even though

———————— ———————— ———————— ———————— ————————

גָּרַש(b. h.) 1) to stir up, to set in commotion. Sifré Deut. 39; Yalk. ib. 859 יכול יהו מים גּוֹרְשִׁין את העפר ממקום בקעהוכ׳ you might suppose the (rain) water will stir up the (fat) ground of the valley, and thus the valley will lack (drinking) water. 2) (cmp. טָרַד) to banish; to send off, divorce (a wife).Part. pass. גָּרוּש, f. גְּרוּשָׁה q. v. Pi. גֵּירַש, גֵּרַש to send off, banish. Gen. R. s. 21.Esp. to give a letter of divorce. Gitt.IX, 1 הַמְּגָרֵשוכ׳ if one divorces his wife and says, on handing her the letter, ; a. v. fr.Ib. VI, 5 if one says (to his delegates) … גָּרְשוּהָ garshuha, they are authorized to write and deliver to her a letter of divorce ( geresh being the colloquial term for divorcing). Pa. גּוּרָש to be banished, Pirké dR. El. ch. XIX; XX ג׳ ויצאוכ׳ he was banished and he left paradise. Part, מְגוּרָש, f. מְגוּרֶשֶׁת. Gitt.VII, 4 מג׳ ואינה מג׳ she is and is not divorced, i. e. her divorce is doubtful, and she has to suffer the disqualifications of a married and of a divorced woman. Ib. 5; a. v. fr. Hithpa. הִתְגָּרֵש, Nithpa. נִתְגָּרֵש 1) to be banished; to be divorced. Midr. Till. to Ps. 92. Gitt.65a מִתְגָּרֶשֶׁת בקידושיוכ׳ she is entitled to receive a letter of divorce for herself even though her father had contracted the marriage in her behalf; a. v. fr. ( 2) to be stirred up, become muddy, thick. Midr. dR. Akiba, Alef (Jellinek Beth Hammidrash III, 1 3).

גָּרַש(b. h.) 1) to stir up, to set in commotion. Sifré Deut. 39; Yalk. ib. 859 יכול יהו מים גּוֹרְשִׁין את העפר ממקום בקעהוכ׳ you might suppose the (rain) water will stir up the (fat) ground of the valley, and thus the valley will lack (drinking) water. 2) (cmp. טָרַד) to banish; to send off, divorce (a wife).Part. pass. גָּרוּש, f. גְּרוּשָׁה q. v. Pi. גֵּירַש, גֵּרַש to send off, banish. Gen. R. s. 21.Esp. to give a letter of divorce. Gitt.IX, 1 הַמְּגָרֵשוכ׳ if one divorces his wife and says, on handing her the letter, ; a. v. fr.Ib. VI, 5 if one says (to his delegates) … גָּרְשוּהָ garshuha, they are authorized to write and deliver to her a letter of divorce ( geresh being the colloquial term for divorcing). Pa. גּוּרָש to be banished, Pirké dR. El. ch. XIX; XX ג׳ ויצאוכ׳ he was banished and he left paradise. Part, מְגוּרָש, f. מְגוּרֶשֶׁת. Gitt.VII, 4 מג׳ ואינה מג׳ she is and is not divorced, i. e. her divorce is doubtful, and she has to suffer the disqualifications of a married and of a divorced woman. Ib. 5; a. v. fr. Hithpa. הִתְגָּרֵש, Nithpa. נִתְגָּרֵש 1) to be banished; to be divorced. Midr. Till. to Ps. 92. Gitt.65a מִתְגָּרֶשֶׁת בקידושיוכ׳ she is entitled to receive a letter of divorce for herself even though her father had contracted the marriage in her behalf; a. v. fr. ( 2) to be stirred up, become muddy, thick. Midr. dR. Akiba, Alef (Jellinek Beth Hammidrash III, 1 3).

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.

דּוּגְמָא, דִּיגְמָא, דּוּגְמָהf. (δεῑγμα, cmp. παράδειγμα) 1) simile, illustration (cmp. מָשָׁל ל־, משל למה הדבר דומה). Cant. R., introd. עד … היתה ד׳ up to Solomons days the method of argument by illustration was unknown (in Hebrew literature). 2) show, exhibition, public appearance. Y.Hor.III, beg.47a די׳ דידכו דמיוכ׳ (prob. to be read דמיא) your appearance resembles that of your Maker. Eduy. v, 6; Ber.19a ד׳ השקוה it was for show that they made her drink, i. e. they merely pretended to give her the real ‘bitter waters; (oth. opin. they performed the act on one who was, likethemselves, a descendant of gentiles; Y.M. Kat. III, 81d דִּכְמָהּ השקוה, (a popular adaptation of our w.; v. דִּכְמָא), expl. דִּכְוָותָהּ something like it). Midr. Sam. ch. 20 (expl. תפקד לשלום, 1 Sam. 17:18) ד׳ דידהין how they look. 3) sample, example, token (corresp. to h. אוֹת). Ḥag. 16a (play on ד̇ג̇ול מ̇רבבה, Cant. 5:10) ד̇וג̇מ̇א הוא ברבבה שלו He is exemplified by His myriad (of angels), i. e. the Divine nature is recognized indirectly from the nature of His ministering messengers, v. Cant. R. to V, 9.Keth.28b קחו לכם ד׳וכ׳ take a warning example Taan.23a ד׳ לדורותa> sample (of greatfertility) as a lesson for future generations. Sabb.30b I will show thee דּוּגְמָתָןוכ׳ (Ms. M. דּוּגְמָתוֹ) the like thereof in this world.Ib. 11b the dyer must not go out on the Sabbath בדו׳ שבצוארו (Ar. בדי׳ שבאזנו; Tosef. ib. I, 8 בדו׳ שבאזנו) with the sample of colors around his neck, v. אוֹת II.Num. R. s. 6 (expl. Job 36:7 עיניו) ד׳ דידהו that which is like his own doing, i. e. some realization of his ideal, v. עֵינָא; Midr. Sam. ch. 28 דוגמה דידהון; Gen. R. s. 71 דוגמת דידיה (corr. acc.), v. next w.; a. fr.Pl. דּוּגְמוֹת. B. Kam. 119b, v. אוֹת II (Var. Ms. דּוּגְמָאוֹת). (Our w., owing to its phonetic resemblance to דִּכְמָא, is inflected as though it were a native, whence the forms: דּוּגְמָה, דּוּגְמת, דוּגְמָת־, דּוּגְמוֹת, and even a Var. to Tosef.Sabb.I, 8 דִּגְמוֹ, as though fr. דֶּגֶם.

דּוּגְמָא, דִּיגְמָא, דּוּגְמָהf. (δεῑγμα, cmp. παράδειγμα) 1) simile, illustration (cmp. מָשָׁל ל־, משל למה הדבר דומה). Cant. R., introd. עד … היתה ד׳ up to Solomons days the method of argument by illustration was unknown (in Hebrew literature). 2) show, exhibition, public appearance. Y.Hor.III, beg.47a די׳ דידכו דמיוכ׳ (prob. to be read דמיא) your appearance resembles that of your Maker. Eduy. v, 6; Ber.19a ד׳ השקוה it was for show that they made her drink, i. e. they merely pretended to give her the real ‘bitter waters; (oth. opin. they performed the act on one who was, likethemselves, a descendant of gentiles; Y.M. Kat. III, 81d דִּכְמָהּ השקוה, (a popular adaptation of our w.; v. דִּכְמָא), expl. דִּכְוָותָהּ something like it). Midr. Sam. ch. 20 (expl. תפקד לשלום, 1 Sam. 17:18) ד׳ דידהין how they look. 3) sample, example, token (corresp. to h. אוֹת). Ḥag. 16a (play on ד̇ג̇ול מ̇רבבה, Cant. 5:10) ד̇וג̇מ̇א הוא ברבבה שלו He is exemplified by His myriad (of angels), i. e. the Divine nature is recognized indirectly from the nature of His ministering messengers, v. Cant. R. to V, 9.Keth.28b קחו לכם ד׳וכ׳ take a warning example Taan.23a ד׳ לדורותa> sample (of greatfertility) as a lesson for future generations. Sabb.30b I will show thee דּוּגְמָתָןוכ׳ (Ms. M. דּוּגְמָתוֹ) the like thereof in this world.Ib. 11b the dyer must not go out on the Sabbath בדו׳ שבצוארו (Ar. בדי׳ שבאזנו; Tosef. ib. I, 8 בדו׳ שבאזנו) with the sample of colors around his neck, v. אוֹת II.Num. R. s. 6 (expl. Job 36:7 עיניו) ד׳ דידהו that which is like his own doing, i. e. some realization of his ideal, v. עֵינָא; Midr. Sam. ch. 28 דוגמה דידהון; Gen. R. s. 71 דוגמת דידיה (corr. acc.), v. next w.; a. fr.Pl. דּוּגְמוֹת. B. Kam. 119b, v. אוֹת II (Var. Ms. דּוּגְמָאוֹת). (Our w., owing to its phonetic resemblance to דִּכְמָא, is inflected as though it were a native, whence the forms: דּוּגְמָה, דּוּגְמת, דוּגְמָת־, דּוּגְמוֹת, and even a Var. to Tosef.Sabb.I, 8 דִּגְמוֹ, as though fr. דֶּגֶם.

דּוּגְמָא, דִּיגְמָא, דּוּגְמָהf. (δεῑγμα, cmp. παράδειγμα) 1) simile, illustration (cmp. מָשָׁל ל־, משל למה הדבר דומה). Cant. R., introd. עד … היתה ד׳ up to Solomons days the method of argument by illustration was unknown (in Hebrew literature). 2) show, exhibition, public appearance. Y.Hor.III, beg.47a די׳ דידכו דמיוכ׳ (prob. to be read דמיא) your appearance resembles that of your Maker. Eduy. v, 6; Ber.19a ד׳ השקוה it was for show that they made her drink, i. e. they merely pretended to give her the real ‘bitter waters; (oth. opin. they performed the act on one who was, likethemselves, a descendant of gentiles; Y.M. Kat. III, 81d דִּכְמָהּ השקוה, (a popular adaptation of our w.; v. דִּכְמָא), expl. דִּכְוָותָהּ something like it). Midr. Sam. ch. 20 (expl. תפקד לשלום, 1 Sam. 17:18) ד׳ דידהין how they look. 3) sample, example, token (corresp. to h. אוֹת). Ḥag. 16a (play on ד̇ג̇ול מ̇רבבה, Cant. 5:10) ד̇וג̇מ̇א הוא ברבבה שלו He is exemplified by His myriad (of angels), i. e. the Divine nature is recognized indirectly from the nature of His ministering messengers, v. Cant. R. to V, 9.Keth.28b קחו לכם ד׳וכ׳ take a warning example Taan.23a ד׳ לדורותa> sample (of greatfertility) as a lesson for future generations. Sabb.30b I will show thee דּוּגְמָתָןוכ׳ (Ms. M. דּוּגְמָתוֹ) the like thereof in this world.Ib. 11b the dyer must not go out on the Sabbath בדו׳ שבצוארו (Ar. בדי׳ שבאזנו; Tosef. ib. I, 8 בדו׳ שבאזנו) with the sample of colors around his neck, v. אוֹת II.Num. R. s. 6 (expl. Job 36:7 עיניו) ד׳ דידהו that which is like his own doing, i. e. some realization of his ideal, v. עֵינָא; Midr. Sam. ch. 28 דוגמה דידהון; Gen. R. s. 71 דוגמת דידיה (corr. acc.), v. next w.; a. fr.Pl. דּוּגְמוֹת. B. Kam. 119b, v. אוֹת II (Var. Ms. דּוּגְמָאוֹת). (Our w., owing to its phonetic resemblance to דִּכְמָא, is inflected as though it were a native, whence the forms: דּוּגְמָה, דּוּגְמת, דוּגְמָת־, דּוּגְמוֹת, and even a Var. to Tosef.Sabb.I, 8 דִּגְמוֹ, as though fr. דֶּגֶם.

דּוּגְמָא, דִּיגְמָא, דּוּגְמָהf. (δεῑγμα, cmp. παράδειγμα) 1) simile, illustration (cmp. מָשָׁל ל־, משל למה הדבר דומה). Cant. R., introd. עד … היתה ד׳ up to Solomons days the method of argument by illustration was unknown (in Hebrew literature). 2) show, exhibition, public appearance. Y.Hor.III, beg.47a די׳ דידכו דמיוכ׳ (prob. to be read דמיא) your appearance resembles that of your Maker. Eduy. v, 6; Ber.19a ד׳ השקוה it was for show that they made her drink, i. e. they merely pretended to give her the real ‘bitter waters; (oth. opin. they performed the act on one who was, likethemselves, a descendant of gentiles; Y.M. Kat. III, 81d דִּכְמָהּ השקוה, (a popular adaptation of our w.; v. דִּכְמָא), expl. דִּכְוָותָהּ something like it). Midr. Sam. ch. 20 (expl. תפקד לשלום, 1 Sam. 17:18) ד׳ דידהין how they look. 3) sample, example, token (corresp. to h. אוֹת). Ḥag. 16a (play on ד̇ג̇ול מ̇רבבה, Cant. 5:10) ד̇וג̇מ̇א הוא ברבבה שלו He is exemplified by His myriad (of angels), i. e. the Divine nature is recognized indirectly from the nature of His ministering messengers, v. Cant. R. to V, 9.Keth.28b קחו לכם ד׳וכ׳ take a warning example Taan.23a ד׳ לדורותa> sample (of greatfertility) as a lesson for future generations. Sabb.30b I will show thee דּוּגְמָתָןוכ׳ (Ms. M. דּוּגְמָתוֹ) the like thereof in this world.Ib. 11b the dyer must not go out on the Sabbath בדו׳ שבצוארו (Ar. בדי׳ שבאזנו; Tosef. ib. I, 8 בדו׳ שבאזנו) with the sample of colors around his neck, v. אוֹת II.Num. R. s. 6 (expl. Job 36:7 עיניו) ד׳ דידהו that which is like his own doing, i. e. some realization of his ideal, v. עֵינָא; Midr. Sam. ch. 28 דוגמה דידהון; Gen. R. s. 71 דוגמת דידיה (corr. acc.), v. next w.; a. fr.Pl. דּוּגְמוֹת. B. Kam. 119b, v. אוֹת II (Var. Ms. דּוּגְמָאוֹת). (Our w., owing to its phonetic resemblance to דִּכְמָא, is inflected as though it were a native, whence the forms: דּוּגְמָה, דּוּגְמת, דוּגְמָת־, דּוּגְמוֹת, and even a Var. to Tosef.Sabb.I, 8 דִּגְמוֹ, as though fr. דֶּגֶם.

דּוּגְמָא, דִּיגְמָא, דּוּגְמָהf. (δεῑγμα, cmp. παράδειγμα) 1) simile, illustration (cmp. מָשָׁל ל־, משל למה הדבר דומה). Cant. R., introd. עד … היתה ד׳ up to Solomons days the method of argument by illustration was unknown (in Hebrew literature). 2) show, exhibition, public appearance. Y.Hor.III, beg.47a די׳ דידכו דמיוכ׳ (prob. to be read דמיא) your appearance resembles that of your Maker. Eduy. v, 6; Ber.19a ד׳ השקוה it was for show that they made her drink, i. e. they merely pretended to give her the real ‘bitter waters; (oth. opin. they performed the act on one who was, likethemselves, a descendant of gentiles; Y.M. Kat. III, 81d דִּכְמָהּ השקוה, (a popular adaptation of our w.; v. דִּכְמָא), expl. דִּכְוָותָהּ something like it). Midr. Sam. ch. 20 (expl. תפקד לשלום, 1 Sam. 17:18) ד׳ דידהין how they look. 3) sample, example, token (corresp. to h. אוֹת). Ḥag. 16a (play on ד̇ג̇ול מ̇רבבה, Cant. 5:10) ד̇וג̇מ̇א הוא ברבבה שלו He is exemplified by His myriad (of angels), i. e. the Divine nature is recognized indirectly from the nature of His ministering messengers, v. Cant. R. to V, 9.Keth.28b קחו לכם ד׳וכ׳ take a warning example Taan.23a ד׳ לדורותa> sample (of greatfertility) as a lesson for future generations. Sabb.30b I will show thee דּוּגְמָתָןוכ׳ (Ms. M. דּוּגְמָתוֹ) the like thereof in this world.Ib. 11b the dyer must not go out on the Sabbath בדו׳ שבצוארו (Ar. בדי׳ שבאזנו; Tosef. ib. I, 8 בדו׳ שבאזנו) with the sample of colors around his neck, v. אוֹת II.Num. R. s. 6 (expl. Job 36:7 עיניו) ד׳ דידהו that which is like his own doing, i. e. some realization of his ideal, v. עֵינָא; Midr. Sam. ch. 28 דוגמה דידהון; Gen. R. s. 71 דוגמת דידיה (corr. acc.), v. next w.; a. fr.Pl. דּוּגְמוֹת. B. Kam. 119b, v. אוֹת II (Var. Ms. דּוּגְמָאוֹת). (Our w., owing to its phonetic resemblance to דִּכְמָא, is inflected as though it were a native, whence the forms: דּוּגְמָה, דּוּגְמת, דוּגְמָת־, דּוּגְמוֹת, and even a Var. to Tosef.Sabb.I, 8 דִּגְמוֹ, as though fr. דֶּגֶם.

גַּבm. (b. h.; גבב) convex, arched, whence 1) the exterior or upper part of a thing, a) body, esp. back (of an animals body, usu. אָחוֹר). Gen. R. s. 8, beg. he split the double-faced body (v. פרצוף) ועשאו גַּבַּיִים ג׳ לכאןוכ׳ and gave it two backs, one back on this side גַּב יָד, גַּב רֶגֶל a swelling on the hand, on the foot. Ab. Zar.28a; Sabb.109a.b) eye-brow (b. h.), the elevation around genitals Nidd.52b א׳ בגַבָּהּ one hair on the lower surrounding of her genitals, opp. בכריסה, v. כֶּרֶס; B. Bath.56b; Snh.30b; B. Kam.70b, (Rashi: on her finger joints).c) (also גַּבָּה) גַּבַּת הַזָּקֵן, pl. גַּבּוֹת, chin. Nidd.23b; Y. ib. III, 50c bot. גומות הזקן (dimples).d) a low fence. Tosef.B. Mets. XI, 22 (ed. Zuck. גַּג).Du. גַּבַּיִים, גַּבַּיִין. Kel. XXV, 5 outsides of vessels (usu. אֲחֹורַיִים). Gen. R. s. 8, v. supra.Pl. גַּבִּים, גַּבִּין, גַּבּוֹת. Bekh.VII, 2 שני ג׳וכ׳ double back and double spine (explain. גִּבֵּן, Lev. 21:20); Nidd.24a sq.; Ḥull.60b.Nidd.23b ג׳ הזקן, v. supra.עַל גַּב, עַל גַּבֵּי (abbr. ע״ג) on, upon, by the side of (cmp. עַל in b. h.). Ḥull.3a, a. fr. עומד על גַּבָּיו standing by him, superintending. Nidd.66a על גב הנהר by the river-side; Makhsh. I, 4 (v. גֵּיף). Succ.IV, 4 על גב איצטבא (Talm. ed. 42b גבי), v. אִיסְטְבָא.Trnsf. on the basis, on the principle. אף על גב, v. אַף I.Y. Ḥag.II, 78b bot. חולין שנעשו על גב הקדש (usu. על טהרת הקדש) laymans food prepared on the principles of sacred food (as though it were sacred food). Bets.II, 3 (17b); Tosef. ib. II, 7 מטבילין מגב לגב you may (on a Holy Day) immerse vessels for the purpose of changing their use (literally: from principle to principle, from one על גב to another); expl. ibid. רצה לעשות גיתוע״ג בדו ובדוע״ג עיסתו הרי זהוכ׳ if one desires to work his wine press on the basis of his olive press, i. e. with vessels originally immersed for the use of the olive press, or his olive press on the basis of his dough, i. e. with vessels originally immersed to be used for kneading, he may immerse his vessels on the same day; Bets.19a ע״ג בדו ובדוע״ג גיתו עושה … Ms. M. a. Ar. (ed. incorr. כדו) if one wishes to change, he might have done so (even without another immersion and, therefore, may re-immerse his vessels on the Holy Day because he does not thereby create a new status).Cmp. אַגַּב.Tosef.Sabb.XII (XIII), 1; Y. ib. XIII, 14a top ע״ג הגסוכ׳ around, or adding to the border of a web ; Bab. ib. 105a על הגס. Hor.III, 3 אין על גַּבָּיו אלאוכ׳ none over him save the Lord his God.בְּגַב in the back, behind. Y.Keth.XII, 35b top דברים בגב (Bab. 111a בגו) there is something behind, i. e. there is a reason for it.Cmp. כַּף.

גַּבm. (b. h.; גבב) convex, arched, whence 1) the exterior or upper part of a thing, a) body, esp. back (of an animals body, usu. אָחוֹר). Gen. R. s. 8, beg. he split the double-faced body (v. פרצוף) ועשאו גַּבַּיִים ג׳ לכאןוכ׳ and gave it two backs, one back on this side גַּב יָד, גַּב רֶגֶל a swelling on the hand, on the foot. Ab. Zar.28a; Sabb.109a.b) eye-brow (b. h.), the elevation around genitals Nidd.52b א׳ בגַבָּהּ one hair on the lower surrounding of her genitals, opp. בכריסה, v. כֶּרֶס; B. Bath.56b; Snh.30b; B. Kam.70b, (Rashi: on her finger joints).c) (also גַּבָּה) גַּבַּת הַזָּקֵן, pl. גַּבּוֹת, chin. Nidd.23b; Y. ib. III, 50c bot. גומות הזקן (dimples).d) a low fence. Tosef.B. Mets. XI, 22 (ed. Zuck. גַּג).Du. גַּבַּיִים, גַּבַּיִין. Kel. XXV, 5 outsides of vessels (usu. אֲחֹורַיִים). Gen. R. s. 8, v. supra.Pl. גַּבִּים, גַּבִּין, גַּבּוֹת. Bekh.VII, 2 שני ג׳וכ׳ double back and double spine (explain. גִּבֵּן, Lev. 21:20); Nidd.24a sq.; Ḥull.60b.Nidd.23b ג׳ הזקן, v. supra.עַל גַּב, עַל גַּבֵּי (abbr. ע״ג) on, upon, by the side of (cmp. עַל in b. h.). Ḥull.3a, a. fr. עומד על גַּבָּיו standing by him, superintending. Nidd.66a על גב הנהר by the river-side; Makhsh. I, 4 (v. גֵּיף). Succ.IV, 4 על גב איצטבא (Talm. ed. 42b גבי), v. אִיסְטְבָא.Trnsf. on the basis, on the principle. אף על גב, v. אַף I.Y. Ḥag.II, 78b bot. חולין שנעשו על גב הקדש (usu. על טהרת הקדש) laymans food prepared on the principles of sacred food (as though it were sacred food). Bets.II, 3 (17b); Tosef. ib. II, 7 מטבילין מגב לגב you may (on a Holy Day) immerse vessels for the purpose of changing their use (literally: from principle to principle, from one על גב to another); expl. ibid. רצה לעשות גיתוע״ג בדו ובדוע״ג עיסתו הרי זהוכ׳ if one desires to work his wine press on the basis of his olive press, i. e. with vessels originally immersed for the use of the olive press, or his olive press on the basis of his dough, i. e. with vessels originally immersed to be used for kneading, he may immerse his vessels on the same day; Bets.19a ע״ג בדו ובדוע״ג גיתו עושה … Ms. M. a. Ar. (ed. incorr. כדו) if one wishes to change, he might have done so (even without another immersion and, therefore, may re-immerse his vessels on the Holy Day because he does not thereby create a new status).Cmp. אַגַּב.Tosef.Sabb.XII (XIII), 1; Y. ib. XIII, 14a top ע״ג הגסוכ׳ around, or adding to the border of a web ; Bab. ib. 105a על הגס. Hor.III, 3 אין על גַּבָּיו אלאוכ׳ none over him save the Lord his God.בְּגַב in the back, behind. Y.Keth.XII, 35b top דברים בגב (Bab. 111a בגו) there is something behind, i. e. there is a reason for it.Cmp. כַּף.

זָוַגPi. זִיוֵּוג, זִוֵּוג 1) to join, couple, match; to adjust. Tosef.Kil.V, 11 המְזַוֵּיג את הכלאים he who harnesses together two heterogeneous animals; B. Mets.90b המְזַ׳ בכל׳. Y.Gitt.III, 44d bot. הגע עצמך שזִיוֵּוג but supposed that one matched it, i. e. found a letter of divorce just containing the names of the persons under consideration (though not written for that special transaction). Ib. כיון שאינו מצוי לזַוֵּוגאפי׳ ז׳ כמי שלא ז׳ since it is so rare to find such a matching combination, even if one did, we consider it as if he had not done it, i. e. such rare chances are not taken into consideration. Y.Shek.V, 49a bot. הגע … שז׳ אותו היום supposed somebody produced a ticket with the mark of the same day of the week?Ib. אפי׳ לזויגוכ׳ (read as above: כיון שאינווכ׳). Y.M. Kat. l, end, 80d bot. מְזַוֵּוג את האומריות one who knots the fringes two by two (instead of making a regular network).Y.Shek.V, 48d bot. מְזַיֵּיג את הפתילות (Bab. ed. מְזַוֵּוג) he adjusted the length of the wicks (to the length of the time they had to burn); Y.Yoma II, 39d bot.Esp. 2) to join in wedlock, to wed. Sot.2a אין מְזַוְּוגִין לו לאדםוכ׳ a wife is selected (in heaven) for each man according to his deserts. Ib. קשין לזַיְּוגָןוכ׳ to wed couples is as difficult as the splitting of the Red Sea. Gen. R. s. 68; Lev. R. s. 8, beg. מְזַוֵּוג זִיוּוּגִיםוכ׳ He joins couples, decrees who should be married to whom. Ib. אני יכולה לזַיְּוגָםוכ׳ I can couple them in one hour. Ib. זווגן בלילהוכ׳ (read: זִוְּוגָתָן); a. fr. 3) to join in a hostile sense, to attack. Cant. R. to III, 6, v. לָבַב. 4) to match in misery, to comfort by pointing out a similar case (cmp. Lam. 2:13). Pesik. R. s. 30 מזדווג בהוכ׳ (read מְזַוֵּוג לה) He shows her (the country) a fellow-sufferer to comfort her. Ib. מזדווג לה אלכסנדריהוכ׳ (corr. acc.) he pointed out to her Alexandria. Ib. בא יואל וזי׳ לה Joel came and comforted her (by pointing to the Lords sympathy). Hithpa. הִזְדַּוֵּוג, Nithpa. נִזְדַּוֵּוג 1) to be joined; to join, meet. Y.Yoma VI, 43c top שיִזְדַּוֵּוג לו חבירו that the other bullock must be joined to him (they must belong to the same couple). Snh.V, 5 (40a) מִזְדַּוְּוגִין זוגותוכ׳ they met in couples (for consultation). Y.Taan.I, 64a top (ref. to Is. 21:11, play on אֵלַי) אֶלִי מאיכן נז׳ ליוכ׳ whence did my God join me again? From Seir (Rome); a. fr. 2) (in a hostile sense) to join in battle, attack. Ex. R. s. 1; Tanḥ. Shmoth 5 בוא ונִזְדַּוֵּוגוכ׳ come and let us plan how to get at that nation. Lev. R. s. 11 נִזְדַּוְּוגוּ לו שלשהוכ׳ three enemies attacked it jointly. Ib. באו ברבריים נ׳ לו barbarians attacked him; Esth. R. introd.; a. fr. 3) to be wedded. Cant. R. to I, 4 ( נגילח); Pesik. Sos, p. 147a> כשם שנִזְדַוַּוגְתֶּםוכ׳ as you have been married with festivities.

זָוַגPi. זִיוֵּוג, זִוֵּוג 1) to join, couple, match; to adjust. Tosef.Kil.V, 11 המְזַוֵּיג את הכלאים he who harnesses together two heterogeneous animals; B. Mets.90b המְזַ׳ בכל׳. Y.Gitt.III, 44d bot. הגע עצמך שזִיוֵּוג but supposed that one matched it, i. e. found a letter of divorce just containing the names of the persons under consideration (though not written for that special transaction). Ib. כיון שאינו מצוי לזַוֵּוגאפי׳ ז׳ כמי שלא ז׳ since it is so rare to find such a matching combination, even if one did, we consider it as if he had not done it, i. e. such rare chances are not taken into consideration. Y.Shek.V, 49a bot. הגע … שז׳ אותו היום supposed somebody produced a ticket with the mark of the same day of the week?Ib. אפי׳ לזויגוכ׳ (read as above: כיון שאינווכ׳). Y.M. Kat. l, end, 80d bot. מְזַוֵּוג את האומריות one who knots the fringes two by two (instead of making a regular network).Y.Shek.V, 48d bot. מְזַיֵּיג את הפתילות (Bab. ed. מְזַוֵּוג) he adjusted the length of the wicks (to the length of the time they had to burn); Y.Yoma II, 39d bot.Esp. 2) to join in wedlock, to wed. Sot.2a אין מְזַוְּוגִין לו לאדםוכ׳ a wife is selected (in heaven) for each man according to his deserts. Ib. קשין לזַיְּוגָןוכ׳ to wed couples is as difficult as the splitting of the Red Sea. Gen. R. s. 68; Lev. R. s. 8, beg. מְזַוֵּוג זִיוּוּגִיםוכ׳ He joins couples, decrees who should be married to whom. Ib. אני יכולה לזַיְּוגָםוכ׳ I can couple them in one hour. Ib. זווגן בלילהוכ׳ (read: זִוְּוגָתָן); a. fr. 3) to join in a hostile sense, to attack. Cant. R. to III, 6, v. לָבַב. 4) to match in misery, to comfort by pointing out a similar case (cmp. Lam. 2:13). Pesik. R. s. 30 מזדווג בהוכ׳ (read מְזַוֵּוג לה) He shows her (the country) a fellow-sufferer to comfort her. Ib. מזדווג לה אלכסנדריהוכ׳ (corr. acc.) he pointed out to her Alexandria. Ib. בא יואל וזי׳ לה Joel came and comforted her (by pointing to the Lords sympathy). Hithpa. הִזְדַּוֵּוג, Nithpa. נִזְדַּוֵּוג 1) to be joined; to join, meet. Y.Yoma VI, 43c top שיִזְדַּוֵּוג לו חבירו that the other bullock must be joined to him (they must belong to the same couple). Snh.V, 5 (40a) מִזְדַּוְּוגִין זוגותוכ׳ they met in couples (for consultation). Y.Taan.I, 64a top (ref. to Is. 21:11, play on אֵלַי) אֶלִי מאיכן נז׳ ליוכ׳ whence did my God join me again? From Seir (Rome); a. fr. 2) (in a hostile sense) to join in battle, attack. Ex. R. s. 1; Tanḥ. Shmoth 5 בוא ונִזְדַּוֵּוגוכ׳ come and let us plan how to get at that nation. Lev. R. s. 11 נִזְדַּוְּוגוּ לו שלשהוכ׳ three enemies attacked it jointly. Ib. באו ברבריים נ׳ לו barbarians attacked him; Esth. R. introd.; a. fr. 3) to be wedded. Cant. R. to I, 4 ( נגילח); Pesik. Sos, p. 147a> כשם שנִזְדַוַּוגְתֶּםוכ׳ as you have been married with festivities.

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.