The 10 RashiYomi Rules 
Their presence in Rashis on Parshat NaSo
Vol 1#15 - Adapted from Rashi-is-Simple 
Visit The RashiYomi Website: http://www.RashiYomi.Com/
(c) RashiYomi Incorporated, Dr Hendel President, Jun 8, 2005
English and Hebrew translations of the Bible come mostly from the www.MECHON-MAMRE.org  translation with changes made by me

The goal of this Weekly Rashi Digest is to use the weekly Torah portion to expose students at all levels to the ten major methods of commentary used by Rashi. It is hoped that continual weekly exposure to these ten major methods will enable students of all levels to acquire a familiarity and facility with the major exegetical methods.

1. RASHI METHOD: OTHER VERSES   
This example applies to Rashis Nu07-02b
URL Reference: (c) http://www.Rashiyomi.com/nu07-02b.htm

The other verse method seeks to confirm the contents of a target verse by cross referencing other verses which either confirm the target text or add details to it. Additionally the other verse method can shed light on word meaning. 

Nu07-02b states  The princes of Israel, the heads of their fathers' houses, offered--these were the princes of the tribes, these are they that were over them that were numbered.  וַיַּקְרִיבוּ נְשִׂיאֵי יִשְׂרָאֵל, רָאשֵׁי בֵּית אֲבֹתָם:  הֵם נְשִׂיאֵי הַמַּטֹּת, הֵם הָעֹמְדִים עַל-הַפְּקֻדִים.  Rashi states The princes of Israel who brought the gifts were the same princes that assisted Moses in performing the census. Rashi infers this from an other verse. The command to perform the census is stated at Nu01-02:04 'Take ye the sum of all the congregation of the children of Israel, by their families, by their fathers' houses, according to the number of names, every male, by their polls; from twenty years old and upward, all that are able to go forth to war in Israel: ye shall number them by their hosts, even thou and Aaron. And with you there shall be a man of every tribe, every one head of his fathers' house.   שְׂאוּ, אֶת-רֹאשׁ כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל, לְמִשְׁפְּחֹתָם, לְבֵית אֲבֹתָם--בְּמִסְפַּר שֵׁמוֹת, כָּל-זָכָר לְגֻלְגְּלֹתָם.  מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה, כָּל-יֹצֵא צָבָא בְּיִשְׂרָאֵל--תִּפְקְדוּ אֹתָם לְצִבְאֹתָם, אַתָּה וְאַהֲרֹן.  וְאִתְּכֶם יִהְיוּ, אִישׁ אִישׁ לַמַּטֶּה--אִישׁ רֹאשׁ לְבֵית-אֲבֹתָיו, הוּא.  These other verses in a straightforward manner justify the Rashi conclusion that the princes who brought the gifts, mentioned in Nu07-02 were the same princes that assisted Moses in the census, mentioned in Nu01-02:04.

2. RASHI METHOD: WORD MEANINGS / new meanings 
This example applies to Rashis Nu02-20
URL reference:(c) http://www.RashiYomi.com/ex12-09e.htm

The word meaning method seeks to present dictionary meaning. Rashi uses 10 vehicles to infer word meaning.  A major word meaning submethod is the connective word method. A connective word is a word that connects  sentences. Typical examples are because, also, only; Hebrew connective words frequently have several distinct meanings. Rashi brings these disparate meanings to our attention..

Today we examine the disparate meanings of the Hebrew connective word AL , Ayin-Lamed, עַל. AL can have 6 distinct meanings--on, with, in, to, near, after. The verses below illustrate each of these meanings. In each verse the same Hebrew word AL,  עַל is translated differently in bold italics.

•	Gn03-14  And the LORD God said unto the serpent: 'Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; on thy belly shalt thou go, and dust shalt thou eat all the days of thy life. וַיֹּאמֶר יְהוָה אֱלֹהִים אֶל-הַנָּחָשׁ, כִּי עָשִׂיתָ זֹּאת, אָרוּר אַתָּה מִכָּל-הַבְּהֵמָה, וּמִכֹּל חַיַּת הַשָּׂדֶה; עַל-גְּחֹנְךָ תֵלֵךְ, וְעָפָר תֹּאכַל כָּל-יְמֵי חַיֶּיךָ.  
•	 Ex12-09  Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof.  אַל-תֹּאכְלוּ מִמֶּנּוּ נָא, וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם:  כִּי אִם-צְלִי-אֵשׁ, רֹאשׁוֹ עַל-כְּרָעָיו וְעַל-קִרְבּוֹ.  
•	Ex29-03  And thou shalt put them in one basket, and bring them in the basket, with the bullock and the two rams.  וְנָתַתָּ אוֹתָם עַל-סַל אֶחָד, וְהִקְרַבְתָּ אֹתָם בַּסָּל; וְאֶת-הַפָּר--וְאֵת, שְׁנֵי הָאֵילִם.  
•	1S01-10 and she was in bitterness of soul--and prayed to the LORD, and wept sore. 
•	Lv03-05  And Aaron's sons shall make it smoke on the altar after the [daily] burnt-offering, which is upon the wood that is on the fire; it is an offering made by fire, of a sweet savour unto the LORD.   וְהִקְטִירוּ אֹתוֹ בְנֵי-אַהֲרֹן, הַמִּזְבֵּחָה, עַל-הָעֹלָה, אֲשֶׁר עַל-הָעֵצִים אֲשֶׁר עַל-הָאֵשׁ--אִשֵּׁה רֵיחַ נִיחֹחַ, לַיהוָה.   
•	Nu02-20  and near him shall be the tribe of Manasseh; the prince of the children of Manasseh being Gamaliel the son of Pedahzur,  וְעָלָיו, מַטֵּה מְנַשֶּׁה; וְנָשִׂיא לִבְנֵי מְנַשֶּׁה, גַּמְלִיאֵל בֶּן-פְּדָהצוּר.  

3. RASHI METHOD: GRAMMAR / conjugation
This example applies to Rashis  Nu05-15b
URL reference:(c) http://www.RashiYomi.com/lv17-14b.htm

The grammar method seeks to apply and teach Hebrew grammar.  One component of grammar deals with gender. Recall that in Hebrew, unlike English, every noun has either a masculine gender or a feminine gender. The gender of the noun determines whether corresponding pronouns are male or female. The Rashi below illustrates this rule..

Nu05-15b states then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.   וְהֵבִיא הָאִישׁ אֶת-אִשְׁתּוֹ, אֶל-הַכֹּהֵן, וְהֵבִיא אֶת-קָרְבָּנָהּ עָלֶיהָ, עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים; לֹא-יִצֹק עָלָיו שֶׁמֶן, וְלֹא-יִתֵּן עָלָיו לְבֹנָה--כִּי-מִנְחַת קְנָאֹת הוּא, מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֹן.   The word it is masculine not feminine. Rashi clarifies that the Hebrew word מִנְחַת, Minchah, rest offering, is feminine while קֶמַח, Kemach, coarse flour, is masculine. Therefore Rashi does not see it as referring to the immediately preceding noun, Minchah, rest offering, but rather Rashi sees it as referring to Kemach, coarse flour which is masculine. Rashi would therefore translate the verse for the coarse flour, from which the Minchah offering was offered, is vengeful. The beautiful symbolic consequences of this technical grammatical point, focusing on the exact root of sin of the adulteress, is picturesquely presented in rule #10 below which revisits this verse using the symbolism method.

4. RASHI METHOD: ALIGNMENT
This example applies to Rashis  Nu07-12a Nu07-18a Nu07-19a
URL reference:(c) http://www.RashiYomi.com/nu07-12a.htm

The alignment method seeks to extract nuances from the minor differences in the alignment of two almost identical verses. The contrast of the two almost identical verses points either to a) two cases, b) several nuances, or c) an equality of the verses which leads to an understanding in meaning.

AligningNu07-12a, Nu07-18 and Nu07-24 reveals as follows: 

•	And he that presented his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah;  
•	On the second day Nethanel the son of Zuar, prince of Issachar, did offer:  
•	On the third day Eliab the son of Helon, prince of the children of Zebulun:  

•	וַיְהִי, הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן--אֶת-קָרְבָּנוֹ:  נַחְשׁוֹן בֶּן-עַמִּינָדָבלְמַטֵּה יְהוּדָה.  
•	בַּיּוֹם, הַשֵּׁנִי, הִקְרִיב, נְתַנְאֵל בֶּן-צוּעָר--נְשִׂיא, יִשָּׂשכָר.
•	   בַּיּוֹם, הַשְּׁלִישִׁי, נָשִׂיא, לִבְנֵי זְבוּלֻן--אֱלִיאָב, בֶּן-חֵלֹן.  

As can be seen, the title, prince of the tribe, is mentioned by Yissachar and all other tribes. Only by Judah, Nu07-12 is the word prince absent. This blatant discrepancy in the alignment led Rashi to comment: All other princes brought their offering from tribal funds; in other words, they came as tribal representatives. However Judah's offering did not come from the tribal account; rather Judah in his zest for serving God brought his offering from his own bank account. Hence the title prince is absent by Judah indicating that he acted personally rather than as a representative of the tribe.

5. RASHI METHOD: CONTRADICTION
This example applies to Rashis  Nu05-08d
URL reference:(c) http://www.Rashiyomi.com/nu10-29a.htm

The contradiction method seeks to derive Biblical content by assuming a resolution to contradictory verses. Rashi had 3 main methods to resolve contradiction: The two contradictory verses could be speaking about a) two stages of one process, b) two aspects or attributes of one entity, or c) the contradictory verses could be resolved assuming a broad or literal interpretation of the words causing the contradiction.

Nu05-08d states  But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made shall be made
•	to the LORD'S, 
•	to the priest's; 
besides the ram of the atonement, whereby atonement shall be made for him. 
 וְאִם-אֵין לָאִישׁ גֹּאֵל, לְהָשִׁיב הָאָשָׁם אֵלָיו--הָאָשָׁם הַמּוּשָׁב
•	 לַיהוָה,
•	 לַכֹּהֵן: 
 מִלְּבַד, אֵיל הַכִּפֻּרִים, אֲשֶׁר יְכַפֶּר-בּוֹ, עָלָיו.  

Note the contradiction. To whom is the theft guilt offering made? Is the offering given to God (burned at the altar) or given to the Priest (for personal priestly consumption)? Rashi resolves this contradiction by viewing God and Priest as two aspects of the Temple. God, as owner of the Temple, delegates consumption of the theft guilt offering to the Priests who work there. By utilizing the God-Priest relationship Rashi resolves the contradiction since the priest as an employee of God receives the guilt offering on behalf of God.

6. RASHI METHOD: STYLE
This example applies to Rashis  Nu05-13g
URL reference:(c) http://www.Rashiyomi.com/nu05-13g.htm

The Rabbi Ishmael Style rules are usually thought of as applying to technical legal matters. However in a broader sense they apply to paragraph styles. The fundamental focus of the Rabbi Ishmael style rules is to precisely delineate the relationship between paragraph themes and development details: 
•	Are the details examples of a general theme, or, do the details exhaust the paragraph theme? In other words 
•	should the examples and details be interpreted literally and exclusively or should they be interpreted broadly and generally? 
Still another way of looking at style is that it answers the question: 
•	How should the paragraph theme and details / examples be integrated? 

Nu05 is a Biblical chapter speaking about an adulteress who was not grabbed. The exact text states: Nu05-13g and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be grabbed;   וְשָׁכַב אִישׁ אֹתָהּ, שִׁכְבַת-זֶרַע, וְנֶעְלַם מֵעֵינֵי אִישָׁהּ, וְנִסְתְּרָה וְהִיא נִטְמָאָה; וְעֵד אֵין בָּהּ, וְהִוא לֹא נִתְפָּשָׂה.  

It will be helpful to understand this Rashi in two stages. Rashi first uses the other verse method to explain the phrase grabbed as meaning spontaneous rape. Dt22-25 discussing rape states But if the man find the damsel that is betrothed in the field, and the man take hold of her, and lie with her; then the man only that lay with her shall die.  וְאִם-בַּשָּׂדֶה יִמְצָא הָאִישׁ, אֶת-הַנַּעֲרָ הַמְאֹרָשָׂה, וְהֶחֱזִיק-בָּהּ הָאִישׁ, וְשָׁכַב עִמָּהּ:  וּמֵת, הָאִישׁ אֲשֶׁר-שָׁכַב עִמָּהּ--לְבַדּוֹ.

Next, Rashi uses the generalization style method: A typical spontaneous rape scene involves grabbing a woman and raping her. However rape can also be done by threat (pre-meditated rape vs. impetuous rape). Thus even though the verse specifically states she was not grabbed, nevertheless, Rashi generalizes this requirement to lack of any rape, whether spontaneously, through grabbing, or by threat. In other words, Rashi uses a style rule: He generalizes the specific requirement, lack of grabbing, to lack of any rape.

The idea of viewing a verse, not as exhausting a law, but rather as giving a typical example, is common: Perhaps the most blatant case is Ex21-35:36 which speaks about the owner responsibility of paying for a damaging ox. Rashi following the Talmud observes: An owner must pay for the damages of any animal; the Bible however only spoke about oxen damaging since this is a typical example. A similar approach holds here: Adultery requires non-rape whether a non-spontaneous rape or a non-rape-by threat.

7. RASHI METHOD: Formatting
This example applies to Rashis  Nu05-10a Nu05-10b Nu05-10c
URL reference:(c) http://www.Rashiyomi.com/nu05-10a.htm
 
Modern formatting has a variety of vehicles which the writer uses to either create emphasis or point to an underlying unity. Three common examples of modern formatting are (a) bold-italic-underline, (b) paragraph indentation including use of line spaces, (c) use of bulleted lists. 

Authors use these formatting devices as follows:  (a) All authors know that bold-italic-underline indicates emphasis. The Bible did not use bold-italic-underline but instead uses repetition to indicate emphasis. (b) Modern authors use indentation and line spaces between paragraphs to point to an underlying unity in a paragraph. The Bible indicates paragraph unity by using the theme-detail-theme, detail-theme, or theme-detail styles. (c) Modern authors use bulleted lists to indicate contrastive emphasis--the bullets together are seen as spanning a domain of ideas while each individual bullet is seen as indicating a separate and distinct idea. The bible indicates bulleted lists by either using repeated keywords or parallel structure. 

The reader will recognize the theme-detail-theme, detail-theme and theme-detail methods as three of the 13 exegetical methods of Rabbi Ishmael. What we have added is the explanation that the Rabbi Ishmael rules focus on biblical examples: Are these biblical examples understood as exhaustive of the whole law or are they understood as examples to be generalized? Similarly the reader will recognize that we have called the bullet method is the Rabbi Ishmael rule of context. What we have added to the Rabbi Ishmael exposition is the idea that parallel structure and repeated keywords are two methods of making inferences from context

Nu05-08:10 states
But if the man have no kinsman to whom restitution may be made for the guilt, 
•	the restitution for guilt offering which is made shall be the LORD'S, even the priest's; besides the ram of the atonement, whereby atonement shall be made for him.
•	And every heave-offering[Terumah] of all the holy things of the children of Israel, which they present unto the priest, shall be his.
•	And every man's hallowed things shall be his: 
•	whatsoever any man giveth the priest, it shall be his[that is, the Priest].  

 וְאִם-אֵין לָאִישׁ גֹּאֵל, לְהָשִׁיב הָאָשָׁם אֵלָיו--
•	הָאָשָׁם הַמּוּשָׁב לַיהוָה, לַכֹּהֵן:  מִלְּבַד, אֵיל הַכִּפֻּרִים, אֲשֶׁר יְכַפֶּר-בּוֹ, עָלָיו.
•	  וְכָל-תְּרוּמָה לְכָל-קָדְשֵׁי בְנֵי-יִשְׂרָאֵל, אֲשֶׁר-יַקְרִיבוּ לַכֹּהֵן--לוֹ יִהְיֶה.
•	  וְאִישׁ אֶת-קֳדָשָׁיו, לוֹ יִהְיוּ;
•	 אִישׁ אֲשֶׁר-יִתֵּן לַכֹּהֵן, לוֹ יִהְיֶה.    

The bulleted structure echoed by the repeating keyword Lamed Yud, lo, לוֹ, belongs to him clearly shows 4 distinct items. Following Rashi we interpret these 4 items as follows:

•	The guilt offering that belongs to the priest refers to the guilt offering for theft mentioned in Lv05-20:26  And the LORD spoke unto Moses, saying: If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour; or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein; then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found, or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty. And he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest. And the priest shall make atonement for him before the LORD, and he shall be forgiven, concerning whatsoever he doeth so as to be guilty thereby.   וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר.  נֶפֶשׁ כִּי תֶחֱטָא, וּמָעֲלָה מַעַל בַּיהוָה; וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן, אוֹ-בִתְשׂוּמֶת יָד אוֹ בְגָזֵל, אוֹ, עָשַׁק אֶת-עֲמִיתוֹ.  אוֹ-מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ, וְנִשְׁבַּע עַל-שָׁקֶר; עַל-אַחַת, מִכֹּל אֲשֶׁר-יַעֲשֶׂה הָאָדָם--לַחֲטֹא בָהֵנָּה.  וְהָיָה, כִּי-יֶחֱטָא וְאָשֵׁם--וְהֵשִׁיב אֶת-הַגְּזֵלָה אֲשֶׁר גָּזָל אוֹ אֶת-הָעֹשֶׁק אֲשֶׁר עָשָׁק, אוֹ אֶת-הַפִּקָּדוֹן אֲשֶׁר הָפְקַד אִתּוֹ; אוֹ אֶת-הָאֲבֵדָה, אֲשֶׁר מָצָא.  אוֹ מִכֹּל אֲשֶׁר-יִשָּׁבַע עָלָיו, לַשֶּׁקֶר--וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ, וַחֲמִשִׁתָיו יֹסֵף עָלָיו:  לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ, בְּיוֹם אַשְׁמָתוֹ.  וְאֶת-אֲשָׁמוֹ יָבִיא, לַיהוָה, אַיִל תָּמִים מִן-הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם, אֶל-הַכֹּהֵן.  וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה, וְנִסְלַח לוֹ, עַל-אַחַת מִכֹּל אֲשֶׁר-יַעֲשֶׂה, לְאַשְׁמָה בָהּ.   The current verse recapitulates the contents of this previous Biblical chapter. We are told that this guilt offering is given, that is, consumed by the Priest.

•	The Terumah that belongs to the priest refers to the 1% tax on certain produce given to the priest mentioned in Nu18-25:28  And the LORD spoke unto Moses, saying: 'Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe. And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press. Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest.  וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר.  וְאֶל-הַלְוִיִּם תְּדַבֵּר, וְאָמַרְתָּ אֲלֵהֶם, כִּי-תִקְחוּ מֵאֵת בְּנֵי-יִשְׂרָאֵל אֶת-הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם, בְּנַחֲלַתְכֶם--וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת יְהוָה, מַעֲשֵׂר מִן-הַמַּעֲשֵׂר.  וְנֶחְשַׁב לָכֶם, תְּרוּמַתְכֶם--כַּדָּגָן, מִן-הַגֹּרֶן, וְכַמְלֵאָה, מִן-הַיָּקֶב.  כֵּן תָּרִימוּ גַם-אַתֶּם, תְּרוּמַת יְהוָה, מִכֹּל מַעְשְׂרֹתֵיכֶם, אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל; וּנְתַתֶּם מִמֶּנּוּ אֶת-תְּרוּמַת יְהוָה, לְאַהֲרֹן הַכֹּהֵן.  מִכֹּל, מַתְּנֹתֵיכֶם, תָּרִימוּ, אֵת כָּל-תְּרוּמַת יְהוָה:  מִכָּל-חֶלְבּוֹ--אֶת-מִקְדְּשׁוֹ, מִמֶּנּוּ.  

•	Although Rashi does not explicitly say so we feel that the overall structure of the bulleted paragraph requires that the text every person shall possess his offerings refers to the peace offerings which are eaten by the owners as indicated in Dt12-27  and thou shalt offer thy burnt-offerings, the flesh and the blood, upon the altar of the LORD thy God; and the blood of thy sacrifices [i.e. other sacrifices, Peace offerings] shall be poured out against the altar of the LORD thy God, and thou shalt eat the flesh.  וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם, עַל-מִזְבַּח יְהוָה אֱלֹהֶיךָ; וְדַם-זְבָחֶיךָ, יִשָּׁפֵךְ עַל-מִזְבַּח יְהוָה אֱלֹהֶיךָ, וְהַבָּשָׂר, תֹּאכֵל.  That the owner eats most of his own peace offering is also hinted at Lv07-34  For the breast of waving and the thigh of heaving have I taken of the children of Israel out of their sacrifices of peace-offerings, and have given them unto Aaron the priest and unto his sons as a due for ever from the children of Israel.  כִּי אֶת-חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה, לָקַחְתִּי מֵאֵת בְּנֵי-יִשְׂרָאֵל, מִזִּבְחֵי, שַׁלְמֵיהֶם; וָאֶתֵּן אֹתָם לְאַהֲרֹן הַכֹּהֵן וּלְבָנָיו, לְחָק-עוֹלָם, מֵאֵת, בְּנֵי יִשְׂרָאֵל.  Thus the priest only received the thigh and breast from the peace offering.

•	Finally, Rashi interprets the last bulleted phrase a person who gives to the priest:[what he gives indeed] belongs to him [that priest] to mean that although the thigh and breast belong to the priest, nevertheless, the owner has the right to chose which priest obtains it. The verse phrase a person who gives to the priest: it belongs to him by itself does not strongly seem to mean this. However in the context of the bulleted list this seems like a reasonable interpretation. In other words, the driving force of interpretation is not the words of the verse but rather their context in the bulleted list of items.

In this example, the formatting, hinted at by the repeating phrase, belongs to him, helps clarify that the verse is speaking about  4 distinct Temple objects, and their ownership

10. RASHI METHOD: SYMBOLISM
This example applies to Rashis  Nu05-15c Nu05-15d Lv05-11a
URL reference:(c) http://www.Rashiyomi.com/Nu05-15c.htm

The symbolism method seeks to extract meaningful inferences from the symbolism of the biblical text.  The concept of symbolic interpretation is very involved. A good, compact, clear reference explaining when symbolism can be used and how to apply it may be found in my article Genesis 1 speaks about the creation of prophecy not the world which you can find at http://www.Rashiyomi.com/gen-1.htm.  Today we explore the symbolism in Nu05-15c Nu05-15d Lv05-11a which describes the symbolic meaning of a rest offering made from coarse flour without oil or frankincense..

We have already pointed out in rule #3 above that Nu05-15b states then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance. וְהֵבִיא הָאִישׁ אֶת-אִשְׁתּוֹ, אֶל-הַכֹּהֵן, וְהֵבִיא אֶת-קָרְבָּנָהּ עָלֶיהָ, עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים; לֹא-יִצֹק עָלָיו שֶׁמֶן, וְלֹא-יִתֵּן עָלָיו לְבֹנָה--כִּי-מִנְחַת קְנָאֹת הוּא, מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֹן.  In rule #3 we showed that the word it is masculine not feminine.  Rashi would therefore translate the verse for the coarse flour, from which the Minchah offering was offered, is vengeful. The beautiful symbolic consequences of this technical grammatical point, focusing on the exact root of sin of the adulteress, is now picturesquely presented .

The Hebrew word for a (pre-love-making) massage is grinding . This can be seen in the following passage from Jb31-09:11 If my heart have been enticed unto a woman, and I have lain in wait at my neighbour's door; Then let my wife grind [massage] unto another, and let others bow down [make love]  upon her. For that were a heinous crime; yea, it were an iniquity to be punished by the judges. 

The consequent symbolism is obvious: A happy affair (between Husband and wife), where there is no sense of hurrying and urgency, is compared to fine flour which symbolically equals find grinding which in Hebrew would mean a good massage . By contrast, the adulteress cannot restrain her passions; she is impetuous and must release her passions immediately. Her flour, or her grindings, or her massages are coarse. In other words: She has sinned through being coarse and not restraining herself and this coarseness is vengeful on her and rises against her in the Adulteress rest offering. 

In a similar manner Rashi symbolically interprets the rest of Nu05-15: this offering has no oil or frankincense symbolically affirms that from this adulteress affair will come neither riches nor satisfaction .Here, Rashi uses the symbolism that oil symbolizes opulence and richness while frankincense symbolizes satisfaction. Thus the sacrificial symbolism corresponds to the well known fact that adultery is a release of tension and therefore brings neither happiness, satisfaction nor a comfortable life.

Conclusion

This week's parshah contains no examples of the Symbolism and Spreadsheet method. This concludes this weeks edition. Visit the RashiYomi website at http://www.Rashiyomi.com/ for further details and examples.