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Surfing the Talmudic Seas
(C) RashiYomi Incorporated, 2000
Written by Dr Russell Jay Hendel
Volume 8 Number 11
Produced Dec 5, 2000
WARNING: USE FIX WIDTH FONTS (eg COURIER (NEW) 10)
Verses/Topics Discussed in This Issue with quicky explanations
QUESTIONS & COMMENTS
====================
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# HAPPY ANNIVERSAY RASHI IS SIMPLE #
# HAPPY ANNIVERSAY RASHI IS SIMPLE #
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v9-w-5a
What is Rashi is Simple?
If someone asked you how would you answer?
Read our anniversay issue.
We review 6 methods which we've emphasized over the years
v9-w-5b
QUESTION: How do you configure OutLook Express so that
we can read the Rashi is Simple tables
v9-w-5c
QUESTION: How do you justify an email list if many Rashis
are just one time examples which cannot be generalized by
lists.
WEEKLY PARSHAH
--------------
Gn26-14 should be translated as >Jacob was a manager<
Rashis covered in this issue
----------------------------
VERSE RULE BRIEF DESCRIPTION
======== ============== ================================
Ex22-04a NEW MEANINGS >TO CHAIR< is verb form of the >CHAIR<
Ex22-04b EXAMPLE5 The GENERAL-DETAIL style
Ex22-04c UNIFIED MEANING >ACHER< can mean >OTHER< or >OF ANOTHER<
Ex20-03b UNIFIED MEANING >ACHER< can mean >OTHER< or >OF ANOTHER<
Dt11-16c UNIFIED MEANING >ACHER< can mean >OTHER< or >OF ANOTHER<
Dt28-64a UNIFIED MEANING >ACHER< can mean >OTHER< or >OF ANOTHER<
Ex22-04d DOUBLE PARSHAS Pay damages by money,valuables,or realty
Ex21-34b DOUBLE PARSHAS Pay damages by money,valuables,or realty
Gn26-14a USAGE >OO< vs >OH< denotes >intensity<
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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
INTENDED AUDIENCE: Laymen, Academicians, Yeshiva world
COMMENTS,QUESTIONS: EMail to address below
ACKNOWLEDGEMENTS:If you want to ask anonymously please ask
(UN)SUBSCRIBE: Email to addresses below with "(UN)subscribe"
JOURNAL REFERENCE: 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
RASHI-IS-SIMPLE RULES Complete set of rules on bottom
EMAIL: RJHendel@Juno.Com, rashi-is-simple@shamash.org,
WEB: http://www.RashiYomi.Com/
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
VERSE: v9-w-5a
HAPPY ANNIVERSAY RASHI IS SIMPLE
Our first issue was Published in Dec 1999.
But What is Rashi is Simple?
If someone asked you how would you answer?
What do we do in Rashi Commentary that is generally not
emphasized?
Here are 6 answers. They are all illustrated in this issue
USE OF LISTS
============
* We emphasize defending understood Rashis with LISTS of
similar Rashis and/or similar verses. This enhances
our previous understanding and raises it to the level
of a grammatical rule
RABBI ISHMAEL GIVES RULES OF EXAMPLES
=====================================
* We have emphasized that Rabbi Ishmaels rules are rules of
style that govern interpretation of examples.
READING ALL RASHIS ON ONE PHRASE TOGETHER
=========================================
* We have emphasized reading several Rashis on the same phrase
together since very often different pieces of the story are
in different Rashis
USING ALIGNMENT vs GRAMMAR
==========================
* We have emphasized using the method of alignment. Although
this method is known and well used nevertheless we have
shown that very often Rashis point comes from an alignment
and not from grammar
SEMANTIC TRANSFORMATIONS
========================
* We have emphasized not only grammatical transformations but
also semantic transformations (Eg the verb >To fan< comes
from the noun >fan<)
INTERPRETATION IN vs OUTSIDE OF CONTEXT
=======================================
* We have emphasized that Rashis 2nd explanation is always
the correct one. The first explanation interprets the
verse BY ITSELF without context or without regard to style
This is an overly simplistic explanation. The 2nd explanation
is the explanation that is in context
Welcome to another year of Torah.
Russell Jay Hendel; PHd; Asa
Moderator Rashi is Simple
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VERSE: v9-w-5b
QUESTION: How do you configure OutLook Express so tha
we can read the Rashi is Simple tables
ANSWER:I found this on some web list
======
If you click on
* TOOLS | OPTIONS, and then choose the
* MAIL FORMAT TAB, you'll see a section called
* STATIONARY AND FONTS
This is where you set the default fonts.
Click the FONTS button, then choose the fonts you prefer for
--composing a new message and
--for forwarding and
--replying to messages.
You can also select the font with which you want to
--write and
--read plain text messages;
you're not stuck with plain old Courier.
In each case, you can choose the
--name,
--style, and
--size of the font, and also
--the default color.
Colored fonts can be useful in e-mail conversations,
with each participant identified by a different color.
#*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*
v9-w-5c
QUESTION: How do you justify an email list if many Rashis
are just one time examples which cannot be generalized by
lists
This question was asked by a Professor I know
The philosophy of an answer is contained in the
posting on Gn26-14a.
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VERSE: Ex22-04a
RASHIS COVERED: Ex22-04a
COMMENT:
=======
This is a peach of a Rashi which uses many valuable principles
and techniques which we have advocated on this list. In
translating this verse the capped words represent translations
or coined terms of Rashi. Parenthetical words represent words
not in the text which are inserted to make the translation
smoother. The footnotes explain the coined terms. The Bible
is speaking about a person who lets his animal do animal
damage to another persons field: In such a case the animals
owner must pay.
COMMENT:
=======
The Rashis here complete the analysis of the Chapter of
Rambam we started several issues back in the Golden Rambam
Rashi series.
TRANSLATION OF Ex22-04
======================
>When a person >ANIMALS *1< a field or vineyard
------(for example): He lets his animal go (or)
-------------------:(the animal) >ANIMALS*1< the field of another
-then from the best real estate will the owner pay damages<
OVERVIEW
========
As we shall see in the footnotes, the coined term >the animal
ANIMALS in another field< refers to >TYPICAL ANIMAL ACTIVITY<
the same way for example that the word >TO FAN< means to do
the typical activity of the >FAN<.
NOTES
=====
*1 One of the contributions of this list is to emphasize
what we have called >SEMANTIC RULES<.
Recall that a >GRAMMATICAL RULE< conjugates a grammatical
root so as to indicate >WHO< is doing the action, >WHEN<
the action took place, etc. For example the root
>Shin-Mem-Resh< means >TO WATCH<. Then the conjugation
>Shim-Mem-Resh-TAUV-YUD< means >I WATCHED< while the
conjugation >TAUV-Shin-Mem-Resh< means >YOU WILL WATCH<
Thus >GRAMMATICAL CONJUGATION< which can be learned in
many popular books is a way of modifying the fundamental
meaning of the root so as to indicate WHO, WHEN etc.
By contrast a >SEMANTIC RULE< semantically conjugates
a hebrew root so as to indicate >SEMANTIC FUNCTION:<
Are we talking about the >ACTIVITY<(Verb), the >PLACE THE
ACTIVITY WAS DONE< (indirect object), the >AMOUNT OF THE
ACTIVITY DONE< (Adverb), >THE RECIPIENT OF THE ACTIVITY<
(Direct Object), etc?
Since this is not usually taught in schools or books it
may look a little abstract. But we can concretize the idea
of a >SEMANTIC RULE< by giving simple examples:
--To >CHAIR< a meeting is to do the usual actions of a CHAIR
Thus the word >CHAIR< can either refer to a person (noun)
or activity (verb).
--A plane runs on a >RUNWAY<
Thus the >RUNWAY< is WHERE the activity of RUNNING is done
Thus the word RUN can refer either to the activity or to
WHERE the activity is done
-->TO FATTEN< something is to make it >FAT<
ie The activity consists of INCREASING the attribute of FAT
-->a GROWN apple< refers to an object(noun) that has already
gone thru the activity (verb) of >GROWING<
In all these examples the same word (with appropriate semantic
transformations) can refer to either a noun, verb, adjective
etc. Further examples are presented in the LIST below which
come from http://www.RashiYomi.Com/h1n7.htm and
http://www.RashiYomi.Com/ex09-31a.htm
Returning to our verse Ex22-04 we easily see that from the
Hebrew root >Beth-Ayin-Resh< which means >ANIMAL< (a noun or
object) we can obtain the verb >HE ANIMALS< (a coined term)
which would mean >HE LETS HIS ANIMAL DAMAGE<.
This is exactly what Rashi says
>The phrases
--->if a person ANIMALS a field<
--->lets his ANIMAL go<
--->it (the animal) ANIMALS the field of another person<
all refer to >ANIMAL ACTIVITY<
The closest example in English would be
-->TO FAN< the typical activity of the >FAN< or
-->TO CHAIR< the typical activity of the >CHAIR<
We now present the LIST on SEMANTIC TRANSFORMATIONS.
RULE: Properties and attributes (like "COLOR") can become
activities ("TO COLOR"). (Similarly activities can become
properties--similarly objects and activites can interchange)
EXAMPLES (Of nouns verbs and adjectives changing)
--------
(1) TO GROW from GROWN*1
(2) TO FREEZE from FROZEN*1
(3) TO WIDEN from WIDE*2
(4) TO FATTEN from FAT*2
(5) TO CHAIR from CHAIR*3
(6) TO FAN from FAN*3
(7) RUNWAY from TO RUN*4
(8) SPRING from SPROUTED*4
NOTES:
-----
*1 Something grown has ALREADY gone thru Growth. Something
frozen has ALREADY gone thru freezing
*2 TO widen is to INCREASE width. To fatten is to INCREASE fat
*3 "to fan" is to do the USUAL activities of a fan. To "CHAIR"
is to do the USUAL activities of the person who sits in a chair
*4 The runway IS WHERE planes run. The SPRING is the season
WHEN things SPROUT (Rashi)
RASHI RULE USED: USAGE
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VERSE: Ex22-04b
RASHIS COVERED: Ex22-04b
COMMENT:
=======
This is a peach of a Rashi which uses many valuable principles
and techniques which we have advocated on this list. In
translating this verse the capped words represent translations
or coined terms of Rashi. Parenthetical words represent words
not in the text which are inserted to make the translation
smoother. The footnotes explain the coined terms. The Bible
is speaking about a person who lets his animal do animal
damage to another persons field: In such a case the animals
owner must pay. In Ex22-04a we have explained that the coined
term >the animal ANIMALS< refers to an animal doing >typical
animal activity< liked trampling.
TRANSLATION OF Ex22-04
======================
>When a person >ANIMALS< a field or vineyard
--*2---------------:by letting his animal go (or)
--*2---------------:(the animal) >ANIMALS< the field of another
-then from the best real estate will the owner pay damages<
NOTES
-----
*2 The indentation of the verse follows the rules of Rabbi
Ishmael which we have developed in our so called EXAMPLE
series. One of the contributions of this email list is
to show that Biblical verses are interpreted LITERALLY
or BROADLY depending on the STYLE of the verse. Furthermore
Rabbi Ishmaels 13 rules of literary interpretation are really
rules of style.
In this verse we are using the GENERAL-DETAIL style which
was discussed in http://www.RashiYomi.Com/example5.htm.
This style states that when a verse starts with a general
statement and then repeats a more detailed version then
we are required to focus on the detailed re-statement
and interpret the verse literally.
Thus we have in Ex22-04
>GENERAL: If a person ANIMALS a field or vineyard
>DETAIL:--------by letting his ANIMAL go
>DETAIL:--------or by the animal ANIMALING in someones field
Now we understand Rashis interpretation which we rephrase
as follows:
>Because of the GENERAL-DETAIL form we are REQUIRED to
interpret the details strictly. A person is responsible
to pay for normal damages of his animal NO MATTER HOW
THIS ANIMAL DAMAGE OCCURS eg
---by the owner Letting his animal go or
---by the animal of its own accord going to the field<
Some people erroneously think that Rashi is being picky.
This is because they are used to thinking in the Nechama
Leibowitz school which emphasized grammatical derivations.
But in this verse there is nothing grammatically peculiar
about the repeated phrase >and he lets his animal go or
the animal animals in another field <
Rather what is forcing Rashi to be picky is the GENERAL-DETAIL
style which by itself requires a picky interpretation. This
style requires that we >SEE< in the phrases >let the animal
go and do animal damage in another field< all aspects of
normal animal damage which includes both
--damage thru typical animal habits (like damaging while
walking, wagging its tail etc). The Bible calls this
>letting his animal go<
--as well as damage thru satisfying of typical animal needs
(like rubbing, eating, defecating etc). The Bible calls this
>the animal animals in another field (by itself without the
owner letting it go)<
Thus in summary while there is nothing grammatically peculiar
the Bible is saying that an owner is responsible for all
normal animal damage WHETHER THE ANIMAL WAS LET GO BY THE
OWNER OR IT WENT THERE ITSELF.
In passing we note that these two methods of damage correspond
to the two classical approaches to animal conditioning
---pavlovian conditioning (eg ringing a bell before a dog
eats will cause the dog to salivate when it hears the bell)
---operant conditioning (eg teaching a dog to press the lever
marked "B" after it sees the picture "A").
Modern theory has confirmed Ex22-04 and regards these two
types of conditioning which were thought to be distinct as
fundamentally the same mathematically and physically.
Finally we close by pointing out that the Bible by its general
paragraph structure distinguishes between
---Ex22-04 which discusses NORMAL animal damage
---Ex21-35 & Ex21-28:32 which discusses damage thru goring
which is ABNORMAL for an animal
COMMENT ON RASHIS STYLE
-----------------------
Another contribution of this list is to insist that when Rashi
gives two explanations he really preferred the second one. Thus
in this verse Rashis first interpretation corresponds to the
interpretation of the sentence BY ITSELF without using Rabbi
Ishmaels rules: The Bible is simply describing letting an
animal go and do animal activity in someones field.
But the second interpretation uses the Rules of Rabbi Ishmael
which require a picky interpretation: The Bible is describing
normal damages EITHER thru the owner letting the animal go
OR by the animal of its own accord causing the damage.
Thus our approach is to identify Rashis first explanation with
>an interpretation of the verse by itself without regard
to context and without regard to the rules of style< and to
then identify the second explanation with >an interpretation
of the verse in context or using the rules of style< Rashi
prefers the second explanation because it is holistic.
By contrast the first explanation is not a >simple< explanation
but rather a >simplistic< explanation which does not pay
attention to context or rules of style.
RASHI RULE USED: EXAMPLE5
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VERSE: Ex22-04c
=====
RASHIS COVERED: Ex22-04c Ex20-03b Dt11-16c Dt28-64a
Ex22-04c says >When you let your animal go and it browses in
the field of another (and causes damage)--then the (owner
of the animal) must pay (damages)from the best of his field<
RASHI (paraphrased): The Hebrew word for >ANOTHER< is identical
with the word for >OF ANOTHER<. Consequently the Biblical phrase
in Ex22-04c could equally mean
>and the animal strays into ANOTHER FIELD< or it could mean
>and the animal strays into the field OF ANOTHER PERSON<
Of course it is clear from context that the verse is speaking
about paying for damages of someone elses field. Rashi also
simply says >FIELD: Of another<.
However the contribution of this email-list to such Rashis
is to enrich them by showing
--comparable RASHIS where the translation of the Hebrew word
>ACHER< is >OF ANOTHER<
--comparable VERSES where the translation of the Hebrew word
>ACHER< is >OF ANOTHER<
Such a LIST of comparable VERSES and/or Rashis enhances the
believability of the Rashi and enables us to perceive the
Rashi as a grammatical rule backed by a LIST. Attached below
please find a such a LIST.
{LIST}
Biblical verses where the Hebrew word >ACHER< should be
preferably translated as >OF ANOTHER< vs >ANOTHER<
=======================================================
VERSE TRANSLATION OF VERSE USING >OF ANOTHER<
======== ================================================
Prv25-9 The secrets >OF ANOTHER PERSON< dont reveal
Ex20-03b dont have before Me gods >OF OTHER PEOPLE< *1
Ex22-04c and it burns in the field of >ANOTHER PERSON<
Ruth2-8 Dont glean in the field >OF ANOTHER PERSON<
Ruth2-22 Dont glean in the field >OF ANOTHER PERSON<
Dt11-16c Work by the (nations of) the gods >OF OTHERS< *1 *2
Dt28-64a Work by the (nations of) the gods >OF OTHERS< *1 *2
1Sm26-19 Work by the (nations of)the gods >OF OTHERS< *2
NOTES
=====
*1 The Hebrew phrase >gods OF OTHERS< occurs several times
in the Bible. A priori this could be translated in two
ways: >other gods< or >gods of other people<.
One of the contributions of this email list is the
demonstration that 3 or 4 Rashis on the same verse
may complement each other and function as a whole.
Rashi may only state a final result on one verse while
on another verse Rashi might give 3 or 4 opinions from
a Midrash halacha.
In fact if we look at all the verses above we find
that Rashi cites a Sifrah/Sifray which gives, not 1,
but 3 extra interpretations of the phrase >ELO-HIM
ACHAYRIM<
--Gods of OTHER PEOPLE
--Gods who behave like OTHERS to you(that is they
act like strangers or others because they never
answer your prayers)
--REPLACABLE GODS (so they are always the >OTHER<
or next one---the Midrash here is making fun
of the idolaters---they treat statutes like
gods but eg if they needed some molten metal
they will smelt the god statute and remake
another one
After reading the above 3 explanations it should
be clear why Rashi selected the first one as
the most reasonable translation: >gods of OTHER PEOPLE<
A further proof may be found in the next footnote, *2
*2 King David said in 1Sam26-19 >..the people who
slandered me to King Saul who is chasing me are
forcing me to leave Israel and to WORK FOR THE
NATIONS OF THE gods OF OTHERS<
Notice how we translate the Hebrew word >AVD< as
---WORK for nations of the gods of other people vs
---WORSHIP other gods
If fact this translation is consistent with the
whole chapter of 1Sam29 which shows that David
did not worship other gods by Achish but did
have to act as if >he was fighting for the
nation I now live in< (eg 1Sam29-8)
So indeed the proper translation to these verses
is >work for the nations of the gods of other people<
{END OF LIST}
RASHI RULE USED: SYNONYMS
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VERSE: Ex22-04d
RASHIS COVERED: Ex22-04d Ex21-34b
One of the contributions of this list is to use the well known
method of double parshas. Here are 3 verses dealing with
payment requirements of people who damage
Comparison of 3 verses requiring payment for damages
---------------------------------------------------------------
Ex21-34 The owner of a PIT must pay: MONEY will be returned
Ex22-04 Owners of DAMAGING ANIMALS: BEST LAND will be payed
Ex22-05 Owners of FIRE: will pay pay
*3 *2 *1
---------------------------------------------------------------
NOTES
=====
*1 The repeated word PAY PAY follows the rules of REPEATED words
which we have discussed in http://www.RashiYomi.COm/dn.htm
In general a repetition denotes that something happens no
matter what. In this case it means that payment will happen
no matter what. This means if a person does not have MONEY
or GOOD REAL ESTATE then he pays from inferior real estate
*2 Two verses say >PAY< while one verse says >RETURN< implying
that it is permissable to either >PAY MONEY< or >RETURN
VALUABLES< (eg jewelry) of comparable value to the damaged
object.
*3 The use of the terms >MONEY< and >BEST LAND< implies that
the damager should pay money OR, if he doesn't have money,
he should pay from the best of his real estate (In other
words if he owes a $1000 for the damage he must sell
$1000 of real estate from a good neighborhood and may not
initially pay $1000 of real estate from a bad neighborhood
As mentioned, although the method of DOUBLE PARSHAS is known
and the method of ALIGNING these Parshas is known (to see
the differences) nevertheless we have emphasized
--explaining and reviewing ALL differences in a compared aligned
list even if Rashi did not explain them. We call this the
workbook method since Rashi the teacher explains some
differences and we the students must complete the rest.
In this example there is no Rashi on >PAY PAY< though it
obviously corresponds to the law I have cited
--we have emphasized identifying where Rashi learns from
grammar and where he learns from compared words. Thus
the Rashi that says that the word >RETURNED< implies that
the damager can pay valuables (instead of money) is not
learned because of the nuances of the word >RETURNED< but
rather is learned by comparing and aligning the verses
RASHI RULE USED: DOUBLE PARSHAS
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VERSE: Gn26-14a
BACKGROUND
==========
The BIble relates how Isaac had developed considerable wealth
with many servants and staff. The Bible says that Isaac also had
many AVOODAH.
RASHI:
=====
The word >Avodah< means >WORK<. By contrast the word >Avoodah<
means >PROJECT< (In other words a >PROJECT< is an >integrated
collection of many work activities<).
IN A NUTSHELL
=============
Rashi identified Isaac as a >MANAGER<. For the difference between
a worker and a manager is that the manager has many tasks--he has
a project while each individual worker has only one task. Thus
the Bible
BACKGROUND
==========
One professor wrote me this week and asked how I could base
Rashi interpretations on one example (In this case the word
Avoodah is rare and hence we cannot prove it means project)
The answer lies in abstracting the form and showing that the
form obeys certain rules. For the form may have many cases.
RULE
====
In this case we assert that the change from a CHOLAM (OH SOUND)
to a SHURUK (OOO SOUND) denotes >INTENSITY< The LIST below
gives some examples.
Note the consistency in Rashi--the beautiful
example Is30-33 >For Hell has been prepared from the MONDAY of
creation for the wicked<. Rashi on Is30-33 is consistent and
interprets the Hebrew word >ETHMOOL< as being an intense form
of >ETHMOL< which means yesterday. Hence, Rashi Concludes,
>ETHMOOL< means >MONDAY< the 1st day of the week that ALWAYS
has a yesterday. This >alwayness< indicates >intensity<
(By contrast other Rishonim do not follow this rule of Rashi
since they translate >For Hell has been prepared from
YESTERDAY (Long ago) for the wicked<.
{LIST}
Here is a modest LIST showing how the >oo< sounds denotes
more intensity when it is transformed from the >oh< sound
=========================================================
OHword ENGLISH-O OO-WORD ENG-OO WHY IS oo-word MORE INTENSE
====== ========= ======= ======== =============================
Avodah WORK Avoodah PROJECTS Projects=MANY jobs
Ethmol YESTERDAY Ethmool MONDAY*1 Monday=ALWAYS has a yesterday
Tov GOOD Toov GOODIES CONCRETEZATION of Good
OR LIGHT Ooor FIRE CONCRETEZATION of light
Shor Ox Shoor SCAN >scan< GENERALIZES Ox activity
RASHI RULE USED: USAGE
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THE 2 DOZEN RASHI-IS-SIMPLE RASHI RULES
=======================================
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
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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
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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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