{"id":248,"date":"2020-08-02T08:20:00","date_gmt":"2020-08-02T15:20:00","guid":{"rendered":"https:\/\/trmarvin.org\/?p=248"},"modified":"2020-08-02T08:20:00","modified_gmt":"2020-08-02T15:20:00","slug":"rashis-citations-of-moshe-ha-darshan","status":"publish","type":"post","link":"http:\/\/trmarvin.org\/?p=248","title":{"rendered":"Rashi’s Citations of Moshe ha-Darshan"},"content":{"rendered":"\n

Among the contemporaries Rashi<\/a> cites in his commentaries, Moshe ha-Darshan<\/a> is quoted a relatively few, yet still significant, number of times: Rashi<\/a> cites him by name 17 times in his Tanakh commentary<\/span>1<\/sup><\/a><\/span> and twice in the Talmud<\/a> commentary.<\/span>2<\/sup><\/a><\/span> Moshe ha-Darshan<\/a> was a scholar active in Provence<\/a> in the first half of the 11th century, in the generation before Rashi<\/a>. Though Provence<\/a> was connected culturally to Tzarfat<\/a> (northern France) where Rashi<\/a> lived, especially in the 11th and 12th centuries, it was a distinct community. Rashi<\/a>’s repeated citations of Moshe ha-Darshan<\/a> point to the latter’s prominence. Moshe ha-Darshan<\/a>’s beit midrash in the city of Narbonne, one of the oldest Jewish Provençal communities, apparently produced works that were influential and well-circulated.<\/span>3<\/sup><\/a><\/span> Most, though not all, further citations of Moshe ha-Darshan<\/a> are made through citations of Rashi<\/a>.<\/span>4<\/sup><\/a><\/span><\/p>\n\n\n\n

There are essentially two ways Rashi<\/a> uses what he knows of Moshe ha-Darshan<\/a>: as a source for derash (homiletical interpretation) and as a linguistic tool. Both usages have implications for understanding Rashi<\/a>’s method and for hints about Moshe ha-Darshan<\/a>’s cultural world. <\/p>\n\n\n\n

Moshe ha-Darshan as a source of derash<\/h2>\n\n\n\n

The primary way Rashi<\/a> references Moshe ha-Darshan<\/a> is as a source of derash. Rashi<\/a> cites Moshe ha-Darshan<\/a>’s midrash in one of three ways: <\/p>\n\n\n\n

    \n
  1. Generally, as in “from Moshe ha-Darshan<\/a>,” (מ\/ב\/כדברי ר׳ משה הדרשן); <\/li>\n\n\n\n
  2. Specifically, as coming from Moshe’s work the Yes<\/span>od<\/em> (“Foundation”<\/em>) (ומיסודו של ר׳ משה הדרשן [העתקתי]; ראיתי ביסודו של רבי משה הדרשן);<\/li>\n<\/ol>\n\n\n\n

    Methodologically, Rashi<\/a> seems to have acquired his knowledge of Moshe ha-Darshan<\/a> both textually (“through the words of” or “from the Yesod<\/em>“) and orally (“in the name of”). It’s possible that Rashi<\/a> specifies the Yesod<\/em> because he was familiar with that work as a text, and the rest of the Moshe’s derashot he learned orally. Or it may be that Rashi<\/a> simply doesn’t specify from other works he’s citing.<\/p>\n\n\n\n

    On Dev<\/span>orah, Rivk<\/span>ah’s nurse<\/h3>\n\n\n\n

    A representative example of the way Rashi<\/a> uses Moshe ha-Darshan<\/a>’s derash is in explaining the identity of the Devorah mentioned in Bereshit 35:8.<\/span>5<\/sup><\/a><\/span> In that pasuk, it’s mentioned that Rivka’s nurse dies and is buried at Beit-El. Rivka’s nurse appears also in Bereshit 24:59, but her name, Devorah, is first given in Bereshit 35:8.<\/span>6<\/sup><\/a><\/span> Rashi<\/a> asks, as he is wont to do, why this Devorah is associated (at the time of her death, at least) with the house of Ya’akov. The answer Rashi<\/a> provides is that Devorah is none other than the trusted person whom Rivka sent to inform Ya’akov that he could return home from his stay with Lavan in the wake of Esav’s anger, as Rivka promises to do in Bereshit 27:45. Rashi<\/a> adds to the explanation: מדברי ר׳ משה הדרשן למדתיה (“I learned this from the words of Moshe ha-Darshan<\/a>”).<\/span>7<\/sup><\/a><\/span> In this case, he brings in Moshe ha-Darshan<\/a>’s midrash to aptly respond to questions raised by the text. A potentially lost midrash provides a cogent answer to why Devorah, Rivka’s nurse, is mentioned in this pasuk. <\/p>\n\n\n\n

    I think it’s significant that Rashi<\/a> considers Moshe ha-Darshan<\/a> an authoritative transmitter of midrashi<\/a>c traditions: while there were classic collections of midrash, midrash as a genre was still open (within certain parameters) in Rashi<\/a>’s time. Paradoxically, Rashi<\/a>’s invocation of Moshe ha-Darshan<\/a>’s authority simultaneously underscores the textualization of parsha<\/a>nut. Rashi<\/a> uses both written and oral versions of Moshe ha-Darshan<\/a>’s teachings, and preserves them in his own written commentaries. Apart from being of historical interest, more broadly, this helps us appreciate Rashi<\/a>’s training, process, and reception.<\/p>\n\n\n\n

    Moshe ha-Darshan on language<\/h2>\n\n\n\n

    Rashi<\/a> also references Moshe ha-Darshan<\/a> as a linguistic resource, similar to the way he refers (much more frequently) to Menach<\/span>em b. <\/span>Saruk and Dunash b. Labrat.<\/span>8<\/sup><\/a><\/span> Two of these involve Arabic cognates. The first is in his comment on Tehillim 45:2, in which the word mahir<\/em>, which in the Hebrew of the Mi<\/span>kra, as in modern Israeli Hebrew, denotes speed, hastening, or swiftness, but in this verse seems to connote another meaning:<\/p>\n\n\n\n

    \n

    רָ֘חַ֤שׁ לִבִּ֨י ׀ דָּ֘בָ֤ר ט֗וֹב אֹמֵ֣ר אָ֭נִי מַעֲשַׂ֣י לְמֶ֑לֶךְ לְ֝שׁוֹנִ֗י עֵ֤ט ׀ סוֹפֵ֬ר מָהִֽיר׃<\/p>\n\n\n\n

    My heart stirs with pleasant words; I tell my deeds to a king; my tongue is the pen of a scribe who is mahir<\/em>.<\/span>9<\/sup><\/a><\/span> <\/p>\nRashi<\/a> on Tehillim 45:2<\/cite><\/blockquote>\n\n\n\n

    Rashi<\/a> interprets the entire verse in the context of a poet presenting his poetry. Rashi<\/a> then comments on the adjective mahir<\/em>:<\/p>\n\n\n\n

    \n

    לשוני<\/strong> – צח בשירים כעט סופר מהיר, ראיתי ביסודו של רבי משה הדרשן מהיר בלשון ערבי בקי.<\/p>\n\n\n\n

    My tongue<\/strong> – Skillful at poetry as the pen of a <\/em>scribe who is mahir<\/em>; I have seen in the Yesod of Rabbi Moshe ha-Darshan<\/a> that mahir<\/em> in the Arabic language means knowledgable (bak<\/span>i<\/em>). <\/p>\n<\/blockquote>\n\n\n\n

    In fact, this is exactly the meaning of the Arabic cognate (ﻣﻬﺮ): according to Hans Wehr, the standard classical Arabic to English dictionary, “to be skillful, adroit, dexterous, skilled, adept, proficient, expert, experienced, seasoned.”<\/span>10<\/sup><\/a><\/span> Compare this to what Jastrow has for the Hebrew baki: <\/em>“expert, versed, familiar.”<\/span>11<\/sup><\/a><\/span>It’s interesting that Rashi<\/a> sees froeign languages as having import for the understanding of Biblical Hebrew,<\/span>12<\/sup><\/a><\/span> and uses the sources at his disposal to inform himself about them. Here, the effort aptly supports his reading of the pasuk<\/span>.<\/p>\n\n\n\n

    The second time Rashi<\/a> uses Arabic, via Moshe ha-Darshan<\/a>, to inform his understanding is in his comment to Tehillim 68:17. The verse reads:<\/p>\n\n\n\n

    \n

    לָ֤מָּה ׀ תְּֽרַצְּדוּן֮ הָרִ֪ים גַּבְנֻ֫נִּ֥ים הָהָ֗ר חָמַ֣ד אֱלֹקים לְשִׁבְתּ֑וֹ אַף־ה’ יִשְׁכֹּ֥ן לָנֶֽצַח׃<\/p>\n\n\n\n

    Why lie in wait (teratzdun<\/em>), protuberous mountains, for the mountain Gd desired as His seat, Hashem shall dwell there forever.<\/p>\n<\/blockquote>\n\n\n\n

    The verb in question here, teratzdun<\/em>, occurs only once in Tanakh, in this verse.<\/span>13<\/sup><\/a><\/span> As part of his reading of the verse, Rashi<\/a> comments:<\/p>\n\n\n\n

    \n

    ראיתי ביסודו של רבי משה הדרשן רצד הוא מארב בלשון ערבי, אבל מנחם פירש תרצדון כמו תרקדון אף אותו לשון נופל על השיטה הזאת.<\/p>\n\n\n\n

    I saw in the Yesod of Rabbi Moshe ha-Darshan<\/a> that ratzad<\/em> [the root of teratzdun<\/em>] means to lie in wait in the Arabic language, although Menahem explained teratzdun<\/em> as tarkidan<\/em> [“to cause to dance”],<\/span>14<\/sup><\/a><\/span> yet that language [Arabic] supersedes that [Menahem’s] method. <\/p>\n<\/blockquote>\n\n\n\n

    Here again, Rashi<\/a> is absolutely correct: the Arabic cognate (ﺭﺻﺪ) in fact means “to watch or wait, to lie in wait,”<\/span>15<\/sup><\/a><\/span>, or, as Rashi<\/a> says, the equivalent of Hebrew maarav<\/em>. With this knowledge, there is no need for Menachem’s tenuous suggested reading. The pasuk also makes more sense this way; why would the other mountains be jubilant at having been overlooked? <\/p>\n\n\n\n

    Did Moshe ha-Darshan know Arabic? <\/h3>\n\n\n\n

    If Rashi<\/a> was getting accurate information on Arabic from Moshe ha-Darshan<\/a>, does this imply that the latter knew Arabic (or Judeo-Arabic)? From the paucity of examples, I would guess that Moshe ha-Darshan<\/a> received his knowledge indirectly. In and of itself, it’s notable that information about Arabic was filtering in a way at least partially accessible by non-Arabic speakers (such as word of mouth from emigres who did know Arabic) in early 11th century Provence<\/a> and France. And it’s remarkable that it would reach Rashi<\/a> in so clear a form.<\/span>16<\/sup><\/a><\/span><\/p>\n\n\n\n

    Rashi<\/a>’s use of Moshe ha-Darshan<\/a> shows how he marshals, with startling perspicacity and accuracy, sources that he knows to fill in lacunae in the standard midrash collections. He valued both midrash and grammar, and applied them where the text called out for explanation. It appears that Rashi<\/a> studied directly from Moshe ha-Darshan<\/a>’s Yesod<\/em> as well as receiving teachings in his name, indicating the relatively close connection between the Rhineland communities where Rashi<\/a> was educated (Ashkenaz in the more specific sense of the term) and Jewish communities on the southern coast of Provence<\/a>. Moshe ha-Darshan<\/a>’s method, though clearly midrashi<\/a>cally oriented, includes linguistic peshat as well, presaging Rashi<\/a>’s. <\/p>\n\n\n\n

    \n\n\n\n

    Image: Medieval Narbonne, in southern France, where Moshe ha-Darshan<\/a> was active. Image credit: “Narbonne”<\/a> by Jexweber.fotos<\/a> is licensed under CC BY-NC-ND 2.0<\/a><\/em><\/p>\n\n\n\n

    \n","protected":false},"excerpt":{"rendered":"

    Among the contemporaries Rashi cites in his commentaries, Moshe ha-Darshan is quoted a relatively few, yet still significant, number of times: Rashi cites him by name 17 times in his Tanakh commentary and twice in the Talmud commentary. Moshe ha-Darshan was a scholar active in Provence in the first half of the 11th century, in the generation before Rashi’s. Though connected culturally to Tzarfat (northern France) where Rashi lived, especially in the 11th and 12th centuries, Provence was a distinct community. Rashi’s repeated citations of him point to the prominence of Moshe ha-Darshan, whose beit midrash in the city of Narbonne, one of the oldest Jewish Proven\u00e7al communities, apparently produced works that were influential and well-circulated…<\/p>\n","protected":false},"author":1,"featured_media":277,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_vp_format_video_url":"","_vp_image_focal_point":[],"webmentions_disabled_pings":false,"webmentions_disabled":false,"footnotes":""},"categories":[14],"tags":[82,86,100],"class_list":["post-248","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-medieval","tag-midrash-","tag-moshe-ha-darshan--","tag-rashi-"],"yoast_head":"\nRashi's Citations of Moshe ha-Darshan - Tamar Marvin<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/trmarvin.org\/?p=248\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Rashi's Citations of Moshe ha-Darshan - Tamar Marvin\" \/>\n<meta property=\"og:description\" content=\"Among the contemporaries Rashi cites in his commentaries, Moshe ha-Darshan is quoted a relatively few, yet still significant, number of times: Rashi cites him by name 17 times in his Tanakh commentary and twice in the Talmud commentary. Moshe ha-Darshan was a scholar active in Provence in the first half of the 11th century, in the generation before Rashi's. Though connected culturally to Tzarfat (northern France) where Rashi lived, especially in the 11th and 12th centuries, Provence was a distinct community. 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Moshe ha-Darshan was a scholar active in Provence in the first half of the 11th century, in the generation before Rashi's. Though connected culturally to Tzarfat (northern France) where Rashi lived, especially in the 11th and 12th centuries, Provence was a distinct community. Rashi's repeated citations of him point to the prominence of Moshe ha-Darshan, whose beit midrash in the city of Narbonne, one of the oldest Jewish Proven\u00e7al communities, apparently produced works that were influential and well-circulated...","og_url":"http:\/\/trmarvin.org\/?p=248","og_site_name":"Tamar Marvin","article_published_time":"2020-08-02T15:20:00+00:00","og_image":[{"width":1000,"height":664,"url":"http:\/\/trmarvin.org\/wp-content\/uploads\/2020\/07\/narbonne.jpg","type":"image\/jpeg"}],"author":"trmarvin","twitter_card":"summary_large_image","twitter_misc":{"Written by":"trmarvin","Est. reading time":"9 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"http:\/\/trmarvin.org\/?p=248#article","isPartOf":{"@id":"http:\/\/trmarvin.org\/?p=248"},"author":{"name":"trmarvin","@id":"https:\/\/trmarvin.org\/#\/schema\/person\/93d76039f9dac08c1677165d8d52b246"},"headline":"Rashi’s Citations of Moshe ha-Darshan","datePublished":"2020-08-02T15:20:00+00:00","mainEntityOfPage":{"@id":"http:\/\/trmarvin.org\/?p=248"},"wordCount":1858,"commentCount":10,"image":{"@id":"http:\/\/trmarvin.org\/?p=248#primaryimage"},"thumbnailUrl":"http:\/\/trmarvin.org\/wp-content\/uploads\/2020\/07\/narbonne.jpg","keywords":["Midrash | \u05de\u05d3\u05e8\u05e9","Moshe ha-Darshan | \u05de\u05e9\u05d4 \u05d4\u05d3\u05e8\u05e9\u05df","Rashi | \u05e8\u05e9\"\u05d9"],"articleSection":["Medieval"],"inLanguage":"en-US","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["http:\/\/trmarvin.org\/?p=248#respond"]}]},{"@type":"WebPage","@id":"http:\/\/trmarvin.org\/?p=248","url":"http:\/\/trmarvin.org\/?p=248","name":"Rashi's Citations of Moshe ha-Darshan - Tamar Marvin","isPartOf":{"@id":"https:\/\/trmarvin.org\/#website"},"primaryImageOfPage":{"@id":"http:\/\/trmarvin.org\/?p=248#primaryimage"},"image":{"@id":"http:\/\/trmarvin.org\/?p=248#primaryimage"},"thumbnailUrl":"http:\/\/trmarvin.org\/wp-content\/uploads\/2020\/07\/narbonne.jpg","datePublished":"2020-08-02T15:20:00+00:00","author":{"@id":"https:\/\/trmarvin.org\/#\/schema\/person\/93d76039f9dac08c1677165d8d52b246"},"breadcrumb":{"@id":"http:\/\/trmarvin.org\/?p=248#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["http:\/\/trmarvin.org\/?p=248"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"http:\/\/trmarvin.org\/?p=248#primaryimage","url":"http:\/\/trmarvin.org\/wp-content\/uploads\/2020\/07\/narbonne.jpg","contentUrl":"http:\/\/trmarvin.org\/wp-content\/uploads\/2020\/07\/narbonne.jpg","width":1000,"height":664,"caption":"Image: Medieval Narbonne, in southern France, where Moshe ha-Darshan was active. 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