The table below presents
two contradictory verses.
Both verses talk about
sanctification of the firstborn.
The underlined words highlight the contradiction.
One verse says
don't sanctify firstborn
while the other verse says
sanctify the firstborn.
Which is it?
Do we sanctify the firstborn or not?
Rashi simply resolves this (in two ways) using the
2 Aspects
method:
Method 1: Sanctify the firstborn animals
for firstborn sacrifices; therefore, it is prohibited to
sanctify them for other sacrificial purposes.
Method 2: Don't sanctify the firstborn animals
for altar sacrifice. Rather, sanctify them and then redeem them.
The resulting funds are sacred and given to the Temple funds.
Summary
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Verse / Source
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Text of verse / Source
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Sanctify the firstborn
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Dt15-19a
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All the firstling males that are born of thy herd and of thy flock thou shalt
sanctify unto HaShem thy G-d; \
thou shalt do no work with the firstling of thine ox, nor shear the firstling of thy flock.
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Don't sanctify the firstborn
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Lv27-26
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Only the firstling of the beasts, which should be the Lord’s firstling, no man shall sanctify it; whether it is an ox, or sheep; it is the Lord’s.
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Resolution:
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2 Aspects
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Method 1: Sanctify the firstborn animals
for firstborn sacrifices; therefore, it is prohibited to
sanctify them for other sacrificial purposes.
Method 2: Don't sanctify the firstborn animals
for altar sacrifice. Rather, sanctify them and then redeem them.
The resulting funds are sacred and given to the Temple funds.
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Advanced Rashi:
This is an exciting Rashi (as if the others weren't exciting).
For Rashi, cites the Talmud, Arachin 29a. The Mishnah cites the two
resolutions of our text that we have presented above. It would
thus appear that there are two Rashi rules operating here.
What we have shown above is that both views, those of the Rabbis
and those of Rabbi Ishmael, share a commonality of a study of a
contradictory text as well as the commonality of a resolution by
looking at two aspects. Rabbi Ishmael and the Rabbis differ in how
to apply these two commonalities. Consequently the above example
beautifully illustrates how the ten principles presented in this weekly
newsletter are the skeleton and driving force behind all exegesii. They
show an underlying commonality that however allows for disagreement and dissent.
For this reason we warmly recommend this Rashi newsletter to students at all levels, whether
beginning students or advanced Rabbinic students. The principles are fundamental and will enhance
any type of study.
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