Commentators:R. Shemuel b. Meir (Rashbam)/0

R. Shemuel b. Meir (Rashbam)

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Rashbam

Name	R. Shemuel b. Meir ר' שמואל בן מאיר, רשב"ם
Dates	1085-1174
Location	France
Works	Tanakh and Talmud commentaries
Exegetical Characteristics
Influenced by	Rashi, his father R. Meir
Impacted on	R. Eliezer of Beaugency, R. Yosef Bekhor Shor

Background

Life

• Name – 
  • Hebrew name – R. Shemuel b. Meir (ר' שמואל בן מאיר), of which Rashbam (רשב"ם) is an acronym.
• Dates – c.1085¹ – c.1174.²
• Location – Rashbam lived in cities in Northern France including Troyes, Ramerupt, Paris, Caen, and Loudun.³
• Occupation – Rashbam had a flock of ewes, which provided milk and wool.⁴
• Family – Rashbam was the grandson of Rashi⁵ and the son of R. Meir.⁶ His brothers were R. Yitzchak and R. Tam. He had a daughter Marona and perhaps a son Yosef.⁷
• Teachers – 
• Contemporaries – 
• Students – 
• Time period
  • –

Works

• Biblical commentaries – Rashbam wrote a commentary on most or all of Tanakh. See below regarding his Torah commentary. Commentaries of Rashbam on Tehillim, Iyyov, Kohelet, and Shir HaShirim have recently been published, but his authorship of these works is disputed. Citations from Rashbam's commentaries on Neviim and Ketuvim also survived in the Arugat HaBosem of R. Avraham b. Azriel and in some Northern French commentaries.
• Grammar – Rashbam wrote a grammatical work, Sefer HaDayyakot.⁸   It contains two parts: 1) a grammatical treatise of eight chapters discussing various families of roots, the construct state (סמיכות), masculine and feminine forms and other issues 2) a grammatical commentary to Tanakh. In the heading to the second section, Rashbam expresses his intention to cover all 24 books of Tanakh but only his comments until Bereshit 7:5 have survived.⁹
• Rabbinics – 
  • Talmudic novellae – Rashbam wrote commentaries on the tenth chapter of Pesachim and on Bava Batra 29a through the end¹⁰ in order to complete missing sections of Rashi's commentary. In addition Rashbam wrote commentaries on Eiruvin,¹¹ Gittin,¹² Bava Kama,¹³ other sections of Bava Batra,¹⁴ and Niddah¹⁵ which are not extant, but are cited by other commentaries.
  • Halakhic codes – 
  • Responses to the works of others – 
  • Responsa – 
• Jewish thought – 
• Commonly misattributed to Rashbam – 

Torah Commentary

Textual Issues

• Manuscripts – Rashbam's commentary on Torah survived only in one manuscript, MS Breslau 103, and even this manuscript was lost during the Holocaust. This manuscript was missing the first three Parashot of Sefer Bereshit, Parashat Pinechas, and Devarim 33:3 through the end.¹⁶ Rashbam's commentary on Bereshit 1 was discovered by A. Geiger in MS Munich 5, and it is now incorporated in most printed editions. In 1882, D. Rosin published a critical edition based on MSS Breslau 103 and Munich 5. Rashbam's commentary on part of Devarim 34 was published by M. Sokolow in 1984 from MS Oxford 34.  Regarding the reconstruction of the missing portions of Rashbam's commentary, see Rashbam's Torah Commentary.
• Printings – The commentary was printed for the first time in 1705 in Berlin.
• Long and short commentaries – 
• The writing process – 
• Rashbam's later updates – 

Characteristics

• Verse by verse / Topical – Rashbam, like his grandfather, Rashi, before him, wrote a verse by verse commentary.  He focuses on textual and conceptual issues rather than philosophical ones. Hןis commentary, nonetheless, is not local in scope.  He viewed the entire text as one integrated unit, searching for Biblical parallels and noting "ways of the text".¹⁷
• Peshat and Derash – Rashbam repeatedly asserts¹⁸ that even though the Halakhic and Midrashic level of interpretation is the most essential one,¹⁹ his goal is to explain the simple sense of Scripture.²⁰ In this he saw himself as a pioneer,²¹ often noting that his predecessors did not reach a full understanding of "פשוטו של מקרא",‎²² and that even those who attempted to do so, did not go far enough.²³ Rashbam's "peshat" exegesis is exemplified on the one hand by his refusal to look outside the text to Midrashim to explain difficulties, fill in missing details, or to identify the unknown, and by his intrascriptural exegesis (use of context, biblical parallels, and "דרכי המקראת") on the other.²⁴ 
• Peshat vs. Midreshei Aggadah – Though Rashbam will rarely incorporate such Midrashim into his commentary as being the primary meaning of a verse (as they are not anchored in the text),²⁵ he did not view these as false, writing, "כל דברי רבותינו ודרשותיהם כנים ואמתים"‎.²⁶ 
• Peshat vs. Midreshei Halakhah – At times, Rashbam will explain a verse according to its simple sense, even when this contradicts a halakhah.²⁷  Perhaps the most well known instance is his explanation of Shemot 13:9.  The verse is commonly understood to refer to the command to don phylacteries, yet Rashbam writes that it is simply a call to remember the Exodus, as if it were written on one's arm.²⁸

Methods

• Programmatic statements – Though Rashbam does not write an introduction to his commentary where he lays out his methodology, in several of his comments he hints to it,²⁹ most notably in his conclusion to Devarim 34. There he writes, "ואני פירשתיו יפה לפי הפסוקים ולפי דרך ארץ", noting that his commentary is marked by intrascriptural exegesis and an eye to realia. Each of these will be elaborated on below:
• I. Intrascriptural exegesis – Rather than looking outside of the text to explain its difficulties, Rashbam's lets the Biblical text explain itself. This is manifest in both his usage of Biblical parallels, prooftexts,³⁰ and context and in his recognition of "דרכי המקראות" (lit. the way of the text), the literary methods of Tanakh.
• A. Biblical parallels, prooftexts and context – Rashbam will often turn to other verses to explain a word or address a conceptual or textual difficulty:
• Definitions – Rashbam generally explains difficult words by looking at their usage in other places in Tanakh rather than looking to cognate languages or Mishnaic Hebrew.³¹ Often his definitions will be followed by a list of prooftexts that support his opinion.³²  When a word is rare or a hapax legomenon, he will turn to the context, stating "פתרונו לפי עניינו",‎³³ or draw off a parallel in the verse.³⁴
• Contextual explanations – Often, Rashbam will address a difficulty in a verse by looking to immediately surrounding ones. Thus, for example, he explains the content of the "חֹק וּמִשְׁפָּט" given in Marah (Shemot 15:25), by pointing to the very next verse, "אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל ה'... וְשָׁמַרְתָּ כׇּל חֻקָּיו".‎³⁵
• Clarifications and explanations – Similarly, Rashbam might clarify the intent of a verse by turning to another verse elsewhere in Tanakh,³⁶ sometimes, even without any further explanation.³⁷ 
• Background – In places where the Torah refers back to an event that previously took place, Rashbam elucidates the reference by including the relevant verses in his comments.³⁸ 
• B. דרכי המקראות – Rashbam explains certain difficulties in the Biblical text by noting that these are not really anomalies, but common Biblical literary phenomena, "the way of the text."³⁹  Several categories of examples follow:
  
• Literary Anticipation (הקדמות) – This principle assumes that certain statements appear in the text not because they are needed at that point in the narrative, but rather to prepare the reader for what is to come. Rashbam introduces and explains the theory in his comments to Bereshit 1:1, where he brings the well known example of "חם הוא אבי כנען".‎⁴⁰ Though Rashbam is not the first to apply the principle, he develops the idea, uses it more extensively,⁴¹ and takes it further than his predecessors. Perhaps his most radical application is the suggestion that the entire creation narrative serves merely to introduce the commandment to keep the Shabbat.⁴²
• Issues of Chronology: לא להפסיק הענין – Rashbam invokes the rule "אין מוקדם ומאוחר" only once in his commentary,⁴³ generally preferring to posit that the Torah is written in chronological order.⁴⁴  In the few places where he does posit a lack of order, he provides a literary reason, noting that Tanakh might delay or prepone the recording of certain details⁴⁵ so as not to interrupt a storyline (לא להפסיק הענין).⁴⁶
• כלל ופרט – Rashbam explains that it is confluent with the Torah’s style to first generalize and afterwards explain.⁴⁷
• Geographical markers (סימן בתוך סימן) – Rashbam notes that Tanakh often "gives signs upon signs" to mark the exact location of a place.⁴⁸
•  Poetic Doubling (פסוקי דשמואל)⁴⁹ – Rashbam explains many examples of doubled phrases (such as: "בן פורת יוסף בן פורת עלי עין") as being simply a common stylistic feature of poetic passages in Tanakh.⁵⁰
• Parallelism (כפל לשון) – Similarly, Rashbam notes that it is the way of Tanakh to repeat an idea in synonymous parallels.⁵¹  In such cases, one need not assume that each half of the verse is coming to teach something new.⁵²
• Names and references – Rashbam observes that it is common in Tanakh for a sister to be called after the name of her older brother⁵³ or a messenger to be referred to by the name of the one who sent him.⁵⁴  He further notes that when listing people, males will generally be named before females⁵⁵ and those who are more important before those of lesser stature.⁵⁶
• Grammatical phenomena – Rashbam states that it is "דרך המקראות" to sometimes use a singular formulation when referring to the plural (Bereshit 1:14), to double the word "נא" (Bereshit 12:11)⁵⁷ or "גם" (Bereshit 24:25),⁵⁸ leave out the word "אשר" (Bereshit 18:5), or  to use androgynous forms.⁵⁹
• Linguistic Phenomena – Rashbam notes that it is the way of the text to use the word "והנה" when expressing wonder (Bereshit 25:24, 29:25), the term "ten" to refer to many (Bereshit 31:7), or the specific terms "דגן ותירוש ויצהר" to refer to any agricultural produce (Shemot 23:11)
• II. Way of the World (דרך ארץ) – A second major method employed by Rashbam is to explain verses in light of "דרך ארץ", the customs, social norms and manners of people (either in the Biblical period or throughout history).
• Language – Rashbam notes that the language of the text, at times, simply reflects human speech patterns. Thus, he explains that Esav repeats the word “red” in his request to his brother for “it is the way of a man in a hurry to double his words” (Bereshit 25:30).⁶⁰
• Customs in the time of Tanakh – See Bereshit 24:2 (regarding the custom for a servant to swear by grasping his master's legs), 25:31 (regarding the custom of eating as a means to seal an agreement), 41:10 (regarding kingly titles such as Paroh and Avimelekh),⁶¹ 41:45 (regarding the custom to grant a newly appointed servant a new name),⁶² or 47:1 (regarding population displacement).⁶³
• Medieval customs – See Rashbam Bereshit 25:25 and Shemot 28:32 where Rashbam describes Biblical garments in light of the clerical costumes of his day.
• General human behavior – Other actions are explained by recognizing that these reflect general modes of behavior (throughout history). Thus, Lot is warned not to look back since one who does so tends to tarry (Bereshit 19:17).  The "running" of Rivka's unborn children is simply normal fetal movement.⁶⁴  Moshe lifted his hands and staff when the people battled Amalek since banners boost a soldier's morale (Shemot 17:16). ⁶⁵
• Way of nature – See Bereshit 27:1 where Rashbam explains that Yitzchak's grew blind due to old age,⁶⁶ and Shemot 14:21, regarding the affects of wind on drying water.

Themes

• Polemics – In a handful of places in His Torah commentary, Rashbam explicitly targets "המינים", noting that his explanation is a response to Christian claims. See, for instance his comments to Shemot 3:22, where he explains that the Israelites did not borrow vessels from the Egyptians but rather received them as presents.  This might be a response to Christian claims of unethical behavior on the part of Israel.⁶⁷ It is possible that other explanations, such as Rashbam's defense of the Avot, are similarly motivated.⁶⁸
• Attitude towards gentiles

• Defense of Avot – In several places in Torah Rashbam appears to defend the Avot, removing blame for potential misdeeds. See his defense of Avraham in sending away Hagar with little water, Yaakov for taking advantage of Esav when selling the birthright, or the brothers for their role in the sale of Yosef.⁶⁹ It should be noted, however, that Rashbam does not always paint our ancestors as blameless,⁷⁰ nor does he always paint their counterparts as evil.⁷¹
• Authorship of Torah – In several places in Torah,⁷² Rashbam uses language such as "Moshe wrote" when discussing the composition of Torah. About half of these are examples of literary anticipation, where Rashbam states that Moshe wrote something so that a later portion of Torah (often, a legal portion) will be understood. This has led E. Touitou⁷³ to claim that Rashbam assumed that Moshe composed the narrative sections of Torah and Sefer Devarim (with Divine inspiration), while only the legal core is direct from Hashem. The theory has been questioned on several grounds.⁷⁴

Sources

Significant Influences

• Relationship of Rashi –
• Earlier Sources – 
• Teachers – 
• –

Occasional Usage

• –

Possible Relationship

• –

Impact

Later exegetes

• –

Supercommentaries

• –

¹ We do not know the exact date of Rashbam's birth. The approximation of 1085 is based on the fact that he argued with Rashi (See Rashbam's commentary on Bereshit 37:2), might have even ruled Halakha in front of him (Mordekhai Sanhedrin 702), and possibly Rashi learned from his interpretations (R. Chaim Paltiel Bereshit 49:22). Since Rashi died in 1105, the assumption is that Rashbam must have been born at least 20 years earlier to argue with him.

² The date of Rashbam's death is also unknown. Sefer HaYuchsin v.5 (p.218) gives a date of 4935 (1174/75) which would make Rashbam 90 when he died, but the basis for this is unknown. D. Rosin rejects the date, and says instead that Rashbam died after 1158, since he is hinted to in Ibn Ezra's Iggeret HaShabbatIggeret HaShabbatAbout R. Avraham ibn Ezra, in the words of "ולא תשא פני איש". Assuming Ibn Ezra is responding to Rashbam's commentary, then it seems Rashbam was still alive in 1158.

³ In MS Ginsburg Rashbam writes that in 1130 he was in Ramerupt, and E. Urbach suggest he left Troyes to there after Rashi died. R. Tam in Sefer HaYashar Teshuvot 41 writes that Rashbam is not with him in Ramerupt, rather in Caen. Rashbam himself also mentions that he was asked a question in Loudun (Rashbam Bemidbar 30:2), and in Paris (Rashbam Bemidbar 11:35, Or Zarua 1:476).

⁴ See Shibbolei HaLeket 2:33: "ראיתי רבנו תם ז"ל שהקפיד על רבנו שמואל זצ"ל, שהיו לו רחלות הנה {צ"ל: הרבה} רחוקות קצת מן העיר ועומדות אצל גוי אחד. והיה שולח שם רבינו שמואל בכל השכמה בתו לראות, ולא היתה מספקת לבוא שם עד שחלבו הגוי כולו או רובו." Parallel sources are cited by Urbach in Ba'alei HaTosafot p. 46, n. 13.

⁵ See Rashbam's commentary on Bereshit 37:2.

⁶ See Rashbam's commentary on Bereshit 25:32.

⁷ See Sefer HaYuchsin v.5 (p.218) and discussion in E. Urbach, Baalei HaTosafot, (Jerusalem, 1986) pp. 114-115.

⁸ There is only one manuscript of the work, found in the State Library of Berlin,  Ms. Or. Qu. 647.  It was first published by Y. Stein in the beginning of the 20th century, and then again in a more critical edition by R. Merdler in 2000.  It is not clear when the work was written.  While Stein and Merdler assume Rashbam wrote it towards the end of his life, after completing his Torah commentary, Y. Ofer suggests that Rashbam wrote the work while he was still young, before his Torah commentary. See the discussion in י. עופר, "מתי נכתב "דייקות", ספר הדקדוק של רשב"ם?", שנתון לחקר המקרא .והמזרח הקדום י"ז (תשס"ז):233-251

⁹ The copyist of the manuscript that has survived writes that he did not find the continuation but expresses his hopes that he will.  As such, it is unclear whether Rashbam ever finished the work.

¹⁰ Two versions of this commentary survived in two different printings, Bomberg and Pisarro.

¹¹ See Tosafot MegillahMegillah 18b s.v. קנקנתוםAbout Ba'alei HaTosafot

¹² See TosafotBava Metziah 19a s.v. וליחושBava Batra 27a s.v. ולכתובAbout Ba'alei HaTosafot

¹³ See Tosafot Bava KamaBava Kama 68a s.v. מהAbout Ba'alei HaTosafot

¹⁴ See Rashbam on Bava Batra 50b s.v. "רב מרי"

¹⁵ See TosafotYoma 18b s.v. והאמרYevamot 80b s.v. עדAbout Ba'alei HaTosafot

¹⁶ To compensate, the manuscript contained Parashot Vaetchanan, Eikev, and Reeh twice, with slight changes.

¹⁷ See the discussion and examples below.

¹⁸ See, for instance, his comments to Bereshit 1:1, Bereshit 37:2, and his introduction to Shemot 21 and Vayikra.

¹⁹ Thus, Rashbam in no way denigrated Midrashic exegesis.  He notes that most halakhot are derived from textual nuances and idiosyncrasies and has the utmost respect for this approach. [See also his comments to Vayikra 13:2, where he acknowledges that that the parshiot regarding tzara'at cannot be explained via "פשוטו של מקרא" or "דרך ארץ" and one must rely on the Midrashim of the sages.] Despite recognizing its value, it is possible that Rashbam felt no need to include such interpretations in his own work as these had already been incorporated into his grandfather's commentary.  See Rashbam in his introductions to Shemot 21 and Sefer Vayikra where Rashbam explicitly sends his readers to Rashi's commentary, noting that he himself will not be focusing on the halakhot and Derashot, but that his grandfather did.

²⁰ This focus is evident in the close to 150 times in his Torah commentary that Rashbam uses language such as ‎"לפי הפשט", "לפי פשוטו‎", "זה עיקר פשוטו",  and the like. in fact, the latter phrase "זהו עקר פשוטו" is somewhat unique to Rashbam, never appearing in Rashi and appearing only once in the commentary of R"Y Kara (Tehillim 5:8) and once in the commentary attributed to him on Sefer Shemuel I 3:14.

²¹ E. Touitou, "שיטתו הפרשנית של רשב"ם על רקע המציאות ההסטורית של זמנו” in עיונים בספרי חז"ל במקרא ובתולדות ישראל,  Ed. E.Z. Melammed (Ramat Gan, 1982): 48-74, discusses the possible motivations that might have led to the new focus on "peshat". He suggests that Rashbam was, at least in part, reacting to the Christian–Jewish polemics of his day. A large part of the controversy centered around the issue of Biblical exegesis and by focusing on the simple sense of Scripture, Rashbam was able to deal with Christians on their own terms. Recognizing that there are two realms of interpretation allowed him to explain passages according to the simple reading even when such explanations contradicted those of the Sages.  A. Grossman,  חכמי צרפת הראשונים, (Jerusalem, 1995): 480, brings support for this idea by pointing to passages in which Rashbam writes, “according to the simple sense of the text and an answer to the heretics,” connecting the two issues himself (see Rashbam Shemot 3:22 and Vayikra 11:3). He further notes that by focusing on the literal meaning of the text, Rashbam hindered the efforts of opponents to offer Christological or allegorical explanations.
E. Touitou, 11-33 :הפשטות המתחדשים בכל יום, (ירושלים, תשס"ג),  also points to a second possible factor which might have influenced Rashbam's exegesis, the 12th century renaissance.  It promoted human reason alongside the authority of tradition and ushered in new modes of Biblical interpretation which focused more on the literal meaning of the text. For example, Hugh of St. Victor, a leading French theologian of the time, highlights the need to understand the text itself before reaching its spiritual significance. Others write essays on topography, the science behind creation, and the importance of history in exegesis.  These tendencies likely influenced Rashbam as well (it is known that he had contact with scholars working in the monastery). 
It is also possible that Rashbam’s new approach was not the product of external influences but rather internal ones. Rashbam’s commentary might have simply been the result of a natural historical development, one paralleled in the world of Talmudic study. Rashi had laid the framework for those who followed him. Only after he explained the Talmudic text could the Tosafists analyze it. And, similarly, only after he pointed out the difficulties in Biblical passages could others take issue with his solutions, question his Midrashic sources, and move beyond him.

²² See his comments to Bereshit 37:2, "והראשונים מתוך חסידותם נתעסקו לנטות אחרי הדרשות שהן עיקר, ומתוך כך לא הורגלו בעומק פשוטו של מקרא".  See also Rashbam Bereshit 49:9, Bereshit 49:16 and Shemot 3:11 where he writes that others misunderstood the simple sense of the verses and that if readers want to grasp their true meaning, they should look to his commentary. Elsewhere, he calls his predecessor’s explanations "worthless" (Devarim 15:18, and his concluding remarks to Devarim 34) "false" (Shemot 2:2) or "stupidity" (Bereshit 49:8, Shemot 33:14, Shemot 34:29, Devarim 15:18).

²³ See Rashbam's concluding comments to Devarim, "אם יראו הרואים פירושים קדומים שנוטים לצד פשט אחר בעניינים אחרים, יתנו לב כי אינם דרך ארץ לפי חכמת דברי בני אדם או כפירוש הפסוק אינו כן" and his famous comments regarding Rashi's commentary, "וגם רבנו שלמה אבי אמי מאיר עיני גולה שפירש תורה נביאים וכתובים נתן לב לפרש פשוטו של מקרא. ואף אני שמואל ב"ר מאיר חתנו זצ"ל נתווכחתי עמו ולפניו, והודה לי שאילו היה לו פנאי היה צריך לעשות פרושים אחרים לפי הפשטות המתחדשים בכל יום".

²⁴ See the discussion below which will elaborate on each of these points.

²⁵ Some exceptions include his comments to Bemidbar 11:35, where he explains the textual motives of the Midrash at length or Bemidbar 13:22, where he writes, "הגדה נראית פשט". In other cases he will bring a Midrashic explanation, but only to contrast it with his own preferred peshat approach. [See, for example, Bereshit 25:17, Bereshit 46:8, Shemot 6:14, Shemot 16:31, and many others.]

²⁶ In other words, Rashbam's rejection of Midrash stems from the fact that it has no basis in the Biblical text, not that he thought that it could not be true. In this he differs from Ibn Ezra, who instead rejects Midrashim due to his rationalist outlook. If Ibn Ezra finds a Midrash implausible, he will reject it as being false.

²⁷ Here, too, Rashbam might be contrasted with Ibn Ezra, who felt obligated to explain legal portions of Torah according to the Sage's interpretations.  Rashbam felt no such need, seeing Peshat and Midrash as two legitimate modes of interpretation, both which could be valid simultaneously.  A polemical issue might further explain the difference in approach. Ibn Ezra, combating the Karaites who rejected the Oral Law, could never explicitly reject Midrashic legal interpretations in his commentary. Rashbam, on the other hand, had no such concerns, and interestingly, some of his explanations even resemble those of the Karaites. [Compare, for instance, his explanation of Shemot 22:6 with that of Benjamin Nahawandi.]

²⁸ For other examples where Rashbam's explanation of a verse is at odds with (or contrasted to) the halakhah, see his comments to Bereshit 1:4 (and the discussion in Rashbam's Torah Commentary), Shemot 12:17, 21:6, 21:10, 20, 28, 33, 34, 22:6, Vayikra 5:13, 11:40, 16:6-10, Bemidbar 30:11, and Devarim 25:6.

²⁹ See the discussion above which cites Rashbam's statements regarding his attitude towards peshat and derash.

³⁰ Though it not unique to bring prooftexts in one's commentary, see:  י. יעקבס "'ללמוד תיבה מחברתה:' רשב"ם כמפרש המקרא מתוך עצמן", שנתון לחקר המקרא והמזרח הקדום י"ז (2007): 215-231, who notes that Rashbam brings considerably more prooftexts than his peers.  Comparing Rashbam to Rashi and R"Y Bekhor Shor on Bereshit 41, he notes that in 62 comments on the chapter, Rashi quotes 15 verses, in the 42 comments of R"Y Bekhor Shor, he brings 22 prooftexts, while in Rashbam's 44 comments, he cites 46 verses!

³¹ Contrast, for instance, Rashi and Rashbam on Bereshit 45:24 and Shemot 12:7, where Rashi is influenced by the Aramaic while Rashbam looks at the root's usage elsewhere in Tanakh.  See how he argues against the proofs from Aramaic, writing, "והמפרש לשון שקיפת וחבטת הדלת עליו, צריך למצוא לו חבר בלשון תורה ונביאים בלשון העברי".

³² See, for example, Bereshit 20:13, Bemidbar 4:20, Devarim 5:18, 7:23, 13:7, and 15:2.

³³ See, for instance, Bereshit 41:23, 50:2, Shemot 27:10, 16:14, Vayikra 19:26, Bemidbar 7:3, 18:19, and Devarim 32:24.  In some of these cases, Rashbam does not even explain the word, simply telling the reader to understand its meaning from context.

³⁴ See, for instance, his comments tם Bereshit 49:5, 22,23,24 and Shemot 15:2.

³⁵ For other examples, see Bereshit 21:14, 26:23, 33:18, Vayikra 1:1, 9:23-24, Bemidbar 11:7, 23:9 and 30:2.

³⁶ For many examples, see Bereshit 19:17, 28:18, 43:32, Shemot 16:4, 23:17, 25:31, 28:35, 29:43, Bemidbar 14:9, 24:14, Devarim 5:27, 11:2, or 32:8.

³⁷ For instance, in Rashbam's comments to Devarim 4:26, in order to explain how God will “testify against you, the heavens and the earth” if the people sin, he records the verse “and He will close the heavens and the land will not give forth its wheat.”(Devarim 11:17).  See also Devarim 15:11, which he explains simply be referencing  Kohelet 7:20.

³⁸ Thus, in Devarim 4:11 when Moshe tells the people that “they came close and stood under the mountain” (during the revelation at Sinai), Rashbam clarifies, “as it says, ‘And Moshe took the people forth from the camp towards God and they stood at the bottom of the Mountain.’

³⁹ Here, too, to prove his point he will often bring several Biblical parallels which similarly attest to whatever phenomenon he is speaking about.

⁴⁰ He explains that this statement is brought in the beginning of the story of Noach's drunkenness so that the reader will know who Canaan is when he is later cursed by Noach.

⁴¹ See Sefer HaGan Bereshit 48:12, "וזה אחד מן הכתובים שפירש רבינו שמואל הבאים להסביר מקראות שלפנים כדפירש בתחילת בראשית" which implies that Rashbam was known for applying the method of "hakdamot".

⁴² For other examples, see his comments to Bereshit 18:1, 20:4,24:1, 24:35, 25:28, 26:15, 26:34-35, 29:31, 35:22, 37:2,37:11, 37:23, 41:50, Shemot 1:1, 2:23, 6:14, 6:18, 16:15, Devarim 1:2, 4:11, 4:41.  See also Reconstructed Rashbam to Bereshit 9:18,14:18. For an interactive learning unit which analyzes the method of literary anticipation, contrasting R"Y Kara and Rashbam's usage thereof, see Hakdamot.

⁴³ See his comments to Vayikra 10:3.

⁴⁴ In this, Rashbam stands in contrast to Rashi who invokes the principle numerous times, sometimes providing a homiletical reason for the lack of order, but often not providing any reason at all. The difference might relate to their differing outlooks on the goal of Torah.  For Rashi,  for whom Torah's messages and halakhot are primary, historical order is not crucial. For, Rashbam, on the other hand, the historical aspect of Torah is very important; lessons are learned specifically from the way events unrolled. [See, for instance, Rashbam Reconstructed Bereshit 5:12 regarding the importance he placed on Biblical genealogies.] In addition, while Rashi's commentary is very local and atomistic in its outlook, rendering chronology somewhat insignificant, Rashbam's is broader in scope, making the order of events much more relevant.

⁴⁵ Sometimes, too, an entire parashah might be recorded out of place.

⁴⁶ See, for example, his comments to Bereshit 24:22, where he explains that although the servant really gave Rivka the jewelry only after asking who she is, the fact is recorded earlier so as not to interrupt the servant's speech.  For other examples, see Rashbam Bereshit 31:33, 35:22 and Shemot 18:13.

⁴⁷ See, for instance, his comments to Bereshit 18:1, Shemot 2:15, 19:8 (and examples there), 21:3, 30:34, Vayikra 9:23-24 and 10:1-3 (see how this impacts his understanding of the deaths of Nadav and Avihu) 12:2,  Bemidbar 16:14.  See also Devarim 20:5 where he notes that the verse first gives the details and then generalizes.

⁴⁸ Thus, one should not be surprised by the long list of place names in Devarim 1:1.  See his comments there, where he points to other examples in Bereshit 12:8, 14:2, Devarim 4:44-45 and Shofetim 21:19.  He also notes that, in particular, the text will make sure to mention the location in which commandments were given.

⁴⁹ This term was dubbed by Rashi, apparently because Rashbam introduced him to the phenomenon.  See Sefer HaGan who brings Rashbam's explanation to the doubling in Bereshit 49:22,and then adds: "כל זה מיסוד רבנו שמואל, וכשהיה רבי שלמה זקנו מגיע לאותן פסוקים היה קורא אותם פסוקי שמואל על שמו".

⁵⁰ See Rashbam Bereshit 49:22 where he points to other examples in Tehillim 92:10, 93:3, 94:3 and Kohelet 1:2. See also Rashbam Shemot 15:6,11,16 for examples in the Song of the Sea. Rashbam even notes an example in a prose passage, in his comments to Shemot 4:9.

⁵¹ See, for instance, his comments to Bereshit 49:5, 8,11, 22-23, Bemidbar 23:7, and Devarim 32:5, 23. [In the last example he notes that the purpose might be for emphasis].

⁵² This stands in contrast to the Midrashic tendency to view Tanakh as omnisignificant, where every seeming repetition is explored and understood to contribute something new to the text.

⁵³ Thus, for instance, he explains why Miriam is referred to as "the sister of Aharon" (and not also Moshe) in Shemot 15:20.  See also Rashbam Bereshit 28:9, 36:12, 22 for other examples.

⁵⁴ Thus, for instance, Rashbam explains that in the opening to Bereshit 18, " וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא", the word "Hashem" refers to the angels who are mentioned in the next verse.  They are simply called after the One who sent them.  For the ramifications of this reading, see Avraham's Guests – Angels or Men?. See also Rashbam Shemot 3:4, 4:24, 13:21, 19:11.

⁵⁵ See Rashbam Bereshit 33:7.

⁵⁶ See Rashbam Bereshit 35:29.

⁵⁷ See reconstructed Rashbam on this verse.

⁵⁸ He also notes that often the word "גם" modifies the wrong part of a clause and must be understood to modify a different part (Bereshit 29:30, Shemot 12:32 and Bemidbar 22:33).

⁵⁹ Rashbam notes that many nouns (such as: מחנה, שמש or רוח) might be treated as both masculine and feminine (see his comments to Bereshit 32:9), while certain verbs (ויחמנה, וישרנה, ותקרבו) take a mixed feminine-masculine form (see Rashbam Bereshit 30:38 and examples there).

⁶⁰ Similarly, one need not learn anything from the fact that the Torah says that the angels in Jacob’s dream first went up and then down, for “it is דרך ארץ to mention rising before descending” (Bereshit 28:12).  See also Bereshit 18:9, that it is a common custom to enter into a conversation by asking a question.

⁶¹ See Bemidbar 24:7 similarly.

⁶² Cf. Rashbam's comments to Bereshit 1:5.

⁶³ For other examples, see Bereshit 38:24, Shemot 23:19, Devarim 16:21, or 25:9. In most of the cases brought, Rashbam uses Biblical parallels to show that the action simply reflects the custom of Biblical times.

⁶⁴ Rashbam is countering (and perhaps trying to minimize the miraculous in) Rashi's understanding that Esav would try to exit when Rivka passed a house of idolatry and Yaakov would do so when passing a house of learning.

⁶⁵ For many other examples see Rashbam's comments to: Bereshit 18:1, 25:23, 31:38, 33:18, 34:25 41:2,4,34, 44:10,15, 49:19, Shemot 7:15, 8:18, 12:13, 22:6, 17, 32:19 and Devarim 21:23.

⁶⁶ In this he is likely countering Rashi and the Midrashic interpretation that Yitzchak's eyes dimmed due to the smoke of Esav's wives' idolatry.

⁶⁷ Rashbam's comments to Devarim 22:6, where he explains that certain laws such as sending away the mother bird are an attempt to distance cruelty, might have a similar motive. In his explanation to the laws of Kashrut in Vayikra 11:3, Rashbam also writes, "לפי פשוטו של מקרא ותשובת המינים".  M. Lockshin (see his edition of Rashbam's commentary (Jerusalem, 2004) and his notes on Vayikra 13:3) explains that Christian claims that dietary restrictions were unnecessary are what led Rashbam to defend them and point to their utility and health benefits. This might have also motivated him to offer an explanation that displays the laws' universal benefit, rather than one limited exclusively to Jews.  [For more, see Purpose of the Laws of Kashrut.]
In his comments to both Shemot 20:12 and Vayikra 19:19, Rashbam not only mentions "the heretics" but claims that they agreed to his explanations. [Unfortunately both of these explanations of Rashbam are somewhat difficult to understand. Regarding Vayikra 19:19, see:  א. טויוטו, "הפשטות המתחדשים בכל יום", (ירושלים, תשס"ג): 284.]

⁶⁸ See E. Touitou (ibid, p.45) who suggests that Rashbam's explanation that Yaakov actually paid money for the birthright is a response to Christian claims of dishonesty among Jews (Rashbam Bereshit 25:31-34).  Though Rashbam is not explicit, his reading of the verse is later elaborated upon by R. Yosef HaMekannei who prefaces his remarks by noting how a Dominican Friar denounced Yaakov as a thief. [For further discussion, Sale of the Birthright.]
In Touitou's article "בין פשוטו של מקרא לרוחו של תורה" יחסה של נחמה ליבוביץ לפירוש רשב"ם לתורה", פרקי נחמה (ירושלים, תשס"א):230-231, he suggests that Rashbam's claim that the brothers did not sell Yosef (Bereshit 37:28) is similarly polemically motivated.  He advances the theory that Rashbam desired to combat the Christian view of the story as prefiguring Judas (Yehuda) Iscariot's betrayal of Jesus for thirty pieces of silver (cf. the Testament of Gad 2:3-4 which has the brothers selling Yosef for thirty shekel, of which ten were hidden). [For further discussion see: Who Sold Yosef.]
A. Grossman, "The School of Literal Exegesis in Northern France", Hebrew Bible/Old Testament: The History Of Its Interpretation 1: 2: The Middle Ages (Göttingen, Germany 2000): 361-362, also points to Rashbam's defense of Avraham in sending Hagar away with little water (Rashbam Bereshit 21:14-15).

⁶⁹ See the note above that some scholars suggest that these readings are polemically motivated to combat Christian claims of Jewish dishonesty and immoral behavior.

⁷⁰ Thus, makes no attempt to reread Reuvan's actions with Bilhah so as to mitigate blame, he.  In some cases he even introduces wrongoing that is not evident in the text.  For example, he presents the Akeidah as punishment to Avraham for having made a covenant with the Philistines and Yaakov as sinning in attempting to run away from Esav.

⁷¹ Thus, in contrast to Rashi, he does not explain Sarah's banishment of Yishmale to be due to his wicked behavior but rather due to her desire to ensure that Yitzchak alone inheirt. [See Banishment of Hagar and Yishmael.] see his comments to Bereshit 25:22, 27-28, 31-34 and 32:1-8 and 21-29, where he depicts Esav somewhat neutrally.  Here, too, he stands in contrast to Rashi (and appears to be reacting to his commentary) who paints Esav black.

⁷² See his comments to Bereshit 1:1, 1:5, 1:27, 19:37, 36:24, 37:2, Shemot 16:15, bemidbar 24:14, Devarim 2:5.

⁷³ E.Touitou, Exegesis in Perpetual Motion: Studies in the Pentateuchal Commentary of Rabbi Samuel ben Meir (Ramat Gan, 2003), 120–21.

⁷⁴ See מ. סבתו, "פירוש רשב"ם לתורה", מחניים, 3 (תשנ"ג):110-125  and M. Lockshin, "Moses Wrote the Torah: Rashbam's Perspective",  Hebrew Union College Annual 84-85 (2014): 109–125.