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              (C) RashiYomi Incorporated, 2007
               Written by Dr Russell Jay Hendel 
 
                      Volume 33 Number 5
            Published / Produced / Distributed Nov 27, 2007

VERSE: w33-05

RASHIS COVERED:  
         Gn31-47b Gn31-40c  Gn31-17a Gn31-50b Gn31-50a
         Gn31-43a Gn31-42a  Gn25-01a Gn27-40a Gn25-24a
         Gn25-01a Gn26-08a  Gn24-44b Gn24-37a Gn24-47a
         Gn23-01b Gn24-55c  Gn24-52a Gn22-44b Gn19-17c
         Gn19-15a Gn21-30b  Gn18-33a Gn18-09a Gn19-03b
         Nu03-39a Gn33-04a Dt29-29a Gn37-12a Nu09-10a Gn18-09a
---------------------------
EXAMPLE: Gn33-04b Gn18-09a 
---------------------------

We present the FORMATTING RULE
-------------------------------------------------
   The modern author indicates deemphasis by STRIKEOUT
   The Biblical author indicates deemphasis by DOTTING a word
-------------------------------------------------

This rule applies to the 6 dottings in the Bible occurring at
Nu03-39, Gn33-04, Dt29-29a, Gn37-12a, Nu09-10a, Gn18-09a

At Gn33-04b Rashi states
-------------------------------------------------
  The Biblical verse states 'Esauv KISSED Jacob'
  The word KISS is dotted indicating it should be
  stricken out. Either the kiss was insincere OR
  the kiss was the only sincere kiss (In either case
  something is missing and it should be stricken out)
-------------------------------------------------

At Gn18-09a Rashi states
----------------------------------------------
  The verse says that the Angles 'Said TO HIM: Where
  is your wife.' The words TO HIM are dotted indicating
  that the verse reads well without them  - The Angels 
  actually asked to each - husband and wife - 'Where is
  your spouse'
----------------------------------------------

--------------------------------------
EXAMPLE: Gn34-07a FILLIN
--------------------------------------
Verse Gn34-07a
discussing
   the rape of Dinah who wandered into 
   a third world neighborhood
states
--------------------------------------
 And the sons of Jacob came in from the field when they heard
 it; and the men were grieved, and they were very wroth, 
 because he had wrought a vile deed in Israel in lying with 
 Jacob's daughter; WHICH THING IS NOT DONE
--------------------------------------

Rashi comments on the capped phrase
------------------------------
 WHICH THING IS NOT DONE
------------------------------
Rashi explains
-------------------------------------------------
  You might argue contributory fault of the rape victim.
  After all, she should have known better than to go into
  a third world neighborhood (even if she was socializing 
  with the girls). The Bible therefore emphasizes that
  although roughing people up and macho behavior is to be
  expected when you go to a third world neighborhood, rape
  is not to be expected. Even third world nations know the
  seriousness of Rape and have their own cultural methods,
  which usually involve heavy bonding in groups,
  to prevent people from going overboard. So Chamor was the
  real rapist 
--------------------------------------------------

Advanced Rashi: Someone asked me a few weeks ago if I
deal with Rashi contradictions. We have such a Rashi
contradiction in Gn34 since at Gn34-01 Rashi, commenting
on the unusual genealogical phrase, DINAH THE DAUGHTER
OF LEAH, states, LEAH WAS FORWARD WITH HER HUSBAND AND SET
A BAD ROLE MODEL FOR DINAH WHICH LED TO HER RAPE. But on
Gn34-07 Rashi states that CHAMOR was the rapist. Which is it?
Did Leah cause the rape by showing Dinah how to be forward
or was Chamor solely responsibile for the rape. Or perhaps
Rashi is implying that Chamor and Leah both contributed to
the rape.

Before answering this contradiction I note that many non-Rashi
scholars have vehemently attacked this Rashi, the lastest example,
being the book THE RED TENT. It would behoove those who comment
on Rashi to at least inquire as to what he is saying. He couldn't
have meant that Leah was the rapist since he goes out of his way
to blaim Schem.

It appears to me that we can understand Rashi if we distinguish
between BLAIM and GUILT. Leah is not to be BLAIMED for Dinah's
rape. She did not contribute to it. Indeed, Leah was Dinah's mother.
Rather Leah, upon hearing of the rape, felt GUILTY that perhaps
her forward behavior with Jacob sent an incorrect signal to her
daughter that such behavior is always appropriate. She felt guilty
that she never taught her the dangers of being forward with men
who don't go out of their way to control themselves. So at Gn34-01
Rashi is explaining the natural feeling of GUILT coming from a 
role model of female forwardness. BLAIM however is correctly placed
on the rapist and Rashi goes out of his way to blaim him despite
the fact that she walked into his turf - even criminals have
boundaries and borders. Furthermore it is important for Rashi
to comment on Leah's guilt since in all generations Jewish mothers
do feel guilty when something happens to their daughters and they
need appropriate role-models to identify with.

----------------------------------------
EXAMPLE: Gn34-14a FFF
----------------------------------------

The FFF submethod states that words can be named by
FORM, FEEL, FUNCTION. 

-------------------------------------------------
  Some examples of naming words by FORM include 
   the LEG of a chair, 
   the HANDLE of a pot,  
   the BRANCH of a family tree, 
   SURFing the net or  
   brainSTORMING.
-------------------------------------------------


Some of these examples illustrate naming objects by FORM while
other examples illustrate naming activities by FORM

 
A good punchy example distinguishing naming by FORM vs. FUNCTION is 
PENTAGON-UN. The PENTAGON is named after the SHAPE AND FORM of  the building
while the UNITED NATIONS is named after the FUNCTION AND PURPOSE of the building. Although both these buildings have as a purpose world peace they are named differently. 

--------------------------------------------
  Examples of naming by FEEL/SUBSTANCE are 
   glasses, 
   HARDship, 
   IRONing board, 
   PLASTER
--------------------------------------------


 The  FFF  principle is a special case of the literary techniques of
 synechdoche-metonomy.  These literary principles, universal to all languages
state that items can be named by related items, by parts of those items, or by good
examples of those items. For example HONEY refers to ANYTHING SWEET,
since HONEY is a GOOD EXAMPLE of something sweet. Similarly HOT refers to MATTERS OF LOVE since the two are RELATED. Todays Rashi can best
be understood by applying these principles.

Verse Gn34-14 
discussing the requirement of circumcision for marriage
states
-----------------------------------------------------------------
 and said unto them: 'We cannot do this thing, to give our 
 sister to one that is uncircumcised; for that were a 
 COLD THING unto us. 
-----------------------------------------------------------------
The Hebrew word CHETH-RESH-PAY-HEY is usually translated as 
DISGRACE. However the same Hebrew root means WINTER. Consequently I have chosen to translate the word in Gn34-14 as meaning COLD.  Here I use the
universal and powerful METONOMY principle which asserts that PASSION
can be named HEAT and DISGRACE/EMBARASSMENT can be named COLD.
Similarl idioms exist in English.

--------------------------------
EXAMPLE: Gn32-06a COLLECTIVE NOUNS
--------------------------------
Verse Gn32-06a 
discussing 
 Jacob's assets 
states 
----------------------------------------------------------------------
 And I have cattle and..., and men-servants and maid-servants; 
 and I have sent to tell my lord, that I may find favour in thy sight.' 
----------------------------------------------------------------------

Rashi comments: 
---------------------------------------------------------------------
  Cattle is a collective noun. Although there are many cattle in each 
  heard we use the singular cattle. By contract, men-servants is plural. 
---------------------------------------------------------------------

To further clarify this Rashi I use the simple technique of 
reviewing the identical grammatical concepts in other languages. 
Such commonality sheds credibility on Rashi. I simply googled 
collective noun and found the website http://www.chompchomp.com/terms/collectivenoun.htm. 
It is not a profound website but you can find everything there. 

The website gives many examples of collective nouns: 
army, faculty, family, jury, school, class, team, society... 
Each of these items is a collective noun: That is, 
it is a single entity like an army which consists of many members. 
therefore these collective nouns can take singular or plural. 
The following golden rule of collective nouns is given on the above website: 
-------------------------------------------------------------------------------------------
  Here is the key: Imagine a flock of pigeons pecking at birdseed on the ground. 
  Suddenly, a cat races   out of the bushes. What do the pigeons do? They fly off 
  as a unit in an attempt to escape the predator, wheeling through the sky in the 
  same direction. People often behave in the same manner, doing one thing in unison 
  with the other members of their group. When these people are part of a collective noun, 
  that noun becomes singular. As a result, you must use singular verbs and pronouns with it. 
-------------------------------------------------------------------------------------------

Sermonic Points: Armys throughout the Bible sometimes have their attacks 
described in the singular or plural. The Malbim explains that a singular 
verb connotes unified activity while a plural verb connotes lack of unity. 
The most famous example is Ex19-02 which describes the Jewish people 
when they received the Torah: and he [the Jews] encamped by the mountain. 
Rashi comments: The encamped as one unit with a common goal and feeling.

Such Rashis and Malbims are very often perceived as homiletic. 
The typical cynical comment is: Nice idea and good for a sermon 
but you don't have to believe it. This is simply not true. 
The rule is common to both English and Hebrew. It is a rule of
GRAMMAR not a flimsy afterthought of sermonics. If such an 
interpretaion is OK for an English class then should we as Jews be inferior?

A chilling Talmudic tale relates that students asked their Rabbi 
for a deathbed blessing. He responded May you fear God the way you 
fear public opinion. They retorted: Is that all you can bless us with? 
To which he responded: This is a great blessing because the major 
deterent to sin is public opinion, not God. In a similar manner 
I would bless and urge all readers that their respect for Midrash 
should be as great as their respect for English literature. 

------------------------------------------------
EXAMPLE: Gn36-24b CONTRADICTION
------------------------------------------------
The table below presents presents two contradictory verses. 
Both verses speak about The relationship of two people name Zibeon and Anah. 
The CAPPED words highlight the contradiction. 
One verse (Gn36-30) says 
-------------------------------------------------------
 These are the SONS of Seir the Horite, who inhabited the land; 
 Lotan, and Shobal, and ZIBEON, and ANAH, 
-------------------------------------------------------
[They were both sons of the same person implying they were brothers;] 

While the other verse states (Gn36-24)
-----------------------------------------------------------
 And these are the CHILDREN of ZIBEON: Aiah and ANAH--
 this is Anah who found the hot springs in the wilderness, 
 as he fed the asses of Zibeon his father. 
-----------------------------------------------------------
Which is it? Was Anah the son of Zibeon or his brother? 
Rashi simply resolves this using the 2 Aspects method (and some simple adult humor). 
----------------------------------------------------------------
  Zibeon was the older brother. He had an affair with his mother 
  and the child was Anah. Hence he was the father of Anah. 
  However since he and Anah had a common mother he was also his brother. 
----------------------------------------------------------------

-----------------------------
EXAMPLE: Gn31-47b ROOT MEANING
-----------------------------

Rashi's explanation of Biblical words can sometimes be etymological. 
A particularly simple example of this approach occurs with four-letter words. 
Rashi, following the Talmud, interprets the meaning of every four-letter word 
as being the combination of the meanings of its two sub-two-letter words. 
The examples in the list below illustrate this. 

----------------------------------------------------------------------------------
  The Hebrew Gimel-Lamed-Ayin-Dalet (Gilad, the name of a place of a treaty) 
   means Gimel-Lamed (the stone heap where the treaty was made) 
   Ayin-Daleth (bears witness to the treaty.) This etymology is consistent 
   with the explicit explanation presented in verses Gn31-45:48 which states
   -------------------------------------------------------------------------
   And Jacob took a stone, and set it up for a pillar. And Jacob said to his 
   brothers, Gather stones; and they took stones, and made a heap; and they 
  ate there upon the heap. And Laban called it Jegarsahadutha; but Jacob 
  called it Galeed. And Laban said, This heap is a witness between me and 
  you this day. Therefore was the name of it called Galeed; 
   --------------------------------------------------------------------------
   The Hebrew Mem-Mem-Zayin-Resh (illegitimate) means Mem-Mem 
  (a blemish) Zayin-Resh (from a stranger.) 
   The Hebrew Pay-Ayin-Nun-Cheth (The name Pharoh bestowed 
  on Joseph) means Pay-Ayin (bringing out) Nun-Cheth 
  (the hidden/resting things.) This explanation is consistent 
   with the context of the naming of Joseph since Joseph had 
   brought forth the true meaning of the dream (Gn41-38:39) 
   The Hebrew Cheth-Caph-Lamed-Lamed (drunk) means 
    Lamed-Lamed (swirling from ) Cheth-Caph (the palate.) 
    The Hebrew Beth-Lamed-Yud-Ayin-Lamed (rowdy / obnoxious ) 
    means Beth-Lamed-Yud (without) Ayin-Lamed (yoke.) 
-----------------------------------------------------------------------------

----------------------------------------------
EXAMPLE: Gn31-40c GRAMMAR(Pronominal suffixes)
----------------------------------------------
Today anyone wanting to learn Hebrew can take a course and 
learn Biblical Hebrew GRAMMAR. But in Rashi's time GRAMMAR 
was just beginning. One of Rashi's major tasks was to teach 
basic Hebrew GRAMMAR the same way we find in modern Hebrew 
textbooks. Modern Hebrew GRAMMAR deals with such issues as 
conjugation of verbs, indication of possessive pronouns, 
gender etc. Today's example illustrates this. 

Verse Gn31-40 
discussing 
"	Jacob's complaint that he worked hard for Laban "
"	but was double-crossed "
states 
-----------------------------------------------------------
 Thus I was: in the day the drought consumed me, 
 and the frost by night; and my sleep fled from mine eyes. 
-----------------------------------------------------------
Rashi explains The Hebrew word Shin-Nun-Hay means sleep. 
To indicate my sleep we replace the terminal Hey with a 
terminal Tauv-Yud, making the word Shin-Nun-Tauv-Yud. 


Other examples of this replace hey with terminal tauv-yud rule 
are presented in the list below (Note: In the last example 
we replace a terminal alpeh with a terminal tauv-yud.: 
-------------------------------------------------------------------
   Resh-Ayin-Yud-Hey means female friend. Resh-Ayin-Yud-Tauv-Yud means my girlfriend. 
   Yud-Vav-Nun-Hey means dove. Yud-Vav-Nun-Tauv-Yud means my dove. 
   Aleph-Mem-Hey means handmaid. Aleph-Mem-Tauv-Yud means my handmaid. 
   Shin-Nun-Hey means sleep. Shin-Nun-Tauv-Yud means my sleep. 
   Cheth-Tet-Aleph means sin. Cheth-Tet-Aleph-Tauv-Yud means my sin. 
--------------------------------------------------------------------

--------------------------------------------
EXAMPLE: Gn31-17a ALIGNMENT
--------------------------------------------

The table below presents an ALIGNed extract of verses in Gn31-17a, 
Gn36-06 Both verses discuss fathers taking wives and children on a trip. 
The ALIGNment justifies the Rashi assertion that Jacob preserved the 
gender role models (men lead) while Esauv did not (women lead). 
The propriety and implications of this will be discussed in the sermonic points section. 

Verse Gn36-06
states
--------------------------------------------------------
And Esau took HIS WIVES AND HIS SONS, and his daughters, 
and all the persons of his house, and his cattle, 
and all his beasts, and all his wealth, which he had got 
in the land of Canaan; and went to another country, away 
from his brother Jacob. 
--------------------------------------------------------

Verse Gn31-17a 
states
-----------------------------------------------------
Then Jacob rose up, and 
set HIS SONS AND HIS WIVES upon the camels; 
-----------------------------------------------------

The CAPPED words show a clear reversal
-------------------------------------
   JACOB: SONS WIVES
   ESAU: WIVES SONS
-------------------------------------

Rashi simply observes the difference However we can elaborate
on the social reasons for the difference

------------------------------------------
  Sexually, men and women differ physiologically. 
  Male performance is not involuntary. Society has 
  therefore created social structures to show respect 
  for the male need to perform by allowing men to go first. 
  By symbolically affirming that we wait for the men to go 
  first we encourage a maturer approach to marital relations 
  with a resulting greater respect for the women. Conversely, 
  allowing women to lead - Esauv's practice - creates unnecessary 
  anxiety and can lead to lower class behavior. Thus these 
  Rashis emanating from a sound Biblical ALIGNment hilight 
  the underlying reason behind the social customs of letting men go first. 
--------------------------------------------

------------------------------------
EXAMPLE: Gn31-50b STYLE(General-DEtail)
------------------------------------
Certain Biblical paragraphs are stated in a 
Theme-Development form. In other words a broad 
general idea is stated first followed by the development 
of this broad general theme in specific details. The 
Theme-Detail form creates a unified paragraph. The Rabbi 
Ishmael STYLE rules require exhausting the meaning of the 
theme sentence in the indicated development sentences. 
Today's example illustrates this as shown below. 

Verse Gn31-50b, 
discussing 
"	Laban's warning to Jacob not to afflict his daughters, "
states 
----------------------------------------------------
  General Theme: If thou shalt afflict my daughters, and 
  Developmental-Detail: if thou shalt take wives beside my daughters, 
 no man being with us; see, G-d is witness betwixt me and thee.' 
------------------------------------------------------

Rashi comments on the Theme-development form: 
------------------------------------------------------
  If thou shalt afflict my daughters by taking wives 
  besides my daughters and thereby diminish their marital frequency. 
-------------------------------------------------------
Here Rashi exhausts the meaning of afflict with taking 
other wives which as a consequence implies diminished frequency. 

----------------------------------
EXAMPLE: Gn31-50a FORMAT
----------------------------------
We have explained in our article Biblical FORMATting 
located on the world wide web at 
http://www.Rashiyomi.com/biblicalformatting.pdf, 
that the Biblical Author indicated unspecified emphasis by using repetition. 

That is, if a modern author wanted to get a point across 
using bold, italics, underlhine - an indication of unspecified 
emphasis - then the Biblical Author would instead use repetition. 
Today's verse illustrates this principle.

With this in mind we review 
verse Gn31-50a, 
discussing 
"	Laban's warning not to afflict his daughters, "
which states 
---------------------------------------------------------------
 If thou shalt afflict my DAUGHTERS, and if thou shalt take 
 wives beside my DAUGHTERS, no man being with us; see, G-d 
 is witness betwixt me and thee.' 
---------------------------------------------------------------

Note the repeated underlined word, DAUGHTERS. Malbim, 
clarifies the nature of this repetition: The verse 
could have substituted a pronoun for the second 
occurrence of daughters: 
------------------------------------------
 If thou shalt afflict my daughters, 
 and if thou shalt take wives beside them, 
------------------------------------------

The repetition of the word, daughters creates an unspecified emphasis, 
similar to a modern bolding or italicizing of the word. In modern 
notation we would write If thou shalt afflict my daughters. 
Rashi comments on the unspecified emphasis: 
------------------------------------------------------------
  Daughters includes his 
   actual daughters, Rachel and Leah, and apparently 
   also includes their handmaids, BIlhah and Zilpah. 
--------------------------------------------------------

Apparently Bilhah and Zilpah were also his 
daughters from live-in girlfriends (concubines). 

-------------------------------------------
EXAMPLE: Gn31-43a FILLIN
-------------------------------------------
First some background. Jacob had fled from Laban. 
Laban makes hot pursuit and overtakes him. Laban 
clandestinely threatens him: 
Verse Gn31-29 
states 
----------------------------------------------------------
 It is in the power of my hand to hurt you; but the God of 
 your father spoke to me last night, saying, Take heed 
 that you speak not to Jacob either good or bad. 
----------------------------------------------------------
Later as Laban and Jacob continue their heated discussion 
Laban states in Gn31-43 And Laban answered and said 
unto Jacob: '
--------------------------------------------------------
 The daughters are my daughters, and the 
 children are my children, and the flocks are my flocks, 
 and all that thou seest is mine; AND WHAT CAN I DO THIS
 DAY FOR THESE MY DAUGHTERS OR FOR THEIR CHILDRN WHOM
 THEY HAVE BORNEand
-------------------------------------------------------

Rashi Fills in the meaning of the cryptic 
underlined phrase: 
-----------------------------------------
 AND WHAT CAN I DO THIS
 DAY FOR THESE MY DAUGHTERS OR FOR THEIR CHILDRN WHOM
 THEY HAVE BORNEand w 
----------------------------------------------------
Rashi comments
-------------------------------------------------------------
  How can I harm you seeing that my daughters are your wives. 
-------------------------------------------------------------

Here the sole purpose of Rashi is to Fill in 
implied meaning using common sense. 
For this reason we call this Rashi method the fill-in.

---------------------------
EXAMPLE: Gn31-42a DATABASE
---------------------------
We ask the following DATABASE query: 
-----------------------------------------------
 When is the phrase God of so and so used? 
-----------------------------------------------

The reader is encouraged to perform the query using 
a standard Biblical Konnkordance or search engine. 
This DATABASE query yields the list below. 
The list justifies the inference that 
----------------------------------------------------
   People use the phrase God of so and so whether so and so is alive or dead 
   God with one exception only says God of so and so on dead people 
   The one exception where God said the God of so and so on 
  a live so and so is by Isaac in Verse Gn28-13 
----------------------------------------------------
Verse Gn28-13
states 
------------------------------------------------------------------
 And, behold, the Lord stood above it, and said, I am 
 the Lord God of Abraham your father, and the God of Isaac; 
 the land on which you lie, to you will I give it, and to your seed; . 
---------------------------------------------------------------------
The list below presents the results of the DATABASE query and provides examples. 

------------------------------------------------------------------------------
Verse     Said by            To         God of whom        Dead / alive  
--------  ---------------- ------------ -----------------  -------------------
2C34-03a  Biblical Author  Yoshiyahu    God of David       Dead  
2C21-12   Elijah  Yehoram               God of David       Dead  
Ex03-06   God                Moshe      God of Abraham     Dead  
Is02-03  Isiah              Nations     God of Jacob       Dead  
Gn28-13  God                Jacob       God of Isaac       Alive  
- - -  - - -  - - -  - - -  - - -  
2C32-17  Sancheriv          Jews        God of Chizkiyahu  Alive  
Gn09-26  Noach              Cham        God of Shaym       Alive  
Gn24-12  Eliezer            God         God of Abraham     Alive  
------------------------------------------------------------------------------

Rashi further explains that People who are alive 
have sexual temptations and may sin - therefore it would 
not be proper to call them God of so and so since if they 
sin they would not deserve the title. Hence Jacob was 
reluctant to say God of Isaac during his father's lifetime a
nd instead said The Fear of Isaac. 

Advanced Rashi: Several points should be made. 
---------------------------------------------------
  First: Rashi only states that God does not let his name 
  lie on the righteous during their lifetime. 
--------------------------------------------------
We have extended Rashi's principle. 
-------------------------------------------------
  God does not do this but people will do it. 
-------------------------------------------------
The justification for this is the above table. 

Rashi points out that Isaac is the one exception where 
we find God calling Himself The God of Isaac during Isaac's 
lifetime. Isaac had led a monogomous life, never had a concubine, 
and had reached a mature stage of marriage. Hence it was very 
unlikely he would sin. This justified God saying The God of Isaac. 
However while God could be reasonably certain that Isaac would never 
sin, Jacob could not be and therefore Jacob took the more 
conservative approach and used the phrase the The fear of Isaac.


---------------------------------------
EXAMPLE: Gn25-01a Gn25-06a OTHER VERSES
---------------------------------------

Verse Gn25-01a 
discussing
 Abraham's remarriage after Sarah's death states
------------------------------------------------
 And Abraham took another wife, and her name was Keturah. 
------------------------------------------------

Verse 1C01-32 
discussing
 the children of Keturah states
--------------------------------------
And the sons of Keturah, 
Abraham's CONCUBINE
she bore Zimran, and Jokshan, and Medan, 
and Midian, and Ishbak, and Shuah. 
And the sons of Jokshan: Sheba, and Dedan. .... 
--------------------------------------------

Notice the CAPPED word. Keturah was ABRAHAM'S CONCUBINE.
Verse Gn15-03
discussing
 Abraham taking a concubine states
------------------------------------------------
 And Sarai Abram's wife took HAGAR the Egyptian, 
 her handmaid, after Abram had dwelt ten years 
 in the land of Canaan, and gave her to Abram her 
 husband to be his WOMAN
----------------------------------------------

Hence the Rashi comment
---------------------------------------------
  We find that Abraham had a concubine named 
  KETURAH and a concubine named HAGAR. Since 
  the verse refers to them as Abraham's concubine, 
  in the singular, we conclude that Abraham had one concubine with two names. 
---------------------------------------------

--------------------------------------
EXAMPLE: Gn27-40a SPECIAL CONNECTIVES
--------------------------------------
Verse Gn27-40a 
discussing
 that Esauv shall LIVE BY THE SWORD 
states
---------------------------------------------------
 And WITH thy sword shalt thou live, 
 and thou shalt serve thy brother; 
 and it shall come to pass when thou 
 shalt break loose, that thou shalt shake his yoke from off thy neck. 
---------------------------------------------------

Here the HEBREW CONNECTIVE, AYIN LAMED means WITH.
For other examples of AYIN LAMED meaning with visit
http://www.Rashiyomi.com/GRAMMAR.htm

--------------------------------------
EXAMPLE: Gn25-24a ALIGNMNENT
--------------------------------------
The citations below presents an ALIGNed extract of verses 
in Gn25-24a, Gn38-27 Both verses discuss pregnant women giving birth. 
The ALIGNment justifies the Rashi assertion that 
-------------------------------------------
  Rivkah had a full 9 month pregnancy while 
  Tamar had 7 month pregnancy. 
-------------------------------------------

Verse Gn25-24
states
--------------------------------------
 And when her PREGNANCY WAS FULL, 
 behold, there were twins in her womb. 
--------------------------------------

Verse Gn38-27
states
--------------------------------------
 And it came to pass at THE TIME OF HER DELIVERY
 that, behold, twins were in her womb. 
--------------------------------------

--------------------------------------
EXAMPLE: Gn25-01a Gn25-06a CONTRADICTION
--------------------------------------
The citations below presents presents two 
contradictory verses. Both verses speak about Abraham's concubines. 
The CAPPED words highlight the contradiction. 
Verse 1C01-06 says 
--------------------------------------------------
And the sons of Keturah, Abraham's CONCUBINE: 
she bore Zimran, and Jokshan, and Medan, 
and Midian, and Ishbak, and Shuah. And the sons of 
Jokshan: Sheba, and Dedan. 
--------------------------------------------------
[Note the singular concubine.] 

The other
Verse Gn25-06
states
---------------------------------------------------------------
But unto the sons of the CONCUBINES, 
that Abraham had, Abraham gave gifts; 
and he sent them away from Isaac his son, 
while he yet lived, eastward, 
unto the east country 
--------------------------------------------------------------
[Note the plural CONCUBINES.] 
We see the CONTRADICTION. Was there one concubine or many.

Rashi simply resolves this using the 2 Aspects method: 
------------------------------------------------------------
  There was one concubine with two different personalities. 
  Gn16-03 calls her Hagar the Egyptian, which literarlly means 
  an alien who annoys while the other verse calls her Keturah 
  which literally means stately incense column. We infer that when 
   when Abraham first married her, Hagar was bratty, unprofessional 
  and annoying. She asked for things by creating nuisances. 
   However later in life Hagar was chaste, stately and regal. 
  Hence there were two personalities to the same one person. 
------------------------------------------------------------

-------------------------------------------
EXAMPLE: Gn26-08a FILLIN
-------------------------------------------
Verse Gn26-08a 
discussing 
 how Avimelech found out that Rivkah was his wife, not sister, 
states 
----------------------------------------------------------------
 And it came to pass, when he had been there a long time, 
 that Abimelech king of the Philistines looked out at a window, 
 and saw, and, behold, Isaac was sporting with Rebekah his wife. 
----------------------------------------------------------------
Rashi fills in and explains how length of time leads to lowering of guard: 
------------------------------------------------------------------------
  When Isaac came to the town he was worried that 
  someone would take his wife. But after a few years, 
  with no one making overtures to her, Isaac lowered his guard. 
  By playing with her publicly Avimelech 
  knew she was his wife not his sister. 
------------------------------------------------------------------------
Here we see how prolonged time can often lead to a lowering of guard. 

----------------------------------
EXAMPLE: Gn24-44b HONONYM
----------------------------------
When Rashi uses the hononym method he takes 
a single Biblical root and shows an underlying 
unifying meaning in disparate usages. Very often 
the unifying meaning may appear to be different 
than the actual known meanings. Today's example 
illustrates this.


The Hebrew Biblical root Yud-Caph-Cheth has a 
fundamental meaning of DEMONSTRATION, PROOF 
It therefore can either mean 
----------------------------------------
   Benefit me: To prove a claim in court 
  to win something for myself 
   Benefit other: To re-prove / rebuke someone 
  and force him to change his behavior. 
----------------------------------------

The following two verses illustrate these two 
different meanings prove, reprove which 
however come from a fundamental unifying 
meaning of prove. 

------------------------------
Proving Claim - benefiting me: 
------------------------------
Verse Gn24-44 
states 
------------------------------------------
and she shall say to me: Both drink thou, 
and I will also draw for thy camels; that 
is women that God has proven for my master. 
------------------------------------------
[Below, using the Fill-in method, Rule #9, 
we will show how Rivkah providing water 
is a proof from God that she is Isaac's true wife. 
Roughly, Isaac is a charitable person and 
therefore if a woman provided food to a 
slave she is proven charitable and is worthy for Isaac.] 

------------------------
Re-prove another person: 
------------------------
Verse Gn21-25 
states 
----------------------------------------
And Abraham reproved Abimelech because 
of the well of water, which Abimelech's 
servants had violently taken away. 
---------------------------------------

Advanced Rashi: Notice the English treatment 
PROVE-REPROVE analogous to the Hebrew dual 
meaning of Yud-Caph-Ceth. Such English - 
Hebrew dualities are important and enrich 
the Rashi experience. They show underlying 
deep conceptual structure independent of language.

--------------------------
EXAMPLE: Gn24-37a GRAMMAR(MultiVerse)
--------------------------
The multi-verse rule states that a 
single sentence may span several verses. Rashi 
facilitates understanding the multi-verse nature 
by smoothing out the multi-verse nature by 
emphasizing or inserting smoothing connective words. 


Verse Gn24-37:41 
is such a multi-verse. 
It states: 
---------------------------------------------------
 And my master made me swear, saying: 
  Thou shalt not take a wife for my son 
  of the daughters of the Canaanites, 
  in whose land I dwell. 
  Unless thou shalt go unto my father's house, 
   and to my kindred, and take a wife for my son. 
  then shalt thou be clear from my oath, 
   when thou comest to my kindred; 
  if they give her not to thee, thou shalt 
   be clear from my oath. 
----------------------------------------------------

Rashi's whole purpose is to explain the multi-verse nature. 
-------------------------------------------------------
   Initially: Don't initially take a Canaanite wife; 
  but rather initially go to my family. 
   If they don't give her to you then 
  you are free from this prohibition
-------------------------------------------------------
This is indicated by the bulleting above.

------------------------------------------
EXAMPLE: Gn24-47a ALIGNMENT
------------------------------------------
The table below presents an ALIGNed extract of verses 
in Gn24-22:23, Gn24-47 Both verses discuss Eliezer 
meeting Rivkah and deciding that she is the proper wife 
for Isaac. The ALIGNment justifies the Rashi assertion that 
---------------------------------------------------------------
  Eliezer disguised himself as a slave but nevertheless 
  Rivkah provided food and water. Eliezer was so excited by her 
  charitable nature that he 
   1st) gave her the ring (that is, 
  he was sure she was Isaac's wife) and 
   2nd) inquired about her family. 
  He therefore gave gratitude to God for God's 
  quick guidance. But in discussing the matter with Rivkah's 
  family he 
   1st) mentioned inquiring about her family and 
   2nd) gave her the ring. 
  With her family Eliezer did not 
  want to appear emotional and involved with God. 
  He rather wished to appear business like and professional. 
--------------------------------------------------------------
The two verses are as follows
Verse Gn24-22:23 
states
---------------------------------------------------------
  Ring 1st: And it came to pass, as the camels had 
 done drinking, that the man took a golden ring of 
 half a shekel weight, and two bracelets for her hands of 
 ten shekels weight of gold; 
  Family 2nd: and said: 'Whose daughter art thou? 
 tell me, I pray thee. Is there room in thy father's 
 house for us to lodge in? 
----------------------------------------------------------

Verse Gn24-47
states
------------------------------------------------------
  Family 1st: And I asked her, and said: 
 Whose daughter art thou? And she said: 
 The daughter of Bethuel, Nahor's son, 
 whom Milcah bore unto him. 
 Ring 2nd: And I put the ring upon her nose, 
 and the bracelets upon her hands 
------------------------------------------------------


---------------------------------------------------
EXAMPLE: Gn23-01b STYLE
---------------------------------------------------
Certain Biblical paragraphs are stated in a 
Theme-Development-Theme form. In other words a 
broad general idea is stated first followed by 
the development of this broad general theme in 
specific details. The paragraph-like unit is then 
closed with a repetition of the broad theme. The 
Theme-Detail-Theme form creates a unified paragraph. 
The detailed section of this paragraph is therefore 
seen as an extension of the general theme sentences. 
Today's example illustrates this as shown immediately below. 


Verse Gn23-01b 
discussing Sarah's life states states 
-------------------------------------------------
  GENERAL Theme: This is the life of Sarah 
  DETAIL: The 100-year life [maturity], 
  The 20-year life [the young-adult life] 
  The 7-year life [innocence] 
  GENERAL: The years of Sarah's life 
----------------------------------------------
Rashi comments on the Theme-Detail-Theme form 
which creates the illusion of an entire paragraph. 
------------------------------------------------------
  Although her life had 3 distinct aspects - maturity, 
  young-adulthood, innocence - nevertheless these 3 
  aspects were illustrative of her life as a whole. 
  That is her life had a unified theme of personal-fulfillment and growth. 
------------------------------------------------------

Advanced Rashi: We have not explained why we translated 
the verse as the 100 year life, the 20 year life, 
the 7 year life. This is in fact the subject of another 
Rashi. We are simply not covering it today. However it 
will be justified, possibly next year. We also seem to 
have taken sides on what the 100 year, 20 year and 7 year 
life mean. There is considerable controversy among Rashi-ists 
on this point. We will explain this also next year. Right now, 
we are focusing the general-theme-General form which 
justifies that the three stages be nevertheless perceived 
as aspects of one whole life.

------------------------
EXAMPLE: Gn24-55c CLIMAX
------------------------
The CLIMAX principle asserts that a 
sequence of similar phrases should be 
interpreted climactically even if the words 
and grammatical constructs used do not 
directly suggest this. That is the fact of 
the sequence justifies reading into the Biblical 
text a climactic interpretation even if no other 
textual source justifies it. For this reason we 
consider the climax method a distinct and separate method. 


The climax principle is illustrated by 
verse Gn24-55c, 
discussing the request, by the family of the 
soon to-be-wed bride that she be allowed to stay 
home a little longer before leaving, states 
------------------------------------------
 And her brother and her mother said: 
 'Let the damsel abide with us 
  days, 
  or ten; 
 after that she shall go.' 
-------------------------------

An initial interpretation could be literal as indicated by the bracketed words And her brother and her mother said: 
--------------------------------------------
 'Let the damsel abide with us 
  [a few]days, 
  or ten [days]; 
 after that she shall go.' 
--------------------------------------------

Rashi however objects to such an explanation. 
True - such an explanation is consistent with 
word meaning and GRAMMAR But it is non-climatic. 
People simply don't speak that way. They don't 
ask for a few days and then say but if I can't 
get a few let me get 10. Such a sequencing is 
anti-climactic. 


Rashi therefore provides an interpretation 
consistent with climax. And her brother and her mother said: 
---------------------------------------------
 'Let the damsel abide with us 
  days [a year], 
  or ten [months]; 
 after that she shall go.' 
---------------------------------------------

It is important to understand the 
underlying Rashi methods: Rashi is using climax 
The climax principle allows us to interpret 
the ambiguous ten as meaning ten months versus ten days. 
The Bible occasionally uses the word days to mean year 
and since year versus a few days is consistent 
with climax Rashi so interprets. 

-------------------------------
EXAMPLE: Gn24-52a DATABASE 
-------------------------------
We ask the following DATABASE query: 
-----------------------------------------
 What does bowing symbolically affirm in 
 the Bible? 
-----------------------------------------
The reader is encouraged to perform the query 
using a standard Biblical Konnkordance or search engine. 
This DATABASE query yields the list below. 
The list justifies the following Rashi inference: 
---------------------------------------------------
  Bowing can refer symbolically affirm 4 items: 
   A greeting of 'Hello.' 
   Expression of Thanks 
   Acknowledgement of Power 
   Worship 
--------------------------------------------------
The list below presents the results of the DATABASE query. 

Verse Ex18-07 
illustrates BOWING as MEANING HELLO
-------------------------------------------
 And Moses went out to meet his father-in-law, 
 and BOWED down and kissed him; and they asked 
 each other of their welfare; and they came into the tent 
-------------------------------------------

Verse Gn24-52 
illustrates BOWING as meaning THANKS
-----------------------------------------
 And it came to pass, that, when 
 Abraham's servant heard their words, 
 he BOWED himself down to the earth unto the LORD 
-----------------------------------------

Verse Gn37-10
illustrates BOWING as meaning 
acknowledgement of POWER
----------------------------------------
 he told it to his father, and 
 to his brethren; and his father 
 rebuked him, and said unto him: 
 'What is this dream that thou hast dreamed? 
 Shall I and thy mother and thy brethren 
 indeed come to BOW down to thee to the earth?' 
----------------------------------------

Verse Ex24-01
illustrates BOWING as meaning WORSHIP
---------------------------------------
 And unto Moses He said: 'Come up unto the LORD, 
 thou, and Aaron, Nadab, and Abihu, and seventy 
 of the elders of Israel; and BOW ye afar off; 
---------------------------------------

--------------------------------------
EXAMPLE: Gn22-44b NONVERSE
--------------------------------------
Verse Gn24-44b 
discussing how Eliezer would recognize a 
future wife for Isaac 
states 
-----------------------------------------
 and she shall say to me: Both drink thou, 
 and I will also draw for thy camels; 
 she is the woman whom God has proven for 
 my master's son. 
----------------------------------------
Rashi's task is to explain how Rivkah's 
offering of water to Eliezer and his camels 
proves she is Isaac's future wife: 
Rashi solves this problem, not by citing verses, 
but by FILLINg in with logical and world facts. 
Rashi argues that 
-------------------------------------------------
  Charitable men need charitable wives. Hence a 
  woman who gave water to Eliezer and his camels 
  was charitable and worthy of being Isaac's wife. 
-------------------------------------------------

Here Rashi uses a fill in method to explain why 
provision of water is a proof. This is typical 
of the fill in method. 

--------------------------------------
EXAMPLE: Gn19-17c REFERENCES
--------------------------------------
Verse Gn19-17 
discussing the prohibition, 
during the destruction of Sedom and Amorah, 
of Lot staying in the plain states 
--------------------------------------------------------
 And it came to pass, when they had brought them outside, 
 that he said, Escape for your life; look not behind you, 
 nor stay in the PLAIN; escape to the mountain, lest you 
 be consumed. 
--------------------------------------------------------
Rashi notes The CAPPED word, PLAIN, references 
verse Gn13-10 
which states 
-------------------------------------------------------
 And Lot lifted up his eyes, and saw the Jordan PLAIN, 
 that it was well watered everywhere, before the Lord 
 destroyed Sodom and Gomorrah, like the garden of the Lord, 
 like the land of Egypt, as you come to Zoar. 
-------------------------------------------------------

Rashi comments
-------------------------------------------------
  The Angels, when they destroyed Sedom and Amorah, 
  forbade Lot from remaining in the plain. Here the 
  reference is to the Jordan plain which first attracted 
  Lot to the Sedom region. 
-------------------------------------------------

-------------------------------------
EXAMPLE: Gn19-15a Gn19-17e SYNONYMS
-------------------------------------
When Rashi uses the synonym method he does 
not explain the meaning of a word but rather 
the distinction between two similar words 
both of whose meanings we already know.

Today's examples illustrate the differences 
between urgent and hurry or between escape and save. 
When expounding on the synonym principle the simplest 
way of explaining the Rashi is to translate the verse 
with the proposed Rashi synonym meaning incorporated 
in the translation. Today's Rashi example are presented 
in the translation immediately below:

Verse Gn19-15:17 
discussing 
the saving of Lot prior to the destruction of Sedom and Amorah 
states 
---------------------------------------------------------
 At dawn the angels were URGENT with Lot, saying; 
 Arise, take your wife and your two daughters 
 who are here, lest you will be swept away away 
 in the iniquity of the city. But he lingered, and the men 
 laid hold upon his hand, and upon the hand of his wife, 
 and upon the hand of his two daughters; the Lord
 being merciful to him; and they brought him out, 
 and set him outside the city. And it came to pass, 
 when they had brought them outside, that he said, 
 ESCAPE for your life; look not behind you, nor stay 
 in the plain; ESCAPE to the mountain, lest you be consumed. 
---------------------------------------------------------

-------------------------------------------
EXAMPLE: Gn21-30b GRAMMAR (Gender)
-------------------------------------------
Hebrew is a gender language. 
Feminine forms of nouns can reflect items 
that are passively related [=femail] to some 
dominant [=male] concept. 

For example, the Hebrew word for testament, 
Ayin-Daleth-Hey, is the feminine form of the word 
for testimony, Ayin-Daleth. Here the testament is 
seen as passively bound and fixed to permanantly 
testify and commemorate some event. 

An example occurs in Gn21-30b, which states 
----------------------------------------------
 And he said, These seven ewe lambs shall 
 you take from my hand, that they may be 
 a TESTAMENT to me, that I have dug this well. 
---------------------------------------------

--------------------------
EXAMPLE: Gn18-33a FILLIN
-------------------------

Verse Gn18-33a 
completing a paragraph where God and Abraham 
discuss the possibility of saving Sedom and 
Amorah from destruction, states 
-----------------------------------------------
 And the LORD went His way, when he completed 
 speaking with Abraham; and Abraham 
 returned unto his place 
-----------------------------------------------
Rashi comments: 
-------------------------------------------------
  This teaches court etiquette. 
  A Judge should not declare a final verdict 
  until all defense arguments have been presented. 
----------------------------------------------------

This Rashi inference is straightforward. 
We use it to illustrate the essence of the 
FILLIN method. 
-------------------------------------------------
  When Rashi uses the FILLIN method he is not 
   Explaining the meaning of word 
   Clarifying grammatical conjugation 
   Clarifying nuances from other verses, 
   ALIGNments with other verses or 
   apparent contradictions with other verses 
   clarifying the meaning implied by paragraph STYLE 
   explaining symbols 
   performing broad DATABASE queries on Biblical issues or
   clarifying the unspecified emphasis in FORMATting. 
-------------------------------------------------
Rather, Fill-In communicates non-verse-inferred 
lessons derived from the Biblical text. 
The emphasis here is on non-verse. Unlike 
the other Rashi methods where something is 
inferred from either this verse or other Biblical verses, 
the Fill-In derives consequences 
(or presents necessary background) to understanding 
a verse without such derivations being even 
hinted at in the text. It is so to speak, 
a real-world derivation. 


----------------------------
EXAMPLE: Gn18-09a FORMATTING
----------------------------
We have explained in our article Biblical 
FORMATting located on the world wide web at http://www.Rashiyomi.com/biblicalformatting.pdf,
 that the Biblical Author indicates bold, italics, 
underline by using repetition. In other words if 
a modern author wanted to emphasize a word they 
would either underline, bold or italicize it. 
However when the Biblical author wishes to emphasize 
a word He repeats it. The effect - whether thru 
repetition or using underline - is the same. It is 
only the means of conveying this emphasis that is different.

When a modern author wishes to deemphasize a 
concept they will strike it out. When the Biblical 
author wishes to deemphasize a concept He places 
dots over it. The dots in the Biblical version, 
or the strikeout in the modern version, indicate deemphasis.


There are 6 examples of dotting or strikeout in the Bible. 
They are presented in the list below along 
with the accompanying Rashi interpretation. 
In each case Rashi interprets the verse 
as if the word was Stricken out.  The stricken word
in each verse is CAPPED.

This is a complete list. In other words ALL examples
of DOTTED words and their Rashis are presented below
Such completed lists greatly give credibility to the
Rashi experience.

Verse Nu03-39a: 
-----------------------------------------------
 All that were numbered of the Levites, 
 whom Moses and AARON numbered at the 
 commandment of HaShem, by their families, 
 all the males from a month old and upward, 
 were twenty and two thousand. 
-----------------------------------------------
Rashi: 
-----------------------------------------------
  Aaron was STRICKEN from the census--
  that is he wasn't counted since he was a Levite. 
-----------------------------------------------

Verse Gn33-04a: 
-----------------------------------------------
 And Esau ran to meet him [Jacob], and embraced him, 
 and fell on his neck, and KISSED him; and they wept. 
-----------------------------------------------
Rashi: 
-----------------------------------------------
  The kiss should be stricken from the record! 
  It wasn't a real (i.e. sincere) kiss since 
  Esau really hated Jacob.  (ALTERNATIVELY: The
  kiss should be stricken from the record since it
  was the ONLY time that Esauv sincerely kissed Jacob)
-----------------------------------------------

Verse Dt29-29a: 
-----------------------------------------------
 The secret things [sins] belong unto HaShem our G-d; 
 but the things [sins] that are REVEALED belong 
 [are visited] unto us and to our children for ever, 
 that we may do all the words of this law.] 
-----------------------------------------------
Rashi:
-----------------------------------------------
  REVEALED should be stricken. Revealed sins weren't 
  always visited upon the community; they weren't 
  visited upon the community till after the 
  conquest of Israel in the time of Joshua. 
-----------------------------------------------

Verse Gn37-12a: 
-----------------------------------------------
 And his brethren went to SHEPARD their 
 father's flock in Shechem. 
-----------------------------------------------
Rashi: 
-----------------------------------------------
  The word SHEPARD should be stricken out 
  since they didn't really go to shepard sheep; 
  rather they went to escape their 
  father who favored Joseph. 
-----------------------------------------------

Verse Nu09-10a: 
-----------------------------------------------
 Speak unto the children of Israel, saying: 
 If any man of you or of your generations 
 shall be unclean by reason of a dead body, 
 or be in a journey AFAR off, yet he shall 
 keep the passover unto HaShem; 
-----------------------------------------------
Rashi: 
-----------------------------------------------
  The requirement far off should be stricken. 
  One need not be absolutely far away - 
  but far away enough not to 
  be able to come to Jerusalem. 
-----------------------------------------------

Verse Gn18-09: 
-----------------------------------------------
 And they said TO HIM: 'Where is Sarah thy wife?' 
 And he said: 'Behold, in the tent.' 
-----------------------------------------------
Rashi: 
-----------------------------------------------
  The phrase TO HIM should be stricken. 
  They said it generally, not just to him. 
  When they met Abraham they said to him 
  where is your spouse. Similarly when they 
  met Sarah they said where is your spouse. 
-----------------------------------------------

Advanced Rashi: Each of the above Rashis 
might look homiletic by itself. However 
the list of Rashis creates an aura of 
credibility that we would otherwise not 
be able to achieve. The list of examples 
is thus an important vehicle for understanding 
and explaining difficult Rashis.

Rashi actually gives a more detailed technical 
explanation. Rashi distinguishes between cases 
when the number of dots on the word is more than 
the number of letters. However the above set of 
explanations is straightforward and 
does not require such technicalities.

Sermonic points: Rashi derives etiquette from 
the above inference: It is proper etiquette 
for a guest to ask each spouse about the other 
spouse. Presumably such asking creates a sense 
that the guest is equally interested in both partners. 

------------------------------------------
EXAMPLE: Gn19-03b ALIGNMENT
------------------------------------------
It is always a special treat to defend, 
as simple and spontaneous, a Rashi which 
appears as homiletic, exegetical and forced. 
Today we present a peachy example illustrating this technique. 


The table below presents an ALIGNed extract of verses 
in Gn19-03b, Gn18-06 Both verses discuss the food 
prepared for the Angels. Notice how Abraham served CAKE
while Lot served MATZOH. Hence the Rashi inference
--------------------------------------
  We know that 
   Matzoh is associated with Passover 
   Jews were expelled from Egypt; 
  they did not have time to bake bread 
  but only time to bake Matzoh 
   Thus the Matzoh Holiday Passover serves 
  to commemorate the original Exodus 
   The Egyptian exodus culminates a 400 
  year prophecy which ends with the Jewish 
  Exodus and begins with the Abrahamitic exodus from Egypt 
  HENCE JUST AS 
   the Jews were expelled 
   and only had time to bake Matzoh not bread 
   and commemorated their exodus with a Matzoh holiday 
  SO TO 
   Abraham was expelled from Egypt
   and presumably only had time 
  to bake Matzoh not bread 
   and presumably commemorated his exodus 
  with a Matzoh holiday which Lot was observing 
  when the Angels came 
-----------------------------------------

The ALIGNed verses are as follows
Verse Gn18-06
stating
 that Abraham served CAKES
states
---------------------------------------------
 And Abraham hastened into the tent unto Sarah, 
 and said: 'Make ready quickly three measures 
 of fine meal, knead it, and make CAKES
---------------------------------------------
Verse Gn19-03b
stating 
 that Lot served MATZOH
states
-----------------------------------------------
 And he [Lot] urged them greatly; 
 and they turned in unto him, 
 and entered into his house; and 
 he made them a feast, and did bake 
 MATZOH, and they did eat
-----------------------------------------------

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