Rashi-Is-Simple Mailing List
(C) Dr Russell Jay Hendel, 1999
http://www.shamash.org/rashi
Volume 2 Number 21
Produced Jul, 05 1999
Topics Discussed in This Issue
------------------------------
v4a19-2 MITZVAH=God-man;MISHPAT=Man-man;CHOK=Long Term...
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
***************************
*** READING TIPS ***
***************************
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
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v4a19-2
v4a19-2 This is the DECREE (CHK) of the Torah
v3a18-4 And you shall watch my REGULATIONS & DECREES
v3b18-4 And you shall watch my REGULATIONS & DECREES
v1c26-5 ...because Abraham watched my COMMANDMENTS
v1d26-5 ...because Abraham watched my ...DECREES
v1e26-5 ...because Abraham watched my..TOROTH
RASHI TEXT:
v4a19-2 (Why is this commandment called a DECREE?)
Because the other nations and Satan try to prevent
the Jews from performing this commandment by saying
'What benefit does it have?'. Therefore it is called
a DECREE--in other words, I have DECREED it and you
cannot suspect it
v3a18-4 REGULATIONS are Torah laws that deal with JUSTICE:
If they had not been said we could have
figured them out.
v3b18-4 DECREES are Torah laws that are DECREED by God;
The evil inclination asks on them 'Why do we
have to watch them?'--like the Kashruth laws,
the wearing of Shaatnez, the Red Heifer, etc.
Therefore in the Biblical statement of laws
that are called DECREE it usually ends I AM GOD: In
other words it is a decree and you have no right to
free yourselves from them.
v1c26-5 COMMANDMENTS are Torah laws which had they not been
written we could have written them ourselves---like
the prohibitions on theft and murder
v1d26-5 DECREES are Biblical laws that the evil inclination
and the nations of the world ask us questions on
(why do we do them) like the prohibitions of eating
pig or of wearing shaatnez--for they have no
(apparent) reason but rather are decrees of the King
on his servants.
v1e26-5 TOROTH refers to the PRINCIPLES in the oral law
and the Sinaitically transfered laws.
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
These Rashis deal with the famous question: How many types of
commandments are there?
The simplest answer to this question is based on ancient Midrashim-
There are two types of commandments: REGULATIONS which we humans
would have enacted had we not been told them--for example, the
prohibitions of murder and theft--and DECREES, those commandments
that we would have never thought of had we not been told---like
the prohibition of wearing wool and linen, or Kashruth.
It is rather surprising that it was not until the 19th century that
someone (Rav Hirsch) asked the simple question: How many words does
the Torah itself use to describe commandments? (In the terminology
of this email group, Rav Hirsch was asking for the LIST of verses
where some term refers to commandments. Rav Hirsch found
6 terms--they are listed in {LIST1} with the exact Hebrew Term, our
English translation, a brief description of when they occur and
typical examples)
The ordinary reader can stop here: Rashi simply listed the various
terms referring to commandments and explained them based on the
verses they occur on. Those who want a short summary can review
{LIST1}.
The more interested reader however is encouraged to read below
Rav Hirsch's beautiful exposition of the 6 terms that refer to
commandments. This exposition immediately follows.(As shown in{LIST1
only 4 of these 6 terms refer to large classes of commandments;
furthermore there is a 7th term which also occasionally occurs).
A description of each of these 6/7 types of commandments
is as follows
--MITZVAH-MISHPATIM refer to laws that humans could deduce such
as giving charity, prohibiting theft etc. The MISHPATIM(REGULATIONS)
refer more specifically to laws between man and man (We will refer
to these as the MAN-MAN laws). Examples are theft,damages,murder etc
MITZVOTH refer to rational laws between God and Man. We will refer
to these as the GOD-MAN laws. An example would be the Mitzvah to
bench or thank God by saying Grace after meals. This law is rational
because it is rational to thank anyone for giving you something.
And the obligation to thank is independent of whether God or Man
gave the thing for which we thank.
We may summarize the above example by observing that
MITZVOTH refer to God-man laws whose rationality lies in extending
man-man relations to the God-man sphere.
We note in passing that in addition to its specific meaning,
MITZVAH (COMMANDMENT) is the GENERIC term to refer to any
commandment whether it has a reason or not (Examples are 3-4-2,
4-15-39, 5-4-5 where the reference is clearly to ALL commandments)
In other words if a Biblical verse SIMULTANEOUSLY has MITZVAH &
CHOK/MISHPAT that it acquires specific meaning;otherwise it acquires
generic meaning. (Hence, since in 1-26-5, MISHPAT is not mentioned
therefore MITZVAH refers to ANY rational commandment whether God-man
or Man-man).
--CHUKIM (DECREES) refer to laws which although rational
nevertheless deal with LONG TERM EFFECTS.An analogy will help:The
prohibition against eating poison would be a MITZVAH or MISHPAT
(COMMANDMENT-REGULATION). The prohibition against overeating salt
would be a CHOK--a DECREE. We understand the reason for it---if you
have too much salt your blood pressure would go up and you are more
at risk for a vessel breaking or having a heart attack (Because of
the hearts extra work). Nevertheless, the prohibition of eating salt
doesn't have an IMMEDIATE REASON--nothing bad will happen to you if
you overeat salt--even if your blood pressure goes up it is still
not bad but rather an indication that something bad may happen.
Thus there is a reason for not eating salt but there is no immediate
reason--the reason for not eating salt is because of
LONG TERM EFFECTS.
Another analogy might help. Everyone knows the reason for the SPEED
LIMIT LAWS. If the SPEED LIMIT is say 55 mph then it was set because
there is a HIGHER probability of accident if you are going, say, 70.
But still, why was the SPEED LIMIT set at 55 vs 50 or 60. No matter
where you set it, there is a higher probability of accident if you
violate it. The truth of the matter is that the SPEED LIMIT LAW
balances the two societal needs: The need to avoid accidents and the
need to have fast transportation. It is not the LAW which lacks a
reason it is rather the BALANCE which lacks a clear reason. We all
know the reason for the LAW---if you violate it you have a higher
risk of accident. But the choice of the 55 mark vs 50 or 60--it
is this balance that--appears to have no reason(even though it might
be based on many studies of how many accidents there were when the
SPEED LIMIT is 50 or 60).
The Midrash Bamidbar Rabbah applies similar reasoning to the Chukim-
DECREES. It gives a list of 4 commandments that are called DECREES
and have some BALANCE aspect to it. For example we all know the
reason for incest laws---society must protect itself from
unbridled release of sexual impulses. We also understand the need
to care for widows. But how is this balanced. On the one hand I
am prohibited from sleeping with my sister in law while on the other
hand I can marry her if my brother died without children. It is not
the law that doesn't have reason but the balance that lacks a clear
reason.
In summary CHUKIM--REGULATIONS deal with laws that either prevent
LONG TERM EFFECTS (like overeating salt which prevents higher
blood pressure) or else laws that balance a LARGE GROUP OF INTERESTS
(like the SPEED LIMIT LAWS that balance the needs and skills of
the entire group of drivers even though for one person the reasons
may not apply).
To illustrate how CHUKIM have reasons let us use the Red Heiffer.
Rav Hirsch explains the Red Heiffer law as a SYMBOLIC affirmation
of the eternity of man's soul. Rav Hirsch explains that when seeing
a dead body the LONG TERM EFFECT would be to discourage the person
from further activity in life ("after all I will soon die why should
I undertake new projects...let me leave them to my children"). The
Red Heiffer law symbolically affirms the eternity of the soul and
mans capacity to live on after death.
(Again we are not claiming that if you see a dead body you enter
a state of depression any more than a doctor is claiming that if
you have too much salt at one meal your blood pressure will go up.
Rather we are claiming that over a LONG TERM your blood pressure
will go up from salt and you will become more prone to be depressed
and unable to start new projects because of the thought that all
must die.)
There are two serious problems with this explanation of Rav Hirsch
--How could Rav Hirsch explain the Red Heiffer law if King Solomon
could not explain it?
--How can Rav Hirsch explain the Red Heiffer Law as having a reason
if Rashi, Rambam and all Rishonim in the name of many midrashim
state that CHUKIM are laws without REASON.
Although the Midrash Kohelleth Rabbah says(Ecc7-23)that King
Solomon could not understand the Red Heiffer law (how then
could Rav Hirsch be smarter than King Solomon?) nevertheless
the RaDaQ explicitly states that King Solomon's wisdom was only
in scientific matters---in spiritual matters others could surpass
him in knowledge---indeed, we find that Moses achieved 49 out of
the 50 levels of spiritual knowledge (the highest possible for
a human) thus showing that Moses surpassed King Solomon in
spiritual knowledge (and similarly it is at least possible that
Rav Hirsch could have attained a higher spiritual knowledge).
(See RDQ on 1R3-12)
In passing I take note of the importance of believing in this
RDQ. For if I do NOT believe that the Red Heiffer had a reason
then why should I spend my time studying it. However if I believe
that Rav Hirsch discovered something that even King Solomon did not
know---if I believe that the Red Heiffer contains the antitode for
the depression and lack of interest in 'starting over' that comes
with old age--then I will learn the Red Heiffer laws which are
quite detailed and technical. In conclusion, if I believe in this
RDQ and apply it to Rav Hirsch discovering something that even King
Solomon did not know then I would increase the Talmud Torah I do
and this increase in Talmud Torah is more important than ascribing
mythical beliefs to King Solomon's intelligence.
As to the question of how Rav Hirsch could contradict the Rishonim
and Midrashim that the Red Heiffer law have no reason I would
answer as follows: The Midrash says that MISHPATIM are laws that
we could have enacted had they not been given while CHUKIM are not
so. We have not contradicted this! We have explained CHUKIM to have
reasons the way SPEED LIMIT LAWS have reasons or the way the
PROHIBITION OF OVEREATING SALT has a reason. We have suggested that
the reasons were to prevent LONG TERM EFFECTS or to deal and BALANCE
the needs of LARGE GROUPS.
Thus we have not CONTRADICTED the Midrash but have MODIFIED its
language: CHUKIM do not have IMMEDIATE reasons but do have LONG
TERM reasons. Furthermore this modification was not done arbitrarily
but rather was done because of the {LIST3} of verses where CHOK
occurs.
It appears to me that because of these two conditions....
---we modified, not contradicted the original midrash language
---we did so BECAUSE of a list
what Rav Hirsch did is admissable. Indeed, we find throughout our
Law Books that such modifications are done (infrequently under
unusual circumstances).
--TOROTH--As we have shown in v3-26-46, the word TORAH has 3
meanings: a) The actual Torah, b) A Chapter, c) Principles.
The word TORAH occurs only in COMPLEX commandments which have
many parts and subparts such as the sacrifices (eg 3-7-1, 3-7-11)
In such a context the word TORAH means PRINCIPLES. In other words
the commandments are so complex and structured that the Torah only
gave principles from which details can be deduced. The
consequences of these principles are details that can be found in
the oral law as Rashi says on this verse.
The preceding 4 terms---Mitzvah, Mishpat, Chok, Torah--
govern most of the Biblical commandments. However based on
several verses {LIST2} Rav Hirsch suggested including the
following 2 terms also: ADAH, PEKUD. As noted, in {LIST1}
the Biblical verses only weakly support including these two
terms--ADAH and PEKUD---for general commandments.
--EYDOTH--refer to commandments whose function is COMMEMORATIVE,
such as the 10 commandments on the two tablets of stone which
were commemoratively placed in the ark or the various commemorative
commandments that are done on Passover (2-25-16, 5-6-20). Rav
Hirsch included under EYDOTH all commerorative commandments like
those of the holidays.
--PKUDIM--seem to refer only to commandments to Guard the temple
and would correspond to the word PIKADON (Security). So the people
watching the temple were SECURITY GUARDS and were protecting the
PIKADON (=security=temple) entrusted to them (4-3-36,4-4-16). This
would correspond to the one Biblical commandment that requires
watching the temple (Rambam, Positive Commandment #22---note
that the VERB used in the commandment is ShMR not PKD(4-18-2))
---MISHMERETH--Finally for purposes of completeness we note the
term MISHMERETH which occurs a few times in the Bible and seems
to mean the Rabbinic commandments. These rabbinic commandments
are called WATCHES because they watch the Biblical commandments
Examples of the term Mishmereth occur in 1-26-5 or 3-18-30. They
include both the fences that the Rabbis made for the law as well
as the Sinaitically transmitted laws that were handed down to us.
COMMENTS ON RASHI'S FORM:
Note the variety in Rashis form: Rashi varies WHO it is that mocks
at us for doing the DECREES.
---In 4-19-2 it is SATAN & NATIONS of the world that mock
---In 3b18-4 it is the EVIL INCLINATION(the nations aren't mentioned
---In 1d26-5 it is the EVIL INCLINATION & NATIONS
My own opinion is that it is not the case that Rashi was careful
about every word he wrote. Rather he was careful about words that
relate to LISTS. Once the LIST established a theme Rashi could
express that theme in any of a number of ways.
Thus here---DECREES refer to laws that wouldn't have been derived
by human analysis. This attribute of DECREES comes from
{LIST3} of verses which list the verses where the word CHOK=DECREE
occurs. They show that DECREES refer to commandments that do not
have IMMEDIATE reasons.
It is the establishment of this principle that is important. HOW
Rashi expresses this idea may vary from verse to verse. Thus in
one verse Rashi speaks about SATAN asking us 'Why do you do them?'
while in another verse Rashi speaks about The NATIONS OF THE WORLD
asking us 'Why do you do them?' while in still anoter verse Rashi
speaks about the EVIL INCLINATION asking us.
I suppose there are those who will see significance in why Rashi
picked SATAN vs EVIL INCLINATION vs NATIONS OF THE WORLD.However
the basic position of this email list is that Rashi's contribution
lied in showing us the distinctions that emanate from Biblical lists
Rashi was not that particular in the FORM by which he expressed
these distinctions. Indeed, we have seen that Rashi frequently
picked Gematrias and puns to express them.
At any rate, whatever the reader's beliefs I bring these variations
in form to everyones attention so that they may be aware that such
things happen in Rashi. Those who succeed in attributing
significance to them should send an email and I will be
happy to post it.
Finally we note that Rashi says that BOTH MITZVOTH and MISHPAT
refer to commandments that 'We would have enacted had we not known
about them.' Rashi, on 1-26-5 EXPLICITLY gives MURDER and THEFT as
examples of MITZVOTH. But we have explained that MISHPAT refers
to Man-Man commandments while MITZVOTH refers to God-Man
commandments. This contradicts the Rashi on 1-26-5 that uses Murder
and theft as examples of Mitzvoth.
The resolution of this contradiction is clear. As footnote *1
to {LIST1} shows the word MITZVAH is BOTH a generic term for all
commandments(eg 3-4-2, 4-15-39, 5-4-5) as well as a specific term
for God-Man commandments (eg 5-8-1 for benching-thanking
God or 3-27-34 refering back to 3-27, fulfilling vows on self
worth). Since in 1-26-5 MITZVAH occurs without CHOK Rashi is correct
in interpreting it generically as referring to ANY rational
commandments. When however MITZVAH and MISHPAT occur together in the
same verse then MITZVAH refers to God-Man Rational commandments
while Mishpat refers to Man-Man rational commandments.
LISTS {For ADVANCED students and for those with more time}:
{LIST1} {A LIST of verses with words denoting the commandments.
The 4 main words denoting Biblical commandments are
MITZVAH, MISHPAT, CHOK, TORAH which cover 99% of the cases.
As {LIST2} shows AYDAH and PEKUD are also used (though)
rarely. Finally the word MISHMERETH is frequently used
to denote Rabbinical fences and constitutes a 7th term.}
HEBREW ENGLISH WHEN IS THIS TERM USED EXAMPLE
======= =========== ============================== ========
MITZVAH Commandment Man-God rational commandments Benching*1
MISHPAT Regulation Man-Man commandments Theft *2
CHOK Decree LONG TERM EFFECT commandments Passover*3
TORAH Principles Complex commandments;many parts Shlamim*4
EDAH Commemorative Only applies to Passover Holidays*5
PEKUD Guardings Only applies to guarding temple Temple*6
MISHMAR Watch Rabbinic commandments;oral law *7
FOOTNOTES
*1 First, MITZVAH is the GENERIC term for commandments and can
be used to refer to any commandment(eg 3-4-2, 4-15-39,
5-4-5). Second if we look at those chapters where ONLY the term
commandment is used we see commandments between God and man
which are rational in the sense that they treat God like a person
and e.g. thank him for the food he has given us (benching-5-8-1)
or the commandments regarding a person who has vowed his worth
to the temple (so even though this is between God and man it is
rational that the person should then be obligated to give something
to the temple (see 3-27-34 at the end of 3-27).
*2 2-21-1 introduces the Parshah of Mishpatim. The cases listed
there are all things that you can sue for (or are determined by
court): Theft, damages, animal damages, negligent leasing, loans,
murder etc. Classically MISHPAT is taken to refer to
man-man commandments
*3 See {LIST3} for a description of the CHOK commandments. A
simple example would be 2-12-14---the Passover is a CHOK a
commandment with LONG TERM EFFECTS. It is not the case that if
I don't observe Passover that I will leave Judaism. But rather
if I continually do not observe Passover then there is a higher
probability of me or my children leaving Judaism (An analogy
can be made with overeating Salt. If I overeat salt I do not
become sick immediately; rather over a long period of time of
overeating I have a higher probability of coronary disease.
*4 v3-26-46 lists the 3 meanings of Torah. Torah ONLY occurs
in commandments with much complexity with many parts. These
commandments are governed by PRINCIPLES. The term TORAH is
usually used in sacrificial commandments which traditionally
have many parts (like 3-7-1).
*5 ADAH is ONLY used in the Torah twice: To refer to the 10
commandments (2-25-16) and Passover (5-6-20). Nevertheless
Rav Hirsch, based on the numerous occurences of ADAH in Psalms
extended ADAH to ANY commemorative commandment such as the holidays
*6 PEKUD only occurs in the Torah once: For GUARDING the temple
(4-3-36, 4-4-16). It corresponds to only one Biblical commandment--
the commandment to Guard the Temple (Rambam, Positive Commandments
#22)
*7 Technically speaking MISHMERETH does not belong here. But it
does occur in the Torah when referring to commandments. It seems
to refer to Rabbinic and oral law commandments (e.g 1-26-5 or
3-18-30, 5-11-1).
{LIST2} {A (random) list of verses with various terms for Biblical
commandments. For example 1-26-5 contains the words MITZVAH
CHOK TORAH and MISHMERETH (So those columns have "x"s in
the 1-26-5 row). Roughly 99% of all Biblical commandments
are called MITZVAH, MISHPAT, CHOK or TORAH. Nevertheless
as this LIST shows, the terms ADAH and PEKUD are also
used to classify commandments. This justifies Rav Hirschs
approach of a 6 fold classification of Biblical
commandments *1 *2}
VERSE MITZVAH MISHPAT CHOK TORAH ADAH PEKUD MISHMERETH
======= ======= ======= ===== ====== ====== ====== ==========
1-26-5 x x x x
3-18-5 x x
4-9-3 x x
5-8-11 x x x
3-26-46 x x x
5-4-45 x x x
5-5-28 x x x
5-28-15 x x
5-11-1 x x x x
1R2-3 x x x x
1R8-58 x x x
2C33-8 x x x
Ps119-168 x x
Ps81-5 x x
Isa24-5 x x
FOOTNOTES
*1 We should also mention the paragraph Ps 19-8:10 which
mentions all 6 terms (except that CHOK is replaced by YIRAH).
*2 It is certainly a challenge to give the criteria by which only
certain terms are picked in certain verses.
{LIST3} {A LIST of verses with the root CHOK. Note that the meaning
of CHOK is not DECREE WITHOUT REASON but rather it connotes
a DEEP SEATED DECREE. We have given above two analogies:
The 'prohibition' against overeating salt because of the
LONG TERM EFFECT of higher blood pressure and greater
coronary risk even though short term there does not appear
to be a REASON to avoiding salt (nothing will happen to you
short term); similarly the SPEED LIMIT LAWS illustrate laws
which deal with BALANCING the needs of an ENTIRE group even
though their violation might not result in an accident to
any particular individual.}
VERSE TEXT ANALOGY
======= ======================================== ===============
1-47-22 Egyptian priests get 20% of land produce*1 Speed limit law
Prv30-8 ..Give me my daily decreed bread*2 Blood pressure
2-12-14 Commemorate the exodus once a year(Passver) Blood pressure
7-10-14 Priests eat the breast & thigh of Shlamim*1 Speed limit law
Jb28-26 Made a path for lightning;a portion for dew Blood pressure
FOOTNOTES
*1 It is certainly not IRRATIONAL that the Priests get a tax. But
just as the SPEED LIMIT LAW of 55 balances that the people should
be able to travel fast but not so fast that there are many
accidents so too the TWENTY PERCENT TAX PRIEST LAW balances that
the people should keep what they have and the priests should
get something also. A similar comment applies to 7-10-14--both
the priest and owners get part of the Shlamim offering. The point
here is that the laws are not irrational but rather meet the needs
of many. These two examples deal with APPORTIONMENT. Clearly
APPORTIONMENT is rational (All parties deserve their portions) but
the act of APPORTIONMENT itself has a certain degree of subjectivity
Yes despite this subjectivity the law itself is rational.
*2 Clearly,says Rav Hirsch, the connotation of DECREE in this verse
is not something irrational. Rather the connotation is one of giving
a PORTION the same way the doctor alots a certain PORTION of salt.
For the overeater of salt is not harmed immediately. Indeed it may
be many years before the overeater gets a heart attack. So too in
Prv30-8 King Solomon says "Do not give me WEALTH or POVERTY but
rather my DECREED FOOD"--the connotation being that if he became
wealthy of poor,then over a LONG PERIOD of time it would adversely
affect his personality. Similar comments could be made for 2-12-14-
if I don't commemorate the Passover holiday I will not leave my
religion immediately. But if I never observe Passover then over a
LONG PERIOD of time either I or my descendants will have a higher
probability of leaving Judaism.
CROSS REFERENCES:
v3-26-46 The word TORAH has 3 meanings
v3a6-2 We explained here that the VERB TZV is only used
in commandments where there is an emphasis on perpetuating
something (like an inheritance). THe present posting deals
with the NOUN FORM MITZVAH which as we have shown is the
generic term for commandment and refers specifically to
God-man commandments that have reasons.
ACKNOWLEDGEMENTS:
Rashi's sources for the meanings of the different words
denoting decrees are very ancient. They occur in many
midrashim. Rambam in his great code at the end of the Laws
of temple desecration cites them also.
RULE CLASSIFICATION {See the web site for comparable examples}:
SYNONYMS
SYNONYMS
SYNONYMS
SYNONYMS
SYNONYMS
SYNONYMS
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
COMMUNICATIONS
--------------
Send via email SUBMISSIONS/responses/contributions to
rashi-is-simple@shamash.org
If you want your communication published anonomously (without
mentioning your name) simply say so (and your wishes will be
respected). All other submissions (whether thru Shamash or ANY
of my email addresses are made with the understanding that
they can be published as is or with editing)
NOTATIONAL CONVENTIONS
----------------------
e.g. v5b2-1 means as follows:
The "v" means verse
The "5" means Deuteronomy--the 5th book
The "2" means The 2nd chapter
The "1" means The 1st verse
The "b" means The second rashi on that
verse ("we rounded mount
Seir)
Similarly v5-2-1 would mean Dt 2:1 and probably refer to all
Rashis. (These conventions start with issue 14---beforehand
the notation is similar and will be updated retroactively
in the future)
Asterisks (*,#) in a list usually refer to footnotes that follow it
Parenthesis with the word List and a number--[LIST3] refers to
LISTS in the LIST section of each posting.
THE WEB SITE
------------
To review all past issues as well as to see all principles go to the
web site HTTP://WWW.Shamash.Org/Rashi/Index.Htm. You can download all
past issues from this website.
THE ARCHIVES
------------
Alternatively to get PAST ISSUES goto
http://www.shamash.org/listarchives/rashi-is-simple/
To retrieve a specific past issue email to listproc@shamash.org and type
in the body of the message: get rashi-is-simple rashi-is-simple.v#.n#
Issues 5,10,12 are not located here but can be retrieved from the
web site.
SUBSCRIBE & UNSUBSCRIBE
-----------------------
To UNSUBSCRIBE send mail to listproc@shamash.org and type in the body
of the message: unsubscribe rashi-is-simple email-address.
To SUBSCRIBE send email to listproc@shamash.org, and type in the body
of the message: subscribe rashi-is-simple email-address FName LName
OUR GOALS
---------
RASHI-IS-SIMPLE
* will provide logical explanations to all 8,000 Rashis on Chumash.
* the preferred vehicle of explanation is thru list of verses and exceptions
* These postings will be archived in Shamash in Quartuplet
-- By Volume and Number
-- By Verse
-- By Grammatical Rule
-- By quicky explanation
* Rashi-Is-Simple should prove useful to
layman, scholars, rabbis, educators, and students
* Although this list is orthodox we welcome all logical
--explanations
--contributions
--modifications
--questions
--problems
provided they are defended with adequate examples.
BACKGROUND INFORMATION
----------------------
For further information on the character of this list
* read your welcome note from Shamash
* read PESHAT and DERASH: TRADITION, Winter 1980 by Russell Hendel
End of Rashi-Is-Simple Digest
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*