R' Yishmael’s 13 Middos of Interpretation Part 5 (Rabbi Yitzchak Breitowitz)

this is meter number eight in the list of the 13 and you'll remember that if something was included in a generalization but then the torah singles it out so the halaqa is that whatever the singling out is teaching me and that we don't always know yet it is not just teaching me about the thing that was singled out but it teaches me about the whole general category from which the thing that was singled out was singled out so again without examples it's impossible to uh make sense of this so let me just quickly hazard we gave three examples of how this media works uh the first was the din of mekhasheva which we will just assume is a practitioner of magic kishaf the generalization is every practitioner called makashifa losakaya every practitioner of magic gets the death penalty that's the clow and that includes magic such as oh venudoni which is specific magic then we have it was something taken out of the cloud and that is o van yadoni gets skela it tells you what the death penalty is so it's a dover that was in the cloud it was then separated from the cloud to give me a death penalty of specific content gala so what do i say it is not only teaching me about oven yadoni it's teaching me about the whole cloud of macha schaefer that all types of magic will have skila and that is the meaning of the death penalty penalty losh now that case is actually the easiest of the three cases because there you absolutely know what it's teaching me yatsa min aklao it was taken out of the cloud lilame to teach me what does it teach me it's obvious what it teaches me it teaches me that the death penalty is scala which i don't know from the cloud because the cloud just says lo sakaya lo sakaya could mean any death penalty yatsam in a cloud allah now the other two examples are a bit more difficult because you don't automatically know what it's coming to teach you it's coming to teach you something but that itself requires what is it coming to teach you meaning you don't you don't have an obvious thing that is coming to teach you uh the second example was havara avara means starting a fire or igniting a fire and the cloual is lysaseco right you're not allowed to do malacha on shabbos and that refers to the 39 categories of work and we know that fire is one of those categories it's a cloud the cloud includes havara and yet there's a separate negative commandment loss of savarush in parshas fayako do not make a fire so once again it's yatsam in a cloud it was included in the cloud but then the torah mentions it separately so whatever it's coming to teach me will be on the whole cloud now here though i just want to point out maybe it's a minor point i just want to point out that here you don't automatically know what it's coming to teach you because all it's telling me is you're not allowed to make a fire and i knew that from the clout meaning unlike the first example where i knew what oven udoni was teaching me that i didn't know before that skela here all i'm doing is the torah says it's usher to do 39 molokos and i have a puzzle that says it's also to do this malacca so before you could say it goes back on the cloud you have to know what it's coming to teach you in other words yatsam in a cloud it was separated from the cloud to teach me something so whatever it is this teaching whatever it is that it's teaching me is going back in the whole cloud but here you have to define what is it teaching me you see it's not as self-evident as the first example so you'll remember it does teach me the principle of lachalic and i don't want to repeat everything but the khalid basically means that if i did 38 malachis plus fire i would bring a separate khattas for fire because it's a separate aveira but once the torah teaches me how vara is a separate of era it's magalla that all 39 molokos of shabbos are separate of eros with the result that if i did 39 molokos on shabbos beshoge bashogge inadvertently i would have to bring thirty-nine khatois my shane kane if i did the same moloka a hundred times i was kotzer kotzer kotzer kotzer kotzer i would only bring one khattes because the general rule is doing the same aveira over and over again you only bring one khattas different availables you bring different khattai's and the khalek is teaching me a kiddish that every melaka is regarded as a separate avera even though most of them are only one love meaning if i would ask you what love do i transgress when i write on shabbos there's no love that says thou shalt not write there's no love there's a love that says don't do malarka so if i write and i harvest when i wrote i was either on leicester homologa and when i harvested i was around lysa camula so you could have had a very logical habamina that what's the difference if i write and harvest or i write and write if i write and write i'm only high of one contest and if i write and harvest i should be high of one khatas too so that's the kiddish of the khalak that we learn from havorah because havara is a separate love so for sure you'll be high of a separate one for that it's magallah that the whole cloud is that we regard in other words essentially we regard every malacca of shabbos as a separate maisa avera even though 38 of them are subsumed under one love yeah why does the torah give two examples uh that that that is a good question what is the need for two examples uh any crm in a cloud will be magalla on the entire cloud that's a good question i don't i don't know i'll think about it and see assumption i'm sure them before jamasca but i don't remember uh what they say or if they do ask about it this time they do i'll try to check it on it but it's a good it's a good question okay the third example is similar to the second example that you don't automatically know what it's teaching me and that is there is a general rule again i'm forgive me for concerning but i think a little hazara and these and young are helpful especially since i'm then going to give you a new cloud which kind of contradicts this cloud so you need to know this cloud so now know the contradiction to this clown and that is the terror gives a clown anybody who eats kodesh holy things when they are tame karis the torah then says anybody who eats a karban shalom if they are tame are kai of karas so shalom was in the khloe is holy is kodesh so why does the torah give me a new puzzling about shalom answer is coming to teach me something now here okay it's coming but what is it teaching me i mean right it's not teaching me anything directly because if all it's telling me is if i eat shlom and batuma i'm kai of karis i know that already the answer is it's coming to teach me what type of in other words this is interesting this is only teaching me about the clout meaning you see in all the other cases i was learning something about the pratt that i didn't know in other words in the case of of of um what was the first one i was in the in the case of shabbos i'm learning how vara is a separate love i didn't know that in the case of o v adoni i'm learning their scala i didn't know that here i'm actually learning nothing about shalom that i didn't know what am i learning about shlamim that i'm high of karis if i'm tame i knew that already so this is actually an interesting example that the only thing shlomim is teaching me is about the cloud not that it's teaching me in the pratt and then i apply it to the clown it's only teaching me to the clown and what is it teaching me that when it says kodesh is it is only a kodesh that is comparable to shalom and that is something that was sanctified for the mizbayach a carbon in other words it doesn't have to be islam it could be akhatas and ola whatever it is as opposed to that which is sanctified for better but you understand this the third one is a little different because there is nothing it's teaching me about shlomim that i didn't know it's only teaching me about the clown okay so it is a little different than the other okay so that is principle number eight and what you need to be aware of in principle number eight is the gemara almost never tells you when it is using that principle it just does it in ibriza but it doesn't alert you that that is what is being done in other words it will interpret him and say things and what it's doing is exactly that even though those words are not going to appear see kalvakomir gazebo usually the gemara will tell you when they're doing that the gemara will tell you when it does this it almost never tells you but it does this all the time and once you're if you understand this principle you will see it in the way a brisa is analyzing a puzzlic okay so we now come i'm gonna skip over uh two principles uh which are super obscure and i'm gonna just deal with a regular obscure uh so i'm going to skip to number 11 right so 8 9 10 for now i'm going to skip let's go to 11. it starts off with the same words call davor something was in a clown vyatsa leader and it is separated to teach me a new thing so here we are told you cannot return it back to the cloud odd unless ya know how kosovo favors unless the torah itself tells you it goes back so just looking at eight and looking at we see that these klim are dealing with the same situation of something that was in a clown and then separated out but under number eight whatever the separation is teaching me goes back on the cloud right those were our examples under number 11 whatever it's coming to teach me does not go back on the clown and the question is when do you apply eight when do i say the singling out goes back on the cloud that's number eight and when do i say number eight um when do i say that the singling out does not go back on the cloud which is number 11. right you cannot return it to the cloud so let me give you an example here let's first give an example then we'll try to see when do you apply h when do you apply 11 they're opposite rules they they are opposite statements um and again you know the the problem with these examples is these examples presuppose a lot of knowledge they're complicated areas of the torah in and of itself so to understand the example you have to have the background knowledge when a person is a miserable well okay let me start this way there is a carbon in the torah called an asham a carbon asham asham in english is translated as a guilt offering and just for your own knowledge an asham which is called a guilt offering is not the same as a khattas which is called the sin offering both of them are brought for aveiros the showgeek but they are brought for different types of averages is brought for an aveira for which if you did it bemidji you would be high of karey's death by heaven or misa if you were warned right so anything that amazes it you're high of car base or higher the show gang your cayo bajatas example actually there's 36 examples there's a whole homosexual crisis that deals with this but the example would be syllable shabbos as we talked about uh eating chametz and pesach eating or doing malacha on yom kippur right these are things that you're high of coris if i do it burmese it the shoge i bring akatas an asham is for a miscellany of various other reveras for example if a person made a false oath a false shivua denying money right to the corbin asham if you're my obahektish if you get benefits not eating batuma see if you eat batuma you actually bring a gantas because that's a key of course but let's say you didn't eat the car the carbon you simply wrote it right someone was making a cow and you wrote wrote you know you wrote it or whatever it would be so that's called ila meila is getting benefit from sanctified things so you bring a asham and by the way that's true for whether it's better cabayes or misbehave right that that actually is the same for both okay now so number one one difference is for one type of sin is for another type of sin the second difference is that the avida is different i mean that's why they're called different names by a corbin the zurich the sprinkling of the blood is the cohen applies he dips his finger in the blood and he applies it to the four corners of the mizbayah every corner of the mizbayach there is what's called a matan dam as opposed to a korban asham where is simply throwing it at on the base of the altar so this is called stay matanos two applications that turn into four what does that mean the mizbeach is square so the cohen stands at the base of the mizbear at one corner at the the corner where the two sides meet he throws the blood from a bow so some of it goes here here and then diagonally he stands on that side and throws the blood so it goes here and here so he threw the blood twice but there is blood on all four corners of the mesbaia that's what is called stay matanot two applications shahen arba which winds up to be four applications right here diagonal there so this wall this wall this wall this wall and it's at the base of the mesbaek not on top not the corners on top of the mizbear different available uh the common denominator is that the internal fats and organs are sacrificed on the mizbayach and the cohen eats the meat so that's the same but the zurich is different now again as i say if you're not used to kachim you might think these are small differences these are not small differences uh the indian of zurich saddam is the single most important component of every carbon and the laws of sarika saddam have to be meticulously observed or the carbon is legamri puzzle so whether it's matan damim on top of the mizbayach with the one's finger or whether it's zarika stamin on the base of the mizbayah stay matanesh is not a matter of inconsequential uh importance uh it is what defines the corbin okay so in parashat sav the torah tells me exactly how to bring a carbon asham it talks about the way the blood is sprinkled and the way the fats and organs are burnt on the mizbayach and the way the meat is eaten by the kohanim all of that is in parshat sub and that includes every asham now one of the people who brings a korban assham is the mitsara a person after zaras goes away brings a number of carbanos and one of them is called the asham of a mitsura but the ashram of a masaira has a unique mitzvah that no other asham has and uh that is matan bahono so that means in addition to the sprinkling of the blood which is stay matanot shahin arba the koen takes a certain amount of blood and he applies it to the earlobe or the right the right ear lobe of the mitsura the right thumb and the right toe when i say right i don't mean the correct one i mean the the the amine the right side of the person okay again for our purposes uh although the example is crying out for explanation i'm not going to go going to get into an explanation of what is the symbol of that but this is called matan bohonos matan bahonos the whole nose just means no thumb and and toe and earlobe now these appendages and that is in addition now the the torah then says i'm sorry that's all now that's all it says by by the usher movement syria so here's the question mitsira was nikhla in every ocean in parsia right if it just would have said parsha sab i would have known every ashram including ashram asyrah but the torah separated out asham saira to give me a new mitzvah and that new mitzvah is matan bohonos so mela the last klaus says now again don't think about number eight yet because it's going to kind of this will contradict number eight it says since mitsira was separated out to teach me an absolutely new mitzvah that doesn't apply to another russia i cannot apply the clough namely that you have shtaymatanashain arba and you have hector khalavim on the mizbayach unless the torah specifically tells me i could meaning the following the way the torah is set up is this we have all the laws of asham in parshastaff by osha masaira the only thing that i'm told about is bohonos in other words it doesn't tell me zarika saddam and hector love it so the question is does an ashram at sarah have the regular zarika saddam and does it have hectic so just plugging in the words of the last cloud it says was in the cloud of all the hashemas yatsalidain it came out separated to teach me a davar khadas an absolutely new thing what's the new thing bohonos with respect to everything else in the cloud which in this case would mean zurich you cannot return to the cloud of the other hashemites unless the torah itself gives you permission to do that which means therefore that technically standing alone you'll see in a moment that when sarah happens to have permission you'll see where we get there standing alone i would have said yeah anashara has matan bohonos but there's no zarika saddam and there's no hector khal of amanda mizbaya and even though that's true for every other asham but ashamed sarah was excluded from other ashames because it's yatsa vidyne so how do i know the tyrus kayanam asks that asham needs zarika saddam and hector love him because there are superfluous words by yahshua mitsura that say that the asha met sarah is like all ashamas those words appear in the turret and that is the part of the sentence of the faroush what is the buffet rush the statement that the asham is a regular russian too which means this is a funny rule because the example of the rule is is an example of where you're you don't you're not following in other words the rule actually says you wouldn't put it back into the cloud unless the torah returns it bufferish so your example is where the torah did return to parish so actually we don't have an example where i'm applying the cloud of not returning it but rather we're reasoning this way since the torah had to return it buffet rush the torah is teaching me if it wouldn't have returned to buferish you could not have returned it to the clown okay complicated bottom line is relatively simple bottom line for this and that is anashima matsara needs stay matana shahin arba and it needs hector khal of him right even though that's it's not the fairish in the parsha of messiah okay so this rule is telling me that when the terrorist singles something out from a clown you don't return it back to the general rule and rule 8 told me exactly the opposite you do return it to the general rule so when do you return it to the general rule and when don't you return it to the general rule so the operative the operative concept is the difference in the wording clause 8 said you return it to the general rule if it's yatsa minaklao lil ahmed kwal 11 says you don't return it to the general rule yatsa li don ba davar haq is rule 11. right so now you have to know when is a singling out a dover dash and when is it not so let's look at the examples of cloud eight because obviously the examples of quality you're not applying cloud 11. so let's ask why not cloud8 the tyrus i'm going back to all of the examples i began with the terror says it doesn't say which mesa it then tells me oh venudoni is high of skela so there i say i return it to the clown i you'll ask me akash wait a second if it's teaching me scala that's a dover dash something new so i shouldn't be allowed to return it to the cloud why isn't that davor khadas so the halicho solemn says that's not a dover dash because even though it's telling me something new that if the punishment is scala but since the cloud already said there was a death penalty that's not called because it's simply telling you which death penalty so clow 11 doesn't apply because it's not a hideous within the meaning of klaus 11. it's not a kiddish i mean it well again it is a kiddish but it's not a shittish within the meaning of cloud 11 because you already knew from the cloud there's a death penalty this is just telling you which death penalty similarly example number two the terror says don't do work and the torah creates a separate love for burning now granted that's teaching me a fidish but the statement is not a fidish because i already know there's on this or two light of fire that's not a hidden either example number three the torah says if you eat kaidesh you get karis and then the torah says if you eat schlemming you get in your tummy you get curves again it's not a kiddish because it's telling me the same thing even though even though it's teaching me a finish but what it's stating is not a kiddish because it doesn't contradict what the cloud told me ah that absolutely is a kiddish because in the regular case of an asham the terrorist says what you do with all the blood you're zoraic de matana and then you pour the rest of the blood on the base of the altar by mitsyra the torah is telling me something absolutely new the absolutely new thing is that instead of dumping the rest of the blood on the foundation of the mizbeach part of the blood is placed on bohonos as a result cloud8 no longer applies we now apply cloud 11 cloud 11 says it doesn't go back to the cloud unless the torah tells you it goes back to the claw which which in the case of messiah the mighty the terror does tell you okay so i know complicated but but hopefully uh you'll understand and you will also appreciate uh my great rachel in not going over rules nine and ten which are really those are really hard ones um i just want you to understand today eight and eleven okay nine and ten maybe we'll do a graduate course uh for that yeah why aren't 8-11 like you know one after the other i guess because well the reason is because nine and ten are also connected i mean eight nine ten eleven are all connected to this issue davor yatsam in a clown but uh nine and ten are extremely extremely difficult uh in fact it's a funny thing uh the meforshim and you'd get will meet us don't even give you a lot of examples of of nine and ten they don't even illustrate it so it's hard to figure out let me just check if i could figure it out maybe i'll share it with you right now i'm having difficulty myself but but not but to know the difference between eight and eleven is an important thing because the gemara does use both 8 and 11 different times and once again i'm going to warn you that when the gemara uses it it doesn't tell you it's using it you're going to have to try to figure that out from the mahalak of the chocolate vitario okay so then the last rules are relatively easy number 12 uh is actually number 12 is actually two rules in one but davar hallamay mean vid they're counted as one even though there are two statements a dover hallmake me in yano is really a very common sense rule and that simply means that words are interpreted based on the overall context in which they appear right words can mean different things right this is even true in english any language right a word means i have to look at the context so here we have a very famous example in the aceres hadid race the torah says lo tirtsak right don't murder low tonight don't commit adultery low signal do not steal now so here's the question if i rob you i steal your wallet am i either on the isser in los cigna in other words am i transgressing the ten commandments now granted there are other there are clearly other prohibitions in the torah on stealing but i'm asking am i either on the lysignife in the assailant christians clearly say yes they always say you know anyone who steals is transgressing the ten commandments interestingly enough and rashi says this we do not understand the los signif in the ten commandments to refer to money at all lei signoff is a prohibition against kidnapping stealing a person now again that doesn't mean you're allowed to steal money we have other laven in the torah about not stealing money but the ten commandments is not one of them now the question is why do you say that well if i read lo signo in isolation don't steal that includes everything rashi says we apply the context because lo tirtsuk and lotinoff do not murder do not commit adultery these are capital crimes these are things that if you do them and you're warned you get the death penalty so mimaila if we're not sure what lei cigna includes we understand like signify based on the context in which it appears so just like murder and adultery our capital offenses low signal has to be a capital offense and we know from parshas mishpatim that if i steal money i don't get the death penalty i only have to pay double but if i steal a person if i kidnap a person i can get the death penalty so this is a perfect example davor hallamade me and yano you translate or interpret the words lo signoff based on the context in which it appears that is how i know losing is kidnapping rather than monetary theft again again this does not mean there's no love to steal money there are plenty of laven but they're in parshas kadosham uh in other words the love of the asera sadibros is gone nefashos that is a very good question that is a very good kasha uh because uh dover halamed mignano is not being applied consistently because you are correct well let's go in order so we have lotirtzak signif now what about the next one the next one lo sana bireyaka a chukker do not give false testimony in basin that potentially is a capital crime by adam zomerman not in every case i mean if i give false testimony in a monetary matter i'm not going to get the death penalty but as you know if two adam testified rouven kills shimon on monday in new york and two other adams say how could you testify rouven killed shimon monday in new york monday you were with us in chicago so the first witnesses are called what adam false witnesses and what do you do to the witnesses the torah says you do to the witnesses what they wanted to do to the guy they wanted to get the guy killed so mela even though they were not successful they get killed so at least lesanna in some applications will be a fear of misa so that's enough to allow it in there now what's the next one is the next one right that's the last one lei sach made is do not covet do not be envious of someone that's a little more difficult although it does mentioned uh do not to be envious of his wife perhaps that could come to me so but then then of course that would be duplicative of lotinoff so that that is a good question i have to think about it but at least is considered to be potentially a capital crime because of adam right so this is davor hallamate menyana again it's a it's a common sense idea that when words are ambiguous you look at other words in the area where this is mentioned and that gives you uh context the context of words now the next part of the sentence because because it's counted as one meda is really just an extension dover hallam made me sofa that sometimes the context will appear at the very end of a verse an example would be the following again the example is soras just as there is saras of a person there is also saras and houses although the gemara says perhaps such a thing never occurred but there's saras and bhatim and there's a ritual a very detailed ritual the torah gives you which could culminate if the saras doesn't get better in actually having to physically destroy the house and initially the torah simply talks about soras on a house which could be any material could be whatever it is uh concrete or whatever but then as the torah describes the process of dismantling it mentions wood stone and mortar so in the that's in the course of the star story so even though the initial statement of house could include a house of any material metal metal for example a metal house but the the end of the story indicates that we're only talking about a particular type of house and that's a house of wood and or stone so that's called davor how long made me so sofa doesn't really mean the variance over just means the ongoing story may show you what the beginning was referring to okay so this is not counted as two dover hallamate um me and yano dover hallam made me sofa are really the same media and that is you look at the overall picture to try to understand the meaning of a phrase yeah i know sometimes it talks about like there's like two games to one another is this also using the same idea or is it something different that's something different that's really called the hakesh or smoochim this is different this is not so much a hackish this is simply looking at a narrative to define what we were talking about right so that's contextual interpretation yep uh a very excellent that's a very very good question uh you could have analyzed it as klauluprat and you would get the same result instead of calling it made me sofa it could be cloud uprat and then we would only apply it to the pratt which indeed is stone and wood and or wood very good question uh but the answer once again would be a similar answer to what i gave you before that claudu pratt is only when the terror gives you a list it says the din applies to a cloud and b c d here the terror gave you a call and then there's a narrative which brings in a pratt but but you're correct uh but in a way uh it's a very good question but you'll get the same result so this is not a question that's going to change the result uh just a different way of getting that result okay uh so there's only one more meter left uh we'll leave it for for next time and then perhaps um i'm gonna try to even do nine and ten if i'm courageous okay