a ANY PERSON
who does ANY of the abominations is punished. It
is not necessary to do all of them to be punished
--------------------------------------------------
COMMENT: I think a motivating force behind Rashi
is that the Hebrew word CAPH-LAMED can simultaneously
mean ANY and ALL. The first occurrence of this word
in the verse refers to ANY PERSON. However a second
occurrence could mean ALL OF THESE or ANY OF THESE.
For this reason I believe the ALIGNMENT is necessary
to indicate that doing ANY abomination incurs Gods
wrath. The Lv18-29 verse further cements this by
using the preposition FROM negating an interpretation
of ALL.
-----------------------------------
EXAMPLE: Dt18-20a Dt18-20b BULLETS
-----------------------------------
Verse Dt18-20a
describing the prohibitions of false prophecy states
----------------------------------------------------
But the prophet, that shall speak a
word presumptuously in My name,
- THAT which I have not commanded him to speak, or
THAT shall speak in the name of other gods,
that same prophet shall die.'
----------------------------------------------------
Rashi focuses on the BULLETED structure indicating
by the repeating CAPPED Keyword THAT
-------------------------------------------------
The Verse lists 2 distinct prohibitions
1) Prophesizing idolatrous prohpecies in the name of God
2) Stealing someone elses prophecy
-------------------------------------------------
The reader may wonder how Rashi derives #2. Rashi
does this from the force of the BULLETED structure.
If #1 prohibits PROHPECIES from idolatry then #2
must prohibit prophecies from some other source.
Upon looking in the verse we see the phrase
-------------------------------------
I have not commanded HIM to speak
-------------------------------------
Rashi therefore infers
---------------------------------------------------------
I didn't command HIM but did command his fellow prophet
---------------------------------------------------------
Rashi does not do this because the word HIM in and of itself
requires emphasis but rather because the two BULLETS
indicate two prohibited sources.
Rashi further emphasizes the BULLET structure
---------------------------------------------------
Don't prohpesy in the name of God from
a) idolatrous sources or from b) your fellow prophet
EVEN if the prophecy is true and is in accordance
with Jewish Law.
---------------------------------------------------
Thus Rashi see the verse not only as protecting
prophetic content but also as protecting prophetic
source. A person has a possessional right to prophecies
discovered by himself. God has possessional rights to
His own prophecies. This possessional right is
fundamental and protected by a death penalty the same
way the prohibition of adultery protects possession by
penalty of death.
-------------------------------------
EXAMPLE: Dt21-04b GRAMMAR / SYMBOLISM
-------------------------------------
There are 3 primary methods for transforming
NOUNS to VERBS as illustrated by the following paradigms
- CREATE NOUN: to FLOWER
- DESTROY NOUN: to DUST
- USE NOUN: to HAMMAR
Rashi explains that
--------------------------------------------
to NECK the animal means to SlAUGHTER IT
BY CUTTING ITS NECK
--------------------------------------------
Here Rashi identifies the VERB with traditional
INDIREC OBJEcT of the VERB: SLAUGHTERING is
traditionally done on the NECK. Hence to NECK
means to SLAUGHTER.
Rashi also employs SYMBOLISM methods
---------------------------------------------
- ITEM TO BE SYMBOLIZED SYMBOL
- --------------------- ------
- Murdered cant reproduce Non adult calf
- Couldnt find friends Stony river
----------------------------------------------
--------------------------------------
EXAMPLE: Dt21-11a GRAMMAR (Construct)
--------------------------------------
Rashi explains that
------------------------------------
The CONSTRUCT state when used
by itself refers an intrinsically
new concept. Some examples are
presented in the table below
------------------------------------
----------------------------------------
- CONSTRUCT NOT BY ITSELF BY ITSELF
- --------- ------------- ---------
- RA$IT Beginning of Choicest
- AXRIT End of Wages
- A$T Wife of Married
----------------------------------------
--------------------------
EXAMPLE: Dt23-05b BULLETS
--------------------------
Verse Dt23-05b
discussing the bad treatment towards Israel by Amalayk states
----------------------------------------------
because they met you not with bread and with water
ON your coming from Egypt;
and because they hired against thee Balaam the son
of Beor from Pethor of Aram-naharaim, to curse thee.
------------------------------------------------
Rashi emphasizes the nuances in the BULLETED
structure indicated by the CAPPED keyword ON
--------------------------------------------
- First: You had just escaped from Egypt
Seoncd: You were on the ROAD and weary
For these two reasons Amalayk shouldn't have
picked on you since you had added vulnerability
---------------------------------------------
------------------------------------
EXAMPLE: Dt23-14b MEANING (Root)
------------------------------------
Rashi introduced the idea that
----------------------------------
- Hebrew words are conjugated from 3 letter roots
Hebrew roots are interpreted from 2 letter roots
----------------------------------
In other words there are separate grammatical rules
for CONJUGATION vs. MEANING.
Rashi and later Rabbi Samson Raphael Hirsch introduced
the idea that a PREFIX ALEPH is interpreted as meaning
THING/STONE/PLANT/ANIMAL/PERSON/. Hence we have
----------------------------------------------------------
- HEBREW ROOT LAST TWO LETTERS WHOLE ROOT
- ----------- ---------------- ---------------------
- ADM DM = blood Red STONE (red thing)
- AGL GL = round Droplet (round thing)
- AZN ZN = Weapon Weapon belt
- ABN BN = build stone (Building thing)
----------------------------------------------------------
----------------------------------------------
EXAMPLE: Dt23-15a GRAMMAR (pronoun)
----------------------------------------------
Rashi, based on singular plural interprets PRONOUNS in
verse Dt23-15a
we have indicated the pronoun references in brackets
----------------------------------------------------
For HaShem thy G-d walketh in the midst of thy [your] camp,
[Hashem will] deliver thee [you], and
[Hashem will] give up thine enemies before thee [you];
therefore shall thy [your] camp be holy;
that He [Hashem] see no unseemly thing in thee [you],
and [Hashem would then] turn away from thee [you].
----------------------------------------------------
Comment: The pronouns are in the singular and therefore
Rashi interpreted them as referring to God. Had they
been in the plural Rashi would interpret them as referring
to THINE ENEMIES
---------------------------------------------------
Your enemies should see nothing unseemly in you
---------------------------------------------------
----------------------------------
EXAMPLE: Dt23-19b Dt23-19a BULLETS
----------------------------------
Verse Dt23-19
discussing items prohibited to be offered in the Temple
states
----------------------------------------------------
Thou shalt not bring
the EXCHANGE VALUE of a dog,
into the house of HaShem thy G-d for any vow;
for even both these are an abomination unto HaShem thy G-d.
----------------------------------------------------
Rashi comments on the emphasis in the two bulleted examples
indicated by the capped words GIFT, EXCHANGE VALUE
----------------------------------------------------
Only DIRECT harlot gifts and DIRECT dog barter exchanges
are prohibited. For example if you paid a harlot with a
sheep or paid for a dog with a sheep then these sheep
may not be offered on the altar.
But you can offer on the altar a sheep bought with
payment for a prostitute or dog
----------------------------------------------------
Rashi infers this from the explicit use of the words
GIFT, EXCHANGE-VALUE in each example thereby emphasizing
that direct payments are prohibited from the altar but
not items bought thru currency.
-------------------------------------------
EXAMPLE: Dt24-12a STYLE (Example)
-------------------------------------------
Verse Dt24-12:13
discussing the prohibitions of keeping
loan collateral permanantly away from
the owner states
----------------------------------------
And if he be a poor man,
THOU SHALL NOT SLEEP WITH HIS COLLATERAL
thou shalt surely restore to him the COLLATERAL
when the sun goeth down,
that he may sleep in his garment, and bless thee;
and it shall be righteousness unto thee before HaShem thy G-d.
-----------------------------------------
Rashi follows the principle that all non-restricted
Biblical laws should be GENERALIZED. Accordingly
Rashi states
---------------------------------------------------
Return the collateral to him so he may sleep in it
You may not sleep in his collateral.
You may ALSO not sleep with the collateral in your house
----------------------------------------------------
It is not necessary to see Rashi's interpretation as
intrinsic to the language of the verse. Rather the
verse GENERALLY requires return of COLLATERAL and prohibits
otherwise including a) your sleeping in his collateral or
b) your leaving it over in your house.
--------------------------------
EXAMPLE: Dt25-18d REFERENCE
--------------------------------
Verse Dt25-18d
discussing the unprovoked attack by Amalayk states
------------------------------------------------
how he met thee by the way,
and smote the hindmost of thee,
all that were enfeebled in thy rear,
when thou wast FAINT and WEARY; and he feared not G-d.
------------------------------------------------
The Hebrew word Ayin-Yud-Pay can mean either FAINT, THIRSTY.
Rashi in this particular instance says it means THIRSTY
Rashi interprets this way because of support from a
CROSS-REFERENCE Ex17-03
---------------------------------------------------
And the people THIRSTED THERE FOR WATER;
and the people murmured against Moses,
and said: 'Wherefore hast thou brought
us up out of Egypt, to kill us and our
children and our cattle with thirst?' ...
THEN CAME AMALAYK, and fought with Israel in Rephidim.
---------------------------------------------------
Comment: We emphasize that Rashi did not think that
IN GENERAL,Ayin-Yud-Pay, means THIRSTY--but rather
he thought it meant it in this particular example
because of the CROSS REFERENCE
-------------------------------------------
EXAMPLE: Dt26-11a Style (GPG)
-------------------------------------------
Verse Dt26-01:11
describing the obligation to bring first fruits
is written in a DETAIL-GENERAL style and
states
---------------------------------------------------
[DETAIL] And it shall be, when thou art come in unto the land..
[DETAIL] that thou shalt take of the first of all the fruit...
....[DETAILS]
[DETAIL] And now, behold, I have brought the first of the fruit..
[GENERAL] And thou shalt rejoice in all the good which HaShem
thy G-d hath given unto thee, and unto thy house, ...
----------------------------------------------------
The DETAIL clauses require bringing the first fruit to
the temple and thanking God for them. The GENERAL clause
requires a GENERAL rejoicing before God. The Rabbi Ishmael
Style rules require interpreting DETAIL-GENERAL to
be LIKE THE DETAIL CLAUSE BUT SIMILAR IT. Hence the Rashi
----------------------------------------
You MUST bring the first fruits to the Temple
But the thanksgiving praise is only stated
when you are REJOICING BEFORE GOD--that is between
SHAVUOTH and SUCCOTH (When people are harvesting
the crop). After this time period it is a new year.
You should still bring the first fruit of the PREVIOUS
YEAR but you only sing the thanksgiving song when you
are generally rejoicing.
---------------------------------------------------
-------------------
EXAMPLE: Dt26-12c REFERENCE
-------------------
Verse Dt26-12c
discussing the obligation to give Tithe to the poor
states
---------------------------------------------------
When thou hast made an end of tithing all the tithe
of thine increase in the third year, which is the
year of tithing, and hast given it unto the Levite,
to the stranger, to the fatherless, and to the widow,
that they may eat within thy gates, AND BE SATISFIED,
---------------------------------------------------
Rashi see in the capped words AND BE SATISFIED an
echo of a similar theme in another verse requiring
charity.
Verse Dt15-08
also discussing charity requirements states
--------------------------------------------------
but thou shalt surely open thy hand unto him,
and shalt surely lend him
SUFFICIENT FOR HIS NEED
in that which he wanteth.
--------------------------------------------------
Rashi then indicates
----------------------------------------------------
You must give the poor enough to achieve saiety.
[Rashi then defines saiety requirements]
----------------------------------------------------
---------------------------------------
EXAMPLE: Dt26-13a GRAMMAR (Paragraph)
---------------------------------------
Verse Dt26-13:14
forms a Biblical Paragraph. It states
---------------------------------------------------------
then thou shalt say before HaShem thy G-d:
- 'I have put away the hallowed things out of my house,
and also have given them unto the Levite, ...
according to all Thy commandment which Thou hast commanded
I have not transgressed any of Thy commandments,
neither have I forgotten them.
I have not eaten thereof in my mourning,
neither have I put away thereof, being unclean,
nor given thereof for the dead;
I have hearkened to the voice of HaShem my G-d,
I have done according to all that Thou hast commanded me.
-----------------------------------------------------------
There are 10 clauses in the above confession as indicated
above. Rashi seeks a UNIFYING PARAGRAPH THEME.
-------------------------------------------------
The UNIFYING THEME IS - COMPLIANCE:
I have COMPLIED with all tithe requirements
-------------------------------------------------
We have indicated the motivation behind Rashi by single
starring the main TOPIC sentences and double starring
the details.
---------------------------------------
EXAMPLE: Dt26-13d REFERENCE
---------------------------------------
Verse Dt26-13d
discussing the giving of tithes states
---------------------------------------------
When thou hast made an end of TITHING all the TITHE ...
and hast given it unto the LEVITE,
to the STRANGER, to the FATHERLESS,
and to the widow, that they may eat within thy gates,
---------------------------------------------
These verses discuss a TITHE that is given to the LEVITE
STRANGER and FATHERLESS. Rashi finds a REFERENCE for this TITHE IN
verse Dt14-28:29
---------------------------------------------------------
At the end of every three years, even in the same year,
thou shalt bring forth all the TITHE of thine increase, ....
And the LEVITE, ...and the STRANGER, and the FATHERLESS,
and the WIDOW shall come, and shall eat and be satisfied;
---------------------------------------------------------
Hence the Rashi comment
----------------------------------------
Dt26-13 is discussing the POOR-TITHE
whose requirements are presented in
Dt14-28:29
----------------------------------------
-------------------------------------
EXAMPLE: Dt28-22i SYNECHDOCHE
-------------------------------------
Verse Dt28-22i
discussing the curses for non-observance states
--------------------------------------------
HaShem will smite thee with consumption, and with fever,
...and they shall pursue thee until YOUR LOSS
---------------------------------------------
Rashi explains
----------------------------------
YOUR LOSS means YOUR DEsTRUCTION
----------------------------------
Here Rashi uses the SYNECHDOCHE principle since
one good example of DESTRUCTION is LOSS.
-----------------------------------------------
EXAMPLE: Dt28-49a SYMBOLISM
-----------------------------------------------
Verse Dt28-49a
discussing the curses for non-observance of
Gods ways states
---------------------------------------------
HaShem will bring a nation against thee from far,
from the end of the earth,
AS THE VULTURE SWOOPETH DOWN
a nation whose tongue thou shalt not understand;
---------------------------------------------
Rashi explains the SYMBOLISM of the VULTURE
----------------------------------------------
The Bible frequently uses ANIMAL SYMBOLISM
to indicate conquest. Every animal has its
own unique FEROCITY.
- VULTURES are known for their SUDDENESS
----------------------------------------------
Throughout the Bible Rashi comments on the
SYMBOLIC meaning of other animals. Here Rashi
uses the FUNCTION method of SYMBOLIC interpretation
interpreting each animal's SYMBOLISM by its
method of ATTACK.
----------------------------
EXAMPLE: Dt28-49b HONONYMS
----------------------------
Verse Dt29-49b
discussing the punishments that befall
the Jewish people if they violate Gods law states
-------------------------------------------------
HaShem will bring a nation against thee from far,
from the end of the earth, as the vulture
swoopeth down;
a nation whose tongue thou shalt not UNDERSTAND;
-------------------------------------------------
Here Rashi uses the HONONYM method.
------------------------------------------
The Hebrew root SHIN-MEM-AYIN can mean
- LISTEN
- HEAR
- UNDERSTAND
- ACCEPT
------------------------------------------
------------------------------------------
EXAMPLE: Dt29-11a GRAMMAR
------------------------------------------
Verse Dt29-11a
discussing the convenant between God and Israel
conjugates the Hebrew verb for making a treaty
in the ACTIVE MODE
---------------------------------------------
God will PASS into treaty with you
-----------------------------------------------
To understand why we speak about PASSING into a treaty
we must recall the ancient process of making a treaty
which is discussed in
verse Jr34-18
which states
----------------------------------------------------
And I will give the men that have transgressed My
covenant, that have not performed the words of the
covenant which they made before Me,
when they cut the calf in twain
and PASSED between the parts thereof;
----------------------------------------------------
That is, an animal was cut in half,
the treaty participants walked between the two halves
and then consumed the animal in the treaty meal.
Hence the Rashi:
----------------------------------------------
Making a treaty uses the ACTIVE not the CAUSATIVE mode
since the treaty is made by literally passing through
the two cut halves of the animal.
----------------------------------------------
Here is another way of looking at this Rashi:
-------------------------------------------------
To make a treaty you personally pass
thru the cut animal halves. Phrases
referring to making a treaty do not
figuratively say that you make a treaty
by causing someone else to pass into the treaty
-------------------------------------------------
There are important philosophical overtones to this Rashi.
The verse is not speaking about God making the Jews accept
his convenant but rather speaking about how God is
personally cutting a treaty with us.
--------------------------------------------
EXAMPLE: Dt28-20b
--------------------------------------------
Verse Dt28-20b
discussing the curses that shall befall the Jewish
people for violating God's law states
---------------------------------------
HaShem will send upon thee
cursing, ANXIETY-ATTACKS, and rebuke-fright,
in all that thou puttest thy hand unto to do...
------------------------------------------------
Rashi explains
-------------------------------------------------
MEM-HEY-VAV-MEM-HEY means ANXIETY ATTACKS
The root HEY-MEM-MEM can mean
Crowd murmurings
Oceanic wave murmurings
All the meanings refer to great pulsating noises
Hence we have translated MEM-HEY-VAV-MEM-HEY as
ANXIETY ATTACKS which are characterized by
a great inner turmoil
-------------------------------------------------
---------------------------
EXAMPLE: Dt29-12d Database
---------------------------
Verse Dt29-12d
discusses the fairwell speech of Moses when transferring
the leadership to Joshua. Rashi points out that fairwell
speeches and transfers of leadership are a common theme
in the Bible
-------------------------------------------------------
- WHO VERSE UTTERED DURING TRANFER TO CONTENT
- --- ----- ------------------------- -------
- Moses Dt29,30 Joshua Be good
- Joshua Jo23,24 Elders Be good
- Samuel 1S12 Saul Be good
-------------------------------------------------------
---------------------------------
EXAMPLE: Dt30-19a SYMBOLISM
---------------------------------
Verse Dt30-19
discussing Moses' adjuration to the Jews
to observe the convenant states
-----------------------------------------------
I call HEAVEN and EARTH to witness against you
this day, that I have set before thee life and death,
the blessing and the curse; therefore choose life,
that thou mayest live, thou and thy seed;
-----------------------------------------------
But Heaven and earth are inanimate.
They can't be witnesses.
Hence Rashi interprets this SYMBOLICALLY.
Rashi's suggestion is simple:
--------------------------------------------
Heaven and earth follow the inanimate laws
that govern them and as a consequence all
is well with them. If only we humans could act similarly.
--------------------------------------------
The above Rashi reminds us of the following famous
story of the founder of Chasidus:
------------------------------------
The founder of Chasiduth,
the Person with a Good name,
as he is affectionately known,
was, in his youth as a sexton,
one day sweeping the synagogue floors.
All of a sudden he burst into tears:
- - - - - - - - - - - - - - - - - - - - - - -
This lowly broom has fulfilled its maximum
potential in existence and has merited to
clean synagogue floors but I, a human created
in the image of the Supreme being, have not
fulfilled my maximum potential.
- - - - - - - - - - - - - - - - - - - - - - -
Of course, the Besht was simply echoing the
above Rashi that sees Heaven and Earth as
paradigms of inanimacy fulfilling the will
of their creator and contrasting it with human behavior.
-------------------------------------
----------------------------------------
EXAMPLE: Dt30-01a BLANK
----------------------------------------
Depending on your edition of Rashi certain
Rashis have VERSE CITATIONS with no commentary.
Such Rashi's are simply classified as BLANK.
No further explanation is necessary.
----------------------------------------
EXAMPLE: Dt31-02b CONTRADICTION
----------------------------------------
We can see the CONTRADICTION in the
following two verses both of which discuss
Moses strength at the end of his life.
Verse Dt34-01
states
----------------------------------------------
And Moses was a hundred and twenty years old
when he died: his eye was not dim,
NOR HIS NATURAL VIGOR ABATED
----------------------------------------------
Verse Dt30-01a
states
----------------------------------------------
And he said unto them: 'I am a hundred and
twenty years old this day;
I CAN NO MORE GO OUT AND COMRE IN;
and HaShem hath said unto me:
Thou shalt not go over this Jordan
----------------------------------------------
We see the CONTRADICTION. Was Moses weak at 120
or was he disabled, unable to come and go?
Rashi resolves this CONTRADICTION by using BROAD-RESTRICTIVE
methods of interpretation. Rashi translates Dt30-01a as
follows
-------------------------------------
I MAY NO MORE GO OUT AND COMRE IN;
and HaShem hath said unto me:
Thou shalt not go over this Jordan
-------------------------------------
In other words Moses was vigorous but God prohibited
him (MAY not vs CAN not) from entering the Jordan.
------------------------------------------------
EXAMPLE: Dt31-10a CONTRADICTION
------------------------------------------------
We can see the CONTRADICTION in the
following two verses both of which
discuss the SHMITAH year
Verse Dt31-10a
states
-----------------------------------
And Moses commanded them,
saying: 'At the end of
every seven years, in the set
time of the year of release,
in the feast of tabernacles,
-----------------------------------
Verse Dt15-01
states
---------------------
At the end of every seven years
thou shalt make a release.
---------------------
We see the CONTRADICTION: Which is it.
Is the SHMITAH every 7th year or does it
extend into the SUCCOTH of the following 8th year?
This CONTRADiCTION can be resolved by
verse Lv25-20:22
which states
------------------------------------------------
And if ye shall say: 'What shall we eat the seventh year?
behold, we may not sow, nor gather in our increase';
then I will command My blessing upon you in the SIXTH year,
and it shall bring forth produce for the THREE years.
And ye shall sow the EIGTH year, and eat of the produce,
the old store; until the ninth year, until her produce
come in, ye shall eat the old store.
------------------------------------------------
We see from these verses that
--------------------------------
the set time of the year of release
--------------------------------
could cover a 3 year period including the
Succoth of the 8th year. The reason for this
extension of meaning is because the 6th year produce
lasted for 3 years covering the 7th and 8th year.
Hence the Rashi
-----------------------------------------
The laws of these verses - to read the Torah publicly -
was done in the Succoth immediately following Shmitah
(That is at the beginning of the 8th year)
------------------------------------------
--------------------------------------
EXAMPLE: Dt26-13e CONNECTIVES
--------------------------------------
Verse Dt26-13e
discussing the COMPLIANCE AFFIRMATION, said,
when a person gives tithes states
---------------------------------------------------------------
then thou shalt say before HaShem thy G-d:
'I have put away the hallowed things out of my house,
and also have given them unto the Levite,
and unto the stranger, to the fatherless, and to the widow,
according to ALL Thy commandment which Thou hast commanded me;
I have not transgressed any of Thy commandments,
neither have I forgotten them.
---------------------------------------------------------------
By collecting various Rashi's on the word ALL we find
that Rashi believed that
--------------------------------------------------
ALL can have 4-5 distinct meanings. It can mean
- Each and every one (no exceptions)
- Each and every subgroup
- All PARTS
- Even non-expected borderline cases
--------------------------------------------------
Hence Rashi interprets the CAPPED phrase in the above verse
--------------------------------------------------------------
according to ALL Thy commandment which Thou hast commanded me
--------------------------------------------------------------
as meaning
--------------------------------------------------------------
according to ALL PARTS of the commandment
--------------------------------------------------------------
This interpretation of Rashi is further supported by the
non-plural word COMMANDMENT (not "COMMANDMENTS"). Here
ALL COMMANDMENT means ALL PARTS OF EACH COMMANDMENT.
Notice that Rashi does not literally say this. Rather Rashi
states
----------------------------------------------------------
I have complied both with the TITHE commandments as well
as well as with their SEQUENCE. Those GIFTS that must be
given first were done so and those that must be given
second third or last were also done so.
----------------------------------------------------------
However we never find the word ALL meaning SEQUENCE. Rather
the word ALL means PARTS. Hence I view this literal Rashi
as giving GOOD EXAMPLES of PARTS OF THE COMMANDMENT. That
is the SEQUENCE REQUIREMENTS (Which Rashi explicitly mentions)
are good examples of complying with ALL PARTS of the commandment.
In other words I assume that
---------------------------------------------------------------
- Rashi expects the reader to know that ALL means PARTS
Rashi gives GOOD EXAMPLES of complying with ALL COMMANDMENT PARTS
...namely, complying with SEQUENCE requirements
---------------------------------------------------------------
This approach - assuming that Rashi expects the reader to know the
basic thrust of the verse and Rashi gives good examples which
don't EXHAUST the meaning of the verse but rather ILLUSTRATE it
is a fundamental technique in reading Rashi.
------------------------------------------
EXAMPLE: Dt26-14a FillIN
------------------------------------------
Verse Dt26-14a
presenting the CONFIRMATION AFFIRMATION associated with
the giving of tithes states
----------------------------------------
I have not eaten thereof in my before-burial state,
neither have I put away thereof, being unclean, nor..
-----------------------------------------
Rashi FILLS IN from the AFFIRMATION
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If the person is affirming that he did not eat the tithe
prior to burial then we can infer (FILL IN) that it is
prohibited to eat tithes prior to burial
-----------------------------------------------
As Rashi notes there is no other Biblical indicating a
prohibition of eating Tithes prior to burial
However Rashi is supported by the sister Biblical verses
prohibiting eating sacrifices prior to burial which we
find in
Verse Lv10-19
---------------------------------------------------------
And Aaron spoke unto Moses:
'Behold, this day have they offered their
sin-offering and their burnt-offering before HaShem,
and there have befallen me such things as these;
if I had eaten the sin-offering to-day,
would it have been well-pleasing in the sight of HaShem?
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EXAMPLE: Dt30-19b ALIGNMENT
---------------------------------------
The two verses below both speak about
mans obligation to chose between good/life vs. bad/evil.
However the ALIGNMENT of the two verses shows that
-------------------------------------------------
- One verse adds the phrase AND YOU WILL CHOOSE GOOD/LIFE
The other verse omits this phrase
Both verses mention man's obligation to chose GOOD vs EVIL
-------------------------------------------------
Hence the Rashi
----------------------------------------------------
The WILL in the capped Biblical phrase YOU WILL CHOOSE GOOD
is not a COMMAND but rather a BLESSING about the future...
That is after telling the Jews to choose between Good and
Evil Moses adds I KNOW THAT YOU WILL CHOSE THE RIGHT THING, GOOD
----------------------------------------------------
The two ALIGNED VERSES are as follows
Verse Dt30-15:19
states
--------------------------------
See, I have set before thee this day
life and good, and death and evil, ...
YOU WILL CHOSE LIFE
--------------------------------
Verse Dt11-26 states
----------------------------------
Behold, I set before you this day
a blessing and a curse:
.....
----------------------------------
The capped phrase is present in the first set of
verses but not in the second set of verses.
==================================================================
ITEM DETAIL
======================== =========================================
RASHI RULE CLASS: SEVERAL
RASHI SUBRULE CLASS SEVERAL
RASHI WORKBOOK PRINCIPLE SEVERAL
SEE BELOW TO BE PUBLISHED LATER
List of EXAMPLES TO BE PUBLISHED LATER
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End of Rashi is Simple Digest
#*#*#*# (C)#*#*#*#*#*#*#*#* 2007, Dr. Hendel,#*#*#*#*#*##*#*#*#*#*#