“Every word of the Torah is a universe; who interprets it with wisdom, reveals the soul of creation.”

1) Identification and time

Rabbi Eliezer ben Yose ha-Gelilí it was a tanaíta fourth generation (century II d. C.), son of Yose ha-Gelilí and a disciple of Rabbi Akiva. Their activity takes place in the aftermath of persecutions of Hadrian and the revolt of Bar Kojbá. Although he worked in both halachah as agadáhis reputation was cemented in the second. The sources depict him as a prominent figure in the aggadá in circles post-Usha.

2) intellectual Profile and reputation

Tradition retains a trial of their authority: “Wherever you find a word of R. Eliezer ben R. Yose ha-Gelilí in the aggadá, make your ear a funnel” (that is to say, listen with total opening). This assessment appears in classical sources, and in the compendiums biographical modern.

3) Work and contributions: the Baraita of the 32 midot

3.1 What is it?

The call Baraita of 32 Rules (midot) it is a compendium hermeneutic that systematizes 32 principles to interpret Scripture, with a focus on the exegesis agadá (without stop playing rules halájicas legacy of the schools of Hillel/Ishmael and Akiva). Traditionally attributed to R. Eliezer ben Yose ha-Gelilí; modern criticism adds to the degree of authorship direct, but the ascripción old is strong.

3.2 History textual

Over the centuries, he met by appointments only (e.g., Sefer Keritut Samson of Chinon) and by the constant use which makes Rashi of these rules. In 1933, H. G. Enelow he published a text of the Baraita within Mishnas Rabbi Eliezer, and 1947 he returned to be edited in the Midrash ha-Gadol Genesis. There is a discussion of authorship (e.g., attributions alternatives to Shmuel b. Hofni Gaon), but several scholars argue the attribution traditional Eliezer ha-Gelilí or your school.

3.3 Nature and scope

The 32 rules focus on procedures literary and rhetorical (syntax, style, parallels, timeline narrative, useful to unravel sense and structure of the biblical text. In halachah its value is more subordinate in aggadá, but incorporates and engages in dialogue with the early halájicos schools Ismael (13 rules) and Akiva (ribbuy/mi ut).

3.4 representative Selection of his 32 middot

The complete list is contained in the Jewish Encyclopedia; synthesized the most emblematic with your idea-force:

• Ribbuy / Mi ut: particles include (et, gam, af) or exclude (akh, rak, min) aspects not explicit. (Rules 1-4).
• Kal va-jómer (explicit/implicit): to infer from smallest to largest (or vice versa). Rules (5-6).
• Kelal u-pérat (general-particular) and variants: the particular defines or filters to the general. (Rules 13, 15).
• Davar meyujad bimkomó: voices hapax or only be explained by their context. (Rule 16).
• Parallel texts and complementation reciprocal between regions. (Rules 22-23).
• Mashal (parable) as a way of elucidation. (Rule 26).
• Gematriá and Notarikón: readings for numeric value or acrostic. (Rules 29-30).
• Ein mukdam u-meuhar in the Tanakh: not always follow chronological order. (Rule 32).

The edition of the Midrash ha-Gadol shows small variants (e.g., divide the 29 into three sub-rules and ignores the 27 “Mi-ma al”)

3.5 Relationship with other schools

• With Rabbi Ishmael (13 rules): more restrictive and “legal” are studied as a rule of halachah. The 32 of Eliezer extend the ars interpretandi towards the literary analysis and homiletical.
• With Rabbi Akiva: affinity ribbuy/mi ut and assume that no item the text is superfluous; Eliezer integrates that sensitivity within a system wider.

4) Teachings, sayings and positions halájicas/ethical

Even if your seal is agadá, also left positions regulations. A famous example: rejects the “agreement” post judgment (peshará) in the beit din; “the judge then brings an array is a sinner; he who blesses, curses... the Law must ‘to pierce the mountain’” (appealing to Dt 1:17). It is a defense of the rule of law on transactions equal ex-post.

In agadá, we will quote you a maximum of gratitude and merit: e.g., praise Usha comparing with the blessing of Obed-Edom for taking care of the Ark, with the blessing due to who hold to the wise (Berachot 63b). Also interprets Jos 24:32 teach that the merit of which culminates good work eclipses when that started and not finished it.

5) Reception and influence

• Rashi appointment and usa often the Baraita of 32 Rules in their commentaries on the bible and talmud; Sefer Keritut (s. XIV) the collected methodologically; the edition of Enelow (1933) and its inclusion in Midrash ha-Gadol (1947) consolidated their transmission textual modern.
• Manual of hermeneutics and encyclopedias jewish contemporary still registering as classic formulation (next to Hillel and Ishmael) and underline your bias agadá.

6) Life and context (synthesis chronological)

• Source: Galilee (hence ha-Gelilí). Lineage: the son of Yose ha-Gelilí, colleague of Akiva and Tarfon.
• Training: a disciple of Rabbi Akiva; active among the scholars that survived to Betar, and participated in the assemblies of Usha.
• Production: little cited in the Mishnahmore Tosefta and Midrashim; his legacy is mostly agadá (homiletic, ethics, exegesis, literary).

7) Method of exegesis (in practice)

The “seal” of Eliezer ha-Gelilí can be summed up in four operational traits:

1. Read the microscopic text: particles, repetitions, inversions, syntactic and narrative order imported and mean.
2. Intertextuality: passages parallel is explain each other; no verse to “lose” its peshat even if you admit additional layers.
3. Tools of rhetorical: mashal (parable), gematriá and notarikón as a support pedagogical exploration and semantics (not as a replacement for the plain sense).
4. Bridge with the halachah: built-in rules Akiva/Ishmael but-oriented explain more than legislate; that is why your weight canonical is higher in aggadá in rules.

8) Importance to the intellectual history jewish

The Baraita of 32 midot of Eliezer ha-Gelilí works as “grammar” of the aggadá: fixed tools for reading the Tanakh text (form, style, structure) without giving up your theological density. Is the link dialogues with the juridification Ishmael and Akiva, and, at the same time, opens the methodologies medieval (Rashi, Ibn Janaj) and later.