The 10 RashiYomi Rules 
Their presence in Rashis on Parshat VaYiQRaH 
 Vol  2#22 - Adapted from Rashi-is-Simple  
Visit The RashiYomi Website : http://www.RashiYomi.Com/
 (c) RashiYomi Incorporated, Dr Hendel President, Apr-1-2006 
NEW: Starting this month, English translations of the Bible come from http://www.Tachash.Org/METSUDAH/
Other 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.

  FULL HOUSE THIS WEEK ALL RASHI RULES ILLUSTRATED
IN THIS WEEKS RASHIs:  How do you force someone to do something cheerfully?

1. RASHI METHOD : OTHER VERSES   
This example applies to Rashis Lv04-33a Lv04-12a Lv25-02a Nu06-02c Lv03-03c Lv01-09a Lv05-09b Lv05-12a 
URL Reference : (c) http://www.Rashiyomi.com/lv04-33a.htm 

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

Todays example involves an interaction of the grammar method with the other verse method. 

We begin with two applications of the grammar rule. The Hebrew prefix letter, Lamed ל emphasizes purpose, intent, and goal. Here are some examples 
•	Verse Lv04-33 states   He shall lay his hand on the head of the sin-offering and slaughter it for a sin-offering, in the [same] place where he slaughters the burnt-offering.    וְסָמַךְ, אֶת-יָדוֹ, עַל, רֹאשׁ הַחַטָּאת; וְשָׁחַט אֹתָהּ, לְחַטָּאת, בִּמְקוֹם, אֲשֶׁר יִשְׁחַט אֶת-הָעֹלָה.  Rashi: It should be slaughtered for the sake of a sin offering. 
•	Verse Lv14-12 states   The kohein shall take one lamb and bring it for a guilt-offering, and (with) the log of oil and wave them as a wave-offering before Ad-noy.    וְלָקַח הַכֹּהֵן אֶת-הַכֶּבֶשׂ הָאֶחָד, וְהִקְרִיב אֹתוֹ לְאָשָׁם--וְאֶת-לֹג הַשָּׁמֶן; וְהֵנִיף אֹתָם תְּנוּפָה, לִפְנֵי יְהוָה.  Rashi: It should be slaughtered for the sake of a guilt offering. 
•	Verse Lv25-02 states   Speak to Bnei Yisroel and say to them, when you come to the land which I give to you the land shall be at rest---a Shabbos for Ad-noy.    דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, כִּי תָבֹאוּ אֶל-הָאָרֶץ, אֲשֶׁר אֲנִי נֹתֵן לָכֶם--וְשָׁבְתָה הָאָרֶץ, שַׁבָּת לַיהוָה.  Rashi: The Sabbath should be observed for the sake of God. 
•	Verse Ex25-02 states    Speak to the B'nei Yisrael and have them take for Me a donation offering. From every man whose heart impels him to generosity shall you take My donation -offering.    דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְיִקְחוּ-לִי תְּרוּמָה:  מֵאֵת כָּל-אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, תִּקְחוּ אֶת-תְּרוּמָתִי.  Rashi: The donation gifts should be taken for the sake of God. 

The second grammar rule we use  is the pronoun emphasis rule. Many pronouns in Hebrew have two forms--a) a suffix form, consisting of a one letter suffix and a b) full word form. The great Bible commentator Malbim ingeniously identified the full-word pronouns as indicating unspecified emphasis. This pronoun emphasis rule has wider applicability as we will see below. We now present two examples. 

Example 1: Verse Lv01-03 states   If his offering is a burnt-offering of cattle he shall bring it an unblemished male; to the entrance of the Tent of Meeting he shall bring it, that it be favorably accepted from him before Ad-noy.    אִם-עֹלָה קָרְבָּנוֹ מִן-הַבָּקָר, זָכָר תָּמִים יַקְרִיבֶנּוּ; אֶל-פֶּתַח אֹהֶל מוֹעֵד, יַקְרִיב אֹתוֹ, לִרְצֹנוֹ, לִפְנֵי יְהוָה.  

The Hebrew for the abstract pronoun it is either the suffix vav יקריבנו ו or the full-word Aleph Vav Tauv Vav , יַקְרִיב אֹתוֹ Based on the Malbim's principle we would retranslate the verse as follows: Verse Lv01-03 states    If his offering is a burnt-offering of cattle he shall bring it an unblemished male; to the entrance of the Tent of Meeting he shall bring only it, that it be favorably accepted from him before Ad-noy.    אִם-עֹלָה קָרְבָּנוֹ מִן-הַבָּקָר, זָכָר תָּמִים יַקְרִיבֶנּוּ; אֶל-פֶּתַח אֹהֶל מוֹעֵד, יַקְרִיב אֹתוֹ, לִרְצֹנוֹ, לִפְנֵי יְהוָה.  

Note that one bring only it has emphasis while the other, bring it, does not. Hence the following Rashi The first bring it is without emphasis and connotes in all circumstances The second bring only it is with emphasis and connotes restrictions. One reasonable way of accommodating both verse clauses is as follows: (a) If Abe and Bob both offered offerings and the animals got mixed up then each animal should still be offered, even though we are unaware for whom we are offering. (b) But if a kosher offering was accidentally mixed up with a non-kosher offering (e.g. the animal had blemishes) then neither were offered. 

This Rashi offers an ideal illustration for combining biblical exegesis with Talmudic hermeneutics. 

Example 2: The Hebrew Hey Vav Aleph הוא means it. Since it is a full-word pronoun Malbim would translate only it. We now use this translation in the following verses Verse Lv01-09 states  But its entrails and its legs shall he wash in water; and the priest shall burn all on the altar, only it is an up offering made by fire, of a sweet savor to the Lord.,  וְהַקֶּרֶב וְהַכְּרָעַיִם, יִרְחַץ בַּמָּיִם; וְהִקְרִיב הַכֹּהֵן אֶת-הַכֹּל, וְהִקְטִיר הַמִּזְבֵּחָה--עֹלָה הוּא אִשֵּׁה רֵיחַ נִיחֹחַ, לַיהוָה.  Verse Lv05-09 states    He shall sprinkle some blood of the sin-offering on to the wall of the altar. And the remaining blood shall be squeezed into the base of the altar; only it is a sin-offering.    וְהִזָּה מִדַּם הַחַטָּאת, עַל-קִיר הַמִּזְבֵּחַ, וְהַנִּשְׁאָר בַּדָּם, יִמָּצֵה אֶל-יְסוֹד הַמִּזְבֵּחַ; חַטָּאת, הוּא.  Verse Lv05-12 states    He shall bring it to the kohein and the kohein shall take a fistful from it [as] its memorial portion and burn it on the altar on the fires of Ad-noy; it is a sin-offering.    וֶהֱבִיאָהּ, אֶל-הַכֹּהֵן, וְקָמַץ הַכֹּהֵן מִמֶּנָּה מְלוֹא קֻמְצוֹ אֶת-אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה, עַל אִשֵּׁי יְהוָה; חַטָּאת, הִוא.  

The concretization of the unspecified emphasis is explained by Rashi  Only it is an UP offering; only it is a sin offering;  only it is guilt offering This teaches that if the animals were not slaughtered with the proper intention--that they were being slaughtered for offerings to God--then they are invalid. 

My opinion is that Rashi made this inference from the other verses cited above using the Lamed ל which connotes purpose. That is since the other verses require offerings be made for the sake of God, therefore the only it are interpreted as emphasizing that this is a necessary requirement (if the intention was not there the offering was invalid). Here is a simple example: If a priest slaughtered a temple animal for his personal lunch (and forgot they were holy offerings) then he may not complete the offering procedure since proper intention is lacking.

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Lv05-15d Lv01-17a 
URL reference :(c) http://www.RashiYomi.com/lv05-15d.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 synonyms  method. Rashi sometimes does not explain the meaning of an unknown word but rather explains the contrast between the meanings of two synonyms whose general meaning is known.. 

Several synonyms occur in this weeks Parshah. 

Sheep vs Ram: 
•	The Hebrew Sin Hey שה refers to a baby sheep: newborn or one year. 
•	The Hebrew Aleph Yud Lamed איל refers to a ram sheep, 2 or more years. 

Rashi does not indicate how he knows that the cutoff point for ram vs sheep is 2 years. Perhaps this is general knowledge which shepards know (That maturation takes places at two) Supportive verses show that a one year old is still considered a sheep (Eg Ex12-05) 

Rashi explains this synonym on the following verse: Verse Lv05-15 states   If a person wrongfully deviates and unwittingly sins [by using the] sacred property of Ad-noy, he shall bring his guilt-offering to Ad-noy, an unblemished ram, from the sheep, based on the valuation of holy silver shekalim, for a guilt-offering.    נֶפֶשׁ, כִּי-תִמְעֹל מַעַל, וְחָטְאָה בִּשְׁגָגָה, מִקָּדְשֵׁי יְהוָה:  וְהֵבִיא אֶת-אֲשָׁמוֹ לַיהוָה אַיִל תָּמִים מִן-הַצֹּאן, בְּעֶרְכְּךָ כֶּסֶף-שְׁקָלִים בְּשֶׁקֶל-הַקֹּדֶשׁ--לְאָשָׁם.  

As indicated Verse Ex12-05 which states  A flawless lamb, a yearling male must be in your possession. You may take it from sheep or goats.    שֶׂה תָמִים זָכָר בֶּן-שָׁנָה, יִהְיֶה לָכֶם; מִן-הַכְּבָשִׂים וּמִן-הָעִזִּים, תִּקָּחוּ.  shows that one year olds are called sheep. 

Rip vs Cut: The Hebrew Shin-Samech-Ayin שסע means rip while the Hebrew Caph Resh Tauv כרת means cut. Rashi explains that ripping has a connotation of doing something manually. 

Rashi explains this synonym on Verse Lv01-17 states  He shall rip it apart by its wings, not completely dividing it. The kohein shall burn it on the altar, on the logs which are on the fire; it is a burnt-offering, a fire-offering of pleasing fragrance to Ad-noy.    וְשִׁסַּע אֹתוֹ בִכְנָפָיו, לֹא יַבְדִּיל, וְהִקְטִיר אֹתוֹ הַכֹּהֵן הַמִּזְבֵּחָה, עַל-הָעֵצִים אֲשֶׁר עַל-הָאֵשׁ:  עֹלָה הוּא, אִשֵּׁה רֵיחַ נִיחֹחַ--לַיהוָה.   

If one studies the actual text of the Rashis we find a defense of these synonyms either from other verses or from etymologies. In explaining the Rashis I omitted these extra arguments. The basic driving force of Rashi is the synonym method---sometimes the synonym method can be supplemented with etymologies or with supportive verses which makes the synonym observation stronger. However even when further support does not exist the synonym method has a validity in its own right. 

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis Lv04-33a Lv04-12a Lv25-02a Nu06-02c Lv03-03c Lv01-09a Lv05-09b Lv05-12a 
URL Reference : (c) http://www.Rashiyomi.com/lv04-33a.htm 

The grammar  method seeks to apply and teach Hebrew grammar.  One component of grammar deals with the following two rules: (1)The word for connotes purpose, intent and goal. (2)Certain pronouns in Hebrew connote restrictive emphasis This will be explained below.. 

Several examples are cited above in method #1, other verses.

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Lv01-03d 
URL reference :(c) http://www.RashiYomi.com/lv01-03d.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 . 

Todays Rashi involves both the contradiction and alignment rules. 

Notice the list of requirements for the up offering in the following two verses. Verse Lv01-03 states   If his offering is a burnt-offering of cattle he shall bring an 
•	unblemished 
•	male; 
•	to the entrance of the Tent of Meeting he shall bring it, 
that it be favorably accepted from him before Ad-noy.
    אִם-עֹלָה קָרְבָּנוֹ מִן-הַבָּקָר, זָכָר תָּמִים יַקְרִיבֶנּוּ; אֶל-פֶּתַח אֹהֶל מוֹעֵד, יַקְרִיב אֹתוֹ, לִרְצֹנוֹ, לִפְנֵי יְהוָה.  Verse Lv01-10 states   If his offering is from flocks of sheep--- of lambs or of goats---for a burnt-offering, he shall bring an 
•	unblemished 
•	male.
   וְאִם-מִן-הַצֹּאן קָרְבָּנוֹ מִן-הַכְּשָׂבִים אוֹ מִן-הָעִזִּים, לְעֹלָה--זָכָר תָּמִים, יַקְרִיבֶנּוּ.  

We see that both verses require that an up offering use a male and unblemished animal However Lv01-10 has an added requirement that the owner bring the animal to the Temple pleasingly for himself before God. 

Without the alignment I would have thought that the extra phrase Bring it to the temple pleasingly for himself before God is simply a casual statement (Such casual statements do happen in the Torah and are not cause for restriction--from time to time we give examples) 

However the alignment emphasizes that the statement is not casual but deliberate. There is a requirement for the owner to bring the offering he vowed. 

So far so good. But now look at the continuation of the verse: he should bring it pleasingly for himself before God. 

We note the immediate contradiction. Which is it? Is the bringing a requirement or is it done pleasingly at the owner's will? 

Rashi, following the Talmud, amusingly resolves this using the two aspects method: First: We beat him(This corresponds to the requirement to bring). Second: We beat him until he says 'I want to bring my offering.' (This corresponds to the phrase pleasingly for himself before God. 

One of course may interpret Rashis beat him broadly to connote all types of pressure. The Talmud further explains that since he already made the vow we assume when he brings the offering that he really wants to bring it and just had temporary second thoughts. 

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Lv01-03d 
URL reference :(c) http://www.RashiYomi.com/lv01-03d.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. 

We have presented an example of the contradiction method immediately above when we presented method #4, alignment. Please refer to it.

6. RASHI METHOD : STYLE
This example applies to Rashis  Lv01-02c 
URL reference :(c) http://www.Rashiyomi.com/lv01-02c.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? 

The following verse has a General-Detail format as shown. Verse Lv01-02 states   Speak to Bnei Yisroel and say to them; [if] a man among you will 
•	bring an offering to Ad-noy; of animals, 
•	from cattle or herd animals you should bring your offering.
    דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, אָדָם כִּי-יַקְרִיב מִכֶּם קָרְבָּן, לַיהוָה--
מִן-הַבְּהֵמָה,
 מִן-הַבָּקָר וּמִן-הַצֹּאן,
 תַּקְרִיבוּ, אֶת-קָרְבַּנְכֶם.  

The General-detail format is interpreted restrictively: You can only bring oxen or herd animals for an up offering. 

To further explain the style rule suppose the verse had instead stated Verse Lv01-02 states   Speak to Bnei Yisroel and say to them; [if] a man among you will bring an offering to Ad-noy; from cattle or herd animals you should bring your offering.    דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, אָדָם כִּי-יַקְרִיב מִכֶּם קָרְבָּן, לַיהוָה--מִן-הַבָּקָר וּמִן-הַצֹּאן, תַּקְרִיבוּ, אֶת-קָרְבַּנְכֶם.  

Then we would have used the generalization rule and assumed that any animal can be brought for an offering, not just cattle and herd animals. For example, we could bring lions for an offering.

In other words the general-detail form ....animals...cattle...herd animals...prevents me from making the generalizations I usually make when I read the Bible. 

This is true in general and is a Rashi in the tractate Pesachim: If you don't see a restriction generalize it; if you do see a restriction it interpret it literally. 

7. RASHI METHOD : Formatting
This example applies to Rashis  Lv05-13b 
URL reference :(c) http://www.Rashiyomi.com/lv05-13b.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 

Note the structure of the following Biblical paragraph 

•	Ordinary Economic level: Verse Lv05-01 states   If a person sins, and heard an oath [demanding his testimony] [in a case where] he is a witness; [for] he either saw or knew [something relevant], if he does not testify, he will bear [the burden of] his iniquity    וְנֶפֶשׁ כִּי-תֶחֱטָא, וְשָׁמְעָה קוֹל אָלָה, וְהוּא עֵד, אוֹ רָאָה אוֹ יָדָע; אִם-לוֹא יַגִּיד, וְנָשָׂא עֲוֹנוֹ.  
•	Low Income Poverty Level: Verse Lv05-05:07 states   It shall be that when he incurs guilt for any of these [aforementioned sins] he shall confess that which he transgressed. He shall bring his guilt-offering to Ad-noy for his sin that he committed a female of the sheep, a lamb or a she-goat as a sin-offering. The kohein will atone for him, for his sin. If his means are not sufficient for [the acquisition of] a sheep, then he shall bring for his guilt-offering, ---[he] who has sinned,--- two turtledoves or two young pigeons to Ad-noy one for a sin-offering and one for a burnt-offering.    וְהָיָה כִי-יֶאְשַׁם, לְאַחַת מֵאֵלֶּה:  וְהִתְוַדָּה--אֲשֶׁר חָטָא, עָלֶיהָ.  וְהֵבִיא אֶת-אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן-הַצֹּאן כִּשְׂבָּה, אוֹ-שְׂעִירַת עִזִּים--לְחַטָּאת; וְכִפֶּר עָלָיו הַכֹּהֵן, מֵחַטָּאתוֹ.  וְאִם-לֹא תַגִּיעַ יָדוֹ, דֵּי שֶׂה--וְהֵבִיא אֶת-אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ-שְׁנֵי בְנֵי-יוֹנָה, לַיהוָה:  אֶחָד לְחַטָּאת, וְאֶחָד לְעֹלָה.  
•	Poverty Level: Verse Lv05-11 states  If his means are not sufficient for the acquisition of two turtledoves or two young pigeons, he shall bring as his offering, ---[he] who has sinned,--- one tenth of an epha of fine flour as a sin-offering. He shall not put oil upon it, nor shall he place frankincense upon it, for it is a sin-offering.    וְאִם-לֹא תַשִּׂיג יָדוֹ לִשְׁתֵּי תֹרִים, אוֹ לִשְׁנֵי בְנֵי-יוֹנָה--וְהֵבִיא אֶת-קָרְבָּנוֹ אֲשֶׁר חָטָא עֲשִׂירִת הָאֵפָה סֹלֶת, לְחַטָּאת; לֹא-יָשִׂים עָלֶיהָ שֶׁמֶן, וְלֹא-יִתֵּן עָלֶיהָ לְבֹנָה--כִּי חַטָּאת, הִוא.  

Using this structure we understand the Rashi on Verse Lv05-13 which states     The  kohein will atone for him, for his sin that he committed in one of these [three] ways and he will be pardoned. [The remaining portion] shall belong to the  kohein  as a meal-offering.    וְכִפֶּר עָלָיו הַכֹּהֵן עַל-חַטָּאתוֹ אֲשֶׁר-חָטָא, מֵאַחַת מֵאֵלֶּה--וְנִסְלַח לוֹ; וְהָיְתָה לַכֹּהֵן, כַּמִּנְחָה.   

Rashi states: The Biblical phrase from one of these refers to the three economic levels: a) ordinary b) low income c) poverty mentioned in the above verses. Each economic level has a distinct offering. 

8. RASHI METHOD : DATABASES
This example applies to Rashis  Lv01-04c 
URL reference :(c) http://www.Rashiyomi.com/lv01-04c.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: What is the occasion prompting each type of sacrifice ? The query returns the 5 results listed below. 

Reviewing the offering procedures we find the following reasons for brining the different types of offerings. 
•	The Thanksgiving offering for giving Thanksgiving:  Verse Lv07-12 states  If he brings it as thanksgiving offering he shall bring along with his thanksgiving offering matzoh [unleavened] loaves mixed with oil, matzoh [unleavened] wafers anointed with oil and loaves of saturated fine flour mixed with oil.    אִם עַל-תּוֹדָה, יַקְרִיבֶנּוּ--וְהִקְרִיב עַל-זֶבַח הַתּוֹדָה חַלּוֹת מַצּוֹת בְּלוּלֹת בַּשֶּׁמֶן, וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן; וְסֹלֶת מֻרְבֶּכֶת, חַלֹּת בְּלוּלֹת בַּשָּׁמֶן.  
•	The sin offering for violating negative prohibitions  Verse Lv04-02 states   Speak to Bnei Yisroel, saying; if a person unwittingly transgresses any commandment of Ad-noy which should not be done and commits one of these sins.     דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר--נֶפֶשׁ כִּי-תֶחֱטָא בִשְׁגָגָה מִכֹּל מִצְוֹת יְהוָה, אֲשֶׁר לֹא תֵעָשֶׂינָה; וְעָשָׂה, מֵאַחַת מֵהֵנָּה. This verse is repeated several times in Lv04.  
•	The Guilt offering for withholding testimony, false oaths etc:  Verse Lv05-01:04 states    If a person sins, and heard an oath [demanding his testimony] [in a case where] he is a witness; [for] he either saw or knew [something relevant], if he does not testify, he will bear [the burden of] his iniquity. Or, if a person touches anything impure either the carcass of an impure wild animal, or the carcass of an impure animal of pasture, or the carcass of an impure creeping animal; and this [impurity] was concealed from him, he is impure and incurs guilt. Or, if he touches the impurities of man whatever that impurity may be that causes impurity and this [impurity] was concealed from him; [when] he realizes [he is impure], he incurs guilt. Or, if a person swears, orally expressing to do harm [that he will do something which is to his detriment] or to do good [that he will do something that is to his benefit]. Regarding all a person will expresses in an oath and [that oath] was concealed from himself, when he realizes [his sin] and he incurs guilt, for any one of these [aforementioned sins].   וְנֶפֶשׁ כִּי-תֶחֱטָא, וְשָׁמְעָה קוֹל אָלָה, וְהוּא עֵד, אוֹ רָאָה אוֹ יָדָע; אִם-לוֹא יַגִּיד, וְנָשָׂא עֲוֹנוֹ.  אוֹ נֶפֶשׁ, אֲשֶׁר תִּגַּע בְּכָל-דָּבָר טָמֵא, אוֹ בְנִבְלַת חַיָּה טְמֵאָה אוֹ בְּנִבְלַת בְּהֵמָה טְמֵאָה, אוֹ בְּנִבְלַת שֶׁרֶץ טָמֵא; וְנֶעְלַם מִמֶּנּוּ, וְהוּא טָמֵא וְאָשֵׁם.  אוֹ כִי יִגַּע, בְּטֻמְאַת אָדָם, לְכֹל טֻמְאָתוֹ, אֲשֶׁר יִטְמָא בָּהּ; וְנֶעְלַם מִמֶּנּוּ, וְהוּא יָדַע וְאָשֵׁם.  אוֹ נֶפֶשׁ כִּי תִשָּׁבַע לְבַטֵּא בִשְׂפָתַיִם לְהָרַע אוֹ לְהֵיטִיב, לְכֹל אֲשֶׁר יְבַטֵּא הָאָדָם בִּשְׁבֻעָה--וְנֶעְלַם מִמֶּנּוּ; וְהוּא-יָדַע וְאָשֵׁם, לְאַחַת מֵאֵלֶּה.  

All we are told about the up offering is Verse Lv01-04 states     He shall lay his hand on the head of the burnt-offering and it will be favorably accepted from him to achieve his atonement     וְסָמַךְ יָדוֹ, עַל רֹאשׁ הָעֹלָה; וְנִרְצָה לוֹ, לְכַפֵּר עָלָיו.  

Hence the Rashi: The up offering atones for omissions of positive commandments. 

This is not explicitly said. Rashi does not derive it from words or grammar. Rather, Rashi infers it from the Database query--the only item missing in the above database query is omissions of positive commandments Hence Rashi posits that the up offering atones for these sins. 

Because of the non-explicit statement in the verses this is an excellent example of a Rashi using the database method. 

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Lv05-16b 
URL reference :(c) http://www.Rashiyomi.com/lv05-16b.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. 

Verse Lv05-16 states   That which he sinned [making use] of the sacred property, he shall pay for and add an additional fifth to that [amount] and give it to the kohein.  The  kohein  will atone for him with the guilt-offering ram and he will be pardoned.     וְאֵת אֲשֶׁר חָטָא מִן-הַקֹּדֶשׁ יְשַׁלֵּם, וְאֶת-חֲמִישִׁתוֹ יוֹסֵף עָלָיו, וְנָתַן אֹתוֹ, לַכֹּהֵן; וְהַכֹּהֵן, יְכַפֵּר עָלָיו בְּאֵיל הָאָשָׁם--וְנִסְלַח לוֹ.   

Here Rashi uses the algebraic aspect of the spreadsheet rule: 
•	He pays 100% of damages 
•	He adds a 20% fine 
•	Rashi explains that the 20% applies to the total not to the principle For example, if he caused $100 damage he pays $125 since $25 is 20% of $125. 

10. RASHI METHOD : SYMBOLISM
This example applies to Rashis  Lv05-11a
URL reference :(c) http://www.Rashiyomi.com/lv05-11a.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 Lv05-11a  which describes the oil and frankincense. 

Verse Lv05-11 states   If his means are not sufficient for the acquisition of two turtledoves or two young pigeons, he shall bring as his offering, ---[he] who has sinned,--- one tenth of an ephah of fine flour as a sin-offering. He shall not put oil upon it, nor shall he place frankincense upon it, because it is a sin-offering.    וְאִם-לֹא תַשִּׂיג יָדוֹ לִשְׁתֵּי תֹרִים, אוֹ לִשְׁנֵי בְנֵי-יוֹנָה--וְהֵבִיא אֶת-קָרְבָּנוֹ אֲשֶׁר חָטָא עֲשִׂירִת הָאֵפָה סֹלֶת, לְחַטָּאת; לֹא-יָשִׂים עָלֶיהָ שֶׁמֶן, וְלֹא-יִתֵּן עָלֶיהָ לְבֹנָה--כִּי חַטָּאת, הִוא.  

Notice the contrast 
•	The verse starts If he cannot economically afford the already listed sacrifices 
•	The verse concludes the offering has no oil or frankincense because it is a sin offering. 

Note the contrast: The reason for bringing this offering is his belonging to the poverty class. But the reason for not offering oil and frankincense is because it is a sin offering. 

Although there are many verses discussing the symbolism of flour, oil, frankincense perhaps P104-15 is the best since it contains all 3 items together 
•	And wine that gladdens the heart of man, 
•	and oil to make his face shine, and 
•	bread which strengthens man’s heart. 

Here the verse uses bread vs flour and wine vs frankincense.

The symbolism of the verse is clear: Flour  gives basis strength ; oil gives opulence ; wine/frankincense gives joy. Hence the  symbolic meaning of Lv05-11: Opulence(oil) and joy(Frankincense) cannot be associated with the guilt offering of a sinner. 

The above defense is due to Rav Hirsch who points out an analogous interpretation to Nu05-15, the Minchah offering of the suspected adulteress. Verse Nu05-15 states    that man shall bring his wife to the kohein and he shall bring her offering for her; [which is] one tenth of an ephah of barley flour; he shall not pour oil over it and he shall not put frankincense on it, for it is a meal-offering of jealousy, a meal-offering of remembrance, recalling an iniquity    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.  

Conclusion

This concludes this weeks edition. Visit the RashiYomi website at  http://www.Rashiyomi.com/ for further details and examples.