"[120]
But there are numerous exceptions to the rule. Often Rashi deems
it necessary to state a definite solution, either because it has
been the subject of controversies on the part of his masters, or
because it was difficult to separate it from the rest of the
discussion, or because it served as the point of departure for
another discussion. Finally, the explanation of such and such a
passage of the Talmud presupposes the solution of a question,
unless the solution changes with the explanation of the passage.
When the question is left in suspense by the Talmud, Rashi
usually determines it in the strictest sense; but when it
receives contradictory solutions, he either falls back upon
analogous cases or adduces rules of Talmudic methodology. Often,
however, his conclusion is nothing else than a statement of the
practice observed in his time.
In all these cases Rashi's authority carries great weight; so
much so, in fact, as to overbalance that of Alfasi and
Maimonides. Frequent appeal was made to it by casuists of a later
date, and it would have been invoked still oftener had his
Decisions been gathered together, like those of the Spanish and
German rabbis, instead of having been scattered through a large
number of compilations.
* * * * *
By reason of these and other qualities the Talmudic commentaries
of Rashi without doubt outweigh his Biblical commentaries.
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