Our Gemara on Amud Beis discusses the source for the famous rule of dayo by Kal V’chomer.

A Kal V’chomer is the first of the thirteen rules used to derive halachos from the Torah, as per the famous beraisa of Rabbi Yishmael that we recite in the daily morning liturgy. A Kal V’chomer is a logical inference where if a law applies in a lighter situation, surely it must apply in a more severe situation. For example, if speeding incurs a $150 fine and 3 points on your license, surely, Kal V’chomer, driving drunk should have at least the same punishment!

The question is, since we know driving drunk is at least twice as bad, perhaps the fine and points should also be double that of speeding? This is where the dayo principle kicks in. Even though such an argument can be made, we don’t know how far to go, so we conservatively stay with the same punishment as the lighter source case. This limiting argument is learned from Hashem’s response to Moshe regarding Miriam’s punishment and why she must suffer isolation for at least seven days. Hashem says (Bamidbar 12:14): “If her father spat in her face, would she not bear her shame for seven days? Let her be shut out of camp for seven days, and then let her be readmitted.” That is to say, if she angered her mortal father would she not be shamed for seven days, surely then for arousing God’s ire. Yet, despite arousing God’s anger to be worse, the penalty is not greater than the original source case — seven days. This is due to the principle of dayo.

Kedushas Levi (Ki Tissa) asserts that the thirteen derivational methods correspond to God’s thirteen attributes of mercy (Shemos 34:6). He understands that the first attribute is E-L and matches with Kal V’chomer. That is why Moshe uses the name E-L in his prayer for Miriam (Bamidbar 12:13), and God engaging in the Kal V’chomer was also an activation of His merciful attributes, beginning with E-L.

What does this really mean? God in relation to the world is one giant Kal V’chomer. After all, in essence a Kal V’chomer says that if you have the lighter item surely you have the stronger item. In Sanhedrin (91a) a sage argues the validity of the resurrection of the dead to a skeptic by way of Kal V’chomer: If God can create ex-nihilo, surely He can revive the dead. But going even deeper, that God allows a tzimtzum — some retraction of His presence for reality to exist and function independently — shall we not not say this is the very essence of dayo? Even though in reality, God is much greater, He allows His manifestation to be on the scale of the lighter case — physical reality instead of His reality. And what could be more merciful and loving than for a father to make room for his child’s autonomous behavior and development, even as he may at times be disobedient?

Our efforts to derive Torah laws from scripture is an effort to see God. We see Him through His laws and morals. But those laws and morals are organized by His thirteen attributes of mercy — because it is how He manifests in this world but still makes room for physical reality. Therefore these are all one and the same. Although it is difficult to fully comprehend the specifics of the correspondence (see Kedushas Levi for more details and explanation for how some many of the middos correspond), we can understand its overall truth and marvel at a depth we are barely able to peek at.