His collaborators and disciples, the Biurists,-as
they are called, after Biur, the general title of their works-
desirous of reconciling the natural meaning of the text with the
traditional interpretations, often turned to good account the
views of the French commentator. These writings, which renewed
the rational study of Hebrew and the taste for a sound exegesis,
worthily crown the work begun by the rabbi of the eleventh
century. At this day the Perush of Rashi and the Biur of
Mendelssohn are the favorite commentaries of orthodox Jews.
Since Mendelssohn the glorious tradition of learning has not been
interrupted again, and Rashi's work continues to be bound up with
the destinies of Jewish literature. The nineteenth century will
make a place for itself in the annals of this literature; for the
love of Jewish learning has inspired numerous scholars, and the
renown of most of them is connected with Rashi. Zunz (1794-
1886) became known in 1823 through his essay on Rashi, a model of
critical skill and learning, despite inevitable mistakes and
omissions. Geiger 158 won a name for himself by his studies on
the French exegetic school. Heidenheim[159] wrote a work
distinguished for subtlety, to defend the explanations of Rashi
from the grammatical point of view. Samuel David Luzzatto (1800-
1865), with his usual brilliancy, made a warm defense of Rashi;
and, finally, I. H.
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