Rashi · Chapter 2The Jewish Publication Society of America
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PREFACE ——-
Some months ago the Jewish world celebrated the eight hundredth anniversary of the death of Rashi, who died at Troyes in 1105. On that occasion those whose knowledge authorizes them to speak gave eloquent accounts of his life and work. Science and devotion availed themselves of every possible medium-lectures and books, journals and reviews-to set forth all we owe to the illustrious Rabbi. The writer ventures to express the hope that in the present volume he has made at least a slight contribution toward discharging the common debt of the Jewish nation-that it is not utterly unworthy of him whose name it bears.
This volume, however, is not a product of circumstances; it was not written on the occasion of the centenary celebration. It was designed to form one of the series of the biographies of Jewish Worthies planned by the JEWISH PUBLICATION SOCIETY OF AMERICA, the first issue of which was devoted to Maimonides. The biography of Rashi is the second of the series. It is not for the author to endorse the order adopted, but he hazards the opinion that the readers will find the portrait of Rashi no unfitting companion-piece even to that of the author of the <I>Moreh.</I>
Jewish history may include minds more brilliant and works more original than Rashi's. But it is incontestable that he is one of those historical personages who afford a double interest; his own personality is striking and at the same time he is the representative of a civilization and of a period. He has this double interest for us to an eminent degree. His physiognomy has well-marked, individual features, and yet he is the best exponent of French Judaism in the middle ages. He is somebody, and he represents something. Through this double claim, he forms an integral part of Jewish history and literature. There are great men who despite their distinguished attributes stand apart from the general intellectual movements. They can be estimated without reference to an historical background. Rashi forms, so to say, an organic part of Jewish history. A whole department of Jewish literature would be enigmatical without him. Like a star which leaves a track of light in its passage across the skies, Rashi aroused the enthusiasm of his contemporaries, but no less was he admired and venerated by posterity, and to-day, after the lapse of eight centuries, he is, as the poet says, "still young in glory and immortality."
His name is most prominently connected with Rabbinical literature. Whether large questions are dealt with, or the minutest details are considered, it is always Rashi who is referred to-he has a share in all its destinies, and he seems inseparable from it forever.
It is this circumstance that makes the writing of his biography as awkward a task for the writer as reading it may be for the public. To write it one must be a scholar, to read it a specialist. To know Rashi well is as difficult as it is necessary. Singularly enough, popular as he was, he was essentially a Talmudist, and at no time have connoisseurs of the Talmud formed a majority. This is the reason why historians like Graetz, though they dilate upon the unparalleled qualities of Rashi's genius, can devote only a disproportionately small number of pages to him and his works.
Though the writer has throughout been aware of the difficulties inherent in his task, yet he is also conscious that he has sometimes succeeded in removing them only by eluding them. In parts, when the matter to be treated was unyielding, it became necessary to dwell on side issues, or fill up gaps and replace obscurities by legends and hypotheses. The object in view being a book popular in character and accessible to all, technical discussions had to be eschewed. Many knotty points had to be brushed aside lightly, and the most debatable points passed over in silence. These are the sacrifices to which one must resign himself, though it requires self-restraint to do it consistently. The reader may, therefore, not expect to find new data in these pages, new facts and texts not published before. If the book has any merit, it is that it presents the actual state of knowledge on the subject, and the author anticipates the charge of plagiarism by disclaiming any intention of producing an original work. Recondite sources have not always been referred to, in order not to overload a text which at best is apt to tax the reader's powers of attention. Such references and special remarks as were deemed necessary have been incorporated either in Notes placed at the end of the book, or in an Appendix containing a bibliography. There the works are mentioned to which the author is chiefly indebted, and which his readers may profitably consult if they desire to pursue the subject further.
The author desires to express his appreciation of the work of the translator, whose collaboration was all the more valuable as the revision of the book had to be made, after an interval of almost two years, under most unfavorable conditions, aggravated by the distance between the writer and the place of publication. The readers will themselves judge of the skill with which the translator has acquitted herself of her task, and the author gladly leaves to her the honor and the responsibility for the translation.
But how can I express all I owe to M. Israel Levi, my honored master? Without him this work would never have been begun, without him I should never have dared carry it to completion. I have contracted a debt toward him 'which grows from day to day, and I discharge but the smallest portion of it by dedicating this volume to the memory of his never-to-be-forgotten father-in-law, the Grand-Rabbin Zadoc-Kahn. M. Zadoc-Kahn made a name for himself in Jewish letters by his <I>Etudes sur le livre de Joseph le Zelateur,</I> dealing with one of the most curious domains of that literature in which Rashi was the foremost representative. One of his last public acts was the appeal which he issued on the occasion of the Rashi centenary. It is not a slight satisfaction to me to know that these pages passed under his eyes in manuscript.
CHALONS-SUR-MARNE, March, 1906
PREFACE (page 3)
INTRODUCTION (page 13)
THE JEWS OF FRANCE IN THE ELEVENTH CENTURY Dispersion of the Jews-Their Appearance in Gaul.
I. Material and Political Condition of the Jews of France in the Eleventh Century-Their Occupations-Their Relations with the Christians-General Instruction and Religious Life-Limitations of their Literature.
II. Rabbinical Culture—Part played by Italy-The Kalonymides- The Schools of Lorraine-Rabbenu Gershom, Meor ha-Golah-His Work and Influence—Contemporaries and Disciples of Gershom-Movement reaches its Climax with Rashi………………………..page 17
THE YOUTH AND EDUCATION OF RASHI Difficulties of Writing a Biography of Rashi-History and Legend.
I. The Periods into which Rashi's Life may be divided-His Names-Rashi and Yarhi-Troyes in the Middle of the Eleventh Century-The Fairs of Champagne-The Community of Troyes-The Family of Rashi and its Fame in Legend-Childhood-Education of Children among the Jews of France in the Middle Ages-Higher Instruction among the Jews and the Christians-Alleged Journeys and Adventures of Rashi.
II. Rashi in Lorraine—Position of the Jews in Lorraine—Their Relations with the Jews of France-Schools of Worms and Mayence- Masters of Rashi and their Influence upon him-His Colleagues and Correspondents…………………………………….page 31
RASHI AT TROYES-LAST YEARS Rashi settles in his Birthplace.
I. New Centre [center sic] of Studies-Rashi and the City of Troyes-Spiritual Activity and Authority of Rashi-Rashi founds a School-His Authority and Teachings-His Relations with his Teachers-He writes his Commentaries-Marriage of his Three Daughters-His Sons-In-law and Grand-children-A Jewish Marriage in the Middle Ages-The Domestic Virtues-The Education and Position of Woman among the Jews.
II. The Crusades-What they actually were-Massacres in the Jewries along the Moselie and the Rhine-Rashi and the Apostates- Rashi and Godfrey of Bouillon-Consequences of the Crusades-End of Rashi's Life—Legends connected with his Death-Rashi's Death at Troyes…………………………………………….page 53
Rashi's Spiritual Physiognomy-Sources.
I. The Man and his Intellect-Depth and Naivete of his Faith-His Goodness, Extreme Modesty, and Love of Truth-Attitude in Regard to his Masters-His Correspondents and his Pupils.
II. The Scholar-Alleged Universality of his Knowledge-Wherein his Knowledge was limited, and wherein extended-Rashi's Library- The Authors he cites, and the Authorities to whom he appeals- Lacunae in his Knowledge—Sureness of his Knowledge…….page 73
Composition of the Commentaries on the Bible and the Talmud-Their Character and their Limitations-The Explanations-Clearness, Accuracy, Brevity-The French Glosses, or Laazim-Their Function-Their Philologle Importance—The Works treating of them……………………………………………page 89
Rashi, the Commentator par excellence of the Bible-His Authorities-The Targumim, the Massorah-The Talmud and the Midrash-Exegesis before Rashi-The Peshat and the Derash (Literary Method and Free Method)-The Study of the Bible among the Christians and among the Jews-The Extent to which Rashi used the Two Methods-Various Examples-Anti-Christian Polemics- Causes of the Importance attached to Derash-Rashi and Samuel ben Meir-Rashi's Grammar-Rashi and the Spaniards-His Knowledge of Hebrew-Rashi compared with Modern Exegetes and with Abraham Ibn Ezra-Homely Character of the Biblical Commentaries-Their Popularity……………………………………..page 104
Differences between the Biblical and the Talmudic Commentaries- Composition-Wherein Rashi imitates and wherein he is Original- His Predecessors-His Method-Establishment of the Text-The Commentary a Grammatical Guide—Accuracy and Soundness of his Explanations-Examples-Rashi as an Historian-Rashi and the Halakah-Rashi and the Haggadah-Citations-Value and Fortune of the Talmudic Commentaries………………………..page 135
Rashi decides Questions of Law-Rabbinical Responsa as a Form of Literature-Historic Interest attaching to those of Rashi- Relations between Jews and Christians-Rashi and the Apostates- He preaches Concord in Families and Communities-Rashi's Character as manifested in his Responsa-The Naivete, Strength, and tolerance of his Faith…………………….. page 159
Character of these Works-The Sefer ha-Pardes and the Sefer ha-Ora-The Mahzor Vitry-The Elements and the Redactors of these Works-Their Interest and their Value………..page 169
Liturgical Poetry at the Time of Rashi-The Selihot attributed to Rashi-Their Technique—Sentiments therein expressed-Quotations-Their Poetic Value……………page 173