Rashbam

Rashbam (רשב"ם) is a Hebrew acronym for רבי שמואל בן מאיר (Rabbi Shmuel son of Meir) (c.1085 - c.1158). His father was Meir ben Shmuel and his mother was Yocheved, the daughter of Rashi. Like his grandfather Rashi, the Rashbam was a biblical commentator and Talmudist. He was also a leading French Tosafist.

He was the older brother of the Tosafist Rivam and the Tosafist Rabbeinu Tam, also known as Jacob ben Meir. He was a colleague of Rabbi Joseph Kara.

Rashbam was born in France in the vicinity of Troyes. He learned from Rashi and from the Riva. He was the teacher of his brother, Rabbeinu Tam.

His commentary on the Torah is renowned for its stress on the plain meaning (peshat) of the text. This approach often led him to state views that were somewhat controversial (thus resulting in the omission of his commentary on the first chapters of Genesis in many earlier editions of the Pentateuch). Parts of his commentary on the Talmud have been preserved, and they appear on the pages of most of tractate Bava Batra (where no commentary by Rashi is available), as well as the last chapter of tractate Pesachim. Rashbam earned a living by tending livestock and growing grapes, following in his family tradition. Known for his piety, he defended Jewish beliefs in public disputes that had been arranged by church leaders to demonstrate the inferiority of Judaism.

French exegete of Ramerupt, near Troyes;

Born about 1085 Shmuel (or Samuel) ben Meir, hailed from a famous lineage, being the grandson of Rashi, the greatest Jewish writer of his time. Shmuel was in fact Rashi's direct pupil, and initially followed his tradition of interpretation. His biblical commentaries include the following:

• On the Pentateuch
• On Judges and Kings
• On Isaiah, Jeremiah, Ezekiel, and the twelve Minor Prophets.
• On Ezra and Nehemiah, many notes of were later ascribed to Rashi
• On Job
• On the "Five Megillot"—the Song of Songs, Lamentations, Book of Ruth, Ecclesiastes, and Esther
• On the Psalms

One of the earliest writings of the Rashbam was his commentary on the Song of Songs, which he regards as a representation of a dialogue between God (the lover) and the Jewish people (his beloved), and as a description of the condition of Israel in times of both misery and of happiness.

However, in his other biblical commentaries he opposes allegorical interpretation of the scriptures and takes a more realistic approach. He used the Masoretic text of the Bible primarily, but compared it with French, German, Spanish, and Aramaic translations. He also used the Latin Vulgate, primarily in order to point out passages in which he objected to its rendering. Jewish source which he used included the Mishnah and various midrashic texts.

Rashbam's aim in biblical exegesis as an attempt to discern what he called the "obvious meaning" of the verses. He expresses the goal of his method in the follow 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. Yet as a consequence of the opinion expressed by them, that the constant study of the Talmud is one of the most laudable pursuits, commentators have been unable, by reason of such study, to expound individual verses according to their obvious meaning. Even my grandfather Solomon (Rashi) 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."

According to one legend, Rashbam so thoroughly convinced his grandfather of this, that Rashi burned his own works.

Despite his penchant for realism, Rashbam was by no means unsophisticated in his method. He attempted harmonize his comments with the progress made by the learned rabbinical exegesis of his time, and yet to explain in the clearest possible terms the inner meaning of the scriptural text when it was not obvious. He sought to preserve the traditional Talmudic interpretation when it agreed with the literal sense and to show the connection of seemingly disconnected passages of the Bible. Throughout his commentaries he shows a strong conern to defend Judaism, especially from its Christian critics.

The following passage on Gen. xxxiv. 25 may be quoted as an example of the simplicity of Samuel's exegesis: "'They [Simeon and Levi] came upon the city [Shechem].' This certainly means that they came upon the city when it felt itself secure, since the Hebrew word 'beṭaḥ' can be applied only to an object at rest." This explanation is at the same time a criticism of Rashi, who first refers "beṭaḥ" to the inhabitants and not to the city, and then interprets the passage haggadically. Rashbam was himself attacked by Ibn Ezra in "Iggeret Shabbat" because in his interpretation of Gen. i. 5 he tries to prove that the Jewish day, even the Sabbath, begins at dawn and not at evening.

In his comment on Ex. ii. 14 Rashbam shows his mastery in determining the most evident meaning. The names of God are explained as verb-forms, the first one, , as placing in the mouth of God Himself the declaration of eternal existence, , and the second, , as placing in the mouth of man the same declaration. Equally obvious is the connection he finds between the Feast of Tabernacles and the festival of ingathering (Lev. xxiii. 43), basing it on the sentiment of humility and gratitude; the humble hut being occupied during the most beautiful outdoor festival of the year, and being a reminder at the same time of the ancient tent life. He explains the threefold repetition of the word in Num. xv. 39 by saying that a notable play on words underlies its third occurrence. The obscure use of in Deut. xxvi. 17, 18, he explains, as no commentator before him had done, by the passages Num. xv. 41 and Ex. xix. 6. On other philosophical explanations, some of which are untenable, comp. Rosin, l.c. pp. 104-108.

The most radical of Rashbam's commentaries is that on Ecclesiastes. For instance: (1) He declares that the words "vanity of vanities" were not spoken by the preacher, but were prefixed by the editor who arranged the book in its present form. (2) He draws a distinction between practical wisdom, which is not speculative (Eccl. ii. 3), and theoretical wisdom, which must not be confounded with it. (3) In opposition to all the earlier commentators—unless the comments of this nature were added by a later editor (comp. Rosin, l.c., p. 108, note 4)—he explains according to their natural literal meaning all the sentences of the preacher relating to doubts and to pessimism (Eccl. iii. 21, v. 7).

Rashbam's attitude toward science may be considered from two points of view, (1) the theological, and (2) the secular. In regard to theology he clings to the doctrine of the spirituality and omniscience of God (Gen. i. 26; "Kerem Ḥemed," viii. 45), holding that neither the former nor the latter is in any way circumscribed. In his views on angels, prophecy, and the miracles mentioned in the Bible he falls short of the religious philosophers both of his own and of a later epoch. Nor does he rise superior to the superstitions of his time and country, explaining many Biblical passages (e.g., Gen. xxxi. 19; Ex. xxxi. 1) according to the prevailing ideas. He bases the Biblical laws (e.g., Gen. xxxii. 33 [A. V. 32]; Ex. xii. 8, 9, 17; xxv. 31) not only on ethical but also on other grounds. Occasionally he offers to his reader extraneous ideas suggested by some occurrence or train of thought. As regards his secular attainments, he gives evidence of being conversant with Old French (see the Old French philological explanations which he quotes, given in alphabetical order in Rosin, l.c. pp. 92-97). He knew Latin also, and could even read the Vulgate (see on Ex. xx. 13, in reference to the translation of "Non occides" = "Thou shalt not kill," and "Ego occidam," Deut. xxxii. 39).

Some correct geographical notes (on Gen. xxxv. 21; Num. xxi. 28; Deut. ii. 3) show that Rashbam was conversant also with the geography of Palestine. In his knowledge of Hebrew grammar and lexicography not only was he the equal of his contemporaries, but he even surpassed Menahem and Dunash in point of general scholarship, although he could not make use of Saadia's works, as he did not know Arabic (this topic is treated in detail in Rosin, l.c. pp. 120-144, 145-155).

Among Rashbam's Talmudical works are the following commentaries: (1) On the treatise Baba Batra (iii. 29a to the end). (2) On Pesaḥim (x. 99b to the end). (3) On 'Abodah Zarah, of which only a few passages are quoted in "Temim De'im," ed. Venice, iii. 19b, 20b, 28c. (4) On the treatise Niddah, as appears from the "Or Zarua'" (Berliner's "Magazin," i. 100a). (5) Additions to Alfasi (Ahaba, ed. Amsterdam, i. 136b). (6) Additions to Rashi's commentary (Zunz, "Z. G." p. 32). (7) "Teshubot," in R. Eliezer b. Nathan's "Eben ha-'Ezer," ed. Prague, 143b-146c, and in the "Pardes," ed. Constantinople, fol. 4a (Berliner's "Magazin," 1876, p. 60; "Or Zarua'," i. 79b; "Mordekai" on Ket. viii. 300, fol. 108b, in "Haggahot Maimuniyyot," "Ishot," iii.). (8) On the treatise Abot (Zunz, "Z. G." pp. 124 et seq.); also the work "Ba'al ha-Ma'or" (according to Rieti), and the conclusions of the commentaries on the Talmud left incomplete by Rashi.

Rashbam is, however, much weaker than Rashi in his Talmudic commentaries, and he occasionally becomes prolix in attempting detailed explanations, while the simplicity of Rashi is at once evident. As a tosafist Rashbam is quoted in B. K. 6b, 10a, and in B. M. 96b, while additions of his to the PirḳeAbot are found also in the "Migdal 'Oz" of Shem-Ṭob Gaon.

Few details of Rashbam's life are known. He is said to have been so modest that he always walked with downcast eyes; and Mordecai b. Hillel says ('Erubin, end) that he was so absent-minded that once, while traveling, he climbed into a wagon loaded with cattle.

References

ISBN links support NWE through referral fees

• Japhet, Sara, and Robert B. Salters. The Commentary of R. Samuel Ben Meir (Rashbam) on Qoheleth, The Hebrew University Magnes Press, 1985.

at Commentary www.magnespress.co.il

• Rabbi Samuel Ben Meir's Commentary on Genesis: An Annotated Translation by Martin I. Lockshin, The Edwin Mellen Press, 1989.
• Rashbam's Commentary on Exodus: An Annotated Translation by Martin I. Lockshin, illustrations by Channa Lockshin, Brown Judaic Studies 310, 1997.

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