Commentators:R. Shelomo Yitzchaki (Rashi)/0

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R. Shelomo Yitzchaki (Rashi)

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See also: Rashi's Torah Commentary

Rashi
Name
Rashi, R. Shlomo Yitzchaki,
רש"י, ר' שלמה יצחקי
Dates1040 – 1105
LocationFrance
WorksCommentaries on Tanakh and Talmud, Sifrut Debei Rashi
Exegetical Characteristics
Influenced byR. Yaakov ben Yakar, R. Yitzchak HaLevi, R. Yitzchak ben Yehuda
Impacted onEveryone

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 for most of his life in Troyes, 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 daughter5. 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 – 
  • 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.
  • 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.
  • Analysis of Grammar and language
  • 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 to 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".‎8   As even a quick glance at Rashi's commentary betrays that much of it stems from Midrashic sources,9 Rashi's super-commentaries and modern scholars debate how to read Rashi's statement and to what extent he achieved the stated goal.10
    • According to some,11 Rashi's statement should be taken at face value. He brings derashic explanations only when they serve to answer a textual or conceptual question.12
    • Others disagree13 suggesting that sometimes Rashi will incorporate midrashim only for their pedagogic value, even when there is no textual difficulty.14 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.
    • 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".‎15 

Methods

  • Selective use of Midrash – 
  • Way of the text (דרכי המקראות) – In explaining linguistic or grammatical anomalies, Rashi will often note that these are simply "the way of the text" and not really difficult forms at all. Several examples follow:
    • Androgynous nouns – Rashi notes that many nouns might be treated as both masculine and feminine. See his comments to 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 to Bereshit  35:7
    • Truncated Verses (מקרא קצר)16 – Rashi notes many examples in which a verse is missing either a subject,17 object,18 part of the predicate,19 or part of a conditional statement.20 In some cases he explicitly notes that the verse is a  "מקרא קצר", while in other cases he simply fills in the missing section.21
  • Way of the World (דרך ארץ) – Rashi often points to the realia of the time of Tanakh, his own day, or to general human behavior to explain the actions or  speech of Biblical characters.
    • General behavior – Bereshit 14:15, 21:15, 24:2, 55, 67, 30:10, 31:15, , 41:42, 47:7, 47:10, 49:12, Shemot 1:10, 6:9, [25:31], 25:33, 30:13, Bemidbar 13:30, Shofetim 8:11, Iyyov 1:7, Iyyov 2:4
      Biblical
      Rashi's era
      Manner of speech 34:14, 37:35
      other 43:30

  • Issues of Chronology
    • ‎אין מוקדם ומאוחר בתורה‎‎22 – Rashi often remarks when a story or verse is not recorded in its proper place,23 noting that "אין מוקדם ומאוחר בתורה".‎24 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 two places which he does, he offers a homiletical reason rather than a literary one.25 In the vast majority of cases, Rashi is drawing off earlier Rabbinic sources who similarly claim achronology.26
    • סמיכות פרשיות
  • Omnisignificance –
  • Character consolidation – Rashi often identifies anonymous or lesser known Biblical figures with more well known characters27 or figures with the same or similar names one with another.28

Themes

  • Love of the Nation and Land of Israel – This themes is prevalent throughout the commentary. For example, in his first comment to four of the five books of Torah, Rashi mentions Hashem's love for the nation.
  • Defense of the Patriarchs and Matriarchs – Rashi consistently attempts to show the Patriarchs and Matriarchs in a positive light, explaining away apparent faults or sins.
    • For instance, see his understanding of Avraham's apparent lack of faith in questioning, "במה אדע כי אירשנה", his defense of Yaakov for his role in taking the blessing (), his explanation of Rachel's jealousy and stealing of her father's idols, or his minimizing of Reuven's sin with Bilhah.
    • At times, 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.
  • Negative Attitude Towards Gentiles
  • Christina Polemics

Textual Issues

  • Manuscripts – 
  • Printings – 
  • Textual layers – 

Sources

Significant Influences

  • Earlier Sources – 
  • Teachers – 
  • Foils – 

Occasional Usage

Possible Relationship

Impact

Later exegetes

Super-commentaries