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               Written by Dr Russell Jay Hendel

                     Volume 27 Number 10
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                     Produced September 15 th, 2005
*#*#*# (C) RashiYomi Inc.2005, Dr. Hendel, President #*#*#*#*#*#
HELPFUL READING TIPS
(C) Dr Hendel, Jan-04

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Maybe 20-30 minutes BIG FOOTNOTE SECTION GREEN SECTION
Time to do research SUMMARY OVERVIEWS*2 Newsletter Bottom
COMMENTS
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For html or PDF version visit
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*2 Each digest has two summary overviews on bottom:
- LIGHTNING SUMMARIES (List of lists in this issue)
- OVERVIEW (List of Rashis covered in this issue)
*#*#*# (C) RashiYomi Inc., 2005, Dr. Hendel, President #*#*#*#*#
VERSE: Dt24-19a
Dt24-19a
(C) Dr Hendel, Jan-04


SUCCINCT SUMMARY
----------------
One of Rashis 10 main methods is the explanation of meaning
the same way a dictionary explains meaning. We call this
the WORD MEANING method.

----------------------------------------------
The NAMING BY VERSE submethod seeks to understand
the nuances of a word by examining verses that
use that word.
-----------------------------------------------

EXAMPLE Dt24-19
---------------
Dt24-19b states
---------------------------------------
If when you harvest
you forget a bundle [OMER] in the field
then dont return to take it
...rather leave it for the sojourner...
---------------------------------------

Rashi (paraphrased) comments
---------------------------------------
As can be seen from the list below
the normal word for harvested bundle is [GADISH]
The word [OMER] refers to a small bundle.
This nuance shows that the law of leaving the
forgotten bundle only applies to small bundles
not to normal harvest bundles (The list of verses, not
presented by Rashi, is given below)
---------------------------------------

In the following verses the word for bundle is [Gadish]
-------------------------------------------------------
Ju15-05 He burned all GADISH and ....
Ex22-05 If a fire burns a GADISH
Jb05-26 May you die in maturity like a ripe GADISH
Jb21-32 The wicked will have burial;guarded like a GADISH
---------------------------------------------------------

By contrast the following verses indicate small portions
(portions for starving or for one-day consumption)
---------------------------------------------------------
Jb24-10 The starving steal an OMER
Ex16-16 each person EATS one OMER volume perday
Dt24-19 if you forget an OMER of grain in the field
Lv23-10 Bring an OMER of new grain to God
Ru02-07 Farmers harvest OMER from which poor take
---------------------------------------------------------

See LIST811h for a summary
ITEM DETAIL
RASHI RULE CLASS: WORD MEANINGS
RASHI SUBRULE CLASS NAMING BY VERSES
RASHI WORKBOOK PRINCIPLE #7
SEE BELOW LIST811h
List of verses with GADISH=big bundle;OMER=small bundle
LIST811h
(C) Dr Hendel, Jan-04

List of verses with      GADISH=big bundle;OMER=small bundle
VERSE TEXT OF VERSE (GADISH=big bundle; OMER=small bundle)
Ju15-05 He burned all GADISH and ....*1
Ex22-05 If a fire burns a GADISH*1
Jb05-26 May you die in maturity like a ripe GADISH*1
Jb21-32 The wicked will have burial;guarded like a GADISH*1
------- ------------------------------------------------
Jb24-10 The starving steal an OMER*2
Ex16-16 each person EATS one OMER volume perday*2
Dt24-19 if you forget an OMER of grain in the field*2
Lv23-10 Bring an OMER of new grain to God*2
Ru02-07 Farmers harvest OMER from which poor take*2
COMMENTS

*1 The connotations of GADISH in these verses are BIG BUNDLES

*2 The connotations of GADISH in these verses are SMALL
BUNDLES--e.g. the bundles eaten by starving people or
rations for one day or the small token we bring to God
when we first harvest.

Consistent with this nuance is the idea that the law
that forgotten sheaves are left for the poor only
applies to small bundles that are forgotten, not to
big bundles (Rashi Dt24-19a)
*#*#*# (C) RashiYomi Inc., 2005, Dr. Hendel, President #*#*#*#*#
VERSE: Dt25-06c
RASHIS COVERED: Dt25-06c Dt25-05b
Dt25-06c
(C) Dr Hendel, Jan-04


SUCCINCT SUMMARY
----------------
One of Rashi's 10 major methods is the use of OTHER
VERSES to clarify existing verses. Rashi can use
OTHER VERSES to a) provide more details b) justify
citations and cross references and c) to infer meaning.
We call this the RASHI METHOD of OTHER VERSES and
the RASHI SUBMETHODS of FURTHER DETAILS, CITATIONS,
and INFERRED MEANING.

EXAMPLE Dt25-05b Dt25-06c
------------------
The Biblical text states
---------------------------------------
If a brother dies without child then
the surviving brother marries the widow
and STANDS for the dead brother
---------------------------------------

Rashi explains the word STANDS
by referring to an OTHER VERSE
Ru04-01:06
-------------------------------------
The word STAND FOR THE DEAD BROTHER
means INHERIT FOR THE DEAD BROTHER.
We infer this from the passage in Ruth

- - - - - - - - - - - - - - - - - - - - -
Naomi sold the estate of her late husband
Boaz informed the closer relative that he
had first rights of REDEMPTION (buyout) in
order TO STAND THE NAME OF THE DEAD ON HIS
INHERITANCE. But the closer relative did
not want to overburden his own estate and
requested Boaz to do the redemption
- - - - - - - - - - - - - - - - - - - - -

---------------------------------------
Thus we infer from the OTHER VERSE that the
meaning of STAND is THE INHERITANCE PROPERTY STANDS
(that is REMAINS) in the family.
LIST250a below gives other examples of inferring meaning
from OTHER VERSES.
ITEM DETAIL
RASHI RULE CLASS OTHER VERSES
RASHI SUBRULE CLASS INFER MEANING
RASHI WORKBOOK PRINCIPLE #5
SEE BELOW LIST250a
List of verse pairs with one verse shedding meaning on words
LIST250a
(C) Dr Hendel, Jan-04

List of verse pairs with one verse shedding meaning on words
VERSE TEXT OF VERSE OTHER VRSE MEANING
Dt25-06c He STANDS dead brother Ru04-01:06 INHERITANCE*7
Dt25-05b He STANDS dead brother Ru04-01:06 INHERITANCE*7
------- --------------------- ---------- -------------
Nu30-06a If he RATTLES her vow Nu30-09 ANNUL*10
Nu30-16a after he HEARS vow Nu30-08 AFFIRMS vow
Ex12-05a PERFECT Lv22-21 Not blemished
Gn15-10a Hebrew BTR*6 Jr34-18 Cut-Split animal
Dt26-14c GIFT TO THE DEAD Gn48-29:30 BURIAL*5
Dt27-24a HIT STEATHILY Lv19-16 SLANDER
Lv09-17b beside the MORNING sac Nu28-23 DAILY MORNING SAC
Nu26-10a BANNER fire on rebels Nu17-03 SYMBOL*3
Dt01-19a GREAT & AWESOME des ert Dt08-15 with snakes
Ex13-20a SUCCOTH*1 Nu33-05 RMSYTH->SCCTH
Gn15-09 CALF Lv09-07d 1 year old
Ex21-17b HIS BLOOD ON HIM Lv20-27 StoneTo Death
Ex14-24b CONFUSION attacks 1S07-10 by NOISE
Ex30-13e GAYRAH 1S02-36 CURRENCY UNIT
Ex30-18d Washpan near ALTAR Ex40-27:29 COPPER ALTAR
Nu01-02a Count Jews by FAMILY Nu01 Count by TRIBE
Nu01-02c Count Jews by HEADS Ex38-26*2 COIN per HEAD
------- ------------------- -------- ------------
Ex29-42a CONTINUAL offering Ex29-39 Twice a day*4
Ex27-20 CONTINUOUS burning Ex27-21a all night*4
COMMENTS
*1 Ex13-20 Jews journeyed from Succoth after Exodus
Ex12-27 Exodus: Jews go from Raamsayth to Succoth
Nu33-05 Exodus, Then Raamsayth, THen Succoth
The point is that Nu33-05 makes it clear that
there were 3 places
- Exodus FROM Egypt
- TO Raamsayth
- TO Succoth.
Ex13-20 only mentions 2 of the places
Ex12-27 makes it sound like they left EGYPT, ie
they left RAAMSAYTH.
It is in fact common for places to have multiple
names. So Nu33-05 illumines that there were 3
distinct places

*2 Also see Ex30-11:16 which prohibits DIRECTLY
counting people. Instead, we must count the
COINS of each person and from this infer
the total count.

*3 Nu17-05 further illumines by calling it a MEMORIAL
Thus we have SYMBOL MEMORIAL BANNER.
Since NAYS means BANNER it refers to anything
that ATTRACTS attention such as SYMBOLS or
MIRACLES

*4 In this example the Hebrew word TaMid can mean
either CONTINUAL or CONTINUOUS depending on context.

*5 Rashi extends the meaning of GIFT TO THE DEAD to
all BURIAL RELATED MATTERS such as provision of
shrouds and the coffin

*6 Rashi notes that Gn15-17 speaks about
---------------------------------------------------
The FIRE PILLAR that TRANSITED thru the cut animals
---------------------------------------------------
Since FIRE is symbolic of PROPHETIC ENCOUNTER we infer
that GOD symbolically TRANSITED the cut animals to
affirm the CONVENANT He made with Abraham

*7 In the case of sale of estate the inheritance "leaves
the family." To STAND the inheritance is to INHERIT
the property so that the property STANDS (that is,
remains) in the family. [In passing Rashi seems to
derive certain laws from the word TOGETHER...when
brothers live TOGETHER...however I believe that all
the derivations come from the nuances of STAND)

LONGER FOOTNOTES

*10 Rashi also on this verse cites 5-6 verses to show
that the Hebrew root Nun-Vuv-Aleph means to RATTLE
However the phrase RATTLE THE VOW still needs
clarification which is done by comparing it to
Nu30-09--RATTLE VOW and ANNUL it. Since the major
part of the derivation is from the OTHER VERSE
we omit this supplemental list of verses.
*#*#*# (C) RashiYomi Inc., 2005, Dr. Hendel, President #*#*#*#*#
VERSE: Dt24-19b
Dt24-19b
(C) Dr Hendel, Jan-04


SUCCINCT SUMMARY
----------------
The FORMATTING rule seeks to explain Rashis based on
the FORMATTING of the Biblical text. FORMATTING techniques
in modern writing include use of bold, italics,underline,
bullets, paragraph indentation and similar items. The Bible
indicated FORMATTING using its own techniques: For example
- the Bible indicates bold,italics, underline thru REPETITION
- the BIble indicates bulleting, thru REPEATING keywords
The Bible can also indicate FORMATTING thru meaning without
any formal structure.

EXAMPLE Dt24-19b
----------------------------------
Dt24-19 states
-------------------------------------------
When you harvest a
harvest in your FIELD
and you forget a bundle in the FIELD
then do not return to take it;
leave it for the sojourner, orphan and widow
...
--------------------------------------------

Rashi comments on the repeated word FIELD
-------------------------------------------
The law of leaving forgotten items for the poor
applies to any item left in the FIELD
- whether you forget a harvested bundle
- or you forget to harvest a standing attached grain
In each case you must leave the forgotten item for the poor
--------------------------------------------

Rashi infers this generalization from the repeated word
FIELD which requires a BROAD intepretation---leave for
the poor any item forgotten in the field.

LIST150a below presents other examples where verses are
interpreted broadly because of a REPETITION.
ITEM DETAIL
RASHI RULE CLASS: REPETITION
RASHI SUBRULE CLASS BROAD
RASHI WORKBOOK PRINCIPLE #20
SEE BELOW LIST150a
List of verses with REPEATED words interpreted broadly
LIST150a
(C) Dr Hendel, Jan-04

List of verses with REPEATED words interpreted broadly
VERSE TEXT OF VERSE EMPHASIS...DO IT...
------- --------------------- -----------------------------
Dt24-19b frgt FIELD FIELD hrvst Forget:a)harvest b)standing*9
Ex23-19b No COOK milk in meat On Festivals: Dont even EAT*8
Ex34-26b No COOK milk in meat On festivals: Dont even EAT*8
Dt14-21c No COOK milk in meat Not even nonKosher to nonJew*8
------- --------------------- -----------------------------
Dt01-05b EXPLAIN EXPLANATION*13 Provide Explanation Tchniques
Nu33-40a Aaron died;Arad wars Aaraon's death encouraged war
Nu36-04c BORDER:Sea & BORDER s BORDER=SEA BORDER=Islands
Nu22-21b Went with MOAB MOAB a)went physicaly b)agreed with
Nu13-30c we-ll GO UP GO UP we-ll WIN WAR no matter what
Lv20-09a PARENTS...PARENTS EVEN after death
Lv19-22a the SIN HE SINNED WHETHER willful or inadvertent
Dt13-16a HIT HIT by sword EVEN by Fire
Dt15-08b GIVE GIVE charity EVEN by loaning
Dt16-20a PURSUE PURSUE Justice EVEN for mistaken aquitals
Ex12-09c COOK COOK in water EVEN in other liquids
Lv13-35a SPREAD SPREAD after OK EVEN if SPREAD while impure
Lv17-13a HUNT A HUNT*10 EVEN for a non-hunted animal
------- --------------------- -----------------------------
Nu05-22c women says AMEN AMEN*5 Adultery from marriage:engaged
Lv25-26c no menial work(repeat) Master to slave;King to subjct
Lv20-02b EXECUTE EXECUTE EVEN by the masses*1
Lv07-19b MEAT:all MEAT eatable Even if PART of organ bad*3
Lv05-15b TRESPASS TRESPASS tmpl Not only eating;any benefit*2
Lv13-44a DECLARE DECLARE impure EVEN if not a head leprosy*4
COMMENTS
*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
-----------------------------------

*6 An alternative approach not based on repetition
reviews all references to MOAB in Nu22-10:21. They
are referred to as
- Moabs princes
- Balaks servants
- Them
- people

If in Nu22-21 it refers to them as MOAB PRINCES
-----------------------------
Bilam went with Moabs princes
-----------------------------

The emphasis seems to be that he went with them
and the Moabite philosophy (He agreed with them)

*7 Several points should be made on this unusual repetition
- the repetition is not a repetition of a word or phrase
within one verse but rather a repetition in separate
verses

- the repetition does not suggest an emphasis in a word
or phrase but rather an emphasis in a juxtaposition--
two juxtaposed events are seen as causing or enabling
each other
-- Aaron's death
-- the war by Arad
The repeating sets of verses are
- Nu20-22:29, Nu21-01 and
- Nu33-38:40 states*11

*8 Since Ex23-19b, Ex34-26b speaks about
- See God on Festivals three times a year
- Don't cook the meat of a kid in milk of mother
therefore we extend the prohibition of COOKING to
EATING since on the festivals one eats the
FESTIVE offerings

Since Dt14-21c states that one should
sell non-Kosher meat (of birds) to non-Jews
therefore, since the context is one of non-Jews
we extend the prohibition to
- not BENEFITING from milk and meat
- not even cooking milk and NON-KOSHER meat

Finally Rashi makes an additional linguistic point
- The word KID is a GENERAL word (like in English)
- which can refer to an ANIMAL, BIRD or BEAST kid.

The word KID occurs 10 times in the Bible
- 7 times it occurs as KID OF GOATS
- in the 3 verses prohibiting milk and meat it
simply says KID.

Rashi states
---------------------------------------
Since it usually says KID OF GOATS therefore
KID by itself could refer to KID of any
animal
---------------------------------------

I would view this as a supportive proof. The real
point is that KID refers to a YOUNGSTER and hence
(as in English) can mean the YOUNGSTER of animals
birds or beasts.

*9

Dt24-19 states
-------------------------------------------
When you harvest a
harvest in your FIELD
and you forget a bundle in the FIELD
then do not return to take it;
leave it for the sojourner, orphan and widow
...
--------------------------------------------

Rashi comments on the repeated word FIELD
-------------------------------------------
The law of leaving forgotten items for the poor
applies to any item left in the FIELD
- whether you forget a harvested bundle
- or you forget to harvest a standing attached grain
In each case you must leave the forgotten item for the poor
--------------------------------------------

LONGER FOOTNOTES

*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
------------------------------------------------

*11 It is instructive to compare our explanation with
Rashi's wording. Rashi states on the verse
----------------------------------------------
And king of Arad HEARD when Jews came to SPY-ROAD
----------------------------------------------

Rashi states on Nu21-01a
-------------------------------------------
What did he HEAR? He heard that Aaron died
-------------------------------------------

This of course is rediculous. The verse
explicitly states
----------------------------------------
He HEARD that the Jews came
----------------------------------------

But Rashi HIMSELF clarifies his position
on Nu33-40a Rashi states
---------------------------------------
The set of verses relating a) Aarons death
and b) the declaration of war by Arad, is
repeated to emphasize that one caused the
other*12
---------------------------------------

Thus we see that Rashi HIMSELF contradicts his
early play on words WHAT DID HE HEAR? HE HEARD
OF AARONS DEATH. Such play on words is typical
in Rashi---Rashi lived before the printing
press-- by phrasing homilies in turns of
word plays he facilitated memorization
and retention in students.

*12 Rashi provides a possible explanation as to why
Aaron's death would encourage Arad to declare war
Rashi conjectures that Aaron, as High Priest,
was a spiritual force not only for the Jews but
for surrounding nations.When he died Arad decided
the Jews would lack their spiritual backup and
decided it was time to declare war.

*13 Several points on Rashi
- Rashi literally says
--------------------------------
Moses translated the Torah in 70 languages
--------------------------------

This might mean the 70 languages of the world
(Arab, French, Chinese etc)
We however have translated 70 LANGUAGES to also mean
70 LITERARY TECHNIQUES. For example in expounding
the text Moses could point out ALIGNED VERSES,
or CONTRADiCTORY VERSES, or REPEATED WORDS...
Each of these is a TECHNIQUE of TRANSLATION similar
to what we do in this Rashi list. Our motivation
for such a re-translation of Rashi is the fact
that Rashi is commenting on the repeated phrase
EXPLAINED EXPLANATION
- the verse also states EXPLAINED GOOD EXPLANATIONS

The word GOOD gives extra emphasis. The
simplest approach is that Rashi explained BOTH
the REPETITION and the word GOOD: Moses did both
- he translated the Torah into other languages
- he expounded the Torah based on techniques.
*#*#*# (C) RashiYomi Inc., 2005, Dr. Hendel, President #*#*#*#*#
VERSE: Dt14-20a
Dt14-20a
(C) Dr Hendel, Jan-04


SUCCINCT SUMMARY
----------------
One of Rashis 5 main goals is to indicate paragraph
structure. The modern author can indicate paragraph
structure thru either indentation or white space,
blank lines surrounding it. One method by which
the Biblical indicates paragraph structure is to
use a THEME-DETAIL-THEME style--that is a THEME
sentence is stated, followed by some DETAILS of that
theme and concluding with a repetition of the THEME
sentence. Since the THEME-DETAIL-THEME structure
indicates a biblical paragraph, therefore the
DETAILs are seen as the DEVELOPMENT of the paragraph
theme, just as in modern writing, the details of
a paragraph develop the theme sentence of the paragraph.
We call this Rashi method the RABBI ISHMAEL STYLE method
because the THEME-DETAIL-THEME structure is mentioned
among the 13 exegetical rules of Rabbi Ishmael. We
similarly refer to the THEME-DETAIL-THEME (or
GENERAL-DETAIL-GENERAL) submethod.

EXAMPLE Dt14-20a
---------------------------
The Biblical text at Dt14-11:21 has
the following content/structure
------------------------------------------------------
GENERAL: Only eat Kosher birds; Dont eat nonKosher ones
DETAIL: --------------- List of non Kosher birds
GENERAL: Only eat Kosher birds;
Dont eat non Kosher food but rather
either give it to non Jews or sell it to
foreigners
------------------------------------------------------

As can be seen Dt14-11:21 has a paragraph form
- The opening and closing THEME sentences state BOTH
(a) to eat only Kosher birds
(b) not to eat non-Kosher birds
- The middle DETAIL section
Presents a list of non-Kosher birds

So the total paragraph states that when eating
birds one should only eat Kosher birds.

The literal text of Rashi on the above verses states
----------------------------------------------------
The person violates BOTH a negative prohibition and
a positive prohibition
----------------------------------------------------
There are two ways to state and approach Rashi

METHOD 1
--------
Notice how BOTH the opening and closing
sentences state both (a) eat Kosher birds
(b) don't eat non-Kosher birds. Apparently
there is emphasis---both (a) a positive
commandment (when you eat birds only eat
Kosher birds) and (b) a negative prohibition
don't eat non-Kosher birds---apply.

METHOD 2
--------
Notice how the second GENERAL-THEME sentence
gives additional guidance:
- besides not eating non-Kosher birds
- one should sell them to a non-Jew
Hence Rashi could be saying that when
a Jew eats a non-Kosher bird, besides
- violating the prohibition of eating
non-Kosher
- he is also violating the positive commandment
of either giving to Noachide or selling to a non-Jew.

LIST460t summarizes these arguments.
ITEM DETAIL
RASHI RULE CLASS: STYLE
RASHI SUBRULE CLASS GENERAL-DETAIL-GENERAL
RASHI WORKBOOK PRINCIPLE #25
SEE BELOW LIST460t
List of clauses in Dt14-11:21(dont eat non Kosher birds)
LIST460t
(C) Dr Hendel, Jan-04

List of clauses in Dt14-11:21(dont eat non Kosher birds)
STYLE Summary of Biblical text
GENERAL: Only eat Kosher birds-Don't eat nonKosher birds
DETAIL: ------------ List of non-Kosher birds
GENERAL: Only eat Kosher;No NonKosher;SELL TO NON JEW*1
COMMENTS
*1 The literal text of Rashi on the above verses states
----------------------------------------------------
The person violates BOTH a negative prohibition and
a positive prohibition
----------------------------------------------------

We present two alternative methods for interpreting
this. In one case the positive commandment refers
to the verse ONLY EAT KOSHER BIRDS while in the
other case the positive commandment refers to
the obligation to sell to non Jews.*10
Notice how the concluding GENERAL THEME sentence
states ...BUT SELL THEM TO NON-JEWS. Hence Rashi comments
-----------------------------------------------------
If a Jew eats a non Kosher bird BESIDES violating
the prohibition of eating non-Kosher birds he also
violates the positive commandment of selling to
a Non-Jew
------------------------------------------------------

An alternative approach to Rashi is the following
------------------------------------------------
Both the introductory and terminal GENERAL THEME
sentences have both a (a) positive commandment
(only eat Kosher birds) and a (b) negative
commandment (don't eat non Kosher birds). Hence
a person who eats non-Kosher birds violates
both a positive and negative commandment
------------------------------------------------

LONGER FOOTNOTES
*10 For reasons of space we have abbreviated the actual
verse
---------------------------------------------
either
-give it to a Non Jew observing the
Noachide laws or
-sell it to foreigners
---------------------------------------------

to the shorter form

---------------
sell to non-Jew
---------------

The main point is on the structure.
*#*#*# (C) RashiYomi Inc., 2005, Dr. Hendel, President #*#*#*#*#
VERSE: Dt24-03a
RASHIS COVERED: Dt24-03a Dt25-01a
Dt24-03a
(C) Dr Hendel, Jan-04


SUCCINCT SUMMARY
----------------
Rashi sometimes employs the STYLE methods of Rabbi Ishmael.
A basic rule is that BIBLICAL examples should always be
GENERALIZED (unless a restrictive feature exists in
the verse). That is, the ExAMPLE itself is not perceived
as a restriction but rather as an example indicating
general categories. A classic illustration of this are
the laws governing RAPE IN A FIELD---the laws obviously
apply to ALL RAPES--however RAPES typically occur in
uninhabited places like fields. In all such RAPES
the women is considered non-volunteering (raped)
since no one was around to assist her (Dt22-23a)

EXAMPLE Dt25-01a
----------------
Dt25-01:04 describes a typical JUDICIAL scene
---------------------------------------------
If there is a conflict between people
and they go to court
and the righteous is vindicated
and the WICKED is convicted
If the WICKED is also liable to lashes
Then the Judge orders lashes
according to his WICKEDNESS
But no more than 40 lashes
lest your BROTHER be humiliated
----------------------------------------------

Rashi
----------------------------------------
The main point of the chapter is that
one should never lash more than 40.
However the Bible describes this using
a TYPICAL SITUATION...namely, where
- - - - - - - - - - - - - - - - - - - - - - -
two people are in dispute and then go to court
- - - - - - - - - - - - - - - - - - - - - - -
This is TYPICAL---people who dispute usually
end up going to court. (Rashi then cites the
example of Lot and Abraham who disputed
grazing territory and ended up separating
(Gn13)
----------------------------------------

EXAMPLE Dt24-03a
----------------
Dt24-01:04 states
--------------------------------------------
If a person marries and
[if he] doesnt like his wife because of something unseemly
then he writes her divorce...
[and if] she then marries someone else
[AND] he EITHER [2nd husband] hates her and writes a divorce
----  -- OR he [2nd husband] dies
THEN 1st husband cannot remarry wife after 2nd husband
------------------------------------------------

Rashi comments
-----------------------------------------
The Bible describes TYPICAL SITUATIONS
If the first guy dumped her because
of something unseemly then the second
guy will probably dump her also (or end
up dying prematurely)
-----------------------------------------

Note in this last case that the law could
not be described without mentioned the two
marriages and how they ended. Nevertheless the
Rashi STYLE rule of TYPICAL case applies.

LIST401a presents a collection of verses interpreted
BROADLY. Further comments on Rashi are provided in the
footnotes.
ITEM DETAIL
RASHI RULE CLASS: STYLE
RASHI SUBRULE CLASS BROAD
RASHI WORKBOOK PRINCIPLE #23
SEE BELOW LIST401a
A List of Verses Interpreted Broadly(Generalization)
LIST401a
(C) Dr Hendel, Jan-04

A List of Verses         Interpreted Broadly(Generalization)
VERSE TEXT OF VERSE GENERALIZATION
Dt25-01a dispute-court Disputers end up in court*6
Dt23-10a Army NOCTURNAL Nocturnals frequent in army*5
Dt23-11a Impure NOCTURNALLY Common cause of IMPURITY*5
Lv10-06c Jews Mourn NADAV Jews mourn death of any SCHOLAR
Dt06-14a gods NEAR YOU ALL gods (whether near or far)
Dt06-07d House,road,sleep.. All facets of life*15
Lv25-14a Buy from JEW Buy from ANYBODY*14
Lv25-25a If POOR;sell land If you EVER (poor/not)sell land
Ex21-19a Walk on Cane Regain his health
Nu05-13g She wasnt GRABBED wasnt RAPED
Ex21-18b Tort on BEDRIDDEN DISABILITY
Ex21-26b Free if TOOTH fell VISIBLE IRREPLACABLE organ*4
Ex21-28a Tort if OX gores ANIMAL
Ex21-17a Death:FEMALE witch FEMALE or MALE
Ex22-30b FIELD animal trayf WOUNDED animal
Ex22-21a dont hurt ORPHANS ANGUISHED person
Dt22-23a FIELD rape HIDDEN place
Dt23-11a NOCTURNAL emission EMISSION
Dt13-07f temps you PRIVATLY PRIVATE|PUBLIC
Dt25-04a Dont muzzle an OX ANIMAL
Lv19-14b No STUMBL to BLIND No BAD ADVICE to IGNORANT
Dt24-03a no remarry after 2 1 time divorcees usually 2nd*7
------- ----------------- ---------------
Dt22-02a Return lost items People you know personally*1
Ex21-25a Pay for eye,burn.. Pay for each damage type*2
------- ----------------- ----------------
Gn03-01c Dont eat from tree God hates you/prevents growth*3
Gn43-20a Cried for brother Binyamin said he missed Josph*3
Gn43-34b Gave Ben 5-fold Josephs whole family gave*3
COMMENTS
*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

*2 Ex21-24 lists 4 types of ORGAN damage:Eye,tooth,arm,leg
Ex21-25 lists 3 types of PAIN damage:burn,cut,inflammation
Hence we infer that in paying damage you pay for
EACH type of damage *11

*3 In these examples the principle of BROAD INTERPRETATION
is applied to NARRATIVE vs LEGAL text. Thus DONT MUZZLE
AN OX WHILE THRESHING is a LEGAL ORDER. We generalize
and prohibit muzzling any WORK ANIMAL.
Similarly
- THE SNAKE SAID GOD PROHIBITED EATING FROM THE TREE
is a narrative text that is generalized to mean that
GOD HATES YOU AND DOESNT LET YOU EAT.
For proof of applicability of the GENERALIZED RULE
to Narrative see footnote *12
For a critical examination of Rashis and the GOOD-EXAMPLE
method see footnote *13

*4 Rashi explains that EYE by itself subsumes organs
organically born with the person while TOOTH by
itself implies REPLACABLE organs (like the teeth
of small children). By mentioning both EYE and TOOTH
we include all IRREPLACABLE VISIBLE organs.

*5 The idea is that
- nocturnal emissions are frequent in an army
situation because of the stress there*15
- nocturnal emissions are a common source of
ritual impurity.
But this Biblical law prohibiting a nocturnal emitter
from entering the Temple/Levite camp applies
- EVEN for impurities caused by other causes
- EVEN for impure states outside an army situation

*6 The law that you can't have more than 40 lashes
applies whether there was a "dispute" or not.
However it is typical for DISPUTERS to end up
in court*17

*7 This example is unique in this list in that the
law--that you cant marry a former wife after another
marriage--could not be stated without "the 2nd
husband divorcing here" Nevertheless Rashi is
justified in seeing this as a typical pattern.

LONGER FOOTNOTES

*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.

*11 Already Rashi points out that CUTS involve both
PAIN and ORGAN damage (removal of skin).
One cannot derive the 5 categories of damage
from this verse (The other 3 categories,
disability, medical and embarassment are each
inferred from separate verses

*12 The Radack boldly asserts
- The statement EVEN IF GOD SAID DONT EAT FROM TREE
was the CONCLUDING statement of a long conversation.
We are justified in filling it in.

Radack justifies this approach because of the word
EVEN which always occurs in the middle of a conversation

Similarly Radack gives Jo02-24 as an example
-BECAUSE God gave you this land
Radack again notes that no one begins a conversation
with the word BECAUSE. Therefore we are justified--
in fact, forced--to fill in the conversation.

For details on HOW or WITH WHAT the conversation is
to be filled see footnote *13

*13 In this footnote we explain how Rashi filled in
missing conversation. We first explain the GOOD-EXAMPLE
method. For the original source see
http://www.RashiYomi.com/rashi.pdf

The GOOD-EXAMPLE method posits that a Rashi or Midrashic
text is not giving the WHOLE interpretation of a verse
but just one GOOD EXAMPLE. Hence the reader (or other
Exegetes) are justified in giving other good examples.

Here is the original example from my article
-Song of Songs Midrash Rabbah Chapter 4 Verse 1

- Text of verse
---------------------------------------
Wow--you-re beautiful--you-re beautiful
---------------------------------------

- Midrash: You-re beautiful in Man-Man laws; Your beautiful
in God-Man laws

- COMMENT: The Midrash is NOT exhausting the meaning
of the text in this one comment. Obviously the
Biblical text--you-re beautiful you-re beautiful--
connotes INTENSE admiration of beauty. The Midrash
gives but ONE GOOD EXAMPLE of this INTENSE admiration
The reader is free to give other examples.

Enough--let us examine how Rashi uses this principle

- Gn03-01
The MAIN POINT OF THE BIBLICAL TEXT is that the
snake was trying to get them to sin (EVEN IF GOD
TOLD YOU NOT TO EAT). Rashi suggests that the snake
saw Eve eating from the other trees; Radack suggests
that Eve told the snake the prohibition of eating
from tree of knowledge. The snake says--but you can
eat from some trees..maybe you are wrong in what
God commanded (the ARE-YOU-SURE argument) Thus Rashi
uses this text as a springboard for discussing
how people get other people to sin.
- Gn43-20a
The MAIN POINT OF THE BIBLICAL TEXT is that Joseph
cried over meeting Binyamin. Rashi gives GOOD EXAMPLES
of what could have happened -- Maybe Binyamin mentioned
how he named all his children over his missing brother.
Another good example (not given by Rashi!) is that
Binyamin could simply mention that his older brother
was the brother that was missing--and Binyamin missed
him alot

- Gn43-34b
The MAIN POINT OF THE BIBLICAL TEXT is that after Josephs
harshness to the brothers he acted friendly to Binyamin.
He invited him to his house, dined with him and blessed him
So when the Torah says he gave him a 5-FOLD portion Rashi
gives a good example of how this could have happened--
maybe Josephs whole family each gave Binyamin a present
Note that in Gn45-22 it says that Binyamin got a 5-fold
amount of clothes. But Rashi does not explain this
5-fold amount!!!! Hence we are justified in seeing Rashis
explanation of the 5-fold amount in Gn43-34b as a GOOD
EXAMPLE not a general principle.
To what can this be compared: If I give someone 18 dollars
at a wedding. Wouldnt it be wrong to interpret the amount
as due to the fact that eg the wedding happened on 18th
street. In fact 18 dollars is a normal amount to give
at weddings. Similarly with Joseph...there are many 5-folds
-- Rashi only interprets only one of them...so he was
only giving a good example

*14 Rashi introduces a new principle on the TYPICAL EXAMPLE
style: Rashi had already explained that

- the Torah indicates laws by REQUIRED GENERALIZATIONS
that flow from Torah-indicated TYPICAL EXAMPLES

- Rashi now further explains these TYPICAL EXAMPLES
give PREFERRED PRACTICE.

For example
- Bible: If you sell TO YOUR COLLEAGUE

Rashi: Preferred practice in commerce is to sell
to fellow Jews

- Bible: If when you are POOR you sell your land plot

Rashi: Preferred practice in commerce is not
to sell personal property till you are poor

I would therefore think that this method applies
to all examples in the above list. As a typical
example Dt22-23a which speaks about a RAPE IN THE FIELD
indicates preferred practice of rapists (They hang
out in fields where no one is around)

*15 The literal verse is
---------------------------------
Learn Gods law when
- you sit in your HOUSE
- you walk on the ROAD
- you SLEEP
- you AWAKE
---------------------------------
Generalizing the 4 CAPPED examples (HOUSE, ROAD, SLEEP,
AWAKE) I would say simply:
------------------------------------
Learn in ALL FACETS of your life
------------------------------------
This would establish a Biblical requirement of learning
no matter what your circumstances. This is consistent
with Rambam, Laws of Learning 1:8
-----------------------------------------
ALL are obligated to learn--whether you
are old, young, infirmed, ....
-----------------------------------------
This paragraph in Rambam is therefore seen as a simple
translation of the Biblical verse.
However this Biblical verse BESIDES BEING SEEN AS THE
SOURCE FOR THE OBLIGATION TO LEARN is also seen as the
SOURCE for the RECITAL of the SHMA prayer.
The SHMA prayer need only be said TWICE daily(Morning
and EVENING). Rashi seems to be speaking about the
Shma when he says
-------------------------------------------------
SAY SHMA WHEN YOU SLEEP--even if you take a midday
nap? (Would you be obligated to say shma when you
get up)? No! Because the verse says WHEN YOU SIT
AND WALK--the verse speaks about the normal facets
of human life.
-------------------------------------------------
The matter is further complicated by the strange
fact that RECITAL OF SHMA is considered a fulfillment
of LEARNING.

I would therefore say that Rashi (following the Talmud)
is using the method of OTHER VERSES. Jo01-08 contains
the statement LEARN DAY AND NIGHT.

Combining Jo01-08 with Dt06-07 I would say

- one is MINIMALLY obligated to LEARN ONCE A DAY AND NIGHT
This is derived from Joshua and is the reason we are
required to say SHMA twice (in morning and evening)

- one is obligated to learn in ALL CIRCUMSTANCES of
life such as TRIPS, SICKNESS etc (In other words
one cannot put off ones learning to a later date)

This law corresponds to the paragraph cited from
the Rambam above.

Finally, there is room for further analysis here
since the requirement of SHMA has additional
elements besides LEARNING. I believe the above
Rambam laws and the use of two verses Jo01-08
and Dt06-07 shed considerable light on these
complex laws.

*16 Rashi's literal language is that
--------------------------------------
Satan incites in times of danger
--------------------------------------

I think we can all relate to the idea that
--------------------------------
Sexual fantasies are a common
response to dangerous situations
--------------------------------

*17 Rashi cites the DISPUTE of Lot-Abraham which ended
in separation as an example (Gn13)
*#*#*# (C) RashiYomi Inc., 2005, Dr. Hendel, President #*#*#*#*#
LIGHTNING SUMMARIES
(C) Dr Hendel, Jan-04

Lightning summary of Rashis with emphasis on Rashi rules*10
# LIST BRIEF SUMMARY OF RASHI EMPHASIZING USE OF RASHI RULES
23 401a DISPUTES typically lead to COURT;DIVORCEES typically REPEAT
7 811h GADISH=a big bundle; OMER=small bundle;
5 250a STAND(Dt25-05:06)=Property STANDS(Remains)in family(Ru04-01:06)
20 150a harvest in FIELD..forget in FIELD--ANY field item(attached/cut)
25 460t COUPLED PROHIBITION: a)Don't eat NON KOSHER b)SELL to non-jew
COMMENTS

LONGER FOOTNOTES
*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://www.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
Rashis covered in this issue
(C) Dr Hendel, Jan-04

VERSE RULE BRIEF DESCRIPTION
======== =============== ======================================
Dt24-03a Style Dispute leads to court;divorcees twice
Dt25-01a Style Dispute leads to court;divorcees twice
Dt24-19a WORD MEANING GADISH=big bundle; OMER=little bundle
Dt25-06c OTHER VERSES STAND=property STANDs(Remain)in family
Dt25-05b OTHER VERSES STAND=property STANDs(Remain)in family
Dt24-19b REPETITION FIELD FIELD-any field item:cut/attachd
Dt14-20a Style BOTH a)no eat non kosher b)sell nonjew
--------- ---------------- ----------------------------------
*#*#*# (C) RashiYomi Inc., 2005, Dr. Hendel, President #*#*#*#*#
End of Rashi is Simple Digest
#*#*#*# (C) RashiYomi Inc., 2006, Dr. Hendel, President #*#*#*#*#