Sifra — Midrasch

Sifra

Sifra — Midrasch auf Beth HaMidrash: der hebräische Text und seine deutsche Übersetzung, mit Raschi und den großen Kommentatoren. Kostenlos, online.

רבי ישמעאל אומ':R. Yishmael says: The Torah is expounded by thirteen hermeneutical principles:

בשלש עשרה מדות התורה נדרשת: (א) מקל וחומר; (ב) מגזירה שוה; (ג) מבנין אב מכתוב אחד, מבנין אב משני כתובים; (ד) מכלל ופרט; (ה) מפרט וכלל; (ו) מכלל ופרט וכלל – אי אתה דן אלא כעין הפרט; (ז) מכלל שהוא צריך לפרט ומפרט שהוא צריך לכלל; (ח) כל דבר שהיה בכלל ויצא מן הכלל ללמד, לא ללמד על עצמו יצא, אלא ללמד על הכלל כולו יצא. (ט) כל דבר שהיה בכלל, ויצא מן הכלל ליטען טען אחר שהוא כענינו – יצא להקל ולא להחמיר. (י) כל דבר שהיה בכלל, ויצא מן הכלל ליטען טען אחר שלא כענינו יצא להקל ולהחמיר. (יא) כל דבר שהיה בכלל, ויצא מן הכלל לידון בדבר חדש, אי אתה יכול להחזירו לכללו עד שיחזירנו הכתוב לכללו בפירוש. (יב) דבר הלמד מעניינו, ודבר הלמד מסופו; (יג) וכן שני כתובין המכחישין זה את זה – עד שיבא הכתוב השלישי ויכריע ביניהן.1) kal vachomer (a fortiori). 2) gezeirah shavah (Identity). 3a) Binyan av vekathuv echad (a general rule implicit in one verse). 3b) binyan av mishnei kethuvim (a general rule derived from two verses). 4) kllal ufrat (general-specific). 5) prat ukllal (specific-general). 6) kllal ufrat ukllal (general-specific-general). 7) kllal shehu tzarich lifrat ufrat shehu tzarich lichllal (general requiring specific and specific requiring general). 8) kol davar shehaya bichllal veyatza min hakllal lelamed, lo lelamed al atzmo yatza ela lelamed al hakllal kulo yatza. (Anything which was subsumed in a general category, and departed from that category to teach (something) — not in order to teach about itself did it depart, but in order to teach about the entire category did it depart). 9) kol davar shehaya bichllal veyatza min hakllal lit'on to'an acher shehu ke'inyano, yatza lehakel velo lehachmir. (Anything which was subsumed in a general category, and departed from that category for a particular requirement thereof, departed for leniency and not for stringency). 10) kol davar shehaya bichllal veyatza min hakllal lit'on to'an acher shelo ke'inyano, yatza lehakel ulehachmir. (Anything which was subsumed in a general category, and departed from that category for a particular requirement foreign to it, departed both for leniency and for stringency). 11) kol davar shehaya bichllal veyatza min hakllal lidon badavar hechadash, ē ata yachol lehachziro lichllalo ad sheyachzirenu hakathuv lichlallo befeirush. (Anything which was subsumed in a general category, and departed from that category for a new learning, cannot be restored to that category unless Scripture restores it explicitly). 12a) davar halamed me'inyano (something learned from context). 12b) davar halamed misofo (something learned from its end). 13) shnei kethuvim hamakchishim zeh eth zeh ad sheyavo hakathuv hashlishi veyachriya beneihem (two verses that contradict each other until a third verse comes and resolves the contradiction).

(א) מקל וחומר – כיצד? ויאמר יי' אל משה: ואביה ירק ירק בפניה הלא תכלם שבעת ימים תסגר שבעת ימים – קל וחומר לשכינה ארבעה עשר יום! אלא: דיו לבא מן הדין להיות כנדון – תסגר מרי' שבעת ימים מחוץ למחנה – ואחר תאסף.1) kal vachomer (a fortiori): (Bamidbar 12:14): "And the L–rd said to Moses: Now if her (Miriam's) father had spat in her face, would she not be in shame for seven days!" — Kal vachomer, if the Shechinah does so, it should be fourteen days! (see Tosfoth, Bava Kamma 25a). But it suffices that a kal vachomer deduction parallel what it is deduced from; therefore, (Bamidbar 12:14): "Let her be sequestered seven days outside the camp, and then let her be gathered in."

(ב) מגזירה שוה כיצד? נאמ' בשומר חנם: אם לא שלח ידו במלאכת רעהו ונא' בשומ' שכר: אם לא שלח ידו במלאכת רעהו. מה בשומר חנם שנאמ' בו "אם לא שלח ידו" – פטר את היורשין. אף בשומר שכר שנאמ' בו "אם לא שלח ידו" – יפטור בו את היורשים.2) gezeirah shavah (Identity): It is stated in respect to a shomer sachar (a hired watchman) (Shemoth 22:9): "The oath of the L–rd shall be between both, that he (the watcher) did not send his hand against the deposit of his neighbor," and, in respect to a shomer chinam (one who watches gratis) (Shemoth 22:7): "that he did not send his hand, etc." Just as in the instance of a shomer sachar, in which it is written "that he did not send his hand," the heirs (of the watcher) are exempt (from an oath that their father did not send his hand, etc., it being written: "The oath of the L–rd shall be between both" [the owner and the watcher — and not between the heirs]), so, in the instance of a shomer chinam, where it is written "that he did not send his hand," the heirs are exempt.

(ג) מבנין אב מכתוב אחד – כיצד? לא המשכב כהרי המושב, ולא המושב כהרי המשכב. הצד השוה שבהן: שהן כלים עשויין לנוח אדם לבדו, וזב מטמא אותו ברובו לטמא אדם במגע וכמשא, ולטמא בגדים. אף כלים שהן עשויין לנוח אדם לבדו – יהא הזב מטמא אותו ברובו לטמא אדם במגע ובמשא, ולטמא כלים. יצא המרכב – שהוא עשוי לסיבלון אחד.3a) Binyan av vekathuv echad (a general rule implicit in one verse), viz.: "Mishkav" (what is lain upon) is not like "moshav" (what is sat upon [see Vayikra 15]), and moshav is not like mishkav. What is common to them is that they are articles designed for man's (bodily) comfort alone, and a zav (see Vayikra 15:2, Rashi,) defiles them by (their supporting) most of his weight, to (in turn) defile a man by maga (touching) and by massa (carrying), to (in turn) defile clothing. So, (all) articles which are designed for man's (bodily) comfort alone are defiled by a zav, by (supporting) most of his weight to (in turn) defile a man by maga and massa, to (in turn) defile clothing. This excludes (from such defilement) tarkav (a measuring instrument [which was employed for mishkav or moshav]), it being designed for a different purpose (i.e., measuring, and not "man's bodily comfort." (In sum, then, anything designed for man's bodily comfort and used for mishkav is governed by the "one verse" of mishkav, and anything designed for man's bodily comfort and used for moshav is governed by the "one verse" of moshav.)

Sifra, Baraita DeRabbi Yishmael