to+apply+for+(

שָׁאַל(b. h.) 1) to ask, beg; to inquire, question. Yoma 75a bot. בשר ששָׁאֲלוּ שלאוכ׳ flesh for which they asked unreasonably was given them at an unreasonable time (in the evening) Taan.4a, v. הוֹגָן. Ber.V, 2 (33a) ושוֹאֲלִין (את) הגשמיםוכ׳ (Bab. ed. ושְׁאֵלָה, v. Rabb. D. S. a. l.) and the prayer for rain is inserted in the Benediction of Years (the ninth section of the Prayer of Benedictions, v. שָׁנָה). Taan.I, 1 אף אני לא אמרתי לִשְׁאוֹל אלא להזכיר I also did not say, ‘to ask for rain, but to mention rain. Ib. 2. Y.Ber.V, 9b bot. שוֹאֵל צרכיו, v. צוֹרֶךְ. B. Bath.IX, 1 יִשְׁאֲלוּוכ׳, v. פֶּתַח. Ab. IV, 18 ואל תִּשְׁאַל לו בשעת נדרו ask not thy neighbor (as to circumstances which may change the aspects of his vow) at the moment of his vow, v. infra Nif. Ib. V, 7 שואל כענין ומשיבוכ׳ he (the wise student) asks pertinent questions, and (when asked) replies in agreement with the adopted law. Bekh.36a עמד השואל וש׳ יכ׳ the questioner (at college) arose and asked Ned.20a שָׁאֲלוּ אתוכ׳ they asked Imma Shalom Nidd.68b בראשון לא שָׁאַלְתִּי … שלא שאלתי as to the first day I did not ask, and I made a mistake in not asking. Gen. R. s. 68 מטרונה שָׁאֶלָהוכ׳ a Roman matron asked R. José ; a. v. fr.Yoma 73a כיצד שוֹאֲלִין השואל פניו כלפי נִשְׁאָל הנשאלוכ׳ how were the Urim and Tummim consulted? The inquirer had his face directed to him (the priest) who was consulted, and the latter directed himself to the Divine Presence (the Urim and Tummim). Ib. אין שואלין שניוכ׳ you must not ask two questions at a time; a. fr.ש׳ בשלום (or sub. בשלום) to salute. M. Kat. 21b הוא שואל בשלום אחרים … אחרים אין שואלין בשלומווכ׳ he (the mourner during the first thirty days) may inquire after the peace of others, for they dwell in peace, but others must not inquire after his peace, for he does not dwell in peace. Ib. משיב ואינו שואל, v. שוּב; a. fr. 2) (cmp. דָּרַש) to discuss, lecture. Tosef.Meg.IV (III), 5 שואלין הילכותוכ׳ the laws of Passover are expounded on Passover, v. עִנְיָן; Meg.29b שואלין בהלכותוכ׳; Y.Pes.I, 27b bot.; Bab. ib. 6a שואלין בהלכותוכ׳ Ms. M. (ed. שואלין ודורשין, v. Rabb. D. S. a. l. note); Snh.12b; a. fr. 3) (cmp. בְּעֵי I) to beg to remark, to submit. Y.Shek.I, beg.45d ר׳ חזקיה ש׳ מעתהוכ׳ R. H. remarked, according to this Ib. 46b. Y.Snh.IX, 27a bot.; a. fr. 4) to ask for a loan, to borrow. Sabb.XXIII, 1 שואל אדם מחבירווכ׳ a man may borrow of his neighbor vessels of wine or oil (on the Sabbath), but must not say הַלְוֵינִי (v. infra Hif.); a. fr.Esp. to borrow an object for use (with ref. to Ex. 22:13 sq.). B. Mets. 103a שואל אדם בטובו לעולם if a person borrows an object (saying, ‘lend it to me) for its usefulness, it is a standing loan (he is permitted to take it whenever he desires to use it). Ib. VIII, 1 השואל את הפרה וש׳ בעליה עמה if a person borrows a cow for work, borrowing her owner with her (the owner lending his personal service). Ib. 95b שָׁאֲלָהּ ואחר כך ש׳וכ׳ if he borrowed the cow only, and after a while borrowed her owner; a. fr.שוֹאֵל the borrower of an object. Ib. a חיובא דש׳ the responsibility of the borrower. Ib. 96b top ש׳ הוי או שוכר הוי is he legally considered a borrower or a hirer? Ib. III, 2 והש׳ ישלםוכ׳ and the borrower must indemnify the hirer; a. fr.Sabb.96b אורגי … לשוֹאֲלֵיהֶן (Ar. לשווליהן, v. שְׁוַולְיָא) the curtain weavers were wont to throw the clue over to such as would borrow it from them.Part. pass. שָׁאוּל; f. שְׁאוּלָה Taan.23b טלית ש׳ היתהוכ׳ it was a cloak that had been lent to me, I had borrowed it for such a purpose (for ordinary wear), but not for that purpose (to wear it when carrying a load). Ib. IV, 8 שבהן … בכלי לבן שְׁאוּלִיןוכ׳ on those days the maidens of Zion went out (to the vineyards) in white garments borrowed for the purpose, in order not to put to shame those who had none; a. fr.(Gen. R. s. 65 לא שאול … ולא שאולה, v. next w.Ib. s. 19 שאולת חומץ, read: שוֹאֶלֶת, a woman asking for some vinegar. Hif. הִשְׁאִיל 1) to cause inquiry, to inquire. Ber.6b כל הרגיל …הקב״ה מַשְׁאִיל בו if one who comes regularly to synagogue fails to come one day, the Lord holds inquiry about him. Yeb.76b עד שאתה משאיל עליו … שְׁאַלוכ׳ instead of inquiring about him whether or not he is fit for government, ask whether Ib. (in Chald. dict.) אאבוה קא משאיל he (Saul) asked (Abner) to inquire who his (Davids) father was. B. Bath. 123a היתה יושבת … ומַשְׁאֶלֶתוכ׳ she sat at the cross-roads and made inquiries; a. e. 2) to lend. Sabb.148a (ref. to Mish. ib. XIII, 1, v. supra) מאי שנא הַשְׁאִילֵינִי ומאי שנא הלויני what is the difference, whether you say hashileni (lend me) or halveni (loan me)? השאיליני לא אתי למיכתבוכ׳ when you say ‘lend me, no document is expected to be written for it Ned.IV, 6 חמודר … לא יַשְׁאִילֶנּוּ ולא יִשְׁאַל ממנו he who by his neighbors vow is forbidden any benefit at his hand, must neither lend him nor borrow from him B. Mets. 116a דברים העשויין להַשְׁאִילוכ׳ things which are frequently lent out or hired out; a. fr.מַשְׁאִיל the lender, owner of the lent object. Ib. 96a; a. fr.(Pesik. Vayhi, p. 63a> שאילו השאיל, v. שָׁחַל II. Nif. נִשְׁאַל 1) to be asked, consulted. Yoma 73a בגדים … נ׳ בהן when the war chaplain is consulted, he wears the garments which the high priest wears when he officiates, v. supra. Ib. 85a נִשְׁאֲלָה שאלהוכ׳ the following question was asked in their presence; Kidd.40b. Ned.81a דבר זה נ׳ לחכמיםוכ׳ this problem was placed before the scholars and the prophets, and they could not solve it ; a. fr. 2) נ׳ על to allow ones self to be asked about the circumstances of a case, to appear before a scholar for a decision on a ritual case. Y.Ter.VIII, 46a bot. שדעתו להִישָּׁאֵל עליה a case (of Trumah) which he had intended to have a scholar decide. Ib. הריני מניחה על מנת שאֶישָּׁאֵל עליה I put it (the doubtful Trumah) aside with the intention of having it decided Toh. III, 6 שאין בו דעת להִשָּׁאֵל (a child) whose mind is not sufficiently developed to be questioned. Ib. V, 5 אם נִשְׁאֲלוּ זהוכ׳ if they come for a decision, each of them separately; a. fr.Esp. נ׳ (על נדרו) to come before a scholar for absolution from a vow. Ned.90a קונם … ולמי שאֶשָּׁאֵל עליו if one vows, I will not be benefited by N. N., nor by any scholar to whom I may apply for absolution from this vow; נ׳ על הראשוןוכ׳ he must first apply for absolution from the first part of the vow, and then from the second. Ib. נ׳ על נדרו … נזרו he must first apply for absolution from his vow of abstinence, and then from his nazaritic vow. Ib. 69a נִשְׁאָלִין על ההקםוכ׳ you may apply for absolution in order to revoke your confirmation (of your daughters vow), but you cannot do so in order to revoke your invalidation; a. fr. 3) to be borrowed, to do gratuitous service. B. Mets.96a שותפין ששאלו ונ׳ לאחד מהן if partners borrow an animal for work, and its owner lends his services to one of them individually. Ib. האומר לשלוחו צא והִשָּׁאֵל ליוכ׳ (not והשאיל) if a person says to his deputy, go out and do work in my behalf together with my cow (lent to my neighbor). Ib. האומר לעבדו צא והשאל עםוכ׳ if he says to his slave, go out and do work ; a. e.

שָׁאַל(b. h.) 1) to ask, beg; to inquire, question. Yoma 75a bot. בשר ששָׁאֲלוּ שלאוכ׳ flesh for which they asked unreasonably was given them at an unreasonable time (in the evening) Taan.4a, v. הוֹגָן. Ber.V, 2 (33a) ושוֹאֲלִין (את) הגשמיםוכ׳ (Bab. ed. ושְׁאֵלָה, v. Rabb. D. S. a. l.) and the prayer for rain is inserted in the Benediction of Years (the ninth section of the Prayer of Benedictions, v. שָׁנָה). Taan.I, 1 אף אני לא אמרתי לִשְׁאוֹל אלא להזכיר I also did not say, ‘to ask for rain, but to mention rain. Ib. 2. Y.Ber.V, 9b bot. שוֹאֵל צרכיו, v. צוֹרֶךְ. B. Bath.IX, 1 יִשְׁאֲלוּוכ׳, v. פֶּתַח. Ab. IV, 18 ואל תִּשְׁאַל לו בשעת נדרו ask not thy neighbor (as to circumstances which may change the aspects of his vow) at the moment of his vow, v. infra Nif. Ib. V, 7 שואל כענין ומשיבוכ׳ he (the wise student) asks pertinent questions, and (when asked) replies in agreement with the adopted law. Bekh.36a עמד השואל וש׳ יכ׳ the questioner (at college) arose and asked Ned.20a שָׁאֲלוּ אתוכ׳ they asked Imma Shalom Nidd.68b בראשון לא שָׁאַלְתִּי … שלא שאלתי as to the first day I did not ask, and I made a mistake in not asking. Gen. R. s. 68 מטרונה שָׁאֶלָהוכ׳ a Roman matron asked R. José ; a. v. fr.Yoma 73a כיצד שוֹאֲלִין השואל פניו כלפי נִשְׁאָל הנשאלוכ׳ how were the Urim and Tummim consulted? The inquirer had his face directed to him (the priest) who was consulted, and the latter directed himself to the Divine Presence (the Urim and Tummim). Ib. אין שואלין שניוכ׳ you must not ask two questions at a time; a. fr.ש׳ בשלום (or sub. בשלום) to salute. M. Kat. 21b הוא שואל בשלום אחרים … אחרים אין שואלין בשלומווכ׳ he (the mourner during the first thirty days) may inquire after the peace of others, for they dwell in peace, but others must not inquire after his peace, for he does not dwell in peace. Ib. משיב ואינו שואל, v. שוּב; a. fr. 2) (cmp. דָּרַש) to discuss, lecture. Tosef.Meg.IV (III), 5 שואלין הילכותוכ׳ the laws of Passover are expounded on Passover, v. עִנְיָן; Meg.29b שואלין בהלכותוכ׳; Y.Pes.I, 27b bot.; Bab. ib. 6a שואלין בהלכותוכ׳ Ms. M. (ed. שואלין ודורשין, v. Rabb. D. S. a. l. note); Snh.12b; a. fr. 3) (cmp. בְּעֵי I) to beg to remark, to submit. Y.Shek.I, beg.45d ר׳ חזקיה ש׳ מעתהוכ׳ R. H. remarked, according to this Ib. 46b. Y.Snh.IX, 27a bot.; a. fr. 4) to ask for a loan, to borrow. Sabb.XXIII, 1 שואל אדם מחבירווכ׳ a man may borrow of his neighbor vessels of wine or oil (on the Sabbath), but must not say הַלְוֵינִי (v. infra Hif.); a. fr.Esp. to borrow an object for use (with ref. to Ex. 22:13 sq.). B. Mets. 103a שואל אדם בטובו לעולם if a person borrows an object (saying, ‘lend it to me) for its usefulness, it is a standing loan (he is permitted to take it whenever he desires to use it). Ib. VIII, 1 השואל את הפרה וש׳ בעליה עמה if a person borrows a cow for work, borrowing her owner with her (the owner lending his personal service). Ib. 95b שָׁאֲלָהּ ואחר כך ש׳וכ׳ if he borrowed the cow only, and after a while borrowed her owner; a. fr.שוֹאֵל the borrower of an object. Ib. a חיובא דש׳ the responsibility of the borrower. Ib. 96b top ש׳ הוי או שוכר הוי is he legally considered a borrower or a hirer? Ib. III, 2 והש׳ ישלםוכ׳ and the borrower must indemnify the hirer; a. fr.Sabb.96b אורגי … לשוֹאֲלֵיהֶן (Ar. לשווליהן, v. שְׁוַולְיָא) the curtain weavers were wont to throw the clue over to such as would borrow it from them.Part. pass. שָׁאוּל; f. שְׁאוּלָה Taan.23b טלית ש׳ היתהוכ׳ it was a cloak that had been lent to me, I had borrowed it for such a purpose (for ordinary wear), but not for that purpose (to wear it when carrying a load). Ib. IV, 8 שבהן … בכלי לבן שְׁאוּלִיןוכ׳ on those days the maidens of Zion went out (to the vineyards) in white garments borrowed for the purpose, in order not to put to shame those who had none; a. fr.(Gen. R. s. 65 לא שאול … ולא שאולה, v. next w.Ib. s. 19 שאולת חומץ, read: שוֹאֶלֶת, a woman asking for some vinegar. Hif. הִשְׁאִיל 1) to cause inquiry, to inquire. Ber.6b כל הרגיל …הקב״ה מַשְׁאִיל בו if one who comes regularly to synagogue fails to come one day, the Lord holds inquiry about him. Yeb.76b עד שאתה משאיל עליו … שְׁאַלוכ׳ instead of inquiring about him whether or not he is fit for government, ask whether Ib. (in Chald. dict.) אאבוה קא משאיל he (Saul) asked (Abner) to inquire who his (Davids) father was. B. Bath. 123a היתה יושבת … ומַשְׁאֶלֶתוכ׳ she sat at the cross-roads and made inquiries; a. e. 2) to lend. Sabb.148a (ref. to Mish. ib. XIII, 1, v. supra) מאי שנא הַשְׁאִילֵינִי ומאי שנא הלויני what is the difference, whether you say hashileni (lend me) or halveni (loan me)? השאיליני לא אתי למיכתבוכ׳ when you say ‘lend me, no document is expected to be written for it Ned.IV, 6 חמודר … לא יַשְׁאִילֶנּוּ ולא יִשְׁאַל ממנו he who by his neighbors vow is forbidden any benefit at his hand, must neither lend him nor borrow from him B. Mets. 116a דברים העשויין להַשְׁאִילוכ׳ things which are frequently lent out or hired out; a. fr.מַשְׁאִיל the lender, owner of the lent object. Ib. 96a; a. fr.(Pesik. Vayhi, p. 63a> שאילו השאיל, v. שָׁחַל II. Nif. נִשְׁאַל 1) to be asked, consulted. Yoma 73a בגדים … נ׳ בהן when the war chaplain is consulted, he wears the garments which the high priest wears when he officiates, v. supra. Ib. 85a נִשְׁאֲלָה שאלהוכ׳ the following question was asked in their presence; Kidd.40b. Ned.81a דבר זה נ׳ לחכמיםוכ׳ this problem was placed before the scholars and the prophets, and they could not solve it ; a. fr. 2) נ׳ על to allow ones self to be asked about the circumstances of a case, to appear before a scholar for a decision on a ritual case. Y.Ter.VIII, 46a bot. שדעתו להִישָּׁאֵל עליה a case (of Trumah) which he had intended to have a scholar decide. Ib. הריני מניחה על מנת שאֶישָּׁאֵל עליה I put it (the doubtful Trumah) aside with the intention of having it decided Toh. III, 6 שאין בו דעת להִשָּׁאֵל (a child) whose mind is not sufficiently developed to be questioned. Ib. V, 5 אם נִשְׁאֲלוּ זהוכ׳ if they come for a decision, each of them separately; a. fr.Esp. נ׳ (על נדרו) to come before a scholar for absolution from a vow. Ned.90a קונם … ולמי שאֶשָּׁאֵל עליו if one vows, I will not be benefited by N. N., nor by any scholar to whom I may apply for absolution from this vow; נ׳ על הראשוןוכ׳ he must first apply for absolution from the first part of the vow, and then from the second. Ib. נ׳ על נדרו … נזרו he must first apply for absolution from his vow of abstinence, and then from his nazaritic vow. Ib. 69a נִשְׁאָלִין על ההקםוכ׳ you may apply for absolution in order to revoke your confirmation (of your daughters vow), but you cannot do so in order to revoke your invalidation; a. fr. 3) to be borrowed, to do gratuitous service. B. Mets.96a שותפין ששאלו ונ׳ לאחד מהן if partners borrow an animal for work, and its owner lends his services to one of them individually. Ib. האומר לשלוחו צא והִשָּׁאֵל ליוכ׳ (not והשאיל) if a person says to his deputy, go out and do work in my behalf together with my cow (lent to my neighbor). Ib. האומר לעבדו צא והשאל עםוכ׳ if he says to his slave, go out and do work ; a. e.

מַרIV, מָר (h. a. ch.), מָרָא I m. (pl. forms מָרֵא, מָרֵי, מָארֵי) (Arab. marua, cmp. מָרָא, to be strong; cmp. גָּבַר a. גֶּבֶר) man, lord, master; somebody; (as a title) Mar. Tosef.Shek. II, 15 מפני שמר על הכל because he was ruler, v. אֲמַרְכּוֹל; Hor.13a אמר כולא (prob. to be read מרא כולא).Lev. R. s. 31 מָרִי נח my lord Noah. Y.Peah VIII, end, 21b לא יכעוס מָרִי עלי let my lord not be angry ; a. e.Targ. Gen. 37:19. Targ. Prov. 23:2; a. fr.Snh.109b אי מר רבה … ואי מרוכ׳ if the one (Moses) is teacher (leader), thou art a pupil (subordinate), and if the other (Korah) is Ḥull.105a, a. fr. מר אמר חדא ומר אמרוכ׳ one said one thing, another another thing, but they do not differ. Yoma 20b ומר אמר לי Ms. M. (ed. ואת אמרת) and you, Sir, say to me Ib. מר ניהו רב נינח מר (Rashi מר הוא) the man (you speak of) is a teacher; sit down, Sir. B. Kam.60b אמר ליה לימא מרוכ׳ one said to him, tell us, Sir &.Ber.2a, a. fr. אמר מר it has been said (introducing a discussion on a subject previously touched upon). Y.Snh.I, 18c bot., a. e. אכן מָרָהּ דשמעתאוכ׳ in such a case the author of the rule would not have maintained it. Y.Ter.VIII, 45c הא מרי שמועתא והא מ׳ עובדא here is a master of traditions and a master of practice. Gen. R. s. 58 (expl. תושב, Gen. 23:4) מארי ביתא (= בעל הבית) owner of a house, citizen, opp. דיירא. Succ.32b, a. fr. שרי ליה מָרֵיה ל־ the Lord forgive him (he is mistaken).Ned.50a יעביד מָרָנָא עליה let our lord do with this (be contented for the present). Y.Ab. Zar. V, 44d (read:) אין את מָרָהּ דנפשך (cmp. Prov. 23:2) if thou art master over thy desire; אי נפשך מָרָתָךְ if thy desire is master over thee; Deut. R. s. 2 אנא מָרֵי דנפשי אנא I am master over my desire; a. fr.Pl. מָרֵי = בַּעֲלִים (used as sing. a. pl.; v. supra). Targ. Is. 3:12; a. fr.מָרָוָותָא, מָרָוָתָא (pl. of מָרוּתָא). Targ. Prov. 5:13 (h. text מוֹרָי). 40a כלו מ׳ בתראי the owners at second hand (of the settlement of slaves) died out; אהדרו אבני מ׳ קרמאי apply (for emancipation) to the heirs of the original owners. B. Bath.3b קטלינהו לכולהו מָרָוָתֵיה (Var. לכולהו בני מרותיה) he (Herod) killed all of his masters family. B. Kam. 103a מ׳ דכיתנא Ms. M. (ed. מָרָוָותֵיה) the owner of the flax; a. fr.Mar Samuel, Mar Ukban, v. respect, pr. nouns.Fem. מָרְתָא, מָרְתָה 1) mistress, constr. מָרַת. Targ. 1 Kings 17:17. Targ. Is. 24:2; a. fr.Gen. R. s. 52, v. בַּעֲלָה. Y. Ḥag.II, 77d מ׳ דביתא the hostess. Y.Peah VIII, 21b top (read:) הב ליה יתיר דנפשיה מָרָתֵיה give him (the poor man) more, for his appetite is his master (he is used to good living). Y. Ab. Zar. l. c., v. supra; a. fr. 2) pr. n. f. Martha. Gitt.56a; a. fr. מ׳ בת ביתוס, v. בַּיְתוֹס.M. Kat. 26b bot. אבא בר מ׳ (Ms. M. מָרַת); Yeb.120a; Sabb.121b; Yoma 84a (v. Rabb. D. S. a. l. note 60); a. e. 3) pr. n. m. (?). Snh.5a bot. B. Bath.52a (v. Rabb. D. S. a. l. note 8). Pes.103a top מ׳ אמר (Ms. M. 1 רב ברונא; Ms. M. 2 מרונא, v. Rabb. D. S. a. l. note).

מַרIV, מָר (h. a. ch.), מָרָא I m. (pl. forms מָרֵא, מָרֵי, מָארֵי) (Arab. marua, cmp. מָרָא, to be strong; cmp. גָּבַר a. גֶּבֶר) man, lord, master; somebody; (as a title) Mar. Tosef.Shek. II, 15 מפני שמר על הכל because he was ruler, v. אֲמַרְכּוֹל; Hor.13a אמר כולא (prob. to be read מרא כולא).Lev. R. s. 31 מָרִי נח my lord Noah. Y.Peah VIII, end, 21b לא יכעוס מָרִי עלי let my lord not be angry ; a. e.Targ. Gen. 37:19. Targ. Prov. 23:2; a. fr.Snh.109b אי מר רבה … ואי מרוכ׳ if the one (Moses) is teacher (leader), thou art a pupil (subordinate), and if the other (Korah) is Ḥull.105a, a. fr. מר אמר חדא ומר אמרוכ׳ one said one thing, another another thing, but they do not differ. Yoma 20b ומר אמר לי Ms. M. (ed. ואת אמרת) and you, Sir, say to me Ib. מר ניהו רב נינח מר (Rashi מר הוא) the man (you speak of) is a teacher; sit down, Sir. B. Kam.60b אמר ליה לימא מרוכ׳ one said to him, tell us, Sir &.Ber.2a, a. fr. אמר מר it has been said (introducing a discussion on a subject previously touched upon). Y.Snh.I, 18c bot., a. e. אכן מָרָהּ דשמעתאוכ׳ in such a case the author of the rule would not have maintained it. Y.Ter.VIII, 45c הא מרי שמועתא והא מ׳ עובדא here is a master of traditions and a master of practice. Gen. R. s. 58 (expl. תושב, Gen. 23:4) מארי ביתא (= בעל הבית) owner of a house, citizen, opp. דיירא. Succ.32b, a. fr. שרי ליה מָרֵיה ל־ the Lord forgive him (he is mistaken).Ned.50a יעביד מָרָנָא עליה let our lord do with this (be contented for the present). Y.Ab. Zar. V, 44d (read:) אין את מָרָהּ דנפשך (cmp. Prov. 23:2) if thou art master over thy desire; אי נפשך מָרָתָךְ if thy desire is master over thee; Deut. R. s. 2 אנא מָרֵי דנפשי אנא I am master over my desire; a. fr.Pl. מָרֵי = בַּעֲלִים (used as sing. a. pl.; v. supra). Targ. Is. 3:12; a. fr.מָרָוָותָא, מָרָוָתָא (pl. of מָרוּתָא). Targ. Prov. 5:13 (h. text מוֹרָי). 40a כלו מ׳ בתראי the owners at second hand (of the settlement of slaves) died out; אהדרו אבני מ׳ קרמאי apply (for emancipation) to the heirs of the original owners. B. Bath.3b קטלינהו לכולהו מָרָוָתֵיה (Var. לכולהו בני מרותיה) he (Herod) killed all of his masters family. B. Kam. 103a מ׳ דכיתנא Ms. M. (ed. מָרָוָותֵיה) the owner of the flax; a. fr.Mar Samuel, Mar Ukban, v. respect, pr. nouns.Fem. מָרְתָא, מָרְתָה 1) mistress, constr. מָרַת. Targ. 1 Kings 17:17. Targ. Is. 24:2; a. fr.Gen. R. s. 52, v. בַּעֲלָה. Y. Ḥag.II, 77d מ׳ דביתא the hostess. Y.Peah VIII, 21b top (read:) הב ליה יתיר דנפשיה מָרָתֵיה give him (the poor man) more, for his appetite is his master (he is used to good living). Y. Ab. Zar. l. c., v. supra; a. fr. 2) pr. n. f. Martha. Gitt.56a; a. fr. מ׳ בת ביתוס, v. בַּיְתוֹס.M. Kat. 26b bot. אבא בר מ׳ (Ms. M. מָרַת); Yeb.120a; Sabb.121b; Yoma 84a (v. Rabb. D. S. a. l. note 60); a. e. 3) pr. n. m. (?). Snh.5a bot. B. Bath.52a (v. Rabb. D. S. a. l. note 8). Pes.103a top מ׳ אמר (Ms. M. 1 רב ברונא; Ms. M. 2 מרונא, v. Rabb. D. S. a. l. note).

שָׁקַר(b. h.) to be false. Gen. R. s. 85, beg. שָׁקַרְתָּ יהודה thou hast been false, O Judah; Yalk. ib. 144; Yalk. Mal. 589. Pi. שִׁיקֵּר 1) same, to lie; to defraud.מה לי לשַׁקּר what reason should I have for making a false statement?, i. e. a persons statement is to be credited, when he gains nothing by it, since he might have obtained the same advantage in another way. Kidd.64b אמרינן מה לי לשקרוכ׳ we apply the principle that we believe him, because he gains nothing by falsehood: for, why should he have said so? In order to release her from leviratical marriage after his death? If so, he might have said to her: I release thee by a divorce. Ib. מה לי לש׳ כי עדים דמי a persons statement accepted on the ground that he had no reason for lying, has the same legal value as the statement of witnesses; מה לי לש׳ כי חזקה דמי it has only the same value as a presumption (חֲזָקָה). Keth.27b מה לי לש׳ אי בעיוכ׳ we must believe him, for, if he had wanted, he might have said Ib. מה לי לש׳ במקום עדיםוכ׳ we do not apply the principle of mah li lshaḳḳer, when the persons statement is contradicted by witnesses (by well-known facts); B. Mets.81b; a. fr.Y.Snh.XI, 30c top (expl. כחש לו, 1 Kings 13:18) שי׳ בו (not ביה) he played him false; Cant. R. to II, 5 שי׳ לו; ib. ומה שי׳ לו שהאכילהווכ׳ and wherein did he play him false? In that he gave him the bread of deceit to eat (made him the recipient of treacherous hospitality). Num. R. s. 2018>; Tanḥ. Balak 12 מְשַׁקֵּר במשקלות, v. מִשְׁקָל; a. fr. 2) to prove false; to contradict, refute. Macc.5a (ref. to Deut. 19:18) עד שתְּשַׁקֵּר גופהוכ׳ until thou disprovest the body of the testimony (provest an alibi of the witnesses). Hithpa. הִשְׁתַּקֵּי, Nithpa. נִשְׁתַּקֵּר to be refuted, be proved to be a liar. Y. ib. I, beg.31a (read:) עדים שנזדממו וחזרו ונִשְׁתַּקְּרוּ if witnesses against whom an alibi had been proved were also proved to have told a falsehood (as to the fact to which they testified).

שָׁקַר(b. h.) to be false. Gen. R. s. 85, beg. שָׁקַרְתָּ יהודה thou hast been false, O Judah; Yalk. ib. 144; Yalk. Mal. 589. Pi. שִׁיקֵּר 1) same, to lie; to defraud.מה לי לשַׁקּר what reason should I have for making a false statement?, i. e. a persons statement is to be credited, when he gains nothing by it, since he might have obtained the same advantage in another way. Kidd.64b אמרינן מה לי לשקרוכ׳ we apply the principle that we believe him, because he gains nothing by falsehood: for, why should he have said so? In order to release her from leviratical marriage after his death? If so, he might have said to her: I release thee by a divorce. Ib. מה לי לש׳ כי עדים דמי a persons statement accepted on the ground that he had no reason for lying, has the same legal value as the statement of witnesses; מה לי לש׳ כי חזקה דמי it has only the same value as a presumption (חֲזָקָה). Keth.27b מה לי לש׳ אי בעיוכ׳ we must believe him, for, if he had wanted, he might have said Ib. מה לי לש׳ במקום עדיםוכ׳ we do not apply the principle of mah li lshaḳḳer, when the persons statement is contradicted by witnesses (by well-known facts); B. Mets.81b; a. fr.Y.Snh.XI, 30c top (expl. כחש לו, 1 Kings 13:18) שי׳ בו (not ביה) he played him false; Cant. R. to II, 5 שי׳ לו; ib. ומה שי׳ לו שהאכילהווכ׳ and wherein did he play him false? In that he gave him the bread of deceit to eat (made him the recipient of treacherous hospitality). Num. R. s. 2018>; Tanḥ. Balak 12 מְשַׁקֵּר במשקלות, v. מִשְׁקָל; a. fr. 2) to prove false; to contradict, refute. Macc.5a (ref. to Deut. 19:18) עד שתְּשַׁקֵּר גופהוכ׳ until thou disprovest the body of the testimony (provest an alibi of the witnesses). Hithpa. הִשְׁתַּקֵּי, Nithpa. נִשְׁתַּקֵּר to be refuted, be proved to be a liar. Y. ib. I, beg.31a (read:) עדים שנזדממו וחזרו ונִשְׁתַּקְּרוּ if witnesses against whom an alibi had been proved were also proved to have told a falsehood (as to the fact to which they testified).

נָהַג(b. h.) ( to drive an animal, to lead, conduct; to demean ones self; to be guided by, be wont to; to apply, be practiced. Keth.103b נְהוֹג, v. דָּמִים. Ḥull.VII, 1 נוֹהֵג, v. גִּיד. Sifra Tsav, Par. 11, ch. 18 שיִנְהוֹג הדבר לדורות which intimates that this order should be preserved at all times. Pes.IV, 1 מקום שנָהֲגוּוכ׳ where it is a local usage to Meg.6b כל מצות שנוֹהֲגוֹת בשניוכ׳ all laws that apply to the second (Adar) apply also to the first. Ib. 5b, a. e. דברים … ואחרים נָהֲגוּ בהן איסור things which are permitted, but which some treat as forbidden; a. v. fr.נ׳ כבוד, v. כָּבוֹד.נ׳ קלות (ראש), v. קַלּוּת.Ab. Zar.54b עולם … נוהג, v. מִנְהָג.Yalk. Num. 764 נ׳ שמניםוכ׳ he applied oils and baths. Hif. הִנְהִיג same, esp. 1) to drive, direct; to take possession of an animal by driving. Kil. VIII, 2 להַנְחִיג, v. מָשַךְ. Ib. 3 המַנְהִיג the driver of heterogeneous animals. B. Mets.I, 2 אחד רוכב ואחד מנהיג one rode (the animal that was found), and the other directed it (by leading). Ib. 8b רכוב במקום מנהיג the rights of the driver as against those of the leader. Ib. במנהיג ברגליו when the rider drives by means of his heels. Ib. תרי גווני מנהיג there are two ways of driving; a. fr.B. Bath. V, 1 ואת כל המַנְהִיגִין אותה and all the implements needed for directing the ship; a. e., v. מַנְהִיג. 2) to lead, conduct. Ber.35b הַנְהֵג בהן דרך ארץ combine with the study of the Law a secular occupation; Yalk. Deut. 863 תּנְהוֹג. Snh.92a כל פרנס שמנהיג … ומַנְהִיגָםוכ׳ a manager that leads a community with gentleness, will be privileged to lead it in the days to come (of resurrection); a. fr.Tosef.Bets.II, 15 ה׳ את בני רומיוכ׳ made it a custom among the Jews in Borne ה׳ עצמו ברבנות to assume airs of superiority. Sot.13b; a. fr. Hithpa. מִתְנַהֵג 1) to conduct ones self. Sifré Deut. 323 הִתְנַהֲגוּ זה את זהוכ׳ conduct yourselves towards one another in charity; a. fr. 2) to be conducted. Y.B. Kam.VI, 5c top רוח שהעולם מִתְנַהֵג בו a wind by which the world is maintained, i. e. an ordinary wind, opp. של אונסים a calamitous wind (Bab. ib. 60a רוח מצויה, v. מָצָא). 3) to move. Gen. R. s. 66 מתנהג בהוכ׳ moves with her (Israel) from tent to tent.V. נוֹהַג.

נָהַג(b. h.) ( to drive an animal, to lead, conduct; to demean ones self; to be guided by, be wont to; to apply, be practiced. Keth.103b נְהוֹג, v. דָּמִים. Ḥull.VII, 1 נוֹהֵג, v. גִּיד. Sifra Tsav, Par. 11, ch. 18 שיִנְהוֹג הדבר לדורות which intimates that this order should be preserved at all times. Pes.IV, 1 מקום שנָהֲגוּוכ׳ where it is a local usage to Meg.6b כל מצות שנוֹהֲגוֹת בשניוכ׳ all laws that apply to the second (Adar) apply also to the first. Ib. 5b, a. e. דברים … ואחרים נָהֲגוּ בהן איסור things which are permitted, but which some treat as forbidden; a. v. fr.נ׳ כבוד, v. כָּבוֹד.נ׳ קלות (ראש), v. קַלּוּת.Ab. Zar.54b עולם … נוהג, v. מִנְהָג.Yalk. Num. 764 נ׳ שמניםוכ׳ he applied oils and baths. Hif. הִנְהִיג same, esp. 1) to drive, direct; to take possession of an animal by driving. Kil. VIII, 2 להַנְחִיג, v. מָשַךְ. Ib. 3 המַנְהִיג the driver of heterogeneous animals. B. Mets.I, 2 אחד רוכב ואחד מנהיג one rode (the animal that was found), and the other directed it (by leading). Ib. 8b רכוב במקום מנהיג the rights of the driver as against those of the leader. Ib. במנהיג ברגליו when the rider drives by means of his heels. Ib. תרי גווני מנהיג there are two ways of driving; a. fr.B. Bath. V, 1 ואת כל המַנְהִיגִין אותה and all the implements needed for directing the ship; a. e., v. מַנְהִיג. 2) to lead, conduct. Ber.35b הַנְהֵג בהן דרך ארץ combine with the study of the Law a secular occupation; Yalk. Deut. 863 תּנְהוֹג. Snh.92a כל פרנס שמנהיג … ומַנְהִיגָםוכ׳ a manager that leads a community with gentleness, will be privileged to lead it in the days to come (of resurrection); a. fr.Tosef.Bets.II, 15 ה׳ את בני רומיוכ׳ made it a custom among the Jews in Borne ה׳ עצמו ברבנות to assume airs of superiority. Sot.13b; a. fr. Hithpa. מִתְנַהֵג 1) to conduct ones self. Sifré Deut. 323 הִתְנַהֲגוּ זה את זהוכ׳ conduct yourselves towards one another in charity; a. fr. 2) to be conducted. Y.B. Kam.VI, 5c top רוח שהעולם מִתְנַהֵג בו a wind by which the world is maintained, i. e. an ordinary wind, opp. של אונסים a calamitous wind (Bab. ib. 60a רוח מצויה, v. מָצָא). 3) to move. Gen. R. s. 66 מתנהג בהוכ׳ moves with her (Israel) from tent to tent.V. נוֹהַג.

תַּלְמוּדm. (לָמַד) teaching, lesson; learning, study. Shebu.40b ת׳ ערוך הוא בפיווכ׳ it is a ready teaching in the mouth of R. J.: this opinion is Admons. B. Mets.33b; Ab. IV, 13 הוי זהיד בת׳ ששגגת ת׳וכ׳ be careful in teaching, for an error in teaching, v. זָדוֹן. Meg.27a Ms. M., v. לִימּוּד. B. Bath. 130b אין למדין הלכה לא מפי ת׳וכ׳ Mss. (ed. למוד by censors change, v. Rabb. D. S. a. l. note; Rashb. גמרא) we derive no rule of practice from a teachers remark or from a practical case, unless it is said, this is the rule for practice; Nidd.7b (ed. גמרא). Y.Gitt.VII, 48d top הרי זה גט … צריך ת׳ the letter of divorce is valid, but the thing requires (further) study. Y.Hor.III, 48b top כשהיה חצי תַלְמוּדוֹ מזהוכ׳ when he owes part of his learning to one (his father), and part to the other (his teacher); a. fr.ת׳ תורה, v. תּוֹרָה.Esp. a) Talmud (v. גְּמָרָא,) verbal communication, oral study, opp. to מִשְׁנָה. Ib. c top לעולם הוי רץ … מן הת׳ at all times run after the Mishnah rather than after the Talmud; B. Mets.33a (ed. הגמרא, v. Rabb. D. S. a. l. note 4). Ib. בת׳ אין לךוכ׳ Ms. M. (ed. גמרא) as to studying Talmud, there is no more meritorious occupation than this, v. מִדָּה; a. fr.V. ש״ס. b) derivation from Biblical intimations. B. Kam. 104b יש ת׳ there is a Biblical text bearing on the subject before us; יש ת׳ … ומריבוייאוכ׳ I said, yesh talmud, and I meant to say (that it can be derived) from the expletive expression of the texts.תַּ׳ לוֹמַר (abbrev. ת״ל) there is a teaching in the Scriptural text to intimate, the text reads ( may be read). Pes.21b (ref. to Deut. 14:21) אין לי … לגר במכירה מניןת״ל לגר … או מכור from the text you learn only that you may give it to the sojourner and sell it to the stranger: how will you prove that you may sell it to the sojourner? Read the text, to the sojourner … thou mayest give it away or sell it; לנכרי בנתינה מניןת״ל תתננה ואכלה או מכור לנכרי how will you prove that you may give it away to the gentile? Read the text, thou mayest give it away … or sell it to the gentile. Ib. 24a (ref. to Ex. 29:34) שאיןת״ל לא יאכל ומהת״ל לא יאכלוכ׳ it was not necessary to say, ‘it shall not be eaten, and what is intimated by saying, ‘it shall not be eaten? If you cannot apply it to the law in the case, since it is said, ‘and thou shalt burn, apply it to all forbidden things (v. עִנְיָן); a. v. fr.Pl. תַּלְמוּדוֹת (fem.). Cant. R. to V, II, v. שָׁחוֹר I.

תַּלְמוּדm. (לָמַד) teaching, lesson; learning, study. Shebu.40b ת׳ ערוך הוא בפיווכ׳ it is a ready teaching in the mouth of R. J.: this opinion is Admons. B. Mets.33b; Ab. IV, 13 הוי זהיד בת׳ ששגגת ת׳וכ׳ be careful in teaching, for an error in teaching, v. זָדוֹן. Meg.27a Ms. M., v. לִימּוּד. B. Bath. 130b אין למדין הלכה לא מפי ת׳וכ׳ Mss. (ed. למוד by censors change, v. Rabb. D. S. a. l. note; Rashb. גמרא) we derive no rule of practice from a teachers remark or from a practical case, unless it is said, this is the rule for practice; Nidd.7b (ed. גמרא). Y.Gitt.VII, 48d top הרי זה גט … צריך ת׳ the letter of divorce is valid, but the thing requires (further) study. Y.Hor.III, 48b top כשהיה חצי תַלְמוּדוֹ מזהוכ׳ when he owes part of his learning to one (his father), and part to the other (his teacher); a. fr.ת׳ תורה, v. תּוֹרָה.Esp. a) Talmud (v. גְּמָרָא,) verbal communication, oral study, opp. to מִשְׁנָה. Ib. c top לעולם הוי רץ … מן הת׳ at all times run after the Mishnah rather than after the Talmud; B. Mets.33a (ed. הגמרא, v. Rabb. D. S. a. l. note 4). Ib. בת׳ אין לךוכ׳ Ms. M. (ed. גמרא) as to studying Talmud, there is no more meritorious occupation than this, v. מִדָּה; a. fr.V. ש״ס. b) derivation from Biblical intimations. B. Kam. 104b יש ת׳ there is a Biblical text bearing on the subject before us; יש ת׳ … ומריבוייאוכ׳ I said, yesh talmud, and I meant to say (that it can be derived) from the expletive expression of the texts.תַּ׳ לוֹמַר (abbrev. ת״ל) there is a teaching in the Scriptural text to intimate, the text reads ( may be read). Pes.21b (ref. to Deut. 14:21) אין לי … לגר במכירה מניןת״ל לגר … או מכור from the text you learn only that you may give it to the sojourner and sell it to the stranger: how will you prove that you may sell it to the sojourner? Read the text, to the sojourner … thou mayest give it away or sell it; לנכרי בנתינה מניןת״ל תתננה ואכלה או מכור לנכרי how will you prove that you may give it away to the gentile? Read the text, thou mayest give it away … or sell it to the gentile. Ib. 24a (ref. to Ex. 29:34) שאיןת״ל לא יאכל ומהת״ל לא יאכלוכ׳ it was not necessary to say, ‘it shall not be eaten, and what is intimated by saying, ‘it shall not be eaten? If you cannot apply it to the law in the case, since it is said, ‘and thou shalt burn, apply it to all forbidden things (v. עִנְיָן); a. v. fr.Pl. תַּלְמוּדוֹת (fem.). Cant. R. to V, II, v. שָׁחוֹר I.

שָׁיֵיךְm., שָׁיְיכָא f. (שוּךְ) connected, attached, related, belonging to. B. Kam.92b ש׳ ואזילוכ׳ Ar. (ed. מטייל) the bad palm tree belongs to and goes, v. שְׂיָכָא. Ab. Zar.72b כולי חמרא … ש׳ Ar. (ed. גריר) all the wine in the cask is connected with that in the siphon, v. גְּרַר. B. Mets.98b שכירה … מֵישַׁךְ שייכא דהאוכ׳ (not שייכי, V. Rashi) shall we say, the action of hiring is connected with that of lending, because in both cases there is the same responsibility for theft and loss (and therefore the act of hiring after lending is only a continuation of, and has had its beginning simultaneously with the lending)?, opp. לחודה קיימא. Ib. שכרה … ודאי לא ש׳ או דילמא כיון דש׳וכ׳ if he hired the animal to be used in the presence of the owner, and then borrowed it without him, shall we say, lending is surely not connected with hiring (since the laws of responsibility are different), or shall we say, because they are related in some respects, they may be considered entirely related (so that the two acts may be treated as of the same date)? B. Kam.15a נכרי משום דלא ש׳ במצות the gentile (is disqualified as witness), because he has no relation to the Jewish religious duties; אבל עבד דש׳ במצותוכ׳ but the slave (of a Jew) who has some relation to religious duties (being bound to observe certain religious laws) Kidd.42a אם אינו ענין להיכא דש׳וכ׳ if the text has no application to where it belongs (to the subject under consideration), apply it to where it does not belong (v. עִנְיָן). Y.Ab. Zar. I, 39d bot. עז דלא ש׳ בח גיזה a goat to which the law concerning the first-shorn wool does not apply; a. fr.Pl. שָׁיְיכֵי. Gitt.28b במילתא דלא ש׳ בהוכ׳ a thing in which they are not interested (and may be apt to boast of their feats): but in a thing in which they are interested, they are likely to cling to their lies.

שָׁיֵיךְm., שָׁיְיכָא f. (שוּךְ) connected, attached, related, belonging to. B. Kam.92b ש׳ ואזילוכ׳ Ar. (ed. מטייל) the bad palm tree belongs to and goes, v. שְׂיָכָא. Ab. Zar.72b כולי חמרא … ש׳ Ar. (ed. גריר) all the wine in the cask is connected with that in the siphon, v. גְּרַר. B. Mets.98b שכירה … מֵישַׁךְ שייכא דהאוכ׳ (not שייכי, V. Rashi) shall we say, the action of hiring is connected with that of lending, because in both cases there is the same responsibility for theft and loss (and therefore the act of hiring after lending is only a continuation of, and has had its beginning simultaneously with the lending)?, opp. לחודה קיימא. Ib. שכרה … ודאי לא ש׳ או דילמא כיון דש׳וכ׳ if he hired the animal to be used in the presence of the owner, and then borrowed it without him, shall we say, lending is surely not connected with hiring (since the laws of responsibility are different), or shall we say, because they are related in some respects, they may be considered entirely related (so that the two acts may be treated as of the same date)? B. Kam.15a נכרי משום דלא ש׳ במצות the gentile (is disqualified as witness), because he has no relation to the Jewish religious duties; אבל עבד דש׳ במצותוכ׳ but the slave (of a Jew) who has some relation to religious duties (being bound to observe certain religious laws) Kidd.42a אם אינו ענין להיכא דש׳וכ׳ if the text has no application to where it belongs (to the subject under consideration), apply it to where it does not belong (v. עִנְיָן). Y.Ab. Zar. I, 39d bot. עז דלא ש׳ בח גיזה a goat to which the law concerning the first-shorn wool does not apply; a. fr.Pl. שָׁיְיכֵי. Gitt.28b במילתא דלא ש׳ בהוכ׳ a thing in which they are not interested (and may be apt to boast of their feats): but in a thing in which they are interested, they are likely to cling to their lies.

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

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

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

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

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

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

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

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.