The Bible was
studied, not so much for its own sake, as for the fact that it
was the text-book of morality, the foundation of belief, the
source of all hopes. Every thought, every feeling bore an
intimate relation to Scriptures. The Midrash exercised an
irresistible attraction upon simple, deeply devout souls. It
appealed to the heart as well as to the intelligence, and in
vivid, attractive form set forth religious and moral truths.
Granted that success justifies everything, then the very method
with which we reproach Rashi explains the fact that he has had,
and continues to have, thousands of readers. The progress of
scientific exegesis has made us aware of what we would now
consider a serious mistake in method. We readily understand why
Derash plays so important a role in Rashi's commentaries, and to
what requirements he responded; but that does not make us any
more content with his method. To turn from Rashi to a more
general consideration of the Midrashic exegesis, we also
understand its long continuance, though we do not deprecate it
less, because it is unscientific and irrational.
In spite of all, however, the use of the Derash must be
considered a virtue in Rashi. Writing before the author of the
Yalkut Shimeoni,[89] he revealed to his contemporaries,
among whom not only the masses are to be included, but, owing to
the rarity of books, scholars as well, a vast number of legends
and traditions, which have entered into the very being of the
people, and have been adopted as their own.
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