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Updated: May 11, 2025
"I demand thy blessing on my venture." "Blessings are not in the gift of man; they are bestowed by Heaven on worthy objects," answered Rashi. "Trifle not with words," retorted the warrior, "or they may cost thee dear. A holy man can invoke a blessing." But Rashi was not afraid. He was becoming an old man then, but he was as brave as the swaggering soldier, and he faced Godfrey unflinchingly.
In his unflinching determination to get at the truth, he did not shrink from criticising Rashi and the Shulhan 'Aruk, and dared to interpret some parts of the Mishnah differently from the explanation given in the Gemara.
"I understand well," returned Rashi, quite unmoved, "it is a sentence which you and your kind love to pronounce with or without the sanction of those whom you call your holy men. It is not I who fear, Godfrey de Bouillon. I seek not to peer into the future to assure my own safety."
Should you ever be in the ancient city of Worms that stands on the Rhine, do as other visitors, Jews and Gentiles enter the synagogue that was built many centuries ago, and you will see the room where Rashi studied and the stone seat on which he sat. And not far from the synagogue you will see the ancient gate of the city, named in honor of Rabbi Solomon ben Isaac, the Rashi Gate.
"I have no money, and they must do their English lessons. Else, perhaps, their clothes will be stopped. Besides, I teach them myself every Shabbos afternoon and Sunday. Solomon translates into Yiddish the whole Pentateuch with Rashi." "Yes, he may know Térah" said Malka, not to be baffled. "But he'll never know Gemorah or Mishnayis."
Abraham ibn Ezra Abraham Ibn Ezra did not write any special work on philosophy, and his importance lies chiefly in his Biblical commentary, which unlike that of Rashi, is based upon a scientific and philological foundation. Ibn Ezra was thoroughly familiar with Arabic and well versed in the philological, scientific and philosophical studies cultivated by Arabs and Jews in his native land.
So next day he called together his captains and said: "You have done me great honor. But I must return to Europe, and it would be more befitting that I should be styled Duke of Jerusalem and Guardian of the Holy City than its sovereign." That night, however, he suddenly remembered the prediction of Rashi. "For three days I have been King of Jerusalem," he muttered.
It was a curious desire, but in those days such things were not considered at all strange, and so Godfrey de Bouillon sent for the learned Rabbi Solomon ben Isaac, better known by his world-famed name of Rashi. Rashi, one of the wisest sages of the Jews, came to Godfrey, and the two men stood facing each other. "Thou hast heard of my undertaking to capture Jerusalem," said Godfrey, haughtily.
"If you will not bless," he said, "perhaps you will deign to raise the veil of the future for me. You wise men of the Jews are seers and can foretell events so they say. A hundred thousand chariots filled with soldiers brave, determined and strong, are at my command. Tell me, shall I succeed, or fail?" "Thou wilt do both." Rashi replied. "What mean you?" demanded Godfrey, angrily. "This.
Thousands of men, women and children had been murdered, thousands of his soldiers had fallen in battle, and now hundreds of others had dropped out of the ranks to end their last hours on the ghastly road that led from Jerusalem back to western Europe. Do you wonder that Godfrey was unhappy, and that he thought every moment of the words of Rashi?
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