I have
already spoken of the liberal, tolerant attitude[126] assumed by
Rashi in regard to the unfortunates who deserted the faith of
their fathers in appearance only, and sought refuge in that of
their persecutors. He excused the hypocrisy of these weak
beings, who accepted baptism only externally and in their hearts
remained Jews.
In general, so far as questions in regard to lending on interest,
to giving testimony, and to marriage relations were concerned,
Rashi held the apostate to be the same as the Jew. He was once
asked if the testimony of an apostate was valid in law. "It is
necessary," he replied "to distinguish in favor of those who
follow the Jewish law in secret and are not suspected of
transgressing the religious precepts which the Christians oblige
them to transgress outwardly. At bottom they fear God. They
weep and groan over the constraint put upon them, and implore
pardon of God. But if there is a suspicion that they committed
transgressions without having been forced to do so, even if they
have repented with all their heart, and all their soul, and all
their might, they cannot bring evidence ex post facto concerning
facts which they witnessed before they repented."
Rashi, then, was indulgent above all toward those who had been
converted under the compulsion of violence, and who sincerely
regretted their involuntary or imposed apostasy. On one
occasion, he was asked if the wine belonging to such unfortunates
should be forbidden, though they had proved their return to the
Jewish faith by a long period of penitence.
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