Baraita on the Thirty-two Rules
Encyclopedia
The Baraita on the Thirty-two Rules or Baraita of R. Eliezer ben Jose ha-Gelili is a baraita
giving 32 hermeneutic rules for interpreting the Bible. It no longer exists, except in references by later authorities. Abul-Walid ibn Janaḥ is the oldest authority who drew upon this Baraita, but he did not mention it by name. Rashi
makes frequent use of it in his commentaries on the Bible
and the Talmud
. He either briefly calls it the thirty-two rules (Hor. 3a) or designates it as the "Baraita (or sections פרקי) of R. Eliezer b. Jose ha-Gelili" (Gen. ii. 8; Ex. xiv. 24). Also the Karaite Judah Hadassi
, who incorporated it in his Eshkol ha-Kofer, recognized in it the work of this R. Eliezer.
. The beginning of the Baraita in this recension reads as follows: "Whenever you come across the words of R. Eliezer b. Jose ha-Gelili, make a funnel of your ear." Though this sentence already existed in the Baraita as known to Hadassi (see W. Bacher, in Monatsschrift, xl. 21), it is naturally a later addition taken from the Talmud
(Ḥul. 89a); but it shows that the Baraita of the Thirty-two Rules was early regarded as the work of Eliezer b. Jose ha-Gelili. There are strong grounds for the supposition that the opening sentence of the Baraita ran: "R. Eliezer, the son of R. Jose the Galilean, said." This is the reading of Joshua ha-Levi and Isaiah Horowitz
(see Bloch, p. 53); and it is believed that the name of the author did not drop out until the addition of the sentence from the Talmud. Consequently, no adequate reasons exist for doubting the authorship of R. Eliezer. In Vol. XXIII of the Proceedings of the American Academy for Jewish Research (1954), Moshe Zucker sought to prove, from Geniza documents, that the Baraita of the 32 Rules was written by Shemuel b. Hofni Gaon (d. 1013) as part of the introduction to his commentary to the Torah. This conclusion has been challenged by A. Greenbaum, 'The Biblical Commentary of Samuel ben Hofni Gaon' (Mosad HaRav Kook 1978).
Distinction must, however, be made between two different constituent elements of the Baraita. The enumeration of the 32 hermeneutic rules in the first section constitutes the real Baraita as composed by R. Eliezer; and the explanations of each rule in the following 32 sections form, as it were, a Gemara
to the real Baraita. In these 32 sections sayings are cited of the tannaim
R. Akiba, R. Ishmael, R. Jose, R. Nehemiah, R. Nehorai, Rebbi, Ḥiyyah, and of the amoraim Johanan
and Jose b. Ḥanina
. Although these names, especially the last two, show that portions of the Baraita were interpolated long after Eliezer b. Jose, yet no general conclusions may be drawn from it with regard to the whole work.
The terminology is prevailingly tannaitic, even in the second portion. W. Bacher (Terminologie der Jüdischen Schriftauslegung, p. 101) correctly remarks that the exclusively tannaitic expression "zeker le-dabar" is found at the end of section ix. (compare also the archaic phrase "hashomea' sabur" for which "at sabur" is usually said). The second part, therefore, leaving later interpolations out of consideration, may also have sprung from the tannaitic period, probably from the school of R. Eliezer
. It is noteworthy that the old scholars make citations from the Baraita that are not found in its present form, thus casting a doubt upon the correctness of the present recension (see Reifmann, pp. 6, 7).
), the Baraita deals principally with the syntax, style, and subject-matter of the Bible
. Such treatment is of first importance for the interpretation of the Scriptures; but in the Halakah it is of subordinate value. The Baraita, then, written about 150 CE, may be regarded as the earliest work on Biblical hermeneutics
, since Philo
's fantastic allegories can hardly be regarded as such.
Following are two examples from the Baraita, which illustrate its method.
These examples suffice to show that in Palestine
scholars early began to devote themselves to a rational Bible exegesis, although free play was at the same time yielded to haggadic interpretation.
Baraita
Baraita designates a tradition in the Jewish oral law not incorporated in the Mishnah. "Baraita" thus refers to teachings "outside" of the six orders of the Mishnah...
giving 32 hermeneutic rules for interpreting the Bible. It no longer exists, except in references by later authorities. Abul-Walid ibn Janaḥ is the oldest authority who drew upon this Baraita, but he did not mention it by name. Rashi
Rashi
Shlomo Yitzhaki , or in Latin Salomon Isaacides, and today generally known by the acronym Rashi , was a medieval French rabbi famed as the author of a comprehensive commentary on the Talmud, as well as a comprehensive commentary on the Tanakh...
makes frequent use of it in his commentaries on the Bible
Bible
The Bible refers to any one of the collections of the primary religious texts of Judaism and Christianity. There is no common version of the Bible, as the individual books , their contents and their order vary among denominations...
and the Talmud
Talmud
The Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
. He either briefly calls it the thirty-two rules (Hor. 3a) or designates it as the "Baraita (or sections פרקי) of R. Eliezer b. Jose ha-Gelili" (Gen. ii. 8; Ex. xiv. 24). Also the Karaite Judah Hadassi
Judah Hadassi
Judah ben Elijah Hadassi was a Karaite Jewish scholar, controversialist, and liturgist who flourished at Constantinople in the middle of the twelfth century...
, who incorporated it in his Eshkol ha-Kofer, recognized in it the work of this R. Eliezer.
Authorship
The beraita has not been preserved in an independent form, and knowledge of it has been gathered only from the recension transmitted in the methodological work Keritot, by Samson of ChinonSamson of Chinon
Samson ben Isaac of Chinon was a French Talmudist who lived at Chinon. In Talmudic literature he is generally called after his native place, Chinon , and sometimes by the abbreviation MaHaRShaḲ...
. The beginning of the Baraita in this recension reads as follows: "Whenever you come across the words of R. Eliezer b. Jose ha-Gelili, make a funnel of your ear." Though this sentence already existed in the Baraita as known to Hadassi (see W. Bacher, in Monatsschrift, xl. 21), it is naturally a later addition taken from the Talmud
Talmud
The Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
(Ḥul. 89a); but it shows that the Baraita of the Thirty-two Rules was early regarded as the work of Eliezer b. Jose ha-Gelili. There are strong grounds for the supposition that the opening sentence of the Baraita ran: "R. Eliezer, the son of R. Jose the Galilean, said." This is the reading of Joshua ha-Levi and Isaiah Horowitz
Isaiah Horowitz
Isaiah Horowitz, , also known as the Shelah ha-Kadosh after the title of his best-known work, was a prominent Levite rabbi and mystic.-Biography:...
(see Bloch, p. 53); and it is believed that the name of the author did not drop out until the addition of the sentence from the Talmud. Consequently, no adequate reasons exist for doubting the authorship of R. Eliezer. In Vol. XXIII of the Proceedings of the American Academy for Jewish Research (1954), Moshe Zucker sought to prove, from Geniza documents, that the Baraita of the 32 Rules was written by Shemuel b. Hofni Gaon (d. 1013) as part of the introduction to his commentary to the Torah. This conclusion has been challenged by A. Greenbaum, 'The Biblical Commentary of Samuel ben Hofni Gaon' (Mosad HaRav Kook 1978).
Distinction must, however, be made between two different constituent elements of the Baraita. The enumeration of the 32 hermeneutic rules in the first section constitutes the real Baraita as composed by R. Eliezer; and the explanations of each rule in the following 32 sections form, as it were, a Gemara
Gemara
The Gemara is the component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah. After the Mishnah was published by Rabbi Judah the Prince The Gemara (also transliterated Gemora or, less commonly, Gemorra; from Aramaic גמרא gamar; literally, "[to] study" or "learning by...
to the real Baraita. In these 32 sections sayings are cited of the tannaim
Tannaim
The Tannaim were the Rabbinic sages whose views are recorded in the Mishnah, from approximately 70-200 CE. The period of the Tannaim, also referred to as the Mishnaic period, lasted about 130 years...
R. Akiba, R. Ishmael, R. Jose, R. Nehemiah, R. Nehorai, Rebbi, Ḥiyyah, and of the amoraim Johanan
Yochanan bar Nafcha
Rabbi Yochanan ;...
and Jose b. Ḥanina
Jose b. Hanina
Jose b. Hanina was a Jewish Amora sage of the Land of Israel, from the second generation of the Amoraim. He was a discipline of R. Yochanan bar Nafcha, and served as a 'Dayan' religious Judge.-Biography:...
. Although these names, especially the last two, show that portions of the Baraita were interpolated long after Eliezer b. Jose, yet no general conclusions may be drawn from it with regard to the whole work.
The terminology is prevailingly tannaitic, even in the second portion. W. Bacher (Terminologie der Jüdischen Schriftauslegung, p. 101) correctly remarks that the exclusively tannaitic expression "zeker le-dabar" is found at the end of section ix. (compare also the archaic phrase "hashomea' sabur" for which "at sabur" is usually said). The second part, therefore, leaving later interpolations out of consideration, may also have sprung from the tannaitic period, probably from the school of R. Eliezer
Eliezer ben Jose
Eliezer ben Jose was a Jewish rabbi who lived in Judea in the 2nd century. He was the son of Jose the Galilean, and is regarded as a Tanna of the fourth generation. He was a pupil of Rabbi Akiba . While he cultivated both the Halakha Eliezer ben Jose (Heb. Eliezer ben Yose ha-Gelili) was a Jewish...
. It is noteworthy that the old scholars make citations from the Baraita that are not found in its present form, thus casting a doubt upon the correctness of the present recension (see Reifmann, pp. 6, 7).
Hermeneutics of the Baraita
The 32 rules are those applied in haggadic interpretations (הגדה is the right reading and not התורה). This entirely characterizes the method of the Baraita; for although it incorporates the most important halakic rules of interpretation, which originated in the schools of R. Akiba and of R. Ishmael (HillelHillel the Elder
Hillel was a famous Jewish religious leader, one of the most important figures in Jewish history. He is associated with the development of the Mishnah and the Talmud...
), the Baraita deals principally with the syntax, style, and subject-matter of the Bible
Bible
The Bible refers to any one of the collections of the primary religious texts of Judaism and Christianity. There is no common version of the Bible, as the individual books , their contents and their order vary among denominations...
. Such treatment is of first importance for the interpretation of the Scriptures; but in the Halakah it is of subordinate value. The Baraita, then, written about 150 CE, may be regarded as the earliest work on Biblical hermeneutics
Biblical hermeneutics
Biblical hermeneutics is the study of the principles of interpretation concerning the books of the Bible. It is part of the broader field of hermeneutics which involves the study of principles for the text and includes all forms of communication: verbal and nonverbal.While Jewish and Christian...
, since Philo
Philo
Philo , known also as Philo of Alexandria , Philo Judaeus, Philo Judaeus of Alexandria, Yedidia, "Philon", and Philo the Jew, was a Hellenistic Jewish Biblical philosopher born in Alexandria....
's fantastic allegories can hardly be regarded as such.
Following are two examples from the Baraita, which illustrate its method.
- Section ix. (on the elliptical phraseology of the Bible) says: "I Chron. xvii. 5 reads, 'I have gone from tent to tent, and from tabernacle' (וממשכן). It should read: 'and from tabernacle to tabernacle' ('u-mimishkan el mishkan'); but the Bible here employs ellipsis."
- Section xxi. says that sometimes a clause that ought to stand at the end of sentences, conveying one idea, is interposed between them. Thus, the correct place for verse 17 of Psalm xxxiv. would be after 18. According to the last rule, whole chapters of the Bible should be transferred. Thus, Gen. xv. chronologically precedes xiv.
These examples suffice to show that in Palestine
Palestine
Palestine is a conventional name, among others, used to describe the geographic region between the Mediterranean Sea and the Jordan River, and various adjoining lands....
scholars early began to devote themselves to a rational Bible exegesis, although free play was at the same time yielded to haggadic interpretation.
Jewish Encyclopedia bibliography
- W. Bacher, Agada der Tannaiten, ii. 293-298;
- Bloch, in Kobak's Jeschurun, ix. 47-58 (a polemic against a treatise by A. Berliner on the Baraita. This treatise is not mentioned by name, and is not otherwise known to the writer of the present article);
- Wolf Einhorn, Sefer Midrash Tannaim, 1838 (an extract from this work occurs in his introduction to his commentary on Rabbah, Wilna, 1878);
- A. Hildesheimer, in the Supplement to the third Program of the Rabbinical College of *Eisenstadt, 1869;
- Katzenellenbogen, Netibot 'Olam, 1st ed., 1822, and 2d ed., with annotations by Mattityahu StrashunMattityahu StrashunMattityahu Strashun was a rabbi and scholar of Vilna, the son of Samuel Strashun.The Strashun Library of rabbinical and other works, often spoken of as the largest library of Jewish learning in the world and which he gave to the community, became an important landmark in Vilna.-References:*Herman...
and Samuel StrashunSamuel StrashunSamuel ben Joseph Strashun , known also as Rashash was a Russian Talmudist born in Zaskevich, government of Wilna. He was educated by his father, and became known as a proficient Talmudist. He married at an early age, and settled with his wife's parents in the village of Streszyn, commonly...
, 1858; - Königsberger, in Monatsblätter für Vergangenheit und Gegenwart, 1890-91, pp. 3-10, 90-94, and the Hebrew Supplement, pp. 1-16;
- Reifmann, Meshib Dabar, 1866.
External links
- Jewish Encyclopedia articvle on Baraita on the Thirty-two Rules, by Marcus JastrowMarcus JastrowMarcus Jastrow was a renowned Talmudic scholar, most famously known for his authorship of the popular and comprehensive A Dictionary of the Targumim, Talmud Babli, Talmud Yerushalmi and Midrashic Literature....
and Louis GinzbergLouis GinzbergRabbi Louis Ginzberg was a Talmudist and leading figure in the Conservative Movement of Judaism of the twentieth century. He was born on November 28, 1873, in Kovno, Lithuania; he died on November 11, 1953, in New York City.-Biographical background:...
.