37b

חַטָּאתf. (b. h.; חָטָא) 1) mistake, inadvertence, sin.Pl. חַטָּאוֹת. B. Mets.33b (ref. to Is. 58:1) חַטֹּאתָם אלווכ׳ ‘their mistakes, this refers to the ignorant whose wilful sins are accounted to them as errors. 2) sacrifice expiating inadvertent sin, sin-offering. B. Bath.10b (ref. to Prov. 14:34) וחסד לישראל ולאמים ח׳ (differ. in Ms. M., v. Rabb. D. S. a. l. note) but benevolence is a sin-offering for Israel as well as for gentiles. Ib. כשם שהח׳ מכפרתוכ׳ (differ. in Ms. M.) as well as the sin-offering brings atonement to Israel Zeb.I, 1; a. fr.Pl. חַטָּאוֹת; constr. חַטְּאוֹת, חַטֹאת. Ib. V, 3 ח׳ הצבור congregational sin-offerings. Ib. 112a הפריש שתי ח׳וכ׳ if he sets apart two sin-offerings for securitys sake; a. v. fr.

יָצָא(b. h.) 1) to go forth; to rise (of the sun); to go out. Gen. R. s. 39 אֵצֵא ויהיווכ׳ I shall leave (my fathers house), and they may desecrate Ib. י׳ לו מוניטון a medal was issued in his memory, v. מוֹנִיטוֹן. Ib. s. 6 בשעה שהוא יוצא when he (the sun) rises; בשעה שהיא יוֹצֵאת when she (the moon) rises. Snh.52a ארור שיָצָאת זו מחלציו (v. Rabb. D. S. a. l. note) cursed is he from whose loins this woman went forth.Sabb.V, 1 במה … יוֹצְאָה what is an animal permitted to wear on going out (on the Sabbath)? Ib. VI, 1 לא תֵצֵאוכ׳ a woman must not wear on going out ; a. v. fr. 2) to end; to go to the end of, to live through. Y.Ber.VIII, 12b bot. כיון שיָצָת שבת when the Sabbath ended. Y.Shebi.VI, 36c top אינו יוצא שבתו ולא יָ׳וכ׳ he shall not live to the end of this week, and he did not arrive at the end of the week before he was dead; (Erub.63a הוציא שנתו, v. infra); a. e. 3) to be expended. Num. R. s. 14, end, v. הוֹצָאָה. 4) to be excluded; exempt; (rarely) to exclude, deduct. Y.Ned.II, beg.37b י׳ דבר של איסור this is to exclude a vow concerning a forbidden act; Bab. ib. 17a י׳ נשבע לבטלוכ׳ this excludes the case of one who makes oath that he will disregard a law. Y.Yeb.I, 2c top אשר תלד יָצְתָה זווכ׳ ‘whom she may bear (Deut. 25:6), herewith is excluded she (the אַיְילוֹנִית) who ; a. v. fr.Y. Ḥag.I, 76c top צֵא מהם שני ימים deduct from them two days; ib. צא שבת מהם deduct the Sabbath day.Esp. idiomatic uses: a) י׳ בן חורין, י׳ לחירות, or only י׳ to be freed. Peah III, 8; Gitt.42a. Kidd.24a יוצאבשןוכ׳ he is freed, when his master caused his loss of a tooth or an eye; a. v. fr.b) (of a wife) to be sent away, to be divorced. Keth.VII, 6 ואלו יוֹצְאוֹת שלא בכתובה the following wives have to leave without receiving their Kthubah. Ib. 7 תֵּצֵא̇ she must leave. Ib. X, 5; a. v. fr.c) י׳ ידי (or מִידֵי) to go out of the power of; to be released; to do justice to, be justified before. Shek. III, 2 לפי שאדם צריך לָצֵאת ידי הבריות … לָצֵאת ידי המקום because man must appear justified before men as well as before God; Ex. R. s. 51; a. fr.י׳ ידי חובתו, or י׳ to comply with the requirements of the law. Ber.8b. Ib. II, 1 אם כיון לבו י׳ if he read with attention, he has done his duty (which requires the reading of the Shma). Y.Shek.III, 47b bot. מהו לצאתוכ׳ is the law complied with when one uses wine ?Mekh. Bo, Pisḥa, s.6; a. v. fr.Gen. R. s. 39 לא יָצָאתָה ידי השבועה thou hast not redeemed thy oath; ib. s. 49; Lev. R. s. 10, beg.Makhsh. VI, 5; Tosef.Toh.X, 3 י׳ מידי שמן, v. מוֹחַלי׳ מידי פשוטו, v. מִקְרָא.d) י׳ מן הכלל or י׳ to be taken out of the general rule, to be specified (although being implied in the general rule). Sifra, introd. כל דבר שהיה בכלל וי׳ … לא ללמד על עצמו י׳וכ׳ whatever would have been implied in the general law and yet is specified again (in the Biblical text) in order to teach (something not mentioned before), has been specified not only to teach something new concerning the specific case, but to teach it concerning the whole class. Ib. י׳ לטעון, v. טָעַן I. Tem.I, 6 ולמה י׳ and for what purpose are tithes especially mentioned (Lev. 27:30, sq.)?; a. fr.e) כַּיּוֹצֵא ב־ like that which passes with it (in the same class), similar; in a similar way. Pes.III, 2 אם יש כי׳ בו שהחמיץ if there is a similar dough (started simultaneously with the one in question) which has begun to ferment. Ber.59b, sq. ואין לו כי׳ בו when he has no house like it; כי׳ בהם garments like them. Zeb.V, 6 המורם מהם כי׳ בהם what is taken of them for the priest, is like them (subject to the same laws). M. Kat. 16b כי׳ בדבר אתה אומרוכ׳ in a similar way (as something coming under the same category) yon read Sifré Num. 32; a. v. fr.f) י׳ שכרו בהפסדו its benefit is lost in its disadvantage; i. e. benefit and disadvantage are counterbalanced. Ab. V, 11, sq.g) (euphem.) to retire for human needs (v. Toh. X, 2). Ber.62a השכם וצֵאוכ׳ go out early in the morning Ex. R. s. 9 ואינו יוצא לנקביו and has no human needs. Ib. לא היה יוצא אלאוכ׳ he used to go out only to the water (to make believe he was a superhuman being); a. fr.h) to be proved, identified. Keth.II, 3 היה כתב ידם יוצא ממקום אחר if their signature can be identified otherwise (than by their own declaration); a. e. Hif. הוֹצִיא 1) to take out, to lead forth, bring forth; to release, discharge, send off. Ber.VI, I before eating bread one says, המוֹצִיא לחםוכ׳ (blessed be thou, O Lord) who hast brought forth bread out of the earth (v. ib. 38a as to המוציא or מוציא); ib. 37b; a. fr.Ab. Zar.41b, a. fr.; אין ספק מוציאוכ׳, v. וַדַּאי. B. Mets.37b לא זו הדרך מוֹצִיאָתוֹ מידי עבירה עדוכ׳ this is not the way that relieves him from sin (this is no full atonement), (he is not relieved) until he pays ; Yeb.XV, 7. Ib. 6, sq. אין זו דרך מוֹצִיאָתָהּוכ׳ she is not relieved from the possibility of sin, unless she is not permitted to marry again and forbidden to partake of Trumah.Ib. 36b יוֹצִיא (יוֹצִיאָהּ) בגט he dismisses her with a letter of divorce. Ib. ואם נשא יוציא and if he married her (against the law), he must dismiss her (divorce her); a. fr.Ab. II, 11, a. fr. מוֹצִיאִין את האדם מן העולם take a man out of the world, i. e. cause him to lose the true enjoyment of life. 2) to exclude. Y.Yeb.I, 2c top איילונית מטעם אחר הוֹצֵאתָהּ the aylonith thou dost (the law does) exclude for another reason (v. supra). Num. R. s. 14, end אוֹצִיא את ישראל let me exclude the Israelites, א׳ את הזקנים the elders; a. fr.להוֹצִיא (= ch. לאפוקי, v. אַפֵּק, or למעוטי, v. מעט) to the exclusion of. Succ.28a; Kidd.34a האזרח לה׳ את הנשים ‘ the native (Lev. 23:42) intimates the exemption of women (from the duty of dwelling in booths); a. v. fr. 3) to lead to the end, to live through. Erub.63a, v. supra. 4) to produce, present. Keth.XIII, 8 המוציא שטר חוב … והלהה׳וכ׳ if one produces a note of indebtedness against his neighbor, and the latter produces evidence that the claimant sold him a field (and paid him, which he would not have done, if he had a claim). Ib. 9. Ib. IX, 9 הוֹצִיאָה גט if she produces a letter of divorce; a. v. fr. 5) to spend, lay out. Ib. VIII, 5, v. הוֹצָאָה; a. fr.Esp. idiomatic uses: a) ה׳ ידי חוב־ or ה׳ (v. supra) to be the instrument of a persons complying with the law, e. g. to read a prayer and thus cause the listener to perform his duty as though he read it himself; to act in anothers behalf effectively. R. Hash. III, 5 אין מוֹצִיאִין את הרבים ידי חובתן they cannot act (blow the Shofar) in behalf of the assembled congregation. Ib. 29a אע״פ שיצא מוציא although he has done his duty (has read the prayer for himself), he may act in behalf of others. Ib. ולעצמו מוציא and can he (the half-slave and half-freedman) act in his own behalf?; a. fr.b) to collect, to claim. Keth.VIII, 1 הבעל מוציא מיד הלקוחות the husband can reclaim the property from those who bought it. B. Kam. III, 11 המוציא מחבירו עליו הראייה the claimant must produce evidence; a. v. fr.c) to utter. Arakh.5a, a. fr. אין אדם מוציא דבריו לבטלה no man utters his words for no purpose (he must have meant something).ה׳ לעז to slander, discredit. Sabb.97a, a. fr., v. לַעַז.d) to carry an object (on the Sabbath) out of a private to a public place, or from one private place to another, v. רָשוּת. Sabb.VII, 2, sq.; a. fr.e) to secrete. Sifré Num. 88 יש לך … שאין מוציאוכ׳ is there a woman-born being that does not discharge the food he eats?; a. e.f) ה׳ שבת to dismiss the Sabbath with prayer, opp. הכניס. Sabb.118b מוֹצִיאֵי שבתוכ׳ those who dismiss the Sabbath at Sepphoris.

יָצָא(b. h.) 1) to go forth; to rise (of the sun); to go out. Gen. R. s. 39 אֵצֵא ויהיווכ׳ I shall leave (my fathers house), and they may desecrate Ib. י׳ לו מוניטון a medal was issued in his memory, v. מוֹנִיטוֹן. Ib. s. 6 בשעה שהוא יוצא when he (the sun) rises; בשעה שהיא יוֹצֵאת when she (the moon) rises. Snh.52a ארור שיָצָאת זו מחלציו (v. Rabb. D. S. a. l. note) cursed is he from whose loins this woman went forth.Sabb.V, 1 במה … יוֹצְאָה what is an animal permitted to wear on going out (on the Sabbath)? Ib. VI, 1 לא תֵצֵאוכ׳ a woman must not wear on going out ; a. v. fr. 2) to end; to go to the end of, to live through. Y.Ber.VIII, 12b bot. כיון שיָצָת שבת when the Sabbath ended. Y.Shebi.VI, 36c top אינו יוצא שבתו ולא יָ׳וכ׳ he shall not live to the end of this week, and he did not arrive at the end of the week before he was dead; (Erub.63a הוציא שנתו, v. infra); a. e. 3) to be expended. Num. R. s. 14, end, v. הוֹצָאָה. 4) to be excluded; exempt; (rarely) to exclude, deduct. Y.Ned.II, beg.37b י׳ דבר של איסור this is to exclude a vow concerning a forbidden act; Bab. ib. 17a י׳ נשבע לבטלוכ׳ this excludes the case of one who makes oath that he will disregard a law. Y.Yeb.I, 2c top אשר תלד יָצְתָה זווכ׳ ‘whom she may bear (Deut. 25:6), herewith is excluded she (the אַיְילוֹנִית) who ; a. v. fr.Y. Ḥag.I, 76c top צֵא מהם שני ימים deduct from them two days; ib. צא שבת מהם deduct the Sabbath day.Esp. idiomatic uses: a) י׳ בן חורין, י׳ לחירות, or only י׳ to be freed. Peah III, 8; Gitt.42a. Kidd.24a יוצאבשןוכ׳ he is freed, when his master caused his loss of a tooth or an eye; a. v. fr.b) (of a wife) to be sent away, to be divorced. Keth.VII, 6 ואלו יוֹצְאוֹת שלא בכתובה the following wives have to leave without receiving their Kthubah. Ib. 7 תֵּצֵא̇ she must leave. Ib. X, 5; a. v. fr.c) י׳ ידי (or מִידֵי) to go out of the power of; to be released; to do justice to, be justified before. Shek. III, 2 לפי שאדם צריך לָצֵאת ידי הבריות … לָצֵאת ידי המקום because man must appear justified before men as well as before God; Ex. R. s. 51; a. fr.י׳ ידי חובתו, or י׳ to comply with the requirements of the law. Ber.8b. Ib. II, 1 אם כיון לבו י׳ if he read with attention, he has done his duty (which requires the reading of the Shma). Y.Shek.III, 47b bot. מהו לצאתוכ׳ is the law complied with when one uses wine ?Mekh. Bo, Pisḥa, s.6; a. v. fr.Gen. R. s. 39 לא יָצָאתָה ידי השבועה thou hast not redeemed thy oath; ib. s. 49; Lev. R. s. 10, beg.Makhsh. VI, 5; Tosef.Toh.X, 3 י׳ מידי שמן, v. מוֹחַלי׳ מידי פשוטו, v. מִקְרָא.d) י׳ מן הכלל or י׳ to be taken out of the general rule, to be specified (although being implied in the general rule). Sifra, introd. כל דבר שהיה בכלל וי׳ … לא ללמד על עצמו י׳וכ׳ whatever would have been implied in the general law and yet is specified again (in the Biblical text) in order to teach (something not mentioned before), has been specified not only to teach something new concerning the specific case, but to teach it concerning the whole class. Ib. י׳ לטעון, v. טָעַן I. Tem.I, 6 ולמה י׳ and for what purpose are tithes especially mentioned (Lev. 27:30, sq.)?; a. fr.e) כַּיּוֹצֵא ב־ like that which passes with it (in the same class), similar; in a similar way. Pes.III, 2 אם יש כי׳ בו שהחמיץ if there is a similar dough (started simultaneously with the one in question) which has begun to ferment. Ber.59b, sq. ואין לו כי׳ בו when he has no house like it; כי׳ בהם garments like them. Zeb.V, 6 המורם מהם כי׳ בהם what is taken of them for the priest, is like them (subject to the same laws). M. Kat. 16b כי׳ בדבר אתה אומרוכ׳ in a similar way (as something coming under the same category) yon read Sifré Num. 32; a. v. fr.f) י׳ שכרו בהפסדו its benefit is lost in its disadvantage; i. e. benefit and disadvantage are counterbalanced. Ab. V, 11, sq.g) (euphem.) to retire for human needs (v. Toh. X, 2). Ber.62a השכם וצֵאוכ׳ go out early in the morning Ex. R. s. 9 ואינו יוצא לנקביו and has no human needs. Ib. לא היה יוצא אלאוכ׳ he used to go out only to the water (to make believe he was a superhuman being); a. fr.h) to be proved, identified. Keth.II, 3 היה כתב ידם יוצא ממקום אחר if their signature can be identified otherwise (than by their own declaration); a. e. Hif. הוֹצִיא 1) to take out, to lead forth, bring forth; to release, discharge, send off. Ber.VI, I before eating bread one says, המוֹצִיא לחםוכ׳ (blessed be thou, O Lord) who hast brought forth bread out of the earth (v. ib. 38a as to המוציא or מוציא); ib. 37b; a. fr.Ab. Zar.41b, a. fr.; אין ספק מוציאוכ׳, v. וַדַּאי. B. Mets.37b לא זו הדרך מוֹצִיאָתוֹ מידי עבירה עדוכ׳ this is not the way that relieves him from sin (this is no full atonement), (he is not relieved) until he pays ; Yeb.XV, 7. Ib. 6, sq. אין זו דרך מוֹצִיאָתָהּוכ׳ she is not relieved from the possibility of sin, unless she is not permitted to marry again and forbidden to partake of Trumah.Ib. 36b יוֹצִיא (יוֹצִיאָהּ) בגט he dismisses her with a letter of divorce. Ib. ואם נשא יוציא and if he married her (against the law), he must dismiss her (divorce her); a. fr.Ab. II, 11, a. fr. מוֹצִיאִין את האדם מן העולם take a man out of the world, i. e. cause him to lose the true enjoyment of life. 2) to exclude. Y.Yeb.I, 2c top איילונית מטעם אחר הוֹצֵאתָהּ the aylonith thou dost (the law does) exclude for another reason (v. supra). Num. R. s. 14, end אוֹצִיא את ישראל let me exclude the Israelites, א׳ את הזקנים the elders; a. fr.להוֹצִיא (= ch. לאפוקי, v. אַפֵּק, or למעוטי, v. מעט) to the exclusion of. Succ.28a; Kidd.34a האזרח לה׳ את הנשים ‘ the native (Lev. 23:42) intimates the exemption of women (from the duty of dwelling in booths); a. v. fr. 3) to lead to the end, to live through. Erub.63a, v. supra. 4) to produce, present. Keth.XIII, 8 המוציא שטר חוב … והלהה׳וכ׳ if one produces a note of indebtedness against his neighbor, and the latter produces evidence that the claimant sold him a field (and paid him, which he would not have done, if he had a claim). Ib. 9. Ib. IX, 9 הוֹצִיאָה גט if she produces a letter of divorce; a. v. fr. 5) to spend, lay out. Ib. VIII, 5, v. הוֹצָאָה; a. fr.Esp. idiomatic uses: a) ה׳ ידי חוב־ or ה׳ (v. supra) to be the instrument of a persons complying with the law, e. g. to read a prayer and thus cause the listener to perform his duty as though he read it himself; to act in anothers behalf effectively. R. Hash. III, 5 אין מוֹצִיאִין את הרבים ידי חובתן they cannot act (blow the Shofar) in behalf of the assembled congregation. Ib. 29a אע״פ שיצא מוציא although he has done his duty (has read the prayer for himself), he may act in behalf of others. Ib. ולעצמו מוציא and can he (the half-slave and half-freedman) act in his own behalf?; a. fr.b) to collect, to claim. Keth.VIII, 1 הבעל מוציא מיד הלקוחות the husband can reclaim the property from those who bought it. B. Kam. III, 11 המוציא מחבירו עליו הראייה the claimant must produce evidence; a. v. fr.c) to utter. Arakh.5a, a. fr. אין אדם מוציא דבריו לבטלה no man utters his words for no purpose (he must have meant something).ה׳ לעז to slander, discredit. Sabb.97a, a. fr., v. לַעַז.d) to carry an object (on the Sabbath) out of a private to a public place, or from one private place to another, v. רָשוּת. Sabb.VII, 2, sq.; a. fr.e) to secrete. Sifré Num. 88 יש לך … שאין מוציאוכ׳ is there a woman-born being that does not discharge the food he eats?; a. e.f) ה׳ שבת to dismiss the Sabbath with prayer, opp. הכניס. Sabb.118b מוֹצִיאֵי שבתוכ׳ those who dismiss the Sabbath at Sepphoris.

מַסּוֹרֶתf. (מָסַר) ( a chain of) tradition. Sot.10b דבר זה מ׳ בידינו מאבותינווכ׳ we hold a tradition from our fathers that Ḥull.63b עוף טהור נאכל במ׳ as for eating clean birds we rely on tradition (there being no rules for distinguishing them in the Biblical law).Esp. the traditional Scriptural text without vowels, contrad. to מקרא the traditional vocalization, v. אֵם. Y.Meg.IV, 74d bot. (ref. to Neh. 8:8) ‘they explained the reading, זה המ׳ this means the traditional text; Bab. ib. 3a אלו חמסורות (some eds. מסורת; v. Rabb. D. S. a. l.); Ned.37b המסורות. Ab. III, 13 מ׳ סייג לתורה the tradition is the fence for (preserving the integrity of) the Torah. Zeb.37b, sq. אהני מקרא ואהני מ׳ the traditional vocalization is a help (in interpretation), and so is the traditional literal text (e. g. בסכת, Lev. 23:42, which may be interpreted as singular number, and which is read as a plural); a. fr.Pl. מַסֹּורֹות. Tanḥ Vaëthḥ. 6 נטלו מ׳ חכמהוכ׳ the traditions of wisdom were taken from Moses and given to Joshua.Meg.3a; Ned.37b, v. supra.מַסֹּורָה Massorah, the collection of textual readings systematically arranged.

מַסּוֹרֶתf. (מָסַר) ( a chain of) tradition. Sot.10b דבר זה מ׳ בידינו מאבותינווכ׳ we hold a tradition from our fathers that Ḥull.63b עוף טהור נאכל במ׳ as for eating clean birds we rely on tradition (there being no rules for distinguishing them in the Biblical law).Esp. the traditional Scriptural text without vowels, contrad. to מקרא the traditional vocalization, v. אֵם. Y.Meg.IV, 74d bot. (ref. to Neh. 8:8) ‘they explained the reading, זה המ׳ this means the traditional text; Bab. ib. 3a אלו חמסורות (some eds. מסורת; v. Rabb. D. S. a. l.); Ned.37b המסורות. Ab. III, 13 מ׳ סייג לתורה the tradition is the fence for (preserving the integrity of) the Torah. Zeb.37b, sq. אהני מקרא ואהני מ׳ the traditional vocalization is a help (in interpretation), and so is the traditional literal text (e. g. בסכת, Lev. 23:42, which may be interpreted as singular number, and which is read as a plural); a. fr.Pl. מַסֹּורֹות. Tanḥ Vaëthḥ. 6 נטלו מ׳ חכמהוכ׳ the traditions of wisdom were taken from Moses and given to Joshua.Meg.3a; Ned.37b, v. supra.מַסֹּורָה Massorah, the collection of textual readings systematically arranged.

פָּרַךְ 1) to split, divide off. Denom. (cmp. מְחִיצָה) פָּרוֹכֶת. 2) to split (grist); to crush, rub, grind. Ber.37b פּוֹרְכָן, v. infra. Ex. R. s. 31 באחרונה אדם פּוֹרְכוֹ בידווכ׳ at last (when silver has been worked over several times) one may crumble it in ones hand, and it is no longer fit for any work. B. Mets.89b יִפְרוֹךְ Ms. R., v. infra; a. e.Part. pass. פָּרוּךְ; pl. פְּרוּכִים, פְּרוּכִין. Midr. Till. to Ps. 118:10–13 (ref. to אמילם ib., v. מָלַל) והמה פ׳ and they were (shall be) crushed. Pi. פֵּרֵךְ, פֵּי׳ 1) to split, demolish. Yalk. Gen. 39, v. פָּכַר. 2) to crush, grind; to crack; to husk. Men.75b מְפָרְכָן עדוכ׳ (Ber.37b פּוֹרְכָן) he crushes them until he has reduced them to the fineness of the flour of which they had been made. Bets.12b מְפָרְכִין קטניותוכ׳ you may husk peas on the Holy Day. Sabb.53b סכין ומפרכין לאדםוכ׳ Ar. a. early eds. (v. Rabb. D. S. a. l. note 70; ed. a. Mss. מפרכסין, v. פִּרְכֵּס I) you may oint a sore and scrape the scab off for a human being (on the Sabbath), but not for a beast; a. e.(Ib. 155b מפרכין תבן, v. פְּרַךְ II. Hif. הִפְרִיךְ same, to smash, crack B. Mets.89b לא יַפְרִיךְ … מַפְרִיךְוכ׳ (Ms. R. יִפְרוֹךְ) the laborer must not smash fruits against a rock and eat them, but he may smash them one by one (with his hand) and eat; a. e.(Yalk. Gen. 130 מפריכין, read: מפרינין, v. פָּרַן. Nif. נִפְרָךְ to be crumbled; to be cracked; to be scraped, peeled. Bekh.37b יבישה כדי שתהא נִפְרֶכֶת a sore is called dry, when it can be scraped. Ḥull.46b כדי שתִּיפָּרֵךְוכ׳ that it can be scraped off with the nail. Ber.25a כל זמן שזורקה ואינה נפרכת when he throws it down, and it is not crumbled. Pesik. R. s. 11 שנִיפְרָךְ, v. פֶּרֶךְ; a. e. Hithpa. הִתְפָּרֵךְ to be crumbled, threshed. Y.B. Mets.X, end, 12c כדי שיִתְפָּרֵךְ ברגלווכ׳ in order that it (the dung) be trodden down by the feet of men and beasts; (Bab. ib. 118b שיהא נישוף; Tosef. ib. XI, 8 שיישוף).

פָּרַךְ 1) to split, divide off. Denom. (cmp. מְחִיצָה) פָּרוֹכֶת. 2) to split (grist); to crush, rub, grind. Ber.37b פּוֹרְכָן, v. infra. Ex. R. s. 31 באחרונה אדם פּוֹרְכוֹ בידווכ׳ at last (when silver has been worked over several times) one may crumble it in ones hand, and it is no longer fit for any work. B. Mets.89b יִפְרוֹךְ Ms. R., v. infra; a. e.Part. pass. פָּרוּךְ; pl. פְּרוּכִים, פְּרוּכִין. Midr. Till. to Ps. 118:10–13 (ref. to אמילם ib., v. מָלַל) והמה פ׳ and they were (shall be) crushed. Pi. פֵּרֵךְ, פֵּי׳ 1) to split, demolish. Yalk. Gen. 39, v. פָּכַר. 2) to crush, grind; to crack; to husk. Men.75b מְפָרְכָן עדוכ׳ (Ber.37b פּוֹרְכָן) he crushes them until he has reduced them to the fineness of the flour of which they had been made. Bets.12b מְפָרְכִין קטניותוכ׳ you may husk peas on the Holy Day. Sabb.53b סכין ומפרכין לאדםוכ׳ Ar. a. early eds. (v. Rabb. D. S. a. l. note 70; ed. a. Mss. מפרכסין, v. פִּרְכֵּס I) you may oint a sore and scrape the scab off for a human being (on the Sabbath), but not for a beast; a. e.(Ib. 155b מפרכין תבן, v. פְּרַךְ II. Hif. הִפְרִיךְ same, to smash, crack B. Mets.89b לא יַפְרִיךְ … מַפְרִיךְוכ׳ (Ms. R. יִפְרוֹךְ) the laborer must not smash fruits against a rock and eat them, but he may smash them one by one (with his hand) and eat; a. e.(Yalk. Gen. 130 מפריכין, read: מפרינין, v. פָּרַן. Nif. נִפְרָךְ to be crumbled; to be cracked; to be scraped, peeled. Bekh.37b יבישה כדי שתהא נִפְרֶכֶת a sore is called dry, when it can be scraped. Ḥull.46b כדי שתִּיפָּרֵךְוכ׳ that it can be scraped off with the nail. Ber.25a כל זמן שזורקה ואינה נפרכת when he throws it down, and it is not crumbled. Pesik. R. s. 11 שנִיפְרָךְ, v. פֶּרֶךְ; a. e. Hithpa. הִתְפָּרֵךְ to be crumbled, threshed. Y.B. Mets.X, end, 12c כדי שיִתְפָּרֵךְ ברגלווכ׳ in order that it (the dung) be trodden down by the feet of men and beasts; (Bab. ib. 118b שיהא נישוף; Tosef. ib. XI, 8 שיישוף).

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

מֵיחָא m. (מְחַח, v. מְחִי I) stirred flour in a dish, paste. Sabb.37b.Ber.37b Ar. a. Ms. M. margin (ed. קימחא).

תְּלֵי, תְּלָאch. same, to lift up; to suspend, hang; to be hanged. Targ. Y. Ex. 2:16 Ar. (ed. Vien. דלא; h. text דלה). Targ. Jer. 10:12. Targ. Y. Gen. 38:25. Ib. 49:22. Targ. 2 Chr. 20:12. Targ. Ez. 15:3. Targ. O. Deut. 28:66. Targ. Prov. 13:12 (ed. Lag. תָּאלֵי); a. fr.Part. pass. תָּלֵי; f. חַּלְיָא; pl. חָּלְיָן, תָּלְיָין. Targ. Y. Deut. l. c. Ib. 27:14 Ar. (ed. רמא; h. text רם); a. fr.Y.Sot.I, 17a top ההין … ואת תְּלֵית עיניםוכ׳ this man (thy husband) feeds and sustains thee, and thou liftest thy eyes up to another man? Keth.71b (read:) תְּלַתְנְהוּ, v. קִישּׁוּט. Yeb.39b בדידך ת׳ וחמנא the law makes it dependent on thee (leaves thee the choice). Cant. R. to V, 14 מִיתְלֵי, v. עִקְבָא. Ab. Zar.7b תֵּלְיָא וכ׳, v. אֶשְׁלָא. Keth.2a ת׳ תניא בדלאוכ׳ he hangs that which has been distinctly taught on that which has not been taught, i. e. draws a conclusion from the unknown to the known; B. Bath. 134b; a. fr.Y.Bicc.III, 65c bot. אתר תלי an elevated place. Y.Succ.V, 55b bot. כל דתלי מאהוכ׳ a column a hundred cubits high requires a base of thirty-three. Gitt.37b ת׳ ליה עדוכ׳ he must look up to him, until he says so (that he gives him the money, although he is not bound to pay it); (Rashi: and he is suspended (tortured) until. B. Bath.47b תַּלְיוּהָ וזביןוכ׳ if they suspended (tortured) him, and he agreed to sell, the sale is valid; ib. 48b (not תלויה); B. Kam.62a תְּלוּהָ. Lam. R. to III, 65 (play on ת̇א̇ל̇ת̇ך, ib.) ת̇לי … כל א̇ל̇ות̇וכ׳ (some vers. תְּלֵה h.) force them through suffering, and bring upon them all the curses Y.Kil.IX, 32b top תלה לון יומאוכ׳ the day remained suspended for them (the sun did not set), until every one of them reached his home; Y.Keth.XII, 35a תלת (corr. acc., or תלא).(Pesik. Par., p. 37b> ותלין, read: זחלין, v. זְחַל II. Ithpe. אִיחְּלֵי to be hanged. Targ. II Esth. 2:23.

תְּלֵי, תְּלָאch. same, to lift up; to suspend, hang; to be hanged. Targ. Y. Ex. 2:16 Ar. (ed. Vien. דלא; h. text דלה). Targ. Jer. 10:12. Targ. Y. Gen. 38:25. Ib. 49:22. Targ. 2 Chr. 20:12. Targ. Ez. 15:3. Targ. O. Deut. 28:66. Targ. Prov. 13:12 (ed. Lag. תָּאלֵי); a. fr.Part. pass. תָּלֵי; f. חַּלְיָא; pl. חָּלְיָן, תָּלְיָין. Targ. Y. Deut. l. c. Ib. 27:14 Ar. (ed. רמא; h. text רם); a. fr.Y.Sot.I, 17a top ההין … ואת תְּלֵית עיניםוכ׳ this man (thy husband) feeds and sustains thee, and thou liftest thy eyes up to another man? Keth.71b (read:) תְּלַתְנְהוּ, v. קִישּׁוּט. Yeb.39b בדידך ת׳ וחמנא the law makes it dependent on thee (leaves thee the choice). Cant. R. to V, 14 מִיתְלֵי, v. עִקְבָא. Ab. Zar.7b תֵּלְיָא וכ׳, v. אֶשְׁלָא. Keth.2a ת׳ תניא בדלאוכ׳ he hangs that which has been distinctly taught on that which has not been taught, i. e. draws a conclusion from the unknown to the known; B. Bath. 134b; a. fr.Y.Bicc.III, 65c bot. אתר תלי an elevated place. Y.Succ.V, 55b bot. כל דתלי מאהוכ׳ a column a hundred cubits high requires a base of thirty-three. Gitt.37b ת׳ ליה עדוכ׳ he must look up to him, until he says so (that he gives him the money, although he is not bound to pay it); (Rashi: and he is suspended (tortured) until. B. Bath.47b תַּלְיוּהָ וזביןוכ׳ if they suspended (tortured) him, and he agreed to sell, the sale is valid; ib. 48b (not תלויה); B. Kam.62a תְּלוּהָ. Lam. R. to III, 65 (play on ת̇א̇ל̇ת̇ך, ib.) ת̇לי … כל א̇ל̇ות̇וכ׳ (some vers. תְּלֵה h.) force them through suffering, and bring upon them all the curses Y.Kil.IX, 32b top תלה לון יומאוכ׳ the day remained suspended for them (the sun did not set), until every one of them reached his home; Y.Keth.XII, 35a תלת (corr. acc., or תלא).(Pesik. Par., p. 37b> ותלין, read: זחלין, v. זְחַל II. Ithpe. אִיחְּלֵי to be hanged. Targ. II Esth. 2:23.

תְּלֵי, תְּלָאch. same, to lift up; to suspend, hang; to be hanged. Targ. Y. Ex. 2:16 Ar. (ed. Vien. דלא; h. text דלה). Targ. Jer. 10:12. Targ. Y. Gen. 38:25. Ib. 49:22. Targ. 2 Chr. 20:12. Targ. Ez. 15:3. Targ. O. Deut. 28:66. Targ. Prov. 13:12 (ed. Lag. תָּאלֵי); a. fr.Part. pass. תָּלֵי; f. חַּלְיָא; pl. חָּלְיָן, תָּלְיָין. Targ. Y. Deut. l. c. Ib. 27:14 Ar. (ed. רמא; h. text רם); a. fr.Y.Sot.I, 17a top ההין … ואת תְּלֵית עיניםוכ׳ this man (thy husband) feeds and sustains thee, and thou liftest thy eyes up to another man? Keth.71b (read:) תְּלַתְנְהוּ, v. קִישּׁוּט. Yeb.39b בדידך ת׳ וחמנא the law makes it dependent on thee (leaves thee the choice). Cant. R. to V, 14 מִיתְלֵי, v. עִקְבָא. Ab. Zar.7b תֵּלְיָא וכ׳, v. אֶשְׁלָא. Keth.2a ת׳ תניא בדלאוכ׳ he hangs that which has been distinctly taught on that which has not been taught, i. e. draws a conclusion from the unknown to the known; B. Bath. 134b; a. fr.Y.Bicc.III, 65c bot. אתר תלי an elevated place. Y.Succ.V, 55b bot. כל דתלי מאהוכ׳ a column a hundred cubits high requires a base of thirty-three. Gitt.37b ת׳ ליה עדוכ׳ he must look up to him, until he says so (that he gives him the money, although he is not bound to pay it); (Rashi: and he is suspended (tortured) until. B. Bath.47b תַּלְיוּהָ וזביןוכ׳ if they suspended (tortured) him, and he agreed to sell, the sale is valid; ib. 48b (not תלויה); B. Kam.62a תְּלוּהָ. Lam. R. to III, 65 (play on ת̇א̇ל̇ת̇ך, ib.) ת̇לי … כל א̇ל̇ות̇וכ׳ (some vers. תְּלֵה h.) force them through suffering, and bring upon them all the curses Y.Kil.IX, 32b top תלה לון יומאוכ׳ the day remained suspended for them (the sun did not set), until every one of them reached his home; Y.Keth.XII, 35a תלת (corr. acc., or תלא).(Pesik. Par., p. 37b> ותלין, read: זחלין, v. זְחַל II. Ithpe. אִיחְּלֵי to be hanged. Targ. II Esth. 2:23.

תְּלֵי, תְּלָאch. same, to lift up; to suspend, hang; to be hanged. Targ. Y. Ex. 2:16 Ar. (ed. Vien. דלא; h. text דלה). Targ. Jer. 10:12. Targ. Y. Gen. 38:25. Ib. 49:22. Targ. 2 Chr. 20:12. Targ. Ez. 15:3. Targ. O. Deut. 28:66. Targ. Prov. 13:12 (ed. Lag. תָּאלֵי); a. fr.Part. pass. תָּלֵי; f. חַּלְיָא; pl. חָּלְיָן, תָּלְיָין. Targ. Y. Deut. l. c. Ib. 27:14 Ar. (ed. רמא; h. text רם); a. fr.Y.Sot.I, 17a top ההין … ואת תְּלֵית עיניםוכ׳ this man (thy husband) feeds and sustains thee, and thou liftest thy eyes up to another man? Keth.71b (read:) תְּלַתְנְהוּ, v. קִישּׁוּט. Yeb.39b בדידך ת׳ וחמנא the law makes it dependent on thee (leaves thee the choice). Cant. R. to V, 14 מִיתְלֵי, v. עִקְבָא. Ab. Zar.7b תֵּלְיָא וכ׳, v. אֶשְׁלָא. Keth.2a ת׳ תניא בדלאוכ׳ he hangs that which has been distinctly taught on that which has not been taught, i. e. draws a conclusion from the unknown to the known; B. Bath. 134b; a. fr.Y.Bicc.III, 65c bot. אתר תלי an elevated place. Y.Succ.V, 55b bot. כל דתלי מאהוכ׳ a column a hundred cubits high requires a base of thirty-three. Gitt.37b ת׳ ליה עדוכ׳ he must look up to him, until he says so (that he gives him the money, although he is not bound to pay it); (Rashi: and he is suspended (tortured) until. B. Bath.47b תַּלְיוּהָ וזביןוכ׳ if they suspended (tortured) him, and he agreed to sell, the sale is valid; ib. 48b (not תלויה); B. Kam.62a תְּלוּהָ. Lam. R. to III, 65 (play on ת̇א̇ל̇ת̇ך, ib.) ת̇לי … כל א̇ל̇ות̇וכ׳ (some vers. תְּלֵה h.) force them through suffering, and bring upon them all the curses Y.Kil.IX, 32b top תלה לון יומאוכ׳ the day remained suspended for them (the sun did not set), until every one of them reached his home; Y.Keth.XII, 35a תלת (corr. acc., or תלא).(Pesik. Par., p. 37b> ותלין, read: זחלין, v. זְחַל II. Ithpe. אִיחְּלֵי to be hanged. Targ. II Esth. 2:23.