sifra

כָּפַל(b. h.; cmp. כפף) to bend over, fold, double. Ber.63a כּוֹפְלִין לווכ׳ his means of support will be doubled to him. Gen. R. s. 95, end כל מי שכ׳ שמווכ׳ every one whose name the Scripture mentions twice in the blessings of Moses; (B. Kam.92a אותן שהוּכְפְּלוּ בשמות). Succ.III, 11 מקום … לִכְפּוֹל יִכְפּוֹל where it is customary to recite twice (each verse of Ps. 118:21–29), let one do so. Tosef.Pes.X, 9 רבי היה כּוֹפֵל בה דברים Rabbi used to repeat certain words (in singing the Hallel); Pes.119b; Succ.39a מוסיף לכפול מאודךוכ׳ adds (to Rabbis repetitions) by doubling the verses from Odkha (Ps. l. c.). Sifra Vayikra, Ndabah, Par. 10, ch. XII; Men.VI, 4 (75b) כופל אחדוכ׳ (Bab. ed. קופל) he folds it twice over and breaks it (into four parts). Ned.61b יכפלו, v. קָפַל. Gitt.62a כּוֹפְלִין שלוםוכ׳ we must double the greeting (say twice shalom) B. Mets. 104b לכפולוכ׳ where it is costumary to write out the Kthubah for double the amount of the dowry, half the amount is collected; a. fr.Part. pass. כָּפוּל, f. כְּפוּלָה; pl. כְּפוּלִים, כְּפוּלִין; כְּפוּלוֹת. Kel. XXVII, 5 נמדד כ׳ is measured as it is doubled (folded). Ib. 6.Ohol. XI, 3 כ׳ Var. in R. S. a. l. (ed. ק׳) folded up one above the other. Ned.66b כ׳ הן her ears are bent over (deformed).Treat. Sofrim II, 11 אותיות הכ׳ letters which have two forms ( מנצפך); a. fr.תנאי כ׳, v. תְּנַאי. Nif. נִכְפַּל to be doubled. Y.Kil.IX, 32c top נִכְפְּלוּ לו שניו his years of life were doubled to him. Gen. R. s. 30, beg.; Tanḥ. Shmoth 18, a. e. כל מישנ׳ שמו every one whose name appears twice in immediate succession (as Noah Noah, Gen. 6:9); a. fr. Hif. הִכְפִּיל to double, fold up. Ned.61b, sq., v. קָפַל. Hof. הוּכְפָּל to be doubled, bent. Ib., v. קָפַל. M. Kat. 25b (in a poetic eulogy) קאת … הוּכְפְּלוּ לראותוכ׳ pelican and owl were bent upon looking (took pains to see, cmp. next w. Ithp.).B. Kam.92a, v. supra.Part. pass. מוּכְפָּל (Pu. מְכוּפָּל) doubly guarded, surrounded. Yalk. Lev. 557 מוכ׳ כמה כְפֵלוֹת; Lev. R. s. 16 מכו׳ בכמה כפולות (the tongue) is guarded by several folding doors (teeth, lips). Pi. כִּיפֵּל to fold. Sifra l. c.; Men. l. c. לא היה מְכַפְּלָהּ (Bab. ed. מק׳) he did not fold it (in four parts, v. supra).

כַּרְמֶלm. (b. h.; v. כֶּרֶם) 1) a well-cultivated plot; whence (sub. גרש) ( grist of) early ripened and tender barley. Men.66b; Sifra Vayikra, Ndabah, ch. XIV, Par. 13 (ref. to Lev. 2:14). כ̇ר̇מ̇ל̇ ר̇ך̇ ומ̇ל̇ soft yet brittle; Y.Sabb.I, 2d bot. (read:) רך מל לא לחוכ׳ soft yet brittle, neither green nor dry, but between the two. Sifra l. c.; Men. l. c. (another explan.) כ̇ר̇ מ̇ל̇א rounded and full. 2) pr. n. Carmel; (prob. everywhere) Mount Carmel. Y.Succ.III, 53d כשעוה וכשושנת כ׳ of the color of wax or of the lily of Carmel (v. יְרַקְרַק); (Tosef.Neg.I, 5 כשעוה וכקורמל, Var. וכקורמן; R. S. to Neg. XI, 4 וכקורמין).Y.Ber.I, 2b bot. ראש הר חכ׳; Sabb.35a ראש הכ׳ (Ms. M. ראש הר הכ׳) the summit of M. C. Gen. R. s. 99; Mekh. Yithro, Baḥod., s.5 (alluding to Jer. 46:18) תבור …וכ׳ מאספמיא Tabor came (to the desert for the law-giving) from Beth-Elim and C. from Ispamia; Meg.29a.

כַּרְמֶלm. (b. h.; v. כֶּרֶם) 1) a well-cultivated plot; whence (sub. גרש) ( grist of) early ripened and tender barley. Men.66b; Sifra Vayikra, Ndabah, ch. XIV, Par. 13 (ref. to Lev. 2:14). כ̇ר̇מ̇ל̇ ר̇ך̇ ומ̇ל̇ soft yet brittle; Y.Sabb.I, 2d bot. (read:) רך מל לא לחוכ׳ soft yet brittle, neither green nor dry, but between the two. Sifra l. c.; Men. l. c. (another explan.) כ̇ר̇ מ̇ל̇א rounded and full. 2) pr. n. Carmel; (prob. everywhere) Mount Carmel. Y.Succ.III, 53d כשעוה וכשושנת כ׳ of the color of wax or of the lily of Carmel (v. יְרַקְרַק); (Tosef.Neg.I, 5 כשעוה וכקורמל, Var. וכקורמן; R. S. to Neg. XI, 4 וכקורמין).Y.Ber.I, 2b bot. ראש הר חכ׳; Sabb.35a ראש הכ׳ (Ms. M. ראש הר הכ׳) the summit of M. C. Gen. R. s. 99; Mekh. Yithro, Baḥod., s.5 (alluding to Jer. 46:18) תבור …וכ׳ מאספמיא Tabor came (to the desert for the law-giving) from Beth-Elim and C. from Ispamia; Meg.29a.

כָּתוּבm. (כָּתַב) Biblical verse, passage; הַכָּ׳ the Bible text. Ḥag.18a a. fr. במה הכ׳ מדבר of what does the text speak? Ib. הא לא מסרן הכ׳ אלאוכ׳ this proves that the Law intended to leave it to the discretion of the scholars to decide Pes.3a עקם הכ׳ שמנהוכ׳ the text made a circumlocution of eight letters (more than would have been required). Sifra introd., beg. בנין אב מכ׳ אחד a standard rule derived from one verse. Ib. end כ׳ אחד אומרוכ׳ one verse reads …, and another reads ; a. fr.Pl. כְּתוּבִים, כְּתוּבִין. Sifra l. c. Snh.45b; Meïl. 11b, v. לָמַד; a. fr.(Ex. R. s. 20, v. כְּתָב.Esp. Kthubim, Hagiographa, the third part of the Bible. Keth.50a תורח נביאיםוכ׳ (abbrev. תנ״ך) Pentateuch, Prophets and Hagiographa. B. Bath.14b סידרן של כ׳וכ׳ the order of the books of the Hagiographa is: Ruth Meg.31a ומשולש בכ׳ and for the third time intimated in the Hag.; a. fr.

כָּתוּבm. (כָּתַב) Biblical verse, passage; הַכָּ׳ the Bible text. Ḥag.18a a. fr. במה הכ׳ מדבר of what does the text speak? Ib. הא לא מסרן הכ׳ אלאוכ׳ this proves that the Law intended to leave it to the discretion of the scholars to decide Pes.3a עקם הכ׳ שמנהוכ׳ the text made a circumlocution of eight letters (more than would have been required). Sifra introd., beg. בנין אב מכ׳ אחד a standard rule derived from one verse. Ib. end כ׳ אחד אומרוכ׳ one verse reads …, and another reads ; a. fr.Pl. כְּתוּבִים, כְּתוּבִין. Sifra l. c. Snh.45b; Meïl. 11b, v. לָמַד; a. fr.(Ex. R. s. 20, v. כְּתָב.Esp. Kthubim, Hagiographa, the third part of the Bible. Keth.50a תורח נביאיםוכ׳ (abbrev. תנ״ך) Pentateuch, Prophets and Hagiographa. B. Bath.14b סידרן של כ׳וכ׳ the order of the books of the Hagiographa is: Ruth Meg.31a ומשולש בכ׳ and for the third time intimated in the Hag.; a. fr.

מָאַס(b. h.; cmp. מסס) (to melt, faint, (with ב) to be tired of, loathe; (with accus.) to cast away, reject. Ber.8a איןהקב״ה מוֹאֵס בתפלתווכ׳ the Lord never tires of the prayer of assemblies. Sifra Bḥuck. ch. III, Par. 2 מואס באחרים despises others (for being his betters); (ib. מואס אחרים, corr. acc.). Tanḥ. Mishp. 11 כבר מָאֲסָןוכ׳ their god has rejected them; Ex. R. s. 31. Ib. אמת שמָאַסְתָּוכ׳ is it true that thou hast rejected thy son?; a. fr.Part. pass. מָאוּס, f. מְאוּסָה; pl. מְאוּסִים, מְאוּסִין; מְאוּסוֹת. Midr. Till. to Ps. 75:9 (play on כמס, Deut. 32:34) כמוס למאוסים reserved for the rejected (nations; differ. in Sifré Deut. 32 4). Der. Er. ch. II המ׳ בעיניהם those who are despised in their own eyes (think little of themselves); a. e. Nif. נִמְאָס to be repulsive, loathsome; to be rejected. Sifra Bḥuck. Par. 2, ch. VIII (ref. to Lev. 26:44) וכי … שלא נִמְאֲסוּ ושלא נגעלו what has been left to them so that (it might be said) they were not cast away and loathed?; Yalk. Lev. 675 (corr. acc.). Ḥag.5a ונ׳ and becomes loathsome (creates aversion to his neighbor).V. מִיאוּס.

מָאַס(b. h.; cmp. מסס) (to melt, faint, (with ב) to be tired of, loathe; (with accus.) to cast away, reject. Ber.8a איןהקב״ה מוֹאֵס בתפלתווכ׳ the Lord never tires of the prayer of assemblies. Sifra Bḥuck. ch. III, Par. 2 מואס באחרים despises others (for being his betters); (ib. מואס אחרים, corr. acc.). Tanḥ. Mishp. 11 כבר מָאֲסָןוכ׳ their god has rejected them; Ex. R. s. 31. Ib. אמת שמָאַסְתָּוכ׳ is it true that thou hast rejected thy son?; a. fr.Part. pass. מָאוּס, f. מְאוּסָה; pl. מְאוּסִים, מְאוּסִין; מְאוּסוֹת. Midr. Till. to Ps. 75:9 (play on כמס, Deut. 32:34) כמוס למאוסים reserved for the rejected (nations; differ. in Sifré Deut. 32 4). Der. Er. ch. II המ׳ בעיניהם those who are despised in their own eyes (think little of themselves); a. e. Nif. נִמְאָס to be repulsive, loathsome; to be rejected. Sifra Bḥuck. Par. 2, ch. VIII (ref. to Lev. 26:44) וכי … שלא נִמְאֲסוּ ושלא נגעלו what has been left to them so that (it might be said) they were not cast away and loathed?; Yalk. Lev. 675 (corr. acc.). Ḥag.5a ונ׳ and becomes loathsome (creates aversion to his neighbor).V. מִיאוּס.

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.