The 10 RashiYomi Rules
Their presence in Rashis on Parshat KeDoShiM
Volume 9, Number 12
Used in the monthly Rashi-is-Simple and the Daily Rashi.
Visit the RashiYomi website: http://www.Rashiyomi.com/
(c) RashiYomi Incorporated, Dr. Hendel, President,
May - 1, - 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 Lv19-29b
    URL Reference: (c) http://www.Rashiyomi.com/w33n16.htm
    Brief Summary: The skies EJACULATE rain to IMPREGNATE the earth which DELIVERS produce. If the Jews sin then the EARTH prostitutes to other skies and doesn't deliver.

Note: Today's Rashi is best understood through use of two Rashi methods: the reference and symbolism method. The interested reader is encouraged to read rule #10, symbolism afer reading this Rashi explanation.

    Verse Lv19-29b discussing the consequences of parental-guided prostitution on a country states Profane not thy daughter, to make her a harlot, lest the land prostitute, and the land become full of lewdness. Rashi clarifies the underlined words the land prostitute by referencing verses Dt11-10:17 which states For the land, which you enter to possess, is not as the land of Egypt, from where you came out, where you sowed your seed, and watered it with your foot, ... But the land, ...drinks water from the rain of the skies; ... And it shall come to pass, if you shall give heed diligently to my commandments ... That I will give you the rain .... Take heed ..., lest you turn aside, and serve other gods, .... And then the Lord?s anger be kindled against you, and he closed the skies, that there should be no rain, Hence the Rashi comment: The Bible describes the punishment for parental-guided-harlotry as prostitution of the land, which refers to lack of rain. We can appreciate this relationship between land prostitution and lack of rain by use of the technique of analogy:
    • The Hebrew word for raining downpour and ejaculation are the same;
    • Therefore the Bible pictures the skies as a masculine lover
    • ejaculating rain
    • to mother earth
    • who delivers
    • ------------------------------------------
    • It therefore follows that lack of rain corresponds to
    • mother earth
    • leaving / prostituting from
    • her partner the virile ejaculating skies
    • and going elsewhere resulting
    • in a destruction of her relationship with the skies to produce rain.

Text of Target verse Lv19-29b Text of Reference Verse Dt11-10:17
Profane not thy daughter, to make her a harlot, lest the land prostitute, and the land become full of lewdness. Rashi clarifies the underlined words the land prostitute by referencing verses Dt11-10:17 which states For the land, which you enter to possess, is not as the land of Egypt, from where you came out, where you sowed your seed, and watered it with your foot, ... But the land, ...drinks water from the rain of the skies; ... And it shall come to pass, if you shall give heed diligently to my commandments ... That I will give you the rain .... Take heed ..., lest you turn aside, and serve other gods, .... And then the Lord?s anger be kindled against you, and he closed the skies, that there should be no rain,
Rashi comments: The punishment for parental-guided-harlotry which the Bible describes as prostitution of the land refers to lack of rain. We can appreciate this relationship between land prostitution and lack of rain by use of the technique of analogy:
  • The Hebrew word for raining downpour and ejaculation are the same;
  • Therefore the Bible pictures the skies as a masculine lover
  • ejaculating rain
  • to mother earth
  • who delivers
  • ------------------------------------------
  • It therefore follows that lack of rain corresponds to
  • mother earth
  • leaving / prostituting from
  • her partner the virile ejaculating skies
  • and going elsewhere resulting
  • in a destruction of her relationship with the skies to produce rain.

      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 Lv19-15a
      URL Reference: (c) http://www.Rashiyomi.com/w33n16.htm
      Brief Summary: Five Hebrew words connote something bad and preverse: Ayin-Vav-Lamed, Tauv-Vav-Ayin-Beth-Hey, Cheth-Resh-Mem...

When Rashi uses the synonym method he does not explain the meaning of a word but rather the distinction or commonality between several similar words both of whose meanings we already know.

Verse Lv19-15a states Ye shall not be red-taped in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour. We have translated the Hebrew word, Ayin-Vav-Lamed, as meaning red-taped. The root in question means burden. A burdensome judicial process, is a red-taped judicial process - a judicial process where you are burdensome (but not necessarily unjust) to the parties seeking judicial guidance.

    The word red-taped is not perjorative. Rashi wished to inject an element of perjorativeness in this word. Rashi accomplishes this by finding three synonyms:
    • Tauv-Vav-Ayin-Beth-Hey which means abominable,
    • Shin-Kuph-Tzade which means a rat/vermin/rodent/low life (Similar metaphors in English!)
    • Cheth-Resh-Mem which means excommunicated
    By bringing these synonyms Rashi shows that the driving connotation of the entire class of words - burdensome, red-taped, rat-like, excommunicated - is perjorative and indicates something despicable. The individual synonyms indicate how the despicableness is implemented.

Advanced Rashi: Rashi actually is more crafty. He skillfully cites several verses, each verse with a pair of these four synonyms linked, thereby showing that the explicitly perjorative connotations of some of these words are transferred to the lighter words. We however have sufficed with showing Rashi's basic approach of classifying the given word in a larger class of synonyms all of which refer to something bad.

      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 Lv19-06a
      URL Reference: (c) http://www.Rashiyomi.com/w33n16.htm
      Brief Summary: With proper will/intention offer the sacrifice: Have in mind to eat it today and tomorrow.

The more serious student should first read rule #4, alignment and then come back to read the grammatical analysis.

The multi-verse rule simply states that some Biblical sentences span multiple verses. Knowledge of the multi-verse rule enables one to see distinct Biblical sentences as contributing meaning to each other. Today's example illustrates this.

Verse Lv19-05:06, discussing sacrifices states And if you offer a sacrifice of peace offerings to the Lord, then with proper will [intention] you shall offer it: [namely, have intent that], It shall be eaten the same day you offer it, and on the next day; and if anything remains until the third day, it shall be burned in the fire.

    The above translation is consistent with Rashi's comments on these verses. We have indicated Rashi's comments by imbedding the bracketed words [intention, namely] which together indicate two Rashi comments on these verses:
  1. The sacrifice must be offered with proper will, that is, with [Intention]. Consequently a sacrifice offered mechanically with the priest's thoughts on other matters invalidates the sacrifice. (For a full explanation and justification of this Rashi comment please see rule #4, alignment.)
  2. Having established that a sacrifice requires proper intention Rashi next indicates what the proper intention must focus on. Rashi accomplishes this by regarding the two verses as a multi-verse text: You must have proper intention and concentration: [namely, intend that] the sacrifice will be eaten today and tomorrow...

Advanced Rashi: One cannot but help and notice the extreme charm and naturalness with which the Rashi comments effortlessly flow from the nifty translation provided above. The skillful use of proper translations to explain even complicated Rashis was advocated in my article Peshat and Derash: A New Simple Intuitive Approach which can be found on the Rashi website at http://www.Rashiyomi.com/rashi.pdf.

    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 Lv19-05c
    URL Reference: (c) http://www.Rashiyomi.com/w33n16.htm
    Brief Summary: ACHIEVE GOOD WILL vs WITH GOOD WILL DO...The offerer must have will/concentration/intention.

The table below presents an aligned extract of verses in Lv19-05 Lv01-04 Both verses discuss offering a sacrifice in order to regain good will with God. The alignment justifies the Rashi assertions that Besides attaining good will with God the actual sacrifice procedure must be done with good will - that is with intention. Hence a priest who mechanically offers without concentration has invalidated the sacrifice.

Verse Text of Verse Rashi comment
Lv01-04 And he shall put his hand upon the head of the burnt offering; and it shall be good will for him to make atonement for him The sacrifice achieves a regaining of good will before God.
Lv19-05 And if you offer a sacrifice of peace offerings to the Lord, with good will you shall offer it. Notice the distinction between it shall be for [regaining] good will vs. with good will offer it one being passive and one being active. In other words (a) the offerer passively receives good will from God who reestablishes a relationship with him and (b) the offerer himself must actively offer with good will, in other words with active intention, will and concentration. Hence we infer that the person who offers sacrifices mechanically while concentrating on something else thereby invalidates the sacrifice.

Advanced Rashi: The alignment here is an alignment of grammatical mode: One verse uses the passive while the other verse uses the active. Rashi presents two explanations since there are two aspects of the word to comment on: First Rashi explains the passive use of good will - that it indicates regaining of good will from God; second Rashi explains the active use of good will, connoting active attention. Interestingly Rashi calls the first explanation - regaining God's good will - as the the simple meaning of the text. Actually both explanations are the simple meaning of the text since they are standard ways of interpreting passive and active. However Rashi typically refers to explanations of words as the simple meaning of the text, and refers to other simple meanings (such as grammar) as an emphasis on nuances (Midrasho).

      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 Lv19-13c
      URL Reference: (c) http://www.Rashiyomi.com/w2n13.htm
      Brief Summary: The employer is given 12 hours (all day or all night) to pay an employee for services completed at the end of the night or day respectively.

The table below presents presents two contradictory verses. Both verses talk about paying laborers/employees in a timely manner. The underlined words highlight the contradiction. One verse says pay him by morning while the other verse says pay him by sunset. Which is it? Is the requirement to pay by morning or evening. Rashi simply resolves this using both the 2 aspects method: If a worker completes his services at night then you have from morning to evening (12 hours) to obtain money to pay him. On the other hand if a worker completes his services by day you have from sunset to dawn to obtain money to pay him. In each case the Torah gave the employer time - half a 24 hour period - to obtain money to pay the employee.

Summary Verse / Source Text of verse / Source
Pay the worker by morning Lv19-13 You shall not defraud your neighbor, nor rob him; the wages of he who is hired shall not remain with you all night until the morning
Pay the worker by sunset Dt24-14:15 You shall not oppress a hired person who is poor and needy, whether he is of your brothers, or of your strangers who are in your land inside your gates At his day you shall give him his hire, nor shall the sun go down upon this payment; for he is poor, and sets his heart upon it; lest he cry against you to the Lord, and it should be sin to you.
Resolution: 2 Aspects: If a worker completes his services at night then you have from morning to evening (12 hours) to obtain money to pay him. On the other hand if a worker completes his services by day you have from sunset to dawn to obtain money to pay him. In each case the Torah gave the employer time - half a 24 hour period - to obtain money to pay the employee.

Advanced Rashi: Rabbi Dr Isidore Twersky, the Talner Rebbe, pointed out in his doctoral thesis that we tend to use cliches on Rishonim which upon closer examination are not universal. For example Rabbi Twersky points out that we typically think of the Rambam as a rationalist and the Raavad as a more spiritual emotional person. Rabbi Twersky in his doctoral thesis, shows examples to the contrary, when Raavad was the rationalist and Rambam was the mystic.

Following this thought I observe that we tend to think of Rashi as terse and Rambam as more comprehensive. However in discussion of worker rights we find the reverse. Rambam is terse, simply citing the law; while Rashi goes out of his way to explain the law as indicated in the underlined passages above.

    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 Lv19-14b
    URL Reference: (c) http://www.Rashiyomi.com/w25n18.htm
    Brief Summary: Don't place a stumbling block before the blind; similarly don't give innocent people bad advice.

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.

Verse Lv19-14b states a prohibition: Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy G-d: I am HaShem. Rashi employs the generalization method on this verse: Just as you may not put a stumbling block before a physically blind person so too you may not give bad advice to an innocent person since the bad advice could cause the person to stumble in the path he has chosen.

      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 Lv20-04a
      URL Reference: (c) http://www.Rashiyomi.com/w33n16.htm
      Brief Summary: A courts overlooking minor crimes can cause in the end serious idolatrous practices such as the momentary burning rites on children.

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 Lv20-04a discussing the idolatrous rite of Molech where a person temporarily burns his children to prepare them for adult life where people frequently get temporarily burned, states And if the people of the land do at overlook-overlook their eyes from that man, when he giveth of his seed unto Molech, and put him not to death; Rashi comments on the repeated underlined phrase: overlook-overlook: If they overlook in any manner however small. To fully capture the intent of Rashi I would therefore translate the prefix letter Beth in the verse as meaning cause rather then when (The prefix beth can equally mean cause and when.) The verse would then read And if the people of the land do at overlook [in any degree however small] their eyes from that man, [thereby] causing him to giveth of his seed unto Molech, and put him not to death; then I ...

We can understand Rashi's comment more fully as follows: If courts overlook minor crimes (instead of punishing people for them), then people don't take seriously temporary overlookings of the law. In such a situation a person would not think it that serious if he temporarily (for a moment) burned his son thus symbolically affirming that adults get burned in life and this is part of life. However the emotional trauma to the child - who was burned unnecessary - is an idolatrous rite and is a serious crime since the child has been irreparably emotionally damaged.

      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 Lv20-15a
      URL Reference: (c) http://www.Rashiyomi.com/w33n9.htm
      Brief Summary: Kill an animal who sexually sinned; how much more so a person who sexually sin.

We ask the following database query: Does the Torah symbolically affirm moral values on people by transferring them to animals,plants and objects? 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 frequently symbolically affirms moral values on people by transferring them to animals, plants and objects. For example one must execute an animal who sexually sinned with a person. This symbolically implies the seriousness of people who sexually sin. The list below presents the results of the database query.

Verse Verse Text Symbolic Moral Point Point made on...
Ex20-23a Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered thereon Don't embarass stones by exposing your nakedness before them Stones
Lv20-15a And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast Execute an animal that has sexually sinned Animal
Dt12-02 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 Destroy idolatrous trees Trees

    Here is a brief summary of the Rashi logic: The Torah admonishes us to
    • Execute sexually sinning animals; similarly we execute sexually sinning people;
    • Destroy idolatrous trees; similarly we execute idolatrous people
    • Not embarass stones by showing our nakedness; how much more so that we should not embarass people.

      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 example applies to Rashis Lv20-25a
      URL Reference: (c) http://www.Rashiyomi.com/w33n16.htm
      Brief Summary: Differentiate Kosher vs Non Kosher: a) Donkey vs Cow; b) Properly slaughtered vs improperly slaughtered.

    Verse Lv20-25a discussing knowledge requirements of kashruth states Ye shall therefore differentiate between the Kosher beast and the Non-Kosher, and between the unclean fowl and the clean; and ye shall not make your souls detestable by beast, or by fowl, or by any thing wherewith the ground teemeth, which I have set apart for you to hold unclean. Rashi clarifies the underlined words, differentiate between the Kosher beast and the non-Kosher:
      For example
    • Know the difference between a cow and donkey
    • Know the difference between properly slaughtered and improperly slaughtered
    The requirement to differentiate refers both to known differences such as the cow-donkey difference and to not-so-clear differences such as the properly-slaughtered-vs.-the non-properly-slaughtered.

Advanced Rashi: Two points should be made: First this Rashi is using Non-Verse logical methods. That is Rashi is not commenting on the meaning of words, grammar or comparisons with other verses. Rather Rashi is clarifying, through use of skillfully selected examples, a spectrum of applicable interpretations of the verse. Here Rashi uses raw logic to clarify the subtle shades of the verse's requirements.

A second point is that Rashi when literally translated seems to be saying something else: Does the verse mean I should know the difference between a cow and donkey. But this is well known. Rather the verse is teaching... However not all Kosher animals are known! For example we no longer know what the 24 birds mentioned in Lv11 refer to! So indeed, the verse is admonishing us that we must teach our children the obvious: the difference between a cow and donkey. Here is another way of looking at this: A person who teaches the difference between a cow and donkey, even though it is obvious, has thereby fulfilled the commandment in this verse to differentiate.

Rashi's literal language should therefore be interpreted contrastively. Besides teaching people the obvious - e.g. the difference between cow and donkey - one should also teach them the non-obvious - e.g. the difference between properly slaughtered and improperly slaughtered. Here is another way to look at this: The emphasis in the verse is on teaching the non-obvious - the difference between the properly slaughtered and non-properly slaughtered. However one should also teach the obvious differences such as the cow-donkey difference.

      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 Lv19-29b
      URL Reference: (c) http://www.Rashiyomi.com/w33n15.htm
      Brief Summary: The skies EJACULATE rain to IMPREGNATE the earth which DELIVERS produce. If the Jews sin then the EARTH prostitutes to other skies and doesn't deliver.

Note: Today's Rashi is best understood by first reading rule #1, references followed by reading the passage below.

    Verse Lv19-29b discussing the consequences of parental-guided prostitution on a country states Profane not thy daughter, to make her a harlot, lest the land prostitute, and the land become full of lewdness. Rashi clarifies the underlined words the land prostitute by referencing verses Dt11-10:17 which states For the land, which you enter to possess, is not as the land of Egypt, from where you came out, where you sowed your seed, and watered it with your foot, ... But the land, ...drinks water from the rain of the skies; ... And it shall come to pass, if you shall give heed diligently to my commandments ... That I will give you the rain .... Take heed ..., lest you turn aside, and serve other gods, .... And then the Lord?s anger be kindled against you, and he closed the skies, that there should be no rain, Hence the Rashi comment: The Bible describes the punishment for parental-guided-harlotry as prostitution of the land, which refers to lack of rain. We can appreciate this relationship between land prostitution and lack of rain by use of the technique of analogy:
    • The Hebrew word for raining downpour and ejaculation are the same;
    • Therefore the Bible pictures the skies as a masculine lover
    • ejaculating rain
    • to mother earth
    • who delivers
    • ------------------------------------------
    • It therefore follows that lack of rain corresponds to
    • mother earth
    • leaving / prostituting from
    • her partner the virile ejaculating skies
    • and going elsewhere resulting
    • in a destruction of her relationship with the skies to produce rain.

Conclusion

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