Peshuto shel Mikra
The Rashbam at the beginning of VaYeshev writes that he said to Rashi, his grandfather, that he had strayed somewhat from the task he had taken upon himself to explain the Torah "Ela lifshuto shel mikra ulagodoh hamyasheves divrei hamikra" (Rashi on Bereishis 3:8) by explaining phrases of verses homiletically based on medrashim that are more removed from the simple understanding of the text. He writes that Rashi agreed with him and said that had he the time to do so, he would write some different explanations of verses more closely based on "pshuto shel mikra."
We do not have the writings of the Rashbam on some of the verses at the beginning of the Torah and perhaps these words were actually part of his preface or a comment on Rashi 3:8. If this is not the case it remains to be explained why he would place this exchange here.
There is a letter authored by the Pri Megadim that can be found at the beginning of his commentary to Orach Chaim, where he writes that bochurim in yeshivos say that it below their dignity to spend time at their age on Chumash and Rashi, saying that it is much more wisely spent studying the Talmud and its commentaries. They are far from wise. They should surely spend some time on learning Tanach every day before beginning the study of the Talmud. The Sefardim have set out a proper curriculum, incorporating the study of Tanach even for adults.
“Although some Ashkenazim do teach Tanach to their grown students they are remiss in not printing divrei Torah on Tanach and disseminating it. It is most improper for one who can carry on a sharp-witted give and take in a Talmudic matter to be weak in his knowledge of Tanach. I likewise am weak in knowledge of Tanach as I did not have any teacher who taught it on an advanced level, only in my early years. I have taken upon myself to do in-depth study of Tanach and have likewise taught it to grown students.” (ad kan divrei haPri Megadim)
The Holy Admor Rabbi Sholom of Belz said that he who studies Chumash and Rashi and completes the weekly parsha in this manner is guaranteed a place in heaven in Rashi's mesivta. Although there are higher and more elevated mesivtos in heaven, there is no guarantee that one merits to enter them, but I guarantee that one can enter Rashi's mesivta based on my entry requirements.
The Holy Admor Rabbi Yisaschor Dov of Belz says that he who studies that day's section of Chumash with Rashi is guaranteed that he will not commit a grievous sin that day. The Admor's custom was that after davening shacharis he would remove his tefillin shel Rashi, take a bite of food, put on tefillin shel Rabbeinu Tam, and then study the weekly parsha with the commentary of Rashi.
In a letter, Rabbi Chaim Sofer, the Machaneh Chaim, writes that it was his hope that the teachers would teach Chumash with Rashi, the early Prophets, and Tehillim to both students and baalei batim. This was the custom of the Chasam Sofer, notwithstanding that many scoffed at him for doing this, and yet we see that he became the greatest Torah teacher of his generation.
Rabbi Samuel ben Meir ("Rashbam" is an acronym of that name) (1805-1174) lived in Troyes, France and belonged to the school of the Tosafos commentators to the Gemara. He was a grandson of Rashi and the brother of Rabbenu Tam. He also composed the commentaries to some of the Talmud sections that his grandfather had left uncompleted.
Rashbam's commentary to the Torah is distinguished by its scholarly objectivity in restricting itself to the plain, contextual meaning of the text without imposing the traditional Rabbinic interpretations. These often lead to interpretations that contradict the normative readings according to established Jewish law.
