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 ).

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 .”

Rashi, the foremost rabbinical biblical commentator, focuses on the spelling of the words in the verse that refer to the lulav: kapot t ' marim ( כפת תמרים, " palms dates ").

Rashi explains that the phrase " Seventy weeks ", in verse 24, refers to seventy times seven years, or 490 years.

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 "):

Commenting on this verse Rashi quotes a teaching of the Sages 11b that the original Shemen HaMishcha that Moses made, to anoint the priesthood and the tabernacle furnishings, would remain intact in its entirety into the distant future ( l ' asid lavoh ).

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.

Rashi gives an Aggadic interpretation of this verse, indicating that the light is set apart for the righteous in the World to Come.

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 at Sukkah 48a states that this specifically means ( a ) that one does not dwell in the sukkah on Shemini Atzeret and ( b ) that one does not describe the day as " Sukkot " during one's prayers.

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.

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.

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.

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 ).