9. RASHI METHOD: NonVerse BRIEF EXPLANATION: The common denominator of the 3 submethods of the NonVerse method is that inferences are made from non textual material. The 3 submethods are as follows: Spreadsheet: Rashi makes inferences of a numerical nature that can be summarized in a traditional spreadsheet Geometric: Rashi clarifies a Biblical text using descriptions of geometric diagrams Fill-ins: Rashi supplies either real-world background material or indicates real-world inferences from a verse. The emphasis here is on the real-world, non-textual nature of the material. This examples applies to Rashis Lv14-36b URL Reference: (c) http://www.Rashiyomi.com/rule1410.htm Brief Summary: The owner removes utensils from his house prior to the priestly inspection in order to avoid the utensils declared impure. This law shows God cared about petty monetary ownership of even sinners.

Verse Lv15-25 discussing the ritual impurity of houses states And the priest shall command that they empty the house, before the priest goes in to see the plague, that all that is in the house be not made unclean; and afterward the priest shall go in to see the house. Notice how the meaning of the verse and the justifying reason are clear - the house utensils are cleared from the house prior to the priestly inspection since otherwise they would be declared ritually impure and unusable. The question remains why? What non-verse values and goals does the underlying law reflect. Rashi explains: The effect of this law is that household utensils are spared from being declared ritually impure which would render them unusable to the owner. We infer that the Torah values not only life but even the property of Jews; even petty monetary ownership of even sinful Jews.

Because this Rashi introduces values - God's regard for petty monetary ownership - to explain a verse, we have classified it as using a non-verse method.

Advanced Rashi: Rashi continues. ...But if certain utensils were declared impure then an immersion ceremony could purify them making them usable. It follows that the purpose of the law is to protect clay earthenware utensils that have no purification process. I could go further and add:The law also protects the owner against the inconvenience of having to wait a day or two to use his utensils (after a proper ritual immersion). Such Rashis sometimes turn people off as being too technical. The approach of this email list is that Rashi is not exhausting the meaning of the midrash but rather clarifying/illustrating it!!! Rashi never denied that the simple meaning of the text is that the Bible showed care for Jewish property rights. However Rashi clarifies that the application of this idea applies primarily to clay utensils whose purification would require destruction. By viewing the Rashi as illustrative and clarifying vs. as identifying and exhaustive of total meaning we obtain a richer Rashi experience.

A full discussion of the rich and beautiful symbolism of leprosy would require applying the objective symbolic methods presented in my article on symbolism. In this weekly digest we simply sketch a few important ideas.

The atonement procedure for the lepor is presented in Lv14 which begins Then shall the priest command to take for him who is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop

Rashi explains the symbolism of each of the underlined items.
• birds symbolize bird-like chatterers
• cedars symbolize lofty mighty people
• hyssops symbolize the lower classes
We could justify each of these symbolic associations by citing verses where these symbolisms are present. Instead we lightly sketch how Rashi applies these symbolisms.

Rashi states: Leprosy is a punishment for chattering like a bird which leads to slander, the core of personality sins. The atonement and remedy for slander is an awareness of the rich spectrum of human personality from the lower hyssop-like classes to the mighty cedar like upper classes. Awareness of the full spectrum of human personality prevents a person from slandering people since he understands each individual's behavior based on where they are.

Advanced Rashi:Rashi does not literally state the symbolic interpretation presented above. Rather Rashi states If a person feels high and mighty like a cedar then let him lower himself till he feels like a hyssop.

However I believe that our interpretation of Rashi is consistent with the above literal interpretation: We argued that Rashi is interpreting the symbolism generally: There is a full spectrum of human personality. Rashi literally gives a specific example of this very general idea: If you think you belong on the upper class, the cedar part of the human spectrum, then see those aspects of you that belong to the lower class, the hyssop part of the human spectrum. However Rashi would be fully comfortable to apply the cedar-hyssop spectrum in other ways also. In other words we see the Rashi text as an example of a more general symbolic interpretation.

In summary the full solution to slander and sinful idle chatter is awareness of the rich spectrum of human personality. There are many ways to apply this awareness to avoid slander. For example if you see a person who behaves like a rif-raf (like a hyssop) then do not slander him - rather find his strong positive attributes, praise him for them until he reclassifies himself among the cedars. The following story of the Jewish expert on slander, the Chafetz Chaim, illustrates this point:
The Chafetz Chayim saw a certain person cursing and abusing people. In other words he saw the hyssop in the person. Everyone slandered the person and described him as no-good. They committed the sin of bird chatter. The Chafetz Chaim inquired: This person had been in the Russian Army for 25 years since he was a child. The Chafetz Chaim immediately saw the cedar like loftiness of the person. The Chafetz Chaim approached the person and said: They tell me you were in the Russian Army for 25 years and the only effect it had on you is that you drink and curse a little more than most people. You must be some type of saint that it affected you this little. Here the Chafetz Chaim performed the atonement procedure for slander by taking/seeing together in one person the cedar/hyssop the lofty and low. The story has a happy ending - the person of repented. This repentance is in fact symbolized by the ritual purity conferred by the leprosy purification procedure.

Praise be Him who chose them and their learning.