In Jewish biblical interpretation, the principles used to explicate the meaning of biblical words or passages.The middot are used especially to determine the bearing that a passage has on a new question or situation. The first known middot were compiled by Hillel in the 1st century BC; others were compiled by Ishmael ben Elisha (с AD 100) and Eliezer ben Yose the Galilaean (с AD 150). Among the best-known are the kol wa-homer ("how much more"), in which the interpreter proceeds from a minor to a major premise, and the gezera shawa (comparison of similar expressions or laws), in which an inference is made by analogy.
* * *▪ Judaism(Hebrew: “measure,” or “norms”), in Jewish hermeneutics or biblical interpretation, methods or principles used to explicate the meaning of biblical words or passages to meet the exigencies of new situations. Though the rules, or norms, were probably developing in early Hellenistic Judaism, the first known middot were compiled by Rabbi Hillel in the 1st century BC. Following the 7 norms compiled by Hillel were the 13 rules of Rabbi Ishmael ben Elisha (c. AD 100) and the 32 rules of Rabbi Eliezer ben Yose the Galilaean (c. AD 150). These middot remained normative for more than 1,000 years in Judaism.Among the more prominent middot are the kol wa-ḥomer (“how much more”), in which the interpreter proceeds from a minor to a major premise, and the gezera shawa (comparison of similar expressions, or laws), in which an inference is made by analogy. The kol wa-ḥomer rule is limited by the principle of dayyo (“it is sufficient”) so that the interpreter will not go beyond the conclusion warranted by the premise. In the New Testament, Jesus applied this rule in the Sermon on the Mount (Matthew 5–7): “If you then, who are evil, know how to give good gifts to your children, how much more [kol wa-ḥomer] will your Father who is in heaven give good things to those who ask him!” (Matt. 7:11).In addition to the rules of rabbis Hillel, Ishmael, and Eliezer, other rules were developed and found acceptance. Some of the rules, such as noṭariqon (“shorthand”), allowed for arbitrary interpretations. According to noṭariqon, each letter of a word may be regarded as the initial letter of another word, so that a word in a text might be read as an entire sentence. Another principle, al tiqre . . . ellaʾ (“do not read . . . but”), allows the interpreter to exchange one vowel or consonant for another. gematria (q.v.), in which each letter of a word stands for a number that, when added to the others, yields a meaningful sum total, was used not only by rabbis but also by early Christian theologians, such as Origen of Alexandria in the 3rd century AD.
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