כדיבור דמי

דַּיm. (b. h.; דָּוָה, cmp. דַּאי) sufficiency, plenty; constr. דֵּי enough for; דּיִּי enough for me, דַּיֶּיךָ enough for thee Nidd.I, 1 דַּיָּין שעתן they have enough for the time being, i. e. the unclean condition, now discovered, has no retrospective effect, opp. מפְּקִידָה לפקידה. Pes.8b דַּיֵּינוּ we should have been contented. Taan.24b דַּיּוֹ בקבוכ׳ (Ms. M. דַּיי לו קב) he is contented with a Kab of B. Kam.II, 5 (25a) דיו לבא מן הדיןוכ׳ it is sufficient for the law which is derived by conclusion ad majus to be as strict as the law from which it is derived, i. e. you cannot go beyond the latter. Ib. ור״ט לית ליה דיו does R. T. not follow the principle of dayyo (that the derived law cannot go beyond the original)? והא דיו דאורייתא הוא is not the principle of dayyo biblical?Gen. B. s. 21 דייך פפוס it is enough for thee, Papus, i. e. say no more; a. fr.With prefix כְּדַי (v. כְּדָיי), constr. כְּדֵי as much as is required for, corresponding to, as conj. in order to. Maasr. V, 6 ומצא כ׳ מדתו and found a quantity corresponding to what he had measured into it (reasonably increased); יתר על כ׳ מדתו more than the reasonable quantity.כ׳ דיבור or תוך כ׳ ד׳ as much, within as much, time as is needed for an utterance (e. g. a greeting, v. Y.Ber.I, 4b). B. Kam.73a, a. fr. תוך כ׳ דיבור כדיבור דמי two statements following each other immediately are considered one. Ib. b תרי ת׳ כ׳ ד׳ there are two different intervals comprised under the expression tokh kde dibbur. Snh.31b bot. ב׳ לחלוק וב׳ in order to give honor to Ib. 32a bot. כ׳ שלא תנעול דלתוכ׳ in order not to make loans too difficult, v. דֶּלֶת; a. fr.

דַּיm. (b. h.; דָּוָה, cmp. דַּאי) sufficiency, plenty; constr. דֵּי enough for; דּיִּי enough for me, דַּיֶּיךָ enough for thee Nidd.I, 1 דַּיָּין שעתן they have enough for the time being, i. e. the unclean condition, now discovered, has no retrospective effect, opp. מפְּקִידָה לפקידה. Pes.8b דַּיֵּינוּ we should have been contented. Taan.24b דַּיּוֹ בקבוכ׳ (Ms. M. דַּיי לו קב) he is contented with a Kab of B. Kam.II, 5 (25a) דיו לבא מן הדיןוכ׳ it is sufficient for the law which is derived by conclusion ad majus to be as strict as the law from which it is derived, i. e. you cannot go beyond the latter. Ib. ור״ט לית ליה דיו does R. T. not follow the principle of dayyo (that the derived law cannot go beyond the original)? והא דיו דאורייתא הוא is not the principle of dayyo biblical?Gen. B. s. 21 דייך פפוס it is enough for thee, Papus, i. e. say no more; a. fr.With prefix כְּדַי (v. כְּדָיי), constr. כְּדֵי as much as is required for, corresponding to, as conj. in order to. Maasr. V, 6 ומצא כ׳ מדתו and found a quantity corresponding to what he had measured into it (reasonably increased); יתר על כ׳ מדתו more than the reasonable quantity.כ׳ דיבור or תוך כ׳ ד׳ as much, within as much, time as is needed for an utterance (e. g. a greeting, v. Y.Ber.I, 4b). B. Kam.73a, a. fr. תוך כ׳ דיבור כדיבור דמי two statements following each other immediately are considered one. Ib. b תרי ת׳ כ׳ ד׳ there are two different intervals comprised under the expression tokh kde dibbur. Snh.31b bot. ב׳ לחלוק וב׳ in order to give honor to Ib. 32a bot. כ׳ שלא תנעול דלתוכ׳ in order not to make loans too difficult, v. דֶּלֶת; a. fr.

הִרְהוּר, הִירְ׳m. (הִרְהֵר) 1) thought, meditation, opp. דיבור loud recitation. Ber.20b ה׳ כדיבור דמי reviewing in mind (a Biblical passage) is as good as loud recitation. Sabb.150a (ref. to Is. 58:13) דיבור אסורה׳וכ׳ talking (business on the Sabbath) is forbidden, thinking (planning) is permitted. 2) heated imagination, esp. impure fancies. Ber.12b ה׳ עבירה unchaste imagination, ה׳ע״ז idolatrous fancy. Nidd.13b המביא עצמו לידיה׳ who allows sinful fancies to take a hold of him. Zab. II, 2; a. fr.Pl. הִרְהוּרִים. Yoma 29a top הִרְהוּרֵי עבירהוכ׳ sinful (obscene) imaginations are more injurious to health than the sin itself. Esth. R. to III, 1 (play on aḥar) הרהורי דברים היו שם plans (schemes) were there.

הִרְהוּר, הִירְ׳m. (הִרְהֵר) 1) thought, meditation, opp. דיבור loud recitation. Ber.20b ה׳ כדיבור דמי reviewing in mind (a Biblical passage) is as good as loud recitation. Sabb.150a (ref. to Is. 58:13) דיבור אסורה׳וכ׳ talking (business on the Sabbath) is forbidden, thinking (planning) is permitted. 2) heated imagination, esp. impure fancies. Ber.12b ה׳ עבירה unchaste imagination, ה׳ע״ז idolatrous fancy. Nidd.13b המביא עצמו לידיה׳ who allows sinful fancies to take a hold of him. Zab. II, 2; a. fr.Pl. הִרְהוּרִים. Yoma 29a top הִרְהוּרֵי עבירהוכ׳ sinful (obscene) imaginations are more injurious to health than the sin itself. Esth. R. to III, 1 (play on aḥar) הרהורי דברים היו שם plans (schemes) were there.

הִרְהוּר, הִירְ׳m. (הִרְהֵר) 1) thought, meditation, opp. דיבור loud recitation. Ber.20b ה׳ כדיבור דמי reviewing in mind (a Biblical passage) is as good as loud recitation. Sabb.150a (ref. to Is. 58:13) דיבור אסורה׳וכ׳ talking (business on the Sabbath) is forbidden, thinking (planning) is permitted. 2) heated imagination, esp. impure fancies. Ber.12b ה׳ עבירה unchaste imagination, ה׳ע״ז idolatrous fancy. Nidd.13b המביא עצמו לידיה׳ who allows sinful fancies to take a hold of him. Zab. II, 2; a. fr.Pl. הִרְהוּרִים. Yoma 29a top הִרְהוּרֵי עבירהוכ׳ sinful (obscene) imaginations are more injurious to health than the sin itself. Esth. R. to III, 1 (play on aḥar) הרהורי דברים היו שם plans (schemes) were there.

הִרְהוּר, הִירְ׳m. (הִרְהֵר) 1) thought, meditation, opp. דיבור loud recitation. Ber.20b ה׳ כדיבור דמי reviewing in mind (a Biblical passage) is as good as loud recitation. Sabb.150a (ref. to Is. 58:13) דיבור אסורה׳וכ׳ talking (business on the Sabbath) is forbidden, thinking (planning) is permitted. 2) heated imagination, esp. impure fancies. Ber.12b ה׳ עבירה unchaste imagination, ה׳ע״ז idolatrous fancy. Nidd.13b המביא עצמו לידיה׳ who allows sinful fancies to take a hold of him. Zab. II, 2; a. fr.Pl. הִרְהוּרִים. Yoma 29a top הִרְהוּרֵי עבירהוכ׳ sinful (obscene) imaginations are more injurious to health than the sin itself. Esth. R. to III, 1 (play on aḥar) הרהורי דברים היו שם plans (schemes) were there.