" SeMaG " is organised around the 365 negative and the 248 positive commandments, separately discussing each of them according to the Talmud ( in light of the commentaries of Rashi and the Tosafot ) and the other codes existent at the time.

In addition to the Mishnah and Gemara, Bomberg's edition contained the commentaries of Rashi and Tosafot.

Unlike Rashi, the Tosafot is not a running commentary, but rather comments on selected matters.

Often the explanations of Tosafot differ from those of Rashi.

The intermediate level, iyyun ( concentration ), consists of study with the help of commentaries such as Rashi and the Tosafot, similar to that practised among the Ashkenazim ( historically Sephardim studied the Tosefot ha-Rosh and the commentaries of Nahmanides in preference to the printed Tosafot ).

On his maternal line, Soloveitchik was a grandson of Rabbi Eliyahu Feinstein and his wife Guta Feinstein née Davidovitch, who in turn was a descendant of a long line of Kapulyan rabbis, and of the Tosafot Yom Tov, the Shelah, the Maharshal, and Rashi.

In fact, the period of the Tosafot began immediately after Rashi had written his commentary ; the first tosafists were Rashi's sons-in-law and grandsons, and the Tosafot consist mainly of strictures on Rashi's commentary.

The chief characteristic of the Tosafot is that in spite of the great respect in which Rashi was held by the Tosafists, the latter freely corrected him.

The Tosafot quote principally Rashi ( very often under the designation " ḳonṭres " " pamphlet ", Rashi initially published his commentary in pamphlets ), many of the ancient authorities ( as Kalonymus of Lucca, Nathan b. Jehiel, and R. Hananeel ), some contemporary scholars ( as Abraham b. David of Posquières, Maimonides, Abraham ibn Ezra, and others ), and about 130 German and French Talmudists of the twelfth and thirteenth centuries.

In form this commentary follows the style of the Tosafot ; Rashi is often discussed, and sometimes corrected.

In establishing the correct text Maharshal scrutinized the published editions of the Talmud as well as the commentaries of Rashi, Tosafot, and other Rishonim.

Meir Einei Chachamim is his best known work, a " casuistic commentary " on the Talmud, Rashi, and Tosafot together.

Chiddushei Halachot (-" Novellae in Jewish Law ") is an " incisive and keenly analytical " commentary on the Talmud, Rashi and Tosafot together, and with a focus on Tosafot.

His commentary in an important complement to the commentary of Bartenura ( Tosafot to Bartenura ’ s Rashi, as it were – hence the title.

He also makes extensive use of other codes, and particularly of the commentaries of Rashi and the Tosafot, usually favouring these Ashkenazi traditions over Maimonides.

Rashi comments on this verse that " The entire people will be so imbued with the spirit of sanctity that God's Presence will rest upon them collectively, as if the congregation itself was the Ark of the Covenant.

Rashi, the great 12th century commentator on the Bible and Talmud, states clearly of the fetus lav nefesh hu: " it is not a person.

" Rashi, on says Isaac's suspicions were aroused even more, because Esau never used the personal name of God.

Rashi comments on this verse that " The entire people will be so imbued with the spirit of sanctity that God's Presence will rest upon them collectively, as if the congregation itself was the Ark of the Covenant.

He draws on Maimonides ' work but also offers Talmudical material ( in effect a summary of the Talmudic discussion ) largely following the commentary of Rashi.

Others, such as the medieval commentator Rashi, held on the contrary that the building of the Ark was stretched over 120 years, deliberately in order to give sinners time to repent.

According to tradition, Rashi was first brought to learn Torah by his father on Shavuot day at the age of five.

Rashi died on July 13, 1105 ( Tammuz 29, 4865 ) aged 65.

* Rashi's middle daughter, Miriam, married Judah ben Nathan, who completed the commentary on Talmud Makkot which Rashi was working on when he died.

Drawing on the breadth of Midrashic, Talmudic and Aggadic literature ( including literature that is no longer extant ), as well as his knowledge of grammar, halakhah, and how things work, Rashi clarifies the " simple " meaning of the text so that a bright child of five could understand it.

Rabbi Shneur Zalman of Liadi wrote that " Rashi ’ s commentary on Torah is the ‘ wine of Torah ’.

Rashi wrote commentaries on all the books of Tanakh except Chronicles I & II.

Today, 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, a man may even study the Rashi on each Torah verse in fulfillment of the requirement to review the Parsha twice with Targum ( which normally refers to Targum Onkelos ) This practice is called in Hebrew: " Shnayim mikra ve-echad targum ".

Rashi wrote the first comprehensive commentary on the Talmud.

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.

Rashi exerted a decisive influence on establishing the correct text of the Talmud.

Siddur Rashi, compiled by an unknown student, also contains Rashi's responsa on prayer.

With it, any student who has been introduced to its study by a teacher can continue learning on his own, deciphering its language and meaning with the aid of Rashi.

The Schottenstein Edition interlinear translation of the Talmud bases its English-language commentary primarily on Rashi, and describes his continuing importance as follows:

In 2006, the Jewish National and University Library at Hebrew University put on an exhibit commemorating the 900th anniversary of Rashi's death ( 2005 ), showcasing rare items from the library collection written by Rashi, as well as various works by others concerning Rashi.

These were the basis of Simcha ben Samuel's Machzor Vitry ( 11th century France ), which was based on the ideas of his teacher, Rashi.

By far the best known commentary on the Babylonian Talmud is that of Rashi ( Rabbi Solomon ben Isaac, 1040 – 1105 ).

The names are indeed unattested in Persian texts as gods, however the Talmud ( Sanhedrin 61b ) and Rashi both record a practice of deifying Haman and Josephus speaks of him being worshipped.

Rashi had no sons and taught the Mishnah and Talmud to his daughters, until they knew it by heart as Jewish tradition teaches, they then transferred their knowledge of original Mishnah commentary to the Ashkenazi men of the next generation.

The Roman-Jewish historian Flavius Josephus states that three of the seven lamps were allowed to burn during the day also ; however, according to the Talmud ( Rashi, Tractate Shabbat 22b ), only the center lamp was left burning all day, into which as much oil was put as into the others.

According to the Talmud and the commentary of Rashi, rice is not chametz.

From his teachers, Rashi imbibed the oral traditions pertaining to the Talmud as they had been passed down for centuries, as well as an understanding of the Talmud's unique logic and form of argument.

Because of the large number of merchant-scholars who came from throughout the Jewish world to attend 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.

According to the Talmud ( Bava Batra 14b-15a, Rashi to Megillah 3a, 14a ), much of the contents of the Tanakh was compiled by the Men of the Great Assembly ( Anshei K ' nesset HaGedolah ), a task completed in 450 BCE, and have remained unchanged since that date.

In the early medieval era, Rashi concluded that some statements in the extant text of the Talmud were insertions from later editors.

On Shevuot 3b Rashi writes " A mistaken student wrote this in the margin of the Talmud, and copyists

* July 13 – Rashi, Jewish commentator on the Tanakh and Talmud ( b. 1040 )

; 1040 – 1105: Rabbi Shlomo Yitzhaki ( Rashi ) writes important commentaries on almost the entire Tanakh ( Hebrew Bible ) and Talmud.

In 1977, he said of Vilenkin: “ He taught me and my brothers Chumash, Rashi and Talmud.

There are numerous mentions of the word " ochlos " in the Talmud ( where " ochlos " refers to anything from " mob ," " populace " to " armed guard "), as well as in Rashi, a Jewish commentary on the Bible.

Up to and including Rashi, the Talmudic commentators occupied themselves only with the plain meaning of the text ; but after the beginning of the twelfth century the spirit of criticism took possession of the teachers of the Talmud.

According to the Talmud ( tractate Megillah 22b ), women are exempt from work on Rosh Chodesh, and Rashi, in commenting on this passage, delineates the activities from which they may refrain: spinning, weaving, and sewing — the skills that women contributed to the building of the Mishkan ( Tabernacle ).

( Note: The Talmud quoted by Rashi says that his wives built the temples and he is considered responsible for not stopping them.

* Rashi, ( Solomon ben Yitzchak ), 11th century Talmudist, the primary commentator of Talmud