(3. Analogy of another passage (Clp^Ta "S XjJT^D "inK), being an extension of 3 and 4.
7. The connection (ID^iyn ir^n "121). Thus the prohibition in Lev. xx, 11, "Ye shall not steal," only refers to stealing money, because the whole connection treats upon money matters.
To these exegetical principles Nahum of Gimso (q. v.) not only added another canon, but he also maintained that certain defined particles employed in the text were to be looked upon as so many indications of a hidden meaning in the words. In this he was opposed by Ne- chunjah ben-Ha-Kanah (q. v.), on the one hand, and seconded by Akiba (q. v.), on the other, who not only adopted this principle, but went much beyond it. Start- ing with an erroneous notion of the character of inspi- ration, he refused to submit the sacred text to the same critical rules as other writings. He maintained that every sentence, word, and particle in the Bible must have its use and meaning. He denied that mere rhetorical figures, repetitions, or accumulations occurred in the Bi- ble. Every word, syllable, and letter which was not absolutely requisite to express the meaning which it was desired to convey, must, he maintained, serve some idterior purpose, and be intended to indicate a special meaning. Akiba reduced his views to a system. The seven exegetical principles of Hillel were enlarged into forty-nine, and were strictly applied to every possible case, irrespective of the consequences of such conclusions. Great as the authority of Akiba was, yet as formerly Nechunjah ben-Ha-Kanah had opposed the exegetical principles of Nahum of Gimso, so now rabbi Ismael ben- Elisa (q. v.) rejected those of rabbi Akiba, and kept by the rules of Hillel, which he somewhat altered by re- jecting one, adding another, and subdividing a third into five parts. These principles of rabbi Ismael are known as his thirteen exegetical cajions, the iT"iU;y'i'?^
SCRIPTURE, INTERP. OF 479 SCRIPTURE, INTERP. OF
rill^, by which alone the Scriptures are to be inter- preted (nnn nOIIS minntJ), and which are:
1. Inference from minor to nuijor ("^Pll ?p). 2. The comparison of loords or ideas (nrU miTS). 3. Building of the father, or the chief, law from one verse, and the chief law from two verses prr^ IS -(-iDni "inx 2inD72 ^X )^:^ D'^SiriD). 4. General and special (L;":£1 bbs). 5. Spe- cial and general (b^DI :2"l2). 6. General, special, and gen- eral (b^Dl la'nSI hh'Z). 1. A general subject which re- quires a special one, and a special which requires^ general
subject (bbsb -;-n:in -j-isi -jnsb -"iniin bhz). s.
When a special law is enacted for something which has al- ready been comprised in a general law. it shoivs that it is also to be applied to the ivhole class (??Dn H^nO "iSI
Ka-i 'h^z bb=n b:) '■nzbi nhn). o. when a subject
included in a geiural description is excepted from it for an- other enactment, ivhile it remains in all other respects like it, it is excepted to be alleviated, but not aggravated ("im
irD3.'D xiro "inx )'^vj in-jb N:iS'^'i bbrn nirra
ni^snnb i<h^ bpnb SS"^ ). lO. when a subject included in a general description is excepted from it for another en- actment, ichile it is also not like it in other resjJects, it is ex- cepted both to be alleviated and aggravated, i. e. its connec- tion with the general law entirely ceases (P?D3 iT^n'J ~I21
bpnh x:i"ii ir3"3 n1:o nnx -pr-j )^-jdb sail
"li?3nnbl). 11. rf a subject included in a general descrip- tion has been excepted from it for the enactment of a new and opposite law, it cannot he restored again to the general class unless the Bible itself expressly restores it {T\'^t\'0 "l!3^
biD"' nrx "IX uJinn nnin '(iTib Xi£ii hhz'z
12. The sense of an indefi^iite statement must either be deter- mined from its connection, or from the form, and tendenaj of the statement itself 0^br\ 1211 '13'i32''73 112^11 mi IETD'2). 13. When two statements seem to contradict each other, a third statement loill reconcile them (C^mnD '^i'lJ
iT::i>an nirsn xis'^-j iy nt nx nt D'iir"'n2?:ii
This canon of Ishmael was soon followed by a more ex- tended one of Elieser ben-Jose the Galilean, of the '2d century, who laid down thirty- two rules, which are given in the art. Midrash (q. v.), § iv.
Besides these rules, the Scripture was explained ac- cording to the Notaricon (q. v.), or according to the Geniatria ( X'^1^^'^5 ), a word borrowed from the Greek, either corresponding to ytojf^nTpia or ypanpa- Ttia. The idea of this rule was, since every letter is a numeral, to reduce the word to the number it contains, and to explain the word by another of the same quantity. Thus from the words "Lo! three men stood by him" (Gen. xviii, 2), it is deduced that these three angels were Michael, Gabriel, and Ra- phael, because tl'ijb'iJ tlllll, and lo ! three men, and iiXSn bx'ilSS bXD'^a "ibx, these are Michael, Ga- briel, and Raphael, are of the same numerical value, as will be seen from the following reduction to their nu- merical value of both these phrases :
n IT h ;a n 3 n 1
5+300+30+300+5-1-50+54-6=701.
bxi i25bx3 ■'aibx
30+1+10+200+2+3+30+1+20+10+40+C+30-I-1
b X a 1 1
+30+1+80+200+6=701.
From the passage, And all the inhabitants of the earth were of one language (Gen. xi, 1), is deduced that all spoke Hebreic, ilS"^ being changed for its synonym '|Vab, and 12Jipn=5 + 100 + 4 + 300=409, is substi- tuted for its equivalent rnX = l+8 + 400 = 409.