*1  Many people are familiar with the concept of the
FORMULA PLUG IN. That is a problem is solved by a
formula which you plug into.

But some problems intrinsically cannot (initally)
be solved by a formula. Instead you have to
formulate the problem algebraically and solve;only
then do you have the formula.

In other words these problems are solved by
the EQUATION vs the FORMULA

Thus the statement that the eldest gets double
suggests the following model.

- Suppose the are B brothers
- Suppose 1 of them is eldest
- The Fathers total assets are T (Total)

- Let A be the amount each brother inherits
We have no formula for A

- Then each of the B-1 brothers obtains A
- The eldest obtains double, 2A.
- Together this exhausts the Fathers estate, T

Hence we have (B-1)A + 2A = (B+1)A = T

This gives rise to the formula  A = T / (B+1)

An example is a father with 100,000 and 4 children
- T=100,000
- B=4
- So each child take T/(B+1) = 100000/5 = 20,000
- Eldest takes 2*20000=40000
- Other 3 take 20000
- Total distribution =3*20000+40000=100000

See Rambam Inheritance Chapter 2

*1 This is a generalization from two verses, as follows

-Ex23-04 Return the lost article of your PERSONAL ENEMY
-Dt22-01:03 Return the lost article of your PERSONAL FRIEND

So you return ANY article whether of your PERSONAL
ENEMY or your PERSONAL FRIEND--as you long as you
know the person PERSONALLY. The law however exempts
you from returning the article to a known thief (a
non PERSONAL enemy) who might be guessing the lost
objects signs*10

*10 Several points should be made here
FIRST POINT:
- Ex23-04 uses the word YOUR ENEMY
- Dt22-01:03 uses the word BROTHER 5 times
So the real generalization is from YOUR ENEMY & BROTHER

So everyone FROM your enemy TO your brother gets
articles returned. This would exclude people you
dont really know who might be guessing signs.

Jewish law goes into the subtlety of someone whom
you dont know either as your BROTHER or ENEMY.

2nd POINT: We mention Rashis literal language
------------------------------------------
The verse says return the object AFTER YOUR BROTHER ASKS.
But no would return it before they are asked for it

So read the verse as follows; Return the objects
until you ASK ABOUT YOUR BROTHER--investigate him
-------------------------------------------

Thus it appears that Rashi is deriving the law
from a pun. (ASK ABOUT YOUR BROTHER vs YOUR
BROTHER ASKS) But the truth of the matter is that
Rashi is deriving the law from the generalization
and contrast of verses. Rashi as is his usual custom
expresses this technical derivation in a PUNchy
PUNny manner (so students will remember it).

3rd POINT
The main point in Rashi is that the two verses
have to be generalized. The details of how
this generalization takes place are subject to
Talmudic discussion. In this case the Talmud
and Rashi take an obvious approach of excluding
people (thiefs) who we would not expect the law
to cater to. But the main thrust of Rashi is
the generalization from two verses--the details
must be inferred.

*1 The same phrase

*2 Rashi is Simple. There are 2 commandments
- a commandment to help in removing burdens(UNLOADING)
- a commandment to help in RELOADING animal(after it rests)

*1 In the context of neighborhoods this is particularly
poignant---it says that if children are disruptive
then DONT TAKE OUT ON THE MOTHER OVER THE CHILDREN--
rather leave the mother alone and reprimand the
children (In fact this symbolic interpretation--
respect for motherhood--is mentioned by Rav Hirsch)

*1 KEEP IN HOUSE denotes SAFE-KEEPING. In fact the watcher
of a lost object (according to Jewish law) has the
status of a PAID WATCHER (Since he has to watch the
object he becomes exempt from communal obligations and
therefore is getting PAID for his watching).

This is not in Rashi; but the verses implications of
GUARDING OBJECT is clear*10

*2 Another loose translation is WATCH IT AS IF IT WERE YOUR OWN
Jewish law gives examples of how to maintain objects:
For example: If it is a pan then use it in cold or hot
water in such a way as to maintain it and prevent erosion*10

*3 Verse emphasizes that OWNER MUST SEEK IT. The signs he
gives must be crystal clear This is discussed in other
Rashis

*4 Here is the catch: The verse emphasizes
- guard it in house
- it will be with you (maintenance)
But this costs money. So the nuance in the sentence
RETURN IT*10 is that the net value of return should
be positive (By law the watcher can sue owner for
maintenance costs--therefore if net value on return
is not positive there need not be a return)

*10 Allow me to emphasize the point of the BULLET method
in Rashi. IF ALL THE VERSE had said was GATHER IT INTO
YOUR HOUSE I would not be justified in reading into
this verse that the watcher must guard it. That would
be picky on words and unsatisfying.

On Rashi-is-Simple we try and avoid emphasis on extra
words.


However if several WHOLE SENTENCES are extra then
we perceive them as a bulleted list. In effect the
Biblical Author has bulleted a list of requirements

It is this bulleted list that creates the emphasis
Hence we have
- Gather to house = Emphasis of Guarding
- It will be with you = emphasis of maintenance/usage
- Return it = emphasis of net positive value
Thus we are making the inferrances not from EXTRA WORDS
but rather from the BULLETED LIST which is perceived
as creating a list of requirements.

I believe such an approach makes the Rashis more
palatable.