(שלש)

דֶּשֶׁןm. (b. h.; v. preced.) 1) fat, honorary gift, v. next w. 2) ashes (of burnt flesh &c). Zeb.V, 2, a. fr. בֵּית הד׳ the place where the ashes of sacrifices were deposited.Pl. דְּשָׁנִין. Ib. 104b שלש בֵּית הַדְּשָׁנִין(!)

דֶּשֶׁןm. (b. h.; v. preced.) 1) fat, honorary gift, v. next w. 2) ashes (of burnt flesh &c). Zeb.V, 2, a. fr. בֵּית הד׳ the place where the ashes of sacrifices were deposited.Pl. דְּשָׁנִין. Ib. 104b שלש בֵּית הַדְּשָׁנִין(!)

זָקַק(b. h.; cmp. זכך a. דקק) (to make thin, fine, clear, 1) to distil, smelt, v. Pi. 2) (cmp. צָרַף) to rivet, forge; to chain, to join; to bind, obligate.Part. pass. זָקוּק, f. זְקוּקָה; pl. זְקוּקִים, זְקוּקִין, f. זְקוּקוֹת, with ל chained to, connected with, dependent on. Men.27a העושין פירות יהיו ז׳וכ׳ the fruit-bearing species of the festive wreath shall be combined with those which bear no fruits. Y.Ber.VI, 10a bot. כשהיו כולן ז׳וכ׳ when they were, all of them, dependent on one loaf (for saying grace). Pesik. R. s. 43 כנגד שלש … זקוקות להן (not זקוקין) corresponding to the three laws for which, our Rabbis taught, women are made responsible (Sabb.II, 6). Y.Ab. Zar. II, 41a top ז׳ למלכות in constant intercourse with the government.Num. R. s. 9 לשנים היא זקוקה she is responsible to two (her husband and the Lord).Shebu.VI, 3. נכסים … זוֹקְקִיןוכ׳ movable chattel binds the immovable with reference to the obligation of making oath, i. e. the two claims preferred in one suit are considered as one lawsuit, and the oath must refer to both; Y.Keth.XII, 36a bot. (read:) לזוֹקְקָן לשבועה to combine the two (as one lawsuit) with regard to the oath. Yeb.II, 5 זוֹקֵק אתוכ׳ he holds his brothers wife tied to the leviratical marriage, i. e. she cannot marry otherwise until released from him; a. fr. V. זִיקָה. Nif. נִזְקַק (cmp. זָוַג Nithpa.) 1) to join, meet; to be engaged in. Gen. R. s. 20 מעולם לא נ׳וכ׳ the Lord never engaged in communication with woman. Ib. s. 42; Pesik. R. s. 5; a. e. נ׳ המלךוכ׳ the king was attached to, took an interest in the affairs of the country. Sabb.12b אין מ״ה נִזְקָקִין לו the angels do not attend to his prayers.( 2) (in a hostile sense) to attack. Gen. R. l. c. באו ברברים לִיוָּקֵק לו (Pesik. R. l. c.; Ruth R. introd., a. e. להִזְדַּוֵּוג) Barbarians came to attack him. 3) to live with; to be coupled. Ruth R. to IV, 3 ע״מ שלא אֶזָּקֵק לה with the condition that I will not live with her. Gen. R. s. 20 איני נִזְקֶקֶתוכ׳ I shall never again live with Pesik. R. s. 15; Pesik. Haḥod., p. 43b> שיהא אדם נִזְקָק לביתו in order that man be attached to his house (love his wife); Yalk Ps. 738; a. e. Hif. הִזְקִיק to oblige. Succ.28a חִזְקַקְתּוּנִיוכ׳ will you force me to say ? Hof. הוּזְקָק to be made dependent on, to obligate ones self, to be obliged to regard. B. Bath. 170a אם הוּזְקָקוּוכ׳ Ms. M. (ed. אם כתוב בו הוּזְקַקְנוּ) if they (the parties to the deed) bound themselves to depend on the signatures of witnesses, (ed. if it was written in the document, we obligate ourselves). Nithpa. נִזְרַּקֵּק 1) to be engaged in, to care. Tanḥ. Korah 6 לא נִזְדַּקְּקוּ לחשיבו (Yalk. Num. 750 נִזְקָקוּ) they did not care to answer him. 2) to attach ones self to, to make love to. Num. R. s. 9. 3) (in an evil sense) to get at, to harm. Ib. s. 5 בקש להִזְדּקֵּק להם wanted to harm them. Pi. זִיקֵּק (b. h.) to smelt, refine, distil. Lev. R. s. 31 עד שמְזַקְּקוֹ until he has refined the gold.Part. pass. מְזוּקָּק, f. מְזוּקֶּקֶת. Pesik. R. s. 14 התורה … ומז׳וכ׳ the Torah is clarified and distilled in forty nine ways. 2) to chain, tie, connect.Part. pass. as ab. Y. Ḥag.3, beg.78d במז׳ לקדש it treats of an object which is tied (has been made subject) to the law regulating sacred matter, i. e. treated as if it were sacred matter, v. טָהֳרָה.

זָקַק(b. h.; cmp. זכך a. דקק) (to make thin, fine, clear, 1) to distil, smelt, v. Pi. 2) (cmp. צָרַף) to rivet, forge; to chain, to join; to bind, obligate.Part. pass. זָקוּק, f. זְקוּקָה; pl. זְקוּקִים, זְקוּקִין, f. זְקוּקוֹת, with ל chained to, connected with, dependent on. Men.27a העושין פירות יהיו ז׳וכ׳ the fruit-bearing species of the festive wreath shall be combined with those which bear no fruits. Y.Ber.VI, 10a bot. כשהיו כולן ז׳וכ׳ when they were, all of them, dependent on one loaf (for saying grace). Pesik. R. s. 43 כנגד שלש … זקוקות להן (not זקוקין) corresponding to the three laws for which, our Rabbis taught, women are made responsible (Sabb.II, 6). Y.Ab. Zar. II, 41a top ז׳ למלכות in constant intercourse with the government.Num. R. s. 9 לשנים היא זקוקה she is responsible to two (her husband and the Lord).Shebu.VI, 3. נכסים … זוֹקְקִיןוכ׳ movable chattel binds the immovable with reference to the obligation of making oath, i. e. the two claims preferred in one suit are considered as one lawsuit, and the oath must refer to both; Y.Keth.XII, 36a bot. (read:) לזוֹקְקָן לשבועה to combine the two (as one lawsuit) with regard to the oath. Yeb.II, 5 זוֹקֵק אתוכ׳ he holds his brothers wife tied to the leviratical marriage, i. e. she cannot marry otherwise until released from him; a. fr. V. זִיקָה. Nif. נִזְקַק (cmp. זָוַג Nithpa.) 1) to join, meet; to be engaged in. Gen. R. s. 20 מעולם לא נ׳וכ׳ the Lord never engaged in communication with woman. Ib. s. 42; Pesik. R. s. 5; a. e. נ׳ המלךוכ׳ the king was attached to, took an interest in the affairs of the country. Sabb.12b אין מ״ה נִזְקָקִין לו the angels do not attend to his prayers.( 2) (in a hostile sense) to attack. Gen. R. l. c. באו ברברים לִיוָּקֵק לו (Pesik. R. l. c.; Ruth R. introd., a. e. להִזְדַּוֵּוג) Barbarians came to attack him. 3) to live with; to be coupled. Ruth R. to IV, 3 ע״מ שלא אֶזָּקֵק לה with the condition that I will not live with her. Gen. R. s. 20 איני נִזְקֶקֶתוכ׳ I shall never again live with Pesik. R. s. 15; Pesik. Haḥod., p. 43b> שיהא אדם נִזְקָק לביתו in order that man be attached to his house (love his wife); Yalk Ps. 738; a. e. Hif. הִזְקִיק to oblige. Succ.28a חִזְקַקְתּוּנִיוכ׳ will you force me to say ? Hof. הוּזְקָק to be made dependent on, to obligate ones self, to be obliged to regard. B. Bath. 170a אם הוּזְקָקוּוכ׳ Ms. M. (ed. אם כתוב בו הוּזְקַקְנוּ) if they (the parties to the deed) bound themselves to depend on the signatures of witnesses, (ed. if it was written in the document, we obligate ourselves). Nithpa. נִזְרַּקֵּק 1) to be engaged in, to care. Tanḥ. Korah 6 לא נִזְדַּקְּקוּ לחשיבו (Yalk. Num. 750 נִזְקָקוּ) they did not care to answer him. 2) to attach ones self to, to make love to. Num. R. s. 9. 3) (in an evil sense) to get at, to harm. Ib. s. 5 בקש להִזְדּקֵּק להם wanted to harm them. Pi. זִיקֵּק (b. h.) to smelt, refine, distil. Lev. R. s. 31 עד שמְזַקְּקוֹ until he has refined the gold.Part. pass. מְזוּקָּק, f. מְזוּקֶּקֶת. Pesik. R. s. 14 התורה … ומז׳וכ׳ the Torah is clarified and distilled in forty nine ways. 2) to chain, tie, connect.Part. pass. as ab. Y. Ḥag.3, beg.78d במז׳ לקדש it treats of an object which is tied (has been made subject) to the law regulating sacred matter, i. e. treated as if it were sacred matter, v. טָהֳרָה.

חֲזָקָהf. (חָזַק) 1) taking hold. Y.M. Kat. III, 83c top (ref. to 2 Sam. 1:11) אין ח׳וכ׳ taking hold (of a garment to rend it in mourning) means no less than a hand-breadth of it. 2) (law) taking posssession, posession, usucaption; claim based on undisturbed possession during a legally fixed period. B. Bath.III, 1 חֶזְקַת הבתיכוכ׳ the legal period of undisturbed possession (in order to give a title) is for houses … three years. Ib. 29b (in Chald. diction) אכלית שני ח׳ I had the undisturbed usufruct for the period prescribed by law. Ib. 36a עבדים יש להם ח׳ does the law of possession apply to slaves?Ib. אין להם ח׳ לאלתרוכ׳ present possession gives no title (as is the case with inanimate movable chattel), but a possession of three years does. Ib. III, 2 שלש ארצות לח׳ there are in Palestine three districts with different usages of possession. Ib. 3 כל ח׳ שאיןוכ׳ possession without a plea (of purchase or any other mode of legal acquisition) gives no title; a. v. fr. 3) presumption, presumptive continuance of an actual condition until evidence of a change is produced; legal status. Ḥull.9a בהמה בחייה בחֶזְקַת איסורוכ׳ the animal when alive, has the status of a forbidden object (v. אֵבֶר), until you ascertain by what means it has been ritually slaughtered; when it is slaughtered הרי היא בח׳ היתרוכ׳ it has the status of a permitted object, until you find out how it became forbidden. Gitt.III, 3 בחזקת שהוא קיים under the presumption that her husband (though sick or old when the messenger was deputed) is alive. Keth.75b ח׳ דגופא a presumption as regards physical condition, ח׳ דממונא the fact of possession against which the claimant has to produce satisfactory evidence. Ib. ח׳ אין אדם שותהוכ׳ the presumption is that no man drinks out of a cup without examining (that none will marry without having ascertained the womans physical condition). Yeb.31b top חזקת בר שטיא the legal status of an insane persons property; a. v. fr.Pl. חֲזָקוֹת. Kidd.80a סוקלין … מלקין על הח׳ we execute punishment on the basis of actual facts (though not provable by legal evidence, e. g. man and wife and children living together and treating each other as such, are legally considered as being one family), v. חָזַק Hof.Y.Ḥall.IV, 60a bot. לח׳ with reference to the local usages of usucaption (Gitt.III, 2, v. supra); a. e.

חֲזָקָהf. (חָזַק) 1) taking hold. Y.M. Kat. III, 83c top (ref. to 2 Sam. 1:11) אין ח׳וכ׳ taking hold (of a garment to rend it in mourning) means no less than a hand-breadth of it. 2) (law) taking posssession, posession, usucaption; claim based on undisturbed possession during a legally fixed period. B. Bath.III, 1 חֶזְקַת הבתיכוכ׳ the legal period of undisturbed possession (in order to give a title) is for houses … three years. Ib. 29b (in Chald. diction) אכלית שני ח׳ I had the undisturbed usufruct for the period prescribed by law. Ib. 36a עבדים יש להם ח׳ does the law of possession apply to slaves?Ib. אין להם ח׳ לאלתרוכ׳ present possession gives no title (as is the case with inanimate movable chattel), but a possession of three years does. Ib. III, 2 שלש ארצות לח׳ there are in Palestine three districts with different usages of possession. Ib. 3 כל ח׳ שאיןוכ׳ possession without a plea (of purchase or any other mode of legal acquisition) gives no title; a. v. fr. 3) presumption, presumptive continuance of an actual condition until evidence of a change is produced; legal status. Ḥull.9a בהמה בחייה בחֶזְקַת איסורוכ׳ the animal when alive, has the status of a forbidden object (v. אֵבֶר), until you ascertain by what means it has been ritually slaughtered; when it is slaughtered הרי היא בח׳ היתרוכ׳ it has the status of a permitted object, until you find out how it became forbidden. Gitt.III, 3 בחזקת שהוא קיים under the presumption that her husband (though sick or old when the messenger was deputed) is alive. Keth.75b ח׳ דגופא a presumption as regards physical condition, ח׳ דממונא the fact of possession against which the claimant has to produce satisfactory evidence. Ib. ח׳ אין אדם שותהוכ׳ the presumption is that no man drinks out of a cup without examining (that none will marry without having ascertained the womans physical condition). Yeb.31b top חזקת בר שטיא the legal status of an insane persons property; a. v. fr.Pl. חֲזָקוֹת. Kidd.80a סוקלין … מלקין על הח׳ we execute punishment on the basis of actual facts (though not provable by legal evidence, e. g. man and wife and children living together and treating each other as such, are legally considered as being one family), v. חָזַק Hof.Y.Ḥall.IV, 60a bot. לח׳ with reference to the local usages of usucaption (Gitt.III, 2, v. supra); a. e.

חַכָּהf. (b. h.; חָכַךְ I; cmp. חָח) hook, fish-hook. Y.Pes.IV, 30d top. M. Kat. 25b בנחל … נפלה ח׳וכ׳ if the fish-hook is thrown into the rapid river (to catch the fish), what can the waters in the pond do (if the great die, what can common humanity expect)?Erub.19a מטילין לו ח׳וכ׳ they put a hook into the convicts mouth ; a. e.Pl. חַכִּין. Tosef.B. Kam. VIII, 17. Sifré Num. s. 44 גררום בחַכֵּי ברזל they dragged them out of the sanctuary with iron hooks (on shafts, v. בַּקְלוֹסָא); Yalk. ib. 712 בקני (corr. acc.); Sifra Shmini, introd. חנית של ברזל (read: חַכִּים. Tosef.B. Kam. XI, 13 שלש חכין (Var. חוטין, כופין) three fullers hooks (for stretching clothes; v. חוֹב II, 2).

חַכָּהf. (b. h.; חָכַךְ I; cmp. חָח) hook, fish-hook. Y.Pes.IV, 30d top. M. Kat. 25b בנחל … נפלה ח׳וכ׳ if the fish-hook is thrown into the rapid river (to catch the fish), what can the waters in the pond do (if the great die, what can common humanity expect)?Erub.19a מטילין לו ח׳וכ׳ they put a hook into the convicts mouth ; a. e.Pl. חַכִּין. Tosef.B. Kam. VIII, 17. Sifré Num. s. 44 גררום בחַכֵּי ברזל they dragged them out of the sanctuary with iron hooks (on shafts, v. בַּקְלוֹסָא); Yalk. ib. 712 בקני (corr. acc.); Sifra Shmini, introd. חנית של ברזל (read: חַכִּים. Tosef.B. Kam. XI, 13 שלש חכין (Var. חוטין, כופין) three fullers hooks (for stretching clothes; v. חוֹב II, 2).

ירי, יָרָה(b. h.; cmp. אֲרִי I) to permeate, penetrate; to shoot forth. Nidd.43a; Ḥag.15a (read:) כל … שאינו יוֹרֶה כחץ אינה מזרעת (Ms. M. אינו מוליד; Ms. M. 2 שאינה יוֹרָה, v. Rabb. D. S. a. l. note) a spermatic emission which does not permeate (shoot forth) like an arrow, cannot fructify; Yeb.65a היא קיימא לה בי׳ כחץ she can feel it whether the emission is permeating Sifré Deut. 42 יוֹרֶה שמתכון … יורדוכ׳ the rain is called yoreh (shooting), for it is aimed at the earth with deliberation, and does not come down in a storm; Taan.6a יורה שיורד בנחת. 2) to throw, shoot. Yalk. Gen. 133 לִירוֹת בב׳ ידיו to throw spears with both hands; v. infra. Hif. הוֹרָה 1) to permeate. Sifré l. c. שמוֹרֶה ומרוה הארץוכ׳ for it (the yoreh, v. supra) pervades and satisfies the earth and gives her drink down to the deep (Taan. l. c., Yalk. Deut. 863 only שמַרְוֶה).Y.Maasr.I, 49a top משיורו יכ׳, read: משיִרְווּ, v. רָוָה a. מַרְוִית. 2) to point, aim at, shoot, cast. Lam. R. to I, 18 1 שלש … הוֹרוּ בו three hundred arrows did they shoot into his body; Y.Kidd.I, 61a bot. יורו במשיחוכ׳ (read: הורו or יָירוּ. Kal). Yalk. Gen. l. c. (fr. Midr. Vayisu) היה מוֹרֶה חניתיתוכ׳ he threw spears with both hands Ex. R. s. 3 (ref. to והיריתיך, Ex. 4:12) מורה אניוכ׳ I shall shoot my words into thy mouth like an arrow; a. fr. 3) to point out, to direct, teach, instruct; to decide. Hor.I, 1 הוֹרוּב״דוכ׳ if a court has (through error) directed to transgress one of the commands Ib. 2 ה׳ב״ד וידעווכ׳ a court has given a decision and finding out its mistake reversed it. Yeb.X, 2 הוֹרוּהָב״ד לינשא if a court instructed her that she may marry again. Ber.31b; Erub.63a כל המוֹרֶה הלכה בפניוכ׳ whoever decides a law-point in the presence of his teacher. Ab. V, 8 המוֹרִים בתורהוכ׳ who decide in religious matters against the law (by means of sophistry). Sabb.19b ה׳ … כר׳וכ׳ R. … decided in agreement with the opinion of ; a. fr. Erub.65a (a citation, from Sirach 10:26?; v., however, Rabb. D. S. a. l. note 70) בצר אל יוֹרֶה he who is in trouble, should give no opinionapplied by analogy to prayer in an unsettled condition of mind.

ירי, יָרָה(b. h.; cmp. אֲרִי I) to permeate, penetrate; to shoot forth. Nidd.43a; Ḥag.15a (read:) כל … שאינו יוֹרֶה כחץ אינה מזרעת (Ms. M. אינו מוליד; Ms. M. 2 שאינה יוֹרָה, v. Rabb. D. S. a. l. note) a spermatic emission which does not permeate (shoot forth) like an arrow, cannot fructify; Yeb.65a היא קיימא לה בי׳ כחץ she can feel it whether the emission is permeating Sifré Deut. 42 יוֹרֶה שמתכון … יורדוכ׳ the rain is called yoreh (shooting), for it is aimed at the earth with deliberation, and does not come down in a storm; Taan.6a יורה שיורד בנחת. 2) to throw, shoot. Yalk. Gen. 133 לִירוֹת בב׳ ידיו to throw spears with both hands; v. infra. Hif. הוֹרָה 1) to permeate. Sifré l. c. שמוֹרֶה ומרוה הארץוכ׳ for it (the yoreh, v. supra) pervades and satisfies the earth and gives her drink down to the deep (Taan. l. c., Yalk. Deut. 863 only שמַרְוֶה).Y.Maasr.I, 49a top משיורו יכ׳, read: משיִרְווּ, v. רָוָה a. מַרְוִית. 2) to point, aim at, shoot, cast. Lam. R. to I, 18 1 שלש … הוֹרוּ בו three hundred arrows did they shoot into his body; Y.Kidd.I, 61a bot. יורו במשיחוכ׳ (read: הורו or יָירוּ. Kal). Yalk. Gen. l. c. (fr. Midr. Vayisu) היה מוֹרֶה חניתיתוכ׳ he threw spears with both hands Ex. R. s. 3 (ref. to והיריתיך, Ex. 4:12) מורה אניוכ׳ I shall shoot my words into thy mouth like an arrow; a. fr. 3) to point out, to direct, teach, instruct; to decide. Hor.I, 1 הוֹרוּב״דוכ׳ if a court has (through error) directed to transgress one of the commands Ib. 2 ה׳ב״ד וידעווכ׳ a court has given a decision and finding out its mistake reversed it. Yeb.X, 2 הוֹרוּהָב״ד לינשא if a court instructed her that she may marry again. Ber.31b; Erub.63a כל המוֹרֶה הלכה בפניוכ׳ whoever decides a law-point in the presence of his teacher. Ab. V, 8 המוֹרִים בתורהוכ׳ who decide in religious matters against the law (by means of sophistry). Sabb.19b ה׳ … כר׳וכ׳ R. … decided in agreement with the opinion of ; a. fr. Erub.65a (a citation, from Sirach 10:26?; v., however, Rabb. D. S. a. l. note 70) בצר אל יוֹרֶה he who is in trouble, should give no opinionapplied by analogy to prayer in an unsettled condition of mind.

ירי, יָרָה(b. h.; cmp. אֲרִי I) to permeate, penetrate; to shoot forth. Nidd.43a; Ḥag.15a (read:) כל … שאינו יוֹרֶה כחץ אינה מזרעת (Ms. M. אינו מוליד; Ms. M. 2 שאינה יוֹרָה, v. Rabb. D. S. a. l. note) a spermatic emission which does not permeate (shoot forth) like an arrow, cannot fructify; Yeb.65a היא קיימא לה בי׳ כחץ she can feel it whether the emission is permeating Sifré Deut. 42 יוֹרֶה שמתכון … יורדוכ׳ the rain is called yoreh (shooting), for it is aimed at the earth with deliberation, and does not come down in a storm; Taan.6a יורה שיורד בנחת. 2) to throw, shoot. Yalk. Gen. 133 לִירוֹת בב׳ ידיו to throw spears with both hands; v. infra. Hif. הוֹרָה 1) to permeate. Sifré l. c. שמוֹרֶה ומרוה הארץוכ׳ for it (the yoreh, v. supra) pervades and satisfies the earth and gives her drink down to the deep (Taan. l. c., Yalk. Deut. 863 only שמַרְוֶה).Y.Maasr.I, 49a top משיורו יכ׳, read: משיִרְווּ, v. רָוָה a. מַרְוִית. 2) to point, aim at, shoot, cast. Lam. R. to I, 18 1 שלש … הוֹרוּ בו three hundred arrows did they shoot into his body; Y.Kidd.I, 61a bot. יורו במשיחוכ׳ (read: הורו or יָירוּ. Kal). Yalk. Gen. l. c. (fr. Midr. Vayisu) היה מוֹרֶה חניתיתוכ׳ he threw spears with both hands Ex. R. s. 3 (ref. to והיריתיך, Ex. 4:12) מורה אניוכ׳ I shall shoot my words into thy mouth like an arrow; a. fr. 3) to point out, to direct, teach, instruct; to decide. Hor.I, 1 הוֹרוּב״דוכ׳ if a court has (through error) directed to transgress one of the commands Ib. 2 ה׳ב״ד וידעווכ׳ a court has given a decision and finding out its mistake reversed it. Yeb.X, 2 הוֹרוּהָב״ד לינשא if a court instructed her that she may marry again. Ber.31b; Erub.63a כל המוֹרֶה הלכה בפניוכ׳ whoever decides a law-point in the presence of his teacher. Ab. V, 8 המוֹרִים בתורהוכ׳ who decide in religious matters against the law (by means of sophistry). Sabb.19b ה׳ … כר׳וכ׳ R. … decided in agreement with the opinion of ; a. fr. Erub.65a (a citation, from Sirach 10:26?; v., however, Rabb. D. S. a. l. note 70) בצר אל יוֹרֶה he who is in trouble, should give no opinionapplied by analogy to prayer in an unsettled condition of mind.

כּוּתִיI pr. n. pl. (v. כּוּת) Kuthi, a Babylonian town. B. Bath.91a Abraham was imprisoned שלש בכ׳וכ׳ (v. Rabb. D. S. a. l. note, a. Koh. Ar. Compl. s. v. כרדו) three years in Kuthi ; Pirké dR. El. ch. 26 כותא.

כּוּתִיI pr. n. pl. (v. כּוּת) Kuthi, a Babylonian town. B. Bath.91a Abraham was imprisoned שלש בכ׳וכ׳ (v. Rabb. D. S. a. l. note, a. Koh. Ar. Compl. s. v. כרדו) three years in Kuthi ; Pirké dR. El. ch. 26 כותא.

כָּנַס(b. h.; v. כּוֹס I) 1) to collect, gather; to cover, shelter, bring home. B. Kam.VI, 1 הכּוֹנס צאן לדיר he who takes the flock into the stall; a. fr.כ׳ משקה to absorb liquids through pores, opp. to הוציא to let liquids escape through pores. Nidd.49a יביא … אם כָּנְסָהוכ׳ get a tub full of water and put the pot in, if it draws water Kel. X, 8 היו בכוֹנֵס משקח (sub. נקובין) if the vessels were so porous as to be called absorbers of liquids. Nidd. l. c. כיצד … לידע אם ניקב בכונס משקה how do we examine to find out whether a vessel is porous to the extent of absorbing liquids? (v. supra); a. fr.Esp. to take a woman home, to consummate a marriage by conducting a woman to ones house, to wed, v. אֵירוּסִין a. נִישּׂוּאִין. Keth.3b וברביעי כּוֹנְסָהּ and on the fourth day of the week he weds her. Ib. ומסכנה ואילך נהגו … לִכְנוֹסוכ׳ and from the days of persecution … the people adopted the custom to wed on the third day; … ובשני לא יִכְנוֹס but on the second day one must not marry. Y.Yeb.IV, 6b כְּנָסָהּ ולאוכ׳ he took her to his home but did not touch her ; a. fr.Part. pass. כְּנוּסָה. Y.Sot.II, 18b top שומרת יבםוכ׳ neither while waiting for the yabam nor after having been taken to his house. 2) (of a sore) ( to gather, to grow smaller, to contract, opp. פשה. Neg. IV, 7; Tosef. ib. II, 6; Sifra Thazr., Neg., Par. 2, ch. 2; a. e. 3) (archit.) to recede, to form a settle or recess in a wall. Midd. III, 1 עלה אמהוכ׳ אמה (the altar) rose one cubit and then receded one cubit; Men.97b.Y.Erub.VII, 24b bot. (of an inclined plane) עולה אמה וכוֹנֵס שלש it rises vertically one cubit, while the incline measures three cubits, v. כִּיבּוּש.Part. pass. כָּנוּס, f. כְּנוּסָה. Tosef.Erub.I, 10 כותל שצידו אחד כ׳ מחבירווכ׳ a wall which is more receding on one side than on the other, either the inner wall being even ; Erub.9b; 15a; (Y. ib. 19b top כותל הנכנס). Y.Succ.I, 52a אפי׳ כנוסה כמה even if the reduction be ever so large. Nif. נִכְנַס 1) to be brought in, to enter, opp. יצא; to assemble, meet. Erub. 65a, v. סוֹד. Ib. 15b נ׳ ויוצא is easily passed in and out. Kel. IX, 7 מלא … נ׳ when a piece of the size … can be passed, לא נ׳ when it cannot pass (exactly fitting in). Y.Erub.I, 18c bot. אין … לִיכָּנֵסוכ׳ it is not the habit of man to enter through one door and leave through another.Ḥull.3a, a. fr. יוצא ונ׳ superintending by going in and out. Sabb.137b כשםשנ׳ … יִכָּנסוכ׳ as he (the child) has been entered into the covenant, so may he be introduced to the study of the Law Snh.101a נִכְנְסוּ תלמידיווכ׳ his pupils came together to visit him. Tosef.Ber.VII (VI), 19, a. e. לא יִכָּנֵס אדם להרוכ׳ one must not enter the Temple mount Meg.I, 3 מקום שנִכְנָסִיןוכ׳ a place where the country people are in the habit of assembling on Mondays ; a. fr. 2) to form a recess or settle. Y.Erub.I, 19b top, v. supra. 3) to be married, v. supra. Y.Yeb.IV, 6b הִיכָּנְסִיוכ׳ be my wife and raise thy sisters children; Koh. R. to IX, 9; a. fr. Pi. כִּינֵּס to gather, collect. Tosef.Ber.VII (VI), 24 בשעת המְכַנְּסִין … כַּנֵּס when people collect (learning), scatter, when they scatter (are indifferent), gather in (withdraw); v. בְּדַר; Ber.63a המכניסים (read: המְכַנְּ׳, v. Rabb. D. S. a. l. note 9). Ex. R. s. 17, beg. שכִּינְּסָן מעל הארץ which (waters) he gathered from upon the land. Deut. R. s. 3 כִּינְּסָה את בניה she assembled her children; a. fr.Part. pass. מְכוּנָּס, f. מְכוּנֶּסֶת; pl. מְכוּנָּסִין, מְכוּנָּסוֹת. Erub.21a (מים) מ׳ collected water, opp. מים חיים. Midr. Till. to Ps. 70 הרי הצאן מכ׳ the flock is gathered again. Neg. IV, 3 במ׳ when the hairs on the leprous spot are close together, opp. מפוזר; a. fr. Hif. הִכְנִיס to bring in, to lay in, store up; to introduce, pass; to initiate. Lev. R. s. 9 הִכְנִיסוֹ לביתו he invited him to his house. Ex. R. s. 20 אם אני מַכְנִיסָןוכ׳ if I lead them now into the land. Ib. ה׳ יינווכ׳ he stored his wine in the cellar. Men.97a ומכניס קנהוכ׳ and passes a tube under it. Sabb.118b ה׳ ידווכ׳ put his hand under his belt. Ib. מַכְנִיסֵי שבת who usher the Sabbath in (with prayer). Ib. 137b להַכְנִיסוֹ בבריתווכ׳ to initiate him into the covenant (v. supra). Y.Yeb.I, 3a bot. הרי אתם מַכְנִיסִין ראשיוכ׳ you want me to put my head between two great mountains. Mekh. Bshall., Shir., s.6 לא מוציא ולא מַכְנִיס neither lets escape nor receives, v. נוֹד; a. fr. Hithpa. הִתְכַּנֵּס, Nithpa. נִתְכַּנֵּס 1) to assemble, meet, be reunited. Taan.27b מִתְכַּנְּסִין לבה״כ meet at the synagogue. Gen. R. s. 39, a. e. אם מתכנסין כלוכ׳ if all human beings were to join for creating ; Cant. R. to I, 3 מִתְכַּנְּשִׁין. Mekh. Bshall.s.6 אין הגליות מִתְכַּנְּסוֹתוכ׳ the diaspora will be reunited only as a reward for faith; a. fr.Gen. R. s. 12, beg. מתכנסין ויוצאין; (Koh. R. to II, 12 נכנסין) they go in and out. 2) to gather, become closer (v. supra). Neg. I, 6 נִתְכַּנְּסָה the sore gathered.

כָּנַס(b. h.; v. כּוֹס I) 1) to collect, gather; to cover, shelter, bring home. B. Kam.VI, 1 הכּוֹנס צאן לדיר he who takes the flock into the stall; a. fr.כ׳ משקה to absorb liquids through pores, opp. to הוציא to let liquids escape through pores. Nidd.49a יביא … אם כָּנְסָהוכ׳ get a tub full of water and put the pot in, if it draws water Kel. X, 8 היו בכוֹנֵס משקח (sub. נקובין) if the vessels were so porous as to be called absorbers of liquids. Nidd. l. c. כיצד … לידע אם ניקב בכונס משקה how do we examine to find out whether a vessel is porous to the extent of absorbing liquids? (v. supra); a. fr.Esp. to take a woman home, to consummate a marriage by conducting a woman to ones house, to wed, v. אֵירוּסִין a. נִישּׂוּאִין. Keth.3b וברביעי כּוֹנְסָהּ and on the fourth day of the week he weds her. Ib. ומסכנה ואילך נהגו … לִכְנוֹסוכ׳ and from the days of persecution … the people adopted the custom to wed on the third day; … ובשני לא יִכְנוֹס but on the second day one must not marry. Y.Yeb.IV, 6b כְּנָסָהּ ולאוכ׳ he took her to his home but did not touch her ; a. fr.Part. pass. כְּנוּסָה. Y.Sot.II, 18b top שומרת יבםוכ׳ neither while waiting for the yabam nor after having been taken to his house. 2) (of a sore) ( to gather, to grow smaller, to contract, opp. פשה. Neg. IV, 7; Tosef. ib. II, 6; Sifra Thazr., Neg., Par. 2, ch. 2; a. e. 3) (archit.) to recede, to form a settle or recess in a wall. Midd. III, 1 עלה אמהוכ׳ אמה (the altar) rose one cubit and then receded one cubit; Men.97b.Y.Erub.VII, 24b bot. (of an inclined plane) עולה אמה וכוֹנֵס שלש it rises vertically one cubit, while the incline measures three cubits, v. כִּיבּוּש.Part. pass. כָּנוּס, f. כְּנוּסָה. Tosef.Erub.I, 10 כותל שצידו אחד כ׳ מחבירווכ׳ a wall which is more receding on one side than on the other, either the inner wall being even ; Erub.9b; 15a; (Y. ib. 19b top כותל הנכנס). Y.Succ.I, 52a אפי׳ כנוסה כמה even if the reduction be ever so large. Nif. נִכְנַס 1) to be brought in, to enter, opp. יצא; to assemble, meet. Erub. 65a, v. סוֹד. Ib. 15b נ׳ ויוצא is easily passed in and out. Kel. IX, 7 מלא … נ׳ when a piece of the size … can be passed, לא נ׳ when it cannot pass (exactly fitting in). Y.Erub.I, 18c bot. אין … לִיכָּנֵסוכ׳ it is not the habit of man to enter through one door and leave through another.Ḥull.3a, a. fr. יוצא ונ׳ superintending by going in and out. Sabb.137b כשםשנ׳ … יִכָּנסוכ׳ as he (the child) has been entered into the covenant, so may he be introduced to the study of the Law Snh.101a נִכְנְסוּ תלמידיווכ׳ his pupils came together to visit him. Tosef.Ber.VII (VI), 19, a. e. לא יִכָּנֵס אדם להרוכ׳ one must not enter the Temple mount Meg.I, 3 מקום שנִכְנָסִיןוכ׳ a place where the country people are in the habit of assembling on Mondays ; a. fr. 2) to form a recess or settle. Y.Erub.I, 19b top, v. supra. 3) to be married, v. supra. Y.Yeb.IV, 6b הִיכָּנְסִיוכ׳ be my wife and raise thy sisters children; Koh. R. to IX, 9; a. fr. Pi. כִּינֵּס to gather, collect. Tosef.Ber.VII (VI), 24 בשעת המְכַנְּסִין … כַּנֵּס when people collect (learning), scatter, when they scatter (are indifferent), gather in (withdraw); v. בְּדַר; Ber.63a המכניסים (read: המְכַנְּ׳, v. Rabb. D. S. a. l. note 9). Ex. R. s. 17, beg. שכִּינְּסָן מעל הארץ which (waters) he gathered from upon the land. Deut. R. s. 3 כִּינְּסָה את בניה she assembled her children; a. fr.Part. pass. מְכוּנָּס, f. מְכוּנֶּסֶת; pl. מְכוּנָּסִין, מְכוּנָּסוֹת. Erub.21a (מים) מ׳ collected water, opp. מים חיים. Midr. Till. to Ps. 70 הרי הצאן מכ׳ the flock is gathered again. Neg. IV, 3 במ׳ when the hairs on the leprous spot are close together, opp. מפוזר; a. fr. Hif. הִכְנִיס to bring in, to lay in, store up; to introduce, pass; to initiate. Lev. R. s. 9 הִכְנִיסוֹ לביתו he invited him to his house. Ex. R. s. 20 אם אני מַכְנִיסָןוכ׳ if I lead them now into the land. Ib. ה׳ יינווכ׳ he stored his wine in the cellar. Men.97a ומכניס קנהוכ׳ and passes a tube under it. Sabb.118b ה׳ ידווכ׳ put his hand under his belt. Ib. מַכְנִיסֵי שבת who usher the Sabbath in (with prayer). Ib. 137b להַכְנִיסוֹ בבריתווכ׳ to initiate him into the covenant (v. supra). Y.Yeb.I, 3a bot. הרי אתם מַכְנִיסִין ראשיוכ׳ you want me to put my head between two great mountains. Mekh. Bshall., Shir., s.6 לא מוציא ולא מַכְנִיס neither lets escape nor receives, v. נוֹד; a. fr. Hithpa. הִתְכַּנֵּס, Nithpa. נִתְכַּנֵּס 1) to assemble, meet, be reunited. Taan.27b מִתְכַּנְּסִין לבה״כ meet at the synagogue. Gen. R. s. 39, a. e. אם מתכנסין כלוכ׳ if all human beings were to join for creating ; Cant. R. to I, 3 מִתְכַּנְּשִׁין. Mekh. Bshall.s.6 אין הגליות מִתְכַּנְּסוֹתוכ׳ the diaspora will be reunited only as a reward for faith; a. fr.Gen. R. s. 12, beg. מתכנסין ויוצאין; (Koh. R. to II, 12 נכנסין) they go in and out. 2) to gather, become closer (v. supra). Neg. I, 6 נִתְכַּנְּסָה the sore gathered.

לַיִישm. (לוּש) dough. Sifré Num. 89 (ref. to ל̇שד̇, Num. 11:8) (read:) זהו לשון נוטריקין דבר אחד משמש שלש לשונות הל̇ייש והש̇מן והד̇בש כל׳ הזהוכ׳ this is short-hand writing, one word-sign serving for three words: dough, oil and honey, like a dough moulded into cake with oil ; Yalk. ib. 735.לַיִיש lion, v. לַיִש.

לַיִישm. (לוּש) dough. Sifré Num. 89 (ref. to ל̇שד̇, Num. 11:8) (read:) זהו לשון נוטריקין דבר אחד משמש שלש לשונות הל̇ייש והש̇מן והד̇בש כל׳ הזהוכ׳ this is short-hand writing, one word-sign serving for three words: dough, oil and honey, like a dough moulded into cake with oil ; Yalk. ib. 735.לַיִיש lion, v. לַיִש.

מִדָּה, מִידָּהf. (b. h.; preced.) 1) dimension, measure, proportion. Sabb.150a (play on מ̇ד̇ה̇ב̇ה, v. preced.) מ̇אד̇ מ̇אד̇ ה̇ב̇א בלא מ̇׳ bring much, very much, without measure. Peah VIII, 6 מ׳ זו this proportion. Gen. R. s. 64; Esth. R. introd. (ref. to מנדה, Ezra 4:13) זו מִדַּת הארץ that is the from the land as measured, i. e. the (Roman) land-tax. B. Bath.VII, 3 מ׳ בחבלוכ׳ I sell thee exact land-measure by the rope. Ib. 128a מִדַּת ארכו the length-measure of the cloak. Ib. מדת משקלותיו the measure of its (the gold-bars) weights, i. e. an estimate as to how many coins of a certain weight can be obtained from it. Ḥag.12a מדת יום ומ׳ לילה the combined length of day and night. Yeb.76b (ref. to 1 Sam. 17:38) מַדָּיו כמִדָּתוֹ his (Sauls) garments such as fitted his stature. Mikv. X, 5; Ḥull.73a עד מקום (ח)מ׳ as far as the designed length of the handle (excluding the portion which it is intended to cut off).Kidd.42b; B. Mets.56b, a. e. דבר שבמ׳ ושבמשקלוכ׳ objects which are sold by measure, by weight or by the piece. B. Bath.89b לעולם … מ׳ חסירהוכ׳ one must never keep in ones house too small or too large a measure (smaller or larger than the legal size); a. fr.Pl. מִדּוֹת, מִידּוֹת. Ib. 88b עונשן של מ׳ the divine punishment for fraudulent measures. Tosef.B. Mets. VI, 14 לא היו ממונין … אלא על המ׳ they (the agoranomoi in Jerusalem) were appointed not for the regulation of market prices but for the superintendence of the measures; B. Bath.89a, v. אֲנַרְדְּמִיס; a. fr.Men.18a למצות מִידּוֹתַי, v. מָצָח.Whence: Middoth (measurements of the Temple), name of a treatise of the Mishnah, of the order of Kodashim. 2) dealing; reward or punishment; dispensation.מ׳ כננד מ׳ retaliation, adequate punishment or reward. Sot.I, 7, v. preced. Ib. 9a לבמ׳ the verse is to intimate the God dispenses adequate punishments. Ib. 8b (ref. to ib. I, 7) אע״ג דמ׳ בטילח במ׳ לא בתיל although retribution (by the Jewish court) has ceased, the adequate divine punishment has not ceased. Lam. R. introd. (R. Alex. 2) (expl. יען וביען, Lev. 26:43) מ׳ בננד מ׳ punishment corresponding to deed. Ned.32a. Snh.90a כל מִידּוֹתָיו של חקב״ה מ׳ כנגד מ׳ all retributions of the Lord are in correspondence with mans doings. Ber.48b ‘whatever the Lord thy God has given thee דיינך בכל … בין מ׳ טובח ובין מִדַּת פורענות (not מדה) he is thy judge in whatever sentence he decrees upon thee, whether it be a good or an evil dispensation. Ib. IX, 5, v. מְאֹד. Sabb.97a. Ib. 151b לעולם … על מ׳ זו at all times let one pray to be spared this fate (poverty); a. fr.Pl. as ab. Snh.90a, v. supra. Yoma 87b המעביר על מִדּוֹתָיווכ׳ he who passes over his retaliations (who forbears to retaliate), his failings will be passed over (be forgiven); Meg.28a. Ib. לא עמדתי על מִידּוֹתַי I never insisted on retaliation; Kidd.71a ואינו מעמד על מדותיו (Rashi: מיעמיד); a. fr. 3) manner, ways, character, nature, condition. Ber.40a לא כמדת חקב״חוכ׳ the nature of divine (intellectual) affairs is not like the nature of human (material) affairs. Ib. 11b להזכיר מדת יוםוכ׳ to mention the nature of the day (light) at night. Tanḥ. Balak 3 מה מִדָּתוֹ what is the nature of his power. B. Mets.33a מ׳ ואינה מ׳ it is a (meritorious) way (of studying) and is not, i. e. you might to better; Y.Hor.III, 48c top מ׳ שאינה מ׳; a. fr.Pl. as ab. Ab. V, 10 ארבע מ׳ באדם there are four different dispositions of men (as to treating ones fellowman); ib. 11 ארבע מ׳ בדעות four characters (temperaments); ib. 12 ארבע מ׳ בתלמידים four natures of students (with regard to receptive and retentive faculties). Y.Snh.XI, 30a bot. כל שבע מ׳וכ׳ all the seven characteristic features of righteous men which the scholars have defined have been realized in Rabbi. Ned.20b בני תשע מ׳ children conceived under nine (abnormal mental) conditions. R. Hash. 17b, a. fr. שלש עשרה מ׳ the thirteen divine attributes (Ex. 34:6, sq.). Ned.32a, v. פָּרַז; a. fr. מדת הדין a) justice. Tosef.Yeb.IX, 3. a. e., v. לָקָה.Esp. the divine attribute of justice, opp. מ׳ הרחמים, v. דּין II.b) common sense, logical argument. Yoma 43b כך (היא) מ׳ הדין נותנת common sense dictates this; Shebu.14a. Y.Maas. Sh. II, 53c top תחומין עשו (כמ׳) למ׳ הדין they regulated the laws of Sabbath limits according to common sense (not by textual interpretation).c) decision in money matters, civil law (contrad. to ritual law). Y.Gitt.V, 46c bot. אף למ׳ הדין הכן the same principle holds good for civil law (collection of claims, v. כַּפְּרָנוּת); Y.Shebi.X, 39c bot. Ib. (last line) ולמידין מ׳ הדיןוכ׳ do we apply the rules of Prosbol (v. פְּרוֹזְבּוּל) to ordinary claims? Y.B. Kam.V, beg.4d לא הילכו במ׳ הדין אחר הרוב (strike out בממון) in civil law we are not guided by probabilities (v. דוֹב; cmp. Bab. ib. 27b). Y.Ber.II, 5a bot. ולמ׳ הד׳ but civil law (questions of possession). 4) principle, standard, consistency. Men.III, 4 במדתר׳וכ׳ following the principle of R. ; Pes.77b; Y. ib. VII, 34c top. Shek. IV, 6 אינח היא תמ׳ (comment. אינה מן המ׳) this is not consistent (with a previous rule). Ib. 7 השוה את מִדָּתוֹ (Y. ed. מִדּוֹתָיו) he makes his standards even (is consistent). Pes.I, 7 אינת חיא המ׳ this is not the right argument. Ib. 15b אמאי אינה היא המ׳ מ׳ ומ׳ היא why do you say, it is no argument? it is surely a correct argument. Y. Ḥag.III, 77d ‘Menahem went out means ממ׳ למ׳ יצא he went over from one principle to another (joined the opposition; Bab. ib. 16b יצא לתרבות רעה).Esp. מִדּוֹת rules of interpretation. Sifra introd., ch. 1, end הלל … שבע מ׳וכ׳ Hillel the Elder explained seven rules ; Ab. dR. N. ch. 37; Tosef.Snh.VII, 11. Sifra introd., beg. (R. Yishm. said) בשלש עשרה מ׳וכ׳ the Torah is interpreted by means of thirteen rules. (Appendix to treat. Brakhoth. ל״ב מ׳ שלר׳ יוסיוכ׳ the thirty two rules of R. José the Galilean.Lev. R. s. 3, beg. הלכות ומ׳ decisions and interpretations (by which the decisions were reached), v. מְכִילְתָּא.Gitt.67a מִידּוֹתַי תרומה מתרומות מִידּוֹתָיווכ׳ my rules of interpretation are the selection from selections of rules by R. Akiba.Ber.33b שעושח מדותיו של הקב״ח רחמיםוכ׳ he makes compassion the standard (or reason) of the divine laws, while they are decrees (the reasons for which it behooves not man to discuss); Y. ib. V, 9c כקורא תיגר על מ׳וכ׳ because it sounds as if he were finding fault with the ways of the Lord (as if the Lord were partial); כנותן קיצבח למ׳וכ׳ as though he were setting limits to the attributes of the Lord.

מִדָּה, מִידָּהf. (b. h.; preced.) 1) dimension, measure, proportion. Sabb.150a (play on מ̇ד̇ה̇ב̇ה, v. preced.) מ̇אד̇ מ̇אד̇ ה̇ב̇א בלא מ̇׳ bring much, very much, without measure. Peah VIII, 6 מ׳ זו this proportion. Gen. R. s. 64; Esth. R. introd. (ref. to מנדה, Ezra 4:13) זו מִדַּת הארץ that is the from the land as measured, i. e. the (Roman) land-tax. B. Bath.VII, 3 מ׳ בחבלוכ׳ I sell thee exact land-measure by the rope. Ib. 128a מִדַּת ארכו the length-measure of the cloak. Ib. מדת משקלותיו the measure of its (the gold-bars) weights, i. e. an estimate as to how many coins of a certain weight can be obtained from it. Ḥag.12a מדת יום ומ׳ לילה the combined length of day and night. Yeb.76b (ref. to 1 Sam. 17:38) מַדָּיו כמִדָּתוֹ his (Sauls) garments such as fitted his stature. Mikv. X, 5; Ḥull.73a עד מקום (ח)מ׳ as far as the designed length of the handle (excluding the portion which it is intended to cut off).Kidd.42b; B. Mets.56b, a. e. דבר שבמ׳ ושבמשקלוכ׳ objects which are sold by measure, by weight or by the piece. B. Bath.89b לעולם … מ׳ חסירהוכ׳ one must never keep in ones house too small or too large a measure (smaller or larger than the legal size); a. fr.Pl. מִדּוֹת, מִידּוֹת. Ib. 88b עונשן של מ׳ the divine punishment for fraudulent measures. Tosef.B. Mets. VI, 14 לא היו ממונין … אלא על המ׳ they (the agoranomoi in Jerusalem) were appointed not for the regulation of market prices but for the superintendence of the measures; B. Bath.89a, v. אֲנַרְדְּמִיס; a. fr.Men.18a למצות מִידּוֹתַי, v. מָצָח.Whence: Middoth (measurements of the Temple), name of a treatise of the Mishnah, of the order of Kodashim. 2) dealing; reward or punishment; dispensation.מ׳ כננד מ׳ retaliation, adequate punishment or reward. Sot.I, 7, v. preced. Ib. 9a לבמ׳ the verse is to intimate the God dispenses adequate punishments. Ib. 8b (ref. to ib. I, 7) אע״ג דמ׳ בטילח במ׳ לא בתיל although retribution (by the Jewish court) has ceased, the adequate divine punishment has not ceased. Lam. R. introd. (R. Alex. 2) (expl. יען וביען, Lev. 26:43) מ׳ בננד מ׳ punishment corresponding to deed. Ned.32a. Snh.90a כל מִידּוֹתָיו של חקב״ה מ׳ כנגד מ׳ all retributions of the Lord are in correspondence with mans doings. Ber.48b ‘whatever the Lord thy God has given thee דיינך בכל … בין מ׳ טובח ובין מִדַּת פורענות (not מדה) he is thy judge in whatever sentence he decrees upon thee, whether it be a good or an evil dispensation. Ib. IX, 5, v. מְאֹד. Sabb.97a. Ib. 151b לעולם … על מ׳ זו at all times let one pray to be spared this fate (poverty); a. fr.Pl. as ab. Snh.90a, v. supra. Yoma 87b המעביר על מִדּוֹתָיווכ׳ he who passes over his retaliations (who forbears to retaliate), his failings will be passed over (be forgiven); Meg.28a. Ib. לא עמדתי על מִידּוֹתַי I never insisted on retaliation; Kidd.71a ואינו מעמד על מדותיו (Rashi: מיעמיד); a. fr. 3) manner, ways, character, nature, condition. Ber.40a לא כמדת חקב״חוכ׳ the nature of divine (intellectual) affairs is not like the nature of human (material) affairs. Ib. 11b להזכיר מדת יוםוכ׳ to mention the nature of the day (light) at night. Tanḥ. Balak 3 מה מִדָּתוֹ what is the nature of his power. B. Mets.33a מ׳ ואינה מ׳ it is a (meritorious) way (of studying) and is not, i. e. you might to better; Y.Hor.III, 48c top מ׳ שאינה מ׳; a. fr.Pl. as ab. Ab. V, 10 ארבע מ׳ באדם there are four different dispositions of men (as to treating ones fellowman); ib. 11 ארבע מ׳ בדעות four characters (temperaments); ib. 12 ארבע מ׳ בתלמידים four natures of students (with regard to receptive and retentive faculties). Y.Snh.XI, 30a bot. כל שבע מ׳וכ׳ all the seven characteristic features of righteous men which the scholars have defined have been realized in Rabbi. Ned.20b בני תשע מ׳ children conceived under nine (abnormal mental) conditions. R. Hash. 17b, a. fr. שלש עשרה מ׳ the thirteen divine attributes (Ex. 34:6, sq.). Ned.32a, v. פָּרַז; a. fr. מדת הדין a) justice. Tosef.Yeb.IX, 3. a. e., v. לָקָה.Esp. the divine attribute of justice, opp. מ׳ הרחמים, v. דּין II.b) common sense, logical argument. Yoma 43b כך (היא) מ׳ הדין נותנת common sense dictates this; Shebu.14a. Y.Maas. Sh. II, 53c top תחומין עשו (כמ׳) למ׳ הדין they regulated the laws of Sabbath limits according to common sense (not by textual interpretation).c) decision in money matters, civil law (contrad. to ritual law). Y.Gitt.V, 46c bot. אף למ׳ הדין הכן the same principle holds good for civil law (collection of claims, v. כַּפְּרָנוּת); Y.Shebi.X, 39c bot. Ib. (last line) ולמידין מ׳ הדיןוכ׳ do we apply the rules of Prosbol (v. פְּרוֹזְבּוּל) to ordinary claims? Y.B. Kam.V, beg.4d לא הילכו במ׳ הדין אחר הרוב (strike out בממון) in civil law we are not guided by probabilities (v. דוֹב; cmp. Bab. ib. 27b). Y.Ber.II, 5a bot. ולמ׳ הד׳ but civil law (questions of possession). 4) principle, standard, consistency. Men.III, 4 במדתר׳וכ׳ following the principle of R. ; Pes.77b; Y. ib. VII, 34c top. Shek. IV, 6 אינח היא תמ׳ (comment. אינה מן המ׳) this is not consistent (with a previous rule). Ib. 7 השוה את מִדָּתוֹ (Y. ed. מִדּוֹתָיו) he makes his standards even (is consistent). Pes.I, 7 אינת חיא המ׳ this is not the right argument. Ib. 15b אמאי אינה היא המ׳ מ׳ ומ׳ היא why do you say, it is no argument? it is surely a correct argument. Y. Ḥag.III, 77d ‘Menahem went out means ממ׳ למ׳ יצא he went over from one principle to another (joined the opposition; Bab. ib. 16b יצא לתרבות רעה).Esp. מִדּוֹת rules of interpretation. Sifra introd., ch. 1, end הלל … שבע מ׳וכ׳ Hillel the Elder explained seven rules ; Ab. dR. N. ch. 37; Tosef.Snh.VII, 11. Sifra introd., beg. (R. Yishm. said) בשלש עשרה מ׳וכ׳ the Torah is interpreted by means of thirteen rules. (Appendix to treat. Brakhoth. ל״ב מ׳ שלר׳ יוסיוכ׳ the thirty two rules of R. José the Galilean.Lev. R. s. 3, beg. הלכות ומ׳ decisions and interpretations (by which the decisions were reached), v. מְכִילְתָּא.Gitt.67a מִידּוֹתַי תרומה מתרומות מִידּוֹתָיווכ׳ my rules of interpretation are the selection from selections of rules by R. Akiba.Ber.33b שעושח מדותיו של הקב״ח רחמיםוכ׳ he makes compassion the standard (or reason) of the divine laws, while they are decrees (the reasons for which it behooves not man to discuss); Y. ib. V, 9c כקורא תיגר על מ׳וכ׳ because it sounds as if he were finding fault with the ways of the Lord (as if the Lord were partial); כנותן קיצבח למ׳וכ׳ as though he were setting limits to the attributes of the Lord.

מִדָּה, מִידָּהf. (b. h.; preced.) 1) dimension, measure, proportion. Sabb.150a (play on מ̇ד̇ה̇ב̇ה, v. preced.) מ̇אד̇ מ̇אד̇ ה̇ב̇א בלא מ̇׳ bring much, very much, without measure. Peah VIII, 6 מ׳ זו this proportion. Gen. R. s. 64; Esth. R. introd. (ref. to מנדה, Ezra 4:13) זו מִדַּת הארץ that is the from the land as measured, i. e. the (Roman) land-tax. B. Bath.VII, 3 מ׳ בחבלוכ׳ I sell thee exact land-measure by the rope. Ib. 128a מִדַּת ארכו the length-measure of the cloak. Ib. מדת משקלותיו the measure of its (the gold-bars) weights, i. e. an estimate as to how many coins of a certain weight can be obtained from it. Ḥag.12a מדת יום ומ׳ לילה the combined length of day and night. Yeb.76b (ref. to 1 Sam. 17:38) מַדָּיו כמִדָּתוֹ his (Sauls) garments such as fitted his stature. Mikv. X, 5; Ḥull.73a עד מקום (ח)מ׳ as far as the designed length of the handle (excluding the portion which it is intended to cut off).Kidd.42b; B. Mets.56b, a. e. דבר שבמ׳ ושבמשקלוכ׳ objects which are sold by measure, by weight or by the piece. B. Bath.89b לעולם … מ׳ חסירהוכ׳ one must never keep in ones house too small or too large a measure (smaller or larger than the legal size); a. fr.Pl. מִדּוֹת, מִידּוֹת. Ib. 88b עונשן של מ׳ the divine punishment for fraudulent measures. Tosef.B. Mets. VI, 14 לא היו ממונין … אלא על המ׳ they (the agoranomoi in Jerusalem) were appointed not for the regulation of market prices but for the superintendence of the measures; B. Bath.89a, v. אֲנַרְדְּמִיס; a. fr.Men.18a למצות מִידּוֹתַי, v. מָצָח.Whence: Middoth (measurements of the Temple), name of a treatise of the Mishnah, of the order of Kodashim. 2) dealing; reward or punishment; dispensation.מ׳ כננד מ׳ retaliation, adequate punishment or reward. Sot.I, 7, v. preced. Ib. 9a לבמ׳ the verse is to intimate the God dispenses adequate punishments. Ib. 8b (ref. to ib. I, 7) אע״ג דמ׳ בטילח במ׳ לא בתיל although retribution (by the Jewish court) has ceased, the adequate divine punishment has not ceased. Lam. R. introd. (R. Alex. 2) (expl. יען וביען, Lev. 26:43) מ׳ בננד מ׳ punishment corresponding to deed. Ned.32a. Snh.90a כל מִידּוֹתָיו של חקב״ה מ׳ כנגד מ׳ all retributions of the Lord are in correspondence with mans doings. Ber.48b ‘whatever the Lord thy God has given thee דיינך בכל … בין מ׳ טובח ובין מִדַּת פורענות (not מדה) he is thy judge in whatever sentence he decrees upon thee, whether it be a good or an evil dispensation. Ib. IX, 5, v. מְאֹד. Sabb.97a. Ib. 151b לעולם … על מ׳ זו at all times let one pray to be spared this fate (poverty); a. fr.Pl. as ab. Snh.90a, v. supra. Yoma 87b המעביר על מִדּוֹתָיווכ׳ he who passes over his retaliations (who forbears to retaliate), his failings will be passed over (be forgiven); Meg.28a. Ib. לא עמדתי על מִידּוֹתַי I never insisted on retaliation; Kidd.71a ואינו מעמד על מדותיו (Rashi: מיעמיד); a. fr. 3) manner, ways, character, nature, condition. Ber.40a לא כמדת חקב״חוכ׳ the nature of divine (intellectual) affairs is not like the nature of human (material) affairs. Ib. 11b להזכיר מדת יוםוכ׳ to mention the nature of the day (light) at night. Tanḥ. Balak 3 מה מִדָּתוֹ what is the nature of his power. B. Mets.33a מ׳ ואינה מ׳ it is a (meritorious) way (of studying) and is not, i. e. you might to better; Y.Hor.III, 48c top מ׳ שאינה מ׳; a. fr.Pl. as ab. Ab. V, 10 ארבע מ׳ באדם there are four different dispositions of men (as to treating ones fellowman); ib. 11 ארבע מ׳ בדעות four characters (temperaments); ib. 12 ארבע מ׳ בתלמידים four natures of students (with regard to receptive and retentive faculties). Y.Snh.XI, 30a bot. כל שבע מ׳וכ׳ all the seven characteristic features of righteous men which the scholars have defined have been realized in Rabbi. Ned.20b בני תשע מ׳ children conceived under nine (abnormal mental) conditions. R. Hash. 17b, a. fr. שלש עשרה מ׳ the thirteen divine attributes (Ex. 34:6, sq.). Ned.32a, v. פָּרַז; a. fr. מדת הדין a) justice. Tosef.Yeb.IX, 3. a. e., v. לָקָה.Esp. the divine attribute of justice, opp. מ׳ הרחמים, v. דּין II.b) common sense, logical argument. Yoma 43b כך (היא) מ׳ הדין נותנת common sense dictates this; Shebu.14a. Y.Maas. Sh. II, 53c top תחומין עשו (כמ׳) למ׳ הדין they regulated the laws of Sabbath limits according to common sense (not by textual interpretation).c) decision in money matters, civil law (contrad. to ritual law). Y.Gitt.V, 46c bot. אף למ׳ הדין הכן the same principle holds good for civil law (collection of claims, v. כַּפְּרָנוּת); Y.Shebi.X, 39c bot. Ib. (last line) ולמידין מ׳ הדיןוכ׳ do we apply the rules of Prosbol (v. פְּרוֹזְבּוּל) to ordinary claims? Y.B. Kam.V, beg.4d לא הילכו במ׳ הדין אחר הרוב (strike out בממון) in civil law we are not guided by probabilities (v. דוֹב; cmp. Bab. ib. 27b). Y.Ber.II, 5a bot. ולמ׳ הד׳ but civil law (questions of possession). 4) principle, standard, consistency. Men.III, 4 במדתר׳וכ׳ following the principle of R. ; Pes.77b; Y. ib. VII, 34c top. Shek. IV, 6 אינח היא תמ׳ (comment. אינה מן המ׳) this is not consistent (with a previous rule). Ib. 7 השוה את מִדָּתוֹ (Y. ed. מִדּוֹתָיו) he makes his standards even (is consistent). Pes.I, 7 אינת חיא המ׳ this is not the right argument. Ib. 15b אמאי אינה היא המ׳ מ׳ ומ׳ היא why do you say, it is no argument? it is surely a correct argument. Y. Ḥag.III, 77d ‘Menahem went out means ממ׳ למ׳ יצא he went over from one principle to another (joined the opposition; Bab. ib. 16b יצא לתרבות רעה).Esp. מִדּוֹת rules of interpretation. Sifra introd., ch. 1, end הלל … שבע מ׳וכ׳ Hillel the Elder explained seven rules ; Ab. dR. N. ch. 37; Tosef.Snh.VII, 11. Sifra introd., beg. (R. Yishm. said) בשלש עשרה מ׳וכ׳ the Torah is interpreted by means of thirteen rules. (Appendix to treat. Brakhoth. ל״ב מ׳ שלר׳ יוסיוכ׳ the thirty two rules of R. José the Galilean.Lev. R. s. 3, beg. הלכות ומ׳ decisions and interpretations (by which the decisions were reached), v. מְכִילְתָּא.Gitt.67a מִידּוֹתַי תרומה מתרומות מִידּוֹתָיווכ׳ my rules of interpretation are the selection from selections of rules by R. Akiba.Ber.33b שעושח מדותיו של הקב״ח רחמיםוכ׳ he makes compassion the standard (or reason) of the divine laws, while they are decrees (the reasons for which it behooves not man to discuss); Y. ib. V, 9c כקורא תיגר על מ׳וכ׳ because it sounds as if he were finding fault with the ways of the Lord (as if the Lord were partial); כנותן קיצבח למ׳וכ׳ as though he were setting limits to the attributes of the Lord.