{"id":614,"date":"2025-10-25T04:00:00","date_gmt":"2025-10-25T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=614"},"modified":"2025-12-13T19:39:53","modified_gmt":"2025-12-14T02:39:53","slug":"rashi-metodo-peshat","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/rashi-metodo-peshat\/","title":{"rendered":"Rashi: the exegete par excellence, and a guardian who gave meaning to the Torah"},"content":{"rendered":"<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cThe plain sense of the text is the basis on which rests the whole interpretation.\u201d<\/strong><br>(<em>Commentary on Genesis 3:8<\/em>)<\/p>\n\n\n\n<p><strong>\u201cRashi does not explain the Torah: the Torah is explained through Rashi.\u201d<\/strong><br>Later judgment of his disciples, which underlines their role almost oracular within the judaism of the middle ages.<\/p>\n<\/blockquote>\n\n\n\n<h1 class=\"wp-block-heading\">1) Identity and time<\/h1>\n\n\n\n<p>Rashi was born and died in Troyes (Champagne), he studied in Worms and Mainz, and to 1070 he founded a yeshiva in Troyes. It is the jewish commentator medieval is the most influential on the Torah and the Talmud: set the standard reading \u201cline by line\u201d up to the present structure of the printed page of the Talmud. Died July 13, 1105.<\/p>\n\n\n\n<p><strong>Historical context.<\/strong> His life takes place in the Latin christianity of the ELEVENTH century, with growing tensions and, towards the end of his life, the trauma of the Cross; his school was the origin of the movement of the tosafistas (including their grandchildren Rashbam and Rabbeinu Tam).<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">2) Corpus of works<\/h1>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Commentary to the Torah and other books of the Tanakh.<\/strong> It is biblical exegesis, jewish most-read of the story; it has been the subject of constant debate about its exact nature.<\/li>\n\n\n\n<li><strong>Commentary to the Babylonian Talmud.<\/strong> Model of clarity and pedagogical; summarizes language, defines terms, resolves fixtures textual and guide the continuous reading.<\/li>\n\n\n\n<li><strong>Responsa and materials hal\u00e1jicos minors.<\/strong> Preserved in part in the traditions of their school. (Synthesis of general studies).<\/li>\n<\/ul>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cThe Torah speaks in the language of men.\u201d<\/strong><br>(<em>Commentary on Exodus 15:3<\/em>)<\/p>\n<\/blockquote>\n\n\n\n<h1 class=\"wp-block-heading\">3) Method of exegesis: peshat with use calibrated midrash<\/h1>\n\n\n\n<p>Rashi declares repeatedly that searches for the <em>peshuto shel miqr\u00e1<\/em> (\u201cthe plain sense of the text\u201d) and, at the same time, incorporates the midrash when clarifies the passage or suggested readings received. The expression <em>peshuto shel miqr\u00e1<\/em> appears close to two hundred times in his commentary of the bible, though he never defines it systematically, and the current research discusses its exact scope.<\/p>\n\n\n\n<p>In the Talmud, its approach privileges the <em>peshat<\/em> in front of the <em>pilpul<\/em> and in fact \u201c<em>pashut gemar\u00e1<\/em>\u201d it can mean just study with Rashi, without Tosafot. This frame is inserted in the array medieval <em>PaRDeS<\/em> (peshat, remez, derash, sod).<\/p>\n\n\n\n<h1 class=\"wp-block-heading\">4) Features technical and pedagogical<\/h1>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Glosses in romance (la azim).<\/strong> Introduces equivalent French for difficult terms, a teaching resource key in context francorrom\u00e1nico. (See synthesis in literacy studies).<\/li>\n\n\n\n<li><strong>Economy and precision.<\/strong> His style lapidary explains why your comment was \u201cstuck\u201d to the text and became inseparable from his study.<\/li>\n<\/ul>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cEvery word in the Torah is full of meaning; none is superfluous.\u201d<\/strong><br>(<em>Introduction to the commentary on Genesis<\/em>)<\/p>\n<\/blockquote>\n\n\n\n<h1 class=\"wp-block-heading\">5) Reception and influence<\/h1>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Tosafistas and grandchildren.<\/strong> Rashbam and Rabbeinu Tam disagreed with Rashi in multiple locations (e.g., the order of the parashiyot in <em>tefillin<\/em>), signal of a tradition in criticism to live within their own school.<\/li>\n\n\n\n<li><strong>Canonization of de facto.<\/strong> His commentary on the Torah acquired status as quasi-canonical (without canonization formal) and generated a vast literature of supercomentarios, especially in the Low Middle Ages, ashkenazi.<\/li>\n<\/ul>\n\n\n\n<h1 class=\"wp-block-heading\">6) Doctrine and selected positions<\/h1>\n\n\n\n<p>Rashi is not a philosopher systematic; his theology is inferred from notes exegetical. In general, avoid digressions speculative, adheres to the \u201cplain sense\u201d and only introduces <em>derash<\/em> when it brings clarity or preserves traditions plants. The discussion of modern debate, even if their formulations on the transcendent implied or not commitments \u201ccorporealistas\u201d; the readings are found.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cThe Holy one, blessed be he, wants man to understand His word.\u201d<\/strong><br>It is not only exegesis, is devotion: to know the divine word is to engage Your mind.<\/p>\n<\/blockquote>\n\n\n\n<h1 class=\"wp-block-heading\">7) <strong>Rashi and the Kabbalah: an assessment from the perspective kabbalist\u201d<\/strong><\/h1>\n\n\n\n<p><strong>Basic fact.<\/strong> Rashi lived <strong>before<\/strong> the rise of the Cabal classic (XIII\u2013XIV centuries; <em>Z\u00f3har<\/em> and developments hispanic-proven\u00e7al). Therefore, <strong>it was not a kabbalist<\/strong> in the historical sense-technical term.<\/p>\n\n\n\n<p><strong>Did you have contact with esoteric tradition?<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Consensus wise:<\/strong> The accepted view for decades argued that Rashi did not try to mystical themes substantively.<\/li>\n\n\n\n<li><strong>Nuances recent:<\/strong> Ephraim Kanarfogel has shown regions (e.g., in Job 28), where Rashi <strong>seems to understand<\/strong> of esoteric literature (early<em>Hejalot\/Merkav\u00e1<\/em>) or uses formulations that support reading mystical; however, this <strong>does not convert<\/strong> your project exegetical in kabbalistic. It is, in the best of cases, <strong>awareness<\/strong> and <strong>ocasionalidad<\/strong>, not a program.<\/li>\n\n\n\n<li><strong>Attributions traditional post:<\/strong> Authors such as the <strong>Jid\u00e1<\/strong> attributed to Rashi knowledge kabbalistic and some commentators\/teachers jas\u00eddicos reread to Rashi in key <em>sod<\/em>. They are readings <strong>later<\/strong> and devotionals, valuable for the reception, but <strong>no evidence<\/strong> an agenda kabbalistic original.<\/li>\n<\/ul>\n\n\n\n<p><strong>How to read the cabalists and the mystical tradition:<\/strong><\/p>\n\n\n\n<ol class=\"wp-block-list\">\n<li><strong>Ramban (Nachmanides)<\/strong>, a central figure of the Cabal, discusses and cites Rashi frequently: it adopts its <em>peshat<\/em> when I served, but exceeds it by entering <em>sod<\/em>. (Picture in skilled manual).<\/li>\n\n\n\n<li><strong>Supercomentarios late-medieval<\/strong> converted to Rashi text-base that new flows \u2014including the mystic\u2014 \u201clive\u201d with their own keys.<\/li>\n\n\n\n<li><strong>Readings jas\u00eddicas modern<\/strong> (e.g., the \u201csuper-exegesis\u201d of the Lubavitcher Rebbe) show how, from a hermeneutic spiritual, Rashi can \u201ccontain\u201d layers of <em>remez<\/em> and <em>sod<\/em>although his self-definition is <em>peshat<\/em>.<\/li>\n<\/ol>\n\n\n\n<p><strong>Conclusion kabbalistic.<\/strong> If looking to \u201cthe perspective of the kabbalistic system of the character,\u201d the thesis more solid is:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li>Rashi <strong>build the floor of the <em>peshat<\/em><\/strong> with such effectiveness that the Cabal later was able to <strong>built up<\/strong> without destroying it;<\/li>\n\n\n\n<li>there are <strong>indications<\/strong> (not a diary) of consciousness esoteric;<\/li>\n\n\n\n<li>his legacy <strong>no<\/strong> it is mystical in origin, but it is <strong>fully compatible<\/strong> with readings mystical further that they take it as <strong>text-base<\/strong>.<\/li>\n<\/ul>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cThere is No before or after in the Torah.\u201d<\/strong><br>(<em>Commentary on Exodus 31:18<\/em>)<\/p>\n<\/blockquote>\n\n\n\n<h1 class=\"wp-block-heading\">8) Input key<\/h1>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Standardization of the <em>peshat<\/em><\/strong> in the Bible, and clarity methodical in Talmud.<\/li>\n\n\n\n<li><strong>Bridge pedagogical<\/strong> between rabbinic tradition, and readers of his time (glosses in romance, economy exegetical).<\/li>\n\n\n\n<li><strong>Transmitting node<\/strong> to Tosafot and medieval exegesis later, including the supercomentarios and the hermeneutic kabbalistic.<\/li>\n<\/ul>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cWho understand the plain sense of the Torah opens the door to the mystery of the soul.\u201d<\/strong><br>It reflects the view that <em>peshat<\/em> it is the portal of the <em>sod<\/em>, not its opposite.<\/p>\n<\/blockquote>\n\n\n\n<hr class=\"wp-block-separator has-alpha-channel-opacity\"\/>\n\n\n\n<h2 class=\"wp-block-heading\">Conclusion<\/h2>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Rashi was not a kabbalist<\/strong> in the historical sense; your project is <strong>peshat-centered<\/strong>.<\/li>\n\n\n\n<li><strong>Yes<\/strong> there are <strong>passages<\/strong> and <strong>rereadings<\/strong> later that enable a <strong>perspective kabbalist<\/strong> about him.<\/li>\n\n\n\n<li>Your <strong>influence<\/strong> is <strong>structural<\/strong>: without Rashi, or the page of the Talmud or biblical exegesis medieval (including the kabbalistic) would be what they are.<\/li>\n<\/ul>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p><strong>\u201cThe study without humility, turn off the flame of wisdom.\u201d<\/strong><br>Teaching derived from his style: precision without pride, scholarship, with reverence.<\/p>\n\n\n\n<p><strong>\u201cThe lyrics are containers; the intent is the spirit which animates them.\u201d<\/strong><br>Claims that the text is not an end, but a channel for the divine energy.<\/p>\n<\/blockquote>","protected":false},"excerpt":{"rendered":"<p>Rashi: method, peshat and medieval influence<\/p>","protected":false},"author":1,"featured_media":615,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[368],"tags":[423],"class_list":{"0":"post-614","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-mekubalim","8":"tag-rashi"},"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - 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