13 Principes De Rabbi Ishmal

The Baraita of Rabbi Ishmael , which contains his thirteen principles of hermeneutics , is an introduction to the Sifra (commentary on Leviticus , also known as The rules themselves are an elaboration of the seven principles outlined by Hillel , also recorded in the introduction to the Sifra, to deduce laws from the biblical text. It is not certain that Rabbi Ishmael has established himself this classification, some attributing the initiative of Rabbi Judah ha-Nasi.

This baraita was included in the prayer service the morning , presumably to facilitate its memorization.

First principle: Kal va'homer ("light and consistent")

The Kal Vah'omer (or va'Homer Qal) is equivalent to the Scholastic principle of much less (much less). He deduces a law unknown in an important situation, from a principle in a situation of lesser importance. It can be applied to restrict as to broaden the scope of this principle

Rabbi Hanina bar Papa said: When D. ordered to appear next to trees of different species, grasses have deduced a Qal Va'homer in regard to them: If God asked the trees do not grow in an inseparable mixture, maintaining distinct species, fortiori grasses that grow completely mixed, should do the same. Immediately, they became each according to his case. Then the angel of the world sang: 'The glory of God is everywhere, God shall rejoice in his works Second principle: gZer Shava ("same sentence")

The gZer Shaver is an inference by analogy: it is inferred from the presence of two similar terms, generally rare in two separate locations in the Biblical text that the rules applied in the first verse can be applicable in another.

The Talmud interprets from the term zkhr in Deuteronomy and in the Book of Esther that the Megillah of Esther must not only read but also loud.

The rabbis reduce the use of this principle of analogy received a master by oral tradition. However, the Karaite Anan ben David , rejecting the authority of rabbis but retaining the use of these hermeneutical principles that it recognizes a logical value, made free use this principle, creating new interpretations ^, .

The third principle Binyan Av vekatouv ehad oshnei ktouvim ("after construction of a principle and one or two verses)

The application of the principle deductible (av) stated in one or two verses are congruent expanded by this rule to a field of similar situations.

the Talmud derived from a verse from Deuteronomy on the invalidity of a single witness in a criminal case that whenever the Torah speaks of a "witness" means "two witnesses" except precisely the opposite.

the Mekhilta deducted two verses of the Book of Exodus on the enfranchisement of a slave after injury that if the damage caused by the loss of an eye and that caused by the loss of a tooth are different in terms of damage, they have in common the character of irreparable injury, visible and intentionally inflicted. Accordingly, "irreparable injury, visible and intentionally inflicted on a slave Canaanite forces his master to emancipate. "

Fourth principle: Klal oufrat (general and particular case ")

When a general statement is followed by a particular statement, it restricts the rule to the first overview to this specific case.

Torah, in the presentation of the laws on sacrificial offerings begins by establishing a general rule (providing an offering) restrict said before offering to wholesale or flock.

Fifth principle: Prat oukhlal ("special case and rule")

When a particular case or series of cases, followed by a general statement, the rule generalizes the principle in the case or cases.

when the Torah describes the obligation to return a lost item to its owner , it commonce for special cases (donkey, ox), before outlining the general rule.

Sixth principle: Klal ouFrat ouKhlal ("Rule, case and rule")

In the verses where a list of cases is preceded and followed by general rules, the rabbis are looking for the underlying principle to particular cases and extend the rule, including non-cited cases, one of rules designed to extend the principle, the other is the limit.

Verse of the Book of Exodus dealing with non-restitution of property lost , where a series of examples ("an ox, a donkey, a sheep, a garment) is preceded by a Rule ("A fraudulent business") and followed by a rule (or any item lost on which we say: That's right! "), the rabbis conclude that" any item lost "should look to cases that we can bring him on oath in court. As these cases have in common is personal property having monetary value, they may file an oath on personal property having monetary value, but not on real property or on property having no monetary value (or acts moral value, for example)

Seventh principle: Klal shehou tsarikh lifrat, prat shehou tsarikh likhlal ("a rule requiring one case, a case requiring a rule")

When a rule requires a particular example to be intelligible or vice versa, we can not limit the generality of the particular case, or extend the case to the generality, and the law comes from the superposition of both.

When God commands Moses to identify elderly Jewish males , the general "first-born" requires particularly precise ("male") and vice versa, the particular case that requires a generality order to infer a rule.

Eighth principle

"Everything that was the rule, and was extracted in order to teach us a rule, should not be regarded as applicable to the case being withdrawn, but in all cases. "

Verse establishing the failure of any work day Sabbath seems quite clear that the verse prohibiting the lighting of a fire on the day of the Sabbath appears redundant. Such a scenario is unlikely in the rabbinic tradition, the sages deduce according to the eighth principle of Rabbi Ishmael that "all work is punishable" means "each work is punishable. "As a result, the transgressor must make a sacrifice to redeem each transgression, not a collective sacrifice.

Ninth Principle

"Everything that was included in a general and was extracted to be applicable to another rule that is part of its context

compared to a previous verse dealing with skin diseases in general is determined by deducting an ulcer, although deep in the skin do not not require isolation period longer than that required for superficial skin diseases.

Tenth principle

"Everything that was included in a general rule and was ruled to be applicable to , while it has been previously discussed conditions "of the skin and flesh," it must be inferred that these conditions are apparent, but most skin disorders of tinea capitis. And in this particular context, a white hair will not be as serious as a white patch on the skin, cons, a yellow coat shall be unclean.

Eleventh Principle

"Everything that was included in a general rule, which was extracted to be processed by a new rule, we can not relate to the general rule, unless the fact the Torah itself (explicitly). "

Here the Torah brings changes to particular cases of a previously established rule.

Thus, in the case of Terumah , reserved for the priestly class, the Torah says that a person born in the house of Cohen can eat . However, the daughter of a Kohen married to a layperson is excluded.

Twelfth Principle: Davar haLamed me'inyano vedavar halamed misoufo ("learned from his teaching background, education learned from his end)

In the Ten Commandments , it is a question of "flight" while the latter has already been mentioned before. The sages, however, infer from the context of this verse, placed between the homicide and adultery, as if these crimes are punishable by the death penalty is that the flight in question here is liable to the death penalty because attacking not objects but people. "Theft" is understood by the Sages as a kidnapping.

In chapter 14 of Leviticus, it is discussed laws on "leprosy of the walls. This passage is somewhat obscure until its conclusion , where we understand that a house can receive impurity if it contains stones, wood and mortar (which hold the officers of the impurity ).

Thirteenth principle

"Two verses that contradict each other , the heavens above the earth in creation, whereas in the second , land above the heavens. A verse of Isaiah solves the problem. : Heavens and earth were created simultaneously.

Correspondence with the seven rules of Hillel

When Hillel the Elder was established at the head of the Sanhedrin , before he taught the son of Bathyra seven rules of hermeneutics from which to deduct the Torah. These rules are:

1. Qal va'homer
2. Gezira shava
3. Binyan av mid-katouv ehad
4. Binyan Ave mishnei Ketuvim
5. Klal oufra ve Prat oukhlal
6. Ka-bo yotze mid-maqom Acher (similarity of content with another biblical passage).
7. Davar ha-lamed me-'inyano .

By comparing the two systems of hermeneutics,

• The first two principles are identical to the first two rules of Hillel the Elder
• "Binyan Av" is a combination of third and fourth rule of Hillel
• Rules 7 to 11 are formed by the subdivision of the fifth rule of Hillel
• "One thing learned from context" is identical to the seventh rule of Hillel. However, "something learned from his end" is specific to the classification of Rabbi Ishmael
• The thirteenth principle is suitable for Baraita DeRabbie Ishmael. In contrast, the sixth rule of Hillel is omitted in the computation of Rabbi Ishmael.

References section

• Siddur Ish Maliah ', pp 73-78, Saral Editions, 5761 (2001) for the thirteen principles stated in French
• This article incorporates text from the Jewish Encyclopedia of 1901-1906, a publication now in the public domain.
  • Jewish Encyclopedia for Baraita of Rabbi Ishmael , by Marcus Jastrow and Louis Ginzberg.
  • Jewish Encyclopedia for Rules of Rabbi Ishmael , by Wilhelm Bacher and Jacob Zallel Lauterbach.

See also

Related articles

• Midrash halakha

Links and external documents

• Scripture as Logos - Rabbi Ishmael & the Origins of Midrash
• The thirteen rules of Rabbi Ishmael, Rabbi Jack Abramowitz by
• Karaite critique of the thirteen principles of Rabbi Ishmael

See also

• Rebbe Hillel
• Hermeneutics

• Portal of Jewish culture and Judaism

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