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Journal articles on the topic 'Rashi'

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Published: 4 June 2021

Last updated: 28 July 2024

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1

Frank, Daniel. "Rashi." Journal of Jewish Studies 39, no. 2 (1988): 283–84. http://dx.doi.org/10.18647/1420/jjs-1988.

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Reif, Stefan C. "Rashi." Journal of Jewish Studies 64, no. 2 (2013): 418–20. http://dx.doi.org/10.18647/3152/jjs-2013.

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S. R., Maneesha, P. Vidula, V. A. Ubarhande, and E. B. Chakurkar. "Astrologically Designed Medicinal Gardens of India." International Journal of Bio-resource and Stress Management 12, no. 2 (2021): 108–20. http://dx.doi.org/10.23910/1.2021.2165.

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Herbs and horoscopes have played important roles in ancient human life. Vedic astrology describes nine grahas (planets), 12 rashis (zodiacs) and 27 nakshatras (stars/ constellations). It was believed that every person should plant and take care of the tree, animal or bird assigned to his/ her rashi/ nakshatra to please the ruling deity. The concept says that the position of these bodies at the time of birth or their movement in the celestial globe has influence on humans. Our ancestors established navagraha/ rashi/ nakshatra vatika or van near sacred places with representative plants to worshi

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4

Yahalom, Shalem. "Nahmanides’ Disputes with Rashi as a Gateway to His Worldview." Review of Rabbinic Judaism 23, no. 2 (2020): 207–28. http://dx.doi.org/10.1163/15700704-12341370.

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Abstract Although he highly praises Rashi’s Torah commentary, Nahmanides emphasizes that Rashi’s work is not beyond criticism. This article points out one aspect of Nahmandes’ disagreement with Rashi. Rashi, for his part, is willing to cite traditional Midrashic commentaries without significant additions, assuming that tradition is an effective tool for transmitting reliable information. Nahmanides argued with Rashi over this claim. Rather than sufficing to repeat exegetical traditions, in his Torah commentary, Nahmanides expands them and raises alternatives. In this way, he asserts the import

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Petzold, Kay Joe. "Die Kanaan-Karten des R. Salomo Ben Isaak (Raschi) – Bedeutung und Gebrauch mittelalterlicher hebräischer Karten-Diagramme." Das Mittelalter 22, no. 2 (2017): 332–50. http://dx.doi.org/10.1515/mial-2017-0020.

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AbstractR. Shlomo Yitṣḥaki (Hebrew: שלמה יצחקי), generally known by the acronym Rashi, was a medieval French rabbi who lived between 1040 and 1105 in Troyes (Champagne). Rashi was the author of two comprehensive commentaries on the Talmud and on the Tanakh. His commentary on the Talmud, which covers nearly all of the Babylonian Talmud (a total of 30 tractates), has been included in every edition of the Talmud since its first printing by Daniel Bomberg in the 1520 s. His commentary on the most books of the Tanakh – especially on the Chumash – is still an indispensable exegetical tool to almost

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6

Viezel, Eran. "Targum Onkelos in Rashi’s Exegetical Consciousness." Review of Rabbinic Judaism 15, no. 1 (2012): 1–19. http://dx.doi.org/10.1163/157007012x622890.

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Abstract The widespread argument that Rashi sometimes criticized the way in which Targum Onkelos translated the Hebrew verses is fundamentally wrong. Rather, Rashi was aware that Targum Onkelos did not always translate literally. Rashi saw a connection between the character of the Targum and its origin and addressees. This article compares the place of Targum Onkelos in Rashi’s exegesis with that of other sources he used and examines specific items from his commentary to the Bible and the Talmud. It shows that the place of Targum Onkelos in Rashi’s exegetical consciousness influenced other com

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Iyengar, S., Tripta Sapru, and A. Gupta. "TRADITIONAL WORSHIPPING AND CONSERVATION OF PLANTS." International Journal of Research -GRANTHAALAYAH 3, no. 9SE (2015): 1–5. http://dx.doi.org/10.29121/granthaalayah.v3.i9se.2015.3167.

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The incredibility of India resides in its oneness inspite of diversity in culture, religion. Ethnic groups, castes, languages etc.; 31 states 1618 languages. 6400 castes, 6 ethic groups 29 major festivals and one country. Isliyemeradeshmahanhai. The diversity in culture and religion is reflected in diverse traditions faiths and beliefs. These faiths and beliefs in context with human relationship with supreme power has led to the protection and conservation of numerous plants thereby helping in maintenance of biodiversity. In Hindu families after a child is born ‘JanamPatrika’ is prepared

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8

Touati, Charles. "Rashi commentateur du Talmud." Comptes-rendus des séances de l année - Académie des inscriptions et belles-lettres 134, no. 3 (1990): 604–7. http://dx.doi.org/10.3406/crai.1990.14881.

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9

Nascimento, Fillipi Lúcio. "Em um relacionamento sério com as drogas: sobre os sentidos alternativos da dependência química." Áskesis - Revista des discentes do Programa de Pós-Graduação em Sociologia da UFSCar 8, no. 2 (2020): 138–41. http://dx.doi.org/10.46269/8219.437.

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10

Mishra, Suman. "Rashi nakshatra vatika and human health." JOURNAL OF CONVENTIONAL KNOWLEDGE AND HOLISTIC HEALTH 2, no. 01 (2018): 01–03. http://dx.doi.org/10.53517/jckhh.2581-3331.212018184.

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According to the Hindu mythology, there are total 27 nakshatras, corresponding to 9 planets in the universe. It is believed that each tree keeps giving energy to a particular person born in a particular period of a zodiacal sign/ star. There is a specific structure to prepare a nakshatra vatika for devote to worship a worth-worshipping plant/ tree according to the status of divine constellation at the time of birth of a person. It has been found that the plants cultivated according to rashi nakshatra vatika contain increased phytochemical contents and also showed improved antimicrobial activit

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11

van der Heide, Albert. "'Rashi' and Early Ashkenazi Piyyut." Zutot 1, no. 1 (2001): 77–83. http://dx.doi.org/10.1163/187502101788691079.

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12

Jumaa, Mahir E. "Yield performance of four wheat cultivars under semi-arid conditions." Kirkuk University Journal For Agricultural Sciences 14, no. 4 (2023): 63–71. http://dx.doi.org/10.58928/ku23.14406.

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The research was conducted at Kalar Technical College – Garmian Polytechnic University in Garmian region during the growing season 2023, using randomized complete block design (RCBD) with six replications, to evaluate yield performance of four wheat cultivars i.e, (Al-Rashi, Adana99, Wafia, and Deng) under semi-arid conditions. Analysis of variance showed a significant difference between genotypes for all traits measured in this experiment (P<0.05). . For grain yield and number of spikes per m2, there was no significant difference between Deng, Wafla and Adana 99 (max. 343.3 for Adana99), b

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13

Himmelfarb, Lea. "The Masoretic Notes in Three Commentaries Attributed to Rashi." Sefarad 71, no. 2 (2011): 247–63. http://dx.doi.org/10.3989/sefarad.011.008.

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14

Reif, S. C., and M. Banitt. "Rashi, Interpreter of the Biblical Letter." Vetus Testamentum 38, no. 3 (1988): 380. http://dx.doi.org/10.2307/1518091.

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15

Kamin, Sarah. "Rashi: The Man and His World." Journal of Jewish Studies 36, no. 1 (1985): 130–32. http://dx.doi.org/10.18647/1201/jjs-1985.

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16

Yuter, Alan J. "Be'ur Setumot be-Rashi [Interpretation of Difficult Passages in Rashi, Part III, Numbers] (review)." Hebrew Studies 36, no. 1 (1995): 237–39. http://dx.doi.org/10.1353/hbr.1995.0015.

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17

Jacobs, Jonathan. "The Allegorical Exegesis of Song of Songs by R. Tuviah ben ’Eliʽezer—Lekaḥ Tov, and Its Relation to Rashi's Commentary". AJS Review 39, № 1 (2015): 75–92. http://dx.doi.org/10.1017/s0364009414000658.

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This article examines three facets of R. Tuviah ben ’Eliʽezer's commentary,Lekaḥ tov, on Song of Songs: (a) his unique approach to allegorical interpretation; (b) his participation in Judeo-Christian polemics; and (c) the question of a connection between his commentary on Songs and Rashi's. R. Tuviah proposes to read the verses of Songs as simultaneously describing the past, the present, and the future of the Jewish nation, a type of reading that is extremely rare in rabbinic midrashim, which R. Tuviah adopts to create a systematic allegorical commentary. There are similarities between the int

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WILLIAMS, BENJAMIN. "GLOSSA ORDINARIAANDGLOSSA HEBRAICAMIDRASH IN RASHI AND THEGLOSS." Traditio 71 (2016): 179–201. http://dx.doi.org/10.1017/tdo.2016.10.

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An assiduous interest in the plain sense of Scripture and shared interpretations of particular biblical passages can be observed in certain twelfth-century Jewish and Christian commentaries composed in northern France. While Hugh of Saint Victor and Rashbam engaged in independent endeavors to shed light on thesensus literalisand thepeshatof Scripture, Andrew of Saint Victor attributed his knowledge of particular rabbinic interpretations to encounters with contemporary Jews. Yet points of convergence in Jewish and Christian exegesis can be observed even before the work of the Victorines and Ras

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19

TESHIMA, Isaiah. "Rashi's Understanding of Hitpael." Bulletin of the Society for Near Eastern Studies in Japan 43, no. 2 (2000): 70–83. http://dx.doi.org/10.5356/jorient.43.2_70.

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20

Walewski, Piotr. "Christians and Christianity in Rashi's Commentaries. Overview and Disscusion of the Most Important Studies." Seminare. Poszukiwania naukowe 2021(42), no. 4 (2021): 23–36. http://dx.doi.org/10.21852/sem.2021.4.02.

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The article provides a critical analysis of both linguistic and historical aspects of selected Talmudic texts containing the preserved commentaries of Rashi, one of the most prominent medieval Jewish exegetes. It soon appeared that the undertaken studies would be hindered by the scarcity of source material on the one hand, and by the censorship of Talmudic manuscripts on the other. The implemented inductive study, which consists of lexical tracing of the words nosrim and minim in selected Talmudic texts, seemed to be a plausible solution. The presented study, which falls into the scope of theo

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21

Lawee, Eric. "Exegesis and Appropriation: Reading Rashi in Late Medieval Spain." Harvard Theological Review 110, no. 4 (2017): 494–519. http://dx.doi.org/10.1017/s0017816017000244.

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Scholarship in the humanities has seen a recent burgeoning interest in the processes of “appropriation,” a conceptual category that moves us away from the idea of one-way transmission or “influence” and allows us to explore the complex ways in which intellectual, literary, and material expressions or artifacts come to represent something “different from their original purposes.” Though the term has not acquired much currency in studies of medieval Jewish biblical scholarship, its fruitful deployment is amply attested in broader explorations of premodern exegetical literature. This investigatio

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22

M, Nanditha, Manjunath M K, Mahesh C D, and Seema Pradeep. "An observational study to corroborate Ayurveda and Iatromathematics - An Idiosyncratic Approach." Journal of Ayurveda and Integrated Medical Sciences 8, no. 10 (2023): 74–81. http://dx.doi.org/10.21760/jaims.8.10.11.

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Traditional Science is imperative in allying mental, physical and social weal. Integration of Ayurveda with Indian Traditional Science can be a major breakthrough in this field. When we consider this concept for giving an evidence based aura, we can light up the triumph. One such path is Iatromathematics, also known as Medical Astrology. It is the application of Astrology in Medicine, based on the relationship between Nakshatra (star), Rashi (zodiac) and Graha (planet) of an individual & one’s life events. Our Acharyas have shed light in this path in many references. Prevention and diagnos

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23

Reif, Stefan C. "The Commentary on Chronicles Attributed to Rashi." Journal of Jewish Studies 71, no. 2 (2020): 455–58. http://dx.doi.org/10.18647/3475/jjs-2020.

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Warren Zev Harvey. "Rashi on Creation: Beyond Plato and Derrida." Aleph 18, no. 1 (2018): 27. http://dx.doi.org/10.2979/aleph.18.1.0027.

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25

Touitou, Elazar. "L'œuvre de Rashi : exégèse biblique et éthique juive." Comptes-rendus des séances de l année - Académie des inscriptions et belles-lettres 134, no. 3 (1990): 597–603. http://dx.doi.org/10.3406/crai.1990.14880.

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26

Kamin, Sarah. "Peshat and Derash in the Exegesis of Rashi." Journal of Jewish Studies 36, no. 1 (1985): 126–30. http://dx.doi.org/10.18647/1200/jjs-1985.

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27

Uribe Ulloa, Pablo. "ELEMENTOS SOBRE LA ALIANZA ESPONSAL EN LA INTERPRETACIÓN RABÍNICA DEL CANTAR DE LOS CANTARES." Anales de Teología 18, no. 1 (2023): 27–42. http://dx.doi.org/10.21703/2735-634520161811878.

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Las siguientes páginas recogen unos elementos sobre el fundamento de la interpreta-ción judía del Cantar de los Cantares que lee los poemas amorosos en clave de alianza esponsal entre YHWH e Israel. Para realizar este cometido se tendrán como ejemplos dos comentarios rabínicos que han sido muy relevantes en la historia de la exégesis judía del Cantar. Estos son: Cantar de los cantares Rabbá y el comentario de Rashi al Cantar de los Cantares.

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28

Rohrbacher, Bernhard. "JEWISH LAW AND MEDIEVAL LOGIC: WHY EATING HORSE MEAT IS A PUNISHABLE OFFENSE." Journal of Law and Religion 30, no. 2 (2015): 295–319. http://dx.doi.org/10.1017/jlr.2015.18.

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AbstractThis article presents a case study of the influence of Muslim and Christian logicians on medieval Jewish law. The case in question is why it is a punishable offense for Jews to eat mammals that do not have either sign of purity—that is, neither have split hooves nor chew their cud—and the article examines the answers given by three medieval Jewish sages: Rashi, Maimonides, and Naḥmanides. The Written Law of the Torah explicitly allows the consumption of mammals, such as cattle, with both signs of purity. It also explicitly prohibits the eating of mammals, such as camels or pigs, with o

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Naiweld, Ron. "Le Dieu de l’Histoire selon Rashi et Moses Hess." Tsafon, no. 81 (July 1, 2021): 125–32. http://dx.doi.org/10.4000/tsafon.3913.

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30

Viezel, E. "The Formation of some Biblical Books, According to Rashi." Journal of Theological Studies 61, no. 1 (2010): 16–42. http://dx.doi.org/10.1093/jts/flq026.

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31

Stollar, Carol A. "Seated at the Sabbath table with Rashi and Rambam." Nutrition Reviews 67, no. 3 (2009): 147–54. http://dx.doi.org/10.1111/j.1753-4887.2009.00182.x.

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Iswandi, Iswandi, and Bukhari Bukhari. "Tinjauan Hukum Islam terhadap Ketentuan Penegakan Hukum Pemberantasan Korupsi di Indonesia." AL-MANHAJ: Jurnal Hukum dan Pranata Sosial Islam 5, no. 1 (2023): 797–806. http://dx.doi.org/10.37680/almanhaj.v5i1.2369.

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This study seeks to find solutions to the rampant corruption practices in Indonesia today. The purpose of this study is to further reason about the legal norms contained in the legislation related to law enforcement corruption eradication in Indonesia by using the approach of Islamic law theory. The research method used in this study is a normative juridical approach that is done by examining the theories, concepts, principles of law, legislation by putting the law as a building system of legal norms. the results of the study conducted that the legal norms contained in the legislation on the e

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Herman, Shael. "Rashi’s Glosses Belaaz: Navigating Hebrew Scripture under Feudal Lanterns." Review of Rabbinic Judaism 18, no. 1 (2015): 102–34. http://dx.doi.org/10.1163/15700704-12341279.

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Amid sporadic anti-Jewish violence whipped by a crusading frenzy, Rabbi Shlomo Yitzhaki (“Rashi”) composed a commentary on the Hebrew Bible that was destined to become a vast navigational aid for God’s scriptural plan. Many of Rashi’s glosses invited medieval Jews on a spiritual pilgrimage that would dispel their sense of subjugation to temporal Christian powers. From the advent of Christianity, Jewish communities increasingly steered a course between Jewish autonomy and welfare, on one hand, and accommodation of Christian and feudal strictures, on the other. Wondering whether the cataclysmic

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34

Bizzell, Patricia. "(Shibutz) as a Conciliatory Rhetorical Style in Nachmanides’ “Letter to the French Rabbis”." Journal for the History of Rhetoric 17, no. 2 (2014): 109–30. http://dx.doi.org/10.5325/jhistrhetoric.17.2.0109.

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ABSTRACT Combining Zeno’s rhetorics of the open hand and closed fist, Nachmanides addressed the heirs of Rashi to defend Maimonides. Polemical letters were a vehicle for this controversy, and a major example is his “Letter to the French Rabbis.” Using cleverly organized arguments and a brilliantly learned style of allusion to Biblical and rabbinic texts, called “shibutz,” Nachmanides influenced his addressees to mitigate a herem (ban) against students of Maimonides. Nachmanides sought to unify the warring factions rather than to achieve victory for either side, and his densely packed allusions

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35

Eric Lawee. "Biblical Scholarship in Late Medieval Ashkenaz: The Turn to Rashi Supercommentary." Hebrew Union College Annual 86 (2015): 265. http://dx.doi.org/10.15650/hebruniocollannu.86.2015.0265.

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36

Lawee, Eric. "The supercommentator as thinker: examples from the Ashkenazic Rashi supercommentary tradition." Journal of Jewish Studies 67, no. 2 (2016): 340–62. http://dx.doi.org/10.18647/3283/jjs-2016.

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Marienberg, Evyatar. "Elie Wiesel. Rashi: A Portrait. New York: Nextbook, 2009. 107 pp." AJS Review 34, no. 2 (2010): 427–30. http://dx.doi.org/10.1017/s0364009410000528.

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R. Soni, N. Singh, G. Singh, and S. Raj. "Significance of Plants in Vedic Astrology, their SocioReligious Beliefs, Conservational and Therapeutic Aspects." Ecology, Environment and Conservation 29, no. 01 (2023): 273–97. http://dx.doi.org/10.53550/eec.2023.v29i01.043.

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According to Vedic Astrology, the status of the planets, their motion, and constellations associated with them have a great impact on the lives of individuals. There exists a co-relationship between celestial bodies and plants. Each of these grahas/rashis/nakshatras is associated with a specific plant that resonates with his/her birth chart. These sacred plants are used in curing any ill outcomes associated with astrology. Moreover, these plants are considered as sacred because of their medicinal, aesthetic, and natural traits. Since ancient times, our culture, food, folklore, and therapeutic

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Lawee, Eric. "From Sepharad to Ashkenaz: A Case Study in the Rashi Supercommentary Tradition." AJS Review 30, no. 2 (2006): 393–425. http://dx.doi.org/10.1017/s0364009406000183.

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Though much has been done in the past half century to clarify boundaries and crossing points on the religious-intellectual maps of “Ashkenaz” and “Sepharad,” a large body of evidence that advances this complex exercise in cultural cartography has been wholly neglected: supercommentaries on Rashi’s Commentary on the Torah. Though it was produced in that part of Europe that Jews came to call (perhaps under Rashi’s influence) “Ashkenaz,” the Commentary traveled to points far and wide. Among the diverse responses that it elicited in its new homes, the vast supercommentary literature that came to s

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Lar Olmo, J. C. "La autora y obra de tema religioso en hebreo en el siglo XIX." Helmántica 72, no. 206 (2021): 219–63. http://dx.doi.org/10.36576/summa.146007.

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Por lo común, la producción religiosa tiene difícil acceso a las historias de la Literatura. Las de la Hebrea dedican escaso o nulo espacio a los autores y obras de tema religioso tras la muerte de Eliyyahu ben Zalman Kramer, el Gaón de Vilna (1720-1797), en contraste con el que reservan a algunos escritores medievales como Rashi, Maimónides o Nahmánides, en cuyos libros la religión es tema exclusivo, destacado o principal. Casi todos los autores judíos de literatura religiosa en hebreo en el siglo XIX han sido relegados al ámbito de las lecturas piadosas o de la formación teológica y es- piri

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Noegel, Scott B. "Job iii 5 in the Light of Mesopotamian Demons of Time." Vetus Testamentum 57, no. 4 (2007): 556–62. http://dx.doi.org/10.1163/156853307x204592.

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AbstractThis brief communication examines two cruces in Job iii (μ/yî yrEyrIèm]Kiâ in iii 5 and μ/y=AyrEr"ao in iii 8) in the light of Sumerian, Akkadian, and later Mandaic performative texts which identify elements of time as cosmic, and potentially demonic, entities. After establishing the shared contexts and features of the texts (i.e., affliction by the Satan/a demon, an illocutionary pronouncement against personified elements of time, and an association between demons and warfare), I argue that the rendering of μ/yî yrEyrIèm]K in Job iii 5 as “day-demons”, proposed already by Rashi and Ib

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AHREND, M. "L'adaptation des commentaires duMidrashpar Rashi et ses disciples à leur exégèse biblique." Revue des Études Juives 156, no. 3 (1997): 275–88. http://dx.doi.org/10.2143/rej.156.3.519343.

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43

Lawee, Eric. "The Sins of the Fauna in Midrash, Rashi, and Their Medieval Interlocutors." Jewish Studies Quarterly 17, no. 1 (2010): 56. http://dx.doi.org/10.1628/094457010790954006.

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44

Kalimi, Isaac. "The Centrality and Interpretation of Psalms in Judaism prior to and during Medieval Times: Approaches, Authorship, Genre, and Polemics." Review of Rabbinic Judaism 23, no. 2 (2020): 229–59. http://dx.doi.org/10.1163/15700704-12341371.

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Abstract This study discusses the centrality of the book of Psalms among the Jews and in Judaism. It outlines the seven most important and influential rabbinic exegetical works on Psalms, in the period before and during the medieval age: Targum Psalms and Midrash Psalms Shocher Tov, from some time in the Talmudic period; and five prominent medieval commentaries: Saadia Gaon, Moses haCohen ibn Gikatilla, Rashi, Abraham ibn Ezra, and David Kimchi. I briefly introduce each interpretative work and focus on selected aspects: The commentators’ distinct exegetical methods, their approaches to the que

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45

DAHAN, Gilbert. "Un dossier latin de textes de Rashi autour de la controverse de 1240." Revue des Études Juives 151, no. 3 (1992): 321–36. http://dx.doi.org/10.2143/rej.151.3.2012666.

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46

Diamond, James A. "Nahmanides and Rashi on the One Flesh of Conjugal Union: Lovemaking vs. Duty." Harvard Theological Review 102, no. 2 (2009): 193–224. http://dx.doi.org/10.1017/s0017816009000741.

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The seminal thirteenth century Geronese kabbalist, Talmudist, and exegete Moses Nahmanides (Moses b. Naḥman, 1194–c.1270) perceived the physical world as a mirror for the internal workings of the divine world. For him the Bible “relates about the lower matters and alludes to the upper,”1 rendering its apparently mundane legal, historical, and ethical dimensions a record of the inner variegated life of God. At the very inception of the world, each and every day of creation transcends its strict temporality, referring “at the inner core of the matter” () to the “sefirot which emanate from above.

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47

Lewis, Jane. "Medical Care, Medical Costs: The Search for a Health Insurance Policy. Rashi Fein." Isis 78, no. 3 (1987): 444–45. http://dx.doi.org/10.1086/354492.

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48

Cohen, Jeremy. "Rashi, Honorius Augustodunensis, and the Shulamite: The Nexus of Exegesis and Interreligious Confrontation Early in the 12th Century." Partial Answers: Journal of Literature and the History of Ideas 22, no. 2 (2024): 331–54. http://dx.doi.org/10.1353/pan.2024.a930407.

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Abstract: This essay explores the convergence of new emphases on the literal-historical sense in biblical exegesis, the burgeoning of interreligious polemic, and aspects of the commonality of Jewish and Christian cultural experiences early in the 12th century. It probes instructive similarity and difference in the Song of Songs commentaries of Rashi (Solomon ben Isaac of Troyes, 1040–1105) and Honorius Augustodunensis (d. after 1140), particularly in the Song's praise of the Shulamite in 6:10–7:11. Their commentaries signal the importance of contemporary interreligious debate, of Christian hop

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Fiana, Risa Meutia, Sukma Aulia Raihan, and Santosa Santosa. "Analysis of Added Value in Banana Chips Agro-Industry (Case Study of UMKM Nuri Rashi in Padang City)." Andalasian International Journal of Social and Entrepreneurial Development 4, no. 01 (2024): 10–14. http://dx.doi.org/10.25077/aijsed.4.01.10-14.2024.

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Abstract:

The study focuses on the analysis of the added value of bananas into bananas chips on the UMKM Nuri Rashi Banana chips in Padang City. The high banana production in Western Sumatra has the potential to increase the value of bananas in banana chips. Analysis of the value added used in this study is using the Hayami method. The value added analysis found that the processing of bananas into bananas chips on UMKM Nuri Rashi's banana chips has a value added of Rp 25.587 it can be understood that the added value of each kilogram of banana fruit that is processed into bananan chips is Rs 25.587, and

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Hong, Koog P. "[De]constructing the plain: The scope of Rashi’s peshat and the rise of literate mentality." Journal for the Study of the Old Testament 44, no. 3 (2019): 377–93. http://dx.doi.org/10.1177/0309089219862809.

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Rashi is well recognized for his exegetical innovation of the peshat approach. He appears to claim to focus on peshat, but his reliance on the midrash is undeniable. In an attempt to better understand this problem, rather than focus simply on his definition of peshat, I suggest directing attention to the readerly involvement in constructing what is plain. Among the elements that are commonly thought to construct plain sense, I stress the variables inherent in the notion of context. To set the scope of a text constitutes a basis for what feels plain. If so, the disparity between Rashi’s peshat

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