exact

כָּשוֹרָא, כְּשוֹ׳f. ( כשר; cmp. גִּשְׁרָא) joist, beam, post. Targ. Y. Gen. 19:8 (O. שָׁרִיתָא; h. text קֹרָה). Targ. 2 Kings 6:2 (ed. Lag. שדי, Var. שרי, כ׳); a. e.B. Kam.66b, v. טְלָלָא. Ib. 11a, v. זוּזָא I. Hor.3b כי היכי דנימטין שיבא מכ׳ in order that each of us may carry off a chip of the beam (that you may share the responsibility with me). Keth.17a אין דמיין עלייכי ככ׳ if they (the brides you carry in procession) are on your shoulders like a beam (awaking no sensual desire). Ib. 86b; B. Kam.98b כי כ׳ לצלמי like a beam fit for decorative mouldings (proverbial expression for straight and exact), v. גְּבִי. Kidd.80b מיחברי … כ׳וכ׳ ten persons combine to steal a beam and are not ashamed of one another; a. e.Pl. כְּשוֹרִין, כְּשוֹרֵי. Targ. 2 Chr. 34:11. Targ. Cant. 1:17 כְּשוֹרוֹהִי (some ed. כָּשְׁרוֹהִי); a. e.Sabb.67a ז׳ ציבי מז׳ כ׳ seven chips from seven beams. B. Kam.96a גובי ועברינהו כ׳ if one stole trunks and made them into joists (by trimming). Gitt.67b איעסק בכ׳ busied himself with carrying (or trimming) beams; a. e.Trnsf. lengthy slices of a radish. Sabb.108b במערבא מלחי כ׳ כ׳ Ms. M. (ed. כִּישְׁרֵי, Ar. כִּשְׁרֵי, Var. כִּישֵׁי; Alf. פישרי) in Palestine they salt them (on the Sabbath) each slice by itself (just as they are eaten).

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

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

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

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.

מָה, מַה(b. h.) 1) something; anything. Num. R. s. 14; Tanḥ. Ḥayé 3, v. בְּלִימָה. 2) what? which? Ḥull.89a (play on הא̇מ̇נ̇ם א̇ל̇ם̇, Ps. 58:2) מה א̇ומ̇נ̇תו … כא̇ל̇ם̇ which is the best policy for man in this world? Let him act as if he were mute (keep silence). B. Mets.63a, a. e. מה לו הן מה לי דמיהן what are they to me and what their equivalent, i. e. what difference does it make whether the purchased objects or their equivalent be delivered?; Y.Yoma V, 43a bot. מה ביניהן ומה בין דמיהן. B. Bath.32b; 31a מה (לי) לו לשקר what motive could he have to tell a lie? Ib., a. e. מה לי לשקר במקום עדיםוכ׳ we do not apply the principle that we believe a defendant because he has no motive to lie, where witnesses are on hand; a. v. fr.מה … אף what …?, even so, i. e. as … so. Gitt.23b מה אתם … אףוכ׳ as you (Num. 18:28) refers to Israelites, so must your delegate be an Israelite. Sabb.133b מה הוא … אףוכ׳ as He is gracious and merciful, so be thou ; a. fr.מה … לא כל שכן, v. כָּל.מה … אינו דין, v. דִּין II.מה ל־ … שכן … תאמר what has this to do with …? In this case …, whereas, i. e. it is different with … because Kidd.4b מה ליבמה שכן … תאמרוכ׳ the case of a Ybamah is different, because she can neither be acquired by means of a document, whereas this (an ordinary woman) ; a. fr.מָה נַפְשְׁךָ (in Babli mostly: מִמָּה נפשך; abbr. ממ״נ) whatever be thy opinion (from whatever opinion thou start), i. e. whichever side you take, at all events. Y.Ber.I, 2b מ׳ נ׳ אםוכ׳ at all events (he has offended); if it was day-time when the first stars (on Friday evening) were visible, it was day-time when the first stars (on Sabbath evening) were visible ; Sabb.35b חייכ חטאתממ״נ must bring a sinoffering at all events (whether you consider twilight a part of the day or a part of the night). Ib. 34a (in Chald. diet.) מה נפשך איוכ׳ whichever side you take, if twilight is day Erub.10a גדולה … למה ליממ״נ איוכ׳ what reason was there for saying ‘large …? In either case (it is incorrect), if it be to permit the use of the larger court Ḥull.29a ממ״נ אי מחצהוכ׳ in either case (the slaughtering is ritually correct); if you adopt the opinion that an exact half is to be considered as if it were the larger portion ; a. v. fr.Ib. 78b מה אם נפשך, v. נֶפֶש.בַּמֶּה a) wherewith? B. Bath.10b במה תרוםוכ׳ whereby can the horn of Israel be lifted up? Sabb.II, 1; a. fr.b) in what case? במה דברים אמורים (abbr. בד״א), v. אָמַר I.לָמָּה wherefore? Ber.3a תחלת … סימנא למה לי what need is there for a sign for the beginning of the first watch? M. Kat. 28a ל׳ נסמכהוכ׳ why is the account of the death of Miriam attached to ?; a. fr.לַמֶּה to what?, whereto? Kidd.40b ל׳ צדיקים נמשלים what are the righteous to be compared to?ל׳ הדבר דומה, v. דָּמָה; a. fr.V. לָמָה. 3) (relat) which, what. Pes.88b מה שקנה עבדוכ׳ whatever the slave acquires belongs to the master. Ber.I, 1 כל מה שאמרווכ׳ for whatever act the scholars designated the time ‘up to midnight ; a. v. fr.

מָה, מַה(b. h.) 1) something; anything. Num. R. s. 14; Tanḥ. Ḥayé 3, v. בְּלִימָה. 2) what? which? Ḥull.89a (play on הא̇מ̇נ̇ם א̇ל̇ם̇, Ps. 58:2) מה א̇ומ̇נ̇תו … כא̇ל̇ם̇ which is the best policy for man in this world? Let him act as if he were mute (keep silence). B. Mets.63a, a. e. מה לו הן מה לי דמיהן what are they to me and what their equivalent, i. e. what difference does it make whether the purchased objects or their equivalent be delivered?; Y.Yoma V, 43a bot. מה ביניהן ומה בין דמיהן. B. Bath.32b; 31a מה (לי) לו לשקר what motive could he have to tell a lie? Ib., a. e. מה לי לשקר במקום עדיםוכ׳ we do not apply the principle that we believe a defendant because he has no motive to lie, where witnesses are on hand; a. v. fr.מה … אף what …?, even so, i. e. as … so. Gitt.23b מה אתם … אףוכ׳ as you (Num. 18:28) refers to Israelites, so must your delegate be an Israelite. Sabb.133b מה הוא … אףוכ׳ as He is gracious and merciful, so be thou ; a. fr.מה … לא כל שכן, v. כָּל.מה … אינו דין, v. דִּין II.מה ל־ … שכן … תאמר what has this to do with …? In this case …, whereas, i. e. it is different with … because Kidd.4b מה ליבמה שכן … תאמרוכ׳ the case of a Ybamah is different, because she can neither be acquired by means of a document, whereas this (an ordinary woman) ; a. fr.מָה נַפְשְׁךָ (in Babli mostly: מִמָּה נפשך; abbr. ממ״נ) whatever be thy opinion (from whatever opinion thou start), i. e. whichever side you take, at all events. Y.Ber.I, 2b מ׳ נ׳ אםוכ׳ at all events (he has offended); if it was day-time when the first stars (on Friday evening) were visible, it was day-time when the first stars (on Sabbath evening) were visible ; Sabb.35b חייכ חטאתממ״נ must bring a sinoffering at all events (whether you consider twilight a part of the day or a part of the night). Ib. 34a (in Chald. diet.) מה נפשך איוכ׳ whichever side you take, if twilight is day Erub.10a גדולה … למה ליממ״נ איוכ׳ what reason was there for saying ‘large …? In either case (it is incorrect), if it be to permit the use of the larger court Ḥull.29a ממ״נ אי מחצהוכ׳ in either case (the slaughtering is ritually correct); if you adopt the opinion that an exact half is to be considered as if it were the larger portion ; a. v. fr.Ib. 78b מה אם נפשך, v. נֶפֶש.בַּמֶּה a) wherewith? B. Bath.10b במה תרוםוכ׳ whereby can the horn of Israel be lifted up? Sabb.II, 1; a. fr.b) in what case? במה דברים אמורים (abbr. בד״א), v. אָמַר I.לָמָּה wherefore? Ber.3a תחלת … סימנא למה לי what need is there for a sign for the beginning of the first watch? M. Kat. 28a ל׳ נסמכהוכ׳ why is the account of the death of Miriam attached to ?; a. fr.לַמֶּה to what?, whereto? Kidd.40b ל׳ צדיקים נמשלים what are the righteous to be compared to?ל׳ הדבר דומה, v. דָּמָה; a. fr.V. לָמָה. 3) (relat) which, what. Pes.88b מה שקנה עבדוכ׳ whatever the slave acquires belongs to the master. Ber.I, 1 כל מה שאמרווכ׳ for whatever act the scholars designated the time ‘up to midnight ; a. v. fr.

מָה, מַה(b. h.) 1) something; anything. Num. R. s. 14; Tanḥ. Ḥayé 3, v. בְּלִימָה. 2) what? which? Ḥull.89a (play on הא̇מ̇נ̇ם א̇ל̇ם̇, Ps. 58:2) מה א̇ומ̇נ̇תו … כא̇ל̇ם̇ which is the best policy for man in this world? Let him act as if he were mute (keep silence). B. Mets.63a, a. e. מה לו הן מה לי דמיהן what are they to me and what their equivalent, i. e. what difference does it make whether the purchased objects or their equivalent be delivered?; Y.Yoma V, 43a bot. מה ביניהן ומה בין דמיהן. B. Bath.32b; 31a מה (לי) לו לשקר what motive could he have to tell a lie? Ib., a. e. מה לי לשקר במקום עדיםוכ׳ we do not apply the principle that we believe a defendant because he has no motive to lie, where witnesses are on hand; a. v. fr.מה … אף what …?, even so, i. e. as … so. Gitt.23b מה אתם … אףוכ׳ as you (Num. 18:28) refers to Israelites, so must your delegate be an Israelite. Sabb.133b מה הוא … אףוכ׳ as He is gracious and merciful, so be thou ; a. fr.מה … לא כל שכן, v. כָּל.מה … אינו דין, v. דִּין II.מה ל־ … שכן … תאמר what has this to do with …? In this case …, whereas, i. e. it is different with … because Kidd.4b מה ליבמה שכן … תאמרוכ׳ the case of a Ybamah is different, because she can neither be acquired by means of a document, whereas this (an ordinary woman) ; a. fr.מָה נַפְשְׁךָ (in Babli mostly: מִמָּה נפשך; abbr. ממ״נ) whatever be thy opinion (from whatever opinion thou start), i. e. whichever side you take, at all events. Y.Ber.I, 2b מ׳ נ׳ אםוכ׳ at all events (he has offended); if it was day-time when the first stars (on Friday evening) were visible, it was day-time when the first stars (on Sabbath evening) were visible ; Sabb.35b חייכ חטאתממ״נ must bring a sinoffering at all events (whether you consider twilight a part of the day or a part of the night). Ib. 34a (in Chald. diet.) מה נפשך איוכ׳ whichever side you take, if twilight is day Erub.10a גדולה … למה ליממ״נ איוכ׳ what reason was there for saying ‘large …? In either case (it is incorrect), if it be to permit the use of the larger court Ḥull.29a ממ״נ אי מחצהוכ׳ in either case (the slaughtering is ritually correct); if you adopt the opinion that an exact half is to be considered as if it were the larger portion ; a. v. fr.Ib. 78b מה אם נפשך, v. נֶפֶש.בַּמֶּה a) wherewith? B. Bath.10b במה תרוםוכ׳ whereby can the horn of Israel be lifted up? Sabb.II, 1; a. fr.b) in what case? במה דברים אמורים (abbr. בד״א), v. אָמַר I.לָמָּה wherefore? Ber.3a תחלת … סימנא למה לי what need is there for a sign for the beginning of the first watch? M. Kat. 28a ל׳ נסמכהוכ׳ why is the account of the death of Miriam attached to ?; a. fr.לַמֶּה to what?, whereto? Kidd.40b ל׳ צדיקים נמשלים what are the righteous to be compared to?ל׳ הדבר דומה, v. דָּמָה; a. fr.V. לָמָה. 3) (relat) which, what. Pes.88b מה שקנה עבדוכ׳ whatever the slave acquires belongs to the master. Ber.I, 1 כל מה שאמרווכ׳ for whatever act the scholars designated the time ‘up to midnight ; a. v. fr.

מוּבָאתf. (part. Hof. of בּוֹא; cmp. Ex. 27:7) wedged into, exact size of. Neg. VI, 6 כעדשה מ׳ (Ar. מובת) exactly the size of a lentil; Tosef. ib. II, 10 quot. in R. S. to Neg. l. c. (ed. Zuck. מְכוּוֶּנֶת, v. כּוּן).

מוּבָאתf. (part. Hof. of בּוֹא; cmp. Ex. 27:7) wedged into, exact size of. Neg. VI, 6 כעדשה מ׳ (Ar. מובת) exactly the size of a lentil; Tosef. ib. II, 10 quot. in R. S. to Neg. l. c. (ed. Zuck. מְכוּוֶּנֶת, v. כּוּן).

מָצַע(v. מָצָה) to press, squeeze.Denom. אֶמְצַע. q. v. Pi. מִיצֵּעַ 1) (v. מָצָה Hithpa.) to be exact in calculation, to measure exactly. Tosef.Erub.IV (III), 4 ואם מִיצְּעוּ את התחוםוכ׳ and if they (those authorized to lay for him the Erub. v. עֵירוּב) measured the Sabbath limit exactly (laying the Erub. in opposite directions, each exactly at 2000 cubits from his present place), he must not move from his place; Erub.50b; Y. ib. III, 21b מיצע אתוכ׳ if he had the Erub. laid Ib. מיצעת אתוכ׳ (read מִיצְּעוּ) if they (the partners) laid the Erub. ; Tosef. ib. IX (VI), 12 מיצע (read: מיצעו); a. e. 2) (denom. of אֶמְצַע) to place in the middle. Snh.II, 1 מְמַצְּעוֹ, v. מְמוּנֶּה. Y.Ber.V, end, 9d מְמַצְּעִין את הכהן the priest is called upon to read between the two common Israelites. Gen. R. s. 95 היו מְמַצְּעִים אותווכ׳ they took him in the middle and guarded him. Pes.111a שלשה אין ממצעין ולא מִתְמַצְּעִין there are three objects we must not allow to pass between two persons, nor must any person be passed between them.Part. pass. מְמוּצָּע a) exactly placed (= מְכוּוָּן); b) placed between. Zeb.58b מזבח ממ׳ ועומדוכ׳ the altar was placed exactly in the centre of the Temple; Yoma 16a; ib. 33b; Sifra Vayikra, Ndab., Par. V, ch. VII מְמֻצְּע. Ex. R. s. 2 שהיה ממ׳ ועומד באמצעוכ׳ who was standing in the very centre of the fire. Y.Ber.IV, 8b top גדולה … שהיא מְמוּצַּעַתוכ׳ knowledge is something great, for it is placed between two divine names (1 Sam. 2:3).

מָצַע(v. מָצָה) to press, squeeze.Denom. אֶמְצַע. q. v. Pi. מִיצֵּעַ 1) (v. מָצָה Hithpa.) to be exact in calculation, to measure exactly. Tosef.Erub.IV (III), 4 ואם מִיצְּעוּ את התחוםוכ׳ and if they (those authorized to lay for him the Erub. v. עֵירוּב) measured the Sabbath limit exactly (laying the Erub. in opposite directions, each exactly at 2000 cubits from his present place), he must not move from his place; Erub.50b; Y. ib. III, 21b מיצע אתוכ׳ if he had the Erub. laid Ib. מיצעת אתוכ׳ (read מִיצְּעוּ) if they (the partners) laid the Erub. ; Tosef. ib. IX (VI), 12 מיצע (read: מיצעו); a. e. 2) (denom. of אֶמְצַע) to place in the middle. Snh.II, 1 מְמַצְּעוֹ, v. מְמוּנֶּה. Y.Ber.V, end, 9d מְמַצְּעִין את הכהן the priest is called upon to read between the two common Israelites. Gen. R. s. 95 היו מְמַצְּעִים אותווכ׳ they took him in the middle and guarded him. Pes.111a שלשה אין ממצעין ולא מִתְמַצְּעִין there are three objects we must not allow to pass between two persons, nor must any person be passed between them.Part. pass. מְמוּצָּע a) exactly placed (= מְכוּוָּן); b) placed between. Zeb.58b מזבח ממ׳ ועומדוכ׳ the altar was placed exactly in the centre of the Temple; Yoma 16a; ib. 33b; Sifra Vayikra, Ndab., Par. V, ch. VII מְמֻצְּע. Ex. R. s. 2 שהיה ממ׳ ועומד באמצעוכ׳ who was standing in the very centre of the fire. Y.Ber.IV, 8b top גדולה … שהיא מְמוּצַּעַתוכ׳ knowledge is something great, for it is placed between two divine names (1 Sam. 2:3).

סְאָהf. (b. h.) Sah, a measure of volame for dry objects and for liquids; in gen. measure. Men.XII, 4 בארבעים ס׳וכ׳ in a reservoir containing forty S. he can bathe for purification, in forty less one drop Mikv. I, 7; a. fr.Sot.9a אין … עד שתתמלא סְאָתוֹ the Lord does not exact payment (punishment) of a man until his measure is full. Ib. 8b; Tosef. ib. III, 1 (ref. to בסאסאה, Is. 27:8) אין לי אלא שמדד בס׳וכ׳ this would prove only that the Lord measures by the Sah (repays only great sins, overlooking the small ones) ; Y. ib. I, 17a.בֵּית ס׳ (or sub. בית) a field requiring one Sah of seed, (a square measure) Beth Sah. Shebi. III, 2. B. Bath.VII, 2 רובע לס׳ one fourth of a Kab for each (Beth) Sah; a. fr.Tanḥ. Ki Thissa 26 משקל ארבעים ס׳ forty Sah in weight (weight of forty Sah of wheat).Pl. סָאוֹת, סְאִים, סְאִין. Y. l. c. (ref. to סאון, Is. 9:4) ריבה כאן ס׳ הרבה the text intimates here a variety of measures (recompenses). Men.VII, 1 חמש ס׳וכ׳ five Jerusalem Sah which are equal to six Desert Sah. Ib. 77a; a. fr.Du. סָאתַיִם. Ter. X, 8. Shebi. III, 4; a. fr.

סְאָהf. (b. h.) Sah, a measure of volame for dry objects and for liquids; in gen. measure. Men.XII, 4 בארבעים ס׳וכ׳ in a reservoir containing forty S. he can bathe for purification, in forty less one drop Mikv. I, 7; a. fr.Sot.9a אין … עד שתתמלא סְאָתוֹ the Lord does not exact payment (punishment) of a man until his measure is full. Ib. 8b; Tosef. ib. III, 1 (ref. to בסאסאה, Is. 27:8) אין לי אלא שמדד בס׳וכ׳ this would prove only that the Lord measures by the Sah (repays only great sins, overlooking the small ones) ; Y. ib. I, 17a.בֵּית ס׳ (or sub. בית) a field requiring one Sah of seed, (a square measure) Beth Sah. Shebi. III, 2. B. Bath.VII, 2 רובע לס׳ one fourth of a Kab for each (Beth) Sah; a. fr.Tanḥ. Ki Thissa 26 משקל ארבעים ס׳ forty Sah in weight (weight of forty Sah of wheat).Pl. סָאוֹת, סְאִים, סְאִין. Y. l. c. (ref. to סאון, Is. 9:4) ריבה כאן ס׳ הרבה the text intimates here a variety of measures (recompenses). Men.VII, 1 חמש ס׳וכ׳ five Jerusalem Sah which are equal to six Desert Sah. Ib. 77a; a. fr.Du. סָאתַיִם. Ter. X, 8. Shebi. III, 4; a. fr.

סמי, סָמָא, סָמָה(v. סוּם II) to tie up, close; to make blind.Part. pass. סָמוּי; f. סְמוּיָה, סְמוּיָיה; pl. סְמוּיִים, סְמוּיִין; סְמוּיוֹת a) tied up, hidden (cmp. סִימָה). Taan.8b (ref. to אסמיך, Deut. 28:8) דבר הס׳ מן העין that which is hidden from sight (the exact quantity of which you do not know); B. Mets.42a; a. e.b) blinded, blind. Kidd.24b הרי שהיתה עינו ס׳וכ׳ if the slaves eye was blind, and he (the master) cut it out. Keth.105a כמה ס׳ עיניהםוכ׳ how blind are the eyes of (how short-sighted are) those who receive bribes! Pi. סִמֵּא, סִימֵּא 1) to blind, make blind. Kidd. l. c. סי׳ עוברוכ׳ he injured the eye of the embryo (while operating on the mother). Ib. הרי שהיתה … וסִמְּאָהּ suppose the slaves eye was dim, and he (the master) made it entirely blind. Y.Kil.VIII, 31c top וסִימְּיָיהּ; B. Kam.91a וסִימְּאוֹ (Ms. M. וסימאה) and he made him blind. Ib. VIII, 7 האומר סַמֵּאוכ׳ if one says (to his neighbor), blind my eye, the neighbor is responsible. Gen. R. s. 75, end לו … לסַמּוֹתוכ׳ שלח he sent him a present in order to blind his eyes (with ref. to Deut. 16:19). Sabb.109a top יד מְסַמְּאָה an unwashed hand put on the eye makes blind. Gen. R. s. 42 (ref. to עין משפט, Gen. 14:7 עין … לסַמּוֹתָהּ they wanted to blind the eye (of him) that established the rule of justice in the world; a. fr. 2) to tie up ones own eyes; to simulate blindness. Tosef.Peah IV, 14; Y. ib. VIII, 21b top; Keth.68a המְסמֵּא את עינו (a beggar) who ties his eye up. Nif. נִסְמָא, נִסְמָה to be blinded; to become blind. Num. R. s. 7, beg. Bekh.v, 5 (36b) שנִסְמֵת עינו (Talm. ed. שנִסְמֵית) that became blind on one eye; Keth.77a נִיסְמֵת; a. fr. Hithpa. הִסְתַּמֵּא, Nithpa. נִסְתַּמֵּא, נִסְתַּמָּה same. Arakh.17b, sq. פִּתֵּחַ ונ׳ if he was open-eyed and became blind; B. Bath. 128a. Num. R. s. 18 מיד היה מִסְתַּמֵּא (not היתה) he would get blind at once; a. e.

סמי, סָמָא, סָמָה(v. סוּם II) to tie up, close; to make blind.Part. pass. סָמוּי; f. סְמוּיָה, סְמוּיָיה; pl. סְמוּיִים, סְמוּיִין; סְמוּיוֹת a) tied up, hidden (cmp. סִימָה). Taan.8b (ref. to אסמיך, Deut. 28:8) דבר הס׳ מן העין that which is hidden from sight (the exact quantity of which you do not know); B. Mets.42a; a. e.b) blinded, blind. Kidd.24b הרי שהיתה עינו ס׳וכ׳ if the slaves eye was blind, and he (the master) cut it out. Keth.105a כמה ס׳ עיניהםוכ׳ how blind are the eyes of (how short-sighted are) those who receive bribes! Pi. סִמֵּא, סִימֵּא 1) to blind, make blind. Kidd. l. c. סי׳ עוברוכ׳ he injured the eye of the embryo (while operating on the mother). Ib. הרי שהיתה … וסִמְּאָהּ suppose the slaves eye was dim, and he (the master) made it entirely blind. Y.Kil.VIII, 31c top וסִימְּיָיהּ; B. Kam.91a וסִימְּאוֹ (Ms. M. וסימאה) and he made him blind. Ib. VIII, 7 האומר סַמֵּאוכ׳ if one says (to his neighbor), blind my eye, the neighbor is responsible. Gen. R. s. 75, end לו … לסַמּוֹתוכ׳ שלח he sent him a present in order to blind his eyes (with ref. to Deut. 16:19). Sabb.109a top יד מְסַמְּאָה an unwashed hand put on the eye makes blind. Gen. R. s. 42 (ref. to עין משפט, Gen. 14:7 עין … לסַמּוֹתָהּ they wanted to blind the eye (of him) that established the rule of justice in the world; a. fr. 2) to tie up ones own eyes; to simulate blindness. Tosef.Peah IV, 14; Y. ib. VIII, 21b top; Keth.68a המְסמֵּא את עינו (a beggar) who ties his eye up. Nif. נִסְמָא, נִסְמָה to be blinded; to become blind. Num. R. s. 7, beg. Bekh.v, 5 (36b) שנִסְמֵת עינו (Talm. ed. שנִסְמֵית) that became blind on one eye; Keth.77a נִיסְמֵת; a. fr. Hithpa. הִסְתַּמֵּא, Nithpa. נִסְתַּמֵּא, נִסְתַּמָּה same. Arakh.17b, sq. פִּתֵּחַ ונ׳ if he was open-eyed and became blind; B. Bath. 128a. Num. R. s. 18 מיד היה מִסְתַּמֵּא (not היתה) he would get blind at once; a. e.

סמי, סָמָא, סָמָה(v. סוּם II) to tie up, close; to make blind.Part. pass. סָמוּי; f. סְמוּיָה, סְמוּיָיה; pl. סְמוּיִים, סְמוּיִין; סְמוּיוֹת a) tied up, hidden (cmp. סִימָה). Taan.8b (ref. to אסמיך, Deut. 28:8) דבר הס׳ מן העין that which is hidden from sight (the exact quantity of which you do not know); B. Mets.42a; a. e.b) blinded, blind. Kidd.24b הרי שהיתה עינו ס׳וכ׳ if the slaves eye was blind, and he (the master) cut it out. Keth.105a כמה ס׳ עיניהםוכ׳ how blind are the eyes of (how short-sighted are) those who receive bribes! Pi. סִמֵּא, סִימֵּא 1) to blind, make blind. Kidd. l. c. סי׳ עוברוכ׳ he injured the eye of the embryo (while operating on the mother). Ib. הרי שהיתה … וסִמְּאָהּ suppose the slaves eye was dim, and he (the master) made it entirely blind. Y.Kil.VIII, 31c top וסִימְּיָיהּ; B. Kam.91a וסִימְּאוֹ (Ms. M. וסימאה) and he made him blind. Ib. VIII, 7 האומר סַמֵּאוכ׳ if one says (to his neighbor), blind my eye, the neighbor is responsible. Gen. R. s. 75, end לו … לסַמּוֹתוכ׳ שלח he sent him a present in order to blind his eyes (with ref. to Deut. 16:19). Sabb.109a top יד מְסַמְּאָה an unwashed hand put on the eye makes blind. Gen. R. s. 42 (ref. to עין משפט, Gen. 14:7 עין … לסַמּוֹתָהּ they wanted to blind the eye (of him) that established the rule of justice in the world; a. fr. 2) to tie up ones own eyes; to simulate blindness. Tosef.Peah IV, 14; Y. ib. VIII, 21b top; Keth.68a המְסמֵּא את עינו (a beggar) who ties his eye up. Nif. נִסְמָא, נִסְמָה to be blinded; to become blind. Num. R. s. 7, beg. Bekh.v, 5 (36b) שנִסְמֵת עינו (Talm. ed. שנִסְמֵית) that became blind on one eye; Keth.77a נִיסְמֵת; a. fr. Hithpa. הִסְתַּמֵּא, Nithpa. נִסְתַּמֵּא, נִסְתַּמָּה same. Arakh.17b, sq. פִּתֵּחַ ונ׳ if he was open-eyed and became blind; B. Bath. 128a. Num. R. s. 18 מיד היה מִסְתַּמֵּא (not היתה) he would get blind at once; a. e.

סמי, סָמָא, סָמָה(v. סוּם II) to tie up, close; to make blind.Part. pass. סָמוּי; f. סְמוּיָה, סְמוּיָיה; pl. סְמוּיִים, סְמוּיִין; סְמוּיוֹת a) tied up, hidden (cmp. סִימָה). Taan.8b (ref. to אסמיך, Deut. 28:8) דבר הס׳ מן העין that which is hidden from sight (the exact quantity of which you do not know); B. Mets.42a; a. e.b) blinded, blind. Kidd.24b הרי שהיתה עינו ס׳וכ׳ if the slaves eye was blind, and he (the master) cut it out. Keth.105a כמה ס׳ עיניהםוכ׳ how blind are the eyes of (how short-sighted are) those who receive bribes! Pi. סִמֵּא, סִימֵּא 1) to blind, make blind. Kidd. l. c. סי׳ עוברוכ׳ he injured the eye of the embryo (while operating on the mother). Ib. הרי שהיתה … וסִמְּאָהּ suppose the slaves eye was dim, and he (the master) made it entirely blind. Y.Kil.VIII, 31c top וסִימְּיָיהּ; B. Kam.91a וסִימְּאוֹ (Ms. M. וסימאה) and he made him blind. Ib. VIII, 7 האומר סַמֵּאוכ׳ if one says (to his neighbor), blind my eye, the neighbor is responsible. Gen. R. s. 75, end לו … לסַמּוֹתוכ׳ שלח he sent him a present in order to blind his eyes (with ref. to Deut. 16:19). Sabb.109a top יד מְסַמְּאָה an unwashed hand put on the eye makes blind. Gen. R. s. 42 (ref. to עין משפט, Gen. 14:7 עין … לסַמּוֹתָהּ they wanted to blind the eye (of him) that established the rule of justice in the world; a. fr. 2) to tie up ones own eyes; to simulate blindness. Tosef.Peah IV, 14; Y. ib. VIII, 21b top; Keth.68a המְסמֵּא את עינו (a beggar) who ties his eye up. Nif. נִסְמָא, נִסְמָה to be blinded; to become blind. Num. R. s. 7, beg. Bekh.v, 5 (36b) שנִסְמֵת עינו (Talm. ed. שנִסְמֵית) that became blind on one eye; Keth.77a נִיסְמֵת; a. fr. Hithpa. הִסְתַּמֵּא, Nithpa. נִסְתַּמֵּא, נִסְתַּמָּה same. Arakh.17b, sq. פִּתֵּחַ ונ׳ if he was open-eyed and became blind; B. Bath. 128a. Num. R. s. 18 מיד היה מִסְתַּמֵּא (not היתה) he would get blind at once; a. e.

עוֹדֶףm. (עָדַף) surplus. Y.Dem.V, 24c מעשר שני שבע׳ that portion of the surplus (over the exact tithe) which lawfully belongs to the second tithe. (Sifré Num. 126 פתיל זה הע׳, read עוֹרֶף, v. פָּתִיל.

עוֹדֶףm. (עָדַף) surplus. Y.Dem.V, 24c מעשר שני שבע׳ that portion of the surplus (over the exact tithe) which lawfully belongs to the second tithe. (Sifré Num. 126 פתיל זה הע׳, read עוֹרֶף, v. פָּתִיל.