By Mayer I Gruber
This new quantity within the Reference Library of Judaism faithfully provides the whole Hebrew textual content of Rashi's (1040-1105) psalter remark in accordance with Vienna Heb. ms. 220 including an absolutely annotated medical translation into modern idiomatic English. The supercommentary areas one of many most interesting commentaries by way of the only so much influential Hebrew biblical exegete in discussion with the total gamut of historical, medieval and smooth exegesis. The supercommentary identifies Rashi's resources and pinpoints the exegetical cruces to which Rashi responds, defines the nuances of Rashi's exegetical, linguistic and theological terminolgy, and courses readers to exploit the interpretation to realize entry to the Hebrew. The introductory chapters represent the main updated dialogue of the scope of Rashi's literary legacy and of the background of analysis. They contain hugely unique discussions of the Chronicles and Ezra-Nehemiah commentaries normally attributed to Rashi and completely annotated English translations of one) Rashi's programmatic essay at the challenge of homonymity in biblical exegesis; 2) Rashi's commentaries on liturgical poetry; three) one in every of Rashi's liturgical poems, and four) the recognized medieval poem, which pronounces Rashi to be the Torah Commentator par excellence.
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Additional info for Rashi's Commentary on Psalms (Brill Reference Library of Judaism)
And Ludolf Veltheim-Lottum, Kleine Weltgeschichte des Städtischen Wohnhauses, vol. 1 (Heidelberg:L. Schneider, 1952), pp. 204f. Breuer, p. 51, η. 38 argues that the size of the so-called winter house or living room, which, in Breuer's view, doubled as the the bet midrash or lecture hall of the typical medieval Ashkenazic yeshivah, was 7 square meters. Moreover, Breuer suggests, the reason that Ashkenazic women of the era of Rashi and Tosaphot were so knowledgeable in halakah is that the bet midrash was, in fact, their living room.
65 note that 'elyônîm in the sense 'supernal beings, heavenly host' is found in Rabbinic literature in BT Ketubbot 104a and elsewhere. 20 Paraphrase of Jer. 3:14. Rashi substitutes sarbānîm for the prophet's šābèbîm for the sake of the rhyme nîm repeated at the end of each of the 48 hemistichs. 21 Heb hegyônîm. Goldschmidt, Seder Ha-Selihot, p. 65 notes that this form seems to be based upon the phrase hegyôn libbî in Ps. 19:15. For Rashi to base the expression hegyônîm in the sense 'persons praying' upon Biblical Heb.
147, which specifically exempts from taxation by the self-governing Jewish community of greater Troyes household items, houses, vineyards, and fields; see the discussion in Robert Chazan, Medieval Jewry in Northern France: A Political and Social History (Baltimore & London: Johns Hopkins University Press, 1973), p. 16. See also the account of the case that came before R . J o s e p h b. Samuel Tob-Elem (Bonfils) at the end of the 10th and the beginning of the 11th century concerning the attempt of the community of Troyes to ignore the community's traditional exemption of vineyards from taxation in respect of the vineyard owned by a certain Leah.