Classical Jewish Commentary (Mikraot Gedolot, Rashi, Ibn Ezra, Ramban)
Classical Jewish Commentary tests your knowledge of the standard commentators printed in Mikraot Gedolot, their methods, and their disagreements.
The anthology
- Mikraot Gedolot ('Great Scriptures') is a printed rabbinic Bible, first developed in Venice (Bomberg, 1524–25), surrounding the text with Targum Onkelos and medieval commentaries.
- Rashi (Shlomo Yitzchaki, 1040–1105, Troyes): the foundational commentator; blends peshat with midrash; declares that he comes to give the plain sense.
- Rashbam (Shmuel ben Meir, Rashi's grandson): more strictly literal, often challenging his grandfather.
- Ibn Ezra (Abraham ibn Ezra, 1089–1167, Spain): grammar, philology, philosophy; famous for cryptic hints about post-Mosaic passages.
- Ramban (Moshe ben Nachman, Nachmanides, 1194–1270, Girona): combines peshat, halakhah, and kabbalah; frequently disputes Rashi.
- Others: Radak, Sforno, Ibn Caspi, Chizkuni.
Principle
'Ein mikra yotzei midei peshuto' - a verse never loses its plain meaning (Shabbat 63a). Rashi cites it to defend both literal and midrashic readings.
Worked example
Question: 'Why does Rashi begin Genesis with a midrash about the nations' claim to the land?' Reasoning: Rashi quotes R. Yitzchak: the Torah should logically begin with Exodus 12:2, the first commandment; it begins with creation to establish that God gave the land to Israel. Ramban objects: if that were the reason, the Torah could begin with the first commandment and still make the point. The exchange shows Rashi's homiletical opening and Ramban's critical reading.
Traps
- Calling Rashi a pure peshat commentator.
- Confusing Ramban (Nachmanides) with Rambam (Maimonides).
- Treating Ibn Ezra's hints as fully explicit.
- Forgetting that Mikraot Gedolot is an anthology with variant printings.