*1 Both the TENT and MISHKAN were made of animal skins.
Thus the verse text, PLACE THE TENT ON THE MISHKAN means
PLACE THE ANIMAL SKINS OF THE tent ON THE ANIMAL SKINS
OF THE MISHKAN. Hence, in this verse the word AL means ON

*2 ON here refers to ON the SPACE (Right side of the temple)
ON however usually refers to being on an object

*3 Rashi emphasizes that AYIN-LAMED is literal in this verse.
PLACE THE BLOOD ON THE ALTAR HORNS (Rashis point is
that AL does not mean NEAR here---e.g. PLACE THE BLOOD
NEAR THE ALTAR HORNS).

Rashi learns that AYIN-LAMED is literal here from the
alignment of the 2 verse halves
-- PLACE THE BLOOD on THE ALTAR HORNS
-- spill THE REST OF THE BLOOD AT THE ALTAR FOUNDATION
This contrast emphasizes that the blood is placed
HIGH on the ALTAR horns (while the rest is spilled out)

*4 Rashi makes two points here
- AL means ON
- YADO (literally HAND) means PLACE

So AL YADO means ON THE PLACE ALOTTED TO THAT TRIBE
The nuances of HAND vs PLACE are that HAND denotes
territory you control and have a hand on (perhaps
like the word DOMAIN vs PLACE in English) This
will be further discussed when we analyze the
word HAND

*1 Cf Gn18-08 Abraham was standing FOR them his guests
An alternate approach would be to say that the phrase
STAND ON (AYIN LAMED) idiomatically means SERVE

*2 Rashi on this verse shows that literal translation of Ex28-23
MAKE ON THE CHOSHEN would lead to contradictions
Hence Rashi retranslates AYIN LAMED as FOR vs ON. Hence
Rashi translates Ex28-33 as MAKE FOR THE CHOSHEN.
We need not go into details here--for our purposes the
important point is that AYIN-LAMED can mean FOR.

*3 The MIDRASH RABBAH points out that there are two
meanings of AYIN LAMED in this verse since it
could also mean that Moses should WAIVE HIS HAND
CONCERNING HEAVEN(To initiate the plague of boils)

*1 Almost the same as FLEE FOR YOUR LIFE
The point is FLEE CONCERNING LIFE, NOT MONEY

*2 Note how Rashi translates
- RUACH as meaning EMOTIONS not WIND
- AL as meaning CONCERNING not ON

Hence Rashi translates the verse as
- God aroused(in Himself) emotions CONCERNING the flooded
- land

But why does Rashi avoid the obvious translation
- God made a wind come over the land

Rashi-is-Simple: The land was covered with 60 feet
of water. So a wind could NOT come over the land
(because it was covered). Hence Rashi interprets
the verse as EMOTIONS CONCERNING THE FLOODED LAND

*3 Actually this verse is a little more complicated
- NECK is a universal symbol for BACKBONE & STEADFASTNESS
- CRY ON always, in the Bible, means CRY CONCERNING
- CRY OF always, in the Bible, means MOURNING

Hence the verse should be translated as follows--
-Benjamin and Joseph CRIED CONCERNING each others
-steadfastness (that they each remained loyal to
-each other)

See http://www.Rashiyomi.com/gn45-14a.htm
for a complete and delightful discussion

*1 Wait till all blood out (It is prohibited to eat
a ritually slaughtered animal till all blood is out)

*2 cf Ez33-26 You stood(Depended ON) BY your swords

*3 Actually there are 3 words CONNECTING finger with liver
-----------------------------
Ex29-22 Finger OF the liver
Lv03-04 Finger WITH the liver
Lv09-10 Finger FROM the liver
-----------------------------
These words are scattered over 11 verses
See http://www.RashiYomi.com/lv08-16a.htm

From these 3 CONNECTIVE words we learn how the FINGER
of the LIVER is taken for the sacrifices
- We take the FINGER (OF the liver)
- WITH a LITTLE bit of the liver (Where liver/finger meet)
- But it is the finger FROM the liver
(So we take only a little bit)

*1 Here the word BESIDES has a nuance of AFTER (that
is the OLAH goes FIRST and the other sacrifices
are ON IT--AFTERWARDS and SECOND)

In fact Rashi on Lv08-28b explicitly uses the
nuance AFTER (that is he translates AYIN LAMED
as AFTER while in the other Rashis he translates
AYIN LAMED as BESIDES)

*2 Recall Will Shulman-s(http://www.RashiYomi.com/h16n14.htm)
explanation that army gear is worn ON an army belt. Hence,
AYIN LAMED also means ON in this verse

-----------------------------------
(also) have a digging spade ON your
army-belt-with-utensils
-----------------------------------

Rashi in fact frequently echoes the theme that AYIN LAMED
means NEAR, BESIDES, WITH, FOR, etc and also simultaneously
means ON

*1 AYL PARAN is the name of a place

*2 Nu13-29 literally says
-------------------------------------
Amalek sat ON THE HAND of the Jordan
-------------------------------------

Rashi does two things
- Rashi translates ON as NEAR (AYIN LAMED)
- Rashi translates HAND of JORDAN RIVER as
TRIBUTARY of JORDAN RIVER (Since tributaries
look like a hand)
Hence the whole verse is translated
-------------------------------------------
Amalek sat NEAR the TRIBUTARY of the Jordan
-------------------------------------------

*3 ie She sees a blood flow one day after her period

*4 NEAR your hand means the UPPER ARM
That is Tefillin are placed on the UPPER ARM

For further details see *10

*10 The Talmud, Menacoth 37 asks how we choose between the
two interpretations of the verse
-------------------------------------------------------
- Place the Tefillin ON your HAND
- Place the Tefillin NEAR your HAND (on the upper arm)
-------------------------------------------------------

The Talmud uses the Technique of OTHER VERSES. There are
3 verses regarding Tefillin
--------------------------------------------------------
Ex13-09 The tefillin will be as a PERSONAL sign on your arm
Dt06-06 These words shall be ON/NEAR your heart
Dt06-08 Tie them as a sign ON/NEAR your hand
--------------------------------------------------------

The gist of the 3 verses is that the Tefillin should be
- on/near your hand
- on/near your heart
- personal

The most logical resolution of these 3 verses is that
the tefillin should be placed on the upper arm towards
the heart. In this way they are
- NEAR your hand
- NEAR your heart
- PERSONAL (The symbol is in a non-visible place)

For the translation of Ex13-09 as PERSONAL see eg
http://www.RashiYomi.com/ex20-21b.htm

*1 In these two verses the added idiom -- SUCH AND
SUCH WENT PASS ON HIS FACE means that SUCH AND
SUCH ASSUAGED or COUNTERACTED the depression.

So eg although Jacob was UPSET/DEPRESSED about Esauv
coming nevertheless the gift he prepared COUNTERACTED
this DEPRESSION since he thought that the gift
would appease Esauv.

*2 There is a controversy among the commentators of the
Genesis Rabbah whether ON HIS FACE should be best
translated as UPSET or ANGRY (MAHARZU vs YEFAH TOAR)

We have generalized: ON HIS FACE can mean ANY INHIBITORY
EMOTION such as UPSET/DEPRESSED/ANGER. Its exact meaning
will depend upon context.

*3 ON HIS FACE here means DEPRESSED.

*4
The phrase ON THE FACE OF SO & SO means DURING
HIS LIFETIME (You can say ON THE FACE
has two meanings DURING THE LIFETIME and DEPRESSINGLY--
meaning is then inferred by context)

*5 I.e. Dont make idols while I, God Am alive (said
satirically...so all idol worship is prohibited)

*6 ON THE FACE of when used in reference to an inanimate
object means ON (While when used in reference to
a person can mean DEPRESSINGLY or DURING THE LIFETIME)

*1 The full text is as follows
--------------------------------------------------
Nu21-25 The Jews conquered CHESHBON from the Emori
Nu21-26 CHESHBON originally belonged to MOAB but
------- Emori conquered it from them
Nu21-27 THEREFORE the proverbists say: COME BACK
------- (MOAB) to CHESHBON
--------------------------------------------------

Rashi illuminates the logical connection implied
by the THEREFORE with AN OTHER VERSE
------------------------------------------
Dt02-19 (Command of God to Jews) Dont war with Moab
------------------------------------------

Rashi
-----
Dt02-19 clearly prohibits waring with Moab and
taking cities like Cheshbon which originally
belong to Moab(Nu21-26). However since Emori
conquered CHESHBON (Nu21-26) therefore the Jews
had the right to take Cheshbon from Emori(Nu21-25).

So no one has a claim against the Jews for
taking Cheshbon. The MOST the proverbists can
do is hope to get it back (Nu21-27)

Hence Rashi here uses MULTIPLE TECHNIQUES
(See Rashis on Nu21-26a)

*2 Nimrod was the first person who rebelled against
God by building the Tower of Babel. Therefore
proverbists made NIMROD a catch word to refer
to any one who rebelled against God

*3 The full text is as follows
------------------------------------------
a)  They then journey to Arnon on the Emori Border
b)  BECAUSE ARNON is on the Emori-Moab border
c)  THEREFORE the book of Gods war talks about
c') VAHAYB in SOOFA and the STREAMS of ARNON
-------------------------------------------

Rashi makes, in effect, two points
- There were miracles that apparently happened by
the streams of Arnon which arent fully recorded in
the Bible.
- The word THEREFORE in clause (c) does not refer
to clause (b) but rather refers to clause (a). In
other words the reason ARNON is recorded in the book
of Gods war is because of the journey there.

Thus a primary reason for Rashi commenting is
because the THEREFORE refers to a distant clause
and not to the immediately preceding clause

*4 Again Rashi comments on a dangling clause. Here
are the full text of verses Gn19-20:22
-----------------------------------------------
(a) (Lot) Spare this city...it is small and let me
flee there
(b) (Angels) We cant do anything till you are safe
(c) (Bible) THEREFORE they called the city SMALL
------------------------------------------------

So Rashis point is that the THEREFORE in (c) refers
back to (a) not to (b). (The city is called SMALL
because it was SMALL). Rashi commented because
the THEREFORE referred to a distant clause


*5 Rashi here uses MULTIPLE TECHNIQUES
First Rashi uses the method of contradictory verses
--------------------------------------
Dt15-04 Forgive debts in the 7th year
------- YOU WILL HAVE NO POOR IN THE LAND
------- BECAUSE GOD WILL BLESS YOU
Dt15-10 Dont be afraid to loan BECAUSE the
------- 7th year is close, because God will
------- bless you for your acts
Dt15-11 BECAUSE there will always be poor
------- THEREFORE give charity generously
---------------------------------------

We use the Rabbi Ishmael method of COMPLEMENTARY
VERSES WITH TWO CASES (See Sifsay Chachamim
who points this out and see the Rabbi Ishmael
rules at http://www.Rashiyomi.com/ri-14.htm)

-CASE 1: If you forgive debts then no poor(Dt15-04)
-CASE 2: If you dont forgive then there will be poor
(Dt15-11)

So Rashi uses MULTIPLE TECHNIQUES here
(See Sifsay Chachamim for this approach)

*6 The actual verse(s) state
------------------------------------
Woman comes from man
THEREFORE ...men leave their parents
& seek their wife (because the woman
is preordained and is already there)
------------------------------------

Rashi elaborates. Man seeks his wife because
she is part of him. HENCE there is also a
PROHIBITION of ADULTERY since taking someones
wife is taking PART of him. Rashis elaboration
is justified because of the word THEREFORE.
This word creates an emphasis of logical connection

*7 Perhaps the ALIGNMENT method will shed light on
this Rashi
-------------------------------------------------
CHILD  REASON FOR NAME      Logically connected
------ -------------------- ---------------------
Reuven God saw my suffering No
Shimon God heard suffering  No
Levi   Hubby & I joined     Yes(Levi JOINED people)
Judah  I praise God         Yes(Davids Praise Psalms)
Dan    God judged me        Yes(Samson was a JUDGE)
Nftali Wrestled with sister No
Gad    Good tidings         No
Asher  Prosperous           No
Yschr  God rewarded me      No
Zvln   God made me a house  No
Jsph   Another son          No
-------------------------------------------------

Thus 3 of the 11 tribes have a LOGICAL CONNECTION
The exact text of the verse is
--------------------------------------------
& She gave birth to a child
She said: My husband & I will now be JOINED
And she THEREFORE called him: JOINED (Levi)
--------------------------------------------

The word THEREFORE denotes logical connection

It is easy to see the logical connection: Levi
in fact spent his life in the Temple where his
job was to JOIN couples together who had fights

By contrast NAFTALI is named because Leah
wrestled with Rachel to have children. However
the tribe NAFTALI was not known for its ability
to wrestle See *10 for further details

*10 The Midrash goes deeper. Since these children
had a purpose in life (eg to Join people) their
tribes all had many children.

Checking the census in Numbers we find that
indeed Judah and Dan did have more than their
share of the population.

But--Levi had a small population.

This question is raised in the Midrash Rabbah
and answered by the Maharzu who explains
that Levi was not QUANTITATIVELY big but was
QUALITATIVELY big since his tribe was permanant
(unlike the other tribes that vanished in the
first exile). ALso his tribe had established
rotations in the Temple.

*1 Rashi explicitly states that KI AL KAYN means SINCE
Rashi then explains the verse
-------------------------------------
I asked you to STOP OVER by me
You accepted
SINCE you accepted THEREFORE have a bite
before leaving (Because part of STAYING
OVER is having a bite)
-------------------------------------

*2 Rashi points out the POLITICS of the situation
If Esauv knows that Jacob deals with angels
maybe he will be afraid to start up with him