Enoch ( / ˈ iː n ə k / ) is a biblical figure and patriarch prior to Noah's flood , and the son of Jared and father of Methuselah . He was of the Antediluvian period in the Hebrew Bible.
131-453: The text of the Book of Genesis says Enoch lived 365 years before he was taken by God. The text reads that Enoch "walked with God: and he was no more; for God took him" ( Gen 5:21–24 ), which is interpreted as Enoch entering heaven alive in some Jewish and Christian traditions, and interpreted differently in others. Enoch is the subject of many Jewish and Christian traditions. He was considered
262-601: A Great Flood and thus carry on the human race and preserve the Scripture. The Book of Moses in the Pearl of Great Price includes chapters that give an account of Enoch's preaching, visions, and conversations with God. They provide details concerning the wars, violence and natural disasters in Enoch's day, but also reference the miracles performed by Enoch. The Book of Moses is itself an excerpt from Joseph Smith 's translation of
393-535: A Mesopotamian model for Enoch. Enmeduranki appears as the seventh name on the Sumerian King List , whereas Enoch is the seventh figure on the list of patriarchs in Genesis. Both of them were also said to have been taken up into heaven. Additionally, Sippar , the city of Enmeduranki, is associated with sun worship, while the 365 years that Enoch is stated to have lived may be linked to the number of days in
524-529: 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
655-552: A family tomb and sends his servant to Mesopotamia to find among his relations a wife for Isaac; after proving herself worthy, Rebekah becomes Isaac's betrothed. Keturah , Abraham's other wife, births more children, among whose descendants are the Midianites . Abraham dies at a prosperous old age and his family lays him to rest in Hebron (Machpelah). Isaac's wife Rebekah gives birth to the twins Esau (meaning 'velvet'), father of
786-535: A future of greatness. Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus (departure). The narrative is punctuated by a series of covenants with God, successively narrowing in scope from all humankind (the covenant with Noah ) to a special relationship with one people alone (Abraham and his descendants through Isaac and Jacob). In Judaism , the theological importance of Genesis centres on
917-500: A male heir, and the story is constantly complicated by the fact that each prospective mother— Sarah , Rebekah and Rachel —is barren. The ancestors, however, retain their faith in God and God in each case gives a son—in Jacob's case, twelve sons, the foundation of the chosen Israelites . Each succeeding generation of the three promises attains a more rich fulfilment, until through Joseph "all
1048-535: A man may even fulfill of the requirement of Shnayim mikra ve-echad targum by reading Rashi's commentary rather than the standard Targum Onkelos . Since its publication, Rashi's commentary on the Torah is standard in almost all Chumashim produced within the Orthodox Jewish community. Mordechai Leifer of Nadvorna said that anyone who learns the weekly Parsha together with the commentary by Rashi every week
1179-428: A promise to Abram, promising that his descendants shall be as numerous as the stars, but that people will suffer oppression in a foreign land for four hundred years, after which they will inherit the land "from the river of Egypt to the great river, the river Euphrates ". Abram's name is changed to 'Abraham' and that of his wife Sarai to Sarah (meaning 'princess'), and God says that all males should be circumcised as
1310-448: A sign of his promise to Abraham. Due to her old age, Sarah tells Abraham to take her Egyptian handmaiden, Hagar , as a second wife (to bear a child). Through Hagar, Abraham fathers Ishmael . God then plans to destroy the cities of Sodom and Gomorrah for the sins of their people. Abraham protests, but fails to get God to agree not to destroy the cities (reasoning with Abraham that not even ten righteous persons were found there; and among
1441-560: A wife and meets Rachel at a well. He goes to her father, his uncle , where he works for a total of 14 years to earn his wives, Rachel and Leah . Jacob's name is changed to Israel after his wrestle with an angel , and by his wives and their handmaidens he has twelve sons, the ancestors of the twelve tribes of the children of Israel, and a daughter, Dinah . Shechem, son of Hamor the Hivite, rapes Dinah and asks his father to get Dinah for him as his wife, according to Chapter 34. Jacob agrees to
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#17327724889611572-563: A work in the "antiquities" genre, as the Romans knew it, a popular genre telling of the appearance of humans and their ancestors and heroes, with elaborate genealogies and chronologies fleshed out with stories and anecdotes. Notable examples are found in the work of Greek historians of the 6th century BC: their intention was to connect notable families of their own day to a distant and heroic past, and in doing so they did not distinguish between myth , legend , and facts. Professor Jean-Louis Ska of
1703-537: Is circumcision ; and the last, which does not appear until the Book of Exodus, is with Israel alone, and its sign is Sabbath . A great leader mediates each covenant ( Noah , Abraham, Moses), and at each stage God progressively reveals himself by his name ( Elohim with Noah, El Shaddai with Abraham, Yahweh with Moses). Throughout Genesis, various figures engage in deception or trickery to survive or prosper. Biblical scholar David M. Carr notes that such stories reflect
1834-694: Is also known as a Sidra (or Sedra / s ɛ d r ə / ). The parashah is a section of the Torah (Five Books of Moses) used in Jewish liturgy during a particular week. There are 54 weekly parshas, or parashiyot in Hebrew, and the full cycle is read over the course of one Jewish year. The first 12 of the 54 come from the Book of Genesis, and they are: Rashi Shlomo Yitzchaki ( Hebrew : רבי שלמה יצחקי ; Latin : Salomon Isaacides ; French : Salomon de Troyes ; c. 1040 – 13 July 1105), commonly known by
1965-694: Is assumed, and not argued. The concern of the text is not to prove the history but rather to impress the reader with the theological significance of these acts". The original manuscripts are lost, and the text of surviving copies varies. There are four major groupings of surviving manuscripts: the Masoretic Text , the Samaritan Pentateuch (in Samaritan script ), the Septuagint (a Greek translation), and fragments of Genesis found in
2096-726: Is guaranteed to sit in the Yeshiva (school) of Rashi in the Afterlife. Voluminous supercommentaries have been published on Rashi's Bible commentaries, including Gur Aryeh by Judah Loew (the Maharal), Sefer ha-Mizrachi by Elijah Mizrachi (the Re'em), and Yeri'ot Shlomo by Solomon Luria (the Maharshal). Menachem Mendel Schneerson , in his Rashi Sichos , often addresses several of these commentaries at once. Rashi's influence grew
2227-475: 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 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
2358-565: Is no evidence that Rashi's daughters did. It is reputed that the famous Polish Talmudist Moses Isserles (1530-1572) was a descendant of Rashi. 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
2489-523: 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. Shneur Zalman of Liadi wrote that "Rashi's commentary on Torah
2620-476: Is normally excluded). Since the name YHWH had not been revealed to them, they worshipped El in his various manifestations. (It is, however, worth noting that in the Jahwist source, the patriarchs refer to deity by the name YHWH, for example in Genesis 15.) Through the patriarchs, God announces the election of Israel, that is, he chooses Israel to be his special people and commits himself to their future. God tells
2751-517: 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. 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. They also illustrate his intelligence and common sense. Rashi's responsa not only addressed some of
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#17327724889612882-595: Is recited on the eve of Rosh Hashanah , and Az Terem Nimtehu , which is recited on the Fast of Gedalia . 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 ha-Dorot , but over time the location of the cemetery was forgotten. A number of years ago, a Sorbonne professor discovered an ancient map depicting
3013-642: Is said to have reigned on earth, to the extent that he is summoned to Heaven to rule over the sons of God . The New Testament contains three references to Enoch. The introductory phrase "Enoch, the Seventh from Adam" is also found in 1 Enoch (1 En. 60:8), though not in the Old Testament. In the New Testament this Enoch prophesies "to" ungodly men, that God shall come with His holy ones to judge and convict them ( Jude 1:14–15 ). The Book of Enoch
3144-635: Is sometimes referred to as Jarchi or Yarhi ( ירחי ), his abbreviated name being interpreted as R abbi Sh lomo Y arhi. This was understood to refer to the Hebrew name of Lunel in Provence , popularly derived from the occitan luna "moon", in Hebrew ירח , 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
3275-671: Is still visible in the wall of the Worms Synagogue . Additional legends, particularly in Hasidic literature, postulate that Rashi's tremendous works and accomplishments were inspired by the Holy Spirit , the Shekhinah, as no mere human could produce such immense works. One text goes so far as to claim that Rashi was beyond human; the author proposes that he never died a natural death, but rather ascended to Heaven alive like
3406-411: Is structured around the three patriarchs Abraham, Jacob and Joseph. The stories of Isaac arguably do not make up a coherent cycle of stories and function as a bridge between the cycles of Abraham and Jacob. The Genesis creation narrative comprises two different stories; the first two chapters roughly correspond to these. In the first, Elohim , the generic Hebrew word for God, creates the heavens and
3537-491: 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
3668-523: Is the explanation..." Rashi's 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 Nicholas de Lyra of Manjacoria, who was known as the "ape of Rashi", relied on Rashi's commentary when writing his Postillae Perpetuate , one of
3799-399: Is then made second in command of Egypt by the grateful pharaoh, and later on, he is reunited with his father and brothers, who fail to recognize him and plead for food as the famine had reached Canaan as well. After much manipulation to see if they still hate him, Joseph reveals himself, forgives them for their actions, and lets them and their households into Egypt, where Pharaoh assigns to them
3930-503: The beth din 's head after the death of Zerach ben Abraham. Rashi is generally considered a leading biblical exegete in the Middle Ages . Acclaimed for his ability to present the basic meaning of the text in a concise and lucid fashion, Rashi's commentaries appeal to both learned scholars and beginning students, and his works remain a centerpiece of contemporary Torah study . A large fraction of rabbinic literature published since
4061-480: The peshat , or plain and literal meaning of the text, and the aggadah or rabbinic interpretation. Rashbam , one of Rashi's grandchildren, heavily critiqued his response on his "commentary on the Torah [being] based primarily on the classic midrashim (rabbinic homilies)." Rashi himself explained his method as utilizing both peshat and derash : "I, however, am only concerned with the plain sense of Scripture ( peshuto shel mikra ) and with such Agadoth that explain
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4192-400: 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 . 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 ,
4323-467: The Dead Sea Scrolls . The Dead Sea Scrolls are oldest but cover only a small proportion of the book. Genesis appears to be structured around the recurring phrase elleh toledot , meaning "these are the generations", with the first use of the phrase referring to the "generations of heaven and earth" and the remainder marking individuals. The toledot formula, occurring eleven times in
4454-478: The Edomites , and Jacob (meaning 'supplanter' or 'follower'). Esau was a couple of seconds older as he had come out of the womb first, and was going to become the heir; however, through carelessness, he sold his birthright to Jacob for a bowl of stew. His mother, Rebekah, ensures Jacob rightly gains his father's blessing as the firstborn son and inheritor. At 77 years of age, Jacob leaves his parents and later seeks
4585-536: The Hebrew word elohim for God. This original work was expanded in the 8th century BC, with the name Yahweh used for God. In the 7th century BC, during the time of Jeremiah , the final parts of the Pentateuch were added, specifically the main parts of Deuteronomy. This would mean the Pentateuch achieved its final form before the Babylonian Exile ( c. 598 BC – c. 538 BC ). At
4716-586: The Pontifical Biblical Institute calls the basic rule of the antiquarian historian the "law of conservation": everything old is valuable, nothing is eliminated. This antiquity was needed to prove the worth of Israel's traditions to the nations (the neighbours of the Jews in the early Persian province of Judea), and to reconcile and unite the various factions within Israel itself. Describing
4847-772: The Seine to the Rhine ; his furthest destinations 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 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
4978-474: The Torah and the Talmud (at a time when women were not expected to study) and would help him when he was too weak to write. His daughters married his disciples; most present-day Ashkenazi rabbinical dynasties can trace their lineage back to his daughters Miriam or Yocheved. A late-20th century legend claims that Rashi's daughters wore tefillin . While a few women in medieval Ashkenaz did wear tefillin, there
5109-589: The Tosafot often go 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" which became an important part of Torah study. In the standard printed Talmud, the Tosafot's commentaries can be found in the Talmud opposite Rashi's commentary. The Tosafot also added comments and criticism in places where Rashi had not added comments. Rashi also exerted
5240-593: The Victorian crisis of faith as evidence mounted that the Earth was far older than six thousand years. It is a custom among religious Jewish communities for a weekly Torah portion , popularly referred to as a parashah , to be read during Jewish prayer services on Saturdays, Mondays and Thursdays. The full name, פָּרָשַׁת הַשָּׁבוּעַ , Parashat ha-Shavua , is popularly abbreviated to parashah (also parshah / p ɑː r ʃ ə / or parsha ), and
5371-420: The land of Goshen . Jacob calls his sons to his bedside and reveals their future before he dies. Joseph lives to old age and tells his brothers before his death that if God leads them out of the country, then they should take his bones with them. In 1978, David Clines published The Theme of the Pentateuch . Considered influential as one of the first authors to take up the question of the overarching theme of
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5502-466: The tree of the knowledge of good and evil . Later, in chapter 3, a serpent , portrayed as a deceptive creature or trickster , convinces Eve to eat the fruit. She then convinces Adam to eat it, whereupon God throws them out and punishes them—Adam was punished with getting what he needs only by sweat and work, and Eve to giving birth in pain. This is interpreted by Christians as the " fall of man " into sin . Eve bears two sons, Cain and Abel . Cain works in
5633-448: The 16th to the 19th century treated the book of Genesis as factual. As evidence in the fields of paleontology , geology and other sciences was uncovered, scholars tried to fit these discoveries into the Genesis creation account. For example, Johann Jakob Scheuchzer in the 18th century believed that fossils were the remains of creatures killed during the flood. This literal understanding of Genesis fell out of favor with scholars during
5764-406: The 3rd century BC. Based on scientific interpretation of archaeological , genetic , and linguistic evidence, some mainstream Bible scholars consider Genesis to be primarily mythological rather than historical . It is divisible into two parts, the primeval history (chapters 1–11) and the ancestral history (chapters 12–50). The primeval history sets out the author's concepts of the nature of
5895-487: The Bible, which is published in full, complete with these chapters concerning Enoch, by Community of Christ , in the Joseph Smith Translation of the Bible , where it appears as part of the Book of Genesis. D&C 104:24 (CofC) / 107:48–49 (LDS) states that Adam ordained Enoch to the higher priesthood (now called the priesthood of Melchizedek , after the great king and high priest) at age 25, that he
6026-519: The Chaldeans and whose identification with Sumerian Ur is tentative in modern scholarship ) into the God-given land of Canaan , where he dwells as a sojourner , as does his son Isaac and his grandson Jacob . Jacob's name is changed to "Israel", and through the agency of his son Joseph , the children of Israel descend into Egypt, 70 people in all with their households, and God promises them
6157-492: The Hebrew root חנך ( ḥ-n-ḵ ), meaning to train, initiate, dedicate, inaugurate, with חֲנוֹךְ/חֲנֹךְ ( Ḥănōḵ ) being the imperative form of the verb . Enoch appears in the Book of Genesis of the Pentateuch as the seventh of the ten pre- Deluge Patriarchs . Genesis states that each of the pre-Flood Patriarchs lived for several centuries. Genesis 5 provides a genealogy of these ten figures (from Adam to Noah), providing
6288-674: The Holy One, blessed be He, hastened and took him away and caused him to die before his time. For this reason, Scripture changed [the wording] in [the account of] his demise and wrote, 'and he was no longer' in the world to complete his years." Among the minor Midrashim , esoteric attributes of Enoch are expanded upon. In the Sefer Hekalot , Rabbi Ishmael is described as having visited the Seventh Heaven , where he met Enoch, who claims that earth had, in his time, been corrupted by
6419-585: The Middle Ages discusses Rashi, either using his view as supporting evidence or debating against it. His commentary on the Talmud , which covers nearly all of the Babylonian Talmud, 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
6550-729: The Oriental Orthodox Church. Another common element that some Church Fathers, like John of Damascus , spoke of, was that they considered Enoch to be one of the two witnesses mentioned in the Book of Revelation . This view still has many supporters today in Christianity. Among the Latter Day Saint movement and particularly in the Church of Jesus Christ of Latter-day Saints , Enoch is viewed as having founded an exceptionally righteous city, named Zion , in
6681-491: The Pentateuch, Clines' conclusion was that the overall theme is "the partial fulfilment—which implies also the partial nonfulfillment—of the promise to or blessing of the Patriarchs". (By calling the fulfilment "partial", Clines was drawing attention to the fact that at the end of Deuteronomy the people of Israel are still outside Canaan.) The patriarchs , or ancestors, are Abraham, Isaac and Jacob, with their wives (Joseph
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#17327724889616812-682: The Pentateuch: J, D, and P. The E source is considered no more than a variation of J, and P is considered a body of revisions and expansions to the J (or "non-Priestly") material. The Deuteronomistic source does not appear in Genesis. More recent thinking is that J dates from either just before or during the Babylonian Exile, and the Priestly final edition was made late in the Exilic period or soon after. The almost complete absence of all
6943-598: The Persians of the Achaemenid Empire , after their conquest of Babylon in 539 BC, agreed to grant Jerusalem a large measure of local autonomy within the empire, but required the local authorities to produce a single law code accepted by the entire community. The two powerful groups making up the community—the priestly families who controlled the Second Temple and who traced their origin to Moses and
7074-530: The Qur'anic prophet Idris . However, some etymological research suggests that the Greek version of the name Ezra (Esdras) is a more plausible origin for the name Idris. Aside from Enoch and Ezra, Idris is also frequently identified as Hermes Trismegistus . This Hermetic identification of Idris isn't necessarily exclusive to his identification as a Biblical figure. While there is some dispute over whether or not Idris
7205-405: The Talmud would have remained a closed book. Rashi's commentary had a profound influence on subsequent Talmud study and scholarship: The commentaries of Rashi democratized talmudic scholarship. Prior to his work, the only way to master a tractate was to travel to a talmudic academy and study at the feet of a master. No written work could systematically convey with any degree of sustained accuracy
7336-562: 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 [disgrace] aimed 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. Rashi focused
7467-549: The acronym Rashi , was a French rabbi who authored comprehensive commentaries on the Talmud and Hebrew Bible . Born in Troyes , Rashi studied Torah studies in Worms under German rabbi Yaakov ben Yakar and French rabbi Isaac ben Eliezer Halevi , both of whom were pupils of the famed scholar Gershom ben Judah . After returning to Troyes, Rashi joined the beth din , began answering halakhic questions and later served as
7598-401: The age at which each fathered the next, and the age of each figure at death. Enoch is considered by many to be the exception, who is said to "not see death" ( Hebrews 11:5 ). Furthermore, Genesis 5:22–24 states that Enoch lived for 365 years, which is shorter than other pre-Flood Patriarchs, who are all recorded as dying at over 700 years of age. The brief account of Enoch in Genesis 5 ends with
7729-630: The age of the world since creation. This Anno Mundi system of counting years is the basis of the Hebrew calendar and Byzantine calendar . Counts differ somewhat, but they generally place the age of the Earth at about six thousand years. During the Protestant Reformation , rivalry between Catholic and Protestant Christians led to a closer study of the Bible and a competition to take its words more seriously. Thus, scholars in Europe from
7860-628: The analysis of the Abraham cycle, the Jacob cycle, and the Joseph cycle, and the Yahwist and Priestly sources . The problem lies in finding a way to unite the patriarchal theme of the divine promise to the stories of Genesis 1–11 (the primeval history ) with their theme of God's forgiveness in the face of man's evil nature. One solution is to see the patriarchal stories as resulting from God's decision not to remain alienated from humankind: God creates
7991-592: The ancestors of the Moabites and Ammonites . Abraham and Sarah go to the Philistine town of Gerar , pretending to be brother and sister (they are half-siblings). The King of Gerar takes Sarah for his wife, but God warns him to return her (as she is really Abraham's wife) and he obeys. God sends Sarah a son and tells her she should name him Isaac ; through him will be the establishment of the covenant (promise). Sarah then drives Ishmael and his mother Hagar out into
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#17327724889618122-407: The angels at his back, fulfills of his own accord whatever comes out of the mouth of God, executing His decrees. Some esoteric literature, such as 3 Enoch, identifies Enoch as Metatron , the angel which communicates God's word. In consequence, Enoch was seen, by this literature and the Rabbinic kabbalah of Jewish mysticism, as the one who communicated God's revelation to Moses, and, in particular, as
8253-405: The author of the Book of Enoch and also called the scribe of judgment. In the New Testament, Enoch is referenced in the Gospel of Luke , the Epistle to the Hebrews , and in the Epistle of Jude , the last of which also quotes from it. In the Catholic Church , Eastern Orthodoxy , and Oriental Orthodoxy , he is venerated as a Saint . The name of Enoch ( Hebrew: חֲנוֹךְ Ḥănōḵ ) derives from
8384-665: 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 . Rashi's surname, Yitzhaki, derives from his father's name, Yitzhak. The acronym "Rashi" stands for Ra bbi Sh lomo Y itzhaki, but is sometimes fancifully expanded as Ra bban Sh el Y Israel which means the "Rabbi of Israel", or as Ra bbenu SheY ichyeh (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
8515-458: The beginning' ). Genesis purports to be an account of the creation of the world , the early history of humanity, and the origins of the Jewish people . Genesis is part of the Torah or Pentateuch, the first five books of the Bible. Tradition credits Moses as the Torah's author . It was probably composed around the 5th century BC , although some scholars believe that primeval history (chapters 1–11), may have been composed and added as late as
8646-406: 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
8777-402: The book of Genesis, serves as a heading which marks a transition to a new subject. The creation account of Genesis 1 functions as a prologue for the whole book and is not introduced with a toledot . The toledot divide the book into the following sections: It is not clear, however, what this meant to the original authors, and most modern commentators divide it into two parts based on
8908-424: The characters and incidents mentioned in primeval history from the rest of the Hebrew Bible has led a sizeable minority of scholars to conclude that these chapters were composed much later than those that follow, possibly in the 3rd century BC. As for why the book was created, a theory which has gained considerable interest, although still controversial, is that of Persian imperial authorisation. This proposes that
9039-403: The covenants linking God to his chosen people and the people to the Promised Land . The name Genesis is from the Latin Vulgate , in turn borrowed or transliterated from Greek Γένεσις , meaning 'origin'; Biblical Hebrew : בְּרֵאשִׁית , romanized: Bərēʾšīṯ , 'In [the] beginning'. Genesis was written anonymously, but both Jewish and Christian religious tradition attributes
9170-439: The cryptic note that "he was not; for God took him". This happens 57 years after Adam's death and 69 years before Noah's birth. Three extensive Apocrypha are attributed to Enoch: These recount how Enoch was taken up to Heaven and was appointed guardian of all the celestial treasures, chief of the archangels , and the immediate attendant on the Throne of God . He was subsequently taught all secrets and mysteries and, with all
9301-483: The deity and of humankind's relationship with its maker: God creates a world which is good and fit for humans, but when man corrupts it with sin, God decides to destroy his creation, sparing only the righteous Noah and his family to re-establish the relationship between man and God. The ancestral history (chapters 12–50) tells of the prehistory of Israel , God's chosen people . At God's command, Noah's descendant Abraham journeys from his birthplace (described as Ur of
9432-496: The demons Shammazai, and Azazel , and so Enoch was taken to Heaven to prove that God was not cruel. Similar traditions are recorded in Sirach. Later elaborations of this interpretation treated Enoch as having been a pious ascetic, who, called to mix with others, preached repentance, and gathered (despite the small number of people on Earth) a vast collection of disciples, to the extent that he was proclaimed king. Under his wisdom, peace
9563-537: The designations for God. For example, the Yahwist source uses Yahweh, while the Elohistic and Priestly sources use Elohim. Scholars also use repeated and duplicate stories to identify separate sources. In Genesis, these include the two creation stories, three different wife–sister narratives , and the two versions of Abraham sending Hagar and Ishmael into the desert. According to the documentary hypothesis, J
9694-561: The dictator of the Book of Jubilees . The Book of Giants is a Jewish pseudepigraphal work from the third century BC and resembles the Book of Enoch. Fragments from at least six and as many as eleven copies were found among the Dead Sea Scrolls collections. The third-century BC translators who produced the Septuagint in Koine Greek rendered the phrase "God took him" with the Greek verb metatithemi ( μετατίθημι ) meaning moving from one place to another. Sirach 44:16, from about
9825-674: 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
9956-482: The early Church. When amillennialism began to be common in Christianity, the Book of Enoch, being incompatible with amillennialism, came to be widely rejected. After the split of the Oriental Orthodox Church from the Catholic Church in the 5th century, use of the Book of Enoch was limited primarily to the Oriental Orthodox Church. Eventually, the usage of the Book of Enoch became limited to Ethiopian circles of
10087-526: The earth including humankind, in six days, and rests on the seventh . In the second, God, now referred to as " Yahweh Elohim" (rendered as "the L ORD God" in English translations), creates two individuals, Adam and Eve , as the first man and woman, and places them in the Garden of Eden . In the second chapter, God commanded the man that he is free to eat from any tree, including the tree of life, except from
10218-594: The end of the 19th century, most scholars adopted the documentary hypothesis . This theory held that the five books of the Pentateuch came from four sources: the Yahwist (abbreviated as J), the Elohist (E), the Deuteronomist (D) and the Priestly source (P). Each source was held to tell the same basic story, with the sources later combined by various editors. Scholars were able to distinguish sources based on
10349-483: The entire Pentateuch —Genesis, Exodus , Leviticus , Numbers and Deuteronomy —to Moses . During the Enlightenment , the philosophers Benedict Spinoza and Thomas Hobbes questioned Mosaic authorship . In the 17th century, Richard Simon proposed that the Pentateuch was written by multiple authors over a long period of time. The involvement of multiple authors is suggested by internal contradictions within
10480-415: The first comprehensive commentary on the Talmud , covering nearly all of the Babylonian Talmud (a total of 30 out of 39 tractates , due to his death). The 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
10611-415: The garden, and Abel works with meat; they both offer offerings to God one day, and God does not accept Cain's offering but does accept Abel's. This causes Cain to resent Abel, and Cain ends up murdering him. God then curses Cain . Eve bears another son, Seth , to take Abel's place in accordance to the promises given at 3:15, 20. After many generations of Adam have passed from the lines of Cain and Seth,
10742-567: 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
10873-560: The immortal prophet Elijah . According to tradition, Rashi was first brought to learn Torah by his father on Shavuot 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 Yaakov ben Yakar in Worms , returning to his wife three times yearly, for the Days of Awe , Passover and Shavuot . When Yaakov died in 1064, Rashi continued learning in Worms for another year in
11004-457: The majority of his responsa, if not all, on a "meticulous analysis of the language of the text". Rashi wrote several selichot (penitential prayers), some of which are still recited today as part of the Jewish liturgy . These include: Other poems are sometimes falsely attributed to Rashi. The above list is probably not exhaustive, but no evidence exists to connect Rashi to other poems. Rashi
11135-533: The marriage but requires that all the males of Hamor's tribe be circumcised, including Hamor and Shechem. After this was performed and all the men were still weak, Jacob's sons Simeon and Levi murdered all the males. Jacob complained that their act would mean retribution by others, namely the Canaanites and Perizzites. Jacob and his tribe took all the Hivite women and children as well as livestock and other property for themselves. Joseph , Jacob's favourite son of
11266-721: The midst of an otherwise wicked world. This view is encountered in the standard works , the Pearl of Great Price and the Doctrine and Covenants , which states that not only Enoch, but the entire peoples of the city of Zion, were taken off this earth without death , because of their piety. (Zion is defined as "the pure in heart" and this city of Zion will return to the earth at the Second Coming of Jesus .) The Doctrine and Covenants further states that Enoch prophesied that one of his descendants, Noah , and his family, would survive
11397-432: 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. English translations include those of Rosenbaum and Silbermann and ArtScroll . Rashi's commentary on the Talmud continues to be a key basis for contemporary rabbinic scholarship and interpretation. Without Rashi's commentary,
11528-441: 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 . He returned to Troyes at the age of 25, after which time his mother died, and he
11659-470: The patriarchs that he will be faithful to their descendants (i.e. to Israel), and Israel is expected to have faith in God and his promise. ("Faith" in the context of Genesis and the Hebrew Bible means an agreement to the promissory relationship, not a body of a belief.) The promise itself has three parts: offspring, blessings, and land. The fulfilment of the promise to each patriarch depends on having
11790-444: The precise line of a talmudic argument... With the appearance of Rashi’s work, anyone, regardless of means, could by dint of talent and effort master any talmudic topic. It further expanded the range of knowledge of most scholars. Previously, one knew accurately only what one had been fortunate to study at an academy... The lifelong study of Talmud, the constant conquest of new tractates, and the unlimited personal acquisition of knowledge
11921-451: The primary sources used in Luther 's translation of the Bible. He believed that Rashi's commentaries were the "official repository of Rabbinical tradition" and significant to understanding the Bible. 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
12052-441: The problem that had confronted scholars for close to half a millennium—how to turn the abrupt and sometimes gnomic formulations of the Talmud into a coherent and smoothly flowing text—had been solved definitively by Rashi. The subsequent task of scholars, therefore, was to emend and add to his interpretations. In general, Rashi's commentary provides the peshat or literal meaning of the Talmud, while subsequent commentaries such as
12183-467: The publication and public acceptance of this new law code c. 444 BC . There was now a large gap between the earliest sources of the Pentateuch and the period they claimed to describe, which ended c. 1200 BC . Most scholars held to the documentary hypothesis until the 1980s. Since then, a number of variations and revisions of the documentary hypothesis have been proposed. The new supplementary hypothesis posits three main sources for
12314-406: The rest of the Pentateuch did not reach its final, present-day form until after the Babylonian Exile. Julius Wellhausen argued that the Pentateuch was finalized in the time of Ezra . Ezra 7 :14 records that Ezra traveled from Babylon to Jerusalem in 458 BC with God's law in his hand. Wellhausen argued that this was the newly compiled Pentateuch. Nehemiah 8 – 10 , according to Wellhausen, describes
12445-421: The righteous was Abraham's nephew Lot ). Angels save Abraham's nephew Lot (who was living there at the same time) and his family, but his wife looks back on the destruction, (even though God commanded not to) and turns into a pillar of salt for going against his word. Lot's daughters, concerned that they are fugitives who will never find husbands, get Lot drunk so they can become pregnant by him, and give birth to
12576-566: The same period, states that "Enoch pleased God and was translated into paradise that he may give repentance to the nations." The Greek word used here for paradise , paradeisos ( παράδεισος ), was derived from an ancient Persian word meaning "enclosed garden", and was used in the Septuagint to describe the garden of Eden. Later, however, the term became synonymous for heaven, as is the case here. In classical Rabbinical literature, there are various views of Enoch. One view regarding Enoch that
12707-406: 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
12838-520: 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
12969-542: The solar calendar. Book of Genesis The Book of Genesis (from Greek Γένεσις , Génesis ; Biblical Hebrew : בְּרֵאשִׁית , romanized: Bərēʾšīṯ , lit. 'In [the] beginning'; Latin : Liber Genesis ) is the first book of the Hebrew Bible and the Christian Old Testament . Its Hebrew name is the same as its first word , Bereshit ( 'In
13100-410: The spoken French language of his day, giving latter-day scholars a window into the vocabulary and pronunciation of Old French . Rashi's Talmud commentary spread quickly, reaching Jews as far as Yemen 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
13231-462: 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 ". Rashi had no sons. All of his three children were girls, named Yocheved, Miriam and Rachel. He invested himself in their education; his writings and the legends which surround him suggest that his daughters were well-versed in
13362-423: The subject matter, a primeval history (chapters 1–11) and a patriarchal history (chapters 12–50). While the first is far shorter than the second, it sets out the basic themes and provides an interpretive key for understanding the entire book. The primeval history has a symmetrical structure hinging on the flood story (chapters 6–9) with the events before the flood mirrored by the events after. The ancestral history
13493-514: 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
13624-481: 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 words into
13755-482: The text. For example, Genesis includes two creation narratives . By the early 1860s, the leading theory for the Pentateuch's composition was the old supplementary hypothesis. This theory held that the earliest portions, the so-called Book of Origins (containing Genesis 1 and most of the priestly laws in Exodus, Leviticus, and Numbers), was composed in the time of King Solomon by a priest or Levite . This author used
13886-472: 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, 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
14017-480: The twelve, makes his brothers jealous (especially because of special gifts Jacob gave him) and because of that jealousy they sell Joseph into slavery in Egypt . Joseph endures many trials including being innocently sentenced to jail but he stays faithful to God. After several years, he prospers there after the pharaoh of Egypt asks him to interpret a dream he had about an upcoming famine, which Joseph does through God. He
14148-461: The use of the Book of Enoch as Scripture. The letter of Jude's citation of the Book of Enoch as prophetic text encouraged acceptance and usage of the Book of Enoch in early Christian circles. The main themes of Enoch about the Watchers corrupting humanity were commonly mentioned in early literature. This positive treatment of the Book of Enoch was associated with millennialism which was popular in
14279-503: The vulnerability felt by ancient Israelites and that "such stories can be a major way of gaining hope and resisting domination". Examples include: In both Judaism and Christianity , a genre of literature emerged dedicated to interpreting and commenting on the Genesis creation narrative, known as the Hexaemeron . By totaling the spans of time in the genealogies of Genesis, religious authorities have calculated what they consider to be
14410-532: The wilderness (because Ishmael is not her real son and Hagar is a slave), but God saves them and promises to make Ishmael a great nation. Then, God tests Abraham by demanding that he sacrifice Isaac . As Abraham is about to lay the knife upon his son, "the Angel of the Lord" restrains him, promising him again innumerable descendants. On the death of Sarah, Abraham purchases Machpelah (believed to be modern Hebron ) for
14541-465: The wilderness wanderings, and the major landowning families who made up the "elders" and who traced their own origins to Abraham, who had "given" them the land—were in conflict over many issues, and each had its own "history of origins". However, the Persian promise of greatly increased local autonomy for all provided a powerful incentive to cooperate in producing a single text. Genesis is an example of
14672-438: The words of Scripture in a manner that fits in with them." In one place, he quotes a midrash and then states "But this midrash cannot be reconciled with Scripture for several reasons... Therefore I say: let scripture be reconciled according to its simple meaning, clearly, and the midrash may also be expounded, as is said: 'Is not My word... like a hammer which shatters the rock?' - it is divided into many fragments." Rashi wrote
14803-474: The work of the biblical authors, John Van Seters wrote that lacking many historical traditions and none from the distant past, "They had to use myths and legends for earlier periods. In order to make sense out of the variety of different and often conflicting versions of stories, and to relate the stories to each other, they fitted them into a genealogical chronology." Tremper Longman describes Genesis as theological history: "the fact that these events took place
14934-515: The world and humans, humans rebel, and God "elects" (chooses) Abraham. To this basic plot (which comes from the Yahwist), the Priestly source has added a series of covenants dividing history into stages, each with its own distinctive "sign". The first covenant is between God and all living creatures, and is marked by the sign of the rainbow; the second is with the descendants of Abraham ( Ishmaelites and others as well as Israelites), and its sign
15065-493: The world becomes corrupted by human sin and Nephilim , and God wants to wipe out humanity for their wickedness. However, Noah is righteous and blameless. So first, he instructs the Noah to build an ark and put examples of all the animals on it, seven pairs of every clean animal and one pair of every unclean. Then God sends a great flood to wipe out the rest of the world. When the waters recede, God promises he will never destroy
15196-544: The world with water again, making a rainbow as a symbol of his promise . God sees humankind cooperating to build a great tower city, the Tower of Babel , and divides humanity with many languages and sets them apart with confusion. Then, a generation line from Shem to Abram is described. Abram, a man descended from Noah, is instructed by God to travel from his home in Mesopotamia to the land of Canaan . There, God makes
15327-401: The world" attains salvation from famine, and by bringing the children of Israel down to Egypt he becomes the means through which the promise can be fulfilled. Scholars generally agree that the theme of divine promise unites the patriarchal cycles, but many would dispute the efficacy of trying to examine Genesis' theology by pursuing a single overarching theme, instead citing as more productive
15458-508: The yeshiva of his relative, Isaac ben Eliezer Halevi , who was also chief rabbi of Worms. Then he moved to Mainz , where he studied under another of his relatives, 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 Eliezer Hagadol , leading Talmudists of the previous generation. From his teachers, Rashi imbibed
15589-597: 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. His fame later made him
15720-544: Was 65 when Adam blessed him, and that he lived for an additional 365 years until he and his city were blessed, making Enoch 430 years old at the time that "he was not, for God took him" (Genesis 5:24). Additionally in LDS theology, Enoch is implied to be the scribe who recorded Adam 's blessings and prophecies at Adam-ondi-Ahman , as recorded in D&;C 107:53–57 (LDS) / D&C 104:29b (CofC). Most Muslims identify Enoch with as
15851-602: Was Hermes Trismegistus, those who interpret Idris as Hermes Trismegistus also generally agree he was a Biblical prophet. According to the theosophist Helena Blavatsky , the Jewish Enoch (or the Greek demigod Hermes ) was "the first Grand Master and Founder of Masonry ." According to the Asatir , Enoch was buried in Mount Ebal . Enmeduranki was an ancient Sumerian pre-dynastic king who some consider to be
15982-555: Was Rashi's commentary on the Chumash, printed by Abraham ben Garton in Reggio di Calabria , Italy , 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 . His commentary to Job is incomplete, ending at 40:25. A main characteristic of Rashi's writing was his focus on grammar and syntax. His primary focus
16113-588: 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 , 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
16244-564: Was excluded from both the Hebrew Tanakh and the Greek translation of the Hebrew Bible, the Septuagint. It was not considered canon by either Jewish or early Christian readers. Church Fathers such as Justin Martyr , Athenagoras of Athens , Irenaeus , Clement of Alexandria , Origen , Tertullian , and Lactantius all speak highly of Enoch and contain many allusions to the Book of Enoch as well as in some instances advocating explicitly for
16375-513: Was found in the Targum Pseudo-Jonathan , which thought of Enoch as a pious man, taken to Heaven, and receiving the title of Safra rabba ( Great scribe ). After Christianity was completely separated from Judaism, this view became the prevailing rabbinical idea of Enoch's character and exaltation. According to Rashi [from Genesis Rabbah ], "Enoch was a righteous man, but he could easily be swayed to return to do evil. Therefore,
16506-1021: 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. 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. 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 , probably edited by Shemaiah of Troyes, Rashi's student, and Sefer Haorah , prepared by Nathan Hamachiri. Rashi's writing
16637-406: Was in many ways the consequence of Rashi’s inimitable work of exposition. The presence of Rashi's commentary also changed the nature of subsequent Talmud commentaries: This is not to say that Rashi’s explanations were definitive. Far from it. For some three hundred years scholars scrutinized his commentary, criticized innumerable passages, and demanded their reinterpretation. Yet, all realized that
16768-413: Was on word choice, and "essentially [he acts] as 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 [helps] lead to a more complete understanding" of the Torah. A portion of his writing is dedicated to making distinctions between
16899-523: Was 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 . As a consequence, besides its religious value, his work is valued for the insight it gives into the language and culture of Northern France in the 11th century. His commentaries on the Tanakh —especially his commentary on
17030-541: Was produced during the 9th century BC in the southern Kingdom of Judah and was believed to be the earliest source. E was written in the northern Kingdom of Israel during the 8th century BC. D was written in Judah in the 7th century BC and associated with the religious reforms of King Josiah c. 625 BC . The latest source was P, which was written during the 5th century in Babylon . Based on these dates, Genesis and
17161-478: 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 he interpreted the abbreviation as: R abbi Sh lomo Y itzhaki. The evolution of this term has been thoroughly traced. Rashi was an only child born at Troyes , Champagne , in northern France. His mother's brother
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