It would be unjust to ignore the efforts of two of Rashi's predecessors, Moses ha-Darshan (first half of the eleventh century) and Menahem ben Helbo, who prepared the way and rendered the task easier for him. The principal work of Moses ha-Darshan, often cited by Rashi under the title of <I>Yesod,</I> "Foundation," is a Haggadic and mystic commentary, giving, however, some place to questions of grammar and of the natural construction of the text. As to Menahem ben Helbo, a certain number of his explanations and fragments of his commentaries have been preserved; but Rashi probably knew him only through the intermediation of his nephew Joseph Kara. Following the example of Moses ha-Darshan and possibly, also, of Menahem ben Helbo, Rashi used both the Peshat and the Derash in his Biblical commentaries. "Rashi," says Berliner, "employed an in-between method, in which the Peshat and the Derash were easily united, owing to the care he exercised, to choose from the one or the other only what most directly approximated the simple meaning of the text. Rashi was free in his treatment of traditional legends, now transforming, now lengthening, now abridging them or joining several narratives in one, according to expediency." This opinion is comprehensive; but it is necessary to emphasize and differentiate. As a rule, when the Midrash does no violence to the text, Rashi adopts its interpretation; and when there are several Midrashic interpretations, he chooses the one that accords best with the simple sense; but he is especially apt to fall back upon the Midrash when the passage does not offer any difficulties. On the contrary, if the text cannot be brought into harmony with the Midrash, Rashi frankly declares that the Midrashic interpretation is irreconcilable with the natural meaning or with the laws of grammar. He also rejects the Midrashic interpretation if it does not conform to the context. "A passage," he said, "should be explained, not detached from its setting, but according to the context." In other cases he says, "The real meaning of the verse is different," and again, "This verse admits of a Midrashic interpretation, but I do not pretend to give any but the natural meaning." Rashi was fond of repeating the following Talmudic saying, which he elevated into a principle: "A verse cannot escape its simple meaning, its natural acceptation." Rashi, then, cherished a real predilection for rational and literal exegesis, but when he could not find a satisfactory explanation according to this method, or when tradition offered one, he resigned himself to the Haggadic method, saying: "This verse requires an explanation according to the Midrash, and it cannot be explained in any other way." A few quotations will facilitate the comprehension of this characteristic method. 1. CREATION OF THE WORLD (Genesis 1.1)