Editing Rashi (section)

===Commentary on the Tanakh===
[[Image:Sapirstein Rashi.jpg|thumb|200px|A modern translation of Rashi's commentary on the [[Chumash (Judaism)|Chumash]], published by [[Artscroll]]]]
Rashi's commentary on the Tanakh—and especially his commentary on the [[Chumash (Judaism)|Chumash]]—is the essential companion for any study of the Bible among [[Orthodox Jews]]. Drawing on the breadth of Midrashic, Talmudic and [[aggadata|Aggadic]] literature (including literature that is no longer extant), as well as his knowledge of Hebrew grammar and [[halakhah]], Rashi clarifies the "simple" meaning of the text so that a bright child of five could understand it.<ref>{{cite web |url=http://www.chabad.org.il/Magazines/Article.asp?ArticleID=3822&CategoryID=957 |title=רבן של ישראל (Hebrew) |author=Mordechai Menashe Laufer |language=he |access-date=2007-07-13 |archive-date=2023-05-28 |archive-url=https://web.archive.org/web/20230528140628/http://www.chabad.org.il/Magazines/Article.asp?ArticleID=3822&CategoryID=957 |url-status=live }}</ref> 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 is the 'wine of Torah'. It opens the heart and uncovers one's essential love and fear of G-d."<ref name="chabad2">{{cite web |url=http://www.chabad.org/library/article_cdo/aid/476620/jewish/Rashis-Method-of-Biblical-Commentary.htm |title=Rashi's Method of Biblical Commentary - Rashi's Method of Biblical Commentary, and the Rebbe's approach to Rashi's works - Jewish History |publisher=chabad.org |access-date=2015-08-01 |archive-date=2017-06-27 |archive-url=https://web.archive.org/web/20170627032957/http://www.chabad.org/library/article_cdo/aid/476620/jewish/Rashis-Method-of-Biblical-Commentary.htm |url-status=live }}</ref>

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 Jews|Ashkenazi]] and [[Sephardi Jews|Sephardi]] alike.{{dubious|date=July 2022}}

The first dated Hebrew printed book 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.)<ref>{{Cite web|url=https://www.loc.gov/rr/amed/guide/hs-books.html|title=The Books of the People of the Book - Hebraic Collections: An Illustrated Guide (Library of Congress - African & Middle Eastern Division)|website=www.loc.gov|access-date=2019-11-03|archive-date=2011-02-27|archive-url=https://web.archive.org/web/20110227093742/http://www.loc.gov/rr/amed/guide/hs-books.html|url-status=live}}</ref>

Rashi wrote commentaries on all the books of Tanakh<ref>I.Gruber, Mayer. ''Rashi's Commentary on Psalms'', Brill - The Jewish Publication Society, Philadelphia 2007 {{ISBN|978-0-8276-0872-6}}</ref> except [[Books of Chronicles|Chronicles I & II]], and [[Ezra–Nehemiah]].<ref>Eran Viezel, The Commentary on Chronicles Attributed to Rashi, Jerusalem: The Hebrew University Magnes Press, 2010</ref> His commentary to [[Book of Job|Job]] is incomplete, ending at 40:25.<ref>{{Cite journal |last=Penkower |first=Jordan S. |date=2003 |title=The End of Rashi's Commentary on Job. The Manuscripts and the Printed Editions (with three appendices) |url=https://www.jstor.org/stable/40753321 |journal=Jewish Studies Quarterly |volume=10 |issue=1 |pages=18–48 |doi=10.1628/0944570033029194 |jstor=40753321 |issn=0944-5706}}</ref>

A main characteristic of Rashi's writing was his focus on grammar and syntax. His primary focus 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.<ref>Levy, Steven, and Sarah Levy. “Introduction.” The JPS Rashi Discussion Torah Commentary, University of Nebraska Press, Lincoln, 2017, pp. xv-xx. JSTOR ([http://www.jstor.org/stable/j.ctt1wvwdqs.4 link])</ref> A portion of his writing is dedicated to making distinctions between the ''[[peshat]]'', or plain and literal meaning of the text, and the ''aggadah'' or rabbinic interpretation. [[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)."<ref>Viezel, Eran. "“The Anxiety of Influence”: Rashbam's Approach to Rashi's Commentary on the Torah." AJS Review 40.2 (2016): 279-303. Print.</ref>

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 the words of Scripture in a manner that fits in with them."<ref>{{Alhatorah|Genesis|3:8|Rashi}}</ref> 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?'<ref>{{Bibleverse|Jeremiah|23:29|HE}}</ref> - it is divided into many fragments."<ref>{{Alhatorah|Exodus|6:9|Rashi}}</ref>