Rashbam

A midrash on the phrase venikdash bikhevodi, “and it shall be sanctified by my glory” (Exod 29:43) suggests that God is unusually strict when He punishes those who are close to Him. Rashbam strenuously objected to this popular midrash.

The Torah mentions the ephod as something the high priest would wear, but never describes it clearly, and neither do the Talmudic sages. Medieval scholars like Rashi and Rashbam use their creativity and analytical skill to try to tease this out from the biblical text.

The term לשוח is a hapax legomenon (a term that appears only once in the Bible). What does it mean?

Deuteronomy 13 discusses the case of a false prophet who does not have a message from God, but advocates worshiping other gods. Oddly enough, the false prophet can successfully perform miracles, or is able to predict the future.  How is this possible?

After the shocking death of Nadav and Avihu, Moses says to Aaron that this is what God meant when he said, “through those near to me I will sanctify Myself.”  Rashi, Rashbam, and Nahmanides struggle to understand the meaning of Moses’ message.

The significance of Rashbam’s surprising observation about Kohelet for understanding introductions and conclusions to biblical books.

Impurity is transferred through physical contact. Theologically speaking, could the same be true for holiness?

A Successful Challenge to Moses’ Control Over Prophecy 

At stake is Ibn Ezra’s curse: “May your tongue stick to your palate… may your arm dry up and your right eye go blind.” 

What does the root רצח actually mean: to kill or to murder? A look at Rashbam’s attempted (and failed?) solution highlights the ethical ramifications of Bible translation.

In Avinu Malkeinu, we say, “Our Father, our King, act for us for the sake of Your name.” Is God still worried about His reputation? 

A medieval non-traditional interpretation of arami oved avi and the push-back against it. 

In a polemical response to Christian and Jewish allegorical interpretation of the Torah’s laws, Bekhor Shor writes that just as God speaks to Moses “clearly and without riddles” (Num 12:8), so too the Torah is clear and means what it says, and should not be interpreted allegorically.^[1]

Rashbam’s New Peshat