Rashi-Is-Simple Mailing List
(C) Dr Russell Jay Hendel, 1999
http://www.shamash.org/rashi
Volume 2 Number 24
Produced Jul, 16 1999
Topics Discussed in This Issue
------------------------------
v0715 Reader comment on SHORT vs LONG postings
v2z19-13 Reader comment on v2-9-13 posting
v4q35-23 Reader comment on v4-35-23 posting
v4-32-6 HEY at beginning of word means QUESTION
v4-32-25 Alignment of GADS request vs MOSES answer
#*#*#*#*#*#*#*#*#*# (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: v0715
From: Curt Weinstein
Email: Staff@Cbi-Pace.Com
Date: July-11 1999
>>RE: My suggestion to make separate volumes for LONG and SHORT
>>postings.
Shalom, If it's too long, let their consciences bother them.
If it's too short, let your conscience bother you. Let
everyone read what they will.You're not forcing them to read;
you are doing us a service. Shalom, laiib
P.S. Your
explaination of how you're going to accomodate is too long, laiib
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v2z19-13
From: rjhendel
To: gilbert_issard@yahoo.fr
Subject: Re: Faire suivre :Re: Rashi is simple : V2-19-13
Gilbert
Both your questions are good and DO belong on this list. See my
comments below in CAPS. We look forward to further questions from
you.
Russell Hendel Moderator Rashi Is Simple
>--- Gilbert ISSARD a écrit:
>russel,
>
>Yes you answered my question, the fact is that i have now new
>questions
>on that but this list is not the proprer place for them since they
>deal
>with sanhedrin 45a. i will come back to this page when i have more
>time, within a month i hope.
YES RASHI/RAMBAM REALLY SEEM TO DEVIATE FROM THE TALMUD
THUS WE HAVE TO DEAL WITH WHAT THE TALMUD MEANS AND WHY
THEY SAID IT THAT WAY
The only remaining question is how do you
>intoduce the question of height with YRH? To me it comes out of the
>blue, there is a missing logical link, the infinitive could have
>implied a question of on what type of ground you throw the person
>or how you throw him.
GILBERT...EXCELLENT QUESTION. TO ANSWER IT I USE THE PRINCIPLE
OF **STAGES**. ALL WE KNOW FROM RASHI IS THAT
YRH = "...THROW MANY TIMES..."
THIS IS THE PSHAT OR SIMPLE MEANING OF THE VERSE. WE DON"T KNOW
ANYTHING ELSE. THIS IS THE 1st STAGE IN UNDERSTANDING THE VERSE
BUT AT THE SECOND PAGE WE ASK THE QUESTION
WHAT DOES MANY THROWINGS TEACH US
THIS MAY GENERATE MANY OPINIONS AND CONTROVERSY. AT THIS
STAGE LOGIC DOMINATES AND NOT THE TEXT. YOUR PROPOSED
EXPLANATION THAT WE SHOULD NOT THROW HIM ON SOFT GROUND
IS EXACTLY THE TYPE OF EXERCISE I ENCOURAGE MY RASHI STUDENTS
TO DO (FOR A REFERENCE TO THIS PRINCIPLE OF STAGES SEE v1a32-15
in v1n14).
>
>I have to travel a lot for my job and cannot properly studys in
hotels or planes. As you may have noticed this Email adress is
not the I used last time, this is because I am in Hong-kong this
week and in Japan the one to come.
>
NO NO....YOU ARE PROPERLY STUDYING. YOUR QUESTIONS / POINTS
ARE INSIGHTFUL AND ENRICH UNDERSTANDING OF RASHI.
REGARDING YOUR TRAVELS I CITE THE FAMOUS MIDRASH
RABBAH ON Songs-8-12 that a PERSON WHO LEARNS ON TRAVEL
GETS 5 TIMES THE REWARD AS SOMEONE WHO LEARNS AT HOME!!
(THE MIDRASH LEARNS THIS FROM THE 1000:200 RATIO).
>regards
>
>Gilbert
>> ATTACHMENT part TEXT message/rfc822
>> À: gissard@ccf.fr
>> Date: Sun, 11 Jul 1999 17:29:04 -0400
>> Objet: Re: Rashi is simple : V2-19-13
>> De: Russell J Hendel
>>
>> Gilbert
>> Just checking up. Have I answered your question
>> about YRH YYRH.
>>
>> It is the infinitive YRH which means KEEP ON
>> THROWING that suggests that
>> we can't throw the person from so high a height that
>> his body scatters.
>>
>> Chazal then estimated "Not so high a height" as 2
>> human heights
>>
>> Hope this satisfies you. Keep the good questions
>> coming
>>
>> Russell Hendel; Moderator Rashi Is Simple
>> ____________________________________________________________
>> Get the Internet just the way you want it.
>> Free software, free e-mail, and free Internet access
>> for a month!
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>>
>>
>
>___________________________________________________________
>Do You Yahoo!?
>Votre e-mail @yahoo.fr gratuit sur http://courrier.yahoo.fr
>
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v4q35-23
From: rjhendel
To: LAZERNEON@aol.com
Cc: rjhendel@juno.com
Subject: Re: v45 35 23
Lazer
Thank you for your comments. Your posting will appear in the next
issue of Rashi Is Simple (It is my custom to give full
acknowledgement to all questions/comments)
Please find my comments below in CAPS responding to your question:
Russell Hendel Moderator Rashi Is Simple
On Wed, 14 Jul 1999 16:09:08 EDT LAZERNEON@aol.com writes:
>
> Dear Dr Hendel
> In v2n23 you write........
> < translation of the word is similar.>>
>
> If you comment on Rashi it would be right to first quote the
>Rashi in full.
YES I AGREE. EACH POSTING IS ***SUPPOSE** TO CITE,
1st the VERSE
2nd THE RASHI, FOLLOWED BY
3rd A BRIEF EXPLANATION.
YOUR POINT IS THAT I DIDN'T TRANSLATE RASHI FULLY. FOR A VARIETY
OF REASONS I SOMETIMES EMPLOY POETIC LISENCE IN TRANSLATING
RASHI. PLEASE SEE MY RESPONSE TO YOUR COMMENTS BELOW.
> You rush to conclusion by writing " ChNF means TO TREAT WICKEDLY.
>
>The Aramaic translation of the word is similar."
> Slow down and translate the Rashi . "Velo sarshi'o"
>(you shall not make wicked)
YOU ARE 'CORRECT' (OR MORE PRECISELY 'YOUR ARE 'LITERAL'')
MY CONTENTION IS THAT A SMOOTHER TRANSLATION OF THE
lo trshiu, THE VERB FORM OF rsha IS
DON'T TREAT WICKEDLY
I THINK YOUR MORE LITERAL INTERPRETATION
DON'T MAKE WICKED
IS A BIT AWKWARD TO AN ENGLISH SOUNDING EAR. I ALSO BELIEVE
I CAUGHT RASHI'S INTENTION
FURTHERMORE SINCE RASHI SAYS
CHNF: DO NOT MAKE WICKED
I THOUGHT IT SMOOTHER TO TRANSLATE THIS AS A SENTENCE
CHNF means TO treat WICKEDLY
MY METHOD SHOULD BE CLEAR. IN TRANSLATING THE RASHI
I INDICATED THAT RASHI WAS EXPLAINING **MEANING*** AND I
INDICATED THAT
***MAKING*** WICKED IS THE SAME AS
**TREATING** WICKED.
IF YOU VISIT THE WEB SITE YOU CAN SEE ALL RASHIS GOVERNED
BY THE PRINCIPLE OF "WORD MEANINGS"---MOST OF THEM HAVE THE
SAME FORM OF
ROOT: TRANSLATION
CHNF: DON'T TREAT WICKEDLY
HOWEVER RASHI DOES NOT USE THE WORDIER FORM
ROOT: BIBLICAL WORD means THIS TRANSLATION
CHNF: LO TCHANIFU means DON'T TREAT WICKEDLY
THIS EXPLAINS WHY I DID THIS
>"ketargumo" (as the targum renders it, meaning Rashi agrees
>with
> Onkelos) "Velo se'chavun" (you shall not bring to guilt)I may not
>be correct on the translation.
MY BEST GUESS IS THAT CHYAV MEANS "LIABLE". IN OTHER WORDS
DON'T EG CAUSE MONETARY/EMOTIONAL LOSS WHICH WOULD MAKE
YOU LIABLE (IF YOU GET CAUGHT)
BECAUSE, (LIKE YOU), I WASN'T SURE ABOUT THE EXACT MEANING
I SIMPLE SAID "LIKE THE ARAMAIC TRANSLATION" WITHOUT
GOING FURTHER INTO DETAIL
AS I REVIEW YOUR TRANSLATION I NOTICE THAT YOU ADDED
LIKE onkelos' ARAMAIC TRANSLATION
THE POINT BEING THAT THERE ARE OTHER ARAMAIC TRANSLATIONS.
EXCELLENT POINT. I SHALL START BEING MORE SPECIFIC WHEN RASHI
IS CITING TRANSLATIONS.
> What is Rashi's connection between "Velo sarshi'o" and "Velo
>se'chavun" and
> how does this translate "velo sach'nifoo"? However The Aramaic
>translation
>of
> the word is NOT that similar.
> I'm not asking for a reply, just try to first explain the Rashi
>then go into depth.
>
>
> >>
>
AGAIN, MY TRANSLATION OF THE RASHI IS
CHANAF means DON'T treat WICKEDLY,
LIKE THE ARAMAIC TRANSLATION
HOWEVER YOUR QUESTION ABOUT WHY I DIDN'T GO INTO THE
RELATION BETWEEN THE ARAMAIC AND HEBREW IS EASILY
ANSWERED.
MY WHOLE POINT IS THAT RASHI WAS DELIBERATELY BEING
SUPERFICIAL HERE. HOW DO I KNOW? BECAUSE IN ISA24-5 HE
GIVES A TOTALLY RIGOROUS EXPLANATION (HAVING NOTHING
TO DO WITH THE ARAMAIC). FURTHERMORE HIS EXPLANATION
IN ISAIAH IS MORE ENCOMPASSING THAT ALL OTHER EXPLANATIONS
SO...I CONCENTRATED ON THE ISAIAH RASHI AND USED THE BAMIDBAR
RASHI TO SHOW HOW RASHI AVOIDED GIVING THE detailed EXPLANATION
AND JUST EXPLAINED THE general EXPLANATION (BECAUSE YOU
CAN'T REALLY PROVE ANYTHING FROM BAMIDBAR). THIS SHOWS
RASHI'S GENIUS. HE CORRECTLY WAITED TILL HE COULD PROVE HIS
POINT AND AVOIDED TAKING SIDES WITHOUT COMPROMISING (BY
GIVING THE GENERAL EXPLANATION)
I hope this answers your question. I always invite comments on
Rashis form and how to approach it since it is a very delicate
subject
Russell Hendel; Moderator Rashi Is Simple
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v4-32-6
v4-32-6 Will your brothers...?
v1b3-11 Have you eaten from the tree...?
RASHI TEXT:
v4-32-6 The HEY at the beginning of a word indicates that
the sentence is a question
v1b3-11 The HEY at the beginning of a word indicateds that
the sentence is a question
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
Rashi is simply giving the basic principle of grammar that the
interrogative (QUESTION) is indicated by a HEY at the beginning
of a word with a CHATAF PATACH (or a PATACH if the next letter
is guttural).
Grammar was not totally organized in Rashis time and hence he
frequently gives simple grammar rules. See {LIST1} for some
examples of questions indicated with a HEY.
See the COMMENTS ON RASHIS FORM for why Rashi chose to comment
in these two verses.
COMMENTS ON RASHI'S FORM:
Rashi comments on4-32-6 because the HEY is not written with a CHATAF
punctuation but rather with a PATACH (Because the next letter is
a guttural--ALEPH, HEY, AYIN). Since HEY with a PATACH can also mean
THE Rashi had to clarify the meaning.
Rashi comments on v1b3-11 because this is the first time in the
Bible that HEY indicates a question.
Note eg how on 3-10-19 Rashi did not make this comment (That Hey
indicates a question). In general for grammatical points Rashi
may indicate things only once or twice throughout CHumash while
for other matters Rashi may comment on every verse.
LISTS {For ADVANCED students and for those with more time}:
{LIST1} {HEY at the beginning of a word can indicate THE
or a QUESTION. Rules are discussed in footnote *1}
VERSE PUNCTUATION MEANING TEXT
===== =========== ======= ====
1-3-11 CHATAF Question Did you eat of the tree
3-10-19 PATACH Question Should we eat the sacrifice
4-32-6 PATACH Question Will your brothers war
1S21-16 CHATAF Question Will this come to my house
1S10-24 PATACH Question Have you seen who was picked
4-13-29 PATACH Question Is it fat
4-13-18 CHATAF Question Is it weak
4-13-4 CHATAF Question Isn't it better to return
5-21-16 PATACH THE The eldest son
*1 The rules for HEY=THE are manifold. The punctuation can be
PATACH, KAMATZ or SEGOL. Similarly the rules for HEY=QUESTION
are manifold and to the best of my knowledge are not perfect.
For example, 4-13-18 and 1S10-24 both have a HEY before a
RAISH--in one case we have a CHATAF while in the other we have
a PATACH.The rule of thumb that works in a majority of cases
is that HEY=THE is indicated with a PATACH while HEY=QUESTION
is indicated with either a PATACH or ChATAF (There are further
subrules on using a DAGESH in the following letter). It
is precisely because of this confusion that Rashi had to comment
on the meaning.
CROSS REFERENCES:
ACKNOWLEDGEMENTS:
RULE CLASSIFICATION {See the web site for comparable examples}:
GRAMMAR
GRAMMAR
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v4-32-25
v4-32-25 & the Gadites and Reubenites said...
v4-32-15 ..fences for our sheep..cities for our children
v4-32-24 ..fences for your sheep (TZNaCHEM)
[Moderator: The text is speaking about the deal that Moses
made with the Gadites/Reubenites. They would go to war
with the Jews and in return would get the transjordan)
RASHI TEXT:
v4-32-25 The Gadites said in unison
v4-32-15 In v4-32-15 where the Gadites-Reubnites spoke
the order is SHEEP CHILDREN while when Moses repeated
their request their request in v4-32-24 the order is
CHILDREN SHEEP. It is as if Moses said to them
'You are making your business (SHEEP) primary (1st in
order) and your CHILDREN secondary. This is not proper
You should make your CHILDREN primary (1st) and your
BUSINESS secondary.
v4-32-24 The word TZNaCHEM comes from the same root as
TzNH in Ps8-5. Even though in Ps8-5, TzNH is spelled
with a HEY while here in v4-32-25 it is spelled with
an ALEPH the root is the same (and the ALEPH came in
place of the HEY). This grammatical observation on
roots comes from Rabbi Moses the Darshan.
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
There are many levels at which the problem in the verse
4-32-25 can be understood.
At the simplest level the verse has
--a PLURAL subject (The Gadites-Reubenites) and
--a SINGULAR verb (SAID).
At an intermediate level the verse mixes singular and plural
--And the Gadites SAID (Singular)
--we will DO (Plural)
Thus Rashi Is Simple: The SAYING was done in UNISON (hence,
the singular verb). That is, the SAYING was done by a
concensus of the whole tribe and delivered by the leader wheras
the other activities (like building cities, going to war) would be
done as a group (each person would contribute based on their
particular skills).
But at an advanced level we can review all verbs in v4-32-16:27
{LIST1}. There are 18 verbs and, not one, but three are singular.
(At least one of these 3 problem verbs can be explained.
4-32-21 states and EACH SOLDIER will GO OVER the Jordan and
is similar to 4-32-27 where it again says that EACH SOLDIER
will GO OVER the Jordan. So there is an emphasis on EACH SOLDIER
vs the group. Since the subject (EACH solider) is SINGULAR the verb
is SINGULAR also.)
We therefore must only explain the other
two 'SINGLE verbs with PLURAL subjects' in {LIST1}).
--AND THE GADITES SAID (v4-32-25) (singular)
--AND OUR CHILDREN WILL SIT IN THE CITIES (4-32-17) (singular)
To understand why the AND OUR CHILDREN WILL SIT is singular
we have to review {LIST2} which contains a comparison of
this phrase/theme (OUT CHILDREN WILL SIT) in three verses.
4-32-16, 4-32-24, 4-32-26
--The Gadites promise to let their sheep/children stay behind
--Moses confirms that their sheep/children stay behind
--The Gadites confirm the deal that their sheep/children stay
These 3 verses where Gad mentioned the SHEEP and CHILDREN
have two differences in them:
---the ORDER in which they are mentioned (SHEEP/CHILDREN vs
CHILDREN/SHEEP) (this difference was explicitly noted by Rashi)
---the DETAIL/# OF ITEMS (SHEEP CHILDREN WIVES ANIMALS) (4-32-26
mentions 4 items (sheep,children,wives,animals) while the other
verses just mention 2 items (sheep, children)
Let us first explain the reversal of order.
Rashi simply comments that the Gadites had their mind on their
BUSINESS (Sheep) more than their FAMILY (Children) and hence
they mentioned SHEEP first and FAMILY 2nd 'We will build..for
our sheep and children.' Moses reprimanded them that they should
think of their FAMILY 1st and BUSINESS 2nd ('Build ..for your
children and sheep').
To understand why Gad added more details WIFE/CHILDREN/ANIMALS/..
We must return to the problem above: Why does it use a singular
verb with children (OUR CHILDREN WILL SIT 4-32-17). It appears to
me that CHILDREN SIT (in singular) would denote a CURFEW (everyone
is under military rule and SITS at the same time) while CHILDREN
SIT (in plural) would denote more FREEDOM to move (each child sits
when they feel like).
Here is the explanation I would suggest::
--initially the Gadites wanted the transjordan vs Israel because
it was grazing land
--Moses says that this (not going to Israel) would be a rebellion
against God
--So the Gadites answer IN UNISON that they will help with the war
and go back to the Transjordan afterwards. They had to answer in
UNISON because if they disagreed Moses might not have acquiesced
to their request. This UNISON is indicated by the SINGULAR VERB
--But then Gad/Reuben extended this UNISON aspect of their activity
to their children--they would put them under curfew--make sure
that no children are dissenting and saying they want to go to
Israel. This curfew aspect is indicated by the SINGULAR VERB
AND OUR CHILDREN WILL SIT
--After Moses reprimanded them that they should think
of their families first and their business second the Gadites
retracted---the children/sheep would remain behind but with
no curfew (hence no more singular verbs).
--Furthermore, consistent with thinking about their families the
Gadites mention more detail about their families: Not just
CHILDREN/SHEEP but CHILDREN/WIVES/SHEEP/ANIMALS.
In summary in their anxiousness to get the transjordan Gad/Reuben
formed a unified front. They extended this unified front to their
children and intended to keep them under control. Also, this
anxiousness made them think about their business vs their family
first. (Hence the order in 4-32-16 & single verb in 4-32-17)
Moses pointed out that they should think about their family first
and should not 'keep them under control'. (Single verb in 4-32-24)
The Gadites accepted this reprimand (4-32-26) (More details on
family---WIVES CHILDREN and no more single verbs)
We conclude by pointing out that Rashi does indicate this curfew
idea that seems to be mentioned in 4-32-24.
--First we must go to Ps8-5: According to Rashi TzON means
SHEEP. TzNH means GRAZERS (Just as in English
the word for FLY comes from the VERB "TO FLY"). In other
words the emphasis in Ps8-5 is on the ACTIVITY of SHEPARDING
or GRAZING
--Next we go to the Rashi on Job38-28: Rashi explains that ALEPH
in a ROOT means THING or PERSON. Thus GL means round. AGL
means a DROPLET (A ROUND THING). Similarly BN means to
BUILD while EVN means STONE (A THING with which you build).
Similarly DM means BLOOD while ODEM means RUBY a THING THAT
IS BLOOD COLORED. Rashi's idea was extended by Rabbi Hirsch to
other roots with ALEPH. CL means to consume while ACL means
to EAT (To consume for MYSELF). Similarly SHM means to DESTROY
while ASHM means GUILT (a feeling that the SELF is destroyed).
--Applying this last idea to the root TzNH we see that TzNH
with a HEY would mean GRAZERS while TzNH will an ALEPH would
refer to INDIVIDUAL (ALEPH) GRAZING PATTERNS of each sheep.
--In other words you can GRAZE a herd of sheep UNIFORMLY or else
you can let them out to pasture and let each one GRAZE in their
individual manner. (The sheep grazing uniformly in unison is
called TZNH while the sheep grazing individually is called TZNA)
The Gadites said in 4-32-17 that they would curfew their children
(Singular verb). Moses reprimands them in 4-32-24 as follows: 'Not
only should you not curfew your children, you should not even
curfew your sheep!!! Let each of your sheep graze according to its
own manner.' Thus Rashi Is Simple. He attacked both matters of
Gad (SHEEP before CHILDREN and CURFEWS).
We have explained Rashi at the simple, intermediate and advanced
level. But there is also a profound level. At this level we
simply observe that the rules of GRAMMATICAL USAGE demand a plural
verb for a plural subject if people act as a group and demands
a singular verb for a plural subject if the group acts in unison.
We have given a similar 4 level approach to singular-plural
anomalies in v2b19-2 (v1n11). We might supplement this rule
with a comparison of 1-19-4:5 vs v4-20-14:21. In 4-20
the NATION of Edom refused entry rights to Israel--hence they
did this as a UNIFIED group with a head of state delivering the
message Thus the verb is SINGULAR. By contrast, 1-19-4:5 speaks
about the attempted rape of the city of Sedom--this was an act of a
herd and hence the PLURAL is used. The main proof for the profound
level comes from the lists in v2b19-2 which gives many examples.
There is a subtle difference between the advanced and profound level
At the advanced level we assume that all plural subjects get plural
verbs. We then use the "What is Rashis problem/What is bothering
Rashi" approach and explain DEVIATIONS from this rule.
At the profound level we no longer have a PROBLEM. We are aware
to begin with that with a plural subject sometimes a plural verb
is used and sometimes a singular verb is used.There are rules
governing each one: (Singular is used for unified action while
plural is used for group action).
COMMENTS ON RASHI'S FORM:
As commented Rashi can be understood at 4 levels.
We also note the importance of aligning verses and checking EACH
particular difference (not just the differences that Rashi
mentions). This is because Rashi used workbook methods and
expected students to fill in missing details.
LISTS {For ADVANCED students and for those with more time}:
{LIST1} {Study of which verbs are SINGULAR and which are
PLURAL in 4-32-16:27}
VERSE PLURAL? TEXT
======= ======= ===================================================
4-32-16 Plural And they (Gadites-Reubenites) came NEAR
4-32-16 Plural and SAID
4-32-16 Plural We will BUILD fences for our sheep
4-32-17 Plural And we will ARM ourselves with the rest of the Jews
4-32-17 SINGLE while our children SIT in our cities
4-32-18 Plural We will not RETURN till the war is over
4-32-19 Plural For we will not INHERIT with them here
4-32-20 Plural And Moses said if you will DO what you said
4-32-20 Plural and go ARMED before God to war
4-32-21 SINGLE And each soldier will GO OVER the Jordan..
4-32-22 Plural Then you will be FREE from (sin to ) God/Israel
4-32-23 Plural And if you DO not do this you will have sinned
4-32-23 Plural And RECOGNIZE this sin that you will have
4-32-24 Plural BUILD cities for your children
4-32-24 Plural And DO what you have said
4-32-25 SINGLE And the Gadites and Reubenites SAID
4-32-26 Plural We will DO as you have commanded
4-32-27 Plural And we will GO OVER, all armed
{LIST2} {Comparison/alignment of 4-32-16, 4-32-24, 4-32-26}
4-32-16 *1 4-32-24 *2 4-32-26 *3 DIFFERNCES
==================== =================== ========== ==========
fences for SHEEP Cities for CHILDREN CHILDREN *4
cities for CHILDREN fences for SHEEP SHEEP
FOOTNOTES
*1 The ORIGINAL statement of Gad and Reuben
*2 Moses REPETITION of the Gad's/Reuben's promise
*3 Gads/Reuben's CONFIRMATION of the deal
*4 In 4-32-16 SHEEP is 1st and CHILDREN 2nd while the order
is reversed in the other verses CHILDREN SHEEP
*5 4-32-26 mentions 4 items (CHILDREN WIVES SHEEP ANIMALS)
while the other verses only mention two.
{LIST3} {Verbs illustrating Rashis principle in Job33-28 that
ALEPH denotes THING or INDIVIDUAL. (Rav Hirsch
extended Rashi's principle and applied it to many
other cases where ALEPH means PERSON/SELF)}
ROOT MEANING RELATION TO ALEPH
==== ======= =================
AGL Droplet A droplet is a ROUND (GL) THING (ALEPH)
ABN Brick/stone A stone is someTHING(Aleph) you BUILD(bn)with
ADM Ruby A ruby is a BLOOD (DM) colored THING (ALEPH)
ACL Eat Consumation (CL) for the SELF (ALEPH)
AShM Guilt A feeling of SELF(Aleph) DESOLATION(SHMM)
CROSS REFERENCES:
v2b19-2 (v1n11) gives a similar 4 level approach to
singular-plural.
ACKNOWLEDGEMENTS:
RULE CLASSIFICATION {See the web site for comparable examples}:
DOUBLE PARSHAS | ALIGNMENT
DOUBLE PARSHAS | ALIGNMENT
SYNONYMS
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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
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
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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
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* Rashi-Is-Simple should prove useful to
layman, scholars, rabbis, educators, and students
* Although this list is orthodox we welcome all logical
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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 *#*#*#*#*#*#*#*#*#*#*#*#*#*