*1 Thus "whoever see the humiliating Adulterous wife rite"
will be so shocked that he will abstain from wine

Similarly "Judah advised his brothers to sell Joseph"
and so when they regretted it they blaimed him and he
had to "separate from them."

Similarly "Sarah died" from the shock that "Abraham
offered Isaac."

*2 In other words because the snake saw Adam and Eve naked
therefore he became Jealous and wanted Adam killed so
he could marry Eve.

ALthough this sounds a bit wild there is strong supporting
evidence. Gn04-01 uses the past perfect form
And Adam HAD BEEN FAMILIAR with his wife & they had
a child"
So the sequence of chapters is
Adam was lonely
God makes Eve
Adam and Eve are naked
------------------------"Snake tempts Eve"
Adam has a child with Eve
Thus the sequence of chapters (Naked--->child) is
clearly interrupted by the Snake story.

*3 As explained above Rashi sees these two views as
complementary
- First they drank wine and got drunk
- While drunk they thought it permissable to offer
sacrifices which should not be offered
Hence they died for both crimes

*4 Rashi explains the Causal connection
- when the masses see that God EVEN kills the righteous
for sins
- then they are aware how they must also observe
Gods commandments
- This leads to more honor for God

*5 So GOOD NEWS facilitates/causes SMOOTH TRAVEL(Rashi)

*6 The full sequence of chapters is as follows
--------------------------------------------
- Gn31 God orders Jacob to return to his fathers house
- Gn32 But Jacob is afraid of Being with Brother Esauv
- Gn33 Jacob journeys instead to Succoth
- Gn34 Dinah gets raped
- Gn35 God tells Jacob to return to BethEl
-------------------------------------------

Rashi notes that
-----------------------------
If Jacob had IMMEDIATELY fulfilled the order
of Travelling to his fathers house he
wouldnt have stayed in Succoth and his
Daughter would not have gotten raped.
------------------------------

Thus Rashi sees a CAUSAL connection
between the chapters. Dinah was raped
because Jacob did not IMMEDIATELY fulfill
the prophetic order.

Note Rashi expresses the same theme
-------------------------------------------------
Because he delayed doing the prophecy immediately
therefore he was punished that certain bad
occurrences happened to him
-------------------------------------------------

Rashi expresses this same theme on Gn35-22a
where we find that Reuven inteferred with his
fathers marital life.

*7 Rashi can be better understood with the EXPORT-IMPORT LAW
of logic. The EXPORT-IMPORT law states that
----------------------------------------------------
IF [it rains] then if [I go out] THEN [I will get wet]
----------------------------------------------------

has the same meaning as
----------------------------------------------------
IF [it rains] and [I go out] THEN [I will get wet]
----------------------------------------------------

In other words Rashi identifies the two sentence forms
- IF p THEN IF q THEN r
- IF p & q THEN r
This identification of NESTED CONDITIONALS with a
CONJUNCTIVE HYPOTHESIS is called the EXPORT-IMPORT law.

The actual Biblical text reads
---------------------------------------------
The cattle is young
AND they will be pushed one day
AND they will die
---------------------------------------------

Rashi simply points out (Using EXPORT-IMPORT) that
we can interpret this as either
---------------------------------------------
[IF] The cattle is young
AND they will be pushed one day
THEN they will die
---------------------------------------------
or
---------------------------------------------
IF The cattle is young
IF they will be pushed one day
THEN they will die
---------------------------------------------

The above two translations use the well known Biblical
principle that the Hebrew letter VAV can refer to
any connective.

*8 In other words he
- 1st affirmed a vow of his wife
- then annuled it (which he had no right to)
- If she now sins (Because she was mislead into thinking
the vow is annuled)
- then HE bears the sin/punishment
In other words BECAUSE he misled her he must pay for
the sin.

*9 The causality of these verses reinforce each other
- Gn13-14 EXPLICITLY states that God promised Abe
Israel AFTER Lot separated from him

- Gn13-07 states that Abe and Lot faught WHILE
the Canaanites were still in the land.

So Rashi simply puts the two verses together
- Lot felt HE COULD USE ISRAEL land even though the
CANAANITES still owned it. Lot felt this way because
the land was promised to Abraham eventually. By contrast
Abraham refused to use the land UNTIL it was actually
given to him.

*10 Rashi also states
--------------------------------------------------
The HEAVY DRIVING (that God made the Egyptians do
by removing chariot wheel) was a punishment for
their making HEAVY their hearts
--------------------------------------------------

I would strengthen these associations
--------------------------------------------------
The HEAVY DRIVING is a punishment for the HEAVY
work that the Egyptians placed on the Jews
--------------------------------------------------

These comments of Rashi or me also indicate
-- HEAVY DRIVING causes/facilitated
-- Egyptians seeing that God was fighting for them

Indeed: We know that one of the way God fights
is to punish people according to what they have done
(See Rashi on Ex18-11- Jethro said: Now I know that
God is the true God because He returns to people
what they have done)

Hence this particular punishment (making the
Egyptians drive heavy vs killing them) showed
the Egyptians (CAUSED them to be aware) that
God was fighting.

*11 Hence the Rashi
- Laban was interested in the possibility of becoming
rich from Abraham.

*12 Presumably each city had its own method of preserving
food (e.g. use natural nutrients in the fields).
Hence the second sentence of the verse HE STORED EACH
CITIES FOOD NEAR IT is seen as ENABLING the first
sentence HE STORED THE FOOD OF THE SEVEN YEARS

*13 (Rashi) "And the cloud departed from off the
Tent"ENABLES and ALLOWS "and behold
Miriam had become leprous."

An analogy would be King angry at one of his
subjects. The King would leave the room BEFORE
punishment began since it is disrespectful to
degrade a subject of the King in his presence.
Similarly God, the King, had to depart ("The cloud
departed")before Miryam could be punished.

*14 BECAUSE the Levites do the Temple work
there will be no need for Jews to enter the
Temple. This prevents a plague

But if they did enter the temple they would
be liable to a death penalty at the hands of
heaven. [See Nu18-07 for an explicit
statement that "strangers [non levites/priests]
coming near to the Temple die at the hands of heaven.]
--------------------------------------------------

*1  Rashi not only connects 2 paragraphs. He also connects
all Biblical paragraphs in this chapter. See
footnote *10 for further details


*2 Dt28 gives a long list of curses if the Jews violate
the commandments.

Dt29-12 says "You are all STANDING before God today" In
other words despite the curses for disobediance you are
still here before God(The implication being that no
matter how angry God gets he will not destroy you)

A further support for this theme can come from the
General-particular-General form

Dt28    GENERAL:    Curses for disobediance
Dt29-12 PARTICULAR: You are standing here before God
Dt29-19 GENERAL:    Curses for disobediance

Thus the General-Particular-General form shows that Gods
curses still allow us to "Stand before him"--in other
words they are educative curses not punitive.


*3 In other words (always) "Observe the Sabbaths"
DESPITE a request to the contrary "By your parents"

This can happen if eg your parents ask you to
desecrate the Sabbath.  You must observe the
Sabbath even if your parents request to
the contrary.

And this can be generalized to all Torah laws(that
they take precedence over your parents request)


*4 Wear Tzitzith DESPITE the fact that they may have Shaatnez
Wool and linen together (In the priestly garments made of
Linen the Tzitzith were made of wool--thus the commandment
of Tzitzith OVERRIDES the prohibtion of wearing wool and
linen)

*5 More specifically Rashi (Dt10-12a) states
---------------------------------------------
Despite the 5 rebellions that the Jews did
against God, nevertheless, God still loves
the Jews. In fact Dt10-12 states that all
the Jews need do to earn this love is to
revere God
---------------------------------------------

*6 Rashis point is that Jacob did not ask Esauv
----------------------------
Past me and leave me behind
----------------------------

Rather Jacob suggested contrast
------------------------------------------------
- I must go at a gentle pace
- you go at a normal pace
------------------------------------------------

A logical consequence of this contrast is that
Esauv would pass Jacob and leave him behind.


*7 The full Biblical text shows two rounds of dialogs
between Moses and Joseph
The Biblical text states as follows
----------------------------------------------------
Gn42-09    1     JOE:      You are Spies
Gn42-10:11 1     BROHTERS: NO(Contrast)--We are simple people
Gn42-12    2     JOE:      NO(Contrast) you are spies
Gn42-13    2     BROTHERS: We are 12 sons;we came for food
----------------------------------------------------

*8 Gn47-25b and Gn47-25a both deal with the contrast of offer
vs Thank you.

*9 Rashi makes a point of the contrast
----------------------------------------
Even though he was going to die after the war
nevertheless he was eager to perform the war
--------------------------------------------

*10

On a superficial level Rashi seems to be connecting 2
verses.

Avoid idolatry DESPITE your being a slave to a non jew
(who encourages its violation). Do not think "I will
worship idols now and when I am free I will go
back to believing in God"

On a profound level Rashi sees a unifying theme to this
whole chapter. The chapter encourages observing the
shimitah laws which encourage abstaining from agriculture
once every 7 years so that people can devote themselves
to God and study. If one violates these laws he is
progressively punished. Here is the sequence of
punishments

{LIST} {Paragraphs in BEHAR}
-------------------------------------------------------
VERSE        LAW
------------ ------------------------------------------
Lv25-01:12   Observe the 7 and 50 year Land sabbaticals
Lv25-13:24   If not you will have to sell your MOVABLES
Lv25-25:28   If not you will have to sell your LAND
Lv25-29:34   If not you will have to sell your HOUSE
Lv25-35:38   If not you will have to           LOAN
Lv25-39:46   If not you will have to become a  SLAVE
Lv25-47:54   If not you'll become a  NONJEWISH SLAVE
Lv26-01:03   If not you'll be tempted to    IDOLATRY
---------------------------------------------------------


Thus Rashi does not merely teach juxtaposition of verses
but he also teaches juxtaposition of ALL paragraphs in
the chapter.

*11

Rashi comments
------------------------------------------------------
The verse CLEARLY contrasts HUNTER vs SIMPLE and
FIELDS vs TENTS. Thus the SITTING IN TENTS spoken
about here is not e.g. the tents of hunters but
rather the tents of scholars (or charity givers)
------------------------------------------------------

I have added the explanatory words [or charity givers]
to show that Rashi's point is one of CONTRAST not
one of IDENTIFICATION. Rashi literally says
-------------------------------------
TENTS refers to the tents of Shaym
alluded to in the verse Gn09-27
- - - - - - - - - - - - - - - - - - - - -
God will give beauty to Yefeth
and Yefeth will dwell in the TENTS OF SHAYM
- - - - - - - - - - - - - - - - - - - - -
-------------------------------------

Presumably these are tents of either scholars
or tents of charity givers. Rashi's main
point is not the identification of WHOSE
tents Jacob dwells in but rather the
TYPES of tents that Jacob dwells in--
charity or learning tents vs hunter tents.

*12 Rashi cites Gn41-40 to support this interpretation
-------------------------------------------------
Pharoh said to Joseph; I give you power over all Egypt
But my throne shall surpass your power
-------------------------------------------------

*13 - The 6 refuge cities became operational as a unit
- That is, no refuge city gave asylum till all did
- Hence if Moses was dying his setting aside 3
cities did not have any effect

We conclude that Moses set aside the cities simply
because of religiousity and his love of performance

*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