*1 Some commentators believe this Rashi comment  comes
from the word NO MORE
-----------------------------------------
there will be NO MORE anger on Temple
-----------------------------------------

Hence the comment
--------------------
NO MORE implies there already was
times when God got angry
--------------------

However my position is that OTHER VERSES justify
a Rashi commment even if there is no verbal
hint towards this OTHER VERSE in the original verse

*2 Some commentators argue that Rashi dwelt on the phrase
---------------------------------
Levites...to serve SERVICE OF GOD
---------------------------------

Hence the comment
-------------------------------
SERVICE of GOD not SERVICE of MAN
Levites could not do personal service for Priests
They could only help out in Temple.
-------------------------------

However I see no need to dwell on words and phrases
The OTHER VERSE Nu08-14:19 makes it clear that
the Levites REPLACE the FIRST BORN. Just as the
FIRST BORN serve God so too the Levites serve God.
I believe the OTHER VERSES has sufficient force
to justify this conclusion without focus on words
and phrases. However the words SERVICE OF GOD
do offer FURTHER SUPPORTIVE evidence for this Rashi.

This explains Rashi Nu18-06a

*3 Nu18-01:08
* calls PRIEST TEMPLE SERVICE a GIFT
* declares Gods anger on violations of this gift

Lv22-14:18 similarly
* discusses other temple gifts (Sacrifices, holy items)
* declares penalties for violations of this gift

Thus we call the TEMPLE SERVICE a GIFT because it
has the characteristics of OTHER GIFTS. In fact the
rest of Nu18 discusses the other TEMPLE gifts.

An alternate derivation could focus on the double
language I WILL GIFT SERVICE GIFT (GIFT ...GIFT).
The GIFT GIFT repetition creates an emphasis...
the word GIFT is literal...the service itself is
a GIFT.

This supports Rashi Nu18-07a

*4 The requirement to prevent strangers from coming near
is mentioned in Rashis Nu18-01c Nu18-01e Nu18-04a Nu18-02b

*5 Also see Ju20-07:08. The relationship between EPHOD
(Mentioned in 1S30-07:08) and URIM mentioned in Nu27-21
is clarified in Ex28-06:30 which shows that the URIM
were attached to the BREASTPLATE which were attached to
the EPHOD*10

*6 The Jews were prohibited from taking Esauv's property,
the Mountains of Seir UNTIL the FOOT Day which is a
nickname for the Messianic era. This prophecy is consistent
with Dt19-08 *11


*7 We are of the opinion that Rashi did not mean to
EXHAUST the meaning of DESPICABLE with AETHEISTIC
Other verses with DESPICABLE may shed further light.

*8 This is a NEGATIVE example of the OTHER VERSE principle.
We find no OTHER VERSE with mention of Ashers
prolificness in having children

*10 The Talmud clarifies further. The KING would ask
the priest for Divine consent to military operations.
The priest would receive communication from God thru
the URIM which contained the names of the 12 tribes
written in GEMS. The letters of the answer to the
inquiry would light up indicating the answer to the
priest.

The above cited verses explicitly show that
- Divine consent was sought in military operations
- The consent was sought FROM the priest THRU the EPHOD
- The EPHOD used the URIM attached to it.

*11 Rashi gives another possible reading of Dt02-05
------------------------------------------------
Don't take ANYTHING from Esau EVEN the small amount
of land in the STOMPING OF THE FOOT
------------------------------------------------

This seems to be a preferable reading to Rashi's
2nd interpretation
-------------------------------------------
Dont take from Esauv UNTIL the DAY OF STOMPING
OF THE FOOT (The MESSIANIC ERA)
-------------------------------------------

However the Hebrew connective word AYIN-DALET
NEVER means EVEN and ALWAYS means UNTIL. Furthermore
Rashi's 2nd interpretation is supported by other
OTHER VERSES such as Dt19-08. In other words despite
the fact that this interpretation is PROPHETIC it is more
consistent with OTHER VERSES and Biblical language

*1 This is a CONTRASTIVE ALIGNMENT
- God is on HIGH=PROPHECY
- Enemy is UNDERNEATH-non prophetic
God defeats the enemy thru prophetic orders/ promises.

Rashi illustrates Gods power thru the conquest of Sichon and
Og (Dt02-24:37, Dt03-01:06) which was done thru prophecy.

See http://www.Rashiyomi.com/dt33-27b.htm

*2 We have used the SYMBOLISM method here
-----------------------------------
HEAVEN =HIGH = PROPHECY
UNDERNEATH=LOW=NON PROPHETIC
-----------------------------------

The HEAVEN prophecy symbolic association occurs throughout
the Bible. This symbolism is only implicit in Rashi but
we believe it greatly clarifies him.

*3
Rashi interprets the word RIDE as applying to
both verselets because of the ALIGNMENT
--------------------------------------
He HELPS   thru RIDING   HEAVENS   [Shamayim]
He IS HIGH thru [RIDING] HEAVENS   [Shechakim]
--------------------------------------

To preserve the SYMBOLISM we could interpret
---------------------------------------------
He HELPS thru the CHARIOT of PROPHECY
He is HIGH thru the ROADS of SPIRITUALITY
----------------------------------------------

This interpretation reflects the FLAVOR of the
verse rather than a LITERAL interpretation. We
are simply showing one possibility of capturing
all the nuances. A more conservative approach
is to simply repeat the word RIDE as above.

For further details see footnote #4

*4 We have interpreted these two words
- Shamayim = Prophecy
- Shechakim= Spirituality

Our ONLY intent is to preserve the poem's use of
two different words which are almost synonyms.
We dont intend that this IS the meaning of
Shamayim, Shechakim. We are simply ILLUSTRATING
one possible approach to interpreting the two words
in two different ways. It is also OK to interpret
the two words identically.

*1 The verse could not mean
--------------------------------
There is none like the God of the Jews
--------------------------------
Since this would require a SHVA punctuation.

Instead Rashi interprets the verse
-------------------------------------
There is none like the God, Oh Yeshurun
-------------------------------------

*2 In these verses
- the second word in the word-phrase is THIS (HaZeH)
- the KAPH is punctuated with a PATACH

*3 Notice that the SHVA punctuation is used EVEN
- if something specific is referred to (THE)
- if they are talking about a proper noun(e.g. Egypt)

*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