Rashi

APPENDIX II

BIBLIOGRAPHY

A. THE WORKS OF RASHI

A critical revision of Rashi's works remains to be made. They were used to such an extent, and, up to the time when printing gave definiteness to existing diversities, so many copies were made, that some of the works were preserved in bad shape, others were lost, and others again received successive additions.

1. BIBLICAL COMMENTARIES. - They cover nearly all the twenty - four books of the Bible.

Job. - "On Job the manuscripts are divided into series, according to whether or not they break off at xl. 28 of the text. The one Series gives Rashi's commentary to the end; the other, on the ground that Rashi's death prevented him from finishing his work, completes the commentary with that of another rabbi, R. Jacob Nazir" (Arsene Darmesteter). Geiger attributes this Supplementary commentary, which exists in several versions, to Samuel ben Meir; others attribute it to Joseph Kara. Some regard it as a compilation; others, again, assert that the entire commentary was not written by Rashi.

Ezra and Nehemiah.- Some authors deny that Rashi composed commentaries on Ezra and Nehemiah.

Chronicles. - It is certain that the commentary on Chronicles, which does not occur in the good manuscripts, and which was published for the first time at Naples in 1487, is not to be ascribed to Rashi. This was observed by so early a writer as Azulal, and it has been clearly demonstrated by Weiss (Kerem Hemed, v., 232 et seq.). It seems that Rashi did not comment upon Chronicles at all (In spite of Zunz and Weiss). Concerning the author of the printed commentary there is doubt. According to Zunz (Zur Geschichte und Literatur, p.73), it must have been composed at Narbonne about 1130-1140 by the disciples of Saadla (?).

2. TALMUDIC COMMENTARIES. - Rashi did not comment on the treatises lacking a Gemara, namely, Eduyot, Middot (the commentary upon which was written by Shemaiah), and Tamid (in the commentary on which Rashi is cited). It is calculated that, in all, Rashi commented on thirty treatises (compare Azulai, Shem ha-Gedolim, s. v., Weiss, and below, section B, 2).

Pesahim. - The commentary on Pesahim from 99b on is the work of Rashbam.

Taanit. - So early a writer as Emden denied to Rashi the authorship of the commentary on Taanit; and his conclusions are borne out by the style. There was a commentary on Taanit cited by the Tossafot, which forms the basis of the present commentary; and this may have belonged to the school of Rashi.

Moed Katan. - The commentary on Moed Katan is attributed by Reifmann to Gershom (Monatsschrift, III). According to B. Zomber (Rashi's Commentary on Nedarim and Moed Katan, Berlin, 1867), who shows that Gershom's commentary is different, the extant commentary is a first trial of Rashi's and was later recast by him. This would explain the differences between the commentary under consideration and the one joined to the En Jacob and to Rif, which is more complete and might be the true commentary by Rashi. These conclusions have been attacked by Rabbinowicz (Dikduke Soferim, II), who accepts Reifmann's thesis. Zomber replied in the Moreh Derek, Lyck, 1870; and Rabbinowicz in turn replied in the Moreh ha-Moreh, Munich, 1871. To sum up, both sides agree in saying that the basis of the present commentary was modified by Rashi or by some one else. According to I. H. Weiss various versions of Rashi's Commentary were current. The most incomplete is the present one. That accompanying Rif is more complete, though also not without faults.

Nedarim. - The commentary on Nedarim, from 22b to 25b, may contain a fragment by R. Gershom. Nor, to judge from the style, does the remainder seem to belong to Rashi. Good writers do not cite it. Reifmann attributes it to Isaiah da Trani, Zomber to the disciples of Rashi.

Nazir. - Several critics deny to Rashi the authorship of the commentary on Nazir. Although there are no strong reasons for so doing, the doubt exists; for differences are pointed out between this and the other commentaries. P. Chajes holds that Rashi's disciples are responsible for the commentaries on Nedarim and Taanit.

Zebahim. - The commentary on Zebahim is corrupt and has undergone interpolations; but there are no strong reasons why it should not be ascribed to Rashi.

Baba Batra. - Rashbam completed his grandfather's commentary on Baba Batra from 29a on, or, rather, later writers supplemented Rashi's commentary with that of his grandson. This supplement is to be found at the Bodlelan in a more abridged and, without doubt, in a more authentic form.

Makkot. - The commentary on Makkot, from 19b on, was composed by Judah ben Nathan (see note in the editions). It seems that a commentary on the whole by Rashi was known to Yomtob ben Abraham.

Horaiot. - The commentary on Horaiot was not written by Rashi (Reifmann, Ha-Maggid xxi. 47-49).

Meilah. - It is more certain that the commentary on Meilah was not written by Rashi. Numerous errors and additions have been pointed out. According to a manuscript of Halberstamm it would belong to Judah ben Nathan.

Keritot and Bekorot. - The commentary on Keritot is not Rashi's, and that on Bekorot, after 57b, according to Bezalel Ashkenazi, is also not Rashi's.

3. PIRKE ABOT. - The commentary on the Pirke Abot, printed for the first time at Mentone In 1560, was cited by Simon ben Zemah Duran (d. 1444) as being by Rashi. But Jacob Emden (d. 1776) denies Rashi's authorship, and justly so. One manuscript attributes the commentary to Isaiah da Trani, another to Kimhi. Though the numerous copies present differences, it is not impossible that they are derived from a common source, which might be Rashi's commentary; for despite some diffuseness in certain passages, the present commentary is in his style. The Italian laazim may have been made by Italian copyists.

4. BERESHIT RABRAH. - The commentary on Bereshit Rabbah. According to A. Epstein (Magazin of Berliner, xiv. Ha-Hoker I), this commentary, incorrectly printed (the first time at Venice, 1568), is composed of two different commentaries. The basis of the first is the commentary of Kalonymos ben Sabbatai, of Rome; the second is anonymous and of later date. A third commentary exists in manuscript, and is possibly of the school of Rashi.

Mention should be made of a commentary on the Thirtytwo Rules by R. Jose ha-Gelili, attributed to Rashi and published in the Yeshurun of Kobak.

5. RESPONSA. - The Responsa of Rashi have not becn gathered together into one collection. Some Responsa mixed with some of his decisions occur in the compilations already cited and in the following Halakic compilations: Eben ha-Ezer by Eliezer ben Nathan (Prague, 1670), Or Zarua by Isaac ben Moses of Vienna (I-II. Zhitomir, 1862; III-V, Jerusalem, 1887), Shibbole ha-Leket by Zedekiah ben Abraham Anaw (Wilna, 1887, ed. Buber), Mordecai, by Mordecal ben Hillel (printed together with Rif), Responsa by Meir of Rothenberg (Cremona, 1557; Prague, 1608; Lemberg, 1860; Berlin, 1891-92; Budapest, 1896), etc. (see below, section B, and Buber, Introd. to Sefer ha-Orah, pp.152 et seq.)

6. In rabbinical literature we find quotations from Responsa collections bearing upon special points in Talmudic law, such as ablutions, the making and the use of Tefillin, the Zizit, the order of the Parashiot, the blessing of the priests, the ceremony of the Passover eve, the slaughter of animals, the case of diseased animals, impurity in women, etc.

7. These collections have penetrated in part into the SEFER HA- PARDES, the MAHZOR VITRY, and the other compilations mentioned in chap. IX. Upon this point see chap. IX and articles by A. Epstein and S. Poznanski published in the Monatsschrift, xli.

8. THE LITURGICAL POEMS by Rashi, some of which are printed in the collections of Selihot of the German ritual, are enumerated by Zunz in Synagogale Poesie des Mittelalters, Berlin, 1865, pp.252-4.

Three books have been wrongly attributed to Rashi: a medical
 work, Sefer ha-Refuah; a grammatical work, Leshon
 Limmudim, actually composed by Solomon ben Abba Mari of
 Lunel; and an entirely fanciful production called Sefer ha-
 Parnes (incorrect for Sefer ha-Pardes).

B. THE EDITIONS OF RASHI's WORKS

1. THE BIBLICAL COMMENTARIES 1. - According to A. Darmesteter "twenty different editions have been counted of Rashi's commentary, complete or partial, without the Hebrew text. As for the editions containing the Bible together with Rashi's commentary, their number amounts to seventeen complete editions and 155 partial editions, of the latter of which 114 are for the Pentateuch alone." The list of these editions is to be found in Furst, Bibliotheca judaica (Leipsic, 1849, 2d vol. 1851), II, pp.78 et seq.; Steinschneider, Catalogue of the Hebrew Books in the Bodleian Library (Berlin, 1852-1860), col. 2340-57; Ben Jakob, Ozar ha-Sefarim (Wilna, 1887), pp.629 et seq. The first two works enumerate also the super- commentaries on Rashi.

II. Latin Translations. - Besides numerous partial translations, also listed in the works of Furst and Steinschneider, a complete translation exists by J. F. Breithaupt, Gotha, 1710 (Pentateuch) and 1713-1714 (Prophets and Hagiographa) in quarto.

III. German Translations. - L. Haymann, R. Solomon Iarchi. Ausfuhrlicher Commentar uber den Pentateuch. 1st vol., Genesis, Bonn, 1883, in German characters and without the Hebrew text. Leopold Dukes, Rashi zum Pentateuch, Prague, 1833-1838, in Hebrew characters and with the Hebrew text opposite. J. Dessaner, a translation into Judaeo-German with a vowelled text, Budapest, 1863. Some fragmentary translations into Judaeo-German had appeared before, by Broesch, in 1560, etc.

2. THE TALMUDIC COMMENTARIES. - All the editions of the Talmud contain Rashi's commentary. Up to the present time forty-five complete editions of the Talmud have been counted.

3. RESPONSA. - Some Responsa addressed to the rabbis of Auxerre were published by A. Geiger, Melo Hofnaim, Berlin, 1840. Twenty-eight Responsa were edited by B. Goldberg, Hofes Matmonim, Berlin, 1845, thirty by J. Muller, Reponses faites par de celebres rabbins francais et lorrains des xie et xiie siecles, Vienna, 1881. Some isolated Responsa were published in the collection of Responsa of Judah ben Asher (50a, 52b), Berlin, 1846, in the Ozar Nehmad II, 174, in Bet-Talmud II, pp.296 and 341, at the end of the study on Rashi cited below in section C, etc.

4. THE SEFER HA-PARDES was printed at Constantinople in 1802 according to a defective copy. The editor Intercalated fragments of the Sefer ha-Orah, which he took from an often illegible manuscript.

THE MAHEOR VITRY, the existence of which was revealed by Luzzatto, was published according to a defective manuscript of the British Museum, under the auspices of the literary Society Mekize Nirdamim, by S. Hurwitz, Berlin, 1890-1893, 8.

C. CRITICAL WORKS OF REFERENCE

Book I. Chap. 1. - On the situation of the Jews In France in general, the following works may be read with profit: Zunz, Zur Geschichte und Literatur, Berlin, 1845. Gudemann, Geschichte des Erziehungswesens und der Cultur der Juden in Frankreich und Deutschland, Vienna, 1880, 8 (Hebrew translation by Frledberg under the title Ha-Torah weha- Hayim, ed. Achiassaf, Warsaw, 1896).

Berliner, Aus dem Leben der deutschen Juden im
Mittelalter, Berlin, 1900.

Abrahams, Jewish Life in the Middle Ages, Jewish
 Publication Society of America, Philadelphia, 1896. Concerning
 Gershom ben Judah, see Gross, Gallia judaica, Paris,
 1897, pp.299 et seq.

Chap. II-IV.-Works in general. Besides the accounts of Rashi in the works of the historians of the Jewish people and literature (especially Graetz, Geschichte der Juden, Leipsic, 1861, vol. vi; English translation published by the Jewish Publication Society of America, Philadelphia, 1895, vols. iii and iv; Hebrew translation by L. Rabbinovitch, Warsaw, 1894, vol. iv), there are two most important studies of Rashi:

1. Zunz, Salomon ben Isaac, genannt Rascht, in Zunz's Zeitschrift fur die Wissenschaft des Judenthums, 1823, pp.277-384. Additions by Zunz himself in the preface to Gottesdienstliche Vortrage, and in the catalogue of the library at Leipsic, by Berliner in the Monatsschrift xi and xii, by Klein, ibid. xi. One appreciates the originality of this study all the more if one reads in the Histoire litteraire de la France, xvi., the passage in which are collected all the legends retailed concerning Rashi in the world of Christian scholars at the time when Zunz wrote.

Zunz's essay was translated into Hebrew and enriched with notes by Samson Bloch, Vita R. Salomon Isaki, Lemberg 1840, 8. Second edition by Hirschenthal, Warsaw, 1862. The essay was abridged by Samuel Cahen in the Journal de l'Institute historique, I, and plagiarized by the Abbe Etienne Georges, Le rabbin Salomon Raschi (sic) in the Annuaire administratif … du departement de l'Aube, 1868. Compare Clement-Mullet, Documents pour servir a l'histoire du rabbin Salomon fils de Isaac in the Memoires de la Societe d'Agriculture … de l'Aube, xix.

2. I. H. Weiss, R. Salomon bar Isaac (in Hebrew), in the Bet Talmud II, 1881-82, Nos. 2-10 (cf. iii. 81). Off- print under the title Biographien judischer Gelehrten, 2nd leaflet, Vienna, 1882.

Other works on Rashi are: M. H. Friedlaender, Raschi, in Judisches Litteraturblatt, xvii. M. Grunwald, Raschi's Leben und Wirken, ibid. x.

Concerning the date of Rashi's death, see Luzzatto, in the Orient, vii. 418.

Book II. Chap. V. - Concerning the laazim see A. Darmesteter in the Romania I.(1882), and various other essays reprinted in the Reliques scientifiques, Paris, 1890, vol. i. The deciphering of the laazim by Berliner in his edition of the commentary on the Pentateuch is defective, and that of Landau in his edition of the Talmud (Prague, 1829; 2d ed., 1839) is still more inadequate. A. Darmesteter's essay on the laazim of all the Biblical commentaries will soon appear.

Chap. VI. - On Moses ha-Darshan there is a monograph by A.
Epstein, Vienna 1891; and on Menahem ben Helbo one by S.
Poznanski, Warsaw, 1904.

Concerning the Biblical commentaries see:
 A. Geiger, Nite Naamanim, oder Sammlung aus alten
 schatzbaren Manuscripten, Berlin, 1847.

Parshandata, die Nordfranzosische Ezegetenschule,
Leipsic, 1855.

Antoine Levy, Die Exegese bei den franzosischen Juden vom
 10 bis 14 Jahrhundert (translated from the French),
 Leipsic, 1873.

Nehemiah Kronberg, Raschi als Exeget … , Halle
 [1882]. In Winter und Wunsehe, Die judische Litteratur,
 ii, Berlin, 1897, Die Bibelexegese, by W. Bacher.

Chap. VII. - See especially the above mentioned essay of Weiss,
and by the same author, Dor Dor we-Dorschaw, Zur Geschichte
der judischen Tradition, Vienna, iv, 1887.

In Winter und Wunsche ibid. ii, Die Halacha in
Italien, Frankreich und Deutschland, by A. Kaminka.

Chap. VIII. - A. Berliner, Zur Charakteristik Raschi's in Gedenkbuch zur Erinnerung an D. Kaufmann (published also separately), Breslau, 1900.

Chap. IX.-Weiss, ibid.; Epstein in the
Monatsschrift, xli.

Chap. X. - Zunz, Die Synagogale Poesie, Berlin, 1855.
 Clement-Mullet, Poesies ou Selichot attribuees a
 Raschi, in the Memoires de la Societe academique de
 l'Aube, xx; published by itself, Troyes, 1856.

Book III. Chaps. XI-XII. - The history of Rashi's influence forms part of the general history of later rabbinical literature. Mention, therefore, may be made of the following works, besides the history of Graetz, the works of Geiger and of A. Levy, and the references in Winter und Wunsche, II:

Zunz, Zur Geschichte und Literatur.

Renan [and Neubauer], Les rabbins francais (Histoire
litteraire de la France), Paris, 1877.

L. Wogue, Histoire de la Bible et de l'exegese biblique,
Paris, 1881.

I.H. Weiss, Dor Dor we-Dorshaw, iv and V.

Gross, Gallia judaica, Paris, 1897, passim.

Berliner, Beitrage zur Geschichte der Raschi-Commentare,
Berlin, 1903.

It is impossible to enumerate all the monographs and all the magazine articles. Concerning Samuel b. Meir, see Rosin, R. Samuel ben Meir als Schrifterklarer, Breslau, 1880; concerning Jacob Tam, see Weiss, Rabbenu Tam, in the Bet Talmud, iii; concerning Jacob b. Simson, see Epstein in the Revue des etudes juives, xxxv, pp.240 et seq.; concerning Shemaiah, see A. Epstein in the Monatsschrift, xli, pp.257, 296, 564; concerning Simson b. Abraham, see H. Gross in the Revue des etudes juives, vii and viii; concerning Judah Sir Leon, see Gross in Berliner's Magazin, iv and V.

The influence of Rashi upon Nicholas de Lyra and Luthcr is the subject of an essay by Siegfried in Archiv fur wissenschaftliche Erforsehung des Alten Testaments, i and ii. For Nicholas de Lyra alone, see Neumann in the Revue des etudes juives, xxvi and xxvii.

Concerning Rashi's descendants, see Epstein, Mishpahat
Luria et Kohen-Zedek in Ha-Goren, i, Appendix.

NOTES

1 See W. Bacher, Raschi una Maimuni, Monatsschrift,
 XLIX, pp.1 et seq. Also D. Yellin and I. Abrahams,
 Maimonides. Philadelphia: The Jewish Publication
 Society of America, 1903.

2 A legend has it that Vespasian made some Jews embark on three
 vessels, which were then abandoned on the open sea. One of
 the ships reached Aries, another Lyons, and the third
 Bordeaux. See Gross, Gallia judaica, p.74.

3 See, for example, p.164.

4 See Note 10.

5 Israel Levi.

6 Theodor Reinach, La Grande Encyclopedie, s. v. Juifs.

7 However, there had been Talmudists in France before this period.

6 In the first quarter of the eleventh century Burchard, bishop of Worms, wrote the famous compilation which became one of the sources of canonical law. Concerning Lorraine, its Jews and Talmudical schools, see chap. II, p.46 et seq.

9 Not, as has been said with more ingenuity than verity, from Rosh Shibte Iehudah, chief of the tribes of Judah. Others, transposing the letters of "Rashi," called him Yashar, "the Just." He himself signed his name Solomon bar (not ben) Isaac, or Berabi Isaac. Once he wrote his signature Solomon of Troyes.

10 Since "lune," moon, in Hebrew "yerah," is contained in "Lunel," a number of scholars coming from Lunel bore the surname "Yarhi." The city, in fact, is sometimes called "Jericho," as a result of that system of geographical nomenclature to which we owe the name "Kiryat Yearim" for Nimes (derived from the Latin nemus), and "Har" for Montpellier, etc. Through an analogy, based not so much upon the significance of the words as upon a sort of assonance, Spain, France, and Britain in rabbinical literature received the Hebrew names of Sefarad, Zarfat, and Rifat. Likewise the city of Dreux is called Darom, and so on.

11 A spurious Rashi genealogy from Johanan ha-Sandlar was worked out in Italy at the end of the seventeenth century. In Appendix I is given a table of the connections and immediate descendants of Rashi. In chap. XII, p.212 et seq. there are references concerning some of his later and more doubtful descendants.

12 For this passage, see p.112.

13 See pp.61-2. Also Berliner, Aus dem Leben der deutschen Juden. The data that follow are taken from the Kolbo, the Mahzor Vitry, and other sources cited by Zunz, Zur Geschichte, pp.167 et seq.

14 See p.81.

15 See Epstein, Die nach Raschi genannten Gebaude in Worms.

16 This is the epoch which marks the arrival of Jews in Great Britain. They went there, it seems, In the suite of William the Conqueror (1066) - They always remained in touch with their co-religionists on the Continent, and were sometimes called by these "the Jews of the Island." For a while they enjoyed great prosperity, which, joined to their religious propaganda, drew upon them the hatred of the clergy. Massacred in 1190, exploited and utterly ruined in the thirteenth century, they were finally exiled in 1290.

17 See p.39.

18 Surnamed "Segan Leviya," supposed—doubtless incorrectly—to have come originally from Vitry in Champagne. He was a very conscientious pupil of Eliezer the Great. Died about 1070.

19 He is the author of the famous Aramaic poem read at the Pentecost, beginning with the words Akdamot Millin. He must not be confounded with his contemporary of the same name, Meir ben Isaac (of Orleans?), to whom also some liturgic poems are attributed. Another rabbi of Orleans, Isaac ben Menahem (according to Gross, Gallia judaica, pp.32-3, probably the father of Meir), was older than Rashi, who quotes some of his Talmudic explanations, and some of the notes written on his copy of the Talmud. There is nothing to prove, as Gross maintains, that Rashi was his pupil. It is not even certain that he knew him personally.

20 See p.77 for Rashi's relations to his teachers.

21 A Responsum signed by Rashi shows that he was the tutor of the children of a certain Joseph, whose father had been administrator of the community.

22 For a long time it was thought and said that once when Rashi was sick, he dictated a Responsum to his daughter. As Zunz was the first to show, this story about Rashi's secretary is based upon the faulty reading of a text. Another legend proved false! Science is remorseless. See Sefer ha- Pardes, ed. Constantinople, 33d, where one must read, <H>uleven bat (Vav Lamed Bet Final_Nun, Bet Tav)</H> not <H>velajen biti (Vav Lamed Kaf Final_Nun, Bet Tav Yod)</H> - See Zunz, Zur Geschichte, p.567, and Berliner, Hebraische Bibliographie, XI; also, Monatsschrift, XXI.

23 As has been shown (chap. II, p.51) Rashi may have begun to
    write commentaries upon the Talmud during his sojourn In
    Lorraine. However that may be, it is difficult to
    dlstinguish in this huge production between the work of his
    youth and that of his maturity or old age.

24 That is to say "very beautiful." It is a name frequently
 borne by French Jewesses in the middle ages. Some give the
 name of her husband as Ephraim. In chap. XI, pp.187 et
 seq. the sons-in-law and grandchildren of Rashi will
 receive further consideration. See also Appendix I.

25 According to Jacob Molin ha-Levi, called Maharli, rabbi of
 Mayence, later of Worms, where he died in 1427. Christian
 marriages bore many points of resemblance to Jewish
 marriages. See the work of Lecoy de la Marche, La chaire
 francaise au moyen-age.

26 See pp.165-6.

27 The economic influence of the Crusades has also been
    exaggerated. The Crusaders in Palestine came into relations
    with scarcely no other Turks than those but slightly
    civilized, and thus saw little of the brilliant Arabic
    civilization. The Jews certainly contributed more than the
    Crusades to the development of commerce and the increase of
    wealth.

28 According to a less popular form of the legend, Godfrey of
    Bouillon disguised himself as a beggar, and obtained entrance
    into Rashi's home by asking for alms. But the night before,
    the visit of the lord had been announced to Rashi in a dream,
    and on his approach Rashi arose and hailed him by the title
    of hero. It was in this way that Joan of Arc recognized
    Charles VII lost in the crowd of his courtiers.

29 See chap. VIII, pp.164 et seq. for further details. The same chapter throws more light on Rashi's spiritual nature.

30 Concerning this enigmatical kinsman of Rashi, see chap. XI, pp.186-7.

31 See chap. VI, p.125.

32 The mistake arises from the fact that certain cursive writing is called "Rashi script." It was generally employed in copying rabbinical works, among others, the works of Rashi. The term indicates the wide popularity enjoyed by the works of Rashi.

33 See p.45.

34 See chap. VI, p.105.

35 The Megillat Taanit is a collection of ephemerides or calendars, indicating the days on which happy events occurred, and on which it is forbidden to fast. The little work, written in Aramaic, but enlarged by Hebrew glosses, is attributed by the Talmud to Hananiah ben Hezekiah ben Garon, or Gorion (first century); the nucleus about which the book was built up seems to go back as far as Maccabean times.

36 See Note 94.

37 Collection of texts not incorporated in the Mishnah, the order of which is followed, now to explain it, now to complement it, and sometimes to contradict it. The redaction of the Tosefta is attributed to R. Hiyyah bar Abba (third century).

38 When the aim of the Midrash is to interpret the legal and ritual portions of the Pentateuch, it is called Halakic; it is Haggadic when its aim is to interpret the narrative and moral portions (see chap. VI, p.107) - The Halakic Midrashim nevertheless contain much Haggadah. The redaction of the Mekilta, the commentary on Exodus, is attributed to R. Ishmael; that of the Sifra, or Torat Kohanim, the commentary on Leviticus, to R. Judah ben Ilai; that of the Sifre, the commentary on Numbers and Deuteronomy, to R. Simon ben Yohai and to the school of Rab, all scholars of the second and third centuries. The Sifra that Rashi employed was more complete than the one now available, and he cites a second Sifre, at present unknown.

39 The Midrash Rabba, or Rabbot, consists of Haggadic compilations on the Pentateuch and the Five Rolls; the elements of this Midrash are comparatively ancient, but its definite redaction without doubt does not go farther back than the eighth century. Rashi did not know those portions of the Midrash Rabba which explain the Books of Exodus and Numbers.

40 By this name are designated Haggadic collections for various distinguished times and seasons of the year. There are two Pesiktas, the Pesikta attributed to R. Kahana, a Babylonian Talmudist, though its redaction falls in the seventh century, and the Pesikta Rabbati, or Great Pesikta, doubtless compiled in Southern Italy in the ninth century. Rashi knew the first of these collections; and his citations aided Zunz in the reconstruction he made of this Midrash before the discovery of a manuscript by Buber confirmed his clear-sighted suppositions.

41 Name of a Midrash on the Pentateuch, redacted by the pupils of R. Tanhuma. Quite recently the endeavor was made to prove that Rashi did not know the Tanhuma either in the current text or in the more extended text published by Buber in 1885, and that he called Tanhuma the Midrash Yelamdenu, which is lost, and which is said to be the prototype of the two versions of the Tanhuma. See Grunhut, in Festschrift Berliner, pp.156-63.

42 A Midrashic compilation, partly mystic in character, of the
eighth century, but attributed to the Tanna R. Eliezer ben
Hyrkanos the Great.

43 Collection in three "gates," relating to history, especially
to Biblical chronology. Its redaction is commonly attributed
to R. Jose ben Halafta (second century).

44 Sherira bar Hananiah, Gaon of Pumbedita, about 930-1000, a scholar of great activity, who left Responsa. The one bearing upon the chronology of the Talmudic and Gaonic periods is the chief source for the history of those times.

45 Hai Gaon, born about 940, collaborator, then successor, of his father. He wrote much, and his reputation reached Europe. Philosopher, scholar, didactic poet, and commentator of the Bible, he left authoritative Responsa, Talmudic commentaries, collections of rabbinical jurisprudence, and a Hebrew dictionary, which has been lost.

46 Aha or Ahai of Shabha wrote, about 760, one hundred and ninety-one Sheeltot (Questions), casuistic homilies, connected with the Five Books of Moses.

47 Yehudai bar Nahman, Gaon of Sura (about 759 or 762), eminent
    Talmudist and adversary of the Karaites. He wrote Responsa
    and possibly the Halakot, a collection of legal and ritual
    rules. He is said to have been blind.

48 Isaac Abrabanel was possibly the only Jew who unmasked
    Josephus and revealed his lies and flatteries. Judah Sir
    Leon (see chap. XI, p.194) recognized that Kalir was not
    identical with the Tanna Eleazar ben Simon.

49 Of Tahort, Northern Africa. He lived at the end of the ninth century and the beginning of the tenth.

50 See chap. VI, p.127 and Note 91.

51 Exception can scarcely be made in favor of the preamble to the Song of Songs and the shorter one to Zechariah. In the one he briefly characterizes the Haggadic method; in the other he speaks of the visions of Zechariah, which, he says, are as obscure as dreams.

52 At the end of the gloss the explanations of Menahem ben Saruk and Dunash ben Labrat are reproduced. This is without doubt a later addition. For these two Spanish grammarians, see Note 91.

58 Evidently it was not Rashi who commented on the work of Alfasi, his contemporary. It was a German Jew, who abridged the commentary of the French rabbi in order to make it harmonize with the work of the illustrious Spanish Talmudist. For several treatises the German Jew had more authentic texts than are now available. He sometimes cites Rashi by name. See J. Perles, Die Berner Handschrift des kleinen Aruch, in Jubelschrift Graetz, 1887.

54 See Note 53.

55 The Gallo-Roman dialects are divided into two groups, the dialects of the langue d'oc (southern) and those of the langue d'oil (northern). It was Dante who introduced this somewhat irrational distinction based upon the different ways of saying "yes," that is, oc and oil (Latin, hoc and ille).

56 In the middle of the eleventh century, it must be added,
differences between neighboring dialects were not yet very
pronounced.

57 James Darmesteter, Introduction to the Reliques
scientifiques, of his brother Arsene Darmesteter (Paris,
1890), vol. I, p. XVIII.

58 Eliezer ben Nathan, of Mayence (about 1145), correspondent of
 Meir and of his sons Samuel and Jacob, author of the work
 Eben ha-Ezer, whence the passage quoted has been taken
 (Pp.107, p.36a).

59 The Persian word Parshandata, name of one of the sons
 of Haman, was divided into Parshan and data,
 "expounder of the Law." This epithet is applied to Rashi in
 the poem attributed to Ibn Ezra, cited in chap. XI, p.207.

60 Rashi seems also to have known about the Targum of the
Pseudo-Jonathan upon the Pentateuch. See Note 72.

61 Concerning the development of Biblical studies in general,
among Jews as well as Christians, see pp.127 et seq.

62 L. Wogue, Histoire de la Bible et de l'exegese
biblique, p.250.

63 See p.38. This Midrash is taken from the Tanhuma.

64 Psalms cxi. 6. Rashi cites the Biblical verses themselves, often only in part; but he did not know the division of the Bible into chapters and verses, which was made at a later day and was of Christian origin. Sometimes Rashi cites a verse by indicating the weekly lesson in which it occurs, or by giving the paragraph a title drawn from its contents, or from the name of the hero of the narrative.

65 Proverbs viii. 22.

66 Jeremiah ii. 3.

67 The rule, however, has exceptions. Even according to Rashi's opinion, the word is in the absolute in Dent. xxxiii. 21 and Is. xlvi. 10. It is true that strictly speaking one might say the exceptions are only apparent.

68 "We will praise and we will celebrate."

69 For the meaning of this expression, see p.107. The source here is still the Talmudic treatise Sanhedrin 91b.

70 Rashi here cites Is. xiv. 25, inaccurately.

71 Here Rashi might have cited also I Kings xii. 17.

72 This interpretation, taken without doubt from Pseudo-Jonathan (see Note 60), explains the demonstrative pronoun. What follows is taken from the Mekilta (see Note 38).

73 In fact the Targum translates it, "I will build Him a temple."

74 Still according to the Mekilta. The Song of Songs is often
applied by Jewish exegetes to the events of the Exodus from
Egypt.

75 The French laaz is corrupted in the editions. The
reading should be <H>peri shnt Pe Resh Yod, Shin Noon
followed by gershayim Samech</H>.

76 Name of the last portion of Exodus. Rashi alludes to Ex. xxxviii. 27.

77 Without doubt the murex, which gives the purple dye. The details are taken from the Talmud (treatise Menahot 44a at the top).

78 A fantastic bit of etymology taken from the Talmud.

79 Ex. xxvii. 20.

80 Next to last portion of Exodus (xxx. 22 et seq.).

81 Portion preceding next to last of Exodus.

82 Ex. xxviii. 6.

83 lb. and 15. The first of these passages is noteworthy, Rashi says about It: "If I tried to explain how these two objects are made according to the text, the explanation would be fragmentary, and the reader would not get an idea of the whole. So I will first give a complete description of them, to which the reader can refer. After that I will explain the text verse by verse. The ephod resembles the robe worn by the Amazons,'" etc.

84 L. Wogue.

85 This is a distinction made in Hebrew but not rendered in the English version.

86 I Sam. xxiii. 14.

87 And not "shadow of death," which is etymologically impossible, though it is a rendition employed by most commentators.

88 See Note 91.

89 Collection of Midrashim long attributed to Simon Kara, father of a disciple of Rashi. This valuable compilation, which deals with the entire Bible, dates without doubt from the first half of the thirteenth century. An unsuccessful attempt has been made to prove that Rashi knew the Yalkut. His silence shows, on the contrary, that it was a later work. The Simon (sometimes Simson) whom he quotes is not the author of the Yalkut.

90 Commentary on Gen. xxxvii. 1.

91 Menahem ben Saruk, of Tortosa, lived at Cordova about 960 with the celebrated minister and Maecenas, the Jew Hasdai Ibn Shaprut. He was the author of the Mahberet, one of the first complete lexicons of the Biblical language, full of interesting grammatical digressions.

His rival, Dunash ben Labrat, born at Fez, was both poet and grammarian. He wrote "Refutations" against Menahem, in rhyme and prose, which were full of impassioned criticisms and abundantly displayed fresh, correct insight. The polemics of these two scholars were continued by their disciples and were ended by Jacob Tam, Rashi's grandson.

92 Abul-Walid Merwan ibn Djanah (among the Jews, R. Jonah), the most eminent representative of the Spanish school, born at Cordova about 985; he studied at Lucena, and died at Saragossa about 1050. Besides small polemic works, he left a long one, "The Book of Detailed Research," including a grammar and a dictionary. Ibn Dianab was an original and profound grammarian. Unfortunately his disciples in popularizing weakened him.

Judah ben David (Abu Zakaria Yahia lbn Dand) Hayyoudj, who may be looked upon as the master of Djanah, was originally from Fez but lived for the greater time at Cordova (end of the tenth and beginning of the eleventh century). He inspired remarkable disciples, among others the statesman Samuel ha-Naggid Ibn Nagdela. He was the first to discover the triliteral character of all Hebrew roots.

93 Abraham ben Meir Ibn Ezra (1092-1167), born at Toledo, died at Rome. He left Spain in about his fortieth year, and travelled through Europe, reaching also Asia and Africa. The European countries he visited are Italy, France, England, and the Provence. It was on his second visit to Italy that he died at Rome. He wrote for his living and by way of compensation to his hosts. He was a philosopher, excellent mathematician, clever poet, and highly subjective writer. In the domain of philology he brought to the knowledge of Christian Europe the works of his great predecessors, and if he was not a very original grammarian, he was at least a clear-sighted exegete. His Biblical commentaries are held in high esteem.

Concerning Rashi and Ibn Ezra see also chap. XI, pp.206-7, and chap. XII, p.220.

94 At this point I think it well to give once for all a summing up of Talmudic literature. The Talmud is the united mass of the documents and texts of the oral law. It comprises the Mishnah and the Gemara, the latter being called also Talmud. The Mishnah, a collection in six parts and forty-nine treatises, is the work of numerous generations of scholars. Its final redaction (setting aside somewhat later additions) was made by Judah the Saint, or Rabbi (about 150-210). The texts not incorporated by Rabbi are called Baraitas. The Gemara is the commentary and the development of the Mishnab, which it follows step by step, in discussing it and completing its statements. There are two Gemara collections: one elaborated in Palestine under the influence of R. Johanan (199-279) and terminated toward the end of the fourth century, which Is called the Palestinian or Jerusalem Talmud; the other drawn up in Babylonia under the influence of Rab and of Samuel (third century), and brought to a conclusion about 500 through the initiative of R. Ashi and his disciples; this Is called the Babylonian Talmud. The latter covers the greater part of the Mishnah. It is by far the more important of the two Talmuds from the juridic point of view, and it is the one that has been the chief subject of studies and commentaries. The Talmud comprises two elements: the Halakah, "rule of conduct," legislation, and the Haggadah, "exposition," which embraces non-Halakic exegesis, history, legend, profane learning, etc. The scholars whose discussions are given in the Mishnah are called Tannaim, and those who figure only in the Gemara, Amoraim.

95 See Appendix II, pp.232-4.

96 See p.91.

97 Hananel ben Hushiel, of Kairnan, first half of the eleventh century, commented upon the Talmud and the Pentateuch.

98 This false notion gained currency through the existence of Responsa addressed by Nathan to a certain Solomon ben Isaac: but this Solomon is an Italian. See Vogelstein and Rieger, Geschichte der Juden in Rom, I, pp.366 et seq. For further Information concerning Nathan ben Jehiel, see Note 121. With regard to recurring names for different individuals - the plague of Jewish literature - it should be said that a French rabbi named Solomon ben Isaac lived about a century after Rashi, who corresponded with R. Tam. He has been confounded with his illustrious predecessor of the same name. See Gross, Gallia judaica, p.34. Buber, Introduction to the Sefer ha-Orah, p.13.

99 See Notes 37 and 38.

100 Another name for the Sadduceans, from their chief Boethus
(first century of the Common Era)

101 Psalm lxxxi. 5, which refers to the new moon. Now, in every
case at least two witnesses are necessary.

102 Lev. xxiii. 40.

103 Ex. xv. 2.

104 "And shalt burn with fire the city" (Deut. xiii. 16).

105 Sukkah 32b. These references placed In parentheses in Rashi's commentary are the work of the printers, who adopted the conventional division into folios. Rashi refers only to the treatise or chapter, at most simply saying "above," or "below."

106 It is the Latin "scopac."

107 Mal. i. 13.

108 Lev. i. 2.

109 Is. lxi. 8.

110 A city of Judea, called also Tower of Simon.

111 Fifth chapter of Hullin, 79a.

112 The French toile, curtain.

113 Concerning Hananel, see Note 97. R. Isaac b. Jacob alFasi (the initials form Rif) was born in 1013 near Fez, whence his name. In 1088 he went to Spain, where he directed the important school of Lucena. He died in 1103, lamented by all his fellow-citizens. Besides Responsa, he left the "Halakot," or "Little Talmud," which Is a pruning down of the entire Talmud, so as to present only what is useful for establishing the norm, deduced by Alfasi himself. It is an important work, which still enjoys great authority. I have already remarked (Note 53) that the Rashi commentary was abridged to make it fit the text of Rif.

114 In these words Rashi displaces another lesson.

115 Parasang is a Persian measure equivalent to 5250 metres [meters sic], a fact of which Rashi seems to have been ignorant.

116 According to Hagigah 13a.

117 In the first case it refers to Ahriman, the spirit of evil, in the second, to Ormuzd, the spirit of good among the Persians. Lillit in Oriental mythology is a female demon, who wanders at night and attacks chiefly children.

118 Isaac ben Judah, his master par excellence. Concerning Rashi's teachers see chap. I, p.29; chap. II, pp.49 et seq.; chap. III, p.58, etc.

119 Dan. iii. 1.

120 David Ibn Abi Zimra (Radbaz), rabbi of Cairo, who died, it is said, at Safed in 1589 at the age of 110 years. He left an Important collection of Responsa.

121 Nathan ben Jehiel, of Rome, born about 1035, died In the
    first years of the twelfth century, author of the Aruk, a
    highly valued Talmudic dictionary, In which he explains the
    words of Talmudic and Midrasbic literature, as well as the
    Halakic and Haggadic passages presenting difficulties. The
    numerous quotations are no less valuable than the
    explanations. Concerning Alfasi, see Note 113.

122 Quoted from Bezalel Ashkenazl, who lived In Egypt (died in
 1530). He compiled a Talmudic collection called Shitta
 Mekubezet, in which he gathered together extracts from
 French, Spanish, and other rabbis. Before him Isaac ben
 Sheshet (see Note 150) had said: "The greatest light that has
 come to us from France is Rashi. Without his commentary, the
 Talmud would be a closed book" (Responsa, No.394).

123 Menahem ben Zerah (about 1312-1385), son of a Jew expelled from France, wrote in Spain a Talmudic manual entitled Zedah la-Derek.

124 ConcernIng Rashi's correspondents see chap. II, pp.51-2, and chap. III, p.57.

125 See chap. I, p.20, and chap. III, p.56.

126 See chap. III, p.67.

127 And not, as has been supposed, that of Cavaillon, In the county Venaissin, where, possibly, there were not yet any Jews, and where, at all events, Rashi was not known, as was the case throughout the south of France, until after his death.

128 An application, according to the Talmud, of Eccl. ii. 14.

129 This resume is taken from Epstein on Shemaiah, in Monatsschrift, XLI, also that of Sefer ha-Orah. Concerning the Machirites, see chap. I, p.29, and chap. II, p.52; concerning Shemaiah, chap. XI, pp.186-7. The three communities are sometimes called by the initials of their names, "communities of Shum" <H>shum (Shin followed by gershayim Vav followed by gershayim Final_Mem)</H>

In connection with the Sefer ha-Pardes must be
 mentioned the work bearing the title of Likkute ha-
 Pardes (Extracts from Paradise), a compilation edited in
 Italy by the disciples of Isaiah da Trani.

130 See chap. IV, p.84.

131 L. Wogue, Histoire de la Bible et de l'exegese biblique, pp.254-5.

131 See chap. IX, pp.171-2.

133 See p.162.

134 Rameru, or Ramerupt, situated six miles from Troyes on a tributary of the Aube. Of old it formed an entire county, proof of which is furnished by the ditches surrounding it and the ruins of a castellated stronghold. At the present day it is the chief city of the Departement de l'Aube.

135 The sort of literature designated by this word will be defined later on, pp.191-2.

136 Chap. VI, p.125.

137 Concerning the Biblical exegesis of Samuel ben Meir see pp.196-7.

138 See Note 91.

139 It has been said that "Tossafot" signifies "supplements to
Rashi;" this is not true, but it is noteworthy that the
expression Is open to such a misconstruction.

140 Dampierre on the Aube, at present part of the canton of
Rameru, counted, after the twelfth century, among the most
important lordships in the region.

141 The name "Morel," customary among English Jews, corresponds to the Hebrew name "Samuel."

142 See pp.202-3.

143 The numeric value of the letters composing the word Gan in Hebrew is 53, the number of Pentateuch lessons in the annual cycle.

144 See chap. VII, pp.157-8.

145 Concerning Rashi and Ibn Ezra, see chap. VI, p.131.

146 David Kimhi (1160-1235), of Narbonne, a philosopher, a
    follower of Maimonides, a grammarian, and an exegete, who
    popularized the works of the Spaniards by his Biblical
    commentaries, his grammar, and his dictionary. He enjoyed
    and still enjoys a deserved reputation for clearness and
    simplicity.

147 Moses ben Nahman, also called Bonastruc da Porta, born at
    Gerona in 1195, was a Talmudist, Kabbalist, philosopher, and
    physician. In 1263 he carried on a disputation at Barcelona
    with the apostate Pablo Christiano. On this account he went
    to live in Palestine, where he died in 1270. His was one of
    the most original personalities in Spanish Judaism.

148 Solomon ben Abraham ben Adret (1235-1310), born at Barcelona, rabbi and head of an influential school there. The extent of his knowledge as well as his moderation won for him a wide reputation, proof of which is afforded by his intervention as arbiter in the quarrel between the partisans and the adversaries of Maimonides, and by his numerous Responsa, of which about three thousand have been published. Besides, he wrote Talmudic commentaries and casuistic collections.

149 Asher ben Jehiel, disciple of Meir of Rothenburg, born about 1250, died in 1327 at Toledo, where he was rabbi. Besides numerous and important Responsa he wrote Talmudic commentaries and a compendium of the Talmud bearing his name.

150 His initials read Ribash (1336-1408). He exercised rabbinical functions in several cities of Spain. After the persecutions of 1391, he went to Algiers, where he was appointed rabbi. He was well-informed in philosophy, but he owes his great reputation chiefly to his Talmudic knowledge, as is proved by his numerous Responsa.

151 Rashbaz, born in 1361 on Majorca, of a family originally from the Provence. At first he practiced medicine, but, reduced to poverty by the persecutions of 1391, he resigned himself, not without scruples, to accepting the emoluments of a rabbi. He died in 1444 at Algiers, where he had been the co-worker, then the successor, of Ribash. He is known chiefly for his commentaries and his Responsa. The passage in question is taken from these Responsa, No.394. See also Note 122.

152 See chap. II, p.31, and chap. IV, p.80.

153 See chap. II, pp.31-2.

154 The daughter of Solomon Luria married a brother of the famous Talmudist of Cracow, Moses Isserles (1530-1572) - I will add that the families of Treves, Pollak, Heller, and Katzenelienbogen also maintain that they are connected with Rashi. On the descendants of Rashi, see Epstein, Mishpahat Lurie we-Kohen-Zedek, In Ha-Goren, I, Appendix.

155 See chap. II, p.37.

156 This defective edition was replaced by a good critical
edition by David Rosin (Breslan, 1881)

157 L. Wogue, Histoire de la Bible et de l'exegese
biblique, p.319.

158 Abraham Geiger, born in 1810 at Frankfort, died at Berlin in 1874, one of the finest Jewish scholars of the nineteenth century. His prolific activity was exerted in all provinces of Jewish history and literature. Besides works upon the Talmud, the poets, the philosophers, and the exegetes of the middle ages, he wrote numerous articles in two journals, which he successively edited. Theologian and distinguished preacher, he promoted the reform of the Jewish cult in Germany.

159 Wolf Heidenheim (1757-1832), Talmudist, Hebrew scholar, and editor. He deserves the sobriquet of the Henri Estienne of Hebrew letters. The commentary in which he defends Rashi is entitled Habanat ha-Mikra. Only the beginning, up to Gen. xliii. 16, has appeared.

160 Isaac Hirsch Weiss (1815-1905), professor at the Bet ha- Midrash of Vienna, wrote many studies scattered through two literary magazines edited by him successively, and also an Important History of Jewish Tradition, in five volumes.

161 Solomon Judah Rapoport, born in 1790, died rabbi of Prague in 1867. Together with Zunz, he was the founder of modern Jewish science. A distinguished man of letters, he was known above all for his biographies of celebrated rabbis, for historic and archaeologic studies, and for an unfinished encyclopedia.

162 Zechariah Frankel, born at Prague in 1801, after 1854 director of the Seminary at Breslau, where he died in 1875. He left historic studies on the Mosaic-Talmudic law, introductions to the Septuagint, the Jerusalem Talmud, and the Mishnah, and numerous critical and historical works in the Programs of the Seminary and in the Monatsschrift, a magazine edited by him from 1851 on.