The 10 RashiYomi Rules
Their presence in Rashis on Parshat TeTZaVeH
Volume 14, Number 4
Rashi is Simple - Volume 37 Number 4

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,
Feb. 26, 2010

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 Ex27-20b
    URL Reference: (c) http://www.Rashiyomi.com/rule1404.htm
    Brief Summary: The phrase PURE OLIVE OIL BEATEN FOR THE CANDELLABRAH (Ex27-20b) CROSS REFERENCES Ex35-08 which singles out OIL FOR THE CANDELLABRAH as a specially prepared oil.

Verse Ex27-20b discussing the oil used for the Candellabrah states And you shall command the people of Israel, that they bring you pure olive oil beaten for lighting , for the lamp to burn always. Rashi notes that the underlined words, pure olive oil beaten for lighting references verses Ex35-05:08 discussing items dedicated for the Temple. Hence the Rashi comment There were two production methods of olive oil: (1) An ordinary production method and (2) a production method which produced high quality oil useful for lighting. One supportive proof for this distinction is the special emphasis in the voluntary Temple gifts for the oil for the Candellabrah implying that the Candellabrah oil had a special quality.

Text of Target Verse Ex27-20b Text of Reference Verse Ex35-05:08
And you shall command the people of Israel, that they bring you pure olive oil beaten for lighting , for the lamp to burn always. Take you from among you an offering to the Lord; whoever is of a willing heart, let him bring it, an offering of the Lord; gold, and silver, and bronze, And ... And oil for the Candellabrah, and spices for anointing oil, and for the sweet incense,
Rashi comments: There were two production methods of olive oil: (1) An ordinary production method and (2) a production method which produced high quality oil useful for lighting. One supportive proof for this distinction is the special emphasis in the voluntary Temple gifts for the oil for the Candellabrah implying that the Candellabrah oil had a special quality.

Advanced Rashi: The Rashi comments on this verse are continued in rules #1,3,4,9. Rule #9 contains the production details of the two oils. In this rule, #1, we have only given a supportive proof. While in rule #4 we give a stronger proof.Note that Rashi does not explicitly mention this other verse; however we think it an appropriate supportive argument.

      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 Ex29-20a
      URL Reference: (c) http://www.Rashiyomi.com/rule1404.htm
      Brief Summary: The Hebrew TENUCH is the INTENSELY MIDDLE part of the ear. It refers to the External Auditory meatus - the middle part of the ear which contains the ear canal.

Rashi would sometimes derive the meaning of a word from the meaning of its underlying Biblical root. In applying this method Rashi would use all available grammatical methods to study the meanings of related roots. The next paragraph presents one such rule.

There are 1900 Biblical roots. Of these 1900 roots about half involve X-Vav-Y X-Y-Y X-Y-Hey pairs. These roots (with one root letter weak) often, but not always, have related meanings. Consequently, very often, but not always. one can infer the meaning of a X-Y-Y root from the related X-Y-Hey or X-Vav-Y root.

Rashi believed in two grammatical systems. He believed in the traditional tri-literial (3-letter) root methdos used to conjugate verbs and taught in all elementary schools.

Besides the conjugational root system Rashi also believed in a semantic root system. This is a separate system that enables derivation of root meaning from other roots.

For example the meaning of a 4-letter root, ABCD, is derived from the meaning of its two 2-letter subroots, ABCD = AB + CD. Similarly Rashi might derive the meaning of a traditional three letter root, ABC from a 2-letter and 1-letter subroot: ABC = A +B C or ABC=AB+C. Although these rules and equations asre abstract we will present concrete easily understood examples below.

    Rashi derives the meaning of the 3-letter root, Tauv-Nun-Caph, Tenuch as follows:
  • Tauv-Vav-Caph, Toch means middle;
  • Nun refers to characteristic/strong attribute;
  • Hence Tauv-Nun-Caph, Tenuch means strongly middle and refers not just to the two dimensional center of the air but refers to the part of the outer air with the hole of the ear canal which brings sound through the ear canal. The technical name for this is the external auditory meatus.

    Some further examples where Nun refers to characteristic/strong attributes:
  • Resh-Yud-Beth, Riv means to dispute; Resh-Yud-Beth-Nun, Yerivun, means to fight.
  • Zayin-Yud-Kuph, Zik, means spark; Nun-Zayin-Kuph, Nezek, means damage, a strong characteristic of sparks.
  • Teth-Pay, Tippah, means Droplet; Nun-Teth-Pay, NaTaph, refers to certain tree drippings, strongly characteristic of droplets.
  • Ayin-Mem, Im means with; Nun-Ayin-Mem, Naim means pleasant, strongly characteristic of withness.
  • Tzade-Lamed, Tzayl means shade; Nun-Tzade-Lamed, NaTzayl means salvation strong characteristic of providing shade and removing one from "the heat."

      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 Ex27-20b, Ex29-25d
      URL Reference: (c) http://www.Rashiyomi.com/rule1404.htm
      Brief Summary: A pronominal indirect object indicates purpose and dedication DO SUCH AND SUCH FOR SO AND SO ...indicates INTENT and DEDICATION for so and so.

Today Hebrew grammar is well understood and there are many books on it. Rashi, however, lived before the age of grammar books. A major Rashi method is therefore the teaching of basic grammar.

Many students belittle this aspect of Rashi. They erroneously think that because of modern methods we know more. However Rashi will frequently focus on rare grammatical points not covered in conventional textbooks.

    There are many classical aspects to grammar whether in Hebrew or other languages. They include
  • The rules for conjugating verbs. These rules govern how you differentiate person, plurality, tense, mode, gender, mood, and designation of the objects and indirect objects of the verb. For example how do you conjugate, in any language, I sang, we will sing, we wish to sing, she sang it.
  • Rules of agreement. For example agreement of subject and verb, of noun and adjective; whether agreement in gender or plurality.
  • Rules of Pronoun reference.
  • Rules of word sequence. This is a beautiful topic which is not always covered in classical grammatical textbooks.

Today we deal with the Biblical rules governing indication of pronoun indirect objects. The basic rule is that e.g. the difference between take gifts (Ex25-02) vs. take for Me gifts is that the latter style indicates purpose and dedication - the gifts must be dedicated to God. Similarly the difference between send spies vs. send for yourself spies (Nu13-02) indicates a personal aspect and purpose, for your own purposes.

There are many Rashis whose focal point is a pronominal indirect object - as we go through the yearly cycle we will try and gather them all together. Today however we extend this pronominal indirect object rule to general indirect objects of purpose.

Verse Ex27-20b discussing the oil used for the Candellabrah states And you shall command the people of Israel, that they bring you pure olive oil beaten for lighting, for the lamp to burn always. The phrase beaten for lighting contains an indirect object indicating purpose. Rashi comments: You must beat the olives in such a way that the resulting oil can be used for lighting. Here Rashi interprets the indirect object indicating purpose; Rashi requires a capacity for lighting as intrinsic to the oil production process. Further details are given below in rules #4,9.

Another example of the pronominal indirect object rule indicating purpose and dedication, occurs in Ex29-25d which states And thou shalt take them from their hands, and make them smoke on the altar upon the burnt-offering, for a sweet savour before HaShem; it is an offering made by fire for God. Rashi commenting on the phrase for God states:The offering must be dedicated to God's name.

Advanced Rashi: This Rashi comment is continued in rules #1,3,4,9.

    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 Ex27-20b
    URL Reference: (c) http://www.Rashiyomi.com/rule1404.htm
    Brief Summary: 1) Oil for the DAILY OFFERING was BEATEN (Levels #2,#3) 2) Oil for the CANDELLABRAH was PURE, BEATEN FOR LIGHT (Level #1)

The table below presents an aligned extract of verses or verselets in Ex27-20b, Ex29-40. Both verses/verselets discuss oil production. The alignment justifies the Rashi comment that: 1) The oil production method for the Candellabrah was a special quality oil, pure, without dregs, specially suited for lighting; 2) The oil production method for the offerings did not have to be of such a high quality and could come from beaten oil. We infer this from the contrast of phrases beaten oil vs. oil, beaten for light.

Verse Text of Verse Rashi comment
Ex27-20b And you shall command the people of Israel, that they bring you pure olive oil beaten for lighting , for the lamp to burn always. 1) The oil production method for the Candellabrah was a special quality oil, pure, without dregs, specially suited for lighting; 2) The oil production method for the offerings did not have to be of such a high quality and could come from beaten oil. We infer this from the contrast of phrases beaten oil vs. oil, beaten for light.
Ex29-40 And with the one lamb a tenth deal of flour mixed with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink offering.

Advanced Rashi: This Rashi is continued in Rules #1,3,4,9. Rule #9 gives details on the production methods - certain methods produce special lighting oil while other production methods do not produce such oil.

      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 Ex28-38c
      URL Reference: (c) http://www.Rashiyomi.com/rule1404.htm
      Brief Summary: a) The Metal plate with HOLY TO GOD shall PHYSICALLY be on his forehead b) The HOLINESS TO GOD shall MENTALLY BE ON HIS MIND. His thinking of holiness will efectuate atonement on ritual impurity.

The table below presents two contradictory verses/verselets. Both verses/verselets speak about the Tzitz, the metal plate with holy to God on it. The underlined words highlight the contradiction. One verse/verselet says It shall be on his forehead while the other verse/verselet says It shall always be on his forehead. We see the contradiction: Which is it? Was the Tzitz always worn or was it just worn when serving in the Temple (This is also a contradiction between the verse and logic since physically the priest could not wear this continually, as e.g. he sometimes had to go to the bathroom.) Rashi simply resolves this using the broad-literal method: a) It shall physically be on his foreheadduring the Temple service and atone on ritual impurity which contanimated the sacrifices; b) It shall mentally be on his mind at all times. By having God's holiness on his mind he effects atonement for offerings offered in ritual impurity.

Summary Verse / Source Text of verse / Source
Have the Tzizt, metal plate with "Holy to God" written on it, on his forehead Ex28-38c And it shall be upon Aaron’s forehead, that Aaron may bear any guilt incurred in the holy offering, which the people of Israel hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord.
Have the Tzizt continually on his forehead. Ex28-38c And it shall be upon Aaron’s forehead, that Aaron may bear any guilt incurred in the holy offering, which the people of Israel hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the Lord.
Resolution: 2 Aspects a) It shall physically be on his foreheadduring the Temple service and atone on ritual impurity which contanimated the sacrifices; b) It shall mentally be on his mind at all times. By having God's holiness on his mind he effects atonement for offerings offered in ritual impurity.

Advanced Rashi: We approach this Rashi in rule #6 below from the point of view of the style rule. We note here that Rashi cites a controversy in Yuma 7a on whether the physical presence of the Tzizt on his forehead is necessary to achieve atonement. However a careful reading of the Talmud shows that having the Tzitz on his mind is a requirement according to both sides of the controversy. This makes sense: Ritual impurity attacks holiness; by continually thinking of the phrase, Holy to God, written on the Tzitz, the Priest counteracts the effects of the ritual impurity and achieves atonement.

Note how we resolved the contradiction: We used the principle that a repeated word can acquire a non-standard meaning. So the first statement it will be on his forehead is literal while the second statement it will be on his forehead continually is metaphoric - it will be on his mind at all times. Since we used a metaphoric interpretation to resolve the contradiction we classify this as a broad-literal method.

    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 Ex28-38b Ex28-38c
    URL Reference: (c) http://www.Rashiyomi.com/w33n9.htm
    GENERAL: Have the Tzitz, the metal plate with HOLY TO GOD written, on forehead DETAIL: Atone for sins with the offerings GENERAL: Have the Tzitz on ones mind continually. RASHI: The thoughts of HOLY TO GOD atone/counteract the ritual impurity sins.

Certain Biblical paragraphs are stated in a Theme-Development-Theme form. In other words a broad general idea is stated first followed by the development of this broad general theme in specific details. The paragraph-like unit is then closed with a repetition of the broad theme. The Theme-Detail-Theme form creates a unified paragraph. The detailed section of this paragraph is therefore seen as an extension of the general theme sentences. Today's example illustrates this as shown immediately below.

    Biblical verses Ex28-38c form a Biblical paragraph with a theme-detail-theme structure. The paragraph discusses the wearning and use of the Tzitz by the High Priest.
    • General: The Tzitz, the metal plate with Holy to God shall be on Aaron's forehead
    • Detail: and he shall atone for the iniquity of the offerings
    • General: And the Tzitz with holy to God will be on his mind continually.

Rashi generalizes the detail clause atone for the iniquity of offerings, as illustrative of the general clause, have holy to God on one's mind continually, and states: The iniquity of the offerings atones by having holy to God on ones mind continuously. But what can holy thoughts atone for? It can only atone for sins which cause impure thoughts - that is, for offering offerings in a state of ritual impurity. Normally the ritual impurity would cause impure thoughts. However, the holy to God thought atones by bringing in holy thoughts and counteracting the tendency to have impure thoughts..

Advanced Rashi: We approached this Rashi in rule #5 above from the point of view of the contradiction rule; this justifies translating the phrase and the Tzitz will be on his mind. We note here that Rashi cites a controversy in Yuma 7a on whether the physical presence of the Tzizt on his forehead is necessary to achieve atonement. However a careful reading of the Talmud shows that having the Tzitz on his mind is a requirement of both sides of the controversy. This makes sense: Ritual impurity attacks holiness; by continually thinking of the phrase, Holy to God, written on the Tzitz, the Priest counteracts the effects of the ritual impurity and achieves atonement.

    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 Ex28-06b
    URL Reference: (c) http://www.Rashiyomi.com/rule1404.htm
    Brief Summary: Make Gold strips...to help weave a) In the MIDST of the SKY-BLUE thread b) In the MIDST of the PURPULE thread .... Each thread was 7 ply; 6 of the thread and one gold.

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 indicated bullets by using repeating keywords.

That is, if a modern author wanted to get a point across using bullets - a list of similar but contrastive items - then the Biblical Author would use repeating keywords. Today's verse illustrates this principle.

Bullets whether indicated through modern notation or through the Biblical method of repeating keywords always indicate contrastive emphasis - that is, each bullet is presumed to be a distinct item contrasted to the other items on the list. Very often the bullets are also used to indicate that the entire list is exhaustive of some spectrum.

    Verse(s) Ex28-06b discussing the threads used in the Eyfod cross references Ex39-03 which states And they did beat the gold into thin plates, and cut it into wires, to work it
    • in the midst of the sky-blue, and
    • in the midst of the purple, and
    • in the midst of the scarlet, and
    • in the midst of the six-ply [linen], with skilful work.
    The repeated underlined phrase in the midst creates a bullet effect. The bullet effect in turn creates an emphasis on the distinctness of all enumerated items. Rashi interprets the distinctness as follows Gold threads were combined with each of the other 4 threads. So the linen thread was six-ply linen as explicitly indicated. The gold thread combined making a 7-ply thread. Similarly the sky-blue thread was 6 ply and became 7 ply with the combination of the gold thread. (Without the bullets I would read the verse as requiring combining one gold thread with the the 4 6-ply threads making a 25-ply thread; however, the bullets require combining four 7-ply threads creating a 28-ply thread).

      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 Ex29-14a
      URL Reference: (c) http://www.Rashiyomi.com/w33n9.htm
      Brief Summary: Remember Egypt: No a) inequality, b) impurity, c) bad business practices. d) God saved you.

We ask the following database query: Which commandments mention that they should be observed becauase 'you are to remember that God took you out of Egypt'? 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 inference: Commemoration of the salvation from Egypt is emphasized as a reason for commandment observance in laws prohibiting a) social inequality b) ritual impurity c) anxiety-business practices as well as in laws requiring d) acknowledgement of salvation from Egypt by God. The list below presents the results of the database query and shows examples

Verses Verse Content Theme Contradicts Egyptian practice of...
Dt15-15,Dt05-14a Dt16-12, Dt24-18 Treat slaves, orphans, widows nicely. Equality ..slavery.
Lv22-33, Lv11-45, Nu15-41, Ex29-46 Avoid the ritual impurity associated with contact with the dead Purity / holiness ...disassociating a person and destroying his will by continuous exposure to death.
Lv25-38, Lv19-36 Avoid anxiety producing business practices (imprecise weights, loaning on interest). Business atmosphere Disassociating a person and destroying his will by continuous exposure to anxiety producing business practices (like imprecise weights).
Ex20-01:03 / Ex29-46 Acknowledge God as having saved you from Egypt God Saves ...believing that any slave could escape from Egypt.

To understand this list we take a simple example: Dt05-14a:15. discussing the obligation to treat slaves and orphans nicely. This verse states but the seventh day is a sabbath unto HaShem thy G-d, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou. And thou shalt remember that thou was a slave in the land of Egypt, and HaShem thy G-d brought thee out thence by a mighty hand and by an outstretched arm; therefore HaShem thy G-d commanded thee to keep the sabbath day. As can be seen by the underlined words, the Biblical obligation to let slaves/servants rest on the Sabbath is linked to remembering the Exodus. This linkage between the commandment and the exodus, does not occur at all commandments. However this linkage occurs here because the essence of Egypt consisted of a class society in which certain people were free and certain people were slaves. Consequently, any commandment attacking class distinctions - such as the requirement to equally let owners and slaves rest on the Sabbath - will explicitly mention the Exodus. The other examples are interpreted similarly.

      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 examples applies to Rashis Ex27-20b
      URL Reference: (c) http://www.Rashiyomi.com/rule1404.htm
      Brief Summary: The Biblical verses indicate two types of olive oil: 1) Those especially usable for lighting and 2) ordinary olive oil. Rashi gives the physical methods of producing these two types of oil.

    As indicated above in Rules #1,3,4 the Bible is indicating two type of oil production:
    • pure oil, beaten for lighting
    • beaten oil.
    However, the Bible does not give us details of the production process. It is important to emphasize that the Bible deliberately does not give production methods. Rather, the Bible, defines production results; the rest-offering oil must be beaten and the candellabrah oil must be pure and beaten for light. It is left for man to fill in the production details using his knowledge of production processes.

    Rashi cites the Talmud, Menacoth 86a which gives the production methods that produce pure oil and the production methods that produce beaten but not pure oil. Since Rashi brings in external real-world knowledge to explain the Biblical text we classify this Rashi as a non-verse method. The citation (from the Davka CD translation), which speaks for itself, is given below.

      THERE ARE THREE [PERIODS OF GATHERING IN THE] OLIVES AND EACH CROP GIVES THREE KINDS OF OIL.
    • THE FIRST CROP OF OLIVES IS WHEN THE OLIVES ARE PICKED FROM THE TOP OF THE TREE;
      • Level #1 for the candellabrah: THEY ARE POUNDED AND PUT INTO THE BASKET (R. JUDAH SAYS, AROUND THE BASKET);
      • Level #2 for the rest offerings: THEY ARE THEN PRESSED WITH THE BEAM (R. JUDAH SAYS, WITH STONES) [When you pound with a heavy beam you squeeze out dregs;hence the level 2 oil is unfit for the candellabrah since, having dregs, it is not pure.]
      • Level #3 for the rest offerings: THEY ARE THEN GROUND AND PRESSED AGAIN; THIS GIVES THE THIRD OIL;
    • THE SECOND CROP IS WHEN THE OLIVES AT ROOF-LEVEL ARE PICKED FROM THE TREE;
      • Level #1 for the candellabrah: THEY ARE POUNDED AND PUT INTO THE BASKET (R. JUDAH SAYS, AROUND THE BASKET);
      • Level #2 for the meal offerings: THEY ARE THEN PRESSED WITH THE BEAM (R. JUDAH SAYS, WITH STONES);
      • Level #3 for the meal offerings: THEY ARE THEN GROUND AND PRESSED AGAIN;
    • THE THIRD CROP IS WHEN THE LAST OLIVES OF THE TREE ARE PACKED IN THE VAT UNTIL THEY BECOME OVERRIPE;
    • Level #1 for the candellabrah: THEY ARE THEN TAKEN UP AND DRIED ON THE ROOF, AND THEN POUNDED AND PUT INTO THE BASKET (R. JUDAH SAYS, AROUND THE BASKET);
    • Level #2 for meal offerings: THEY ARE NEXT PRESSED WITH THE BEAM (R. JUDAH SAYS, WITH STONES
    • Level #3 for meal offerings: THEY ARE THEN GROUND AND PRESSED AGAIN; THIS GIVES THE THIRD OIL.

      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 Ex29-24b
      URL Reference: (c) http://www.Rashiyomi.com/rule1404.htm
      Brief Summary: The peace offerings had the WAIVING-RAISING ceremony: The WAIVING to the 4 quarters of the world AFFIRMS the multiplicity of world personalities; the RAISING up/down affirms holiness.

Verse Ex29-24b discusses the waiving-raising ceremony of the peace offering. This ceremony requires waiving-raising the breast and thigh of the offering; the waiving is done in four directions - east, north, west and south. The raising is done in two directions - up and down. Rashi following the Talmud, Menacoth 62a explains the symbolism (Davka translation provided below).

AND WAVES THEM FORWARD AND BACKWARD AND UPWARD AND DOWNWARD. R. Hiyya b. Abba said in the name of R. Johanan, FORWARD AND BACKWARD, that is to Him unto Whom the [four] directions belong; UPWARD AND DOWNWARD, that is to Him unto Whom heaven and earth belong. In the West it was taught as follows: R. Hama b. ‘Ukba said in the name of R. Jose b. R. Hanina, FORWARD AND BACKWARD, in order to keep off depression; UPWARD AND DOWNWARD, in order to keep off foul language.

We can explain this symbolism as follows: The breast covers the heart, the seat of emotions; the thigh is the organ of motion, the activity of persual. The waiving in four directions symbolically affirms the acceptance of people from the entire world. By accepting all people one wards off depression which typically comes from a confrontation with a not-understood personality. The raising up and down symbolically affirms the presence of heaven and hell; the awareness of heaven and hell prevents foul language. Together the waiving and raising procedure facilitate persual of ones desires without depression and with an atmosphere of dignity. It is interesting that the Bible finds a remedy to depression and foul language in the awareness of the multiplicity of world personalities and the awareness of the reality of heaven and hell.

Advanced Rashi: Rashi literally says that the waiving prevents violent winds while the raising prevents bad dews. However I have, consistent with the whole Rashi passage, interpreted this symbolically: The Hebrew word for depression is bad wind; a Hebrew word for words is drops. Hence I believe the above symbolic interpretation justified. Notice how I also connect the symbol and symbolized - because a person is aware of the multiplicity of world personalities therefore (s)he does not undergo depresion.

Conclusion

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