(in+questions)+(

בַּיְישָׁןm. 1) (בּוּש) bashful, chaste; chaste person, bashful man. Ned.20a סימן יפה באדם שהוא ב׳ it is a favorable indication in a man that he is bashful. Ab. II, 5. הב׳ he who is ashamed (to ask questions at school); a. e.Pl. בַּיְישָׁנִים, בַּיְישָׁנִין. Yeb.79a. Y.Snh.VI, 23d בויישנין (?); Num. R. s. 8; Midr. Sam. ch. XXVIII; Midr. Till. to Ps. 1. 2) v. בֵּישָׁן.

בַּיְישָׁןm. 1) (בּוּש) bashful, chaste; chaste person, bashful man. Ned.20a סימן יפה באדם שהוא ב׳ it is a favorable indication in a man that he is bashful. Ab. II, 5. הב׳ he who is ashamed (to ask questions at school); a. e.Pl. בַּיְישָׁנִים, בַּיְישָׁנִין. Yeb.79a. Y.Snh.VI, 23d בויישנין (?); Num. R. s. 8; Midr. Sam. ch. XXVIII; Midr. Till. to Ps. 1. 2) v. בֵּישָׁן.

דִּיןI, דּוּן, (b. h., v. Ges. H. Dict. s. v.) ( to rule, 1) to hold court, pass sentence, punish. Snh.II, 2 המלך לא דָן דָנִין וב׳ the king must not act as judge, nor be summoned before court. B. Kam.82a ודנין בשני וב׳ court is held on Mondays and Thursdays. Snh.VII, 5 דנין את העדיםוכ׳ witnesses are examined, v. כִּינּוּי. Ib. 5a ידין ירין dare he hold court? He dare; a. fr. 2) to argue, conclude. Pes.27b דָּנוּ דִין אתר they argued differently. Maas. Sh. II, 9; Eduy. I, 10 הַדָּנִין לפני חכמים those who argued before the scholars; Snh.17b by ‘those who argued are meant R. Shimeon Ab. Zar., III, 5 (45a) אני אובין ואָדוּן (v. Rabb. D. S. a. l. note 8), v. בִּין. R. Hash. 7a דנין שנה … משנהוכ׳ we compare the word shanah (year), used in connection with months, with shanah used (Num. 28:14 with Ex. 12:2); a. fr. 3) to judge, form an opinion of. Ab. I, 6, v. זְכוּת; a. fr. Nif. נִידֹּון, נִדֹּון (b. h. נָדו֗ן) to be judged, be called to account, summoned, punished, sentenced. R. Hash. I, 2 העולם נ׳ sentence is passed upon the world (prosperity or failure decreed). Ib. 16a נִידֹּונֶת לשעבר sentence has been passed upon it in the previous year (on the Passover, before the seed was sown), נ׳ להבא on the Passover of this same year (after the seed has been planted). Ib. אדם נ׳ בכל יום judgment is passed on man every day. Ib. 12a ברותחין נִירּוֹנוּ they were punished with (found their death in) hot water. Ab. III, 15 בטוב העולם נ׳ the world is ruled with divine mercy. Ḥull.45a נ׳ כמוח is subject to the same law as the brain. B. Kam.II, 5 להיות כנ׳, v. דַּי; a. fr. Pi. דִּיֵּין to argue, discuss, dispute. Koh. R. to II, 8 היתה מְדַיֶּינֶתוכ׳ she argued (contended) with him. Ib. שמְדַיְּינִין בהלכה who argue legal questions.Gen. R. s. 3 היו מדיינין זה עם זה contended with one another; a. fr.

דִּיןI, דּוּן, (b. h., v. Ges. H. Dict. s. v.) ( to rule, 1) to hold court, pass sentence, punish. Snh.II, 2 המלך לא דָן דָנִין וב׳ the king must not act as judge, nor be summoned before court. B. Kam.82a ודנין בשני וב׳ court is held on Mondays and Thursdays. Snh.VII, 5 דנין את העדיםוכ׳ witnesses are examined, v. כִּינּוּי. Ib. 5a ידין ירין dare he hold court? He dare; a. fr. 2) to argue, conclude. Pes.27b דָּנוּ דִין אתר they argued differently. Maas. Sh. II, 9; Eduy. I, 10 הַדָּנִין לפני חכמים those who argued before the scholars; Snh.17b by ‘those who argued are meant R. Shimeon Ab. Zar., III, 5 (45a) אני אובין ואָדוּן (v. Rabb. D. S. a. l. note 8), v. בִּין. R. Hash. 7a דנין שנה … משנהוכ׳ we compare the word shanah (year), used in connection with months, with shanah used (Num. 28:14 with Ex. 12:2); a. fr. 3) to judge, form an opinion of. Ab. I, 6, v. זְכוּת; a. fr. Nif. נִידֹּון, נִדֹּון (b. h. נָדו֗ן) to be judged, be called to account, summoned, punished, sentenced. R. Hash. I, 2 העולם נ׳ sentence is passed upon the world (prosperity or failure decreed). Ib. 16a נִידֹּונֶת לשעבר sentence has been passed upon it in the previous year (on the Passover, before the seed was sown), נ׳ להבא on the Passover of this same year (after the seed has been planted). Ib. אדם נ׳ בכל יום judgment is passed on man every day. Ib. 12a ברותחין נִירּוֹנוּ they were punished with (found their death in) hot water. Ab. III, 15 בטוב העולם נ׳ the world is ruled with divine mercy. Ḥull.45a נ׳ כמוח is subject to the same law as the brain. B. Kam.II, 5 להיות כנ׳, v. דַּי; a. fr. Pi. דִּיֵּין to argue, discuss, dispute. Koh. R. to II, 8 היתה מְדַיֶּינֶתוכ׳ she argued (contended) with him. Ib. שמְדַיְּינִין בהלכה who argue legal questions.Gen. R. s. 3 היו מדיינין זה עם זה contended with one another; a. fr.

חֲדַדch. sam(חדדto be sharp, pointed). Targ. Job 41:22. Targ. Y. I Deut. 1:44 דחַדְדָן which sting; some ed. דחדרן, v. חֲדַר. Pa. חַדֵּד 1) as preced. Pi. Sabb.32a (prov.) נפל תורא חַדְּדֵיה לסכינא Ms. M. (ed. חדד, Ms. O. חַדְּדוּ) when the ox is thrown down, sharpen the knife (in critical moments mans sins are visited, v. חִגְּרָא). Ḥull.43b, a. fr. לחַדּוּדֵיוכ׳ to try Abbayis acumen.Part. pass. מְחַדַּד ready in answering questions, well-versed, quick (v. preced.). Erub.13b האי דמְחַדַּדְנָא מחבירי Ms. M. (ed. מחבריא) the reason that I am readier than my fellow-students. Yeb.14a ב״ש מְחַדְּדֵי טפי those of the school of Sh. were more acute. Nidd.14b מחדדי שמעתתיה (read: מְחַדְּדָן), v. infra. 2) to cheer up, entertain. Gitt.68b, v. חַדְוְותָא. Ithpa. אִיתְחַדַּד to be well studied, ready at hand. Keth.62b (read:) מִתְחַדְּדָן שמעתתיה (Rashi: מחדדן) he recited his lessons (traditions) well.

חֲדַדch. sam(חדדto be sharp, pointed). Targ. Job 41:22. Targ. Y. I Deut. 1:44 דחַדְדָן which sting; some ed. דחדרן, v. חֲדַר. Pa. חַדֵּד 1) as preced. Pi. Sabb.32a (prov.) נפל תורא חַדְּדֵיה לסכינא Ms. M. (ed. חדד, Ms. O. חַדְּדוּ) when the ox is thrown down, sharpen the knife (in critical moments mans sins are visited, v. חִגְּרָא). Ḥull.43b, a. fr. לחַדּוּדֵיוכ׳ to try Abbayis acumen.Part. pass. מְחַדַּד ready in answering questions, well-versed, quick (v. preced.). Erub.13b האי דמְחַדַּדְנָא מחבירי Ms. M. (ed. מחבריא) the reason that I am readier than my fellow-students. Yeb.14a ב״ש מְחַדְּדֵי טפי those of the school of Sh. were more acute. Nidd.14b מחדדי שמעתתיה (read: מְחַדְּדָן), v. infra. 2) to cheer up, entertain. Gitt.68b, v. חַדְוְותָא. Ithpa. אִיתְחַדַּד to be well studied, ready at hand. Keth.62b (read:) מִתְחַדְּדָן שמעתתיה (Rashi: מחדדן) he recited his lessons (traditions) well.

חָכַם(b. h.; v. חָכָם) 1) to be wise, to know. Nidd.70 מה יעשה אדם ויֶחְכַּם what must one do in order to be wise? 2) (denom. of חָכָם) to meet for deliberation. Ib. לכשיחיו נֶחְכַּם להן when they resurrect, we shall meet to discuss their case. Hif. הֶחְכִּים 1) to grow wise, to become a scholar. B. Bath.25b הרוצה שיַחְכִּים he who desires to become a scholar; ib. 175b (Ber.63b שיִתְחַכֵּם). Ab. II, 5 … לא כל … מַחְכִּים not every one that has a large trade, becomes wise (experienced); a. fr. 2) to make wise, to stimulate a persons mind by ingenious suggestions, questions Hag. 14a תלמיד המַחְכִּיםוכ׳ a student who enlightens his teachers. B. Mets. 107b ומַחְכִּימַת פתי and makes the simple wise. 3) to subtilize, philosophize. Ex. R. s. 6, beg. ה׳ על גזרתווכ׳ philosophized on (tried to find out the reasons for) the Lords law. Ib. מה שהייתי מַחְכִּיםוכ׳ when I philosophised … and made myself believe …, it was all vain boast Hithpa. הִתְחַכֵּם, Nithpa. נִתְחַכֵּם to become wise. Ber.63b, v. supra. B. Bath.25b מתוך שמִתְחַכֵּם מתעשר because by becoming wise, he will get rich. Pesik. R. s. 33 beg. מאליו נתח׳ became wise by his own speculation.

חָכַם(b. h.; v. חָכָם) 1) to be wise, to know. Nidd.70 מה יעשה אדם ויֶחְכַּם what must one do in order to be wise? 2) (denom. of חָכָם) to meet for deliberation. Ib. לכשיחיו נֶחְכַּם להן when they resurrect, we shall meet to discuss their case. Hif. הֶחְכִּים 1) to grow wise, to become a scholar. B. Bath.25b הרוצה שיַחְכִּים he who desires to become a scholar; ib. 175b (Ber.63b שיִתְחַכֵּם). Ab. II, 5 … לא כל … מַחְכִּים not every one that has a large trade, becomes wise (experienced); a. fr. 2) to make wise, to stimulate a persons mind by ingenious suggestions, questions Hag. 14a תלמיד המַחְכִּיםוכ׳ a student who enlightens his teachers. B. Mets. 107b ומַחְכִּימַת פתי and makes the simple wise. 3) to subtilize, philosophize. Ex. R. s. 6, beg. ה׳ על גזרתווכ׳ philosophized on (tried to find out the reasons for) the Lords law. Ib. מה שהייתי מַחְכִּיםוכ׳ when I philosophised … and made myself believe …, it was all vain boast Hithpa. הִתְחַכֵּם, Nithpa. נִתְחַכֵּם to become wise. Ber.63b, v. supra. B. Bath.25b מתוך שמִתְחַכֵּם מתעשר because by becoming wise, he will get rich. Pesik. R. s. 33 beg. מאליו נתח׳ became wise by his own speculation.

חָרִיף, חֲרִיפָאm., חֲרִיפָא, חֲרִיפְתָּא f. (preced.) 1) quick, sharp; pungent; acute. Targ. Ps. 52:4. Targ. Is. 7:20; a. fr.Hor.14a ח׳ ומקשה is acute and inclined to raise questions. Nidd.45b דח׳ טפי that she is very bright (for her age). B. Bath. 111b, a. e. סכינא ח׳ דמפסקאוכ׳ a sharp knife which cuts verses apart (interpreting without regard to syntax). Ḥull.77a דח׳ סכיניה whose knife is sharp (who reasons well); Yeb.122a דחריף סכינא. Meg.7a, a. e. (prov.) טבא חדא פילפלתא ח׳וכ׳ one grain of pepper is worth more than a basketful of pumpkins, i. e. a reasoning mind is worth more than learning. Ned.31b top זבינא ח׳ goods which sell quickly, v. מִיצְעָא; a. fr.Pl. חֲרִיפִין, חֲרִיפֵי. Targ. Josh. 5:2. Targ. Hab. 1:8.Ber.59b האי דח׳ בניוכ׳ the reason that the men of Maḥuza are acute. Kidd.39a, a. e. ח׳ דפומבדיתא the ingenious students of Pumbditha (Efa and Abimi); a. e. 2) current coin, easily passing. B. Mets.44a sq. כספא דח׳ silver coin which is current, is considered coin, gold being less current is considered a produce.Pl. חֲרִיפֵי. Ib. ח׳ טפיוכ׳ are easier passed than

חָרִיף, חֲרִיפָאm., חֲרִיפָא, חֲרִיפְתָּא f. (preced.) 1) quick, sharp; pungent; acute. Targ. Ps. 52:4. Targ. Is. 7:20; a. fr.Hor.14a ח׳ ומקשה is acute and inclined to raise questions. Nidd.45b דח׳ טפי that she is very bright (for her age). B. Bath. 111b, a. e. סכינא ח׳ דמפסקאוכ׳ a sharp knife which cuts verses apart (interpreting without regard to syntax). Ḥull.77a דח׳ סכיניה whose knife is sharp (who reasons well); Yeb.122a דחריף סכינא. Meg.7a, a. e. (prov.) טבא חדא פילפלתא ח׳וכ׳ one grain of pepper is worth more than a basketful of pumpkins, i. e. a reasoning mind is worth more than learning. Ned.31b top זבינא ח׳ goods which sell quickly, v. מִיצְעָא; a. fr.Pl. חֲרִיפִין, חֲרִיפֵי. Targ. Josh. 5:2. Targ. Hab. 1:8.Ber.59b האי דח׳ בניוכ׳ the reason that the men of Maḥuza are acute. Kidd.39a, a. e. ח׳ דפומבדיתא the ingenious students of Pumbditha (Efa and Abimi); a. e. 2) current coin, easily passing. B. Mets.44a sq. כספא דח׳ silver coin which is current, is considered coin, gold being less current is considered a produce.Pl. חֲרִיפֵי. Ib. ח׳ טפיוכ׳ are easier passed than

חָרִיף, חֲרִיפָאm., חֲרִיפָא, חֲרִיפְתָּא f. (preced.) 1) quick, sharp; pungent; acute. Targ. Ps. 52:4. Targ. Is. 7:20; a. fr.Hor.14a ח׳ ומקשה is acute and inclined to raise questions. Nidd.45b דח׳ טפי that she is very bright (for her age). B. Bath. 111b, a. e. סכינא ח׳ דמפסקאוכ׳ a sharp knife which cuts verses apart (interpreting without regard to syntax). Ḥull.77a דח׳ סכיניה whose knife is sharp (who reasons well); Yeb.122a דחריף סכינא. Meg.7a, a. e. (prov.) טבא חדא פילפלתא ח׳וכ׳ one grain of pepper is worth more than a basketful of pumpkins, i. e. a reasoning mind is worth more than learning. Ned.31b top זבינא ח׳ goods which sell quickly, v. מִיצְעָא; a. fr.Pl. חֲרִיפִין, חֲרִיפֵי. Targ. Josh. 5:2. Targ. Hab. 1:8.Ber.59b האי דח׳ בניוכ׳ the reason that the men of Maḥuza are acute. Kidd.39a, a. e. ח׳ דפומבדיתא the ingenious students of Pumbditha (Efa and Abimi); a. e. 2) current coin, easily passing. B. Mets.44a sq. כספא דח׳ silver coin which is current, is considered coin, gold being less current is considered a produce.Pl. חֲרִיפֵי. Ib. ח׳ טפיוכ׳ are easier passed than

חָרִיף, חֲרִיפָאm., חֲרִיפָא, חֲרִיפְתָּא f. (preced.) 1) quick, sharp; pungent; acute. Targ. Ps. 52:4. Targ. Is. 7:20; a. fr.Hor.14a ח׳ ומקשה is acute and inclined to raise questions. Nidd.45b דח׳ טפי that she is very bright (for her age). B. Bath. 111b, a. e. סכינא ח׳ דמפסקאוכ׳ a sharp knife which cuts verses apart (interpreting without regard to syntax). Ḥull.77a דח׳ סכיניה whose knife is sharp (who reasons well); Yeb.122a דחריף סכינא. Meg.7a, a. e. (prov.) טבא חדא פילפלתא ח׳וכ׳ one grain of pepper is worth more than a basketful of pumpkins, i. e. a reasoning mind is worth more than learning. Ned.31b top זבינא ח׳ goods which sell quickly, v. מִיצְעָא; a. fr.Pl. חֲרִיפִין, חֲרִיפֵי. Targ. Josh. 5:2. Targ. Hab. 1:8.Ber.59b האי דח׳ בניוכ׳ the reason that the men of Maḥuza are acute. Kidd.39a, a. e. ח׳ דפומבדיתא the ingenious students of Pumbditha (Efa and Abimi); a. e. 2) current coin, easily passing. B. Mets.44a sq. כספא דח׳ silver coin which is current, is considered coin, gold being less current is considered a produce.Pl. חֲרִיפֵי. Ib. ח׳ טפיוכ׳ are easier passed than

יָלַד(b. h.; v. בָּלַט) to bear, bring forth; to beget, v. יוֹלֵד. Yeb.VII, 5 יָלְדָה הימנו בן she had a son from him. Ib. י׳ תאכלוכ׳ after she has given birth, she may eat (Trumah). Snh.52a ארור שזו י׳ cursed he who begot this woman. Yalk. Sam. 146 והיא ילדה מהם and she was with child from them (the male demons); והיו יוֹלְדוֹת ממנו and they (the female demons) were with child from him (Adam); Gen. R. s. 20 מולידות (corr. acc., or מוּלָדוֹת Hof.). Sot.11b בשעה שכורעת לֵילֵד when she kneels down to give birth; a. v. fr.Part. pass. יָלוּד born; יְלוּד אשה born of woman, human being. Sabb.88b; a. fr.V. יוֹלֵד, יוֹלֵדָה, יוֹלֶדֶת. Nif. נוֹלַד to be born, to originate. Bets.I, 1 ביצה שנוֹלְדָהוכ׳ an egg which was laid on a Holy Day. Bekh.II, 3 נ׳ להם מוםוכ׳ a permanent blemish appeared on them. Ib. V, 3 כשיִוָּלֵד לווכ׳ when another blemish shall have appeared. Tosef.Keth.VII, 10 (read:) שדרכן לִיוָּלֵד which ordinarily appear; Y. ib. VII, end, 31d להִיוָּלֵד. Sabb.137a יום הִוָּלְדוֹ his day of birth; a. v. fr.Pesik. R. s. 15 כל חדש שלא נ׳, v. מוֹלָד.Part. נוֹלָד forthcoming, future event, result. Ab. II, 9 הרואה את הנ׳ he who considers what may result (from his actions); Tam.32a. Ned.III, 9 הנודר מן היִלּוֹדִים מותר בנוֹלָדִים if one foreswears enjoyment of the yillodim (those born), he is permitted to derive benefits from those born after his vow (v. Gem. ib. 30b).Esp. a) (in festive ritual) nolad, an object which became available for use on a Holy Day. Bets.2a אית ליה נ׳ holds to the opinion that nolad is forbidden to be used on the Holy Day, v. מוּקְצֶה. Sabb.29a מעיקרא כלי … והוה ליה נ׳ ואסור before it was broken, it was a vessel (and not designated for fuel), and now it is a broken vessel and, therefore, is a nolad and must not be used as fuel. Erub.46a top כ״ש דהוו להו נ׳וכ׳ so much the more they must be considered as nolad ; a. fr.b) (in votive law) nolad, a novel incident which changes the aspects of a vow and eventually nullifies it. Ned.IX, 2 פותחין בנ׳ the court in trying to absolve him may open the questions by pointing out a circumstance since occurred. Ib. 3 יש … שהן כנ׳ ואינן כנ׳ there are incidents which are and yet are not like nolad, i. e. incidents which may have been anticipated by the vowing person; a. fr. Hif. הוֹלִיד 1) to beget. Tosef.Yeb.X, 4 מפני שמוֹלִיד because he is capable of begetting children. Cant. R. beg. את מוצא צדיק מולידוכ׳ you will find cases of a righteous man having a righteous son Ex. R. s. 1 ולריק ישראל מוֹלִידִים shall Israelites beget in vain?; a. v. fr.(Gen. R. s. 20 מולידות, v. supra. Keth.72b מולידיו, v. יוֹלֵד. 2) to bear living brood, opp. to laying eggs. Bekh.7b, v. יָנַק. Pi. יִלֵּד, יִילֵּד 1) to assist in birth, to deliver. Sabb.XVIII, 3 מְיַלְּדִין את האשהוכ׳ you may deliver a woman on the Sabbath; ib. 129b מְיַילְּדִים את החיה Ms. M. (ed. מיי׳ את הוולד you may take the child). Ab. Zar.II, 1 (26a) לא תְיַלֵּדוכ׳ must not deliver a gentile woman; a. fr. 2) to rear. Ib. מפני שמְיַלֶּדֶתוכ׳ because she rears a child for idolatry; a. e.

יָלַד(b. h.; v. בָּלַט) to bear, bring forth; to beget, v. יוֹלֵד. Yeb.VII, 5 יָלְדָה הימנו בן she had a son from him. Ib. י׳ תאכלוכ׳ after she has given birth, she may eat (Trumah). Snh.52a ארור שזו י׳ cursed he who begot this woman. Yalk. Sam. 146 והיא ילדה מהם and she was with child from them (the male demons); והיו יוֹלְדוֹת ממנו and they (the female demons) were with child from him (Adam); Gen. R. s. 20 מולידות (corr. acc., or מוּלָדוֹת Hof.). Sot.11b בשעה שכורעת לֵילֵד when she kneels down to give birth; a. v. fr.Part. pass. יָלוּד born; יְלוּד אשה born of woman, human being. Sabb.88b; a. fr.V. יוֹלֵד, יוֹלֵדָה, יוֹלֶדֶת. Nif. נוֹלַד to be born, to originate. Bets.I, 1 ביצה שנוֹלְדָהוכ׳ an egg which was laid on a Holy Day. Bekh.II, 3 נ׳ להם מוםוכ׳ a permanent blemish appeared on them. Ib. V, 3 כשיִוָּלֵד לווכ׳ when another blemish shall have appeared. Tosef.Keth.VII, 10 (read:) שדרכן לִיוָּלֵד which ordinarily appear; Y. ib. VII, end, 31d להִיוָּלֵד. Sabb.137a יום הִוָּלְדוֹ his day of birth; a. v. fr.Pesik. R. s. 15 כל חדש שלא נ׳, v. מוֹלָד.Part. נוֹלָד forthcoming, future event, result. Ab. II, 9 הרואה את הנ׳ he who considers what may result (from his actions); Tam.32a. Ned.III, 9 הנודר מן היִלּוֹדִים מותר בנוֹלָדִים if one foreswears enjoyment of the yillodim (those born), he is permitted to derive benefits from those born after his vow (v. Gem. ib. 30b).Esp. a) (in festive ritual) nolad, an object which became available for use on a Holy Day. Bets.2a אית ליה נ׳ holds to the opinion that nolad is forbidden to be used on the Holy Day, v. מוּקְצֶה. Sabb.29a מעיקרא כלי … והוה ליה נ׳ ואסור before it was broken, it was a vessel (and not designated for fuel), and now it is a broken vessel and, therefore, is a nolad and must not be used as fuel. Erub.46a top כ״ש דהוו להו נ׳וכ׳ so much the more they must be considered as nolad ; a. fr.b) (in votive law) nolad, a novel incident which changes the aspects of a vow and eventually nullifies it. Ned.IX, 2 פותחין בנ׳ the court in trying to absolve him may open the questions by pointing out a circumstance since occurred. Ib. 3 יש … שהן כנ׳ ואינן כנ׳ there are incidents which are and yet are not like nolad, i. e. incidents which may have been anticipated by the vowing person; a. fr. Hif. הוֹלִיד 1) to beget. Tosef.Yeb.X, 4 מפני שמוֹלִיד because he is capable of begetting children. Cant. R. beg. את מוצא צדיק מולידוכ׳ you will find cases of a righteous man having a righteous son Ex. R. s. 1 ולריק ישראל מוֹלִידִים shall Israelites beget in vain?; a. v. fr.(Gen. R. s. 20 מולידות, v. supra. Keth.72b מולידיו, v. יוֹלֵד. 2) to bear living brood, opp. to laying eggs. Bekh.7b, v. יָנַק. Pi. יִלֵּד, יִילֵּד 1) to assist in birth, to deliver. Sabb.XVIII, 3 מְיַלְּדִין את האשהוכ׳ you may deliver a woman on the Sabbath; ib. 129b מְיַילְּדִים את החיה Ms. M. (ed. מיי׳ את הוולד you may take the child). Ab. Zar.II, 1 (26a) לא תְיַלֵּדוכ׳ must not deliver a gentile woman; a. fr. 2) to rear. Ib. מפני שמְיַלֶּדֶתוכ׳ because she rears a child for idolatry; a. e.

כִּיסּוּפָא, כִּסּ׳m. (כְּסַף) putting to shame; disgrace, shame. Targ. Y. Gen. 3:10 (nakedness). Targ. Ps. 69:8 ( fem.); a. fr.Hor.13b אתיא מילתא לידי כ׳ this may lead to putting (R. S.) to shame. Taan.9b רחמנא … מכ׳ דשימי the Lord save us from being put to shame through Shimi (by his questions). Snh.11a מחמת כ׳ in order to save the man from shame. Taan.25a top משום כ׳ to avoid exposure, v. אַקְטַרְתָּא. B. Kam.86b כ׳ feeling of shame, contrad. to זילותא disgrace though not felt. Num. R. s. 14 בלשון ירושלמי … כס׳ in the Jerusalem dialect (of the Chaldaic) they say for ḥerpah, kissufa. כיסופין Targ. Prov. 2:22 some ed., read: נסופין, v. סוּף II ch.)

כִּיסּוּפָא, כִּסּ׳m. (כְּסַף) putting to shame; disgrace, shame. Targ. Y. Gen. 3:10 (nakedness). Targ. Ps. 69:8 ( fem.); a. fr.Hor.13b אתיא מילתא לידי כ׳ this may lead to putting (R. S.) to shame. Taan.9b רחמנא … מכ׳ דשימי the Lord save us from being put to shame through Shimi (by his questions). Snh.11a מחמת כ׳ in order to save the man from shame. Taan.25a top משום כ׳ to avoid exposure, v. אַקְטַרְתָּא. B. Kam.86b כ׳ feeling of shame, contrad. to זילותא disgrace though not felt. Num. R. s. 14 בלשון ירושלמי … כס׳ in the Jerusalem dialect (of the Chaldaic) they say for ḥerpah, kissufa. כיסופין Targ. Prov. 2:22 some ed., read: נסופין, v. סוּף II ch.)

כִּיסּוּפָא, כִּסּ׳m. (כְּסַף) putting to shame; disgrace, shame. Targ. Y. Gen. 3:10 (nakedness). Targ. Ps. 69:8 ( fem.); a. fr.Hor.13b אתיא מילתא לידי כ׳ this may lead to putting (R. S.) to shame. Taan.9b רחמנא … מכ׳ דשימי the Lord save us from being put to shame through Shimi (by his questions). Snh.11a מחמת כ׳ in order to save the man from shame. Taan.25a top משום כ׳ to avoid exposure, v. אַקְטַרְתָּא. B. Kam.86b כ׳ feeling of shame, contrad. to זילותא disgrace though not felt. Num. R. s. 14 בלשון ירושלמי … כס׳ in the Jerusalem dialect (of the Chaldaic) they say for ḥerpah, kissufa. כיסופין Targ. Prov. 2:22 some ed., read: נסופין, v. סוּף II ch.)

כִּיסּוּפָא, כִּסּ׳m. (כְּסַף) putting to shame; disgrace, shame. Targ. Y. Gen. 3:10 (nakedness). Targ. Ps. 69:8 ( fem.); a. fr.Hor.13b אתיא מילתא לידי כ׳ this may lead to putting (R. S.) to shame. Taan.9b רחמנא … מכ׳ דשימי the Lord save us from being put to shame through Shimi (by his questions). Snh.11a מחמת כ׳ in order to save the man from shame. Taan.25a top משום כ׳ to avoid exposure, v. אַקְטַרְתָּא. B. Kam.86b כ׳ feeling of shame, contrad. to זילותא disgrace though not felt. Num. R. s. 14 בלשון ירושלמי … כס׳ in the Jerusalem dialect (of the Chaldaic) they say for ḥerpah, kissufa. כיסופין Targ. Prov. 2:22 some ed., read: נסופין, v. סוּף II ch.)

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.