Rashi explained that Isaac, when blessing Jacob instead of Esau, smelled the heavenly scent of Gan Eden ( Paradise ) when Jacob entered his room and, in contrast, perceived Gehenna opening beneath Esau when the latter entered the room, showing him that he had been deceived all along by Esau's show of piety.

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.

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.

Rashi had no sons, but his three daughters, Miriam, Yocheved, and Rachel, all married Talmudic scholars.

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.

Rashi 30: 12 ); for when he ascended the throne he was as pure as a child, and had never committed sin ( Yoma 22b ).

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.

He had many pupils from different countries, among whom should be mentioned Eleazar ben Isaac ( ha-Gadol =" the Great "), nephew of Simeon ha-Gadol ; and Jacob ben Yakar, teacher of Rashi.

Jewish scholars of the Middle Ages, including Rashi, Radak and others, had associated no specific nation or territory with Magog, beyond locating it to the north of Israel.

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.

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.

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.

A rabbinical teaching ( Rashi Torat Kohanim, Leviticus ) that when Jews are suffering, God looks to the " ashes " of Isaac on the altar, as if he had been burned like a korban olah, a complete " burned offering ", ( since Isaac accepted his fate, it is considered to be the equivalent of him having actually " gone through with it " on a metaphysical level ), and it then serves the same purposes of gaining atonement as the sacrifices would have done in the ancient Temples.

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.

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

It is thought by some that Rashi earned his living as a vintner since Rashi shows an extensive knowledge of its utensils and process, but there is no evidence for this.

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.

Rashi argued that when a stranger comes to town, the proper thing to do would be to inquire if he needs food and drink, not whether his female companion is a married woman, and hence as Abimelech did the latter, it tipped off Abraham to the fact that there is no fear of God in this place, and so he lied about his relationship with Sarah in order to avoid being killed.

Others, especially Isaac Hirsch Weiss, object that many tosafot — particularly those of Isaiah di Trani — have no reference to Rashi.

Parts of his commentary on the Talmud have been preserved, and they appear on the pages of most of tractate Bava Batra ( where no commentary by Rashi is available ), as well as the last chapter of tractate Pesachim.

* A ḥumash-Rashi also contains the Targum of Onkelos and the commentary of Rashi, and usually has no vernacular translation of the text.

As a consequence the few passages relating to the literature of the Jews are of no value ( compare, especially on Rashi, pp. 113 et seq.

Intensive study of the Torah ( Genesis, Exodus, Leviticus, Numbers and Deuteronomy with the commentary of Rashi ( Rabbi Shlomo Yitzhaqi 1040-1105 ) is stressed and taught in all elementary grades, often with Yiddish translations and more notes in Haredi yeshivas.

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

Orthodox Judaism teaches that it is impossible to fully understand the written Torah without the commentaries, so Bais Yaakov girls are taught to read commentary, especially Rashi when they begin to learn Torah.

# Oats ( according to Rashi ) ( or two row barley according to Rambam's interpretation of Mishnah Kil ' ayim 1: 1 ; Yerushalmi Challah 1: 1 ), שיבולת שועל

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

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

" 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.

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.

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

Rashi wrote the first comprehensive commentary on the Talmud.

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

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.

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

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.

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

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.

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.

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.

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