The phrases form
only a long string of words placed one after the other, in
which one distinguishes neither the beginning nor the end of
the sentences.
The difficulty presented by the obscurity of the style is
increased by allusions to facts and customs which are no longer
known and cannot always be guessed at. Now, thanks to Rashi's
commentary, a reader possessing a knowledge of the elements of
the language and some slight knowledge of Jewish law, can
decipher it without overmuch difficulty.
Rarely superficial, Rashi explains the text simply yet
thoroughly. He sifts his matter to the bottom. His reasoning is
free from subtleties and violations of the sense. This
characteristic comes out in bold relief when we compare Rashi
with his disciples, the Tossafists, who carry their niceties to
an excess. It would be wrong to hold Rashi responsible for the
abuse later made of controversy; while, on the other hand, praise
is owing to him for the happy efforts he made to unravel the
texts, not only for the purpose of explaining their meaning, but
also to indicate possible objections and reply to them in a few
words. One must marvel at the clearsighted intelligence, the
sureness, the mastery with which Rashi conveys the gist of a
discussion as well as the value of the details, easily taking up
each link in the chain of question and answer, pruning away
superfluities, but not recoiling before necessary supplementary
developments.
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