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VERSE: Dt22-02a
Dt22-02a
(C) Dr Hendel, Jan-03


VERY BRIEF SUMMARY
------------------
While many Rashis focus on MEANING and GRAMMAR certain
Rashis focus on style--Rashis focus is whether the
example mentioned in the verse should be interpreted
BROADLY or LITERALLY

EXAMPLE 1
---------
The verse Dt25-04 which states DONT MUZZLE
AN OX WHILE IT IS MUZZLING is interpreted to mean
that it is prohibited to muzzle ANY ANIMAL (not just
an OX) while they are WORKING (working at muzzling or
anything else).

In this case the verse is interpreted BROADLY.

EXAMPLE 2
---------
Today we infer a generalization from TWO verses.

-Ex23-04 Return the lost article of your PERSONAL ENEMY
-Dt22-01:03 Return the lost article of your PERSONAL FRIEND

So the alignment shows that you return lost articles of
anybody unless they are a known thief (A non-personal
enemy) who is suspect of lying.

Other examples of BROAD interpretation are presented
in the lists below. For our whole series on
the Rabbi Ishmael style rules visit
http://www.RashiYomi.com/ishmael.htm
ITEM DETAIL
RASHI RULE CLASS: STYLE
RASHI SUBRULE CLASS BROAD
RASHI WORKBOOK PRINCIPLE #23
SEE BELOW LIST401a
Verses interpreted Broadly(Generalization)
LIST401a
(C) Dr Hendel, Jan-03


The following verses are all interpreted
broadly. eg Ex21-26 says PAY DISABILITY
FOR BEDRIDDEN (torts). This is generalized
to ANY disability(BEDRIDDEN or NOT)
VERSE TEXT OF VERSE GENERALIZATION
Nu05-13g She wasnt GRABBED wasnt RAPED
Ex21-18b Tort on BEDRIDDEN DISABILITY
Ex21-26a Free if TOOTH fell VISIBLE ORGAN
Ex21-28a Tort if OX gores ANIMAL
Ex21-17a Death:FEMALE witch FEMALE or MALE
Ex22-30b FIELD animal trayf WOUNDED animal
Ex22-21a dont hurt ORPHANS ANGUISHED person
Dt22-23a FIELD rape HIDDEN place
Dt23-11a NOCTURNAL emission EMISSION
Dt13-07f temps you PRIVATLY PRIVATE|PUBLIC
Dt25-04a Dont muzzle an OX ANIMAL
------- ----------------- ---------------
Dt22-02a Return lost items People you know personally*1
COMMENTS
*1 This is a generalization from two verses, as follows

-Ex23-04 Return the lost article of your PERSONAL ENEMY
-Dt22-01:03 Return the lost article of your PERSONAL FRIEND

So you return ANY article whether of your PERSONAL
ENEMY or your PERSONAL FRIEND--as you long as you
know the person PERSONALLY. The law however exempts
you from returning the article to a known thief (a
non PERSONAL enemy) who might be guessing the lost
objects signs*10

LONGER FOOTNOTES

*10 Several points should be made here
FIRST POINT:
- Ex23-04 uses the word YOUR ENEMY
- Dt22-01:03 uses the word BROTHER 5 times
So the real generalization is from YOUR ENEMY & BROTHER

So everyone FROM your enemy TO your brother gets
articles returned. This would exclude people you
dont really know who might be guessing signs.

Jewish law goes into the subtlety of someone whom
you dont know either as your BROTHER or ENEMY.

2nd POINT: We mention Rashis literal language
------------------------------------------
The verse says return the object AFTER YOUR BROTHER ASKS.
But no would return it before they are asked for it

So read the verse as follows; Return the objects
until you ASK ABOUT YOUR BROTHER--investigate him
-------------------------------------------

Thus it appears that Rashi is deriving the law
from a pun. (ASK ABOUT YOUR BROTHER vs YOUR
BROTHER ASKS) But the truth of the matter is that
Rashi is deriving the law from the generalization
and contrast of verses. Rashi as is his usual custom
expresses this technical derivation in a PUNchy
PUNny manner (so students will remember it).

3rd POINT
The main point in Rashi is that the two verses
have to be generalized. The details of how
this generalization takes place are subject to
Talmudic discussion. In this case the Talmud
and Rashi take an obvious approach of excluding
people (thiefs) who we would not expect the law
to cater to. But the main thrust of Rashi is
the generalization from two verses--the details
must be inferred.
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