Samuel ben Meir, diffuse as were his Talmudic commentaries, was admirably brief in his commentary on the Pentateuch, which is a model of simplicity and accuracy, and is marked by insight and subtlety. 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. They fully deserve the honor; for, in fact, Joseph Kara surpasses Rashi and rivals Rashbam in his fair-minded criticism, his scrupulous attachment to the literal meaning, and his absolutely clear idea of the needs of a wholesome exegesis, to say nothing of his theological views, which are always remarkable and sometimes bold. He frankly rejected the Midrash, and compares the person making use of it to the drowning man who clutches at a straw. Contrary to tradition he denies that Samuel was the author of the Biblical book bearing his name. Side by side with Joseph Kara belongs his rival and younger contemporary Joseph Bekor-Shor, doubtless the same person as Joseph ben Isaac, of Orleans, who was a disciple of Rabbenu Tam, and must, therefore, have lived in the middle of the twelfth century. His commentary on the Pentateuch, which has been published in part, is frequently cited by later exegetes, and its reputation is justified by its keen insight and its vein of odd originality. Joseph Bekor-Shor had felt the influence of the Spaniards, but he had yielded to the attractions of Talmudic dialectics, which he had acquired at a good school, although, like his master, he cites, in connection with the Bible, a certain Obadiah.