Rashi-Is-Simple Mailing List VISIT the RASHI DATABASE archives AT http://www.shamash.org/rashi Surfing the Talmudic Seas (C) Dr Russell Jay Hendel, 2000 Volume 6 Number 5 Produced May, 17 2000 WARNING: USE FIX WIDTH FONTS (eg COURIER (NEW) 10) Verses/Topics Discussed in This Issue with quicky explanations -------------------------------------------------------------- v6a5-17 Comment by Chaya Bruriah Chaiit that RAYAH=BUSINESS ASSOCIATE. What about RAAYAH = Girlfriend/Wife/Lover in song of songs (eg 4:1). Answer focuses on differnece between RAYAAH and ROOTHAH. Also RAAYAH = (like in English) My PARTNER in life. v6-5-17 Assorted comments from John Loike: Complement on new form; Questions on "PURE TABLE" in last weeks parshah. v2z23-2 We review the difference between SIMPLE MEANING vs LEGAL TALMUDIC meaning. eg If I say BRING THE MILK TO DRINK then the SIMPLE meaning is I WANT TO DRINK MILK. But if I am in the supermarket the meaning is I WANT TO BUY (not drink) MILK.Examples given. v5a11-25 Dt11-25 derives its meaning from the identical occurence in Dt07-22:24 which CLIMACTICALLY describes the process of CONQUEST: (1st) Destroy the nation (2nd) Destroy leadership (3rd) Destroy their good name (4th) Make sure no one escapes v2a23-1 Ex23-01 CLIMACTICALLY describes how to achieve JUDICIAL IMPARTIALITY (a) DISPUTANTS should both be heard (b) WITNESSES should be honest (c) JUDICIAL PROCESS should be meaningful (d) No "PARTY FORMING" among Judges (e) POLITICS avoided in deliberations. #*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#* RASHI IS SIMPLE GOALS: To grammatically defend all 8000 Rashis on Chumash. METHOD:Every Rashi will be defended with a LIST of comparable cases INTENDED AUDIENCE: Laymen, Academicians, Rabbis, Yeshiva students COMMENTS,QUESTIONS: EMail to address below; (minor edits may occur) ACKNOWLEDGEMENT:Always given unless 'anonymous' is explicitly asked (UN)SUBSCRIBE: Email to above with keyword "(UN)subscribe" JOURNAL REFERECE: Pshat & Drash, TRADITION, Win 1980, R Hendel NOTATION: eg v2b1-8 refers to Ex(Book 2) Chap 1 Verse 8 Rashi b(#2) SPECIALS:...on Rambam,Ramban,Symbolism,Pedagogy,Daily Questions RASHI-IS-SIMPLE RULES...Complete set with examples ON BOTTOM EMAIL: [email protected],[email protected], #*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#* VERSE: v6a5-17 ====== FROM: Chaya Bruria Chaiit RE: Rashi Is Simple Volume 6 Number 2 DATE: May 10, 2000 During my weekly Shomray Emunah Rashi class Chaya Bruriah pointed out that >RAAYAH = GirlFriend/Wife/ Lover occurs quite frequently in Song of Songs (Eg 4:1 and many more) This comments on the thesis in Volume 6 Number 2 that >RAAH = BUSINESS PARTNESS / COLLEAGUE Chaya Bruriahs point is that in Song of Songs the term is definitely not neutral. The answer is as follows. If you look at >v2-11-2 You will find the terms >every Jew from his Business boss(RAYAH) >every Jewess from her boss (ROOTHAH) Thus we have to distinguish between the terms >ROOTHAH = Business associate >RAAYAH = Girl Friend/Wife/Lover Thus our original analysis of R-AH stands. Finally on the term in Song of songs I would translate >RAAYAH= My Partner in Life (Thus it would have the same connotations as in English. It would primaraly mean partner and from this we would have the secondary meaning of >partner in life = wife ) #*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#* VERSE: v6-5-17 ====== FROM: John Loike ([email protected]) RE: Volume 6; Question DATE: May 15, 2000 Hey Russell, I hope you had a good chag. A few comments. First, I like the new format. Keeping the thoughts short is appropriate especially when commenting on Rashi who loved brevity. Second. In last week's parsha, there was a most interesting Rashi on Both Menorah Tehor.. and Shulchan Tahor... (I dont have my chumash here and forgot if the f or m was used) Now Rashi provides two explanations. The first for each is that pure gold was used, the second for each was the some aspect of the process had to be done to purify the object. In the case of the Menora it was the ashes and in the case of the Shulchan it was ensuring that only the Lechem was appropriately placed on the shulchan. It would be interesting to list for other places to see how often Rashi uses the first explanation for a description of the object vs the process with respect to the keli Kodesh. Note that Rashi on the word Kapot Temarim notes that the absence of the vav signifies that only one Lulav is required and he quotes the Gemorah from Shabbot. In contrast, Rashi ignores the use of the plural term Lakachtem to signify that there were many lulaving, etrogim, etc as quoted by both the Ramban and ONkelus. why does Rashi ignore the plural here? Keep up the good work. John #*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#* VERSE: v2z23-1 ====== ************************************************************** MODULE 1: The SIMPLE meaning vs the ADVANCED/TALMUDIC meaning* ************************************************************** A FUNDAMENTAL RASHI ------------------- The Rashis on Ex23-01:03 are the most important Rashis in Chumash dealing with the basic issue of the difference >the plain simple meaning of the text vs >the advanced, legal, midrashic meaning of the text. Let us first carefully explain these terms and define our goals We can then fully appreciate this beautiful set of Rashis. PLAIN SIMPLE MEANING --------------------- A simple example will illustrate the definitions and our approach. Consider the request >BRING ME MILK TO DRINK The PLAIN SIMPLE meaning of such a text is >Give me some milk to drink. ADVANCED LEGAL or MIDRASHIC MEANING ----------------------------------- The ADVANCED meaning >1st asks the CONTEXT in which the sentence was said. Let us explore 5 different contexts and 5 different meanings. EXAMPLE 1-While Eating Dinner ----------------------------- I am home eating dinner and say BRING ME THE MILK TO DRINK >Then I clearly want some milk to drink EXAMPLE 2-While shopping ------------------------ I am in the supermarket with some children purchasing weekly groceries. I say to one child, BRING ME THE MILK TO DRINK >Then I clearly wish to PURCHASE MILK (not drink it in the store). >Furthermore I asked for the MILK TO DRINK to eg make sure that the child purchases LIQUID MILK and not powdered milk EXAMPLE 3-While eating a meat dinner ------------------------------------ I am home eating a meat dinner and comment to some child >TAKE CARE OF THE MILK TO DRINK The natural interpretation of this is >Put the milk in the frigidaire It would be reasonable to suppose that I didn't want to drink milk since meat and milk aren't eaten together. Furthermore I said >....MILK TO DRINK to emphasize that I wanted it refrigerated so that we could drink it. Finally even if I said >BRING THE MILK TO DRINK I would still mean >BRING THE MILK (TO THE FRIGIDAIRE) EXAMPLE 4: While drinking coffee -------------------------------- If I had been drinking an afternoon coffee with friends and ask >BRING some MILK TO DRINK the interpretation would be >Bring milk, not to drink, but to mix with the coffee EXAMPLE 5--While taking out Garbage ----------------------------------- If I am on my way out taking the garbage and I ask a child >BRING ME THE MILK then the correct interpretation is >Bring me the milk which eg has turned sour so that it can be thrown out in the garbage The principle we have just enunciated, >the principle of CONTEXT is one of the 13 principles of Rabbi Ishmael by which the Torah is learned. It is the principle >Of learning something from its context As we just saw, although a text can have >a plain simple meaning=the meaning of the sentence by itself and >the advanced legal meaning=the meaning in context nevertheless the >real intended meaning of the sentence=the meaning in CONTEXT >CONTEXT in fact overrides the simple meaning of the text >Legal Talmudic analysis does not determine meaning >Rather CONTEXT does {NOTES *1} The above 5 examples are summarized in {LIST1}. In our next module we review several Rashis where meaning APPEARS to be derived from obscure grammatical rules but is actually derived from CONTEXT. Finally we will have a whole module devoted to Ex23-01:03. Rashi gives there both the SIMPLE and TALMUDIC meaning and based on our methods and examples we will be able to defend the Talmudic meaning as the real meaning. LISTS,NOTES,SUMMARIES:(This section may be ignored on a 1st Reading) ==================================================================== *1 We emphasize that the driving force of the interpretation is >THE CONTEXT I could even make a Talmudic LEGAL type Drash. For example if I am eating a meat dinner and say BRING THE MILK TO DRINK then as we saw, context determines the meaning, (which is to bring it to the frigidaire). But I could also make a Talmudic drash > >It doesn't say >BRING **me** THE MILK TO DRINK >but rather it says >BRING THE MILK TO DRINK >The absence of the word **me** shows that the intention >was not to bring milk to drink but rather to refrigerate >the milk to protect it for drinking. > Such a LEGAL ANALYSIS would obscure the MAIN point which is that >CONTEXT determines meaning and furthermore >CONTEXT overrides simple meaning >Legal analysis may SUPPORT meaning but >The real driving force of meaning is context Just to emphasize this point again we could construct legal talmudic type analysis arguments on the other examples. For example if I am drinking coffee and say BRING THE MILK TO DRINK we could argue as follows >It doesn't say >Bring milk to drink >but rather it says >Bring SOME milk to drink >This proves they did not want to drink the milk >but only wanted to use it for the coffee We conclude that {LIST1} {5 examples illustrating how >context determines meaning. >Context also overrides the so called simple meaning In this list we assume that I told someone >Bring me the milk to drink The simple meaning is >I want to drink some milk We will see that this is refuted by all 5 contexts. This list can also be used to refute secular scholars like Livni who did not fully grasp the elegance and simplicity of the Talmudic sages. The plain simple meaning is not the real meaning of the text; the talmudic meaning is} CONTEXT SENTENCE INTERPRETATION ===================== ================= ==================== Im eating dinner Bring me the milk I want to drink milk Im shopping Bring me the milk I want to buy milk Im eating meat dinner Bring the milk *1 Bring to frigidaire Im drinking coffee Bring some milk *1 Need milk for coffee Im taking out garbage Bring me the milk Milk turned sour FOOTNOTES ========= *1 We could even get Talmudic and make drashs eg >It doesn't say >BRING ME THE MILK >but it says >BRING THE MILK >This teaches that the person did not want the milk >for personal use but rather for the frigidaire Another drash might be >It doesn't say >BRING THE MILK >But it says >BRING SOME MILK >The word >SOME >Teaches that he only wanted SOME MILK (as for coffee) In all cases however--it is CONTEXT that determines meaning not talmudic drashes. CROSS REFERENCES: ================= MODULE 1 v5z23-1 Volume 6 Number 4 MODULE 2 v5a11-14 Volume 6 Number 4 MODULE 3 v5a23-1 Volume 6 Number 4 PRINCIPLES INVOLVED: CLIMAX ==================== #*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#* vERSE: v5a11-25 ====== ********************************************** MODULE 2: Examples of the principle of CLIMAX* ********************************************** In MODULE 1 (Volume 6 Number 4, v2z23-1) we saw that >CONTEXT determines meaning >CONTEXT can override the plain simple meaning of the text >CONTEXT is one of Rabbi Ishmael's rules Before proceeding to study the Rashi on Ex23-01:03 we present 3 other Rashis where meaning is determined by >the principle of CLIMAX The principle of CLIMAX states that >when a Biblical verse or set of verses lists >3,4 or more items in a list, then it would be >proper to interpret those items using a >CLIMACTIC development Rather then explain this further we immediately give the examples. As will be seen the principle of CLIMAX is one example of the principle of CONTEXT EXAMPLE 1: Dt19-11a ========== The verse speaks about accidentally killing someone. It speaks about this using a list of 4 activities or qualities. These 4 qualities CLIMACTICALLY develop HOW murder happens. The 4 qualities are (See {LIST1}) >Dt19-11a QUALITY ACTUAL TEXT OF VERSE ======= ============================= >HATRED If a person hates his partner >OBSESSIVE WATCHING And he constantly watches him >FIGHT and he fights with him >MURDER and he kills him >RASHI: >The verse outlines the >PROCESS >by which murder happens. > >First you only HATE the person >This leads to OBSESSIVE WATCHING/PICKING on him >This in turn leads to a FIGHT which leads to murder EXAMPLE 2: Dt11-25a ------------------- Here the verses in question CLIMACTICALLY develop the concept of >CONQUEST >Dt11-25a >No person will stand before you >RASHI: >To properly understand this verse we must look at >Dt07-22:24 {NOTES *1} which also contains the phrase > >No person will stand before you > >Upon examining Dt07-22:24 we see the following sequence > CONCEPT ACTUAL TEXT OF VERSE ========== =============================== >NATIONS You will conquer the nations >LEADERSHIP You will conquer their Kings >NAME You will destroy their name >ESCAPEES No person will stand before you In other words Rashi is climactically developing the concept of >Conquest. First you conquer >the NATION Next you must make sure its >LEADERS are not around to rebuild it Third you must make sure its >NAME & philosophy are not around to inspire rebuilding As a simple example, in preparations for nuclear war we try to >protect the population >protect the President (who can help rebuild) >preserve the concept of democracy Finally a full conquest prevents ESCAPEES who can talk or record for history what happened.(See {LIST2} for a summary) So it is the principle of >CLIMAX that suggests that >no person will stand before you = no escapees {NOTE *2}. This explains the Rashi EXAMPLE 3: Lv26-14:15 ----------------------- These set of verses climactically develop HOW apostasy and denial of religion occurs.{LIST3} >Lv26-14:15 CONCEPT ACTUAL TEXT OF VERSE =========== ===================================== >LEARNING If you do not LEARN/PRACTICE >RESPECT If you DESPISE my commandments... >COMMUNAL Do not participate in communal events >APOSTASY until you DENY the convenant with me >RASHI: >The verses involved beautifully analyze apostasy. >These verses climactically develop HOW apostasy occurs > >First you stop learning & practicing personal commandments > >Then after a while because you don't learn,these commandments appear peculiar; you make fun of them and try and avoid them > >This in turn leads to avoidance of communal participation in those commandments (such as synagogues) that are done publicly by the community > >Finally when you don't have >learning >respect >communal avoidance{NOTES *3} >then it becomes natural to >deny God and the convenant. In {MODULE 1-Volume 6 Number 4 v2z23-1} we studied the difference between SIMPLE PLAIN vs LEGAL TALMUDIC meaning. In this {MODULE 2} we studied 3 examples of learning meaning by CLIMACTIC development. Finally in {MODULE 3, Volume 6 Number 4 v2a23-1} we will study the Rashis on Ex23-02 which study the verses both from the point of view of simple meaning and the point of view of CLIMACTIC DEVELOPMENT. LISTS,NOTES,SUMMARIES:(This section may be ignored on a 1st Reading) ==================================================================== NOTES: ====== *1 Rashi does not explicitly bring in this verse. Nevertheless applying the PRINCIPLE of CLIMAX to the verses in Dt07-22:24 immediately yields that >No person will stand before you = No Escapees Thus the most reasonable approach is to apply the Rashi on Dt11-25a to Dt07-22:24 *2 Notice how this LITERARY approach is superior to a literal approach to Rashi (which translates the verse >No MAN will stand before you) Furthermore our approach does not require breaking up the verse into little parts >No man >will stand *3 Note that it is the CLIMACTACTIC development which drives the interpretation of some of these verses. For example the phrase >Until you avoid doing my commandments is interpreted (By Rashi and others) >Until you avoid communal participation The driving force for this interpretation >avoid doing commandments = avoid communal participation is the >principal of climax The interpretation is NOT derived >from internal nuances of the phrase (though some nuances may support this interpretation) {LIST1} {Climactic study of how MURDER happens. This Rashi is based on the Climax of activities in Dt19-11a} QUALITY ACTUAL TEXT OF VERSE ======= ============================= >HATRED If a person hates his partner >OBSESSIVE WATCHING And he constantly watches him >FIGHT and he fights with him >MURDER and he kills him {LIST2} {Climactic development of Dt07-22:24. The verses climactically develop the concept of conquest. This in turn is used to justify the Rashi on Dt11-25} CONCEPT*1 ACTUAL TEXT OF VERSE ========== =============================== >NATIONS You will conquer the nations >LEADERSHIP You will conquer their Kings >NAME You will destroy their name >ESCAPEES No person will stand before you FOOTNOTES: ========== *1 The climactic development should be clear here. First you destroy the nation; then you eliminate their leadership which could rebuild; then you change the history books (their name). Finally you make sure that there are no escapees who might grow up and decide to take revenge. {LIST3} {Climactic study of how apostasy develops--based on the Rashis in Lv26-14:15} CONCEPT ACTUAL TEXT OF VERSE =========== ===================================== >LEARNING If you do not LEARN/PRACTICE >RESPECT If you DESPISE my commandments... >COMMUNAL Do not participate in communal events >APOSTASY until you DENY the convenant with me CROSS REFERENCES: ================= Volume 3 Number 9, v5-19-11 (Principle of Climax on murder) Volume 2 Number 4, v3-26-14:15(How apostasy develops) MODULE 1 v5z23-1 Volume 6 Number 4 MODULE 2 v5a11-14 Volume 6 Number 4 MODULE 3 v5a23-1 Volume 6 Number 4 PRINICPLES USED: CLIMAX ================ #*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#* VERSE: v2a23-1 ====== ************************************************************* MODULE 3: Ex23-01:03--SIMPLE PLAIN vs TALMUDIC LEGAL meaning* ************************************************************* >Ex23-01a >Ex23-01b >Ex23-02a >Ex23-02b >Ex23-02d >Ex23-02e >Ex23-02f >Ex23-03a In the previous 2 modules >Module 1--Volume 6 Number 4, v2z23-1 >Module 2--Volume 6 Number 4 v5a11-25 we have reviewed the difference between >simple plain meaning = meaning of sentence by ITSELF >talmudic legal meaning = meaning in CONTEXT We have also reviewed how to determine meaning by >climactically developing a theme In this module we are fortunate that Rashi deviates from his usual brief style and gives both >the simple plain meaning of this paragraph of 3 verses and also >the advanced legal midrashic meaning Based on our previous examples we will show >why Rashi calls the simple meaning, simple >how context and climax justify the legal interpretation >Why the real meaning is the legal Midrashic meaning (Before beginning we note that different Rashi texts have different NUMBER of Rashis---some have 6 Rashis on Ex23-02 while some have 1!! I am placing all cross references in the database---suffice it to say that we will go over all material in Rashi). THE SIMPLE MEANING--Ex23-01:03 ------------------------------ We can break the 3 verses into 5 commands/components. The following is Rashi's rendition of the simple meaning. >Don't LISTEN to a WORTHLESS claim >Don't PARTICIPATE in FALSE testimony >Don't FOLLOW an EVIL COURT MAJORITY >Don't FOLLOW the court majority to AVOID RIFTS >Don't JUDGE IN FAVOR OF THE POOR Notice the chief characteristic of the simple plain meaning of these 3 verses. >All 5 components say more or less the SAME thing >Don't do evil in justice In other words the above simple meaning has >NO CLIMAX, NO DEVELOPMENT, IT IS FLAT and SIMPLE Now let us take a look at .. THE ADVANCED, TALMUDIC, LEGAL MIDRASHIC MEANING of Ex23-01:03 ------------------------------------------------------------- Again we break the verse into 5 components. However these 5 components now climactically indicate how to achieve >an atmosphere of Judicial impartiality We first state the 5 components and their full interpretation; We then compactly summarize these 5 components in {LIST1} COMPONENT 1-Justice in the Disputants -------------------------------------- >Don't accept FUTILE claims "FUTILE" is interpreted to mean >Don't hear 1 side without the other{NOTES *1} Thus the 1st component of justice is >hear both sides (Justice to the DISPUTANTS) COMPONENT 2--Justice in the Witnesses ------------------------------------- >Don't join an evil person to be a false witness Thus the 2nd component of justice is >Justice in the witnesses COMPONENT 3--Justice in the Court Process ------------------------------------------ >Don't follow a (simple) majority to convict guilty{NOTES *2} Thus the 3rd component is >Justice in the court PROCESS (Cf Rambam, Courts 8:1 for an interpretation similar to Rashi) COMPONENT 4--Justice in the Bench --------------------------------- >Don't resolve a dispute >by changing your vote to >join/create a majority In passing we note that >changing votes to join/create majorities is done all the time in the modern world and has various names (eg Blocks,Trading votes) The Torah prohibits this practice (in the courtroom). For example a person who did not have an opinion (was in doubt) would still be prohibited from breaking a tie This component creates Justice in the Bench Indeed, each Judge must say what he believes and may not change his opinion BECAUSE other people (a majority) think differently. Jewish law even forces the junior Judges to speak first in a court case (so that they voice their opinions without first hearing the senior judges) (See Rambam, Courts 10:1 for a similar interpretation) COMPONENT 5---Justice in Politics --------------------------------- >Don't show favoritism to the poor This component shows Justice in the politics. For we are prohibited in showing any type of favoritism because of the OUTCOME of the case. In other words in Jewish courts we would never ask >What are this candidates views on eg female issues, etc >HOW has this person voted in the past Rather the sole concern in Jewish courts is >how logical and knowledgeable is this person. We may compactly summarize this as follows {LIST1} {Compact summary of Ex23-01:03. This {LIST1} powerfully exhibits the climactic development of the concept of JUDICIAL IMPARTIALITY. True Judicial impartiality necessitates fairness in the various components mentioned here (disputants, witnesses,...} Verse Component Obligations ========================= ========= ================== Don't hear a futile claim Disputants Hear both sides ..no false witnesses Witnesses Honest witnesses ..no simple majorities Process "serious" majority ..no "courtroom parties" Bench no 'trading votes' ..no respecting poor Politics don't look at outcomes SIMPLE vs LEGAL MEANING ----------------------- Now that we have reviewed the SIMPLE and LEGAL/MIDRASHIC meaning we can ask which meaning is the TRUE meaning. We immediately see using the principle of CLIMAX that the advanced legal meaning is the intended meaning of the verse. Without a climactic development the verses read flatly and without taste. Let us quickly review the advanced,legal, midrashic meaning one more time >Hear both SIDES >Make sure WITNESSES are honest >Make sure you have a descent PROCESS(no simple majority) >Make sure the JUDGES don't form parties >Don't judge by OUTCOMES (favor poor) Thus this little paragraph outlines how to >achieve judicial impartiality LISTS,NOTES,SUMMARIES:(This section may be ignored on a 1st Reading) ==================================================================== NOTES: ====== *1 In other words Rashi is interpreting >FUTILE = Because you only heard one side We will defend why Rashi interpreted FUTILE this way Rashi also points out that this verse >prohibits people from listening to SLANDER/GOSSIPING We can explain this as follows >It is permitted to eg hear how 2 people are bickering if you intend to bring peace or avoid further strife between them >It is prohibited (slander) to hear how 2people are bickering if you don't intend to help them (idle gossip) So Rashi is Simple---the >prohibition of slander and >the prohibition of listening to futile claims are both one and the same. Namely >don't hear one side of a dispute(whether in court or socially) I think this sheds enormous light on the slander laws. *2 The actual verse says >Don't follow a MAJORITY to convict GUILTY But the end of the verse says >don't join a group in order to form a majority to convict!! So we have two contradictory verses >one verse says don't follow a majority to convict But the end of the verse IMPLIES (but not explicitly) >a majority can convict!!! We have had had a whole Rashi is Simple issue on >How to deal with contradictory verses This is in fact one of Rabbi Ishmael's principles The method here is simple >don't convict with a simple majority of 1 >do convict with a serious majority We of course don't learn the actual numbers(1 vs 2)from the verse We rather learn from the two contradictory components >there are times when a majority convicts >there are times when a majority does not convict It is then a simple matter to assume that >a majority that can't convict = a simple majority >a majority that can convict=a "serious majority"(2 or more) {LIST1} {Compact summary of Ex23-01:03. This {LIST} powerfully exhibits the climactic development of the concept of JUDICIAL IMPARTIALITY. True Judicial impartiality necessitates fairness in the various components mentioned here (disputants, witnesses,...} Verse Component Obligations ========================= ========= ================== Don't hear a futile claim Disputants Hear both sides ..no false witnesses Witnesses Honest witnesses ..no simple majorities Process "serious" majority ..no "courtroom parties" Bench no 'trading votes' ..no respecting poor Politics don't look at outcomes CROSS REFERENCES: ================ MODULE 1 v5z23-1 Volume 6 Number 4 MODULE 2 v5a11-14 Volume 6 Number 4 MODULE 3 v5a23-1 Volume 6 Number 4 PRINCIPLES USED: CLIMAX ================ #*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#* THE 2 DOZEN RASHI-IS-SIMPLE RASHI RULES ======================================= I: RASHI gives MEANING ====================== A: WORD MEANINGS--(eg)"on the face of"=during the lifetime (v2n6,v4-3-4), http://www.shamash.org/rashi/v4-3-4.htm B: SPECIAL WORDS--(eg)ACH=USUALLY;USUALLY observe shabbath! (v2n6, v4-1-49),http://www.shamash.org/rashi/v4-1-49.htm C: SYNONYMS--(eg)YShV=RESIDE; GARTI='INNED'--temporary say (v1n1, v1-32-5), http://www.shamash.org/rashi/v1-32-5.htm D: UNIFIED MEANING--(eg)Tz Ch K = (a) laugh, OR (b) mock (v4n4, v1-21-9), http://www.shamash.org/rashi/v1-21-9.htm E: NEW MEANINGS--(eg)HEAD-MOUTH of garment = HEM of Garment (v5n10,v2a28-32),http://www.shamash.org/rashi/v2a28-32.htm II: RASHI teaches GRAMMAR/STYLE =============================== F: CLASSICAL GRAMMAR--(eg)HEY+CHATAF PATACH=QUESTION (v2n24,v1b3-11),http://www.shamash.org/rashi/v1b3-11.htm G: USAGE(NEW GRAMMAR)--(eg)INFINITIVE=GERUND;WATCHING laws; (v2n10,v4-32-6),http://www.shamash.org/rashi/v4-32-6.htm H: ROOT+PREPOSITION--(eg) BCH AL=cries about,BCH ETH=mourn (v1n14,v1a45-14),http://www.shamash.org/rashi/v1a45-14.htm I: SEMANTIC RULES--(eg) WAGES="ENDoF"="END oF Work Day'; (v1n10,v1b1-1),http://www.shamash.org/rashi/v1b1-1.htm J: STYLE--(eg)REPETITION denotes Endearment;'Abraham,Abraham (v1n6,v2-1-1),http://www.shamash.org/rashi/v2-1-1.htm K: DOUBLE NOUNS--(eg)HIT HIT by sword ('even without sword') (v2n20,v2a22-25),http://www.shamash.org/rashi/v2a22-25.htm L: PRONOUNS--(eg) sanctify OTHO = sanctify ONLY IT; (v2n10,v4a7-1),http://www.shamash.org/rashi/v4a7-1.htm III: OVERALL TEXTUAL STRUCTURE ============================== M: OTHER VERSES--(eg)STONE(3-25-13)=BALANCE STONES(3-19-36) (v3n9,v5b25-13),http://www.shamash.org/rashi/v5b25-13.htm N: EXTRA SENTENCES--(eg)he'll dress his measurement=TAYLORED (v1n20,v3a6-3),http://www.shamash.org/rashi/v3a6-3.htm O: DOUBLE PARSHAS-'he WILL pray'-'he WON'T pray';So Optional (v3n12,v5a24-14),http://www.shamash.org/rashi/v5a24-14.htm P: CLIMAX-(eg 5-19-11)(a)Hate, (b)spy, (c)confront,(d)Murder (v3n9,v5-19-11),http://www.shamash.org/rashi/v5-19-11.htm Q: OVERALL STRUCTURE-growing nails=despisement(from context) (v3n8,v5-21-12),http://www.shamash.org/rashi/v5-21-12.htm IV: IMPLICATIONS & DERIVATIONS ============================== R: STAGES-learn HUMAN marital frequency from ANIMAL ratios (v1n14,v1a32-15),http://www.shamash.org/rashi/v1a32-15.htm S: MORAL LESSONS/REASONS-God spoke before punishment;we too (v2n12,v4-12-9),http://www.shamash.org/rashi/v4-12-9.htm T: RabbiIshmael-(eg)When an OX gores; OR ANY animal gores; (v2n19,v2-22-17),http://www.shamash.org/rashi/v2-22-17.htm V: OVERALL ================= U: SYMBOLISM-'WASHING his clothes in wine'=PLENTY of wine; (v4n18,v1a49-11),http://www.shamash.org/rashi/v1a49-11.htm V: PICTURES--(eg) The TZITZ was like a HELMET over a turban (v5n12,v2-40-35),http://www.shamash.org/rashi/v2-40-35.htm W: TABLES/SPREADSHEETS---To appear End of Rashi-Is-Simple Digest #*#*#*#*#*#*#*#*#*# (C) Dr Hendel, 2000 *#*#*#*#*#*#*#*#*#*#*#*#*#*