This is the
explanation taught me by R. Jacob ben Yakar; but my
master[118] reads
(He Vav Samech Qof, Samech Yod Dalet,
Vav): the lime of the furnace melted as a result of the
great heat. Such are the explanations of my masters. It was
from the heat thrown out by the lime that those men were
consumed who cast Hananiah, Mishael, and Azariah into the
burning fiery furnace and that the golden image of the king
was transformed before his eyes]; the image of the king was
transformed before his eyes; the four empires were consumed by
the flames [the kings and their subjects, who aided
Nebuchadnezzar in casting Hananiah, Mishael, and Azariah into
the fire]; finally, Ezekiel brought the dead to life in the
plain of Dura.[119]
What has been said up to this point indicates the position taken
by Rashi with regard to the Halakah. Unlike Maimonides in his
commentary of the Mishnah, he did not as a rule concern himself
with the fixation of legal principles and practice, or with the
definite solution of questions under controversy. He confined
himself to his task of commentator and interpreter. The brevity
he imposed upon himself made it an obligation not to enter into
long and detailed discussions; for he would have had to dispose
of varying opinions and justify his choice. He carried his
principle to such an extent that it could be said of him, "Rashi
is a commentator, he does not make decisions.
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