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(C) Dr Russell Jay Hendel, 2000
Volume 5 Number 8
Produced Feb, 13 2000
WARNING: USE FIX WIDTH FONTS (eg COURIER (NEW) 10)
Verses/Topics Discussed in This Issue with quicky explanations
--------------------------------------------------------------
v2-13-00
NEW..Rashi Worksheets.If you go to the Rashi website
(http://www.shamash.org/rashi) you will find some of the
Rashi Worksheets I produced for home schooling for
Grades 1-6 during 1993-1995.Depending on further
interest the entire set will be published
v2a13-00
Question raised in Shomray Emunah Gmarrah Shiur by Rabbi
Davidowitz raised by Gmarrah: Which commandments are
required in Hebrew and which in any language. How do you
tell the difference? Why are certain commandments only
said in Hebrew?
v2a25-40
RE Utensil construction in the temple a) it mentions
that the construction WAS SHOWN to Moses b) The Menorah
however was SHOWN AGAIN to Moses to study its form
(because Moses found its construction difficult);c) The
TABERNACLE erection WILL be shown(2-40)
v5c20-2
A comparison of 15 commandments shows that a)
Commandments that mention SPEECH can be said in any
language b)But if they mention SPEECH with ANY TYPE OF
EMPHASIS they must be said in Hebrew c) It is seen that
COMMUNAL commandments require Hebrew .
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
RASHI IS SIMPLE
GOALS: To grammatically defend all 8000 Rashis on Chumash.
METHOD:Every Rashi will be defended with a LIST of comparable cases
INTENDED AUDIENCE: Laymen, Academicians, Rabbis, Yeshiva students
COMMENTS,QUESTIONS: EMail to address below; (minor edits may occur)
ACKNOWLEDGEMENT:Always given unless 'anonymous' is explicitly asked
(UN)SUBSCRIBE: Email to above with keyword "(UN)subscribe"
JOURNAL REFERECE: Pshat & Drash, TRADITION, Win 1980, R Hendel
NOTATION: eg v2b1-8 refers to Ex(Book 2) Chap 1 Verse 8 Rashi b(#2)
SPECIALS:...on Rambam,Ramban,Symbolism,Pedagogy,Daily Questions
EMAIL: RJHendel@Juno.Com,rashi-is-simple@shamash.org,
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v2-13-00
======
NEW NEW NEW NEW NEW NEW NEW NEW
Rashi Worksheets for Home Schooling and ordinary schooling
are now displayed on the web at http://www.shamash.org/rashi
The worksheets are designed for ages 7-13. A typical
worksheet module contains
>20 questions
>answers on bottom
>uses a question-answer approach to help students learn
>The method was successfully used on young children
>who spontaneously came up with simple rashi explanations
Depending on further interest the whole set of 90 worksheets
will be published covering Gen 1-20
ALSO: Volume 4 Number 7 seems to have gotten lost.
It was replaced on the web
NEW NEW NEW NEW NEW NEW NEW NEW NEW
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v2a13-00
======
The following question naturally arose from the Gmarrah Sotah,
Chapter 7, Folio 32a. The Mishnah lists 15 commandments, half
of which MUST be said in Hebrew while the others can be said
in any language.
Rabbi Rafi Davidowitz led the Shomray Emunah Gmarrah shiur
for the past two months and dealt with the Gmarrah which
discusses the problem.
During last summer I had examined the appropriate Rashis but
gave up because I couldn't find a list. As will be seen the
LIST involved, generated by the Gmarrah, is not an ordinary
list of words but rather a list of words with a variety of
forms of emphasis.
While Rabbi Davidowitz mostly stuck to the Gmarrah, I found the
class stimulating since it recreated interest in me to study this
topic. I also found many conversations with Rabbi Davidowitz helpful
who helped me weed out several initial but improper explanations.
Finally my Shomray Emunah Rashi group was helpful at arriving at
a correct but sound explanation.
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v2a25-40
======
v2a25-40 And see and do according ...
v2b25-40 to how it is SHOWN to you in the mountain
v2a26-30 and build the Mishkan, according to its blueprint
v2b26-30 as it was SHOWN to you in the mountain
RASHI TEXT:
===========
v2a25-40 See here in the mountain the Menorah form.
Moses had difficulty understanding the requirement
Finally God showed him the form in a fire vision
v2b25-40 The Hebrew word
>MREH-with a KAMATZ
denotes the
>PRESENT TENSE PASSIVE
and means
>WHICH YOU ARE BEING SHOWN
By contrast the Hebrew word
>MREH-with a Patach
denotes the
>PRESENT TENSE CAUSATIVE TENSE
and means
>shows to others
v2a26-30 And you WILL build the Mishkan after finishing
all the utensils in it
v2b26-30 according to the forms that I ALREADY showed
you on the mountain. In other words God
told him that after completing all the utensils
according to the forms he HAD seen, God would
give him instructions on the order of erection
of the entire building and the arrangements of
the utensils (as He did in 2-40-1:16).
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
=========================================
-------------------------------------
|QUESTION 1: |
|========== |
|Do you remember how to conjugate |
|Hebrew verbs? What CRITERIA are |
|used to conjugate them? What tools |
|would you use to refresh your |
|memory? {LIST1} below from volume 4|
|number 7, v1a29-6 gives the answer |
-------------------------------------
Recall that Hebrew verbs come from 3 letter ROOTS. Each ROOT
is conjugated according to 7 criteria---for example the
>Root RAH = To see
We then ask 7 questions
>WHO saw -- I, me or you
>WHEN did they see-- Past, Present, Future
>MODE--Did they see (Active) or were they shown(Passive)
>HOW MANY saw? An individual or many
>GENDER? Were the see-ers MALES or FEMALES?
>WHOM did the see? You, them, us...
>RELATION TO SEEN? Did you see TOWARDS, FROM, WITH,...
The rules of conjugation can be obtained in any of several
standard grammar books. These rules of grammar can be backed
by lists.
As a simple example
>RIITHI = I saw
>NREH = We will see
>ROEH = Someone who sees (a prophet)
Using these standard grammar books we find that
>MREH = YOU ARE BEING SHOWN (2nd person,Present,Passive)
>HREYTHAH=YOU WERE SHOWN (2nd person,Past, Passive)
>HERAH = He SHOWED YOU (3rd person, Past, Active)
In particular we have the following translations
>the menorah IS BEING SHOWN TO YOU NOW (1-25-40)
>the mishkan WAS SHOWN TO YOU (1-26-30)
>God SHOWED the altar TO YOU (1-26-8)
Thus Rashi is simple
>the other utensils were shown to Moses
>but the Menorah IS SHOWN (presumably because Moses had
difficulty understanding it).
This is the simple meaning of Rashi. To fully appreciate Rashi
we now approach him on 4 levels
THE ELEMENTARY LEVEL
--------------------
--------------------------------------------
|QUESTION 2: |
|========== |
|Is it peculiar to say that God showed |
|Moses how to make the utensils? How would |
|you show this? What tools would you use? |
|{LIST2} below gives an answer |
--------------------------------------------
If we look thru the list of utensils that God told Moses to make
we find that only by the Menorah (and 1 or 2 others) did the
paragraph of construction conclude
>and do this the way you were shown.
So Rashi assumes that emphasis was placed on God showing the
Menorah to Moses PRESUMABLY because it was difficult. At the
elementary level we simply have a good guess.
THE INTERMEDIATE LEVEL
----------------------
At the intermediate level we compare
>v2-25-40 Make the menorah AS IS SHOWN TO YOU
>v2-27-8 Make the altar AS HE SHOWED TO YOU
This lends greater credibility to Rashi. The altar was
the last utensil described in the Torah. So the statement
>as was SHOWN TO YOU
applies not only to the altar but to all the utensils. By
contrast the Menorah
>**IS** BEING SHOWN TO YOU
..this contrast emphasizes some type of difficulty which requires
a 2nd showing of the utensil...presumably because Moses had
difficulty understanding it.
THE ADVANCED LEVEL
------------------
At the advanced level we find further support for Rashi by
carefully aligning the two verses just shown
>v2-25-40 And See & Make the menorah in its form AS IS SHOWN TO YOU
>v2-27-8 And... Make the altar AS HE SHOWED YOU
*1 *2 *3
We of course see the PRESENT TENSE (AS IS SHOWN) vs the PAST TENSE
(AS HE SHOWED) (Footnote 3). We also see two other items. We see
an emphasis in the Menorah on
>in its form (footnote *2)
We also see an emphasis in the Menorah on
>SEE & MAKE (vs just MAKE by the others).
Now we are actually beginning to see Rashi's words in the text
For if we line up the 3 differences of these verses we read
>SEE ...ITS FORM...THAT IS BEING SHOWN YOU
So it is clear that Moses had difficulty understanding its form.
Note how simple Rashi is at this stage.
THE PROFOUND LEVEL
------------------
At the profound level we do a full analysis of ALL verses that
mention "being shown".
----------------------------------------------
|QUESTION 3: |
|========== |
|Besides 2-25-40 and 2-27-8 what other verse |
|mentions that God showed Moses form? |
|Can you align these 3 verses? What |
|differences do you see? {LIST3} below gives |
|an answer. |
----------------------------------------------
We already saw that 3 differences between the verses state
>see ..the form...that is being shown to you
This clearly shows that Moses had difficulty and needed
to be shown it again.
By the Tabernacle it says
>and ERECT the TABERNACLE by its blueprint as you were
>SHOWN on the mountain.
We use here the technique of OTHER VERSES. For chapter 2-40 has
an explicit command of HOW TO ERECT the tabernacle after all
the utensils were made. So Rashi is not only learning from the
nuances of the verses but is also learning from the explicit
reference to this other chapter
>and ERECT the TABERNACLE (as will be shown in 2-40).
The last half of this verse
>by its blueprint that you were SHOWN
refers to
>the construction of all utensils
>the generalities of Tabernacle arrangement given earlier
(eg 2-26-31:37).
The above should suffice for now. The more interested reader can
find further details in the COMMENTS ON RASHIS FORM SECTION
COMMENTS ON RASHI'S FORM:
=========================
We make 3 further comments
#1) Moses was shown the form in a FIRE VISION
---------------------------------------------
Rashi mentions this since everything in the mountain was
done in visions of fire as is explicitly stated in 2-24-17.
#2) MREH with PATACH vs KAMATZ
------------------------------
We have already explained n Volume 4 Number 7 that Rashis technique
of teaching grammar is to list pairs of grammatical forms that
differ in one subtle nuance (such as an accent or punctuation mark).
Thus Rashi mentions that
>MREH+PATACH = Present, Causative = You are SHOWING
>MREH+KAMATX = PRESENT, Passive = YOU ARE SHOWN
This is simply a style of pedagogy.
#3) The last half of 2-27-8.
----------------------------
V2-27-8 states
>Make the altar hollow
>as HE showed to YOU on the mountain
>thus will THEY do it
This last clause
>THUS WILL THEY DO IT
is mentioned here because in my opinion the altar was the
last of the utensils and therefore the verse refers not only
>to the HOLLOWNESS of the altar but also
>it refers back to ALL the utensils.
This is also why it shifts back to "THEY DOING IT"
LISTS {For ADVANCED students and for those with more time}:
===========================================================
{LIST1} {The 7*1 criteria for conjugating a verb. We use for
an example ShMRTCHAH = SHE WATCHED YOU. This list can
be obtained from any standard Hebrew grammar book}
CRITERIA EXAMPLE CONTRAST
======== ======= ========
Person 3rd = she you, I
Plurality Single=she They
Gender Female Male
Time Past Future
Mode Active Passive, Causative..
Object watched you watcher them, watched him...
Preposition ETH you FOR you, TO you
FOOTNOTES
*1 Most grammar books only give 5 or 6. We give the full 7
{LIST2} {List of utensils whose construction is mentioned.
Only 3 of them refer to Moses having been SHOWN how
they were made. This list is made by reading thru
2-25:27}
UTENSIL VERSE REFERENCE TO "HAVING SHOWN"
HOW TO MAKE THE UTENSIL
======= ===== ============================
Aron 2-25-10:16 NA
Caporeth 2-25-17:22 NA
Table 2-25-23:30 NA
Menorah 2-25-31:40 2-25-40
Mishkan tent 2-26-1:14 NA
Mishkan support 2-26-15:30 2-26-30
Paroceth 2-26-31:37 NA
Altar 2-27-1:8 2-27-8
{LIST3} {Alignment of 3 verses refering to Moses having been
shown the construction of the utensils in the mountain}
MENORAH ALTAR MISHKAN FOOTNOTES
2-25-40 2-27-8 2-26-30
======= ======= ====== =========
hollow
& see *1a
& make make & erect *2a
it the Tabernacle
by its form by its blueprint *1b,*2b
that that that
you he you
are SHOWN showed you were shown *1c
in the in the in the
mountain mountain mountain
so will THEY *3
make it
NOTES
-----
*1 The word SEE(1a) is used because Moses had difficulty
understanding it. Hence we was shown its FORM (1b) again.
The present tense is used to show that Moses had
asked questions and was being answered (1c)
*2 The MISHKAN's erection is described in 2-40. For the
Mishkan housed all the other utensils which were made
Hence the Mishkan was ERECTED (2a) while the other
utensils were MADE. Similarly the word BLUEPRINT
is used to emphasize the overall construction plan
---Moses was initially told the details of each
utensil and some generalities on the form of
the tabernacle 2-26-31:37). The full details however
were not relayed to him till later(2b)
*3 I expressed my opinion above that the altar was the LAST of
the utensils to be made. Hence there is an emphasis
>as He showed to *YOU* in the mount so will *THEY* do
In other words this sentence BOTH
>refers to God showing Moses making the altar hollow &
>refers to how ALL the utensils were made
CROSS REFERENCES:
=================
v1a29-6 in Volume 4 Number 7
Discussion of Rashis method of teaching grammar
ACKNOWLEDGEMENTS:
=================
RULE CLASSIFICATION {See the web site for comparable examples}:
===============================================================
GRAMMAR
GRAMMAR
OTHER VERSES
GRAMMAR
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 1999 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v5c20-2
======
v5c20-2 And the priest will approach & CITE to the nation
And he will say to them "Hear, Jewish People..."
v5b25-8 and he will STAND & SAY
RASHI TEXT:
===========
v5c20-2 "& cite to the nation"--He must CITE it in Hebrew
v5a25-8 "& he will STAND & SAY"--in Hebrew. Her words are
also in Hebrew
BRIEF BUT COMPLETE NARRATIVE EXPLANATION:
=========================================
A variety of commandments require speech. For example the
commandments to
>pray every day
>say Grace after meals
>swear in court on certain matters
>have the king read the Torah to the nation every 7 years
>have the priest exhort the nation before war
Some of these speeches must be said in Hebrew while others may be
said in any language. For example you can pray in any language.
You can say Grace after meals in any language. But the king can
read the Torah to the nation every 7 years ONLY in Hebrew; similarly
the priest can exhort the nation before the war ONLY in Hebrew.
-----------------------------------------------
|QUESTION 1: |
|=========== |
|Can you make a list of commandments that |
|require speech? What tools would you use to |
|make such a list? Which of these commandments|
|MUST be said in Hebrew? Which can be said in |
|any language? How could you prove that a |
|commandment must be said in Hebrew? What |
|reason could there be for requiring a |
|commandment to be said in Hebrew? |
|{LIST1} below contains some answers. |
-----------------------------------------------
In fact there is a list of 15 commandments involving speech
presented in Sotah, Chapter 7, 32a. This list is compactly
exhibited in {LIST1}. Here are the rules that emanate from
this list and from the Gmarrah which Rashi is citing.
RULE FOR ANY LANGUAGE
---------------------
In the typical case if the Torah says to SAY something it means
say it in any language. Thus if the Torah says
>"Pray to (Serve) God with your heart"--
then any language is OK. Similarly if the Torah says
>"Hear Israel" (the commandment to study Torah)---
then you can HEAR it in any lanaguage. Similarly if the Torah says
>"If you DENY under oath"--then a certain law applies--
then that law applies if you deny under oath in any language.
Similarly if it says
>"BLESS GOD (after meals)
then you can bless God in any language.
ANY LANGUAGE FOR PERSONAL COMMANDMENTS
--------------------------------------
All the above examples can be said in any language. Furthermore,
all the above laws are PERSONAL laws that affect the individual.
Thus the requirements to say PRAYER, GRACE are requirements on
the individual. Similarly laws governing testimony affect you
and the person on whom the testimony was said--it is PERSONAL--
it does not affect the whole community. Even the ceremony for the
suspected wife (4-5) which was done in the Temple by the Priests
was still done for the sake of that particular couple---if she had
committed adultery she died and if not they regained their former
happiness.
COMMUNAL COMMANDMENTS SAID IN HEBREW
------------------------------------
However commandments done for the COMMUNITY or for COMMUNAL
representatives or that AFFECT the whole community--these
commandments must be recited in Hebrew. Since these are
communal events we must use the language of the community,
Hebrew. Some examples include
>the recitation of the PRIEST to the army before a war
>the recitation of the Torah every 7 years to the nation
>the recitation of the priestly blessings
In all these cases the community is the beneficiary of the speech.
Even the recitation made on a unknown dead body that was found is
perceived by the torah as
>an atonement for the nation (4-21-8)
SAY + "EMPHASIS" IMPLIES HEBREW
-------------------------------
It is easy to recognize how the Biblical requires to say these
recitations in Hebrew. For the Torah always uses the word
>SAY
with
>some language of EMPHASIS
For example by the priestly blessings (which were given to the
whole community) the Torah says
>SAY THUS to the nation
The word
>THUS
indicates EMPHASIS. Similarly, the 7-year annual reading of
the Torah by the king is characterized by the Biblical statement
>READ **THIS**..to the nation.
Similarly several times the Torah uses the phrase
>REFRAIN & SAY
This phrase EMPHASIZES that what is said is a REFRAIN of a set
speech. In fact the FIRST FRUIT ritual was said by a REFRAIN
in later temple times---first the priest would say the words and
then the bringer of fruits would repeat them. Such a procedure
implies a set recitation in the communal language,Hebrew.We use such
a REFRAIN pattern today in marriage ceremonies. The phrase
>REFRAIN & SAY
is used in 4 commandments and all of them are said in
Hebrew.
Similarly the phrase
>STAND & SAY (vs SAY)
denotes an EMPHASIS.
Similarly the phrase
>CITE to the nation
denotes EMPHASIS. It is a CITATION and not just a speech.
Hence it is said in Hebrew.
SUMMARY
-------
* Ordinary commandments can be said in any language
* But if the commandment uses ANY form of emphasis it must be Hebrew
* EMPHASIS can be indicated by the following phrases--
>"THIS","THUS","CITE","REFRAIN-SAY","STAND-SAY"
* Communal commandments are done in Hebrew
* Personal commandments are done in any Language
Further comments can be found in the COMMENTS ON RASHI'S FORM
SECTION and in the ACKNOWLEDGEMENTS.
COMMENTS ON RASHI'S FORM:
=========================
The following 5 comments may be useful.
#1) Distinction between SUSPECTED WIFE vs CHALIZAH
--------------------------------------------------
The SUSPECTED WIFE ceremony is done by the Priests in the Temple
to a woman but only that couple is the primary beneficiary. If
the woman sinned she dies and if she did not sin she regains her
marriage.
But the Chalizah ceremony by contrast affects the whole community.
Before the ceremony this woman has a semi-married status. After
the ceremony she is single again. Any man in the community can
marry her
Hence the COMMUNAL CHALIZAH is said in Hebrew while the PERSONAL
SUSPECTED WIFE CEREMONY is said in any language.
#2) Distinction between TITHE vs FIRST FRUIT CONFESSION
-------------------------------------------------------
The TITHE confession (5-26-12:15) was said by an individual AFTER
he had consumed all the tithes (particularly the second tithe which
was eaten by him in Jerusalem). In other words it was a confession
on a PERSONAL matter (that however had to be done in ritual purity)
By contrast, the FIRST FRUIT CONFESSION accompanied the giving of
the first fruits which were a PRIESTLY GIFT. The PRIESTS are the
representatives of the community and hence the first fruits were
received by COMMUNAL REPRESENTATIVES.
Hence the COMMUNAL FIRST FRUIT CONFESSION is said in Hebrew while
the PERSONAL FIRST TITHE CONFESSION is said in any language.
#3) CITE vs SPEAK
-----------------
One of the age old problems in Biblical Hebrew is to precisely
explain the difference between the Hebrew words
>DBR vs AMR
In another posting I have suggested that
>DBR = TO CITE
>AMR = TO SPEAK
The evidence for this is reviewed in {LIST2},{LIST3} below.
Further details may be obtained in the posting v3a20-2 in
Volume 2 Number 1.
#4) RELATION TO THE GMARRAH DERIVATION
--------------------------------------
Most of the above follows the Gmarrah. Note how we have BOTH
>showed the TEXTUAL derivation of requiring Hebrew
>conceptually explained WHY Hebrew is required(Communality)
This is the proper way to learn Gmarray.
We would add one more point. Aaron Bitman of my Shomray Emunah
class asked as follows
>In the Sotah it says HE WILL SWEAR HER AND SAY
>SWEAR+SAY is emphasis and therefore should be said in Hebrew
I responded that
>the phrase REFRAIN-SAY has two connected verbs
>by contrast the Sotah phrase is SWEAR **HER** & SAY
>It is the connected verb REFRAIN-SAY that creates the emphasis
However after reviewing 5-27-14(Blessings/curses) where it says
>and they shall REFRAIN--The levites--AND SAY
I concluded that this approah needs modification.
The basic idea I would suggest is that
>2 consecutive verbs create emphasis
>the emphasis in 5-27-14 is from the phrase SAY LOUDLY
In fact the Talmud derives the requirement to speak in Hebrew from
the word LOUDLY (The Talmud uses a VERBAL LINK (GZAYRAH SHAVEH) while
I have simply used the concept of emphasis)
The idea that 2 CONSECUTIVE VERBS form a new unit is developed
by Malbim in 3-1-1:3 but we need not go into greater detail here
#5) 2 Rashis vs 15 examples
---------------------------
Rashi is using workbook methods here. He only gives the 3
hardest examples of recitation in Hebrew. The others may
be inferred from a similar form.
LISTS {For ADVANCED students and for those with more time}:
===========================================================
{LIST1} {>The 15 rituals mentioned in Sotah 32a.(Left hand column)
>In column 2 we give the Biblical chapter of the ritual
>In column 3 we present what language the ritual is said in
>In column 4 we cite one verse in the Biblical chapter
>From this verse's text (Column 5) we infer what language
is used in the ritual (Hebrew or Any).
>Column 6 indicates who benefits from the ritual
The following rules can be inferred from the table
>>
>>The word "SAY" in a ritual implies SAY in ANY language
>>But the word "SAY" when coupled with PHRASES OF SPECIFICITY
requires the ritual to be done in Hebrew
>>The following PHRASES DENOTE SPECIFICITY
>>> REFRAIN & SAY
>>> STAND & SAY
>>> SAY THUS
>>> SAY THIS
>>> CITE (vs the word SAY)
>>Furthermore a ritual that is done for
>>> the community
>>> or community representatives
>>> that affect community representatives
is done in Hebrew (while other rituals are not).
>>
>>Rituals done for the community include
>>> proclomations before war
>>> blessings/curses/admonitions for the nation
>>> atonements for the community
>>> priestly gifts (the communities representatives)
>>> The CHALIZAH ceremony affects the whole community
since the womens status is changed from
semi-married(prohibited) to single-permissable}
WHAT RITUAL IN CHAPTER LANG TEXT OF WHO
TORAH IS DISCUSSED FOR RITUAL UAGE VERSE VERSE BENEFITS
==================== ========== ====== ======= =========== ========
The Suspected wife 4-5 Any 4-5-19 say Personal
Tithe Confession 5-26-12:15 Any 4-26-13 say Personal
Recitiation of shma 5-6-4:9 Any 5-6-4 hear Personal
The daily prayer 5-11-13:21 Any 5-11-13 serve Personal
Grace after meals 5-8-10 Any 5-8-10 Bless Personal
Oath of testimony 3-5-1 Any 3-5-1 tell Personal
Oath on deposits 3-5-20:26 Any 3-5-21 deny Personal
First Fruits 5-26-1:11 Hebrew 5-26-5 refrain-say Priest*1
Chalizah 5-25-5:10 Hebrew 5-25-9 refrain-say Nation*2
Blessings/Curses 5-27-15:26 Hebrew 5-27-14 refrain-say Nation
Priestly Blessing 4-6-22:27 Hebrew 4-6-23 say thus Nation
Unknown dead found 5-21-1:9 Hebrew 5-21-7 refrain-say Nation*2
Torah reading(year-7) 5-31-10:13 Hebrew 5-31-11 read this Nation
Before battle speech 5-20-1:9 Hebrew 5-20-2 cite Nation*2
FOOTNOTES
*1 The priests are the COMMUNAL REPRESENTATIVES
*2 It is important to show HOW these rituals affect the whole nation
>The ritual of the "UNKNOWN DEAD FOUND" achieves ATONEMENT
for the community
>The ritual of the "BEFORE BATTLE SPEECH" prepares the army
who fights for the community for war
>The CHALIZAH ceremony frees the widow without children of her
tie to her brother-in-law. Although this appears as a personal
matter, it is a change of status since before the ceremony she
has the status of a semi-married woman while after the ceremony
she has the status of a single woman.
{LIST2} {LIST OF MEANINGS OF THE ROOT DBR=COLLECTION; Courtesy of RDK}
MEANING COLLECTION OF SAMPLE VERSE
======= ============= ============
SHEEP HERD of ANIMALS Micah-2-12
BEES SWARM of BEES Jud-14-8
RAFTER COLLECTION of LOGS 1Kings5-23
PLAGUE COLLECTION of DEAD 2-9-3
CITE COLLECTION of WORDS 1-17-22
{LIST3} {LIST OF MEANINGS OF THE ROOT AMR}
MEANING SAMPLE VERSE
======= ============
Tree Branch Isa-17-6
Social branch 5-26-17
Branch of thought(speak) 1King3-22
CROSS REFERENCES:
=================
v2n1, v3a20-2--presents AMR=SPEAK, DBR=CITE.
ACKNOWLEDGEMENTS:
=================
*To Rabbi Rafi Davidowitz---He has been giving the Gmarrah shiur
on Saturday afternoon for January and Febuary in Shomray Emunah.
I had originally examined the Rashi on 5-20-2 during the summer
but could not fully defend it (and I dropped it). Rabbi Davidowitz
discussed the issue of Biblical derivation of requirements to speak
in Hebrew as part of the talmud class and renewed my interest in
the problem. I found conversations with him very useful as he
helped eliminate several earlier solutions of the problem and urged
me to be consistent with all 15 cases. (In shiur Rabbi Davidowitz
stuck to the text of the Gmarrah)
*To my Shomray Emunah Rashi class. The above theory--that
connects COMMUNALITY to HEBREW and EMPHASIS to HEBREW was
worked out with Dr Howard Klein, Chaya Chait,
Harry Rashbaum and Aaron Bitman each of whom made a variety of
contributions to the whole theory.
RULE CLASSIFICATION {See the web site for comparable examples}:
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DOUBLE PARSHAS
DOUBLE PARSHAS
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End of Rashi-Is-Simple Digest
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