The 10 RashiYomi Rules
Their presence in Rashis on Parshat KoRaCh
Volume 10, Number 7
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,
June 26th, 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.

    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 Nu18-27a
    URL Reference: (c) http://www.Rashiyomi.com/w33n24.htm;
    Brief Summary: The statement that levite tithe tithe is similar to granary grain (Nu18-27) cross references (Nu18-12) requiring giving the first granary grain to priests.

Verse Nu18-27a discussing the requirement of levites to tithe their tithe for Priests states Thus speak to the Levites, and say to them, When you take of the people of Israel the tithes which I have given you from them for your inheritance, then you shall offer up an offering of it for the Lord, a tenth part of the tithe. And this your offering shall be reckoned to you, as though it were the grain of the threshing floor, and as the fullness of the winepress. Rashi clarifies the underlined words grain of the threshing floor, by referencing verse(s) Nu18-12, discussing the gifts given to priests which states All the best of the oil, and all the best of the wine, and of grain, the first fruits of them which they shall offer to the Lord, these have I given you. Hence the Rashi comment: The Levite's tithe'd tithe has the same status as the grain gift from Israelites to priests. As explicitly stated in Nu18-13 only ritually pure people may eat it (male or female). Furthermore as stated in Lv22-14 non-Priests who improperly eat these holy items pay a 25% fine.

Text of Target verse Nu18-27a Text of Reference Verse Nu18-12
Thus speak to the Levites, and say to them, When you take of the people of Israel the tithes which I have given you from them for your inheritance, then you shall offer up an offering of it for the Lord, a tenth part of the tithe. And this your offering shall be reckoned to you, as though it were the grain of the threshing floor, and as the fullness of the winepress. All the best of the oil, and all the best of the wine, and of grain, the first fruits of them which they shall offer to the Lord, these have I given you.
Rashi comments: The Levite's tithe'd tithe has the same status as the grain gift from Israelites to priests. As explicitly stated in Nu18-13 only ritually pure people may eat it (male or female). Furthermore as stated in Lv22-14 non-Priests who (accidentally) improperly eat these holy items pay a 25% fine.

Advanced Rashi: Note the unusual feature that Rashi cross references two verses: One verse indicates the requirement to eat the priestly gifts in ritual purity while the other verse indicates a 25% fine for (accidental) violation of the requirement.

The verse only states that the tithe of the tithe shall be reckoned to you as grain priestly gifts. It does not explicitly indicate the similarity - how is levite tithe similar to priestly gifts? Rashi has explained above that the similarity refers to the requirements and punishments of how the gifts may be eaten. The driving force for this aspect of Rashi comes from the style rule and will be revisited in rule #6 below.

      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 Nu018-27d
      URL Reference: (c) http://www.Rashiyomi.com/w33n24.htm
      Brief Summary: The Hebrew YUD-KUPH-BETH, means WINEPRESS, comes from the Hebrew KUPH-BETH meaning HOLLOW.

When Rashi uses what we might loosely call the hononym method he shows the underlying unity in disparate meanings of the same root. Very often this unity clarifies further known meanings.

    The Hebrew root Kuph-Beth means hollow. This root can refer to
  • the belly (the hollow of the body)
  • a hole (in a wall)
  • a hammar (to make holes)
  • female gender
  • a measure of volume (equal to the volume of 24 eggs)
  • a wine press( cavity in the ground)

As can be seen all the meanings are simply connected with the fundamental idea of hollow, hole and cavity.

      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 Nu16-10a
      URL Reference: (c) http://www.Rashiyomi.com/w33n6.htm
      Brief Summary: Brief Summary: God brought ONLY you to serve as Levites.

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

Hebrew is more flexible than English in pronoun reference. In other languages a a pronoun refers to the last mentioned person. However in Hebrew pronoun reference can be determined by the most logical connection even if it is not the last mentioned noun.

    Biblical Hebrew, in general, has two methods of indicating pronouns
    • Suffix: For example if I wanted to say Help him I would add a suffix Nun-Vav to the verb meaning help. The suffix nun-vav means that the indirect object of the help should be him.
    • Full word: However when a full word is used for a pronoun it indicates emphasis: Only to that person.
    This beautiful suffix-word distinction was developed by the great modern commentator, Malbim. Malbim uses this principle numerous times, especially throughout Leviticus to explain various exegetical laws.

We can apply this suffix-word distinction to the translation of verse Nu16-10a: and that He hath brought only you near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also? Here we have embedded the Rashi comment: Only you, the Levites may assist in Temple service; Lay Israelites may not do so, in the translation as indicated by the underlined word only. Rashi's point is that Moses seemed to counter their rebellion-point we have been left out by a counter argument only you the Levites may assist in the Temple.

    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 Nu18-20a
    URL Reference: (c) http://www.Rashiyomi.com/w33n24.htm
    Brief Summary: Brief Summary: The Levites didn't a) initially inherit land in Israel and also didn't b) divide in future war booty.

The table below presents an aligned extract of verses or verselets in Nu18-20a Both verses/verselets discuss the lack of Levite portion in Israel. The alignment justifies the Rashi assertion that Levites did not a) inherit the land upon entry nor b) take apportionments in conquests

Verse Text of Verse Rashi comment
Nu18-20a
    And the Lord spoke to Aaron,
    • You shall have no inheritance in their land,
    • neither shall you have any apportionment among them;
    I am your part and your inheritance among the people of Israel.
Levites did not a) inherit the land upon entry nor b) take apportionments in conquests
Nu18-20a
    And the Lord spoke to Aaron,
    • You shall have no inheritance in their land,
    • neither shall you have any apportionment among them;
    I am your part and your inheritance among the people of Israel.

Advanced Rashi: Everyone agrees that there is an alignment with an emphasis on two nuances, inheritance and apportionment. Rashi and Raavad explain as we have presented above - no inheritance on initial inheritance and no apportionment on conquests.

But the Rambam states There is no inheritance on initial conquest nor apportionment in the three lands annexed to Israel at the time of the coming of the Messiah. But Levites do take apportionment in conquests! Remarkable! The Raavad demurs: But the Bible explicitly states that the Levite 10% is in exchange for inheritance. So this would apply to conquests.

The Rambam can be defended by the extra underlined word in this verse, Nu18-21: And, behold, I have given the sons of Levi all the tenth in Israel for an inheritance, an exchange for their service which they serve, the service of the Tent of Meeting. So, the Rambam argues, the Levite 10% is only in exchange for inheritances. The Rambam does accept the double nuances of the alignment. However the Rambam argues that the two nuances refer to the initial inheritance and the future inheritance at the time of King Messiah (Both of these inheritances were promised to the Patriarch Abraham). Since however the verse explicitly delimits the 10% tithe exchange to inheritances it logically follows that Levites can apportion conquests.

The above explanation of the controversy of the early authorities is a peach of an example of how to apply the methods of this list to the resolution of controversies. Notice how all authorities agree on the fact of alignment and the resolution by two nuances. However Rambam adds an additional textual exegesis which delimits the two nuances to inheritances while Rashi and Raavad do not.

      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 examples applies to Rashis Nu18-30b Nu18-30c
      URL Reference: (c) http://www.Rashiyomi.com/w33n24.htm
      Brief Summary: Brief Summary: When a Levite receives Tithe he FIRST tithes his tithe to the priest. THEN the remainder can be eaten anyplace (it has no sanctity)

The table below presents two contradictory verses. Both verses talk about the similarity of the Levite Tithed-Tithe to granary grain. The underlined words highlight the contradiction. One verse says it (the tithed tithe) will have the same status as granary grain [which must be eaten in ritual purity] - Nu18-12:13 while the other verse says you will raise a gift (tithed-tithe) to the priest .....it will be like granary grain ... you can eat it anywhere Which is it? Must there be ritual purity or may it be eaten anywhere (even the cemetery). Rashi simply resolves this using the 2 Stages Method method: 1) You separate tithe from the tithe (If the Terumah was not separated you separate that first). This tithed tithe has a status of granary grain gifts which must be eaten in ritual purity (Nu18-11:13). 2) Then the remaining grain will have the status of granary grain (after gifts have been separated) They can be eaten anyplace even in the cemetery (Nu18-31:32).

Summary Verse / Source Text of verse / Source
Tithed Tithe (and Terumah) must be eaten like grain that is in ritual purity Nu18-11:13 And this is yours; the offering of their gift, with all the wave offerings of the people of Israel; I have given them to you, and to your sons and to your daughters with you, by a statute forever; everyone who is clean in your house shall eat of it. All the best of the oil, and all the best of the wine, and of the grain, the first fruits of them which they shall offer to the Lord, these have I given you. And whatever is first ripe in the land, which they shall bring to the Lord, shall be yours; everyone who is ritually pure in your house shall eat of it.
After separating gifts the remainder will be like ordinary grain and can be eaten anywhere [Rashi: Even in a cemetery.] Nu18-30:31 Therefore you shall say to them, When you have set aside the best of it, then it shall be counted to the Levites as the grain in the granary, and as the produce of the winepress. And you shall eat it in every place, you and your households; for it is your reward for your service in the Tent of Meeting.
Resolution: 2 Stages 1) You separate tithe from the tithe (If the Terumah was not separated you separate that first). This tithed tithe has a status of granary grain gifts which must be eaten in ritual purity (Nu18-11:13). 2) Then the remaining grain will have the status of granary grain (after gifts have been separated) They can be eaten anyplace even in the cemetery (Nu18-31:32).

    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 Nu18-29a
    URL Reference: (c) http://www.Rashiyomi.com/w33n24.htm
    Brief Summary: GIVE TITHE OF TITHE; like Israelite grain tithe; GIVE TITHE OF TITHE. Rashi: Similarity in requirements of eating (in ritual purity) and fine for violation.09

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.

    Verses Nu18-26:28 are stated in a Theme-Development-Theme form as shown below:
  • General: Thus speak to the Levites, and say to them, When you take of the people of Israel the tithes which I have given you from them for your inheritance, then you shall ,offer up an offering of it for the Lord, a tenth part of the tithe.
  • Detail: And this your offering shall be reckoned to you, as though it were the grain of the threshing floor, and as the fullness of the winepress.
  • General: Thus you also shall offer an offering to the Lord of all your tithes, which you receive from the people of Israel; and you shall give from it the Lord?s gift to Aaron the priest.

Rashi treats the entire set of three verses as one paragraph with a central theme developed by details. The paragraph in essence states The Levites must give priestly gifts from their tithe similar to the Israelite gifts to the priests. Rashi interprets this to mean that the Levite and Israelite gifts are examples of the general category of gifts to the priest. The point here is that the paragraph structure indicates an underlying commonality to all gifts to priests, whether from Israelites or Levites. Since these gifts are all the same they all have the same requirements. They are all treated the same.

These requirements are spelled out in two verses. Verse Nu18-13 states that only people who are ritually pure may eat it; however it can be eaten by anybody - male or female. Verse Lv22-14 states that those non-Priests who accidentally eat holy gifts must pay a 25% fine.

      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 Nu16-30b
      URL Reference: (c) http://www.Rashiyomi.com/w33n24.htm
      Brief Summary: If God will renew and apply the punishment (earthquakes) which he uses on those who rebel, you'll know they are rebellors

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 Nu16-30b discussing the punishment that will befall the Korach rebellion states But if the Lord creates a creation, and the earth opens her mouth, and swallows them up, with all that belongs to them, and they go down alive into Sheol; then you shall understand that these men have provoked the Lord. The underlined phrase - creates a creation - is a verb-noun repetition. General Repetition indicates emphasisis. The great 19th century Biblical exegete, the Malbim, explained that the specific noun-verb repetition applies its emphasis by requiring the noun to be intrinsic and not haphazard. Thus cooking a cookie indicates not haphazard cooking but rather cooking with a specific structure, the structure of a cookie. Similarly, sitting in a seat indicates that the seat is an actual seat, not, sitting e.g. on a table or bed.

Consequently Rashi interprets the phrase create a creation to indicate not something entirely new but rather the creation of something established to punish those who rebel against prophecy. In other words God traditionally punishes cities and countries that rebel against prophecy by earthquakes. So Moses says here If these people die normally - either a natural death or something totally unforseen - then Korach is right, I am not God's messenger. But if they die through an earthquake which God uses to punishes rebellions against prophecy then you will know that I am God's prophetic messenger and these people, Korach, have rebelled against God.

Advanced Rashi: Rashi literally says: If a creation from the six days of creation exists fine, but if not God should create a new creation and devour Korach. Such a formulation is simply a poetic play on words. Similarly the reference to the six days of creation is a poetic description of something established for rebellions, not entirely new.

But why did I deviate from Rashi's poetic translation and classify it as poetic but not the real reason. The answer is very deep. I have chosen an explanation method - repettion or verb-noun repetition that is common to many verses and is always interpreted the same way. Such an approach is more satisfying since it enables the student to learn and apply new principles. For this reason I chose Malbim's verb-noun repetition principle. Malbim himself chose this principle because of its universality. Once this principle was chosen we then re-reviewed Rashi and perceived the phrases he used - six days of creation - if it exists fine - as referring to established punishments against prophecy rebellions. As we go thru the yearly cycle we will have other opportunities to see this principle in action.

      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 Nu16-01c
      URL Reference: (c) http://www.Rashiyomi.com/w33n24.htm
      Brief Summary: Non standard genealogical references can be used to indicate by inuendo certain support and lack of it for causes.

Today we ask the database query: How are genealogies indicated? The query uncovers many examples. An examination of these examples justifies the Rashi assertion that Genealogy by father is standard. Genealogy by brother indicates help in marriage. Genealogy with omission indicates lack of approval.

The table below presents results of the query along with illustrations of Rashi's comment.

Verse Verse text Genealogy method Inference
Nu01-05:15 EliTzur son of Shedayur By father No inference - standard
Gn28-09 Machalath ...brother of Nevayoth By brother He cared for her - helped her get married
Ex06-23 Elishevah ...brother of Nachshon By brother He cared for her - helped her get married
Gn34-25 Shimon and Levi ....brothers of Dinah By brother They cared for her (fought a city and saved her)
Nu16-01 Korach son of Yitzhar son of Kehath son of Levi By father,grandfather up to Levi (but no mention of Jacob/Israel) There behavior was non-Israelite

Advanced Rashi: Rashi cutely mentions 1C06-22:23 where the sons of Korach who composed, sang and delivered temple songs, were listed in full genealogy going back to Jacob. This verse contrasts nicely with our verse.

The main point here is that the database method uncovers the innuendo and exposes it as intended by the author. The large number of standard genealogies proves that non-standard genealogies were intentionally produced to hint at certain inuendos.

    9. RASHI METHOD: SPREADSHEETS
    BRIEF EXPLANATION: The common denominator of the 3 submethods of the Spreadsheet 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 Nu18-32b
    URL Reference: (c) http://www.Rashiyomi.com/w33n24.htm
    Brief Summary: Don't DESCECRATE the Sanctuary and Don't Die. RASHI: So if you DESCECRATE it you DIE.

Verse Nu18-32b the prohibition of descecrating Temple objects states And you shall bear no sin because of it, when you have set aside the best of it; you shall not descecrate the holy things of the people of Israel, and you shall not die. Rashi comments: This should be interpreted causatively: If you descecrate the holy things then you deserve to, and will, die.

To properly understand this we review certain rules of logic. The export-import law allows the conjunction and to exchange for an implication. For example, If it rains today and I don't have an umbrella, then I will get wet has the same logical meaning as If it rains today then if I don't have an umbrella, then I will get wet

In the Bible a statement of the form do not descecrate and you will not die has the same logical meaning as do not descecrate; if you descecrate then you will die.

Since this interpretation primarily involves the formal manipulation of logical connectives we classify it as a non verse rule similar to the spreadsheet and diagram methods.

There are many examples of this rule in the Torah and we will have opportunity to visit it during this yearly cycle.

Conclusion

This week's parshah does not contain examples of the Rashi symbolism methods. Visit the RashiYomi website at http://www.Rashiyomi.com for further details and examples.