Their presence in Rashis on Parshat NiTzaViM VaYayLech Volume 15, Number 5 This weeks Weekly Rashi with Hebrew/English source tables Is accessible at http://www.Rashiyomi.com/rule1505.htm (c) RashiYomi Incorporated, Dr. Hendel, President, Sep 2nd, 2010 Visit the Rashi website http://www.Rashiyomi.com 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. Although I frequently use my own English translations of biblical verses and Rashi comments, the Hebrew and English translations in the source tables are derived from online parshah files at chabad.org who in turn acknowledges the Judaica Press Complete Tanach, copyright by Judaica Press.
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Verse Dt29-10 discusses all Jews ...from your wood cutters to your water drawers Rashi clarifies that This cross-references verse Jo09-04,21 which discusses how the Givonim tricked the Jews into making a treaty with them. The Jews honored their treaty and made the Givonim wood cutters and water drawers. Apparently such conversions (people from hostile nations) were made in the time of Moses also (and they too were made into wood-cutters and water-drawers).
Rashi had ten methods to explain meaning. One method is the use of the common literary methods available to all languages. The metonymy-synecdoche method names items by good examples of them or by strong characterisics of them. Some common examples in English might be the use of the word honey to refer to any sweet thing or the use of the fruit orange to refer to any object with that color or the word heat to refer to any strong emotion - like the sexual and temper emotions. In each case, a word with a very specific meanning takes on a general reference to anything with those characteristics. Applying this method to the sphere of emotions we see that the word thirsty would refer to acts done under strong emotions - with passion and premeditation - while the contrastive word full would refer to just eating and eating out of habit. Hence Rashi translates Dt29-18, When he [the person toying with worshipping idols] hears the words of the Torah he talks himself into believing that 'I will be allright' - I can go straight with my hearts desire; [and he does this] in order to add to his habitual sins, sins of passion and premediatation. Here Rashi translates the biblical word thirsty as meaning with passion and premeditation and similarly Rashi translates the biblical word full as meaning habitual sins. Advanced Rashi: I was first asked the meaning of this Rashi about 3 years ago by someone whose house I frequent on Shabbath and holidays. My explanation at the time, I was told, appeared Midrashic. I was asked the meaning of the verse again today. I realized that the reason the Rashi appears Midrashic is the difference between the Talmudic and Biblical period. The Talmudic period uses the terms sins of passion and sins to anger [God]. A person use to these terms who sees the Biblical terms - thirsty, full - is apt to think of the verse as poetic and devoid of the precision that Talmudic terms have. Not so! The Biblical categories are different than the Talmudic categories!!! The word thirst includes both sins of passion and sins to anger (thirsty people may use violence to meet their needs). The contrast to passion-anger is force-of-habit. True the bible uses metonomy: thirst is a good example of passion-anger and eating to fullness is a good example of force of habit. But this is no more poetic than using the term honey to mean sweet or the fruit orange to refer to the color. In fact the Bible at Dt29-18 is describing the psychological transition from habitual sin to willful sin. It is also interesting that the Bible combines sins of passion and anger while the Talmudic period does not. There is certainly more to research here but we suffice with the above remarks.
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 has two purposes. First, this pun poetically depicts God as being with the Jews in exile and suffering with us. Second the pun emphasizes that without the presence of the Jews, God's presence cannot be found in Israel.
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.
The table below presents presents two contradictory verses. Both verses speak about Moses in his capacity as a leader. The underlined words highlight the contradiction. One verse says Moses was strong at his death and hadn't loss any vigor while the other verse states Moses could not come and go. Which is it? Was Moses capable of leading or not. Rashi simply resolves this using the broad-literal method: Moses was strong enough to lead but God did not allow him to lead.
When a modern author wishes to deemphasize a concept they will strike it out. When the Biblical author wishes to deemphasize a concept He places dots over it. The dots in the Biblical version, or the strikeout in the modern version, indicate deemphasis.
We ask the following database query: Find leaders who gave farewell exhortations before their death. 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: Several leaders gave farewell exhortations before their death and transition to a new leadership reminding the people of God's good to them and His punishments to those who transgress His will. The list below presents the results of the database query.
Verse Dt31-26b states Take this book of the law, and put it by the side of the ark of the covenant of HaShem your G-d, that it may be there for a witness against thee. Rashi explains this verse with a numerically labelled diagram ARK 15 handbreadths ' - - - - - - - - - - - - - - - - - - - - - ' 9 | | ' | | ' | Two tablets(10 commandments) | ' 9 | 6 x 6 + 6 x 6 = 12 x 6 Sefer | 9 HANDBREADTHS Torah ' | 2 x 8 | ' | | ' 9 | | ' - - - - - - - - - - - - - - - - - - - - -
There are many problems with the above approach. We still have room on the sides since the tablets were 6 handbreadths and there are 2-3 handbreadths left over (Some say the broken chips of the first tablets are there). There are opinions that each cubit was 5 not 6 handbreadths only giving us 12.5 handbreadths length. The major point to take away is that Rashi interprets the verselet place the Torah by the side of the ark to mean The Torah was placed in the ark and there was room for it there.
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 Style method. This concludes this weeks edition. Visit the RashiYomi website at http://www.Rashiyomi.com for further details and examples. |