text:
Rabbi Shlomo Itzhak (Tzarfarti), Rashi
Hebrew: Rabbi רבי שלמה יצחקי, רש"י
|Also Known As:
|"Rashi", "רש"י", "Rashi of Troyes", "Rachi", "רבי שלמה יצחקי"
|Troyes, Champagne-Ardenne, France
|Died in Troyes, Champagne-Ardenne, France
|Cause of death:
|29 Tamuz 4865
|Place of Burial:
|Troyes, Champagne-Ardenne, France
|Immediate Family:
Son of Rabbi Yitzchak Ben Shlomo Tzarfati [RASHI father], - and Leah Miriam Tzarfati, [RASHI mother]
|Rabbi, The outstanding Torah commentator of the middle ages, בעל פירוש רש"י, Rabbi and Av Beit Din, Jewish Community of Troyes, Troyes, France
|Managed by:
|Private User
|Last Updated:
Immediate Family
About Rashi רש״י
Rashi was the outstanding Biblical commentator of the Middle Ages. He was born in Troyes, France, and lived from 1040 to 1105. He is considered the "father" of all commentaries that followed on the Talmud since the fifteenth century,
Acclaimed for his ability to present the basic meaning of the text in a concise yet lucid fashion, Rashi appeals to both learned scholars and beginning students, and his works remain a centerpiece of contemporary Jewish study.
- Rashi in Wiki;
- Institut Universitaire Européen Rachi
- In the foots of Rashi - tourism in Troyes en Champagne;
- A glimpse on Rashi on YouTube
It is very difficult to mention any part of the Jewish Bible with out mentioning the commentary of Rashi. No one person seems to have had such a deep impact on Jewish learning in the past thousand years as this man has had. In addition to the monumentous and basic commentary on the five books of Moses, Rashi commented on most of the books of the Tanach, meaning the prophets and other biblical writings, plus most of the often-studied tractates of the Babylonian Talmud. His explanation is often the basis for all Jewish understanding of the scriptures and legal principles in Judaism.
Many people today wear the "tephilin of Rashi" and a type setting in Hebrew is called the Rashi script or font due to the popularity of his commentary that was written using it.
Who was Rashi?
Rashi is the acronym for Rabbi Shlomo Yitzchaki, a French Jew who was born in Troyes, a city in the north of France in 1040. Rashi lived sixty-five years and died on 1105.
Legend has it that before Rashi was born, his father, Yitzchak had in his possession a very beautiful and precious gem. Some idolaters heard about this gem and wanted to acquire it to place it in the crown of their idol. The idolaters were incessant in their demands for the precious stone and offered exorbitant sums of money to Rashi's father. When he refused to sell it to them they threatened him physically. Fearing that his stone would be used for idolatry, his father threw the gem into the ocean. In the merit of self-sacrifice, it was decreed in heaven that the special soul of Rashi should come down and be the son of this man.
It is related that the prophet Eliyahu was given the honor of holding the baby Rashi on his lap for his circumcision. Dressed as a beggar he arrived at the circumcision close to the end of the eighth day. A crowd had assembled earlier in the day for the circumcision, as is the custom to make it early in the day. Rashi's father, however, refused to start until a strange beggar appeared close to the sunset. However, Rashi's father recognized that this beggar was the prophet Eliyahu and gave him the special honors reserved for important personages.
As a youth, Rashi studied the traditional Jewish subjects with some of the greatest Talmudic scholars of that period. One of the known teachers of Rashi was Rabbi Yaakov ben Yakar who lived in Germany, who himself was a student of the famous Rabbeinu Gershom who is still known today for placing the ban on polygamy. Since the ban of Rabbeinu Gershom, Jewish men ceased to have more than one wife, even though the Bible permitted it.
Although Rashi became one of the greatest scholars of his time and wrote on most of the basic Jewish texts, he had a house of study where he taught students also. Rashi, in keeping with the custom of not taking money for teaching, was a successful wine merchant.
Rashi had no sons. He had two daughters (some say he had three daughters). These two daughters were married to outstanding Torah scholars. His grandsons became the very famous "tosepoth" scholars whom are the prime dissenters on the famous commentary of Rashi on the Talmud. Although they argue strongly against many of Rashi's explanations in the Talmud, it is only with the greatest respect that they differ with him. The chief of this group was his grandson, Yaakov, known as Rabbainu Tam. His numerous grandsons, due to their constant use of Rashi's explanations on the Talmud and their disagreement with it, caused a great increase in the study of the Talmud and in the level of understanding. In addition to becoming outstanding scholars, Rashi's grandchildren dispersed though out Europe and were responsible for the increase in the level of Talmudic learning among the European Jewry. Many new Talmudic academies (yeshivot) were created by these grandchildren.
In addition to the famous "tosephot" explanations and commentaries of the Talmudic literature, another grandson, Shlomo, known as the Rashbam, who was literally raised on the lap of his illustrious grandfather wrote a commentary on the five books of Moses which differs sharply with that of Rashi.
It must be mentioned that although his grandchildren wrote many differing commentaries and explanations to the Talmud and the five books of Moses, Rashi's commentary still remains the undisputed prime source for understanding. Subsequent scholars have labored through out the generations to explain Rashi's ideas against those of his grandchildren.
Rashi left a legacy of scholarship and piety that continues to influence all Jewish thought through out all generations. It is difficult to find an institution of Jewish learning today that does not learn Rashi's various explanations. There is no article on Rashi that can take the place of actually learning his commentary. His explanation on the Torah has been translated by several different translators into English and is available at most Jewish bookstores. This is perhaps the best place to understand the traditional Jewish ideas and philosophies in the Bible.
Rashi by Eliezer Cohen, The Jewish Magazine
33'rd generation to Rabbi Yohanan the Sandler, 4th generation to Rabban Gamliel the Elder, son of Shimon the Nassi (President), son of Hillel the Elder, of Shfatia ben Avital - son of King David
Page 65 of Anaf Etz Avot.
See RASHI in the following family trees and more:
- http://www.frumkin.org.il/Files/frnevbe.pdf
- http://en.wikipedia.org/wiki/Rashi
- http://he.wikipedia.org/wiki/%D7%A8%D7%A9%22%D7%99
- http://www.loebtree.com/rashi.html
- http://maxpages.com/nodabyehuda/RASHI_to_NODA_BYEHUDA
- http://wiki.geni.com/index.php/Jewish_Dynasties
רבינו שלמה בן רבינו יצחק ז״ל טרייוויש רש״י
Rashi Rabbi Shlomo Yitzhaki, better known by the acronym Rashi, (February 22, 1040 – July 13, 1105), was a rabbi from France, famed as the author of the first comprehensive commentaries on the Talmud, Torah and Tanakh (Hebrew Bible).
Acclaimed for his ability to present the basic meaning of the text in a concise yet lucid fashion, Rashi appeals to both learned scholars and beginning students, and his works remain a centerpiece of contemporary Jewish study. His commentaries, which appear in all printed editions of the Talmud and most printed editions of the Torah (notably the Chumash), are an indispensable aid to both casual and serious students of Judaism's primary texts.
Born in Troyes, Rashi departed while in his teens to study at the Yeshivot of Mainz and Worms. He returned to Troyes and founded his own yeshiva in 1067. Scholars believe that Rashi's commentary on the Talmud grew out of the lectures he gave to his students in his yeshiva, and evolved with the questions and answers they raised. Rashi completed this commentary in the last years of his life. It was immediately accepted as authoritative by all Jewish communities, Ashkenazi and Sephardi alike. His commentary, which covers nearly all of the Babylonian Talmud (a total of 30 tractates), has been included in every edition of the Talmud since its first printing in the 1520s.
Rashi's surname Yitzhaki derives from his father's name, Yitzhak. The acronym is sometimes also fancifully expanded as Rabban Shel Israel, or as Rabbenu SheYichyeh" (רבינו שיחיה), our Rabbi, may he live.
Birth and early life
Rashi was the only child born to his parents, at Troyes, Champagne, northern France. On his father Yitzchak's side, he has been claimed by many to be a 33rd generation descendant of Rabbi Yochanan Hasandlar, who was a fourth generation descendant of Rabban Gamaliel Hazaken (the Elder) who was reputedly descended from the royal house of King David. Rashi himself, in his voluminous writings made no such claim at all. The major early rabbinical source about his ancestry, Responsum No. 29 by Rabbi Solomon Luria, makes no such claim either. His mother's brother was Rabbi Simon the Elder, community leader of Mainz.
Several legends surrounding Rashi's birth have passed into Jewish folklore. Two of the most famous stories concern his conception and birth:
Rashi's parents were childless for many years. One day, his father, a poor vintner, found a valuable gem (some versions say a pearl). A bishop (or mighty lord) wished to acquire this jewel for decorating the church (or his vestments), however rather than have this jewel be used for such a purpose, Yitzchak threw it into the Seine. When he arrived home, a man was waiting for him. "You threw the gemstone into the water so it wouldn't be used for idolatry," the man told him. "Now your wife will have a son who will illuminate the world with his Torah." This harbinger was none other than the Prophet Elijah; the following year, Yitzchak and his wife were blessed with a son.
Another legend tells that Yitzchak decided to move temporarily to the city of Worms, Germany. He and his wife lived in the Jewish quarter and attended the small synagogue there, awaiting the birth of their child. One day, as Yitzchak's wife was walking down the narrow alley, two large carriages came charging through the alley. There was no room to escape; she turned to the wall and pressed herself against it. According to legend, the wall softened and accommodated her pregnant form. The carriages rushed by and she was unscathed. To this day, an indentation in the size, height and shape of a woman's pregnant belly in the wall of the Rashi Shul (1175) is shown to visitors to the city.
According to tradition, Rashi was first brought to learn Torah by his father on Shavuot day at the age of five. His father was his main Torah teacher until his death when Rashi was still a youth. At the age of 17 Rashi married, and in the manner of young Torah scholars of the time, soon after went to learn in the yeshiva of Rabbi Yaakov ben Yakar in Worms, returning to his wife at the end of each semester. 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. Then he moved to Mainz, where he studied under another of his relatives, Rabbi Isaac ben Judah, the rabbinic head of Mainz and one of the leading sages of the Lorraine region straddling France and Germany.
Rashi's teachers were students of Rabbeinu Gershom and Rabbi Eliezer Hagadol, leading Talmudists of the previous generation. From his teachers, Rashi imbibed all 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's fellow yeshiva students contributed to the learning with their knowledge of international business, commodities production, farming, craftsmanship, sailing and soldiering. Rashi took concise, copious notes of everything he learned in yeshiva, incorporating much of this material in his later commentaries.
Return to Troyes
He returned to Troyes at the age of 25, after which time his mother died, and he was asked to join the Troyes beth din (rabbinical court). He also began answering halakhic questions. Upon the death of the head of the beth din, Rabbi Zerach ben Abraham, Rashi assumed the court's leadership and answered hundreds of halakhic queries.
About 1070, he founded a yeshiva which attracted many disciples. 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. 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 yeshivot of Lorraine.
In 1096, the People's Crusade swept through the Lorraine, murdering 12,000 Jews and uprooting whole communities. Among those murdered in Worms were the three sons of Rabbi Isaac ben Eliezer Halevi, Rashi's teacher. Rashi wrote several Selichot (penitential poems) mourning the slaughter and the destruction of the region's great yeshivot. Seven of Rashi's Selichot still exist, including Adonai Elohei Hatz'vaot", which is recited on the eve of Rosh Hashanah, and Az Terem Nimtehu, which is recited on the Fast of Gedalia.
Rashi returned to help rebuild the destroyed Jewish Community of Worms, and rededicated the synagogue. He composed a liturgical poem, Titnem Leherpa, cursing those responsible for the destruction: "Make them a mockery, a curse, a disgrace; heap upon them a furious wrath and hateful vengeance; cast fear and panic upon them; send angels of destruction against them. and cut them down to the last man." Marching through Hungary, the Crusaders came into repeated conflict with the local population, and lost a quarter of their number.
Rashi had no sons, but his three daughters, Yocheved, Miriam and Rachel, all married Talmudic scholars. Yocheved married Meir ben Shmuel—their four sons were Shmuel (the Rashbam) (1085-1174), Yaakov (Rabbeinu Tam) (c. 1100- c. 1171), and Yitzchak (the Rivam)—who were known as the Baalei Tosafos—and the grammarian Shlomo, who died young. Yocheved's daughter, Chanah, was a teacher of laws and customs relevant to women. Rashi's daughter Miriam married Judah ben Nathan; their daughter, named Alvina, was a learned woman whose customs served as the basis for later halakhic decisions. Their son Yom Tov later moved to Paris and headed a yeshiva there. Rachel married (and divorced) Eliezer ben Shemiah. Rumours exist that his daughters put on tefillin (Jewish Ritual objects). However, both commentaries from Rashi and his grandsons the Baalei Tosafos on the Talmud Eruvin shows their view that such actions are not acceptable under Jewish law, even as early as the Davidic reign of ancient Israel.
From Elie Wiesel, winner of the Nobel Peace Prize, comes a magical book that introduces us to the towering figure of Rashi—Rabbi Shlomo Yitzhaki—the great biblical and Talmudic commentator of the Middle Ages...
The incomparable scholar Rashi, whose phrase-by-phrase explication of the oral law has been included in every printing of the Talmud since the fifteenth century, was also a spiritual and religious leader. His perspective, encompassing both the mundane and the profound, is timeless...
Both beginners and advanced students of the Bible rely on Rashi's groundbreaking commentary for simple text explanations and Midrashic interpretations. Wiesel, a descendant of Rashi, proves a consummate guide who enables us to appreciate both the lucidity of Rashi's writings and the tumultuous world in which they were formed.
Rabbi Shlomo Yitzhaqi, (Hebrew: רבי שלמה יצחקי), better known by the acronym Rashi (Hebrew: רש"י)
Rashi was the outstanding Biblical commentator of the Middle Ages. He was born in Troyes, France, and lived from 1040 to 1105, surviving the massacres of the First Crusade through Europe. He was a fantastic scholar and studied with the greatest student of Rabbenu Gershom of Mainz
At twenty-five, he founded his own academy in France. Rashi's commentary on the Bible was unique. His concern was for every word in the text which need elaboration or explanation. Moreover, he used the fewest words possible in his commentaries.
Most of his explanations were not written by him. Apparently, students would ask him questions about the text, or he would rhetorically ask questions about specific words, and a student would write his short, lucid answers in the margin of the parchment text. These answers comprise Rashi's commentary. We now have the answers, but the trick to studying Rashi is to figure out what the problem was with the text or the grammar of a given word.
Besides explaining individual words, Rashi also made use of the the great oceans of midrash. However, instead of just quoting the early rabbis, Rashi applied the stories specifically to the Bible text; often abridging them. He assumed that his students knew the midrash; he just emphasized its immediate relevance to the TaNaCH.
Rashi is also important for students of French. Many words in the Bible were unknown to Rashi's students, and obviously there would ask what a particular word meant and Rashi would give the answer in Old French using Hebrew transliteration. These transliterations provide important insights into the development of French and its pronunciation.
The original printed Bible text by Daniel Bomberg in 1517 included Rashi's commentary. That commentary became so popular that there are now more than 200 commentaries on his commentary. It is assumed in traditional circles that when you read the TaNaCh, you also read Rashi.
Rashi's commentary on the Talmud was even more important than his TaNaCh commentary. The Talmud was written in legalese: terse, unexplained language with no punctuation. Rashi provided a simple explanation of all Gemarra discussions. He explained all of the terse phrases; he explained the principles and concepts assumed by the sages who put together the Gemarra.
His simple, brief explanations for practically every phrase of the Gemarra made the Talmud understandable to the non-scholar. It became an instant best seller, and, to this day, it is unthinkable to study Talmud without studying Rashi's commentary at the same time.
Rashi's explanations and commentaries on the Talmud were so important that for almost a hundred years after his death, Talmud students in France and Germany concentrated their brilliant minds on discussing and elaborating on Rashi's commentary. Just as the monks were concentrating on deep philosophical discussions of Christian theology, France's Jewish scholars were focusing on the Talmud and its text. Their complicated (and sometimes convoluted) commentaries were called Tosafot (Additions). The scholars who created these additions were called the Tosafists (Those Who Added).
The most famous of these Tosafists was Rashi's grandson, Rabbenu Tam, who frequently disagreed with his grandfather. Today on every page of Talmud you can find Rashi's commentary surrounding the text on the inside of the page, and the Tosafot surrounding the text on the outside of the page.
Rabbi Shlomo Yitzhaki, Rashi, French commentator on Bible and Talmud; born at Troyes in 1040; died there July 13, 1105. His fame has made him the subject of many legends.
The name of Yarḥi, applied to him as early as the sixteenth century, originated in a confusion of Solomon bar Isaac with one Solomon de Lunel, and a further error caused the town of Lunel to be regarded as Rashi's birthplace. In reality he was a native of Troyes, where, a century ago, butcher-shops were still shown which were built on the site of his dwelling and which flies were said never to enter.
According to tradition, Rashi's father carried his religious zeal so far that he cast into the sea a gem that was much coveted by Christians, whereupon he heard a mysterious voice which foretold him the birth of a noble son. Legend states also that his mother, imperiled in one of the narrow streets of Worms during her pregnancy, pressed against a wall, which opened to receive her. This miraculous niche is still shown there, as well as the bench from which Rashi taught.
As a matter of fact, however, Rashi merely studied at Worms for a time, his first teacher being Jacob b. Yaḳar, of whom he speaks with great veneration. After Jacob's death his place was successively filled by Isaac ben Eleazar ha-Levi, or Segan Lewiyah, and by Rashi's relative Isaac b. Judah, the head of the school of Mayence, a school rendered illustrious through R. Gershom b. Judah (the "Light of the Exile"), who may be regarded as Rashi's precursor, although he was never his teacher.
Tradition to the contrary notwithstanding, Rashi never made the extensive journey through Europe, Asia and Africa which have been attributed to him, and accounts of which have been embellished with details of a meeting with Maimonides and of Rashi's marriage at Prague.
About the age of twenty-five he seems to have left his masters, with whom he always maintained most friendly relations. His return to Troyes was epoch-making, for thenceforth the schools of Champagne and northern France were destined to rival, and shortly to supplant, those of the Rhenish provinces.
Rashi most likely exercisedthe functions of rabbi in his native city, but he seems to have depended for support chiefly on his vineyards and the manufacture of wine.
About 1070 he founded a school which attracted many disciples and which became still more important after the death of his own preceptors. His most noted pupils were Simḥah of Vitry and Shemaiah, who were his kinsmen, and Judah b. Abraham, Joseph b. Judah, and Jacob b. Samson.
He had no sons, but three daughters, of whom Miriam and Jochebed married two of his pupils, Judah b. Nathan and Meïr b. Samuel; so that his family became, in a sense, the diffusers of rabbinical learning in France.
Rashi's training bore fruit in his commentaries, possibly begun while he was still in Lorraine. His last years were saddened by the massacres which took place at the outset of the first Crusade (1095-1096), in which he lost relatives and friends.
One legend connects his name with that of Godfrey de Bouillon, to whom he is said to have foretold the defeat of his expedition; while another tradition attributes to him a journey to Barcelona, in the latter part of his life, to seek a man indicated to him in a dream as destined to be his comrade in paradise. Another legend further states that he died and was buried in Prague.J. M. Lib.
Rashi's commentary on the Pentateuch was first printed without the text at Reggio in 1475 (the first dated Hebrew book printed); five years later it was reprinted in square characters. Its first appearance with the text was at Bologna in 1482, the commentary being given in the margin; this was the first commentary so printed. Since that date there have been published a great many editions of the Pentateuch with Rashi's commentary only.
At different periods other parts of the Old Testament appeared with his commentary: the Five Scrolls (Bologna, c. 1484); the Five Scrolls, Daniel, Ezra, and Nehemiah (Naples, 1487); Job, Psalms, Proverbs, and Daniel (Salonica, 1515); the Pentateuch, the Five Scrolls, Ezra, and Chronicles (Venice, 1517). The editio princeps of Rashi on the whole of the Old Testament was called "Miḳra'ot Gedolot" (ib. 1525), in which, however, of Proverbs and the books of Job and Daniel the text alone was given.
Owing to its importance, Rashi's commentary was translated into Latin by Christian scholars of the seventeenth and eighteenth centuries, some parts several times. The most complete Latin translation is that of John Frederick Breithaupt, which appeared at Gotha: on the Pentateuch, 1710; on the Prophets, the twelve Minor Prophets, Job, and Psalms, 1713; on the Earlier Prophets and the Hagiographa, 1714. The whole commentary on the Pentateuch was translated into German by L. Dukes (Prague, 1838), and parts of it were translated into Judæo-German by Judah Löb Bresch in his edition of the Pentateuch (Cremona, 1560), and likewise by Jacob b. Isaac in his "Sefer ha-Maggid" (Prague, 1576).
No other commentaries have been the subject of so many supercommentaries as those of Rashi. The best known of these supercommentaries are: the "bi'urim" of Israel Isserlein (Venice, 1519); the "Sefer ha-Mizraḥi" of Elijah Mizraḥi (ib. 1527); the "Keli Yaḳar" of Solomon Ephraim of Lenchitza (Lublin, 1602); and finally the most popular one,the "Sifte Ḥakamim" of Shabbethai Bass (appearing in many Pentateuch editions by the side of Rashi's commentary.)
Lacunæ in Talmud Commentaries.
Rashi's commentary on the Talmud covers the Mishnah (only in those treatises where there is Gemara) and the Gemara. In the various editions Rashi is assumed to include all the treatises of the Talmud, with the exception of Makkot from 19b to end, Baba Batra from 29b to end, and Nedarim from 22b to end. Modern scholars, however, have shown that the commentaries on the following treatises do not belong to Rashi: Keritot and Me'ilah (Zunz, in his "Zeitschrift," p. 368), Mo'ed Ḳaṭan (Reifmann, in "Monatsschrift," iii. 229, who credits the commentary on this treatise to Gershon Me'or ha-Golah). Nazir and Nedarim (allotted by Reifmann, l.c., to Isaiah di Trani), and Ta'anit (Azulai, "Shem ha-Gedolim," i. 168). Rashi's commentary on the treatise Berakot was printed with the text at Soncino in 1483.
The editio princeps of the whole of the Talmud, with Rashi, is that of Venice, 1520-22. Rashi's mishnaic commentary was printed with the Basel 1580 (the order Ṭohorot) and the Leghorn 1654 (all six orders) editions. A commentary on Pirḳe Abot was printed, with the text, at Mantua in 1560 and was attributed to Rashi; the critics, however, doubt that the commentary is his work. Rashi's Talmudic commentary was soon afterward the object of severe criticism by the tosafists, who designated it under the term "ḳonṭres" (pamphlet).
But in the seventeenth century Joshua Höschel b. Joseph, in his "Maginne Shelomoh" (Amsterdam, 1715), a work covering several treatises, defended Rashi against the attacks of the tosafists.
Other works attributed to Rashi are: commentaries on Genesis Rabbah (Venice, 1568; not Rashi's according to Jacob Emden in his "'Eẓ Abot," Preface) and Exodus Rabbah (Vatican MS.): "Sefer ha-Pardes," a collection of halakot and decisions (a compendium, entitled "Liḳḳuṭe ha-Pardes" [Venice, 1519], was made about 1220 by Samuel of Bamberg); "Siddur Rashi," mentioned in Tos. Pes. 114 (MS. owned by Luzzatto); "Dine Niḳḳur ha-Basar" (Mantua, 1560), laws of porging. Several decisions found in the "Sefer ha-Pardes" are separately quoted as Rashi's. Rashi's responsum to the rabbis of Auxerre was published by Geiger in his "Melo Chofnajim" (p. 33, Berlin, 1840). Two other responsa are to be found in Judah b. Asher's "Zikron Yehudah" (pp. 50a, 52b, Berlin, 1846), and twenty-eight were published by Baer Goldberg in his "Ḥefes Maṭmonim" (Berlin, 1845). Rashi was also a liturgist; three seliḥot of his, beginning respectively: "Adonai Elohe ha-Ẓeba'ot," "Az ṭerem nimtaḥu," and "Tannot ẓarot lo nukal," are found in the seliḥot editions; his hymn on the unity of God ("Shir 'al aḥdut habore") has not yet been published.J. M. Sel.
His Commentaries.
Rashi's attainments appear the more remarkable when it is remembered that he confined himself to Jewish fields of learning.
Legend notwithstanding, he knew neither foreign languages, except French and a few words of German, nor secular science, save something of the practical arts. But in Biblical and rabbinical literature his learning was both extensive and reliable, and his numerous quotations show that he was familiar with nearly all the Hebrew and Aramaic works of his predecessors.
Rashi's celebrity rests upon his commentaries on the Bible and the Talmud, this vast task of elucidation being entirely his own, except for a few books in the one and certain treatises in the other. They are not consecutive commentaries, but detached glosses on difficult terms or phrases. Their primary quality is perfect clearness: Rashi's explanations always seem adequate. He manifests also a remarkable facility in the elucidation of obscure or disputed points, recurring, whenever he finds it necessary, to schemata.
His language is not only clear, but precise, taking into consideration the actual context and the probable meaning and reproducing every varying shade of thought and signification. Yet it is never diffuse; its terseness is universally conceded. A single word frequently suffices to summarize a remark or anticipate a question.
Rashi sometimes translates words and entire propositions into French, these passages, written in Hebrew characters and forming an integral part of the text, being called "la'azim." Rashi was not the first to employ them, but he greatly extended their use by adopting them.
His commentaries contain 3,157 la'azim, forming a vocabulary of 2,000 words, a certain number of which are contained in later Hebrew-French glossaries. These glosses are of value not only as expressions of the author's thought, but as providing material for the reconstruction of Old French, both phonologically and lexicographically. It is not difficult to retransliterate them into French, as they are transcribed according to a definite system, despite frequent corruptions by the copyists. A large number of manuscripts were read and much material bearing on the la'azim was collected by Arsène Darmesteter, but the work was interrupted by his death.
The Biblical commentaries are based on the Targumim and the Masorah, which Rashi follows, although without servile imitation. He knew and used the almost contemporary writings of Moses ha-Darshan of Narbonne and of Menahem b. Ḥelbo, of whom the former confined himself to the literal meaning of the text while the latter conceded much to the Haggadah. The two principal sources from which Rashi derived his exegesis were the Talmudicmidrashicmidrashic literature and the hermeneutic processes which it employs—the "peshaṭ" and the "derash." Rashi, unfortunately, attributed too great importance to the second process, often at the expense of the first, although he intended it, as he states on several occasions, only to elucidate the simple, obvious meaning of the text.
To his immediate followers he entrusted the honorable task of completing the reaction against the tendencies of his age, for his own scientific education was not without deficiencies. His grammatical knowledge was obviously inadequate, although he was acquainted with the works of the Judæo-Spanish grammarians Menahem b. Saruḳ and Dunash b. Labraṭ, and had gained a thorough knowledge of Hebrew. Rashi's qualifications for his task, and even his faults, have made his commentaries on the Bible, particularly on the Pentateuch, especially suitable for general reading and edification, and have won for him the epithet of "Parshandatha" (Esth. ix. 7), taken by some writers as "parshan data" (= "interpreter of the Law").
On the Talmud.
Rashi's commentaries on the Talmud are more original and more solid in tone than those on the Scriptures. Some were revised by the author himself, while others were written down by his pupils. Here, as in his Biblical exegesis, he followed certain models, among them the commentaries of his teachers, of which he often availed himself, although he sometimes refuted them. Like them, and sometimes in opposition to them, Rashi began by preparing a rigid recension of the Talmud, which has become the received text, and which is the most natural and most logical, even though not invariably authentic. To explain this text he endeavored to elucidate the whole, with special reference to the development and discussions of the Gemara, striving to explain the context, grammar, and etymology, as well as obscure words, and to decide the meaning and import of each opinion advanced. He was seldom superficial, but studied the context thoroughly, considering every possible meaning, while avoiding distortion or artificiality. He frequently availed himself of parallel passages in the Talmud itself, or of other productions of Talmudic literature; and when perplexed he would acknowledge it without hesitation.
A list of general rules to which he conforms and which may be found in his Biblical commentaries presents the rudiments of an introduction to the Bible, resembling the collection of principles formulated by him in his commentaries on the Talmud and constituting an admirable Talmudic methodology. These commentaries contain, more over, a mass of valuable data regarding students of the Talmud, and the history, manners, and customs of the times in which they lived. Whether they were derived from written sources, oral tradition, or imagination, their consistency and ingenuity are praised by scholars, who frequently draw upon them for material.
As a rule, Rashi confined himself strictly to commentatorial activity, although he frequently deemed it necessary to indicate what was the halakah, the definite solution of a problem in cases in which such a solution was the subject of controversy or doubt, or could not readily be discerned amid the mass of Talmudic controversy, or was indispensable for a clear comprehension either of a text under consideration or of passages relating to it. In every case Rashi's authority carried a weight equal to that of the leading "poseḳim," and it would have had still more influence if his rulings and his responsa, which his disciples carefully noted—as they did also even his slightest acts and gestures—had been united in one collection, as was the case with the Spanish and German Talmudists, instead of being scattered through a number of compilations. The most important of these collections are: the "Sefer ha-Pardes," often attributed to Rashi himself, but in reality composed of two others, one of which was probably made by Rashi's pupil Shemaiah; the "Sefer ha-Orah," also compiled from two other works, the first containing fragments which apparently date from the time of Rashi's followers; the "Sefer Issur we-Hetter"; the "Maḥzor Vitry," a more homogeneous work (with additions by Isaac b. Dorbolo), compiled by Simḥah of Vitry, a pupil of Rashi, who introduced into it, in the order of the events of the ecclesiastical year, his teacher's laws of jurisprudence and his responsa. The first and fourth of these works were published respectively at Constantinople in 1805 and at Berlin in 1892, and editions of the remaining two have been projected by Buber.
The responsa of Rashi throw a flood of light on the character of both their author and his period. The chief subjects of discussion are the wine of non-Jews and the relations between Jews and baptized Jews (possibly an echo of the times of the Crusades). In his solutions of these Rashi shows sound judgment and much mildness. No high degree of praise, however, can beawarded to several liturgical poems attributed to Rashi, for they rank no higher than the bulk of the class to which they belong, although their style is smooth and flowing and they breathe a spirit of sadness and a sincere and tender love of God.
His Influence.
If the merit of a work be proportionate to the scientific activity which it evokes, the literature to which it gives rise, and the influence which it exerts, few books can surpass those of Rashi. His writings circulated with great rapidity, and his commentary on the Talmud greatly extended the knowledge of the subject, thus increasing the number of Talmudic schools in France, which soon came to be of great importance, especially those at Troyes, Ramerupt, Dampierre, Paris, and Sens.
His two sons-in-law, Judah b. Nathan (RIBaN) and Meïr b. Samuel, and especially the latter's three sons. Samuel(RaSHBaM), Judah, and Jacob (R. Tam), were the first of a succession of tosafists who were closely identified in work and methods with Rashi. The achievements of their leader in Biblical exegesis, a favorite study of almost all of the tosafists, were equally lasting and productive, even though later commentaries, written in imitation of Rashi's, at times surpass their model. Samuel b. Meïr, Joseph Ḳara, Joseph Bekor Shor, and Eliezer of Beaugency are the best known but by no means the only representatives of this brilliant French school, which has never won the recognition which its originality, simplicity, and boldness merit.
The fame of Rashi soon spread beyond the boundaries of northern France and the German provinces of the Rhine. Shortly after his death he was known not only in Provence, but in Spain and even in the East. The Spanish exegetes, among them Abraham ibn Ezra and Naḥmanides, and such Talmudists as Zerahiah Gerondi, recognized his authority, although at first they frequently combatted his opinions.
In France itself, however, repeated expulsions by successive kings and the burning of Hebrew books, as at Paris in 1240, scattered the Jews and destroyed their institutions of learning. Throughout these persecutions the Bible and the Talmud, with the commentaries of Rashi, were their inseparable companions, and were often their supreme as well as their only solace, and the chief bond of their religious unity.
The French Jews carried their literature with them and diffused it among foreign communities, in which its popularity steadily increased. Rashi's commentaries on the Talmud became the text-book for rabbis and students, and his commentary on the Pentateuch the common study of the people. The popularity of the works extended to their author, and innumerable legends were woven about his name, while illustrious families claimed descent from him. This universal esteem is attested by the numerous works of which his commentaries were the subject, among them being the supercommentaries of Elijah Mizraḥi and Shabbethai Bass, which have passed through numerous editions and copies, while Rashi's commentary on the Pentateuch is the first Hebrew work of which the date of publication is known (Reggio, Feb., 1475).
Outside Influence.
Rashi's influence was not confined to Jewish circles. Thus the French monk Nicolas de Lyre (d. 1340), the author of the "Postillæ Perpetuæ" on the Bible, was largely dependent on the commentaries of Rashi, which he regarded as an official repository of rabbinical tradition, although his explanations occasionally differed from theirs. Nicolas in his turn exercised a powerful influence on Martin Luther, whose, exegesis thus owes much, in the last analysis, to the Jewish scholar of Troyes. In the same century the humanists took up the study of grammar and exegesis, then long neglected among the Jews, and these Christian Hebraists studied the commentaries of Rashi as interpretations authorized by the Synagogue. Partial translations of his commentaries on the Bible were published; and at length a complete version of the whole, based on the manuscripts, was published by Breithaupt at Gotha (1710-13).
Among the Jews themselves, in the course of the eighteenth century, such Talmudists as Joel Sirkes, Solomon Luria, and Samuel Edels brought to the study of Rashi both profound learning and critical acumen; but it was Rapoport and Weiss, by their extensive use of his writings, who created the scientific study of the Talmud. Mendelssohn and his school of bi'urists revived the exegesis of the peshaṭ and employed Rashi's commentaries constantly, even attempting an interpretation of the French glosses.
The name of Rashi is inseparably connected with Jewish learning. In 1823 Zunz wrote his biography; Heidenheim sought to vindicate him, even when he was wrong; Luzzatto praised him enthusiastically; Weiss devoted a monograph to him which decided many problems; while Geiger turned his attention especially to the school of tosafists of which Rashi was the founder, and Berliner published a critical edition of Rashi's commentary on the Pentateuch.
Rashi's lack of scientific method, unfortunately, prevents his occupying the rank in the domain of exegesis merited by his other qualities. Among the Jews, however, his reputation has suffered little, for while it is true that he was merely a commentator, the works on which he wrote were the Bible and the Talmud, and his commentaries carry a weight and authority which have rendered them inseparable from the text. Even if his work is inferior in creative power to some productions of Jewish literature, it has exercised a far wider influence than any one of them. His is one of the master-minds of rabbinical literature, on which he has left the imprint of his predominant characteristics—terseness and clearness. His work is popular among all classes of Jews because it is intrinsically Jewish.
- Zunz, Salomon b. Isaac, Genannt Raschi, in Zeitschrift für die Wissenschaft des Judenthums, 1823, pp. 277-384 (Hebrew transl., with additional notes, by Bloch, Lemberg, 1840; 2d ed., Warsaw, 1862);
- idem, S. P.;
- idem, Literaturgesch.;
- Weiss, Rabbenu Shelomh bar Yiẓḥaḳ, in Bet-Talmud, ii., Nos. 2-10 (reprinted as part ii. of Toledot Gedole Yisrael, Vienna, 1882);
- Georges, Le Rabbin Salomon Raschi, in L'Annuaire Administratif . . . du Département de l'Aube, 1868, part ii., pp. 3 et seq.;
Clément-Mullet, Documents pour Servir à l' Histoire du Rabbin Salomon, Fils de Isaac, in Mémoires de la Société d'Agriculture . . . du Département de l'Aube, 1855, xix. 143 et seq.;
- idem, Poésies ou Sélichot Attribuées à Raschi, in Mémoires de la Société Académique de l'Aube, 1856, xx. 131-142;
- Grätz, Gesch. vi. (Hebr. transl., vol. iv., Warsaw, 1894);
- Kronberg, Raschi als Exeget, Halle, 1882;
- Geiger, Nite'e Na'amanin, Berlin, 1847;
- idem, Parschandata; die Nordfranzösische Exegetenschule, Leipsie, 1855;
- Lévy, Die Exegese bei den Französischen Israeliten, ib. 1873;
- Berliner, Raschi, Commentar zum Pentateuch, Introduction, Berlin, 1866;
- idem, Zur Charakteristik Raschi's, in Kaufmann Gedenkbuch;
- Zur Gesch, der Raschi-Commentare, 1904;
- Darmesteter, Reliques Scientifiques, vol. i., Paris, 1890;
- Weiss, Dor, iv. 321-334;
- Winter and Wünsche, Jüdische Litteratur, ii. 276 et seq., 458, 462.J. M. Lib.
Shlomo Yitzhaki, better known by the acronym Rashi (Rabbi Shlomo Yitzhaki), (February 22, 1040 – July 13, 1105), was a medieval French rabbi famed as the author of the first comprehensive commentary on the Talmud, as well as a comprehensive commentary on the Tanakh (Hebrew Bible).
Acclaimed for his ability to present the basic meaning of the text in a concise yet lucid fashion, Rashi appeals to both learned scholars and beginning students, and his works remain a centerpiece of contemporary Jewish study. His commentary on the Talmud, which covers nearly all of the Babylonian Talmud (a total of 30 tractates), has been included in every edition of the Talmud since its first printing by Daniel Bomberg in the 1520s. His commentary on Tanakh — especially his commentary on the Chumash ("Five Books of Moses") — is an indispensable aid to students both young and old.
Rashi's surname Yitzhaki derives from his father's name, Yitzhak. The acronym is sometimes also fancifully expanded as Rabban Shel Yisrael (Teacher of Israel), or as Rabbenu SheYichyeh (Our Rabbi, may he live).
Rashi was an only child born at Troyes, Champagne, in northern France. His mother's brother was Simon the Elder, Rabbi of Mainz. Shimon was a disciple of Rabbeinu Gershom Meor HaGolah,who died that same year.
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 house of King David. In his voluminous writings, Rashi himself made no such claim at all. The main early rabbinical source about his ancestry, Responsum No. 29 by Solomon Luria, makes no such claim either.
His fame later made him the subject of many legends. One tradition contends that his parents were childless for many years. Rashi's father, Yitzhak, a poor vintner, once found a precious jewel and was approached by non-Jews who wished to buy it to adorn their idol. Yitzhak agreed to travel with them to their land, but en route, he cast the gem into the sea. Afterwards he was visited by either a Bath Kol (Heavenly voice) or the prophet Elijah, who told him that he would be rewarded with the birth of a noble son "who would illuminate the world with his Torah knowledge."
Legend also states that the couple moved to Worms while Rashi's mother was expecting. As she walked down one of the narrow streets in the Jewish quarter, she was imperiled by two oncoming carriages. She turned and pressed herself against a wall, which opened to receive her. This miraculous niche is still visible in the wall of the Rashi Shul.
Yeshiva studies
According to tradition, Rashi was first brought to learn Torah by his father on Shavuot day at the age of five. His father was his main Torah teacher until his death when Rashi was still a youth. At the age of 17 he married and soon after went to learn in the yeshiva of Rabbi Yaakov ben Yakar in Worms, returning to his wife three times yearly, for the Days of Awe, Passover and Shavuot. 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. Then he moved to Mainz, where he studied under another of his relatives, Rabbi Isaac ben Judah, the rabbinic head of Mainz and one of the leading sages of the Lorraine region straddling France and Germany.
Rashi's teachers were students of Rabbeinu Gershom and Rabbi Eliezer Hagadol, leading Talmudists of the previous generation. 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 took concise, copious notes from what he learned in yeshiva, incorporating this material in his commentaries.
Rosh yeshiva
He returned to Troyes at the age of 25, after which time his mother died, and he was asked to join the Troyes Beth din (rabbinical court). He also began answering halakhic questions. Upon the death of the head of the Beth din, Rabbi Zerach ben Abraham, Rashi assumed the court's leadership and answered hundreds of halakhic queries.
In around 1070 he founded a yeshiva which attracted many disciples. 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.[6] 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.
In 1096, the People's Crusade swept through the Lorraine, murdering 12,000 Jews and uprooting whole communities. Among those murdered in Worms were the three sons of Rabbi Isaac ben Eliezer Halevi, Rashi's teacher. Rashi wrote several Selichot (penitential poems) mourning the slaughter and the destruction of the region's great yeshivot. Seven of Rashi's Selichot still exist, including Adonai Elohei Hatz'vaot", which is recited on the eve of Rosh Hashanah, and Az Terem Nimtehu, which is recited on the Fast of Gedalia.
Death and burial site
Rashi died on July 13, 1105 (Tammuz 29, 4865) aged 65. He was buried in Troyes. The approximate location of the cemetery in which he was buried was recorded in Seder Hadoros, but over time the location of the cemetery was forgotten. A number of years ago, a Sorbonne professor discovered an ancient map depicting the site of the cemetery, which now lay under an open square in the city of Troyes. After this discovery, French Jews erected a large monument in the center of the square—a large, black and white globe featuring a prominent Hebrew letter, Shin (ש) (presumably for "Shlomo", Rashi's name). The granite base of the monument is engraved: Rabbi Shlomo Yitzchaki — Commentator and Guide.
In 2005, Yisroel Meir Gabbai erected an additional plaque at this site marking the square as a burial ground. The plaque reads: "The place you are standing on is the cemetery of the town of Troyes. Many Rishonim are buried here, among them Rabbi Shlomo, known as Rashi the holy, may his merit protect us".
Rashi had no sons, but his three daughters, Miriam, Yocheved, and Rachel, all married Talmudic scholars. Legends exist that Rashi's daughters put on tefillin. While some women in medieval Ashkenaz did wear tefillin, there is no evidence that Rashi's daughters did so.
Rashi's oldest daughter, Miriam, married Judah ben Nathan, who completed the commentary on Talmud Makkot which Rashi was working on when he died. Their daughter Alvina was a learned woman whose customs served as the basis for later halakhic decisions. Their son Yom Tov later moved to Paris and headed a yeshiva there, along with his brothers Shimshon and Eliezer.
Yocheved married Meir ben Shmuel; their four sons were: Shmuel (Rashbam) (b. 1080), Yitzchak (Rivam) (b. 1090), Jacob (Rabbeinu Tam) (b. 1100), and Shlomo the Grammarian, who were among the most prolific of the Baalei Tosafos, leading rabbinic authorities who wrote critical and explanatory glosses on the Talmud which appear opposite Rashi's commentary on every page of the Talmud. Yocheved's daughter, Chanah, was a teacher of laws and customs relevant to women.
Rashi's youngest daughter, Rachel, married (and divorced) Eliezer ben Shemiah.
Commentary on the Tanakh
A modern translation of Rashi's commentary on the Chumash, published by ArtscrollRashi's commentary on the Tanakh — and especially his commentary on the Chumash — is the essential companion for any study of the Talmud at any level. 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. At the same time, his commentary forms the foundation for some of the most profound legal analysis and mystical discourses that came after it. Scholars debate why Rashi chose a particular Midrash to illustrate a point, or why he used certain words and phrases and not others. Rabbi Shneur Zalman of Liadi wrote that "Rashi's commentary on Torah is the 'wine of Torah'. It opens the heart and uncovers one's essential love and fear of G-d.
Scholars believe that Rashi's commentary on the Torah grew out of the lectures he gave to his students in his yeshiva, and evolved with the questions and answers they raised on it. Rashi only completed this commentary in the last years of his life. It was immediately accepted as authoritative by all Jewish communities, Ashkenazi and Sephardi alike.
The first dated Hebrew printed book was Rashi's commentary on the Chumash, printed by Abraham ben Garton in Reggio di Calabria, Italy, 18 February 1475. (This version did not include the text of the Chumash itself.)
Rashi wrote commentaries on all the books of Tanakh except Chronicles I & II. Scholars believe that the commentary which appears under Rashi's name in those books was compiled by the students of Rabbi Saadiah of the Rhine, who incorporated material from Rashi's yeshiva. Rashi's students, Rabbi Shemaya and Rabbi Yosef, edited the final commentary on the Torah; some of their own notes and additions also made their way into the version we have today.
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: "Shnaim Mikrah V'echad Targum". Since its publication, Rashi's commentary on the Torah is standard in almost all Chumashim produced within the Orthodox Jewish community.
Commentary on the Talmud
An early printing of the Talmud (Ta'anit 9b); Rashi's commentary is at the bottom of the right column, continuing for a few lines into the left column.Rashi wrote the first comprehensive commentary on the Talmud. Rashi's commentary, drawing on his knowledge of the entire contents of the Talmud, attempts to provide a full explanation of the words and of the logical structure of each Talmudic passage. Unlike other commentators, Rashi does not paraphrase or exclude any part of the text, but elucidates phrase by phrase. Often he provides punctuation in the unpunctuated text, explaining, for example, "This is a question"; "He says this in surprise," "He repeats this in agreement," etc.
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. He also translates difficult Hebrew or Aramaic words into the spoken French language of his day, giving latter-day scholars a window into the vocabulary and pronunciation of Old French.
Rashi exerted a decisive influence on establishing the correct text of the Talmud. Up to and including his age, texts of each Talmudic tractate were copied by hand and circulated in yeshivas. Errors often crept in: sometimes a copyist would switch words around, and other times incorporate a student's marginal notes into the main text. 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. However, in his humility, he deferred to scholars who disagreed with him. For example, in Chulin 4a, he comments about a phrase, "We do not read this. But as for those who do, this is the explanation…"
Rashi's commentary, which covers nearly all of the Babylonian Talmud (a total of 30 tractates), has been included in every version of the Talmud since its first printing in the fifteenth century. It is always situated towards the middle of the opened book display; i.e., on the side of the page closest to the binding.
Some of the other printed commentaries which are attributed to Rashi were composed by others, primarily his students. In some commentaries, the text indicates that Rashi died before completing the tractate, and that it was completed by a student. This is true of the tractate Makkot, the concluding portions of which were composed by his son-in-law, Rabbi Judah ben Nathan, and of the tractate Bava Batra, finished (in a more detailed style) by his grandson, the Rashbam. There is a legend that the commentary on Nedarim, which is clearly not his, was actually composed by his daughters.
About 300 of Rashi's responsa and halakhic decisions are extant. These responsa were copied and preserved by his students. Siddur Rashi, compiled by an unknown student, also contains Rashi's responsa on prayer. Other compilations include Sefer Hapardes, edited by Rabbi Shemayah, Rashi's student, and Sefer Haoraah, prepared by Rabbi Nathan Hamachiri.
Raschihaus, Jewish Museum, Worms, Germany.Rashi's commentary on the Talmud continues to be a key basis for contemporary rabbinic scholarship and interpretation. Without Rashi's commentary, the Talmud would have remained a closed book. 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:
It has been our policy throughout the Schottenstein Edition of the Talmud to give Rashi's interpretation as the primary explanation of the Gemara. Since it is not possible in a work of this nature to do justice to all of the Rishonim, we have chosen to follow the commentary most learned by people, and the one studied first by virtually all Torah scholars. In this we have followed the ways of our teachers and the Torah masters of the last nine hundred years, who have assigned a pride of place to Rashi's commentary and made it a point of departure for all other commentaries.
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.
Voluminous supercommentaries have been published on Rashi's commentaries on the Bible and Talmud, including Gur Aryeh by Rabbi Judah Loew (the Maharal), Sefer ha-Mizrachi by Rabbi Elijah Mizrachi (the Re'em), and Yeri'ot Shlomo by Rabbi Solomon Luria (the Maharshal). Almost all rabbinic literature published since the Middle Ages discusses Rashi, either using his view as supporting evidence or debating against it.
Rashi's explanations of the Chumash were also cited extensively in Postillae Perpetuae by Nicholas de Lyra (1292-1340), a French Franciscan, earning that author the name Simius Solomonis ("the ape of Solomon (Shlomo)"). De Lyra's book was consulted in preparing the important early (1611) English translation of the Bible (the King James version).[citation needed]
Of note in recent times is Rabbi Menachem Mendel Schneerson's "novel interpretation" of Rashi's commentary, which was delivered in a series of public talks that began in 1964 and continued for over 25 years. These talks are printed mostly in Likkutei Sichos, and compiled in Hebrew in the 5 volume set of Biurim LePirush Rashi. Schneerson formulated many basic principles for use in interpretation of Rashi's commentary.
"Rashi script"
The complete Hebrew alphabet in Rashi script [right to left].Main article: Rashi script
The semi-cursive typeface in which Rashi's commentaries are printed both in the Talmud and Tanakh is often referred to as "Rashi script." This does not mean that Rashi himself used such a script: the typeface is based on a 15th century Sephardic semi-cursive hand. What would be called "Rashi script" was employed by early Hebrew typographers such as the Soncino family and Daniel Bomberg, a Christian printer in Venice, in their editions of commented texts (such as the Mikraot Gedolot and the Talmud, in which Rashi's commentaries prominently figure) to distinguish the rabbinic commentary from the primary text proper, for which a square typeface was used.
from: The Jewish Encyclopedia: RASHI (SOLOMON BAR ISAAC), By : Joseph Jacobs Morris Liber M. Seligsohn
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About רש"י (עברית)
רש"י נולד בעיר טרואה, ('טרוייש' בלשון הימים ההם) שבצפון צרפת קרוב לשנת 1040, ונפטר בשנת 1105. ההערצה הרבה של יהודי אירופה לרש"י יצרה סביבו אגדות רבות, אולם מעט ידוע על תקופת ילדותו. רש"י מעיד באחד מפירושיו למסכת עבודה זרה (פרק חמישי) שאביו היה מלומד גדול, בניגוד לדעה הנפוצה. גם דודו, רבי שמעון הזקן, למד תורה מפי רבנו גרשום מאור הגולה באשכנז
לרש"י נולדו שלוש בנות. הבכורה שבהן, יוכבד, נישאה לרבי מאיר בן שמואל ומהם נולדו ארבעה נכדים: שמואל הוא הרשב"ם, יעקב הוא רבנו תם מבעלי התוספות, הריב"ם, ושלמה שנפטר בצעירותו. ליוכבד ובעלה נולדה בת שהייתה נשואה לרבי שמואל בן רבי שמחה מחבר מחזור ויטרי, והיא אמו של רבי יצחק הזקן מבעלי התוספות. בתו השנייה של רש"י, מרים, נישאה לרבי יהודה בר נתן (ריב"ן) ולהם נולד רבי יום-טוב. בתו השלישית נקראה רחל, ומלבד שנישאה לתלמיד חכם בשם רבנו אפרים, לא ידוע עליה דבר
רש"י למד בישיבות מגנצא (מיינץ) וורמיזא (וורמס) שבאשכנז מגיל 20 עד הגיעו לגיל 30, ושם עוצב עולמו הרוחני. במקביל היה עליו לפרנס את אשתו ובנותיו. באותם ימים הוא לא היה אמיד כלל. הוא למד אצל רבי יעקב בן יקר, רבי יצחק הלוי סג"ל ורבי יצחק בן יהודה - שלושתם מתלמידי רבנו גרשום
בתום לימודיו חזר רש"י לטרוייש והשתלב מיד בחיי החברה היהודית. הוא הצטרף לבית הדין בעיר והחל לפסוק הלכות לכל יהודי הסביבה, אך סירב לקבל שכר על תפקידו זה. על פי הידע הרב שהוא מפגין בנוגע לגידול גפנים וההרחבה היתרה שהוא נוקט במקומות הקשורים להם, היו ששיערו שהתפרנס מגידול כרמים או ממסחר ביין, אך לדברי הרב חיים סולובייצ'יק האקלים באזורו של רש"י לא התאים לגידול יין, ואם כן לא ברור במה עסק. רש"י ייסד ישיבה בטרוייש אך גם ממנה לא קיבל שכר
שנותיו האחרונות היו בתקופת הרדיפות הגדולות של מסעי הצלב. הוא נפטר ביום חמישי כ"ט בתמוז בשנת ד'תתס"ה (1105 לספירה). מקום קבורתו נשכח במשך הדורות
מדרשי אגדה רבים סופרו על חייו ופטירתו. אחד מהם מספר שכאשר עסק בפירושו למסכת מכות, הגיע לדף י"ט, והספיק לכתוב את המילה "טהור" ואז יצאה נשמתו בטהרה. עוד אגדה מספרת שבשעת פטירתו יצאה בת קול ואמרה: "עתידים כל ישראל להיות בניך"
רש"י פירש כמעט את כל התנ"ך כולו: פירושו על המקרא הוא הפירוש הפשטי ביותר מביניהם. עם זאת, כשני שליש מפירוש רש"י למקרא מבוסס על מדרשי חז"ל, ועיקר מלאכתו הייתה בסינון הדברים המתאימים לפשוטו של מקרא או המוסיפים תוספות נחוצות, ובניסוחם בדרך קצרה
שילוב המדרש בפירוש המקרא, במקום ובמידה הנחוצה ללומד, מאפשר גם הבנת המקור המקראי ליסודות הלכתיים ולמדרשים (פעמים תוך ניתוח דיוק לשון המקרא). י
פירושיו על הנביאים והכתובים הם פשטניים אך נוטים עוד יותר למדרש
רש"י הוא המפרש העיקרי של מסכתות התלמוד הבבלי, אך ישנן מעט מסכתות שלא פירש או שפירושיו לא הגיעו אלינו, ומעט מסכתות שפירש רק את מקצתן. כך, בתחילת מסכת בבא בתרא (דף כט) נקטע פירושו, ומשם המשיך נכדו רשב"ם את הפירוש. וכן במסכת מכות (דף כ"ד), וכן במסכתות נדרים ונזיר. ישנן מסכתות שנחלקו לגביהן החוקרים: ספקות הועלו בנוגע לפירושו למסכת מועד קטן (מעבר לפירוש הנדפס, ישנם כתבי יד של שני פירושים אחרים המיוחסים לו, ויש הטוענים שאף אחד מהם אינו שלו, ושלא כתב פירוש למסכת זו), למסכת תענית, פרק חלק במסכת סנהדרין, חלקים ממסכת זבחים ומסכת מנחות, כמו גם מסכת הוריות ותמיד בכללותן. פקפוקים שוליים יותר היו בנוגע למסכת בבא קמא. בנושא זה ישנה מחלוקת בין קבוצת חוקרים אשר נוטה יותר לדחות פירושים המיוחסים לרש"י כאותנטיים במקרי ספק, וקבוצה אחרת הנוטה דווקא לדחוק את הספקות לרוב
פירוש רש"י על התלמוד (בדומה לפירושו על התנ"ך) מתאפיין בלשון קצרה, ברורה ומדויקת, הטומנת בחובה דרך מיוחדת בהבנת הגמרא. בדברי בעלי התוספות אנו מוצאים עדויות לכך שהיו לפירושו שתיים או שלוש מהדורות, דהיינו, הפירוש נערך על ידי רש"י במהלך חייו כמה פעמים, אם כי נקודה זו נתונה היום במחלוקת בין החוקרים. עם זאת, הדעה המקובלת היום היא שאמנם לא היו "מהדורות" במובן המודרני, של כתיבת הפירוש מחדש, אך ברור שרש"י תיקן במשך ימיו את פירושו, כאשר השאלה היא רק מהי כמות השינויים והתיקונים שערך במהלך ימיו, והאם כשהתוספות מדברים על "מהדורה ראשונה" ו"מהדורה אחרונה" אין הם מדברים אלא על שינויי נוסחאות רגילים ולא על שינויים של רש"י עצמו
פירוש התוספות על התלמוד מנתח ומדייק בכל מילה המובאת ברש"י, פעמים שמסכים עם דבריו, ופעמים שחולק עליהם. בשיטת דיוקם בדבריו הלכו רבים מפרשני התלמוד עד ימינו
פירושי רש"י היו פופולריים ביותר עוד בימי חייו. כבר בחייו התפרסמו פירושיו בחוברות שהופצו בעותקים רבים ונקראו "קונטרסים" ("מחברת" בלטינית), ולכן יש פרשנים אשר קוראים לפירושו "פירוש הקונטרס". רש"י המשיך את דרך קודמיו בתקופת ימי הביניים בפירוש המקרא והתלמוד, אך שיכלל אותה במידה רבה והתבסס מאוד על המדרשים ואגדות התלמוד בפירושו
רוב פרשני ימי הביניים המפורסמים כמו רשב"ם (נכדו של רש"י), דעת זקנים, רמב"ן ואבן עזרא הספרדיים, רחשו כבוד גדול לפירושיו. למרות שרש"י, להבדיל מפרשני ימי הביניים הספרדים, לא היה איש מדע, פירושו הוא כאבן בוחן לשאר הפרשנים והוא מתבטא בהשקפה ריאלית על המקרא. בפירושו לתלמוד הוא מאופיין בכך שבניגוד לפירוש התוספות שמנסה לגבש אחידות בכל התלמוד, רש"י בפירושו אינו מנסה ליישב סתירות
עיקרם של ספרי ההלכה הקדמונים מחזור ויטרי, ספר האורה וספר הפרדס, המכונים "ספרי דבי רש"י" נכתבו על ידי רש"י או על ידי תלמידיו, על פי פסקיו
רש"י גם שלח ידו במלאכת הפיוט, וחיבר מספר קינות על מסע הצלב שהיה בימי חייו. חלק מהפיוטים אותם כתב נוהגים לומר האשכנזים בסליחות
מתוך ספר "אוצר הגדולים אלופי יעקב" י
Rashi רש״י's Timeline
February 22, 1040
Troyes, Champagne-Ardenne, France
Troyes, France
Age 17
Troyes, Aube, Champagne-Ardenne, France
Age 17
Troyes, Aube, Champagne-Ardenne, France
- 1070
Age 19
Worms & Mainz, Germany
Age 29
Troyes, Aube, Champagne-Ardenne, France
July 13, 1105
Age 65
Troyes, Champagne-Ardenne, France
Age 64
Troyes, Champagne-Ardenne, France
Troyes, France


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- Flat Rate Shipping. Any Size Order -
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Libyan leader Muammar Gaddafi who currently is chairperson of the African Union, urged those in Europe who were concerned about immigration from Africa such as Prime Minister Silvio Berlusconi of Italy, to support a massive program of economic development for Africa. "If Europe does not want migration, then it has to help us to encourage young people to stay in Africa." He made clear that he was "against our young people migrating to Europe. I do not want Africa to be drained of its working force and of its youth." Gaddafi argues the youth of Africa should remain on the continent and develop its resources and economies. The Libyan leader expressed hope the United States under Barack Obama would change its attitude toward Africa and work for cooperation.
It would assist in any reconciliation between the United States and Gaddafi if he would cease assisting terrorist forces and work for peace in the Middle East by supporting the government of President Abbas.


text: Hi CJ, mine girls are out and about too. Like you from about 10 in the morning to around 4pm. They have been bringing in pollen steadily too. I think it might be Iron Bark pollen as I have seen some in flower.I don't think that our Bee's really bed down at all, just stay indoors for a few days here and there.Come on Springs!


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I've found myself having a bit of an early mid-life crisis and I've decided that well it's time for a change, a big one………
I really fancy moving and working abroad and I'm reckoning TEFL'ing will be my best option.
With that in mind I set about searching for TEFL course providers etc, and I came across 'i To i TEFL' who seem to be offering a 5 month internship in China, including an online learning course to be completed prior to depature.
Has anyone got any experience of obtaining their qualification via 'i To i' and subsequently going out to China working on their arranged internship programmes?


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'A lackluster 4-2 loss to the Buffalo Sabres tonight before 16,234 at Nassau Coliseum was only the sixth defeat of the season for the Islanders, who had 12 at this point a year ago. But the Islanders are 4-5-3 since Nov. 8, when the Rangers routed them, 6-2.'
Islanders' Mediocre Play Continues
December 2, 2001 Submitted by
Via: New York Times


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Emmanuel Frimpong says he is thoroughly enjoying his loan spell at Wolves and is happy to bide his time before making his breakthrough at Arsenal.
The 20-year-old signed for Mick McCarthy's side until the end of the season earlier this month, and has since faced both Chelsea and Tottenham.
Frimpong is pleased with his progress at Molineux and wants to push on in the coming months.
"I think it's going quite well," he told the official Wolves website. "When you come to a new club it can take time to settle in but I'm adjusting to life here.
"There are a lot of young lads in the dressing room, which makes it easier for me as they are on my wavelength.
"The first game [against Chelsea] was difficult because before that I hadn't played for two weeks. It was a tough game. And I thought we did really well at Tottenham and stopped them from playing. They had a couple of good chances but nothing too major and I thought our team coped really well."
While Frimpong hopes his performances for Wolves will establish his Premier League credentials, he is willing to wait to seal a first-team place at the Emirates.
"There are some great players at Arsenal for me to get past to get into the team," he said. "I'm still young - I only turned 20 last week - so there doesn't need to be any massive rush for me to try to get in the Arsenal team.
"It's always going to be hard for me to play week in week out for a club like Arsenal at my age and I'm happy to still be learning the game. Hopefully there will be an opportunity to play for Arsenal in the future but at the moment I'm enjoying the loan spell here."
Frimpong has quickly acquired cult status at Molineux, as witnessed by the "You've been Frimponged" banner on show during Wednesday's FA Cup replay with Birmingham.
"I saw the banner in the crowd," he said. "I was joking with Roger Johnson and Jamie O'Hara and asking them where their banners are because I've only been here two weeks!
"But seriously it was nice to see and is appreciated. I'm only here on loan but it's great the way the fans have welcomed me here. Hopefully I can repay them by helping Wolves to stay in the Premier League."Copyright 2017 The Arsenal Football Club plc. Permission to use quotations from this article is granted subject to appropriate credit being given to www.arsenal.com as the source


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In the Official Arsenal Magazine, Arsenal's first-team stars tell us about their daily routine. Read on to find out more about a day in the life of Aaron Ramsey!
What time do you usually get up in the morning?
About quarter to nine, so that I can get ready, have breakfast and go into training at about quarter past.
What's your first drink of the day?
I always have a cup of tea.
What do you usually eat for breakfast?
Some cereal with oats and some fruit.
Do you read the newspaper?
No, not normally.
Before heading to training, is there anything else that you generally do?
I always have a shower as soon as I get up, but that's about it really.
How long does it take you to drive to the training ground?
About 15 minutes.
And what car do you drive there?
A Mercedes.
Do you listen to music in the car?
Sometimes Radio 1, or I just put music on from my iPod.
Do you always travel on your own?
Are you usually one of the first to training – or one of the last?
I'd say I'm somewhere in the middle.
What do you keep in your locker?
Not too much – just some unused boots, some trainers and a few toiletries.
On the training pitches, do you have any special warm up routines?
Nothing in particular, I get straight out there.
What aspect of training do you enjoy the most?
Playing small-sided games is always fun.
Which team-mate do you think is the best trainer?
Thomas Vermaelen always gives 100 per cent, so probably him.
After training what do you take into the shower?
Just a towel – we have shower gel and shampoo provided.
Who do you tend to sit with at lunch?
Whoever's up there really, but Vermaelen often likes to go up there with somebody, and so does Theo, so probably one of them.
Do you always go straight home after training – if not where might you go?
I'd probably go home before heading somewhere else.
What do you tend to do when you get home?
Not that much, but I might go out for a game of golf sometimes or go into London for some food with friends.
What time do you eat dinner?
Around 6.30pm or 7pm.
Tell us three things that you might do in the evening?
Go into London for dinner, as I said, and maybe go to the cinema or the theatre too.
What's the last thing you do before going to bed?
Brush my teeth!
What time do you go to bed?
Between 11pm and 11.30pm.
And in bed, do you tend to read, watch TV, listen to music or go straight to sleep?
I'll watch a bit of television before sleeping.


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|Topic Review (Newest First)
I've never ordered a cam based on clearance, but I suppose you could do it if you wanted to.
Install the crank on oiled bearings and snug the caps. Install a rod/piston assembly (less rings) on #1, #7, #2 and #8 on oiled bearings and snug the caps. Don't torque anything to spec, just hand tighten to snug. Install a degree wheel and pointer on the front of the crank. Find TDC using a positive stop (strap, bolt and nut) above the piston
and mark the inertia ring on the damper if it does not co-incide with the factory notch. The ring on the damper may have rotated a little from its initial register on the hub. If you'd like to begin fresh with a registered damper, get a damper unit from these guys....it has been disassembled, clocked to TDC and reassembled with new elastomeric material. The nice thing about these rebuilt dampers is that you know they will fit your crank snout because they originally came on a running motor from the factory. I have read of considerable belly-aching from fellows who purchase new offshore units and they don't fit the crank, being either underbored or overbored.
Get a set of 8 light checking springs and set up an intake and exhaust valve in #1, #7, #2 and #8 chambers.
Slip your forefinger and middle finger under the retainer and give the valve tips a little tap with a plastic hammer to seat the locks.
Lay the heads on the block and retain them with a couple of bolts, just snugged down. You won't need a head gasket.
Set up a dial indicator
on a flat area of the retainer and preload it by 0.100". Zero the dial. Stoop down and eyeball the plunger on the dial indicator and make certain that it's parallel with the valve stem in both X and Y axes. Caution: push only on the valve tip with your finger or tool. Pushing on the retainer may unseat the locks.
Clearance will probably be tightest on the exhaust valve during the overlap period, when the piston is chasing the exhaust valve back onto its seat, so check it every 5 degrees or so, beginning at 20 degrees BTDC all the way through 20 degrees ATDC on the degree wheel.
You will undoubtedly find varying clearances from one cylinder to another. This will be due to grinding inaccuracies on the crankshaft rod journals, the rod lengths, the piston compression height differences, piston deck height differences, relationship from the block deck to the valve seats measurements, etc. This is why you have to measure every build that you put together.
Now, let's say that you find an average of 0.680" valve travel before you touch the piston with the valve head, as you push the valve tip down. If you add the gasket thickness (let's use 0.040"), you have the capability of using a cam with (0.680" plus 0.040" = 0.720") at zero clearance. If you use the generally accepted figures of 0.080" clearance on the intake valve and 0.100" clearance on the exhaust valve, then you should be able to (in an otherwise perfect world) run a cam with up to 0.620" lift without interference.
valve to piston clearance
You list the compression of the piston. How about a part number. Sounds like a flat top piston with that compression ratio. You need to know the chamber size of your heads to determine the CR. To check the clearance the motor would have to be assembled. You would use modeling clay on top of a piston, bolt the head to the block. You could set up the valve train on the one cylinder to check the clearance. Also you could discuss this with your machinist.
|You don't calculate piston to valve clearance, the only way to know is to check it.
|Dean Harrington
Valve to piston clearance
Im completely rebuilding a small journal 327 (only components re-used are the steel crank and the rods). I have .030 over 10.35:1 pistons and am in the process of selecting a cam, I have my eye on a .501 lift with 1.5:1 rocker arms (unless clearance permits 1.6:1 arms) and I'm concerned about valve to piston clearance. Is there a way to calculate clearance prior to purchasing my cam?
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Why only two choices? We have a Mossberg 500 for home defense but my husband and I am both armed each day inside our properties. We have applied for our CCW but we have not got it yet. And we have a big Rottweiler living with us. These are the types of protection we have. YMMV.
Oh, btw, I carry a Glock 23.


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Sorry we've taken so long to post again. We've been incredibly busy and have had to begin spring cleaning all our backed up work, house, and dog assignments that have been long over due. Now that we're back, we decided to do a video in response to all the curiosity , criticism and compliments on our our last Tofu Frites and Tofu Mojo's post. Thank you to all of you who were extremely excited about this dish! Your positive feedback and energy are much appreciated. For those of you who who not so easy to please, this video was an inspiration for us to create in order to prove you wrong. Food Fight? Yes, thats right! Here's a big hunk of tofu hurled your way… open up wide or get hurt! 😀
Viewing Suggestions – These videos can take a while to load. If it loads SLOW for you, we suggest that you first press PLAY,then immediately press PAUSE. Don't watch it just yet and let the whole video load till completion(about 5- 10 minutes depending on your service). Then return to watch it, so that your viewing experience is continuous and pleasurable. Enjoy!
Thank You for all your current and future video suggestions! Your valuable input helps keep our video camera rolling and all our bad dubbing going. These first video's have been short, simple and silly. Now it's time for us to really START COOKING! Here's an update of video's coming your way:
- *Thomas Keller's Cornets
*Velvety Cappuccino and Free Pour Art
*Spring Garden Tour
*Our PantryView all our VIDEOS Here Cooking & Exploring !


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Size: Approximately 181-256 sq ft.
Location: Lower Promenade
Cabin Category: CA
Amenities: Two lower beds that convert to a queen-sized bed sliding glass doors that lead onto the walk-around lower promenade deck sitting area private bathroom with bathtub and shower refrigerator mini-bar flat-screen television mini-safe telephone multi-channel music and a hairdryer.
Please Note: Smoking is prohibited in all guest staterooms.
Lower Promenade features staterooms in categories:


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Wow! Awesome build so far! Love all the Pepakura builds, especially the 1:1 ones. I guess you are already an RPF member (if not, you should register), where you can find some excellent Iron Man builds. Keep up the great work!
I got kicked from therpf because I had a dispute with someone who was a buddy of a moderator
Plus I love starwars aswell and a Fett suit is deffinatly coming after my ironman build
and thanks for the kind words it's allready in the bondo stages so once I finish the bondo stage I'll retake some pictures and upload them (3 days or so max)
nice iroman,
are you planning to do abdominal peice and neck out of rubber??
best of lucks with this build man
hey kcr7pr, Yes it's going to end up being a complete build but I got no clue on how to do a rubber neck piece. (eventho I want to make it haha )


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Event: Bollywood actress Sonam Kapoor and actor Ranveer Singh were snapped at Mehboob studio.
Guest List: Sonam Kapoor, Ranveer Singh
Bollywood megastar Amitabh Bachchan's granddaughter Navya Naveli Nanda was spotted at PVR, Juhu
Bollywood actress Katrina Kaif was spotted at recording studio, Khar.
Bollywood celebs Kangana Ranaut and Shahid Kapoor were snapped at Bandra.
Bollywood celebs Kiara Advani, John Abraham and Pooja Hegde were snapped at the airport.
Bollywood celebs Varun Dhawan, Malaika Arora Khan, Jacqueline Fernandez, Matin Rey Tangu, Sonakshi Sinha, Shatrughan Sinha, Poonam Sinha, Ayush Sharma, Kabir Khan, Mini Mathur, Bhushan Kumar, Riteish ...


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With his critical and box office success, Will Smith can afford to be picky about his roles, even when Quentin Tarantino comes knocking at his door.
In a recent interview with Entertainment Weekly, the "Independence Day" star revelaed that he turned down Jamie Foxx's role because, "Django wasn't the lead, so it was like, I need to be the lead. The other character was the lead!"
Taking care of some international promotional duties, Leonardo DiCaprio showed up at the premiere of "Django Unchained" in Seoul, South Korea today (March 7).
The "Departed" hunk received a warm welcome from his Korean fanbase as he arrived at the Times Square theatre, looking dapper in a dark three-piece suit.
Gearing up for next month's ceremony, MTV announced the nominations for the 2013 MTV Movie Awards on Tuesday (March 5).
Awards host Rebel Wilson and MTV News' Josh Horowitz started off the nomination spectacular by announcing the most coveted Golden Popcorn award for Movie of the Year.
Given that it's the biggest James Bond 007 film of all time, it's only fitting that "Skyfall" has been nominated for six trophies at the upcoming Empire Awards.
The British spy flick will compete for Best Film, while stars Daniel Craig and Judi Dench are up for Best Actor and Best Actress, respectively. Additionally, Sam Mendes snagged a nod for Best Director.
There's been no lack of publicity for Quentin Tarantino's latest film "Django Unchained," and all of that hype has translated to massive ticket sales.
According to a report, the "Pulp Fiction" mastermind's slavery-themed opus is right around $130 million in earnings, topping the $120 million total for "Inglourious Basterds."
His film "Django Unchained" score the Best Original Screenplay trophy at the 70th Golden Globe Awards last night (January 13) and Quentin Tarantino was up to his old tricks of creating controversy.
During his backstage interview, the "Pulp Fiction" mastermind addressed the objections to his use of the word "ni**er" during the flick.
Starting its first weekend of expanded play, "Zero Dark Thirty" took the top spot at the box office for January 11-13, 2013.
The Academy Award nominated Jessica Chastain fronted film about the hunt for terrorist Osama bin Laden garnered a $9.6 million Friday and a $24.5 million weekend haul.
Taking their massively successful flick overseas, the cast of "Django Unchained" showed up at the UK premiere in London, England today (January 10).


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This episode is an Alexander Pushkin story adapted for the CBSRMT by James Agate Jr., Lee Richardson stars. The story is about a matter of honor to be settled between two military men revolving around the love of the same young lady. The Duel will keep you in suspense, it is well acted, and I thought very entertaining. Creative writing by Pushkin, the original material would probably make a good read. Worth mentioning for Shakespeare buffs is a quote from Othello in the intro... Iago to Othello: "...good name in man and women dear my lord is the immediate jewel of their souls... He that filches from me my good name robs from me of that which enriches him and makes me poor indeed.." Advertisements that I noted: Henry Winkler for Leukemia, The American Red Cross, and Bob Hope with a PSA for High Blood Pressure
Though not your standard "fear you can hear" fair, this was a fun episode. It did make me question, who in their right mind would be part of a duel? Again, if you are in to history this is a great episode. If you are more into classic radio dramas, move on to another episode. 4 stars.


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|Loaded Gun (SAV)
- Two inert/novelty/replica grenades were discovered at Las Vegas (LAS), and Houston (IAH). The novelty grenade at IAH was in the passenger's carry-on bag.
- A belt buckle knife was discovered at San Jose (SJC).
- When asked if she had any hazardous materials, a passenger at San Juan stated that she had a bomb.
|Discovered at (L-R) LGB, SJC, SAN, SLC
|Discovered at (L-R) ILM, DAL, RIC, BHM, SDF, ATL, PBI
|Discovered at (L-R) FAY, AMA, PNS, DTW, CLT, TPA


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|Summaries of Current Contests
|ARRL Field Day
|CWops Mini-CWT Test - 1300Z Jun 21
|CWops Mini-CWT Test - 1900Z Jun 21
|CWops Mini-CWT Test - 0300Z Jun 22
|His Maj. King of Spain Contest, SSB
|NCCC RTTY Sprint - Jun 23
|NCCC Sprint - Jun 23
|Phone Fray - Jun 21
|Ukrainian DX DIGI Contest
|Summaries of Recent Contests
|Alabama QSO Party
|All Asian DX Contest, CW
|ARR BPSK63 Contest
|ARRL June VHF Contest
|Asia Pacific Sprint, SSB
|CQWW WPX Contest, CW
|DRCG WW RTTY Contest
|GACW WWSA CW DX Contest
|IARU Region 1 50 MHz Contest
|MARAC County Hunters Contest
|Portugal Day Contest
|SEANET Contest
|SMIRK Contest
|Stew Perry Topband Challenge - Summer
|Ukrainian DX Classic RTTY Contest
|VK Shires Contest
|West Virginia QSO Party
Summaries: Scores Score Breakdowns Comments Calls Used Compare Scores
Phone Fray 2017 Jan 11 Claimed Scores
Page link: http://www.3830scores.com/editionscores.php?arg=1ogcgLz3gsash
Click on a call below to see the claimed score detail. Lines highlighted in yellow are pending correction.
|[none found]


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In Boston, Families Grapple With Long Road Ahead
Liz Norden has moved through each day since the Boston Marathon bombings on prayers, support from friends and just a few hours of sleep a night. She is in the shower by 4:30 a.m. and on the road soon after to beat the morning traffic into Boston.
All day and late into the night, she shuttles between two hospitals visiting her sons, J.P., 33 years old, and Paul, 31. The brothers are best friends who share a love of basketball. They have always lived near one another outside Boston, and both have worked as roofers since high school. Now, their bond has been deepened by tragedy: Each lost his right leg in the bombings.
Ms. Norden, 50, says she fights to stay upbeat, to "keep them believing." When she feels tears coming, she ducks into a bathroom to cry. She is hopeful her sons will eventually resume full lives, but the road seems long and uncertain. "When it's very quiet late at night, the reality sets in that life as we know it is over," she says. "Honestly, it's like a nightmare."
The bombings on April 15 have taken a toll not only on the 264 people who were injured—including at least 14 who had limbs amputated—but on loved ones who have been agonizing about them for nearly two weeks. Many are preparing to help the grievously injured navigate lengthy recoveries that, in some cases, will result in long-term disabilities.
Many victims survived the bombings with injuries that might well have killed them were it not for an army of medical professionals and quick-thinking volunteers at the marathon finish line, and several top-notch hospitals nearby. While technological innovations in prosthetics have given amputees more mobility than ever before, doctors say the path forward for patients and their families can be arduous and uncertain.
"It's an overwhelming time," says Deborah Allen, director of the Bureau of Child, Adolescent and Family Health at the Boston Public Health Commission."They have been dealing with an emergency, and they are now beginning looking forward to very changed lives in some cases. They went into Monday one kind of family and came out of Monday a very different family."
Because many spectators were watching the marathon with friends and family, lots of people now are dashing between Boston hospitals helping to care for more than one person, says Lisa Hartwick, director of the Center for Violence Prevention and Recovery at Beth Israel Deaconess Medical Center, which took in 20 victims of the bombing.
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Mona DiMartino, a runner from Rochester, N.Y., had a large family contingent in Boston to cheer her along. The explosions left her husband with minor injuries, but her daughter and son and her son's girlfriend all wound up hospitalized with shrapnel wounds, says David Whiting, the family pastor acting as family spokesman. "One of the challenges for them is that everyone is spread out over three or four hospitals," he says.
In recent days, some amputees have spoken publicly about their recovery prospects, appearing remarkably upbeat in front of the cameras. Shamim Nejad, the director of adult burns and trauma psychiatry at Massachusetts General Hospital, says that left some family caregivers worried that their loved ones aren't as far along—despite that fact that the speed of recovery from such injuries tends to vary and the gains often don't come right away.
With hospitalized victims having traveled to Boston from as far away as California, some of their families now are making arrangements to stay in Boston indefinitely, or to go back and forth, says Ms. Allen of the Boston Public Health Commission.
"For a while, they were just dealing with stabilizing their loved ones, and helping them get better," she says. "But then the long-term sets in, and the long-term is a very complicated mix of very significant logistical and emotional needs. They're realizing, I am not going to wake up tomorrow and find that it didn't happen."
John Odom, a 65-year-old mechanical contractor from Redondo Beach, Calif., was three weeks from retirement when he came East with his wife and other family members to watch his daughter run. He suffered shrapnel wounds so devastating to both his legs that a military surgeon had to be brought in, according to his son-in-law, Matt Reis.
Severe blood loss strained his organs, and he was still on a ventilator at Boston Medical Center for part of last week. He has struggled to talk, has been fighting infections and faces additional surgeries. "He's still in really, really bad shape," says Mr. Reis, who lives in Franklin, Mass., and is the goalkeeper for the New England Revolution, a professional soccer team. "We're in for the long haul of recovery."
More Boston Coverage
Stephen Rand II, a 32-year-old hospital orderly in Portland, Maine, says he is taking a leave from work to stay in Boston near his mother, Karen Rand, an executive assistant for a local restaurant chain who was gravely injured. Ms. Rand was watching the race with a friend, Krystle Campbell, one of three killed when the bombs detonated. Ms. Rand, 52, had one leg amputated below the knee and remains hospitalized at Massachusetts General Hospital.
Mr. Rand says his mother has a "very positive, real good attitude." But last week, after being at the hospital every day since the bombing, his own nerves started to fray. He felt overwhelmed with all the people around his mother. "Too many cooks," he says. His own personal business was piling up at home.
He says he started to think about all the arrangements that still needed to be worked out, such as where his mother will live when her rehabilitation is done. Home for her had been a fifth-floor walk-up in Cambridge. "She can't go back there," he says.
"I got stressed out," he says. "I had to go home and just check out for a little bit." Back in Portland, he missed his mother and felt bad about not being by her side. He drove back to Boston on Saturday.
Counselors at Beth Israel Medical Center have been advising families camped out at hospitals to avoid burning out by leaning on their personal support networks, trying to take time away, even just reading a book. The city of Boston says it is planning to set up support groups for families in Boston and a virtual support group for families around the nation. The city is also helping families tap state and federal victims' assistance funds to help meet the costs of uprooting their lives.
J.P. and Paul Norden, the brothers who lost legs, are the eldest of Liz Norden's five children. They grew up in Stoneham, a middle-class suburb 10 miles northwest of Boston. Their uncle, Peter Brown, Liz's brother, describes the family as a blue-collar, "salt-of-the-earth, tightknit group." J.P. and Paul, who were especially close, were union roofers, says Mr. Brown. J.P. is handsome and outgoing, he says, and Paul has a "heart of gold." Both have steady girlfriends. Their mother "is a rock" to her family, their uncle says. "I don't know the last time that girl took a vacation."
The economic slowdown has been rough on many in the building trades, and the two Norden brothers have had a "tough go," says their uncle. They were out of work at the time of the bombing.
On marathon day, they joined a group of close friends who had met at Stoneham High School, gathering near the finish line to cheer another friend, a firefighter from Somerville, Mass.
After the first bomb went off, they tried to move into the street where they thought they would be safer, says their uncle. They didn't make it in time. The second bomb detonated right behind them. Among the group of friends, the brothers and their friend Marc Fucarile took the brunt of the explosion.
Bystanders rushed to their aid, ripping off shirts and belts to use as tourniquets on the Norden brothers. J.P., who thought he was going to die, later told his mother he could hear Paul yelling for him but couldn't see him. In the chaos, each brother was put in a different ambulance and taken to a different hospital.
Liz Norden was back at home. J.P. was supposed to come to dinner that night. She had just returned from the grocery store and was starting to cook his favorite, chicken and mashed potatoes, when the phone rang. It was Paul. He said he was in an ambulance and that he had been hurt very badly. He was on his way to Beth Israel.
Ms. Norden called her brother, Mr. Brown. She was screaming and crying so hysterically, he recalls, he kept asking her, "Who is this?"
"My knees were like Jell-O when I heard," he says.
After a mad rush to get through barricaded streets in Boston, Ms. Norden ended up at Beth Israel, where Paul was in surgery. She still didn't know where J.P. was, or even if he was alive. It would be hours before she learned he had been taken to Brigham and Women's Hospital, a couple of blocks away from Beth Israel.
As she waited and cried in the emergency room at Beth Israel, she looked down and saw that, in her rush, she had put on one pink sock and one gray.
Ms. Norden says it's as if a fog has descended on her family's daily life. It has been "back and forth, back and forth" between Brigham and Beth Israel. "I find myself walking and not knowing what hospital I'm in," she says. She sometimes forgets what day it is. "It's a blur," she says.
Paul lost his right leg from just above the knee, and J.P. from below the knee, she says. They have burns on their backs, arms and legs, and shrapnel and debris is still being pulled out in delicate surgeries. The other night, doctors took a two-inch nail out of Paul's neck, she says.
The brothers have had a steady stream of visitors—friends and family and even members of the Boston Red Sox and New England Patriots. Ms. Norden says her sons sometimes cry for one another. Paul has only started to look down at his leg, she says. Both have battled infections and other setbacks, and doctors are still trying to prevent more of J.P.'s leg from having to be removed, she says.
Some of their other friends, including Paul's girlfriend, had less severe injuries. Mr. Fucarile, who has 5-year-old son, lost his right leg above his knee, has burns over half his body and has shrapnel near his heart, his family said at a tearful press briefing last week.
Ms. Norden says each day is a "roller coaster."
"You'll go to be with one son, but then the other son needs you more," she says, "It's very hard to hold it together.…My heart is broken because I just feel so bad for them."
Mr. Brown says his nephews are "tough" and will improve with time, but he is frightened for them, too. There is so much support now that it's almost overwhelming, he says, but "you'd hate to see it stop." Neither brother lives in a first-floor apartment. How will they manage stairs? And how will they get by without their incomes, which were modest before, he wonders.
"When this thing is in the history books, are these guys going to be in good shape and be able to fend for themselves?" he asks. "That's what I worry about."
With a family friend, Mr. Brown has started the Norden Brothers Benefit Fund. The Dockside Restaurants, which runs a sports bar the brothers frequented, has held a fundraiser. O-Lyn Contractors in Norwood is calling on the "roofing community" to help the brothers and Mr. Fucarile any way they can. "I'm confident that with leaps and bounds in prosthetics they will get back to a completely normal life," says O-Lyn marketing director Mark Negron.
Ms. Norden tries to tell herself as much. Her sons are young, "they're healthy strong kids," she says, and she feels "so happy they are alive."
"But the boys have such a long road ahead," she says.
On Thursday, Ms. Norden says she felt elated when she saw an amputee from the bombings give a news conference, "looking like a million bucks." She also worried about her sons' progress by comparison.
Later that night, after another surgery, J.P. had another setback and ended up back in the intensive care unit.
"Other people seem to be getting better, but my kids truly look like they've been through warfare," she said. "I just don't understand it."
It was Friday morning, and she was on her way to the hospital again. "I really and truly do not know what day it is," she said. "I'm having a meltdown day."


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A boxer brief, as the name implies, is a mix between a boxer and a brief. A boxer is a loose fitting underwear with legs, while a brief is a basic and snug fitting underwear that does not have the legs covered. The mix brings in two very popular traits of the two basic styles: leg coverage and a snug fit. The boxer brief fits snuggly onto the skin and provides support for a man in the most needed places, including in the legs.
A boxer brief is a perfect underwear for someone who participates in multiple activities throughout the day. Some guys may wear a loose fitting boxer to work under their suit, then change into a more supportive jock or brief for their evening workout, but the boxer brief is a possible solution to avoid an extra wardrobe change in your day.