R. Solomon ben Isaac (Shlomo Yitzhaki, 1040–1105) is best known by the acronym Rashi He was a medieval French rabbi par excellence, famed as the author of the first comprehensive commentary on the Talmud, as well as a comprehensive commentary on the Tanakh (Hebrew Bible). Acclaimed for his ability to present the basic meaning of the text in a concise yet lucid fashion, Rashi appeals to both learned scholars and beginning students, and his works remain a centerpiece of contemporary Jewish study. 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 1520s. His commentary on Tanakh — especially his commentary on the Chumash ("Five Books of Moses") — is an indispensable aid to students both young and old. The main distinguishing characteristic of Rashi's commentary is a compromise between the literal and the midrashic interpretations; to the latter, which was the principal method of exposition in French biblical exegesis, he added the former. At least three-quarters of Rashi's comments are based on rabbinic sources. The few that are original are mainly philological explanations. When basing his comment on the Midrashim, Rashi chose from the available material those that were closest to the literal interpretation of the biblical text, or solved the difficulties presented by it. Thus, for example, in commenting on Leviticus 19:3 ("Ye shall fear every man his mother, and his father"), Rashi, instead of using the Sifra, the halakhic Midrash on Leviticus, as he had done in interpreting the preceding verses, now resorted to the Mekhilta, the halakhic Midrash on Exodus. The latter explains the twofold difficulty in the verse, namely, the prior mention of the mother and the use of the verb "fear" rather than "honor" as in the Ten Commandments, whereas the Sifra explains only the first difficulty.

Another characteristic aspect of Rashi's exegesis is the manner in which he formulated his comment. In many instances he did not quote a Midrash literally but either augmented or abridged it, or even altered its wording (cf. Gen. 1:5, 6, 7 with Gen. R.), his aim being to make for easier understanding and lucidity, and to adapt the language of the Midrash to that of the text. In this way Rashi obviated a patchwork impression and instead achieved a uniform style. The criterion on which he based his choice of comment is clearly stated by him: "As for me, I am only concerned with the literal meaning of the Scriptures and with such aggadot as explain the biblical passages in a fitting manner" (Gen. 3:8). In many instances where he departs from this latter principle he adds the comment that these aggadot do not give the literal interpretation. But it is not to be assumed that where he failed to add this comment he regarded such Midrashim as providing a literal exposition of the text (thus, for example, the Midrash quoted without this comment in his explanation on Gen. 1:6 ("Let there be a firmament") does not accord with his exegesis of Gen. 1:1). While Rashi based his comment on the halakhic part of the Pentateuch on talmudic literature, his purpose was not to lay down the halakhah, and he therefore quoted only some of the many halakhot dealing with the subject in question. Sometimes he states that the halakhic Midrash does not give the literal interpretation of a passage (Ex. 16:29, 22:8); at others he interprets a verse contrary to the decided halakhah (Lev. 13:6). His partiality for the literal explanation is further attested by the fact that, having revised his commentary several times, he wished at the end of his days to improve it "on the basis of the plain meanings which appear daily" (Rashbam, to Gen. 37:2).