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Explanation of “R’ Yishmael Omer”, pages 936-937, with pointed Hebrew, English, and transliteration.

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Appendix

Explanation of “R’ Yishmael Omer” 936-937 938-939

Appendix

Explanation of “R’ Yishmael Omer” 936-937

Passage כָּל דָּבָר שֶׁהָיָה בִּכְלָל וְיָצָא מִן הַכְּלָל לְלַמֵּד לֹא לְלַמֵּד עַל עַצְמוֹ יָצָא, אֶלָּא לְלַמֵּד עַל הַכְּלָל כֻּלּוֹ יָצָא <b>Anything that was included in a general statement and then singled out by the Torah in order to teach us something new is not only teaching us about that which was singled out; rather, it is teaching us something new about the general statement as well.</b> For example, the Torah has a general statement that no forbidden work should be done on Shabbos. Later, it adds, “Do not light any fires on Shabbos.” This is singled out to teach us that if a person did this forbidden work, a separate offering must be brought, even if the person is already bringing an offering for another episode of forbidden work. However, we also apply this rule to the general statement, which included all the other forbidden work, to teach us that a separate offering must be brought for each and every forbidden work that was done on Shabbos. kol da|VAR she|ha|YAH bich|LAL ve|ya|TZA min hak|LAL le|la|MED lo le|la|MED al atz|MO ya|TZA, e|LA le|la|MED al hak|LAL ku|LO ya|TZA kol da|VAR she|ha|YAH bikh|LAL ve|ya|TZAʾ min hak|ke|LAL le|lam|MEDH loʾ le|lam|MEDH ʿal ʿatz|MO ya|TZAʾ, ʾel|LAʾ le|lam|MEDH ʿal hak|ke|LAL kul|LO ya|TZAʾ kol da|VAR she|ha|YAH bikh|LAL ve|ya|TZA min hak|ke|LAL le|lam|MED lo le|lam|MED ʿal ʿatz|MO ya|TZA, el|LA le|lam|MED ʿal hak|ke|LAL kul|LO ya|TZA kol do|VOR she|ho|YOH bich|LOL v'yo|TZO min hak'|LOL l'la|MEID loy l'la|MEID al atz|MOY yo|TZO, e|LO l'la|MEID al hak'|LOL ku|LOY yo|TZO Passage כָּל דָּבָר שֶׁהָיָה בִּכְלָל, וְיָצָא לִטְעוֹן טַעַן אֶחָד שֶׁהוּא כְעִנְיָנוֹ, יָצָא לְהָקֵל וְלֹא לְהַחֲמִיר <b>Anything that was included in a general statement and then singled out to teach us something that was already mentioned in the rule, was only singled out to be less strict in some way, not more strict.</b> For example, the Torah has a general statement that one who kills another person gets the death penalty, but does not mention any difference between killing by accident or on purpose. The Torah then says that a person who kills by accident must go to a city of refuge. This teaches us that accidental murder is less strict than killing on purpose, and that the killer goes to a city of refuge <b>instead</b> of getting the death penalty, not in <b>addition</b> to it. kol da|VAR she|ha|YAH bich|LAL, ve|ya|TZA lit|ON ta-AN e|CHAD she|HU che-in|ya|NO, ya|TZA le|ha|KEL ve|LO le|ha|cha|MIR kol da|VAR she|ha|YAH bikh|LAL, ve|ya|TZAʾ liṭ|ʿON ṭa|ʿAN ʾe|ḥADH she|HUʾ khe|ʿin|ya|NO, ya|TZAʾ le|ha|QEL ve|LOʾ le|ha|ḥa|MIR kol da|VAR she|ha|YAH bikh|LAL, ve|ya|TZA lit|ʿON ta|ʿAN e|ḥAD she|HU khe|ʿin|ya|NO, ya|TZA le|ha|QEL ve|LO le|ha|ḥa|MIR kol do|VOR she|ho|YOH bich|LOL, v'yo|TZO lit|OYN ta-AN e|CHOD she|HU ch'in|yo|NOY, yo|TZO l'ho|KEIL v'LOY l'ha|cha|MIR Passage כָּל דָּבָר שֶׁהָיָה בִּכְלָל וְיָצָא לִטְעוֹן טַעַן אַחֵר שֶׁלֹּא כְעִנְיָנוֹ יָצָא לְהָקֵל וּלְהַחֲמִיר <b>Anything that was included in a general statement and was then singled out to teach us something that was not mentioned in the rule, was singled out to be less strict in one way and more strict in another.</b> For example, the Torah has a general statement about the rules of tzara’at, and then singles out a type of tzara’at that appears on the beard or head, and says that if the hair is yellow it is a sign of impurity. This is a new, unique law, and therefore teaches us that on the one hand this type of tzara’at is more strict than other types, which would not be impure if the hair was yellow. On the other hand it is also less strict, because white hair is not a sign of impurity for this type of tzara’as but it is for other types. kol da|VAR she|ha|YAH bich|LAL ve|ya|TZA lit|ON ta-AN a|CHER she|LO che-in|ya|NO ya|TZA le|ha|KEL u|le|ha|cha|MIR kol da|VAR she|ha|YAH bikh|LAL ve|ya|TZAʾ liṭ|ʿON ṭa|ʿAN ʾa|ḥER shel|LOʾ khe|ʿin|ya|NO ya|TZAʾ le|ha|QEL u|le|ha|ḥa|MIR kol da|VAR she|ha|YAH bikh|LAL ve|ya|TZA lit|ʿON ta|ʿAN a|ḥER shel|LO khe|ʿin|ya|NO ya|TZA le|ha|QEL u|le|ha|ḥa|MIR kol do|VOR she|ho|YOH bich|LOL v'yo|TZO lit|OYN ta-AN a|CHEIR she|LOY ch'in|yo|NOY yo|TZO l'ho|KEIL ul'|ha|cha|MIR Passage כָּל דָּבָר שֶׁהָיָה בִּכְלָל וְיָצָא לָדוּן בְּדָבָר הֶחָדָשׁ אִי אַתָּה יָכוֹל לְהַחֲזִירוֹ לַכְּלָל עַד שֶׁיַּחֲזִירֶנּוּ הַכָּתוּב לַכְּלָל בְּפֵרוּשׁ <b>When the Torah says anything that was included in a general statement and was then singled out to teach a new, different law, you cannot return and include that which was singled out back into the general statement unless the Torah clearly returns it and says that it is included in the general statement.</b> For example, the Torah says that a Kohen’s family can all eat terumah, except for daughters who are married to a non-Kohen. If a daughter was married to a non-Kohen but then became a widow or divorced, we would not have known that she is allowed to eat terumah again. That is why the Torah includes her in the general statement in a later verse, to teach us that she is included as part of her father’s family and is allowed to eat trumah. kol da|VAR she|ha|YAH bich|LAL ve|ya|TZA la|DUN b'da|VAR he|cha|DASH i a|TAH ya|CHOL le|ha|cha|zi|RO lak|LAL ad she|ya|cha|zi|RE|nu ha|ka|TUV lak|LAL b'fe|RUSH kol da|VAR she|ha|YAH bikh|LAL ve|ya|TZAʾ la|DHUN be|dha|VAR he|ḥa|DHASH ʾi ʾat|TAH ya|KHOL le|ha|ḥa|zi|RO lak|ke|LAL ʿadh shey|ya|ḥa|zi|REN|nu hak|ka|THUV lak|ke|LAL be|fe|RUSH kol da|VAR she|ha|YAH bikh|LAL ve|ya|TZA la|DUN be|da|VAR he|ḥa|DASH i at|TAH ya|KHOL le|ha|ḥa|zi|RO lak|ke|LAL ʿad shey|ya|ḥa|zi|REN|nu hak|ka|TUV lak|ke|LAL be|fe|RUSH kol do|VOR she|ho|YOH bich|LOL v'yo|TZO lo|DUN b'do|VOR he|cho|DOSH i a|TOH yo|CHOYL l'ha|cha|zi|ROY lak'|LOL ad she|ya|cha|zi|RE|nu ha|ko|SUV lak'|LOL b'fei|RUSH Passage דָּבָר הַלָּמֵד מֵעִנְיָנוֹ, וְדָבָר הַלָּמֵד מִסּוֹפוֹ <b>A law can be understood by looking at where it appears in the Torah, or from verses after it.</b> For example, one of the Ten Commandments is, “Do not steal.” We learn that this means kidnapping, not just any stealing, because it is next to similarly serious sins. Similarly, a law can be understood by looking at what is written after it. da|VAR ha|la|MED me-in|ya|NO, ve|da|VAR ha|la|MED mi|so|FO da|VAR hal|la|MEDH me|ʿin|ya|NO, ve|dha|VAR hal|la|MEDH mis|so|FO da|VAR hal|la|MED me|ʿin|ya|NO, ve|da|VAR hal|la|MED mis|so|FO do|VOR ha|lo|MEID mei-in|yo|NOY, v'do|VOR ha|lo|MEID mi|soy|FOY Passage שְׁנֵי כְתוּבִים הַמַּכְחִישִׁים זֶה אֶת זֶה עַד שֶׁיָּבֹא הַכָּתוּב הַשְּׁלִישִׁי וְיַכְרִיעַ בֵּינֵיהֶם <b>If two verses seem to contradict each other, we can understand them when we find a third verse that solves the contradiction between them by explaining them.</b> For example, one verse says that God spoke to Moses from above the Ark, and another verse says that He spoke to Moses from the entire Tabernacle. These verses seem to contradict each other. However, a third verse says that when Moses was in the Tabernacle, he heard God speaking to Him from above the Ark. This teaches us that the first two verses are not contradicting each other. The first verse is telling us that God’s voice came from the Ark, and the second verse is telling us that Moses heard the voice throughout the entire Tabernacle. sh'NEI ch'tu|VIM ha|mach|chi|SHIM zeh et zeh ad she|ya|VO ha|ka|TUV hash|li|SHI ve|yach|RIA bei|nei|HEM she|NE khe|thu|VIM ham|makh|ḥi|SHIM zeh ʾeth zeh ʿadh shey|ya|VOʾ hak|ka|THUV has|she|li|SHI ve|yakh|RIAʿ be|ne|HEM she|NE khe|tu|VIM ham|makh|ḥi|SHIM zeh et zeh ʿad shey|ya|VO hak|ka|TUV has|she|li|SHI ve|yakh|RIAʿ be|ne|HEM sh'NEI ch'su|VIM ha|mach|chi|SHIM zeh es zeh ad she|yo|VOY ha|ko|SUV hash'|li|SHI v'yach|RIA bei|nei|HEM