His influence was not limited to scholarly circles. He is one of the rare writers who have had the privilege of becoming truly popular, and his renown was not tarnished, as that of Maimonides came near being on account of bitter controversies and violent contests. He was not the awe-inspiring master who is followed from afar; he was the master to whom one always listens, whose words are always read; and the writers who imitate his work - with more or less felicity - believe themselves inspired by him. The middle ages knew no Jewish names more famous than those of Jehudah ha-Levi and Maimonides; but how many nowadays read their writings and understand them wholly? The "Diwan" as well as the "Guide of the Perplexed" are products of Jewish culture grafted upon Arabic culture. They do not unqualifiedly correspond to present ideas and tastes. Rashi's' work, on the contrary, is essentially and intimately Jewish. Judaism could renounce the study of the Bible and of that other Bible, the Talmud, only under penalty of intellectual suicide. And since, added to respect for these two monuments, is the difficulty of understanding them, the commentaries holding the key to them are assured of an existence as along [long sic] as theirs. Rashi's writings, therefore, extend beyond the range of merely occasional works, and his influence will not soon die out. His influence, indeed, is highly productive of results, since his commentaries do not arrest the march of science, as witness his disciples who enlarged and enriched the ground he had ploughed so vigorously, and whose fame only adds to the lustre [luster sic] of Rashi's name. The field he commanded was the entire Jewish culture of France - of France, which for a time he turned into the classic land of Biblical and Talmudic studies. "In him," says M. Israel Levi, "is personified the Judaism of Northern France, with its scrupulous attachment to tradition, its naive, untroubled faith, and its ardent piety, free from all mysticism." Nor was Rashi confined to France; his great personality dominated the whole of Judaism. Dr. M. Berliner writes: "Even nowadays, after eight hundred years have rolled by, it is from him we draw our inspiration,- we who cultivate the sacred literature,- it is his school to which we resort, it is his commentaries we study. These commentaries are and will remain our light in the principal department of our intellectual patrimony." Doubtless Rashi is but a commentator, yet a commentator without peer by reason of his value and influence. And, possibly, this commentator represents most exactly, most powerfully, certain general propensities of the Jewish people and certain main tendencies of Jewish culture. Rashi, then, has a claim, universally recognized, upon a high place of honor in our history and in our literature. NOTE (ESW): This graphic has been reformatted to fit within 66 columns. APPENDIX I