It is possibly the finest product of the French
exegetic school. It sets forth general rules of interpretation,
as, for instance, that the Bible should be explained through
itself and without the aid of the Haggadic or even Halakic
Midrash. Literal exegesis, said Samuel ben Meir, is more
forceful than Halakic interpretation. He so resolutely pursued
the method of Pesbat, that Nahmanides felt justified in declaring
he sometimes overdid it. The same admirable qualities exist in
Rashbam's commentaries on the Prophets and the Hagiographa, in
which he everywhere turns to excellent account the works of his
ancestor, sometimes merely referring to them, but also combating
Rashi's explanations, though in this case he does not mention
Rashi.
Eliezer of Beaugency and Moses of Paris (middle of the twelfth
century) were doubtless among the disciples of Samuel ben Meir.
Moses of Paris, in turn, had a pupil by the name of Gabriel.
Occasionally Rashbam did not disdain the Midrash. But the same
cannot be said of his friend and collaborator Joseph ben Simon
Kara (born about 1060-1070, died about 1130-1140), a nephew and
disciple of Menahem ben Helbo, and the friend if not the disciple
of Rashi, to whom he acknowledges himself indebted. He wrote
additions to Rashi's commentaries, and on Rashi's advice wrote a
part of his Biblical commentaries, several of which have been
published. They enjoyed great vogue, and in certain manuscripts
they are set alongside of, or replace, Rashi's commentaries.
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