The 10 RashiYomi Rules
Their presence in Rashis on Parshat BeShaLaCh
Vol 8, # 15
- Adapted from Rashi-is-Simple
Visit the RashiYomi website: http://www.Rashiyomi.com/
(c) RashiYomi Incorporated, Dr. Hendel, President, Jan - 17, - 2008

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: REFERENCES
    BRIEF EXPLANATION: Commentary on a verse is provided thru a cross-reference to another verse. The cross references can either provide
    • (1a) further details,
    • (1b) confirm citations, or
    • (1c) clarify word meaning.
    This examples applies to Rashis Ex14-02b
    URL Reference: (c) http://www.Rashiyomi.com/w33n8.htm
    Brief Summary: Ex14-02b - RETURN to the MOUTH OF FREEDOM, is probably a pun on their leaving from the MOUTH OF DEATH (Ex12-37,Ex01-11)

Verse Ex14-02b discussing God's order to return to the Mouth of Freedom states Speak to the people of Israel, that they return and encamp by The Mouth of Freedom, between Migdol and the sea, opposite Baal-Zephon; before it shall you encamp by the sea. Rashi clarifies the underlined words return to the Mouth of Freedom by referencing verse Ex12-37,Ex01-11 which states Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Mouth-of-Death and Raamses.... And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, who were men, beside children. Hence the Rashi comment: The Jews worked in the twin cities of Raamses and Mouth of Death. They departed Egypt from Raamses (Ex12-37) but God told them to return to The Mouth of Freedom. A very reasonable logical inference is that Mouth of Freedom was the way the joyous slaves renamed Mouth of Death when they left the Raamses - Mouth-of-Death area.

Text of Target verse Ex14-02b Text of Reference Verse Ex12-37,Ex01-11
Speak to the people of Israel, that they return and encamp by The Mouth of Freedom, between Migdol and the sea, opposite Baal-Zephon; before it shall you encamp by the sea. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Mouth-of-Death and Raamses.... And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, who were men, beside children.
Rashi comments: The Jews worked in the twin cities of Raamses and Mouth of Death. They departed Egypt from Raamses (Ex12-37) but God told them to return to The Mouth of Freedom. A very reasonable logical inference is that Mouth of Freedom was the way the joyous slaves renamed Mouth of Death when they left the Raamses - Mouth-of-Death area.

Advanced Rashi: Rashi only mentions the renaming of Mouth of Freedom. Rashi further explains that there were two great rocks with a hole between them - and hence the whole setup looked like a mouth, which explains the name.

By analogy I further explained that the Hebrew PiThom means Mouth (Pi) of Death (Tamm,) analogous to Pi HaChiroth meaning Mouth (Pi) of Freedom (HaChiRoth). I think the two stones formed a natural boundary. Slaves who tried to escape were killed and hence the name Mouth of Death. When the Jews were freed they renamed it Mouth of Freedom.

Such a reading of Rashi based on underlying reasons enriches our understanding and appreciation of Rashi.

      2. RASHI METHOD: WORD MEANING
      BRIEF EXPLANATION: The meaning of words can be explained either by
      • (2a) translating an idiom, a group of words whose collective meaning transcends the meaning of its individual component words,
      • (2b) explaining the nuances and commonality of synonyms-homographs,
      • (2c) describing the usages of connective words like also,because,if-then, when,
      • (2d) indicating how grammatical conjugation can change word meaning
      • (2e) changing word meaning using the figures of speech common to all languages such as irony and oxymorons.
      This examples applies to Rashis Ex17-13a
      URL Reference: (c) http://www.Rashiyomi.com/w33n8.htm
      Brief Summary: Joshua WEAKENED Amalayk (This contrasts with Saul who was ordered to DESTROY Amalayk).

    Although most conjugation rules refer to the conjugation of verbs, there are also conjugation rules for transfroming nouns into verbs. We list several common methods for transforming nouns into verbs:
  • create the noun: e.g. to flower
  • remove the noun: e.g. to dust
  • use the noun: e.g. to hammer
  • the verb(activity) done to this noun: e.g. Dt21-04b: neck the calf in other words kill it with a blow to the neck

Verse Ex17-13a discussing Joshua's defeat of Amalayk states And Joshua weakened Amalek and his people with the edge of the sword. Rashis comment translates almost perfectly into English: The underlined word weakened is the verb form of the adjective weak, and means to make someone weak.

Sermonic Points: Why did God order Joshua to weaken Amalayk but ordered Saul to destroy Amalayk. See rule #4 for a continuation of the explanation of this Rashi.

      3. RASHI METHOD: GRAMMAR
      BRIEF EXPLANATION: Rashi explains verses using grammar principles, that is, rules which relate reproducable word form to word meaning. Grammatical rules neatly fall into 3 categories
      • (a) the rules governing conjugation of individual words,Biblical roots,
      • (b) the rules governing collections of words,clauses, sentences
      • (c) miscellaneous grammatical, or form-meaning, rules.
      This examples applies to Rashis Ex17-12b
      URL Reference: (c) http://www.Rashiyomi.com/w33n8.htm
      Brief Summary: Moses, Aaron and Chur went to the mountain top. Moses hands were heavy. THEY (Aaron/Chur) took a stone to rest and AARON/CHUR supported him.

Two familiar functions of grammar in all languages are pronoun reference and plurality.

Hebrew is more flexible than English in pronoun reference. The following verse uses a pronoun reference first and only then mentions the people referred to. Such a construction would not be allowed in English.

    Verse Ex17-10:12b discussing Moses leading the people in prayer during the war on Amalayk, states,
  1. So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.
  2. But Moses? hands were heavy; and they took a stone, and put it under him, and he sat on it;
  3. and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

As can be seen the underlined pronoun referent they is mentioned in bullet 2, but the identity of the pronoun is only made clear in bullet 3.

An alternate approach is to notice that bullet 1 mentions Moses, Aaron and Chur. Since bullet 2 mentions a they supporting Moses' hand we can infer from the plurality that the they refers to Aaron and Chur.

Both of these approaches are not allowed in English. English requires that a pronoun refer to an immediate antecedent which must therefore be mentioned first.

Rashi does not take sides on which approach is used. He simply points out that the pronoun they refers to Aaron and Chur and leaves the reader to guestimate what rule of grammar is used.

    4. RASHI METHOD: ALIGNMENT
    BRIEF EXPLANATION: Aligning two almost identically worded verselets can suggest
    • (4a) 2 cases of the same incident or law
    • (4b) emphasis on the nuances of a case
    • (4c) use of broad vs literal usage of words
    This examples applies to Rashis Ex14-02b
    URL Reference: (c) http://www.Rashiyomi.com/w33n8.htm Brief Summary: Joshua WEAKENED Amalayk. Saul was ordered to DESTROY Amalayk (totally). God first exercised mercy and then destroyed them.

The table below presents an aligned extract of verses in Ex14-02b, 1S15-01:03 Both verses discuss. war on Amalayk. The alignment justifies the Rashi assertion that Just as God ordered Saul to completely DESTROY Amalayk so too God ordered Joshua to WEAKEN Amalayk - that is, destroy the warriors but give the weaklings a chance to repent.

Verse Text of Verse Rashi comment
Ex17-13a And Joshua weakened Amalek and his people with the edge of the sword. Joshua only weakened Amalayk while Saul was ordered to destroy Amalayk.
1S15-01:03 Samuel also said to Saul, The Lord sent me to anoint you... Thus said the Lord of hosts, I remember that which Amalek did to Israel, ... go and strike Amalek, and completely destroy all that they have, and spare noone; .... We see two differences. (Difference #1) Saul was ordered by God to perform the particular military action with specific goals - no similar order of goals (i.e. weakening Amalayk) is mentioned by Joshua. We therefore argue from the alignment that just as Saul was ordered so too Joshua was ordered. (Difference #2) Joshua weakened Amalayk while Saul was ordered to destroy all

Advanced Rashi: Rashi does not explain difference #2, why Joshua was ordered to only weaken Amalayk while Saul was ordered to destroy all. A very reasonable explanation is that God first extended mercy to the Amalaykians - he allowed the weaklings among them claim that they were helpless and acting under orders. When they did not repent God ordered their total destruction.

Sermonic Points: It is tempting to apply the above logic to the current Israeli-terrorist situation. It is the policy of this email newsletter not to engage in political discussions. However I point out that Rashi emphasizes that all was done by prophetic order. Indeed Jewish law requires wars to be accompanied by both an act of parliament and prophetic orders. It might be argued that each case is individual. In any event all that can be inferred from the Amalayk case is that God can approach a military situation with both mercy and strict justice. We cannot infer the waiting period between mercy and strict justice - rather we can only infer the general form and characteristics.

      5. RASHI METHOD: CONTRADICTION
      BRIEF EXPLANATION:Rashi resolves contradictory verses using 3 methods.
      • (5a) Resolution using two aspects of the same event
      • (5b) Resolution using two stages of the same process
      • (5c) Resolution using broad-literal interpretation.
      This example applies to Rashis Ex17-05a
      URL Reference: (c) http://www.Rashiyomi.com/w33n8.htm
      Brief Summary: Moses was afraid of being stoned. God considered this rediculous, so he ordered him to pass in front of the nation.

The table below presents presents two contradictory verses. Both verses speak about whether Moses would be stoned by the Jews. The underlined words highlight the contradiction. One verse set says Moses pleaded in fear to God that This nation will soon stone me, while the other verse states God told Moses to pass in front of the nation. Which is it? Was Moses fear legitimate - would he be stoned because the people had no water? Or was God correct that he would not be stoned. Rashi simply resolves this using the broad-restrictive meaning method: Moses fear was exaggerated while God's assurance that he would not be stoned was realistic.

Summary Verse / Source Text of verse / Source
Moses had an exaggerated fear. Ex17-04a And Moses cried to the Lord, saying, What shall I do to this people? they be almost ready to stone me.
God's assessment was realistic - the people liked Moses and would not stone him. Ex17-05 And the Lord said to Moses, Go before the people, and take with you of the elders of Israel; and your rod, with which you struck the river, take in your hand, and go.
Resolution: Broad-Literal Moses fear of being stoned was exaggerated while God's assessment that Moses was liked was realistic.

    6. RASHI METHOD: STYLE
    Rashi examines how rules of style influences inferences between general and detail statements in paragraphs.
    • Example: Every solo example stated by the Bible must be broadly generalized;
    • Theme-Detail: A general principle followed by an example is interpreted restrictively---the general theme statement only applies in the case of the example;
    • Theme-Detail-Theme: A Theme-Detail-Theme unit is interpreted as a paragraph. Consequently the details of the paragraph are generalized so that they are seen as illustrative of the theme.
    This examples applies to Rashis Ex16-35a
    URL Reference: (c) http://www.Rashiyomi.com/w33n8.htm
    Brief Summary: Jews ate Manna for 40 years less one month. The first month they ate cakes that tasted like manna.

Many readers are familiar with the 13 exegetical principles of Rabbi Ishmael which occur in the daily prayer books in the morning prayer. In this email newsletter I have called these rules the style rules. It is important to clarify what the Rabbi Ishmael rules focus on. After all they are distinct from rules of meaning grammar and alignment. What are they?

We have explained in our article Biblical Formatting located on the world wide web at http://www.Rashiyomi.com/biblicalformatting.pdf that the Rabbi Ishmael style rules are rules governing the interpretation of examples. In other words if the Biblical text gives a specific example, as a law or narrative, does the Author intend that the law or narrative exhaust its meaning in that particular example, or, does the Author intend the example as a mere example which should be understood by the reader as a paradigmatic example which should be generalized.

Here is a good example. Dt25-04 states don't muzzle an ox while threshing. The Rabbi Ishmael generalization rule requires that we do not see this example as exhaustive of the law but rather as requiring generalization. Hence Jewish law interprets this to mean Don't muzzle any animal while it is doing its typical work. Actually the law prohibits not only muzzling but any type of inteference with the animal eating.

In this particular case we used the generalization style. Sometimes however we use the restrictive style and interpret the example as exhaustive of the law-- the example is all the law says.

Most of the Rabbi Ishmael style rules are known: They include: Generalization, Theme-Detail, Detail-Theme, and Theme-Detail-Theme. Today however we encounter a rare form, not listed any place: The Detail-Theme-Theme style. Let us see how Rashi interprets it.

    Verse Ex16-35 discussing how the Jews enjoyed Manna states
    • Detail: And the people of Israel ate manna forty years,
    • General: until they came to an inhabited land; they ate manna,
    • General: until they came to the borders of the land of Canaan.
    Rashi comments:
    • We see from Ex16-01 that the Jews received the manna on the 15th of the second month.
    • But we know that the Jews left Egypt on the 15th of the 1st month (Ex12-02,06).
    • We see from Jo05-11 that the Jews stopped eating the Manna on the 15th of 1st month of the year (Year 40) when they entered Israel.
    • Hence we infer that the Jews ate Manna for 40 years minus one month since they did not eat Manna from the time they left Egypt (15th of 1st month) to the time of receipt of the manna (15th of 2nd month).
    • We therefore - to insure that the Jews ate Manna for exactly 40 years - argue that the cakes which the Jews ate when they left Egypt, Ex12-39, had the taste of Manna (and assume they ate these cakes for one month from the 15th of Nissan to the 15th of Iyyar).
    • (Rashi is further supported by Nu11-08 which compares the taste of Manna to the taste of Cakes).

The calculation of 40 years minus one month may be a little complicated for some people. We will lay it out more clearly below in rule 9.

Here in rule #6 we focus on the fact that Rashi could have simply said 40 years can easily refer to 40 years less one month since the Torah did not always use exact numbers. Indeed all the census figures in Nu01 are rounded to the nearest 100 or 50. So we see that the Torah did not always have to be exact. Why didn't Rashi take the easy way out and simply say that 40 years is a rounding off to the nearest year?

The apparent pickiness of this Rashi has led some scholars to use a sermonic appraoch: You needn't believe that the cakes tasted like Manna. Rather Rashi exaggerated the miracle and added an extra month. Such exaggerations while not supported by the Biblical text offers hope and encouragement to readers.

The position of this email newsletter is that Rashi never made a commment for sermonic purposes unless it could be backed up as the simple meaning of the text. In this case we suggest that Rashi was compelled to interpret the 40 years literally - exactly 40 years - because of the rare style form - Detail-General-General. Apparently such a form requires interpreting all clauses exactly. This is consistent with the exegetical rule (also mentioned in my article above) that repetition - such as the repeated statement of until they came to an inhabited land ...until they came to the borders of Canaan - such repetitions typically indicate an emphasis connoting exactness.

Finally we note that we have only suggested an explanation. Normally we defend Rashis with a list. In this case we have no list. However the connections with the Rabbi Ishmael Style rules and the repetition format is solid.

We think the above explanation exemplary of how students eager to understand Rashi's rules should do research.

See rule #9 below for further details.

      7. RASHI METHOD: FORMATTING
      BRIEF EXPLANATION:Inferences from Biblical formatting:
      • Use of repetition to indicate formatting effects: bold,italics,...;
      • use of repeated keywords to indicate a bullet effect;
      • rules governing use and interpretation of climactic sequence;
      • rules governing paragraph development and discourse
      This example applies to Rashis Ex16-25a
      URL Reference: (c) http://www.Rashiyomi.com/w33n8.htm
      Brief Summary: Moses told the people: TODAY is Sabbath; TODAY eat the MANNA. TODAY you will not find it. So they shouldn't go out on Sabbath but the Manna would resume tomorrow.

We have explained in our article Biblical Formatting located on the world wide web at http://www.Rashiyomi.com/biblicalformatting.pdf, that the Biblical Author indicates bold, italics, underline by using repetition. In other words if a modern author wanted to emphasize a word they would either underline, bold or italicize it. However when the Biblical author wishes to emphasize a word He repeats it. The effect - whether thru repetition or using underline - is the same. It is only the means of conveying this emphasis that is different.

Verse Ex16-25a discussing the double portion of Manna that came down on the Sabbath states And Moses said: 'Eat that to-day; for to-day is a sabbath unto HaShem; to-day ye shall not find it in the field. Rashi comments on the three-fold repetition of today: The repeated emphasis of the underlined word today creates an unspecified emphasis: This unspecified emphasis can be captured by inserting the words only,all: The verse states a) Only today you don't have to go out to get Manna but tomorrow the manna will resume; b) all of today you shouldn't go out (whether morning or evening).

      8. RASHI METHOD: DATABASES
      BRIEF EXPLANATION:Rashi makes inferences from Database queries. The precise definition of database query has been identified in modern times with the 8 operations of Sequential Query Language (SQL).

      This example applies to Rashis Ex12-01a
      URL Reference: (c) http://www.Rashiyomi.com/w33n7.htm
      Brief Summary: Amalayk broke the ice. It was the FIRST nation to declare war on the Jews. Hence God singled them out for destruction.

We ask the following database query: Of the nations declaring war on the Jews what was unique about Amalayk. The reader is encouraged to perform the query using a standard Biblical Konnkordance or search engine. This database query yields the list below. The list justifies the following Rashi-Midrashic inference: Although many nations declared war on the Jews when they left Egypt, Amalayk was the first. It so to speak broke the ice. Therefore they were singled out for being remembered by God for destruction. The list below presents the results of the database query and shows examples.

Verse Verse Text Nation declaring war Footnotes
Ex17-08 Then came Amalek, and fought with Israel in Rephidim. Amalayk First to declare war
Nu20-20 And he said, You shall not go through. And Edom came out against him with much people, and with a strong arm Edom No war was actually fought - just a show of force
Nu21-01 And when king Arad the Canaanite, who lived in the Negev, heard tell that Israel came by the way of Atarim; then he fought against Israel, and took some of them prisoners. Aradian Caananites
Nu21-23 And Sihon would not allow Israel to pass through his border; but Sihon gathered all his people together, and went out against Israel into the wilderness; and he came to Jahaz, and fought against Israel. Emorites This war was provoked by them
Nu25-17:18/b> And the Lord spoke to Moses, saying, Harass the Midianites, and declare war on them them; For they are your enemies with their wiles,... by Peor.... Midianites This war was the costliest war with 24000 casualties instigating it.

Advanced Rashi: We explain the database inquiry. Many nations declared war. But Amalayk was first to declare war. Hence God singled them out. Of all nations declaring war only on Amalayk does it say in verse Ex17-14 And the Lord said to Moses, Write this for a memorial in a book, and recite it in the ears of Joshua; for I will completely put out the remembrance of Amalek from under heaven.

      9. RASHI METHOD: NonVerse
      BRIEF EXPLANATION: The common denominator of the 3 submethods of the NonVerse method is that inferences are made from non textual material. The 3 submethods are as follows:
      • Spreadsheet: Rashi makes inferences of a numerical nature that can be summarized in a traditional spreadsheet
      • Geometric: Rashi clarifies a Biblical text using descriptions of geometric diagrams
      • Fill-ins: Rashi supplies either real-world background material or indicates real-world inferences from a verse. The emphasis here is on the real-world, non-textual nature of the material.
      This examples applies to Rashis Ex16-35a
      URL Reference: (c) http://www.Rashiyomi.com/w33n8.htm
      Brief Summary: The Jews had manna for 40 years less one month.

The table below justifies the computation that the Jews ate Manna for 40 years less one month. For further inferernces on this verse see rule #6 above.

Verse Event Date Duration from Exodus
Ex12-02,06 Exodus from Egypt Month 1, Day 15 0
Ex16-01 Receipt of Manna Month 2, Day 15 0 Years, 1 month
Jo05-11 Arrival in Land / Manna ceases Month 1, Day 15 40 years, 0 months
      10. RASHI METHOD: SYMBOLISM
      BRIEF EXPLANATION: Rashi provides symbolic interpretations of words, verses, and chapters. Rashi can symbolically interpret either
      • (10a) entire Biblical chapters such as the gifts of the princes, Nu-07
      • (10b) individual items, verses and words
      The rules governing symbolism and symbolic interpretation are presented in detail on my website.

      This examples applies to Rashis Ex17-12c
      URL Reference: (c) http://www.Rashiyomi.com/w33n8.htm
      Brief Summary: Moses supported himself painfully with a STONE not PILLOWS. He symbolically affirmed empathy with the Jew's plight.

Verse Ex17-12c discussing Moses' prayers for t he Jewish people during the war with Amalayk states But Moses? hands were heavy; and they took a stone, and put it under him, and he sat on it; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

The rules of symbolism, listed in the above article, require symbolic interpretation when a verse description is anomolous. Here Moses supporting his hand with a stone versus a pillow is anomolous.

The rules of symbolism, listed in the above article, state that when symbolic interpretation is required, we interpret items by function, form, linguistic association, and Biblical assocaition. In this case Rashi uses the form of resting on a stone: Resting on a stone is painful. Moses abstained from resting on a pillow to symbolically affirm that he empathized with the suffering of the Jewish people. This empathy was a source of strength to them and encouraged their fighting. Even though Moses was an angel and did not need war he emphasized his empathy with the plight of the Jewish people.

Conclusion

This week's parshah contains examples of all methods. Visit the RashiYomi website at http://www.Rashiyomi.com for further details and examples.