Biblical Hermeneutics

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PRINCIPLES OF BIBLICAL HERMENETICS ; M. M. NINAN 13 RULES OF RABBI ISHMAEL Rabbi Ishmael or Ishmael ben Elisha (90-135 CE, Hebrew: ישמעאל ‏(רבי was a Tanna of the 1st and 2nd centuries (third tannaitic generation). A Tanna (plural, Tannaim) is a rabbinic sage whose views are recorded in the Mishnah. Ismael son of Elisha was a young boy during the destruction of the Temple. He was redeemed from captivity by Rabbi Neḥunya ben ha-Ḳanah, who Mesecheth Shabbat lists as his teacher. He was a close colleague of Rabbi Joshua. He is likely the grandson of the high priest of the same name. Rabbi Ishmael came from a very distinguished family of High Priests, and he, too, had the title "Kohen Godol." As a boy, he was taken to Rome as a captive. The great Sage Rabbi Joshua ben Chanania came to Rome, probably as a messenger of the Jews in the Holy Land, to try to appeal before the Roman Emperor for a more lenient policy towards the persecuted Jews in the Holy Land. He learned that a Jewish boy was held captive in that city. He passed by the place where the boy was kept prisoner, and called out "Who delivered Jacob for a spoil, and Israel to the robbers?" quoting a passage from the Prophet Isaiah (42:24). And the boy's voice came back in reply, "Did not G-d, He against Whom we have sinned?" quoting the words of the prophet from the second part of the same verse. Rabbi Joshua decided to spare no effort to ransom that boy, saying, "I am sure that boy will grow up to be one of our great Sages." Indeed, for a large sum of money Rabbi Joshua succeeded in ransoming the young boy, whom he took home with him, fed him and clothed him, and taught him the Torah every day. Before long, Rabbi Ishmael became well-known as a distinguished scholar of the Torah. Rabbi Joshua himself now considered him as his colleague, and called him "My brother Ishmael." Rabbi Ishmael ben Elisha, who lived some fifty years after the Destruction of the Second Beth Hamikdosh. He lived at the time of Rabbi Akiva, and like him, he was one of the Ten Martyrs who were cruelly put to death by the Roman governor. 21
PRINCIPLES OF BIBLICAL HERMENETICS ; M. M. NINAN The Thirteen Rules of R. Ishmael are: 1. Kal va-ḥomer: Inference is drawn from a less important premise to a more important premise, or vice versa. 2. Gezerah shavah: From the similarity of words or phrases in separate texts it is inferred that the law expressed in the one must also be applied to the other. 3. Binyan av mi-katuv eḥad and binyan av mi-shenei khetuvim: an inference from a single verse, and an inference from two verses : A comprehensive principle, as contained in one or two biblical laws, is applicable to all related laws. 4. Kelal u-ferat; general and particular: When a generalization is followed by specification, the specification applies instead of the generalization. 5. Perat u-khelal: particular and general. When a specification is followed by a generalization, the generalization then applies. 6. Kelal u-ferat u-khelal i attah dan ella ke-ein ha-perat: general, particular, general – you may derive only things similar to those specified.: If a generalization is followed by a specification and then treated again by a general term, one must interpret according to what the specification implies. 7. Kelal she-hu ẓarikh li-ferat u-ferat she-hu ẓarikh li-khelal: the general requires the particular and the particular the general : When, however, the specification or generalization is necessary for the sake of clarity, rules 4 and 5 do not apply. 8. Davar she-hayah bi-khelal ve-yaẓa min ha-kelal lelammed lo le-lammed al aẓmo yaẓa ella le-lammed al ha-kelal kullo yaẓa: Whatever is first implied in a generalization and afterwards specified to provide new information concerning it, is stated not only for its own sake, but to teach something additional concerning the general proposition. 9. Davar she-hayah bi-khelal ve-yaẓa liton to'an eḥad she-hu khe-inyano yaẓa lehakel ve-lo lehaẓmir: Whatever is first implied in a general law and afterwards specified to prove another similar provision, is specified in order to alleviate, and not to increase the severity of that provision. 10. Davar she-hayah bi-khelal ve-yaẓa liton to'an aḥer she-lo khe-inyano yaẓa lehakel-lehaḥmir:Whatever is first implied in a general law and is afterwards specified to prove another provision which is not similar to the general law, is specified in order to alleviate the severity in some respects, but to increase it in other respects. 11. Davar she-hayah bi-khelal ve-yaẓa lidon ba-davar heḥadash i attah yakhol lehaḥaziro li-khelalo ad she-yaḥazirennu ha-katuv li-khelalo be-ferush: Whatever is first implied in a general law and is afterwards specified to determine a new matter, cannot be applied to the general proposition, unless the text expressly states that it can. 12. Davar ha-lamed me-inyano ve-davar ha-lamed misofo: An ambiguous word or passage may be interpreted from its context or from a subsequent expression in the text. 13. Shenei khetuvim ha-makhḥishim zeh et zeh ad sheyavo ha-katuv ha-shelishi ve-yakhri'a beineihem: Similarly, when two biblical texts contradict each other, they can be reconciled only by a third text. Interpretive translation by Hadassah Schiffman Levy, based on P. Birnbaum, Daily Prayer Book (New York: Hebrew Publishing, 1949) 22
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Page 4 and 5: INTRODUCTION TO BIBLICAL HERMENEUTI
Page 6 and 7: PRINCIPLES OF BIBLICAL HERMENETICS
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Prof. Madathilparampil Mammen Ninan
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Life, Legacy and the Theology of Dr
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Biblical Hermeneutics

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