Though the Spanish Jews did
not yet cultivate the allegoric and mystic exegesis, their
philosophic sense was rather refined and they did not always
approach the study of the Bible without seeking something not
clearly expressed in the text, without
arriere-pensee so
to speak. Rashi's exegesis was more ingenuous and, therefore,
more objective.
Moreover, even if Rashi was not in complete possession of
grammatical rules, he had perfectly mastered the spirit of the
Hebrew language. Like the Spaniards, he had that very fine
understanding for the genius of the language which arises from
persevering study, from constant occupation with its literature.
We have cited the sources upon which he drew; it would be unjust
not to remark that he made original investigations. For example
(and the examples might be multiplied) apropos of a difficult
passage in Ezekiel, he asserted that he had drawn the explanation
from inner stores, and had been guided only by Divine inspiration
- a formula borrowed from the Geonim. He was frequently
consulted in regard to the meaning of Biblical passages, and one
response has been preserved, that given to the scholars of
Auxerre when they asked for an explanation of several chapters of
the Prophets. This fact shows that the Jews gave themselves up
with ardor to the study of the Bible, men of education making it
their duty to copy the Bible with the most scrupulous care and
according to the best models, to the number of which they thus
made additions.
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