Rashi: Perbedaan antara revisi

* (1) "Shlomo son of Rabbi Yitzhak,"

* (2) "Shlomo son of Yitzhak,"

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In older literature, Rashi is sometimes referred to as ''Jarchi'' or ''Yarhi'' ({{hebrew|ירחי}}), his abbreviated name being interpreted as '''R'''abbi '''Sh'''lomo '''Y'''arhi. This was understood to refer to the Hebrew name of [[Lunel]] in [[Provence]], popularly derived from the French ''lune'' "moon", in Hebrew {{hebrew|ירח}},<ref>http://books.google.com/books?id=xpc9AAAAcAAJ&pg=PA74</ref> in which Rashi was assumed to have lived at some time<ref>http://books.google.com/books?id=wlMBAAAAQAAJ&pg=PA2</ref> or to have been born, or where his ancestors were supposed to have originated.<ref>see for example http://books.google.com/books?id=KyJ44AeJj4sC&pg=PA233 http://books.google.com/books?id=gc4FAAAAQAAJ&pg=PA286</ref> [[Richard Simon]]<ref>http://books.google.com/books?id=3aQUAAAAQAAJ&pg=PA545</ref> and Johann Wilhelm Wolf<ref>http://books.google.com/books?id=zQIVAAAAQAAJ&pg=PA1057</ref> claimed that only Christian scholars referred to Rashi as Jarchi, and that this epithet was unknown to the Jews. [[Bernardo de Rossi]], however, demonstrated that Hebrew scholars also referred to Rashi as Yarhi.<ref>http://books.google.com/books?id=CQBbc1vhiysC&pg=PA337</ref> In 1839, [[Leopold Zunz]]<ref>http://books.google.com/books?id=b6EXAQAAIAAJ&pg=PA328</ref> showed that the Hebrew usage of Jarchi was an erroneous propagation of the error by Christian writers, instead interpreting the abbreviation as it is understood today: '''R'''abbi '''Sh'''lomo '''Y'''itchaki. In consequence, by the second half of the 19th century, the appellation ''Jarchi'' was considered obsolete.<ref>http://books.google.com/books?id=IdcZAAAAMAAJ&pg=PA423</ref> The evolution of this term has been thoroughly traced.<ref>http://books.google.com/books?id=Nsl2NrA6v6gC&pg=PA1 http://books.google.com/books?id=7DAHAQAAIAAJ&pg=PA643</ref>

[[File:Rashi statue in troyes.jpg|thumb|Monumen peringatan Rashi di [[Troyes]], France]]

 

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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''".<ref>{{cite news |url=http://www.chareidi.org/archives5765/mattos/MTS65features.htm |title=The Discovery of the Resting Places of Rashi and the Baalei Hatosfos |author=Y. Friedman| publisher=Dei'ah Vedibur |date=2005-07-25}}</ref>

===Criticism of Rashi===

Although Rashi’s interpretations were widely respected, there are many who criticize his work. After the 12th century, criticism on Rashi’s commentaries became common on Jewish works such as the Talmud. The criticisms mainly dealt with difficult passages. Generally Rashi provides the “pshat” or literal meaning of Jewish texts, while his disciples known as the Tosafot, criticized his work and gave more interpretative descriptions of the texts. The Tosafot’s commentaries can be found in Jewish texts opposite Rashi’s commentary. The Tosafot added comments and criticism in places were Rashi had not added comments. The Tosafot went beyond the passage itself in search of arguments, parallels, and distinctions that could be drawn out. This addition to Jewish texts was seen as causing a “major cultural product” <ref name="Bloomberg, Jon 2004">Bloomberg, Jon. The Jewish World in the Modern Age. Jersey City, NJ: KTAV Pub. House, 2004. 69.</ref> which became an important part of Torah study.<ref>"Tosafot." JewishEncyclopedia.com. N.p., n.d. Web. 27 Feb. 2013. <http://www.jewishencyclopedia.com/articles/14457-tosafot>.</ref><ref name="Bloomberg, Jon 2004"/>

The [[ArtScroll#Schottenstein Edition Talmud|Schottenstein Edition interlinear translation of the Talmud]] bases its English-language commentary primarily on Rashi, and describes his continuing importance as follows: {{quote|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.<ref>''The Schottenstein Edition of the Talmud:Talmud Bavli:Tractate Nedarim. [[ArtScroll|Mesorah Publications Limited]], 2000 (General Introduction, unpaginated). (Note: The Schottenstein Edition editors explained further that they chose [[Nissim of Gerona|Ran]]'s commentary for [[Nedarim (tractate)|Tractate Nedarim]] as an exception, based on a belief that the commentary attributed to Rashi for this tractate was not written by Rashi)</ref>}}