Misplaced Pages

#213786

84-501: 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 the beth din 's head after the death of Zerach ben Abraham. Rashi

168-589: A bat kol . In the Oven of Akhnai story, a bat kol declared that the halakha was in accordance with Rabbi Eliezer , yet the other rabbis rejected this declaration on the grounds that the Torah is Not in Heaven . It was said that whenever there is no law, no high-priesthood, and no Sanhedrin , a bat kol cries: "Strengthen ye the weak hands". It is noteworthy that the rabbinical conception of bat kol sprang up in

252-529: 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

336-483: 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

420-693: A medieval centre of commerce. The Battle of the Catalaunian Plains , also called the Battle of Troyes, took place nearby in 451 AD: the Roman general Flavius Aetius and the Visigothic king Theodoric I fought against Attila . The early cathedral occupied the site of the current one. Here Louis the Stammerer in 878 received the crown of West Francia from Pope John VIII . At the end of

504-734: A rich historical past, from the Tricasses tribe to the liberation of the city on 25 August 1944 during the Second World War, including the Battle of the Catalaunian Plains , the Council of Troyes, the marriage of Henry V and Catherine of France , and the Champagne fairs to which merchants came from all over Christendom. The city has a rich architectural and urban heritage: many buildings are protected as historical monuments, including

588-468: A small voice – in order to distinguish it from the usual voice. The meaning of the word is "sound" or "resonance". In this sense it appears in a secular context: "As oil has no bat kol [that is, gives no sound], so Israel is not heard of in this world..." Similarly, in one passage Divine revelation is said to lack a bat kol or echo: Such divine communication was also in the Hebrew called kol (voice) as

672-460: Is commonly used in theatrical productions and staging, and refers to any anonymous, disembodied voice used to deliver general messages to the audience. Examples may include speaker introductions, audience directions and performer substitutions. The origin of the "Voice of God" narration style was most probably in Time Inc 's " March of Time " news-radio and news-film series, for which Orson Welles

756-611: 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 the Middle Ages discusses Rashi, either using his view as supporting evidence or debating against it. His commentary on

840-725: 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

924-456: Is home to the production headquarters of Lacoste company, a popular clothing brand. It is also home of chocolatier Pascal Caffet. The University of Technology of Troyes and the business school Groupe École supérieure de commerce de Troyes are located in Troyes. The train station Gare de Troyes offers connections to Paris, Dijon, Mulhouse and several regional destinations. Troyes is at

SECTION 10

#1732772429214

1008-549: Is made of the voice from heaven, all that is really essential to the revelation is already present, at least in principle, without the audible voice. Christian scholars interpreted Bath Kol as the Jews' replacement for the great prophets when, "after the death of Malachi, the spirit of prophecy wholly ceased in Israel" (taking the name to refer to its being "the daughter" of the main prophetic "voice"). The generic term "voice of God"

1092-612: Is near the Orient Forest Regional Natural Park . Troyes had a population of 61,996 inhabitants in 2018. It is the center of the Communauté d'agglomération Troyes Champagne Métropole , which was home to 170,145 inhabitants. Troyes developed as early as the Roman era , when it was known as Augustobona Tricassium . It stood at the hub of numerous highways, primarily the Via Agrippa . The city has

1176-472: 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

1260-563: 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

1344-522: 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

1428-515: 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

1512-541: 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

1596-599: Is shown by the Biblical phrase "There fell a voice from heaven" ( Daniel 4:28 [A. V. 31]); and occasionally in the Talmud it is briefly given as kol (voice). In the Aramaic versions of the Bible, in the Midrash and Talmud, heavenly revelation is usually introduced with the formula: "A voice fell from heaven", "came from heaven", "was heard" or "proceeded from heaven". The bat kol was considered to be divine in origin. In

1680-630: 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

1764-670: 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

SECTION 20

#1732772429214

1848-489: 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

1932-522: 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

2016-479: 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

2100-399: 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 ,

2184-771: 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

2268-578: 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 the basis of more than 300 "supercommentaries" which analyze Rashi's choice of language and citations, penned by some of

2352-472: 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

2436-585: 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

2520-694: The bat kol coexisted with prophecy; that is, at a time when the Holy Spirit rested upon Israel, as well as at other times. Thus the bat kol spoke to Abraham, Esau, the Israelites at the Sea of Reeds, Moses and Aaron, Saul, David, Solomon, King Manasseh, Nebuchadnezzar, the inhabitants of Sheol, the Rechabites , Haman, and those feasting with Ahasuerus. The bat kol is frequently connected with Moses' death. Rabbinic sources state that "after

2604-481: The bat kol could be heard by any individual or group regardless of their level of connection to God. In the Hebrew Bible , the characteristic attributes of the voice of God are the invisibility of the speaker and a certain remarkable quality in the sound, regardless of its strength or weakness. A sound proceeding from some invisible source was considered a heavenly voice, since the mass revelation on Sinai

Rashi - Misplaced Pages Continue

2688-479: The half-timbered houses (mainly of the 16th century) that survived in the old town. They have contributed to Troyes being designated as a City of Art and History. Manufacturing of textiles , developed from the 18th century onwards, was a chief part of Troyes' economy until the 1960s. Today, Troyes is the European capital of factory outlets and trading, and has three brand centers. Prehistoric evidence found in

2772-537: The transfiguration ); John 12:28 (shortly before the Passion ); Acts 9:4 ; Acts 22:7 ; Acts 26:14 ( conversion of Paul ), and Acts 10:13 , Acts 10:15 (instruction of Peter concerning the clean and unclean ). These passages show a conception of the nature and means of divine revelation that is distinctly different from the Old Testament descriptions, for even in the Old Testament passages where mention

2856-404: The voice of God is a communication from God to human beings through sound with no known physical source. In rabbinic Judaism, such a voice was known as a bat kol ( Hebrew : בַּת⁠ קוֹל baṯ qōl , literally "daughter of voice"), and was a "heavenly or divine voice which proclaims God's will or judgment". It differed from prophecy in that God had a close relationship with the prophet, while

2940-717: The Burgundians, by which King Henry V of England was betrothed to Catherine , daughter of Charles VI. Under the terms of the treaty, Henry V, rather than the Dauphin , was to succeed Charles as King of France. The high-water mark of Plantagenet hegemony in France was reversed in 1429 when the Dauphin (afterwards King Charles VII ) and Joan of Arc re-established French control of the town of Troyes by armed conflict (Siege of Troyes) . The great fire of 1524 destroyed much of

3024-665: The Fearless , Duke of Burgundy and ally of the English during the Hundred Years War , in 1417 worked to have Troyes designated as the capital of France. He came to an understanding with Isabeau of Bavaria , wife of King Charles VI of France , for the establishment at Troyes of a court, council, and parlement with comptroller's offices. On 21 May 1420, the Treaty of Troyes was signed in this city, still under control of

3108-479: The Holy Land and abroad. Prophecy was a gift of which not only the prophet but his generation had to be worthy. From this point of view the bat kol was explained as a lesser gift to Israel than prophecy, but not, as some said, as a lower degree of prophecy. The bat kol revealed the divine will in perfectly intelligible words, usually in the form of a passage from the Bible. According to rabbinical tradition,

3192-404: 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

3276-559: 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

3360-545: The Troyes area suggests that the settlement may have developed as early as 600 BC. Celtic grave-mounds have been found near the city, and Celtic artifacts have been excavated within the city grounds. In the Roman era, Troyes was known as Augustobona Tricassium . Numerous highways intersected here, primarily the Via Agrippa , which led north to Reims and south to Langres , and eventually to Milan . Other Roman routes from Troyes led to Poitiers , Autun and Orléans . It

3444-405: 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

Rashi - Misplaced Pages Continue

3528-456: The conversations between them were personal and intimate; while those that heard the bat kol had no relation whatever to the Holy Spirit. The Prophets possessed the Holy Spirit; but the bat kol could not be possessed: God spoke through it as He did through the Prophets. For this reason, the bat kol addressed not only righteous individuals, but sinners, common people, or multitudes, both in

3612-457: The course of the narrative in Berachot 3a, "God" is put instead of "bat kol"; and not infrequently God, when using the bat kol , is represented as speaking in the first person. Sometimes bat kol is identified with the Holy Spirit . Despite being identified with the Holy Spirit or even with God, the bat kol differed essentially from prophecy . The Holy Spirit rested upon the prophets, and

3696-504: The death of the last three prophets – Haggai, Zechariah, and Malachi – the Holy Spirit departed from Israel; but the bat kol was still heard". Many stories of its later appearance appear in rabbinic literature. A bat kol decided between the Houses of Hillel and Shammai in favor of the House of Hillel. Shimon bar Yochai emerged from his stay in a cave only after receiving permission from

3780-673: 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

3864-415: 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

3948-489: The fourth century AD, the people had become Christian and the Church made the city the seat of a bishop. The legend of its bishop Lupus (Loup) , who allegedly saved the city from Attila in 451 by offering himself as hostage, is hagiographic rather than historical. A disciple of Saint Lupus, Aventinus (Saint Aventin of Troyes, died 537) founded a monastery at Troyes. It was several centuries before Troyes gained importance as

4032-475: The general domain, and he remained more popular among the Jewish community. Troyes Troyes ( French pronunciation: [tʁwa] ) is a commune and the capital of the department of Aube in the Grand Est region of north-central France. It is located on the Seine river about 140 km (87 mi) south-east of Paris. Troyes is situated within the Champagne wine region and

4116-567: 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

4200-543: 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

4284-461: The heights, from Jerusalem , or from Zion ; and God's voice was heard in the thunder and in the roar of the sea. The phrase bat kol appears in many Talmudic stories to represent a heavenly or divine voice to human beings. It proclaims God's will or judgment, his deeds and his commandments to individuals or to a number of persons, to rulers, communities, and even to whole nations. The phrase bat kol literally means "daughter of voice" – that is,

SECTION 50

#1732772429214

4368-559: 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

4452-463: The junction of motorways A5 (Paris – Troyes – Langres) and A26 (Calais – Reims – Troyes). Troyes – Barberey Airport is a small regional airport. Troyes is the home of association football club Troyes AC , or ESTAC. In the 2020–21 Ligue 2 season, Troyes were promoted back to Ligue 1 as champions of the division. Troyes is twinned with: Voice of God In the Abrahamic religions ,

4536-455: 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

4620-422: The medieval city, although the city had numerous canals separating sections. Not having suffered from the last wars, Troyes has a high density of old religious buildings grouped close to the city centre. They include: Several Troyes churches have sculpture by The Maître de Chaource . The Rashi Synagogue is a Jewish Synagogue on 5 rue Brunneval. The inhabitants of the commune are called Troyens. Troyes

4704-432: 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,

4788-514: The ninth century, following depredations of the city by Normans , the counts of Champagne chose Troyes as their capital. It remained the capital of the Province of Champagne until the Revolution of the late eighteenth century. The Abbey of Saint-Loup developed a renowned library and scriptorium . During the Middle Ages , Troyes functioned as an important international trading town. It

4872-440: 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

4956-524: The period of the decline of Jewish prophecy and flourished in the period of extreme traditionalism. Where the gift of prophecy was believed to be lacking – perhaps even because of this lack – there grew up an inordinate desire for special divine manifestations. Often a voice from heaven was looked for to clear up matters of doubt and even to decide between conflicting interpretations of the law. So strong had this tendency become that Rabbi Joshua ( c . 100 CE) felt it to be necessary to oppose it and to insist upon

5040-444: 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

5124-654: 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 the Synagogue". Although Rashi had an influence on communities outside of Judaism, his lack of connection to science prevented him from entering

SECTION 60

#1732772429214

5208-440: 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

5292-405: 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

5376-520: 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

5460-409: 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

5544-461: 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

5628-514: 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

5712-498: The supremacy and the sufficiency of the written law. Josephus relates that John Hyrcanus (135–104 BCE) heard a voice while offering a burnt sacrifice in the temple , which Josephus expressly interprets as the voice of God. In the New Testament mention of “a voice from heaven ” occurs in the following passages: Matt 3:17 ; Mark 1:11 ; Luke 3:22 (at the baptism of Jesus ); Matt 17:5 ; Mark 9:7 ; Luke 9:35 (at

5796-481: 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

5880-471: 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

5964-435: 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

6048-508: 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

6132-590: 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

6216-551: 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

6300-555: Was an occasional voice-over actor, and was subsequently duplicated in Welles ' " Citizen Kane " News On The March sequence (the first reel of the film), much to the delight of Henry R. Luce , Time's president. Psychiatrist Thomas Szasz wrote in The Second Sin (1973): "If you talk to God, you are praying; if God talks to you, you have schizophrenia. If the dead talk to you, you are a spiritualist; if God talks to you, you are

6384-588: 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

6468-1018: 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

6552-446: Was given in that way: "Ye heard the voice of the words, but saw no similitude; only ye heard a voice" ( Deuteronomy 4:12 , Ps 50:6 ). In this account, God reveals himself to man through the organs of hearing, not through those of sight. Even the prophet Ezekiel , who saw many visions, "heard a voice of one that spoke"; similarly, Elijah recognized God by a "still, small voice", and a voice addressed him. Sometimes God's voice rang from

6636-405: 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

6720-412: 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

6804-521: 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

6888-512: Was the civitas of the Tricasses people, whom Augustus separated from the Senones . Of the Gallo-Roman city of the early Roman Empire , some scattered remains have been found, but no public monuments, other than traces of an aqueduct . By the late Empire the settlement had reduced in extent. It was referred to as Tricassium or Tricassae , the origin of French Troyes . From

6972-509: Was the namesake of troy weight for gold - a standard of measurement developed here. The Champagne cloth fairs and the revival of long-distance trade, together with new extension of coinage and credit, were the drivers of the medieval economy of Troyes. In 1285, when King Philip the Fair united Champagne to the French royal domain , the town kept a number of its traditional privileges. John

7056-474: 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

#213786