Zarah, 34a, where for " Akiva " should be read " UḲba ," the Babylonian, as Rashi on Ta ' anit, 11b, points out.

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

Rashi is of the view that an individual is obligated to pray with a minyan, while Nahmanides holds that only if ten adult males are present are they obliged to recite their prayer together, but an individual is not required to actively seek out a minyan.

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.

His wishes were never carried out, and his money was used to publish another of Segal's works, Divrei David (" The Words of David "), a supercommentary on Rashi ( Dyhernfurth, 1690 ).

In his commentary, Rashi furnished a well-paved road to the Talmud ; while the Ravad, by his acute criticism, pointed out the way intelligently and with discrimination.

The metzorah must also cover his or her face until the upper lip in the fashion of mourners, and he or she calls out " impure, impure " to warn others to keep their distance ( Rashi Commentary on Leviticus 13: 45 ).

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

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

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.

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.

Although there are many legends about his travels, Rashi likely never went further than from the Seine to the Rhine ; the utmost limit of his travels were the yeshivas of Lorraine.

Some of the other printed commentaries which are attributed to Rashi were composed by others, primarily his students.

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

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.

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

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 .”

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.

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.

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.

Often they were written in Hebrew letters, including the block letters used in Hebrew today and Rashi script.

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.

Subsequently, great rabbis such as Rashi, Maimonides, Don Isaac Abrabanel, and the Maharal of Prague, were all considered to be of the Davidic line by Orthodox Judaism.

Legend has it that when Rashi was holding his infant grandson, the baby touched the tefillin that were on Rashi's head.

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.

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.

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

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

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.

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

Nevertheless, later halakhic authorities argued that the requirement to privately review the targum might also be met by reading a translation in the current vernacular in place of the official Targum, or else by studying an important commentary containing midrashic interpretation ( especially that of Rashi ).

The town is also the place where Rabbi Yom Tov of Falaise, grandchild of Rashi held his rabbinical court.

Chrétien may have named himself Christian of Troyes in contrast to the Rashi, also of Troyes.

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 is done to accommodate the variant opinions of the medieval Rabbis Rashi and Rabbeinu Tam as to whether it should be placed horizontally or vertically, and also to imply that God and the Torah ( which the mezuzah symbolizes ) are entering the room.

Hillel wrote a commentary to Midrash Sifra in which he often quotes Rashi and Isaac ben Melchizedek ; he also wrote a commentary to Midrash Sifre.

The study of Panchāngams involves understanding Rasi phala ( also pronounced ' Rashi phala '), the impact of the signs of the zodiac on the individual.

Famously, in his commentary to Leviticus 18: 4-5 ( see also Rashi ad loc.

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

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 ).

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.