I
should be inclined flatly to contradict the opinion ascribed to
Jacob Tam, Rashi's grandson: "So far as my grandfather's
commentary on the Talmud is concerned, I might do as much, but it
would not be in my power to undertake his commentary upon the
Pentateuch." The Biblical commentary is not always absolutely
sure and certain, and the defects are marked. The Talmudic
commentary remains a model and indispensable guide. Although
numerous Biblical commentaries have been composed with Rashi's as
a standard and in order to replace it, no one has dared provide a
substitute for his Talmudic commentary. From an historical point
of view, the value of the Talmudic commentary is no less great.
At the same period, in three countries, three works were composed
which complemented one another and which came to form the basis
of Talmudic studies. At the time when Rashi commented on the
Talmud, Nathan ben Jehiel[121] composed the Talmudic lexicon,
which is still used to a great extent, while Isaac Alfasi in his
Halakot codified all the Talmudic regulations. Of the three
works the first was the most celebrated. The exaggerated
statement was made of Rashi, that "without him the Talmud would
have remained a closed book."[122] And Menahem ben Zerah[123]
said: "There was no one so illuminating, and so concise as Rashi
in the commentary he wrote as if by Divine inspiration. Without
him, the Babylonian Talmud would have been forgotten in Israel.
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