Rashi | Page 4

appears twice (
Chapter 4
) and #102 appears twice in
Chapter 7
.
hyphenation of terms is suppressed, so any hyphens appearing at the end of the line are infix grouping operators from the original.
Two spaces or eol follow each sentence terminator.
One blank line separates each paragraph.
Multiline quotations (that are in a different font in the original), are here indented 3 spaces
Reference 3 is at the bottom of page 20 in the original, Reference 5 is at the top of page 23, I cannot find Reference 4 anywhere.
Spelling errors are denoted by [correct_spelling sic]. Most of these are just variants and currently archaic terms, but some appear to be actual errors. Correct version is from my on line dictionary, or when in doubt, from my printed Collegiate Dictionary. This is also used when, IMHO, there is an error in the text.
The index is not included, as the pagination used in it is irrelevant.
The duplication of reference [36], ([36],[37],[36],[38]) in chapter 4 is in the original.
There are many places (see especially chapter 6) where an unbalanced right square bracket appears, often after either an italicized phrase or a Hebrew phrase. These are in the original.
RASHI
BY
MAURICE LIBER

TRANSLATED FROM THE FRENCH
BY
ADELE SZOLD

THE JEWISH PUBLICATION SOCIETY OF AMERICA
TO THE MEMORY OF
ZADOC-KAHN
GRAND-RABBIN OF FRANCE
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 Moreh.
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