*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 si15ers 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

*5 You can SUPPLEMENT Rashi with ADDITIONAL reasons
- Rashi emphasizes that because Jacob was fleeing he
had no money
- I would add that perhaps Jacob was saying
-----------------------------------------
Look I stole blessings from Esauv So my
mother, your sister, things I should intern
by you to learn how to do such things since
this is the way you operate
-----------------------------------------

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

*12 Rashi gives a second explanation of the word BITTERED
----------------------------------------------------
Potiphar tried to seduce Joseph and when he refused
they threw him in prison
----------------------------------------------------

However the continuation on Gn49-23 is
----------------------------
they fought among themselves
----------------------------

- This DOES apply to the brothers but
- DOES not apply to Potiphar
Hence I have taken the primary explanation of Rashi
to refer to the brothers.

*13
Rashi explains and comments
----------------------------------------
Moses presumably WAITED TILL HE LEFT THE CITY
to pray to God because the city was filled with
idols and he didn't want to pray in the city---
We likewise infer that the laws told to Moses
in Ex12-01 were told to him ON THE OUTSKIRTS
OF THE CITY...that is the phrase IN THE LAND
OF EGYPT should be interpreted to mean in the OUTSKIRTS
OF THE CITIES
-----------------------------------------

*14 The whole story is as follows

- Ex12-06 describes the offering of the pascal
lamb on the 14th of Nissan

- Ex12-12:13 describes the smiting of the first
born on that evening (the pre-eve of the 15th)

The drama comes in Ex12-14 which states
------------------------------------------
THIS day is a MEMORIAL and you shall have a holiday
------------------------------------------

Which day is THIS day? Is it the DAY of the chapter--
14 Nissan. Or perhaps it refers to the day following
the smiting of the first born when they left Egypt.

Rashi answers this inquiry by carefully citing
OTHER VERSES.

- Nu33-03 states
------------------------------------------
On the day after the Passover offering the
Jews left Egypt
------------------------------------------
We conclude that the Jews left on the 15th.

- Ex13-03 states
---------------------------------------------
Make a MEMORIAL of this day when you leave Egypt
---------------------------------------------
We conclude that the 15th is a Memorial day.

Hence, concludes Rashi
--------------------------------
When Ex12-14 states and THIS DAY
SHALL BE A REMEMBRANCE then THIS DAY
refers to the 15th
---------------------------------


*15
Ex14-12a states
-------------------------------------------
Isnt this [not leaving Egypt] what we
told you in Egypt 'LEAVE US ALONE AND
LET US BE SLAVES IN EGYPT--for it is
better to be slaves in Egypt the to
die in the wilderness'
-------------------------------------------

Rashi cites an OTHER VERSE Ex05-21 in which
the Jews say ideas similar to LEAVE US ALONE
AND LET US BE SLAVES IN EGYPT SINCE THAT
IS BETTER THAN DEATH
------------------------------------------
And the Jews met Moses and Aaron (After their
initial request to free the Jews)...and said
MAY GOD SEE AND JUDGE YOU THAT YOU MADE US
DESPICABLE BEFORE PHAROH AND HiS SERVANTS (They
think we want to run away)--TO GIVE A SWORD
TO HIM (that is a pretense) TO KILL US
------------------------------------------

*16
To explain this Rashi we use 4 principles

A) (GRAMMAR) EGYPT PURSUING is in the Singular. Hence
it could refer to the Angel of Egypt. However
it is normal in military operations to use
the singular to denote an army acting in a unified
manner.

B) (SPREADSHEET PRINCIPLE) A slave that had murdered
an important Egyptian deity would probably have
flashbacks and dreams of the deity pursuing them.
This is normal. The text doesnt say it but it is
a logical-probable consequence of the text (SPREADSHEET)

C) (METONOMY) Eg If I say AMERICA defeated IRAQ we
really mean the AMERICAN PEOPLE defeated the IRAQY
people. Here we use METONOMY--the American PEOPLE
are named by a RELATED ITEM, AMERICA, the PLACE
where they live. The naming by a related item is
called METONOMY. If AMERICA (the country) can also
mean the AMERICAN people it can similarly mean the
GUARDIAN ANGEL of Egypt.

D) (OTHER VERSE) The real driving force behind Rashi
is the OTHER VERSE method Ex14-19:20 which states
--------------------------------------------------
The ANGEL of GOD going before the Israeli camp
[that is, the Guardian Angel of Israel] went
between the Israeli and Egyptian camps...[so that]
they[the two camps] did not get near each other
--------------------------------------------------

I would suggest that if the Jews were having dreams
and flashbacks about the Guardian Angel of Israel
so too they had flashbacks aboutthe Guardian Angel
of Egypt [Here we use the OTHER VERSE principle
combined with the SPREADSHEET PRINCIPLE---it is
very reasonable for a fleeing slave if he dreams
of the Guardian angel of one side to also see the
guardian angel of the second side]

*17 1C07-21 states that the GATHITES killed some of
Ephraims children. 1C18-01 identifies the
GATHITES with the Philistines.

Radack goes into length on what happens(1C07-21)
For example: Analyzing census data Radack
suggests that the Philistines killed 8000 people
Further analysis of dates suggests that
this incident happened during the Egyptian
slavery: For example, perhaps they erroneously
thought that the TIME OF REDEMPTION had come;
they therefore tried to escape and reclaim
their herds but were killed by the nearby
Philistines.

At any rate Rashi's major point here is that
the explanation of WHY the Philistines were
afraid is brought out by OTHER VERSES relating
former pillages.

*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..)

*14 See LIST854O

*15
These 10 words for prayer describe 10 different
situations to which man responds in prayer. For example
you SCREAM IN PRAYER when you are pursued. You SEEK GRACE
in Prayer when you want a favor you don't deserve. You
CHAT in prayer when you wish to uplift your reminisces
to a Godly level.

*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

*12 See LIST854m

*13 Notice the terminal hey on the Hebrew word
Aleph-Mem-Vav-Tauv-Hey--indicating the
JUSSIVE mode (mode of hope). Thus the
word is translated IF ONLY I COULD DIE

Hence the proper way of interpreting
this phrase is, similar to the English
idiom, IF ONLY I COULD DIE (How happy I
am)

Rashi SUPPLEMENTS the explanation of
this idiom by explaining it
------------------------------------
If I died now I would be comforted
knowing I saw you
------------------------------------

Rashi cites the Targum. However the
Targum's explanation should be seen
as secondary to the primary
explanation of the Rashi as an
idiomatic expression with a given
meaning (in other words you don't have
to explain idioms to understand them--
the idiom means what it does because
of usage)

*14 Rashi gives a second explanation
---------------------------------
If only I could die THIS TIME
---------------------------------

Rashi states
---------------------------------
I thought I would die in both this
world and the next---but now I see
I at most lost this world but not
the next since your dreams have
become prophecies and indications
that I am destined to the next world
---------------------------------

Rashi's second explanation does
not CONTRADICT or REPLACE the
first explanation.

Rather Rashi's two explanations
address TWO ISSUES in the verse
-------------------------------
The Hebrew word Aleph-Mem-Vav-
Tauv-Hey means IF ONLY I
COULD DIE which is an idiom
indicating HAPPYNESS
-------------------------------

However the Bible modified
the idiom
-------------------------
IF ONLY I COULD DIE
-------------------------
by adding the word THIS TIME

----------------------------
IF ONLY I COULD DIE THIS TIME
-----------------------------

Rashi sees this modification
of the idiom as indicating
a subtle nuance
--------------------------
I will only die THIS time
that is ONCE but not twice
--------------------------
alluding to the fact that
Jacob thought he would go
to hell for misleading
Joseph but now he sees he
at most lost this world but
is destined to the next world

*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