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. Weiss[160] dedicated to him a study dealing with certain definite points in Rashi's life and work. When Luzzatto took up the defense of Rashi with ardor, it was to place him over against Abraham Ibn Ezra, who, in Luzzatto's opinion, was too highly exalted. The considerable progress made by exegesis and philology rendered many scholars aware of the defectiveness of Rashi's Biblical commentaries; while Ibn Ezra was more pleasing to them on account of his scientific intellect and his daring. But the French commentator lost nothing of his authority in the eyes of the conservative students of Hebrew, who continued to see in him an indispensable help. This influence of Rashi's contains mixed elements of good and evil. In some measure he created the fortune of Midrashic exegesis, and he is in a slight degree responsible for the relative stagnation of Biblical as compared with Talmudic studies in Eastern Europe. In Talmudic literature, on the contrary, Rashi's authority is uncontested, in fact, cannot be contested. Its stimulating impulse is not yet exhausted. While the Talmudists of the old school saw in him the official, consecrated guide, the Rapoports,[161] the Weisses, the Frankels,[162] all who cultivated the scientific and historic study of the Talmud, lay stress upon the excellence of his method and the sureness of his information. About twelve years ago, an editor wanted to publish the entire Talmud in one volume. He obtained the authorization of the rabbis only upon condition that he printed Rashi's commentary along with the text.