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

*2 NOTE: The Hebrew word HEAD can mean both
- BEGINNING
- TOP
However in this verse
- the HEAD OF THE CLIFF contrasts with
- the VALLEY in MOAB
Hence HEAD means TOP

*3 A MOUTH LOTTERY refers to a lottery where you stick your
hand in and select an item WITHOUT BEING ABLE TO SEE THE
ITEMS (In an open-box lottery you can see what you are
picking even though you see backs of cards. In a MOUTH
LOTTERY the box is covered except for a small MOUTH).
The MOUTH LOTTERY is more secure and fairer.
Hence the Rashi

The name MOUTH LOTTERY is because the box has only
a small mouth preventing you from seeing what is
inside.
---------------------------------------------------
MOUTH LOTTERY means that the LOTTERY speaks and says
this belongs to so and so
---------------------------------------------------

Of course, Rashi did not believe that LOTTERIES speak.
Rather Rashi refers to the SECURITY and FAIRNESS of
the lottery. In other words
- MOUTH LOTTERY refers to a small MOUTH on LOTTERY box
(not to a physical voice on the box)
- Since the MOUTH LOTTERY is secure it is AS IF it
screams and points to a correct fair choice

*4 Rashi is NOT explaining the meaning of the INDIVIDUAL WORDS
- GOOD
- PROPER
Indeed, GOOD can mean SOCIALLY GOOD also (See Gn26-29)
Therefore we have interpreted this Rashi as an example
of the IDIOM method.

*5 These five examples show various idiomatic meanings of
the INFINITIVE of the verb TO SAY: TO SAY can mean
- TO SAY BACK: Request for response
- TO SAY OVER: To Transmit
- TO SAY OVER AND OVER: Rumor
See LIST955m for a separate summary

*6 Thus in Dt18-01
-------------------------------------
The PRIEST-LEVITES shall not inherit
from the conquest of Israel
-------------------------------------
the phrase PRIEST-LEVITES means
PRIESTS OR LEVITES.

Another occurrence of this phrase
occurs in Dt17-18.

In Dt17-09a Rashi does state
------------------------------------
The PRIESTS who are no longer Levites
------------------------------------

But I understand this to mean
------------------------------------
PRIESTS by itself means PRIESTS but
not Levites while LEVITES by itself
could mean LEVITES but not Priests--
PRIEST LEVITES means PRIESTS OR LEVITES*10
-------------------------------------

*7 Besides the fact that this sounds OK (WENT BY JOURNEYS=
STAYED BY SAME HOTELS) the verse gives support
---------------------------------------------
HE WENT BY HIS JOURNEYS...UNTIL HE RETURNED
TO HIS ORIGINAL PLACE WHERE HE BUILT AN ALTAR
---------------------------------------------

*8 In other words if
- the King slept with Sarah and then
- returned her to Abraham
perhaps he "had enough of her" and just "wanted to play."

But if he gives her a monetary gift then
- it is recognized that a miracle happened and his return
- is an apology for taking her.
- Hence the money prevents people EYEING Sarah(looking at
her as a 'rejected woman.'
This is covered in two Rashi (Gn20-16a Gn20-16b) which
are better understood as one Rashi.

*10 Dt17-09 states
---------------------------------------
[If you have a legal question then]
ask the PRIEST-LEVITES, the Judges of
the day
---------------------------------------

The law PREFERS that the great Sanhedrin
court in Jerusalem consist of PRIESTS.
Levites are a second choice (and Israelite
scholars are a third choice).

So it appears that Rashi's comment
--------------------------------------
Priests but not Levites
--------------------------------------
is literal.

But in Dt18-01 the prohibition of inheriting
conquested Israelie land applies to EITHER
Priests OR Levites.

Similarly I would interprtet Dt17-09 to mean
that EITHER Priests or Levites should preferably
be on the Great Sanhedrin. That is the Biblical
law.

But Rabbinically---since Priests are more
involved with the Temple there is a preference
for Priests to be elected to the great court
vs. Levites. This preference however is rooted
in logic not in the verse. The IDIOM, PRIEST-LEVITES
means PRIESTS or LEVITES as shown.

*11 See LIST854c for further examples where LEFT OR RIGHT
means a LITTLE bit. Rashi's actual language is
---------------------------------------------------
If you dont consent to the marriage then I will either
- go to the RIGHT (RASHI: The Ishmaelites)
- or the LEFT (RASHI: Lot-ites)
---------------------------------------------------

But in light of the examples in LIST854c this
Rashi should not be taken literally! Rather
Rashi should be interpreted broadly
----------------------------------------
My master prohibited marriages to Canaanites
So if you dont consent to the marriage
I will go to OTHER FAMILY MEMBERS OF ABRAHAM
- such as ISHMAEL his son
- or LOT his nephew
-----------------------------------------

There is temptation to interpret
-LEFT=LOT=weakness=(He committed incest with daughters)
-RIGHT=STRENGTH=Ishmael

However this SPECIFIC and FOCUSED interpretation of
LEFT and RIGHT is unsupported by the many other
examples in LIST854c below.

Notice this use of LISTS. We are only justified in
reading into Rashi what can be obtained from LISTS
We are not justified in reading extra!

Finally for those into Talmudic flavor note that
- all the other verses speak about LEFT/RIGHT
- Gn24-49 speaks about LEFT OR RIGHT (Hebrew Aleph-Vav)
Perhaps then the ALEPH VAV gives extra emphasis
But 2S02-19 shows that LEFT/RIGHT and LEFT OR RIGHT
both mean the same thing---A LITTLE BIT

*1 The rest of verse is consistent with this emphasis of
DEVIATION EVEN A LITTLE (eg walk in WHOLE PATH)*10

*2 The rest of verses are consistent with this emphasis
of DEVIATION EVEN A LITTLE (eg remove CROOKEDNESS;
go STRAIGHT)

*3 The rest of verses are consistent with this emphasis
of DEVIATING EVEN A LITTLE (eg STRENGTHEN, MURMUR ALWAYS
IN WORDS OF TORAH)

*4 These two verses illustrate nuance of EXPANSION*11

*5 These two verses illustrate nuance of EXPANSION in
NEARBY communities (more CHILDREN, WIDER TENTS,...)

*6 Literally I WILL DEVIATE A LITTLE BIT
Rashi explains (DEVIATE A LITTLE BIT to NEARBY family
members such as ISHMAEL, Arabs son, or LOT, Abraham's
nephew). (In most Rashi editions Rashi's comments
takes up 2 Rashi comments; Gn24-49a, Gn24-49b)

*10 Rashi-s actual language is
-------------------------------------
Obey the law even if it calls LEFT, RIGHT
-------------------------------------

Such an interpretation however is simply a clever
pun.

AS THE OTHER VERSES IN THIS LIST SHOW THE REAL
MEANING OF THE PHRASE left and right IS A LITTLE
BIT and this is consistent with Rashis other comments

*11
(Rashi points out that this interpretation of nearby
is consistent with the fact that Abraham came to
Lots help when he needed it (Gn14))

*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

*2 Verse Ex14-19 states
--------------------------------------------
[The Jews had just exited Egypt; Egypt
regretted letting them free and pursued
them. The following text relates the pursuit]
And the Angel of God, which went in FRONT
of the Jewish camp, journeyed and went in
BACK of them;[Similarly] the pillar of
fire went from in front to the back
--------------------------------------------

Rashi explains with an analogy:
-----------------------------------------
A person and his father were walking in
the forest. Suddenly they hear wild animals
in back of them pursuing them. The father,
who had been leading his son in front now
goes in back so that the wild animals
should bump into him first, not his son
-----------------------------------------

In other words, Rashi sees Ex14-19
as providing a FURTHER DETAIL to the concept
of GOD CARED FOR YOU LIKE A FATHER. God had
fought for the Jews who were helpless like
children.

*3 Rashi does not cite Nu32-05:08 but instead explains
-------------------------------------------
God wanted sinners dead lest they influence
their children into rebelling against God
-------------------------------------------

*4 That is: Don't learn idolatry for purposes of practicing
it. But it is permissable to learn idolatry for purposes
of instructing people on what not to do and on the horrors
of particular idolatries.*11

---------------------  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.

*11 Rashi's literal language is
---------------------------------------------------
DON'T LEARN TO DO, but you can LEARN TO TEACH
---------------------------------------------------

This statement is short, punchy and to the point.
Furthermore the literal text of Dt18-09a is
DON'T LEARN TO DO.

Thus it appears that Rashi made his inference
from the EXTRA phrase TO DO (DONT LEARN TO DO
vs DONT LEARN).

However the approach of this list is to explain
Rashi inferences in terms of broad laws such as
OTHER VERSES. In this list we shy away from
inferences from 'extra phrases.' Since Dt12-30
clearly prohibits LEARNING/INQUIRING FOR PURPOSES
OF PRACTICE we prefer this OTHER VERSE explanation

Consequently, this Rashi is one of those PEACHES
that illustrate our different approach to Rashi
explanations.

*1 Many examples in this list come from previous
list in the metonomy series (LIST871a,
LIST871b, LIST871c)

*2 See LIST871e for 6 Rashis mentioning this HAND=DOMAIN
theme

*3 See LIST871f for verses where NSA means GIFT

*4 Rashi citing the Midrash Rabbah states
-------------------------------------
Your violence is something you VIOLATED
from Esauv (You are killing like Esauv)
-------------------------------------

But I see no reason to see this Midrash
as the PRIMARY simple meaning of the
verse. The PRIMARY meaning of the verse
is that Shimon and Levi were criminals
The Midrash is simply adding a pun to this
observation.

*5 See LIST871g for some examples

*6 This is a common metonomy that occurs in English
(eg America-Americans etc).

Rashi is cute here: He EXPLAINS the metonomy
----------------------------------------------
When the soldiers die at sea their loved ones
back in Egypt also suffer and in effect are
smitten by God
----------------------------------------------
Rashi does not contradict the metonomy--he
simply shows why it is convenient to identify
the LAND and PEOPLE.

*7 The night was traditionally divided into three
times of Guard duty. The GUARD DUTY near dawn
was called the MORNING WATCH (Cf Ju07-19 for
confirmation that there was a BEGINNING WATCH, MIDDLE
WATCH and DAWN WATCH)

*8 The phrases SEEK GOD, SEEK IN GOD, occur in several
verses and denote SEEKING ADVICE OF GOD. Compare for
example (1S09-09, 1K22-08 or even 2K01-03 (Seeking
advice of idolatrous gods). For alternate meanings
see note *10.

*9 The exact verse text is
--------------------------------------------------
You will have to remove the old grain for the new
--------------------------------------------------
This means
---------------------
You will have plenty
---------------------

In other words removal of the OLD for the NEW
is simply something RELATED to PLENTY. The main
theme is plenty.

Similarly the Biblical text
------------------------------------------------------
The threshing season will bump into the harvest season
------------------------------------------------------
means
--------------------
you will have plenty
--------------------
Again the fact that we are STILL threshing when the
harvest comes is something RELATED to having plenty.
The main point is that there is PLENTY.

*10 On Gn25-22e there is a delightful Ramban Rashi controversy
Ramban points out that SEEK GOD can mean PRAYER. Rashi
holds it means PROPHETIC ADVICE. I brought about a dozen
verses which clearly show that
- SEEK GOD can and does refer to PRAYER
- SEEK GOD can and does refer to PROPHETIC ADVICE
- SEEK GOD can and does refer to BOTH Prayer/Prophecy
Hence I regard Ramban not as disagreeing with Rashi but
rather as complementing him. For further details see
http://www.Rashiyomi.com/gn25-22d.htm

*11 Clearly the Hebrew YeeChad comes from the root CHAD
which means SHARP. Rashi brings two opinions
- It means HE SHARPED (Mirthed at a SHARP WORD)
- It means HE TWINGED (Upset at PAINFUL news)

But Radack brings STRONG support that CHAD means
mirth. Indeed, in other verses, CHAD does mean
MIRTH (As in eg Neh08-10 or P021-07).

This controversy between Rashi and Radack
can be resolved Grammatically. The grammatical
form of VaYeeChad (Chirik, Patach) could come from
either
- INTENSE MODE of 1-2-Hey roots(Cheth-Daleth-Hey) or
- PASSIVE MODE of 1-2-2 roots(Cheth-Daleth-Daleth)

In the intense mode CHAD means MIRTH(Radack)

But in the PASSIVE MODE it would correspond to
RECEIVING (PASSIVE!) a SHARP twinge at hearing
bad news.

Hence the controversy is on the root and mode
of the word.

This explanation makes both viewpoints respectable
since Rashi would concede that CHEDVAH which
definitely comes from Cheth-Daleth-Hey means
MIRTH; Rashi could still maintain that Yee-Chad
means TWINGED since it comes from a different root

Rashi also points out that the translation
TWINGED would show that despite Jethros
happiness he still felt sorry for the Egyptians
thus showing the conflict between his past(non-jew)
and future (friend of Jews)

*12 AFTERNOON-LIGHT-OIL is an example of DOUBLE METONOMY
See LIST871c for other examples.

*13 Although Rashi comments on the phrase OIL-OLIVES the
phrase does not occur in Dt28-02b. This is obviously
a scribal error. (See sifsay Chachamim who "explains"
why the Rashi comments differ in the two verses. My
point of view is that Rashi is stating the same thing
and through a scribal error the Rashi was erroneously
repeated in Dt28-02b.

*14 The Hebrew root used is Nun-Pay-Lamed.
One naiive translation is FALL.
But EVEN if we translate this way we have Rashi reading
-------------------------------------------------
RASHI: She FELL AT SIGHT OF HIM--this means
-----  She Fell in love with him at first sight
-------------------------------------------------

But Rashi goes deeper. Most people falling in love
do not fall down. Rather they feel dizzy and perhaps
sway. Rashi (as does the Radack) points out that
--------------------------------------------------
Nun-Pay-Lamed has a basic meaning of FALL. However
it can mean ANY RELATED meaning (METONOMY!).
Radack brings as examples
- sway
- being secondary
- military swoop on a camp
- to barge in on guests
--------------------------------------------------

Many other examples are given. For this reason we
have simply translated the Rashi as saying that
SWAY AT SIGHT = LOVE AT FIRST SIGHT.

*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