Rashbam

His commentary on the Torah is renowned for its stress on the plain meaning (peshat) of the text. He sometimes disputes his grandfather's interpretation and indicates that his grandfather concurred with his approach.[4] He adopted a natural (as distinct from a homiletical and traditional) method.[2] This approach often led him to state views that were somewhat controversial. Thus Rashbam (on Genesis 1:5) maintained that the creation of day began with light (the morning). This does not contradict halacha (Jewish law) as Rashbam's comments refer to the creation timing and not to the halacha, as Rashbam was a strict observer of halacha. Another famous interpretation was Rashbam's view that the much disputed phrase in Genesis 49:10 must be rendered “Until he cometh to Shiloh,” and refers to the division of the kingdom of Judah after Solomon's death.[2]

Rashbam explains his aim in Biblical exegesis thus: "Those who love pure reason should always remember that the sages have said a Biblical passage must not be deprived of its original meaning [on Genesis 37:1]. Yet as a consequence of the opinion expressed by them, that the constant study of the Talmud is one of the most laudable pursuits, commentators have been unable, by reason of such study, to expound individual verses according to their obvious meaning. Even my grandfather Solomon was an adherent of this school; and I had an argument with him on that account, in which he admitted that he would revise his commentaries if he had time to do so."

One of the only two versions of the known manuscripts of Rashbam on the Chumash had missing parts of the commentary. Thus, many published versions of Rashbam's commentary on the Chumash don't include his commentary on the beginning of the book of Genesis. Portions of his commentary on the Talmud have been preserved, such as on the tractate Bava Batra (on large portions of the tractate where no commentary by Rashi is available), as well as the last chapter of tractate Pesachim. Rashbam's notes on the Bible are remarkable for brevity. He wrote two versions of his commentary on parts of the Bavli (Babylonian) Talmud, a long version and a short version. Generally, only his long version has been published, although the shorter version has sometimes been published in part. It is unfortunate that most of the shorter version has either never been completely published or has not been published since the 19th century.

Rashbam's Talmudical works include the following commentaries:

• On the treatise Baba Batra (iii. 29a to the end).
• On Pesaḥim (x. 99b to the end).
• On Avodah Zarah, of which only a few passages are quoted in "Temim De'im," ed. Venice, iii. 19b, 20b, 28c.
• On Niddah, as appears from the "Or Zarua'" (Berliner's "Magazin," i. 100a).
• Additions to Alfasi (Ahaba, ed. Amsterdam, i. 136b).
• Additions to Rashi's commentary[5]
• "Teshuvot," in R. Eliezer b. Nathan's "Eben ha-'Ezer," ed. Prague, 143b-146c, and in the "Pardes," ed. Constantinople, fol. 4a (Berliner's "Magazin," 1876, p. 60; "Or Zarua'," i. 79b; "Mordekai" on Ket. viii. 300, fol. 108b, in "Haggahot Maimuniyyot," "Ishot," iii.).
• On Pirkei Avot[6] Additions of his to Pirkei Avot are found also in Migdal Oz by Shem Tov ben Abraham ibn Gaon.
• The conclusions of the commentaries on the Talmud left incomplete by Rashi.

As a tosafist, Rashbam is quoted in Bava Kamma 6b, 10a, and in Bava Metzia 96b.