The 10 RashiYomi Rules
Their presence in Rashis on Parshath SheMoTh
Volume 15, Number 17
This weeks Weekly Rashi with Hebrew/English source tables
Is accessible at http://www.Rashiyomi.com/rule1517.htm
(c) RashiYomi Incorporated, Dr. Hendel, President, December 23 rd, 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.

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 Ex02-15b
    URL Reference: (c) http://www.Rashiyomi.com/w33n6.htm Brief Summary: Moses statement HE SAVED ME FROM THE SWORD OF PHAROH (Ex18-04) is explained by Ex02-15b, PHAROH WANTED TO KILL MOSES...MOSES FLED

Verse Ex02-15b
Hebrew Verse וַיִּשְׁמַע פַּרְעֹה אֶת הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ מִדְיָן וַיֵּשֶׁב עַל הַבְּאֵר:
English Verse Pharaoh heard of this incident, and he sought to slay Moses; so Moses fled from before Pharaoh. He stayed in the land of Midian, and he sat down by a well.
Rashi Header Hebrew ויבקש להרג את משה
Rashi Text Hebrew מסרו לקוסטינר להרגו, ולא שלטה בו החרב, הוא שאמר משה (יח ד) ויצילני מחרב פרעה:
Rashi Header Enlish and he sought to slay Moses
Rashi Text English He delivered him to the executioner to execute him, but the sword had no power over him. That is [the meaning of] what Moses said, “and He saved me from Pharaoh’s חֶרֶב ” (Exod. 18:4). [From Mechilta, Yithro 1, Exod. Rabbah 1:321]

Verse Ex18-04 discussing that Moses named his son God-Help states And the name of the other was Eliezer [God-Helped]; because the God of my father, said he, was my help, and saved me from the sword of Pharaoh; Rashi clarifies the underlined words saved me from the sword of Pharaoh by referencing verse Ex02-15b which states And when Pharaoh heard this matter [that Moses had killed an Egyptian], he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well. Hence the Rashi comment: The underlined phrase he sought to slay Moses. But Moses fled clarifies why Moses states that God saved me from the sword of Pharaoh.

Text of Target verse Ex18-04 Text of Reference Verse Ex02-15b
And the name of the other was Eliezer [God-Helped]; because the God of my father, said he, was my help, and saved me from the sword of Pharaoh; And when Pharaoh heard this matter [that Moses had killed an Egyptian]he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.
Rashi comments: The underlined phrase he sought to slay Moses. But Moses fled clarifies why Moses states that God saved me from the sword of Pharaoh.

Advanced Rashi: Note the unusual feature that Rashi's comment is on the referenced verse rather than on the target verse itself.

      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 Ex05-09a
      URL Reference: (c) http://www.Rashiyomi.com/w35n2.htm
      Brief Summary: Overload them with work so that their thoughts don't DWELL on false leads.

Verse Ex05-09a
Hebrew Verse תִּכְבַּד הָעֲבֹדָה עַל הָאֲנָשִׁים וְיַעֲשׂוּ בָהּ וְאַל יִשְׁעוּ בְּדִבְרֵי שָׁקֶר:
English Verse Let the labor fall heavy upon the men and let them work at it, and let them not talk about false matters.
Rashi Header Hebrew ואל ישעו בדברי שקר
Rashi Text Hebrew ואל יהגו וידברו תמיד בדברי רוח לאמר נלכה נזבחה. ודומה לו (תהילים קיט קיז) ואשעה בחקיך תמיד, (דברים כח לז) למשל ולשנינה, מתרגמינן ולשועין, (בראשית כד סו) ויספר ואשתעי. ואי אפשר לומר ישעו לשון (בראשית ד ד) וישע ה' אל הבל וגו', (שם ה) ואל קין ואל מנחתו לא שעה, ולפרש אל ישעו אל יפנו, שאם כן היה לו לכתוב ואל ישעו אל דברי שקר או לדברי שקר, כי כן גזרת כולם (ישעי' יז ז) ישעה האדם על עושהו, (שם לא א) ולא שעו על קדוש ישראל, (שם יז ח) ולא ישעה אל המזבחות, ולא מצאתי שמוש של בית סמוכה לאחריהם, אבל אחר לשון דבור, במתעסק לדבר בדבר נופל לשון שמוש בית, כגון (יחזקאל לג ל) הנדברים בך, (במדבר יב א) ותדבר מרים ואהרן במשה, (זכריה ד א) המלאך הדובר בי, (דברים יא יט) לדבר בם, (תהילים קיט מו) ואדברה בעדותיך, אף כאן אל ישעו בדברי שקר אל יהיו נדברים בדברי שוא והבאי:
Rashi Header Enlish and let them not talk about false matters
Rashi Text English Heb. וְאַל יִשְׁעוּ בְּדִבְרֵי שֶׁקֶר. Let them not constantly think and talk about matters of no substance, saying, “Let us go, let us sacrifice.” Similar to it is, “and I shall constantly engage (וְאֶשְׁעָה) in Your statutes” (Ps. 119:117). “For an example and for a byword (וְלִשְׁנִינָה)” (Deut. 28:37) is rendered [by Onkelos] as וּלְשׁוֹעִין. “And [the servant] told” (Gen. 24:66) is rendered וְאִשְׁךְתָּעֵי. It is, however, impossible to say that יִשְׁעוּ is [related to the] expression of “and the Lord turned (וַיִשַׁע) to Abel” (Gen. 424); “But to Cain and to his offering He did not turn (לֹא שָׁעָה) ” (Gen. 4:5); and to explain אַַַַַל יִשְׁעוּ as “and let them not turn.” If this were the case, Scripture should have written: וְאַל יִשְׁעוּ אֶל דִבְרֵי שָׁקֶר or שָׁקֶר לְדִבְרֵי, for that is the construction in all similar cases, e.g., “and shall turn (יִשְׁעֶה) to (עַל) His Maker (Isa. 17:7); and he shall not turn (וְלֹא יִשְׁעֶה) to (אֶל) the altars” (Isa. 17:8); “and they did not turn (וְלֹא ֹשָעו) to (עַל) the Holy One of Israel” (Isa. 31:1). I have not found the prefix “beth” immediately following them; after an expression of speech, however, concerning one who is engaged in speaking of a matter, the prefix “beth” is appropriate, e. g., “who talk about you (בְּ)” ; (Ezek. 33:30); “Miriam and Aaron talked about Moses (בְּמשֶׁה) ” (Num. 12: 1); “the angel who spoke with me (בִּי) ” (Zech. 4:1); “to speak of them (בָּם)” (Deut. 11:19); “And I shall speak of Your testimonies (בְעֵדֹתֶי) ” (Ps. 119:46). Here too, אַל יִשְׁעוּ בְּדִבְרֵי שָׁקֶר means: Let them not engage in speaking of words of vanity and nonsense.

When Rashi uses, what we may losely call, the hononym method, Rashi does not explain new meaning but rather shows an underlying unity in disparate meanings. Rashi will frequently do this by showing an underlying unity in the varied meanings of a Biblical root.

In my article Peshat and Derash found on the world wide web at http://www.Rashiyomi.com/rashi.pdf I advocate enriching the Rashi explanation using a technique of parallel nifty translations in modern English. Today's examples show this.

    The Heberw Biblical root Shin-Ayin-Hey has a fundamental meaning of dripping wax. Hence this Biblical root can mean
  • dripping wax,
  • dripping tears of a pleaing person [ the tears flowing down a pleaing person's cheeks looks like dripping wax ]
  • drops of time - an hour [ just as the Hebrew Resh-Gimel-Ayin refers to making the ocean into droplets and also refers to seconds, droplets of time, so too Shin-Ayin-Hey refers to both wax droplets and hours - droplets of time ]
  • drops of thoughts, dwelling of thoughts [ it is hard to capture this in English - some alternatives are speculate,depend, turn to,... This meaning refers to a continuous drip of thoughts or to hourly continuously think about something ]
  • salvation, [ the Piel form of pleaing indicates the negation of pleaing that is, saving the pleaing person ]

Applying the above translation to Ex05-09a discussing Pharoh's response to the request of the Jews to offer sacrifices to God we obtain Let more work be laid upon the men, that they may labor in it; so that their thoughts do not dwell on vain words

    Advanced Rashi: Rashi literally translates this verse as they should not turn to vain words. But turn is used here, not in the sense of physical turning, but rather in the sense of a turning of thoughts. I have therefore suggested the more nuanced translation of dwelling of thoughts. Some sample verses may enable the reader to appreciate this translation alternative - dwell on vs. turn to - as well as the challenge in finding an adequate English translation.
  • P119-117 and I will dwell on your statutes continuously
  • Gn04-04:05 God's thoughts dwelled on Hebel's sacrifice; but He did not dwell on Kayin's sacrifice; this caused Kayin to be very angry.
  • Jb14-06 God, dwell your thoughts away from him [Job] so that he may pass away.

This Rashi is continued in rule #3, grammar.

      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 Ex05-09a
      URL Reference: (c) http://www.Rashiyomi.com/w35n2.htm
      Brief Summary: Overload the people with work so that they don't dwell on vein thoughts.

Verse Ex05-09a
Hebrew Verse תִּכְבַּד הָעֲבֹדָה עַל הָאֲנָשִׁים וְיַעֲשׂוּ בָהּ וְאַל יִשְׁעוּ בְּדִבְרֵי שָׁקֶר:
English Verse Let the labor fall heavy upon the men and let them work at it, and let them not talk about false matters.
Rashi Header Hebrew ואל ישעו בדברי שקר
Rashi Text Hebrew ואל יהגו וידברו תמיד בדברי רוח לאמר נלכה נזבחה. ודומה לו (תהילים קיט קיז) ואשעה בחקיך תמיד, (דברים כח לז) למשל ולשנינה, מתרגמינן ולשועין, (בראשית כד סו) ויספר ואשתעי. ואי אפשר לומר ישעו לשון (בראשית ד ד) וישע ה' אל הבל וגו', (שם ה) ואל קין ואל מנחתו לא שעה, ולפרש אל ישעו אל יפנו, שאם כן היה לו לכתוב ואל ישעו אל דברי שקר או לדברי שקר, כי כן גזרת כולם (ישעי' יז ז) ישעה האדם על עושהו, (שם לא א) ולא שעו על קדוש ישראל, (שם יז ח) ולא ישעה אל המזבחות, ולא מצאתי שמוש של בית סמוכה לאחריהם, אבל אחר לשון דבור, במתעסק לדבר בדבר נופל לשון שמוש בית, כגון (יחזקאל לג ל) הנדברים בך, (במדבר יב א) ותדבר מרים ואהרן במשה, (זכריה ד א) המלאך הדובר בי, (דברים יא יט) לדבר בם, (תהילים קיט מו) ואדברה בעדותיך, אף כאן אל ישעו בדברי שקר אל יהיו נדברים בדברי שוא והבאי:
Rashi Header Enlish and let them not talk about false matters
Rashi Text English Heb. וְאַל יִשְׁעוּ בְּדִבְרֵי שֶׁקֶר. Let them not constantly think and talk about matters of no substance, saying, “Let us go, let us sacrifice.” Similar to it is, “and I shall constantly engage (וְאֶשְׁעָה) in Your statutes” (Ps. 119:117). “For an example and for a byword (וְלִשְׁנִינָה)” (Deut. 28:37) is rendered [by Onkelos] as וּלְשׁוֹעִין. “And [the servant] told” (Gen. 24:66) is rendered וְאִשְׁךְתָּעֵי. It is, however, impossible to say that יִשְׁעוּ is [related to the] expression of “and the Lord turned (וַיִשַׁע) to Abel” (Gen. 424); “But to Cain and to his offering He did not turn (לֹא שָׁעָה) ” (Gen. 4:5); and to explain אַַַַַל יִשְׁעוּ as “and let them not turn.” If this were the case, Scripture should have written: וְאַל יִשְׁעוּ אֶל דִבְרֵי שָׁקֶר or שָׁקֶר לְדִבְרֵי, for that is the construction in all similar cases, e.g., “and shall turn (יִשְׁעֶה) to (עַל) His Maker (Isa. 17:7); and he shall not turn (וְלֹא יִשְׁעֶה) to (אֶל) the altars” (Isa. 17:8); “and they did not turn (וְלֹא ֹשָעו) to (עַל) the Holy One of Israel” (Isa. 31:1). I have not found the prefix “beth” immediately following them; after an expression of speech, however, concerning one who is engaged in speaking of a matter, the prefix “beth” is appropriate, e. g., “who talk about you (בְּ)” ; (Ezek. 33:30); “Miriam and Aaron talked about Moses (בְּמשֶׁה) ” (Num. 12: 1); “the angel who spoke with me (בִּי) ” (Zech. 4:1); “to speak of them (בָּם)” (Deut. 11:19); “And I shall speak of Your testimonies (בְעֵדֹתֶי) ” (Ps. 119:46). Here too, אַל יִשְׁעוּ בְּדִבְרֵי שָׁקֶר means: Let them not engage in speaking of words of vanity and nonsense.

This Rashi is continued from rule #2, meaning.

Most people know that the Biblical meaning of a word is determined by its underlying three-letter root. The Biblical root can be conjugated in different a) persons, b) tenses, c) pluralities, d) genders, e) constructions and f) modalities. For example I watched has a different conjugation then I will be watched even though both phrases will use the same 3 letter Hebrew root.

Additionally, a three letter root can take on new meaning based on the connective preposition used with it. For example the Hebrew root Shin-Ayin-Beth normally means dripping wax, dripping tears [of a pleaing person] drops of time - an hour, or dripping thoughts, the dwelling of thoughts on an item. How does one tell which meaning applies in a given verse? Rashi explains when this root is used with the Hebrew connective, Beth which means in, it refers to a dripping of thoughts on some matter. Hence the Rashi-suggested translation of verse Ex05-09a which states Let there more work be laid upon the men, that they may labor in it; so that their thoughts do not dwell on vain words

    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 Ex06-01c
    URL Reference: (c) http://www.Rashiyomi.com/w33n6.htm Brief Summary: Pharoh will a)Let the Jews go; and b) Drive them out quickly (Because of fear of Gods punishment)

Verse Ex06-01c
Hebrew Verse וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה עַתָּה תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה כִּי בְיָד חֲזָקָה יְשַׁלְּחֵם וּבְיָד חֲזָקָה יְגָרְשֵׁם מֵאַרְצוֹ:
English Verse And the Lord said to Moses, Now you will see what I will do to Pharaoh, for with a mighty hand he will send them out, and with a mighty hand he will drive them out of his land.
Rashi Header Hebrew וביד חזקה יגרשם מארצו
Rashi Text Hebrew על כרחם של ישראל יגרשם, ולא יספיקו לעשות להם צידה. וכן הוא אומר (שמות יב לג) ותחזק מצרים על העם למהר לשלחם וגו':
Rashi Header Enlish and with a mighty hand he will drive them out of his land
Rashi Text English Against Israel’s will he will drive them out, and they will not have time to make provisions for themselves, and so He says, “And the Egyptians pressed the people strongly, etc.” (Exod. 12:33).

The table below presents an aligned extract of verselets in Ex06-01c Both verselets discuss God forcing the Egyptians to let the Jews go. The alignment justifies the Rashi assertion that Pharoh will be forced to a)Let the Jews go; and also forced to b) Drive them out quickly (Because of fear of Gods punishment). Here the driving out refers to the Jewish expulsion in such a haste that they didn't even have time to bake bread and instead ate Matzohs.

Verse Text of Verse Rashi comment
Ex06-01 And HaShem said unto Moses: 'Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he let them go, The emphasis here is on future events
Ex06-01 and by a strong hand shall he drive them out of his land.' Pharoh will be forced to a)Let the Jews go; and also forced to b) Drive them out quickly (Because of fear of Gods punishment). Here the driving out refers to the Jewish expulsion in such a haste that they didn't even have time to bake bread and instead ate Matzohs.

    Advanced Rashi: And indeed we find that
  • Several times during the 10 plagues Pharoh call Moses and said I will let the people go, and then retracked.
  • At the very end however, besides letting the Jews go the Egyptians insisted on banishing them to the extent that they didn't have time to bake bread.

      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 example applies to Rashis Ex04-14c
      URL Reference: (c) http://www.Rashiyomi.com/w33n6.htm
      Brief Summary: God promised Moses that Aaron would come out to greet him when he returned to Egypt. But Moses first his father-in-law's permission.

Verse Ex04-14c
Hebrew Verse וַיִּחַר אַף יְ־הֹוָ־ה בְּמֹשֶׁה וַיֹּאמֶר הֲלֹא אַהֲרֹן אָחִיךָ הַלֵּוִי יָדַעְתִּי כִּי דַבֵּר יְדַבֵּר הוּא וְגַם הִנֵּה הוּא יֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ:
English Verse And the Lord's wrath was kindled against Moses, and He said, Is there not Aaron your brother, the Levite? I know that he will surely speak, and behold, he is coming forth toward you, and when he sees you, he will rejoice in his heart.
Rashi Header Hebrew וראך ושמח בלבו
Rashi Text Hebrew לא כשאתה סבור שיהא מקפיד עליך שאתה עולה לגדולה. ומשם זכה אהרן לעדי החשן הנתון על הלב:
Rashi Header Enlish and when he sees you, he will rejoice in his heart
Rashi Text English Not as you think, that he will resent your attaining a high position. Because of this [Aaron’s goodness and humility], Aaron merited the ornament of the breastplate, which is placed over the heart (Exod. 28:29). — [from Exod. Rabbah 3:17]

The table below presents presents two contradictory verses. Both verses speak about who Moses will meet after his prophetic dialogue with God. The underlined words highlight the contradiction. One verselet says that after his prophetic dialogue with God ...Aaron will go out to greet Moses while the other verselet states Moses went to his father-in-law. Which is it? Did Moses meet Aaron or his father-in-law after his prophetic dialogue? Rashi simply resolves this using the broad-literal method: Immediately after the dialogue Moses went to ask permission from his father-in-law to go to Egypt. But upon going to Egypt, Aaron was the first person that Moses met.

Summary Verse / Source Text of verse / Source
During the prohpetic dialogue God told Moses that Aaron would meet him. Ex04-14c And the anger of HaShem was kindled against Moses, and He said: 'Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he(Aaron) cometh forth to meet thee; and when he seeth thee, he will be glad in his heart.
But Moses meets with his father-in-law after the prophetic dialogue. Ex04-18 And Moses went and returned to Jethro his father-in-law, and said to him, Let me go, I beseech you, and return to my brothers who are in Egypt, and see whether they are still alive. And Jethro said to Moses, Go in peace.
Resolution: Broad-Literal Immediately after the prophetic dialogue Moses met Jethro. However upon his return to Egypt Aaron was the first to meet him.

    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 Ex01-20b Ex01-20a
    URL Reference: (c) http://www.Rashiyomi.com/ex01-20b.htm
    Brief Summary: God dealt well with the midwives BY making them socially distinguished.

Verse Ex01-20b
Hebrew Verse ַיֵּיטֶב אֱ־לֹהִים לַמְיַלְּדֹת וַיִּרֶב הָעָם וַיַּעַצְמוּ מְאֹד:
English Verse God benefited the midwives, and the people multiplied and became very strong.
Rashi Header Hebrew וייטב א-להים למילדת
Rashi Text Hebrew מהו הטובה:
Rashi Header Enlish God benefited the midwives
Rashi Text English What was this benefit?

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. The style rule requires that we interpret the general theme with special focus on the attributes of the illustrative detail selected. Today's example illustrates this as shown below.

    Biblical verses Ex01-20:21 forms a Biblical paragraph with a theme-detail structure:
  • Therefore God dealt well with the midwives; [who, by not following Pharoh's order to kill babies, enabled] the people to multiply, and became very mighty.
  • And it came to pass, because the midwives feared God,[as shown by their enabling the Jews to multiply] that he made them socially distinguished.

Rashi paraphrased comments: The two sentences form one paragraph. That is the statement in the first theme sentence God dealt well with the midwives refers to the details mentioned in the second detail sentence God made them socially distinguished.

    Rashi's comment is that the two verses should be read together. Here are the literal verse and Rashi comments:
  • Verse God dealth well with the midwives
  • Rashi: And how did he deal well with them?
  • Verse: God made them houses
  • Rashi: That is, God made them socially distinguished.

      7. RASHI METHOD: FORMATTING
      BRIEF EXPLANATION:Inferences from Biblical formatting: #NAME?
      • 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 Ex05-12a
      URL Reference: (c) http://www.Rashiyomi.com/w33n6.htm
      Brief Summary: The Egyptians imposed two burdensome work orders on the Jews a) A greater quantity of stubble, b) the need to gather it dispersed.

Verse Ex05-12a
Hebrew Verse וַיָּפֶץ הָעָם בְּכָל אֶרֶץ מִצְרָיִם לְקֹשֵׁשׁ קַשׁ לַתֶּבֶן:
English Verse So the people scattered throughout the entire land of Egypt, to gather a gleaning for stubble.
Rashi Header Hebrew לקשש קש לתבן
Rashi Text Hebrew לאסוף אסיפה, ללקוט לקט לצורך תבן הטיט:
Rashi Header Enlish to gather a gleaning for stubble
Rashi Text English Heb. לְקשֵׁשׁ קַֹש, to gather a gathering, to collect a collection for the stubble [needed] for the clay.

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.

With this in mind let us examine verse Ex05-12a discussing the work burden that the Egyptians imposed on the Jews: So the people were scattered abroad throughout all the land of Egypt to stubble stubble for straw. Rashi comments on the repeatition to stubble stubble. To properly understand Rashi we proceed in two stages.

First: We recall the grammatical principle that nouns can become verbs. Examples are plentiful: to flower, to hammer, to dust.... Hence to stubble would be a verb form indicating the act of acquiring stubble.

Next: Rashi explains the repetition: The act of gathering stubble is not an ordinary act of gathering. Rather, it is a gathering of dispersed material since stubble tends to be dispersed.

    Combining the above analysis we see the following inferred from the repetition: The Egyptians imposed a double burden on the Jews:
  • They increased the quantity of stubble that they must acquire
  • The act of acquiring the stubble was itself increased since the Jews had to gather the stubble from dispersed locations.

      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 Ex01-08a
      URL Reference: (c) http://www.Rashiyomi.com/w35n2.htm
      Brief Summary: And a CHANGED king OVERTHREW Egypt that they shouldn't appreciate Joseph.

Verse Ex01-08a
Hebrew Verse וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף:
English Verse A new king arose over Egypt, who did not know about Joseph.
Rashi Header Hebrew ויקם מלך חדש
Rashi Text Hebrew רב ושמואל חד אמר חדש ממש. וחד אמר, שנתחדשו גזרותיו:
Rashi Header Enlish A new king arose
Rashi Text English [There is a controversy between] Rav and Samuel. One says: He was really new, and the other one says: His decrees were new. [From Sotah 11a, Exod. Rabbah 1:8] Since the Torah does not say: The king of Egypt died, and a new king arose, it implies that the old king was still alive, only that his policies had changed, and he acted like a new king. [Rashi on Sotah 11a]

We ask the following database query: How is transference / change of monarchy indicated. 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: (1) Ordinary transference of monarchy is indicated by current king died ...so and so reigned (2) Change in reign(e.g. a king is more established) is indicated by so and so monarched (3) A change by overthrow is indicated by so and so arose on. The list below presents the results of the database query.

Verse Type of transition Hebrew words used
Gn36-33 Routine Belah died, Yovav reigned in his place
1K22-40 Routine Achav slept with his ancestors ....Achazyahu reigned in his stead
2C13-23 Routine Aviyah slept with his ancestors ...Asa his son reigned in his stead
2S08-14:15 Change during reign (Reign was now secure) God saved David wherever he went....David reigned ...
2C21-04 Overthrow Yehoram arose over his father's kingdom, he took hold, and killed his father's entire house hold

Advanced Rashi: Rashi, based on the Talmud Sotah 11a, actually cites two opinions on the verse text A new king arose over Egypt who did not know Joseph. Rav and Samuel held opposite points of views: One held it was actually a new king (since it says new) while the other held that it was the same king with a new attitude (since it doesn't use the traditional language for routine transfers, so and so died...so and so reigned in his stead.)

We naturally interpret the verse based on the above database table as follows: And a changed king overthrew Egypt - that they shouldn't appreciate Joseph.

    This interpretation is based on three facts.
  • New in the Bible does not necessarily mean actually new. For example in Ez36-26 it states I will give you a new heart and new emotions in your midst.... Here the word new refers to change. God says I will give you a changed heart and changed emotions...
  • Referring to the above database the verse uses the word arose which as we saw in the above table indicates an overthrow.
    • Who was overthown?
    • A hint that Pharoh overthrew his own nation is seen in the following contrast: Pharoh decreed death on Jewish males but his own daughter pitied the babies and saved them.
    • A hint that the Jews were highly respected (before Pharoh overthrew them) is hinted at by Jacob's death. When Jacob died all of Egypt mourned him 70 days and showed him great honor.
    • I conclude that Joseph and the Jews were highly respected. Joseph did not take advantage of the situation but rather gave people back their land. The Jews did not want to take over Egypt. But Pharoh as leader felt they might. So Pharoh overthrew his own people! He tried to remove the Jew's good name. And even so his own daughter refused to listen to him.
  • The last part of the verse That they should not apprecaite Joseph can be understood by recalling, as just indicated, that Joseph was Vice King and highly respected since he gave people back their land.

In conclusion: We believe a plausible natural interpretation of the verse is that A changed King overthrew his own Egyptian people and tried to counteract their natural appreciation of Joseph and all he had done for them.

      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 Ex05-11b
      URL Reference: (c) http://www.Rashiyomi.com/w33n6.htm
      Brief Summary: Your work is not DIMINISHED RASHI: Expected production output remains the same

Verse Ex05-11b
Hebrew Verse אַתֶּם לְכוּ קְחוּ לָכֶם תֶּבֶן מֵאֲשֶׁר תִּמְצָאוּ כִּי אֵין נִגְרָע מֵעֲבֹדַתְכֶם דָּבָר:
English Verse You go take for yourselves stubble from wherever you find [it], because nothing will be reduced from your work.'
Rashi Header Hebrew כי אין נגרע מעבדתכם דבר
Rashi Text Hebrew מכל סכום לבנים שהייתם עושים ליום בהיות התבן ניתן לכם מזומן מבית המלך:
Rashi Header Enlish because nothing will be reduced from your work
Rashi Text English from the entire amount of bricks that you were making daily, when you were given stubble prepared from the king’s house.

Verse Ex05-11b discussing Pharoh's harsh work orders on the Jews that wanted a holiday with their God states Go yourselves, get you straw where ye can find it; for your work shall not be diminished.. Rashi clarifies the underlined word diminished as meaning the numerical quantity of output that is required remains the same. In other words Rashi interprets diminished in a mathematical sense. Since Rashi interprets diminished numerically we classify this Rashi as using the spreadsheet method.

      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 Ex03-02b
      URL Reference: (c) http://www.Rashiyomi.com/ex03-02b.htm
      Brief Summary: God appeared to Moses in a BURNING THORNBUSH symbolizing that God was empathic to the BURNS(Pain) and LOW SLAVE STATUS (Thorns) of the Jews.

Verse Ex03-02b
Hebrew Verse וַיֵּרָא מַלְאַךְ יְ־הֹוָ־ה אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל:
English Verse An angel of the Lord appeared to him in a flame of fire from within the thorn bush, and behold, the thorn bush was burning with fire, but the thorn bush was not being consumed.
Rashi Header Hebrew מתוך הסנה
Rashi Text Hebrew ולא אילן אחר, משום עמו אנכי בצרה (תהילים צא טו):
Rashi Header Enlish from within the thorn bush
Rashi Text English But not from any other tree, because of “I am with him in distress” (Ps. 91:15). — [from Tanchuma, Shemoth 14]

Verse Ex03-02b describing the Revelation of God to Moses in the thornbush states And the angel of the Lord appeared to him in a flame of fire from the midst of a thornbush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. Rashi, using the symbolism of the fire and thornbush states God appeared with burns from the midst of the suffering and pain. Here Rashi interprets fire and thornbush as indicating pain and suffering. The verse, according to this interpretation indicates that God was empathic with the suffering of the Jews.

Advanced Rashi: We can not fully defend the symbolic Rashi's in a newsletter of this size. We refer the more interested reader to my article on symbolism, available on the world-wide-web at http://www.Rashiyomi.com/gen-1.htm.

Finally I point out that we in no way intend to exhaust the explanation of the Rashi with the above. There is a rich literature on the symbolism of the burning thornbush. We have given the basic ideas by which it should be examined.

Conclusion

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