Rashi-Is-Simple Mailing List
(C) Dr Russell Jay Hendel, 1999
http://www.shamash.org/rashi/
Volume 2 Number 16
Produced Jun, 18 1999
Topics Discussed in This Issue
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v4a18-19 The WHOLE chapter has a GENERAL-PARTICULAR-GENERAL form
v4-18-10 Comparison of priestly gift verses shows where/who eaten
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*** READING TIPS ***
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IF YOU ARE IN A HURRY WE RECOMMEND THE FOLLOWING SECTIONS:
* VERSE:
* RASHI TEXT:
* BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
"HOW DO I FIND QUICKLY A SPECIFIC SECTION?"
ANSWER: Use your FIND menu
For example: FIND VERSE:
takes you to the beginning of the next section.
Similarly
FIND NARRATIVE EXPLANATION:
takes you to the brief explanation of Rashi.
"IS THERE AN EASY WAY TO GO TO EACH VERSE AND POSTING?"
Yes. Use your FIND menu.
"FIND #*#*#*#" takes you to the next posting
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VERSE: v4a18-19
v4a18-19 All Holy Terumahs...I have given to you...
v4a18-18 & their meat is yours like the waived breast...
v4b18-18 & the right thigh; it will be yours
RASHI TEXT:
v4a18-19
Because of the strong sentiment of endearment in this Parshah
it stated the idea of gifts GENERALLY at the beginning, GENERALLY
at the end, and gave PARTICULARS in the middle.
v4a18-18
The meat of the first born will be
"Like the waived breast and right thigh" of the peace
offering which may be eaten for 2 days & the intermediate night.
v4b18-18
IT WILL BE YOURS: Rabbi Akiva learned from this extra emphasis
(it **will** be yours) that we interpret the verse liberally:
The meat is treated like the Peace offering meat which may be
eaten for 2 days and an intermediate night but it is not
treated like the Thanksgiving offering which is eaten for only
one day and one night.
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
Rashi is not commenting here on any particular verse but rather
on the style of the overall Chapter. Thus {LIST1}
4-18-8 has a GENERAL statement that the priests get gifts
4-18-9 thru 4-18-18 list PARTICULAR gifts to priests such
as sacrificial meat
4-18-18 has a GENERAL statement that priests get gifts.
So the chapter has a GENERAL-PARTICULAR-GENERAL form. This is one
of the 13 so called "styles of Rabbi Ishmael" (See posting v2b25-2)
The GENERAL-PARTICULAR-GENERAL style requires that the examples be
generalized. In other words the EXAMPLES are taken LIBERALLY
instead of RESTRICTIVELY.
Let me give an analogy which will enable the reader to clearly
appreciate the difference between LIBERAL and RESTRICTIVE
interpretations: Suppose I have two fields and the whole town
knows them as the CHILDREN fields. Suppose I frequently take
my friends down to one of these fields, say field P, a field
where all the children can Play. Suppose further that field C
is Cheaper. Finally suppose I sell the CHILDREN field to
my friend. Which of the two CHILDREN fields does he get?
It turns out that even though I frequently invite him to field P
nevertheless the deed of sale ONLY entitles him to field C
the Cheaper of the two fields. The reason for this is that sale
documents are always interpreted RESTRICTIVELY (For those who
know talmudic lingo..."the owner of the deed has the lower hand")
By contrast, if I give him the children field as a GIFT then he
would be entitled to field P the field I always bring him down to
in which the children Play. The reason for this is that deeds of
gift (vs sale) are interpreted LIBERALLY and follow the apparent
intention of the giver.
In summary, gift deeds are interpreted liberally while sale deeds
are interpreted restrictively. This type of approach is consistent
with the idea that gifts come from a spirit of generosity and hence
are given liberally while sales come from a commercial approach
and hence we can only go by what is literally written.
Returning to the Bible we would like to suggest a new approach to
the GENERAL-PARTICULAR-GENERAL style of Rabbi Ishmael: namely, it
indicates a LIBERAL approach that allows generalization of all
examples. By contrast a GENERAL-PARTICULAR approach would require
a RESTRICTIVE approach.
Consequently, the statement that the whole chapter is interpreted
liberally, applies to the other verses in the chapter. In
particular if the chapter should be interpreted liberally then any
sentence with supportive nuances should be interpreted liberally
also.
Let us now go to verse 4-18-18 which says that the meat of the
first born belongs to the priests like the waived breast and
right thigh belonging to the priest.
Rashi, citing the Sifrah, ingeniously points out that this is like
the 2 children fields: Indeed there are 2 sacrifices where priests
eat waived breasts and right thighs: A thanksgiving offering
can only be eaten for 1 day and night (3-7-15) while a peace
offering can be eaten for 1 day and the intermediate night(3-7-16)
{LIST2}. Both these sacrifices have a waving of the breast(3-7-30)
and a giving to the priest of the right thigh(3-7-32). But if
the verse compares the meat of the first born to the waived breast
and right thigh and two sacrifices have a waived breast
and right thigh then which one is it compared to???
Now we see why Rashi is Simple. The whole chapter is interpreted
liberally. Consequently if we have any nuance in the verse
supporting a liberal interpretation we will interpret the verse
liberally and conclude that the meat of the first born can be
eaten for 2 days and the intermediate night.
Rabbi Akiva found such a liberal nuance in the phrase IT WILL BE
YOURS. For we have already indicated that the verb TO BE always
denotes emphasis {LIST3} (See posting v2-1-5 or v1a15-13).
Thus the phraes IT WILL BE YOURS is interpreted as if it said
IT WILL REALLY BE YOURS TO EAT (so we take the most liberal
allowance of time).
The method we have used here is applicable to many other Midrashim.
We frequently find midrashim based on nuances which look stretched,
and we don't understand what caused them. In many cases besides
the particular midrash (like the verb HYH in 4-18-18 denoting
emphasis) there is also a general midrash requiring a liberal
interpretation of the whole chapter (like the GENERAL-PARTICULAR-
GENERAL midrash in 4-18-19). This approach of seeking a GENERAL
statement of liberal interpretation coupled with particular
midrashim is often very powerful and can make many Rashis appear
simple.
This will suffice for now. The more advanced talmudic students are
invited to peruse the wonderous Sifray on this verse in which many
logical (not textual) arguments are used to derive the
2-day-1-night allowance for meat of the first born. Having derived
this logically they use this verse 4-18-18 to infer that blemished
first born may be eaten for 2 days and one night. But this too
follows the logic of Rashi---the text is interpreted liberally and
therefore includes types of first born I might otherwise exclude.
Thus we see that the underlying theme of Rashi is the liberal
interpretation of the chapter--the rest is details. (For the
Rambams approach to 4-18-18 and 4-18-19 see Rambam Sacrifices
10:4-5).
COMMENTS ON RASHI'S FORM:
Rashi actually says that because of the sentiment of ENDEARMENT
in the Parshah the general idea that priests get gifts
is repeated twice.
We have interpreted Rashi to mean that the LIBERAL interpretation
of the chapter requires a repetition of the general statement.
Rashi used the word ENDEARMENT (a rather strong emotional term)
as a pun to reflect back on 4-18-8 where Rashi infers a
strong sentiment of endearment from the verse.
Actually there are many GENERAL-PARTICUAR-GENERAL forms in
the Torah and it would be a mistake to interpret them all as
coming from a sentiment of endearment. On the other hand the
approach we outlined above---that they are to be taken liberally
bears merit.
LISTS {For ADVANCED students and for those with more time}:
{LIST1} {Of references to Priestly gifts in 4-18-8:19. Note
how the chapter has a GENERAL-PARTICUAR-GENERAL form}
VERSE GENERAL/PARTICULAR TYPE OF PRIESTLY GIFT
===== ================== =====================
4-18-8 General Priests will get gifts
4-18-9:10 Particular Holy of Holy sacrifices
4-18-11 Particular Light Holy sacrifices
4-18-12 Particular The Big Terumah
4-18-13 Particular Firstborn
4-18-14 Particular Excommunicated for Temple
4-18-15:16 Particular Firstborn people (redeemed)
4-18-17:18 Particular Firstborn animal
4-18-19 General Priests will get gifts
{LIST2} {Of permissable time frame to eat breast and thigh}
PARTICULAR CLASS/
SACRIFICE TYPE VERSE EATING TIME VERSE BREAST/THIGH
========= ==== ===== =========== ===== ============
Thanksgiving Peace 3-7-11 1 day,1 night 3-7-15 3-7-31:32
Peace Peace 3-7-16 2 days,1 night 3-7-16 3-7-31:32
{LIST3} {Of verses with the verb TO BE--Courtesy of Malbim
In all these verses the verb TO BE denotes EMPHASIS *1}
VERSE TEXT WHY EMPHASIZED
===== =============== ==========================================
4-6-5 He WILL BE holy Non specificed Neziruth can't be transient
but must have some type of emphasis and
demonstration of committment (The usual
period for demonstration is 30 days)
3-2-1 it WILL BE wheat The emphasis shows that other types of
flour invalidate it
3-2-5 it WILL BE Matzoh The emphasis shows that if one left out
the Matzoh attribute then it invalidates
the offering
FOOTNOTES:
*1 Malbim brings this principle down in his MORNING STAR--principle
600. THere he gives about a dozen examples (since some of them have
controversy on WHAT is being emphasized I left them out).
Malbim explains that the EMPHASIS in the Leviticus verses is an
emphasis of ESSENTIALITY--without the attribute that is mentioned in
the verse with the verb TO BE the procedure is invalid
We however have taken a broader interpretation and allow
any type of emphasis (For example: by the Nazerite, the emphasis
indicated by the verb TO BE denotes that Nazaretism should have
sufficient DURATION which in many matters is 30 days
CROSS REFERENCES:
ACKNOWLEDGEMENTS:
v2b25-2
v2-1-5
v1a15-13
RULE CLASSIFICATION {See the web site for comparable examples}:
RabbiIshamel
OTHER VERSES
SPECIAL WORDS
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VERSE: v4-18-10
v4-18-10 In the HOLY OF HOLIES you shall eat it
v3b10-14 Eat it in a TAHOR PLACE
v4a18-31 And you can eat it in ANY PLACE
v4c18-11 all the TAHOR PEOPLE in your house will eat it
RASHI TEXT:
[Moderator: Each Rashi discusses WHERE or in WHICH place certain
priestly gifts can be eaten]
v4-18-10: "In the HOLY OF HOLIES eat it:" Rashi: In the AZARAH
v3b10-14: "Eat it in a TAHOR place:" Rashi: In the Haychal
v4a18-31: "eat it in ANY PLACE:" Rashi:Even the cemetery
v4c18-11: "ALL the Tahor people can eat it:" Rashi: Even women
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
The Torah allowed the priests to eat 24 items (Rambam,BIKURIM 1:1)
Different items may only be eaten in different places. The places
where items can be eaten is spelled out explicitly in the Torah
and may be inferred from the different phrases used in each verse.
A proper treatment would compare the verses for all 24 items.
We suffice now with the above verses. We use the method of
comparing parshas {LIST1}.Repeating the above verses we see that:
--v4-18-10: "In the HOLY OF HOLIES eat it:" Rashi: In the AZARAH
--v3b10-14: "Eat it in a TAHOR place:" Rashi: In the Haychal
--v4a18-31: "eat it in ANY PLACE:" Rashi:Even the cemetery
Thus Rashi is simple. The items mentioned in 4-18-10, 3-10-14
and 4-18-31 may only be eaten in the HOLY, TAHOR or ANY place
respectively. This is the basic simple meaning of the text and
it is learned by contrasting the verses (not by examining
any special nuance in some verses)
Similarly by contrasting the two verses
-----4-18-10---MALES will eat it
-----4-18-11---ANY TAHOR can eat it
Rashi learns that the word ANY includes females (they can eat
the items mentioned in 4-18-11). Notice that the interpretation
of including females does not just come from the word ANY but
rather comes from the contrast of verses also.
For those interested in further details on what places in
the temple are involved or which priestly gifts are spoken
about see {LIST1} Based on the construction of the Temple Rashi
associates the HOLY place with the AZARAH, & the TAHOR place
with the HAYCHAL (These places can be glimsped at in books
that show the temple). Finally the Rashi on 4-18-31 gives
an EXAMPLE of ANY PLACE (namely, the cemetery). The items
mentioned in 4-18-10 are sacrificial meats; the items
metioned in 3-10-14 and 4-18-11 are the waived breasts
and right thighs; finally the items mentioned in 4-18-30
are levite gifts.
Most readers will suffice with the above. However there are
1 or 2 difficult problems in Rashi which we now clarify by
bringing in 3 observations:
The first observation concerns who can deal with sacrifices.
The TAHOR-TOOMAH statuses apply particularly to sacrifices. In
particular TAMAY people may have nothing to do with items in
the sacrificial procedures (3-22-3:6, 4-5-1).
Thus the prohibition of Tamay people eating sacrifices is
EXPLICITLY mentioned in the Torah. We therefore reject Rashis
first explanation, v4c18-11,--(TAHOR PEOPLE CAN EAT-Rashi:But
not TAMAY people)--since this is learned elsewhere. Instead
we feel the 2nd explanation is the SIMPLE one---(ALL tahor
people can eat it--RASHI: "ALL"--even women).
A second observation is that the Holy of Holies is entered
only once a year and is otherwise prohibited for entry
(3-16-1:2). (Hence no eating would take place there)
A third observation is that the items mentioned in 4-18-9:10
are spoken about elsewhere in the Torah--they must be eaten
in the HOLY place (3-6-19, 3-7-2).
Thus even though 4-18-10 speaks about eating sacrificial meats
in the Holy of Holies nevertheless I know that
--the holy of holies may not be entered (3-16-1:2)
--the sacrificial meats are eaten in Holy places(3-6-19,3-7-2).
Thus I must interpret 4-18-10 to mean that the sacrificial
meats may only be eaten in the Holy places. (The Sifrah however,
not cited by Rashi, uses the repeated form HOLY of HOLIES, not
to refer to a specific location, but rather to denote EMPHASIS
since as we have seen, repetition can denote emphasis. The
EMPHASIS is used to learn that the sacrificial meats can be
eaten in ANY holy place--thus they may be eaten in the HayCHal
if non jews surrounded the Azarah=The Holy place. However
it appears to me that this explanation was not included by Rashi
because it deals with a very rare case (Non jews surrounding
the temple)--the idea that repetition denotes emphasis has been
mentioned in several postings).
Again to summarize: There are a variety of verses giving priests
the right to eat certain items. By comparing the different
phrases used in these verses we see that different items may only
be eaten in certain places. Similarly we see that some items
may only be eaten by males and some by females. We then supplement
this basic observation with information gleaned from other verses.
This is the simple meaning of the text.
COMMENTS ON RASHI'S FORM:
As usual in this list we have rejected Rashi's first
explanation on v4c18-11 (Only Tahor people can eat, not
Tamay people) because the ineligibility of Tamay people to
eat priestly gifts is explicitly stated in other
verses (3-22-3:6, 4-5-1).
We have therefore taken the second interpretatoin in Rashi which
emphasizes that ANY Tahor person can eat the waived breast
and right thigh (in contrast to the sacrificial meat
which MUST be eaten by males--4-18-10). Hence Rashi
interprets any to refer to FEMALES.
LISTS {For ADVANCED students and for those with more time}:
{LIST1} {Of priestly gifts; where they can be eaten & who
can eat them}
ITEM WHERE IT VERSE FOR VERSE WHO CAN VERSE VERSE
CAN BE WHERE IT PHRASE EAT IT FOR WHO PHRASE
EATEN IS EATEN CAN EAT
=========== ======== ========= ===== =========== ======= ======
Altar Meats Azarah 4-18-9:10 Holy*1 Male 4-18-10 Male
Breast/Thigh Haychal 3-10-14 Tahor Male/Female 4-18-11 Any
After-Tithe Cemetery 4-18-31 Any Male/Female 4-18-31 Household
FOOTNOTES
*1 The actual verse phrase is HOLY OF HOLIES. However the Bible
explicitly prohibits anyone from entering the holy of holies
(3-16-1:2) and the Bible also explicitly identifies elsewhere
the place where altar meats may be eaten as "In the Holies"
(3-6-19, 3-7-2).
CROSS REFERENCES:
ACKNOWLEDGEMENTS:
RULE CLASSIFICATION {See the web site for comparable examples}:
DOUBLE PARSHAS
DOUBLE PARSHAS
DOUBLE PARSHAS
SPECIAL WORDS
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