Rashi-Is-Simple Mailing List
(C) Dr Russell Jay Hendel, 1999
Http://www.shamash.org/rashi/
Volume 2 Number 4
Produced May. 04 1999
Topics Discussed in This Issue
------------------------------
v3q19-18 Question from Chaiim Brown on Love thy neighbor
v3-26-14 The principle of development by CLIMAX & its use
v3-25-1 Where were Torah details given? Is there controversy?
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v0501 Highlights
* HAPPY LAG BAOMER--The question from Chaiim Brown on LOVE THY
neighbor is most appropriate since this Verse is associated
with Rabbi Akiva who is one of the focuses of LAG BAOMER
* I bring attention to our first examination of a new principle:
How phrases develop by CLIMAX (v3-26-14)
* I also bring attention to the famous Rashi on v3-25-1. Were
the details of the Torah given at Sinai or later? This is
usually considered a controversy. The sources and lists I
bring down suggest otherwise (that is the controversy existed
but was settled). Thus the methods presented in v3-25-1 are
very important for all students of talmudic controversy.
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VERSE: v3q19-18 Love thy neighbor as thyself
From: C1A1Brown@aol.com
To: rjhendel@juno.com
Date: Tue, 27 Apr 1999 20:49:07 EDT
Have barely had time as of late to
look at the digest carefully, so I
apologize if you've treated this
Rashi and I missed it. FAmous pasuk -
v'ahavta l'reacha kamocha, and an
equally famous RAshi 'Amar R' Akiva zeh
klal gadol baTorah'. I have always
been bothered what is the difficulty in
the verse that compels Rashi to make
this comment. Even were you to take the
position that there need not be a question,
what list can you draw up? RAshi
here seems to be doing nothing more
than offering a midrashic mussar statement.
-Chaim B.
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VERSE: V3a26-14
v3a26-14 But if you don't EVEN LISTEN to me
v3b26-14 & don't PRACTICE all these commandments
v3a26-15 & if MY statues are used for
RIDICULE & ENTERTAINMENT
v3b26-16 & if MY COURT DECISIONS are loathesome to you
v3c26-16 TILL you DON'T HELP OUT in doing
v3d26-16 MY commandments
v3e26-16 TILL you annul my convenant
RASHI TEXT:
[Moderator:
The Torah uses the principle of CLIMAX
The seven phrases show a development of evil.
The CAPPED words above have the following nuances:]
v3a26-14 Don't LISTEN = Don't study
v3b26-14 don't PRACTICE = Don't obey
v3a26-15 RIDICULE & ENTERTAINMENT= Ridicule to others
v3b26-16 COURT DECISIONS = COURT DECISIONS
v3c26-16 DON'T HELP OUT = DON"T participate in
communal performances
v3d26-16 MY commandments = You deny they come from God
v3e26-16 TILL you annul my convenant = Total blasphemy
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
Rashi Is Simple but subtle. The two verses with the 7 Rashis
have ONLY ONE GUIDING PRINICPLE: Namely the principle of
CLIMAX.
This principle states as follows:
>>A group of 4 or more phrases
>>that all basically mean the same
>>thing MUST be translated using
>>principles of increasing climax.
The principle is simple but its application is subtle. We must
carefully distinguish between what is PSHAT and what is DERASH.
How so? If 5 people examine the above 2 verses they might come
up with 4-6 translations. This obscures the fact that they ALL
agree that the verses are guided by the principle of CLIMAX
What they disagree on is HOW this principle should be implemented.
Furthermore most groups of people usually
agree on MOST of the nuances--they however can get bogged down
on a few of them. My own custom when I teach such things is
to have each student develop their OWN list of development
and then have the class share their ideas. Students are surprised
how much they agree and are also surprised on what they
disagree.
This principle permeates Tnach. {LIST1} gives some examples
from Psalms showing the power of such translations.
Having said the above generalities let us proceed and interpret
the particular phrases that occur in these two verses.
Four subtleties of style motivated the 7 Rashis:
---Subtlety #1:
3-26-14 uses 2 verbs:
>>LISTEN vs
>>DO.
The nuances are obvious:
>>LEARNING vs
>>PRACTICE.
These nuances are also acceptable as translations.
---Subtlety #2:
3-26-14 vs 3-26-15 uses 2 syntax orders: In 3-26-14 it is the
VERBS that come first
>>(DO--COMMANDMENT)
while in 3-26-15 it is the NOUNS
>>(STATUES DESPISE)
that come first.
In 3-26-14 the emphasis is on the ACTIVITIES: They don't LISTEN
or DO. By contrast in 3-26-15 the emphasis is on the vulnerability
of individual commandment classes. JUSTICE COMMANDMENTS are
typically despised by rediculing rendered decisions of particular
courts as being politically motivated and not based on law.
STATUES are typically rediculed in social circles as examples of
irrationality.
I have taken the poetic lisence of adding REDICULE & *ENTERTAINMENT*
to emphasize that the redicule is with other people. But the Rashi
is learnt from the word order.
---Subtlety #3:
3-26-14 uses the phrase
>>"THE commandments"
while 3-26-15 continually uses the phrase
>>"MY commandments".
(MY statues, MY judgements, MY commandments). Thus the emphasis
is that the redicule is not directed on the COMMANDMENTS but on
the GOD who gave them.
Notice how the nuance is extracted because of the REPEATED use
of MY in one verse vs its absence in the other verse.
---Subtlelty #4:
The first few phrases use the introduction
>>"& IF"
while the last two phrases use the introduction
>>"UNTIL".
The emphasis is one of climax--total denial and
blasphemy is committed.
A summary of these 4 subtleties is presented in {LIST2} while
{LIST3} shows how these subtleties are used to achieve climax.
Again: Rashi derives the nuances from the principle of CLIMAX which
asserts that the phrases MUST BE INTERPRETED climatically. GIVEN
this premise the subtleties then help SUGGEST how this climax
is achieved. It is irrelevant if the subtleties do NOT always mean
the same things. They mean them here because of the CONTEXT which
requires a climatic development.
This is an important principle in Tnach and can save much
aggravation in understanding Chazal.
As a final example we note that "You don't do these commandments"
in 3-26-14 refers to an individual not doing these commandments
while "Until you don't do my commandments" in 3-26-15 refers to
a community not participating with each other in communal
observances. Why should the same phrase be interpreted once
as refering to individuals and secondly as referring to the
community? The answer does NOT lie in the phrases but rather
in the use of the principle of CLIMAX. 3-26-14 refers to the
individual while 3-26-15 refers to the community (Possibly
because the phrase "loathe court decisions" seems to refer
to the community). It is CLIMAX that determines meaning.
COMMENTS ON RASHI'S FORM:
LISTS {For ADVANCED students and for those with more time}:
{LIST1} {Some examples of climax from the Psalms}
PS 1:
====
Prosperous is the person who
did not WALK in the counsel of the wicked
did not STAND in the path of the sinner
did not SIT in the sitins of the mockers
But his DESIRE is in Gods law
and his MURMURINGS are in God's laws.
PS 2:
=====
Why are the Goyim TUMULTUOUS
why do the nations SPIT MURMURS
The leaders STAND
The superpowers COALITION
Let us break his REIGNS (King Mesiah's cords)
and throw away his CORDS
PS 6:
=====
Don't REBUKE me
Don't DISCIPLINE me
PITY me
HEAL me
RESTORE MY SOUL
SAVE ME
{LIST2} {3 subtleties in verses}
Verb-Object*1 THESE *2 IF *3
vs vs vs
PHRASE Object-Verb MY Till
==================== ============= ======== =======
Dont listen Verb Object*1 If *3
Dont do Verb Object*1 These *2 If *3
Despise statues Object Verb*1 My *2 If *3
Redicule judgements Object Verb*1 My *2 If *3
Don't do Till *3
my commandments My *2
Annul convenant My *2 Till *3
FOOTNOTES:
=========
*1 Listen to me
Don't do these commandments
vs
In my statues you show despisement
In my judgements you loathe
*2 Don't do THESE commandments
vs
MY statues despise
MY judgements loathe
MY convenant
*3 if you don't listen
if you don't do
if you despise...
vs
till you don't do...
till you ...
{LIST3} {Attributes by which CLIMAX principle is achieved}
GENERAL PERSONAL TOWARDS LAW
ACTIVITY ATTACK vs
vs vs
PHRASE SPECIFIC COMMUNAL TOWARDS GOD
====== ======== ======== ===========
Dont listen Activity Personal Against law
Dont do Activity Personal Against law
Despise statues Specific Communal Against God
Redicule judgements Specific Communal Against God
Don't do Communal Against God
my commandments Against God
Annul convenant Against God
CROSS REFERENCES:
ACKNOWLEDGEMENTS:
RULE CLASSIFICATION {See the web site for comparable examples}:
CLIMAX
CLIMAX
CLIMAX
CLIMAX
CLIMAX
CLIMAX
CLIMAX
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VERSE: v3-25-1
v3-25-1 And God spoke to Moses WHILE IN MOUNT SINAI to say..
RASHI TEXT:
v3-25-1
Why is MOUNT SINAI mentioned by these Shmitah laws.
To teach you that just as the Shmitah laws had both their general
principle and details mentioned in Sinai so too did all laws have
their general principles and details mentioned in Sinai.
[Moderator: Rashi continues with some further observations which
will be explained below. For purposes of brevity we have cited
the main idea only]
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
This is one of those Rashis whose simplicity can be understood at
various levels.
THE SIMPLE LEVEL
Many Torah paragraphs begin: (See {LIST1})
>>And God cited to Moses ***** ** ***** ***** to say to others
In 3-25-1 we have
>>And God cited to Moses WHILE IN MOUNT SINAI to say to others
Notice the extra words: WHILE IN MOUNT SINAI
So indeed, Rashi is simple. There is deliberate deviation from the
normal introduction style to emphasize that EVEN SHMITAH had all its
details given in Mount Sinai. And similarly all commandments had
their details given at Mount Sinai.
I say EVEN SHMITAH since many commandments HAD to be given with
details in Sinai since they had to be immediately performed. For
example, all the monetary laws governing renting, loaning etc
were given in detail (2-22-6:14) since the Jews needed regulations
to fix conventions and govern disputes. However the real time to
observe Shmitah--the law of 7th year rest for the land--was when
the Jews entered Israel, not at Mount Sinai. So if even the Shmita
details were given at Sinai certainly the details of other
commandments were given at Sinai.
THE INTERMEDIATE LEVEL
We can ask for a list of verses where the Shmitah laws are mentioned
As {LIST2} shows they are mentioned GENERALLY in 2-23-11, after the
giving of the 10 commandments at MOUNT SINAI.They are also mentioned
in DETAIL in the book of Leviticus which according to 3-1-1 was
given to Moses after the Temple Tent was built up (not in Sinai but
in the Temple Tent).
So it looks like the GENERAL idea of the commandments was said
at SINAI but the DETAILS were given in the TEMPLE TENT. So Rashi
Is Simple---3-25-1 emphasizes that everything said in the TEMPLE
TENT was also said at SINAI. And this generalizes for all
commandments.
THE ADVANCED LEVEL
We can ask for a list of lists---a table whose rows represent
commandments and whose columns represent SINAI vs TEMPLE TENT.
The general principle is that commandments stated in Exodus
are stated after the Decalog given at Mount Sinai. By contrast
commandments stated in Leviticus were stated after construction
of the Temple Tent (3-1-1).
We immediately see that many commandments are mentioned in both
places: Both in Exodus and Leviticus; both at Sinai and in the
Temple Tent.
For example the morning offering (2-29-38) the general prohibition
of stealing (on the so called 2nd side of the decalog) and
adultery (also in the decalog in 2-20) are all mentioned in Exodus
at Sinai.
Notice how these 3 laws are only mentioned generally--
a typical example or general category is given--the morning offering
but not other offerings; stealing in general; adultery but not
other sexual prohibitions. It is easy to explain this GENERAL or
TYPICAL EXAMPLE approach---the morning offering HAD to be offered
so mention it immediately but do not burden people with further
details. Similarly only adultery the only natural incest was
mentioned but the details of other incest laws are not mentioned.
We could conclude that laws were mentioned GENERALLY OR BY
TYPICAL NEEDED EXAMPLES in Sinai.
These same 3 laws are repeated in much greater detail in Leviticus
at the Temple Tent. The sacrifices have 8 chapters (3-1 thru 3-8).
Stealing now has a whole chapter (3-19) which gives many types of
stealing (e.g. witholding wages or denying receiving a rental...
thefts where the thief did NOT initiate the stealing but rather
refuses restitution). Similarly the incest laws now have a whole
chapter (3-18).
We could conclude that the DETAILS of commandments were given
in the TEMPLE TENT in Leviticus while the GENERALITY or TYPICAL
NEEDED EXAMPLES were given in Exodus at Sinai.
Indeed, sacrifices seems to clinch this point of view. Sacrifices
occupy 8 chapters. They begin with a statement that they are at
the TEMPLE TENT (3-1-1) but conclude with a statement that they
were said at SINAI(3-7-38). Thus the Torah seems to affirm that
GENERALITIES were stated at Sinai AS NEEDED and Details were
stated later on. See {LIST3} for a succinct summary.
This point of view was vigorously defended by Rabbi Yehuda
(Zevachim 115). And the examples do seem to support him.
However Rabbi Akivah suggested that both GENERALITIES and DETAILS
were given at SINAI. The clinching proof is the SHMITAH LAWS.
They are said GENERALLY in Exodus 2-23-11 and while they are
repeated in Leviticus in detail it explictly says (3-25-1) that
these details were ALREADY GIVEN AT SINAI.
Furthermore UNLIKE sacrifices where you had to speak about the
morning offering which was offered daily and unlike incest laws
where you had to speak about adultery (whose desire is natural)
you DID NOT have to speak about ANY ASPECT of the Shmitah laws.
There is no reason for creating a GENERAL-DETAIL dichotomy.
The Torah explicitly says ITS DETAILS were given at Sinai.
We immediately conclude that both the GENERALITIES and DETAILS
of Shmitah was stated at Sinai and consequently this applies
to the other commandments (the three commandments given above
are good examples).
[This way of taking RABBI AKIVA vs RABBI YEHUDA
was suggested by the Malbim. The talmud simply says they
disagreed whether GENERALITIES and SPECIFICS were both mentioned
in SINAI or was it GENERALITIES at SINAI and SPECIFICS at TEMPLE
TENT.
The Malbim however points out that without Shmitah there is no
way to resolve the controversy. However according to the Malbim
the Shmitah verse resolves the controversy...both DETAILS and
GENERALITIES were given at Sinai.
Thus this analysis thru lists becomes a paradigm of how to read
Talmudic controversy. Very often a statement of controversy is
not a statement that two people disagreed FOREVER but rather that
they disagreed for a LONG TIME UNTIL they finally found a
convincing proof.
I hope that this Malbim (please read it) encourages deeper and
more cautious analysis of Talmudic controversy among serious
Rabbinic students]
Two supplemental comments should be made:
First we can directly ask for the list of places where the Torah
Laws were given. We see they were given in 3 places: Sinai (2-19-1)
the Temple-Tent (3-1-1) and Arvoth Moav (4-35-1). Exodus has
the Sinai laws; Leviticus has the Temple-Tent laws; and Deuteronomy
has the Arvoth-Moav laws. {LIST4}
The Shmitah laws are mentioned in all 3 places {LIST2}. Just as the
details of the Shmitah laws do not appear to be mentioned in 2-23-11
but nevertheless according to 3-25-1 are mentioned there, so too
were the details repeated in 5-15-1:6 even though they do not appear
to be mentioned there. And similar comments apply to all laws.
Thus Rashi extends the deriviation of the Sifrah from Sinai-(Temple-
Tent) to Sinai-(Temple-Tent)-(Arvoth-Moav). (This explains the last
clause in Rashi).
Secondly I offer my own thoughts on why the Torah was repeated
alltogether 3 times. We can use the analogy of a Full Professor
an ordinary doctorate and a graduate student.
The full professor can grasp a new idea quickly. The doctorate
person may need a few days or weeks. The graduate student may
need a few months or years.
Moses, who was King of Ethiopia for 40 years and well versed in
legal systems could learn the whole Talmud and Shulchan Aruch in
40 days. Moses was like a full professor.
Aaron and his students who regularly dealt with people were like
people with doctorates. They conceivably may have had to take
up to 5 years to learn many of these laws (See 4-8-23:26). The
ordinary Jews were like graduate students. They took 40 years
to learn everything.
Hence the repetition of the law in Sinai (40 days), in the
Temple Tent (5 years) and in the Arvoth Moav (after 40 years).
Thus the Torah teaches us principles of teaching---a person
should be prepared to be patient with his slower students
(who take 40 years vs 40 days).
It also allows us to answer the obvious question of Rabbi Yehuda
to Rabbi Akiva:"If all details of the Torah were given at sinai
(3-25-1) then why does the Torah give generalities at Sinai
(e.g. 2-23-11). Why not simply give the details once WITHOUT
the generalities?"
Again: The Torah teaches us principles of teaching---the idea of
stating a generality first and then details is called SPIRAL
CURRICULUM. It is a powerful effective teaching tool and would
account for its frequent use in the Torah.
COMMENTS ON RASHI'S FORM:
LISTS {For ADVANCED students and for those with more time}:
{LIST1} {Introductions to Biblical Chapters}
VERSE TEXT
===== ====
3-14-1 And God cited to Moses to say to others
3-20-1 And God cited to Moses to say to others
4-1-48 And God cited to Moses to say to others
4-16-1 And God cited to Moses to say to others
3-25-1 And God cited to Moses AT MOUNT SINAI to say to others
{LIST2} {References to Shmitah in the Bible}
VERSE BOOK PLACE WHERE SAID CONTENT
===== ==== ================ =======
2-23-11 Exodus Sinai (2-19-1) Shmitah
3-25-1 Leviticus Temple Tent (3-1-1) Shmitah
5-15-1 Deuteronomy Arvoth Moav (5-1-1) Shmitah
{LIST3} {Commandments repeated in several places}
COMMANDMENT STATED STATED STATED STATED
IN SINAI IN EX *1 IN IN LEV
TEMPLE *2
TENT
=========== ======== ====== ====== ======
Sacrifices 3-7-38 *3 2-29-38 3-1-1 *3 3-1:1
Theft 2-20-13 *4 3-19
Adultery 2-20-13 *4 3-18
FOOTNOTES
*1 Exodus laws in general was stated at Sinai (See 2-19-1)
*2 Leviticus laws in general were stated at the Temple Tent(3-1-1)
*3 Note how it explicitly states that the sacrifices were
stated BOTH at the Temple Tent (3-1-1) and Sinai(3-7-38)
*4 Notice how Theft and Adultery have only ONE verse in EXODUS
But WHOLE chapters in Leviticus. This is consistent with
the principle that only NEEDED EXAMPLES or BARE GENERALITY
was mentioned in Exodus but further details were mentioned
in Leviticus. As an example only the daily offering was
mentioned in exodus (because it had to be offered every day)
while the other (e.g. voluntary) offerings were mentioned
in Leviticus.
{LIST4} {Places where Torah laws are stated}
PLACE VERSE BOOK ASSOCIATED WITH THESE LAWS
===== ===== ===============================
Sinai 2-19-1 Exodus Laws
Temple-Tent 3-1-1 Leviticus Laws
Arvoth Moav 5-1-1 Deuteronomy Laws
CROSS REFERENCES:
2-19-1 gives another example of Rashi at various levels.
ACKNOWLEDGEMENTS:
Almost this whole posting is due to the Malbim (who in turn
acknowledges the Ramban)
RULE CLASSIFICATION {See the web site for comparable examples}:
DOUBLE PARSHAS
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