section_path: Religious texts/Rabbinic hermeneutics
section_name: Rabbinic hermeneutics
paragraph_text: Rabbinic hermeneutics
  
  13 Principles of Hermeneutics:
  
  — R. Ishmael
  
  Orthodox and many other Jews do not believe that the revealed Torah consists solely of its written contents, but of its interpretations as well. The study of Torah (in its widest sense, to include both poetry, narrative, and law, and both the Hebrew Bible and the Talmud) is in Judaism itself a sacred act of central importance. For the sages of the Mishnah and Talmud, and for their successors today, the study of Torah was therefore not merely a means to learn the contents of God's revelation, but an end in itself. According to the Talmud:
  
  These are the things for which a person enjoys the dividends in this world while the principal remains for the person to enjoy in the world to come; they are: honoring parents, loving deeds of kindness, and making peace between one person and another. But the study of the Torah is equal to them all. (Talmud Shabbat 127a).
  
  In Judaism, "the study of Torah can be a means of experiencing God". Reflecting on the contribution of the Amoraim and Tanaim to contemporary Judaism, Professor Jacob Neusner observed:
  
  The rabbi's logical and rational inquiry is not mere logic-chopping. It is a most serious and substantive effort to locate in trivialities the fundamental principles of the revealed will of God to guide and sanctify the most specific and concrete actions in the workaday world.... Here is the mystery of Talmudic Judaism: the alien and remote conviction that the intellect is an instrument not of unbelief and desacralization but of sanctification.
  
  To study the Written Torah and the Oral Torah in light of each other is thus also to study how to study the word of God.
  
  In the study of Torah, the sages formulated and followed various logical and hermeneutical principles. According to David Stern, all Rabbinic hermeneutics rest on two basic axioms:
  
  first, the belief in the omni-significance of Scripture, in the meaningfulness of its every word, letter, even (according to one famous report) scribal flourish; second, the claim of the essential unity of Scripture as the expression of the single divine will.
  
  These two principles make possible a great variety of interpretations. According to the Talmud:
  
  A single verse has several meanings, but no two verses hold the same meaning. It was taught in the school of R. Ishmael: 'Behold, My word is like fire—declares the Lord—and like a hammer that shatters rock' (Jer 23:29). Just as this hammer produces many sparks (when it strikes the rock), so a single verse has several meanings." (Talmud Sanhedrin 34a).
  
  Observant Jews thus view the Torah as dynamic, because it contains within it a host of interpretations.
  
  According to Rabbinic tradition, all valid interpretations of the written Torah were revealed to Moses at Sinai in oral form, and handed down from teacher to pupil (The oral revelation is in effect coextensive with the Talmud itself). When different rabbis forwarded conflicting interpretations, they sometimes appealed to hermeneutic principles to legitimize their arguments; some rabbis claim that these principles were themselves revealed by God to Moses at Sinai.
  
  Thus, Hillel called attention to seven commonly used hermeneutical principles in the interpretation of laws (baraita at the beginning of Sifra); R. Ishmael, thirteen (baraita at the beginning of Sifra; this collection is largely an amplification of that of Hillel). Eliezer b. Jose ha-Gelili listed 32, largely used for the exegesis of narrative elements of Torah. All the hermeneutic rules scattered through the Talmudim and Midrashim have been collected by Malbim in Ayyelet ha-Shachar, the introduction to his commentary on the Sifra. Nevertheless, R. Ishmael's 13 principles are perhaps the ones most widely known; they constitute an important, and one of Judaism's earliest, contributions to logic, hermeneutics, and jurisprudence. Judah Hadassi incorporated Ishmael's principles into Karaite Judaism in the 12th century. Today R. Ishmael's 13 principles are incorporated into the Jewish prayer book to be read by observant Jews on a daily basis.