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Shlomo Yitzchaki ( he, רבי שלמה יצחקי; la, Salomon Isaacides; french: Salomon de Troyes, 22 February 1040 – 13 July 1105), today generally known by the acronym Rashi (see below), was a medieval French rabbi and author of a comprehensive commentary on the
Talmud The Talmud (; he, , Talmūḏ) is the central text of Rabbinic Judaism and the primary source of Jewish religious law ('' halakha'') and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the ce ...
and commentary on the Hebrew Bible (the '' Tanakh''). Acclaimed for his ability to present the basic meaning of the text in a concise and lucid fashion, Rashi appeals to learned scholars and beginning students, and his works remain a centerpiece of contemporary Jewish studies. His commentary on the
Talmud The Talmud (; he, , Talmūḏ) is the central text of Rabbinic Judaism and the primary source of Jewish religious law ('' halakha'') and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the ce ...
, which covers nearly all of the Babylonian Talmud (a total of 30 out of 39 tractates, due to his death), has been included in every edition of the Talmud since its first printing by Daniel Bomberg in the 1520s. His commentaries on the Tanakh—especially his commentary on the Chumash (the "Five Books of Moses")—serves as the basis of more than 300 "supercommentaries" which analyze Rashi's choice of language and citations, penned by some of the greatest names in
rabbinic literature Rabbinic literature, in its broadest sense, is the entire spectrum of rabbinic writings throughout Jewish history. However, the term often refers specifically to literature from the Talmud The Talmud (; he, , Talmūḏ) is the central ...
. Rashi had no male descendants; all of his three children were girls. He invested himself in their education; his writings and the legends which surround him suggest that his daughters were well-versed in the Torah and the
Talmud The Talmud (; he, , Talmūḏ) is the central text of Rabbinic Judaism and the primary source of Jewish religious law ('' halakha'') and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the ce ...
(at a time when women were not expected to study them) and would for instance help him when he was too weak to write. His daughters would marry his disciples; most present-day Ashkenazi rabbinical dynasties can trace their lineage back to his daughters Miriam or Yocheved. Rashi was also one of the first authors to write in Old French (the language he spoke in everyday life, which he used alongside Hebrew), as most contemporary French authors instead wrote in
Latin Latin (, or , ) is a classical language belonging to the Italic languages, Italic branch of the Indo-European languages. Latin was originally a dialect spoken in the lower Tiber area (then known as Latium) around present-day Rome, but through ...
. As a consequence, theology aside, his work is also valued in the present day for the insight it gives into the language and culture of Northern France in the 11th century. Claude Hagège, dans ''Héritages de Rachi'', ouvrage collectif, sous la direction de René-Samuel Sirat, Éditions de l’éclat


Name

Rashi's surname, Yitzhaki, derives from his father's name, Yitzhak. The acronym "Rashi" stands for Rabbi Shlomo Yitzhaki, but is sometimes fancifully expanded as Rabban Shel YIsrael which means the "Rabbi of Israel", or as Rabbenu SheYichyeh (Our Rabbi, may he live). He may be cited in Hebrew and Aramaic texts as (1) "Shlomo son of Rabbi Yitzhak", (2) "Shlomo son of Yitzhak", (3) "Shlomo Yitzhaki", and myriad similar highly respectful derivatives. In older literature, Rashi is sometimes referred to as ''Jarchi'' or ''Yarhi'' (), his abbreviated name being interpreted as Rabbi Shlomo Yarhi. This was understood to refer to the Hebrew name of Lunel in Provence, popularly derived from the occitan ''luna'' "moon", in Hebrew , in which Rashi was assumed to have lived at some time or to have been born, or where his ancestors were supposed to have originated. Later Christian writers Richard Simon and Johann Christoph Wolf claimed that only Christian scholars referred to Rashi as Jarchi, and that this epithet was unknown to the Jews. Bernardo de Rossi, however, demonstrated that Hebrew scholars also referred to Rashi as Yarhi. In 1839, Leopold Zunz showed that the Hebrew usage of Jarchi was an erroneous propagation of the error by Christian writers, instead interpreting the abbreviation as it is understood today: Rabbi Shlomo Yitzhaki. The evolution of this term has been thoroughly traced.


Biography


Birth and early life

Rashi was an only child born at Troyes, Champagne, in northern France. His mother's brother was Simeon bar Isaac, rabbi of Mainz. Simon was a disciple of Gershom ben Judah, who died that same year. On his father's side, Rashi has been claimed to be a 33rd-generation descendant of Johanan HaSandlar, who was a fourth-generation descendant of Gamaliel, who was reputedly descended from the Davidic line. In his voluminous writings, Rashi himself made no such claim at all. The main early rabbinical source about his ancestry, Responsum No. 29 by Solomon Luria, makes no such claim either.


Legends

His fame later made him the subject of many legends. One tradition contends that his parents were childless for many years. Rashi's father, Yitzhak, a poor winemaker, once found a precious jewel and was approached by non-Jews who wished to buy it to adorn their idol. Yitzhak agreed to travel with them to their land, but en route, he cast the gem into the sea. Afterwards he was visited by either the Voice of God or the prophet Elijah, who told him that he would be rewarded with the birth of a noble son "who would illuminate the world with his Torah knowledge." Another legend also states that Rashi's parents moved to Worms, Germany while Rashi's mother was pregnant. As she walked down one of the narrow streets in the Jewish quarter, she was imperiled by two oncoming carriages. She turned and pressed herself against a wall, which opened to receive her. This miraculous niche is still visible in the wall of the Worms Synagogue.


Yeshiva studies

According to tradition, Rashi was first brought to learn Torah by his father on
Shavuot (''Ḥag HaShavuot'' or ''Shavuos'') , nickname = English: "Feast of Weeks" , observedby = Jews and Samaritans , type = Jewish and Samaritan , begins = 6th day of Sivan ''Sivan'' (Hebrew Hebrew (; ; ) is ...
day at the age of five. His father was his main Torah teacher until his death when Rashi was still a youth. At the age of 17 he married and soon after went to learn in the yeshiva of Rabbi Yaakov ben Yakar in Worms, returning to his wife three times yearly, for the Days of Awe,
Passover Passover, also called Pesach (; ), is a major Jewish holiday that celebrates the Biblical story of the Israelites The Israelites (; , , ) were a group of Semitic-speaking tribes in the ancient Near East The ancient Near East was t ...
and
Shavuot (''Ḥag HaShavuot'' or ''Shavuos'') , nickname = English: "Feast of Weeks" , observedby = Jews and Samaritans , type = Jewish and Samaritan , begins = 6th day of Sivan ''Sivan'' (Hebrew Hebrew (; ; ) is ...
. When Rabbi Yaakov died in 1064, Rashi continued learning in Worms for another year in the yeshiva of his relative, Rabbi Isaac ben Eliezer Halevi, who was also chief rabbi of Worms. Then he moved to Mainz, where he studied under another of his relatives, Rabbi Isaac ben Judah, the rabbinic head of Mainz and one of the leading sages of the Lorraine region straddling France and Germany. Rashi's teachers were students of Rabbeinu Gershom and Rabbi Eliezer Hagadol, leading Talmudists of the previous generation. From his teachers, Rashi imbibed the oral traditions pertaining to the Talmud as they had been passed down for centuries, as well as an understanding of the Talmud's logic and forms of argument. Rashi took concise, copious notes from what he learned in yeshiva, incorporating this material in his commentaries. He was also greatly influenced by the exegetical principles of Menahem Kara.


Rosh yeshiva

He returned to Troyes at the age of 25, after which time his mother died, and he was asked to join the Troyes '' Beth din'' (rabbinical court). He also began answering halakhic questions. Upon the death of the head of the ''Bet din'', Rabbi Zerach ben Abraham, Rashi assumed the court's leadership and answered hundreds of halakhic queries. At some time around 1070 he founded a yeshiva which attracted many disciples. It is thought by some that Rashi earned his living as a vintner since Rashi shows an extensive knowledge of its utensils and process, but there is no evidence for this. Most scholars and a Jewish oral tradition contend that he was a vintner. The only reason given for the centuries-old tradition that he was a vintner being not true is that the soil in all of Troyes is not optimal for growing wine grapes, claimed by the research of Rabbi Haym Soloveitchik. There exists a reference to a seal said to be from his vineyard. Although there are many legends about his travels, Rashi likely never went further than from the Seine to the
Rhine ), Surselva, Graubünden, Switzerland , source1_coordinates= , source1_elevation = , source2 = Rein Posteriur/Hinterrhein , source2_location = Paradies Glacier, Graubünden, Switzerland , source2_coordinates= , so ...
; the utmost limit of his travels were the yeshivas of Lorraine. In 1096, the People's Crusade swept through the Lorraine, murdering 12,000 Jews and uprooting whole communities. Among those murdered in Worms were the three sons of Rabbi Isaac ben Eliezer Halevi, Rashi's teacher. Rashi wrote several '' Selichot'' (penitential poems) mourning the slaughter and the destruction of the region's great yeshivot. Seven of Rashi's ''Selichot'' still exist, including ''Adonai Elohei Hatz'vaot"'', which is recited on the eve of Rosh Hashanah, and ''Az Terem Nimtehu'', which is recited on the Fast of Gedalia.


Death and burial site

Rashi died on July 13, 1105 ( Tammuz 29, 4865) at the age of 65. He was buried in Troyes. The approximate location of the cemetery in which he was buried was recorded in '' Seder Hadoros'', but over time the location of the cemetery was forgotten. A number of years ago, a Sorbonne professor discovered an ancient map depicting the site of the cemetery, which lay under an open square in the city of Troyes. After this discovery, French Jews erected a large monument in the center of the square—a large, black and white globe featuring the three Hebrew letters of רשי artfully arranged counterclockwise in negative space, evoking the style of Hebrew microcalligraphy. The granite base of the monument is engraved: ''Rabbi Shlomo Yitzchaki — Commentator and Guide''. In 2005, Yisroel Meir Gabbai erected an additional plaque at this site marking the square as a burial ground. The plaque reads: "''The place you are standing on is the cemetery of the town of Troyes. Many Rishonim are buried here, among them Rabbi Shlomo, known as Rashi the holy, may his merit protect us''".


Descendants

Rashi had three daughters, Yocheved, Miriam and Rachel, all of whom married Talmudic scholars. Legends exist that Rashi's daughters wore
tefillin Tefillin (; Israeli Hebrew: / ; Ashkenazic pronunciation: ), or phylacteries, are a set of small black leather boxes with leather straps containing scrolls of parchment inscribed with verses from the Torah. Tefillin are worn by adult Jews dur ...
. While some women in medieval Ashkenaz did wear tefillin, there is no evidence that Rashi's daughters did or did not do so. * Rashi's oldest daughter, Yocheved, married Meir ben Samuel; their four sons were Shmuel ( Rashbam; born 1080), Yitzchak ( Rivam; born 1090), Jacob ( Rabbeinu Tam; born 1100), and Shlomo the Grammarian, all of whom were among the most prolific of the '' Baalei Tosafot'', leading rabbinic authorities who wrote critical and explanatory glosses on the Talmud which appear opposite Rashi's commentary on every page of the Talmud. Yocheved's daughter, Chanah, was a teacher of laws and customs relevant to women. * Rashi's middle daughter, Miriam, married Judah ben Nathan, who completed the commentary on the Talmud Makkot. Their daughter Alvina was a learned woman whose customs served as the basis for later halakhic decisions. Their son Yom Tov later moved to Paris and headed a yeshiva there, together with his brothers Shimshon and Eliezer. * Rashi's youngest daughter, Rachel, married (and divorced) Eliezer ben Shemiah.


Works


Commentary on the Tanakh

Rashi's commentary on the Tanakh—and especially his commentary on the Chumash—is the essential companion for any study of the Bible among Orthodox Jews. Drawing on the breadth of Midrashic, Talmudic and Aggadic literature (including literature that is no longer extant), as well as his knowledge of Hebrew grammar and halakhah, Rashi clarifies the "simple" meaning of the text so that a bright child of five could understand it. At the same time, his commentary forms the foundation for some of the most profound legal analysis and mystical discourses that came after it. Scholars debate why Rashi chose a particular Midrash to illustrate a point, or why he used certain words and phrases and not others. Rabbi Shneur Zalman of Liadi wrote that "Rashi's commentary on Torah is the 'wine of Torah'. It opens the heart and uncovers one's essential love and fear of G-d." Scholars believe that Rashi's commentary on the Torah grew out of the lectures he gave to his students in his yeshiva, and evolved with the questions and answers they raised on it. Rashi completed this commentary only in the last years of his life. It was immediately accepted as authoritative by all Jewish communities, Ashkenazi and Sephardi alike. The first dated Hebrew printed book was Rashi's commentary on the Chumash, printed by Abraham ben Garton in Reggio di Calabria,
Italy Italy ( it, Italia ), officially the Italian Republic, ) or the Republic of Italy, is a country in Southern Europe. It is located in the middle of the Mediterranean Sea The Mediterranean Sea is a sea connected to the Atlantic Ocean, s ...
, 18 February 1475. (This version did not include the text of the Chumash itself.) Rashi wrote commentaries on all the books of Tanakh except Chronicles I & II, and Ezra–Nehemiah. Today, tens of thousands of men, women and children study "Chumash with Rashi" as they review the Torah portion to be read in synagogue on the upcoming Shabbat. According to
halakha ''Halakha'' (; he, הֲלָכָה, ), also transliterated as ''halacha'', ''halakhah'', and ''halocho'' ( ), is the collective body of Jewish religious laws which is derived from the written and Oral Torah According to Rabbinic Judaism, ...
, a man may even study the Rashi on each Torah verse in fulfillment of the requirement to review the Parsha twice with Targum (which normally refers to Targum Onkelos) This practice is called in Hebrew: " Shnayim mikra ve-echad targum". Since its publication, Rashi's commentary on the Torah is standard in almost all Chumashim produced within the Orthodox Jewish community. Rabbi Mordechai Leifer of Nadvorna said that anyone who learns the weekly Parsha together with the commentary by Rashi every week, is guaranteed to sit in the Yeshiva (school) of Rashi in the Afterlife.


Commentary on the Talmud

Rashi wrote the first comprehensive commentary on the Talmud, covering nearly all of the Babylonian Talmud (a total of 30 tractates). Rashi's commentary, drawing on his knowledge of the entire contents of the Talmud, attempts to provide a full explanation of the words and of the logical structure of each Talmudic passage. Unlike other commentators, Rashi does not paraphrase or exclude any part of the text, but elucidates phrase by phrase. Often he provides punctuation in the unpunctuated text, explaining, for example, "This is a question"; "He says this in surprise", "He repeats this in agreement", etc. As in his commentary on the Tanakh, Rashi frequently illustrates the meaning of the text using analogies to the professions, crafts, and sports of his day. He also translates difficult Hebrew or
Aramaic The Aramaic languages, short Aramaic ( syc, ܐܪܡܝܐ, Arāmāyā; oar, 𐤀𐤓𐤌𐤉𐤀; arc, 𐡀𐡓𐡌𐡉𐡀; tmr, אֲרָמִית), are a language family containing many varieties (languages and dialects) that originated i ...
words into the spoken
French language French ( or ) is a Romance language of the Indo-European family. It descended from the Vulgar Latin of the Roman Empire The Roman Empire ( la, Imperium Romanum ; grc-gre, Βασιλεία τῶν Ῥωμαίων, Basileía tôn ...
of his day, giving latter-day scholars a window into the vocabulary and pronunciation of Old French. Rashi exerted a decisive influence on establishing the correct text of the Talmud. Up to and including his age, texts of each Talmudic tractate were copied by hand and circulated in yeshivas. Errors often crept in: sometimes a copyist would switch words around, and other times incorporate a student's marginal notes into the main text. Because of the large number of merchant-scholars who came from throughout the Jewish world to attend the great fairs in Troyes, Rashi was able to compare different manuscripts and readings in Tosefta, Jerusalem Talmud, Midrash, Targum, and the writings of the Geonim, and determine which readings should be preferred. However, in his humility, he deferred to scholars who disagreed with him. For example, in Chulin 4a, he comments about a phrase, "We do not read this. But as for those who do, this is the explanation..." Rashi's Talmud commentary spread quickly, reaching Jews as far as
Yemen Yemen (; ar, ٱلْيَمَن, al-Yaman), officially the Republic of Yemen,, ) is a country in Western Asia. It is situated on the southern end of the Arabian Peninsula, and borders Saudi Arabia to the north and Oman to the northeast a ...
by mid-12th century. It has been included in every version of the Talmud since its first printing in the fifteenth century. It is always situated towards the middle of the opened book display; i.e., on the side of the page closest to the binding. Some of the other printed commentaries which are attributed to Rashi were composed by others, primarily his students. Akiva Eger stated that the commentary on Nazir was not in fact by Rashi, while Zvi Hirsch Chajes stated that the commentary on Taanit was not by Rashi. In some editions of the Talmud, the text indicates that Rashi died before completing the tractate, and that it was completed by a student. This is true of Makkot (the end of which was composed by his son-in-law, Rabbi Judah ben Nathan), and of Bava Batra (finished, in a more detailed style, by his grandson the Rashbam). The commentary attributed to Rashi on Horayot was thought by some to have been written by Judah ben Nathan, but evidence was uncovered indicating that the commentary on Horayot was from the school of Gershom ben Judah. There is a legend that the commentary on Nedarim, which is clearly not his, was actually composed by his daughters. Another legend states that Rashi died while writing a commentary on Talmud, and that the very last word he wrote was 'tahor,' which means pure in Hebrew - indicating that his soul was pure as it left his body.


Responsa

About 300 of Rashi's responsa and halakhic decisions are extant. Although some may find contradictory to Rashi's intended purpose for his writings, these responsa were copied, preserved, and published by his students, grandchildren, and other future scholars.Grossman, Avraham, and Joel A. Linsider. Rashi. Littman Library of Jewish Civilization, 2012. 152-161. Print. '' Siddur Rashi'', compiled by an unknown student, also contains Rashi's responsa on prayer. Many other rulings and responsa are recorded in Mahzor Vitry. Other compilations include ''Sefer Hapardes'', edited by Rabbi Shemayah, Rashi's student, and ''Sefer Haorah'', prepared by Rabbi Nathan Hamachiri. Rashi's writing is placed under the category of post-Talmudic, for its explanation and elaboration on the Talmud; however, he not only wrote about the meaning of Biblical and Talmudic passages, but also on liturgical texts, syntax rules, and cases regarding new religions emerging.Liber, Maurice, and Adele Szold. Rashi ... Translated from the French by A. Szold. Jewish Publication Society of America, 1906. Print. Some say that his responsa allows people to obtain "clear pictures of his personality," and shows Rashi as a kind, gentle, humble, and liberal man.“The Life of Rashi .” Rashi, by Chaim Pearl, Peter Halban Publishers Ltd, 1988, pp. 8–23. Print. They also showed the great deal of common sense and intelligence he had. Rashi's responsa not only addressed some of the different cases and questions regarding Jewish life and law, but it shed light into the historical and social conditions which the Jews were under during the First Crusade. He covered the following topics and themes in his responsa: linguistic focus on texts, law related to prayer, food, and the Sabbath, wine produced by non-Jews, oaths and excommunications, sales, partnerships, loans and interest, bails, communal affairs, and civil law. Rashi's responsa can be broken down into three genres: questions by contemporary sages and students regarding the Torah, the law, and other compilations. For example, in his writing regarding relations with the Christians, he provides a guide for how one should behave when dealing with martyrs and converts, as well as the "insults and terms of isgraceaimed at the Jews." Stemming from the aftermath of the Crusades, Rashi wrote concerning those who were forced to convert, and the rights women had when their husbands were killed. A main characteristic of Rashi's writing was his focus on grammar and syntax. His primary focus was on word choice, and "essentially e actsas a dictionary where he defines unusual Hebrew words." He searches for things that may not be clear to the reader and offers clarification on the inconsistency that may be present. Rashi does so by "filling in missing information that elpslead to a more complete understanding" of the Torah. Rashi focused the majority of his responsa, if not all, on a "meticulous analysis of the language of the text." A portion of his writing is dedicated to making distinctions between the ''peshat'', or plain and literal meaning of the text, and the ''aggadah'' or rabbinic interpretation. One of Rashi's grandchildren, Rabbi Samuel B. Meir or Rashbam, heavily critiqued his response on his "commentary on the Torah eingbased primarily on the classic midrashim (rabbinic homilies)."


Influence in non-Jewish circles

Rashi also influenced non-Jewish circles. His commentaries on the Bible, especially those on the Pentateuch, circulated in many different communities. In the 12th–17th centuries, Rashi's influence spread from French and German provinces to Spain and the east. He had a tremendous influence on Christian scholars. The French monk Nicolas de Lyre of Manjacoria, who was known as the "ape of Rashi", was dependent on Rashi when writing the 'Postillae Perpetuate' on the Bible. He believed that Rashi's commentaries were the "official repository of Rabbinical tradition" and significant to understanding the Bible. De Lyre also had great influence on Martin Luther. Rashi's commentaries became significant to humanists at this time who studied grammar and exegesis. Christian Hebraists studied Rashi's commentaries as important interpretations "authorized by the Synagogue". Rashi's influence grew the most in the 15th century; from the 17th century onwards, his commentaries were translated into many other languages. Rashi's commentary on the Pentateuch was known as the first printed Hebrew work. Rashi on the Torah was translated into English by M. Rosenbaum and A.M. Silbermann from 1929 to 1934 ( Pentateuch with Rashi's Commentary Translated into English). Although Rashi had an influence on communities outside of Judaism, his lack of connection to science prevented him from entering the general domain and he remained more popular among the Jewish community.


Criticism of Rashi

Although Rashi's interpretations were widely respected, there were some who criticized his work. After the 12th century, criticism on Rashi's commentaries became common on Jewish works such as the Talmud. The criticisms mainly dealt with difficult passages. In general, Rashi provides the '' peshat'' or literal meaning of Jewish texts, while his disciples known as the Tosafot ("additions"), gave more interpretative descriptions of the texts. The Tosafot's commentaries can be found in the Talmud opposite Rashi's commentary. The Tosafot added comments and criticism in places where Rashi had not added comments. The Tosafot went beyond the passage itself in terms of arguments, parallels, and distinctions that could be drawn out. This addition to Jewish texts was seen as causing a "major cultural product"Bloomberg, Jon. ''The Jewish World in the Modern Age''. Jersey City, NJ: KTAV Pub. House, 2004. 69. which became an important part of Torah study. Although often disagreeing with his interpretations, the Tosafot always speak of Rashi with great respect.


Legacy

Rashi's commentary on the Talmud continues to be a key basis for contemporary rabbinic scholarship and interpretation. Without Rashi's commentary, the Talmud would have remained a closed book. With it, any student who has been introduced to its study by a teacher can continue learning on his own, deciphering its language and meaning with the aid of Rashi. The Schottenstein Edition Elucidated translation of the Talmud bases its English-language commentary primarily on Rashi's, and describes his continuing importance as follows: In 2006, the Jewish National and University Library at Hebrew University put on an exhibit commemorating the 900th anniversary of Rashi's death (2005), showcasing rare items from the library collection written by Rashi, as well as various works by others concerning Rashi.


Supercommentaries and translations

Voluminous supercommentaries have been published on Rashi's commentaries on the Bible and Talmud, including ''Gur Aryeh'' by Rabbi Judah Loew (the Maharal), ''Sefer ha-Mizrachi'' by Rabbi Elijah Mizrachi (the Re'em), and ''Yeri'ot Shlomo'' by Rabbi Solomon Luria (the Maharshal). Almost all
rabbinic literature Rabbinic literature, in its broadest sense, is the entire spectrum of rabbinic writings throughout Jewish history. However, the term often refers specifically to literature from the Talmud The Talmud (; he, , Talmūḏ) is the central ...
published since the
Middle Ages In the history of Europe, the Middle Ages or medieval period lasted approximately from the late 5th to the late 15th centuries, similar to the post-classical period of global history. It began with the fall of the Western Roman Empire ...
discusses Rashi, either using his view as supporting evidence or debating against it. Menachem Mendel Schneerson, in his ''Rashi Sichos'', often addresses several of these commentaries at once. Rashi's explanations of the Chumash were also cited extensively in ''Postillae Perpetuae'' by Nicholas de Lyra (1292–1340), a French Franciscan. De Lyra's book was one of the primary sources that was used in Luther's translation of the Bible. Rashi's commentaries have been translated into many languages including English. Notable English translations are Rosenbaum and Silbermann 's '' Pentateuch with Rashi's Commentary Translated into English'' and Artscroll's ''Rashi''.


"Rashi script"

The semi-cursive typeface in which Rashi's commentaries are printed both in the Talmud and Tanakh is often referred to as "
Rashi script Rashi script or Sephardic script (), is a typeface for the Hebrew alphabet based on 15th-century Sephardi Jews, Sephardic Solitreo, semi-cursive handwriting. It is named for the Rabbinic literature, rabbinic commentator Rashi, whose Rashi#Works, ...
." This does not mean that Rashi himself used such a script: the typeface is based on a 15th-century Sephardic semi-cursive hand, posterior to Rashi's death by several hundred years. Early Hebrew typographers such as the Soncino family and Daniel Bomberg, a Christian printer in Venice, employed in their editions of commented texts (such as the Mikraot Gedolot and the
Talmud The Talmud (; he, , Talmūḏ) is the central text of Rabbinic Judaism and the primary source of Jewish religious law ('' halakha'') and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the ce ...
, in which Rashi's commentaries prominently figure) what would become called "Rashi script" to distinguish the rabbinic commentary from the primary text proper, for which they used a square typeface.


References


Citations


General sources

* Abecassis, Debora
Reconstructing Rashi's Commentary on Genesis from Citations in the Torah Commentaries in the Tosafot
Dissertation 1999, Department of Jewish Studies, McGill University, Montreal, Quebec.

The Jewish History Resource Center – Project of the Dinur Center for Research in Jewish History, The Hebrew University of Jerusalem
Biography, the Legend, the Commentator and more
rashi900.com


Rashi's Daughters: A Novel of Life, Love and Talmud in Medieval France

In honor of the 900th anniversary of his passing

How Rashi, His Students, and His Descendants Molded Ashkenazi Jewry
Rabbi Menachem Levine, Thinktorah.org

* * * * * * Eran Viezel, 'Targum Onkelos in Rashi’s Exegetical Consciousness’, Review of Rabbinic Judaism 15 (2012), pp. 1-19 * Eran Viezel, ‘The Secret of the Popularity of Rashi’s Commentary on Torah’, Review of Rabbinic Judaism 17 (2014), pp. 207-217 * *


Further reading

* Technique and methodology *
rashiyomi.com
* Full text resources and translation *
Complete Tanach with Rashi
*
Chumash with Rashi (Judaica Press translation)
*

* Summarized text resources and translation *
Illustrated Summary and Analysis of the Torah with selected Rashi commentary
* Textual Search *

rashiyomi.com ** /upload.wikimedia.org/wikipedia/commons/3/3f/RashiAlphabetVector.svg Complete Rashi script* Early manuscripts or printings of Rashi's ''Perush `al ha-Torah''/Commentary on the Torah (text or images, OCR'd or not): *
The 13th-14th c. Codex Parma 3204
which is the "base version" at mgketer.org. Also lists several later versions, as well as early manuscripts of other commentaries e.g. Rashbam, Ramban etc. *
13th-14th c. Cod. hebr. 12b, Cod. hebr. 220
at Austria National Library, Vienna *
13th c. B. H. fol. 1
at Leipzig. U. Library *
13th c. folio 255
at BNF, Paris. *
c. 1470 Rome
three links. *


External links

* * *
Rashi, Tosfos, and the Development of Ashkenazi Jewry

Public Domain Hebrew and CC-BY English of Rashi on Torah

"Rashi: Teacher of All Israel"
video lecture by Dr. Henry Abramson of Touro College South * {{Authority control 1040 births 1105 deaths 11th-century French rabbis 12th-century French rabbis 11th-century French writers 12th-century French writers Bible commentators Clergy from Troyes French male writers Worms, Germany