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
Verse
Ex20-19b
discussing
God's advice to the Jewish people who just experience the revelation at the Decalogue
states
And the Lord said to Moses, Thus you shall say to the people of Israel, You have seen that I have talked with you from heaven.
Rashi clarifies the underlined words
you have seen
by referencing verse
Dt11-02,Dt11-07
which states
And know this day; for I speak not with your children which have not known, and which have not seen.... But your eyes have seen all the great acts of the Lord which he did.
Hence the Rashi comment:
There is a difference between what a person personally sees and what others only tell him since hearsay is more prone to doubt
Text of Target verse
Ex20-19b
|
Text of Reference Verse
Dt11-02,Dt11-07
|
And the Lord said to Moses, Thus you shall say to the people of Israel, You have seen that I have talked with you from heaven.
|
And know this day; for I speak not with your children which have not known, and which have not seen.... But your eyes have seen all the great acts of the Lord which he did.
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Rashi comments:
There is a difference between what a person personally sees and what others only tell him since hearsay is more prone to doubt.;
var r1s=The phrase YOU HAVE SEEN (Ex20-18b) emphasizes the emphasis YOU PERSONALLY HAVE SEEN GOD, NOT BY HEARSAY(Dt11-02,Dt11-07)
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The special word method deals with the
few dozen special words that exist in all languages.
Familiar examples are also, when, that, because, only,
this,.... Rashi's job, when he comments on a special connective
words, is to list the varied nuances and usages of the word.
The most famous example is the Hebrew word Kaph Yud
which can mean because, that, when, perhaps, rather, if.
Sometimes Rashi explicitly gives all meanings of a connective
word as happens with Kaph Yud while at other times
Rashi does not give all meanings at once. In such a case the
student must gather all the meanings together from various
places.
The Hebrew word ZEH meaning this always
denotes something pointed to. The list below presents
several examples illustrating this fundamental method.
- Verse
Nu08-04
states
And this is the workmanship of the lampstand was of hammered gold, its shaft, its flowers, was hammered work; according to the pattern which the Lord had shown Moses, so he made the lampstand.
;
Rashi comments:
God pointed to a Menorah of fire to facilitate Moses understanding
its construction.
;
- Verse
Lv11-02
states
Speak to the people of Israel, saying, These are the beasts which you shall eat among all the beasts that are on the earth.
;
Rashi comments:
God pointed to fire images of the Kosher animals to facilitate Moses
identifying them;
;
- Verse
Ex19-01
states
In the third month, when the people of Israel were gone forth out of the land of Egypt,
on this day they came into the wilderness of Sinai.
;
Rashi comments:
The phrase This day puns today (which can be pointed at). The
verse puns as it were Today you receive the Torah. The verse emphasizes
that you shouldn't think of the Torah as something given 2000 years ago but
rather something given today. Conceptually, the Torah should be thought of as
not belonging to any particular period.
Sermonic points: The Rashi is both psychological and
political. Pschologically we are not studying something received 2000
years ago but something received today. Politically this Rashi attacks
philosophical positions that the Torah, however great, exists within
history at a certain time. Rather, the verse teaches us, that the Torah
is equally relevant to each period of history including the current one.
Todays example combines the formatting and
grammar rules.
Two familiar functions of grammar in all
languages are pronoun reference and
plurality.
Hebrew is more flexible than
English in pronoun reference.
However Hebrew frequently follows the rule in all languages that
a pronoun refers to the last mentioned person.
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.
Armed with these two rules we review the subjects in the various
verselets in Ex18-07:12.
Verse
|
Subject
|
Brief summary of text
|
Repetition?
|
Who did it?
|
Ex18-07
|
Moses
|
Went out to greet his father-in-law
|
|
Moses
|
Ex18-07
|
He
|
Bowed
|
|
Moses Bowed (Pronoun refers to last mentioned person)
|
Ex18-07
|
He
|
Kissed him
|
|
Moses
|
Ex18-07
|
They
|
Asked each other how they were
|
|
Moses and Yithro
|
Ex18-08
|
Moses
|
Told the story of the exodus
|
Yes: See below for an explanation.. Moses alone told the stories
without any further briefing from his staff(Aaron and Elders)
|
Moses
|
Ex18-09
|
Yithro
|
Rejoiced on Exodus
|
|
Yithro
|
Ex18-10:11
|
Yithro
|
Blessed God for saving Jews
|
Yes: See below for an explanation. Yithro alone praised God. (Staff gave
respect by allowing him to take the lead)
|
Yithro
|
Ex18-12
|
Yithro
|
Took/Offered sacrifices
|
|
Yithro
|
|
Aaron and elders
|
Came to eat with Yithro
|
Yes: See below for an explanation. Rashi explains that
Aaron and elders ate only with Yithro. Moses was personally serving his
father-in-law!
|
Aaron and Elders
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Advanced Rashi:We clarify further with
explanatory points:
-
Notice that if a person's name is repeated explicitly instead of being
referred to with a pronoun then we classify this as a repetition which
indicates emphasis. For example Yithro took sacrifices...Aaron
and the elders came to eat with Yithro .. could more properly
be written with a use of a pronoun as follows:
Yithro took sacrifices...Aaron
and the elders came to eat with him ..
- Each repetition is viewed the same way a modern reader views underline,
italics, or bold: It indicates unspecified emphasis
- Rashi typically interprets the unspecified emphasis as connoting
exclusivity, only that person did the activity mentioned.
- Hence Rashi sees an emphasis that Aaron and the elders ate only
with Yithro. Consequently we have the Rashi comment Only with Yithro?
Where was Moses? Moses was serving them! This Rashi comment is derived from
the repetition.
- Although Rashi does not explicitly explain the other repetitions I have
interpreted them similarly connoting exclusivity:
- Only Yithro blessed God. Presumably the others showed
respect to Yithro and let him take the lead.
- Only Moses told the story of the exodus. Presumably Aaron and the elders
went out to meet Yithro (as is the custom when heads of states or religion meet).
However they showed respect to Moses and let him tell the whole story.
- Rashi interprets He bowed to refer to Moses since Moses is the last mentioned
person. Technically Rashi appears to give a different explanation: How do I know that
Moses bowed? Because it says each man asked how they were doing. And Moses
is called man, a sign of distinction. I believe the real reason Rashi interprets
he bowed as referring to Moses is because of simple grammar - Moses is the last
mentioned person and pronouns refer to the last mentioned person. However Rashi wished to
emphasize the ethical implications of Moses bowing: Moses was a powerful man
and yet did not hesitate to bow to his idolatrous father-in-law and show him respect.
- Finally Rashi mentions that Moses went out to greet his father-in-law and Aaron
and the elders also went out. Quite simply when heads of religion or state meet they
bring their staff with them. Furthermore we see that Aaron and the Elders are mentioned
later on in the paragraph. Hence it is reasonable that they were there.
This Rashi is an excellent example of a variety of principles and is worth studying
by those who wish to master his methods.
The table below presents an aligned extract of verses
in
Ex18-13, Ex18-14
Both verses
discuss
Moses' daily judging of the people.
The alignment justifies the Rashi assertion that
Yithro made two complaints. a) Why does Moses judge alone.
b) Why does Moses sit while the nation stands.
Verse
|
Text of Verse
|
Rashi comment
|
Ex18-13b
|
And it came to pass on the next day,
- that Moses sat to judge the people, and
- the people stood by Moses from the morning to the evening.
|
Moses sat; the nation stood.
|
Ex18-14
|
And when Moses? father-in-law saw ...he said,
What is this thing that you do to the people?
- Why do you sit by yourself alone, and
- all the people stand by you from morning to evening?
|
We see two differences corresponding to two complaints by Yithro.
- Why does Moses judge alone. Why does he have no helpers.
- Why does Moses sit while the nation stands.
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The table below presents presents
two contradictory verses.
Both verses speak about
building an altar of stone.
The underlined words highlight the contradiction.
One verse set says
If you build an altar of stone?
while the other verse states
When you come to the land you should build an altar of stone?
Which is it?
Is building an altar of stones optional or obligatory?
Rashi simply resolves this using the broad-restrictive meaning method:
The word if in this particular verse means when.
Summary
|
Verse / Source
|
Text of verse / Source
|
Discussion of requirements if a stone altar is built.
|
Ex20-22a
|
And if you will make me an altar of stone, you shall not build it of a cut stone; for if you lift up your tool upon it, you have polluted it.
|
When the Jews come to Israel they must build an altar of stones and offer sacrifices
|
Dt27-02,06
|
And it shall be on the day when you shall pass over the Jordan
.... You shall build the altar of the Lord your God of whole stones; and you shall offer burnt offerings on it to the Lord your God;
|
Resolution:
|
Broad-Literal
|
The word if in the above verse means when and indicates
an obligatory requirement. Although rare there are three verses where
if means when.
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Certain Biblical paragraphs are stated in a Theme-Development-Theme form.
In other words a broad general idea is stated first followed by the development
of this broad general theme in specific details. The paragraph-like unit is then
closed with a repetition of the broad theme.
The Theme-Detail-Theme form creates a unified paragraph.
The detailed section of this paragraph is therefore seen as
an extension of the general theme sentences.
Today's example illustrates
this as shown immediately below.
Biblical verses Ex18-19:23
form a Biblical paragraph with
a theme-detail-theme structure. The paragraph
discusses Jethro's advice to Moses
-
General: Hearken now unto my voice, I will give thee counsel, and G-d be with thee:
-
Detail:
- be thou for the people before G-d, and bring thou the causes unto G-d.
- And thou shalt teach them the statutes and the laws,
- and shalt show them the way wherein they must walk, and the work that they must do.
- Moreover thou shalt provide out of all the people able men, such as fear G-d, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
And let them judge the people at all seasons;
- and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves; so shall they make it easier for thee and bear the burden with thee.
- General:
If thou shalt do this thing, and G-d command thee so, then thou shalt be able to endure, and all this people also shall go to their place in peace.'
The general-theme-general structure says the following
- General: God be with you and command you
- Detail: You will be a prophet for them, teach them, appoint judges, etc.
- General:God be with you and command you.
Hence the Rashi comment:
Yithro's advice to Moses to appoint delegates and a hierarchical system
of judges had an accompanying request to first seek God's approval prior
to implementing such a hierarchical system.
Here Rashi interprets the Detail clause as developing the General-Theme clause. Everything Moses did should be with God's approval. In particular if Moses wanted to follow Yithro's advice to implement a hierarchical judicial system he
should first ask God's approval.
Sermonic points:
Jethro teaches an important principal of state and office politics -- suggestions from outside your
component or country,no matter how good, should receive leadership, or supervisor approval, before implementation. This
way colleagues in the component, or fellow citizens, don't complain about outsider advice. In this
case Jethro was telling Moses how to run the Jewish court system.
To avoid criticism about accepting advice from outsiders Jethro tells Moses
that he must obtain approval from God before implementing Jethro's ideas.
Todays example of formatting was presented above in rule #3.
We urge the ambitious student to reread that example.
We ask the following database query:
Where, if at all, does the Torah use personification methods to teach moral norms?
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:
The Torah teaches moral norms by personification. For example the Torah
prohibits embarassing stones by excessively uncovering one's nakedness on them.
If even stones should not be embarassed, then a fortiori, one should not embarass one's fellows man sexually.
The very beautiful list given in rule #10 below presents the results of the database query with over half a dozen examples. The serious student is urged to carefully review it now.
The table below justifies the computation
that Yithro rebuked Moses for judging by himself
on the day after the day of atonement.
Verse
|
Event
|
Dates
|
Duration from Receipt of Torah
|
Ex24-18, Dt09-11
|
1st 40 days on Mount Sinai
|
6th Sivan - 16th Tamuz
|
40
|
Dt09-18,Dt09-25
|
2nd 40 Days on Mount Sinai
|
20th Tamuz - 30th Av
|
80+1,2 days inbetween
|
Dt10-01,10
|
3rd 40 days on Mount Sinai
|
Elul 1 - Tishray 10
|
120 days +3-4 days inbetween
|
Ex18-13a
|
The next day, Moses Judges nation
|
Tishray 11
|
125th day
|
Advanced Rashi: With the above table
as background we cite the entire Rashi (leaving out alternative
opinions about when Yithro came and left):
The verse states that Yithro saw his father-in-law judging
the people the next day. However the Torah wasn't received
till the 6th of Sivan and there were three ascents of 40 days each
on Mount Sinai bringing us to Yom Kippur (24+30+30+30 days with
allowances for a one day break between each ascent). Thus the next day
means the next day after the day of atonement. At that point Yithro saw
Moses judging the entire nation and teaching them the Torah he learned while
on Mount Sinai. At that point Yithro approached his father-in-law and suggested
delegation of authority, the creation of helpers, who could assist in teaching
the law.
The symbolic method of personification achieves
effect by treating inanimate objects as if they were alive. Hence if
we prohibit embarassing stones we are morally exhorting against the
embarassment of people. The list below presents half a dozen Rashis
focusing on the personification technique.
- Ex20-23a
discussing the prohibition of ascending the ark in steps vs. a ramp
states
Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered thereon.
Rashi, paraphrased explains
If one, in a bathrobe, climbs a staircase vs. a ramp, then the
footsteps involved
are wider and since each step involves leg separation therefore more
nakedness is uncovered. The Torah symbolically teaches us that we
shouldn't embarass the stones by excessively uncovering our nakedness on them
The anthropomorphic
implication is that we should not embarass stones and how much more
so we should not embarass our fellow human beings.
- Nu21-09a
discussing the copper snake Moses made to cure the Jews who were
being bitten by snakes for slandering God states
And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.
Here the people looking up to the snake is a symbolic gesture
reminding them to pray to the God whom they slandered in order to
repent from their slander and thereby earn merit to be cured.
- Gn06-14a
discussing the Ark made by Noach to save the Jews
states
Make thee an ark of lava wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.
Here Noah made the ark of lava wood to symbolize that
the generation of the flood would be punished with molten lava
for their sins if they did not repent.
- Ex17-11a discussing the war of the Jews and Amalayk
states
And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.
Here Moses raising his hands is symbolic of urging
Jews to raise their hands in prayer which is the real
reason they are winning.
- Lv20-15a
presents the punishment of a death penalty to an animal
who sleeps with a person.
And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast.
This symbolically affirms how
serious sexual crimes are. If we execute animals who violate
them how much more so will the people who violate sexual norms
be punished.
- Dt12-02
discussing the requirement to destroy idolatrous trees reinforces
the requirement of avoiding idolatrous people:
Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree.
- Ex20-22d discussing the prohibition of making an altar with steel utensils
states
And if you will make me an altar of stone, you shall not build it of a cut stone; for if you lift up your tool upon it, you have polluted it.
Rashi explains: Steel is a destructive instrument; the altar by contrast is an
instrument of peace. It would hurt the altar's feelings, if after devoting so much
of its life to peace, that the altar would have to acknowledge its existence to bad
people like steel who spend their time killing. Hence to prevent the altar from
being hurt we, at the command of God, abstain from using steel on the altar.
Advanced Rashi: We revisit the Rashi on Ex20-23a
which prohibited us from embarassing stones. We can further support Rashi
as follows:
It turns out that
the Hebrew word for steps, Mem Ayin Lamed Tauv is also the
Hebrew root for fantasies.
Thus the Bible, when it prohibits using steps is also by a pun
prohibiting encouraging fantasies.
Thus we have a further reinforcement
of our moral norm.
This week's parshah contains examples of all methods.
Visit the RashiYomi website at
http://www.Rashiyomi.com
for further details and examples.
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