The 10 RashiYomi Rules
Their presence in Rashis on Parshat VaYayLeCh
Volume 11, Number 13
Rashi is Simple - Volume 34 Number 13

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,
Oct 4th, 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 Dt31-21a
    URL Reference: (c) http://www.Rashiyomi.com/w34n13.htm;
    Brief Summary: This POEM will testify against them Rashi: The poem written in Dt32.

Verse(s) Dt31-21 discussing the exhortative warnings of Moses before his death states And it shall come to pass, when many evils and troubles have befallen them, that this poem shall testify against them as a witness; for it shall not be forgotten in the mouths of their seed; for I know their inclination and what they do, even now, before I have brought them into the land which I swore. Rashi clarifies the underlined words this poem by referencing chapter Dt32 presenting the poem of exhortative warning of punishment for the deviation from God's commandments. Hence the Rashi comment: The phrase this poem in Dt31-21 refers to the special exhortative poem of warning presented in Dt32.

Text of Target verse Dt31-21 Text of Reference Verse Dt32
And it shall come to pass, when many evils and troubles have befallen them, that this poem shall testify against them as a witness; for it shall not be forgotten in the mouths of their seed; for I know their inclination and what they do, even now, before I have brought them into the land which I swore This entire chapter is written in poetic format and presents exhortations to the Jews that they will be severely punished if they violate God's commandments.
Rashi comments: The phrase this poem in Dt31-21 refers to the special exhortative poem of warning presented in Dt32.

Advanced Rashi: Superficially, Rashi is commenting on the proximity of texts - Dt31-21 and Dt32. But on a deeper level, as shown below in Rule #7, Formatting, Rashi is commenting on the format of Dt32. Indeed, only two chapters in the entire Bible are written in a brick-layer format indicating a poetic nature. Dt32 is not only near Dt31-21 and exhortative, it is actually written in poetic format.

      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 Dt31-17a
      URL Reference: (c) http://www.Rashiyomi.com/w34n13.htm Brief Summary: God SEES = salvation; God HIDES FACE = destruction.

An idiom is a collection of words which means more than the sum of the meanings of each of the phrases' individual words. Verse Dt31-17a discussing the horrible punishment if the Jews deviate from God's law states Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them , and they shall be devoured, and many evils and troubles shall come upon them; so that they will say in that day: Are not these evils come upon us because our G-d is not among us? Rashi explains: The phrase hide my face is an idiom meaning devouring and destruction As can be seen from the underlined words the Rashi comment is compactly and explicitly combined in the Biblical text.

Advanced Rashi: Although the Rashi translation is explicitly given by the Biblical text we can further support Rashi's comment with the following compact analogy: God sees:salvation::God hides:destruction. Such use of multiple supports are very often available and enrich our understanding of 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 Dt31-27a
      URL Reference: (c) http://www.Rashiyomi.com/w34n13.htm Brief Summary: ...The Jews will deviate after FOREIGN gods and desert Me...

Most people are aware that Hebrew verbs come from three-letter roots. Each root is conjugated in the 8 dimensions of person, gender,plurality, tense, activity, modality, direct-object, and prepositional connective. For example the root Shin Mem Resh means to watch. The conjugations Shin-Mem-Resh-Tauv-Yud and Nun-Shin-Mem-Resh-Nun-Vav mean I watched and we were watched respectively.

The rules for Hebrew grammar are carefully described in many modern books and are well known. Rashi will sometimes comment when a verse is using a rare conjugation of an odd grammatical form.

When presenting grammatical Rashis my favorite reference is the appendix in volume 5 of the Ibn Shoshan dictionary. This very short appendix lists most conjugations.

We should emphasize that the great 19th century commentator, Malbim, introduced the powerful grammatical observation that the same root can change meaning solely based on the prepositional connectives used with it. From time to time we present intriguing examples illustrating this rule.

Similarly, Biblical Hebrew allows roots to radically change meaning based on the mode of the conjugation. For example the active, passive, interactive, or causative modes may endow the words with intrinsically different meanings..

    The Biblical root Nun-Caph-Resh has 3 distinct basic meanings: Each basic meaning in turn corresponds to a distinct grammatical form.
  • Recognize: In the normal active mode Nun Caph Resh means to Recognize. For example, verse Gn42-08 states And Joseph recognized his brethren, but they did not recognize him. This meaning of to recognize can also be used pejoratively to indicate false recognition as in verse Is03-09 which states The use of favoritism testifies against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have wrought evil unto themselves. Here favoritism refers to (arbitrary) recognition of certain individuals.
  • Foreign: The participle form of Nun-Caph-Resh refers to an object that is intrinsically or permanently recognizable. Hence it can mean foreign or foreigner since a foreign person is intrinsically recognizable in a crowd. A typical verse with this meaning isverse Dt31-16 which states And the LORD said unto Moses: 'Behold, thou art about to sleep with thy fathers; and this people will rise up, and go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them.
  • To disguise: In the interactive (Hitpael) grammatical mode Nun-Kaph-Resh means to be recognizable by interaction, that is, to disguise oneself (be recognizable according to someone's conceptions not according to what you really are). A typical verse is verse Gn42-07 which states And Joseph saw his brethren, and he recognized them, but he disguised himself to them, and spoke roughly with them; and he said unto them: 'Whence come ye?' And they said: 'From the land of Canaan to buy food.'

Advanced Rashi: The advanced student should note that these three basic meanings of Nun Kaph Resh, recognize, foreign, disguise are very diverse. The language is able to unify these diverse meanings by using different grammatical modes, each mode powerfully altering the basic meaning of recognition. Hence we have that the participle form means foreign or permanently recognizable while the interactive form means disguise that is, a recognition based on an interaction with another person's preconceived notions.

    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/w34n13.htm Brief Summary: We naturally pair - MEN/learing, WOMEN/hearing, PEOPLE/observe, STRANGER/fear. INFANTS enable reward to those who bring them.

The table below presents an aligned extract of verses or verselets in Dt31-12a Both verses/verselets discuss the categories of people who come to the national assemblage every 7 years. The alignment justifies the Rashi comment that: The Torah mentions 5 categories of people who come - people, men, women, infants, strangers - but only 4 categories of activities - hearing, learning, fear, and observance. We naturally pair - men/learning, women/hearing, people/observance, stranger/fear. It is then natural to see the infants coming as enabling reward to those who bring them (Since the infants are too young to do any activity)

Verse Text of Verse Rashi comment
Dt31-12
    Assemble
    • the people,
    • the men and
    • the women and
    • the infants, and
    • thy stranger that is within thy gates,
    that
    • they [the women] may hear, and
    • that they may learn [the men], and
    • fear HaShem your G-d [The stranger], and
    • observe to do all the words of this law [the people];
The Torah mentions 5 categories of people who come - people, men, women, infants, strangers - but only 4 categories of activities - hearing, learning, fear, and observance. We naturally pair - men/learning, women/hearing, people/observance, stranger/fear. It is then natural to see the infants coming as enabling reward to those who bring them (Since the infants are too young to do any activity).
Dt31-12
    Assemble
    • the people,
    • the men and
    • the women and
    • the little ones, and
    • thy stranger that is within thy gates,
    that
    • they [the women] may hear, and
    • that they may learn [the men], and
    • fear HaShem your G-d [The stranger], and
    • observe to do all the words of this law [the people];

Advanced Rashi: There is a certain charm to this Rashi alignment. On the one hand Rashi's assertion that we bring infants to receive reward for bringing them appears fanciful exegetical and homiletic without textual support. On the other hand the blatant contrast - 5 categories of people vs. 4 categories of activity - does seem to implicitly suggest a fill in for the reason for bringing the infants. Thus this Rashi charmingly illustrates a subtle but beautiful tension between the intended meaning of the text as indicated by the format and exegesis.

      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 Dt31-28a
      URL Reference: (c) http://www.Rashiyomi.com/w34n13.htm Brief Summary: PRIESTS call assembly of NATION through TRUMPETS LEVITES call assembly of LEADERS without TRUMPETS

The table below presents two contradictory verses. Both verses talk about assembling the Jewish nation The underlined words highlight the contradiction. One verse says the priests assemble the nation through trumpet blasts while the other verse says the levites should assemble the nation. Which is it? Did the priests or Levites assemble the nation? Rashi simply resolves this using the 2 aspects method: When assembly happened through trumpet blasts the priests were the assemblers. However on the special occasion of Moses' farewell speech prior to his death the Levites assembled the nation's elders since no trumpets were used to assemble the nation. The reason no trumpets were used was because the trumpets reflected Moses' leadership over the Jewish people and on the day of his death, especially after transfer of leadership to Joshua, Moses symbolically affirmed that he was no longer their leader. Consequently Moses did not assemble the entire nation but rather just the leaders to deliver his fairwell speech - to assemble the leaders (vs. the nation) did not require trumpets or priests.

Summary Verse / Source Text of verse / Source
National assemblies were made through trumpet blasts of priests Nu10-08 And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance forever throughout your generations.
Levites should assemble elders Dt31-25,28 That Moses commanded the Levites, who carried the ark of the covenant of the Lord, saying,.... Assemble to me all the elders of your tribes, and your officers,
Resolution: 2 Aspects When assembly happened through trumpet blasts the priests were the assemblers. However on the special occasion of Moses' farewell speech prior to his death the Levites assembled the nation since no trumpets were used to assemble the nation. The reason no trumpets were used was because the trumpets reflected Moses' leadership over the Jewish people and on the day of his death, especially after transfer of leadership to Joshua, Moses symbolically affirmed that he was no longer their leader. Consequently Moses did not assemble the entire nation but rather just the leaders to deliver his fairwell speech - to assemble the leaders (vs. the nation) did not require trumpets or priests.

    Advanced Rashi: Several supplemental points should be made.
  • Rashi emphasizes The assembly trumpets were solely used by Moses. Since Moses had transferred leadership he couldn't use the trumpets and since Moses was still alive Joshua couldn't use them either. Rashi adds The trumpets were hidden (stored) and were not used by anybody.
  • We have supplemented Rashi's explanation by pointing out two contradictions. First we point out that priests were suppose to assemble but at his farewell speech Moses asked the Levites to assemble.
  • Secondly we point out that the trumpets were used to assemble the nation while here, at Moses farewell speech, Moses only assembled the elders and leaders.
  • We then construct the following thread of Rashi's argument:
    • Moses did not assemble the nation, just the leaders
    • Hence Moses did not need the trumpets or priests which were used for national assemblies.
    • Most probably at the final part of his farewell speech Moses did not emphasize his leadership which was just transferred to Joshua but rather left a message for the elders and Joshua so that they could deal with it, and transmit to the people, as appropriate.

In other words we see Rashi's point there is no leadership on the day of death as the consequence of the contradiction-resolution of nation vs elders and priests vs Levites. For this reason we have supplemented Rashi's literal explanation with textual contradictions which Rashi was resolving and supporting. We see the contradictions as the driving force behind Rashi, and see the citations about death as supportive and supplementary (not primary). Rashi further supports this supportive theme - there is no dominion on the day of death - with an explicit citation from Ec08-08.

    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 Dt31-02b URL Reference: (c) http://www.Rashiyomi.com/w34n13.htm
    Brief Summary: ALTHOUGH I am 120 years old today, NEVERTHELESS I can't lead you BECAUSE God prohibited it [But I am otherwise able and healthy]

Certain Biblical paragraphs are stated in a Theme-Development form. In other words a broad general idea is stated first followed by the development of this broad general theme in specific details. The Theme-Detail form creates a unified paragraph and consequently the law only applies to the enumerated details but not to other cases. Today's example illustrates this as shown below.

    Verse Dt31-02 discussing Moses' termination of leadership states
  • General: [Although] I am 120 years old today,
  • [nevertheless] I can't lead you
  • Detail: [because] God said "Don't pass over the Jordan." [But I am otherwise able and healthy]

As is our usual custom in this email list we have embedded the Rashi comments in the text by interpolating key connective words. We further clarify this compact summary as follows: The statement I am 120 ...I can't lead you is a general comment which could have many reasons - for example, poor health, other commitments, or a prohibition of leading. This general clause is further delimited and clarified by the detail clause which explicitly states that the reason why Moses can't lead has nothing to do with health or other commitments but rather because God explicitly prohibited him from leading. For this reason we have classified this Rashi comment as illustrative of the Rabbi Ishmael style rules since a general clause is delimited with a detailed explanation.

    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 Dt31-21a
    URL Reference: (c) http://www.Rashiyomi.com/w34n13.htm
    Brief Summary: The phrase THIS POEM in Dt31-21 refers to the poem of exhortation presented in Dt32 which is written in a special brick-layered poetic format

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.

Other Biblical formatting effects are also used. For example the Biblical Author used dotting of letters to indicate strikeout.

It is common in all cultures to use special formatting to indicate a poetic format. The Bible in fact uses a special brick-layered format to indicate poetry in two Biblical chapters.

Verse Dt31-21 discussing the punishments that would befall the Jewish people if they deserted God states And it shall come to pass, when many evils and troubles have befallen them, that this poem shall testify against them as a witness; for it shall not be forgotten in the mouths of their seed; for I know their inclination and what they do, even now, before I have brought them into the land which I swore. Rashi explains the underlined phrase this poem as referring to the great exhortative poem of warning presented in Dt32 which is written in a special brick-layered poetic format. This special brick layered format strengthen's Rashi's association of the underlined words, this poem with Dt32.

    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 examples applies to Rashis Dt31-21b
    URL Reference: (c) http://www.Rashiyomi.com/w34n13.htm
    Brief Summary: THIS POEM WILL NOT BE FORGOTTEN FROM THE JEWS. Rashi: Hence the Torah which contains this poem can't be forgotten.

Nevertheless Rashi will make a comment indicating a consequence or implication of the verse. We say that such Rashis use the spreadsheet method. We call the method, spreadsheet since very often spreadsheets are use to compute and infer consequences.

Verse Dt31-21b states And it shall come to pass, when many evils and troubles have befallen them, that this poem [Dt32] shall testify against them as a witness; for it [The poem] shall not be forgotten in the mouths of their seed; .... Rashi comments: Since the one chapter poem, Dt32, is not forgotten, it follows that the Torah itself which contains this poem, will also not be totally forgotten.

We see here that Rashi's comment informs us of a consequence and hence we classify this Rashi as an example of the spreadsheet method.

Conclusion

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