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(C) Dr Russell Jay Hendel, 2000
Volume 6 Number 5
Produced May, 17 2000
WARNING: USE FIX WIDTH FONTS (eg COURIER (NEW) 10)
Verses/Topics Discussed in This Issue with quicky explanations
--------------------------------------------------------------
v6a5-17
Comment by Chaya Bruriah Chaiit that RAYAH=BUSINESS
ASSOCIATE. What about RAAYAH = Girlfriend/Wife/Lover in
song of songs (eg 4:1). Answer focuses on differnece
between RAYAAH and ROOTHAH. Also RAAYAH = (like in
English) My PARTNER in life.
v6-5-17
Assorted comments from John Loike: Complement on new
form; Questions on "PURE TABLE" in last weeks parshah.
v2z23-2
We review the difference between SIMPLE MEANING vs LEGAL
TALMUDIC meaning. eg If I say BRING THE MILK TO DRINK
then the SIMPLE meaning is I WANT TO DRINK MILK. But if
I am in the supermarket the meaning is I WANT TO BUY
(not drink) MILK.Examples given.
v5a11-25
Dt11-25 derives its meaning from the identical occurence
in Dt07-22:24 which CLIMACTICALLY describes the process
of CONQUEST: (1st) Destroy the nation (2nd) Destroy
leadership (3rd) Destroy their good name (4th) Make sure
no one escapes
v2a23-1
Ex23-01 CLIMACTICALLY describes how to achieve JUDICIAL
IMPARTIALITY (a) DISPUTANTS should both be heard (b)
WITNESSES should be honest (c) JUDICIAL PROCESS should
be meaningful (d) No "PARTY FORMING" among Judges (e)
POLITICS avoided in deliberations.
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*
RASHI IS SIMPLE
GOALS: To grammatically defend all 8000 Rashis on Chumash.
METHOD:Every Rashi will be defended with a LIST of comparable cases
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VERSE: v6a5-17
======
FROM: Chaya Bruria Chaiit
RE: Rashi Is Simple Volume 6 Number 2
DATE: May 10, 2000
During my weekly Shomray Emunah Rashi class Chaya Bruriah
pointed out that
>RAAYAH = GirlFriend/Wife/ Lover
occurs quite frequently in Song of Songs (Eg 4:1 and many more)
This comments on the thesis in Volume 6 Number 2 that
>RAAH = BUSINESS PARTNESS / COLLEAGUE
Chaya Bruriahs point is that in Song of Songs the term is
definitely not neutral.
The answer is as follows. If you look at
>v2-11-2
You will find the terms
>every Jew from his Business boss(RAYAH)
>every Jewess from her boss (ROOTHAH)
Thus we have to distinguish between the terms
>ROOTHAH = Business associate
>RAAYAH = Girl Friend/Wife/Lover
Thus our original analysis of R-AH stands.
Finally on the term in Song of songs I would translate
>RAAYAH= My Partner in Life
(Thus it would have the same connotations as in English.
It would primaraly mean partner and from this we would
have the secondary meaning of
>partner in life = wife
)
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v6-5-17
======
FROM: John Loike (jdl5@columbia.edu)
RE: Volume 6; Question
DATE: May 15, 2000
Hey Russell, I hope you had a good chag. A few comments.
First, I like the new format. Keeping the thoughts short
is appropriate especially when commenting on Rashi who
loved brevity. Second. In last week's parsha, there was a
most interesting Rashi on Both Menorah Tehor.. and Shulchan Tahor...
(I dont have my chumash here and forgot if the f or m was used)
Now Rashi provides two explanations. The first for each is that
pure gold was used, the second for each was the some aspect of
the process had to be done to purify the object. In the case of
the Menora it was the ashes and in the case of the Shulchan it
was ensuring that only the Lechem was appropriately placed on
the shulchan. It would be interesting to list for other places to
see how often Rashi uses the first explanation for a description of
the object vs the process with respect to the keli Kodesh.
Note that Rashi on the word Kapot Temarim notes that the absence of
the vav signifies that only one Lulav is required and he quotes
the Gemorah from Shabbot. In contrast, Rashi ignores the use of
the plural term Lakachtem to signify that there were many lulaving,
etrogim, etc as quoted by both the Ramban and ONkelus. why does
Rashi ignore the plural here?
Keep up the good work. John
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v2z23-1
======
**************************************************************
MODULE 1: The SIMPLE meaning vs the ADVANCED/TALMUDIC meaning*
**************************************************************
A FUNDAMENTAL RASHI
-------------------
The Rashis on Ex23-01:03 are the most important Rashis in Chumash
dealing with the basic issue of the difference
>the plain simple meaning of the text
vs
>the advanced, legal, midrashic meaning of the text.
Let us first carefully explain these terms and define our goals
We can then fully appreciate this beautiful set of Rashis.
PLAIN SIMPLE MEANING
---------------------
A simple example will illustrate the definitions and our approach.
Consider the request
>BRING ME MILK TO DRINK
The PLAIN SIMPLE meaning of such a text is
>Give me some milk to drink.
ADVANCED LEGAL or MIDRASHIC MEANING
-----------------------------------
The ADVANCED meaning
>1st asks the CONTEXT in which the sentence was said.
Let us explore 5 different contexts and 5 different meanings.
EXAMPLE 1-While Eating Dinner
-----------------------------
I am home eating dinner and say BRING ME THE MILK TO DRINK
>Then I clearly want some milk to drink
EXAMPLE 2-While shopping
------------------------
I am in the supermarket with some children purchasing weekly
groceries. I say to one child, BRING ME THE MILK TO DRINK
>Then I clearly wish to PURCHASE MILK
(not drink it in the store).
>Furthermore I asked for the MILK TO DRINK to eg make
sure that the child purchases LIQUID MILK and not
powdered milk
EXAMPLE 3-While eating a meat dinner
------------------------------------
I am home eating a meat dinner and comment to some child
>TAKE CARE OF THE MILK TO DRINK
The natural interpretation of this is
>Put the milk in the frigidaire
It would be reasonable to suppose that I didn't want to drink
milk since meat and milk aren't eaten together. Furthermore I
said
>....MILK TO DRINK
to emphasize that I wanted it refrigerated so that we could
drink it. Finally even if I said
>BRING THE MILK TO DRINK
I would still mean
>BRING THE MILK (TO THE FRIGIDAIRE)
EXAMPLE 4: While drinking coffee
--------------------------------
If I had been drinking an afternoon coffee with friends and ask
>BRING some MILK TO DRINK
the interpretation would be
>Bring milk, not to drink, but to mix with the coffee
EXAMPLE 5--While taking out Garbage
-----------------------------------
If I am on my way out taking the garbage and I ask a child
>BRING ME THE MILK
then the correct interpretation is
>Bring me the milk which eg has turned sour so that
it can be thrown out in the garbage
The principle we have just enunciated,
>the principle of CONTEXT
is one of the 13 principles of Rabbi Ishmael by which the Torah
is learned. It is the principle
>Of learning something from its context
As we just saw, although a text can have
>a plain simple meaning=the meaning of the sentence by itself
and
>the advanced legal meaning=the meaning in context
nevertheless the
>real intended meaning of the sentence=the meaning in CONTEXT
>CONTEXT in fact overrides the simple meaning of the text
>Legal Talmudic analysis does not determine meaning
>Rather CONTEXT does {NOTES *1}
The above 5 examples are summarized in {LIST1}. In our next module
we review several Rashis where meaning APPEARS to be derived from
obscure grammatical rules but is actually derived from CONTEXT.
Finally we will have a whole module devoted to Ex23-01:03. Rashi
gives there both the SIMPLE and TALMUDIC meaning and based on our
methods and examples we will be able to defend the Talmudic meaning
as the real meaning.
LISTS,NOTES,SUMMARIES:(This section may be ignored on a 1st Reading)
====================================================================
*1 We emphasize that the driving force of the interpretation is
>THE CONTEXT
I could even make a Talmudic LEGAL type Drash. For example
if I am eating a meat dinner and say BRING THE MILK TO DRINK
then as we saw, context determines the meaning, (which is
to bring it to the frigidaire). But I could also make a
Talmudic drash
>
>It doesn't say
>BRING **me** THE MILK TO DRINK
>but rather it says
>BRING THE MILK TO DRINK
>The absence of the word **me** shows that the intention
>was not to bring milk to drink but rather to refrigerate
>the milk to protect it for drinking.
>
Such a LEGAL ANALYSIS would obscure the MAIN point which is that
>CONTEXT determines meaning and furthermore
>CONTEXT overrides simple meaning
>Legal analysis may SUPPORT meaning but
>The real driving force of meaning is context
Just to emphasize this point again we could construct legal
talmudic type analysis arguments on the other examples. For
example if I am drinking coffee and say BRING THE MILK TO DRINK
we could argue as follows
>It doesn't say
>Bring milk to drink
>but rather it says
>Bring SOME milk to drink
>This proves they did not want to drink the milk
>but only wanted to use it for the coffee
We conclude that
{LIST1} {5 examples illustrating how
>context determines meaning.
>Context also overrides the so called simple meaning
In this list we assume that I told someone
>Bring me the milk to drink
The simple meaning is
>I want to drink some milk
We will see that this is refuted by all 5 contexts.
This list can also be used to refute secular scholars like
Livni who did not fully grasp the elegance and simplicity
of the Talmudic sages. The plain simple meaning is not the
real meaning of the text; the talmudic meaning is}
CONTEXT SENTENCE INTERPRETATION
===================== ================= ====================
Im eating dinner Bring me the milk I want to drink milk
Im shopping Bring me the milk I want to buy milk
Im eating meat dinner Bring the milk *1 Bring to frigidaire
Im drinking coffee Bring some milk *1 Need milk for coffee
Im taking out garbage Bring me the milk Milk turned sour
FOOTNOTES
=========
*1 We could even get Talmudic and make drashs eg
>It doesn't say
>BRING ME THE MILK
>but it says
>BRING THE MILK
>This teaches that the person did not want the milk
>for personal use but rather for the frigidaire
Another drash might be
>It doesn't say
>BRING THE MILK
>But it says
>BRING SOME MILK
>The word
>SOME
>Teaches that he only wanted SOME MILK (as for coffee)
In all cases however--it is CONTEXT that determines meaning
not talmudic drashes.
CROSS REFERENCES:
=================
MODULE 1 v5z23-1 Volume 6 Number 4
MODULE 2 v5a11-14 Volume 6 Number 4
MODULE 3 v5a23-1 Volume 6 Number 4
PRINCIPLES INVOLVED: CLIMAX
====================
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*
vERSE: v5a11-25
======
**********************************************
MODULE 2: Examples of the principle of CLIMAX*
**********************************************
In MODULE 1 (Volume 6 Number 4, v2z23-1) we saw that
>CONTEXT determines meaning
>CONTEXT can override the plain simple meaning of the text
>CONTEXT is one of Rabbi Ishmael's rules
Before proceeding to study the Rashi on Ex23-01:03 we present
3 other Rashis where meaning is determined by
>the principle of CLIMAX
The principle of CLIMAX states that
>when a Biblical verse or set of verses lists
>3,4 or more items in a list, then it would be
>proper to interpret those items using a
>CLIMACTIC development
Rather then explain this further we immediately give the
examples. As will be seen the principle of CLIMAX is one
example of the principle of CONTEXT
EXAMPLE 1: Dt19-11a
==========
The verse speaks about accidentally killing someone. It speaks
about this using a list of 4 activities or qualities. These
4 qualities CLIMACTICALLY develop HOW murder happens. The 4
qualities are (See {LIST1})
>Dt19-11a
QUALITY ACTUAL TEXT OF VERSE
======= =============================
>HATRED If a person hates his partner
>OBSESSIVE WATCHING And he constantly watches him
>FIGHT and he fights with him
>MURDER and he kills him
>RASHI:
>The verse outlines the
>PROCESS
>by which murder happens.
>
>First you only HATE the person
>This leads to OBSESSIVE WATCHING/PICKING on him
>This in turn leads to a FIGHT which leads to murder
EXAMPLE 2: Dt11-25a
-------------------
Here the verses in question CLIMACTICALLY develop the concept of
>CONQUEST
>Dt11-25a
>No person will stand before you
>RASHI:
>To properly understand this verse we must look at
>Dt07-22:24 {NOTES *1} which also contains the phrase
>
>No person will stand before you
>
>Upon examining Dt07-22:24 we see the following sequence
>
CONCEPT ACTUAL TEXT OF VERSE
========== ===============================
>NATIONS You will conquer the nations
>LEADERSHIP You will conquer their Kings
>NAME You will destroy their name
>ESCAPEES No person will stand before you
In other words Rashi is climactically developing the concept of
>Conquest.
First you conquer
>the NATION
Next you must make sure its
>LEADERS are not around to rebuild it
Third you must make sure its
>NAME & philosophy are not around to inspire rebuilding
As a simple example, in preparations for nuclear war we try to
>protect the population
>protect the President (who can help rebuild)
>preserve the concept of democracy
Finally a full conquest prevents ESCAPEES who can talk or record
for history what happened.(See {LIST2} for a summary)
So it is the principle of
>CLIMAX
that suggests that
>no person will stand before you = no escapees
{NOTE *2}. This explains the Rashi
EXAMPLE 3: Lv26-14:15
-----------------------
These set of verses climactically develop HOW apostasy and denial
of religion occurs.{LIST3}
>Lv26-14:15
CONCEPT ACTUAL TEXT OF VERSE
=========== =====================================
>LEARNING If you do not LEARN/PRACTICE
>RESPECT If you DESPISE my commandments...
>COMMUNAL Do not participate in communal events
>APOSTASY until you DENY the convenant with me
>RASHI:
>The verses involved beautifully analyze apostasy.
>These verses climactically develop HOW apostasy occurs
>
>First you stop learning & practicing personal commandments
>
>Then after a while because you don't learn,these
commandments appear peculiar; you make fun of
them and try and avoid them
>
>This in turn leads to avoidance of communal participation
in those commandments (such as synagogues) that are
done publicly by the community
>
>Finally when you don't have
>learning
>respect
>communal avoidance{NOTES *3}
>then it becomes natural to
>deny God and the convenant.
In {MODULE 1-Volume 6 Number 4 v2z23-1} we studied the
difference between SIMPLE PLAIN vs LEGAL TALMUDIC meaning.
In this {MODULE 2} we studied 3 examples
of learning meaning by CLIMACTIC development. Finally in
{MODULE 3, Volume 6 Number 4 v2a23-1} we will study the Rashis
on Ex23-02 which study the verses both from the point of view
of simple meaning and the point of view of CLIMACTIC DEVELOPMENT.
LISTS,NOTES,SUMMARIES:(This section may be ignored on a 1st Reading)
====================================================================
NOTES:
======
*1 Rashi does not explicitly bring in this verse. Nevertheless
applying the PRINCIPLE of CLIMAX to the verses in Dt07-22:24
immediately yields that
>No person will stand before you = No Escapees
Thus the most reasonable approach is to apply the Rashi on
Dt11-25a to Dt07-22:24
*2 Notice how this LITERARY approach is superior to a literal
approach to Rashi (which translates the verse
>No MAN will stand before you)
Furthermore our approach does not require breaking up the
verse into little parts
>No man
>will stand
*3 Note that it is the CLIMACTACTIC development which drives the
interpretation of some of these verses. For example
the phrase
>Until you avoid doing my commandments
is interpreted (By Rashi and others)
>Until you avoid communal participation
The driving force for this interpretation
>avoid doing commandments = avoid communal participation
is the
>principal of climax
The interpretation is NOT derived
>from internal nuances of the phrase
(though some nuances may support this interpretation)
{LIST1} {Climactic study of how MURDER happens. This Rashi
is based on the Climax of activities in Dt19-11a}
QUALITY ACTUAL TEXT OF VERSE
======= =============================
>HATRED If a person hates his partner
>OBSESSIVE WATCHING And he constantly watches him
>FIGHT and he fights with him
>MURDER and he kills him
{LIST2} {Climactic development of Dt07-22:24. The verses
climactically develop the concept of conquest. This
in turn is used to justify the Rashi on Dt11-25}
CONCEPT*1 ACTUAL TEXT OF VERSE
========== ===============================
>NATIONS You will conquer the nations
>LEADERSHIP You will conquer their Kings
>NAME You will destroy their name
>ESCAPEES No person will stand before you
FOOTNOTES:
==========
*1 The climactic development should be clear here. First you
destroy the nation; then you eliminate their leadership which
could rebuild; then you change the history books (their name).
Finally you make sure that there are no escapees who might
grow up and decide to take revenge.
{LIST3} {Climactic study of how apostasy develops--based on
the Rashis in Lv26-14:15}
CONCEPT ACTUAL TEXT OF VERSE
=========== =====================================
>LEARNING If you do not LEARN/PRACTICE
>RESPECT If you DESPISE my commandments...
>COMMUNAL Do not participate in communal events
>APOSTASY until you DENY the convenant with me
CROSS REFERENCES:
=================
Volume 3 Number 9, v5-19-11 (Principle of Climax on murder)
Volume 2 Number 4, v3-26-14:15(How apostasy develops)
MODULE 1 v5z23-1 Volume 6 Number 4
MODULE 2 v5a11-14 Volume 6 Number 4
MODULE 3 v5a23-1 Volume 6 Number 4
PRINICPLES USED: CLIMAX
================
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v2a23-1
======
*************************************************************
MODULE 3: Ex23-01:03--SIMPLE PLAIN vs TALMUDIC LEGAL meaning*
*************************************************************
>Ex23-01a
>Ex23-01b
>Ex23-02a
>Ex23-02b
>Ex23-02d
>Ex23-02e
>Ex23-02f
>Ex23-03a
In the previous 2 modules
>Module 1--Volume 6 Number 4, v2z23-1
>Module 2--Volume 6 Number 4 v5a11-25
we have reviewed the difference between
>simple plain meaning = meaning of sentence by ITSELF
>talmudic legal meaning = meaning in CONTEXT
We have also reviewed how to determine meaning by
>climactically developing a theme
In this module we are fortunate that Rashi deviates from his usual
brief style and gives both
>the simple plain meaning of this paragraph of 3 verses
and also
>the advanced legal midrashic meaning
Based on our previous examples we will show
>why Rashi calls the simple meaning, simple
>how context and climax justify the legal interpretation
>Why the real meaning is the legal Midrashic meaning
(Before beginning we note that different Rashi texts have different
NUMBER of Rashis---some have 6 Rashis on Ex23-02 while some have 1!!
I am placing all cross references in the database---suffice it to
say that we will go over all material in Rashi).
THE SIMPLE MEANING--Ex23-01:03
------------------------------
We can break the 3 verses into 5 commands/components. The following
is Rashi's rendition of the simple meaning.
>Don't LISTEN to a WORTHLESS claim
>Don't PARTICIPATE in FALSE testimony
>Don't FOLLOW an EVIL COURT MAJORITY
>Don't FOLLOW the court majority to AVOID RIFTS
>Don't JUDGE IN FAVOR OF THE POOR
Notice the chief characteristic of the simple plain meaning
of these 3 verses.
>All 5 components say more or less the SAME thing
>Don't do evil in justice
In other words the above simple meaning has
>NO CLIMAX, NO DEVELOPMENT, IT IS FLAT and SIMPLE
Now let us take a look at ..
THE ADVANCED, TALMUDIC, LEGAL MIDRASHIC MEANING of Ex23-01:03
-------------------------------------------------------------
Again we break the verse into 5 components. However these 5
components now climactically indicate how to achieve
>an atmosphere of Judicial impartiality
We first state the 5 components and their full interpretation;
We then compactly summarize these 5 components in {LIST1}
COMPONENT 1-Justice in the Disputants
--------------------------------------
>Don't accept FUTILE claims
FUTILE is interpreted to mean
>Don't hear 1 side without the other{NOTES *1}
Thus the 1st component of justice is
>hear both sides (Justice to the DISPUTANTS)
COMPONENT 2--Justice in the Witnesses
-------------------------------------
>Don't join an evil person to be a false witness
Thus the 2nd component of justice is
>Justice in the witnesses
COMPONENT 3--Justice in the Court Process
------------------------------------------
>Don't follow a (simple) majority to convict guilty{NOTES *2}
Thus the 3rd component is
>Justice in the court PROCESS
(Cf Rambam, Courts 8:1 for an interpretation similar to Rashi)
COMPONENT 4--Justice in the Bench
---------------------------------
>Don't resolve a dispute
>by changing your vote to
>join/create a majority
In passing we note that
>changing votes to join/create majorities
is done all the time in the modern world and has various names
(eg Blocks,Trading votes) The Torah prohibits this practice
(in the courtroom). For example a person who did not have an
opinion (was in doubt) would still be prohibited from breaking a tie
This component creates Justice in the Bench
Indeed, each Judge must say what he believes and may
not change his opinion BECAUSE other people (a majority)
think differently. Jewish law even forces the junior Judges
to speak first in a court case (so that they voice their
opinions without first hearing the senior judges)
(See Rambam, Courts 10:1 for a similar interpretation)
COMPONENT 5---Justice in Politics
---------------------------------
>Don't show favoritism to the poor
This component shows Justice in the politics. For we are prohibited
in showing any type of favoritism because of the OUTCOME of the
case. In other words in Jewish courts we would never ask
>What are this candidates views on eg female issues, etc
>HOW has this person voted in the past
Rather the sole concern in Jewish courts is
>how logical and knowledgeable is this person.
We may compactly summarize this as follows
{LIST1} {Compact summary of Ex23-01:03. This {LIST1} powerfully
exhibits the climactic development of the concept of
JUDICIAL IMPARTIALITY. True Judicial impartiality
necessitates fairness in the various components
mentioned here (disputants, witnesses,...}
Verse Component Obligations
========================= ========= ==================
Don't hear a futile claim Disputants Hear both sides
..no false witnesses Witnesses Honest witnesses
..no simple majorities Process "serious" majority
..no "courtroom parties" Bench no 'trading votes'
..no respecting poor Politics don't look at outcomes
SIMPLE vs LEGAL MEANING
-----------------------
Now that we have reviewed the SIMPLE and LEGAL/MIDRASHIC meaning
we can ask which meaning is the TRUE meaning.
We immediately see using the principle of CLIMAX that the advanced
legal meaning is the intended meaning of the verse. Without a
climactic development the verses read flatly and without taste.
Let us quickly review the advanced,legal, midrashic meaning one
more time
>Hear both SIDES
>Make sure WITNESSES are honest
>Make sure you have a descent PROCESS(no simple majority)
>Make sure the JUDGES don't form parties
>Don't judge by OUTCOMES (favor poor)
Thus this little paragraph outlines how to
>achieve judicial impartiality
LISTS,NOTES,SUMMARIES:(This section may be ignored on a 1st Reading)
====================================================================
NOTES:
======
*1 In other words Rashi is interpreting
>FUTILE = Because you only heard one side
We will defend why Rashi interpreted FUTILE this way
Rashi also points out that this verse
>prohibits people from listening to SLANDER/GOSSIPING
We can explain this as follows
>It is permitted to eg hear how 2 people are bickering
if you intend to bring peace or avoid further strife
between them
>It is prohibited (slander) to hear how 2people are
bickering if you don't intend to help them (idle
gossip)
So Rashi is Simple---the
>prohibition of slander
and
>the prohibition of listening to futile claims
are both one and the same. Namely
>don't hear one side of a dispute(whether in court or socially)
I think this sheds enormous light on the slander laws.
*2 The actual verse says
>Don't follow a MAJORITY to convict GUILTY
But the end of the verse says
>don't join a group in order to form a majority to convict!!
So we have two contradictory verses
>one verse says don't follow a majority to convict
But the end of the verse IMPLIES (but not explicitly)
>a majority can convict!!!
We have had had a whole Rashi is Simple issue on
>How to deal with contradictory verses
This is in fact one of Rabbi Ishmael's principles
The method here is simple
>don't convict with a simple majority of 1
>do convict with a serious majority
We of course don't learn the actual numbers(1 vs 2)from the verse
We rather learn from the two contradictory components
>there are times when a majority convicts
>there are times when a majority does not convict
It is then a simple matter to assume that
>a majority that can't convict = a simple majority
>a majority that can convict=a "serious majority"(2 or more)
{LIST1} {Compact summary of Ex23-01:03. This {LIST} powerfully
exhibits the climactic development of the concept of
JUDICIAL IMPARTIALITY. True Judicial impartiality
necessitates fairness in the various components
mentioned here (disputants, witnesses,...}
Verse Component Obligations
========================= ========= ==================
Don't hear a futile claim Disputants Hear both sides
..no false witnesses Witnesses Honest witnesses
..no simple majorities Process "serious" majority
..no "courtroom parties" Bench no 'trading votes'
..no respecting poor Politics don't look at outcomes
CROSS REFERENCES:
================
MODULE 1 v5z23-1 Volume 6 Number 4
MODULE 2 v5a11-14 Volume 6 Number 4
MODULE 3 v5a23-1 Volume 6 Number 4
PRINCIPLES USED: CLIMAX
================
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*
THE 2 DOZEN RASHI-IS-SIMPLE RASHI RULES
=======================================
I: RASHI gives MEANING
======================
A: WORD MEANINGS--(eg)"on the face of"=during the lifetime
(v2n6,v4-3-4), http://www.shamash.org/rashi/v4-3-4.htm
B: SPECIAL WORDS--(eg)ACH=USUALLY;USUALLY observe shabbath!
(v2n6, v4-1-49),http://www.shamash.org/rashi/v4-1-49.htm
C: SYNONYMS--(eg)YShV=RESIDE; GARTI='INNED'--temporary say
(v1n1, v1-32-5), http://www.shamash.org/rashi/v1-32-5.htm
D: UNIFIED MEANING--(eg)Tz Ch K = (a) laugh, OR (b) mock
(v4n4, v1-21-9), http://www.shamash.org/rashi/v1-21-9.htm
E: NEW MEANINGS--(eg)HEAD-MOUTH of garment = HEM of Garment
(v5n10,v2a28-32),http://www.shamash.org/rashi/v2a28-32.htm
II: RASHI teaches GRAMMAR/STYLE
===============================
F: CLASSICAL GRAMMAR--(eg)HEY+CHATAF PATACH=QUESTION
(v2n24,v1b3-11),http://www.shamash.org/rashi/v1b3-11.htm
G: USAGE(NEW GRAMMAR)--(eg)INFINITIVE=GERUND;WATCHING laws;
(v2n10,v4-32-6),http://www.shamash.org/rashi/v4-32-6.htm
H: ROOT+PREPOSITION--(eg) BCH AL=cries about,BCH ETH=mourn
(v1n14,v1a45-14),http://www.shamash.org/rashi/v1a45-14.htm
I: SEMANTIC RULES--(eg) WAGES="ENDoF"="END oF Work Day';
(v1n10,v1b1-1),http://www.shamash.org/rashi/v1b1-1.htm
J: STYLE--(eg)REPETITION denotes Endearment;'Abraham,Abraham
(v1n6,v2-1-1),http://www.shamash.org/rashi/v2-1-1.htm
K: DOUBLE NOUNS--(eg)HIT HIT by sword ('even without sword')
(v2n20,v2a22-25),http://www.shamash.org/rashi/v2a22-25.htm
L: PRONOUNS--(eg) sanctify OTHO = sanctify ONLY IT;
(v2n10,v4a7-1),http://www.shamash.org/rashi/v4a7-1.htm
III: OVERALL TEXTUAL STRUCTURE
==============================
M: OTHER VERSES--(eg)STONE(3-25-13)=BALANCE STONES(3-19-36)
(v3n9,v5b25-13),http://www.shamash.org/rashi/v5b25-13.htm
N: EXTRA SENTENCES--(eg)he'll dress his measurement=TAYLORED
(v1n20,v3a6-3),http://www.shamash.org/rashi/v3a6-3.htm
O: DOUBLE PARSHAS-'he WILL pray'-'he WON'T pray';So Optional
(v3n12,v5a24-14),http://www.shamash.org/rashi/v5a24-14.htm
P: CLIMAX-(eg 5-19-11)(a)Hate, (b)spy, (c)confront,(d)Murder
(v3n9,v5-19-11),http://www.shamash.org/rashi/v5-19-11.htm
Q: OVERALL STRUCTURE-growing nails=despisement(from context)
(v3n8,v5-21-12),http://www.shamash.org/rashi/v5-21-12.htm
IV: IMPLICATIONS & DERIVATIONS
==============================
R: STAGES-learn HUMAN marital frequency from ANIMAL ratios
(v1n14,v1a32-15),http://www.shamash.org/rashi/v1a32-15.htm
S: MORAL LESSONS/REASONS-God spoke before punishment;we too
(v2n12,v4-12-9),http://www.shamash.org/rashi/v4-12-9.htm
T: RabbiIshmael-(eg)When an OX gores; OR ANY animal gores;
(v2n19,v2-22-17),http://www.shamash.org/rashi/v2-22-17.htm
V: OVERALL
=================
U: SYMBOLISM-'WASHING his clothes in wine'=PLENTY of wine;
(v4n18,v1a49-11),http://www.shamash.org/rashi/v1a49-11.htm
V: PICTURES--(eg) The TZITZ was like a HELMET over a turban
(v5n12,v2-40-35),http://www.shamash.org/rashi/v2-40-35.htm
W: TABLES/SPREADSHEETS---To appear
End of Rashi-Is-Simple Digest
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*