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Surfing the Talmudic Seas
(C) Dr Russell Jay Hendel, 2000
Volume 7 Number 13
Produced Sept 9, 2000
WARNING: USE FIX WIDTH FONTS (eg COURIER (NEW) 10)
Verses/Topics Discussed in This Issue with quicky explanations
QUESTIONS FROM READERS
----------------------
v9-9-8a Gilbert Issard asks for reconciliation of
Gmarrah Beracoth 63b with the last digest
v9-9-8b John Loike is still not convinced that Rashi
doesn't always mean what he says---So I have
A strong proof given from this weeks Parshah
See posting Dt21-22b with SEVERAL examples
WEEKLY PARSHAH SERIES
---------------------
Dt21-10a Rashi learns the type of war involved from
an OTHER VERSE
Dt21-14b The Hebrew root Ayin-Mem-Resh means BUNDLE
and TO BUNDLE SOMEBODY (ie to abuse somebody)
Other examples are presented
Dt21-22a How do you prevent bad marriages/children
Dt22-01b The Hebrew root Ayin-Lamed-Hey means
CONCEAL, IGNORE, and AVOID
Dt21-21a By 4 executions it says "ALL PEOPLE SHOULD SEE"
Dt21-22b A fascinating in depth exercise in RabbiIshmael
rules. When do you generalize and when do you
become specific?
Rashis covered in this issue
----------------------------
VERSE RULE BRIEF EXPLANATION
======== ============== =================
Dt21-10a OTHER VERSES Rashi infers type of war Dt20-12:16
Dt21-14b UNIFIED MEANING "To bundle" someone means to abuse
Dt21-22a CLIMAX How do children/marriages become bad
Dt22-01b ROOT+PREPOSITION Ayin-Lamed-Hey means ignore,avoid,...
Dt22-03a ROOT+PREPOSITION Ayin-Lamed-Hey means ignore,avoid,...
Dt21-21a DOUBLE PARSHAS "Let ALL people see"said by 4 executions
Dt19-20a DOUBLE PARSHAS "Let ALL people see"said by 4 executions
Dt07-13a DOUBLE PARSHAS "Let ALL people see"said by 4 executions
Dt21-22b RabbiIshmael When do we Generalize Biblical examples?
Dt21-17b RabbiIshmael When do we Generalize Biblical examples?
Lv07-26a RabbiIshmael When do we Generalize Biblical examples?
Dt18-03b RabbiIshmael When do we Generalize Biblical examples?
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RASHI IS SIMPLE
GOALS: To grammatically defend all 8000 Rashis on Chumash.
METHOD:Rashis are defended with LISTS of comparable cases
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JOURNAL REFERECE: Pshat & Drash,TRADITION, Win 1980,R Hendel
NOTATION: eg Gn01-02a refers to Rashi "a" on Genesis 1:2
SPECIALS:...on Parshah,Rambam,Ramban,Pedagogy,Symbolism
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VERSE: v9-9-8a
From: "Gilbert Issard"
To: Russell J Hendel
Date: Fri, 8 Sep 2000 00:15:18 +0200
Subject: Re: Volume 7 Number 12
Russel,
I am a bit surprised by your interpretation of TODAY on that
verse. Isn't it contradictory with berakhot 63b ? I thought
that Rashi was following berakhot on that one.
Best Regards
On 6 Sep 2000, at 0:43, Russell J Hendel wrote:
> WEEKLY PARSHAH SERIES
> ---------------------
> Dt27-09b Why do about a dozen verses use the word TODAY
> Rashi shows 5 usages to the word TODAY
> (This goes with next weeks Parshah)
>
>
Gilbert Issard
---------------------------------------------------
ANSWER:
Let me do the following: I will state
--the verse
--the gmarrahs literal interpretation (Also Rashis)
--my statement last week
I will then show how all 3 of the above are the same
THE VERSE: Gather and listen Jews: TODAY you have become
a nation to your God
THE TALMUD: (But this was said 40 years AFTER the reception of
the torah on Mount sinai where they became a
nation. So the verse means....)
Gather and listen Jews: EVERY DAY SHOULD BE LIKE
THE DAY you became a nation to God
MY EXPLANATION: Gather and listen Jews: For you have FRESHLY
(RECENTLY) become a nation to your God
EQUIVALANCE OF 3:Notice how I explicitly identify the Talmuds
statement "EVERY DAY SHOULD BE LIKE THE DAY"
with the concept of FRESHNESS or RECENTNESS
Is this acceptable, Gilbert?
In my article PSHAT & DRASH: Winter 1980, I explain that the
goal of Biblical explanation should be to find a SEMANTIC
MODEL for a Biblical explanation---that is to find a WORD
or CONCEPT that accurately captures the picture given by
Chazal.
In this case I suggest that the word FRESHNESS or RECENTNESS
captures the idea that "EVERY DAY SHOULD BE LIKE THE DAY"
I am also suggesting that Chazal's interpretations are really
not "extra exegesis" but rather reinterpretations of familiar
words by investing them with extra nuances.
Gilbert, (and others), let me know if the explanation now
sounds better.
Russell Hendel; Moderator Rashi is Simple
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VERSE: v9-9-8b
FROM: John Loike
RE: Rashi doesn't always mean what he says
BACKGROUND: Recall that I had presented the 4 Rashis on the
punishment of "CUT OFF" as a proof. On 3 of them Rashi simply
gives the folklorish explanation "CUT OFF means a) no children
b) dies young c) exile" It is only on the 4th Rashi that Rashi
identifies the "CUT OFF" punishment with "GOING TO HELL". Hence
I (rightly) conclude that Rashi did not mean what he said on
the first 3 Rashis since Rashi himself contradicts them on
the 4th Rashi
I furthermore suggest that Rashi, when he is not saying what he
means is instead being empathic with beginning students; Rashi
shows them initial guesses and generalizations that they would
make---that way when they come to the true explanation they
appreciate it more. This is a pedagogic technique.
Here is Johns message
---------------------
Russell
The statement that Rashi doesn't mean what he says is really
rash You will have to bring much stronger examples to prove it.
John
ANSWER:
-------------------------------------------
No problem John. See posting Dt22-21b in this digest for a
list of strong examples where Rashi directly contradicts the
accepted halachah. I suggest that one of Rashis techniques was
to cite "The beginning or opening laws or midrashs of a gmarrah"
and then have the teacher fill in the REST of that midrash or
Gmarrah. I think I have strong proof for this point of view
since the opening laws or midrashs in the examples I cite are
not accepted as halachah.
Russell Hendel; Moderator Rashi is Simple
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VERSE: Dt21-10a
Rashi learns meaning from an OTHER VERSE
-----------------------------------------------------------------
RULE: When conducting a war: If surrender is rejected then
--Dt20-12:14 - For most nations--->kill all except women-children
--Dt20-16------From 7 nations----->kill all
-----------------------------------------------------------------
In Dt21-10a it speaks about a war where we capture captives
Hence we must be in the Dt20-12:14 version of war--the so called
non-7-nations.*1
NOTES
-----
*1 Since there is a Biblical obligation to conquer the 7
nations (eg Ex34-11 and many others) we call the Dt20-16
war, the OBLIGATORY wars. By contrast the Dt20-12:14 wars
are called PERMISSIVE wars since there is no obligation
to go to war.
RULE USED: Other Verses
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VERSE: Dt21-14b
Dt21-14b ...if you don't want to keep the captured woman then
let her go...YOU MAY NOT USE/ABUSE (AMR) HER
RASHI: The Hebrew worb Ayin-Mem-Resh means USE/ABUSE (use in an
abusive manner)
UNIFIED MEANING:
---------------
The NOUN Ayin-MeM-Resh means BUNDLE (as in Dt24-19)
The VERB AMR means TO SHOVE AROUND LIKE A BUNDLE(as in Dt24-07)
Thus we have identified the meaning of the word "TO BUNDLE"
with the FORM of the verb ("SHOVING AROUND LIKE A BUNDLE")
Here is a {LIST} of comparable usages
{LIST} {Words named by their FORM of motion}
WORD FROM BECAUSE
---- ---- -------
Abuse Clean(D-Ch) You 'toss it around' during cleaning
Abuse Crush You 'continuously hit' during crushing
Coalition Tie The coalition 'ties' together
Surf Net Surf sea You go to and fro in a chaotic manner
Abuse Bundle You 'toss it around' when you bundle
RULE USED: WORD MEANINGS
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VERSE: Dt21-22a
RASHIS COVERED: Dt21-22a Dt21-14a
Rashi discusses the CLIMACTIC development of the paragraphs
in the chapter
Dt21
-----------------------------
--You capture a foreign woman
--You find her attractive
--You have an affair with her
--You bring her into your house
--you end up hating her (if you hate her then let her go)
RASHI: Such a 'sequence' is normal. The attraction of a
temporary affair with a 'foreigner' frequently wears off
and turns to hatred.
Dt21
----
---You take a captive woman(Whom you end up hating)
---You have 2 wives...a 'real one' and a 'despised one'
---You have a rebellious son
---a capital crime is committed against God
RASHI: Such a sequence is normal. Marriage to a hated woman
whom you found momentarily attractive frequently leads to
dual affairs, children who rebel and hate you, and who
ultimately grow up and rebel against God. (The rape of Tamar
by Amnon in 2Sam13)
NOTE:
----
As we have pointed out many times every instance of CLIMAX
teaches you OUTREACH. Thus
--The way to stop hatred towards wives is not to get involved
in temporary affairs based on passion.
--The way to stop children from growing up to be criminals
is not to marry woman you hate
RULE USED: CLIMAX
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VERSE: Dt22-01b
RASHIS COVERED: Dt22-01b Dt22-03a
The Hebrew root Ayin-Lamed-Hey has 3 meanings
The root Ayin-Lamed-hey never occurs in the KAL mode
It occurs in 3 other modes
{LIST} {Three meanings of the root Ayin-Lamed-Hey}
MODE MEANING EXAMPLE VERSE
---- ------- ------- ------
Passive(NFAL) Concealed Nothing is CONCEALED from you 1R10-3
Hifil Ignore They IGNORED the Shabbath Ex22-26
Hitpael Avoid*1 Don't AVOID your relatives Isa58-7
NOTES
-----
*1 I use the words IGNORE and AVOID as follows:
IGNORE means eg to not see something
I use AVOID to mean to continuously see it and
turn the other way The following verses seem to justify this
{LIST} {Verses meaning AVOID vs IGNORE. There are only 5
verses in the Bible where Ayin-Lamed-Hey is used
in the Hitpael}
VERSE TRANSLATION
----- -----------
Is58-7 Don't (keep on) AVOIDING your relatives
Ps55-2 Don't (keep on) AVOIDING my prayers*1
Job6-16 My friends double crossed me like a flowing river
that gets covered by ice and AVOIDED by snow*2
Dt22-01b Don't continually AVOID loss articles *3
Dt22-03a Don't continually AVOID a stray animal*3
NOTES
-----
*1 cf Thr3-56---Don't hide (HIFIL) from my prayer
vs Ps55-2----Don't AVOID my prayer
Apparently one speaks about avoiding CONTINUAL prayer
while the other speaks about avoiding a ONE TIME PRAYER
Presumably after the destruction of the 1st temple people
were so depressed that they cried out to God for help but
didn't continue to pray---this shows the pathos of their
plight.
*2 A very pithy picture...the snow CONTINUOUSLY falls and
attempts to COVER UP/CONCEAL the ice and water. Thus
we have a process of continual AVOIDANCE.
*3 Actually Rashi just says "Don't deliberately avoid"
I have conjectured that the HITPAEL form is for continual
avoidance while the HIFIL form is for IGNORING/FORGETTING
There is support for this conjecture in several laws.
For example Rambam Murder 13 states that when you see
someones lost donkey within about 0.1 mile you must help
(Hence a prohibition of continuously avoiding/seeing
the animal would make sense)
Similarly Rambam Theft and Loss 14 speaks about "Seeing
an object fall and waiting till the owner gives up hope
and then taking it"
Technically in such a case you have not violated the
commandment to return a lost article (because the owner
gave up). But you **have** violated the law not to
avoid looking at it (Which you are CONTINUOUSLY doing)
It is still possible that there is a 'better' distinction
between the HITPAEL and HIFIL usage of Ayin-Lamed-Hey. Any
reader who has a suggestion is welcome to submit it
RULES USED: GRAMMAR
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VERSE: Dt21-21a
RASHIS COVERED: Dt21-21a Dt19-20a Dt7-13a
Rashi compares the following 4 paragraphs dealing with
death penalties
{LIST} {4 sins, receiving death penalty where it says
"and EVERYBODY will SEE and FEAR (and not do Evil)"}
VERSE THE SIN COMMITTED PHRASE USED
------- -------------------------- ---------------------------
Dt13-12 Person seduces to idolatry all JEWS will listen/fear
Dt17-13 Rebellious elder whole NATION listen/fear
Dt19-20 False witnesses LEFTOVER PEOPLE listen/fear
Dt21-21 Rebellious son all JEWS will listen/fear
So Rashi-is-Simple
---The execution REQUIRES PUBLICITY*1
---The execution should be done on the festivals when the
whole country is there*2
NOTES
-----
*1 All death penalties require PUBLICITY (So that if someone
knows a defense they should come forth--eg Rambam Courts
Chapters 11-13)
Since PUBLICITY is only mentioned by 4 death penalties and
we learn it for ALL death penalties I assume we use the
method of GENERALIZATION (BINYAN AV). Something said for
one example is true for all examples (See Rashi Pesachim 6)
*2 But according to Rambam Courts Chapters 11-13 we do NOT
delay executions for any purpose (even if she was pregnant
and even if he was offering a sacrifice).
How then can we reconcile this with the statement that
the execution is done by the Holidays (So all Jews should
see it).
Presumably Rashi only holds this by a rebellious elder
The question then arises as to why this law--that we wait
till the festival is not generalized to all cases.
Possibly Rashi emphasized the fact that in the other
cases it says 'all JEWS will see and fear' while by
the rebellious elder it says 'the whole NATION will see
and fear'.
This would justify
a) Generlizing the other 3 cases to all capital cases
The execution must be publicized
b) Delaying the rebellious elder case till the whole
NATION can see it.
This is also part of the Rabbi Ishmael rules
----------------------------------------------------------------
"If an example--like publicizing the rebellious elder death--
is part of a general rule---like the rule to publicize all
executions--
and that example 'left' the rule---because it says the WHOLE
NATION vs ALL JEWS by the rebellious elder
thus requiring delayal till the festival---
then you cannot apply the new rule---delaying till festival--
unless the verse explicitly returns the excepted example
back to the general class.
----------------------------------------------------------------
RULES USED: DOUBLE PARSHAS
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VERSE: Dt21-22b
RASHIS COVERED: Dt21-17b Dt21-22b Lv07-26a Dt18-03b
RULE:
----
a) If the Torah gives only an EXAMPLE then
the example should be generalized
eg Dt25-04 "Dont muzzle an OX" implies
"Dont muzzle ANY ANIMAL
b) But If the Torah gives a GENERAL CLASS & EXAMPLE then
the example should NOT be generalized
eg Lv01-02 "Offer sacrifices from ANIMALS-from OXEN"
implies that ONLY oxen can be brought for sacrifices
EXAMPLES
--------
1) Dt21-22b
A person who is EXECUTED is hung (GENERAL STATEMENT)
...
since he has DESPISED God (DETAILED STATEMENT)
So only those criminals liable to a death penalty who
have also DESPISED God are hung (ie the idolater and
the blasphemer)
(NOTE: There are 36 people who are executed for their
sins. Of these 36 people,2--the idolater and the
blasphemer--are also HUNG after their execution.
The above verse is used to teach which of the 36
executed people are hung)*2
2) Dt21-17b
He shall give his 1st born, double inheritance (GENERAL)
among the things found by him (DETAILS)
So eg the 1st born (of say 2 children) gets 66% of
the fathers estate but only 50% of the fathers bonds
(Because bonds aren't ASSETS that 'are found by him')
3) Lv07-26a
Do not eat BLOOD (GENERAL)
From BIRDS or ANIMALS (DETAILS)
So only BIRDS and ANIMAL-BLOOD is prohibited.
But the blood of FISH and GRASSHOPPERS is permitted
4) Dt18-03b
These are the laws for those who offer SACRIFICES (GENERAL)
..whether OXEN or SHEEP (DETAILS)
So the above laws ONLY apply to OXEN and SHEEP
not to BEASTS or BIRDS
NOTES
-----
*1 There are several RabbiIshmael rules that require
generalization---for example DETAILS-SPECIES or
SPECIES-DETAIL-SPECIES or just EXAMPLE by itself.
Each of these requires generalization but of a
different degree. It would take us too far afield
to give details now so we are simply noting it.
*2 This is a peach of an example for those who want
to learn Rabbi Ishmael Rules as well as those like
Dr Loike who want proof that Rashi doesn't always say
what he means
2a The Talmud Sanhedrin 45 uses this verse to discuss the
RabbiIshmael rule of GENERAL-DETAIL. To be brief the
Talmud points out 2 items
---In applying the GENERAL-DETAIL rule we must distinguish
if the GENERAL-DETAILS are right next to each other as in
Lv01-02 "Offer ANIMALS-Offer OXEN" or if they are separated
by phrases as in this verse "An executed person is hung...
bury him on that day...he has despised God" Thus the
GENERAL STATEMENT (executed) and DETAILED STATEMENT
(despised God) are separated
---Although there is agreement that the example should be
made specific and not generalized there is controversy on
HOW SPECIFIC it should be made
---We could say ONLY executed people EXACTLY LIKE those
who despise God (blasphemer)--this would include the idolater
---We could say ONLY executed people LIKE those that despise
God (this would include all stoned people)
However we do not FULLY GENERALIZE the example
---We do not say EVERY PERSON EXECUTED is hung
The reader may be rightly confused
"First you say that GENERAL-DETAIL is not generalized and then
you quote several opinions that maybe it is generalized. Which
is it?"
But that is the nature of Talmudic controversy. My job here
is to show you what Rashi is doing. Rashi is, despite the
confusion, simple--he is dealing with the EXAMPLE ("for he
despised God"). How far to go with dealing with this EXAMPLE
is complicated and the subject of Talmudic controversy.
2b We now answer John Loikes question--How can I give strong
proof that Rashi does not mean what he says"
SIMPLE! The law is that ONLY the blasphemer and idolater
are hung. But Rashi does not say that! He cites the opinion
that all executed people are hung! (This law is reached
thru the "laws of decision" which indicate in controversies
whose opinion we follow--so Rashi could NOT have believed
what is wrote).
However This law ("all are executed") is in fact the
beginning of the Talmud in Sanhedrin. I have no choice but
to assume that RASHI WAS CITING THE BEGINNING OF THE
TALMUD WITH THE EXPECTATION THAT THE TEACHER WOULD EXPLAIN
ALL DETAILS.
Here are some other examples where Rashi cites the BEGINNING
with the EXPECTATION that the whole will be cited
EXAMPLE 2: We cite the VERSE, SIFRAH and RASHI
VERSE: Lv06-32b "....this law applies to ALL SIN OFFERINGS"
SIFRAH: Rabbi Akivah says "ALL" extends the law to ALL
offerings. To this his colleagues demur "How can ALL SIN
OFFERINGS" mean ALL OFFERINGS (We never find ALL extending
a law outside its class). Rather ALL SIN OFFERINGS includes
the GUILT OFFERINGS (Which are just like the SIN OFFERINGS)
This last opinion is the accepted law.
RASHI: "ALL" extends the law to all OFFERINGS
Notice how Rashi cited something that is not accepted as
law and also is illogical (How can ALL SIN OFFERINGS mean
ALL OFFERINGS).
Again I conclude that Rashi intended that this be continued
by the teacher
EXAMPLE 3: On Ex32-13a Rashi gives 2 reasons why the
"merit of the patriarchs" is mentioned in prayer.
But as I showed in the longer Digest posting these 2
reasons are the opening paragraphs of a whole chapter
in Exodus Rabbah (I believe 44). As I also showed there
the first paragraph is quite illogical but nevertheless
Rashi cited it instead of the more logical continuations
Obviously Rashi EXPECTED the teacher to cite the whole
chapter.
RULES USED: RabbiIshmael
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THE 2 DOZEN RASHI-IS-SIMPLE RASHI RULES
http://www.RashiYomi.Com/rules.htm
=======================================
I: RASHI gives MEANING
======================
A: NEW MEANINGS--(eg)"on the face of"=during the lifetime
Volume 2 Number 9, http://www.rashiyomi.Com/Nu04-04a.htm
B: SPECIAL WORDS--(eg)ACH=USUALLY;USUALLY observe shabbath!
Rashi Yomi Summaries,http://www.RashiYomi.Com/Ach-6.htm
C: SYNONYMS--(eg)AMR=to speak; DBR=to cite or to quote;
Volume 2 Number 1, http://www.RashiYomi.Com/Lv20-02a.htm
D: WORD MEANINGS-Thermos(TzNTzNTh)=doubly(TZN TZN) Cold(TZN)
Volume 1 Number 9,23,http://www.RashiYomi.Com/Ex31-15a.htm
E: UNIFIED MEANINGS-PAAM=Repeated action:To Ring,Hammer,Step
Volume 1 Number 3,http://www.RashiYomi.Com/Gn41-08a.htm
II: RASHI teaches GRAMMAR/STYLE
===============================
F: CLASSICAL GRAMMAR--(eg)QUESTION = HEY+CHATAF PATACH
Volume 3 Number 22,http://www.RashiYomi.Com/Gn04-09z.htm
G: USAGE(NEW GRAMMAR)--(eg)INFINITIVE="be involved in";
Volume 5 Number 24,http://www.RashiYomi.Com/Ex13-03a.htm
H: ROOT+PREPOSITION--(eg)ChZK B="to hold";ChZK M="overpower"
Volume 1 Number 7,http://www.RashiYomi.Com/Ex04-04a.htm
I: THE SENTENCE--2 verses can make 1 sentence-eg Dt02-16:17
Volume 3 Number 7,http://www.RashiYomi.Com/Dt19-06a.htm
J: STYLE--REPETITION denotes Endearment;eg 'Jacob Jacob'
Volume 1 Number 12,http://www.RashiYomi.Com/Gn46-02a.htm
K: DOUBLE NOUNS--(eg)"GIVE GIVE";if not CHARITY then LOAN
Double Noun page, http://www.RashiYomi.Com/DN.htm
L: PRONOUNS-(eg)IMCHAH=with you; ITCHAH=Accompanying you;
Volume 3 Number 13,http://www.RashiYomi.Com/Ex22-24c.htm
III: OVERALL TEXTUAL STRUCTURE
==============================
M: OTHER VERSES--Aaron SAW(Ex32-05)...the brawl(Ex32-18)
OTHER VERSE page, http://www.RashiYomi.Com/ov.htm
N: EXTRA SENTENCES-eg[GIVE HIM][WHAT HE NEEDS](Not if rich)
Volume 2 Number 20,http://www.RashiYomi.Com/Dt15-08c.htm
O: DOUBLE PARSHAS-'he WILL pray'-'he WON'T pray';So Optional
Volume 3 Number 12,http://www.RashiYomi.Com/Dt24-14a.htm
P: CLIMAX-(eg Dt19-11)(a)Hate, (b)spy, (c)confront,(d)Murder
Climax Page, http://www.RashiYomi.Com/Climax.htm
Q: OVERALL STRUCTURE-growing nails=despisement(from context)
Volume 3 Number 8,http://www.RashiYomi.Com/Dt21-11a.htm
R: SPREADSHEETS-What is the marriage loophole in inheritance
Volume 2 Number 23,http://www.RashiYomi.Com/Nu36-03a.htm
IV: BEYOND THE TEXT
===================
S: MORAL LESSONS/REASONS-God explains BEFORE punishing;
Volume 2 Number 12,http://www.RashiYomi.Com/Nu12-09a.htm
T: RabbiIshmael-(eg)"When an OX gores";(Or ANY animal gores)
Volume 4 Number 21,http://www.RashiYomi.Com/Dt25-04a.htm
End of Rashi-Is-Simple Digest
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