the treatise of

קִידּוּש, קִדּ׳m. (קָדַש) 1) sanctification, esp. ק׳ השם the sanctification of the Name (of the Lord, v. קְדוּשָּׁה), loyally to the Jewish faith, martyrdom. Y.Shebi.IV, 35a bot. Pesik. Bshall., p. 87a>. Deut. R. s. 2 (ref. to Prov. 24:21) אמר לו דבר של ק׳ שמיוכ׳ (not קידש שמא) the Lord said to Solomon, a thing which concerns the sanctification of my name (the unity of God) dost thou express by a brief allusion? Y.Kidd.IV, 65c bot. גדול הוא ק׳ השם מחילול השם a positive act of sanctification of the Name is superior to (supersedes) a law which is to prevent profanation of the Name; בחילול השם כתיב … ובק׳ השם מתחלתוכ׳ concerning the profanation of the Name it is written (Deut. 21:23), ‘thou shalt not suffer his body to remain (even) over night, but when the Name was to be sanctified (by an act of retributive justice), it is written (2 Sam. 21:10), ‘from the beginning of the harvest ; Y.Snh.VI, 23d (corr. acc.); a. fr.Pl. קִידּוּשִׁין. laws of sanctity. Y.Yeb.II, 3d top למה סמך … לפרשת ק׳ why does the Biblical text join the chapter on sanctity (Lev. 19) to that on incest (Lev. 17)?; (Lev. R. s. 24 לפרשת קְדוֹשִׁים, v. קָדוֹש). 2) proclamation of sanctity; a) of the New Moon, seasons (by the authorities). Tosef.Snh.II, 1 ק׳ החדש ועיבורוכ׳ the proclamation of the New Moon and the intercalation of a month require a court of three. Y. ib. I, 18c top חבירים … לק׳ הח׳ dare untitled scholars (v. חָבֵר) be admitted to sit on the proclamation of the New Moon?; a. fr.B. Bath. 121a מועדייי׳ צריכין ק׳ בית דיןוכ׳ the festivals of the Lord require to be regulated by the proclamation of the court, but the weekly Sabbath does not. Y.R. Hash. III, 58d bot. ק׳ב״ד the official proclamation of the jubilee; a. fr.Pl. as ab. Ex. R. s. 15 קִדּוּשֵׁי החדשים the proceedings at the proclamation of the New Moon.b) proclamation of the sanctity of the day by special prayer, Ḳiddush. Pes.100a מפסיקין לק׳ when the Sabbath or Holy Day begins, we must interrupt a meal to recite Ḳiddush. Ib. b ידי ק׳ יצאו they (that heard the Ḳiddush at synagogue) have complied with the duty of ushering the Sabbath in with Ḳiddush. Ib. 105a sq. אם אין לו … ק׳ היום מפני שק׳ היוםוכ׳ he who has only one cup of wine, recites over it the Ḳiddush of the day, because the sanctification of the day takes precedence of honoring the day (by grace after meal with wine). Meg.27b מכרה … והביאה לי ק׳ היום sold the bonnet on her head and procured for me the wine for the Ḳiddush of the day; a. fr. 3) washing hands and feet prior to a priestly function. Zeb.19b כיצד מצות ק׳ how is the act of washing done? Ib. לינה מועלת ק׳וכ׳ the intervention of the night has an effect on the sanctification of hands and feet, makes a renewed washing of hands and feet necessary. Ib. ק׳ שני the second sanctification (immediately before approaching the altar); Yoma 32b; a. fr.Pl. as ab. Ib. III, 3. Ib. 32b; a. e. 4) (of mixed seeds) condemnation (v. קָרַש Pl. 7). Yeb.83a. 5) putting ashes in the water of lustration; the ashes put in. Ib. 42a bot. אסיפת אפרה … וק׳ (not לק׳, v. Rabb. D. S. a. l. note 50) the collecting of its ashes, the drawing of water and the putting in of the ashes; ib. b Par. Vl, 1 ונפל הק׳וכ׳ and ashes fell on his hand. Ib. 2. Tosef. ib. VI (V), 1 עוסק עם הק׳ is engaged in the act of ḳiddush. Ib. 3 צריך ק׳ שני requires an additional putting in of ashes; a. fr.Pl. as ab. Ib. 5; a. e.6) betrothal. Mekh. Mishp. s. 3 ק׳ אחר ק׳וכ׳ the father of a minor has the authority to give her away in marriage a second time, v. אַמְהוּת; אבל לא אמהות אחר ק׳ but he cannot hire her out after having once given her away. Y.Kidd.II, 62c top נכללין בק׳ … בשלשה קידושין they (the three objects he gave her, when he said, ‘be betrothed with this, and this and this) are combined to form one act of betrothal (which is valid, if the three objects combined have the legally prescribed value), and are separated (if he said, ‘be betrothed with this, with this, with this) to form three acts of betrothal (and one of the objects at least must have the legal value); a. fr.Pl. as ab. Ib.Esp. ḳiddush in, the act of betrothal, legal and legitimate marriage (connubium). Kidd.IV, 9 קִידּוּשֶׁיהָ ק׳ her acceptance of the betrothal is a valid marriage; קִדּוּשָׁיו ק׳ his (the authorized messengers) acceptance is valid. Ib. III, 12 כל מקום שיש ק׳ ואין עברהוכ׳ wherever a betrothal is valid (where there is connubium), and no sin is connected with it, the issue follows the legal status of the male parent; וכל מקום שיש ק׳ ויש עברהוכ׳ but where the betrothal, if performed, is valid but sin is connected therewith, the issue has the status of the inferior parent, e. g. a widow married to a high priest. Ib. כל מי שאין לה עליו ק׳ אבל יש לה על אחרים ק׳וכ׳ in a case where a marriage cannot take place with that special person (on account of consanguinity), but may take place with others, the issue is a bastard (מַמְזֵר); וכל מי שאין לה לא עליו … ק׳וכ׳ where a marriage cannot take place either with that special person or with other Israelites (she having no right of connubium), the issue follows the status of the mother. Yeb.10b, a. fr. אין ק׳ תופסיןוכ׳ betrothal takes no effect in the case of Kidd.60b, a. fr. קִידּוּשֵׁי ודאי an undisputed betrothal; קידושי ספק a legally doubtful betrothal; a. fr.Trnsf. קִידּוּשִׁים, קִידּוּשִׁין, קִדּ׳ betrothal festivities, contrad. to wedding festivities. Num. R. s. 12 ועשה לה ק׳ גדולים and arranged for her sake large festivities; ib. (ref. to Ex. 20:18) ולא היו אלא ק׳ and these were merely the solemnities of (Israels) betrothal (ref. to וקדשתם, ib. 19:10); Pesik. R. s. 5; Tanḥ. Naso 17. Ḳiddushin, name of a treatise of the Mishnah, Tosefta, Talmud Babli and Yrushalmi, of the Order of Nashim. B. Bath.52b (a reference to Tosef.Kidd.I, 5) תני וב … בק׳ דבי לוי Rab … taught from the treatise of Ḳiddushin of the school of Levi (v. Rabb. D. S. a. l. note 1).

קִידּוּש, קִדּ׳m. (קָדַש) 1) sanctification, esp. ק׳ השם the sanctification of the Name (of the Lord, v. קְדוּשָּׁה), loyally to the Jewish faith, martyrdom. Y.Shebi.IV, 35a bot. Pesik. Bshall., p. 87a>. Deut. R. s. 2 (ref. to Prov. 24:21) אמר לו דבר של ק׳ שמיוכ׳ (not קידש שמא) the Lord said to Solomon, a thing which concerns the sanctification of my name (the unity of God) dost thou express by a brief allusion? Y.Kidd.IV, 65c bot. גדול הוא ק׳ השם מחילול השם a positive act of sanctification of the Name is superior to (supersedes) a law which is to prevent profanation of the Name; בחילול השם כתיב … ובק׳ השם מתחלתוכ׳ concerning the profanation of the Name it is written (Deut. 21:23), ‘thou shalt not suffer his body to remain (even) over night, but when the Name was to be sanctified (by an act of retributive justice), it is written (2 Sam. 21:10), ‘from the beginning of the harvest ; Y.Snh.VI, 23d (corr. acc.); a. fr.Pl. קִידּוּשִׁין. laws of sanctity. Y.Yeb.II, 3d top למה סמך … לפרשת ק׳ why does the Biblical text join the chapter on sanctity (Lev. 19) to that on incest (Lev. 17)?; (Lev. R. s. 24 לפרשת קְדוֹשִׁים, v. קָדוֹש). 2) proclamation of sanctity; a) of the New Moon, seasons (by the authorities). Tosef.Snh.II, 1 ק׳ החדש ועיבורוכ׳ the proclamation of the New Moon and the intercalation of a month require a court of three. Y. ib. I, 18c top חבירים … לק׳ הח׳ dare untitled scholars (v. חָבֵר) be admitted to sit on the proclamation of the New Moon?; a. fr.B. Bath. 121a מועדייי׳ צריכין ק׳ בית דיןוכ׳ the festivals of the Lord require to be regulated by the proclamation of the court, but the weekly Sabbath does not. Y.R. Hash. III, 58d bot. ק׳ב״ד the official proclamation of the jubilee; a. fr.Pl. as ab. Ex. R. s. 15 קִדּוּשֵׁי החדשים the proceedings at the proclamation of the New Moon.b) proclamation of the sanctity of the day by special prayer, Ḳiddush. Pes.100a מפסיקין לק׳ when the Sabbath or Holy Day begins, we must interrupt a meal to recite Ḳiddush. Ib. b ידי ק׳ יצאו they (that heard the Ḳiddush at synagogue) have complied with the duty of ushering the Sabbath in with Ḳiddush. Ib. 105a sq. אם אין לו … ק׳ היום מפני שק׳ היוםוכ׳ he who has only one cup of wine, recites over it the Ḳiddush of the day, because the sanctification of the day takes precedence of honoring the day (by grace after meal with wine). Meg.27b מכרה … והביאה לי ק׳ היום sold the bonnet on her head and procured for me the wine for the Ḳiddush of the day; a. fr. 3) washing hands and feet prior to a priestly function. Zeb.19b כיצד מצות ק׳ how is the act of washing done? Ib. לינה מועלת ק׳וכ׳ the intervention of the night has an effect on the sanctification of hands and feet, makes a renewed washing of hands and feet necessary. Ib. ק׳ שני the second sanctification (immediately before approaching the altar); Yoma 32b; a. fr.Pl. as ab. Ib. III, 3. Ib. 32b; a. e. 4) (of mixed seeds) condemnation (v. קָרַש Pl. 7). Yeb.83a. 5) putting ashes in the water of lustration; the ashes put in. Ib. 42a bot. אסיפת אפרה … וק׳ (not לק׳, v. Rabb. D. S. a. l. note 50) the collecting of its ashes, the drawing of water and the putting in of the ashes; ib. b Par. Vl, 1 ונפל הק׳וכ׳ and ashes fell on his hand. Ib. 2. Tosef. ib. VI (V), 1 עוסק עם הק׳ is engaged in the act of ḳiddush. Ib. 3 צריך ק׳ שני requires an additional putting in of ashes; a. fr.Pl. as ab. Ib. 5; a. e.6) betrothal. Mekh. Mishp. s. 3 ק׳ אחר ק׳וכ׳ the father of a minor has the authority to give her away in marriage a second time, v. אַמְהוּת; אבל לא אמהות אחר ק׳ but he cannot hire her out after having once given her away. Y.Kidd.II, 62c top נכללין בק׳ … בשלשה קידושין they (the three objects he gave her, when he said, ‘be betrothed with this, and this and this) are combined to form one act of betrothal (which is valid, if the three objects combined have the legally prescribed value), and are separated (if he said, ‘be betrothed with this, with this, with this) to form three acts of betrothal (and one of the objects at least must have the legal value); a. fr.Pl. as ab. Ib.Esp. ḳiddush in, the act of betrothal, legal and legitimate marriage (connubium). Kidd.IV, 9 קִידּוּשֶׁיהָ ק׳ her acceptance of the betrothal is a valid marriage; קִדּוּשָׁיו ק׳ his (the authorized messengers) acceptance is valid. Ib. III, 12 כל מקום שיש ק׳ ואין עברהוכ׳ wherever a betrothal is valid (where there is connubium), and no sin is connected with it, the issue follows the legal status of the male parent; וכל מקום שיש ק׳ ויש עברהוכ׳ but where the betrothal, if performed, is valid but sin is connected therewith, the issue has the status of the inferior parent, e. g. a widow married to a high priest. Ib. כל מי שאין לה עליו ק׳ אבל יש לה על אחרים ק׳וכ׳ in a case where a marriage cannot take place with that special person (on account of consanguinity), but may take place with others, the issue is a bastard (מַמְזֵר); וכל מי שאין לה לא עליו … ק׳וכ׳ where a marriage cannot take place either with that special person or with other Israelites (she having no right of connubium), the issue follows the status of the mother. Yeb.10b, a. fr. אין ק׳ תופסיןוכ׳ betrothal takes no effect in the case of Kidd.60b, a. fr. קִידּוּשֵׁי ודאי an undisputed betrothal; קידושי ספק a legally doubtful betrothal; a. fr.Trnsf. קִידּוּשִׁים, קִידּוּשִׁין, קִדּ׳ betrothal festivities, contrad. to wedding festivities. Num. R. s. 12 ועשה לה ק׳ גדולים and arranged for her sake large festivities; ib. (ref. to Ex. 20:18) ולא היו אלא ק׳ and these were merely the solemnities of (Israels) betrothal (ref. to וקדשתם, ib. 19:10); Pesik. R. s. 5; Tanḥ. Naso 17. Ḳiddushin, name of a treatise of the Mishnah, Tosefta, Talmud Babli and Yrushalmi, of the Order of Nashim. B. Bath.52b (a reference to Tosef.Kidd.I, 5) תני וב … בק׳ דבי לוי Rab … taught from the treatise of Ḳiddushin of the school of Levi (v. Rabb. D. S. a. l. note 1).

קִידּוּש, קִדּ׳m. (קָדַש) 1) sanctification, esp. ק׳ השם the sanctification of the Name (of the Lord, v. קְדוּשָּׁה), loyally to the Jewish faith, martyrdom. Y.Shebi.IV, 35a bot. Pesik. Bshall., p. 87a>. Deut. R. s. 2 (ref. to Prov. 24:21) אמר לו דבר של ק׳ שמיוכ׳ (not קידש שמא) the Lord said to Solomon, a thing which concerns the sanctification of my name (the unity of God) dost thou express by a brief allusion? Y.Kidd.IV, 65c bot. גדול הוא ק׳ השם מחילול השם a positive act of sanctification of the Name is superior to (supersedes) a law which is to prevent profanation of the Name; בחילול השם כתיב … ובק׳ השם מתחלתוכ׳ concerning the profanation of the Name it is written (Deut. 21:23), ‘thou shalt not suffer his body to remain (even) over night, but when the Name was to be sanctified (by an act of retributive justice), it is written (2 Sam. 21:10), ‘from the beginning of the harvest ; Y.Snh.VI, 23d (corr. acc.); a. fr.Pl. קִידּוּשִׁין. laws of sanctity. Y.Yeb.II, 3d top למה סמך … לפרשת ק׳ why does the Biblical text join the chapter on sanctity (Lev. 19) to that on incest (Lev. 17)?; (Lev. R. s. 24 לפרשת קְדוֹשִׁים, v. קָדוֹש). 2) proclamation of sanctity; a) of the New Moon, seasons (by the authorities). Tosef.Snh.II, 1 ק׳ החדש ועיבורוכ׳ the proclamation of the New Moon and the intercalation of a month require a court of three. Y. ib. I, 18c top חבירים … לק׳ הח׳ dare untitled scholars (v. חָבֵר) be admitted to sit on the proclamation of the New Moon?; a. fr.B. Bath. 121a מועדייי׳ צריכין ק׳ בית דיןוכ׳ the festivals of the Lord require to be regulated by the proclamation of the court, but the weekly Sabbath does not. Y.R. Hash. III, 58d bot. ק׳ב״ד the official proclamation of the jubilee; a. fr.Pl. as ab. Ex. R. s. 15 קִדּוּשֵׁי החדשים the proceedings at the proclamation of the New Moon.b) proclamation of the sanctity of the day by special prayer, Ḳiddush. Pes.100a מפסיקין לק׳ when the Sabbath or Holy Day begins, we must interrupt a meal to recite Ḳiddush. Ib. b ידי ק׳ יצאו they (that heard the Ḳiddush at synagogue) have complied with the duty of ushering the Sabbath in with Ḳiddush. Ib. 105a sq. אם אין לו … ק׳ היום מפני שק׳ היוםוכ׳ he who has only one cup of wine, recites over it the Ḳiddush of the day, because the sanctification of the day takes precedence of honoring the day (by grace after meal with wine). Meg.27b מכרה … והביאה לי ק׳ היום sold the bonnet on her head and procured for me the wine for the Ḳiddush of the day; a. fr. 3) washing hands and feet prior to a priestly function. Zeb.19b כיצד מצות ק׳ how is the act of washing done? Ib. לינה מועלת ק׳וכ׳ the intervention of the night has an effect on the sanctification of hands and feet, makes a renewed washing of hands and feet necessary. Ib. ק׳ שני the second sanctification (immediately before approaching the altar); Yoma 32b; a. fr.Pl. as ab. Ib. III, 3. Ib. 32b; a. e. 4) (of mixed seeds) condemnation (v. קָרַש Pl. 7). Yeb.83a. 5) putting ashes in the water of lustration; the ashes put in. Ib. 42a bot. אסיפת אפרה … וק׳ (not לק׳, v. Rabb. D. S. a. l. note 50) the collecting of its ashes, the drawing of water and the putting in of the ashes; ib. b Par. Vl, 1 ונפל הק׳וכ׳ and ashes fell on his hand. Ib. 2. Tosef. ib. VI (V), 1 עוסק עם הק׳ is engaged in the act of ḳiddush. Ib. 3 צריך ק׳ שני requires an additional putting in of ashes; a. fr.Pl. as ab. Ib. 5; a. e.6) betrothal. Mekh. Mishp. s. 3 ק׳ אחר ק׳וכ׳ the father of a minor has the authority to give her away in marriage a second time, v. אַמְהוּת; אבל לא אמהות אחר ק׳ but he cannot hire her out after having once given her away. Y.Kidd.II, 62c top נכללין בק׳ … בשלשה קידושין they (the three objects he gave her, when he said, ‘be betrothed with this, and this and this) are combined to form one act of betrothal (which is valid, if the three objects combined have the legally prescribed value), and are separated (if he said, ‘be betrothed with this, with this, with this) to form three acts of betrothal (and one of the objects at least must have the legal value); a. fr.Pl. as ab. Ib.Esp. ḳiddush in, the act of betrothal, legal and legitimate marriage (connubium). Kidd.IV, 9 קִידּוּשֶׁיהָ ק׳ her acceptance of the betrothal is a valid marriage; קִדּוּשָׁיו ק׳ his (the authorized messengers) acceptance is valid. Ib. III, 12 כל מקום שיש ק׳ ואין עברהוכ׳ wherever a betrothal is valid (where there is connubium), and no sin is connected with it, the issue follows the legal status of the male parent; וכל מקום שיש ק׳ ויש עברהוכ׳ but where the betrothal, if performed, is valid but sin is connected therewith, the issue has the status of the inferior parent, e. g. a widow married to a high priest. Ib. כל מי שאין לה עליו ק׳ אבל יש לה על אחרים ק׳וכ׳ in a case where a marriage cannot take place with that special person (on account of consanguinity), but may take place with others, the issue is a bastard (מַמְזֵר); וכל מי שאין לה לא עליו … ק׳וכ׳ where a marriage cannot take place either with that special person or with other Israelites (she having no right of connubium), the issue follows the status of the mother. Yeb.10b, a. fr. אין ק׳ תופסיןוכ׳ betrothal takes no effect in the case of Kidd.60b, a. fr. קִידּוּשֵׁי ודאי an undisputed betrothal; קידושי ספק a legally doubtful betrothal; a. fr.Trnsf. קִידּוּשִׁים, קִידּוּשִׁין, קִדּ׳ betrothal festivities, contrad. to wedding festivities. Num. R. s. 12 ועשה לה ק׳ גדולים and arranged for her sake large festivities; ib. (ref. to Ex. 20:18) ולא היו אלא ק׳ and these were merely the solemnities of (Israels) betrothal (ref. to וקדשתם, ib. 19:10); Pesik. R. s. 5; Tanḥ. Naso 17. Ḳiddushin, name of a treatise of the Mishnah, Tosefta, Talmud Babli and Yrushalmi, of the Order of Nashim. B. Bath.52b (a reference to Tosef.Kidd.I, 5) תני וב … בק׳ דבי לוי Rab … taught from the treatise of Ḳiddushin of the school of Levi (v. Rabb. D. S. a. l. note 1).

קִידּוּש, קִדּ׳m. (קָדַש) 1) sanctification, esp. ק׳ השם the sanctification of the Name (of the Lord, v. קְדוּשָּׁה), loyally to the Jewish faith, martyrdom. Y.Shebi.IV, 35a bot. Pesik. Bshall., p. 87a>. Deut. R. s. 2 (ref. to Prov. 24:21) אמר לו דבר של ק׳ שמיוכ׳ (not קידש שמא) the Lord said to Solomon, a thing which concerns the sanctification of my name (the unity of God) dost thou express by a brief allusion? Y.Kidd.IV, 65c bot. גדול הוא ק׳ השם מחילול השם a positive act of sanctification of the Name is superior to (supersedes) a law which is to prevent profanation of the Name; בחילול השם כתיב … ובק׳ השם מתחלתוכ׳ concerning the profanation of the Name it is written (Deut. 21:23), ‘thou shalt not suffer his body to remain (even) over night, but when the Name was to be sanctified (by an act of retributive justice), it is written (2 Sam. 21:10), ‘from the beginning of the harvest ; Y.Snh.VI, 23d (corr. acc.); a. fr.Pl. קִידּוּשִׁין. laws of sanctity. Y.Yeb.II, 3d top למה סמך … לפרשת ק׳ why does the Biblical text join the chapter on sanctity (Lev. 19) to that on incest (Lev. 17)?; (Lev. R. s. 24 לפרשת קְדוֹשִׁים, v. קָדוֹש). 2) proclamation of sanctity; a) of the New Moon, seasons (by the authorities). Tosef.Snh.II, 1 ק׳ החדש ועיבורוכ׳ the proclamation of the New Moon and the intercalation of a month require a court of three. Y. ib. I, 18c top חבירים … לק׳ הח׳ dare untitled scholars (v. חָבֵר) be admitted to sit on the proclamation of the New Moon?; a. fr.B. Bath. 121a מועדייי׳ צריכין ק׳ בית דיןוכ׳ the festivals of the Lord require to be regulated by the proclamation of the court, but the weekly Sabbath does not. Y.R. Hash. III, 58d bot. ק׳ב״ד the official proclamation of the jubilee; a. fr.Pl. as ab. Ex. R. s. 15 קִדּוּשֵׁי החדשים the proceedings at the proclamation of the New Moon.b) proclamation of the sanctity of the day by special prayer, Ḳiddush. Pes.100a מפסיקין לק׳ when the Sabbath or Holy Day begins, we must interrupt a meal to recite Ḳiddush. Ib. b ידי ק׳ יצאו they (that heard the Ḳiddush at synagogue) have complied with the duty of ushering the Sabbath in with Ḳiddush. Ib. 105a sq. אם אין לו … ק׳ היום מפני שק׳ היוםוכ׳ he who has only one cup of wine, recites over it the Ḳiddush of the day, because the sanctification of the day takes precedence of honoring the day (by grace after meal with wine). Meg.27b מכרה … והביאה לי ק׳ היום sold the bonnet on her head and procured for me the wine for the Ḳiddush of the day; a. fr. 3) washing hands and feet prior to a priestly function. Zeb.19b כיצד מצות ק׳ how is the act of washing done? Ib. לינה מועלת ק׳וכ׳ the intervention of the night has an effect on the sanctification of hands and feet, makes a renewed washing of hands and feet necessary. Ib. ק׳ שני the second sanctification (immediately before approaching the altar); Yoma 32b; a. fr.Pl. as ab. Ib. III, 3. Ib. 32b; a. e. 4) (of mixed seeds) condemnation (v. קָרַש Pl. 7). Yeb.83a. 5) putting ashes in the water of lustration; the ashes put in. Ib. 42a bot. אסיפת אפרה … וק׳ (not לק׳, v. Rabb. D. S. a. l. note 50) the collecting of its ashes, the drawing of water and the putting in of the ashes; ib. b Par. Vl, 1 ונפל הק׳וכ׳ and ashes fell on his hand. Ib. 2. Tosef. ib. VI (V), 1 עוסק עם הק׳ is engaged in the act of ḳiddush. Ib. 3 צריך ק׳ שני requires an additional putting in of ashes; a. fr.Pl. as ab. Ib. 5; a. e.6) betrothal. Mekh. Mishp. s. 3 ק׳ אחר ק׳וכ׳ the father of a minor has the authority to give her away in marriage a second time, v. אַמְהוּת; אבל לא אמהות אחר ק׳ but he cannot hire her out after having once given her away. Y.Kidd.II, 62c top נכללין בק׳ … בשלשה קידושין they (the three objects he gave her, when he said, ‘be betrothed with this, and this and this) are combined to form one act of betrothal (which is valid, if the three objects combined have the legally prescribed value), and are separated (if he said, ‘be betrothed with this, with this, with this) to form three acts of betrothal (and one of the objects at least must have the legal value); a. fr.Pl. as ab. Ib.Esp. ḳiddush in, the act of betrothal, legal and legitimate marriage (connubium). Kidd.IV, 9 קִידּוּשֶׁיהָ ק׳ her acceptance of the betrothal is a valid marriage; קִדּוּשָׁיו ק׳ his (the authorized messengers) acceptance is valid. Ib. III, 12 כל מקום שיש ק׳ ואין עברהוכ׳ wherever a betrothal is valid (where there is connubium), and no sin is connected with it, the issue follows the legal status of the male parent; וכל מקום שיש ק׳ ויש עברהוכ׳ but where the betrothal, if performed, is valid but sin is connected therewith, the issue has the status of the inferior parent, e. g. a widow married to a high priest. Ib. כל מי שאין לה עליו ק׳ אבל יש לה על אחרים ק׳וכ׳ in a case where a marriage cannot take place with that special person (on account of consanguinity), but may take place with others, the issue is a bastard (מַמְזֵר); וכל מי שאין לה לא עליו … ק׳וכ׳ where a marriage cannot take place either with that special person or with other Israelites (she having no right of connubium), the issue follows the status of the mother. Yeb.10b, a. fr. אין ק׳ תופסיןוכ׳ betrothal takes no effect in the case of Kidd.60b, a. fr. קִידּוּשֵׁי ודאי an undisputed betrothal; קידושי ספק a legally doubtful betrothal; a. fr.Trnsf. קִידּוּשִׁים, קִידּוּשִׁין, קִדּ׳ betrothal festivities, contrad. to wedding festivities. Num. R. s. 12 ועשה לה ק׳ גדולים and arranged for her sake large festivities; ib. (ref. to Ex. 20:18) ולא היו אלא ק׳ and these were merely the solemnities of (Israels) betrothal (ref. to וקדשתם, ib. 19:10); Pesik. R. s. 5; Tanḥ. Naso 17. Ḳiddushin, name of a treatise of the Mishnah, Tosefta, Talmud Babli and Yrushalmi, of the Order of Nashim. B. Bath.52b (a reference to Tosef.Kidd.I, 5) תני וב … בק׳ דבי לוי Rab … taught from the treatise of Ḳiddushin of the school of Levi (v. Rabb. D. S. a. l. note 1).

יוֹם, יוֹמָאch. sam(יום day of life; time). Targ. Gen. 1:5. Ib. 39:11; a. fr.Targ. Prov. 12:16 בר יוֹמֵיה (ed. Wil. incorr. כד) on the same day, at once.Kidd.39b דעבדין ליה י׳ טב וי׳ ביש they prepare for him (the righteous man) a good day, and (for the bad man) a bad day (v. Rashi a. Tosaf. a. l.).Sabb.134a; Ḥull.60a top להדי י׳ towards the sunlight. Ib. י׳ דחדוכ׳ the sun which is only one of the ministering powers Keth.106a וכסי ליה לי׳ and obscured the sun.Yen. 72a י׳ דעיבא a cloudy day; י׳ דשותא a day when a southern wind blows. Erub.40b במעלי י׳ דרישוכ׳ on the eve of the New Years day.R. Hash. 21a י׳ רבה the Great Day, Day of Atonement (also only יומא, v. infra); a. v. fr.בַּר י׳, בַּת י׳ of the same day, one day old, used the same day. Bets.4b, v. בֵּיעָא. Ḥull.58b, v. בַּקָּא.Sabb.134a גבינה בת י׳ fresh-made cheese. Ab. Zar.67b, a. fr. קדירה בת י׳ a pot used the same day.Sabb.49b bot. ההוא מרבנן בר יוֹמֵיה (omitted in Ms. M.) a student that had just come to college; (oth. opin.: allusion to R. Idi, dubbed בר בי רב דחד י׳ the one days student of the college, Ḥag.5b).י׳ חרא, יום מחרא, י׳ מחרן, v. next w.Pl. יוֹמִין, יוֹמַיָּא, יוֹמֵי. Targ. Gen. 8:10. Targ. Esth. 1:2; a. v. fr.Bets.4b עבדינן תרי י׳ we observe two days (as Holy Days). Erub.65a השתא … י׳ דאריכיוכ׳ soon will come the days which are long (of duration) and short (of action), when we shall sleep much; a. v. fr.יוֹמָא (sub. רבה, v. supra) Yoma, name of a treatise of the Mishnah, Tosefta (where it is named יום כפורים), Talmud Babli a. Yrushalmi. Yoma 14b סדר י׳ the treatise on the order of exercises of the Day of Atonement.V. יוֹמָנָא, יְמָמָא.

יוֹם, יוֹמָאch. sam(יום day of life; time). Targ. Gen. 1:5. Ib. 39:11; a. fr.Targ. Prov. 12:16 בר יוֹמֵיה (ed. Wil. incorr. כד) on the same day, at once.Kidd.39b דעבדין ליה י׳ טב וי׳ ביש they prepare for him (the righteous man) a good day, and (for the bad man) a bad day (v. Rashi a. Tosaf. a. l.).Sabb.134a; Ḥull.60a top להדי י׳ towards the sunlight. Ib. י׳ דחדוכ׳ the sun which is only one of the ministering powers Keth.106a וכסי ליה לי׳ and obscured the sun.Yen. 72a י׳ דעיבא a cloudy day; י׳ דשותא a day when a southern wind blows. Erub.40b במעלי י׳ דרישוכ׳ on the eve of the New Years day.R. Hash. 21a י׳ רבה the Great Day, Day of Atonement (also only יומא, v. infra); a. v. fr.בַּר י׳, בַּת י׳ of the same day, one day old, used the same day. Bets.4b, v. בֵּיעָא. Ḥull.58b, v. בַּקָּא.Sabb.134a גבינה בת י׳ fresh-made cheese. Ab. Zar.67b, a. fr. קדירה בת י׳ a pot used the same day.Sabb.49b bot. ההוא מרבנן בר יוֹמֵיה (omitted in Ms. M.) a student that had just come to college; (oth. opin.: allusion to R. Idi, dubbed בר בי רב דחד י׳ the one days student of the college, Ḥag.5b).י׳ חרא, יום מחרא, י׳ מחרן, v. next w.Pl. יוֹמִין, יוֹמַיָּא, יוֹמֵי. Targ. Gen. 8:10. Targ. Esth. 1:2; a. v. fr.Bets.4b עבדינן תרי י׳ we observe two days (as Holy Days). Erub.65a השתא … י׳ דאריכיוכ׳ soon will come the days which are long (of duration) and short (of action), when we shall sleep much; a. v. fr.יוֹמָא (sub. רבה, v. supra) Yoma, name of a treatise of the Mishnah, Tosefta (where it is named יום כפורים), Talmud Babli a. Yrushalmi. Yoma 14b סדר י׳ the treatise on the order of exercises of the Day of Atonement.V. יוֹמָנָא, יְמָמָא.

יוֹם, יוֹמָאch. sam(יום day of life; time). Targ. Gen. 1:5. Ib. 39:11; a. fr.Targ. Prov. 12:16 בר יוֹמֵיה (ed. Wil. incorr. כד) on the same day, at once.Kidd.39b דעבדין ליה י׳ טב וי׳ ביש they prepare for him (the righteous man) a good day, and (for the bad man) a bad day (v. Rashi a. Tosaf. a. l.).Sabb.134a; Ḥull.60a top להדי י׳ towards the sunlight. Ib. י׳ דחדוכ׳ the sun which is only one of the ministering powers Keth.106a וכסי ליה לי׳ and obscured the sun.Yen. 72a י׳ דעיבא a cloudy day; י׳ דשותא a day when a southern wind blows. Erub.40b במעלי י׳ דרישוכ׳ on the eve of the New Years day.R. Hash. 21a י׳ רבה the Great Day, Day of Atonement (also only יומא, v. infra); a. v. fr.בַּר י׳, בַּת י׳ of the same day, one day old, used the same day. Bets.4b, v. בֵּיעָא. Ḥull.58b, v. בַּקָּא.Sabb.134a גבינה בת י׳ fresh-made cheese. Ab. Zar.67b, a. fr. קדירה בת י׳ a pot used the same day.Sabb.49b bot. ההוא מרבנן בר יוֹמֵיה (omitted in Ms. M.) a student that had just come to college; (oth. opin.: allusion to R. Idi, dubbed בר בי רב דחד י׳ the one days student of the college, Ḥag.5b).י׳ חרא, יום מחרא, י׳ מחרן, v. next w.Pl. יוֹמִין, יוֹמַיָּא, יוֹמֵי. Targ. Gen. 8:10. Targ. Esth. 1:2; a. v. fr.Bets.4b עבדינן תרי י׳ we observe two days (as Holy Days). Erub.65a השתא … י׳ דאריכיוכ׳ soon will come the days which are long (of duration) and short (of action), when we shall sleep much; a. v. fr.יוֹמָא (sub. רבה, v. supra) Yoma, name of a treatise of the Mishnah, Tosefta (where it is named יום כפורים), Talmud Babli a. Yrushalmi. Yoma 14b סדר י׳ the treatise on the order of exercises of the Day of Atonement.V. יוֹמָנָא, יְמָמָא.

יוֹם, יוֹמָאch. sam(יום day of life; time). Targ. Gen. 1:5. Ib. 39:11; a. fr.Targ. Prov. 12:16 בר יוֹמֵיה (ed. Wil. incorr. כד) on the same day, at once.Kidd.39b דעבדין ליה י׳ טב וי׳ ביש they prepare for him (the righteous man) a good day, and (for the bad man) a bad day (v. Rashi a. Tosaf. a. l.).Sabb.134a; Ḥull.60a top להדי י׳ towards the sunlight. Ib. י׳ דחדוכ׳ the sun which is only one of the ministering powers Keth.106a וכסי ליה לי׳ and obscured the sun.Yen. 72a י׳ דעיבא a cloudy day; י׳ דשותא a day when a southern wind blows. Erub.40b במעלי י׳ דרישוכ׳ on the eve of the New Years day.R. Hash. 21a י׳ רבה the Great Day, Day of Atonement (also only יומא, v. infra); a. v. fr.בַּר י׳, בַּת י׳ of the same day, one day old, used the same day. Bets.4b, v. בֵּיעָא. Ḥull.58b, v. בַּקָּא.Sabb.134a גבינה בת י׳ fresh-made cheese. Ab. Zar.67b, a. fr. קדירה בת י׳ a pot used the same day.Sabb.49b bot. ההוא מרבנן בר יוֹמֵיה (omitted in Ms. M.) a student that had just come to college; (oth. opin.: allusion to R. Idi, dubbed בר בי רב דחד י׳ the one days student of the college, Ḥag.5b).י׳ חרא, יום מחרא, י׳ מחרן, v. next w.Pl. יוֹמִין, יוֹמַיָּא, יוֹמֵי. Targ. Gen. 8:10. Targ. Esth. 1:2; a. v. fr.Bets.4b עבדינן תרי י׳ we observe two days (as Holy Days). Erub.65a השתא … י׳ דאריכיוכ׳ soon will come the days which are long (of duration) and short (of action), when we shall sleep much; a. v. fr.יוֹמָא (sub. רבה, v. supra) Yoma, name of a treatise of the Mishnah, Tosefta (where it is named יום כפורים), Talmud Babli a. Yrushalmi. Yoma 14b סדר י׳ the treatise on the order of exercises of the Day of Atonement.V. יוֹמָנָא, יְמָמָא.

שְׁחִיטָהf. (b. h.; שָׁחַט II) cutting the throat, slaughtering according to the Jewish ritual. Sifra Tsav, ch. VIII, Par. 4 אין לשון ש׳ אלא משיכה by shaḥaṭ drawing (of the knife) is meant, v. שָׁחַט I. Ḥull.9a כל טבח … ש׳ אסור לאכול משְׁחִיטָתוֹ if a slaughterer does not know the rules of slaughtering, you dare not eat of what he has killed. Ib. הטבח … לאחר הש׳ the slaughterer must examine the organs (v. סִימָן) after cutting. Ib. 20a אין ש׳ לעוף מן התורה the ritual cutting of a birds throat is not Biblically ordained; ib. b יש ש׳ לעוףוכ׳ it is Biblically ordained; a. v. fr.Ib. 17b, a. fr. בית הש׳ the throat (v. מַפְרַעְתָּא).שְׁחִיטַת קדשים (the slaughtering of sacrifices) the treatise of Zbaḥim. B. Mets. 109b. שחיטת חולין (the slaughtering of secular animals) the treatise of Ḥullin.Pl. שְׁחִיטוֹת. Lev. R. s. 22 (ref. to Lev. 17:3) ומה תל֞ ש׳וכ׳ and why has the text the word shaḥaṭ twice?; a. e.

שְׁחִיטָהf. (b. h.; שָׁחַט II) cutting the throat, slaughtering according to the Jewish ritual. Sifra Tsav, ch. VIII, Par. 4 אין לשון ש׳ אלא משיכה by shaḥaṭ drawing (of the knife) is meant, v. שָׁחַט I. Ḥull.9a כל טבח … ש׳ אסור לאכול משְׁחִיטָתוֹ if a slaughterer does not know the rules of slaughtering, you dare not eat of what he has killed. Ib. הטבח … לאחר הש׳ the slaughterer must examine the organs (v. סִימָן) after cutting. Ib. 20a אין ש׳ לעוף מן התורה the ritual cutting of a birds throat is not Biblically ordained; ib. b יש ש׳ לעוףוכ׳ it is Biblically ordained; a. v. fr.Ib. 17b, a. fr. בית הש׳ the throat (v. מַפְרַעְתָּא).שְׁחִיטַת קדשים (the slaughtering of sacrifices) the treatise of Zbaḥim. B. Mets. 109b. שחיטת חולין (the slaughtering of secular animals) the treatise of Ḥullin.Pl. שְׁחִיטוֹת. Lev. R. s. 22 (ref. to Lev. 17:3) ומה תל֞ ש׳וכ׳ and why has the text the word shaḥaṭ twice?; a. e.

סוֹפֵרm. (b. h.; סָפַר) 1) scribe, writer of documents, copyist of prayers Gitt.VIII, 8 כתב ס׳ גטוכ׳ if the scribe wrote the letter of divorce for the husband and a receipt for the wife Keth.51a, a. e. טעות ס׳, v. אַחֲרָיוּת. B. Bath.21b ס׳ מתא (Ms. M. ספר) town-scribe (libeliarius); B. Mets. 109b top ספר; B. Bath.21a ס׳ מתא (some ed. ספר), v. Tosaf. a. l.; (Rashi: principal of a town-school keeping assistants, v. infra); a. fr. 2) a scholarly man, opp. בּוֹר illiterate. Ber.45b אחד ס׳וכ׳ if one is a scholar (knowing the prayers) and the other illiterate. 3) school teacher, primary teacher. B. Bath. l. c. ס׳ יהודי a Jewish teacher; ס׳ ארמאי a teacher of secular branches (oth. opin.: a gentile teacher). Ib. ס׳ מתא, v. supra. Tosef.Meg.IV (III), 38 והס׳ מלמד כדרכו but the Bible teacher teaches (these passages) in his usual way; a. fr.Pl. סוֹפְרִים, סוֹפְרִין. Gitt.24b ס׳ העשוייןוכ׳, v. לָמַד. Y. Ḥag.I, 76c, a. e. ס׳ ומשנים, v. מִשְׁנִים. Ber. l. c. בששניהם ס׳ when both of them are scholarly men (knowing the prayers); a. fr.Kidd.IV, 13 לא יְלַמֵּד ס׳ must not be a teacher of primary schools.מסכת ס׳ the Treatise Sofrim, one of the small treatises attached to the Talmud, containing rules for writing Torah copies; (in Septem Libri, ed. Kirchheim: מסכת ספר תורה).Esp. Sofer, pl. Sofrim, title of the scholars of the ante-Tannaic period, beginning with Ezra (v. Ezra 7:11). Y.Shek.V, beg.48c. Kidd.30a לפיכך … ס׳ שהיו סופריםוכ׳ the early scholars were called Sofrim, because they counted all the letters in the Torah; a. fr.דברי ס׳ enactments or interpretations dating from the Soferic period. Yeb.II, 4 מד׳ ס׳ belonging to the prohibitions ascribed to the Sofrim. Snh.XI, 3 חומר בד׳ ס׳וכ׳ disregard of Soferic enactments is more strictly dealt with, v. חוֹמֶר I. Ib. 88b דבר שעיקרו … מד׳ ס׳ a law which is founded on the Torah, but the interpretation of which dates from the Soferic period. Tosef.Kidd.V, 21; a. fr.תקון ס׳, v. תִּיקּוּן.

סוֹפֵרm. (b. h.; סָפַר) 1) scribe, writer of documents, copyist of prayers Gitt.VIII, 8 כתב ס׳ גטוכ׳ if the scribe wrote the letter of divorce for the husband and a receipt for the wife Keth.51a, a. e. טעות ס׳, v. אַחֲרָיוּת. B. Bath.21b ס׳ מתא (Ms. M. ספר) town-scribe (libeliarius); B. Mets. 109b top ספר; B. Bath.21a ס׳ מתא (some ed. ספר), v. Tosaf. a. l.; (Rashi: principal of a town-school keeping assistants, v. infra); a. fr. 2) a scholarly man, opp. בּוֹר illiterate. Ber.45b אחד ס׳וכ׳ if one is a scholar (knowing the prayers) and the other illiterate. 3) school teacher, primary teacher. B. Bath. l. c. ס׳ יהודי a Jewish teacher; ס׳ ארמאי a teacher of secular branches (oth. opin.: a gentile teacher). Ib. ס׳ מתא, v. supra. Tosef.Meg.IV (III), 38 והס׳ מלמד כדרכו but the Bible teacher teaches (these passages) in his usual way; a. fr.Pl. סוֹפְרִים, סוֹפְרִין. Gitt.24b ס׳ העשוייןוכ׳, v. לָמַד. Y. Ḥag.I, 76c, a. e. ס׳ ומשנים, v. מִשְׁנִים. Ber. l. c. בששניהם ס׳ when both of them are scholarly men (knowing the prayers); a. fr.Kidd.IV, 13 לא יְלַמֵּד ס׳ must not be a teacher of primary schools.מסכת ס׳ the Treatise Sofrim, one of the small treatises attached to the Talmud, containing rules for writing Torah copies; (in Septem Libri, ed. Kirchheim: מסכת ספר תורה).Esp. Sofer, pl. Sofrim, title of the scholars of the ante-Tannaic period, beginning with Ezra (v. Ezra 7:11). Y.Shek.V, beg.48c. Kidd.30a לפיכך … ס׳ שהיו סופריםוכ׳ the early scholars were called Sofrim, because they counted all the letters in the Torah; a. fr.דברי ס׳ enactments or interpretations dating from the Soferic period. Yeb.II, 4 מד׳ ס׳ belonging to the prohibitions ascribed to the Sofrim. Snh.XI, 3 חומר בד׳ ס׳וכ׳ disregard of Soferic enactments is more strictly dealt with, v. חוֹמֶר I. Ib. 88b דבר שעיקרו … מד׳ ס׳ a law which is founded on the Torah, but the interpretation of which dates from the Soferic period. Tosef.Kidd.V, 21; a. fr.תקון ס׳, v. תִּיקּוּן.

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.

עֲבוֹדָהf. (b. h. עֲבֹדָה; עָבַד) work, labor, service, attendance, esp. 1) (in agric.) space required for attending to a plant. Kil. VI, 1, a. e. (כדי ע׳) נותנין לו את עֲבוֹדָתוֹ we must allow it (the vine) its space (within which no other seed should be planted). Ib. וכמה היא עֲבוֹדַת הגפן and how large is the space for the vine? B. Bath.83a כדי עבודת הכרם as much space as is required for attending to the vineyard. Tosef.Kil.II, 7 עבודת ירק בירק אחר the space to be left between one vegetable and another; a. fr. 2) service, agricultural implements, working cattle Gen. R. s. 42 (ref. to אָכְלָם, Gen. 14:11) זו ע׳ this means their agricultural service. 3) manual labor; servitude, service. Men.109b, v. שֵׁירוּת. R. Hash. 11a בר״ה בטלה ע׳ מאבותינווכ׳ on the New Years Day (prior to going out of Egypt) our ancestors in Egypt were freed from servitude; a. e. 4) divine service, priests service; worship. Y.Kidd.I, 59d top וייפסל מן הע׳ and he (the priest) will be made unfit for service. Tosef.Shek. III, 26; Ḥull.24a כ״ה ללמוד ושלשים לע׳ twenty-five years is the age for apprenticeship, and thirty years for practical service. Ib. הע׳ בכתף the service of carrying the Tabernacle on the shoulder. Men. l. c. אלמדך סדר ע׳ I will teach thee the order of the priestly service. Yoma 32a המשנה מע׳ לע׳ he who goes from one function of the Temple service to another. Ib. עבודת היום בבגדיוכ׳ the special service of the Day of Atonement is performed in white garments. Ib. 39b הגרלה לאו ע׳ היא casting lots is no special function. Ib. III, 3 אין אדם נכנס לעזרה לע׳וכ׳ no one must enter the Temple court for worship, unless Snh.VII, 6 (60b) זו היא עֲבוֹדָתוֹ (not עבודתה) this is the form of worshipping that deity; a. fr.Trnsf. the emoluments of the officiating priest. B. Kam. 109b, sq. עֲבוֹדָתָהּ ועורהוכ׳ (not עבודתו) the gifts for officiating at its offering and its hide belong to In gen. divine worship, prayer. Ab. I, 2. Taan.2a (ref. to Deut. 11:13) איזו היא ע׳ שבלב … זו תפלה what is meant by the service of the heart? Prayer. Arakh.11a (ref. to Deut. 28:47) איזו היא ע׳ … זה שירה what is the service in joy and cheerfulness of the heart? It is song. Ib. (ref. to Num. 4:47) איזו היא ע׳ שצריכה ע׳וכ׳ what service is that which requires (accompanies) sacrificial service? It is song; a. fr.הָעֲ׳ by the worship!, for ‘by God! Yeb.32b. Sifra Kdosh., Par. 2, ch. 4; a. fr.Esp. ‘Ăbodah, the first of the last three sections of the Prayer of Benedictions (תְּפִלָּה), containing the prayer for the restoration of the Temple service. Ber.29b טעה … בע׳ חוזר לע׳ if he failed to insert the prayer for the New Moon Day in the ‘Ăbodah, he must begin the ‘Ă. anew; נזכר בהודאה חוזר לע׳ if he recalls the omission while reading the Hodaah (the second of the last three sections), he must begin Y. ib. IV, 8a bot. כל דבר שהוא לַבָּא אומרה בע׳ whatever prayer refers to the future is inserted in the ‘A.Meg.18a כיון שבאת תפלה באת ע׳ when you speak of prayer (praying that your prayer be acceptable), comes the prayer for the restoration of the Temple service. Ib. ע׳ והודאה חדאוכ׳ ‘Ăb. and Hodaah are one thing (belong together); a. fr. 5) ע׳ זָרָה (abbrev. ע״ז) idolatry, mostly used for idol, heathen deity, interch. in editions with עֲבוֹדַת אֱלִילִים (abbrev. ע״א) and עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת (abbrev. עכ״ום, עכומ״ז). B. Bath. 110a תעשה כהן לע״א thou (Jonathan, grandson of Moses) to be a priest of idolatry?; כך מקובלני … ישכיר אדם עצמו לע״ז וכ׳ I have a tradition from my grandfather, a man should rather hire himself out for ‘strange service, than be dependent on man; הוא סבר לע״ז ממש … אלא ע׳ שזרה לו he thought it meant real strange service (idolatry), but it means ‘for labor strange to him (beneath his station). Snh.V, 1 (40a) העובד עכ״ום את מי עבדוכ׳ (Mish. ed. העובד כוכביםוכ׳) in the case of one accused of idolatry, (the witnesses are asked,) whom (what special deity) did he worship? and in what manner did he worship? Ab. Zar.11b בתיע״א idolatrous temples (and fairs connected therewith); a. v. fr.‘Ăbodah Zarah, name of a treatise of the Mishnah, Tosefta, Talmud Babli a. Yrushalmi, of the Order of Nziḳin.Pl. עֲבוֹדוֹת. sifra Shmini, Miliuim בשעה קלה למדו שבעה ע׳וכ׳ in a short moment they iearned seven sacrificial functions: the slaughtering Yoma 47b זו היא מע׳ קשותוכ׳ this is one of the difficult services (manipulations) in sacrificial rites. Ib. 32a וחמש ע׳ הןוכ׳ and there were five rites (on the Day of Atonement): the daily morning sacrifice ; a. fr.

עֲבוֹדָהf. (b. h. עֲבֹדָה; עָבַד) work, labor, service, attendance, esp. 1) (in agric.) space required for attending to a plant. Kil. VI, 1, a. e. (כדי ע׳) נותנין לו את עֲבוֹדָתוֹ we must allow it (the vine) its space (within which no other seed should be planted). Ib. וכמה היא עֲבוֹדַת הגפן and how large is the space for the vine? B. Bath.83a כדי עבודת הכרם as much space as is required for attending to the vineyard. Tosef.Kil.II, 7 עבודת ירק בירק אחר the space to be left between one vegetable and another; a. fr. 2) service, agricultural implements, working cattle Gen. R. s. 42 (ref. to אָכְלָם, Gen. 14:11) זו ע׳ this means their agricultural service. 3) manual labor; servitude, service. Men.109b, v. שֵׁירוּת. R. Hash. 11a בר״ה בטלה ע׳ מאבותינווכ׳ on the New Years Day (prior to going out of Egypt) our ancestors in Egypt were freed from servitude; a. e. 4) divine service, priests service; worship. Y.Kidd.I, 59d top וייפסל מן הע׳ and he (the priest) will be made unfit for service. Tosef.Shek. III, 26; Ḥull.24a כ״ה ללמוד ושלשים לע׳ twenty-five years is the age for apprenticeship, and thirty years for practical service. Ib. הע׳ בכתף the service of carrying the Tabernacle on the shoulder. Men. l. c. אלמדך סדר ע׳ I will teach thee the order of the priestly service. Yoma 32a המשנה מע׳ לע׳ he who goes from one function of the Temple service to another. Ib. עבודת היום בבגדיוכ׳ the special service of the Day of Atonement is performed in white garments. Ib. 39b הגרלה לאו ע׳ היא casting lots is no special function. Ib. III, 3 אין אדם נכנס לעזרה לע׳וכ׳ no one must enter the Temple court for worship, unless Snh.VII, 6 (60b) זו היא עֲבוֹדָתוֹ (not עבודתה) this is the form of worshipping that deity; a. fr.Trnsf. the emoluments of the officiating priest. B. Kam. 109b, sq. עֲבוֹדָתָהּ ועורהוכ׳ (not עבודתו) the gifts for officiating at its offering and its hide belong to In gen. divine worship, prayer. Ab. I, 2. Taan.2a (ref. to Deut. 11:13) איזו היא ע׳ שבלב … זו תפלה what is meant by the service of the heart? Prayer. Arakh.11a (ref. to Deut. 28:47) איזו היא ע׳ … זה שירה what is the service in joy and cheerfulness of the heart? It is song. Ib. (ref. to Num. 4:47) איזו היא ע׳ שצריכה ע׳וכ׳ what service is that which requires (accompanies) sacrificial service? It is song; a. fr.הָעֲ׳ by the worship!, for ‘by God! Yeb.32b. Sifra Kdosh., Par. 2, ch. 4; a. fr.Esp. ‘Ăbodah, the first of the last three sections of the Prayer of Benedictions (תְּפִלָּה), containing the prayer for the restoration of the Temple service. Ber.29b טעה … בע׳ חוזר לע׳ if he failed to insert the prayer for the New Moon Day in the ‘Ăbodah, he must begin the ‘Ă. anew; נזכר בהודאה חוזר לע׳ if he recalls the omission while reading the Hodaah (the second of the last three sections), he must begin Y. ib. IV, 8a bot. כל דבר שהוא לַבָּא אומרה בע׳ whatever prayer refers to the future is inserted in the ‘A.Meg.18a כיון שבאת תפלה באת ע׳ when you speak of prayer (praying that your prayer be acceptable), comes the prayer for the restoration of the Temple service. Ib. ע׳ והודאה חדאוכ׳ ‘Ăb. and Hodaah are one thing (belong together); a. fr. 5) ע׳ זָרָה (abbrev. ע״ז) idolatry, mostly used for idol, heathen deity, interch. in editions with עֲבוֹדַת אֱלִילִים (abbrev. ע״א) and עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת (abbrev. עכ״ום, עכומ״ז). B. Bath. 110a תעשה כהן לע״א thou (Jonathan, grandson of Moses) to be a priest of idolatry?; כך מקובלני … ישכיר אדם עצמו לע״ז וכ׳ I have a tradition from my grandfather, a man should rather hire himself out for ‘strange service, than be dependent on man; הוא סבר לע״ז ממש … אלא ע׳ שזרה לו he thought it meant real strange service (idolatry), but it means ‘for labor strange to him (beneath his station). Snh.V, 1 (40a) העובד עכ״ום את מי עבדוכ׳ (Mish. ed. העובד כוכביםוכ׳) in the case of one accused of idolatry, (the witnesses are asked,) whom (what special deity) did he worship? and in what manner did he worship? Ab. Zar.11b בתיע״א idolatrous temples (and fairs connected therewith); a. v. fr.‘Ăbodah Zarah, name of a treatise of the Mishnah, Tosefta, Talmud Babli a. Yrushalmi, of the Order of Nziḳin.Pl. עֲבוֹדוֹת. sifra Shmini, Miliuim בשעה קלה למדו שבעה ע׳וכ׳ in a short moment they iearned seven sacrificial functions: the slaughtering Yoma 47b זו היא מע׳ קשותוכ׳ this is one of the difficult services (manipulations) in sacrificial rites. Ib. 32a וחמש ע׳ הןוכ׳ and there were five rites (on the Day of Atonement): the daily morning sacrifice ; a. fr.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.