Rashbam biography of martin

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A commentary which opens with the words “Let the maskilim understand” is certainly not designated for the simple people, and this stands in opposition to the commentary of Rashi. V. 32]; Ex. xii.

In his personal character, Rashbam was noted for his piety and humility. Born near Troyes, France, his mother was Yocheved, the daughter of Rashi, and his father was Meir ben Shmuel.

Presumably, the Rashbam believes that it is not enough that Pharaoh’s daughter saw the boy in order to know that he was “of the Hebrew boys” (as she herself says at the end of the verse), and it is clear in Tanakh that every Jewish male is to be circumcised. However, in his commentary on Binyamin’s blessing (Bereishit 49:27, s.v.

He expressed the goal of his method in the following passage:

Those who love pure reason should always remember that the sages have said a biblical passage must not be deprived of its original meaning. 4a (Berliner's "Magazin," 1876, p. 41 and Ex. xix.

Even my grandfather Solomon was an adherent of this school; and I had an argument with him on that account, in which he admitted that he would revise his commentaries if he had time to do so." It is subsequently related that Rashbam so thoroughly convinced his grandfather that the latter burned his own works.

Briefly Rashbam may be said to have had the following objects in view in his exegesis: to harmonize his comments with the progress made by the exegesis of his time; to simplify exegesis and investigate the inner meaning of the Scriptural text; to preserve the traditional interpretation when it agrees with the literal sense; to show the connection of disconnected passages of the Bible; and to defend Judaism ().

(5) Additions to Alfasi (Ahaba, ed. (2) He draws a distinction between practical wisdom, which is not speculative (Eccl. We should say that the brothers did not even know about this, even though it is written, “that you sold me to Egypt” (Bereishit 44:4); we may say that their actions brought it about, so they are accessories to his sale.

Aside from his commentary on the Torah, the Rashbam was one of the great Talmudic commentators; his words were cited a great deal by the Tosafists, and his commentaries to Pesachim and Bava Batra were printed in the Vilna edition of the Talmud.

 

The Rashbam debated the Christians of his time, [4]and apparently understood Latin (see his commentary to Shemot 20:12).

In his knowledge of Hebrew grammar and lexicography not only was he the equal of his contemporaries, but surpassed them. 45), holding that neither the former nor the latter is in any way circumscribed. (3) In opposition to all the earlier commentators—unless the comments of this nature were added by a later editor (comp.

Providence, RI: Brown Judaic Studies, 2004. The obscure use of in Deut. ISBN 9789652235176.

Shereshevsky, Esra. (Bereishit 1:1)

 

The lovers of enlightenment may understand and be enlightened by what the Rabbis have taught us, namely “that no verse loses its simple meaning.” This is true even though the essence of the Torah comes to teach us and to edify us with lore, law, and legislation, by way of allusions in the simple meaning and the verbosity of the text, as well as the thirty-two hermeneutical principles of R.

Eliezer son of R. Yosei the Galilean and the thirteen principles of R. Yishmael.

 

The earlier authorities, due to their piety, were inclined to deal with the derivations, which are the essence; because of this, they were unaccustomed to the depth of the simple meaning of the verses. 75.

[13] For example, “The way of the world preceded the Torah” (Tanna de-Vei Eliyahu, ch.

ISBN 9781930675193.

Harris, Robert A. Discerning Parallelism: A Study in Northern French Medieval Jewish Biblical Exegesis. 33 [A.