good+and...

רדי, רָדָהI (b. h.; cmp. רָדַד) (to stamp, tread, 1) (cmp. בָּעַט) to rebel, be contumacious. Yoma 40b אל … למינין לִרְרּוֹת Ms. M. (ed. לצדוקים) give the heretics no occasion to rebel (to argue in favor of their heresy); Tosef. ib. III (II), 2 לרדות אחריכם ed. Zuck. (Var. לרדותן אחריהם, corr. acc.) to rebel after you are gone; Par. III, 3; Sifra Vayikra, Ndab., ch. II, Par. 2. 2) to chastise. Mekh. Mishp. s. 4 הרוֹדֶה בבנו ובתלמידו he who chastises his son or his pupil (and kills him); Macc.II, 2 הרב הרודה אתוכ׳ the teacher that punishes his pupil. Gen. R. s. 50, end בקש לִרְדוֹתָן and wanted to punish them; a. fr. 3) to subjugate, rule, govern. Ib. s. 8 (ref. to ורדו, Gen. 1:28) אם זכה רְדוּ ואם לאו יֵרְדוּ if man is good, (God says,) ‘rule, if not, (God says,) ‘let them go down; ib. (ref. to וירדו, ib. 26 את שהוא … יִרְדּוּ את שאינו … יֵרְדוּ (not ורדו) concerning such as are ‘in our image and likeness (I say,) ‘they shall rule Ib. יבא … ויִרְדֶּה למיוכ׳ let ‘our image and likeness (the good man) rule over him who is not ; Yalk. ib. 14.Tosef.Ter.IX, 12 ed. Zuck. ירדנו, v. עִרְעֵר III. Pi. רִידָּה 1) to drive, chase. Ex. R. s. 20 עד שאֲרַדֶּה אותןוכ׳ until I drive them into the sea. 2) to chastise. Ib. s. 1 לא רִידָּהוּ he did not chastise him. Ib. ולא רידהו ביסורין he did not punish him with sufferings. Ib. (play on ארדון, 1 Chr. 2:18, as a surname of Caleb) שר׳ את וצרו he chastised (or subjugated, v. supra) his evil inclination. Yalk. Prov. 959 אֲרַדֶּה אותךוכ׳ (or אֶרְדֶּה) I shall punish thee with them; a. e. 3) to stamp. M. Kat. 7a, v. רָדַד. 4) (cmp. כָּבַש) to dam, make passable. Erub.104a חצר … תבּן ומְרַדֶּה בה (Alf. מדדה, v. Rabb. D. S. a. l. note 40) if a court has been made impassable through rain, he may bring straw and make a path with it; ib. וכשהוא מרדה אינו מרדהוכ׳ and when he makes the path, he must not do so by carrying the straw in a basket

רדי, רָדָהI (b. h.; cmp. רָדַד) (to stamp, tread, 1) (cmp. בָּעַט) to rebel, be contumacious. Yoma 40b אל … למינין לִרְרּוֹת Ms. M. (ed. לצדוקים) give the heretics no occasion to rebel (to argue in favor of their heresy); Tosef. ib. III (II), 2 לרדות אחריכם ed. Zuck. (Var. לרדותן אחריהם, corr. acc.) to rebel after you are gone; Par. III, 3; Sifra Vayikra, Ndab., ch. II, Par. 2. 2) to chastise. Mekh. Mishp. s. 4 הרוֹדֶה בבנו ובתלמידו he who chastises his son or his pupil (and kills him); Macc.II, 2 הרב הרודה אתוכ׳ the teacher that punishes his pupil. Gen. R. s. 50, end בקש לִרְדוֹתָן and wanted to punish them; a. fr. 3) to subjugate, rule, govern. Ib. s. 8 (ref. to ורדו, Gen. 1:28) אם זכה רְדוּ ואם לאו יֵרְדוּ if man is good, (God says,) ‘rule, if not, (God says,) ‘let them go down; ib. (ref. to וירדו, ib. 26 את שהוא … יִרְדּוּ את שאינו … יֵרְדוּ (not ורדו) concerning such as are ‘in our image and likeness (I say,) ‘they shall rule Ib. יבא … ויִרְדֶּה למיוכ׳ let ‘our image and likeness (the good man) rule over him who is not ; Yalk. ib. 14.Tosef.Ter.IX, 12 ed. Zuck. ירדנו, v. עִרְעֵר III. Pi. רִידָּה 1) to drive, chase. Ex. R. s. 20 עד שאֲרַדֶּה אותןוכ׳ until I drive them into the sea. 2) to chastise. Ib. s. 1 לא רִידָּהוּ he did not chastise him. Ib. ולא רידהו ביסורין he did not punish him with sufferings. Ib. (play on ארדון, 1 Chr. 2:18, as a surname of Caleb) שר׳ את וצרו he chastised (or subjugated, v. supra) his evil inclination. Yalk. Prov. 959 אֲרַדֶּה אותךוכ׳ (or אֶרְדֶּה) I shall punish thee with them; a. e. 3) to stamp. M. Kat. 7a, v. רָדַד. 4) (cmp. כָּבַש) to dam, make passable. Erub.104a חצר … תבּן ומְרַדֶּה בה (Alf. מדדה, v. Rabb. D. S. a. l. note 40) if a court has been made impassable through rain, he may bring straw and make a path with it; ib. וכשהוא מרדה אינו מרדהוכ׳ and when he makes the path, he must not do so by carrying the straw in a basket

רדי, רָדָהI (b. h.; cmp. רָדַד) (to stamp, tread, 1) (cmp. בָּעַט) to rebel, be contumacious. Yoma 40b אל … למינין לִרְרּוֹת Ms. M. (ed. לצדוקים) give the heretics no occasion to rebel (to argue in favor of their heresy); Tosef. ib. III (II), 2 לרדות אחריכם ed. Zuck. (Var. לרדותן אחריהם, corr. acc.) to rebel after you are gone; Par. III, 3; Sifra Vayikra, Ndab., ch. II, Par. 2. 2) to chastise. Mekh. Mishp. s. 4 הרוֹדֶה בבנו ובתלמידו he who chastises his son or his pupil (and kills him); Macc.II, 2 הרב הרודה אתוכ׳ the teacher that punishes his pupil. Gen. R. s. 50, end בקש לִרְדוֹתָן and wanted to punish them; a. fr. 3) to subjugate, rule, govern. Ib. s. 8 (ref. to ורדו, Gen. 1:28) אם זכה רְדוּ ואם לאו יֵרְדוּ if man is good, (God says,) ‘rule, if not, (God says,) ‘let them go down; ib. (ref. to וירדו, ib. 26 את שהוא … יִרְדּוּ את שאינו … יֵרְדוּ (not ורדו) concerning such as are ‘in our image and likeness (I say,) ‘they shall rule Ib. יבא … ויִרְדֶּה למיוכ׳ let ‘our image and likeness (the good man) rule over him who is not ; Yalk. ib. 14.Tosef.Ter.IX, 12 ed. Zuck. ירדנו, v. עִרְעֵר III. Pi. רִידָּה 1) to drive, chase. Ex. R. s. 20 עד שאֲרַדֶּה אותןוכ׳ until I drive them into the sea. 2) to chastise. Ib. s. 1 לא רִידָּהוּ he did not chastise him. Ib. ולא רידהו ביסורין he did not punish him with sufferings. Ib. (play on ארדון, 1 Chr. 2:18, as a surname of Caleb) שר׳ את וצרו he chastised (or subjugated, v. supra) his evil inclination. Yalk. Prov. 959 אֲרַדֶּה אותךוכ׳ (or אֶרְדֶּה) I shall punish thee with them; a. e. 3) to stamp. M. Kat. 7a, v. רָדַד. 4) (cmp. כָּבַש) to dam, make passable. Erub.104a חצר … תבּן ומְרַדֶּה בה (Alf. מדדה, v. Rabb. D. S. a. l. note 40) if a court has been made impassable through rain, he may bring straw and make a path with it; ib. וכשהוא מרדה אינו מרדהוכ׳ and when he makes the path, he must not do so by carrying the straw in a basket

זכי, זָכָה(b. h.; cmp. זָךְ) (to be pure, clear, 1) to be acquitted, be right. B. Mets. 107b זוֹכֵה בדין he will be successful in his plea before court. Ber.7b זוכה בדין (v. Rabb. D. S. a. l. note) he will be found righteous in Divine judgment; a. fr. 2) to be found worthy of, to be privileged, to succeed. Ib. I, 5 ולא זָכִיתִיוכ׳ I did not succeed (in proving) that Ib. 5b לא … זוכה לשתיוכ׳ not every one is privileged to enjoy two tables (this world and the hereafter). Ḥag.5b תִּזְכּוּ להקבילוכ׳ you will be privileged to receive Pes.19a זָכִינוּ שאיןוכ׳ it was a good thing for us that Erub.54a ז׳ תאווהוכ׳, if one is favored, ‘thou givest him the desire of his heart (without prayer), if less favored Yeb.63a, v. נֶגֶד; a. fr. 3) to take possession, have authority; to own (cmp. קָנָה); to gain, obtain a privilege. B. Mets.I, 3 אני זָכִיתִי בה I took possession of it for myself; ז׳ בה it is his. Ib. 4 זה שהחזיק בה ז׳ בה the one that took a hold of it, is the legitimate owner. Ib. זָכְתָה לי שדי my field (in which the object lies) has taken possession for me. Y.Kidd.I, 60a top הראוי לִזְכּוֹתע״י עצמווכ׳ he who is legally qualified to acquire ownership through his own act, can obtain ownership through another person.Erub.VII, 11 (81b), a. fr. זָכִין לאדם שלא בפניו you may obtain a privilege in behalf of a person in his absence, but you cannot act in his behalf to his disadvantage; a. fr. 4) (v. Pi.) to benefit another person by ones own merit, to transfer blessing Eduy. II, 9 האב זוֹכֶה לבןוכ׳ a (good) father transmits to his son the benefits of beauty Tosef. ib. I, 14 עד הפרק זוכה לו up to the age of majority the fathers merit stands by him, מכאן ואילך זוכה לעצמו after that he lives on his own merits. 5) to deserve well of, be of service to. Lev. R. s. 34 (ref. to Ps. 41:2) הוי … היאד לִזְכּוֹת עמו reflect well how to be of real service to him. Ib. לזכות בו to deserve divine reward through him. Ib. שיהו זָכִין אלו לאלו that they may deserve well of each other (the poor being the instrumentality of bliss to the giver); a. fr. Pi. זִכָּה, זִיכָּ׳ 1) to acquit, to argue or vote for acquittal. Erub.19a יפה זִבִּיתָוכ׳ thou wast right in acquitting, in condemning. Snh.III, 5 שנים מְזַכִּין if two vote for acquittal; a. fr. 2) to obtain a privilege for, take possession in behalf of; to transfer, make an assignment to. Y. Kidd. l. c. זה זי׳ לבן דעת the one obtained a privilege for a rational being. B. Bath.VIII, 6 זי׳ בה לאחר if in his will (found on his body) he made an assignment to somebody else (as executor); a. fr. 3) to transfer divine favor, to exercise a protecting influence on. Snh.111a מְזַכֶּה את כלוכ׳ protects the entire town. Yoma 87a לא דיין שזיכין לעצטן אלא שמְזַכִּיןוכ׳ Ms. M. not only do they obtain divine grace for themselves, but they also transfer the same on their children ; a. fr. 4) to lead to righteousness, to convert, make better, purer. Ib.; Ab. V, 18, a. e. כל המזכה אתוכ׳ whoever causes a community to do good. Macc.III, 16 רצההקב״ה לזַכּותוכ׳, the Lord desired to make Israel pure; a. fr. Hithpa. הִזִדַּכֶּה, Nithpa. נִזְדַּכֶּה 1) to he acquitted, to be found not guilty. Snh.30a מדבדיהם נז׳ פליני the defendant has been acquitted by their (the courts) verdict. Y. ib. V, 22d top ובאיזו מִזְדַּכֶּה פוטרין אותו and on which-soever (of the two counts) he is found not guilty, he is acquitted; a. fr. 2) to have favorable evidence or argument offered. Ib. 23a נ׳ מפי עצמו if the defendant himself offers Ib. הרישנ׳ מפי עצמו (read מפי עדו).

זכי, זָכָה(b. h.; cmp. זָךְ) (to be pure, clear, 1) to be acquitted, be right. B. Mets. 107b זוֹכֵה בדין he will be successful in his plea before court. Ber.7b זוכה בדין (v. Rabb. D. S. a. l. note) he will be found righteous in Divine judgment; a. fr. 2) to be found worthy of, to be privileged, to succeed. Ib. I, 5 ולא זָכִיתִיוכ׳ I did not succeed (in proving) that Ib. 5b לא … זוכה לשתיוכ׳ not every one is privileged to enjoy two tables (this world and the hereafter). Ḥag.5b תִּזְכּוּ להקבילוכ׳ you will be privileged to receive Pes.19a זָכִינוּ שאיןוכ׳ it was a good thing for us that Erub.54a ז׳ תאווהוכ׳, if one is favored, ‘thou givest him the desire of his heart (without prayer), if less favored Yeb.63a, v. נֶגֶד; a. fr. 3) to take possession, have authority; to own (cmp. קָנָה); to gain, obtain a privilege. B. Mets.I, 3 אני זָכִיתִי בה I took possession of it for myself; ז׳ בה it is his. Ib. 4 זה שהחזיק בה ז׳ בה the one that took a hold of it, is the legitimate owner. Ib. זָכְתָה לי שדי my field (in which the object lies) has taken possession for me. Y.Kidd.I, 60a top הראוי לִזְכּוֹתע״י עצמווכ׳ he who is legally qualified to acquire ownership through his own act, can obtain ownership through another person.Erub.VII, 11 (81b), a. fr. זָכִין לאדם שלא בפניו you may obtain a privilege in behalf of a person in his absence, but you cannot act in his behalf to his disadvantage; a. fr. 4) (v. Pi.) to benefit another person by ones own merit, to transfer blessing Eduy. II, 9 האב זוֹכֶה לבןוכ׳ a (good) father transmits to his son the benefits of beauty Tosef. ib. I, 14 עד הפרק זוכה לו up to the age of majority the fathers merit stands by him, מכאן ואילך זוכה לעצמו after that he lives on his own merits. 5) to deserve well of, be of service to. Lev. R. s. 34 (ref. to Ps. 41:2) הוי … היאד לִזְכּוֹת עמו reflect well how to be of real service to him. Ib. לזכות בו to deserve divine reward through him. Ib. שיהו זָכִין אלו לאלו that they may deserve well of each other (the poor being the instrumentality of bliss to the giver); a. fr. Pi. זִכָּה, זִיכָּ׳ 1) to acquit, to argue or vote for acquittal. Erub.19a יפה זִבִּיתָוכ׳ thou wast right in acquitting, in condemning. Snh.III, 5 שנים מְזַכִּין if two vote for acquittal; a. fr. 2) to obtain a privilege for, take possession in behalf of; to transfer, make an assignment to. Y. Kidd. l. c. זה זי׳ לבן דעת the one obtained a privilege for a rational being. B. Bath.VIII, 6 זי׳ בה לאחר if in his will (found on his body) he made an assignment to somebody else (as executor); a. fr. 3) to transfer divine favor, to exercise a protecting influence on. Snh.111a מְזַכֶּה את כלוכ׳ protects the entire town. Yoma 87a לא דיין שזיכין לעצטן אלא שמְזַכִּיןוכ׳ Ms. M. not only do they obtain divine grace for themselves, but they also transfer the same on their children ; a. fr. 4) to lead to righteousness, to convert, make better, purer. Ib.; Ab. V, 18, a. e. כל המזכה אתוכ׳ whoever causes a community to do good. Macc.III, 16 רצההקב״ה לזַכּותוכ׳, the Lord desired to make Israel pure; a. fr. Hithpa. הִזִדַּכֶּה, Nithpa. נִזְדַּכֶּה 1) to he acquitted, to be found not guilty. Snh.30a מדבדיהם נז׳ פליני the defendant has been acquitted by their (the courts) verdict. Y. ib. V, 22d top ובאיזו מִזְדַּכֶּה פוטרין אותו and on which-soever (of the two counts) he is found not guilty, he is acquitted; a. fr. 2) to have favorable evidence or argument offered. Ib. 23a נ׳ מפי עצמו if the defendant himself offers Ib. הרישנ׳ מפי עצמו (read מפי עדו).

זכי, זָכָה(b. h.; cmp. זָךְ) (to be pure, clear, 1) to be acquitted, be right. B. Mets. 107b זוֹכֵה בדין he will be successful in his plea before court. Ber.7b זוכה בדין (v. Rabb. D. S. a. l. note) he will be found righteous in Divine judgment; a. fr. 2) to be found worthy of, to be privileged, to succeed. Ib. I, 5 ולא זָכִיתִיוכ׳ I did not succeed (in proving) that Ib. 5b לא … זוכה לשתיוכ׳ not every one is privileged to enjoy two tables (this world and the hereafter). Ḥag.5b תִּזְכּוּ להקבילוכ׳ you will be privileged to receive Pes.19a זָכִינוּ שאיןוכ׳ it was a good thing for us that Erub.54a ז׳ תאווהוכ׳, if one is favored, ‘thou givest him the desire of his heart (without prayer), if less favored Yeb.63a, v. נֶגֶד; a. fr. 3) to take possession, have authority; to own (cmp. קָנָה); to gain, obtain a privilege. B. Mets.I, 3 אני זָכִיתִי בה I took possession of it for myself; ז׳ בה it is his. Ib. 4 זה שהחזיק בה ז׳ בה the one that took a hold of it, is the legitimate owner. Ib. זָכְתָה לי שדי my field (in which the object lies) has taken possession for me. Y.Kidd.I, 60a top הראוי לִזְכּוֹתע״י עצמווכ׳ he who is legally qualified to acquire ownership through his own act, can obtain ownership through another person.Erub.VII, 11 (81b), a. fr. זָכִין לאדם שלא בפניו you may obtain a privilege in behalf of a person in his absence, but you cannot act in his behalf to his disadvantage; a. fr. 4) (v. Pi.) to benefit another person by ones own merit, to transfer blessing Eduy. II, 9 האב זוֹכֶה לבןוכ׳ a (good) father transmits to his son the benefits of beauty Tosef. ib. I, 14 עד הפרק זוכה לו up to the age of majority the fathers merit stands by him, מכאן ואילך זוכה לעצמו after that he lives on his own merits. 5) to deserve well of, be of service to. Lev. R. s. 34 (ref. to Ps. 41:2) הוי … היאד לִזְכּוֹת עמו reflect well how to be of real service to him. Ib. לזכות בו to deserve divine reward through him. Ib. שיהו זָכִין אלו לאלו that they may deserve well of each other (the poor being the instrumentality of bliss to the giver); a. fr. Pi. זִכָּה, זִיכָּ׳ 1) to acquit, to argue or vote for acquittal. Erub.19a יפה זִבִּיתָוכ׳ thou wast right in acquitting, in condemning. Snh.III, 5 שנים מְזַכִּין if two vote for acquittal; a. fr. 2) to obtain a privilege for, take possession in behalf of; to transfer, make an assignment to. Y. Kidd. l. c. זה זי׳ לבן דעת the one obtained a privilege for a rational being. B. Bath.VIII, 6 זי׳ בה לאחר if in his will (found on his body) he made an assignment to somebody else (as executor); a. fr. 3) to transfer divine favor, to exercise a protecting influence on. Snh.111a מְזַכֶּה את כלוכ׳ protects the entire town. Yoma 87a לא דיין שזיכין לעצטן אלא שמְזַכִּיןוכ׳ Ms. M. not only do they obtain divine grace for themselves, but they also transfer the same on their children ; a. fr. 4) to lead to righteousness, to convert, make better, purer. Ib.; Ab. V, 18, a. e. כל המזכה אתוכ׳ whoever causes a community to do good. Macc.III, 16 רצההקב״ה לזַכּותוכ׳, the Lord desired to make Israel pure; a. fr. Hithpa. הִזִדַּכֶּה, Nithpa. נִזְדַּכֶּה 1) to he acquitted, to be found not guilty. Snh.30a מדבדיהם נז׳ פליני the defendant has been acquitted by their (the courts) verdict. Y. ib. V, 22d top ובאיזו מִזְדַּכֶּה פוטרין אותו and on which-soever (of the two counts) he is found not guilty, he is acquitted; a. fr. 2) to have favorable evidence or argument offered. Ib. 23a נ׳ מפי עצמו if the defendant himself offers Ib. הרישנ׳ מפי עצמו (read מפי עדו).

סָגַלPi. סִיגֵּל ( Safel of גלל) ( to heap up, to lay by, save; to treasure as a relic. Y.B. Bath.IX, 17a top בן שנראה חלוק … מה שס׳ ס׳ לעצמו if a son appears to have kept a separate household during his fathers lifetime: what he has saved (of what he took out for his private expenses), he has saved for himself (does not belong to the estate). Lam. R. to I, 17 עמד וס׳ וקנהוכ׳ he made an effort and economized and bought himself sheep. Tanḥ. Emor, ed. Bub., 30 מְסַגְּלִין עונותוכ׳ they accumulate sins during the whole year. Gen. R. s. 9 כלום … מסגלין … אנו נְסַגֵּל מצותוכ׳ the righteous live because they lay by good deeds, we shall likewise lay by good deeds (in order to live). Koh. R. to I, 3 מְסַגְּלוֹת במצותוכ׳ provide for the future world by means of good deeds; (Lev. R. s. 28, beg. מגדלין במצות heap up; Yalk. Koh. 966 מגדלים מצות; Pesik. Haʿom., p. 69a> מתגדלין, corr. acc.); a. fr.Pesik. R. s. 11 (ref. to סגלה, Ex. 19:5) יכול כמו שהעבד מְסַגֵּל מאחר רבו והבן … והאשה … כך אתם מְסוּגָּלִים ליוכ׳ you might think, as a slave lays by something from what his master gives him, or a son from what his father gives him, or a wife from what her husband gives her, so have you been given me as a keepsake: therefore it is written, For mine is the whole earth; Yalk. Ex. 276 כשם שהאשה מְסַגֶּלֶת … כן אתם מסגלין לי מאחורי as a wife …, so could you lay by something for my benefit from what I give you; Mekh. Yithro, Baḥod., s. 2 אף אתם מסוגלין לי מאחרי (corr. acc.). Sifré Deut. 48 two brothers שהיו מסגלים ממון אחר אביהם that saved what money their father gave them; Yalk. ib. 873.Part. pass. מְסוּגָּל given as a keepsake, v. supra.

סָגַלPi. סִיגֵּל ( Safel of גלל) ( to heap up, to lay by, save; to treasure as a relic. Y.B. Bath.IX, 17a top בן שנראה חלוק … מה שס׳ ס׳ לעצמו if a son appears to have kept a separate household during his fathers lifetime: what he has saved (of what he took out for his private expenses), he has saved for himself (does not belong to the estate). Lam. R. to I, 17 עמד וס׳ וקנהוכ׳ he made an effort and economized and bought himself sheep. Tanḥ. Emor, ed. Bub., 30 מְסַגְּלִין עונותוכ׳ they accumulate sins during the whole year. Gen. R. s. 9 כלום … מסגלין … אנו נְסַגֵּל מצותוכ׳ the righteous live because they lay by good deeds, we shall likewise lay by good deeds (in order to live). Koh. R. to I, 3 מְסַגְּלוֹת במצותוכ׳ provide for the future world by means of good deeds; (Lev. R. s. 28, beg. מגדלין במצות heap up; Yalk. Koh. 966 מגדלים מצות; Pesik. Haʿom., p. 69a> מתגדלין, corr. acc.); a. fr.Pesik. R. s. 11 (ref. to סגלה, Ex. 19:5) יכול כמו שהעבד מְסַגֵּל מאחר רבו והבן … והאשה … כך אתם מְסוּגָּלִים ליוכ׳ you might think, as a slave lays by something from what his master gives him, or a son from what his father gives him, or a wife from what her husband gives her, so have you been given me as a keepsake: therefore it is written, For mine is the whole earth; Yalk. Ex. 276 כשם שהאשה מְסַגֶּלֶת … כן אתם מסגלין לי מאחורי as a wife …, so could you lay by something for my benefit from what I give you; Mekh. Yithro, Baḥod., s. 2 אף אתם מסוגלין לי מאחרי (corr. acc.). Sifré Deut. 48 two brothers שהיו מסגלים ממון אחר אביהם that saved what money their father gave them; Yalk. ib. 873.Part. pass. מְסוּגָּל given as a keepsake, v. supra.

שָׁפַר(b. h.) to be smooth, rounded; to be pleasing, good, cheerful. Ex. R. s. 1 (play on שִׁפְרָה) ששָׁפְרוּ מעשיהוכ׳ her deeds were pleasing before God. Pi. שִׁפֵּר to cleanse, make pleasing; to conciliate, harmonize. Sot.11b; Ex. R. l. c. the Lord sent an angel from on high ומנקה אותם ומְשַׁפֵּר אותם … שמְשַׁפֶּרֶתוכ׳ (not ומשפיר) who cleansed them and made them good-looking, like a midwife that cleanses an infant. Ib. שהיתה משפרת עלוכ׳ she smoothed over her daughters words, and pacified (the king) for her. Gen. R. s. 98 (ref. to אמרי שפר, Gen. 49:21) אמרי שופר שהן משֵׁפְּרִין אמריןוכ׳ words of the Shofar, for they harmonize the words that were given with sounding the Shofar (the Torah). Ib. ורץ … ושי׳ על ידו (not ידן) Naphtali ran like a hind and brought the document (of the purchase of the cave of Machpelah) from Egypt, and through it he pacified (the Hittites). Ib. s. 99, end (ref. to Gen. l. c.) (read:) והם מכבדין … ומשפרין דביהם they offer kings their fruits and speak pleasing words; Tanḥ. Vayḥi 13 ומשמירין (corr. acc.). Lev. R. s. 29 (ref. to Ps. 81:4 שנפר) בחדש הזה שַׁפְּרוּ מעשיכם in this month (Tishri) cleanse your deeds; אם שִׁפַּרְתֶּםוכ׳ if you cleanse your deeds, I will ; a. e. Nif. נִשְׁפַּר to be made neat-looking, be adorned. Y.Sabb.X, end, 12d העושה … לִישָּׁפֵר who makes a strap (for an animal) … to be adorned with it; Tosef.Kel.B. Bath.IV, 13 לשַׁפֵּר (Pi.).

שָׁפַר(b. h.) to be smooth, rounded; to be pleasing, good, cheerful. Ex. R. s. 1 (play on שִׁפְרָה) ששָׁפְרוּ מעשיהוכ׳ her deeds were pleasing before God. Pi. שִׁפֵּר to cleanse, make pleasing; to conciliate, harmonize. Sot.11b; Ex. R. l. c. the Lord sent an angel from on high ומנקה אותם ומְשַׁפֵּר אותם … שמְשַׁפֶּרֶתוכ׳ (not ומשפיר) who cleansed them and made them good-looking, like a midwife that cleanses an infant. Ib. שהיתה משפרת עלוכ׳ she smoothed over her daughters words, and pacified (the king) for her. Gen. R. s. 98 (ref. to אמרי שפר, Gen. 49:21) אמרי שופר שהן משֵׁפְּרִין אמריןוכ׳ words of the Shofar, for they harmonize the words that were given with sounding the Shofar (the Torah). Ib. ורץ … ושי׳ על ידו (not ידן) Naphtali ran like a hind and brought the document (of the purchase of the cave of Machpelah) from Egypt, and through it he pacified (the Hittites). Ib. s. 99, end (ref. to Gen. l. c.) (read:) והם מכבדין … ומשפרין דביהם they offer kings their fruits and speak pleasing words; Tanḥ. Vayḥi 13 ומשמירין (corr. acc.). Lev. R. s. 29 (ref. to Ps. 81:4 שנפר) בחדש הזה שַׁפְּרוּ מעשיכם in this month (Tishri) cleanse your deeds; אם שִׁפַּרְתֶּםוכ׳ if you cleanse your deeds, I will ; a. e. Nif. נִשְׁפַּר to be made neat-looking, be adorned. Y.Sabb.X, end, 12d העושה … לִישָּׁפֵר who makes a strap (for an animal) … to be adorned with it; Tosef.Kel.B. Bath.IV, 13 לשַׁפֵּר (Pi.).

חָשַׁב(b. h.; cmp. חָשָׁה) 1) to think, intend, plan. Ber.6a; Kidd.40a (ref. to Mal. 3:16) אפי׳ ח׳ אדםוכ׳ even if one only had the intention of doing etc.; Sabb.63a, חִישֵּׁב (Pi.).Tanḥ. Pkudé 11 וכשהן חוֹשְׁבִין להעמידווכ׳ and when they thought they had put it up, it fell apart again. Sot.35a אני חֲשַׁבְתִּיהָ … והם חָשְׁבוּוכ׳ I planned it for their good, but they considered it an evil; a. fr. 2) to consider, regard; to count. Ber.14a (ref. to Is. 2:22) במה חֲשַׁבְתּוֹ לזה ולא לאלוה with what right didst thou pay thy regard to him and not to God?Sot. l. c., v. supra. Pesik. R. s. 21, v. סוֹפִיסְטָא; a. fr. 3) to design, trace. Yoma 72b (ref. to חשב a. רקם, Ex. 26:31a 36) רוקמין במקים שחוֹשְׁבִין they embroidered over what they had traced.Part. pass. חָשוּב fem. חֲשוּבָה a) counted, regarded; ח׳ כ־ equal to. Lam. R. to I, 5 לא … מדינה ח׳ כלום the country towns were of no account. Ned.64b ח׳ כמת is like dead; ib. חֲשוּבִין; Gen. R. s. 71 חֲשוּבִים כמתים; a. fr.b) valuable; important; respectable, of high standing. Bets.3b ביצה ח׳ an egg is a valuable object. Ber.19a, a. fr. אדם ח׳ שאני with a man of high standing it is different. Pes.108a אשה ח׳ a woman of rank. Tanḥ. Shmini 9 איש ח׳ שמחשביםוכ׳ a man of standing whom they respected in his place; a. fr. Pi. חִישֵּׁב same, 1) to consider, regard; to respect, v. supra. 2) to account, calculate, figure. B. Bath78b המְחַשְּׁבִים the thoughtful. Sabb.150a. חשבונות … לחַשְּׁבָןוכ׳ accounts of a religious nature may be figured out on the Sabbath. Ab. II, 1 הוי מְחַשְּׁבוכ׳ count what you sacrifice in doing good, against what you gain thereby. Snh.65b המח׳ עתיםוכ׳ he who calculates seasons and hours (which are auspicious and which are not). Ib. 97b מְחַשְּׁבֵי קיצין those who make calculations (from Biblical verses) as to when the Messiah will come; a. fr.Sabb.150b top מותר לחוֹשְׁבָן (Kal), Ms. M. לחַשְּׁ׳.V. חֶשְׁבּוֹן. 3) (sub. מחשבה זרה) to have in mind an undue intention in the performance of a sacrificial ceremony. Yoma 48a חי׳ בחפינתוכ׳ if he had an undue intention when grasping the frankincense (e. g. to offer it tomorrow). Ib. b; a. fr. Hithpa, הִתְחַשֵּׁב, Nithpa. נִתְחַשֵּׁב 1) to be counted. Ohol. I, 3 אין האהל מִתְחַשֵּׁב the tent is not counted (as a special item). Yalk. Num. 768 מתח׳ לנו will be counted against us (be deducted from our share). Mikv. III, 3 עד שיִתְחַשֵּׁבוכ׳ until it is calculated that all the original water has run off. Pesik. R. s. 44 the former sins אינן מִתְחַשְּׁבוֹת לווכ׳ are not counted or remembered to him. 2) to be considered, believed to be. Tanḥ. Masé 5, v. כַּזְבָּן. 3) to occupy a high position. Shebi. VIII, 11 אם מתחשב הוא (Ms. M. כמ׳, v. Rabb. D. S. a. l. note) if he (is like one who) holds a high position. 4) to conspire (with the Romans). Tosef.Ab. Zar. II, 7 ואם מתחשבוכ׳ but when he (the Israelite besieging a city) does it as an ally (in the Roman interest), he is forbidden (to conduct the siege); Ab. Zar.18b ובלבד שלא יִתְחַשֵּׁב עמהם provided he does not conspire with them; ואם נתח׳וכ׳ (Ms. M. יתח׳); Y. ib. I, 40a מתחשד (corr. acc.).

חָשַׁב(b. h.; cmp. חָשָׁה) 1) to think, intend, plan. Ber.6a; Kidd.40a (ref. to Mal. 3:16) אפי׳ ח׳ אדםוכ׳ even if one only had the intention of doing etc.; Sabb.63a, חִישֵּׁב (Pi.).Tanḥ. Pkudé 11 וכשהן חוֹשְׁבִין להעמידווכ׳ and when they thought they had put it up, it fell apart again. Sot.35a אני חֲשַׁבְתִּיהָ … והם חָשְׁבוּוכ׳ I planned it for their good, but they considered it an evil; a. fr. 2) to consider, regard; to count. Ber.14a (ref. to Is. 2:22) במה חֲשַׁבְתּוֹ לזה ולא לאלוה with what right didst thou pay thy regard to him and not to God?Sot. l. c., v. supra. Pesik. R. s. 21, v. סוֹפִיסְטָא; a. fr. 3) to design, trace. Yoma 72b (ref. to חשב a. רקם, Ex. 26:31a 36) רוקמין במקים שחוֹשְׁבִין they embroidered over what they had traced.Part. pass. חָשוּב fem. חֲשוּבָה a) counted, regarded; ח׳ כ־ equal to. Lam. R. to I, 5 לא … מדינה ח׳ כלום the country towns were of no account. Ned.64b ח׳ כמת is like dead; ib. חֲשוּבִין; Gen. R. s. 71 חֲשוּבִים כמתים; a. fr.b) valuable; important; respectable, of high standing. Bets.3b ביצה ח׳ an egg is a valuable object. Ber.19a, a. fr. אדם ח׳ שאני with a man of high standing it is different. Pes.108a אשה ח׳ a woman of rank. Tanḥ. Shmini 9 איש ח׳ שמחשביםוכ׳ a man of standing whom they respected in his place; a. fr. Pi. חִישֵּׁב same, 1) to consider, regard; to respect, v. supra. 2) to account, calculate, figure. B. Bath78b המְחַשְּׁבִים the thoughtful. Sabb.150a. חשבונות … לחַשְּׁבָןוכ׳ accounts of a religious nature may be figured out on the Sabbath. Ab. II, 1 הוי מְחַשְּׁבוכ׳ count what you sacrifice in doing good, against what you gain thereby. Snh.65b המח׳ עתיםוכ׳ he who calculates seasons and hours (which are auspicious and which are not). Ib. 97b מְחַשְּׁבֵי קיצין those who make calculations (from Biblical verses) as to when the Messiah will come; a. fr.Sabb.150b top מותר לחוֹשְׁבָן (Kal), Ms. M. לחַשְּׁ׳.V. חֶשְׁבּוֹן. 3) (sub. מחשבה זרה) to have in mind an undue intention in the performance of a sacrificial ceremony. Yoma 48a חי׳ בחפינתוכ׳ if he had an undue intention when grasping the frankincense (e. g. to offer it tomorrow). Ib. b; a. fr. Hithpa, הִתְחַשֵּׁב, Nithpa. נִתְחַשֵּׁב 1) to be counted. Ohol. I, 3 אין האהל מִתְחַשֵּׁב the tent is not counted (as a special item). Yalk. Num. 768 מתח׳ לנו will be counted against us (be deducted from our share). Mikv. III, 3 עד שיִתְחַשֵּׁבוכ׳ until it is calculated that all the original water has run off. Pesik. R. s. 44 the former sins אינן מִתְחַשְּׁבוֹת לווכ׳ are not counted or remembered to him. 2) to be considered, believed to be. Tanḥ. Masé 5, v. כַּזְבָּן. 3) to occupy a high position. Shebi. VIII, 11 אם מתחשב הוא (Ms. M. כמ׳, v. Rabb. D. S. a. l. note) if he (is like one who) holds a high position. 4) to conspire (with the Romans). Tosef.Ab. Zar. II, 7 ואם מתחשבוכ׳ but when he (the Israelite besieging a city) does it as an ally (in the Roman interest), he is forbidden (to conduct the siege); Ab. Zar.18b ובלבד שלא יִתְחַשֵּׁב עמהם provided he does not conspire with them; ואם נתח׳וכ׳ (Ms. M. יתח׳); Y. ib. I, 40a מתחשד (corr. acc.).

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.

פְּרָן, פַּרְנָא, פּוֹרָן, פּוּרְנָא, פַּרְנוֹןm. (preced.) the wifes settlement, dowry (corresp. to b. h. מֹהַר a. later כְּתוּבָּה). (The phonetic coincidence with φερνή gave rise to the forms פרנון, פודנון, a. to combination with פרא, v. פָּרָאפוּרְנוֹן. Targ. Y. II Gen. 34:12 פורן וכתובתא (h. text מהר ומתן).Y.Keth.VII, 31c top אתא … תיפוק בפלגית פ׳ (not בלא) the case came before R. J., and he decided, let her be sent away with half her dowry; אין שוטה היא בלא פ׳ … תיסוב פ׳ שלים if she is a faithless wife, let her be sent away without any dowry, and if she is not, let her receive her full dowry!; אייתון פַּרְנָהּוכ׳ they produced her deed of endowment (Kthubah) and found Ib. VI, beg., 30c פּוּרְנָהּ, v. מָרַק. Ib. IX, 33c top אי אבד פרונאוכ׳ (corr. acc.) if the deed of endowment shall ever get lost, you may write another. Gen. R. s. 80 פרנון, v. פָּרָאפוּרְנָא; Yalk. ib. 134 פּוּרְנוֹן. Gen. R. s. 17; Lev. R. s. 34, a. e. פ׳ רב עליוכ׳ her endowment is too large for me, and I cannot divorce her. Y.Keth.XI, 34b תבעת פַּרְנָהּוכ׳ as soon as the widow asks for her dowry, she loses the right of alimentation. Bab. ib. 67a (in Hebr. dict.) אשה גובה פ׳ מהם a widow may seize them for her dowry; a. fr.Trnsf. an endowment, good luck. Ib. 54a bot. (if outfit articles have become cheaper) פ׳ ליתמי it is the heirs good luck (i. e. they furnish the outfit as defined by the deceased, at present prices).

פְּרָן, פַּרְנָא, פּוֹרָן, פּוּרְנָא, פַּרְנוֹןm. (preced.) the wifes settlement, dowry (corresp. to b. h. מֹהַר a. later כְּתוּבָּה). (The phonetic coincidence with φερνή gave rise to the forms פרנון, פודנון, a. to combination with פרא, v. פָּרָאפוּרְנוֹן. Targ. Y. II Gen. 34:12 פורן וכתובתא (h. text מהר ומתן).Y.Keth.VII, 31c top אתא … תיפוק בפלגית פ׳ (not בלא) the case came before R. J., and he decided, let her be sent away with half her dowry; אין שוטה היא בלא פ׳ … תיסוב פ׳ שלים if she is a faithless wife, let her be sent away without any dowry, and if she is not, let her receive her full dowry!; אייתון פַּרְנָהּוכ׳ they produced her deed of endowment (Kthubah) and found Ib. VI, beg., 30c פּוּרְנָהּ, v. מָרַק. Ib. IX, 33c top אי אבד פרונאוכ׳ (corr. acc.) if the deed of endowment shall ever get lost, you may write another. Gen. R. s. 80 פרנון, v. פָּרָאפוּרְנָא; Yalk. ib. 134 פּוּרְנוֹן. Gen. R. s. 17; Lev. R. s. 34, a. e. פ׳ רב עליוכ׳ her endowment is too large for me, and I cannot divorce her. Y.Keth.XI, 34b תבעת פַּרְנָהּוכ׳ as soon as the widow asks for her dowry, she loses the right of alimentation. Bab. ib. 67a (in Hebr. dict.) אשה גובה פ׳ מהם a widow may seize them for her dowry; a. fr.Trnsf. an endowment, good luck. Ib. 54a bot. (if outfit articles have become cheaper) פ׳ ליתמי it is the heirs good luck (i. e. they furnish the outfit as defined by the deceased, at present prices).

פְּרָן, פַּרְנָא, פּוֹרָן, פּוּרְנָא, פַּרְנוֹןm. (preced.) the wifes settlement, dowry (corresp. to b. h. מֹהַר a. later כְּתוּבָּה). (The phonetic coincidence with φερνή gave rise to the forms פרנון, פודנון, a. to combination with פרא, v. פָּרָאפוּרְנוֹן. Targ. Y. II Gen. 34:12 פורן וכתובתא (h. text מהר ומתן).Y.Keth.VII, 31c top אתא … תיפוק בפלגית פ׳ (not בלא) the case came before R. J., and he decided, let her be sent away with half her dowry; אין שוטה היא בלא פ׳ … תיסוב פ׳ שלים if she is a faithless wife, let her be sent away without any dowry, and if she is not, let her receive her full dowry!; אייתון פַּרְנָהּוכ׳ they produced her deed of endowment (Kthubah) and found Ib. VI, beg., 30c פּוּרְנָהּ, v. מָרַק. Ib. IX, 33c top אי אבד פרונאוכ׳ (corr. acc.) if the deed of endowment shall ever get lost, you may write another. Gen. R. s. 80 פרנון, v. פָּרָאפוּרְנָא; Yalk. ib. 134 פּוּרְנוֹן. Gen. R. s. 17; Lev. R. s. 34, a. e. פ׳ רב עליוכ׳ her endowment is too large for me, and I cannot divorce her. Y.Keth.XI, 34b תבעת פַּרְנָהּוכ׳ as soon as the widow asks for her dowry, she loses the right of alimentation. Bab. ib. 67a (in Hebr. dict.) אשה גובה פ׳ מהם a widow may seize them for her dowry; a. fr.Trnsf. an endowment, good luck. Ib. 54a bot. (if outfit articles have become cheaper) פ׳ ליתמי it is the heirs good luck (i. e. they furnish the outfit as defined by the deceased, at present prices).

פְּרָן, פַּרְנָא, פּוֹרָן, פּוּרְנָא, פַּרְנוֹןm. (preced.) the wifes settlement, dowry (corresp. to b. h. מֹהַר a. later כְּתוּבָּה). (The phonetic coincidence with φερνή gave rise to the forms פרנון, פודנון, a. to combination with פרא, v. פָּרָאפוּרְנוֹן. Targ. Y. II Gen. 34:12 פורן וכתובתא (h. text מהר ומתן).Y.Keth.VII, 31c top אתא … תיפוק בפלגית פ׳ (not בלא) the case came before R. J., and he decided, let her be sent away with half her dowry; אין שוטה היא בלא פ׳ … תיסוב פ׳ שלים if she is a faithless wife, let her be sent away without any dowry, and if she is not, let her receive her full dowry!; אייתון פַּרְנָהּוכ׳ they produced her deed of endowment (Kthubah) and found Ib. VI, beg., 30c פּוּרְנָהּ, v. מָרַק. Ib. IX, 33c top אי אבד פרונאוכ׳ (corr. acc.) if the deed of endowment shall ever get lost, you may write another. Gen. R. s. 80 פרנון, v. פָּרָאפוּרְנָא; Yalk. ib. 134 פּוּרְנוֹן. Gen. R. s. 17; Lev. R. s. 34, a. e. פ׳ רב עליוכ׳ her endowment is too large for me, and I cannot divorce her. Y.Keth.XI, 34b תבעת פַּרְנָהּוכ׳ as soon as the widow asks for her dowry, she loses the right of alimentation. Bab. ib. 67a (in Hebr. dict.) אשה גובה פ׳ מהם a widow may seize them for her dowry; a. fr.Trnsf. an endowment, good luck. Ib. 54a bot. (if outfit articles have become cheaper) פ׳ ליתמי it is the heirs good luck (i. e. they furnish the outfit as defined by the deceased, at present prices).