Gn38-08a,
presenting
Judah's request to Onan to marry his sister-in-law
after his brother, Er, died, states
And Judah said to Onan, Go in to your brother?s wife, and yabem her, and raise up seed to your brother.
Rashi clarifies the meaning of the underlined Hebrew word
yabem by citing an other verse where this
word is defined:
Dt25-05:06 discussing the childless widow states
If brothers live together, and one of them dies, and has no child,
the wife of the dead shall not marry outside to a stranger;
her husband?s brother shall yabem her, and take her to him for a wife, and perform the duty of a husband?s brother to her.
And it shall be, that the firstborn which she bears shall succeed
to the name of his brother who is dead,
that his name be not put out of Israel.
Using this other verse Rashi explains that the Hebrew
term yabem refers to a marriage of a childless widow by
a surviving brother-in-law in order to perpetuate the name of
the deceased. Rashi concludes that a similar usage exists
in Gn38-08a.
Advanced Rashi: Here the Bible uses a term,
yibum that predates the actual creation of this procedure.
Such foreshadowing is common in the Bible. For example
Gn02-01:04 mentions that God sanctified the Sabbath,
referring to the future Jewish custom of abstaining from
work on the Sabbath and making the day a holy day. Such foreshadowing
linguistically encourages respect for Biblical rituals.
Rashi had 10 methods to explain word meaning. The synonym
method does not explain unknown meanings of words but rather takes
words whose meaning is known and explains their nuances.
The Hebrew roots Daleth-Beth-Resh and
Daleth-Beth-Hey both refer to speaking. The best
English translation of Daleth-Beth-Hey is chatter
or daily table talk. Here are a few examples
-
Gn37-02
These are the generations of Jacob.
Joseph, seventeen years old sheparded the flock with his brothers;
and the lad was with the sons of Bilhah, and with the sons of Zilpah,
his father?s wives;
and Joseph chattered about them slanderously.
-
Nu13-32
And the table chatter about the land [after the spy report]
.... The land, through which we have gone to spy,
is a land that eats up its inhabitants;
and all the people that we saw in it are men of great stature.
-
P031-10:14
Pity me, Lord, for I am in distress; ...
my eye is consumed with grief, my soul and my body....
For I hear the chatter of the masses; fear was on every side; while they took counsel together against me, they schemed to take away my life.
Advanced Rashi:
Many scholars approach Rashi using Talmudic methods and sources.
The goal is to use legal concepts and distinctions to clarify Rashi. In my article
Simple Meaning and Exegetical Meaning I
show that an equally powerful alternative approach to Rashi is
the use of clever punchy translations into another language. The
present example shows this approach. We do not explain the
distinctions
between chatter and speech but rather translate
the given words using English concepts with clear nuances. As indicated
this is an alternative approach to understanding Rashi which places
emphasis on intuition, translation and nuances.
Note the alignment of the underlined
words in the following verses
- Verse
Gn31-10a
discussing
Joseph's dreams
states
And he dreamed yet another dream,
- and told it his brothers, and said, Behold, I have again dreamed a dream; and, behold, the sun and the moon and the eleven stars made obeisance to me.
- And he told it to his father, and to his brothers;
and his father rebuked him, and said to him, What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow down ourselves to you to the earth?
Rashi comments on the aligned underlined passages:
- First he told it to his brothers
- Then he told it to both his brothers and
also to his father
Sermonic points: Rashi paints the evolution of the
family riff. First the charged emotions were only
between Joseph and his
brothers. Joseph sensed something was wrong. So he brought
the matter up to the parental level. His father, sensing something
wrong, also yelled at Joseph. However Joseph continued in his ways.
He believed in himself even at the expense of his family which he
subsequently loss for 13 years which he spent in slavery and a prison.
Such staging of riffs is common. People get many chances to
change, repent and adjust. Joseph ignored all warnings, both at
the parental and sibling level and payed for it.
Note the contradiction in the following verses.
- Verse
Gn37-10
discussing
Jacob's reaction to Joseph's dream of leadership and rule
states
And he told it to his father, and to his brothers;
and his father yelled at him, and said to him, What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow down ourselves to you to the earth?
- Verse
Gn37-11
also discussing
Jacob's reaction to Joseph's dream of leadership and rule
states
And his brothers envied him; but his father watched / hoped for the matter.
We see the contradiction: Which is it?
Was Jacob angry or hopeful. Was he
yelling or watching the matter?
Rashi resolves this contradiction using the
two-aspects method of resolution:
- Publicly Jacob yelled at Joseph so that Joseph
should not arouse jealosy. But
- Privately Jacob watched the matter since he
hoped Joseph would become a prophet.
Sermonic points:
Here, Jacob, the patriarchal role model, shows us proper parental
upbringing. The successful parent must strike a balance between
caution and encouragement. Here Jacob rebukes Joseph for needlessly
causing a charged atmosphere while at the same time showing silent
watchfullness and encouragement to a young child's aspirations.
Gn39-02:03a forms a Biblical paragraph with
a theme-detail-theme structure:
- Theme: And the Lord was with Joseph,
and he was a successful man; and he was in the house of his master the Egyptian.
- Detail: And his master saw that the Lord was with him,
- Theme: and that the Lord made all that he did successful
Rashi interprets the details of this paragraph,
the Lord was wish him as illustrative of the
theme of this paragraph, Joseph was successful.
Hence Rashi interprets the paragraph to mean that Joseph was a successful
God-fearing person.
Rashi takes this concept of a successful God fearing person and
gives typical characteristics of the successful God fearing person:
Such a person will for example attribute successes to God,
such a person will frequently say Thank God
etc. Hence the Rashi comment: God's name was frequently mentioned by Joseph.
It is important to understand what Rashi is, and is not, saying:
- Rashi is not identifying the verse God was with him to only
mean that God's name was frequently mentioned.
- Rather Rashi should be perceived as painting a picture of the
prototype successful God fearing man. For example, suppose a movie
or TV maker wanted to introduce a successful God fearing man: What
would that person look like when he first appears? One approach would be
to introduce a character that mentions
God alot (...this success is due to God....)
- Rashi would not deny other characteristics of the successful God-fearing
man: For example, prayer for success, giving to charity etc.
Advanced Rashi: Many Rashi-ists approach Rashi solely
thru grammatical and word-meaning methods. They totally ignore stylistic
methods. They also ignore Rashi styles of indicating examples of
interpretation vs. wholistic interpretation. We could have interpreted
the above Rashi, God's name was frequently on his tongue as
implied by the Biblical text God was with him meaning God's
name was with him. However instead we chose to interpret this
Rashi stylistically: Joe's success was the success of a
God-fearing person. Rashi then gave examples of
characteristics of the God fearing successful individual. If we
interpret Rashi this way we are then justified in broadly extending Rashi
to interpret the passage as indicating other characterics of the God-fearing
successful person (Such as prayer and strategy). This seems to me, to be
the proper approach to these passages and Rashis.
A modern author who wishes to indicate special
emphasis to each item in a list uses bullets
to indicate this emphasis. By bulleting the
reader is asked to dwell for a moment on each list item
and listen to its nuances. In my article Biblical
Formatting to appear in the Jewish Bible
Quarterly I have explained that when the
Biblical Author wishes to indicate special emphasis
on each member of a list, repeated keywords
are used. The repeated keywords should be
interpreted as the equivalent of a bulleted format.
The following example illustrates this.
Verse Gn37-23a discussing the hatred of Joseph's brothers
towards him states
And it came to pass, when Joseph came to his brothers,
that they stripped Joseph
- of his coat,
- of his multi-colored striped coat that was on him;
Rashi commenting on the bulleted structure indicated
by the repeated underlined connective keyword, of states
- They stripped Joseph of his special multi-colored striped coat
- They also stripped Joseph of his ordinary clothes.
Sermonic points: Here Rashi interprets the bulleted list, indicated
by the repeated underlined keyword, of, as emphasizing that
both his special coat and his ordindary clothes were removed.
Rashi does not go further as to what happened or why.
I would conjecture that Joseph's first dream, the farm bundle
standing was interpreted spiritually by Joseph but physically
by some of his brothers such as Shimon. These brothers did
not see any prophetic spiritual content in Joseph's dreams. Hence
they stripped him to get him to admit to the physical interpretation
of the dream.
Because of the degradation Joseph suffered he was sold as a slave.
And because he was sold as a slave the entire Jewish people were enslaved.
Slavery is simply an emphasis on the physical and de-emphasis on the
spiritual. The Jews were redeemed when they admitted and recognized
spiritual prophecy. Hence we can see the Egyptian exile as a punishment
for denying the prophetic nature of Joseph's dreams.
There are in fact
later authorities (Acharonim) who interpret the Egyptian slavery experience
as a punishment for the treatment of Joseph.
We could also further this point by interpreting
God's requirement to Abraham, that the Jews live in a strange land for
400 years as a logical statement that if Abraham wanted
to be father of a prophetic people
then eventually some people would interpret these prophecies
physically and as a consequence these people would be punished with
the Egyptian exile until such time that they would beg God for
the redemption of prophecy.
We have only sketched the ideas above. Although the ideas are speculative
they are consistent with the emphasis of Rashi that Joseph was totally stripped.
It would seem there was serious argument between Joseph and some of his
brothers whether dreams are prophetic or physical and as a punishment for
the degradation that Joseph received, the Jews were enslaved for 400 years.
Finally, this verse nicely illustrates the potential in even small and superficially
minor Rashis to evoke serious philosophical discussion.
Rashi will frequentlly make a comment by making broad
database inquiries. A database inquiry is simply a question
addressed to a large databank---typically a large collection
of verses. Thus database methods typically span many diverse
verses.
In todays query we ask
When one person excels in a group
how does the Bible record the
history of the group/person?
The answer we find is that
- The Bible at least mentions everyone
in the group--typically for only a verse or two
- By contrast, the Bible devotes alot of text to
the person who excels
Rashi brings the following examples
- Gn05, Gn06 record the 10 generations
from Adam to Noach. Each generation
has 3 verses. But the story of Noach
has many verses. Here Noach is indicated as excelling in the group since
he is declared as rigtheous in his generation (Gn06-09).
- Gn11, Gn12 record the 10 generations
from Noach to Abraham. These generations
typically have 3 verses each. But the
story of Abraham has many verses. Here Abraham excels as walking in
God's ways.
- Gn36, Gn37 record the genealogies
and history of Esauv
and Jacob. The genealogies and history
of Esauv are terse; whole stories
are often only hinted at in a few
verses; but the genealogies and
stories of Jacob are dealt with
in many verses. Here Jacob excels as one of the Patriarchs.
Advanced Rashi:The above examples were brought by Rashi.
To these examples I supplement the following further
examples.
- Nu07 and Nu08
describe the gifts at the consecration of
the Wilderness Temple. The gifts of
each of the tribes occupies 6 verses.
The contribution of Aaron occupies a whole
chapter. Here Aaron excels as the High Priest.
- 1C01 thru 1C12 deal quickly with all
of human history to King David's time.
By contrast 1C13 thru 1C17 are slow paced,
describing the beginning of the centralization
of temple worship under King David's reign. Here King David excelled.
This approach, of taking Rashi's basic method, database
queries, and supplementing Rashi's examples with one's own
examples, is exemplary of superior study of Rashi. We encourage
all students of Rashi to attempt commentary extension since it
is an enriching interpretive experience.
Verse Gn37-31a discussing the cover-up of the sale
of Joseph states
And they took Joseph?s coat, and killed a goat's kid, and dipped the coat in the blood;
Rashi comments: They chose a goat's kid because goat's blood
resembles human blood. Consequently by dipping Joseph's coat
in blood they made it reasonably appear that Joseph had been murdered.
Rashi here, does not comment on
- the meaning of words
- grammatical niceties
- comparisons with other verses
Rather Rashi simply gives background material to enrich the text.
The background material does not however come from other verses,
grammar or word meanings. When Rashi's comment give background
material we say Rashi uses the spreadsheet method since spreadsheets
are a good example of meaningful commentary that emanates from non-verse methods.
Advanced Rashi: The above Rashi comment can be enriched by
noting that Jacob was a master shepard. Jacob was undoubtedly familiar with
wolf and sheep blood. Indeed, he frequently lost sheep to hunting animals.
He would detect a subterfuge! Therefore the cover up had to be perfect.
The brothers therefore chose goat's blood since it highly resembles
human blood.
Today we show how Rashi interprets a dream symbolically. In interpreting
this Rashi we follow the skillful symbolic methods of Rabbi Samson Raphael
Hirsch. Rabbi Hirsch explains that a good symbolic interpretation typically
has a single theme which when developed interprets the whole dream.
Gn40-09:12 describes the dream of the chief butler
And the chief butler told his dream to Joseph, and said to him, In my dream,
behold,
- a vine was before me;
- And in the vine were three branches;
- and it was as though it budded,
- and its blossoms shot forth;
- and its clusters brought forth ripe grapes;
- And Pharaoh?s cup was in my hand; and I took the grapes, and pressed them into Pharaoh?s cup, and I gave the cup into Pharaoh?s hand.
Rashi introduces the central theme
- three branches = three days
Using this central theme the remainder of the symbolic
interpretation naturally flows:
- a vine was before me; [ I was entangled in a mess]
- And in the vine were three branches; [The mess will be resolved in three days]
- and it was as though it budded, [The salvation begings to bud now]
- and its blossoms shot forth; [At the end of the 3 days I will fully blossom into freedom]
- and its clusters brought forth ripe grapes; [I will get my butler job back]
- And Pharaoh?s cup was in my hand; and I took the grapes, and pressed them into Pharaoh?s cup, and I gave the cup
into Pharaoh?s hand. [I will even be working for my old boss, Pharoh, again]
Sermonic points:
We see how even in prison Joseph remained loyal to the spiritual prophetic
interpretation of prophecy. Here in prison where people very often degenerate
into physical beings, we see the divergence between Joseph and Shimon intensify:
Joseph as a bratty teenager believed in the spiritual nature of dreams; and now
in as a prisoned adult he tenaciously held to this belief. And indeed, it was
this belief, the belief in the spiritual prophetic nature of dreams, that ultimately
redeemed him.
This week's parshah contains examples
of all
methods.
This concludes this weeks edition.
Visit the RashiYomi website at
http://www.Rashiyomi.com
for further details and examples.