*1 Rashi, Lv26-17h points out that the phrase
-------------
PLACE MY FACE
-------------
means
--------------
FULL ATTENTION
--------------
whether
- for good, to reward
- for bad, to punish.

*1 Unlike other cases of ritual impurity the Lepor is
- ostracized from all his friends
- must declare himself impure and separate himself
Hence he is like someone dead (that is like a dead body
he is REPULSIVE)*10

---------------------  LONGER FOOTNOTES ---------------------
*10 Rashi gives an alternate argument
-----------------------------------------------------
Both the LEPOR and DEAD transmit a status of ritual
impurity to a person who merely walks into the same
room with them
-----------------------------------------------------

However we would summarize this Rashi argument as follows
---------------------------------------------------------
Both the LEPOR and DEAD are considered REPULSIVE. Hence
- merely being in the same room with them confers impurity
- People AVOID both the LEPOR and DEAD BODY
---------------------------------------------------------

Such an approach to Rashi is deeper and more satisfying
and sheds light on the analogy.

*1 Also Rashi Dt11-25b. It seems reasonable that
- P-Ch-D comes from Poh-Chad - SHARP and would refer to
e.g. getting GOOSE PIMPLES (Sharpnesses in skin) from
fear

- MoRaH comes from Y-R-A = vision = LONG TERM
apprehension over the future.*10


*2 - YOREH seems to comes from HRH to make pregnant. It
would look at the rain as ENABLING the seeds to grow

- MALKOSH seesm to come from LKSH - TO THE HARD(KSH)
GRAIN and would refer to a final softening rain
before the produce. See LIST910i *11


*3 It is hard to absolutely prove that
- A-V-H means FANTASIZE vs
- Ch-M-D means DESIRE ACQUISITION

The verses show that
- A-V-H is an act of the HEART while
- Ch-M-D is focused on ACQUIRING OBJECTS
See LIST955h for further details
(Also see Rashi Gn27-15a Gn03-06c Gn03-06d)

*4 On Dt19-16a Rashi gives an example of REMOVED/FABRICATED
Testimony--when eg witnesses testify to a murder in NY
and other witnesses come stating that the 1st witnesses
were with them in Chicago at the time of witnessing--thus
the murder testimony is totally removed from the real word

*5 Undoubtedly there is probably a subtle difference between
ANIH/SFINH but it is not possible to determine this from
verses. An interesting statistical note is the following
- SFINH occurs ONCE in the  Bible
- ANIH occurs 3 dozen times in the Bible
- But in Biblical times the frequencies were reversed
Hence, Rashi, in explaining the more frequently occurring
ANIH was responding to the rarity of this word IN HIS TIME

*6 - GRASS can refer to MANY or SINGULAR grass
- MEADOW only refers to a WHOLE MEADOW of GRASS


*7 TWK verses Beth (CENTRALLY IN vs IN)
explains several Rashis:
Nu17-21a Gn02-09b Ex24-1a Lv24-10c
Gn01-06b Nu35-34a See LIST955j

*8 Hence
- Ex28-28c TIGHTEN the AYFOD garment
- P031-21  Save me from GANGS(people TIGHTELY together)
- Is40-04  God will smooth the TIGHT mountains
(Rashi explains that TIGHT MOUNTAINS are mountains
close together with deep georges between them)*12

*10 The reader need NOT believe the above etymologies
For frequently Rashi explains synonyms without
reference to etymologies and even without reference
to verses. However some of the above etymologies seem
reasonable and may enrich our appreciation of the
synonyms.


*11 Rashi gives another etymology from the Aramaic.
However in this list we advocate the 2nd explanation
of Rashi over the 1st. Furthermore in this
particular case the 2nd explanation comes internally
from Hebrew while the 1st Rashi explanation INFERS
usage from Aramaic but does not EXPLAIN it.


*12 Rashi translates RKS as UNITE.
I have examined the verses and think the nuances
of TIGHTEN-which is a particular form of tightening
is more precise

Rashi and my analysis apparently override the
RADACK who translates (from context) RKS as meaning
HIGH. Compare
- RAISE the AYFOD (By tightening it)
- Save me from HAUGHTY people
- God will smooth the HIGH mountains


*13 Rashi brings several distinctions on the nuances
between VOWS vs DONATIONS

- VOWS are PERSONAL (eg I will bring...)
- DONATIONS are OBJECT oriented
(eg This material is to Tmpl)

- VOWS come for OFFERINGS
- DONATIONS come for TEMPLE repairs

- VOWS come for personal EXPIATION
- DONATIONS do not come personal EXPIATION

Rashi in fact notes that the word FOR EXPIATION
(Resh-Tzade-Hey) does occur in Lv22-23. However
this is just an accident. The main Rashi point comes
from the VOW:DONATION difference---in English also
- VOW has personal connotation (I undertake..) while
- DONATION has object connotation (this item goes to..)

*1 Meat could just be grabbed without bending down or exertion
A punchy description of obese people who want to grab meat
without doing any work or exercise.

*2 It is common in commerce to show the poor goods first (to
try and get a good bid from the buyer...then you show him
the really good material)

*1 Supported  by Dt17-06:07 which states
--------------------------------------
..first the witnesses execute...then the people execute
--------------------------------------

*2 See http://www.Rashiyomi.com/lv05-02a.htm for a full
discussion of the three Rashi methods connected with
this verse.

*3 e.g. If PART of meat fell outside temple (and is thereby
impure) then you can still eat the part of the meat
that remained inside the temple (even though the two
parts are connected)

*4 The text of Lv13-32:45 is as follows
----------------------------------------------------
If on his baldness there is pinkish affiction then
leprosy is sprouting in his baldness; the priest
reviews and confirms the pinkish affliction in his
baldness just like skin leprosy...[then] this person
is leprousand is ritually impure; the priest shall
DECLARE DECLARE him impure and the lepor with the
affliction: his garments shall be rent and his head
left wild....
-----------------------------------------------------

The words DECLARE DECLARE encourage a BROAD
interpretation of this chapter: The requirements of
declaration, garment renting and head left wild apply
not only to the subject of the chapter---a bald person
with leprosy---but apply to ANY lepor

*5 Rashi actually brings down THREE consequences of
the broad interpretation emanating from the repeated
word
------------------------------------------------------
The word AMEN signifies acceptance of an oath of curse
- ACCEPTANCE whether she committed adultery from
the suspected person OR from any other person

- ACCEPTANCE whether she cheated while married or
whether she cheated while (BiblicallY) engaged

- ACCEPTANCE of both the OATH (I didnt commit adultery)
as well as the consequent CURSE (May I be punished
if I did commit adultery)
------------------------------------------------------

From these three distinct interpretations we infer
that the basic idea of Rashi is that
-----------------------------------
The repetition indicates ACCEPTANCE
IN ALL CIRCUMSTANCES
-----------------------------------

*10 Rashi citing the Talmud asks
------------------------------------------------
But if the law applies to HUNTED or DOMISTICATED
(non-hunted) animals why does the bible use the
phrase HUNT alltogether? ANSWER: The Bible speaks
about a TYPICAL SITUATION: One normally should not
eat meat except on special occassions and after
significant work like a hunt
------------------------------------------------

*10 The explanation of the list should be clear
- The first column gives the NUMBER of the RASHI RULE used
All Rashi rules may be found with examples at
http://wwww.Rashiyomi.com/workbook.htm

- The second column gives the LIST ID (eg LIST210z) which
contains many examples of a particular Rashi technique and
includes the example presented in the third column

- The third column gives a lightning summary of the Rashi
with particular emphasis on the Rashi rule used.

All lists may be found at http://www.Rashiyomi.com/lists.htm