For a history of the commentary's textual transmission, see ibid., 37–42.ĥ7 On Rashi and other twelfth-century Jewish exegetes who pursued this goal, see Signer, Michael A., “God's Love for Israel: Apologetic and Hermeneutical Strategies in Twelfth-Century Biblical Exegesis,” in Jews and Christians in Twelfth-Century Europe, ed. In this study, I have used the recent edition by Gruber, Mayer I., Rashi's Commentary on Psalms 1–89 (Books I–III) (Atlanta, 1998). Likewise, material once present in Rashi's original version might have been excised by later commentators. Raphael Loewe has suggested that Herbert's text of Rashi's commentary may have been a fuller version than those that survive, or may have already begun to accrue additions and interpolations. Later manuscripts and early printed editions of Rashi's commentary vary widely from thirteenth-century manuscripts, the earliest versions available to modern editors. Analysis of the relationship of Herbert's commentary to its possible sources is greatly complicated by the fragmented history of Rashi's text and other medieval Hebrew commentaries, lexica, etc. 51 No twelfth-century manuscript of Rashi's Psalms commentary survives today.
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