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      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 Ex24-04b Ex19-01a Ex19-03a Ex19-08a Ex19-09c Ex19-11b Ex19-15a
      URL Reference: (c) http://www.Rashiyomi.com/rule1206.htm
      Brief Summary: a) Jews arrive at Sinai on 1st of Month b) Moses receives instruction on 2nd; c) transmits message on 3rd; d) transmits reply on 4th; e)waits 3 days. Torah given on 6th or 7th.

We all know that Shavuoth happens on the 6th of Sivan and that the Torah was either received on Shavuoth itself or on the 7th of Sivan. (Rav Hirsch explains that if the Torah was received on Shavuoth then Shavuoth celebrates the receipt of the Torah. However if the Torah was received on the 7th of Sivan then Shavuoth celebrates our preparation and being ready for receipt of the Torah - that is, the preparation to receive the Torah would be considered the primary thing to celebrate).

The Table below presents the verses that support the calculation that the Torah was received on the 6th or 7th of Sivan.

Justifying Verse Event Date of Occurrence Rational
Ex19-01a Jews arrive at Sinai 1st Day of Sivan Verse explicitly says: On 1st of 3rd month they arrived at Sinai.
Ex19-03a Moses receives prophetic orders 2nd Day of Sivan Reasonable assumption that each event was done on a new day giving time to prepare responses.
Ex19-08a Moses relates prophetic orders of day 2 to nation 3rd day of Sivan Reasonable assumption that each event was done on a new day giving time to prepare responses.
Ex19-09c Moses relates response of nation to orders of God 4th day of Sivan Reasonable assumption that each event was done on a new day giving time to prepare responses.
Ex19-11b God, after receiving nation's affirmative response, asks for 3 days of separation Days 4,5,6 of Sivan The 3 days began on the 4th and hence were concluded on 6th.
Ex24-04b Nation offers sacrifices in preparation for receipt of Torah; prophetic visions happen Day 5 of Sivan The response of the nation - We will do [the convenant] is explicitly mentioned at both Ex19-08 and Ex24-03. As pointed out two rows ago, this happened on the 4th. The next verse Ex24-04 states Moses got up in the morning and built an altar. We consequently infer that the sacrifices happened on the 5th.
Ex19-15b Nation receives Torah (Prophetic revelation of decalogue) Day 6 or 7 of Sivan We know there were 3 days of preparation ordered by God. Moses commanded a triplet of days of preparation. Hence either the Torah was received on the 3rd of these 3 days (day 6) or after them (day 7). We can read the text either way.

Advanced Rashi: Rashi points out that Ex24, the sacrifices prior to the receipt of the Torah happened on the 5th of Sivan while the Decalogue itself is stated in a prior chapter Ex20. Rashi concludes that Textual Biblical sequence does not necessarily indicate temporal sequence. It is important to supplement this Rashi comment with the grammatical observation that in Biblical Hebrew, the past, as indicated by a future conjugation preceded by a vav, indicates the simple past, while the past, as indicated by the past conjugation, indicates the past perfect (Which in English is indicated with the participle had.) Hence Ex24-01, stated in a chapter that occurs after the chapter with the description of the revealed law, states, And God had told Moses to come up for revelation... The use of the past perfect, had told gives grammatical support to the temporal precedence of Ex24 to the revelation mentioned in Ex20, Ex21, Ex22, Ex23. This simple but convincing grammatical proof for the dictum Textual Biblical sequence does not indicate temporal sequence seems to be an innovation of mine not mentioned by other Biblical commentators. 


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