" 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.

According to the traditional counting cited by Rashi, Isaac was 37 years old at the time of the Binding of Isaac, and news of Rebekah's birth reached Abraham immediately after that event.

Rashi was an only child born at Troyes, Champagne, in northern France.

In his voluminous writings, Rashi himself made no such claim at all.

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

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.

# Blessing: Rashi ( quoting Tosefta ) says that this refers to the blessing the people gave King Solomon at the dedication of the First Temple.

Rabbeinu Ḥananel says this refers to not describing the day as " Sukkot ," similar to what Rashi says at regel ( see # 3 above ).

Sets of tefillin dating from the 1st-century CE discovered at Qumran in the Judean Desert revealed that some were made according to the order understood by Rashi and others in the order of Rabbeinu Tam.

Another very old and extensive tree is that of the Lurie lineage — which includes Sigmund Freud, Martin Buber, Rashi, Hezekiah — and traces at least back to King David born c. 1037 BC.

This was recognised by Rashi in his commentary to that the declaration of Shema accepts belief in one god as being only a part of Jewish faith at the time of Moses, but would eventually be accepted by all humanity.

When Jupiter and the sun are in the zodiac sign Leo ( Simha Rashi ) it is held in Trimbakeshwar, Nashik ; when the sun is in Aries ( Mesha Rashi ) it is celebrated at Haridwar ; when Jupiter is in Taurus ( Vrishabha Rashi ) and the sun is in Capricorn ( Makar Rashi ) Kumbha Mela is celebrated at Prayag ; and Jupiter and the sun are in Scorpio ( Vrishchik Rashi ) the Mela is celebrated at Ujjain.

The Talmud in Sukkah 28a tells that while he was absorbed in studying Torah, if a bird flew over his head it would be burnt ( possibly a metaphor meant to say that any scholar who wished to differ in opinion with him was incapable of such ; Rashi suggests that the Ministering Angels HaShareis were responsible because they longed to hear his words of Torah.

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

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.

Rashi, on the verse, similarly states that one who supports himself inherits this world and the next.

Rashi explicitly states in his commentary on Joshua 13: 3

On the other hand, Rashi, basing his view on the Leviticus Rabbah, states that tzaraath of houses was a reward for the homeowner, arguing that the Israelite homes had previously been those of Canaanites, who had hidden their valuables in the walls ; the tzaraath required the house owner to remove the bricks, and so find the treasures hidden there.

According to Rashi on Genesis 7: 4, God delayed the Flood specifically because of the seven days of mourning in honor of the righteous Methuselah.

Among his most important work was the elucidation of Old French by means of the many glosses in the medieval writings of Rashi and other French Jews.

According to the great Biblical commentator Rashi, Kiryat Arba (" Town of Arba ") means either the town ( kirya ) of Arba, the giant who had three sons, or the town of the four giants: Anak ( the son of Arba ) and his three sons-Ahiman, Sheshai and Talmi-who are described as being the sons of a " giant " in: " On the way through the Negev, they ( Joshua and Caleb ) came to Hebron where saw Ahiman, Sheshai and Talmi, descendants of the Giant ( ha-anak )..." Some say that Anak (" Giant ", see Anak ) is a proper name ( Targum Jonathan and the Septuagint ), and that he, Anak, may have been the father of the three others mentioned in the Book of Numbers as living in Hebron, previously known as " Kiryat Arba.

called י ִ ש ְׂ ר ָ א ֵ ל, Israel ( Yisra ` el, meaning " one that struggled with the divine angel " ( Josephus ), " one who has prevailed with God " ( Rashi ), " a man seeing God " ( Whiston ), " he will rule as God " ( Strong ), or " a prince with God " ( Morris ), from, " prevail ", " have power as a prince ").

Rashi interprets his father's statement of the naming of Noah ( in Hebrew נ ֹ ח ַ) “ This one will comfort ( in Hebrew – yeNaHamainu י ְ נ ַ ח ֲ מ ֵ נו ) from our work and our hands sore from the land that the Lord had cursed ”, by saying Noah heralded a new era of prosperity, when there was easing ( in Hebrew – nahah – נחה ) from the curse from the time of Adam when the Earth produced thorns and thistles even where men sowed wheat and that Noah then introduced the plow.

According to this view, Saul is only a weak branch ( Gen. Rashi 25: 3 ), owing his kingship not to his own merits, but rather to his grandfather, who had been accustomed to light the streets for those who went to the bet ha-midrash, and had received as his reward the promise that one of his grandsons should sit upon the throne ( Lev.

But if his mercy toward a foe was a sin, it was his only one ; and it was his misfortune that it was reckoned against him, while David, although he had committed much iniquity, was so favored that it was not remembered to his injury ( Yoma 22b ; M. Ḳ 16b, and Rashi ad loc.

His name is composed in Hebrew of the same three consonants as a root speculated by people to have originally meant " breath ", because rabbis postulated one of its roots thus, also " waste ", but is used in the Hebrew Bible primarily as a metaphor for what is " elusive ", especially the " vanity " ( another definition by the rabbis of medieval France, Rashi in specific from his translation into Old French ) of human beauty and work e. g. Hevel Hayophi ( He-vel Ha-yo-fi ) vanity is as beauty from the Song of Songs of Solomon.

In reference to a passage in the Books of Samuel which refers to a saying about the blind and the lame, Rashi quotes a midrash which argues that the Jebusites had two statues in their city, with their mouths containing the words of the covenant between Abraham and the Jebusites ; one figure, depicting a blind person, represented Isaac, and the other, depicting a lame person, representing Jacob.

Rashi and the Tosafot on Talmud Bavli Pesachim 46a are both of the opinion that one is required to travel the distance of 4 mil to pray with a minyan.

There is an interpretation in Bereshit Rabbah ( 43: 2 ), cited by Rashi, that Eliezer went alone with Abraham to rescue Lot, with the reference to " his initiates " stated to be 318 in number ( Lech-Lecha 14: 14 ) being the numerical value of Eliezer's name in Hebrew, interpreted in tractate Nedarim ( 32a ) as Abraham not wishing to rely on a miracle by taking only one individual.

* In 2000, the Rashi Foundation established the Katzir Scholarship Program in honor of Katzir, one of the first members of its board of directors.

Jacob ben Meir, ( 1100, Ramerupt – 9 June 1171 ( 4 tammuz ), Troyes ), best known as Rabbeinu Tam, was one of the most renowned French Tosafists, a leading halakhic authority in his generation, and a grandson of Rashi.

Maimonides disagrees with Rashi, pointing out that the Biblical spelling of the word tzitzit has only one yod rather than two ( giving it a gematria of 590 plus 13 ), thus adding up to the total number of 603 rather than 613.

Rashi comments on Genesis 4: 15 that the mark was one of the Hebrew letters of the Tetragrammaton:

The mockery of the idol Barisat is more extended in the Midrash than in the Apocalypse ; also the condemnation of Terah as an idolater, as related in the Apocalypse, discloses the older Haggadah ( Genesis Rashi 39: 7 ), whereas the Book of Jubilees presents the later one ( compare Genesis Rashi 30: 4, 39: 7, where Terah is treated quite mildly ).

Unlike other commentators, Rashi does not paraphrase or exclude any part of the text, but elucidates phrase by phrase.

However, he does assert that Rashi indeed is the author of the " Rashi " commentary on Neviim and Ketuvim, contrary to others ' opinions.

When he does not understand a particular text, he follows the example of Rashi and writes, " I did not understand the reason why this story appears in this particular place ," or " I did not find a proper reason for it.

The foremost medieval rabbinic commentator, Rashi argues that the verse does not signify the order of creation, or else it would have used other wording ( barishonah or " at first "):

The literal reading of the text does not include an argument made by Moses, in a similar manner to other characters, however, Rashi describes him as blaming God for the people's sin, and therefore interprets the prayer to be more similar to those said by Abraham and Jacob.

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, 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.

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:

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 ).