Rashbam
Rashbam (רשב"ם) is a Hebrew acronyn for Rabbi Shmuel ben Meir (c.1085 - c.1158). He was the grandson of the great Jewish biblical commentator Rashi. His mother was Yocheved, the daughter of Rashi, and his father was Meir ben Shmuel. Like his grandfather Rashi, Rashbam was a biblical commentator and Talmudist.
Rashbam's commentary on the Torah is characterized by an emphasis on the plain meaning (peshat) of the text. Which his exegesis Bible are noted for their brevity and clarity, his comments on the Talmud are known for their length and difficulty to follow.
Rashbam was known for his piety, humility and courage. He bodly defended Jewish beliefs in public disputes arranged by Christian leaders to prove inferiority of Judaism. He was also the older brother of two other famous Talmudic scholars: Rivam and the Rabbeinu Tam, the latter of whom was his pupil.
Biography
Background and character
Born about 1085 Ramerupt, near Troyes, Shmuel (or Samuel) ben Meir, hailed from a famous lineage, being the grandson of Rashi, the greatest Jewish biblical commentator of all time. Shmuel Rashi's direct pupil, and initially followed his tradition of interpretation, although they later argued, with Shmuel favor a more literal attitude and Rashi tending to braoder interpretations of the text.
Ramban is said to have been so modest that he always walked with downcast eyes. He was known especially for his piety. He reportedly earned his living by raising livestock, especially sheep, and growing grapes. He was also known as absent-minded, so much so that once, while traveling, he climbed into a wagon loaded with cattle without realizing what he was doing.
Biblical commentator
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."[1]
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. 34:25, dealing with Jacob's sons Simeon and Levi, has been quoted as an example of the simplicity of Rashbam's exegesis. The key word in the passage her is "beṭaḥ," referring to the brothers coming upon the city "boldly" or with confidence:
"'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 may at the same time differs with that of Rashi, who sees "beṭaḥ" as referring to the pain of the city's inhabitants—who were recovering from circumcision—which he states instilled Simeon and Levi with confidence to attack.
The most radical of Rashbam's commentaries is that on Ecclesiastes. For instance, 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. He draws a distinction between practical wisdom, which is not speculative (Eccl. 2:3), and theoretical wisdom, which must not be confounded with it. In opposition to all the earlier commentators, he explains all the sentences of the preacher relating to doubts and to pessimism according to their natural literal meaning (Eccl. 3:21, 5:7).
Theology and other scholarship
In regard to theology, he holds to the doctrine of the absolute spirituality and omniscience of God, believing that neither these is in any way circumscribed. In his views on angels, prophecy, and the miracles mentioned in the Bible takes a straightforward and literalist, believing simply what the Bible says of these things.
His geographical notes show that Rashbam had accurate knowledge of the geography of Palestine. In his knowledge of Hebrew grammar and lexicography not only was he the equal of his contemporaries, but surpassed them. His one deficiency in this regard is that he could not make use of works of Saadia Gaon, as he did not know Arabic.
Among Rashbam's Talmudic works are the following commentaries:
- On the treatise Baba Batra (iii. 29a to the end).
- On Pesaḥim (x. 99b to the end).
- On 'Abodah Zarah, of which only a few passages are quoted in "Temim De'im," ed. Venice, iii. 19b, 20b, 28c.
- On the treatise Niddah, as appears from the "Or Zarua'" (Berliner's "Magazin," i. 100a). *Additions to Alfasi (Ahaba, ed. Amsterdam, i. 136b).
- Additions to Rashi's commentary (Zunz, "Z. G." p. 32).
- "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.).
- 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, considered much weaker than Rashi in his Talmudic commentaries. He occasionally becomes excessively verbose in attempting detailed explanations, while the simplicity of Rashi is at once evident. As a Talmudic commentator Rashbam is quoted in B. K. 6b, 10a, and in B. M. 96b, while additions of his to the Pirḳe Abot are found also in the "Migdal 'Oz" of Shem-Ṭob Gaon.
Legacy
Although Rashbam is an important commentator in his own right, his greatest legacy may be in acting as a bridge between his teacher, Rashi, and his pupil, Rabbenu Tam, whose Talmudic commentary appears in virtually every edition of Talmud opposite the commentary of Rashi.
Parts of Rashbam's commentary on the Talmud have also been preserved, and they appear on the pages of most editions of of tractate Bava Batra, where no commentary by Rashi is available, as well as the last chapter of tractate Pesachim.
Rashbam's clear approach to biblical interpretation in some ways anticipated that of modern scholarship, which does not seek to explain away difficult passages but accepts them as really meaning what they say. According to one legend, Rashbam so thoroughly convinced his grandfather of this approach, that Rashi burned his own works.
ReferencesISBN links support NWE through referral fees
- Harris, Robert A. Discerning Parallelism: A Study in Northern French Medieval Jewish Biblical Exegesis. Brown Judaic studies, no. 341. Providence, R.I.: Brown Judaic Studies, 2004. ISBN 9781930675223
- Rashbam, Sara Japhet, and Robert B. Salters. The Commentary of R. Samuel Ben Meir Rashbam on Qoheleth. Jerusalem: The Magnes Press, The Hebrew University, 1985. ISBN 9789652235176
- Samuel ben Meir, and Martin I. Lockshin. Rashbam's Commentary on Deuteronomy: An Annotated Translation. Brown Judaic studies, no. 340. Providence, RI: Brown Judaic Studies, 2004. ISBN 9781930675193
______________. Rabbi Samuel Ben Meir's Commentary on Genesis: An Annotated Translation. Lewiston, NY, USA: E. Mellen Press, 1989. ISBN 9780889462564
External links
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- ↑ Jewish Encylopedia, [http://www.jewishencyclopedia.com/view.jsp?artid=179&letter=S SAMUEL B. MEÏR (RaSHBaM) Retrieved November 22, 2008.
