In addition, rather than resort to forced
explanations, he did not hesitate to avow that certain passages
puzzled him, or that his knowledge was insufficient - a scruple
not always entertained by his successors.
To determine the meaning of a text, Rashi frequently referred to
parallel passages, contained not only in the Gemara itself, but
also in other collections, such as the Tosefta, or the Halakic
Midrashim.[99] Sometimes the Gemara cites them, or refers to
them, at other times it makes no allusion whatsoever to them. In
the latter case, it may be stated, Rashi, even when he does not
say so explicitly, himself found the text for comparison and was
inspired by it.
Moreover, on occasion, he points out general rules to which he
conforms, some of them indicated in the Talmud itself, others
provided by the Geonim, and others again evolved by himself in
the course of his studies. Those who are competent to judge
admire the precision with which he lays down these principles. By
combining them, an excellent, although very incomplete, Talmudic
methodology might be drawn up.
Some examples will give a better idea than a mere description of
Rashi's method. I will separate his commentary from the text of
the Gemara by square brackets, so as to show how he inserts his
commentary, and how perfectly he adapts it to the Gemara.
The following passages deal with the proclamation of the new
moon, made by the supreme tribunal, upon the evidence of two
persons who declare that they have seen the new moon.
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