The 10 RashiYomi Rules 
Their presence in Rashis on Parshat VaYiGGaSh 
 Vol  2#10 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website : http://www.RashiYomi.Com/
 (c) RashiYomi Incorporated, Dr Hendel President, 1/5/2005 
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 at all levels to acquire a familiarity and facility with the major exegetical methods.
  
IN THIS WEEKS RASHIs:  If 32 people left how could 33 people come? Why call an adult a kid?

1. RASHI METHOD : OTHER VERSES   
This example applies to Rashis Gn47-11a 
URL Reference : (c) http://www.Rashiyomi.com/gn47-11a.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. 

Pharoh promises to allot a city for Jews in the Province of Goshen. Verse Gn47-06 states   the land of Egypt is before thee; in the best of the land make thy father and thy brethren to dwell; in the land of Goshen let them dwell. And if thou knowest any able men among them, then make them rulers over my cattle.'   אֶרֶץ מִצְרַיִם, לְפָנֶיךָ הִוא--בְּמֵיטַב הָאָרֶץ, הוֹשֵׁב אֶת-אָבִיךָ וְאֶת-אַחֶיךָ:  יֵשְׁבוּ, בְּאֶרֶץ גֹּשֶׁן--וְאִם-יָדַעְתָּ וְיֶשׁ-בָּם אַנְשֵׁי-חַיִל, וְשַׂמְתָּם שָׂרֵי מִקְנֶה עַל-אֲשֶׁר-לִי.  Therefore when we read that the Jews were allotted the city Raamsayth, (verse Gn47-11  which states)   And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.   וַיּוֹשֵׁב יוֹסֵף, אֶת-אָבִיו וְאֶת-אֶחָיו, וַיִּתֵּן לָהֶם אֲחֻזָּה בְּאֶרֶץ מִצְרַיִם, בְּמֵיטַב הָאָרֶץ בְּאֶרֶץ רַעְמְסֵס--כַּאֲשֶׁר, צִוָּה פַרְעֹה, when we read this verse,  we infer that Raamsayth is a city in the Province of Goshen. This inference is made using the technique of other verses. 

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Gn47-12a Gn46-30a 
URL reference :(c) http://www.RashiYomi.com/gn47-12a.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 idiom  method. A multi-word idiom is a collection of words whose aggregate meaning is distinct from the meaning of its constituent words.. 

Today we present two idioms from the Parshah. Notice the underlined phrase fed them according to the children in the following verse  Gn47-12 which states   And Joseph sustained his father, and his brethren, and all his father's household, with bread, according to the children.   וַיְכַלְכֵּל יוֹסֵף אֶת-אָבִיו וְאֶת-אֶחָיו, וְאֵת כָּל-בֵּית אָבִיו--לֶחֶם, לְפִי הַטָּף.  Rashi explains this as an idiom meaning he fed them according to the food needs of the number of children. The reader can appreciate in this case how the terser idiomatic phrase fed them by child, even though it is not as precise, nevertheless, is less clumsy to say and punchier. 

The second idiom occurs in the following verse: Verse Gn46-30 states   And Israel said unto Joseph: 'I wish I could die this once, since I have seen thy face, that thou art yet alive.'  י וַיֹּאמֶר יִשְׂרָאֵל אֶל-יוֹסֵף, אָמוּתָה הַפָּעַם, אַחֲרֵי רְאוֹתִי אֶת-פָּנֶיךָ, כִּי עוֹדְךָ חָ This idiom occurs in English also. A statement if only I could die is the equivalent of an interjection meaning I am so happy. 

There are other ways to explain this idiom. Rashi following the Targum translates If I died now I would be comforted by having seen you alive.  The traditional English defense of this idiom is as follows: After seeing you my life is fulfilled and I have nothing further to hope for; I can die peacefully.  All these explanations are true and sound.  The primary point of any idiom is that the idiom means what it does because of usage; in other words, because people speak this way, the idiom means what it does. Although explanations and justifications of the idiom's meaning must be seen as secondary to the fact that the idiom has a specific meaning, nevertheless these alternative explanations and justifications offer different perspectives and enrich our understanding and appreciation of the idiom. 

In passing one should not the terminal ה appended to the Hebrew word אמות making it אמותה  indicates the jussive mode or the hope mode. Hence the proper English translation of the verse is I wish I could die now 

Rashi also brings a second explanation of this idiom: The Biblical text If only I could die this once is an idiom meaning, at least now I will only die once (in this world) but I do have a life in the next world, the hereafter. 

Rashi already explained the idiom I wish I could die now. But Jacob modified this idiom with the underlined words I wish I could die now this once.  Rashi's second comment explains Jacob's modification of the idiom. Jacob was emphasizing that he could die at most once, a euphemism to the fact that he was now certain he would be in the hereafter and die at most once in this world. Jacob was certain he would inherit the hereafter since the prophecies of Joseph whom he supported were fulfilled. Since this modification only occurs one time in the Bible (and we have no way of proving what it really means) therefore Rashi refers to it as a homily. Not necessarily because it is not true but rather because there is no list of comparable examples to back it up. 

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Gn46-08a 
URL reference :(c) http://www.RashiYomi.com/gn46-08a.htm  

The grammar  method seeks to apply and teach Hebrew grammar.  One part of grammar deals with the various semantic forms of verbs: For example a verb could refer to past, present, future, or to the relative present (perfect forms) , or, in gerund form, to attributes. 

Consider the verse Gn46-08 And these are the names of the children of Israel, coming to Egypt, Jacob and his sons: Reuben, Jacob's first-born.   וְאֵלֶּה שְׁמוֹת בְּנֵי-יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה, יַעֲקֹב וּבָנָיו:  בְּכֹר יַעֲקֹב, רְאוּבֵן.  

There are three ways to indicate this thought 
•	(A) Use of a Gerund adjectival phrase: These are the name of the Jews coming to Egypt with Jacob. 
•	(B) Use of a Subordinate sentence in the past tense: These are the name of the Jews  who came to Egypt. with Jacob. 
•	(C) Use of the Perfect Past: These are the name of the Jews  who had come to Egypt. with Jacob. 

I will not go into the technical details of these three grammatical approaches. Rather I will rely on the fact that people speaking English will recognize these as three distinct ways to say the same thought. 

We can now explain Rashi's comment on this verse. 

First note that the Hebrew word used in the verse is הבאימ Hey Beth Aleph Yud Mem This is the conjugation for the present tense in the active קל mode. Since Gn46-08 uses this conjugation (rather than the past conjugation ) therefore we infer that the present conjugation can also be used to connote the adjectival gerund phrase or the past perfect. In other words Rashi infers from this verse that the present conjugation can have multiple meanings and applications--actual present , past perfect, or gerund adjective. Hence we should translate the verse using either method (A) or (C) above. It is noteworthy that all English translations I have seen totally ignore the actual Hebrew text: They translate the verse using method (B) which uses the past conjugation which is not in the verse! The preferable method is to translate using method (A) or (C). 

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Gn45-02a Gn45-04a 
URL reference :(c) http://www.RashiYomi.com/gn45-04a.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 . 

Note the alignment in the following verse:

Verse Gn45-02 states   And he wept aloud; and 
•	Egypt heard, and 
•	the house of Pharaoh heard. 
  וַיִּתֵּן אֶת-קֹלוֹ, בִּבְכִי;
•	 וַיִּשְׁמְעוּ מִצְרַיִם,
•	 וַיִּשְׁמַע בֵּית פַּרְעֹה.  

Rashi's comment is rather simple and straightforward: Just as Egypt does not mean the land of Egypt but rather the people of Egypt so too the house of Pharoh does not refer to the physical house but rather the household / staff of Pharoh. Hence Rashi would translate the verse as follows:
Verse Gn45-02 states   And he wept aloud; and 
•	the Egyptians heard, and 
•	the household of Pharaoh heard. 

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Gn46-15b
URL reference :(c) http://www.Rashiyomi.com/gn47-19a.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. 

Note the contradiction in the following verses: Verse Gn46-08:15 states   And these are the names of the children of Israel, who came into Egypt, Jacob and his sons: (1) Reuben, Jacob's first-born. And the sons of Reuben: (2) Hanoch, and (3) Pallu, and (4) Hezron, and (5) Carmi. And the sons of (6) Simeon: (7)Jemuel, and (8)Jamin, and (9)Ohad, and (10)Jachin, and (11) Zohar, and (12)Shaul the son of a Canaanitish woman. And the sons of (13)Levi: (14)Gershon, (15)Kohath, and (16)Merari. And the sons of (17)Judah: (D1)Er, and (D2)Onan, and (18)Shelah, and (19)Perez, and (20)Zerah; but (D1)Er and (D2)Onan died in the land of Canaan. And the sons of (19)Perez were (21)Hezron and (22)Hamul. And the sons of (23)Issachar: (24)Tola, and (25)Puvah, and (26)Iob, and (27)Shimron. And the sons of (28)Zebulun: (29)Sered, and (30)Elon, and (31) Jahleel. These are the sons of Leah, whom she bore unto Jacob in Paddan-aram, with his daughter (32) Dinah; all the souls of his sons and his daughters were 33.   וְאֵלֶּה שְׁמוֹת בְּנֵי-יִשְׂרָאֵל הַבָּאִים מִצְרַיְמָה, יַעֲקֹב וּבָנָיו:  בְּכֹר יַעֲקֹב, רְאוּבֵן.  וּבְנֵי, רְאוּבֵן--חֲנוֹךְ וּפַלּוּא, וְחֶצְרֹן וְכַרְמִי.  וּבְנֵי שִׁמְעוֹן, יְמוּאֵל וְיָמִין וְאֹהַד--וְיָכִין וְצֹחַר; וְשָׁאוּל, בֶּן-הַכְּנַעֲנִית.  וּבְנֵי, לֵוִי--גֵּרְשׁוֹן, קְהָת וּמְרָרִי.  וּבְנֵי יְהוּדָה, עֵר וְאוֹנָן וְשֵׁלָה--וָפֶרֶץ וָזָרַח; וַיָּמָת עֵר וְאוֹנָן בְּאֶרֶץ כְּנַעַן, וַיִּהְיוּ בְנֵי-פֶרֶץ חֶצְרֹן וְחָמוּל.  וּבְנֵי, יִשָּׂשכָר--תּוֹלָע וּפֻוָה, וְיוֹב וְשִׁמְרֹן.  וּבְנֵי, זְבֻלוּן--סֶרֶד וְאֵלוֹן, וְיַחְלְאֵל.  אֵלֶּה בְּנֵי לֵאָה, אֲשֶׁר יָלְדָה לְיַעֲקֹב בְּפַדַּן אֲרָם, וְאֵת, דִּינָה בִתּוֹ:  כָּל-נֶפֶשׁ בָּנָיו וּבְנוֹתָיו, שְׁלֹשִׁים וְשָׁלֹשׁ.  

We see the contradiction. The list contains 32 people but the summary states there are 33! 

Rashi resolves this using the principle of stages: 
•	The number coming with him is 32 
•	But someone was born on the trip. 

The resolution is purely logical and not based on texts. We are not told who the extra person is! However searching the Bible we find one other descendant from Leah mentioned: Yocheved, Levi's daughter (and Moses father) is mentioned in verse Nu26-59 which states   And the name of Amram's wife was Jochebed, the daughter of Levi, who was born to Levi in Egypt; and she bore unto Amram Aaron and Moses, and Miriam their sister.   וְשֵׁם אֵשֶׁת עַמְרָם, יוֹכֶבֶד בַּת-לֵוִי, אֲשֶׁר יָלְדָה אֹתָהּ לְלֵוִי, בְּמִצְרָיִם; וַתֵּלֶד לְעַמְרָם, אֶת-אַהֲרֹן וְאֶת-מֹשֶׁה, וְאֵת, מִרְיָם אֲחֹתָם.  

The major driving force behind Rashi's derivation is simply the contradiction and its resolution by stages The inference that Yocheved was born in Egypt is not textual-based but logical. Like many other contradictions that are resolved thru 2 stages, the resolution simply requires a reasonable logical set of stages and not necessarily a supportive verse (though sometimes a supportive verse is present). 

7. RASHI METHOD : Formatting
This example applies to Rashis  Gn47-13a 
URL reference :(c) http://www.Rashiyomi.com/gn47-13a.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 

The description of the famine in Egypt begins with the following text. Verse Gn41-53:57 states   And the seven years of plenty, that was in the land of Egypt, came to an end. And the seven years of famine began to come, according as Joseph had said; and there was famine in all lands; but in all the land of Egypt there was bread. And when all the land of Egypt was famished, the people cried to Pharaoh for bread; and Pharaoh said unto all the Egyptians: 'Go unto Joseph; what he saith to you, do.' And the famine was over all the face of the earth; and Joseph opened all the storehouses, and sold unto the Egyptians; and the famine was sore in the land of Egypt. And all countries came into Egypt to Joseph to buy corn; because the famine was sore in all the earth.   וַתִּכְלֶינָה, שֶׁבַע שְׁנֵי הַשָּׂבָע, אֲשֶׁר הָיָה, בְּאֶרֶץ מִצְרָיִם.  וַתְּחִלֶּינָה שֶׁבַע שְׁנֵי הָרָעָב, לָבוֹא, כַּאֲשֶׁר, אָמַר יוֹסֵף; וַיְהִי רָעָב בְּכָל-הָאֲרָצוֹת, וּבְכָל-אֶרֶץ מִצְרַיִם הָיָה לָחֶם.  וַתִּרְעַב כָּל-אֶרֶץ מִצְרַיִם, וַיִּצְעַק הָעָם אֶל-פַּרְעֹה לַלָּחֶם; וַיֹּאמֶר פַּרְעֹה לְכָל-מִצְרַיִם לְכוּ אֶל-יוֹסֵף, אֲשֶׁר-יֹאמַר לָכֶם תַּעֲשׂוּ.  וְהָרָעָב הָיָה, עַל כָּל-פְּנֵי הָאָרֶץ; וַיִּפְתַּח יוֹסֵף אֶת-כָּל-אֲשֶׁר בָּהֶם, וַיִּשְׁבֹּר לְמִצְרַיִם, וַיֶּחֱזַק הָרָעָב, בְּאֶרֶץ מִצְרָיִם.  וְכָל-הָאָרֶץ בָּאוּ מִצְרַיְמָה, לִשְׁבֹּר אֶל-יוֹסֵף:  כִּי-חָזַק הָרָעָב, בְּכָל-הָאָרֶץ.  

Rashi's point is that the natural continuation of this narrative is the following verses: Verse Gn47-13:17 states   And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and the land of Canaan languished by reason of the famine. And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought; and Joseph brought the money into Pharaoh's house. And when the money was all spent in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said: 'Give us bread; for why should we die in thy presence? for our money faileth.' And Joseph said: 'Give your cattle, and I will give you [bread] for your cattle, if money fail.' And they brought their cattle unto Joseph. And Joseph gave them bread in exchange for the horses, and for the flocks, and for the herds, and for the asses; and he fed them with bread in exchange for all their cattle for that year.   וְלֶחֶם אֵין בְּכָל-הָאָרֶץ, כִּי-כָבֵד הָרָעָב מְאֹד; וַתֵּלַהּ אֶרֶץ מִצְרַיִם, וְאֶרֶץ כְּנַעַן, מִפְּנֵי, הָרָעָב.  וַיְלַקֵּט יוֹסֵף, אֶת-כָּל-הַכֶּסֶף הַנִּמְצָא בְאֶרֶץ-מִצְרַיִם וּבְאֶרֶץ כְּנַעַן, בַּשֶּׁבֶר, אֲשֶׁר-הֵם שֹׁבְרִים; וַיָּבֵא יוֹסֵף אֶת-הַכֶּסֶף, בֵּיתָה פַרְעֹה.  וַיִּתֹּם הַכֶּסֶף, מֵאֶרֶץ מִצְרַיִם וּמֵאֶרֶץ כְּנַעַן, וַיָּבֹאוּ כָל-מִצְרַיִם אֶל-יוֹסֵף לֵאמֹר הָבָה-לָּנוּ לֶחֶם, וְלָמָּה נָמוּת נֶגְדֶּךָ:  כִּי אָפֵס, כָּסֶף.  וַיֹּאמֶר יוֹסֵף הָבוּ מִקְנֵיכֶם, וְאֶתְּנָה לָכֶם בְּמִקְנֵיכֶם--אִם-אָפֵס, כָּסֶף.  וַיָּבִיאוּ אֶת-מִקְנֵיהֶם, אֶל-יוֹסֵף, וַיִּתֵּן לָהֶם יוֹסֵף לֶחֶם בַּסּוּסִים וּבְמִקְנֵה הַצֹּאן וּבְמִקְנֵה הַבָּקָר, וּבַחֲמֹרִים; וַיְנַהֲלֵם בַּלֶּחֶם בְּכָל-מִקְנֵהֶם, בַּשָּׁנָה הַהִוא.  

As can be seen from the verse references this narrative unit is broken into two halves. The break is spent discussing the reuniting of Joseph and his brothers. The break passage begins with verse Gn42-01:02 which states   Now Jacob saw that there was food in Egypt, and Jacob said unto his sons: 'Why do ye look one upon another?' And he said: 'Behold, I have heard that there is corn in Egypt. Get you down thither, and buy for us from thence; that we may live, and not die.'   וַיַּרְא יַעֲקֹב, כִּי יֶשׁ-שֶׁבֶר בְּמִצְרָיִם; וַיֹּאמֶר יַעֲקֹב לְבָנָיו, לָמָּה תִּתְרָאוּ.  וַיֹּאמֶר--הִנֵּה שָׁמַעְתִּי, כִּי יֶשׁ-שֶׁבֶר בְּמִצְרָיִם; רְדוּ-שָׁמָּה וְשִׁבְרוּ-לָנוּ מִשָּׁם, וְנִחְיֶה וְלֹא נָמוּת.  

The break passage ends with the fulfillment of Joseph's dreams: Joseph supports his family: Verse Gn47-11:12 states   And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. And Joseph sustained his father, and his brethren, and all his father's household, with bread, according to the want of their little ones.   וַיּוֹשֵׁב יוֹסֵף, אֶת-אָבִיו וְאֶת-אֶחָיו, וַיִּתֵּן לָהֶם אֲחֻזָּה בְּאֶרֶץ מִצְרַיִם, בְּמֵיטַב הָאָרֶץ בְּאֶרֶץ רַעְמְסֵס--כַּאֲשֶׁר, צִוָּה פַרְעֹה.  וַיְכַלְכֵּל יוֹסֵף אֶת-אָבִיו וְאֶת-אֶחָיו, וְאֵת כָּל-בֵּית אָבִיו--לֶחֶם, לְפִי הַטָּף.  

Hence the straightforward Rashi comment: Gn47-13 continues the famine discussed in Gn41-53:57. In this case Rashi's comment is a pure formatting comment. 

8. RASHI METHOD : DATABASES
This example applies to Rashis  Gn44-33a 
URL reference :(c) http://www.Rashiyomi.com/gn44-33a.htm 

The database  method seeks to discover biblical ideas using the methods of modern database theory and sequential query language (SQL). The Talmudic sages and Rashi were totally familiar and frequently used all aspects of modern database theory. 

Today we ask the query: How is Benjamin, the father of 10 children, referred to: As the youngest brother or as a kid? The query returns the 12 results listed below. 

Recall that Joseph tested his brothers by demanding that Benjamin be brought down to Egypt. Notice how Benjamin, a father of 10 children, is always referred to as the youngest son / brother  or simply as a brother / son. 
•	Verse Gn42-13 states   And they said: 'We thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not.'   וַיֹּאמְרוּ, שְׁנֵים עָשָׂר עֲבָדֶיךָ אַחִים אֲנַחְנוּ בְּנֵי אִישׁ-אֶחָד--בְּאֶרֶץ כְּנָעַן; וְהִנֵּה הַקָּטֹן אֶת-אָבִינוּ הַיּוֹם, וְהָאֶחָד אֵינֶנּוּ.  
•	Verse Gn42-15 states   Hereby ye shall be proved, as Pharaoh liveth, ye shall not go forth hence, except your youngest brother come hither.   בְּזֹאת, תִּבָּחֵנוּ:  חֵי פַרְעֹה אִם-תֵּצְאוּ מִזֶּה, כִּי אִם-בְּבוֹא אֲחִיכֶם הַקָּטֹן הֵנָּה.  
•	Verse Gn42-16 states   Send one of you, and let him fetch your brother, and ye shall be bound, that your words may be proved, whether there be truth in you; or else, as Pharaoh liveth, surely ye are spies.'   שִׁלְחוּ מִכֶּם אֶחָד, וְיִקַּח אֶת-אֲחִיכֶם, וְאַתֶּם הֵאָסְרוּ, וְיִבָּחֲנוּ דִּבְרֵיכֶם הַאֱמֶת אִתְּכֶם; וְאִם-לֹא--חֵי פַרְעֹה, כִּי מְרַגְּלִים אַתֶּם.  
•	Verse Gn42-20 states   and bring your youngest brother unto me; so shall your words be verified, and ye shall not die.' And they did so.   וְאֶת-אֲחִיכֶם הַקָּטֹן תָּבִיאוּ אֵלַי, וְיֵאָמְנוּ דִבְרֵיכֶם וְלֹא תָמוּתוּ; וַיַּעֲשׂוּ-כֵן.  
•	Verse Gn42-34 states   And bring your youngest brother unto me; then shall I know that ye are no spies, but that ye are upright men; so will I deliver you your brother, and ye shall traffic in the land.'   וְהָבִיאוּ אֶת-אֲחִיכֶם הַקָּטֹן, אֵלַי, וְאֵדְעָה כִּי לֹא מְרַגְּלִים אַתֶּם, כִּי כֵנִים אַתֶּם; אֶת-אֲחִיכֶם אֶתֵּן לָכֶם, וְאֶת-הָאָרֶץ תִּסְחָרוּ.  
•	Verse Gn42-38 states   And he said: 'My son shall not go down with you; for his brother is dead, and he only is left; if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to the grave.   וַיֹּאמֶר, לֹא-יֵרֵד בְּנִי עִמָּכֶם:  כִּי-אָחִיו מֵת וְהוּא לְבַדּוֹ נִשְׁאָר, וּקְרָאָהוּ אָסוֹן בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ-בָהּ, וְהוֹרַדְתֶּם אֶת-שֵׂיבָתִי בְּיָגוֹן, שְׁאוֹלָה.  
•	Verse Gn43-04 states   If thou wilt send our brother with us, we will go down and buy thee food;   אִם-יֶשְׁךָ מְשַׁלֵּחַ אֶת-אָחִינוּ, אִתָּנוּ--נֵרְדָה, וְנִשְׁבְּרָה לְךָ אֹכֶל.  

However when Judah pleads for Benjamin he refers to him as just a kid or child.
•	Verse Gn44-20 states   And we said unto my lord: We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.   וַנֹּאמֶר, אֶל-אֲדֹנִי, יֶשׁ-לָנוּ אָב זָקֵן, וְיֶלֶד זְקֻנִים קָטָן; וְאָחִיו מֵת, וַיִּוָּתֵר הוּא לְבַדּוֹ לְאִמּוֹ וְאָבִיו אֲהֵבוֹ.  
•	Verse Gn44-22 states   And we said unto my lord: The kid cannot leave his father; for if he should leave his father, his father would die.   וַנֹּאמֶר, אֶל-אֲדֹנִי, לֹא-יוּכַל הַנַּעַר, לַעֲזֹב אֶת-אָבִיו:  וְעָזַב אֶת-אָבִיו, וָמֵת.  
•	Verse Gn44-30 states   Now therefore when I come to thy servant my father, and the kid is not with us; seeing that his soul is bound up with the lad's soul;   וְעַתָּה, כְּבֹאִי אֶל-עַבְדְּךָ אָבִי, וְהַנַּעַר, אֵינֶנּוּ אִתָּנוּ; וְנַפְשׁוֹ, קְשׁוּרָה בְנַפְשׁוֹ.  

And even during that dialogue other references to Benjamin by Joseph and Jacob still refer to Benjamin as the youngest son / brother: 
•	Verse Gn44-23 states   And thou saidst unto thy servants: Except your youngest brother come down with you, ye shall see my face no more.   וַתֹּאמֶר, אֶל-עֲבָדֶיךָ, אִם-לֹא יֵרֵד אֲחִיכֶם הַקָּטֹן, אִתְּכֶם--לֹא תֹסִפוּן, לִרְאוֹת פָּנָי.  
•	Verse Gn44-26 states   And we said: We cannot go down; if our youngest brother be with us, then will we go down; for we may not see the man's face, except our youngest brother be with us.   וַנֹּאמֶר, לֹא נוּכַל לָרֶדֶת:  אִם-יֵשׁ אָחִינוּ הַקָּטֹן אִתָּנוּ, וְיָרַדְנוּ--כִּי-לֹא נוּכַל לִרְאוֹת פְּנֵי הָאִישׁ, וְאָחִינוּ הַקָּטֹן אֵינֶנּוּ אִתָּנוּ.  
This database analysis suggests that Judah deliberately played down Benjamin as just a kid 

Apparently Judah was trying to argue: Benjamin is just a kid If you want him as a slave then take me. I am an adult and superior to him in every conceivable way: I am stronger, produce more and can fight better. 

This Rashi inference is based on the database comparison which hilights the fact that Judah refers to Benjamin as just a kid 

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Gn45-06a 
URL reference :(c) http://www.Rashiyomi.com/ gn45-06a.htm 

We say that Rashi uses the spreadsheet  method on any clarification of a verse that is in addition to its meaning. This 

Rashi will very often take a verse whose meaning is already understood and add a consequence to the verse. This consequence does not illumine a comparison with any other verse but simply illustrates further something understood. We call this the spreadsheet method since spreadsheets are very often used to derive consequences of otherwise understood data.  The spreadsheet method is also used when either a) Rashi gives an algebraic or computational explanation of a difficult verse or b) Rashi presents geometric diagrams to clarify the meaning of the verse. Any of these three methods: a) actual spreadsheets b) geometric diagrams or c) additional consequences of a verse is called the spreadsheet method. 

To explain the following verse Gn45-06 which states   For these two years hath the famine been in the land; and there are yet five years, in which there shall be neither plowing nor harvest.   כִּי-זֶה שְׁנָתַיִם הָרָעָב, בְּקֶרֶב הָאָרֶץ; וְעוֹד חָמֵשׁ שָׁנִים, אֲשֶׁר אֵין-חָרִישׁ וְקָצִיר.  to explain this verse, Rashi implicitly offers the following computation 
•	Total number of years of famine = 7: Verse Gn41-30 states   And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;   וְקָמוּ שֶׁבַע שְׁנֵי רָעָב, אַחֲרֵיהֶן, וְנִשְׁכַּח כָּל-הַשָּׂבָע, בְּאֶרֶץ מִצְרָיִם; וְכִלָּה הָרָעָב, אֶת-הָאָרֶץ.  
•	First year of famine = #1 of 7: Verse Gn47-13:17 states   And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and the land of Canaan languished by reason of the famine. And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought; and Joseph brought the money into Pharaoh's house. And when the money was all spent in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said: 'Give us bread; for why should we die in thy presence? for our money faileth.' And Joseph said: 'Give your cattle, and I will give you [bread] for your cattle, if money fail.' And they brought their cattle unto Joseph. And Joseph gave them bread in exchange for the horses, and for the flocks, and for the herds, and for the asses; and he fed them with bread in exchange for all their cattle for that year.   וְלֶחֶם אֵין בְּכָל-הָאָרֶץ, כִּי-כָבֵד הָרָעָב מְאֹד; וַתֵּלַהּ אֶרֶץ מִצְרַיִם, וְאֶרֶץ כְּנַעַן, מִפְּנֵי, הָרָעָב.  וַיְלַקֵּט יוֹסֵף, אֶת-כָּל-הַכֶּסֶף הַנִּמְצָא בְאֶרֶץ-מִצְרַיִם וּבְאֶרֶץ כְּנַעַן, בַּשֶּׁבֶר, אֲשֶׁר-הֵם שֹׁבְרִים; וַיָּבֵא יוֹסֵף אֶת-הַכֶּסֶף, בֵּיתָה פַרְעֹה.  וַיִּתֹּם הַכֶּסֶף, מֵאֶרֶץ מִצְרַיִם וּמֵאֶרֶץ כְּנַעַן, וַיָּבֹאוּ כָל-מִצְרַיִם אֶל-יוֹסֵף לֵאמֹר הָבָה-לָּנוּ לֶחֶם, וְלָמָּה נָמוּת נֶגְדֶּךָ:  כִּי אָפֵס, כָּסֶף.  וַיֹּאמֶר יוֹסֵף הָבוּ מִקְנֵיכֶם, וְאֶתְּנָה לָכֶם בְּמִקְנֵיכֶם--אִם-אָפֵס, כָּסֶף.  וַיָּבִיאוּ אֶת-מִקְנֵיהֶם, אֶל-יוֹסֵף, וַיִּתֵּן לָהֶם יוֹסֵף לֶחֶם בַּסּוּסִים וּבְמִקְנֵה הַצֹּאן וּבְמִקְנֵה הַבָּקָר, וּבַחֲמֹרִים; וַיְנַהֲלֵם בַּלֶּחֶם בְּכָל-מִקְנֵהֶם, בַּשָּׁנָה הַהִוא.  
•	Second year of famine = #2 of 7: Verse Gn47-18 states   And when that year was ended, they came unto him the second year, and said unto him: 'We will not hide from my lord, how that our money is all spent; and the herds of cattle are my lord's; there is nought left in the sight of my lord, but our bodies, and our lands.   וַתִּתֹּם, הַשָּׁנָה הַהִוא, וַיָּבֹאוּ אֵלָיו בַּשָּׁנָה הַשֵּׁנִית וַיֹּאמְרוּ לוֹ לֹא-נְכַחֵד מֵאֲדֹנִי, כִּי אִם-תַּם הַכֶּסֶף וּמִקְנֵה הַבְּהֵמָה אֶל-אֲדֹנִי:  לֹא נִשְׁאַר לִפְנֵי אֲדֹנִי, בִּלְתִּי אִם-גְּוִיָּתֵנוּ וְאַדְמָתֵנוּ.  
•	Remaining years of famine: = 7-2=5: Verse Gn45-06 states   For these two years hath the famine been in the land; and there are yet five years, in which there shall be neither plowing nor harvest.   כִּי-זֶה שְׁנָתַיִם הָרָעָב, בְּקֶרֶב הָאָרֶץ; וְעוֹד חָמֵשׁ שָׁנִים, אֲשֶׁר אֵין-חָרִישׁ וְקָצִיר.  
Hence, Rashi's simple comment on Gn45-06a is that Two years of famine have passed and 5 years are left. Here the spreadsheet computation clarifies the meaning of an already understood verse. 

Conclusion

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