*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

*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.

*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

*1 Gn37-31a

*1 The same in both verses

*2 So (Rashi) he
- first told his brothers who resented him and
- then told his family (Say at the dinner table)
literally: both his father and brothers

*1 See Lv26-03. Thus Lv26-03:06 explicitly states that
when we observe, God will remove wild animals. Dt08-02
by contrast, explains that conquest of Israel will
happen slowly FOR IF IT HAPPEEND QUICKLY WILD ANIMALS
WOULD COME (because the Jews moral nature was not
yet  perfected and the protection of Lv26-03:06
does not yet apply) *11

*2 COARSE flour was used in cooking to wash the pot
sides to clear it from rust producing agents and
rotted food particles.

*3 I should mention the Brilliant Malbim who points
out to a repeated object denoting emphasis
-----------------------------------------
She opened it and saw HIM -- a CHILD
-----------------------------------------
Thus the child had a certain regality *12


*4 This distinction is explicitly mentioned in Ex01-10
Pharoh was concerned that the Jewish minority would
align with an Egyptian enemy. Hence he killed the
males. *13

*5 See Lv08-16:21 for Moses acting as a Priest. During
this brief period Moses used the Temple Basin.

*6 First we note that MONUMENTS (MCBA) were made of
1 stone. Compare the following verses
- Gn31-45 Jacob took the STONE and made MONUMENT
- Gn28-18 Jacob took the STONE and made Monument

Next we note that God found the MONUMENT that
Jacob made (and declared to be a house of God),
God found this altar pleasing.
-----------------------------------------------
- Gn31-13 I am the God of Beth El where you made
a monument --[I am with you] Therefore leave
this place
-----------------------------------------------

Finally we compare the following 4 contradictory
verses
------------------------------------------------
Ex20-21:22 You can make altars of EARTH, STONES
Dt27-05    Make altar of stones when coming to Israel
Dt16-22a   Don't make MONUMENT
Dt16-22b   Don't make MONUMENT, hated by God
Gn28-18    Jacob took the stone and made a MONUMENT
------------------------------------------------

In this discussion we treat ALTARS and MONUMENTS
the same. The contradictory verses can be resolved
as follows
- ONE-STONE altars/monuments are
- - prohibited to us and hated by God
- - permitted  to Patriarches and liked by God
- MANY STONE altars/Monuments are permitted*14

*10 Rashis point is strengthened by the abrupt change
of subject
-----------------------------------------------
Nu04-04 This is the job of the KEHATHITES
Nu04-05 The PRIESTS come and cover the articles
...
Nu04-15 ..and AFTERWARDS the KEHATHITES come
-----------------------------------------------

If one just reads Nu04-04 and Nu04-05 by themselves
it appears as if the PRIESTS mentioned in Nu04-05
refer back to the KEHATHITES mentioned in Nu04-04

*11 Interesting Rashi cites a verse in Job rather
than the  explicit Lv26-03:06. Rashi also does
not explicitly mention that he is using the rule
of resolving 2 contradictory cases.
But that IS what Rashi does. It seems rather
straightforward to introduce Lv26-03:06. Rashi
probably  expected the reader to know this verse
since it comes in the great REBUKE---Rashi complements
this verses with complementary verses in Job

*12 Rashis actual language is that
------------------------------------
She saw Gods presence with him
------------------------------------

I have tempered this a bit as follows
---------------------------
She saw the childs regality
---------------------------

I think Rashis point is to explain why
she risked her life to save a Jewish child
This child was different--he had a certain
regality...why not raise him as an Egyptian
He would fit in well with the Royal house

*13 Rashi actually says
------------------------------------------
Pharohs astrologers said that the Jews
have just had a male savior born.
Pharoh therefore decreed the death of
the male Jews
------------------------------------------

However the REAL driving force of Rashi
is the contradictory verses and the
resolution from an explicit verse.

Rashi avails himself of OTHER VERSES
which show that Pharoh always consulted
with his astrologers (eg Ex08-12:15).

Thus Rashi is simply dressing up the
contradiction. The real point of Rashi
is the contradiction and the distinction
between the people(hated all) and the King.
(concerned about security)

*14 Rashi does not give a reason why 1-stone altars
are prohibited but many-stone are ok. I would
suggest that 1-stone altars are so to speak
BLEMISHED altars-altars made on the rush.
Throughout the offering literature blemished items
are considered poor taste. The patriarchs however
were busy converting people frequently. Hence,they
made altars on the go (one stone altars) and this
was liked by God.

*15 PUBLICLY: He disagreed so as not to further inflame
the brothers who hated Joseph

PRIVATELY: He agreed because he believed in the dream

*1 In each of the records in this table
- an entire group is reviewed in the Bible
- only a small amount of text is devoted to
each member (token mentioning)
- much space is allocated to the person who excelled.

*2 - 1C01 thru 1C12 describe human history until David
- 1C13 thru 1C17 describe David's reign and the
beginning of the centralization of the Temple

*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