Jewish Commentator Rashi and his Conception of Interpretation

Year 2024, Issue: 8, 174 - 193, 28.06.2024

Ömer Faruk Yıkar , İsmail Taşpınar

https://doi.org/10.59932/burdurilahiyat.1476367

Abstract

Rabbi Shlomo ben Yitshak, also known as Rashi (d. 1105), is unquestionably the first name that comes to mind when we consider the Ashkenazic Jewish exegetical tradition. With his commentaries on the Tanakh and Talmud, Rashi succeeded in shaping the Jewish perception of scripture and interpretation for over 900 years. Despite the fact that three-quarters of his commentaries are midrashic (derash), Rashi is recognized as one of the most important representatives of the literal method of peshat. Although it is not easy to define Rashi's method of exegesis, in general terms, it is possible to interpret his exegetical methodology as an attempt to reconcile derash with peshat. Rashi's exegesis was accepted as authoritative by Ashkenazic communities due to its midrashic character and by Sephardic Jews known for their rationalist tendencies due to its examples of literal interpretation. While Rashi's commentary on the Torah was initially a work that aimed to explain the Torah, in time it transformed into a canonical text that required explanation. For this reason, Rashi is considered the “excellent interpreter of the Law” (Parshandata), and his Torah commentary has been the subject of more than 200 supercommentaries and countless monographs to date. Rashi’s commentary was the first work to appear in the Hebrew printing press (1469, 1475), as well as the first commentary printed with the Masoretic text in the first Hebrew edition of the Torah (1482) and the first complete edition of the Tanakh, the Mikraot Gedolot (1515-1517). The first complete edition of the Babylonian Talmud (1520-1523) was also printed together with Rashi's commentary on the Talmud. In addition to the Mishnah and Gemara, Rashi's Talmudic commentary is the only comprehensive commentary included in all printed copies of the Talmud. It is taught in conjunction with the Torah in nearly every yeshiva. The Heder Humash is taught with Rashi's commentaries on the Torah, while the Heder Gemara is taught with Rashi's commentary on the Talmud. Rashi is therefore a highly regarded and widely utilized commentator on scripture, known to every Jew who has received religious education. For centuries, Jews have engaged in weekly perasha readings with Rashi’s commentary. Rashi's hymns and prayers (selihot) are also recited in synagogue worship even today. Consequently, the comments and perspectives of a French rabbi who lived in the 11th century have become the legacy of the Jewish people. This article discussed Rashi's understanding of exegesis and its impact on Jewish religious thought.

Keywords

History of Religions, Judaism, Rashi, Torah, Talmud

Yahudi Müfessir Raşi ve Tefsir Anlayışı

Abstract

Aşkenaz Yahudi tefsir geleneği denildiğinde akla ilk gelen isim kuşkusuz Rabbi Şlomo ben Yitshak, diğer adıyla Raşi’dir (ö. 1105). Tanah ve Talmud’a yazdığı tefsirlerle Raşi, 900 yılı aşkın bir süredir Yahudilerin kutsal kitap ve yorum algısını şekillendirmeyi başarmıştır. Tefsirlerinin dörtte üçü midraşik (deraş) olmasına karşın, Raşi, literal yorum metodu peşat’ın önemli temsilcilerinden biri olarak kabul görmektedir. Raşi’nin tefsir metodunu tanımlamak kolay olmasa da genel anlamda onun tefsir metodolojisini deraş’ı peşat’la uzlaştırması çabası olarak yorumlamak mümkündür. Raşi’nin tefsiri; midraşik karakterli oluşuyla Aşkenaz cemaatleri, literal yorum örnekleriyle de rasyonalist eğilimleriyle bilinen Sefarad Yahudileri tarafından muteber kabul edilmiştir. Tefsir, başlangıçta Tevrat’ı açıklamayı hedefleyen bir eser iken, zamanla açıklanması gereken bir kanonik metne dönüşmüştür. Bu nedenle Raşi “Yasa’nın mükemmel yorumcusu” (Parşandata) olarak kabul edilirken, tefsiri de bugüne kadar 200’den fazla şerhe ve sayısız monografiye konu olmuştur. Raşi’nin Tevrat tefsiri İbrani matbaasından çıkan ilk eser (1469, 1475) olduğu gibi Tevrat’ın İbranice ilk baskısı (1482) ile Tanah’ın ilk tam edisyonu Mikraot Gedolot’ta (1515-1517) Masoretik metinle birlikte basılan ilk yorum olma özelliğine sahiptir. Babil Talmudu’nun ilk tam edisyonu (1520-1523) da yine Raşi'nin Talmud şerhi ise ile birlikte basılmıştır. Mişna ve Gemara ile birlikte Talmud’un bütün matbu nüshalarında yer alan tek bütüncül şerh, Raşi’nin şerhidir. Tevrat’ın Raşi’nin tefsirleriyle birlikte öğretilmediği yeşiva neredeyse yoktur. Heder Humaş, Raşi’nin Tevrat yorumlarıyla; Heder Gemara ise Raşi’nin Talmud şerhiyle okutulmaktadır. Dolayısıyla Raşi, dini eğitim alan her Yahudi tarafından bilinecek kadar saygın ve popüler bir kutsal kitap yorumcusudur. Yahudiler haftalık peraşa okumalarını yüzyıllardır Raşi’nin yorumları eşliğinde icra ederken, yazdığı ilahi/duaları (selihot) ise sinagog ibadetlerinde bugün hala okumaktadırlar. Böylece 11. yüzyılda yaşamış bir Fransız rabbinin yorum ve görüşleri Yahudilerin mirası haline gelmiştir. Makalemizde Raşi’nin tefsir anlayışı ve Yahudi dini düşüncesine etkisi ele alınmaktadır.

Keywords

Dinler Tarihi, Yahudilik, Raşi, Tevrat, Talmud

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