Difference between revisions of "Commentators:R. Shelomo Yitzchaki (Rashi)/0"
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<li><b>Verse by verse / Topical</b> – Rashi's Torah commentary is a local, verse by verse commentary, marked by its succinct and clear style. Rashi comments on a selection of phrases in almost every verse, providing the lemma (citation from the verse)<fn>This assumes that the lemmas are original to Rashi and not the work of a later copyist.</fn> and then a gloss.<fn>Though this structure is so familiar that it seems somewhat standard, Prof. M. Lockshin, <a href="https://www.thetorah.com/article/rashi-on-the-torah-what-kind-of-commentary-is-it">Rashi on the Torah: What Kind of Commentary Is It?</a>, notes that the model was not prevalent before Rashi's time, and it is possible that his novel exegetical structure served as an example which later exegetes imitated. The structure is evident in his Talmudic commentary as well. There, too, this was somewhat of an innovation as Geonic works tended to serve as a paraphrase of the Gemara rather than a line by line commentary.</fn> As his units of study are small, he tends not to focus on structural issues or comparisons of parallel stories. This stands in contrast to commentaries like that of Ramban, which are much broader in scope and might address several verses at once.<fn>The relationship between Rashi and Ramban's Torah commentaries is analogous in many ways to the relationship between the Talmudic commentaries of Rashi and the Tosafists.</fn></li> | <li><b>Verse by verse / Topical</b> – Rashi's Torah commentary is a local, verse by verse commentary, marked by its succinct and clear style. Rashi comments on a selection of phrases in almost every verse, providing the lemma (citation from the verse)<fn>This assumes that the lemmas are original to Rashi and not the work of a later copyist.</fn> and then a gloss.<fn>Though this structure is so familiar that it seems somewhat standard, Prof. M. Lockshin, <a href="https://www.thetorah.com/article/rashi-on-the-torah-what-kind-of-commentary-is-it">Rashi on the Torah: What Kind of Commentary Is It?</a>, notes that the model was not prevalent before Rashi's time, and it is possible that his novel exegetical structure served as an example which later exegetes imitated. The structure is evident in his Talmudic commentary as well. There, too, this was somewhat of an innovation as Geonic works tended to serve as a paraphrase of the Gemara rather than a line by line commentary.</fn> As his units of study are small, he tends not to focus on structural issues or comparisons of parallel stories. This stands in contrast to commentaries like that of Ramban, which are much broader in scope and might address several verses at once.<fn>The relationship between Rashi and Ramban's Torah commentaries is analogous in many ways to the relationship between the Talmudic commentaries of Rashi and the Tosafists.</fn></li> | ||
<li><b>Language of the commentary</b> – Rashi wrote his commentary in Hebrew. When explaining difficult Biblical words, he often translates them into French to aid his audience.<fn>There are more than 1300 French translations in Rashi's Tanakh commentary, though more research must be done to determine how many of these are original to Rashi and which might be additions of copyists.</fn></li> | <li><b>Language of the commentary</b> – Rashi wrote his commentary in Hebrew. When explaining difficult Biblical words, he often translates them into French to aid his audience.<fn>There are more than 1300 French translations in Rashi's Tanakh commentary, though more research must be done to determine how many of these are original to Rashi and which might be additions of copyists.</fn></li> | ||
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<li><b>Peshat and derash</b> – Rashi lays out his attitude towards peshat and derash in a number of programmatic statements, perhaps the most important being his comments on <a href="RashiBereshit3-8" data-aht="source">Bereshit 3:8</a>, where he writes: " יש מדרשי אגדה רבים... ואני לא באתי אלא לפשוטו של מקרא, לאגדה המישבת דברי המקרא, ופשוטו ושמועתו, דבר דבור על אופני".‎<fn>See also his <multilink><a href="RashiShirHaShirimIntroduction" data-aht="source">introduction to Shir HaShirim</a><a href="RashiShirHaShirimIntroduction" data-aht="source">Shir HaShirim Introduction</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, his comments on <multilink><a href="RashiBereshit49-22" data-aht="source">Bereshit 49:22</a><a href="RashiBereshit49-22" data-aht="source">Bereshit 49:22</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashiShemot6-9" data-aht="source">Shemot 6:9</a><a href="RashiBereshit3-8" data-aht="source">Bereshit 3:8</a><a href="RashiBereshit49-22" data-aht="source">Bereshit 49:22</a><a href="RashiShemot6-9" data-aht="source">Shemot 6:9</a><a href="RashiShemot23-2" data-aht="source">Shemot 23:2</a><a href="RashiYeshayahu26-11" data-aht="source">Yeshayahu 26:11</a><a href="RashiShirHaShirimIntroduction" data-aht="source">Shir HaShirim Introduction</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashiShemot23-2" data-aht="source">Shemot 23:2</a><a href="RashiShemot23-2" data-aht="source">Shemot 23:2</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashiShemot33-13" data-aht="source">Shemot 33:13</a><a href="RashiBereshit3-8" data-aht="source">Bereshit 3:8</a><a href="RashiBereshit11-32" data-aht="source">Bereshit 11:32</a><a href="RashiBereshit49-22" data-aht="source">Bereshit 49:22</a><a href="RashiShemot6-9" data-aht="source">Shemot 6:9</a><a href="RashiShemot23-2" data-aht="source">Shemot 23:2</a><a href="RashiShemot33-13" data-aht="source">Shemot 33:13</a><a href="RashiBemidbar9-1" data-aht="source">Bemidbar 9:1</a><a href="RashiYeshayahu26-11" data-aht="source">Yeshayahu 26:11</a><a href="RashiShirHaShirimIntroduction" data-aht="source">Shir HaShirim Introduction</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashiYeshayahu26-11" data-aht="source">Yeshayahu 26:11</a><a href="RashiYeshayahu26-11" data-aht="source">Yeshayahu 26:11</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and elsewhere, where he writes similarly.  In such statements, Rashi appears to be saying that his main goal is to explain the simple sense of scripture, and that he will incorporate Midrashic material only if it helps achieve that goal and is harmonious with the verses.  From the collected comments above, it seems that he means that the Midrash must accord with the language, grammar, order, and context of the verses.</fn> As even a quick glance at Rashi's commentary betrays that much of it stems from Midrashic sources,<fn>See G. Cohen, "פרשנות המדרשית במפעלה התורני של נחמה", Pirkei Nechama: Sefer Zikkaron LeNechama Leibowitz (Jerusalem, 2001): 96, who estimates that about 70 percent of Rashi's commentary stems from Rabbinic sources. In fact, many of the Midrashim known to the average layperson are familiar not because they have been studied in Tanchuma, Bereshit Rabbah or any other primary source, but via Rashi's commentary.</fn> Rashi's supercommentaries and modern scholars debate how to read Rashi's statement and to what extent he achieved the stated goal. The issue is intrinsically related to another question, whether Rashi's purpose in writing his commentary was purely to explicate the text, or also to instill moral values in his audience.</li> | <li><b>Peshat and derash</b> – Rashi lays out his attitude towards peshat and derash in a number of programmatic statements, perhaps the most important being his comments on <a href="RashiBereshit3-8" data-aht="source">Bereshit 3:8</a>, where he writes: " יש מדרשי אגדה רבים... ואני לא באתי אלא לפשוטו של מקרא, לאגדה המישבת דברי המקרא, ופשוטו ושמועתו, דבר דבור על אופני".‎<fn>See also his <multilink><a href="RashiShirHaShirimIntroduction" data-aht="source">introduction to Shir HaShirim</a><a href="RashiShirHaShirimIntroduction" data-aht="source">Shir HaShirim Introduction</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, his comments on <multilink><a href="RashiBereshit49-22" data-aht="source">Bereshit 49:22</a><a href="RashiBereshit49-22" data-aht="source">Bereshit 49:22</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashiShemot6-9" data-aht="source">Shemot 6:9</a><a href="RashiBereshit3-8" data-aht="source">Bereshit 3:8</a><a href="RashiBereshit49-22" data-aht="source">Bereshit 49:22</a><a href="RashiShemot6-9" data-aht="source">Shemot 6:9</a><a href="RashiShemot23-2" data-aht="source">Shemot 23:2</a><a href="RashiYeshayahu26-11" data-aht="source">Yeshayahu 26:11</a><a href="RashiShirHaShirimIntroduction" data-aht="source">Shir HaShirim Introduction</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashiShemot23-2" data-aht="source">Shemot 23:2</a><a href="RashiShemot23-2" data-aht="source">Shemot 23:2</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashiShemot33-13" data-aht="source">Shemot 33:13</a><a href="RashiBereshit3-8" data-aht="source">Bereshit 3:8</a><a href="RashiBereshit11-32" data-aht="source">Bereshit 11:32</a><a href="RashiBereshit49-22" data-aht="source">Bereshit 49:22</a><a href="RashiShemot6-9" data-aht="source">Shemot 6:9</a><a href="RashiShemot23-2" data-aht="source">Shemot 23:2</a><a href="RashiShemot33-13" data-aht="source">Shemot 33:13</a><a href="RashiBemidbar9-1" data-aht="source">Bemidbar 9:1</a><a href="RashiYeshayahu26-11" data-aht="source">Yeshayahu 26:11</a><a href="RashiShirHaShirimIntroduction" data-aht="source">Shir HaShirim Introduction</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashiYeshayahu26-11" data-aht="source">Yeshayahu 26:11</a><a href="RashiYeshayahu26-11" data-aht="source">Yeshayahu 26:11</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and elsewhere, where he writes similarly.  In such statements, Rashi appears to be saying that his main goal is to explain the simple sense of scripture, and that he will incorporate Midrashic material only if it helps achieve that goal and is harmonious with the verses.  From the collected comments above, it seems that he means that the Midrash must accord with the language, grammar, order, and context of the verses.</fn> As even a quick glance at Rashi's commentary betrays that much of it stems from Midrashic sources,<fn>See G. Cohen, "פרשנות המדרשית במפעלה התורני של נחמה", Pirkei Nechama: Sefer Zikkaron LeNechama Leibowitz (Jerusalem, 2001): 96, who estimates that about 70 percent of Rashi's commentary stems from Rabbinic sources. In fact, many of the Midrashim known to the average layperson are familiar not because they have been studied in Tanchuma, Bereshit Rabbah or any other primary source, but via Rashi's commentary.</fn> Rashi's supercommentaries and modern scholars debate how to read Rashi's statement and to what extent he achieved the stated goal. The issue is intrinsically related to another question, whether Rashi's purpose in writing his commentary was purely to explicate the text, or also to instill moral values in his audience.</li> | ||
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<subcategory>Methods | <subcategory>Methods | ||
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− | <li><b>Selective use of Midrash </b>– Rashi incorporates much Midrashic material into his commentary,<fn>See above that G. Cohen (cited above) estimates that about 70 percent of the commentary stems from Rabbinic sources.</fn>  to the extent that it might even be termed a "Midrashic anthology".<fn>See Y. Eisenstat, "Rashi's Midrashic Anthology: The Torah Commentary Re-Examined", PhD diss. (The Jewish Theological Seminary, 2014), who discusses the anthological nature of Rashi's commentary and how its form matches similar Medieval anthologies. Eisenstat stresses the difference between a "collection" and an "anthology", noting that the latter involves strict selection, and discusses some of the principles that might have guided Rashi's choices.</fn> Rashi's goal, however, is clearly not to simply collect and preserve such material, as he is extremely selective in what he chooses to incorporate, moving, combining, and reworking Midrashim for his purposes:<fn>In fact, one might even argue that one of Rashi's major contributions to Biblical exegesis was this reworking of Midrashic material.  Many of the examples below are taken from N. Leibowitz, "דרכו של רש"י בהבאת מדרשים בפירושו לתורה", cited above.</fn></li> | + | <li><b>Selective use of Midrash </b>– Rashi incorporates much Midrashic material into his commentary,<fn>See above that G. Cohen (cited above) estimates that about 70 percent of the commentary stems from Rabbinic sources.</fn>  to the extent that it might even be termed a "Midrashic anthology".<fn>See Y. Eisenstat, "Rashi's Midrashic Anthology: The Torah Commentary Re-Examined", PhD diss. (The Jewish Theological Seminary, 2014), who discusses the anthological nature of Rashi's commentary and how its form matches similar Medieval anthologies. Eisenstat stresses the difference between a "collection" and an "anthology", noting that the latter involves strict selection, and discusses some of the principles that might have guided Rashi's choices. Cf.Nechama Leibowitz, עיונים חדשים בספר שמות (Jerusalem, 1970): 50, who asserts that the many cases in which Rashi will refer to a Midrash but not cite or paraphrase it, instead sending the reader to various Midrashic collections, proves that Rashi did not view his own commentary as such an anthology ("לא התכוון רש"י לתת בפירשו לקט מדרשים").</fn> Rashi's goal, however, is clearly not to simply collect and preserve such material, as he is extremely selective in what he chooses to incorporate, moving, combining, and reworking Midrashim for his purposes:<fn>In fact, one might even argue that one of Rashi's major contributions to Biblical exegesis was this reworking of Midrashic material.  Many of the examples below are taken from N. Leibowitz, "דרכו של רש"י בהבאת מדרשים בפירושו לתורה", cited above.</fn></li> |
<ul> | <ul> | ||
− | <li>At times, Rashi simply references a Midrash, without discussion.<fn>See his comments on <a href="RashiBereshit3-22" data-aht="source"> | + | <li>At times, Rashi simply references a Midrash, without discussion.<fn>See his comments on <a href="RashiBereshit3-8" data-aht="source">Rashi Bereshit 3:8</a>, <a href="RashiBereshit3-22" data-aht="source">3:22</a>, <a href="RashiBereshit3-24" data-aht="source">3:24</a>, <a href="RashiBereshit4-8" data-aht="source">4:8</a>, <a href="RashiBereshit5-1" data-aht="source">5:1</a>, <a href="RashiBereshit6-3" data-aht="source">6:3</a>, 12:3, <a href="RashiBereshit19-15" data-aht="source">19:15</a>, <a href="RashiBereshit20-16" data-aht="source">20:16</a>, <a href="RashiBereshit33-14" data-aht="source">33:14</a>, <a href="RashiShemot13-17" data-aht="source">Shemot 13:17</a>, <a href="RashiShemot33-13" data-aht="source">33:13</a>, Bemidbar 6:24, <a href="RashiYeshayahu26-11" data-aht="source">Yeshayahu 26:11</a>, <a href="RashiTehillim8-8" data-aht="source">Tehillim 8:8</a>, <a href="RashiShirHaShirim2-7" data-aht="source">Shir HaShirim 2:7</a>, and <a href="RashiEikhah1-1" data-aht="source">Eikhah 1:1</a>. N. Leibowitz (ibid) suggests that in cases such as these, Rashi dismisses the Midrash since it does not fit with the context of the verses. As such, he often follows the reference with statements such as: "ואין מיושבין על פשוטו" or "ואני ליישב המקראות באתי", effectively saying that the Midrash does not correlate with the simple sense of the verses.  It is not clear, however, why Rashi does not simply ignore the Midrash altogether in these cases. See נ. אליקים, "<a href="https://orot.ac.il/%D7%9E%D7%95%D7%A8%D7%A9%D7%AA%D7%A0%D7%95-%D7%A9%D7%A0%D7%AA-%D7%94%D7%95%D7%A6%D7%90%D7%94-%D7%A2%D7%91%D7%A8%D7%99-%D7%AA%D7%A9%D7%A0%D7%97-%D7%9B%D7%A8%D7%9A-%D7%99%D7%91">רמזים למדרשים בפירושי רש"י לתורה</a>, מורשת י"ב", who suggests that Rashi might allude to such Midrashim since they incorporate important lessons and foundational ideas, be it regarding man's relationship to God, his fellow, or other nations.  It is also possible that when Rashi knew that certain Midrashim would have been very familiar to his audience, he felt a need to note them.</fn></li> |
<li>Sometimes Rashi cites a Midrash originally brought to elucidate a certain verse and uses it to explain a totally different verse.<fn>Several examples follow:<br/> | <li>Sometimes Rashi cites a Midrash originally brought to elucidate a certain verse and uses it to explain a totally different verse.<fn>Several examples follow:<br/> | ||
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<li><b>Analysis of grammar and language </b></li> | <li><b>Analysis of grammar and language </b></li> | ||
<ul> | <ul> | ||
− | <li><b>Meaning-minimalist</b> – When defining words, Rashi tends to assume that each root has only one basic meaning (from which any other contextual meanings are derived).<fn>For a comprehensive analysis of this theory of primary meanings and how Rashi was a pioneer in promoting the idea, see Dr. R. Steiner, "Saadia vs. Rashi: On the Shift from Meaning-Maximalism to Meaning-Minimalism in Medieval Biblical Lexicology", The Jewish Quarterly Review, New Ser. 88: 3/4 (1998): 213-258.</fn>  This is evident in his oft-used formulas, "every occurrence of the term "x" has the meaning "y" or "the word "x" means nothing other than "y".<fn>See, for instance, Rashi on <a href="RashiBereshit22-2" data-aht="source">Bereshit 22:2</a>, <a href="RashiBereshit41-1" data-aht="source">41:1</a>, <a href="RashiShemot6-12" data-aht="source">Shemot 6:12</a>, <a href="RashiShemot13-12" data-aht="source">Shemot 13:12</a>, <a href="RashiVayikra10-19" data-aht="source">Vayikra 10:19</a>, <a href="RashiYechezkel16-43" data-aht="source">Yechezkel 16:43</a>, <a href="RashiChavakkuk1-10" data-aht="source">Chavakkuk 1:10</a>, | + | <li><b>Meaning-minimalist</b> – When defining words, Rashi tends to assume that each root has only one basic meaning (from which any other contextual meanings are derived).<fn>For a comprehensive analysis of this theory of primary meanings and how Rashi was a pioneer in promoting the idea, see Dr. R. Steiner, "Saadia vs. Rashi: On the Shift from Meaning-Maximalism to Meaning-Minimalism in Medieval Biblical Lexicology", The Jewish Quarterly Review, New Ser. 88: 3/4 (1998): 213-258.</fn>  This is evident in his oft-used formulas, "every occurrence of the term "x" has the meaning "y" or "the word "x" means nothing other than "y".<fn>See, for instance, Rashi on <a href="RashiBereshit22-2" data-aht="source">Bereshit 22:2</a>, <a href="RashiBereshit41-1" data-aht="source">41:1</a>, <a href="RashiShemot6-12" data-aht="source">Shemot 6:12</a>, <a href="RashiShemot13-12" data-aht="source">Shemot 13:12</a>, <a href="RashiVayikra10-19" data-aht="source">Vayikra 10:19</a>, <a href="RashiYechezkel16-43" data-aht="source">Yechezkel 16:43</a>, <a href="RashiChavakkuk1-10" data-aht="source">Chavakkuk 1:10</a>, <a href="RashiTehillim116-11" data-aht="source">Tehillim 116:11</a> and other places. For further discussion of Rashi's usage of these terms, see Y. Hess, "השגותיו הסמויות של רש"י על מחברת מנחם" in זר רימונים, ed. M. Avioz, E. Assis, and Y. Shemesh.  Hess suggests that Rashi often uses this formula when he is reacting to Machberet Menachem, either to clarify Menachem's explanations, address a word not included in the Machberet, provide explicit definitions where Menachem sufficed with only references to other verses, or to disagree, especially when countering Menachem's maximalist tendencies (cases where he suggests that a word has multiple meanings).<br/><br/><br/></fn></li> |
</ul> | </ul> | ||
− | <li><b>Character consolidation </b>– Rashi often identifies anonymous<fn>For example, Rashi identifies the refugee from war who tells Avraham of Lot's capture with Og (<a href="RashiBereshit14-13" data-aht="source">Bereshit 14:13</a>), the youth who helps Avraham prepare for his guests with Yishmael (<a href="RashiBereshit18-7" data-aht="source">Bereshit 18:7</a>), the two youths who accompany Avraham to the Akeidah with Yishmael and Eliezer (<a href="RashiBereshit22-3" data-aht="source">Bereshit 22:3</a>), Avraham's servant who went to find a wife for Yitzchak with Eliezer (<a href="RashiBereshit24-39-42" data-aht="source">Bereshit 24:39-42</a>, where this is simply assumed), Yosef's interpreter with Menashe (<a href="RashiBereshit42-23" data-aht="source">Bereshit 42:23</a>), the tale-bearers in Shemot 2:13 and those who leave over from the manna in Shemot 16:20 with Datan and Aviram, the youth who tells Moshe of Eldad and Meidad's prophesying with Gershom (<a href="RashiBemidbar11-27" data-aht="source">Bemidbar 11:27</a>), the straw gatherer with Tzelophchad (<a href="RashiBemidbar27-3" data-aht="source">Bemidbar 27:3</a>), the creditor who bothers the wife of one of "בני הנביאים" with King Yehoram, and her husband with Ovadyah (<a href="RashiMelakhimII4-1" data-aht="source">Melakhim II 4:1</a>).</fn> or lesser known Biblical figures with more well known characters<fn>See, for example, his identification of Yiskah and Sarah (Bereshit 11:29), Malkitzedek and Shem (Bereshit 14:18), Keturah with Hagar (Bereshit 25:1), Shimon's wife and Dina (Bereshit 46:10), Shifra and Puah with Yocheved and Miryam (Shemot 1:15), Chovav, Reuel and others with Yitro (Shemot 18:1), Moshe's Cushite wife and Tzipporah (Bemidbar 12:1 | + | <li><b>Character consolidation </b>– Rashi often identifies anonymous<fn>For example, Rashi identifies the refugee from war who tells Avraham of Lot's capture with Og (<a href="RashiBereshit14-13" data-aht="source">Bereshit 14:13</a>), the youth who helps Avraham prepare for his guests with Yishmael (<a href="RashiBereshit18-7" data-aht="source">Bereshit 18:7</a>), the two youths who accompany Avraham to the Akeidah with Yishmael and Eliezer (<a href="RashiBereshit22-3" data-aht="source">Bereshit 22:3</a>), Avraham's servant who went to find a wife for Yitzchak with Eliezer (<a href="RashiBereshit24-39-42" data-aht="source">Bereshit 24:39-42</a>, where this is simply assumed), Yosef's interpreter with Menashe (<a href="RashiBereshit42-23" data-aht="source">Bereshit 42:23</a>), the tale-bearers in Shemot 2:13 and those who leave over from the manna in Shemot 16:20 with Datan and Aviram, the youth who tells Moshe of Eldad and Meidad's prophesying with Gershom (<a href="RashiBemidbar11-27" data-aht="source">Bemidbar 11:27</a>), the straw gatherer with Tzelophchad (<a href="RashiBemidbar27-3" data-aht="source">Bemidbar 27:3</a>), the creditor who bothers the wife of one of "בני הנביאים" with King Yehoram, and her husband with Ovadyah (<a href="RashiMelakhimII4-1" data-aht="source">Melakhim II 4:1</a>).</fn> or lesser known Biblical figures with more well known characters<fn>See, for example, his identification of Yiskah and Sarah (<a href="RashiBereshit11-29" data-aht="source">Bereshit 11:29</a>), Malkitzedek and Shem (<a href="RashiBereshit14-18" data-aht="source">Bereshit 14:18</a>), Keturah with Hagar (<a href="RashiBereshit25-1" data-aht="source">Bereshit 25:1</a>), Shimon's wife and Dina (<a href="RashiBereshit46-10" data-aht="source">Bereshit 46:10</a>), Shifra and Puah with Yocheved and Miryam (<a href="RashiShemot1-15" data-aht="source">Shemot 1:15</a>), Chovav, Reuel and others with Yitro (<a href="RashiShemot18-1" data-aht="source">Shemot 18:1</a>), Moshe's Cushite wife and Tzipporah (<a href="RashiBemidbar12-1" data-aht="source">Bemidbar 12:1</a>), the judge Ivtzan and Boaz (<a href="RashiShofetim12-8" data-aht="source">Shofetim 12:8</a>), and Lemuel with Shelomo (<a href="RashiMishlei31-1" data-aht="source">Mishlei 31:1</a>).</fn> or figures with the same or similar names one with another.<fn>See, for instance, the identification of Potiphar with Potiphera (<a href="RashiBereshit41-45" data-aht="source">Bereshit 41:45</a>), Yoel the son of Shemuel with the prophet Yoel (<a href="RashiYoel1-1" data-aht="source">Yoel 1:1</a>), Ovadyah, the steward of Achav with the prophet of the same name (<a href="RashiOvadyah1-1" data-aht="source">Ovadyah 1:1</a>), Daniel of Yechezkel 14 with Daniel of the Book of Daniel (<a href="RashiYechezkel14-14" data-aht="source">Yechezkel 14:14</a>).</fn><b><br/></b></li> |
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
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<li><b>Defense</b> – Rashi consistently attempts to explain away apparent faults or sins of the Patriarchs and Matriarchs. </li> | <li><b>Defense</b> – Rashi consistently attempts to explain away apparent faults or sins of the Patriarchs and Matriarchs. </li> | ||
<ul> | <ul> | ||
− | <li>Often he will reinterpret the apparent misdeed. For instance, see his understanding of Avraham's apparent lack of faith in questioning, "במה אדע כי אירשנה",‎<fn>See <a href="RashiBereshit15-8" data-aht="source">Rashi Bereshit 15:8</a>.</fn> his defense of Yaakov for his deceit in taking the blessing,<fn>See <a href="RashiBereshit27-19" data-aht="source">Rashi Bereshit 27:19</a>.</fn> his explanation of Rachel's jealousy<fn>See <a href="RashiBereshit30-1" data-aht="source">Rashi Bereshit 30:1</a>.</fn> and stealing of her father's idols,<fn>See <a href="RashiBereshit31-19" data-aht="source">Rashi Bereshit 31:19</a> and <a href="Rachel's Stealing of the Terafim" data-aht="page">Rachel's Stealing of the Terafim</a>.</fn> his explanation of Yehuda's marriage to a Canaanite,<fn>See Bereshit 38:2 and <a href="Did Yaakov's Sons Marry Canaanites" data-aht="page">Did Yaakov's Sons Marry Canaanites</a>.</fn> or his minimizing of Reuven's sin with Bilhah.<fn>See Rashi Bereshit 35:22 and <a href="Reuven and Bilhah" data-aht="page">Reuven and Bilhah</a>.</fn></li> | + | <li>Often he will reinterpret the apparent misdeed. For instance, see his understanding of Avraham's apparent lack of faith in questioning, "במה אדע כי אירשנה",‎<fn>See <a href="RashiBereshit15-8" data-aht="source">Rashi Bereshit 15:8</a>.</fn> his defense of Yaakov for his deceit in taking the blessing,<fn>See <a href="RashiBereshit27-19" data-aht="source">Rashi Bereshit 27:19</a>.</fn> his explanation of Rachel's jealousy<fn>See <a href="RashiBereshit30-1" data-aht="source">Rashi Bereshit 30:1</a>.</fn> and stealing of her father's idols,<fn>See <a href="RashiBereshit31-19" data-aht="source">Rashi Bereshit 31:19</a> and <a href="Rachel's Stealing of the Terafim" data-aht="page">Rachel's Stealing of the Terafim</a>.</fn> his explanation of Yehuda's marriage to a Canaanite,<fn>See <a href="RashiBereshit38-2" data-aht="source">Rashi Bereshit 38:2</a> and <a href="Did Yaakov's Sons Marry Canaanites" data-aht="page">Did Yaakov's Sons Marry Canaanites</a>.</fn> or his minimizing of Reuven's sin with Bilhah.<fn>See <a href="RashiBereshit35-22" data-aht="source">Rashi Bereshit 35:22</a> and <a href="Reuven and Bilhah" data-aht="page">Reuven and Bilhah</a>.</fn></li> |
− | <li>At times, too, Rashi defends the Patriarchs not by minimizing their deeds, but by aggravating the sins of others.  For example, see his justifying of Sarah's banishment of Yishmael and Yaakov's buying of the birthright by depicting both Yishmael and Esav as grave sinners.<fn>See Rashi Bereshit 21:9 and 25:27-32. For elaboration, see <a href="Banishment of Hagar and Yishmael" data-aht="page">Banishment of Hagar and Yishmael</a> and <a href="Sale of the Birthright – A Fair Deal" data-aht="page">Sale of the Birthright – A Fair Deal</a>.</fn></li> | + | <li>At times, too, Rashi defends the Patriarchs not by minimizing their deeds, but by aggravating the sins of others.  For example, see his justifying of Sarah's banishment of Yishmael and Yaakov's buying of the birthright by depicting both Yishmael and Esav as grave sinners.<fn>See <a href="RashiBereshit21-9" data-aht="source">Rashi Bereshit 21:9</a> and <a href="RashiBereshit25-27-32" data-aht="source">Bereshit 25:27-32</a>. For elaboration, see <a href="Banishment of Hagar and Yishmael" data-aht="page">Banishment of Hagar and Yishmael</a> and <a href="Sale of the Birthright – A Fair Deal" data-aht="page">Sale of the Birthright – A Fair Deal</a>.</fn></li> |
</ul> | </ul> | ||
<li><b>Praise</b> – Rashi also emphasizes positive evaluations or behavior not explicit in the text.</li> | <li><b>Praise</b> – Rashi also emphasizes positive evaluations or behavior not explicit in the text.</li> | ||
<ul> | <ul> | ||
− | <li>For example, see Bereshit 18:1 where Rashi highlights Avraham's love of guests, Bereshit 25:27 where he describes Yaakov's learning of Torah, Bereshit 47:21 where he praises Yosef's economic policies, Shemot 3:1 regarding Moshe's concerns to prevent theft,<fn>See also Bereshit 14:7, 24:10 and 32 about Avraham's similar concerns.</fn> or Vayikra 10:3 where Rashi presents Nadav and Avihu as holier than Moshe and Aharon.</li> | + | <li>For example, see <a href="RashiBereshit18-1" data-aht="source">Bereshit 18:1</a> where Rashi highlights Avraham's love of guests, <a href="RashiBereshit25-27-32" data-aht="source">Bereshit 25:27</a> where he describes Yaakov's learning of Torah, <a href="RashiBereshit47-21" data-aht="source">Bereshit 47:21</a> where he praises Yosef's economic policies, <a href="RashiShemot3-1" data-aht="source">Shemot 3:1</a> regarding Moshe's concerns to prevent theft,<fn>See also Bereshit 14:7, 24:10 and 32 about Avraham's similar concerns.</fn> or <a href="RashiVayikra10-3" data-aht="source">Vayikra 10:3</a> where Rashi presents Nadav and Avihu as holier than Moshe and Aharon.</li> |
</ul> | </ul> | ||
</ul> | </ul> | ||
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<ul> | <ul> | ||
<li><b>Biblical characters</b> – See Rashi's negative portrayal of Lot (Bereshit 13:7-14, 18:4, 19:16), Yishmael (16:12, 21:9,14, 17), Esav (Bereshit 25:27-34, 26:34, 30:22, 31:12, 32:11-12, 35:8, 36:2), and Bilam.<fn>See also his depiction of Efron as one who "says a lot but does little" (Bereshit 23:16).</fn></li> | <li><b>Biblical characters</b> – See Rashi's negative portrayal of Lot (Bereshit 13:7-14, 18:4, 19:16), Yishmael (16:12, 21:9,14, 17), Esav (Bereshit 25:27-34, 26:34, 30:22, 31:12, 32:11-12, 35:8, 36:2), and Bilam.<fn>See also his depiction of Efron as one who "says a lot but does little" (Bereshit 23:16).</fn></li> | ||
− | <li><b>Gentiles at large</b> – See Rashi on Bereshit 15:10 (on how other nations will be destroyed), Shemot 7:3 (on the inability of idolators to sincerely repent) Bemidbar 27:17 (on the difference between the willingness of Israelite and foreign kings to take the lead in battle).</li> | + | <li><b>Gentiles at large</b> – See Rashi on <a href="RashiBereshit15-10" data-aht="source">Bereshit 15:10</a> (on how other nations will be destroyed), <a href="RashiShemot7-3" data-aht="source">Shemot 7:3</a>   (on the inability of idolators to sincerely repent) <a href="RashiBemidbar27-17" data-aht="source">Bemidbar 27:17</a> (on the difference between the willingness of Israelite and foreign kings to take the lead in battle).</li> |
</ul> | </ul> | ||
<li><b>Educating towards values </b>– Rashi's commentary includes many lessons for his readers. Some themes which appear repeatedly include: the evils of slander or gossip,<fn>See Rashi on Bereshit 37:2 (where Rashi emphasizes that Yosef's slandering of his brothers was the cause of his later troubles), Shemot 2:14 (where Rashi has Moshe justify the nation's suffering as being deserved punishment for slander), Shemot 4:3-8 (where Rashi has Hashem chastise Moshe for speaking ill against the nation), Vayikra 13:46 and 14:4 (where Rashi explains that<i> tzara'at</i> is punishment for slander specifically). See also Rashi's comments on Bemidbar 13:2, 21:6, 33:18, Devarim 22:13, 24:9 and 27:24.</fn> the importance of compassion for the disadvantaged, the need for humility and dangers of pride.<fn>See his comments on Bereshit 19:22, 22:1, Vayikra 14:35, 16:34, and Bemidbar 19:22.</fn></li> | <li><b>Educating towards values </b>– Rashi's commentary includes many lessons for his readers. Some themes which appear repeatedly include: the evils of slander or gossip,<fn>See Rashi on Bereshit 37:2 (where Rashi emphasizes that Yosef's slandering of his brothers was the cause of his later troubles), Shemot 2:14 (where Rashi has Moshe justify the nation's suffering as being deserved punishment for slander), Shemot 4:3-8 (where Rashi has Hashem chastise Moshe for speaking ill against the nation), Vayikra 13:46 and 14:4 (where Rashi explains that<i> tzara'at</i> is punishment for slander specifically). See also Rashi's comments on Bemidbar 13:2, 21:6, 33:18, Devarim 22:13, 24:9 and 27:24.</fn> the importance of compassion for the disadvantaged, the need for humility and dangers of pride.<fn>See his comments on Bereshit 19:22, 22:1, Vayikra 14:35, 16:34, and Bemidbar 19:22.</fn></li> | ||
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<ul> | <ul> | ||
<li>At least 240 manuscripts of Rashi's Torah commentary are extant.<fn>See the list compiled by D. Blondheim, "Liste des Manuscrits des Commentaires bibliques de Raschi", REJ 91 (1931): 71-101, 155-174.</fn> [For a list of those available online, see <a href="ManuscriptsandEditions">here</a>.] There is significant variation between these manuscripts as medieval scholars and copyists often added their own marginal glosses to the text. This makes it difficult to determine which sections are original to Rashi and which are merely later accretions.</li> | <li>At least 240 manuscripts of Rashi's Torah commentary are extant.<fn>See the list compiled by D. Blondheim, "Liste des Manuscrits des Commentaires bibliques de Raschi", REJ 91 (1931): 71-101, 155-174.</fn> [For a list of those available online, see <a href="ManuscriptsandEditions">here</a>.] There is significant variation between these manuscripts as medieval scholars and copyists often added their own marginal glosses to the text. This makes it difficult to determine which sections are original to Rashi and which are merely later accretions.</li> | ||
− | <li>As such, probably the most important manuscript of Rashi's commentary is Leipzig 1 (Universitätsbibliothek Leipzig, B.H.1), written in the 13th century by R. Makhir b. Karshavyah. The scribe states that he produced it from a copy of the commentary transcribed and annotated by Rashi's own secretary, R. Shemayah, making it an extremely valuable textual witness which comes very close to the original source.<fn>For the importance of this fact for reconstructing the original text of Rashi, see Prof. Avraham Grossman's extensive discussions in: "הגהות ר' שמעיה ונוסח פירוש רש"י לתורה", Tarbiz 60 (1991): 67-98, "‏כתב-יד לייפציג 1 ופירושו של רש"י לתורה (תגובה למאמרו של אלעזר טויטו)‏", Tarbiz 61 (1992): 305-315, "‏עוד לטיבו של כתב-יד לייפציג 1 (תגובה למאמרו של אלעזר טויטו)‏", Tarbiz 62 (1993): 621-624, and חכמי צרפת הראשונים (Jerusalem, 1995): 187-193, 359-366. <br/>Prof. E. Touitou argues against some of Grossman's conclusions in "האמנם משקף כתב־יד לייפציג 1את הנוסח המקורי של פירוש רש״י לתורה?", Tarbiz 61 (1992): 85-116 and "תרומתו האפשרית של כ"י לייפציג 1 לשחזור הנוסח המקורי של פירוש רש"י לתורה — תשובה לאברהם גרוסמן", Tarbiz 62 (1993): 297-303, and Grossman responds in the later articles above.</fn> R. Makhir not only copied Rashi's base commentary from R. Shemayah's manuscript, but he also reproduced many of the marginal glosses contained in R. Shemayah's text, a good number of which R. Shemayah explicitly attributes to Rashi himself. For further discussion and to see the digitized text and images of the manuscript, see <a href="../Commentators:Rashi_Leipzig_1">Leipzig 1</a>.</li> | + | <li>As such, probably the most important manuscript of Rashi's commentary is Leipzig 1 (Universitätsbibliothek Leipzig, B.H.1), written in the 13th century by R. Makhir b. Karshavyah. The scribe states that he produced it from a copy of the commentary transcribed and annotated by Rashi's own secretary, R. Shemayah, making it an extremely valuable textual witness which comes very close to the original source.<fn>For the importance of this fact for reconstructing the original text of Rashi, see Prof. Avraham Grossman's extensive discussions in: "הגהות ר' שמעיה ונוסח פירוש רש"י לתורה", Tarbiz 60 (1991): 67-98, "‏כתב-יד לייפציג 1 ופירושו של רש"י לתורה (תגובה למאמרו של אלעזר טויטו)‏", Tarbiz 61 (1992): 305-315, "‏עוד לטיבו של כתב-יד לייפציג 1 (תגובה למאמרו של אלעזר טויטו)‏", Tarbiz 62 (1993): 621-624, and חכמי צרפת הראשונים (Jerusalem, 1995): 187-193, 359-366. <br/>Prof. E. Touitou argues against some of Grossman's conclusions in "האמנם משקף כתב־יד לייפציג 1את הנוסח המקורי של פירוש רש״י לתורה?", Tarbiz 61 (1992): 85-116 and "תרומתו האפשרית של כ"י לייפציג 1 לשחזור הנוסח המקורי של פירוש רש"י לתורה — תשובה לאברהם גרוסמן", Tarbiz 62 (1993): 297-303, and Grossman responds in the later articles above.</fn> R. Makhir not only copied Rashi's base commentary from R. Shemayah's manuscript, but he also reproduced many of the marginal glosses contained in R. Shemayah's text, a good number of which R. Shemayah explicitly attributes to Rashi himself. For further discussion and to see the digitized text and images of the manuscript, see <a href="../Commentators:Rashi_Leipzig_1/1/en">Leipzig 1</a>.</li> |
</ul> | </ul> | ||
<li><b>Printings</b> – </li> | <li><b>Printings</b> – </li> | ||
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<subcategory>Significant Influences | <subcategory>Significant Influences | ||
<ul> | <ul> | ||
− | <li><b>Earlier Sources</b> – </li> | + | <li><b>Earlier Sources</b> – Rashi made wide use of earlier sources including:</li> |
+ | <ul> | ||
+ | <li><b>Targum Onkelos </b>– Rashi mentions Onkelos by name around 75 times in his Torah commentary,<fn>He mentions him by name just  a handful more times in his commentary on the rest of Tanakh (See his comments on Yechezkel 25:6, Tehillim 33:7 and 74:14, Daniel 9:11 and 10:3).</fn> and explicitly refers to the Targum using language such as:‏"תרגום" ,"ותרגומו" <fn>This language appears about 180 times.</fn>,"כתרגומו" ‏‏‎, "מתרגמין"‎<fn>This language appears about thirty times.</fn> etc. over 260 other times. In addition, there are occasions where he adopts Onkelos' understanding<fn>See, for instance, Rashi Bereshit 14:6.</fn> or cites the Aramaic translation found in the Targum, but with no explicit reference.<fn>See for example Rashi Bereshit 17:17.</fn></li> | ||
+ | <li><b>Bereshit Rabbah</b> – Rashi cites Bereshit Rabbah by name 46 times in his Torah commentary<fn>Forty four of these are in his comments to Bereshit and another two are in his comments to Bemidbar.</fn> and another 24 times in his commentary on the rest of Tanakh.</li> | ||
+ | <li><b>Machberet Menachem</b> – Rashi cites Machberet Menachem by name twenty<fn>This does not include a citation in Rashi's comments to Bereshit 49:19, which is not included in MS Leipzig 1 and several other manuscripts.</fn> times in Torah,<fn>He cites him nine times in Bereshit (Bereshit 11:28, 15:2, 30:8, 30:41, 30:42, 32:25, 35:16, 49:19, 49:26), six times in Shemot (Shemot 2:10, 3:22, 9:33, 13:16, 21:13, 28:22) and twice each in Vayikra (Vayikra 19:19, 26:21), Bemidbar (Bemidbar 10:36, 2:8), and Devarim (Devarim 7:13, 32:26). In most of these, he refers to Menachem with variations of the following:  "‏חברו מנחם", ‎"מנחם פירש", or "מנחם פתר". In a coupe of these cases, Rashi cites the fuller name, "מנחם בן סרוק".</fn> though he appears to be relying on the Machberet in other interpretations as well.<fn>This is already noted by Avraham Berliner in his edition of Rashi (1866, 1905) and by Zvi Filipowski in his edition of the Machberet (London, 1854).  More recently, see א' מירסקי, "רש"י ומחברת מנחם", סיני ק (תשמ"ז), עמ' תקעט–תקפו, who also attempts to prove that there are cases where Rashi is relying on the Machberet even though he does not cite it. He notes that there are several instances where Rashi brings the same explanation as Menachem, with the same proof texts, in the same order, even when that order does not match that of Tanakh. See, for example, Rashi Bereshit 31:36 (compared to the Machberet s.v. דלק), Rashi Vayikra 1:15 (compared to the Machberet s.v. מץ), and Rashi Bereshit 24:20  (compared to the Macheberet s.v. ער).</fn> In his commentary on the rest of Tanakh, Rashi cites Menachem close to another 200 times.</li> | ||
+ | <li>Dunash b. Librat – Dunash is cited by name twice in Rashi's commentary on Torah (Shemot 28:28, Bemidbar 11:8) and close to 40 more times in his comments on the rest of Tanakh </li> | ||
+ | <li><b>Midreshei Halakhah</b> – </li> | ||
+ | </ul> | ||
<li><b>Teachers</b> – </li> | <li><b>Teachers</b> – </li> | ||
<li><b>Foils</b> – </li> | <li><b>Foils</b> – </li> | ||
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<subcategory>Possible Relationship | <subcategory>Possible Relationship | ||
<ul> | <ul> | ||
− | + | <li>–</li> | |
− | + | </ul> | |
</subcategory> | </subcategory> | ||
</category> | </category> |
Latest revision as of 06:29, 20 June 2024
R. Shelomo Yitzchaki (Rashi)
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Name | Rashi, R. Shlomo Yitzchaki, רש"י, ר' שלמה יצחקי |
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Dates | 1040 – 1105 |
Location | France |
Works | Commentaries on Tanakh and Talmud, Sifrut Debei Rashi |
Exegetical Characteristics | |
Influenced by | R. Yaakov ben Yakar, R. Yitzchak HaLevi, R. Yitzchak ben Yehuda |
Impacted on | Everyone |
Background
Life
- Name – R. Shelomo b. Yitzchak (ר' שלמה בן יצחק), of which Rashi (רש"י) is an acronym.
- Dates – c. 10401 – July 13, 1105.2
- Location – Rashi lived in Troyes for most of his life, although he studied in both Mainz and Worms.
- Occupation –
- Family – Rashi’s uncle, the brother of his mother, was ר' שמעון הזקן, a student of R. Gershom. Rashi had four daughters: Yocheved, Miriam, Rachel,3 and a daughter who died during Rashi's lifetime.4 Yocheved married R. Meir b. Shemuel, and had four sons (Rashbam, R. Tam, R. Yitzchak, and Shelomo) and one daughter.5 Miriam married R. Yehuda b. Natan (Rivan), and had a son named R. Yom Tov.
- Teachers – Rashi studied at Mainz under R. Yaakov b. Yakar, and following R. Yaakov's death in 1064, he learned under R. Yitzchak b. Yehuda. He then moved to Worms, and studied under R. Yitzchak HaLevi. All of his teachers were students of R. Gershom.
- Contemporaries –
- Students – R. Yosef Kara, Rashi's son-in-law R. Yehuda b. Natan, Rashi’s grandsons Rashbam and R. Tam, his secretary R. Shemayah, R. Simcha MiVitri.
- Time period – Rashi lived during the First Crusades.
- World outlook –
Works
- Biblical commentaries – Rashi wrote commentaries on all of Tanakh.
- Rabbinics
- Talmudic commentaries – Rashi wrote commentaries on most, if not all,6 of the tractates of the Talmud Bavli.
- Halakhic codes – Rashi did not write any halakhic codes himself. However, his students did author a number of halakhic works based on his teachings, including Machzor Vitri, Siddur Rashi, Sefer HaPardes, Sefer HaOreh, and others.
- Responsa – In modern times, some of Rashi's surviving responsa were collected into a single work.7
- Piyyutim – Rashi wrote a number of piyyutim. Although we don't know of any commentaries on piyyutim that Rashi wrote himself, his exegesis was incorporated into R. Shemayah's commentaries on the piyyutim.
- Misattributed works – Commentaries on the end of Iyyov (from Iyyov 40:25 onward), Ezra, Nechemyah, and Divrei HaYamim; Commentaries on Moed Katan, Ta'anit, Nedarim, Nazir, and Horayot.
Torah Commentary
Characteristics
- Verse by verse / Topical – Rashi's Torah commentary is a local, verse by verse commentary, marked by its succinct and clear style. Rashi comments on a selection of phrases in almost every verse, providing the lemma (citation from the verse)8 and then a gloss.9 As his units of study are small, he tends not to focus on structural issues or comparisons of parallel stories. This stands in contrast to commentaries like that of Ramban, which are much broader in scope and might address several verses at once.10
- Language of the commentary – Rashi wrote his commentary in Hebrew. When explaining difficult Biblical words, he often translates them into French to aid his audience.11
- Peshat and derash – Rashi lays out his attitude towards peshat and derash in a number of programmatic statements, perhaps the most important being his comments on Bereshit 3:8, where he writes: " יש מדרשי אגדה רבים... ואני לא באתי אלא לפשוטו של מקרא, לאגדה המישבת דברי המקרא, ופשוטו ושמועתו, דבר דבור על אופני".12 As even a quick glance at Rashi's commentary betrays that much of it stems from Midrashic sources,13 Rashi's supercommentaries and modern scholars debate how to read Rashi's statement and to what extent he achieved the stated goal. The issue is intrinsically related to another question, whether Rashi's purpose in writing his commentary was purely to explicate the text, or also to instill moral values in his audience.
- Pure exegete – According to some,14 Rashi's statement should be taken at face value. He brings Midrashic explanations only when they serve to answer a textual or conceptual question.15
- Also educator – Others disagree16 suggesting that sometimes Rashi will incorporate Midrashim only for their pedagogic value, even when there is no textual difficulty. Rashi's goal was not only to explain the text but to educate his audience to proper values, combat Christian claims, and give an oppressed people hope.
- Did not go far enough – It is also possible that Rashi aimed to explain the text according to "פשוטו של מקרא", but did not totally achieve his goal. See Rashbam Bereshit 37:2, who famously says of his grandfather: " והודה לי שאילו היה לו פנאי היה צריך לעשות פרושים אחרים לפי הפשטות המתחדשים בכל יום".17
- Humility – Rashi's commentary betrays his humility. He writes "איני יודע" over a dozen times, noting how he does not know what a certain word means, a verse comes to teach, or how a rabbinic source reached its conclusions.18
Methods
- Selective use of Midrash – Rashi incorporates much Midrashic material into his commentary,19 to the extent that it might even be termed a "Midrashic anthology".20 Rashi's goal, however, is clearly not to simply collect and preserve such material, as he is extremely selective in what he chooses to incorporate, moving, combining, and reworking Midrashim for his purposes:21
- At times, Rashi simply references a Midrash, without discussion.22
- Sometimes Rashi cites a Midrash originally brought to elucidate a certain verse and uses it to explain a totally different verse.23
- Rashi might refer to a Midrash in his comments on only one verse even though the original discussed more than one.24
- Rashi may choose only one from several possible Midrashim on a verse.25
- Often too, Rashi will rework a Midrash or combine several into one explanation.
- Way of the text (דרכי המקראות) – In explaining linguistic or grammatical apparent anomalies, Rashi will often note that these are simply "the way of the text" and not really difficult forms at all. Several examples follow:
- Dual gendered nouns – Rashi notes that many nouns might be treated as both masculine and feminine. See his comments on Bereshit 32:9, Shemot 35:17, Shemuel I 1:9, Yeshayahu 35:9, Yechezkel 2:9.
- ה' הידיעה in a double name – Rashi explains that when a name has two parts (such as Beit El or Kiryat Arba), it is the second word which takes the definite article. See his comments on Bereshit 35:27.
- Truncated Verses (מקרא קצר)26 – Rashi notes many examples in which a verse is missing either a subject,27 object,28 part of the predicate,29 or part of a conditional statement.30 In some cases he explicitly notes that the verse is a "מקרא קצר", while in other cases he simply fills in the missing section.31
- Way of the World (דרך ארץ) – Rashi often points to the realia of the time of Tanakh,32 his own day,33 or to general human behavior and modes of speech34 to understand the actions of Biblical characters or the nature of unfamiliar objects, practices, or terminology.
- Issues of Chronology
- אין מוקדם ומאוחר בתורה35 – Rashi often remarks when a story or verse is not recorded in its proper place,36 noting that "אין מוקדם ומאוחר בתורה".37 He generally explains the difficulty in the verses which leads him to such conclusions, but only rarely explains why Tanakh chose to veer from the proper order. In the few places in which he does, he offers a homiletical reason rather than a literary one.38 In the vast majority of cases, Rashi is drawing off earlier Rabbinic sources who similarly claim achronology.39
- סמיכות פרשיות –
- Omnisignificance –
- Analysis of grammar and language
- Meaning-minimalist – When defining words, Rashi tends to assume that each root has only one basic meaning (from which any other contextual meanings are derived).40 This is evident in his oft-used formulas, "every occurrence of the term "x" has the meaning "y" or "the word "x" means nothing other than "y".41
- Character consolidation – Rashi often identifies anonymous42 or lesser known Biblical figures with more well known characters43 or figures with the same or similar names one with another.44
Themes
- Love of the Nation and Land of Israel – This theme is prevalent throughout the commentary. For example, in his first comment on four of the five books of Torah, Rashi mentions Hashem's love for the nation.
- Positive portrayal of the Patriarchs and Matriarchs –
- Defense – Rashi consistently attempts to explain away apparent faults or sins of the Patriarchs and Matriarchs.
- Often he will reinterpret the apparent misdeed. For instance, see his understanding of Avraham's apparent lack of faith in questioning, "במה אדע כי אירשנה",45 his defense of Yaakov for his deceit in taking the blessing,46 his explanation of Rachel's jealousy47 and stealing of her father's idols,48 his explanation of Yehuda's marriage to a Canaanite,49 or his minimizing of Reuven's sin with Bilhah.50
- At times, too, Rashi defends the Patriarchs not by minimizing their deeds, but by aggravating the sins of others. For example, see his justifying of Sarah's banishment of Yishmael and Yaakov's buying of the birthright by depicting both Yishmael and Esav as grave sinners.51
- Praise – Rashi also emphasizes positive evaluations or behavior not explicit in the text.
- For example, see Bereshit 18:1 where Rashi highlights Avraham's love of guests, Bereshit 25:27 where he describes Yaakov's learning of Torah, Bereshit 47:21 where he praises Yosef's economic policies, Shemot 3:1 regarding Moshe's concerns to prevent theft,52 or Vayikra 10:3 where Rashi presents Nadav and Avihu as holier than Moshe and Aharon.
- Negative attitude towards Gentiles – Rashi's commentary often betrays a negative attitude towards Gentiles:
- Biblical characters – See Rashi's negative portrayal of Lot (Bereshit 13:7-14, 18:4, 19:16), Yishmael (16:12, 21:9,14, 17), Esav (Bereshit 25:27-34, 26:34, 30:22, 31:12, 32:11-12, 35:8, 36:2), and Bilam.53
- Gentiles at large – See Rashi on Bereshit 15:10 (on how other nations will be destroyed), Shemot 7:3 (on the inability of idolators to sincerely repent) Bemidbar 27:17 (on the difference between the willingness of Israelite and foreign kings to take the lead in battle).
- Educating towards values – Rashi's commentary includes many lessons for his readers. Some themes which appear repeatedly include: the evils of slander or gossip,54 the importance of compassion for the disadvantaged, the need for humility and dangers of pride.55
- Christian polemics
Textual Issues
- Manuscripts –
- At least 240 manuscripts of Rashi's Torah commentary are extant.56 [For a list of those available online, see here.] There is significant variation between these manuscripts as medieval scholars and copyists often added their own marginal glosses to the text. This makes it difficult to determine which sections are original to Rashi and which are merely later accretions.
- As such, probably the most important manuscript of Rashi's commentary is Leipzig 1 (Universitätsbibliothek Leipzig, B.H.1), written in the 13th century by R. Makhir b. Karshavyah. The scribe states that he produced it from a copy of the commentary transcribed and annotated by Rashi's own secretary, R. Shemayah, making it an extremely valuable textual witness which comes very close to the original source.57 R. Makhir not only copied Rashi's base commentary from R. Shemayah's manuscript, but he also reproduced many of the marginal glosses contained in R. Shemayah's text, a good number of which R. Shemayah explicitly attributes to Rashi himself. For further discussion and to see the digitized text and images of the manuscript, see Leipzig 1.
- Printings –
- Textual layers – As mentioned above, there are many layers to Rashi's commentary as both Rashi and others, including his scribe R. Shemayah and his student and colleague, R" Kara, updated the text.
- Rashi's own glosses – Many glosses in the Leipzig 1 manuscript are marked ר' (רבי) or מ"ר (מפי רבי), clearly attributing them to Rashi himself.58 Most of these were collected and analyzed by Prof. Jordan Penkower,59 who categorizes them into several groups, including: (1) additions based on Rabbinic literature (2) linguistic and lexicographic clarifications (3) elaboration on the original comment (4) additional French glosses. A comprehensive database of all of the various additions to Rashi's commentary is currently being assembled here.
- Glosses of R. Shemayah – See Additions of R. Shemayah.
- Glosses of R"Y Kara – See Additions of R"Y Kara
- –
Sources
Significant Influences
- Earlier Sources – Rashi made wide use of earlier sources including:
- Targum Onkelos – Rashi mentions Onkelos by name around 75 times in his Torah commentary,60 and explicitly refers to the Targum using language such as:"תרגום" ,"ותרגומו" 61,"כתרגומו" , "מתרגמין"62 etc. over 260 other times. In addition, there are occasions where he adopts Onkelos' understanding63 or cites the Aramaic translation found in the Targum, but with no explicit reference.64
- Bereshit Rabbah – Rashi cites Bereshit Rabbah by name 46 times in his Torah commentary65 and another 24 times in his commentary on the rest of Tanakh.
- Machberet Menachem – Rashi cites Machberet Menachem by name twenty66 times in Torah,67 though he appears to be relying on the Machberet in other interpretations as well.68 In his commentary on the rest of Tanakh, Rashi cites Menachem close to another 200 times.
- Dunash b. Librat – Dunash is cited by name twice in Rashi's commentary on Torah (Shemot 28:28, Bemidbar 11:8) and close to 40 more times in his comments on the rest of Tanakh
- Midreshei Halakhah –
- Teachers –
- Foils –
Occasional Usage
- –
Possible Relationship
- –
Impact
Later exegetes
- –
Supercommentaries
- –