The 10 RashiYomi Rules
Their presence in Rashis on Parshath PeKuDaY
Volume 16, Number 2
This weeks Weekly Rashi with Hebrew/English source tables
Is accessible at http://www.Rashiyomi.com/rule1602.htm
(c) RashiYomi Incorporated, Dr. Hendel, President, Mar 3rd, 2011
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.

    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 Ex38-28a
    URL Reference: (c) http://www.Rashiyomi.com/w17n3.htm
    Brief Summary: The heads of the courtyard pillars were overlaid (Ex38-28) with silver (Ex38-17).

Verse Ex38-28a
Hebrew Verse וְאֶת הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים עָשָׂה וָוִים לָעַמּוּדִים וְצִפָּה רָאשֵׁיהֶם וְחִשַּׁק אֹתָם:
English Verse And out of the one thousand seven hundred and seventy five [shekels] he made hooks for the pillars, and he covered their tops and banded them.
Rashi Header Hebrew וצפה ראשיהם
Rashi Text Hebrew של עמודים מהן, שבכולן כתיב וצפה ראשיהם וחשוקיהם כסף:
Rashi Header Enlish and he covered their tops
Rashi Text English [i.e., the tops] of the pillars with them [i.e., with the remaining shekels], for concerning all of them, it is written: “And he covered their tops, and their bands were silver.”

Verse Ex38-28a discussing the courtyard pillars states And of the thousand seven hundred and seventy five shekels he made hooks for the pillars, and overlaid their heads, and bound them. Rashi clarifies the underlined word overlaid by referencing verse Ex38-19 which states And their pillars were four, and their sockets of bronze four; their hooks of silver, and the overlaying of their capitals and their joints of silver. Hence the Rashi comment: The overlaying mentioned in Ex38-28 is an overlaying with silver as indicated explicitly in Ex38-19.

Text of Target verse Ex38-28a Text of Reference Verse Ex38-19
And of the thousand seven hundred and seventy five shekels he made hooks for the pillars, and overlaid their capitals, and bound them And their pillars were four, and their sockets of bronze four; their hooks of silver, and the overlaying of their capitals and their joints of silver.
Rashi comments: The overlaying mentioned in Ex38-28 is an overlaying with silver as indicated in Ex38-19.

Advanced Rashi: Rashi's comment could simultaneously be derived from Ex38-27 which precedes Ex38-28 and which states And of the hundred talents of silver were cast the sockets of the sanctuary... The Other Verse method typically allows multiple derivations.

      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 Ex40-22b
      URL Reference: (c) http://www.Rashiyomi.com/w5n15.htm
      Brief Summary: TEMPLE THIGH means TEMPLE SIDE

Verse Ex40-22b
Hebrew Verse וַיִּתֵּן אֶת הַשֻּׁלְחָן בְּאֹהֶל מוֹעֵד עַל יֶרֶךְ הַמִּשְׁכָּן צָפֹנָה מִחוּץ לַפָּרֹכֶת:
English Verse He placed the table in the Tent of Meeting on the northern side of the Mishkan, outside the dividing curtain.
Rashi Header Hebrew ירך
Rashi Text Hebrew כתרגומו צדא, כירך הזה שהוא בצדו של אדם: 
Rashi Header Enlish side
Rashi Text English Heb. יֶרֶ, lit., thigh, as the Targum [Onkelos renders it]: צִדָּא, the side, like the thigh that is on a person’s side.

    The FFF submethod states that words can be named by Form, Feel, and Function.
  • Some examples of naming words by Form include (a) the leg of a chair, (b) the handle of a pot, (c) the branch of a family tree, (d) surfing the net or (e) brainstorming Some of these examples illustrate naming objects by form while other examples illustrate naming activities by form.
  • A good punchy example distinguishing naming by form vs. function is pentagon-UN. The pentagon is named after the shape and form of the building while the United Nations is named after the function and purpose of the building. Although both these buildings have as a purpose world peace they are named differently.
  • Examples of naming by feel/substance are glasses, hardship, ironing-board, plaster etc.

The FFF principle is a special case of the literary techniques of synechdoche-metonomy. These literary principles, universal to all languages, state that items can be named by related items, by parts of those items, or by good examples of those items. For example honey refers to anything sweet since honey is a good example of something sweet. Similarly hot refers to matters of love since the two are related. Todays Rashi can best be understood by applying these principles.

Verse Ex40-22b discussing the erection of the Temple states And he put the table in the tent of meeting, upon the Temple thigh northward, without the veil. Rashi explains: The Temple thigh refers to the Temple side. Here Rashi uses the FFF principle, Rashi names position by the positional form of a body organ.

Examples of naming by body positional form abound in many languages: For example, in English we have, the handle of the pot, the eye of the hurricane, the heart of the west, the leg of the table, the head of the mountain and many more. By placing Rashi in the context of these examples we enrich our Rashi experience.

      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 Ex40-32a
      URL Reference: (c) http://www.Rashiyomi.com/w33n11.htm
      Brief Summary: Kuph-Resh-Beth-Tauv-Mem is an infinitive, cohortative with suffix: WHEN THEY INTEND TO COME NEAR TO THE ALTAR

Verse Ex40-32a
Hebrew Verse בְּבֹאָם אֶל אֹהֶל מוֹעֵד וּבְקָרְבָתָם אֶל הַמִּזְבֵּחַ יִרְחָצוּ כַּאֲשֶׁר צִוָּה יְ־הֹוָ־ה אֶת מֹשֶׁה:
English Verse When they entered the Tent of Meeting and when they approached the altar they would wash as the Lord had commanded Moses.
Rashi Header Hebrew ובקרבתם
Rashi Text Hebrew כמו ובקרבם כשיקרבו:
Rashi Header Enlish and when they approached
Rashi Text English Heb. וּבְקָרְבָתָם, like וּבְקָרְבָם, when they will approach (sic).

Most people are aware that Hebrew verbs come from three-letter roots. Each root is conjugated in the 7 dimensions of person, gender,plurality, tense, activity, modality, and direct-object. 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.

    Verse Ex40-32a discussing the requirement of priests to wash / sanctify their hands and legs when entering to provide service states When they come to the Tent of Meeting, and when they intend to come near to the altar, they washed; as the Lord commanded Moses. Rashi's comment on the Hebrew Kuph-Resh-Beth-Tauv-Mem when properly understood involves four points:
    1. The root Kuph-Resh-Beth means near
    2. The grammatical form used is the infinitive: to come near.
    3. The suffix Mem indicates the subject of the infinitive: for them to come near.
    4. The root has an additional hey which, as is usual is transformed into a Tauv. A suffix hey indicates the so-called jussive / cohortative mood - that is, a mood of aspiration, wishfullness and intent.
    Putting it all together we therefore translate the verse ...when they intend to come near to the altar...

Advanced Rashi: Rashi literally says Kuph Resh Beth Tauv Mem is like Kuph Resh Beth Mem. Rashi thereby indicates that the word uses an infinitive and suffix mem. In our explanation above we have also accounted for the tauv which classically comes from a suffix hey which typically indicates the jussive / cohortative mood.

Having explained the verse we must ask Why? That is what does the phrase ..when they intend to come near to the altar add. I have not found anything explicit but would offer the following insights: The Rambam, Laws of Temple Entry, mentions the Biblical requirement to wash hands and legs and then perform temple service. The Rambam also mentions the heavenly death penalty applicable to a Priest who performs temple service without first washing. But the Rambam is silent on Temple entry without washing and without service. I would suggest, based on the Rashi we just read that a priest who entered with intent to provide service and did not wash and was later unable to provide the temple service has nevertheless violated a positive commandment to wash. As I indicated I have not found anything explicit in the exegetical sources and leave the above as a thought on how grammatical Rashis like this can possibly be integrated with Jewish law.

    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 Ex40-03a
    URL Reference: (c) http://www.Rashiyomi.com/rule1406.htm
    Brief Summary: The PAROCETH curtain functions #1) as a DIVIDER between the ARK, the Holy of Holies, and the TEMPLE UTENSILS, #2) as a PROTECTIVE COVERING AGENT of the ARK.

Verse Ex40-03a
Hebrew Verse וְשַׂמְתָּ שָׁם אֵת אֲרוֹן הָעֵדוּת וְסַכֹּתָ עַל הָאָרֹן אֶת הַפָּרֹכֶת:
English Verse There you shall place the Ark of the Testimony, and you shall spread the dividing curtain toward the ark.
Rashi Header Hebrew וסכת על הארן
Rashi Text Hebrew לשון הגנה, שהרי מחיצה היתה:
Rashi Header Enlish and you shall spread… toward the ark
Rashi Text English Heb. וְסַכֹּתָ, an expression denoting protection, for this [dividing curtain] was a partition [not a covering].

The table below presents an aligned extract of verses or verselets in Ex26-33, Ex40-03. Both verses/verselets discuss the Temple Paroceth curtain. The alignment justifies the Rashi comment that:

    The Paroceth curtain has two functions.
  • (#1)(Ex26-33) It functions as a divider between the Holy of Holies, containing the Ark, containing the Torah itself, and the Holies, containing the Temple utensils such as the Candellabrah, Table and Golden altar.
  • (#2) (Ex40-33) It functions as a protective covering protecting the Ark containing the Torah. The Paroceth itself has pictures of the child-like Keruvim symbolizing that after mastering the adult activities of knowledge (Candellabrah), earning a living (Table), and devotion to God (Golden altar), one must develop a child-like curiosity to master and protect the Torah. Initially however the adult and child activities must be divided and separated.

Verse Text of Verse Rashi comment
Ex26-33 Place the paroches under the clasps [which kept the drapes together]. Bring into the space within [behind] the paroches the Ark of the Testimony,and the paroches will divide for you between the Holy and the Holy of Holies
    The Paroceth curtain has two functions.
  • (#1)(Ex26-33) It functions as a divider between the Holy of Holies, containing the Ark, containing the Torah itself, and the Holies, containing the Temple utensils such as the Candellabrah, Table and Golden altar;
  • (#2) (Ex40-33) It functions as a protective covering protecting the Ark containing the Torah. The Paroceth itself has pictures of the child-like Keruvim symbolizing that after mastering the adult activities of knowledge (Candellabrah), earning a living (Table), and devotion to God (Golden altar), one must develop a child-like curiosity to master and protect the Torah. Initially however the adult and child activities must be divided and separated.
Ex40-03 Place the ark of Testimony there, so that the paroches protectively covers the ark.

Advanced Rashi: Rashi only mentions the dual functions of protection and division. We have supplemented Rashi by indicating the symbolic implications of this dual function.

      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 Ex40-31a
      URL Reference: (c) http://www.Rashiyomi.com/rule1406.htm
      Brief Summary: a) The Priests, Aaron and his sons, washed their hands/legs from the Temple Lavere b) During the induction ceremony, Moses functioned as Priest, and washed therefrom also.

Verse Ex40-31a
Hebrew Verse וְרָחֲצוּ מִמֶּנּוּ מֹשֶׁה וְאַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם וְאֶת רַגְלֵיהֶם:
English Verse and Moses, Aaron, and his sons would wash their hands and their feet from it.
Rashi Header Hebrew ורחצו ממנו משה ואהרן ובניו
Rashi Text Hebrew יום שמיני למלואים הושוו כולם לכהונה, ותרגומו ומקדשין מניה, בו ביום קדש משה עמהם:
Rashi Header Enlish and Moses, Aaron, and his sons would wash
Rashi Text English On the eighth day, they were all equal in respect to the kehunah. Its [Aramaic] translation is וִיקַדְּשׁוּן מִנֵּיהּ, and shall wash from it, for on that day Moses washed with them.

The table below presents two contradictory verses/verselets. Both verses/verselets speak about the requirement to wash hands and legs from the Temple Lavere. The underlined words highlight the contradiction. One verse/verselet says Aaron and his sons washed while the other verse/verselet says Moses, Aaron and his sons washed. We see the contradiction: Which is it? Was the washing a requirement only of Priests; or did Moses also participate. Rashi simply resolves this using the 2 aspects method: a) During the Priest induction ceremony, Moses performed sacrificial rituals; hence he had to wash from the Temple Lavere. The Priest induction ceremony is described in Lv08-16:21. We find there that indeed, Moses functioned as a Priest (because there were not yet other Priests); he offered sacrifices, sprinkled blood etc. Hence as just indicated he was required to wash from the Temple Lavere. b) After the Priests were inducted, Moses remained a Levite and was never required to wash from the Lavere again.

Summary Verse / Source Text of verse / Source
Only Priests were required to wash from the Temple Laverecalf Ex30-19 Aharon and his sons will wash from it their hands and their feet.
Moses (once) washed from the Temple Lavere Ex40-31 Moshe, Aharon and his sons washed their hands and feet from it
Resolution: 2 Aspects a) During the Priest induction ceremony, Moses performed sacrificial rituals; hence he had to wash from the Temple Lavere. The Priest induction ceremony is described in Lv08-16:21. We find there that indeed, Moses functioned as a Priest (because there were not yet other Priests); he offered sacrifices, sprinkled blood etc. Hence as just indicated he was required to wash from the Temple Lavere. b) After the Priests were inducted, Moses remained a Levite and was never required to wash from the Lavere again.

    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 Ex39-32a
    URL Reference: (c) http://www.Rashiyomi.com/w13n11.htm
    Brief Summary: Temple work done SINCE Jews did as told

Verse Ex39-32a
Hebrew Verse וַתֵּכֶל כָּל עֲבֹדַת מִשְׁכַּן אֹהֶל מוֹעֵד וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה יְ־הֹוָ־ה אֶת מֹשֶׁה כֵּן עָשׂוּ:
English Verse All the work of the Mishkan of the Tent of Meeting was completed; the children of Israel had done [it]; according to all that the Lord had commanded Moses, so they had done.
Rashi Header Hebrew ויעשו בני ישראל
Rashi Text Hebrew את המלאכה ככל אשר צוה ה' וגו':
Rashi Header Enlish the children of Israel had done
Rashi Text English the work; according to all that the Lord had commanded, etc..

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. Today's example illustrates this as shown below.

Verse Ex39-32a discussing the completion of the Temple states General: Thus was finished all the work of the tabernacle of the tent of meeting; [since]... Detail: ... the children of Israel did according to all that HaShem commanded Moses, so did they.

In the above translation we have interpolated the word since which captures the essence of Rashi's remark on a causal connection between the two verse halves. This causal relationship exhibits the general-development form: The general idea of completion is developed using the causal idea of obedience.

Advanced Rashi: There is a subtle point here: The Temple, even though it is God's house, was not built by God (compare the Midrash that God will build the 3rd Temple). Man had to participate for the Temple to be built in a timely manner.

      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 Ex38-21b
      URL Reference: (c) http://www.Rashiyomi.com/w13n8.htm
      Brief Summary: The required dimensions of the utensils of Moses' desert tabernacle applied to all temples.

Verse Ex38-21b
Hebrew Verse אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה עֲבֹדַת הַלְוִיִּם בְּיַד אִיתָמָר בֶּן אַהֲרֹן הַכֹּהֵן:
English Verse These are the numbers of the Mishkan, the Mishkan of the Testimony, which were counted at Moses' command; [this was] the work of the Levites under the direction of Ithamar, the son of Aaron the Kohen.
Rashi Header Hebrew המשכן משכן
Rashi Text Hebrew שני פעמים, רמז למקדש שנתמשכן בשני חורבנין על עונותיהן של ישראל:
Rashi Header Enlish the Mishkan, the Mishkan
Rashi Text English Heb. הַמִּשְׁכָּן מִשְׁכַּן [The word מִשְׁכָּן is written] twice. This alludes to the Temple, which was taken as security (מַשְׁכּוֹן) by the two destructions, for Israel’s iniquities [The Temples were taken as a collateral for Israel’s sins. When Israel fully repents, the Third Temple will be built]. -[from Midrash Tanchuma 2, Exod. Rabbah 51:3]

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.

Notice the repeated underlined word in the following verse, Ex38-21b: This is the accounting of the tabernacle, of the tabernacle of Testimony, as it was accounted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest. As indicated we interpret this repetition as indicating an unspecified emphasis. In modern notation we would translate this sentence with an underline: This is the accounting of the tabernacle of Testimony, as it was accounted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest. A modern reader would see the underline in this sentence the same way that a Biblical reader sees the repetition: as indicating an unspecified emphasis. Rashi translates this unspecified emphasis as indicating general applicability of the rules for this Temple's construction to any Temple: This is the accounting of any Temple [such as the Temple] of Testimony, as it was accounted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest. In other words the measurements and construction details of each utensil in Moses' desert temple were also requirements for the utensils in other Temples such as the Temple of King Solomon.

Advanced Rashi: Rashi literally says: The verse repeates the phrase of the Temple thereby hinting at the Temple involved in two destructions. Here Rashi emphasizes the emotional aspect of the Temple. However the simple meaning of the verse is that all Temples have the same measurements. Rashi supplemented this simple meaning with emotional affects of the many temples the Jews have lived through.

To capture the Rashi we translate the verse using the phrase ...of any Temple. Such a translation hints at the Solomon temple since the verse properly speaks about any Temple including the Temple's in Gilgal, Shiloh, and King Messiah. The phrase ...of any Temple also hints at Rashi's point as expressed in his literal comment about the two temples that were destroyed since the fact that Jews lived through many Temples shows they were never completely deservent of staying in one Temple.

      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 Ex38-22a
      URL Reference: (c) http://www.Rashiyomi.com/w33n11.htm
      Brief Summary: 3 listings of the 11 Temple utensils: a) The building order; b) the construction; c) the building erection.

Verse Ex38-22a
Hebrew Verse וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת כָּל אֲשֶׁר צִוָּה יְ־הֹוָ־ה אֶת מֹשֶׁה:
English Verse Bezalel, son of Uri, son of Hur, of the tribe of Judah, had made all that the Lord had commanded Moses.
Rashi Header Hebrew ובצלאל בן אורי וגו' עשה את כל אשר צוה ה' את משה
Rashi Text Hebrew אשר צוה משה אין כתיב כאן, אלא כל אשר צוה ה' את משה, אפילו דברים שלא אמר לו רבו, הסכימה דעתו למה שנאמר למשה בסיני, כי משה צוה לבצלאל לעשות תחלה כלים ואחר כך משכן, אמר לו בצלאל מנהג עולם לעשות תחלה בית ואחר כך משים כלים בתוכו. אמר לו כך שמעתי מפי הקבה. אמר לו משה בצל אל היית, כי בוודאי כך צוה לי הקבה, וכן עשה המשכן תחלה ואחר כך עשה הכלים:
Rashi Header Enlish Bezalel, the son of Uri… had made all that the Lord had commanded Moses
Rashi Text English “That Moses had commanded him is not written here, but all that the Lord had commanded Moses,” [meaning that] even [in] things that his master [Moses] had not said to him, his [Bezalel’s] view coincided with what was said to Moses on Sinai. For Moses commanded Bezalel to first make the furnishings and afterwards the Mishkan. (Rashi is not referring to the command to donate [the materials for the Mishkan and its furnishings], since, on the contrary, the Holy One, blessed be He, commanded the opposite in parshath Terumah. [I.e.,] first [God commanded them to make] the furnishings: the table, the menorah, the curtains, and afterwards [He gave] the command to make the planks [i.e., the Mishkan, whereas] the command of our teacher, Moses, may he rest in peace, at the beginning of Vayakhel (Exod. 35:11-19) lists first the Mishkan and its tent, and afterwards the furnishings. Rather, Rashi is referring to the command to the worker, [i.e.,] in what order he should work. You will find in the parsha of Ki Thissa [where God commanded concerning the order of the Mishkan’s construction]: “See, I have called by name Bezalel…” (Exod. 31:2-11), that first the Tent of Meeting is mentioned and afterwards the furnishings. As far as [the command in Terumah] to donate, to prepare what they would require [for the Mishkan and its furnishings], what difference does it make what they donated first? [Thus the order of the furnishings listed there is irrelevant.] See Tosafoth in the chapter entitled הָרוֹאֶה (Ber. 55a): If you ask, how do we know that our teacher, Moses, may he rest in peace, commanded Bezalel to do the opposite [of what God had commanded him? Since it is not found in the text that Moses commanded Bezalel to construct first the furnishings and then the Mishkan], we may reply that it is written in parshath Vayakhel (Exod. 36:2): “And Moses called Bezalel and Oholiab…”. [There] the Torah is very brief in explaining what he [Moses] said to them. From this verse (38:22), which is worded, “all that the Lord commanded Moses,” we see that he [Moses] commanded them in the opposite manner. [Therefore the text here does not state “that Moses had commanded him.”] Study this well.) Bezalel responded, “It is common practice to first make a house and then to put furniture into it.” He said to him, “This is what I heard from the mouth of the Holy One, blessed is He.” Moses said to him [Bezalel], “You were in the shadow of God [בְּצֵל אֵל, which is the meaning of Bezalel’s name. I.e., you are right], for surely that is what the Holy One, blessed be He, commanded me.” And so he did: [Bezalel] first [made] the Mishkan, and afterwards he made the furnishings. -[from Ber. 55a]

    We ask the following database query: How many temple utensils are described in the bible and how are they sequenced? 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-Midrashic inference: Different sequencing is used for the Temple objects. Each sequencing reflected a different ordering principle.
    • The order to build reflects a sequence based on spiritual importance - for example the most important thing is acceptance of God's law symbolized by the ark.
    • The actual construction reflects criteria of building importance - thus the building structures are made first, followed by critical utensils, followed by outside utensils.
    • The actual building erection reflects criteria of homeowner importance - thus the building is made first, followed by the most important utensils (the ark) and their protection, followed by other utensils, followed by items outside the building/house.
    The list below presents the results of the database query.

Order to build Contruction Erection
Ex25 Ex30 Ex36 - Ex38 Ex 40:17
Spiritual Importance Building Importance
Building Structure
Homeowner Importance
Protection need
(A) (1) Ark- First D Roof-Tent 5 Building structure
(B) (2) Table - Second E 4
(C) (3) Candellabrah -Third F 1
- - - G 6
(D) (4) Roof Tent --- ---
(E) (5) Building structure A 2
(F) (6) Veil B 4
(G) (7) Door C --
- - - - - - - - -
(H) (8) (Copper) Altar J 10
(I) (9) Courtyard H 8
(J) (10) (Gold) Altar K 11
(K) (11) Basins I 9

In the above table we have indicated the alternate sequencing using letters and numbers. For example the roof tent is mentioned first in Ex36 - Ex 38 and the building structure is mentioned first in the Ex40.

      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 example applies to Rashis Ex38-24a
      URL Reference: (c) http://www.Rashiyomi.com/w33n11.htm
      Brief Summary: 1 KKR=3000 SKL. 603550*1/2 SKL= 100 KKR (300000 SKL) + 1775 SKL.

Verse Ex38-24a
Hebrew Verse כָּל הַזָּהָב הֶעָשׂוּי לַמְּלָאכָה בְּכֹל מְלֶאכֶת הַקֹּדֶשׁ וַיְהִי זְהַב הַתְּנוּפָה תֵּשַׁע וְעֶשְׂרִים כִּכָּר וּשְׁבַע מֵאוֹת וּשְׁלֹשִׁים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ:
English Verse All the gold that had been used for the work in all the work of the Holy the gold of the waving was twenty nine talents, seven hundred and thirty shekels, accord ing to the holy shekel.
Rashi Header Hebrew ככר
Rashi Text Hebrew ששים מנה, ומנה של קדש כפול היה, הרי הככר מאה ועשרים מנה, והמנה עשרים וחמשה סלעים, הרי ככר של קדש שלושת אלפים שקלים, לפיכך מנה בפרוטרוט כל השקלים שפחותין במנינם משלושת אלפים שאין מגיעין לככר:
Rashi Header Enlish talents
Rashi Text English Heb. כִּכָּר, sixty manehs. The maneh of the Holy was double [the normal maneh]. Hence, the talent [mentioned here] was [i.e., equaled] one hundred twenty [ordinary] manehs [twice the normal talent], and the maneh was twenty-five selas. Thus, a talent of the Holy was three thousand shekels. Therefore, [the text] counted out in detail all the shekels that were less than three thousand, since they did not amount to a talent [and thus they had to be enumerated separately]. -[from Bech. 5a]

Verse Ex38-24:26 discussing the aggregate amount of silver gathered for the temple states And the silver of those who were counted of the congregation was a 100 Kikar, and a 1775 shekel according to the shekel of the sanctuary; A bekah for every man, that is, 1/2 a shekel, according to the shekel of the sanctuary, for every one who went to be counted, from twenty years old and upward, for 603,550 men.

    This most beautiful Rashi uses the principles of solving linear equations to derive the number of shekels per kikar. The three basic principles of solving linear equations are
  • The Simplication Principle: First eliminate parenthesis by performing all necessary computations till all you have left in the equation are numbers and variables.
  • The addition Principle: One can subtract or add equal amounts from each side of the equation;
  • The Multiplication Principle: One can divide or multiply equal amounts from each side of the equation.

Rashi: Using these two principles we can use the above verses to calculate as follows:
Rule How applied Equation
Original Equation Citation 1/2 603,550 Shekel = 100 KiKar + 1775 Shekel
Simplication Multiply 1/2 x 603,550 301,775 Shekel = 100 KiKar + 1775 Shekel
Addition Principle Subtract 1,775 300,000 Shekel = 100 KiKar
Multiplication Principle Divide by 100 3,000 Shekel = 1 Kikar

Advanced Rashi: Rashi can't really be fully understood without the rules of elementary algebra. This example hi-lights the need for including non-verse methods such as the spreadsheet method in our list of rules.

We note that Rashi supplies additional historical information such as the fact that each Kikar contains 120 Maneh with each Maneh containing 25 shekel. However the maneh is not a Biblical unit of currency. However interesting Rashi's additional comment is we confine ourselves in this email newsletter to Torah-itic commentary.

Conclusion

This week's issue does not contain examples of the Rashi symbolism method. Visit the RashiYomi website at http://www.Rashiyomi.com for further details and examples.