The Origin and Evolution of a “Rashi Yashan”- In Praise of Artscroll Rashi Breishit 12:2 – “ואעשך לגוי גדול”

The Origin and Evolution of a “Rashi Yashan”- In Praise of Artscroll
Rashi Breishit 12:2 – “ואעשך לגוי גדול”

Eli Genauer

The term “רש״י ישן” in printed editions often appears after a comment recorded in parentheses. An example of this is Rashi in Breishit 12:2. Here is how it looks in the first edition of the Artscroll Stone Chumash printed in November 1993:

Rashi’s comments are recorded as follows

Comment #1

ואעשך לגוי גדול. לְפִי שֶׁהַדֶּרֶךְ גּוֹרֶמֶת לִשְׁלֹשָׁה דְבָרִים, מְמַעֶטֶת פְּרִיָּה וּרְבִיָּה וּמְמַעֶטֶת אֶת הַמָּמוֹן וּמְמַעֶטֶת אֶת הַשֵּׁם, לְכָךְ הֻזְקַק לִשְׁלֹשָׁה בְּרָכוֹת הַלָּלוּ, שֶׁהִבְטִיחוֹ עַל הַבָּנִים וְעַל הַמָּמוֹן וְעַל הַשֵּׁם:

Comment #2 (attributed to ספרים אחרים and found in a “רש״י ישן”)

ס״א (ספרים אחרים) ואגדלה שמך הריני מוסיף אות על שמך שעד עכשׁיו שמך אברם מכאן ואילך אברהם ואברהם עולה רמ״ח כנגד איבריו של אדם. ברש״י ישן

One wonders a bit at the use of the terminology that something is found “ברש״י ישן” because it would seem that nowadays, all comments of Rashi are “old”. One also gets the impression that this comment might be more authentic than those comments normally attributed to Rashi because it was found in a רש״י ישן. [I]

To understand why this comment is recorded as being from a “רש״י ישן’ one must go back to the first time it appeared as such. In this case it is an edition of Chumash and Rashi printed in Hanau 1611-1614.[2]

The most probable source for the text as recorded in the Hanau 1611-14 edition is an edition of Chumash and Rashi printed in Lisbon in 1492. As you can see, it is recorded almost word for word the same as the Hanau edition.[3]

It also appeared in an edition printed in Constantinople in 1522.

Why did the editors of the Hanau edition include this comment in parentheses and attribute it to a “רש״י ישן’?” Simply put because it had rarely appeared in print from 1491 until 1611 despite the fact that many other editions of Rashi had been printed. The editors most likely felt it was important to attribute the comment to something “new” they had found, a “רש״י ישן’.”

Here are some examples of texts printed between 1491 and 1611 where the comment does not appear. (Some of these editions are of Rashi alone, and others have the text of the Chumash along with Rashi)

1.Napoli 1492, 2. Bomberg Venice 1518, 3. Bomberg Venice 1522, 4. Rashi Bomberg Venice 1522, 5. Augsburg 1534, 6. Bomberg Venice 1538, 7. Giustiani Venice 1548, 8. Bomberg Venice 1548, 9. Sabionetta 1557, 10. Juan Di Gara Venice 1567,11. Cristoforo Zanetti Venice 1567, 12. Cracow 1587, and 13. Juan di Gara Venice 1590.[4]

After the comment was included in the Hanau edition of 1611-14, it was identified as a “רש״י ישן” from then on. Examples are:

Amsterdam 1635, Manasseh ben Israel, Amsterdam 1680, first edition of Siftai Chachamim, Berlin 1703,and Vienna (Netter) 1859[5] where it appears like this

As mentioned, it appeared this way all the way up to 1993 in the Artscroll Chumash. Though important to the Hanau editors, it did not make much sense 400 years later. It might have been more helpful to tell us the source in Chazal for the comment and that is precisely what Artscroll did.

In the Enhanced Edition of 2015 – (7th Impression 2020) it looked like this

The same was true of Rashi Sapirstein Student Edition 20^th Impression -2019

Gone was the information that the comment in parentheses came from a “רש״י ישן’”, to be replaced with the information that the Midrashic source for this comment was Breishit Rabbah 39:11. The first part of this Rashi “לְפִי שֶׁהַדֶּרֶךְ גּוֹרֶמֶת לִשְׁלֹשָׁה דְבָרִים” clearly appears there.

אָמַר רַבִּי חִיָּא לְפִי שֶׁהַדֶּרֶךְ מַגְרֶמֶת לִשְׁלשָׁה דְבָרִים, מְמַעֶטֶת פְּרִיָּה וּרְבִיָּה, וּמְמַעֶטֶת אֶת הַיְצִיאָה, וּמְמַעֶטֶת אֶת הַשֵּׁם. מְמַעֶטֶת פְּרִיָּה וּרְבִיָּה, וְאֶעֶשְׂךָ לְגוֹי גָדוֹל. מְמַעֶטֶת אֶת הַיְצִיאָה, וַאֲבָרֶכְךָ. מְמַעֶטֶת אֶת הַשֵּׁם, וַאֲגַדְלָה שְׁמֶךָ.

But there was a problem, and that is that only part of the comment in parentheses appeared in Breishit Rabbah 39:11, that of Hashem adding a letter “הריני מוסיף אות על שמך” to the name of Avram. [6]

The rest of the Ma’amar “ואברהם עולה רמ״ח כנגד איבריו של אדם” is not found there but rather in Medrash Tanchuma 16[7] and in Nedarim 32b.[8] This is reflected in the Artscroll Rashi Elucidated Edition of 2023.

The section called שפתי ישינים in the back of this edition informs us that the first time these comments (הריני מוסיף אות על שמך) appeared in print was the Alkabetz Guadalajara, Spain edition of 1476, (דפוס 3) though in a slightly elongated form where the words “שיצא לך טבע מוניטין בעולם ד״א” preceded it. It appeared in a shortened form in Lisbon 1491, it was added to the text of Rashi in parentheses by the Hanau edition, and that it is recorded that way even today by many Chumashim.

Were these comments included by Rashi in his original commentary?

The respected website Al HaTorah notes on this additional comment that it is found in one manuscript[9] and in the Alkabetz edition, but that it does not appear in any other manuscript that it checked.[10]

בכ״י פריס 157 ובדפוס אלקבץ נוסף כאן: ״וזהו ואגדלה שמך שיצא לך טבע מוניטון בעולם. דבר אחר: ואגדלה שמך – הריני מוסיף אות על שמך, שעד עכשיו שמך אברם ומכאן ואילך אברהם, ועולה אברהם בנוטריקון רמ״ח כנגד איבריו של אדם שהן רמ״ח.״ הביאורים חסרים בכל כ״י האחרים שבדקנו

It is absent from most printed editions of the late 1400’s and the 1500’s. Avraham Berliner did not include it in either of his editions of Zechor L’Avraham (1867 and 1905).[11] It is not included in Mikraot Gedolot HaKeter, and in Torat Chaim of Mosad Harav Kook. (1993), and it is not included in the text of Rashi in Al HaTorah. It therefore seems to be a comment that did not originate with Rashi.

Finally, I feel that Artscroll should be acknowledged for continuing to “upgrade” its presentation of the Rashi text as it has clearly done in this case.