The 10 RashiYomi Rules
Their presence in Rashis on Parshat NiTzaViM
Volume 11, Number 12
Rashi is Simple - Volume 34 Number 12

Used in the weekly Rashi-is-Simple and the Daily Rashi.
Visit the RashiYomi website: http://www.Rashiyomi.com/
(c) RashiYomi Incorporated, Dr. Hendel, President,
Sep 25th, 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.

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Russell http://www.RashiYomi.com/
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The next few issues of Weekly Rashi will take place as usual except for the weeks of the Succoth holidays.

    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 Dt29-11b
    URL Reference: (c) http://www.Rashiyomi.com/w34n12.htm;
    Brief Summary: The idiomatic phrase PASS THRU THE TREATY refers to the ancient treaty ceremony Jr34-18 of walking between animal halves.

Verse(s) Dt29-09:11 discussing the convenant / treaty made between God and Israel states You all stand this day before God..... That you should pass through the covenant with the Lord your God, and into his oath, which the Lord your God makes with you this day; Rashi clarifies the underlined words pass through the covenant by referencing verse(s) Jr34-18 discussing God's punishment of people who violate the convenant which states And I will give the men who have transgressed my covenant, which have not kept the words of the covenant which they had made before me, when they cut the calf in two, and passed between its parts. Hence the Rashi comment: The phrase pass through the convenant is an idiom referring to the ancient treaty ceremony of cutting an animal in half, having both parties of the treaty pass through or walk between the two halves and then consuming the animal. Dt29-09:11 refers to this ceremony and uses this language.

Text of Target verse Dt29-11 Text of Reference Verse Jr34-18
You all stand this day before God..... That you should pass through the covenant with the Lord your God, and into his oath, which the Lord your God makes with you this day; And I will give the men who have transgressed my covenant, which have not kept the words of the covenant which they had made before me, when they cut the calf in two, and passed between its parts.
Rashi comments: The phrase pass through the convenant is an idiom referring to the ancient treaty ceremony of cutting an animal in half, having both parties of the treaty pass through or walk between the two halves and then consuming the animal. Dt29-09:11 refers to this ceremony and uses this language.

Advanced Rashi: Rashi should be supplemented by pointing out that the treaty God made with the Patriarch Abraham (Gn15) involved a similar cutting ceremony and is colloquially known as the treaty of cuts. Perhaps the walking between the cut halves symbolically affirms that both parties respect the property rights of the other and share in joyous occasions (Such as treaty enactments).

      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 Dt29-18e, Dt29-18f
      URL Reference: (c) http://www.Rashiyomi.com/w34n12.htm
      Brief Summary: DRUNK metonomycally refers to INADVERTENT / NEGLIGENT sin. PARCHED (by analogy) refers to WILLFUL sin.

One method available to Rashi for explaining meaning is to use the universal literary principles available in all languages. The synechdoche-metonomy literary principles, universal to all languages, state, that items can be named by related items, by parts of those items, or by good examples of those items. For example honey refers to anything sweet since honey is a good example of something sweet. Similarly hot refers to matters of love since the two are related. Todays Rashi can best be understood by applying these principles.

Using the synechdoche principle we see that drunkedness refers to inadvertency or negligence of action since drunkedness is a good example of a state when negligent action happens. By contrastive analogy, if drunkedness refers to inadvertency then parched refers to willful. Applying these principles we translate Dt29-18 as follows: And it should come to pass, when he hears the words of this curse, that he blesses himself in his heart, saying, I shall have peace, though I walk in the stubbornness of my heart, to add parched [willful] to the drunkenness [inadvertent].

      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 Dt30-03a
      URL Reference: (c) http://www.Rashiyomi.com/w34n12.htm
      Brief Summary: God will return [WITH] you. Rashi: God returns you; God Himself returns.

One component of grammar deals with puns. Puns are a universal literary phenomenon in all languages: Puns indicate a deliberate distortion of the text in order to impart relevant secondary meaning. For more information on puns see my article http://www.Rashiyomi.com/puns.pdf on the world wide web.

Verse Dt30-03 states Then the LORD thy God will return [with] thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee. We have translated this Hebrew verse to reflect a pun: The verse says both God will return thy captivity and also says God will return with thy captivity. In the Hebrew text the conjugation Vav-Shin-Beth is used indicating that God himself will return; the proper conjugation would be the causative mode, Vav-Hey-Shin-Yud-Beth indicating that God will cause your (the Jews) return. Using either the Hebrew or English we see a pun: The Bible should be saying that God will return the Jews and instead says God Himself will return. This distortion of grammar indicates a deliberate intent of the Author to impart a secondary meaning. Hence the Rashi comment: Not only are the Jews returned but also God Himself also returns. This pun poetically depicts God as being with the Jews in exile and suffering with us.

    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 Dt29-16c.
    URL Reference: (c) http://www.Rashiyomi.com/w34n12.htm Brief Summary: a) Stone / Wood gods b) Gold / Silver (gods) [kept] with them [in their house].

The table below presents an aligned extract of verses or verselets in Dt29-16 Both verses/verselets discuss the detestable idols seen by the Jews. The alignment justifies the Rashi comment that: There are many types of idols Stone and wood gods lie around houses and gardens. But gold and silver gods are kept inside the house, with the people. Although they are gods people steal them for their monetary value.

Verse Text of Verse Rashi comment
Dt29-16
    and ye have seen their detestable things, and their idols,
  • wood and stone,
  • silver and gold, which are with them--
There are many types of idols Stone and wood gods lie around houses and gardens. But gold and silver gods are kept inside the house with the people. Although they are gods people steal them for their monetary value.
Dt29-16
    and ye have seen their detestable things, and their idols,
  • wood and stone,
  • silver and gold, which are with them--

    7. RASHI METHOD: FORMATTING
    BRIEF EXPLANATION:Inferences from Biblical formatting: --bold,italics, and paragraph structure.
    • 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 Dt29-12b
    URL Reference: (c) http://www.Rashiyomi.com/w34n12.htm
    Brief Summary: God is stuck with you by oath-hence you must swear to abide also. God has sworn not to destroy you EVEN if you sin and are punished.

Both the Biblical and modern author use the paragraph as a vehicle for indicating commonality of theme. Hence if two ideas are in a paragraph they may be assumed to have a similar context. The reader will no doubt recognize this formatting rule as none other than the most intuitive of the Rabbi Ishmael style rules which orthodox Jews recite every day as part of their daily prayer: the rule of inference from context. Today's example illustrates this.

    There are three broad methods of paragraph unity:
  • cause-effect
  • contrast
  • unifying theme with multiple effects

    In explaining verse Dt29-12 Rashi uses two of the paragraph development methods cited above. Here is a brief snapshot of the verses in question:
    • Reward and Punishment
      • Dt27 If you listen to God you will be rewarded
      • Dt28 If you don't listen to God you will be punished
      • Dt29-01:08 And now after 40 years you finally appreciate this.
    • [Contrastive] Punishment will never be permanant
      • Bound by oath
        • Dt29-11:12 God is your God; You are his nation
          • God swore to your forefathers
          • [Causative | Parallel] So now you must swear to him

Advanced Rashi: Let us go over in detail the two uses of the paragraph development methods. First Rashi contrasts within Dt29-11:12: God can't get out of his oath and therefore [causation] you must swear also so as to be similarly bound. This explains the linkage of verses within the two sentence paragraph.

But Rashi also explains the linkage of verses between the Chapters Dt28 and Dt29: God will punish you if you misbehave but [contrastively] since He swore to be your God no matter how bad you are He will never destroy you.

As a result of this analysis we understand the two Rashi comments. One Rashi comment explains the contrastive connection between two Biblical chapters. The other Rashi comment explains the causative connection within 2 Biblical verses. In other words there are two paragraph connections to explain and Rashi explains both of them.

      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 Dt29-09a
      URL Reference: (c) http://www.Rashiyomi.com/w34n12.htm
      Brief Summary: STANDING BEFORE GOD connotes a religious ceremony: Either a) prayer, b) temple-based, c) prophetically invited.

    Today we ask the database query: What does the idiomatic phrase, before God, mean. The query uncovers two dozen examples. An examination of these examples justifies the Rashi assertion that Before God connotes a religious ceremony such as a) Prayer, b) Temple-related, c) prohpetically induced. The table below presents results of the query along with illustrations of Rashi's comment.

Verse Event Text of Verse
Dt12-18 Temple (Tithe Consumption) But you must eat them before the Lord your God in the place which the Lord your God shall choose, you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite who is inside your gates; and you shall rejoice before the Lord your God in all that you put your hands to.
Dt26-05 Temple (First fruit ceremony) And you shall speak and say before the Lord your God, A wandering Aramean was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous;
Dt09-18 Prayer (after Golden Calf) And I fell down before the Lord, as at the first, forty days and forty nights; I did not eat bread, nor drink water, because of all your sins which you sinned, in doing wickedly in the sight of the Lord, to provoke him to anger.
Dt01-45 Prayer (on punishment) And you returned and wept before the Lord; but the Lord would not listen to your voice, nor give ear to you.
Dt04-10 The Revelation (Prophecy) The day when you stood before the Lord your God in Horeb, when the Lord said to me, Gather the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children.
Dt29-09 Moses' Fairwell speech (Prophecy?) You stand this day all of you before the Lord your God; your captains of your tribes, your elders, and your officers, with all the men of Israel,

Advanced Rashi: Three points should be made here. First, Rashi literally says ...the verse teaches that Moses gathered them in the Divine presence on the day of his death. So literal Rashi seems to just echo the verse. It is through the use of Rashi methodology that we uncover a detailed description that before God is used in situations of prayer, Temple-related activity, or prophetic revelation.

Secondly, note that Rashi does not make explicit reference to prophecy. However based on our database analysis and the uncovering of three meanings of before God - prayer,prophecy, and Temple related - it would appear that prophecy is the most relevant meaning here.

This verse nicely shows the interplay between Rashi methodology and actual Rashi text. It shows how the student of Rashi must sometimes reinterpret Rashi based on methodological considerations. Such reinterpretations do not contradict Rashi but rather enrich our understanding of Rashi.

Finally we note that this database query illuminates the meaning of an idiomatic phrase. An idiom is a collection of words whose overall meaning surpasses the sum of the meaning of the individual words. Thus this Rashi may be thought of as jointly using rules 2, meaning, and 8, databases.

      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, Nu07
      • (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 Dt30-19a
      URL Reference: (c) http://www.Rashiyomi.com/w33n4.htm
      Brief Summary: If inanimate objects like the sun and moon can do what they are suppose to and earn the right to exist how much more so people.

Verse Dt30-19 discussing Moses' adjuration to the Jews to observe the convenant states I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;

But Heaven and earth are inanimate. They can't be witnesses. Hence Rashi interprets this symbolically. Rashi's suggestion is simple: Heaven and earth follow the inanimate laws that govern them and as a consequence all is well with them. If only we humans could act similarly.

Advanced Rashi: Rashi's first explanation poetically sees the heaven and earth as two witnesses who punish the accused if convicted (The heavens abstain from rain and the earth from produce). However heaven and earth have no cogitive ability or free will and hence cannot really act as witnesses. Rashi's second explanation correctly sees them as symbolic affirmations adjuring humans to follow their inanimate counterparts. We have therefore concentrated on Rashi's 2nd explanation.

Sermonic Points: We close this year's Weekly Rashi series with a gem of a story from the founder of Chasiduth. The founder of Chasiduth, the Ba'al Shem Tov, that is, the Person with a Good name, as he is affectionately none, was, in his youth, as a sexton, one day, sweeping the synagogue floors. All of a sudden he burst into tears: This lowly broom has fulfilled its maximum potential in existence and has merited to clean synagogue floors, but I, a human created in the image of the Supreme being, have not fulfilled my maximum potential. Of course, the Ba'al Shem Tov was simply echoing the above Rashi that sees Heaven and Earth as inanimate paradigms fulfilling the will of their Creator and contrasting it with human behavior.

Conclusion

This week's parshah does not contain examples of the contradiction, style, and spreadsheet methods. This concludes this weeks edition. Visit the RashiYomi website at http://www.Rashiyomi.com for further details and examples.