![]() They were situated among farms of veteran-army Afrikaner farmers, mostly highly Orthodox Dutch Reform Church type. My ex-husband’s parents had an agricultural farm and shop, in South Africa. This changed upon my first trip out of Israel. Up till after my army service I defined my identity as a-religious, non-believer, Israeli of incidental, and hardly important, Jewish origin. Jewishness without orthodoxy seemed illogical. As a child and teenager, I viewed my parents’ selective observance as hypocritical and self-comfort-induced. The bible in this my early life experience was present-absent: present through the holiday rituals and unloved school bible classes and general culture, but absent as a source of identity. And yet, Saturdays and holidays were for travel: beach, visits, relatives. Jahrzeit (the anniversary of a loved-one’s death) was always an occasion for synagogue attendance. Major holidays-Passover, Rosh Ha-Shanah, Yom Kippur, Sukkot, Shavuot-were celebrated according to accepted Ashkenazi rituals. Kashrut was kept, as well as Kabbalat Shabbat: candles, kiddush, the works. They defined themselves as Labour Zionists and traditionalists, believers but not religious in the organizational sense. ![]() Jewish American Women Writers in the 18th and 19th Centuri.My parents, originally Ostjuden, immigrated to Palestine/Eretz Israel in their late teens. Italian Jewish Literature (Ninth to Nineteenth Century) Holocaust, Philosophical and Theological Responses to the Hebrew Literature Outside of Israel Since 1948 Haskalah (Jewish Enlightenment) Literature Users without a subscription are not able to see the full content onĮarly Modern Period, Christian Yiddishism in the New York: Sefer-Hermon, 1982.Īccessible introduction and overview both to the work of Rashi and what can be known about his time period from his writings, with a particular emphasis on his description of everyday life in his time. Online exhibition of Rashi manuscripts from the Hebrew University of Jerusalem, accompanied by a highly accessible introduction to Rashi’s writings and to scholarship on them, both in Hebrew and English. He also attempts to synthesize Rashi’s theological and ethical views, as well as his life story and his social context. He provides an overview of Rashi’s work in its variety of genres, plus an accessible orientation to much of the scholarship in the study of Rashi’s commentaries. Grossman is one of the generation’s leading scholars of medieval exegesis and of Rashi in particular. The single most useful single-volume introduction to Rashi and his work. Mayer Gruber’s introduction to Rashi’s commentaries on the book of Psalms (see Gruber 2007, cited under Scholarly Editions) also provides an excellent introduction and orientation to his life and work. Finally, Rashi: “Teacher of Israel”, an online exhibition from Hebrew University, provides an excellent overview and resource for approaching the study of Rashi. Shershevsky 1982 focuses more on themes in Rashi’s work. Grossman 2006 is probably the most useful starting point for scholarship on Rashi, with comprehensive orientations to Rashi’s various writings, his historical time period, and some themes in his thought. ![]() There are a number of important books that look at Rashi’s life and work as a whole. ![]() Finally, because Rashi (along with Maimonides) is one of the best-known Jewish scholars of the Middle Ages, stories about Rashi and Rashi’s life are an important way in which modern Jews think about their medieval history. In particular, his commentary plays a central role in conversations about the “literal sense,” sensus literalis, pshat, pshuto shel mikra, and what these concepts meant to medieval Jews and Christians. He is certainly a centrally important figure in the history of Jewish biblical interpretation, and an argument can be made for his importance in the history of Christian biblical interpretation as well. Since so many manuscripts exist of his work, his commentaries are often studied from a perspective of textual history. Rashi’s work has been studied in many fields and from a variety of different perspectives. He also wrote a commentary on the Talmud that is reproduced in the standard printed edition. He was a foundational influence on Jewish Biblical scholarship in the Ashkenazic world and also influenced Christian scholars such as Andrew of St. Of these works, his commentaries on the Pentateuch and on the Talmud are by far the most commonly read and studied. Rashi’s works include a commentary on the Tanakh (Hebrew Bible), a commentary on the Babylonian Talmud, and various Halachic works and responsa. Rabbi Solomon ben Isaac (b. 1040–d. 1106), commonly known by his acronym Rashi, was the single most influential Jewish Bible commentator of the Middle Ages.
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