Excerpted from the Jewish Encyclopedia (Funk & Wagnall’s 1912).
[Rashi (Shlomo ben Yitzhak) was a] French commentator on Bible and Talmud; born at Troyes in 1040; (he) died there July 13, 1105. Rashi’s commentary on the Talmud covers the Mishnah (only in those treatises where there is Gemara) and the Gemara. In the various editions, Rashi is assumed to include all the treatises of the Talmud, with the exception of Makkot from l9b to [the] end, Baba Batra from 29b to [the] end, and Nedarim from 22b to [the] end. Modern scholars, however, have shown that the commentaries on the following treatises do not belong to Rashi: Keritot and Me’ilah,… Mo’ed Katan,…Nazir and Nedarim, and Ta’anit.
Rashi’s commentary on the treatise Berakhot was printed with the text at Soncino in 1483. The editio princeps of the whole of the Talmud with Rashi, is that of Venice, 1520‑22. Rashi’s mishnaic commentary was printed with the Basel 1580 (the order Toharot–purities) and the Leghorn 1654 (all six orders) editions. …Rashi’s Talmudic commentary was soon afterward the object of severe criticism by the Tosafists [commentators after Rashi, some of whom were his relative]), who designated it under the term “Kontres” (pamphlet). But in the seventeenth century Joshua Hoschel b. Joseph, in his “Maginne Shelomoh” (Amsterdam, 1715), a work covering several treatises, defended Rashi against the attacks of the Tosafists…
Rashi’s commentaries on the Talmud are more original and more solid in tone than those on the Scriptures. Some were revised by the author himself, while others were written down by his pupils. Here, as in his Biblical exegesis, he followed certain models, among them the commentaries of his teachers, of which he often availed himself, although he sometimes refuted them. Like them, and sometimes in opposition to them, Rashi began by preparing a rigid recension of the Talmud, which has become the received text, and which is the most natural and most logical, even though not invariably authentic.