Editing Rashi (section)

==Works==
===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>

===Commentary on the Talmud===
[[File:Rashi's Talmud Commentary.jpg|250px|thumb|right|An early printing of the Talmud ([[Ta'anit]] 9b); Rashi's commentary is at the bottom of the right column, continuing for a few lines into the left column. [Note: According to [[Zvi Hirsch Chajes|R' Zvi Chajes]]<nowiki>, the "Rashi" commentary on Ta'anit was not written by Rashi]</nowiki>]]

Rashi wrote the first comprehensive [[Talmud#Commentaries|commentary on the Talmud]], covering nearly all of the Babylonian Talmud (a total of 30 out of 39 [[Masekhet|tractate]]s, 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 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 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.<ref>{{cite news|last=Hoffman|first=Yair|title=Interview with Professor Haym Soloveitchik by Rabbi Yair Hoffman|url=http://www.5tjt.com/interview-with-professor-haym-soloveitchik-by-rabbi-yair-hoffman/|date=January 3, 2014|agency=Five Towns Jewish Times|access-date=December 13, 2021|archive-date=July 7, 2022|archive-url=https://web.archive.org/web/20220707173726/http://www.5tjt.com/interview-with-professor-haym-soloveitchik-by-rabbi-yair-hoffman/|url-status=live}}</ref> It has been included in every version of the Talmud since its first printing in the fifteenth century. It is always situated towards the middle of the opened book display; i.e., on the side of the page closest to the binding.

Some of the other printed commentaries which are attributed to Rashi were composed by others, primarily his students. [[Akiva Eger]] stated that the commentary on Nazir was not in fact by Rashi, while [[Zvi Hirsch Chajes]] stated that the commentary on Taanit was not by Rashi.<ref>{{Cite web|url=http://traditionarchive.org/news/originals/Volume%2027/No.%202/The%20Role%20Of%20Manuscripts.pdf|title=The role of manuscripts in halakhic decision-making: Hazon Ish, his precursors and contemporaries}}, p.40</ref> In some editions of the Talmud, the text indicates that Rashi died before completing the tractate, and that it was completed by a student. This is true of [[Makkot]] (the end of which was composed by his son-in-law, [[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<ref>See "Nitzozei Or" [Hebrew] of Reuven Margoliot; notes on horayot p. 191.</ref> to have been written by Judah ben Nathan, but evidence was uncovered indicating that the commentary on Horayot was from the school of [[Gershom ben Judah]].<ref>See Y N Epstein, The commentary on Horayot Attributed to Rashi," ''[[Tarbiẕ]]'' 1942 pp.218-225 [in Hebrew]</ref> There is a legend that the commentary on Nedarim, which is clearly not his, was actually composed by his daughters. Another legend states that Rashi died while writing a commentary on Talmud, and that the very last word he wrote was 'tahor,' which means pure in Hebrew - indicating that his soul was pure as it left his body.

===Responsa===
About 300 of Rashi's [[responsa]] and halakhic decisions are extant. Although some may find contradictory to Rashi's intended purpose for his writings, these responsa were copied, preserved, and published by his students, grandchildren, and other future scholars.<ref name="Grossman, Avraham 2012">Grossman, Avraham, and Joel A. Linsider. Rashi. Littman Library of Jewish Civilization, 2012. 152-161. Print.</ref> ''[[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,{{Efn|Also often attributed to Samuel of [[Bamberg]]; see H. L. Erenreich, ''Sepher ha-Pardes'' pg. 14.}} Rashi's student, and ''Sefer Haorah'', prepared by Nathan Hamachiri.

Rashi's writing is placed under the category of post-Talmudic, for its explanation and elaboration on the Talmud; however, he not only wrote about the meaning of Biblical and Talmudic passages, but also on liturgical texts, syntax rules, and cases regarding new religions emerging.<ref name="Liber, Maurice 1906">Liber, Maurice, and Adele Szold. Rashi ... Translated from the French by A. Szold. Jewish Publication Society of America, 1906. Print.</ref> 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.<ref name="Rashi 1988, pp. 8">“The Life of Rashi .” Rashi, by Chaim Pearl, Peter Halban Publishers Ltd, 1988, pp. 8–23. Print.</ref> They also illustrate his intelligence and common sense.

Rashi's responsa not only addressed some of the different cases and questions regarding Jewish life and law, but it shed light into the historical and social conditions which the Jews were under during the First Crusade.<ref name="Rashi 1988, pp. 8"/> He covered the following topics and themes in his responsa: linguistic focus on texts, law related to prayer, food, and the Sabbath, wine produced by non-Jews, oaths and excommunications, sales, partnerships, loans and interest, bails, communal affairs, and civil law. Rashi's responsa can be broken down into three genres: questions by contemporary sages and students regarding the Torah, the law, and other compilations.<ref name="Grossman, Avraham 2012"/>

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."<ref name="Grossman, Avraham 2012"/> 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.<ref name="Liber, Maurice 1906"/>

Rashi focused the majority of his responsa, if not all, on a "meticulous analysis of the language of the text".<ref>Skolnik, Fred. “Rashi.” Encyclopedia Judaica. Farmington Hills, Mich.: Thomson Gale, 2007.101-106. Print.</ref>

=== Poetry ===
Rashi wrote several [[selichot]] (penitential prayers), some of which are still recited today as part of the [[Jewish liturgy]]. These include:

* ''Nora va'Elyonim'', which is recited by [[Ashkenazi Jews]] on the eve of [[Rosh Hashanah]].<ref>{{Cite web |title=Selichot Nusach Ashkenaz Lita, Erev Rosh Hashana 3:2 |url=https://www.sefaria.org/Selichot_Nusach_Ashkenaz_Lita,_Erev_Rosh_Hashana.3.2?vhe=Selichot_Nusach_Lita_--_Wikisource&lang=bi |access-date=2024-09-10 |website=www.sefaria.org}}</ref><ref>{{Cite web |title=Selichot Nusach Polin, Erev Rosh Hashana 3:2 |url=https://www.sefaria.org/Selichot_Nusach_Polin,_Erev_Rosh_Hashana.3.2?vhe=Selichot_Nusach_Polin_--_Wikisource&lang=bi |access-date=2024-09-10 |website=www.sefaria.org}}</ref> Historically it was also recited on the eve of [[Yom Kippur]].<ref>{{Cite web |title=Seder Troyes 9:3 |url=https://www.sefaria.org/Seder_Troyes.9.3?vhe=Frankfurt_am_Main,_1905&lang=bi |access-date=2024-09-10 |website=www.sefaria.org}}</ref>
* ''Ophan Echad ba'Aretz''
* ''Az Terem Nimtechu'', which is recited by Ashkenazim on the [[Fast of Gedaliah]].<ref>{{Cite web |title=Siddur Ashkenaz, Festivals, Selichot, Fast of Gedalia 163 |url=https://www.sefaria.org/Siddur_Ashkenaz,_Festivals,_Selichot,_Fast_of_Gedalia.163 |access-date=2024-09-10 |website=www.sefaria.org}}</ref>
* ''Akh Leilohim Nafshi Domi''
* ''Apekha Hashev''
* ''Torah haTemimah'', apparently about the Rhineland massacres.
* ''Tefillah l'Kademkha'', which was included in the 1613 prayerbook of the [[Old Synagogue (Prague)|Old Synagogue of Prague]].

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.<ref>{{Cite web |title=HebrewBooks.org Sefer Detail: פיוטי רשי (רש"י) -- שלמה בן יצחק (רש"י), 1040-1105 |url=https://hebrewbooks.org/39281 |access-date=2024-09-10 |website=hebrewbooks.org}}</ref>