*1 Professional version has professionally made tables, use of
   bold, shading as well as inside-outside technology
   Professional version will be available SUNDAY

*2 The father-in-law of the person who lent me the book on
   the Mishkan passed away this week. This son-in-law has a good
   legal mind and has inspired several Rashis (such as the
   posting in the last issue where we showed that DIBBAH means
   CHATTER). At the funeral his father-in-law was praised as
   a person who completed shas with Rav Dovid, who helped
   found many vatikin minyans, and was a big philanthropist.
   Therefore it is fitting to complete the Rashis on the Mishkan
   and garments in his memory. (I also have to give the book
   back soon).

*1 The need to hoard is the classical symptom of the PETTY
   person. (S)he has an incapacity to delay gratification
   and hence must hoard. So Rashi connects the sin of HOARDING
   manna with DATHAN/AVIRAM who were known for their pettiness

*2 Notice how angry Moses got (Nu16-15) -- Moses saw them
   as having the right to rebel; he did not see them as
   having the right not to talk They were being PETTY.

*3 Cf Eg the Rebellion of the spies. The Jews didnt believe
   that God could help them overcome the Canaanites. Although
   this was rebellion against a prophetic order nevertheless
   it was a mature rebellion (Since they didnt believe they
   could overcome). THEY DID NOT INVOLVE THEIR CHILDREN

   Hence the Bible makes a point that their children DID
   inherit the land (Nu14-31). By contrast as Rashi says
   discretely Dathan/Avirams children DIED in the controversy
   But a Divine court does not punish till 20 and a human
   court does not punish till 13. Why then were they
   punished? Rashi is silent but the point seems to be
   that like modern day terrorists they trained their
   children to hate Moses and not take orders. Hence their
   was no hope for their children--they could not grow up
   and make their own decisions--hence God let them die
   with them.

   Notice how although the Midrash Rabbah says that Datan/
   Aviram did instigate the spy rebellion , nevertheless
   Rashi is silent since it does not fit into the
   paradigm of rebelling on petty things.

*4 Recall that when Moses came over to stop them they
   said WHO MADE YOU A RULER OVER US. ARE YOU GOING TO
   KILL US THE WAY YOU KILLED THE EGYPTIAN. Thus we
   see the same provocative atmosphere here that we
   see by the KORACH REBELLION. Since the personality
   type is the same the Midrash/Rashi/Talmud conclude
   that the people fighting were from the 250 supporters
   of Dathan/Aviram.

   (Again the point is one of PETTY PROVOCATION. By Korach
   Dathan/Aviram refused to even talk (Hence I call this
   Petty Provocation). Similarly in Ex01-13 they accused
   Moses who was simply trying to stop a fight of trying
   to own them. We see here the same petty provocation.

   On the other hand, by contrast, the Midrashic statement
   that Dathan/Aviram instigated the Spy incident is
   Rejected by Rashi. All the instigators said there is
   (Nu14-04) let us go back to Egypt (hardly a petty
   statement, though it was a rebellion).

   Finally note that the classical Talmudic derivation
   based on SIMILAR WORDS (FIGHT FIGHT(Ex01-13 vs Nu16-30)
   can now be see as a deep insight --- it is not just
   the words FIGHT FIGHT that are the same--it is
   rather PERSONALITY TYPE that is the same--both in
   Ex01-13 and in Nu16-30 they were PROVOCATIVE FIGHTERS.

*1 This garment is called KUTONET TASHBAYTZ (Ex28-04) and also
   is called KUTONET (Ex28-40). KUTONET is the general word
   for garment. Rashi here explains the word TASHBAYTZ
   which comes from the root Sh-B-Tz which means, in regard
   to stones, SETTINGS (i.e. hollows in which stones are
   placed).

   So Rashi interprets the phrase SETTING-GARMENTS to mean
   checkered garments with SETTING like indentations in
   them.

   Rashi here uses the method of naming words by their
   ATTRIBUTE: The same way CHERRY can refer to the ATTRIBUTE
   of color (not just the fruit) and PENTAGON(the building) can refer to
   the ATTRIBUTE OF FORM. So too SETTING-GARMENTS would refer
   to garments that have an appearance of SETTING STONES

   We have presented similar lists in the past (See
   http://www.RashiYomi.Com/ex25_31a.htm)
----------------------------------------------------------------
The following Candellabrah parts were named
by their FORM--what they looked like
----------------------------------------------------------------
(1) Ex25-31d The THIGH of the Menorah means the Bottom of Menora
(2) Ex40-22a On the THIGH of the temple in the north
(3) Ex40-22b On the THIGH of the temple in the North
(4) Lv01-11a On the THIGH of the Altar
(5) Ex25-31f A BUD is called an "elongated cup"(looks like one)
(6) Ex25-31g The FRUIT looks like a fruit)
(7) Ex25-31h The FLOWER ornament has the FORM of a FLOWER)
(8) Lv13-03b The color WHITE comes from CLOUD (Cloud white)
(9) Ex28-32a The MOUTH-HEAD of a garment is its NECK
(10)Ex28-33a POMEGRANATES means in the SHAPE of POMEGRANATES
(11)Ex30-23a HEAD perfumes means DISTINGUISHED perfumes

Other examples of common objects named by FORM are the following
(11) The shape, pentagon gives rise to the building, pentagon
(12) Storm=ALOT of raindrops; Brainstorm=ALOT of ideas
(13) "Surf the seas"=BUMPY journey;"surf the web" = BUMPY lookup
(14) The fruit, cherry gives rise to the the color, cherry
(15) Loud=ALOT of noise;Loud dress=ALOT of noticeability

*2 The verse in Lv08-07 shows an order to the garments
   -------------------------
   --first the KUTONET
   --then the BELT
   --then the MEIL
   --then the AYFOD
   -------------------------
   Hence Rashi concludes that KUTONET is an undergarment
   while MEIL is an OVERGARMENT

*3 Rashi points out that AYFOD is a rare word. From the context
   it apparently refers to some type of garment.
   Rashi brings several proofs from other verses that
   shed light on the meaning of AYFOD.
  -------------------------------------------------------------
  2Sam06-14  David was BELTED with a linen AYFOD   Like a belt
  Lv08-07    Moses placed ON HIM the AYFOD         Garment
  Ex28-27    The SHOULDER STRAPS of the AYFOD      Garment
  -------------------------------------------------------------

These verses show that the AYFOD was a GARMENT (worn ON HIM)
and that it FUNCTIONED like a BELT. Hence Rashi identified it
 -------------------------------------------------------------
 With the skirt like Robe that horse riders wear. The skirt
 covers the back down to the ankles (according to Rambam down
 to calves) and covers some of the front (according to Rambam
 it only covers back) and is tied over ones garments.
 -------------------------------------------------------------

Following the Rashi-Hirsch method of regarding a PREFIX ALEPH
to a root as meaning PERSONAL we would regard AYFOD as a
REDEEMING-ME. Perhaps a better name would be MyDignity--it
would be a garment that provides extra protection of modesty--
for example if I am horseback riding and my clothes tear I
would be exposed. In such a case the AYFOD protects me from
accidental tears.

Such a view is consistent with the emphasis on modesty in the
temple (e.g. a priest did not climb on steps to the altar so
that the leg splits should not expose his nakedness in the
temple)

Such a view is also consistent with Rashis Aramaic citations
that THE VIRGINS WOULD WEAR SUCH GARMENTS. But that would
be consistent with the idea that they are protective garments
to cover up unexpected exposures.

Some examples of roots beginning with Aleph that mean PERSONAL
are
---------------------------------------------------------------
AHV (love) = a GIVING (HV) of ONESELF(Aleph)
ASHM(Guilt)= a desolation(SHM)of the SELF(Aleph)
CONSUME(ACHL)=Destruction (CLS) for one SELF(Aleph)
AVD(Lost) = Isolated (BD) from the SELF(ALEPH)
APD(Modest)=REDEEMING (PDH) my SELF(ALEPH)
---------------------------------------------------------------

In this word Rashi is deriving meaning by looking at many
verses and inferring characteristics. This is the same approach
that e.g. Rashi used to justify the meaning of SHDF
http://www.RashiYomi.Com/ex14-21z.htm.

Note that it would be wrong to say that Rashi had a tradition
and ALSO supplemented it by deriving from verses. Rashi makes it
clear that THERE WERE NO TRADITIONS. Also note that the above
explanations answer the Chizkuni who comments that such a garment
with 28-ply threads would be very heavy and cumbersome. The
answer to Chizkuni is that it was a conflict between CONVENIENCE
and MODESTY and in the Temple Modesty always wins.

*4 Rashis statement that the CHOSEHN was sort of like an ORNAMENT
   that was WORN ON THE HEART can be derived almost explicitly
   from its description in Ex28-15:30.

   The Bible there explicitly describes the CHOSHEN as
   ------------------------------------------------------
   ---embroidered from gold,azure,turquoise,pink(Ex28-15)
   ---as being 9 inches by 9 inches (Ex28-16)
   ---as being linked above to shoulder straps(Ex28-25)
   ---as being linked below to the AYFOD belt(Ex28-27)
   ------------------------------------------------------

   Hence it is a colored small cloth worn between shoulder
   and belt -- so Rashi-is-Simple and calls it an ornament
   worn on the heart.

*5 The torah calls this object by two names in two verses
   --------------------------------------------------------------
   ---in Lv08-13 it is called a MIGBAATH  - a hat
   ---in Ex28-04 it is called a MITZNEFET - something spun around
   --------------------------------------------------------------
   Thus we conclude that it FUNCTIONS as a hat and is PLACED ON
   by SPINNING. (For other examples of words with two different
   names see the Rabbi Ishmael Method of Controdictory verses
   at http://www.RashiYomi.COm/ri-14.htm.)