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.

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

In the 11th century, Jewish bible commentator Rashi writes of a Biblical tradition that the name Dāgôn is related to Hebrew dāg / dâg ' fish ' and that Dagon was imagined in the shape of a fish: compare the Babylonian fish-god Oannes.

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.

Rashi ( Rabbi Shlomo Itzhaki ) argues that " Keturah " was a name given to Hagar because her deeds were as beautiful as incense ( hence: ketores ), and / or that she remained chaste from the time she was separated from Abraham — keturah Q ' turah derives from the Aramaic word for restrained.

Rashi argues that " Keturah " was a name given to Hagar because her deeds were as beautiful as incense ( hence: ketores ), and / or that she remained chaste from the time she was separated from Abraham — keturah Q ' turah derives from Aramaic word for restrained.

Rashi points out that Melchizedeq was another name for Shem, son of Noah.

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.

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.

The term Magdiel, which appears in Genesis 36: 43, was apparently interpreted as Rome ( see Rashi on that verse ), so that his name was really Yiram of Rome.

Nachmanadies, an important Spanish-Jewish medieval commentator says, like Rashi, that the prefix of the letter ב in word breishis cannot be understood to mean " in " as in the beginning, which would mean the order of creation.

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 and his family survived the major anti-semitic outbreak when he was 45 years old ; many of his teachers who were some of Judaism's greatest Ashkenazi sages and his mentors did not survive.

On his father's side, Rashi has been claimed to be a 33rd-generation descendant of Yochanan Hasandlar, who was a fourth-generation descendant of Gamaliel the Elder, who was reputedly descended from the royal line of King David.

When Rabbi Yaakov died in 1064, Rashi continued learning in Worms for another year in the yeshiva of his relative, Rabbi Isaac ben Eliezer Halevi, who was also chief rabbi of Worms.

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

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.

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.

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.

Among the founders of the Tosafist school were Rabbi Jacob b. Meir ( known as Rabbeinu Tam ), who was a grandson of Rashi, and, Rabbenu Tam's nephew, Rabbi Isaac ben Samuel.

* Rashi by Maurice Liber Biography of Rashi who carried Rabbenu Gershom's teachings into the medieval world.

On the verse, “ He set the borders of peoples according to the number of the Children of Israel ,”( Deut., 32: 8 ) Rashi explains: “ Because of the number of the Children of Israel who were destined to come forth from the children of Shem, and to the number of the seventy souls of the Children of Israel who went down to Egypt, He set the ‘ borders of peoples ’ be characterized by seventy languages .”

The Vilna Gaon who wore the tefillin of Rashi, suggested that there are as many as sixty-four possibilities for the arrangement of the tefillin scrolls.

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.

Nissim ben Reuben Gerondi, was a steadfast Rationalist who did not hesitate to refute leading authorities, such as Rashi, Rabbeinu Tam, Moses ben Nahman, and Solomon ben Adret.

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

In his religious legal opinions, Rashi, a French rabbi who lived during this period, commented about the issue of anusim.

The debates between Dunash and others were finally decided in the centuries after his death by Rabbeinu Tam, a grandson of Rashi, who attempted to judge between the two schools of thought, and by Rabbi Joseph Kimhi, father of the noted grammarian Rabbi David Kimhi ( RaDaK ), who supported Dunash's positions.

The writings and rulings of those such as Rashi ( 1040 – 1105 ), Maimonides ( 1135 – 1204 ), Yosef Karo ( 1488 – 1575 ) who published the most widely accepted code of Jewish law the Shulkhan Arukh, Isaac Luria ( 1534 – 1572 ), the Vilna Gaon ( 1720 – 1797 ), the Chafetz Chaim ( 1838 – 1933 ) and many others have shaped Jewish religious law for almost two thousand years, as their religious rulings were published, distributed, studied, and observed until the present time.

Rashi notes that he " spiced and refined the Cain's craft to make weapons for murderers.

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.

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, in a note to Shabbat 21b, says their purpose is to publicize the miracle.

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

* 1040 – Rashi, French rabbi ( d. 1105 )

The medieval version of the cursive script forms the basis of another style, known as Rashi script.

" 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 Rashi, the ladder signified the exiles that the Jewish people would suffer before the coming of the Jewish Messiah: the angels that represented the exiles of Babylonia, Persia, and Greece each climbed up a certain number of steps, paralleling the years of the exile, before they " fell down "; but the angel representing the last exile, that of Rome or Edom, kept climbing higher and higher into the clouds.

According to Rashi, the being was the guardian angel of Esau himself, sent to destroy Jacob before he could return to the land of Canaan.

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 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 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 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.

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

The branches are often artistically depicted as semicircular, but Rashi may be interpreted as saying they were straight, and Maimonides, according to his son Avraham, held that they were straight ; other authorities, including Ibn Ezra, say they were round.

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.

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

Rashi points out that Rebecca, Rachel and Leah were also prophets.

Shlomo Yitzhaki (), or in Latin Salomon Isaacides, and today generally known by the acronym Rashi (, RAbbi SHlomo Itzhaki ; February 22, 1040 – July 13, 1105 ), was a medieval French rabbi and long highly esteemed as a major contribution Ashkenazi Jewry gave to Torah study.

Acclaimed for his ability to present the basic meaning of the text in a concise, lucid fashion, Rashi appeals to both learned scholars and beginning students, and his works remain a centerpiece of contemporary Jewish study.

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