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VERSE: Dt18-21a

======== IS RASHI LITERAL or is RASHI GIVING A GOOD EXAMPLE =====

 ANNOUNCEMENT
 ------------
 In the coming digests I will not only be explaining Rashis. I
 will also be showing how the rules we use are dynamic. Today
 we bring a verse where Rashi should not be interpreted
 literally but rather perceived as a good example.

 BACKGROUND
 ----------
 The Torah is discussing the laws of prophecy. The Torah
 indicates how you recognize a prophets status.

 THE TEXT Dt18-21
 ----------------
 And when you inquire: HOW WILL WE KNOW WHAT GOD SAYS?
 (Answer) What the prophet says in the name of God that
 doesnt happen, that is the statement that God did not
 prophecy--the prophet lied and you should not be afraid of him

 THE RASHI
 ---------
 The Torah is simple enough. But on the Biblical phrase
 -------------------------------------------------------
 AND WHEN YOU INQUIRE: HOW WILL WE KNOW WHAT GOD SAYS?
 -------------------------------------------------------
 Rashi says
 -----------------------------------------------------------
 YOU ARE DESTINED TO ASK WHEN JEREMIAH AND CHANANYAH
 DISPUTE PROPHECIES, HOW DO WE KNOW WHO IS TELLING THE TRUTH
 (The reference is to Jer27 thru Jer29 which contains a
 dialogue between the prophet Jeremiah and a false prophet
 Chananyah ben Azaryah)
 -----------------------------------------------------------

 There are two approaches to Rashi
 APPROACH 1
 ----------
 Rashi should be interpreted literally! There is something in
 the verse which foreshadows the Jeremiah-Chananyah dispute.*10

 APPROACH 2
 ----------
 Rashi was simply giving an example of the verse. He gave this
 example by using dramatic language (YOU ARE DESTINED TO ASK)
 But there is nothing in the verse that suggests or hints
 at a particular incident.

 THE LIST
 --------
 It is the position of this email list that the proper respect
 for Rashi is obtained by perceiving Rashis like this as
 examples. We bring in the list below some other Rashis
 where it is preferable to interpret Rashi as an EXAMPLE
 rather than as LITERALLY EXHAUSTING the meaning of the verse.The
 footnotes *10 review and refute attempts by other Rashi
 commentators to defend the literal interpretation of Rashi

 REFERENCE: Hendel, R PESHAT AND DERASH: A NEW INTUITIVE
            & ANALYTIC APPROACH, Tradition Winter 1980

            I call this the method of ARCHETYPICAL EXAMPLES
            Those who want an offprint should request one
            by an email to RJHendel@Juno.Com WITH YOUR HARD
            MAIL ADDRESS.

 Here is the LIST of Rashis where Rashi should be perceived
 as talking about an example.
=================================================================
RASHI    MAIN IDEA             RASHIS GOOD EXAMPLE
======== ===================== ==================================
Gn32-05a Jacob was religious   Jacob observed 613 commandmnets
Gn45-14b Joseph was religious  The Temple was built on his lot
Ex32-13a Merit of Patriarchs   Isaac offered life(Atones for sins
Dt18-21a Recognize Prophets?   Jeremiah--Chananyah dispute
Songs4-1 Jews doubly beautiful Mitzvoth in HOUSE vs FIELD*11

NOTES
=====

---------------------- LONGER FOOTNOTES -------------------------

*10 Shockingly the noted Rashi commentator Sifsay Chachamim
    tries to derive a literal interpretation of Rashi from
    the phrase AND WHEN YOU INQUIRE. The Sifsay Chachamim says
    ----------------------------------------------------------
    The phrase AND WHEN indicates the future. So it indicates
    that at some future time the Jews will ask HOW WILL WE KNOW
    WHAT GOD REALLY SAYS
    ----------------------------------------------------------

    But this is clearly rediculous for 2 reasons
    - Even if the argument was correct how do we know the verse
      points to the specific controversy between Jeremiah &
      Chananyah

    - The Hebrew phrase VKI does not necessarily mean AND WHEN
      It can equally mean AND IF. Thus contrary to the Sifsay
      Chachamims premise there is NO HINT in the verse on what
      will happen

    We conclude that the proper approach, respect and honor to
    Rashi is NOT to interpret him literally: Rather the proper
    approach and RESPECT for Rashi is obtained by interpreting
    this Rashi as an example

*11 This is not a Rashi but rather a Midrash Rabbah on Song
   of Songs 4-1. The verse says WOW YOURE BEAUTIFUL BABY WOW
   YOUR BEAUTIFUL.

   The Midrash comments on the repeated phrase:
   YOUR BEAUTIFUL YOUR BEAUTIFUL by giving a list
   of 10 areas where Jews are doubly beautiful: For example
   Jews do commandments in the House and Jews do
   commandments in the Field (HOUSE-FIELD indicates a double
   beauty). Similarly Jews are beautiful in THIS WORLD
   and Jews are beautiful IN THE NEXT WORLD (again a double
   beauty).

   In my article PESHAT AND DERASH I suggest that the Midrash
   is NOT EXHAUSTING the meaning of the verse with these
   10 examples (ie literal interpretation) but rather
   the Midrash is simply giving Good examples.

   I call this the method of archetypical examples.
================================================================

RASHI RULE USED: REASONS/IMPLICATIONS/EXAMPLES
---------------------------------------------------
WARNING: The following additional references may be too wordy
However they frequently contain additional information & lists
The hyperlinks only work on the main website

Volume 11 Number 9


#*#*#*#*#  (C) 2001, RashiYomi Inc. Dr Hendel President #*#*#*#*#