Rashi

The medieval commentators, most famously Rashi, tried to describe the ephod and the choshen by reconciling the various biblical accounts. Azariah dei Rossi (ca. 1511–ca. 1578) argues that such efforts are futile; only eyewitness reports are helpful.

Esau/Edom is viewed negatively already in later biblical texts and throughout rabbinic literature, becoming a symbol of Israel’s oppressors. Marat Kila, an otherwise unknown woman, is quoted in a 15^th century supercommentary on Rashi offering a positive reading of Esau’s actions.

History according to Rashi, science according to Maimonides. In Maimonides’ view, the Sages knew that hidden behind the allegorical language of the creation account is Aristotelian physics. This knowledge was lost until he (Maimonides) figured out the secret on his own.

The shift in biblical exegesis from homiletic readings to literary, contextual commentaries has its roots in Charlemagne’s 9th century Carolingian Revolution. It comes to the fore only in the 11th century with Rashi’s quasi-peshat commentary, soon followed by the peshat approach of R. Joseph Kara and Rashbam.

Rashi’s Torah commentary is largely adapted from classic rabbinic sources, including midrash halakhah. And yet, he often changes their meaning in his revisions. Where does Rashi get the authority to make these changes?

Why does Esau in Jewish tradition come to be known as עשו הרשע “Esau the Wicked”? The answer has to do with the history of Judea’s relationship with Esau’s eponymous descendants, the Edomites, and the connection Jews made between them, Rome, and Christianity. The negative view of Esau is expressed nowhere more forcefully than in Rashi’s commentary.

Rashi (Rabbi Solomon b. Isaac) wrote the most famous Jewish Bible commentary in history. Over 900 years later, scholars still argue about the nature of the commentary: Is it an attempt to explain peshat, the plain meaning of the biblical text, or is it an anthology of midrash?

Rashi interprets the opening verses of the creation story as describing God’s use of primordial substances to form the world. This idea appears in various forms in rabbinic literature but some of Rashi’s particular notions are only found in Plato’s Timaeus. Could this be one of Rashi’s sources?

Do the rabbis believe that the scribes changed the wording of some verses in the Bible? A look at how the great medieval rabbi, Rashi, reacted to one “correction” sheds light on the history of the Jewish belief in the inviolability of the Torah text.

Abraham’s servant says that his master told him to take a wife for Isaac from his family, but Abraham said no such thing. Why does the servant say this and why did medieval pashtanim ignore this blatant discrepancy?

Moses promises that if Israel forsakes the covenant, God will destroy them permanently (Deut 4:25-26). Drawing on a midrash, Rashi explains that God exiled Israel early to avoid having to wipe them out; thus, God never actualized this threat. Considering Rashi’s responses to Christian ideas in other biblical texts, Rashi's comment on Deut 4:25 may well be an apologetic effort to prove that God’s covenant with the Jews remains intact.

The Torah mentions the ephod as something the high priest would wear, but never describes it clearly, and neither do the Talmudic sages. Medieval scholars like Rashi and Rashbam use their creativity and analytical skill to try to tease this out from the biblical text.

It seems unethical for God to deny Pharaoh free will and then punish him for his actions. Rashi, Nahmanides, and Maimonides all struggle with this problem, and each assumes that even Pharaoh deserves to be treated fairly.

After the shocking death of Nadav and Avihu, Moses says to Aaron that this is what God meant when he said, “through those near to me I will sanctify Myself.”  Rashi, Rashbam, and Nahmanides struggle to understand the meaning of Moses’ message.