RYK MISHNA TERMS
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| show | an anonymous and undisputed Mishna
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| מחלוקת | show 🗑
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| רישא | show 🗑
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| show | the case at the end
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| show | the middle case
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| show | the different opinions of the teachers concerning a point of the law are generally set forth in the Mishna without the reason of the difference being added. Occasionally, however, not only the reason of one or both of the contradictory opinions is stated
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| show | elaborate argumentation pro and con is also termed
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| שקלא וטירא | show 🗑
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| show | teachers the report of a certain case in which a celebrated authority gave a decision either 1) in accordance with or 2) in contradiction to the rule just laid down or the opinion just expressed. “it is reported fact that…”, or, “it once occurred that…”
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| show | signifies a general rule, a guiding principle of a law. Such a general rule either precedes or follows the details of a law
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| כל, הכל, חוץ | show 🗑
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| מנינא | show 🗑
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| show | limitation of the Mishna occurs, where certain cases are enumerated by these introductory words
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| אין בין... אלא... | show 🗑
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| תנא ושייר | show 🗑
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| לא זו אף זו | show 🗑
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| לא מבעיא קאמר, לא מיבעיא אלא אפילו.... | show 🗑
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| show | the Mishna sometimes arranges the cases of a law in an anticlimax, so that the subsequent case is self-evident from the preceding. This is expressed in the Gemara by the phrase: “that, and it is unnecessary to say this”: i.e., after having stated the law
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| לכתחילה, דיעבד | show 🗑
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| show | even directly, i.e. the expression of the Mishna indicates a direct permission to do the act under consideration, so that it may be done unhesitatingly.
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| בדיעבד אין לכתחילה לא | show 🗑
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| show | directly not, but if done it is right: i.e. it ought not to be done, but if already done, it is acceptable and valid.
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| show | even if done, it is not accepted as valid
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