good+god!

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

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

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.

טַבII m., טָבָא c., טַבְתָא f. (preced.) 1) good, precious. Targ. Gen. 2:9.Targ. II, Esth. 1:19 דטבא ed. Lag. (oth. ed. דטָבַת)Targ. Jud. 5:26 (missing in ed. Lag.); a. v. fr.Gen. R. s. 22; Lev. R. s. 22, v. בִּיש. Ber.60b כל מאי דעביד … לטב (v. Rabb. D. S. a. l. note) whatever God does is for a good purpose. Tam.32a דידי טבאוכ׳ my advice is better than yours.Lev. R. s. 33, beg. מינה ט׳וכ׳ from it (the tongue) comes what is good ; a. v. fr. 2) worth, valued. Y.Keth.IV, end, 29b חד בית בטבוכ׳ (ed. Krot. בדב, read: חד ביתא טב) a house worth Ib. מכיון דלית ביתא טבוכ׳ as the house is not worth more than Y.Peah I, 15d bot. מילא דט׳ דכוותה something of equal value; Gen. R. s. 35, end (corr. acc.); a. fr. 3) best man, elder, officer. Y.Taan.IV, 68d top טב קרתא an officer of the town.Pl. טָבִין, טָבַיָּיא, טָבֵי; fem. טָבָתָא, טָבָאתָא, טָבָן. Targ. Mic. 7:1. Targ. Ps. 125:4; a. fr.B. Mets.44b שלים לה ט׳וכ׳ pay her in good and full-weight coin. Y.Snh.X, 28b bot. כל טָבָןוכ׳, v. נֶחֶמְתָּא. Lam. R. to I, 1 רבתי (חד מאת׳ 1) טבאתא the good fruits; a. fr. 4) (adv.) much, more. Targ. Prov. 17:10.Gitt.14b טב טב רמו ליה Ar. (ed. only one טב) strike him more (or, it is right, v. Rashi a. l.)Y.Shek.IV, 48a top, v. טָבָאוּת.

טַבII m., טָבָא c., טַבְתָא f. (preced.) 1) good, precious. Targ. Gen. 2:9.Targ. II, Esth. 1:19 דטבא ed. Lag. (oth. ed. דטָבַת)Targ. Jud. 5:26 (missing in ed. Lag.); a. v. fr.Gen. R. s. 22; Lev. R. s. 22, v. בִּיש. Ber.60b כל מאי דעביד … לטב (v. Rabb. D. S. a. l. note) whatever God does is for a good purpose. Tam.32a דידי טבאוכ׳ my advice is better than yours.Lev. R. s. 33, beg. מינה ט׳וכ׳ from it (the tongue) comes what is good ; a. v. fr. 2) worth, valued. Y.Keth.IV, end, 29b חד בית בטבוכ׳ (ed. Krot. בדב, read: חד ביתא טב) a house worth Ib. מכיון דלית ביתא טבוכ׳ as the house is not worth more than Y.Peah I, 15d bot. מילא דט׳ דכוותה something of equal value; Gen. R. s. 35, end (corr. acc.); a. fr. 3) best man, elder, officer. Y.Taan.IV, 68d top טב קרתא an officer of the town.Pl. טָבִין, טָבַיָּיא, טָבֵי; fem. טָבָתָא, טָבָאתָא, טָבָן. Targ. Mic. 7:1. Targ. Ps. 125:4; a. fr.B. Mets.44b שלים לה ט׳וכ׳ pay her in good and full-weight coin. Y.Snh.X, 28b bot. כל טָבָןוכ׳, v. נֶחֶמְתָּא. Lam. R. to I, 1 רבתי (חד מאת׳ 1) טבאתא the good fruits; a. fr. 4) (adv.) much, more. Targ. Prov. 17:10.Gitt.14b טב טב רמו ליה Ar. (ed. only one טב) strike him more (or, it is right, v. Rashi a. l.)Y.Shek.IV, 48a top, v. טָבָאוּת.

יֵצֶרm. (b. h.; preced.) (shape, formation, whence) (v. Gen. 6:5) = י׳ מחשבות the formation of thoughts, bent of mind, inclination, desire.י׳ הטוב or י׳ טוב (abbr. יה״ט or י״ט) the good nature of man, the inclination to do good; (personified) the good genius; י׳ הרע (abbrev. יצה״ר), also only י׳ the evil inclination, worldly desires; (personified) the tempter. Ber.61a מיִצְרִי, v. יוֹצֵר. Gen. R. s. 9; Koh. R. to III, 11 אילולייצה״ר לא בנהוכ׳ but for the worldly desires of man, none “would build a house Ab. II, 11 עין הרע ויצה״רוכ׳ greed, sensual passion and hatred Snh.103a; Yalk. Ps. 842 צלא ישלוט בךיצה״ר that temptation may have no power over thee. Succ.52a לעתיד … מביאו ליצה״רוכ׳ in the days to come the Lord shall bring the Tempter and slaughter him Gen. R. s. 22 מפנק את יִצְרוֹ who indulges the senses. Ib. אם בא יִצְרְךָ להשחיקך when thy inclination (Tempter) comes to lead thee to amusement. Cant. R. to VII, 8 י׳ע״ז the passion for idolatry, י׳ זנות the passion of lust. Ab. IV, 1 הכובש את יצרו who conquers his inclination; a. v. fr. Yoma 69b כובש את יצרו, read with Ms. M. כעסו.Pl. יְצָרִים. Ber.61a (ref. to וייצר, Gen. 2:7, v. יְצִירָה) שני י׳וכ׳ two natures, the good and the evil. Cant. R. l. c. שני י׳ בראוכ׳ two passions did God create in this world, v. supra. Snh.105a יסרו יצריכם chasten your passions; Yalk. Is. 302.יְצָרִים moulds, v. יְצִירִין.

יֵצֶרm. (b. h.; preced.) (shape, formation, whence) (v. Gen. 6:5) = י׳ מחשבות the formation of thoughts, bent of mind, inclination, desire.י׳ הטוב or י׳ טוב (abbr. יה״ט or י״ט) the good nature of man, the inclination to do good; (personified) the good genius; י׳ הרע (abbrev. יצה״ר), also only י׳ the evil inclination, worldly desires; (personified) the tempter. Ber.61a מיִצְרִי, v. יוֹצֵר. Gen. R. s. 9; Koh. R. to III, 11 אילולייצה״ר לא בנהוכ׳ but for the worldly desires of man, none “would build a house Ab. II, 11 עין הרע ויצה״רוכ׳ greed, sensual passion and hatred Snh.103a; Yalk. Ps. 842 צלא ישלוט בךיצה״ר that temptation may have no power over thee. Succ.52a לעתיד … מביאו ליצה״רוכ׳ in the days to come the Lord shall bring the Tempter and slaughter him Gen. R. s. 22 מפנק את יִצְרוֹ who indulges the senses. Ib. אם בא יִצְרְךָ להשחיקך when thy inclination (Tempter) comes to lead thee to amusement. Cant. R. to VII, 8 י׳ע״ז the passion for idolatry, י׳ זנות the passion of lust. Ab. IV, 1 הכובש את יצרו who conquers his inclination; a. v. fr. Yoma 69b כובש את יצרו, read with Ms. M. כעסו.Pl. יְצָרִים. Ber.61a (ref. to וייצר, Gen. 2:7, v. יְצִירָה) שני י׳וכ׳ two natures, the good and the evil. Cant. R. l. c. שני י׳ בראוכ׳ two passions did God create in this world, v. supra. Snh.105a יסרו יצריכם chasten your passions; Yalk. Is. 302.יְצָרִים moulds, v. יְצִירִין.

פָּעַלI (b. h.) ( to split, cmp. פלח, to work. Y.Sabb.II, end, 8d; Tanḥ. Emor 7; Lev. R. s. 27 (ref. to Num. 23:23) כל מי שפ׳ עם לאוכ׳ let whosoever worked with God come and take his reward. Ib. s. 4 כל מה שיִפְעַל אדם עם נפשווכ׳ however much man may do for his soul, he has not done his full duty. Gen. R. s. 15 (ref. to Ps. 74:12) ראו פועלא טבא שהתקין … עמדתי לִפְעוֹל see the good employer, for the Lord has prepared my wages (the garden of Eden), before yet I arose to work; Yalk. ib. 20. Midr. Till. to Ps. 92 בששת … פָּעַלְתִּי את העולם ובשבת נחתי in the six working days I worked and made the world, and on the Sabbath I rested; a. fr.Esp. to deal. Lam. R. to III, 33 (read:) בשני מקומות פָּעֲלוּ ישראל עםהקב״ה באחד פעלו בפיהם ולא בלבם ובאחד פעלו בלבם ולא בפיהם in two places Israelites dealt with God, in one they dealt with their mouth (professed faith), but not with their heart, and in the other, they dealt with their heart (were loyal at heart), but not with their mouth; בסיני פעלו בפיהםוכ׳ at Sinai they dealt with their mouth but not with their heart (ref. to Ps. 78:36); בבבל פעלו בלבםוכ׳ in Babylonia they dealt with their heart, but not with their mouth (ref. to Lam. l. c.); Cant. R. to VII, 8.

פָּעַלI (b. h.) ( to split, cmp. פלח, to work. Y.Sabb.II, end, 8d; Tanḥ. Emor 7; Lev. R. s. 27 (ref. to Num. 23:23) כל מי שפ׳ עם לאוכ׳ let whosoever worked with God come and take his reward. Ib. s. 4 כל מה שיִפְעַל אדם עם נפשווכ׳ however much man may do for his soul, he has not done his full duty. Gen. R. s. 15 (ref. to Ps. 74:12) ראו פועלא טבא שהתקין … עמדתי לִפְעוֹל see the good employer, for the Lord has prepared my wages (the garden of Eden), before yet I arose to work; Yalk. ib. 20. Midr. Till. to Ps. 92 בששת … פָּעַלְתִּי את העולם ובשבת נחתי in the six working days I worked and made the world, and on the Sabbath I rested; a. fr.Esp. to deal. Lam. R. to III, 33 (read:) בשני מקומות פָּעֲלוּ ישראל עםהקב״ה באחד פעלו בפיהם ולא בלבם ובאחד פעלו בלבם ולא בפיהם in two places Israelites dealt with God, in one they dealt with their mouth (professed faith), but not with their heart, and in the other, they dealt with their heart (were loyal at heart), but not with their mouth; בסיני פעלו בפיהםוכ׳ at Sinai they dealt with their mouth but not with their heart (ref. to Ps. 78:36); בבבל פעלו בלבםוכ׳ in Babylonia they dealt with their heart, but not with their mouth (ref. to Lam. l. c.); Cant. R. to VII, 8.

תהי, תָּהָא, תָּהָה(cmp. שָׁהָא) ( to stand still, 1) to gaze, be astonished; to be confounded, be waste. Gen. R. s. 2, beg., v. כָּהָא. Ib., end כבר … יושב ותוֹהֵא once R. S. b. Z. sat gazing (deep in thought, absent-minded). Taan.6b (play on ת̇מ̇ט̇ר̇, Am. 4:7) ת̇הא מקום מ̇ט̇ר̇ the place where the rain fell became waste (through destructive showers); a. e. 2) to pause, bethink ones self, regret. Y.Taan.III, 66c bot. שלשה … ות׳ שבראן three things God created, and regretted that he had created them. Ib. I, 65b bot. (ref. to Num. 23:19) אם יאמד לך אדם … בן אדם אני סופו לִתְהוֹת בווכ׳ if man says to thee, I am a God, he lies; (if he says,) I am the son of man, he shall regret it; (and if he says,) I will rise to heaven, he says, but he shall not fulfill it Y.Ned.I, 36d bot. (read:) מכיון שנודר … סופו לתהות מכיון שהוא תוהאוכ׳ when one vows in rashness, he will finally regret it, and when he does regret, his sacrifices are like slaughtering profane beasts in the Temple court. Kidd.40b בתוהא על הראשונות when he is sorry for his good deeds in the past; Y.Peah I, 16b top. Num. R. s. 10. beg. בתוהא על הראשונות (not הרשע; ed. Wil. בתוֹהֶה) when he (the wicked) regrets his doings in the past, Ex. R. s. 202> התחיל המוכר תוהא the seller was sorry; a. fr.

תהי, תָּהָא, תָּהָה(cmp. שָׁהָא) ( to stand still, 1) to gaze, be astonished; to be confounded, be waste. Gen. R. s. 2, beg., v. כָּהָא. Ib., end כבר … יושב ותוֹהֵא once R. S. b. Z. sat gazing (deep in thought, absent-minded). Taan.6b (play on ת̇מ̇ט̇ר̇, Am. 4:7) ת̇הא מקום מ̇ט̇ר̇ the place where the rain fell became waste (through destructive showers); a. e. 2) to pause, bethink ones self, regret. Y.Taan.III, 66c bot. שלשה … ות׳ שבראן three things God created, and regretted that he had created them. Ib. I, 65b bot. (ref. to Num. 23:19) אם יאמד לך אדם … בן אדם אני סופו לִתְהוֹת בווכ׳ if man says to thee, I am a God, he lies; (if he says,) I am the son of man, he shall regret it; (and if he says,) I will rise to heaven, he says, but he shall not fulfill it Y.Ned.I, 36d bot. (read:) מכיון שנודר … סופו לתהות מכיון שהוא תוהאוכ׳ when one vows in rashness, he will finally regret it, and when he does regret, his sacrifices are like slaughtering profane beasts in the Temple court. Kidd.40b בתוהא על הראשונות when he is sorry for his good deeds in the past; Y.Peah I, 16b top. Num. R. s. 10. beg. בתוהא על הראשונות (not הרשע; ed. Wil. בתוֹהֶה) when he (the wicked) regrets his doings in the past, Ex. R. s. 202> התחיל המוכר תוהא the seller was sorry; a. fr.

תהי, תָּהָא, תָּהָה(cmp. שָׁהָא) ( to stand still, 1) to gaze, be astonished; to be confounded, be waste. Gen. R. s. 2, beg., v. כָּהָא. Ib., end כבר … יושב ותוֹהֵא once R. S. b. Z. sat gazing (deep in thought, absent-minded). Taan.6b (play on ת̇מ̇ט̇ר̇, Am. 4:7) ת̇הא מקום מ̇ט̇ר̇ the place where the rain fell became waste (through destructive showers); a. e. 2) to pause, bethink ones self, regret. Y.Taan.III, 66c bot. שלשה … ות׳ שבראן three things God created, and regretted that he had created them. Ib. I, 65b bot. (ref. to Num. 23:19) אם יאמד לך אדם … בן אדם אני סופו לִתְהוֹת בווכ׳ if man says to thee, I am a God, he lies; (if he says,) I am the son of man, he shall regret it; (and if he says,) I will rise to heaven, he says, but he shall not fulfill it Y.Ned.I, 36d bot. (read:) מכיון שנודר … סופו לתהות מכיון שהוא תוהאוכ׳ when one vows in rashness, he will finally regret it, and when he does regret, his sacrifices are like slaughtering profane beasts in the Temple court. Kidd.40b בתוהא על הראשונות when he is sorry for his good deeds in the past; Y.Peah I, 16b top. Num. R. s. 10. beg. בתוהא על הראשונות (not הרשע; ed. Wil. בתוֹהֶה) when he (the wicked) regrets his doings in the past, Ex. R. s. 202> התחיל המוכר תוהא the seller was sorry; a. fr.

תהי, תָּהָא, תָּהָה(cmp. שָׁהָא) ( to stand still, 1) to gaze, be astonished; to be confounded, be waste. Gen. R. s. 2, beg., v. כָּהָא. Ib., end כבר … יושב ותוֹהֵא once R. S. b. Z. sat gazing (deep in thought, absent-minded). Taan.6b (play on ת̇מ̇ט̇ר̇, Am. 4:7) ת̇הא מקום מ̇ט̇ר̇ the place where the rain fell became waste (through destructive showers); a. e. 2) to pause, bethink ones self, regret. Y.Taan.III, 66c bot. שלשה … ות׳ שבראן three things God created, and regretted that he had created them. Ib. I, 65b bot. (ref. to Num. 23:19) אם יאמד לך אדם … בן אדם אני סופו לִתְהוֹת בווכ׳ if man says to thee, I am a God, he lies; (if he says,) I am the son of man, he shall regret it; (and if he says,) I will rise to heaven, he says, but he shall not fulfill it Y.Ned.I, 36d bot. (read:) מכיון שנודר … סופו לתהות מכיון שהוא תוהאוכ׳ when one vows in rashness, he will finally regret it, and when he does regret, his sacrifices are like slaughtering profane beasts in the Temple court. Kidd.40b בתוהא על הראשונות when he is sorry for his good deeds in the past; Y.Peah I, 16b top. Num. R. s. 10. beg. בתוהא על הראשונות (not הרשע; ed. Wil. בתוֹהֶה) when he (the wicked) regrets his doings in the past, Ex. R. s. 202> התחיל המוכר תוהא the seller was sorry; a. fr.