The 10 RashiYomi Rules
Their presence in Rashis on Parshath BeHa'aLoTheChaH
Volume 18, Number 12
This weeks Weekly Rashi with Hebrew/English source tables
will be accessible, on Sunday, at http://www.Rashiyomi.com/rule1812.htm
(c) RashiYomi Incorporated, Dr. Hendel, President, June 8 2012
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 Nu10-02f
    URL Reference: (c) http://www.Rashiyomi.com/w33n22;
    Brief Summary: The phrase MAKE THE TRUMPETS HARD means MAKE THE TRUMPETS SCULPTURED (from one piece)

Verse Nu10-02f
Hebrew Verse עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף מִקְשָׁה תַּעֲשֶׂה אֹתָם וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת הַמַּחֲנוֹת:
English Verse Make yourself two silver trumpets; you shall make them [from a] beaten [form]; they shall be used by you to summon the congregation and to announce the departure of the camps.
Rashi Header Hebrew מקשה
Rashi Text Hebrew מהעשת תעשה בהקשת הקורנס:
Rashi Header Enlish Beaten
Rashi Text English It should be made out of a single block, by banging it with a hammer.

Verse Nu10-02f discussing the commandment to make trumpets states Make two trumpets of silver; make them hard; you may use them for calling the assembly, and for the journeying of the camps. Rashi clarifies the underlined words hard by referencing verse(s) Ex25-36, discussing the construction of the Temple Candellabrah, which states Their bulbs and their branches shall be made from it; it shall all be one hard work of pure gold. Hence the Rashi comment: A hard work means sculptored vs. soldered That is all parts of the work are From it; the entire work forms one hard piece.

Text of Target verse Nu10-02f Text of Reference Verse Ex25-36
Make two trumpets of silver; make them hard; you may use them for calling the assembly, and for the journeying of the camps. Their bulbs and their branches shall be made from it; it shall all be one hard work of pure gold.
Rashi comments: A hard work means sculptored vs. soldered That is all parts of the work are From it; the entire work forms one hard piece.

      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 Nu08-24a
      URL Reference: (c) http://www.Rashiyomi.com/w33n22.htm
      Brief Summary: THIS LAW IS FOR THE LEVITES implies that LEVITES have an AGE requirement, PRIESTS have a NON-BLEMISH requirement.

Verse Nu08-24a
Hebrew Verse זֹאת אֲשֶׁר לַלְוִיִּם מִבֶּן חָמֵשׁ וְעֶשְׂרִים שָׁנָה וָמַעְלָה יָבוֹא לִצְבֹא צָבָא בַּעֲבֹדַת אֹהֶל מוֹעֵד:
English Verse This is [the rule] concerning the Levites: From the age of twenty five years and upwards, he shall enter the service to work in the Tent of Meeting.
Rashi Header Hebrew זאת אשר ללוים
Rashi Text Hebrew שנים פוסלים בהם, ואין המומים פוסלים בהם:
Rashi Header Enlish This is the rule concerning the Levites
Rashi Text English Age disqualifies them, but physical blemishes do not disqualify them. — [Sifrei Beha’alothecha 1:10, Chul. 24a]

The example below combines two Rashi methods: The meaning method and the alignment method.

The special word method deals with the few dozen special words that exist in all languages. Familiar examples are also, when, that, because, only, this,.... Rashi's job, when he comments on a special connective words, is to list the varied nuances and usages of the word. The most famous example is the Hebrew word Kaph Yud which can mean because, that, when, perhaps, rather, if. Sometimes Rashi explicitly gives all meanings of a connective word as happens with Kaph Yud while at other times Rashi does not give all meanings at once. In such a case the student must gather all the meanings together from various places.

Today we deal with the special connective word this, Zayin-Aleph-Tauv. The word this always indicates an unspecified emphasis. This unspecified emphasis will clarify the application of the alignment discussed immediately below.

The table below presents an aligned extract of verses or verselets in Nu08-24a, Lv21-17 Both verses/verselets discuss requirements of people - priests, levites - serving in the Temple. The alignment justifies the Rashi assertion that One verse says that blemished priests may not serve. One verse says that young/old levites may not serve. There are 3 approaches to interpreting this alignment. Approach 1 - Shared: Both priests and levites are prohibited from serving if they are either blemished or young/old. Approach 2 - Additive: Priests may not serve if blemished. Levites may not serve if blemished or young/old. Approach 3 - Contrastive: Priests may not serve if blemished. Levites may not serve if young/old. The true approach: The true approach is given by the special connective word, this, introducing the Levite law. In other words This law only applies to the Levites but not to the priests. Hence the alignment is interpreted contrastively - blemishes only invalidate Priests while age only invalidates Levites.

Verse Text of Verse Rashi comment
Nu08-24a This is it what concerns the Levites: from 25 years old and upward they shall go in to wait upon the service of the Tent of Meeting; One verse says that blemished priests may not serve. One verse says that young/old levites may not serve. There are 3 approaches to interpreting this alignment. Approach 1 - Shared: Both priests and levites are prohibited from serving if they are either blemished or young/old. Approach 2 - Additive: Priests may not serve if blemished. Levites may not serve if blemished or young/old. Approach 3 - Contrastive: Priests may not serve if blemished. Levites may not serve if young/old. The true approach: The true approach is given by the special connective word, this, introducing the Levite law. In other words This law only applies to the Levites but not to the priests. Hence the alignment is interpreted contrastively - blemishes only invalidate Priests while age only invalidates Levites.
Lv21-17 Speak to Aaron, saying, Whoever he is of your seed in their generations who has any blemish, let him not approach to offer the bread of his God.

Advanced Rashi: Special note should be made of the possible three approaches to interpreting the alignment. Indeed we do find alignments whose interpretation uses the shared approach, the additive approach or the contrastive approach. There is no reason, a priori, to chose one over the other. A position of this email group is that interpretations are not politically motivated but rather grammatically motivated. That is the Bible indicated through special words, phrases and styles which approach should be emphasized. In this case the introductory word this is what applies to the Levites emphasizes a contrastive approach - this law only applies to the Levites, not to the Priests. We believe that this observation is one of the most important contributions of this email newsletter.

      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 Nu11-15b
      URL Reference: (c) http://www.Rashiyomi.com/w33n22.htm
      Brief Summary: Brief Summary: Considerations of politeness and etiquette can justify grammatical changes that avoid confrontation.

Verse Nu11-15b
Hebrew Verse וְאִם כָּכָה אַתְּ עֹשֶׂה לִּי הָרְגֵנִי נָא הָרֹג אִם מָצָאתִי חֵן בְּעֵינֶיךָ וְאַל אֶרְאֶה בְּרָעָתִי:
English Verse If this is the way You treat me, please kill me if I have found favor in Your eyes, so that I not see my misfortune.
Rashi Header Hebrew ואל אראה ברעתי
Rashi Text Hebrew ברעתם היה לו לכתוב, אלא שכינה הכתוב. וזה אחד מתקוני סופרים בתורה לכינוי ולתקון הלשון:
Rashi Header Enlish so that I not see my misfortune
Rashi Text English Scripture should have written, “their misfortune,” [or “Your misfortune,” according to Divrei David] but it euphemizes. This is one of the scribal emendations in the Torah, [such as writers make] for the purpose of modifying and adjusting the text. — [Midrash Tanchuma Beshallach 16; Mechilta Beshallach, parashah 6]

Verse Nu11-15b discussing Moses' prayer to die rather than see the punishment of the Jewish people states And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.' Rashi points out that logically the verse should read And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon their wretchedness.' Rashi explains: Considerations of politeness and etiquette justify grammatical changes that avoid confrontation. Here by changing the underlined word their to my Moses avoids mentioning the horrible catastrophe about to befall the Jewish people. There are in fact 18 politeness-grammatical changes in the Bible. These politeness-grammatical changes are grammatical usages common to all languages and all cultures. These politeness-grammatical changes are in the original biblical text and, as indicated, are common to all languages.

    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 Nu12-05c
    URL Reference: (c) http://www.Rashiyomi.com/rule1220.htm
    Brief Summary: God called THREE people but only praised Moses' greatness to TWO people. RASHI: We never fully praise a person to his face, only behind his back.

Verse Nu12-05c
Hebrew Verse וַיֵּרֶד יְ־הֹוָ־ה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם:
English Verse The Lord descended in a pillar of cloud and stood at the entrance of the Tent. He called to Aaron and Miriam, and they both went out.
Rashi Header Hebrew ויצאו שניהם
Rashi Text Hebrew ומפני מה משכן והפרידן ממשה, לפי שאומרים מקצת שבחו של אדם בפניו וכולו שלא בפניו, וכן מצינו בנח, שלא בפניו נאמר (בראשית ו, ט) איש צדיק תמים, ובפניו נאמר (בראשית ז, א) כי אותך ראיתי צדיק לפני. דבר אחר שלא ישמע בנזיפתו של אהרן:
Rashi Header Enlish and they both went out
Rashi Text English Why did He draw them away to isolate them from Moses? Because we relate only some of a person’s good qualities in his presence and all of them in his absence. Similarly, we find in the case of Noah, that in his absence, Scripture says [of him], “a righteous man, perfect” (Gen. 6:9). But in his presence it was said [by God],“for it is you that I have seen as a righteous man before Me” (Gen. 7:1) [but God makes no mention of his perfection]. Another interpretation: [God isolated them from Moses] so that he [Moses] should not hear the reprimanding of Aaron [by God]. - [Sifrei Beha’alothecha 1:42:5]

The table below presents an aligned extract of verses or verselets in Gn06-09, Nu07-01 Both verses/verselets discuss Noach's greatness. The alignment justifies the Rashi comment that: (A) You state the full praise of a person behind his back. (B) However in a person's presence you only state partial phrase. We infer this from the contrast that behind his back Noach was called (1)a man (2) righteous, (3) perfect, (4) walking before God while to his face Noach was only called (2) righteous and (4) before God. In a similar manner God called Moses, Aaron and Miriam when Aaron and Miriam complained about Moses' behavior but God only fully praised Moses to Aaron and Miriam.

Verse Text of Verse Rashi comment
Gn06-09
    Noah in his generation was
  • a righteous
  • perfect
  • man,
  • Noah walked with God.
(A) You state the full praise of a person behind his back. (B) However in a person's presence you only state partial phrase. We infer this from the contrast that behind his back Noach was called (1)a man (2) righteous, (3) perfect, (4) walking before God while to his face Noach was only called (2) righteous and (4) before God. In a similar manner God called Moses, Aaron and Miriam when Aaron and Miriam complained about Moses' behavior but God only fully praised Moses to Aaron and Miriam.
Gn07-01
    And the Lord said to Noah, Come you and all your house into the ark; for only you have I seen in this generation
  • righteous
  • before me

      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 Nu11-21a
      URL Reference: (c) http://www.Rashiyomi.com/rule1220.htm
      Brief Summary: The 600,000 Jews that left Egypt complained about the quality of food The 3000 Jews who reached adulthood (20) after leaving Egypt did not complain.

Verse Nu11-21a
Hebrew Verse וַיֹּאמֶר מֹשֶׁה שֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ וְאַתָּה אָמַרְתָּ בָּשָׂר אֶתֵּן לָהֶם וְאָכְלוּ חֹדֶשׁ יָמִים:
English Verse Moses said, Six hundred thousand people on foot are the people in whose midst I am, and You say, 'I will give them meat, and they will eat it for a full month'?
Rashi Header Hebrew שש מאות אלף רגלי
Rashi Text Hebrew לא חש למנות את הפרט שלשת אלפים היתרים. ור' משה הדרשן פירש שלא בכו אלא אותן שיצאו ממצרים:
Rashi Header Enlish Six hundred thousand people on foot
Rashi Text English He was not concerned with mentioning the additional three thousand (above 1:46). R. Moshe Hadarshan, however, explains that only those [six hundred thousand] who left Egypt wept.

The table below presents presents two contradictory verses. Both verses talk about the number of Jews that left Egypt. The underlined words highlight the contradiction. One verse says 600,000 Jews left while the other verse says 603,550 Which is it? Did 600,000 people leave or did 603,550 leave? Rashi simply resolves this in two ways: One using the 2 Aspects method and one using the broad-literal method. We present two solutions. Solution 1: 600,000 is a legitimate approximation for 603,550 [Support for this solution may be found in Ex12-37 which explicitly says that the 600,000 is approximate!]. Solution 2: The 600,000 men who left Egypt complained. The 3,550 people who became adults (reached age 20) since leaving Egypt did not complain.

Summary Verse / Source Text of verse / Source
600,000 Jews left Egypt Ex12-37, Nu11-21 And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, who were men, beside children. ... And Moses said, The people, among whom I am, are 600,000 footmen; and you have said, I will give them meat, that they may eat a whole month.
603,350 Jews left Egypt Nu01-46 All those who were counted were 603,350
Resolution: 2 Aspects, Broad-Literal: We present two solutions. Solution 1: 600,000 is a legitimate approximation for 603,550 [Support for this solution may be found in Ex12-37 which explicitly says that the 600,000 is approximate!]. Solution 2: The 600,000 men who left Egypt complained. The 3,550 people who became adults (reached age 20) since leaving Egypt did not complain.

    Advanced Rashi: There are a variety of numerical Contradictions in the Bible including
    • The list of 69 people who came down to Egypt, even though the count is 70
    • The requirement of giving 40 lashes even though the maximum is 39
    • The requirement to count 7 weeks which is 50 days.
    There are known Midrashic resolutions of all these contradictions. However a Rosh suggests that It is the nature of the Torah to round. This is particularly true for small numbers that end in 9. The above list of 3 examples coupled with the current Rashi being studied gives credibiilty to the Rosh's approach.

      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 Nu11-04c
      URL Reference: (c) http://www.Rashiyomi.com/rule1220.htm
      Brief Summary: GENERAL: They made up desires DETAIL: We want more meat and fish.

Verse Nu11-04c
Hebrew Verse וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר:
English Verse But the multitude among them began to have strong cravings. Then even the children of Israel once again began to cry, and they said, Who will feed us meat?
Rashi Header Hebrew מי יאכלנו בשר
Rashi Text Hebrew וכי לא היה להם בשר, והלא כבר נאמר (שמות יב, לח) וגם ערב רב עלה אתם וצאן ובקר וגו'. ואם תאמר אכלום, והלא בכניסתם לארץ נאמר (במדבר לב, א) ומקנה רב היה לבני ראובן וגו', אלא שמבקשים עלילה:
Rashi Header Enlish Who will feed us meat?
Rashi Text English Did they not have meat? Does it not say, “Also a great mixed multitude went up with them, and flocks and cattle” (Exod. 12:38)? You might argue that they had already eaten them. But when they were about to enter the Land, is it not written that, “the children of Reuben had much cattle” (Num. 32:1)? The answer is that they were seeking a pretext. — [Sifrei Beha’alothecha 1:42:4]

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

    Verses Nu11-04:05 discussing the complaints of the Jews in the wilderness states
    • General: And the mixed multitude that was among them had instigated a strong craving,....
    • Detail: and said, Who shall give us meat to eat?...We remember the fish, which we ate in Egypt...
    The general clause states that they instigated a strong craving and could mean they overate. The detail clause provides specificity to the general clause and describes how it should be interpreted: They asked for meat even though they had plenty of meat.

Advanced Rashi: Rashi actually states They simply fabricated claims; for example even though they left Egypt with alot of cattle (Ex12-38) and even though when they entered Israel they had alot of cattle (Nu32-01) they fabricated and said who will give us meat.

Rashi appears to be using the contradiction method since the verses stating that the Jews had cattle contradicts their statement who will give us meat? However the preceding verse also says They fabricated desires. The verb for desire is in the Hitpael mode. There is a 4 way controversy on what the hitpael mode is used for. In this email list we have adopted the position that hitpael means interactive. The statement they interactively desired could be interpreted to mean they fabricated desire, that is they interacted with whomever they were talking; even if they had what to eat they claimed they had desires.

On a psychological level we need not interpret this maliciously. We can interpret this in terms of standard paranoia of slaves. The slave may have everything (s)he needs but because of lack of ownership the slave paranoically worries that they may be lacking. Such a paranoic worry leads to fabricating desires that are not there: I need more meat because tomorrow I may not have.

The exploration of the paranoic feelings of the Jews who left Egypt is a well known psychological theme and is used to explain certain tragedies and sins that happened in the desert.

      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 Nu09-01a
      URL Reference: (c) http://www.Rashiyomi.com/rule1416.htm
      Brief Summary: The Jews observed the first Passover outside of Egypt. They remembered God redeemed them. But then they forgot Gods deliverance. They continuously complained and doubted.

Verse Nu09-01a
Hebrew Verse וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה בְמִדְבַּר סִינַי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן לֵאמֹר:
English Verse The Lord spoke to Moses in the Sinai Desert, in the second year of their exodus from the land of Egypt, in the first month, saying:
Rashi Header Hebrew בחדש הראשון
Rashi Text Hebrew פרשה שבראש הספר לא נאמרה עד אייר, למדת שאין סדר מוקדם ומאוחר בתורה. ולמה לא פתח בזו, מפני שהוא גנותן של ישראל, שכל ארבעים שנה שהיו ישראל במדבר לא הקריבו אלא פסח זה בלבד:
Rashi Header Enlish In the first month
Rashi Text English The portion at the beginning of the Book [of Numbers] was not said until Iyar. [From this], you learn that there is no chronological order in the Torah. But why did Scripture not begin with this [chapter]? For it is a disgrace to Israel that throughout the forty years the children of Israel were in the desert, they brought only this Passover sacrifice alone. — [Sifrei Beha’alothecha 1:18]

    The formatting rule includes all rules governing paragraph formation and paragraph sequence. Rashi new of three reasons for consecutive paragraphs and sentences:
    • Contrast
    • Causal sequence
    • Unifying Theme
    It becomes exciting when the consecutive paragraph rule is connected with a violation of chronological order. We are asserting a basic theme of Rashi, Rabman and several other authorities on the underlying reason for the Bible breaking chronological order: If an incident belongs in a certain place in a chronological sequence, but the Bible deliberately avoids the chronological order, then the Bible is placing this incident proximate to other paragraphs in order to imply a contrast, cause or unifying theme. More succinctly Whenever the Bible violates chronological order it does so in order to indicate a contrast, cause or unifying theme with the new paragraphs in which it lies. Today's example exquisitely illustrates this.

    We begin by noting the following blatant violation of chronological order.
    • Nu01-01 speaks about a prophecy ...in year 2, month 2, day 1 from the day the Jews left Egypt.
    • Nu09-01 speaks about a prophecy ...in year 2, month 1.
    Thus as Rashi notes Chapter 9 in year 2, month 1, is stated in the biblical text after Chapter 1 in year 1, month 2.

Having established a break in chronological order we seek to explain this break by seeking a contrastive, causal, or unifying theme of Nu09 with the surrounding biblical chapters. The table below shows that Nu09 presents a unifying theme with the surrounding chapters of Jewish complaining.

Chapter Incident Unifying Theme of complaints
Nu09 Passover observance The Jews remembered God's deliverance from Egypt
Nu10,Nu11 Journeys, Complaints against Manna, preference for Egyptian food But the Jews also remembered the good Egyptian food
Nu12 Miryam and Aaron suspect Moses' integrity Even Jewish leaders were suspicious of Moses
Nu13, Nu14 The sin of the Spies; The Jews complained against the Exodus; did not believe God could deliver Israel
Nu15,Nu16,Nu17,Nu18 Priestly gifts, Korach rebellion The Jews saw priestly laws not as educative but as favoritism toward the Moses-Aaron elite
Nu19,Nu20 Death of Miryam, complaints on water, Arad war, complaint on Manna Despite God's assistance in military victory Jews complained on food
Nu21 - Nu24 Balak, Midyan affair Despite God's benovelence in preventing Balak's curses, Jews have affairs with Midianite women.

    Advanced Rashi: abc We make some supplemental points on the above Rashi
  • The literal statement of Rashi There is no chronological order in the Bible is negative; it declares what isn't. It is therefore not a complete statement.
  • By contrast we have supplemented this statement with what the lack of order accomplishes. So Rashi is in effect stating Chronology is not the only source of consecutiveness in the Bible. There are other equally important considerations such as cause, contrast, unifying theme.
  • Notice that we have supplemented Rashi's literal explanation The order was changed. Chapter 9 was placed here. Why? Because this was the only Passover that the Jews observed. What I have added to Rashi's explanation is a clarification of the underlined words here and observed. I have explained
    • Chapter 9 was placed here in a sequence of chapters speaking about Jewish complaints
    • The essence of Jewish complaints was lack of belief in God's deliverance whether a deliverance for food, water, or conquest. Maybe the Jews did formally observe the other Passovers; but they did not observe these Passovers emotionally!! They did not experience through their observance that just as God overcame Egypt so too he could overcome Canaan and so too he could provide food and water.
    In short through the application of our fundamental principle on breaks of chronological order I have enriched the understanding of Rashi as indicating a deep and profound psychological principle: The slaves did remember God's beneficience (It wouldn't make sense if they didn't) But slaves have no sense of time, possesion and permanance. This recognition of God was intrinsically temporary because of their slave mentality. No sooner had they thanked God did they start complaining again. The way I have explained Rashi, the lack of observance of other Passover's is not an issue. Rather the underlying issue is the unifying theme of much of Numbers - the theme of complaints and lack of gratitude. Rashi sees an occasional observance as temporary contrastive appreciation.
  • Ramban agrees with Rashi's approach. He explicitly states that The default Torah order is chronological; however if the Bible explicitly violates that chronological order then we are justified in using other explanatory devices [such as cause, contrast and unifying theme.]
  • My opinion (which I cannot fully defend here) is that when Ramban and Rashi disagree on issues of chronological order they do so because of one obscure grammatical rule that forces Rashi to see a break in the chronological order. Since Ramban was ignorant of this rule he does not see a need to break the chronological order. Hence, although he appears to disagree with Rashi on the treatment of chronological order he really disagrees with Rashi on an obscure gramamtical principle (I intend to bring examples of this grammatical dispute in future issues).

      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 Nu08-07b
      URL Reference: (c) http://www.Rashiyomi.com/rule1416.htm
      Brief Summary: Shaving of all hair symbolizes feminization. Female passivity - the capacity to listen - is important in a) curing the Lepor - slanderer and b)indoctrinating the Levites who counseled the people.

Verse Nu08-07b
Hebrew Verse וְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם הַזֵּה עֲלֵיהֶם מֵי חַטָּאת וְהֶעֱבִירוּ תַעַר עַל כָּל בְּשָׂרָם וְכִבְּסוּ בִגְדֵיהֶם וְהִטֶּהָרוּ:
English Verse This is what you shall do to them so as to cleanse them: sprinkle them with cleansing water and pass a razor over all their flesh; then they shall wash their garments and cleanse themselves.
Rashi Header Hebrew והעבירו תער
Rashi Text Hebrew מצאתי בדברי רבי משה הדרשן, לפי שנתנו כפרה על הבכורות שעבדו עבודה זרה והיא קרויה זבחי מתים, והמצורע קרוי מת, הזקיקם תגלחת כמצורעים:
Rashi Header Enlish and pass a razor over all their flesh
Rashi Text English I found in the writings of R. Moses Hadarshan (the preacher): Since they [the Levites] were submitted in atonement for the firstborn who had practiced idolatry [when they worshipped the golden calf], which is called sacrifices to the dead-and one afflicted with tzara’ath is considered dead-they required shaving like those afflicted with tzara’ath.

We ask the following database query: Which procedures require a shaving of the entire body. 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: Shaving the entire body is symbolic of feminization. Female passivity - the capacity to be a good listener has importance for two purposes: a) to cure the lepor who slanders people. By acquiring female passivity and listening the lepor will cure his urge to slander. b)to indoctrinate the Levites who counsel people. It is well known that passive listening is an important part of counseling. The list below presents the results of the database query and shows examples

Procedure Biblical source Symbolic meaning
Lepor(slanderer) purification ceremony Lv14-08:09 To cure the urge to slander one must shave the entire body - adopt female passivity - and be a good listener.
Levite indoctrination ceremony Nu08-07b Levites counsel people who bring sacrifices to the Temple. Female passivity - good listening - is a major requirement for counselors.

Acknowledgement: Although Rashi states the lepor-levite connection it was Rabbi Samson Raphael Hirsch who founded the entire field of Biblical symbolism on a deep elegant and logical axiomatic basis. We owe much to Rav Hirsch who, culminating several 100 years of midieval symbolic commentary, unlocked the doors to a biblical room filled with color, aroma and an etheral beauty not expected in the bible.

    9. RASHI METHOD: SPREADSHEETS
    BRIEF EXPLANATION: The common denominator of the 3 submethods of the Spreadsheet method is that inferences are made from non textual material. The 3 submethods are as follows:
    • Spreadsheet: Rashi makes inferences of a numerical nature that can be summarized in a traditional spreadsheet
    • Geometric: Rashi clarifies a Biblical text using descriptions of geometric diagrams
    • Fill-ins: Rashi supplies either real-world background material or indicates real-world inferences from a verse. The emphasis here is on the real-world, non-textual nature of the material.
    This example applies to Rashis Nu10-11a
    URL Reference: (c) http://www.Rashiyomi.com/rule1416.htm
    Brief Summary: The Jews stayed a little under a year (11 months, 3 weeks) at Sinai..

Verse Nu10-11a
Hebrew Verse וַיְהִי בַּשָּׁנָה הַשֵּׁנִית בַּחֹדֶשׁ הַשֵּׁנִי בְּעֶשְׂרִים בַּחֹדֶשׁ נַעֲלָה הֶעָנָן מֵעַל מִשְׁכַּן הָעֵדֻת:
English Verse On the twentieth of the second month in the second year, the cloud rose up from over the Tabernacle of the Testimony.
Rashi Header Hebrew בחדש השני
Rashi Text Hebrew נמצאת אומר שנים עשר חודש חסר עשרה ימים עשו בחורב, שהרי בראש חודש סיון חנו שם ולא נסעו עד עשרים באייר לשנה הבאה:
Rashi Header Enlish Of the second month
Rashi Text English Hence, you say that they spent twelve months minus ten days at Horeb, for on the first day of [the month of] Sivan, they encamped there, and did not travel until the twentieth of Iyyar of the following year.

Verse Ex19-01 describing the Jews arrival at Sinai, where they received the Torah, states: In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. Verse Nu10-11a describing the departure of the Jews from Sinai, states: And it came to pass in the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony. Based on these two verses Rashi infers The Jews stayed at Sinai for a little under a year. [The table below shows they stayed for 11 months 3 weeks)] The spreadsheet below shows the computations that led to Rashi's conclusion.

Source Arrival Place Year Month Day
Ex19-01 Arrival Mount Sinai Year 0 Month 3 Day 1
Nu10-11a Departure Mount Sinai Year 1 Month 2 Day 20
Logic Duration Mount Sinai 0 11 months 19 days

Sermonic Points: There is an absolutely delicious explanation of the above Rashi. The Torah was received at Sinai. But you can't learn a whole new law code in one day. Most probably Moses lectured at the rate of one biblical paragraph per day thereby ensuring mastery of biblical content. There are in fact 293 paragraphs in the Torah. It is reasonable that Saturdays were used for review. Hence the whole Torah was reviewed in 293 days (one for each paragraph) + 49 Saturdays (293/6 = 49) = 344 days = 11 months x 29.5 days per month + 19 days. In other words this Rashi The Jews camped at Sinai for 344 days is not a numerical curiosity but rather a profound method of biblical pedagogy. Here the Torah and Moses show us the proper way to absorb new learning material thru small digestable daily learning. This Rashi is the basis of the Page-a-day (DafYomi) Talmud learning project.

Praise be Him Who chose them and their learning.

Acknowledgement: This 293 calculation (with modifications) is based on modern biblical research. The interested reader can find a detailed reference in the introduction to the Israeli Korain Tanach.

      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 Nu08-07b Nu08-09a
      URL Reference: (c) http://www.Rashiyomi.com/nu08-07b.htm
      Brief Summary: LEANING on an object symbolically indicates TRANSFER of responsibility

Verse Nu08-07b
Hebrew Verse וְכֹה תַעֲשֶׂה לָהֶם לְטַהֲרָם הַזֵּה עֲלֵיהֶם מֵי חַטָּאת וְהֶעֱבִירוּ תַעַר עַל כָּל בְּשָׂרָם וְכִבְּסוּ בִגְדֵיהֶם וְהִטֶּהָרוּ:
English Verse This is what you shall do to them so as to cleanse them: sprinkle them with cleansing water and pass a razor over all their flesh; then they shall wash their garments and cleanse themselves.
Rashi Header Hebrew והעבירו תער
Rashi Text Hebrew מצאתי בדברי רבי משה הדרשן, לפי שנתנו כפרה על הבכורות שעבדו עבודה זרה והיא קרויה זבחי מתים, והמצורע קרוי מת, הזקיקם תגלחת כמצורעים:
Rashi Header Enlish and pass a razor over all their flesh
Rashi Text English I found in the writings of R. Moses Hadarshan (the preacher): Since they [the Levites] were submitted in atonement for the firstborn who had practiced idolatry [when they worshipped the golden calf], which is called sacrifices to the dead-and one afflicted with tzara’ath is considered dead-they required shaving like those afflicted with tzara’ath.

The example below combines two Rashi methods: The symbolism method and the database method.

    Today we ask the database query: When is leaning used in Biblical commandments / procedures? The query uncovers 3 examples of commandments with leaning. An examination of these 3 examples shows that leaning symbolically indicates transfer of responsibility.
  • Physically the leaner is now supported by the object he leans on.
  • This symbolically affirms that the leaner is now supported morally by the object he leans on - that is, there has been transfer of responsibility.

The table below presents the 3 commandments as well as their symbolic interpretation. We also include a non-commandment example of leaning. It follows that this Rashi combines the database and symbolism methods.

Commandment Verse Text Of Verse Symbolic meaning of leaning
Offerings Lv01-04 And he shall lean with his hands upon the head of the elevation-offering; and it shall be accepted for him to make atonement for him. The offerer transfers his obligations to the offered animal. Hence what is done to the offered animal (e.g. sprinkling the life-force blood towards the Godly altar fires) is what he himself should do.
Executions Lv24-14b Bring forth him that hath cursed without the camp; and let all that heard him lean their hands upon his head, and let all the congregation stone him. The stoners transfer the responsibility of stoning to the executed: You are responsible for this stoning not us (Rashi).
Levite Induction Ceremony Nu08-09a And thou shalt present the Levites before the tent of meeting; and thou shalt assemble the whole congregation of the children of Israel. And thou shalt present the Levites before HaShem; and the children of Israel shall lean their hands upon the Levites. The Israelites transfer their responsibility of performing correct offering procedures to the Levites who now minister in the Temple as the representatives of the Israelite community.
Joshua's induction ceremony Nu27-18 And HaShem said unto Moses: 'Take thee Joshua the son of Nun, a man in whom is spirit, and lean thy hand upon him; Moses leans or finds support thru Joshua who will succeed Moses and perform his duties of leadership.

Sermonic points: The idea of symbolically affirming a serious moment such as transfer of responsibility occurs in many cultures with many diverse symbols. All cultures recognize the need to symbolically affirm serious moments and values. The symbolism here identifes support in the physical realm with moral support in the social realm. It is a symbol based on function.

Conclusion

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