mentaries on the Babylonian Talmud; of these we now possess only his supplements on Pesahim (leaves 99b-121b), Baba Bathrd (leaves 29a-176b), and Makkoth (leaves 19b sq.; see the so-called Rashi on the Riph, in the Mishnah, iii. 5, catchword ¡ועל הזק). Commentaries on five other treatises are distinctly referred to by old authorities, but Rashi’s commentaries so thoroughly eclipsed all those written before and after him that none of them had a chance of surviving, except in the shape of a supplement. (3) Additamenta or Tosaphoth ; see Rabbinovicz (variae lectiones), ii.,

Preface, p. 13, and Steinsclineider, Hebr. Hnndschr. in der kon. Bib. Berlin, p. 3. (4) Response¡, ; see, for example, Raban (Prague,

1610, folio), leaves 143, col. 2, to 146b, col. 1, and elsewhere. (5) Of his controversies with Christians nothing is left except what is occasionally to be found in his commentary on the Pentateuch. (6) On his book on the calendar calculations see Berliner Magazin, vii. p. 185. (7) On the true author of the commentary on Aboth, ascribed to Rashbam, see Taylor, Catal., No. 20. (8) Although the attack on his hemero-nyction theory (commentary on Gen. i. 4, 5) was made by Ibn ’ Ezra ( Iggcreth Hasshabbath ; see Kercm Hcmcd, iv. pp. 159173־, and Mibhar Hammaamarim by Nathan b. Shemuel, printed at Leghorn in 1840, leaves 58a66־a) in Rash-barn’s lifetime he seems not to have answered it. (S. M. S.-S.)

Her name is unknown, as is also that of the wife whom Rashi, according to Mishnic precept (Aboth, v. 21), married at the age of eighteen. Soon after his marriage, and with his wife’s consent, he left her to prosecute his studies in Germany, returning home only from time to time. She bore him no sons, but three daughters.

Rashi had at least six teachers,—(1) his father; (2) R. Ya'akob b. Yakar (chief rabbi at Worms) for Bible and Talmud (Rashi on T. B., Pesahim, 111a), a disciple of R. Gershom (Rashbam, ibid., and Siddur, ii. leaf 10a) and friend of R. Eli'ezer liaggadol; (3) his successor, R. Yishak Segan Leviyyah (T.B., Besah, 24b), a pupil of R. Eli'ezer haggadol; (4) his mother’s brother, already named (T.B., Shabbath, 85b); (5) R. Yishak b. Yehudah, also a pupil of R. Eli'ezer, and head of the community at Mainz (Pardes, xxi.); (6) R. Elyakim, head of the community at Spires (ibid., clix., clxxxi., ccxc., cccvi.). Besides the oral instruction of his teachers, Rashi had and used copies of, and commentaries on, sundry parts of the Talmud written by these scholars themselves or by their teachers or disciples (T. B., Berdkhoth, 39a, 57b; Shabbath, 10b; R. Hasshanah, 28a; Sukkah, 45b; Siddur, ii. leaf 10a). He had also before him all the Jewish literature existing and known at his time, as the Bible, part of the Apocrypha, all the Targums, sundry cabbalistic works (Sepher Yesirah, Hekhaloth, Ac. ), both Talmuds, the Midrashim, Sheeltoth, Halakhoth Gedoloth, Teshuboth Haggeonim, the works of R. Mosheh Haddarshan, the lexicographical works of Menahem b. Seruk and Donash b. Labrat, and, last but not least, the commentaries of R. Gershom, which he used largely, but mostly silently. He also used the works of his own contemporaries, such as the ' Arukh His studies completed, Rashi returned to his native town and opened a school for Bible and Talmud. His fame quickly rose; disciples gathered round him from the whole north of France and south of Germany, and men in office, who had grown grey in study, addressed to him “religious questions,” his “answers” to which give us insight into his character, piety, and ability. He died on 13th (not 26th) July 1105, having already seen two of his grandsons “in-

לפניהם).

terpreting ’ in 111s presence, and the budding intelligence of a third, ־who became the greatest Talmudist of his age.

Rashi, though not the originator of all that he teaches in his commentary on the Talmud, had so digested the whole literature bearing on that stupendous work that his teaching, even when it appears to be imitative, is really creative. In his Biblical com-mentaries he has not, of course, grammatical and philological knowledge of the modern type, but he had a very fine sense for linguistic points, which was not equalled, much less surpassed, by the greatest rabbis who followed him. He gave satisfaction, if not to all, at least to the best of his time, and, as the great German poet says, “he who has given satisfaction to the best of his time lives for all ages.”

Rashi’s Works. —A. Bible Commentary (פרוש).—Rashi commented on the whole of the Hebrew Bible except Job, chaps, xl. 21 to the end, and the books of Chronicles. Kimhi’s is the only Rabbinical commentary which can be said to have successfully approached this great work in its influence on Jewish scholarship; and on the Pentateuch Rashi had no rival. For centuries too his was the text-book in boys’ schools throughout the Jewish world—and in some countries it is so still, its depth and subtilty being com-bined with simplicity of exposition. Its currency is attested by more than a hundred supercommentaries, translations, extracts, and the like, of which there are about fifty in print. An eminent rabbi declares that Rashi may be substituted for the Targum “in the reading of the weekly pericope” (Reshal, Yam shcl Shelomoh on Kiddushin, ii. § 14). Rashi’s influence on Christian scholars has already been alluded to. N. de Lyra copied him so closely as to be called his “ape.” Translations. —The whole commentary was rendered into Latin by Pellicanus (q.v .), but never printed, and again by Breithaupt (3 vols. 4to, Gotha, 1710-14). This version includes the spurious commentary on Chronicles and is accompanied by notes. Of separate parts there are printed versions of Gen. i.-vi. (Scherzer, 1663), Gen. vi.-xi. (Abicht, 1705), Gen. xlix. (Loscani, 1710), Hosea (Mercier,

1621) , Joel, Jonah (Leusden, 1656), Joel (Genebrard, 1563), Jonah, Zephaniali, Obadiah (Pontac, 1556), Obadiah (Crocius, 1673), Malachi (S. de Muis, 1618), Ps. xix. (Id., 1620), Proverbs (Giggieus, 1620), Canticles (Genebrard, 1570), Ruth (Carpzov, 1703), Esther (Aquinas,

1622) . The Pentateuch was translated into German by L. Dukes (Prague, 1833-38, 8vo); Genesis w r as done by L. Haymann (Bonn, 1833, 8vo). Editions, especially of the Pentateuch, are very numer-ous. Only some of the chief can here be named,— (a) on the whole Bible, with the sacred text—Venice, 1545, 1595, 1607 (all three in 4to); Cracow, 1610, 4to; Basel, 1618, folio; ( b ) Pentateuch with text (all sm. folio) —Bologna, 1482; Ixar, 1490; Lisbon and Naples, 1491; (c) Pentateuch without text—Reggio, 1475, folio (the first Hebrew book printed with date); s. 1. ct a., but before 1480, 4to; Soncino, 1487, folio. MSS. of Rashi on the whole Bible are very rare, and even those which are supposed to be such turn out, on examination, to be either incomplete or defective, or both. There lies a precious MS. in Leyden (1 Seal.); but it is a trifle defective in Exodus. St John’s College, Cambridge, possesses a still more ancient and precious MS. (A. 3; dated 1239); but it lacks the Penta-teuch and Ezra(-Nehemiah), and is defective in the end (though, it is true, only in Chronicles, which is not Rashi’s, as mentioned before). But MSS. of Rashi on the Pentateuch, both old and good, abound. There are few libraries in Europe that have not one or two of this commentary. It is to be hoped, therefore, that Dr A. Berliner, who has already edited critically Rashi on the Pentateuch (Berlin, 1866, 8vo), although not on the faith of a sufficient number of MSS., will soon issue a second and superior edition.

B. Commentary on the Babylonian Talmud, .קונטרס—Rashi had not been dead a hundred years when it was felt in the learned world that no such master in the Talmud had ever existed before him, and that without his aid and especially his corrections of the text (then only embodied in his commentary), the sea of the Baby-Ionian Talmud could not safely be sailed on. He became now the teacher even of the Jews in the East. He commented on the whole of the Talmud to which Gemara is attached (see Mishnah), except on Nedarim from leaf 22b to the end, Nazir and Tamid from begin-ning to end, Baba Bathra from 29a to the end, and Makkoth from leaf 19b to the end. In commenting on the two last-named massekhtoth death surprised him. Rashi on the Talmud has never been printed apart from the text, and so the first complete edition is that contained in the editio princeps of the Babylonian Talmud (Venice, 1520-23, folio). Portions had come out before with parts of the Talmud (Soncino, 1483, and elsewhere later). There are MSS. containing Rashi on isolated Talmudic treatises in various libraries: the Cambridge University Library and British Museum have six each, the Bodleian twelve, the Paris National Library seven.

C. The Religious Decisions (פסקים) given by Rashi are to be found in various works, principally in the so-called Siddur (i. and ii.) and Happardes (Warsaw, 1870, folio)—called Happardes Haggadol to distinguish it from the abridgment by R. Shemuel of Bamberg (13th century) called Likjcute Happardes (Venice, 1519, 4to) — a work of which Rashi himself seems to have laid the foundation, though other literature on other subjects is now mixed up with it. Of the same nature are אסור והתר (kindly lent to the writer by Dr Merzbacher of Munich) and Hoorah (only in part printed). Various halakhoth, &c., are also to be found in various mahzorim ( e.g., the Cambridge MS. Add. 667, leaves 153-156, and elsewhere), the Shibbole Halleket, ii. (by R. Sidkiyyaliu b. Abraham Harophe, Cambridge MS. Add. 653).

D. Poems (פיוטים).—Rashi was no poet by profession and much less by genius; but he had a tenderly feeling heart, and saw the horrors of the first crusade; and he wrote Selihoth (propitiatory and penitential prayers), which are by no means without their value. One is embodied in the additional service of the day of atonement and begins “Tannoth Saroth ” (Reshal’s Responsa, § xxix.), and several more, which form the acrostic Shelomoh bar Yishak, are found in the collection of the Selihoth of the Ash-kenazic rite. It is not improbable also that the Aramaic Reshuth iv. to the Haphtarah in Targum (introduction to the prophetic portion as given in Yonathan b. 'Uzz'iel’s Aramaic paraphrase), which is to be found in the Reuchlinian Codex (De Lagarde, Prophetae chaldaice, Leipsic, 1872, 8vo, leaf 492), is his. It is much his style, and the acrostic is Shelomoh (and not שמעק). It is also very probable that Reshuth v. is his. If so, he must have composed it when very young, as several expressions in it testify.

E. Le'azim (לעזים).—In his commentaries Rashi, like R. Gersliom before him and others after him, often introduces French words (chiefly verbs and nouns) to give precision to his explanations. Of these Le'azim there are certainly more than 3000, and they are most valuable to the student of old French. Unfortunately copyists, notably in Italy, and printers subsequently, have often substituted their own vernacular for the original French; there are now even Russian words to be found in Rashi. Four hundred years ago explanations of some of these Le'azim and of those of Kimhi were offered by the author of Makre Dardeke (Naples, 1488). Other contributions have followed intermittingly down to the present time (Brothers Bondi in Or Esther, Dessau, 1812; Dormitzer and Landau in Marpe Lashon, Odessa, 1865, 12mo). The labours of M. Arsene Darmsteter promise to be exhaustive, and are based on ex-tensive collations, see Romania, April 1872, p. 146 sq.

There is no satisfactory life of Rashi; most recent accounts rest on a Life by Zunz (1S22), which has not been reprinted in his collected works. (S. M. S.-S.)