-
1 לאחר מעשה
after the fact, post factum -
2 דיעבך
דִּיעֲבַךm. (= דְּאִיעֲבַד, Dithpe. of עֲבַד) having been done, diăbad, a dialectical term to indicate that the case before you is dealt with as a fact, and not with reference to its direct permissibility in the premises, לכתחילה; as a fact, decision ex post facto. Ḥull.2a הכל שוחטין לכתחילה ושחיטתן כשרה ד׳ the words of the Mishnah (I, 1), ‘All slaughter mean a direct permission (all may), whereas the immediately following clause, ‘And their slaughtering is ritually legitimate indicates a decision after the fact (which implies that deaf-mute persons must not be admitted to the slaughtering act)!Ib. b איכא הכל לכ׳ איכא הכל ד׳ sometimes ‘All … means a direct permission (all may), and sometimes a sanction after the fact. Ib. תרתי ד׳ למה לי why should there be in the Mishnah two diabads? Men.105b ד׳ אין לכ׳ לא if it has been done, it is legitimate, but directly permissible it is not. Ber.15a; a. v. fr.בְּדִ׳ as a diabad. Ḥull.15b לא קא מכשיר … אלא בד׳ R. Ḥ. declares the action legitimate after it has been done, but he does not directly authorize it; a. fr. Zeb.75b דאיעבד, read: דאיערב. -
3 דִּיעֲבַך
דִּיעֲבַךm. (= דְּאִיעֲבַד, Dithpe. of עֲבַד) having been done, diăbad, a dialectical term to indicate that the case before you is dealt with as a fact, and not with reference to its direct permissibility in the premises, לכתחילה; as a fact, decision ex post facto. Ḥull.2a הכל שוחטין לכתחילה ושחיטתן כשרה ד׳ the words of the Mishnah (I, 1), ‘All slaughter mean a direct permission (all may), whereas the immediately following clause, ‘And their slaughtering is ritually legitimate indicates a decision after the fact (which implies that deaf-mute persons must not be admitted to the slaughtering act)!Ib. b איכא הכל לכ׳ איכא הכל ד׳ sometimes ‘All … means a direct permission (all may), and sometimes a sanction after the fact. Ib. תרתי ד׳ למה לי why should there be in the Mishnah two diabads? Men.105b ד׳ אין לכ׳ לא if it has been done, it is legitimate, but directly permissible it is not. Ber.15a; a. v. fr.בְּדִ׳ as a diabad. Ḥull.15b לא קא מכשיר … אלא בד׳ R. Ḥ. declares the action legitimate after it has been done, but he does not directly authorize it; a. fr. Zeb.75b דאיעבד, read: דאיערב. -
4 שותף לאחר מעשה
accessory after the fact -
5 סבלון
סִבְּלוֹן, סִי׳m. (preced. wds.) 1) load. Sifra introd. עשוי לסִיבְלוֹן אחר made for the carrying of something else (than only persons). 2) pl. סִבְלוֹנוֹת, סִיבְ׳ (cmp. b. h. מַשָּׂא, מַשֵּׂאת) presents, esp. presents of betrothal (donatio propter nuptias). Kidd.II, 6 אע״פ ששלח ס׳וכ׳ although he sent presents after that (after an invalid betrothal). Ib. 50b חוששין לס׳ we have an apprehension concerning nuptial presents, i. e. the fact of a mans having sent presents to a woman gives rise to the apprehension that a betrothal may have taken place (Tosaf.), or that the presents may have been meant as a means of betrothal (Rashi). Ib. אימא … כי קא משדר ס׳ אדעתאוכ׳ I might think … when he sent the presents he did so with the intention of making them the means of betrothal. B. Bath.IX, 5 השולח ס׳ … אינן נגבין if one sends presents …, they cannot be reclaimed (in case of death or divorce before marriage). Ib. 146a ס׳ העשויין ליבלות presents intended for immediate consumption or wear; a. fr. -
6 סי׳
סִבְּלוֹן, סִי׳m. (preced. wds.) 1) load. Sifra introd. עשוי לסִיבְלוֹן אחר made for the carrying of something else (than only persons). 2) pl. סִבְלוֹנוֹת, סִיבְ׳ (cmp. b. h. מַשָּׂא, מַשֵּׂאת) presents, esp. presents of betrothal (donatio propter nuptias). Kidd.II, 6 אע״פ ששלח ס׳וכ׳ although he sent presents after that (after an invalid betrothal). Ib. 50b חוששין לס׳ we have an apprehension concerning nuptial presents, i. e. the fact of a mans having sent presents to a woman gives rise to the apprehension that a betrothal may have taken place (Tosaf.), or that the presents may have been meant as a means of betrothal (Rashi). Ib. אימא … כי קא משדר ס׳ אדעתאוכ׳ I might think … when he sent the presents he did so with the intention of making them the means of betrothal. B. Bath.IX, 5 השולח ס׳ … אינן נגבין if one sends presents …, they cannot be reclaimed (in case of death or divorce before marriage). Ib. 146a ס׳ העשויין ליבלות presents intended for immediate consumption or wear; a. fr. -
7 סִבְּלוֹן
סִבְּלוֹן, סִי׳m. (preced. wds.) 1) load. Sifra introd. עשוי לסִיבְלוֹן אחר made for the carrying of something else (than only persons). 2) pl. סִבְלוֹנוֹת, סִיבְ׳ (cmp. b. h. מַשָּׂא, מַשֵּׂאת) presents, esp. presents of betrothal (donatio propter nuptias). Kidd.II, 6 אע״פ ששלח ס׳וכ׳ although he sent presents after that (after an invalid betrothal). Ib. 50b חוששין לס׳ we have an apprehension concerning nuptial presents, i. e. the fact of a mans having sent presents to a woman gives rise to the apprehension that a betrothal may have taken place (Tosaf.), or that the presents may have been meant as a means of betrothal (Rashi). Ib. אימא … כי קא משדר ס׳ אדעתאוכ׳ I might think … when he sent the presents he did so with the intention of making them the means of betrothal. B. Bath.IX, 5 השולח ס׳ … אינן נגבין if one sends presents …, they cannot be reclaimed (in case of death or divorce before marriage). Ib. 146a ס׳ העשויין ליבלות presents intended for immediate consumption or wear; a. fr. -
8 סִי׳
סִבְּלוֹן, סִי׳m. (preced. wds.) 1) load. Sifra introd. עשוי לסִיבְלוֹן אחר made for the carrying of something else (than only persons). 2) pl. סִבְלוֹנוֹת, סִיבְ׳ (cmp. b. h. מַשָּׂא, מַשֵּׂאת) presents, esp. presents of betrothal (donatio propter nuptias). Kidd.II, 6 אע״פ ששלח ס׳וכ׳ although he sent presents after that (after an invalid betrothal). Ib. 50b חוששין לס׳ we have an apprehension concerning nuptial presents, i. e. the fact of a mans having sent presents to a woman gives rise to the apprehension that a betrothal may have taken place (Tosaf.), or that the presents may have been meant as a means of betrothal (Rashi). Ib. אימא … כי קא משדר ס׳ אדעתאוכ׳ I might think … when he sent the presents he did so with the intention of making them the means of betrothal. B. Bath.IX, 5 השולח ס׳ … אינן נגבין if one sends presents …, they cannot be reclaimed (in case of death or divorce before marriage). Ib. 146a ס׳ העשויין ליבלות presents intended for immediate consumption or wear; a. fr. -
9 מן
מִן, מִיןch. sam(מן whence is it proven?). Targ. Gen. 1:2; a. v. fr.With suffixes of pers. pron. מִנִּי, מִי׳ from me; מִנָּךְ, מִי׳ from thee; מִנֵּיה, מִי׳ from him, it Ib. 22:12. Ib. 3:3; a. fr.Y.Ber.II, 5a bot. מן הן דסלק to where he had come from. Sabb.80b מן דיליה דא ליה this came to him from his own doing. Sot.40a ומאי נפקא ליך מִינָּהּ and what difference does it make? מִנִּי ומִנֵּיה יתקלסוכ׳ through myself and him the Most High is exalted. B. Kam.18a קאזיל מיניה מיניה it was lost through its (the chickens) action alone. Y.Peah VII, 20b מיניה וביה הוא (the sweetness) is entirely its own (no honey has been added). Snh.39b, v. אִבָּא; a. fr. לא כולא מיניה, לא כל כמיניה it is not at all in his power; v. כּוֹלָא.מן ד־ from the time that, after; from the fact that; when; because. Lam. R. to II, 2 מן דאכלון after they had eaten; a. v. fr.; v. מִדְּ־. -
10 מין
מִן, מִיןch. sam(מן whence is it proven?). Targ. Gen. 1:2; a. v. fr.With suffixes of pers. pron. מִנִּי, מִי׳ from me; מִנָּךְ, מִי׳ from thee; מִנֵּיה, מִי׳ from him, it Ib. 22:12. Ib. 3:3; a. fr.Y.Ber.II, 5a bot. מן הן דסלק to where he had come from. Sabb.80b מן דיליה דא ליה this came to him from his own doing. Sot.40a ומאי נפקא ליך מִינָּהּ and what difference does it make? מִנִּי ומִנֵּיה יתקלסוכ׳ through myself and him the Most High is exalted. B. Kam.18a קאזיל מיניה מיניה it was lost through its (the chickens) action alone. Y.Peah VII, 20b מיניה וביה הוא (the sweetness) is entirely its own (no honey has been added). Snh.39b, v. אִבָּא; a. fr. לא כולא מיניה, לא כל כמיניה it is not at all in his power; v. כּוֹלָא.מן ד־ from the time that, after; from the fact that; when; because. Lam. R. to II, 2 מן דאכלון after they had eaten; a. v. fr.; v. מִדְּ־. -
11 מִן
מִן, מִיןch. sam(מן whence is it proven?). Targ. Gen. 1:2; a. v. fr.With suffixes of pers. pron. מִנִּי, מִי׳ from me; מִנָּךְ, מִי׳ from thee; מִנֵּיה, מִי׳ from him, it Ib. 22:12. Ib. 3:3; a. fr.Y.Ber.II, 5a bot. מן הן דסלק to where he had come from. Sabb.80b מן דיליה דא ליה this came to him from his own doing. Sot.40a ומאי נפקא ליך מִינָּהּ and what difference does it make? מִנִּי ומִנֵּיה יתקלסוכ׳ through myself and him the Most High is exalted. B. Kam.18a קאזיל מיניה מיניה it was lost through its (the chickens) action alone. Y.Peah VII, 20b מיניה וביה הוא (the sweetness) is entirely its own (no honey has been added). Snh.39b, v. אִבָּא; a. fr. לא כולא מיניה, לא כל כמיניה it is not at all in his power; v. כּוֹלָא.מן ד־ from the time that, after; from the fact that; when; because. Lam. R. to II, 2 מן דאכלון after they had eaten; a. v. fr.; v. מִדְּ־. -
12 מִין
מִן, מִיןch. sam(מן whence is it proven?). Targ. Gen. 1:2; a. v. fr.With suffixes of pers. pron. מִנִּי, מִי׳ from me; מִנָּךְ, מִי׳ from thee; מִנֵּיה, מִי׳ from him, it Ib. 22:12. Ib. 3:3; a. fr.Y.Ber.II, 5a bot. מן הן דסלק to where he had come from. Sabb.80b מן דיליה דא ליה this came to him from his own doing. Sot.40a ומאי נפקא ליך מִינָּהּ and what difference does it make? מִנִּי ומִנֵּיה יתקלסוכ׳ through myself and him the Most High is exalted. B. Kam.18a קאזיל מיניה מיניה it was lost through its (the chickens) action alone. Y.Peah VII, 20b מיניה וביה הוא (the sweetness) is entirely its own (no honey has been added). Snh.39b, v. אִבָּא; a. fr. לא כולא מיניה, לא כל כמיניה it is not at all in his power; v. כּוֹלָא.מן ד־ from the time that, after; from the fact that; when; because. Lam. R. to II, 2 מן דאכלון after they had eaten; a. v. fr.; v. מִדְּ־. -
13 מ
מִ־, מִי־(followed by Dagesh forte), מֵ־, מֵי־ (before gutturals) prefix for מִן, 1) from, of, e. g. מִמָּקוֹם from a place; מֵאֵמָתַי from what time מֵאֵל־, v. אֶל. 2) (v. מִדּ־) from the time that, when; from the fact that, since; also separated מִי, e. g. Sot.IX, 7 משנתערפה העגלה after the heifer has been killed; Num. R. s. 2 מִי שהוא אומר (= מִשֶּׁ־) after having said; Y.Shek.V, end, 49b מיחזר when I come back; Y.Peah VIII, 21b top מי חזרון מי חזרוןוכ׳ when we come back,when they came back ; Y.Ber.II, 5C bot. מִסַּבְרִית ed. Lehm. (ed. מי סברית) because I thought; Y.Taan.IV, 69a מנפקין (Lam. R. to II, 2 מן דנפקין) when they came forth; a. fr. -
14 מי־
מִ־, מִי־(followed by Dagesh forte), מֵ־, מֵי־ (before gutturals) prefix for מִן, 1) from, of, e. g. מִמָּקוֹם from a place; מֵאֵמָתַי from what time מֵאֵל־, v. אֶל. 2) (v. מִדּ־) from the time that, when; from the fact that, since; also separated מִי, e. g. Sot.IX, 7 משנתערפה העגלה after the heifer has been killed; Num. R. s. 2 מִי שהוא אומר (= מִשֶּׁ־) after having said; Y.Shek.V, end, 49b מיחזר when I come back; Y.Peah VIII, 21b top מי חזרון מי חזרוןוכ׳ when we come back,when they came back ; Y.Ber.II, 5C bot. מִסַּבְרִית ed. Lehm. (ed. מי סברית) because I thought; Y.Taan.IV, 69a מנפקין (Lam. R. to II, 2 מן דנפקין) when they came forth; a. fr. -
15 מִ־
מִ־, מִי־(followed by Dagesh forte), מֵ־, מֵי־ (before gutturals) prefix for מִן, 1) from, of, e. g. מִמָּקוֹם from a place; מֵאֵמָתַי from what time מֵאֵל־, v. אֶל. 2) (v. מִדּ־) from the time that, when; from the fact that, since; also separated מִי, e. g. Sot.IX, 7 משנתערפה העגלה after the heifer has been killed; Num. R. s. 2 מִי שהוא אומר (= מִשֶּׁ־) after having said; Y.Shek.V, end, 49b מיחזר when I come back; Y.Peah VIII, 21b top מי חזרון מי חזרוןוכ׳ when we come back,when they came back ; Y.Ber.II, 5C bot. מִסַּבְרִית ed. Lehm. (ed. מי סברית) because I thought; Y.Taan.IV, 69a מנפקין (Lam. R. to II, 2 מן דנפקין) when they came forth; a. fr. -
16 מִי־
מִ־, מִי־(followed by Dagesh forte), מֵ־, מֵי־ (before gutturals) prefix for מִן, 1) from, of, e. g. מִמָּקוֹם from a place; מֵאֵמָתַי from what time מֵאֵל־, v. אֶל. 2) (v. מִדּ־) from the time that, when; from the fact that, since; also separated מִי, e. g. Sot.IX, 7 משנתערפה העגלה after the heifer has been killed; Num. R. s. 2 מִי שהוא אומר (= מִשֶּׁ־) after having said; Y.Shek.V, end, 49b מיחזר when I come back; Y.Peah VIII, 21b top מי חזרון מי חזרוןוכ׳ when we come back,when they came back ; Y.Ber.II, 5C bot. מִסַּבְרִית ed. Lehm. (ed. מי סברית) because I thought; Y.Taan.IV, 69a מנפקין (Lam. R. to II, 2 מן דנפקין) when they came forth; a. fr. -
17 ברר
בָּרַר(b. h.; √בר, contr. of באר, בור) (to clear, clean; to place outside, whence) 1) to make clear, prove, ascertain. Keth.46a (interpret. Deut. 22:17) ובוֹרְרִין את הדברוכ׳ and they make the fact as clear (bright) as a new garment.Part. pass. בָּרוּר q. v. 2) to single out, select, sift, assort. Maasr. II, 6 שאָבוֹר לי which I may select for me. Ib. בּוֹרֵר ואוכל he has a right to pick out and eat (one after the other). Kil. II, 1 יָבוֹר he must take it out entirely. Sabb.VII, 2 הבּוֹרֵר he who sifts (a labor forbidden on the Sabbath). Y. ib. VII, 10a, a. fr. משום בורר (is guilty) because it comes under the class of sifting. Bab. ib. 74a בורר ואוכלוכ׳ he may take out singly and eat, take out singly and put it down (rejecting it) ולא יִבְרוֹר but he must not assort (v. discussion ibid.). Gitt. V, 9 לא תָבוֹר she must not help her to sift the grain. Snh.45a בְּרוֹר לווכ׳ choose for the convict the most gentle method of execution; Sot.8b, a. fr.Snh.III, 1 זה בוררוכ׳ each party chooses one judge, and the two judges בּוֹרְרִיןוכ׳ elect a third. Pi. בֵּרַר, בֵּירַר 1) to prove, ascertain. Snh.23b צריך לבָרֵר the claimant must offer clear evidence. Kerith. 24a לב׳ עוון to ascertain whether or not the woman was guilty; Num. R. s. 9, v. בָּעַר. Y.Kidd.III, 63d, v. סִימְפּוֹן. Lev. R. s. 11; v. Nithpa. 2) to sift, select. Y.Ber.IX, 13c top דש זרה ובי׳ he threshed, winnowed and sifted. Y.Ned.I, beg.51a לשונות שביררו להןוכ׳ the terms (for oaths, vows) which the Mishnahs have selected (as substitutes for the real expressions of oaths); Bab. ib. 10b שבדו, v. בָּדָא. (Esth. R. to I, 22 (read:) בירר להם בלשון … רומי מלשון יוני interpreted for them (the Bible) in Latin, v. בָּדָא. The passage is defective; cmp. Y.Meg.I, 71c top. Y.Snh.X, 28a בחרו להם ביררו הברזלוכ׳, read בְּרִיּוּת, they selected (as similes for the Law) the soundness of the iron and the fixedness of the tree; cmp. Num. R. s. 14; Koh. R. to XII, 11. Hof. הוּבְרָר to be cleared up, to be decided (between two alternatives); v. בְּרֵירָה. Bets.4a (a hen is bought either for consumption or for breeding) נשחטה הובְרָרָהוכ׳ by its being killed, it appears that it was originally intended for slaughtering; Ḥull.14a. Nif. נִבְרָר to be selected. Tanḥ. Shlaḥ. 4 נִבְרְרוּ צדיקים they were righteous at the time they were selected. Nithpa. נִתְבָּרֵר 1) to desire clearness, to seek evidence, search for truth. Lev. R. s. 11 (ref. to 2 Sam. 22:26 sq.) בשעהשנ׳ על עסקיו הק״בה בירר לווכ׳ when he desired to be enlightened about his affairs (asking, ‘Whereby shall I know, Gen. 15:8), the Lord enlightened him (ib. 13). Ib. בשעהשנ׳וכ׳ (with ref. to Moses); Midr. Till. to Ps. 18:26 sq. 2) to be confirmed, established. Tanḥ. Ttsavveh 9, end (read:) נִתְבָּרְרָה כהונה בידם through them the priesthood became established. Pesik. Dibré p. 115b> (read as:) Yalk. Jer. 258 לא נ׳ … עד שעמדוכ׳ their prophecies were not fulfilled until Jer. arose. -
18 בָּרַר
בָּרַר(b. h.; √בר, contr. of באר, בור) (to clear, clean; to place outside, whence) 1) to make clear, prove, ascertain. Keth.46a (interpret. Deut. 22:17) ובוֹרְרִין את הדברוכ׳ and they make the fact as clear (bright) as a new garment.Part. pass. בָּרוּר q. v. 2) to single out, select, sift, assort. Maasr. II, 6 שאָבוֹר לי which I may select for me. Ib. בּוֹרֵר ואוכל he has a right to pick out and eat (one after the other). Kil. II, 1 יָבוֹר he must take it out entirely. Sabb.VII, 2 הבּוֹרֵר he who sifts (a labor forbidden on the Sabbath). Y. ib. VII, 10a, a. fr. משום בורר (is guilty) because it comes under the class of sifting. Bab. ib. 74a בורר ואוכלוכ׳ he may take out singly and eat, take out singly and put it down (rejecting it) ולא יִבְרוֹר but he must not assort (v. discussion ibid.). Gitt. V, 9 לא תָבוֹר she must not help her to sift the grain. Snh.45a בְּרוֹר לווכ׳ choose for the convict the most gentle method of execution; Sot.8b, a. fr.Snh.III, 1 זה בוררוכ׳ each party chooses one judge, and the two judges בּוֹרְרִיןוכ׳ elect a third. Pi. בֵּרַר, בֵּירַר 1) to prove, ascertain. Snh.23b צריך לבָרֵר the claimant must offer clear evidence. Kerith. 24a לב׳ עוון to ascertain whether or not the woman was guilty; Num. R. s. 9, v. בָּעַר. Y.Kidd.III, 63d, v. סִימְפּוֹן. Lev. R. s. 11; v. Nithpa. 2) to sift, select. Y.Ber.IX, 13c top דש זרה ובי׳ he threshed, winnowed and sifted. Y.Ned.I, beg.51a לשונות שביררו להןוכ׳ the terms (for oaths, vows) which the Mishnahs have selected (as substitutes for the real expressions of oaths); Bab. ib. 10b שבדו, v. בָּדָא. (Esth. R. to I, 22 (read:) בירר להם בלשון … רומי מלשון יוני interpreted for them (the Bible) in Latin, v. בָּדָא. The passage is defective; cmp. Y.Meg.I, 71c top. Y.Snh.X, 28a בחרו להם ביררו הברזלוכ׳, read בְּרִיּוּת, they selected (as similes for the Law) the soundness of the iron and the fixedness of the tree; cmp. Num. R. s. 14; Koh. R. to XII, 11. Hof. הוּבְרָר to be cleared up, to be decided (between two alternatives); v. בְּרֵירָה. Bets.4a (a hen is bought either for consumption or for breeding) נשחטה הובְרָרָהוכ׳ by its being killed, it appears that it was originally intended for slaughtering; Ḥull.14a. Nif. נִבְרָר to be selected. Tanḥ. Shlaḥ. 4 נִבְרְרוּ צדיקים they were righteous at the time they were selected. Nithpa. נִתְבָּרֵר 1) to desire clearness, to seek evidence, search for truth. Lev. R. s. 11 (ref. to 2 Sam. 22:26 sq.) בשעהשנ׳ על עסקיו הק״בה בירר לווכ׳ when he desired to be enlightened about his affairs (asking, ‘Whereby shall I know, Gen. 15:8), the Lord enlightened him (ib. 13). Ib. בשעהשנ׳וכ׳ (with ref. to Moses); Midr. Till. to Ps. 18:26 sq. 2) to be confirmed, established. Tanḥ. Ttsavveh 9, end (read:) נִתְבָּרְרָה כהונה בידם through them the priesthood became established. Pesik. Dibré p. 115b> (read as:) Yalk. Jer. 258 לא נ׳ … עד שעמדוכ׳ their prophecies were not fulfilled until Jer. arose. -
19 שקר
שָׁקַר(b. h.) to be false. Gen. R. s. 85, beg. שָׁקַרְתָּ יהודה thou hast been false, O Judah; Yalk. ib. 144; Yalk. Mal. 589. Pi. שִׁיקֵּר 1) same, to lie; to defraud.מה לי לשַׁקּר what reason should I have for making a false statement?, i. e. a persons statement is to be credited, when he gains nothing by it, since he might have obtained the same advantage in another way. Kidd.64b אמרינן מה לי לשקרוכ׳ we apply the principle that we believe him, because he gains nothing by falsehood: for, why should he have said so? In order to release her from leviratical marriage after his death? If so, he might have said to her: I release thee by a divorce. Ib. מה לי לש׳ כי עדים דמי a persons statement accepted on the ground that he had no reason for lying, has the same legal value as the statement of witnesses; מה לי לש׳ כי חזקה דמי it has only the same value as a presumption (חֲזָקָה). Keth.27b מה לי לש׳ אי בעיוכ׳ we must believe him, for, if he had wanted, he might have said Ib. מה לי לש׳ במקום עדיםוכ׳ we do not apply the principle of mah li lshaḳḳer, when the persons statement is contradicted by witnesses (by well-known facts); B. Mets.81b; a. fr.Y.Snh.XI, 30c top (expl. כחש לו, 1 Kings 13:18) שי׳ בו (not ביה) he played him false; Cant. R. to II, 5 שי׳ לו; ib. ומה שי׳ לו שהאכילהווכ׳ and wherein did he play him false? In that he gave him the bread of deceit to eat (made him the recipient of treacherous hospitality). Num. R. s. 2018>; Tanḥ. Balak 12 מְשַׁקֵּר במשקלות, v. מִשְׁקָל; a. fr. 2) to prove false; to contradict, refute. Macc.5a (ref. to Deut. 19:18) עד שתְּשַׁקֵּר גופהוכ׳ until thou disprovest the body of the testimony (provest an alibi of the witnesses). Hithpa. הִשְׁתַּקֵּי, Nithpa. נִשְׁתַּקֵּר to be refuted, be proved to be a liar. Y. ib. I, beg.31a (read:) עדים שנזדממו וחזרו ונִשְׁתַּקְּרוּ if witnesses against whom an alibi had been proved were also proved to have told a falsehood (as to the fact to which they testified). -
20 שָׁקַר
שָׁקַר(b. h.) to be false. Gen. R. s. 85, beg. שָׁקַרְתָּ יהודה thou hast been false, O Judah; Yalk. ib. 144; Yalk. Mal. 589. Pi. שִׁיקֵּר 1) same, to lie; to defraud.מה לי לשַׁקּר what reason should I have for making a false statement?, i. e. a persons statement is to be credited, when he gains nothing by it, since he might have obtained the same advantage in another way. Kidd.64b אמרינן מה לי לשקרוכ׳ we apply the principle that we believe him, because he gains nothing by falsehood: for, why should he have said so? In order to release her from leviratical marriage after his death? If so, he might have said to her: I release thee by a divorce. Ib. מה לי לש׳ כי עדים דמי a persons statement accepted on the ground that he had no reason for lying, has the same legal value as the statement of witnesses; מה לי לש׳ כי חזקה דמי it has only the same value as a presumption (חֲזָקָה). Keth.27b מה לי לש׳ אי בעיוכ׳ we must believe him, for, if he had wanted, he might have said Ib. מה לי לש׳ במקום עדיםוכ׳ we do not apply the principle of mah li lshaḳḳer, when the persons statement is contradicted by witnesses (by well-known facts); B. Mets.81b; a. fr.Y.Snh.XI, 30c top (expl. כחש לו, 1 Kings 13:18) שי׳ בו (not ביה) he played him false; Cant. R. to II, 5 שי׳ לו; ib. ומה שי׳ לו שהאכילהווכ׳ and wherein did he play him false? In that he gave him the bread of deceit to eat (made him the recipient of treacherous hospitality). Num. R. s. 2018>; Tanḥ. Balak 12 מְשַׁקֵּר במשקלות, v. מִשְׁקָל; a. fr. 2) to prove false; to contradict, refute. Macc.5a (ref. to Deut. 19:18) עד שתְּשַׁקֵּר גופהוכ׳ until thou disprovest the body of the testimony (provest an alibi of the witnesses). Hithpa. הִשְׁתַּקֵּי, Nithpa. נִשְׁתַּקֵּר to be refuted, be proved to be a liar. Y. ib. I, beg.31a (read:) עדים שנזדממו וחזרו ונִשְׁתַּקְּרוּ if witnesses against whom an alibi had been proved were also proved to have told a falsehood (as to the fact to which they testified).
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