{
  "url": "https://workbench-jerusalem-salt.thenewjew.org/siddur/tehillat-hashem-weiss/938-939-936-937-appendix-explanation-of-r-yishmael-omer.json",
  "path": "/siddur/tehillat-hashem-weiss/938-939-936-937-appendix-explanation-of-r-yishmael-omer",
  "format": "json",
  "type": "siddur-page",
  "title": "Explanation of “R’ Yishmael Omer”",
  "summary": "Explanation of “R’ Yishmael Omer”, pages 936-937, with pointed Hebrew, English, and transliteration.",
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    {
      "title": "Explanation of “R’ Yishmael Omer”",
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  "data": {
    "book": {
      "slug": "tehillat-hashem-weiss",
      "title": "Siddur Tehillat Hashem, Weiss Edition",
      "nusach": "Chabad"
    },
    "page": {
      "slug": "938-939-936-937-appendix-explanation-of-r-yishmael-omer",
      "section": "Appendix",
      "topic": "Explanation of “R’ Yishmael Omer”",
      "printPages": "936-937",
      "pdfPages": "938-939",
      "header": {
        "section": {
          "english": "Appendix",
          "transliteration": {}
        },
        "topic": {
          "english": "Explanation of “R’ Yishmael Omer”",
          "transliteration": {}
        },
        "printPages": "936-937"
      },
      "body": [
        {
          "type": "Passage",
          "hebrew": "כָּל דָּבָר שֶׁהָיָה\nבִּכְלָל וְיָצָא מִן\nהַכְּלָל לְלַמֵּד\nלֹא לְלַמֵּד עַל\nעַצְמוֹ יָצָא,\nאֶלָּא לְלַמֵּד עַל\nהַכְּלָל כֻּלּוֹ יָצָא",
          "english": "<b>Whatever belonged within a general clause and was then set apart by the Torah so as to teach us some novel point is not instructing us solely concerning that which was set apart; rather, it is also instructing us in some novel point concerning the general clause.</b> By way of illustration, there is in the Torah a general clause forbidding the performance of labor on Shabbos. Subsequently it adds, “Do not light any fires on Shabbos.” This is set apart to teach us that if someone performed this forbidden labor, a distinct offering must be presented, even should that person already be presenting an offering for a different bout of forbidden labor. Yet we also extend this principle to the general clause, which comprised all remaining forbidden labor, showing that a distinct offering must be presented for every single forbidden labor performed on Shabbos.",
          "transliteration": {
            "israeli": "kol da|VAR she|ha|YAH\nbich|LAL ve|ya|TZA min\nhak|LAL le|la|MED\nlo le|la|MED al\natz|MO ya|TZA,\ne|LA le|la|MED al\nhak|LAL ku|LO ya|TZA",
            "orthographic": "kol da|VAR she|ha|YAH\nbikh|LAL ve|ya|TZAʾ min\nhak|ke|LAL le|lam|MEDH\nloʾ le|lam|MEDH ʿal\nʿatz|MO ya|TZAʾ,\nʾel|LAʾ le|lam|MEDH ʿal\nhak|ke|LAL kul|LO ya|TZAʾ",
            "sephardic": "kol da|VAR she|ha|YAH\nbikh|LAL ve|ya|TZA min\nhak|ke|LAL le|lam|MED\nlo le|lam|MED ʿal\nʿatz|MO ya|TZA,\nel|LA le|lam|MED ʿal\nhak|ke|LAL kul|LO ya|TZA",
            "chabad": "kol do|VOR she|ho|YOH\nbich|LOL v'yo|TZO min\nhak'|LOL l'la|MEID\nloy l'la|MEID al\natz|MOY yo|TZO,\ne|LO l'la|MEID al\nhak'|LOL ku|LOY yo|TZO"
          }
        },
        {
          "type": "Passage",
          "hebrew": "כָּל דָּבָר שֶׁהָיָה\nבִּכְלָל, וְיָצָא\nלִטְעוֹן טַעַן אֶחָד\nשֶׁהוּא כְעִנְיָנוֹ,\nיָצָא לְהָקֵל\nוְלֹא לְהַחֲמִיר",
          "english": "<b>Whatever belonged within a general clause and was then set apart to teach us a point already stated in the principle was set apart only to be more lenient in some respect, not more stringent.</b> By way of illustration, in the Torah a general clause holds that whoever slays another person incurs the death penalty, yet notes no distinction between killing by mishap or willfully. The Torah then states that someone who kills by mishap is required to enter a city of refuge. From this we gather that accidental murder is more lenient than willful killing, and that the killer proceeds to a city of refuge <b>instead</b> of incurring the death penalty, not in <b>addition</b> to it.",
          "transliteration": {
            "israeli": "kol da|VAR she|ha|YAH\nbich|LAL, ve|ya|TZA\nlit|ON ta-AN e|CHAD\nshe|HU che-in|ya|NO,\nya|TZA le|ha|KEL\nve|LO le|ha|cha|MIR",
            "orthographic": "kol da|VAR she|ha|YAH\nbikh|LAL, ve|ya|TZAʾ\nliṭ|ʿON ṭa|ʿAN ʾe|ḥADH\nshe|HUʾ khe|ʿin|ya|NO,\nya|TZAʾ le|ha|QEL\nve|LOʾ le|ha|ḥa|MIR",
            "sephardic": "kol da|VAR she|ha|YAH\nbikh|LAL, ve|ya|TZA\nlit|ʿON ta|ʿAN e|ḥAD\nshe|HU khe|ʿin|ya|NO,\nya|TZA le|ha|QEL\nve|LO le|ha|ḥa|MIR",
            "chabad": "kol do|VOR she|ho|YOH\nbich|LOL, v'yo|TZO\nlit|OYN ta-AN e|CHOD\nshe|HU ch'in|yo|NOY,\nyo|TZO l'ho|KEIL\nv'LOY l'ha|cha|MIR"
          }
        },
        {
          "type": "Passage",
          "hebrew": "כָּל דָּבָר שֶׁהָיָה\nבִּכְלָל וְיָצָא\nלִטְעוֹן טַעַן אַחֵר\nשֶׁלֹּא כְעִנְיָנוֹ יָצָא\nלְהָקֵל וּלְהַחֲמִיר",
          "english": "<b>Whatever belonged within a general clause and was then set apart to teach us a point not stated in the principle was set apart to be more lenient in one respect and more stringent in another.</b> By way of illustration, in the Torah a general clause concerning the rules of tzara’at is given, and then it sets apart a form of tzara’at showing on the beard or the head, stating that yellow hair is a sign of impurity. This is a novel, distinctive law, and therefore shows that this form of tzara’at is, in one respect, more stringent than other forms, which yellow hair would not render impure. In another respect it is also more lenient, since for this form of tzara’as white hair does not mark impurity, though it does for other forms.",
          "transliteration": {
            "israeli": "kol da|VAR she|ha|YAH\nbich|LAL ve|ya|TZA\nlit|ON ta-AN a|CHER\nshe|LO che-in|ya|NO ya|TZA\nle|ha|KEL u|le|ha|cha|MIR",
            "orthographic": "kol da|VAR she|ha|YAH\nbikh|LAL ve|ya|TZAʾ\nliṭ|ʿON ṭa|ʿAN ʾa|ḥER\nshel|LOʾ khe|ʿin|ya|NO ya|TZAʾ\nle|ha|QEL u|le|ha|ḥa|MIR",
            "sephardic": "kol da|VAR she|ha|YAH\nbikh|LAL ve|ya|TZA\nlit|ʿON ta|ʿAN a|ḥER\nshel|LO khe|ʿin|ya|NO ya|TZA\nle|ha|QEL u|le|ha|ḥa|MIR",
            "chabad": "kol do|VOR she|ho|YOH\nbich|LOL v'yo|TZO\nlit|OYN ta-AN a|CHEIR\nshe|LOY ch'in|yo|NOY yo|TZO\nl'ho|KEIL ul'|ha|cha|MIR"
          }
        },
        {
          "type": "Passage",
          "hebrew": "כָּל דָּבָר שֶׁהָיָה\nבִּכְלָל וְיָצָא לָדוּן\nבְּדָבָר הֶחָדָשׁ\nאִי אַתָּה יָכוֹל\nלְהַחֲזִירוֹ לַכְּלָל עַד\nשֶׁיַּחֲזִירֶנּוּ הַכָּתוּב\nלַכְּלָל בְּפֵרוּשׁ",
          "english": "<b>If the Torah names anything that belonged within a general clause and was then set apart to teach a novel, different law, one may not restore and gather that which was set apart back into the general clause unless the Torah plainly restores it and states that it belongs in the general clause.</b> By way of illustration, the Torah states that the household of a Kohen may all eat terumah, save daughters married to a non-Kohen. Should a daughter have married a non-Kohen and later become widowed or divorced, it would have been unknown to us that she may once more eat terumah. Hence the Torah gathers her into the general clause in a subsequent verse, showing that she counts among her father’s household and is permitted to eat trumah.",
          "transliteration": {
            "israeli": "kol da|VAR she|ha|YAH\nbich|LAL ve|ya|TZA la|DUN\nb'da|VAR he|cha|DASH\ni a|TAH ya|CHOL\nle|ha|cha|zi|RO lak|LAL ad\nshe|ya|cha|zi|RE|nu ha|ka|TUV\nlak|LAL b'fe|RUSH",
            "orthographic": "kol da|VAR she|ha|YAH\nbikh|LAL ve|ya|TZAʾ la|DHUN\nbe|dha|VAR he|ḥa|DHASH\nʾi ʾat|TAH ya|KHOL\nle|ha|ḥa|zi|RO lak|ke|LAL ʿadh\nshey|ya|ḥa|zi|REN|nu hak|ka|THUV\nlak|ke|LAL be|fe|RUSH",
            "sephardic": "kol da|VAR she|ha|YAH\nbikh|LAL ve|ya|TZA la|DUN\nbe|da|VAR he|ḥa|DASH\ni at|TAH ya|KHOL\nle|ha|ḥa|zi|RO lak|ke|LAL ʿad\nshey|ya|ḥa|zi|REN|nu hak|ka|TUV\nlak|ke|LAL be|fe|RUSH",
            "chabad": "kol do|VOR she|ho|YOH\nbich|LOL v'yo|TZO lo|DUN\nb'do|VOR he|cho|DOSH\ni a|TOH yo|CHOYL\nl'ha|cha|zi|ROY lak'|LOL ad\nshe|ya|cha|zi|RE|nu ha|ko|SUV\nlak'|LOL b'fei|RUSH"
          }
        },
        {
          "type": "Passage",
          "hebrew": "דָּבָר הַלָּמֵד\nמֵעִנְיָנוֹ, וְדָבָר\nהַלָּמֵד מִסּוֹפוֹ",
          "english": "<b>A statute can be grasped from its placement within the Torah, or from verses that follow it.</b> By way of illustration, among the Ten Commandments stands, “Do not steal.” We infer that this signifies kidnapping, not mere ordinary theft, because it stands beside equally grave sins. In like manner, a statute can be grasped from the wording that follows it.",
          "transliteration": {
            "israeli": "da|VAR ha|la|MED\nme-in|ya|NO, ve|da|VAR\nha|la|MED mi|so|FO",
            "orthographic": "da|VAR hal|la|MEDH\nme|ʿin|ya|NO, ve|dha|VAR\nhal|la|MEDH mis|so|FO",
            "sephardic": "da|VAR hal|la|MED\nme|ʿin|ya|NO, ve|da|VAR\nhal|la|MED mis|so|FO",
            "chabad": "do|VOR ha|lo|MEID\nmei-in|yo|NOY, v'do|VOR\nha|lo|MEID mi|soy|FOY"
          }
        },
        {
          "type": "Passage",
          "hebrew": "שְׁנֵי כְתוּבִים\nהַמַּכְחִישִׁים\nזֶה אֶת זֶה עַד\nשֶׁיָּבֹא הַכָּתוּב\nהַשְּׁלִישִׁי וְיַכְרִיעַ\nבֵּינֵיהֶם",
          "english": "<b>Should two verses appear to oppose each other, we can grasp them once a third verse is found that resolves the opposition between them by clarifying them.</b> By way of illustration, one verse states that God addressed Moses from above the Ark, and another verse states that He addressed Moses from the Tabernacle in its fullness. These verses appear to oppose each other. Yet a third verse states that while Moses stood in the Tabernacle, he heard God addressing Him from above the Ark. From this we gather that the first two verses are not opposing each other. The first verse informs us that God’s voice issued from the Ark, and the second verse informs us that Moses perceived that voice through the Tabernacle in its entirety.",
          "transliteration": {
            "israeli": "sh'NEI ch'tu|VIM\nha|mach|chi|SHIM\nzeh et zeh ad\nshe|ya|VO ha|ka|TUV\nhash|li|SHI ve|yach|RIA\nbei|nei|HEM",
            "orthographic": "she|NE khe|thu|VIM\nham|makh|ḥi|SHIM\nzeh ʾeth zeh ʿadh\nshey|ya|VOʾ hak|ka|THUV\nhas|she|li|SHI ve|yakh|RIAʿ\nbe|ne|HEM",
            "sephardic": "she|NE khe|tu|VIM\nham|makh|ḥi|SHIM\nzeh et zeh ʿad\nshey|ya|VO hak|ka|TUV\nhas|she|li|SHI ve|yakh|RIAʿ\nbe|ne|HEM",
            "chabad": "sh'NEI ch'su|VIM\nha|mach|chi|SHIM\nzeh es zeh ad\nshe|yo|VOY ha|ko|SUV\nhash'|li|SHI v'yach|RIA\nbei|nei|HEM"
          }
        }
      ],
      "footer": []
    }
  },
  "links": [
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}