(1040 - 1105 CE)
Shlomo ben Yitzhak, best known by the acronym "Rashi", was an early and influential medieval Torah and Talmud commentator. He was born in Troyes, France, and as a young man he studied in the yeshivot of Worms and Mainz. At the age of twenty-five he returned to Troyes and opened his own yeshiva. He supported his family and his yeshiva by growing grapes and producing and selling wine.Widely known as the father of all commentators, his commentary on the Bible and Talmud is considered an indispensable tool for Torah study. He described his aim as clarifying the "peshat" or "plain-sense" meaning of each verse. He was also a posek who authored responsa.
(א) ויקחו בני אהרן נדב ואביהוא - קודם שיצא האש מלפני יהוה כבר לקחו איש מחתתו להקטיר קטורת לפנים על מזבח הזהב, שהרי קטורת של שחר קודמת לאיברים ונתנו בהן אש זרה אשר לא צוה אותם משה ביום הזה, שאף על פי שבשאר ימים כתיב: ונתנו בני אהרן הכהן אש על המזבח - היום לא צוה ולא רצה משה שיביאו אש של הדיוט, לפי שהיו מצפים לירידת אש גבוה ולא טוב היום להביא את זה, כדי להתקדש שם שמים שידעו הכל כי אש באה מן השמים, כמו שאמר אליהו: ואש לא תשימו - לפי שהיה רוצה לקדש שם שמים בירידת האש מלמעלה.
(1) ויקחו בני אהרן נדב ואביהוא, before the fire had emanated from the Holy of Holies they each took his own pan planning to offer incense on the golden altar, seeing that this offering precedes (timewise) the disposal of not totally burned leftovers from the previous day’s sacrificial meat. They placed “alien” fire on these pans, something which had not been commanded by Moses to be done on this day. Even though on ordinary days the rule of “the sons of Aaron will place in these pans fire on the altar” (Leviticus 1,7) was in effect, this rule did not apply to the day of inauguration, and Moses had not wanted any man made fire to be introduced into the Tabernacle. This was because he expected heavenly fire to manifest itself so that the addition of man made fire would have completely ruined the impact of the miracle. On this day the name of God would be glorified by all the people becoming aware of Divine approval of their offerings, by God accepting same by means of heavenly fire.
Rashbam
(C.1085 - C.1174 CE)
Shmuel ben Meir (Rashbam) was a French Tosafist and Torah commentator. He was a son of Rashi's daughter, Yocheved, and older brother of the famous Tosafists, Isaac ben Meir (Rivam) and Jacob ben Meir (Rabbeinu Tam). His Torah commentary is concise, and hews strictly to the concept of the "peshat" or plain-sense meaning of the text, sometimes at the expense of received rabbinic traditions. He does not hesitate to argue with Rashi when he feels that his commentary strayed from the plain meaning of the verse. Rashbam also wrote a lengthier commentary on the Talmud, portions of which are printed in the Vilna Shas where no commentary of Rashi is available. Rashbam's opinions are also frequently mentioned in the Tosafot throughout Shas.
Composed in Middle-Age France (c.1220 - c.1260 CE). Commentary on the Torah of Rabbi Hezekiya ben Manoah. Chizkuni, composed in mid-13th century, is actually a compilation of insights culled from the Midrashim, as well as the writings of twenty other Rishonim, including Rashi, Rashbam and Ibn Ezra. However, Chizkuni does not name any of his sources (other than Rashi), in order to encourage objective study, as he felt that one should focus on the message rather than the messenger.
(1089 - 1164 CE)
Avraham ben Meir ibn Ezra, better known simply as Ibn Ezra, was a medieval Spanish Torah commentator, poet, philosopher and grammarian. While he wrote on grammar, philosophy, astronomy, medicine, and mathematics, he is most famous for his Biblical commentaries, which, along side those of Rashi, are ubiquitous and indipsensible. His commentaries focus on grammatical explanations and the "peshat" (plain-sense) meaning of the text. He often incorporates biting or humorous comments directed toward other commentators, especially towards the Karaites. He maintained a deep friendship with R. Yehudah Halevi, and quotes some of his interpretations in his commentaries. His poetry is still read and sung as part of the regular liturgy. Ibn Ezra knew great poverty and traveled widely, almost incessantly, teaching and making connections with fellow scholars, notably Rabbenu Tam in France.
וישימו עליה. ולא אמר עליהן כאומרו ויתנו בהן וגו', וישימו עליהן, חוזר אל האש שהזכיר בסמוך, להיות שהקפדה היא על אש זרה לזה כינה בה המעשה:
זרה אשר לא צוה. פירוש ומה היא זרותה, שלא צוה ה' אותה. ואולי שאם היו לוקחים אש מעל המזבח לא היה ה' מקפיד על הדבר כל כך. או אפשר שהיה מקפיד מאופן אחר. עוד ירצה על זה הדרך אש זרה אשר לא צוה אותם לעשות כן וזה היא זרותה:
(1696 - 1743 CE)
Chayyim Ibn Atar, better known as the Or Hachayyim after his most famous work, was a North African rabbi, Torah commentator, posek, and kabbalist. In 1733, he left his native Morocco for the Land of Israel. On the way, he passed through Italy, where the community of Livorno pressed him to stay. He founded a yeshiva and had a number of his works printed, which gained him renown in Europe as well has his native Morocco. He eventually moved on to the Land of Israel, where he made a great impression on his student, Chida. His eponymous Torah commentary, Or HaChayyim, is most original, blending Kabbalistic teachings with deeply insightful and original readings. He was held in especially high esteem by the early Chassidim.
(ב) ותצא אש מלפני יהוה - להקטיר קטורת לפנים תחלה ופגעה [ב]בני אהרן שם ומתו, ואח"כ יצאה משם ובאה אל מזבח החיצון ותאכל את העולה.
(2) At the time the heavenly fire emanated in order to consume the sacrificial meat on the altar in the courtyard of the Tabernacle, it consumed the two sons of Aaron on its way. This fire had meant to consume only the incense, but seeing that the sons of Aaron had been in its way it consumed them also and they died as a result.
Composed in Middle-Age Spain (c.1290 - c.1310 CE). A commentary on the Torah written by Rabbi Bahya ben Asher, 1255-1340, in Spain. Rabbeinu Bachya’s commentary includes the pshat (contextual meaning) along with aggadah, philosophy and Kabbalah.
(1137 - 1204 CE)
Rabbi Moshe ben Maimon (Rambam) was perhaps the greatest intellectual and spiritual figure of post-Talmudic Judaism. He wrote indispensable works of philosophy, Halacha, commentary, and responsa. Born in Spain, his family fled while he was still a youth. After an extended period in Morocco, he settled in Egypt, where he became Nagid (leader) of the Jewish community. His works were all foundational in their field. He was the first to produce a comprehensive commentary on the entire Mishnah. His great work of philosophy, Moreh Nevuchim, spawned an entire discipline and had incalculable influence upon enthusiastic promoters and vehement opponents alike. His code of law, Mishneh Torah, is the first and unsurpassed comprehesive code of Jewish law and practice. He also served as court physician to the Muslim leader Saladin. All of his works were written in Judeo-Arabic except for Mishneh Torah, which was written in a magnifient Hebrew. The precision of his expression is legendary. His descendents served as Negidim of Egypt for another four generations.