Weekyly Rashi Digest - Volume 3 #2 May 4, 2006

The 10 RashiYomi Rules
Their presence in Rashis on Parshat Acharay Kedoshim
Vol 3#2 - Adapted from Rashi-is-Simple
Visit the RashiYomi webiste: http://www.Rashiyomi.com/
(c) RashiYomi Incorporated, Dr. Hendel President, May 4, 2006.
English and Hebrew translations of the Bible come mostly from http://www.mechon-mamre.org and Davka CD Roms with occasional 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.
FULL HOUSE THIS WEEK---ALL RASHI RULES ILLUSTRATED

1. RASHI METHOD: OTHER VERSES
BRIEF EXPLANATION: Rashi explains one verse by citing an other verse
This examples applies to Rashis Lv16-16b
URL Reference: (c) http://www.Rashiyomi.com/lv16-16b.htm

Lv16-16b states And he shall make an atonement for the Temple, from the ritual impurity of the people of Israel, and because of their transgressions in all their sins; and so shall he do for the Tent of Meeting, that remains among them in the midst of their uncleanness.

Rashi: The phrase atone from the temple from the ritual impurity is illuminated by Other Verses which describe Temple sins. From these other verses presented below we infer that the Yom Kippur ceremony atones for entries into the Temple by people who are ritually impure.

This Rashi is beautifully explained by the Sifray. Those who are interested in the delicate interaction between Rashi, Sifray and methodology should carefully study this Rashi.

The Sifray cites the verse which indicates that the Yom Kippur ceremony atones on ritual impurity. The Sifray then lists many types of possible impurity.

The impurity of
Sexual immorality Lv18, Lv18-27
Murder Nu35,Nu35-34
Eating non-kosher food Lv11,Lv11-08
Descecrating Temple Sanctity Nu05-01:04

By reviewing this list the Sifray emphasizes that the verse is understood as referring to some type of impurity. In each case the possible type of ritual impurity is justified by an other verse which explicitly declares certain acts as conveying ritual impurity For example the paragraph Lv18 prohibits sexual immorality. The verse Lv18-27 identifies sexual immorality as conferring a state of ritual impurity on the land.

There are many other verses speaking about the ritual impurity of improper entry to the Temple. Perhaps the most explicit is Lv12-04 . And she shall then continue in the blood of her purifying for thirty three days; she shall touch no consecrated thing, nor come into the sanctuary, until the days of her purifying be fulfilled.

One opinion in the Sifray decides between these competing interpretations of impurity by citing the verse Lv16-16 itself which states And he shall make an atonement for the Temple, from the ritual impurity of the people of Israel. Hence we infer that the verse is talking about Temple impurity.

While we have digressed somewhat the kernel idea of Rashi is that the meaning of impurity in Lv16-16 is illuminated by other verses which identify the various types of ritual impurity.

2. RASHI METHOD: WORD MEANING
BRIEF EXPLANATION: Rashi uses 10 methods to explain the dictionary meaning of words
This examples applies to Rashis Lv18-03a Lv18-03b
URL Reference: (c) http://www.Rashiyomi.com/lv18-03a.htm

Lv18-01:06 states And the Lord spoke to Moses, to say over: Speak to the people of Israel, and say to them, I am the Lord your God. Egytian-like acts, (where you dwelt), shall you not do; and Canaanite-like acts, (where I bring you), shall you not do; nor shall you walk in their ordinances.... None of you shall approach to any who is near of kin to him, to uncover their nakedness; I am the Lord.

To understand Rashi we must first understand the technique of synechdoche, a literary technique present in all languages. Synechdoche refers to naming an entire class or object by a particularly exemplary member of that class or part of that object. Examples are plentiful in all languages.

Examples:
Honey can refer to anything sweet (or any person that is sweet.
Bread can refer generically to food
The word Heart can refer to the totality of a person as in e.g. My heart yearns for you, God
Day (i.e. the lit part of the 24 hour cycle) can refer to the whole day.

These examples enable us to understand Rashi: Since the verse describes general sexual misconduct with the phrases Egyptian-like acts and Canaanite-like acts we may infer that Egypt and Canaan were exemplary in sexual misconduct.

3. RASHI METHOD: GRAMMAR
BRIEF EXPLANATION:Rashi explains verses using principles of verb conjugation and grammar.
This examples applies to Rashis Lv17-05a
URL Reference: (c) http://www.Rashiyomi.com/lv17-05a.htm

Lv17-01:05 describes the obligation (during the wilderness years) for people who wish to eat meat to do so by offering a peace offering to God in which they partake. The purpose of this temporary ordinance was to wean people away from their practices of making offerings in the fields.

The exact Biblical text is as follows: And the Lord spoke to Moses, saying, Speak to Aaron, and to his sons, and to all the people of Israel, and say to them; This is the thing which the Lord has commanded, saying, Which ever man there is of the house of Israel, who kills an ox, or lamb, or goat, in the camp, or who kills it out of the camp, And brings it not to the door of the Tent of Meeting, to offer an offering to the Lord before the tabernacle of the Lord; blood shall be imputed to that man; he has shed blood; and that man shall be cut off from among his people; [The purpose of this law is] In order that the people of Israel may bring their sacrifices, which they offer in the open field, to the Lord, to the door of the Tent of Meeting, to the priest, and offer them for peace offerings to the Lord.

To understand Rashi we must first review several disparate but standard usages of the present tense. For convenience we conduct this review in English. The following sentences illustrate different usages of the Present tense:

Three typical usages of the Present tense:
Simple present: I am eating an apple.
Habitual Present: I go to the 5th Avenue synagogue.
Informational Present: To get to the city I take a bus.

There are important differences between these usages of the present.
The Simple present refers to an activity that is actually happening. and happening just once.
The Habitual present does not necessarily refer to an activity that is actually happening. It rather refers to an activity that usually happens. It also refers to regular occuring activities that e.g. happen every day. So in this example the person may go to the 5th Avenue synagogue once a week on most Saturdays.
The Informational present need not refer to any activity that actually happens. Rather it is giving information. It is telling what one would do to accomplish something. There however is no indication that anyone actually is doing this. In this example we are told how to get to the city. We are not told that anyone is actually going there!

Armed with these simple examples we can understand Rashi: When the verse says In order that the people of Israel may bring their sacrifices, which they offer in the open field, to the Lord, the verse is using the Habitual Present: In other words the verse is not claiming that everyone offers in the open fields; rather it is saying that there is a regularly occurring pattern in the community (of offering in the field) involving many people; God seeks to correct this pattern by having the people offer peace offerings to God.
4. RASHI METHOD: ALIGNMENT
BRIEF EXPLANATION: Rashi examines minor differences in almost identical verses.
This examples applies to Rashis Lv16-24b
URL Reference: (c) http://www.Rashiyomi.com/lv16-24b.htm

We align Lv16-24 and Lv16-04 both of which discuss immersion in water. Note the difference in the underlined phrases.
Lv16-04 He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired; these are holy garments; therefore shall he wash his flesh in water, and so put them on.
Lv16-24 And he shall wash his flesh with water in the holy place, and put on his garments, and come out, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people.

Note that the alignment exposes the extra phrase water in the holy place which exists in Lv16-24 but does not exist in Lv16-04.

Hence the straightforward, simple but elegant Rashi:
For the service mentioned in Lv16-04 he need only immerse himself in any body of water;
but for the service mentioned in Lv16-24 he needs to immerse himself in a body of water in the holy place (that is in a Temple immersion pool)

Rashi does give further details. For example Rashi gives the location of the Temple immersion pool in the Temple. Rashi also discusses the other immersions performed on the Day of Atonement. These details are important. However the focus of this newsletter is on the Rashi rules used to make inferences. Hence we suffice with pointing out the alignment and its immediate consequence.
5. RASHI METHOD: CONTRADICTION
BRIEF EXPLANATION:Rashi resolves contradictory verses using 3 methods.
This examples applies to Rashis Lv16-32c
URL Reference: (c) http://www.Rashiyomi.com/lv16-32c.htm

Note the contradiction indicated by the underlined phrases in the following two verses:
Lv16-32 And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest’s office in his father’s place, shall make the atonement, and shall put on the linen clothes, the holy garments;
Lv21-10 And the priest who is the superior among his brothers, upon whose head the anointing oil was poured, and who is consecrated to put on the garments, shall not uncover his head, nor tear his clothes;

We see the contradiction. Which is it? Is the High Priest chosen,genealogically, to fill his father's place or is he chosen by merit as the superior among his brothers?

Rashi resolves this contradiction through the use of obvious logic. It is preferable to seek the next high priest genealogically from the sons of the current high priest provided the person selected is qualified. If no such qualified candidate can be found then we select by merit--that is we select a priest of superior qualities.
6. RASHI METHOD: STYLE
Rashi examines inferences between general and detail statements.
This examples applies to Rashis Lv18-14a
URL Reference: (c) http://www.Rashiyomi.com/lv18-14a.htm

Lv18-14 is stated using a General-Detail format.
General You shall not uncover the nakedness of your father’s brother,
Detailyou shall not approach his wife; she is your aunt.

Rashi (paraphrased): The verse does not contain two prohibitions: (a) a homosexual prohibition against your father's brother and (b) a prohibition against your father's brother's wife (even after the death of your father's brother,or, the divorce of your father's brother from his wife, when adultery is not violated); rather the verse contains one prohibition: The prohibition against relations with your father's brother's wife.

Rashi would therefore read the verse as follows: You shall not uncover the nakedness of your father’s brother, by approaching his wife; she is your aunt.

Rashi in Pesachim 6b explains why the Torah uses a general detail format: Whenever the Torah teaches a law you are expected to generalize it unless it is stated in a general-detailformat.

In other words if the Torah had simply prohibited relations with the father's brother's wife then I would generalize and e.g. assume other close female relatives of my father's brother, such as my father's brother's half-sister--(that is, a sister of my father's brother who is not simultaneously the sister of my father),-- are Biblically prohibited. Hence the Biblical formulation using a general-detail format indicates that the only female relative of my father's brother that is Biblically prohibited is my father's brother's wife.
7. RASHI METHOD: FORMATTING
BRIEF EXPLANATION:Inferences from Biblical formatting: --bold,italics--and paragraph structure.
This examples applies to Rashis Lv16-12c
URL Reference: (c) http://www.Rashiyomi.com/lv16-12c.htm

When a modern author wishes to create emphasis they will use bold, underline or italics. When the Biblical Author wishes to create emphasis He uses repetition. In other words, the Bible uses repetition the same way a modern author uses bold: to achieve an effect of unspecified emphasis. (The December 2006 issues of The Jewish Bible Quarterly will contain my article Biblical Formatting which develops this theme more fully.)

Biblical repetition is strongest when the same word is repeated twice in succession. However this repetition-bold rule applies even when the repetition involves distant words.

Note the repetition in the following verses:
Ex30-34:36 And the Lord said to Moses, Take to you sweet spices, storax, and onycha, and galbanum; these sweet spices with pure frankincense; of each shall there be a like weight; And you shall make it a perfume, a confection according to the art of the apothecary, mixed together, pure and holy; And you shall beat it fine, and put of it before the Testimony in the Tent of Meeting, where I will meet with you; it shall be to you most holy.
Lv16-12 And he shall take a censer full of burning coals of fire from the altar before the Lord, and his hands full of fine sweet incense, and bring it inside the veil;

Hence the Rashi (paraphrased): The word fine is repeated indicating unspecified emphasis similar to a modern underline or italics. This teaches that the Yom Kippur incense was extra fine.
8. RASHI METHOD: DATABASES
BRIEF EXPLANATION:Rashi makes inferences from Database queries
This examples applies to Rashis Lv16-34a
URL Reference: (c) http://www.Rashiyomi.com/lv16-34a.htm

Today Rashi examines a Database query on Biblical verses that report that people did as commanded. Very often a verse simply lists a command without stating that the person commanded acted accordingly. Several verses however emphasize that the person commanded complied. Furthermore the Bible can indicate compliance with a variety of phrases: (a) they did so; (b) they did as Moses commanded; (c) they did as God commanded Moses. Because of the results of this database query Rashi is justified in ascribing different nuances to different phrases. We emphasize that the Rashi inference is from the database query which exhibits several recurring themes. One phrase by itself however would not justify a Rashi exegesis.

Let us examine some of these verses and see the consequent Rashi comments:
Ex14-01:04c And the Lord spoke to Moses, saying, Speak to the people of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, opposite Baal-Zephon; before it shall you encamp by the sea. For Pharaoh will say of the people of Israel, They are entangled in the land, the wilderness has closed them in. And I will harden Pharaoh’s heart, that he shall follow after them; and I will be honored over Pharaoh, and over all his army, that the Egyptians may know that I am the Lord. And they [the Jews] did so [as commanded].

Rashi focuses here on the underlined phrase they did so which is not always present by comments: The Torah praises the Jews for complying with Moses order

I would argue that there is a reason why and they did so is stated here: even though in the past the Jews complained excessively at the first sight of danger, here they listened to Moses.

Nu08-01:03a And the Lord spoke to Moses, saying, Speak to Aaron, and say to him, When you light the lamps, the seven lamps shall give light in front of the lampstand. And Aaron did so; he lighted its lamps to give light in front of the lampstand, as the Lord commanded Moses.

Rashi again says The Torah praises Aaron-- And Aaron did so -- for complying with the commands as indicated.

I would argue that there is a reason why And Aaron did so is stated here: Even though Aaron's sons made their own sacrificial procedures (and thereby incurred death) nevertheless their father was different and did exactly as commanded.

Lv16-34a At the conclusion of the service for Yom Kippur it states ...And this shall be an everlasting statute to you, to make an atonement for the people of Israel for all their sins once a year. And he did as the Lord commanded Moses.

Rashi here comments on the phrase and he did as God commanded Moses which is different and more emphatic than simply he did so. The Torah praises Aaron for following orders. The Torah indicates that Aaron followed orders solely to comply with God's will and did not for example think of the grandeur and honor that was bestowed on him in that he was dressed in full Priestly garb and entered the holy of holies.

Notice how we only scratched the surface of this database query. This is typical of database Rashis. The reader, (you!), is expected to look at all verses that contain and they did so and to apply and extend Rashi's basic ideas, indicated in the above Rashis, and test their consistency.
9. RASHI METHOD: SPREADSHEETS
BRIEF EXPLANATION: Inferences from a) spreadsheet computations, b) geometric diagrams or c) consequences.
This examples applies to Rashis Lv16-24d
URL Reference: (c) http://www.Rashiyomi.com/lv16-24d.htm

Lv16-23:24 states And Aaron shall come into the Tent of Meeting, and shall take off the the linen garments, which he put on when he went into the holy place, and shall leave them there; And he shall wash his flesh with water in the holy place, and put on his garments, and come out, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people.

Rashi explains the phrase and come out thru the use of Geometric diagrams: The verses describe 3 stages: (a) Aaron in the Tent of Meeting; (b) Aaron goes out; (c) Aaron offers the burnt offering. Indeed the burnt offering was offered on the Copper altar which stood outside in the Temple courtyard. By contrast the Tent of Meeting was like a house inside while the copper altar was Outside in the Courtyard. Hence the verse describes Aaron as going out, from the Temple inside, to the copper altar outside in the courtyard.

Today we have many books with Pictures of the Temple. Such pictorial representations are fully consistent with Rashi's approach to these verses.
10. RASHI METHOD: SYMBOLISM
BRIEF EXPLANATION: Rashi makes symbolic comments on verses and words.
This examples applies to Rashis Lv17-11a
URL Reference: (c) http://www.Rashiyomi.com/lv14-04c.htm

Lv17-10:12 states And whoever there is of the house of Israel, or of the strangers who sojourn among you, who eats any kind of blood; I will set my face against that soul who eats blood, and will cut him off from among his people. For the soul of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls; for it is the blood that makes an atonement for the soul. Therefore I said to the people of Israel, No soul of you shall eat blood, nor shall any stranger who sojourns among you eat blood.

This is one of those charming instances in which the Bible explicitly identifies the symbolic equation motivating the law. The Bible explicitly says for the soul of the flesh is in the blood. And consequently the blood is used as a symbol for the soul in the Temple offering procedures. Consequently a person eating blood violates the sanctity of the symbol.
Conclusion
This week's parshah contains examples of all Rashi rules. This concludes this weeks edition. Visit the RashiYomi website at http://www.Rashiyomi.com for further details and examples.