Explanation of “R’ Yishmael Omer”

Visible layers

Explanation of “R’ Yishmael Omer”

(Found on page 54)

There are thirteen rules that the sages used to derive the laws from the words of the Torah. Each rule is explained here together with an example of a law that the sages learn from that rule:

Hebrew

קַל וָחֹמֶר

Sephardi

Kal vachomer

English

When the Torah says a rule regarding a lenient case (kal), we learn that the rule would certainly apply in a more strict case (chomer). For example, King David treated Achitofel with honor even though Achitofel only taught him two things. This teaches us that we, who are ordinary people compared to King David, must certainly honor those who teach us something.

Hebrew

גְּזֵרָה שָׁוָה

Sephardi

Gezerah shavah

English

When the Torah uses a similar word in two different places, we learn that a certain rule that applies in one place also applies in the other place. For example, the Torah says that it is forbidden to tear out hair as a sign of mourning, and in another place it says that Kohanim must not tear out their hair. The Torah uses the word “karchah” (“making bald”) in both places. This teaches us that the prohibition of Kohanim tearing out their hair is only when it is as a sign of mourning.

Hebrew

בִּנְיַן אָב מִכָּתוּב
אֶחָד וּבִנְיַן אָב
מִשְּׁנֵי כְתוּבִים

Sephardi

Binyan av mikatuv
echad uvinyan av
mishnei ketuvim

English

When the Torah establishes a general rule in one verse or two verses, which are considered to be a “binyan av”—a “father case”—we apply that rule to other cases that are similar to the “father” case. For example, the Torah allows cooking food on Pesach. This “father case” teaches us that cooking is allowed on every other festival as well.

Hebrew

כְּלָל וּפְרָט

Sephardi

Kelal uferat

English

When a general statement (klal) in a verse is followed by a specific example (prat), the rule in the verse applies to those examples only, and nowhere else. For example, the verse says: “When someone brings an offering... of an animal, of cattle, or sheep.” “Animal” is the general statement since it includes all animals; “cattle” and “sheep” are the specific examples. This teaches us that a person can only bring cattle or sheep for the offering, and nothing else.

Hebrew

פְּרָט וּכְלָל

Sephardi

Perat uchlal

English

When a specific example in a verse is followed by a general statement, we learn that the rule in the verse applies generally, and not only to the specific examples. For example, the Torah says if you find your friend’s “donkey” or “clothes,” you should return them to him. After that, it says, “You should do so for any lost thing.” This teaches us that it is a mitzvah to return any lost thing, not only donkeys or clothes.

Hebrew

כְּלָל וּפְרָט
וּכְלָל, אִי
אַתָּה דָן אֶלָּא
כְּעֵין הַפְּרָט

Sephardi

Kelal uferat
uchlal, i
atah dan ela
k'ein haperat

English

When the Torah has a klal uprat uklal—a general statement, followed by a specific example, followed by another general statement—we apply the rule in the verse only to cases that are similar to the specific example. For example, when the Torah speaks about the punishment for a thief, it says, “For every dishonest thing, whether it is for a [stolen] ox... for any lost item.” “Every dishonest thing” and “any lost item” are general statements, while “ox” is a specific example. This teaches us that the punishment is given only when the stolen item is like an ox—a movable object as opposed to land.

Hebrew

כְּלָל שֶׁהוּא
צָרִיךְ לִפְרָט,
וּפְרָט שֶׁהוּא
צָרִיךְ לִכְלָל

Sephardi

Kelal shehu
tzarich lifrat,
uferat shehu
tzarich lichlal

English

When the Torah has a general statement and a specific example, and the general statement needs the specific example in order to explain it, and similarly when the specific example needs the general statement in order to explain it, we apply the rule to both the general statement and the specific example. For example, the Torah says that the “firstborn, the one that opens the womb, should be holy to Me.” This is a general statement, because it includes firstborn females as well as males. But in another place, the Torah says, “male only,” which is a specific example. Here, however, the verse does not specify that it is only the one that “opens the womb,” so it could mean that the first male is the firstborn, even if there was a female born before him. That is why the Torah needs to say the general statement as well, to tell us that a firstborn must be “the one that opens the womb,” which explains the specific example. Now we know that the firstborn must be both the firstborn child and male.