ʿErub

אַרְזְנָאֵיm. pl. (v. ארזוניא P. Sm. 374, cmp. פרשניא Neub. Géogr. p. 39 6) of Arzania. Taan.24b אִרבי דא׳ Ar. (ed. דחיטין דפרזינא; Ms. M. דפרזינאי) ships of the Arzanians. Fem. אַרְזנְיָיתָא. Git. 70a חיטין א׳ Arzanian wheat (of a large size).

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

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

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

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

כָּנַס(b. h.; v. כּוֹס I) 1) to collect, gather; to cover, shelter, bring home. B. Kam.VI, 1 הכּוֹנס צאן לדיר he who takes the flock into the stall; a. fr.כ׳ משקה to absorb liquids through pores, opp. to הוציא to let liquids escape through pores. Nidd.49a יביא … אם כָּנְסָהוכ׳ get a tub full of water and put the pot in, if it draws water Kel. X, 8 היו בכוֹנֵס משקח (sub. נקובין) if the vessels were so porous as to be called absorbers of liquids. Nidd. l. c. כיצד … לידע אם ניקב בכונס משקה how do we examine to find out whether a vessel is porous to the extent of absorbing liquids? (v. supra); a. fr.Esp. to take a woman home, to consummate a marriage by conducting a woman to ones house, to wed, v. אֵירוּסִין a. נִישּׂוּאִין. Keth.3b וברביעי כּוֹנְסָהּ and on the fourth day of the week he weds her. Ib. ומסכנה ואילך נהגו … לִכְנוֹסוכ׳ and from the days of persecution … the people adopted the custom to wed on the third day; … ובשני לא יִכְנוֹס but on the second day one must not marry. Y.Yeb.IV, 6b כְּנָסָהּ ולאוכ׳ he took her to his home but did not touch her ; a. fr.Part. pass. כְּנוּסָה. Y.Sot.II, 18b top שומרת יבםוכ׳ neither while waiting for the yabam nor after having been taken to his house. 2) (of a sore) ( to gather, to grow smaller, to contract, opp. פשה. Neg. IV, 7; Tosef. ib. II, 6; Sifra Thazr., Neg., Par. 2, ch. 2; a. e. 3) (archit.) to recede, to form a settle or recess in a wall. Midd. III, 1 עלה אמהוכ׳ אמה (the altar) rose one cubit and then receded one cubit; Men.97b.Y.Erub.VII, 24b bot. (of an inclined plane) עולה אמה וכוֹנֵס שלש it rises vertically one cubit, while the incline measures three cubits, v. כִּיבּוּש.Part. pass. כָּנוּס, f. כְּנוּסָה. Tosef.Erub.I, 10 כותל שצידו אחד כ׳ מחבירווכ׳ a wall which is more receding on one side than on the other, either the inner wall being even ; Erub.9b; 15a; (Y. ib. 19b top כותל הנכנס). Y.Succ.I, 52a אפי׳ כנוסה כמה even if the reduction be ever so large. Nif. נִכְנַס 1) to be brought in, to enter, opp. יצא; to assemble, meet. Erub. 65a, v. סוֹד. Ib. 15b נ׳ ויוצא is easily passed in and out. Kel. IX, 7 מלא … נ׳ when a piece of the size … can be passed, לא נ׳ when it cannot pass (exactly fitting in). Y.Erub.I, 18c bot. אין … לִיכָּנֵסוכ׳ it is not the habit of man to enter through one door and leave through another.Ḥull.3a, a. fr. יוצא ונ׳ superintending by going in and out. Sabb.137b כשםשנ׳ … יִכָּנסוכ׳ as he (the child) has been entered into the covenant, so may he be introduced to the study of the Law Snh.101a נִכְנְסוּ תלמידיווכ׳ his pupils came together to visit him. Tosef.Ber.VII (VI), 19, a. e. לא יִכָּנֵס אדם להרוכ׳ one must not enter the Temple mount Meg.I, 3 מקום שנִכְנָסִיןוכ׳ a place where the country people are in the habit of assembling on Mondays ; a. fr. 2) to form a recess or settle. Y.Erub.I, 19b top, v. supra. 3) to be married, v. supra. Y.Yeb.IV, 6b הִיכָּנְסִיוכ׳ be my wife and raise thy sisters children; Koh. R. to IX, 9; a. fr. Pi. כִּינֵּס to gather, collect. Tosef.Ber.VII (VI), 24 בשעת המְכַנְּסִין … כַּנֵּס when people collect (learning), scatter, when they scatter (are indifferent), gather in (withdraw); v. בְּדַר; Ber.63a המכניסים (read: המְכַנְּ׳, v. Rabb. D. S. a. l. note 9). Ex. R. s. 17, beg. שכִּינְּסָן מעל הארץ which (waters) he gathered from upon the land. Deut. R. s. 3 כִּינְּסָה את בניה she assembled her children; a. fr.Part. pass. מְכוּנָּס, f. מְכוּנֶּסֶת; pl. מְכוּנָּסִין, מְכוּנָּסוֹת. Erub.21a (מים) מ׳ collected water, opp. מים חיים. Midr. Till. to Ps. 70 הרי הצאן מכ׳ the flock is gathered again. Neg. IV, 3 במ׳ when the hairs on the leprous spot are close together, opp. מפוזר; a. fr. Hif. הִכְנִיס to bring in, to lay in, store up; to introduce, pass; to initiate. Lev. R. s. 9 הִכְנִיסוֹ לביתו he invited him to his house. Ex. R. s. 20 אם אני מַכְנִיסָןוכ׳ if I lead them now into the land. Ib. ה׳ יינווכ׳ he stored his wine in the cellar. Men.97a ומכניס קנהוכ׳ and passes a tube under it. Sabb.118b ה׳ ידווכ׳ put his hand under his belt. Ib. מַכְנִיסֵי שבת who usher the Sabbath in (with prayer). Ib. 137b להַכְנִיסוֹ בבריתווכ׳ to initiate him into the covenant (v. supra). Y.Yeb.I, 3a bot. הרי אתם מַכְנִיסִין ראשיוכ׳ you want me to put my head between two great mountains. Mekh. Bshall., Shir., s.6 לא מוציא ולא מַכְנִיס neither lets escape nor receives, v. נוֹד; a. fr. Hithpa. הִתְכַּנֵּס, Nithpa. נִתְכַּנֵּס 1) to assemble, meet, be reunited. Taan.27b מִתְכַּנְּסִין לבה״כ meet at the synagogue. Gen. R. s. 39, a. e. אם מתכנסין כלוכ׳ if all human beings were to join for creating ; Cant. R. to I, 3 מִתְכַּנְּשִׁין. Mekh. Bshall.s.6 אין הגליות מִתְכַּנְּסוֹתוכ׳ the diaspora will be reunited only as a reward for faith; a. fr.Gen. R. s. 12, beg. מתכנסין ויוצאין; (Koh. R. to II, 12 נכנסין) they go in and out. 2) to gather, become closer (v. supra). Neg. I, 6 נִתְכַּנְּסָה the sore gathered.

כָּנַס(b. h.; v. כּוֹס I) 1) to collect, gather; to cover, shelter, bring home. B. Kam.VI, 1 הכּוֹנס צאן לדיר he who takes the flock into the stall; a. fr.כ׳ משקה to absorb liquids through pores, opp. to הוציא to let liquids escape through pores. Nidd.49a יביא … אם כָּנְסָהוכ׳ get a tub full of water and put the pot in, if it draws water Kel. X, 8 היו בכוֹנֵס משקח (sub. נקובין) if the vessels were so porous as to be called absorbers of liquids. Nidd. l. c. כיצד … לידע אם ניקב בכונס משקה how do we examine to find out whether a vessel is porous to the extent of absorbing liquids? (v. supra); a. fr.Esp. to take a woman home, to consummate a marriage by conducting a woman to ones house, to wed, v. אֵירוּסִין a. נִישּׂוּאִין. Keth.3b וברביעי כּוֹנְסָהּ and on the fourth day of the week he weds her. Ib. ומסכנה ואילך נהגו … לִכְנוֹסוכ׳ and from the days of persecution … the people adopted the custom to wed on the third day; … ובשני לא יִכְנוֹס but on the second day one must not marry. Y.Yeb.IV, 6b כְּנָסָהּ ולאוכ׳ he took her to his home but did not touch her ; a. fr.Part. pass. כְּנוּסָה. Y.Sot.II, 18b top שומרת יבםוכ׳ neither while waiting for the yabam nor after having been taken to his house. 2) (of a sore) ( to gather, to grow smaller, to contract, opp. פשה. Neg. IV, 7; Tosef. ib. II, 6; Sifra Thazr., Neg., Par. 2, ch. 2; a. e. 3) (archit.) to recede, to form a settle or recess in a wall. Midd. III, 1 עלה אמהוכ׳ אמה (the altar) rose one cubit and then receded one cubit; Men.97b.Y.Erub.VII, 24b bot. (of an inclined plane) עולה אמה וכוֹנֵס שלש it rises vertically one cubit, while the incline measures three cubits, v. כִּיבּוּש.Part. pass. כָּנוּס, f. כְּנוּסָה. Tosef.Erub.I, 10 כותל שצידו אחד כ׳ מחבירווכ׳ a wall which is more receding on one side than on the other, either the inner wall being even ; Erub.9b; 15a; (Y. ib. 19b top כותל הנכנס). Y.Succ.I, 52a אפי׳ כנוסה כמה even if the reduction be ever so large. Nif. נִכְנַס 1) to be brought in, to enter, opp. יצא; to assemble, meet. Erub. 65a, v. סוֹד. Ib. 15b נ׳ ויוצא is easily passed in and out. Kel. IX, 7 מלא … נ׳ when a piece of the size … can be passed, לא נ׳ when it cannot pass (exactly fitting in). Y.Erub.I, 18c bot. אין … לִיכָּנֵסוכ׳ it is not the habit of man to enter through one door and leave through another.Ḥull.3a, a. fr. יוצא ונ׳ superintending by going in and out. Sabb.137b כשםשנ׳ … יִכָּנסוכ׳ as he (the child) has been entered into the covenant, so may he be introduced to the study of the Law Snh.101a נִכְנְסוּ תלמידיווכ׳ his pupils came together to visit him. Tosef.Ber.VII (VI), 19, a. e. לא יִכָּנֵס אדם להרוכ׳ one must not enter the Temple mount Meg.I, 3 מקום שנִכְנָסִיןוכ׳ a place where the country people are in the habit of assembling on Mondays ; a. fr. 2) to form a recess or settle. Y.Erub.I, 19b top, v. supra. 3) to be married, v. supra. Y.Yeb.IV, 6b הִיכָּנְסִיוכ׳ be my wife and raise thy sisters children; Koh. R. to IX, 9; a. fr. Pi. כִּינֵּס to gather, collect. Tosef.Ber.VII (VI), 24 בשעת המְכַנְּסִין … כַּנֵּס when people collect (learning), scatter, when they scatter (are indifferent), gather in (withdraw); v. בְּדַר; Ber.63a המכניסים (read: המְכַנְּ׳, v. Rabb. D. S. a. l. note 9). Ex. R. s. 17, beg. שכִּינְּסָן מעל הארץ which (waters) he gathered from upon the land. Deut. R. s. 3 כִּינְּסָה את בניה she assembled her children; a. fr.Part. pass. מְכוּנָּס, f. מְכוּנֶּסֶת; pl. מְכוּנָּסִין, מְכוּנָּסוֹת. Erub.21a (מים) מ׳ collected water, opp. מים חיים. Midr. Till. to Ps. 70 הרי הצאן מכ׳ the flock is gathered again. Neg. IV, 3 במ׳ when the hairs on the leprous spot are close together, opp. מפוזר; a. fr. Hif. הִכְנִיס to bring in, to lay in, store up; to introduce, pass; to initiate. Lev. R. s. 9 הִכְנִיסוֹ לביתו he invited him to his house. Ex. R. s. 20 אם אני מַכְנִיסָןוכ׳ if I lead them now into the land. Ib. ה׳ יינווכ׳ he stored his wine in the cellar. Men.97a ומכניס קנהוכ׳ and passes a tube under it. Sabb.118b ה׳ ידווכ׳ put his hand under his belt. Ib. מַכְנִיסֵי שבת who usher the Sabbath in (with prayer). Ib. 137b להַכְנִיסוֹ בבריתווכ׳ to initiate him into the covenant (v. supra). Y.Yeb.I, 3a bot. הרי אתם מַכְנִיסִין ראשיוכ׳ you want me to put my head between two great mountains. Mekh. Bshall., Shir., s.6 לא מוציא ולא מַכְנִיס neither lets escape nor receives, v. נוֹד; a. fr. Hithpa. הִתְכַּנֵּס, Nithpa. נִתְכַּנֵּס 1) to assemble, meet, be reunited. Taan.27b מִתְכַּנְּסִין לבה״כ meet at the synagogue. Gen. R. s. 39, a. e. אם מתכנסין כלוכ׳ if all human beings were to join for creating ; Cant. R. to I, 3 מִתְכַּנְּשִׁין. Mekh. Bshall.s.6 אין הגליות מִתְכַּנְּסוֹתוכ׳ the diaspora will be reunited only as a reward for faith; a. fr.Gen. R. s. 12, beg. מתכנסין ויוצאין; (Koh. R. to II, 12 נכנסין) they go in and out. 2) to gather, become closer (v. supra). Neg. I, 6 נִתְכַּנְּסָה the sore gathered.

מָצַע(v. מָצָה) to press, squeeze.Denom. אֶמְצַע. q. v. Pi. מִיצֵּעַ 1) (v. מָצָה Hithpa.) to be exact in calculation, to measure exactly. Tosef.Erub.IV (III), 4 ואם מִיצְּעוּ את התחוםוכ׳ and if they (those authorized to lay for him the Erub. v. עֵירוּב) measured the Sabbath limit exactly (laying the Erub. in opposite directions, each exactly at 2000 cubits from his present place), he must not move from his place; Erub.50b; Y. ib. III, 21b מיצע אתוכ׳ if he had the Erub. laid Ib. מיצעת אתוכ׳ (read מִיצְּעוּ) if they (the partners) laid the Erub. ; Tosef. ib. IX (VI), 12 מיצע (read: מיצעו); a. e. 2) (denom. of אֶמְצַע) to place in the middle. Snh.II, 1 מְמַצְּעוֹ, v. מְמוּנֶּה. Y.Ber.V, end, 9d מְמַצְּעִין את הכהן the priest is called upon to read between the two common Israelites. Gen. R. s. 95 היו מְמַצְּעִים אותווכ׳ they took him in the middle and guarded him. Pes.111a שלשה אין ממצעין ולא מִתְמַצְּעִין there are three objects we must not allow to pass between two persons, nor must any person be passed between them.Part. pass. מְמוּצָּע a) exactly placed (= מְכוּוָּן); b) placed between. Zeb.58b מזבח ממ׳ ועומדוכ׳ the altar was placed exactly in the centre of the Temple; Yoma 16a; ib. 33b; Sifra Vayikra, Ndab., Par. V, ch. VII מְמֻצְּע. Ex. R. s. 2 שהיה ממ׳ ועומד באמצעוכ׳ who was standing in the very centre of the fire. Y.Ber.IV, 8b top גדולה … שהיא מְמוּצַּעַתוכ׳ knowledge is something great, for it is placed between two divine names (1 Sam. 2:3).

מָצַע(v. מָצָה) to press, squeeze.Denom. אֶמְצַע. q. v. Pi. מִיצֵּעַ 1) (v. מָצָה Hithpa.) to be exact in calculation, to measure exactly. Tosef.Erub.IV (III), 4 ואם מִיצְּעוּ את התחוםוכ׳ and if they (those authorized to lay for him the Erub. v. עֵירוּב) measured the Sabbath limit exactly (laying the Erub. in opposite directions, each exactly at 2000 cubits from his present place), he must not move from his place; Erub.50b; Y. ib. III, 21b מיצע אתוכ׳ if he had the Erub. laid Ib. מיצעת אתוכ׳ (read מִיצְּעוּ) if they (the partners) laid the Erub. ; Tosef. ib. IX (VI), 12 מיצע (read: מיצעו); a. e. 2) (denom. of אֶמְצַע) to place in the middle. Snh.II, 1 מְמַצְּעוֹ, v. מְמוּנֶּה. Y.Ber.V, end, 9d מְמַצְּעִין את הכהן the priest is called upon to read between the two common Israelites. Gen. R. s. 95 היו מְמַצְּעִים אותווכ׳ they took him in the middle and guarded him. Pes.111a שלשה אין ממצעין ולא מִתְמַצְּעִין there are three objects we must not allow to pass between two persons, nor must any person be passed between them.Part. pass. מְמוּצָּע a) exactly placed (= מְכוּוָּן); b) placed between. Zeb.58b מזבח ממ׳ ועומדוכ׳ the altar was placed exactly in the centre of the Temple; Yoma 16a; ib. 33b; Sifra Vayikra, Ndab., Par. V, ch. VII מְמֻצְּע. Ex. R. s. 2 שהיה ממ׳ ועומד באמצעוכ׳ who was standing in the very centre of the fire. Y.Ber.IV, 8b top גדולה … שהיא מְמוּצַּעַתוכ׳ knowledge is something great, for it is placed between two divine names (1 Sam. 2:3).

עָרַבI (b. h.; cmp. אָרַב) (to insert, press into, interweave, 1) to mix, confuse. Yalk. Deut. 808 עָרְבוּ את העיסה (or עֵרְבוּ Pi.; not ערכו), v. עִיסָה. 2) to substitute, put in place of, to vouch for. Cant. R. to I, 4 אבותינו עוֹרְבִים אותנו let our ancestors be our surety (for our observance of the Law); Yalk. Cant. 982. Deut. R. s. 3 מבקשים אתם שנַעֲרוֹב אתכסוכ׳ do you want us to guarantee to you that, if you separate your tithes properly, the mice will not attack your grain any more? Ib. ע׳ אותן והלכו he did guarantee to them, and the mice went Tanḥ. Vayigg. 5 מפני מה לא עָרַבְתָּ אתוכ׳ why didst thou not pledge thyself for thy brother &c?; a. fr. Pi. עֵירֵב 1) to mix. Gitt.52b שמואל אמר מְעָרֵב Samuel explains ( המנסך ib. V, 4, v. נָסַךְ), he who mixes forbidden wine with his neighbors permitted wine. Koh. R. to IX, 13, a. e. המערב מים בייןוכ׳ who puts water into wine, v. גְּלַבְקְיָא. M. Kat. 8b אין מְעָרְבִין שמחה בשמחה you must not mix one rejoicing with another (e. g. celebrate a wedding during the Festive Week); Gen. R. s. 70. Y.Ber.II, 4d top; Y.Meg.I, 71c עי׳ את האותיות if one made the letters of a word of uneven sizes (so that they are not in a line). Gen. R. s. 15 שלא לעָרֵב את האותיות he said המוציא in order not to confound the letters (by saying העולם מוציא); Y.Ber.VI, 10a bot. ראשי אותיות; a. fr.Part. pass. מְעוּרָב; f. מְעוּרֶבֶת; pl. מְעוּרָבִים, מְעוּרָבִין; מְעוּרָבוֹת. Yalk. Deut. 808 וראה הפת מע׳ קיבר and saw that the bread was mixed with coarse flour. Erub.27a כשקרבי דגים מע׳ בהן when entrails of fish are mixed up with the brine; a. e.Lev. R. s. 20 (in Chald. dict.) מעורב, v. עַרְבֵּב. 2) (denom. of עֵירוּב 2) to lay an ʿErub, to create a symbolical community of residence or continuity of action. Erub.III, 1 מערבין לנזיר ביין you may use wine for an ʿErub for the benefit of a Nazarite. Ib. 84b; 87b עד שיְעָרְבוּ until they connect them symbolically by an ʿErub; a. v. fr.Part. pass. as ab. Sabb.XVI, 3 חצר המע׳ a court which has been made available for Sabbath movements by means of an ʿErub; a. e. 3) to pledge. Part. pass. as ab. Esth. R. to I, 1 (ref. to בני התערבות, 2 Chr. 25:24) שהיו מְעוּרָבוֹתֵיהֶן של אבותיהן they were the hostages for their fathers. Hithpa. הִתְעָרֵב, Nithpa. נִתְעָרֵב to be mixed. Ḥull.VI, 5 דםשנ׳ במים if blood (which requires covering up, v. כִּיסּוּי) has been mixed with water. Tosef.Ter.V, 15 פרוסות … שנִתְעָרְבוּוכ׳ if pieces of show-bread have become mixed up with a hundred times as many pieces of secular bread; Yeb.81b פרוסה … שנִתְעָרְבָהוכ׳; Y.Orl.II, 61d bot. Cant. R. to I, 3 מה השמן הזה אין מִתְעָרֵב … אין מִתְעָרְבִיםוכ׳ as oil cannot be mixed with other liquids, so Israel should not be mixed with the nations of the world; a. fr.

עָרַבI (b. h.; cmp. אָרַב) (to insert, press into, interweave, 1) to mix, confuse. Yalk. Deut. 808 עָרְבוּ את העיסה (or עֵרְבוּ Pi.; not ערכו), v. עִיסָה. 2) to substitute, put in place of, to vouch for. Cant. R. to I, 4 אבותינו עוֹרְבִים אותנו let our ancestors be our surety (for our observance of the Law); Yalk. Cant. 982. Deut. R. s. 3 מבקשים אתם שנַעֲרוֹב אתכסוכ׳ do you want us to guarantee to you that, if you separate your tithes properly, the mice will not attack your grain any more? Ib. ע׳ אותן והלכו he did guarantee to them, and the mice went Tanḥ. Vayigg. 5 מפני מה לא עָרַבְתָּ אתוכ׳ why didst thou not pledge thyself for thy brother &c?; a. fr. Pi. עֵירֵב 1) to mix. Gitt.52b שמואל אמר מְעָרֵב Samuel explains ( המנסך ib. V, 4, v. נָסַךְ), he who mixes forbidden wine with his neighbors permitted wine. Koh. R. to IX, 13, a. e. המערב מים בייןוכ׳ who puts water into wine, v. גְּלַבְקְיָא. M. Kat. 8b אין מְעָרְבִין שמחה בשמחה you must not mix one rejoicing with another (e. g. celebrate a wedding during the Festive Week); Gen. R. s. 70. Y.Ber.II, 4d top; Y.Meg.I, 71c עי׳ את האותיות if one made the letters of a word of uneven sizes (so that they are not in a line). Gen. R. s. 15 שלא לעָרֵב את האותיות he said המוציא in order not to confound the letters (by saying העולם מוציא); Y.Ber.VI, 10a bot. ראשי אותיות; a. fr.Part. pass. מְעוּרָב; f. מְעוּרֶבֶת; pl. מְעוּרָבִים, מְעוּרָבִין; מְעוּרָבוֹת. Yalk. Deut. 808 וראה הפת מע׳ קיבר and saw that the bread was mixed with coarse flour. Erub.27a כשקרבי דגים מע׳ בהן when entrails of fish are mixed up with the brine; a. e.Lev. R. s. 20 (in Chald. dict.) מעורב, v. עַרְבֵּב. 2) (denom. of עֵירוּב 2) to lay an ʿErub, to create a symbolical community of residence or continuity of action. Erub.III, 1 מערבין לנזיר ביין you may use wine for an ʿErub for the benefit of a Nazarite. Ib. 84b; 87b עד שיְעָרְבוּ until they connect them symbolically by an ʿErub; a. v. fr.Part. pass. as ab. Sabb.XVI, 3 חצר המע׳ a court which has been made available for Sabbath movements by means of an ʿErub; a. e. 3) to pledge. Part. pass. as ab. Esth. R. to I, 1 (ref. to בני התערבות, 2 Chr. 25:24) שהיו מְעוּרָבוֹתֵיהֶן של אבותיהן they were the hostages for their fathers. Hithpa. הִתְעָרֵב, Nithpa. נִתְעָרֵב to be mixed. Ḥull.VI, 5 דםשנ׳ במים if blood (which requires covering up, v. כִּיסּוּי) has been mixed with water. Tosef.Ter.V, 15 פרוסות … שנִתְעָרְבוּוכ׳ if pieces of show-bread have become mixed up with a hundred times as many pieces of secular bread; Yeb.81b פרוסה … שנִתְעָרְבָהוכ׳; Y.Orl.II, 61d bot. Cant. R. to I, 3 מה השמן הזה אין מִתְעָרֵב … אין מִתְעָרְבִיםוכ׳ as oil cannot be mixed with other liquids, so Israel should not be mixed with the nations of the world; a. fr.

עָבַר(b. h.) 1) to be thick, swell; to run over. Par. VI, 4 כדי שיַעַבְרוּ המיםוכ׳ that the water may overflow into a vessel; a. e.Ex. R. s. 15 שאני עוֹבֵר, v. עֶבְרָה. 2) (cmp. סְגֵי I a. II) to pass, to cross. Tosef.Sot.VIII, 1; Sot.33b כיצד עָבְרוּ ישראל אתוכ׳ in what manner did the Israelites cross the Jordan? Cant. R. to V, 13 עוֹבֵר הוא וחוזרוכ׳ he goes over his studies once and again ; a. fr.ע׳ את הדין to cross the line of justice, to be too severe. Midd. II, 2 כאילו עברו עליווכ׳ as if they had treated him too severely (arbitrarily). Ex. R. s. 30 כשם שאני יכול לַעֲבוֹר … ואני איני מַעֲבִירוכ׳ as I (the Lord) have power to treat the nations with rigor, but refrain from doing so, so shall you not go beyond the line of justice. Ib. עִיבְּרָה את הדין (Pi.); a. e. 3) (with על) to pass over (a sin); to forgive. Cant. R. to V, 5 (play on מור עובר, ib.) מר עובר ע׳ על מררי the bitterness passes away, he (the Lord) passes over my bitterness (sin). R. Hash. 17a (ref. To Mic. 7:18) למי נושא עון למי שעובר על פשע whose iniquity does he pardon? the iniquity of him who forgives (his neighbors) transgression; a. e. 4) to transgress, sin. Yoma 86b, a. e. כיון שע׳ אדם עבירה ושנהוכ׳ as soon as a man has committed a sin and repeated it, it becomes to him a permitted act. Ib. a, a. e. ע׳ על עשה when one has transgressed a positive law (committed a sin of omission). Ib. ע׳ על כריתותוכ׳ when one has committed sins punishable with extinction or death by a court. Erub.100a, a. fr. עובר על בלוכ׳, v. בַּל. Keth.VII, 6 העוֹבֶרֶת על דתוכ׳ if a wife offends against Mosaic or Jewish customs, v. דַּת; Y. ib. VII, 31c top נשים המְעַבְּרוֹת על הדת (Pi.); a. v. fr. 5) to pass, overtake, precede. Pes.7b כל המצות מברך עליהן עובר לעשייתן in the performance of all religious ceremonies one must say the benediction over them before doing them; מאי משמע דהאי עובר לישנא דאקדומי היא what evidence is there that this ‘ober has the meaning of precedence? Answ. by ref. to ויעבר (2 Sam. 18:23) ‘and he arrived before the Cushite. 6) to pass by, go away, be removed. Pes.III, 1 אלו עוֹבְרִין בפסח the following things must pass away (their use must be suspended) during Passover. Bets.26a, a. fr. מום עובר a transitory blemish, opp. קבוע. Ber.26a ע׳ יומו בטל קרבנו when its day is passed, the sacrifice of the day is void. Pes.II, 2 חמץ … שע׳ עליו הפסח leavened matter … over which Passover has passed (which had been in the house during Passover). Ber.IX, 3 הצועק לַשֶּׁעָבַרוכ׳ praying for what is passed (decided) is a vain prayer, e. g. if ones wife is with child, and one prays, may it be the will of God that my wife bear a male child; Y.Taan.II, 65c bot. נותן הודייה לשעבר וצועקוכ׳ one gives thanks for what is passed, and prays for what is to come. Gitt.VII, 7 כל זמן שאֱעֶבוֹר מכנגד פניךוכ׳ as soon as I shall have been out of thy sight for thirty days; Tosef. ib. VII (V), 10. Keth.17a ע׳ מלפני כלה he passed aside to make room for a bridal procession. Yoma 66a, a. e. חטאת שעָבְרָה שנתה a sin-offering whose year is passed (that is older than one year); Tem.22a שעִיבְּרָה שנתה (Pi.) whose year is completed (v. infra). Ib. 21b בכור שעברה שנתו a first-born animal older than one year; R. Hash. 5b; Zeb.29a bot. שעיברה; Tosef.Snh.III, 6 בכור שעיברה זמנו ed. Zuck. (read with Var.: שעבר). Keth.87a על שֶׁעָ׳ as regards the past, v. עָתִיד; a. v. fr.לַשֶּׁעָ׳ in former days. Gen. R. s. 47, opp. עַכְשָׁיו; a. fr. Hif. חֶעֱבִיר 1) to lead past, stroke gently. Tosef.Sabb.VII (VIII), 23 (read:) מַעֲבִירִין על גבי העין בשבת you are permitted to stroke a sore eye on the Sabbath; Y. ib. XIV, 14c bot. מעבירין על העין. Ib. הֶעֱבִירוּ עליו כלים they passed garments over it. 2) to cause to pass; to remove, displace. Keth.17a מַעֲבִירִין את המת מלפני כלהוכ׳ a funeral procession is made to make way for a bridal procession, and both of them for the king, v. supra. Gitt.57b שאין אנו מעבירין אותו באל אחר that we shall never displace him for another god; שאין מַעֲבִיר אותנווכ׳ that he will never displace us for another nation. Ex. R. s. 30 כאילו היא מעביר איקיניןוכ׳ as if he removed (defaced) the kings portrait; a. fr. 3) to go beyond. Ib. איני מעבירוכ׳, v. supra. Ib. הבריות מעבירין על הדיןוכ׳ men go beyond the line of justice (are treacherous, cruel), and they are punished; a. e. 4) to skip over; to forego, postpone.ה׳ על מדותיו, v. מִדָּה.Yoma 33a; 58b, a. fr. אין מעבירין על המצות you must not forego the occasion for performing a religious act. Erub.64b אין מעבירין על האוכלין you must not pass by eatables (and let them lie in the street); B. Mets.23a; a. fr. 5) to forego, overlook, pardon. R. Hash. 17a (ref. to Mic. 7:18) מעביר ראשון ראשין וכך היא המדה (Ms. M. על ראשוןוכ׳; v. Rabb. D. S. a. l. note) he pardons one sin after the other (before they are put on the scale), and such is the divine dealing. Ib. מעבירין לו על כל פשעיו all his transgressions are pardoned; a. fr. 6) to cause to forego or disregard. Erub.41b שלשה דברים מעבירין … עלוכ׳ three things make a man disregard his own sense (of right) and the sense of his Maker; a. e. Pi. עִיבֵּר 1) to be completed, full. Tem.22a, a. e., v. supra. 2) to transgress repeatedly. Y.Keth.VII, 31c top, v. supra. 3) to go beyond. Ex. R. l. c. עיברה את הדין, v. supra. Tosef.B. Kam. VI, 22 שעיברה הדליקה עד, read with Y. ib. VII, 5c. שעברה … את. 4) (v. עוּבָּר) to carry, be with young. Kidd.31b כי עִבַּרְתּוֹ אמווכ׳ while his mother was pregnant with him, his father died. Tosef.B. Kam. X, 1 ועִיבְּרָה אצלו (B. Kam.IX, 1 ונִתְעַבְּרָה) and the cow became pregnant while she was in his possession. Ḥull.58a; a. fr.Part. pass. f. מְעוּבֶּרֶת; pl. מְעוּבָּרוֹת pregnant. Yeb.XVI, 1. Ib. 36b, a. e. מע׳ חבירו a woman who is with child of another man (divorced or widowed during pregnancy). Gen. R. s. 85 מלכים אני מע׳ גיאלים אני מע׳ I am pregnant with kings, with redeemers (kings and redeemers are destined to be of my offspring). Yeb.III, 10; a. fr. 4) (v. עִיבּוּר) to extend the city limits, for the purpose of defining Sabbath distances, in cases of buildings projecting beyond the city lines (outskirts). Erub.V, 1 כיצד מְעַבְּרִיןוכ׳ (v. אָבַר), defined ib. 53a; Y. ib. V, beg.22b; Y.Ber.VII, 12c top כאשה עוברה like a pregnant woman; Tosef. ib. VI (V), 1; a. e. 6) to complement, add to, esp. to intercalate a month, (second Adar); proclaim a leap year; to complement a month (v. מָלֵא) by assigning to it an additional day (thirty days). Tosef.Snh.II, 1 שנים אומרים צריכה לְעַבֵּר if two judges say, it is necessary to intercalate a month. Ib. 2 על שלשה סימנים מעבריןוכ׳ on three indications the intercalation is decided; על שנים מעבריןוכ׳ when two of them exist, the intercalation is decreed. Ib. ואם עִיבְּרוּהָ הרי זו מעוברת but if they proclaimed it a leap-year, it remains a leap-year; a. fr.Part. pass. מְעוּבָּר; f. מְעוּבֶּרֶת. R. Hash. 19b אלול מע׳ an Elul of thirty days. Snh.11b אינה מע׳ the year is not a leap-year (the declared intercalation is invalid); a. fr. Hithpa. הִתְעַבֵּר, Nithpa. נִתְעַבֵּר 1) to swell (with anger), to become wroth. Sifré Num. 135 (expl. ויתעבר, Deut. 3:26) כאדם שאומר נ׳ בי פלוני נתמלאוכ׳ as a man says, that man (became full) got wroth with me, meaning, he was filled with wrath against me; Yalk. Deut. 818; Sifré Deut. 29 כאשה שאינה יכולה לשוח מפני עוברה ( swelled,) like a woman that cannot bend down on account of the child she is pregnant with; v. עֶבְרָה. 2) to become pregnant. Gen. R. s. 45 מביאה … נִתְעַבְּרָה she conceived on her first intercourse; אין אשה מִתְעַבֶּרֶתוכ׳ no woman conceives on ; Yeb.34a. Ib. b כדי שלא תִתְעַבֵּרוכ׳ that she may not become with child, and her beauty, v. כָּחַש. B. Kam.IX, 1 ונתעברה אצלו, v. supra; a. fr. 3) to be extended, to be consolidated into one township. Y.Erub.V, 22b bot. יכול אני … בית מעון מתעברתוכ׳ I can cause Beth Ma‘on and Tiberias to be considered one township (as regards Sabbath distances). 4) to be added to, to be proclaimed a full month (of thirty days), a leap-year (of thirteen months). Y.R. Hash. III, beg. 58c ניסן לא נ׳ מימיו Nisan was never made a full month (by decree of the court); Y.Shebi.X, beg.39b; a. e.Snh.12a ראויה … שתִּתְעַבֵּר that year ought to have been a leap-year. B. Mets. נִתְעַבְּרָה השנה נתע׳ לשוכר if the year was made a leap-year, the tenant (that rented by the year) reaps the benefit of the intercalation. R. Hash. 19b; a. fr. Nif. נֶעֱבַר (with עֲבֵרָה) to be committed. Tosef.B. Kam. X, 3 בהמה ונֶעֶבְרָה בה עבירה if one stole a beast, and some sinful act was committed on it (by which it became forbidden for any benefit); (B. Kam.IX, 2, a. fr. נעבדה … עבירה).

עָבַר(b. h.) 1) to be thick, swell; to run over. Par. VI, 4 כדי שיַעַבְרוּ המיםוכ׳ that the water may overflow into a vessel; a. e.Ex. R. s. 15 שאני עוֹבֵר, v. עֶבְרָה. 2) (cmp. סְגֵי I a. II) to pass, to cross. Tosef.Sot.VIII, 1; Sot.33b כיצד עָבְרוּ ישראל אתוכ׳ in what manner did the Israelites cross the Jordan? Cant. R. to V, 13 עוֹבֵר הוא וחוזרוכ׳ he goes over his studies once and again ; a. fr.ע׳ את הדין to cross the line of justice, to be too severe. Midd. II, 2 כאילו עברו עליווכ׳ as if they had treated him too severely (arbitrarily). Ex. R. s. 30 כשם שאני יכול לַעֲבוֹר … ואני איני מַעֲבִירוכ׳ as I (the Lord) have power to treat the nations with rigor, but refrain from doing so, so shall you not go beyond the line of justice. Ib. עִיבְּרָה את הדין (Pi.); a. e. 3) (with על) to pass over (a sin); to forgive. Cant. R. to V, 5 (play on מור עובר, ib.) מר עובר ע׳ על מררי the bitterness passes away, he (the Lord) passes over my bitterness (sin). R. Hash. 17a (ref. To Mic. 7:18) למי נושא עון למי שעובר על פשע whose iniquity does he pardon? the iniquity of him who forgives (his neighbors) transgression; a. e. 4) to transgress, sin. Yoma 86b, a. e. כיון שע׳ אדם עבירה ושנהוכ׳ as soon as a man has committed a sin and repeated it, it becomes to him a permitted act. Ib. a, a. e. ע׳ על עשה when one has transgressed a positive law (committed a sin of omission). Ib. ע׳ על כריתותוכ׳ when one has committed sins punishable with extinction or death by a court. Erub.100a, a. fr. עובר על בלוכ׳, v. בַּל. Keth.VII, 6 העוֹבֶרֶת על דתוכ׳ if a wife offends against Mosaic or Jewish customs, v. דַּת; Y. ib. VII, 31c top נשים המְעַבְּרוֹת על הדת (Pi.); a. v. fr. 5) to pass, overtake, precede. Pes.7b כל המצות מברך עליהן עובר לעשייתן in the performance of all religious ceremonies one must say the benediction over them before doing them; מאי משמע דהאי עובר לישנא דאקדומי היא what evidence is there that this ‘ober has the meaning of precedence? Answ. by ref. to ויעבר (2 Sam. 18:23) ‘and he arrived before the Cushite. 6) to pass by, go away, be removed. Pes.III, 1 אלו עוֹבְרִין בפסח the following things must pass away (their use must be suspended) during Passover. Bets.26a, a. fr. מום עובר a transitory blemish, opp. קבוע. Ber.26a ע׳ יומו בטל קרבנו when its day is passed, the sacrifice of the day is void. Pes.II, 2 חמץ … שע׳ עליו הפסח leavened matter … over which Passover has passed (which had been in the house during Passover). Ber.IX, 3 הצועק לַשֶּׁעָבַרוכ׳ praying for what is passed (decided) is a vain prayer, e. g. if ones wife is with child, and one prays, may it be the will of God that my wife bear a male child; Y.Taan.II, 65c bot. נותן הודייה לשעבר וצועקוכ׳ one gives thanks for what is passed, and prays for what is to come. Gitt.VII, 7 כל זמן שאֱעֶבוֹר מכנגד פניךוכ׳ as soon as I shall have been out of thy sight for thirty days; Tosef. ib. VII (V), 10. Keth.17a ע׳ מלפני כלה he passed aside to make room for a bridal procession. Yoma 66a, a. e. חטאת שעָבְרָה שנתה a sin-offering whose year is passed (that is older than one year); Tem.22a שעִיבְּרָה שנתה (Pi.) whose year is completed (v. infra). Ib. 21b בכור שעברה שנתו a first-born animal older than one year; R. Hash. 5b; Zeb.29a bot. שעיברה; Tosef.Snh.III, 6 בכור שעיברה זמנו ed. Zuck. (read with Var.: שעבר). Keth.87a על שֶׁעָ׳ as regards the past, v. עָתִיד; a. v. fr.לַשֶּׁעָ׳ in former days. Gen. R. s. 47, opp. עַכְשָׁיו; a. fr. Hif. חֶעֱבִיר 1) to lead past, stroke gently. Tosef.Sabb.VII (VIII), 23 (read:) מַעֲבִירִין על גבי העין בשבת you are permitted to stroke a sore eye on the Sabbath; Y. ib. XIV, 14c bot. מעבירין על העין. Ib. הֶעֱבִירוּ עליו כלים they passed garments over it. 2) to cause to pass; to remove, displace. Keth.17a מַעֲבִירִין את המת מלפני כלהוכ׳ a funeral procession is made to make way for a bridal procession, and both of them for the king, v. supra. Gitt.57b שאין אנו מעבירין אותו באל אחר that we shall never displace him for another god; שאין מַעֲבִיר אותנווכ׳ that he will never displace us for another nation. Ex. R. s. 30 כאילו היא מעביר איקיניןוכ׳ as if he removed (defaced) the kings portrait; a. fr. 3) to go beyond. Ib. איני מעבירוכ׳, v. supra. Ib. הבריות מעבירין על הדיןוכ׳ men go beyond the line of justice (are treacherous, cruel), and they are punished; a. e. 4) to skip over; to forego, postpone.ה׳ על מדותיו, v. מִדָּה.Yoma 33a; 58b, a. fr. אין מעבירין על המצות you must not forego the occasion for performing a religious act. Erub.64b אין מעבירין על האוכלין you must not pass by eatables (and let them lie in the street); B. Mets.23a; a. fr. 5) to forego, overlook, pardon. R. Hash. 17a (ref. to Mic. 7:18) מעביר ראשון ראשין וכך היא המדה (Ms. M. על ראשוןוכ׳; v. Rabb. D. S. a. l. note) he pardons one sin after the other (before they are put on the scale), and such is the divine dealing. Ib. מעבירין לו על כל פשעיו all his transgressions are pardoned; a. fr. 6) to cause to forego or disregard. Erub.41b שלשה דברים מעבירין … עלוכ׳ three things make a man disregard his own sense (of right) and the sense of his Maker; a. e. Pi. עִיבֵּר 1) to be completed, full. Tem.22a, a. e., v. supra. 2) to transgress repeatedly. Y.Keth.VII, 31c top, v. supra. 3) to go beyond. Ex. R. l. c. עיברה את הדין, v. supra. Tosef.B. Kam. VI, 22 שעיברה הדליקה עד, read with Y. ib. VII, 5c. שעברה … את. 4) (v. עוּבָּר) to carry, be with young. Kidd.31b כי עִבַּרְתּוֹ אמווכ׳ while his mother was pregnant with him, his father died. Tosef.B. Kam. X, 1 ועִיבְּרָה אצלו (B. Kam.IX, 1 ונִתְעַבְּרָה) and the cow became pregnant while she was in his possession. Ḥull.58a; a. fr.Part. pass. f. מְעוּבֶּרֶת; pl. מְעוּבָּרוֹת pregnant. Yeb.XVI, 1. Ib. 36b, a. e. מע׳ חבירו a woman who is with child of another man (divorced or widowed during pregnancy). Gen. R. s. 85 מלכים אני מע׳ גיאלים אני מע׳ I am pregnant with kings, with redeemers (kings and redeemers are destined to be of my offspring). Yeb.III, 10; a. fr. 4) (v. עִיבּוּר) to extend the city limits, for the purpose of defining Sabbath distances, in cases of buildings projecting beyond the city lines (outskirts). Erub.V, 1 כיצד מְעַבְּרִיןוכ׳ (v. אָבַר), defined ib. 53a; Y. ib. V, beg.22b; Y.Ber.VII, 12c top כאשה עוברה like a pregnant woman; Tosef. ib. VI (V), 1; a. e. 6) to complement, add to, esp. to intercalate a month, (second Adar); proclaim a leap year; to complement a month (v. מָלֵא) by assigning to it an additional day (thirty days). Tosef.Snh.II, 1 שנים אומרים צריכה לְעַבֵּר if two judges say, it is necessary to intercalate a month. Ib. 2 על שלשה סימנים מעבריןוכ׳ on three indications the intercalation is decided; על שנים מעבריןוכ׳ when two of them exist, the intercalation is decreed. Ib. ואם עִיבְּרוּהָ הרי זו מעוברת but if they proclaimed it a leap-year, it remains a leap-year; a. fr.Part. pass. מְעוּבָּר; f. מְעוּבֶּרֶת. R. Hash. 19b אלול מע׳ an Elul of thirty days. Snh.11b אינה מע׳ the year is not a leap-year (the declared intercalation is invalid); a. fr. Hithpa. הִתְעַבֵּר, Nithpa. נִתְעַבֵּר 1) to swell (with anger), to become wroth. Sifré Num. 135 (expl. ויתעבר, Deut. 3:26) כאדם שאומר נ׳ בי פלוני נתמלאוכ׳ as a man says, that man (became full) got wroth with me, meaning, he was filled with wrath against me; Yalk. Deut. 818; Sifré Deut. 29 כאשה שאינה יכולה לשוח מפני עוברה ( swelled,) like a woman that cannot bend down on account of the child she is pregnant with; v. עֶבְרָה. 2) to become pregnant. Gen. R. s. 45 מביאה … נִתְעַבְּרָה she conceived on her first intercourse; אין אשה מִתְעַבֶּרֶתוכ׳ no woman conceives on ; Yeb.34a. Ib. b כדי שלא תִתְעַבֵּרוכ׳ that she may not become with child, and her beauty, v. כָּחַש. B. Kam.IX, 1 ונתעברה אצלו, v. supra; a. fr. 3) to be extended, to be consolidated into one township. Y.Erub.V, 22b bot. יכול אני … בית מעון מתעברתוכ׳ I can cause Beth Ma‘on and Tiberias to be considered one township (as regards Sabbath distances). 4) to be added to, to be proclaimed a full month (of thirty days), a leap-year (of thirteen months). Y.R. Hash. III, beg. 58c ניסן לא נ׳ מימיו Nisan was never made a full month (by decree of the court); Y.Shebi.X, beg.39b; a. e.Snh.12a ראויה … שתִּתְעַבֵּר that year ought to have been a leap-year. B. Mets. נִתְעַבְּרָה השנה נתע׳ לשוכר if the year was made a leap-year, the tenant (that rented by the year) reaps the benefit of the intercalation. R. Hash. 19b; a. fr. Nif. נֶעֱבַר (with עֲבֵרָה) to be committed. Tosef.B. Kam. X, 3 בהמה ונֶעֶבְרָה בה עבירה if one stole a beast, and some sinful act was committed on it (by which it became forbidden for any benefit); (B. Kam.IX, 2, a. fr. נעבדה … עבירה).

בָּטֵלI (b. h.; v. בטי) ( to be hollow); 1) to be void, abolished, suspended; to cease to exist. Keth.103b בָּטְלָה קדושה sanctity of life ceased; (oth. opin.: the levitical law concerning the contact with a corpse was suspended in favor of Rabbi; v. Tosaf. a. l.. Ab. V, 16 ב׳ דבר בְּטֵלָהוכ׳ as soon as the (sensual) attraction disappears, love will disappear. Ib. 21 as if dead ועבר וב׳ מן העולם and passed away and disappeared from this world. Y.Meg.I, 70d top, a. e. בטלה מגלת תענית the Scroll of Fasts has been abolished (the festive commemorations enumerated therein are no more observed). Sot.IX, 9 (47a); a. fr. 2) to rest from labor, be at ease, be idle. Ab. IV, 10 אם בָּטַלְתָּ מןוכ׳ if thou choosest not to study the law, there will be many disturbances (excuses) to assist thee. Ib. I, 5 בּוֹטֵל מד׳׳ת he neglects the study of the Law; a. fr. Nif. נִבְטַל 1) to be abolished, suspended. Y.Meg.I, 70d bot. עתידין לִיבָּטֵל (= לְהִיבָּטֵל) shall in future be abolished (neglected). Gitt.32a, v. infra. 2) to be excused, be exempt, Ib. II, 16 thou art not a free man להִבָּטֵל ממנה so as to be exempt from lifes duties. 3) to remain single. Gitt.IV, 5 (41b) יִבָּטֵל shall he never marry? Pi. בִּיטֵּל, בִּטֵּל 1) to abolish, suspend, cancel, undo, neglect. Ab. II, 4 בַּטֵּל רצונךוכ׳ set aside thy will for the sake of the Lords will, in order that He may set aside the will of others (euphem. for His will) for the sake of thy will (withdraw evil decrees at thy prayer). Ib. IV, 9 המְבַטֵּלוכ׳ he who neglects the study of the Law on account of his wealth. Sot.IX, 10 (47a) אף הוא בִּטֵּל את המעוררין he also abolished (the custom of) the wakers, v. עָרַר. Sabb.63a מְבַטְּלָהּ he (the observer of the Law) will cancel it (avert Gods evil decree). Mekh. Bshall., Amalek, 2, v. אִיפָּטִיקוֹס. Macc.24a. Ab. Zar. IV, 7 למה מְבַטְּלָהּ why does He not destroy it (the objects of idol worship)?Gitt.IV, 1 שוב אינו יכול לבַטְּלוֹ he can no longer annul it (his letter of divorce). Ib. 2 in former times a man could summon a court in a strange place ובִּטְּלוֹ and declare it (the letter of divorce which he had sent off) void. Ib. 32b אתי דיבור ומבטל דיבור a word (declaration) comes and cancels a word.Ab. Zar.IV, 4 (42b) an idolator (gentile) מבטל אליל שלווכ׳ may (by mutilation) cancel his own or his neigbors idol (so that it is no longer subject to the law forbidding Jews to derive any benefits from idolatrous paraphernalia), but an Israelite cannot Ib. המב׳ אליל ב׳וכ׳ in cancelling an idol, one has at the same time cancelled its attachments; a. fr.ב׳ רשות to resign possession, a legal fiction by which the carrying of objects on the Sabbath from ones own place to one common to several persons, may be permitted. Erub.VI, 7 מְבַטֵּל את רשותו he (the brother who forgot to lay the Erub, v. עֵירוּב) must resign his share in the common property. Ib. 68b מבטלין ותוזרין ומב׳ you may resign your share to your neighbor, and then he may resign to you; a. fr.ב׳ חמץ to renounce (by declaration) the possession of anything leavened that may have remained undiscovered in ones possession. Pes.6b הבודק צריך שיְבַטֵּל after one has searched the house for leavened things, he most renounce (whatever he may have failed to find); a. fr.Part. pass. מְבוּטָּל, f. מְבוּטֶּלֶת. Erub.69b רשותי מב׳ לך my possession be resigned to thee (for Sabbath purposes). Gitt.32a if a recipient says, מתנה זו מב׳ ‘this donation be void, תִּיבָּטֵל ‘shall be void, opp. to בְּטֵלָה היא ‘is a void one, i. e. has been annulled.Eduy. I, 5; Gitt36b, a. fr. אין ב׳׳ד יכול לבַ׳וכ׳ no court can repeal (overrule) the decisions of another court, unless 2) to neutralize an admixture of forbidden food in a certain quantity. Ḥull.108a ושאינו מינו … ומבטלו and the portion of the mixture which is not its kind is prevailing and neutralizes the forbidden portion (as if did not exist at all); a. fr. 3) to disturb, cause suspense, interfere with. Erub.63b; Meg.3a בִּיטַּלְתֶּםוכ׳ ye interfered with the daily offering; a. fr.Ber.II, 5 לבטל ממניוכ׳ to suspend (shake off) the yoke of heavenly government even one minute. Hif. הִבְטִיל to cause interruption, to order suspension. Succ.V, 5 להַבְטִיל את העםוכ׳ to cause the people to cease working. Hithpa. a. Nithpa. הִתְבַּטֵּל, נִתְבַּטֵּל to be interrupted, v. Nif.Tan. dbe El. I, 5; II, 3.

בָּטֵלI (b. h.; v. בטי) ( to be hollow); 1) to be void, abolished, suspended; to cease to exist. Keth.103b בָּטְלָה קדושה sanctity of life ceased; (oth. opin.: the levitical law concerning the contact with a corpse was suspended in favor of Rabbi; v. Tosaf. a. l.. Ab. V, 16 ב׳ דבר בְּטֵלָהוכ׳ as soon as the (sensual) attraction disappears, love will disappear. Ib. 21 as if dead ועבר וב׳ מן העולם and passed away and disappeared from this world. Y.Meg.I, 70d top, a. e. בטלה מגלת תענית the Scroll of Fasts has been abolished (the festive commemorations enumerated therein are no more observed). Sot.IX, 9 (47a); a. fr. 2) to rest from labor, be at ease, be idle. Ab. IV, 10 אם בָּטַלְתָּ מןוכ׳ if thou choosest not to study the law, there will be many disturbances (excuses) to assist thee. Ib. I, 5 בּוֹטֵל מד׳׳ת he neglects the study of the Law; a. fr. Nif. נִבְטַל 1) to be abolished, suspended. Y.Meg.I, 70d bot. עתידין לִיבָּטֵל (= לְהִיבָּטֵל) shall in future be abolished (neglected). Gitt.32a, v. infra. 2) to be excused, be exempt, Ib. II, 16 thou art not a free man להִבָּטֵל ממנה so as to be exempt from lifes duties. 3) to remain single. Gitt.IV, 5 (41b) יִבָּטֵל shall he never marry? Pi. בִּיטֵּל, בִּטֵּל 1) to abolish, suspend, cancel, undo, neglect. Ab. II, 4 בַּטֵּל רצונךוכ׳ set aside thy will for the sake of the Lords will, in order that He may set aside the will of others (euphem. for His will) for the sake of thy will (withdraw evil decrees at thy prayer). Ib. IV, 9 המְבַטֵּלוכ׳ he who neglects the study of the Law on account of his wealth. Sot.IX, 10 (47a) אף הוא בִּטֵּל את המעוררין he also abolished (the custom of) the wakers, v. עָרַר. Sabb.63a מְבַטְּלָהּ he (the observer of the Law) will cancel it (avert Gods evil decree). Mekh. Bshall., Amalek, 2, v. אִיפָּטִיקוֹס. Macc.24a. Ab. Zar. IV, 7 למה מְבַטְּלָהּ why does He not destroy it (the objects of idol worship)?Gitt.IV, 1 שוב אינו יכול לבַטְּלוֹ he can no longer annul it (his letter of divorce). Ib. 2 in former times a man could summon a court in a strange place ובִּטְּלוֹ and declare it (the letter of divorce which he had sent off) void. Ib. 32b אתי דיבור ומבטל דיבור a word (declaration) comes and cancels a word.Ab. Zar.IV, 4 (42b) an idolator (gentile) מבטל אליל שלווכ׳ may (by mutilation) cancel his own or his neigbors idol (so that it is no longer subject to the law forbidding Jews to derive any benefits from idolatrous paraphernalia), but an Israelite cannot Ib. המב׳ אליל ב׳וכ׳ in cancelling an idol, one has at the same time cancelled its attachments; a. fr.ב׳ רשות to resign possession, a legal fiction by which the carrying of objects on the Sabbath from ones own place to one common to several persons, may be permitted. Erub.VI, 7 מְבַטֵּל את רשותו he (the brother who forgot to lay the Erub, v. עֵירוּב) must resign his share in the common property. Ib. 68b מבטלין ותוזרין ומב׳ you may resign your share to your neighbor, and then he may resign to you; a. fr.ב׳ חמץ to renounce (by declaration) the possession of anything leavened that may have remained undiscovered in ones possession. Pes.6b הבודק צריך שיְבַטֵּל after one has searched the house for leavened things, he most renounce (whatever he may have failed to find); a. fr.Part. pass. מְבוּטָּל, f. מְבוּטֶּלֶת. Erub.69b רשותי מב׳ לך my possession be resigned to thee (for Sabbath purposes). Gitt.32a if a recipient says, מתנה זו מב׳ ‘this donation be void, תִּיבָּטֵל ‘shall be void, opp. to בְּטֵלָה היא ‘is a void one, i. e. has been annulled.Eduy. I, 5; Gitt36b, a. fr. אין ב׳׳ד יכול לבַ׳וכ׳ no court can repeal (overrule) the decisions of another court, unless 2) to neutralize an admixture of forbidden food in a certain quantity. Ḥull.108a ושאינו מינו … ומבטלו and the portion of the mixture which is not its kind is prevailing and neutralizes the forbidden portion (as if did not exist at all); a. fr. 3) to disturb, cause suspense, interfere with. Erub.63b; Meg.3a בִּיטַּלְתֶּםוכ׳ ye interfered with the daily offering; a. fr.Ber.II, 5 לבטל ממניוכ׳ to suspend (shake off) the yoke of heavenly government even one minute. Hif. הִבְטִיל to cause interruption, to order suspension. Succ.V, 5 להַבְטִיל את העםוכ׳ to cause the people to cease working. Hithpa. a. Nithpa. הִתְבַּטֵּל, נִתְבַּטֵּל to be interrupted, v. Nif.Tan. dbe El. I, 5; II, 3.

גָּרַרI (b. h.; v. גָּרָה) (to produce a grating, scraping sound, 1) to scratch, scrape, shave (v. גָּרַד, גָּרַע I). Sabb.VIII, 6 (81a). כדי לִגְרֹורוכ׳ (Ar. a. Y. ed. לגרוד) large enough to scrape with it the top R. Hash. 27b גְּרָרֹו Ms. M. (ed. גרדו), v. גֶּלֶד. Keth.60a; Kerith. 21b גֹּורְרֹווכ׳ he must scrape the blood off before eating the bread; a. fr.Part. pass. גָּרוּר, v. גָּרוּד. 2) to drag, to move without lifting; (also neut. verb) to follow. Sabb.29b, a. fr. גורר אדםוכ׳ one may, on the Sabbath, pull or push a couch (on the floor). Y.Kil.I, 27b bot. לא יָגֹור אדםוכ׳ one must not pull Tanḥ. Thazr. 8 גְּרָרוּהוּ מקברו they dragged him out of his grave. Tosef.Erub.XI (VIII), 13; Tosef.Bets.II, 19 דלת הגֹּורֶרֶת … הגֹּורְרִים (Y.Erub.X, 26b bot. גודרת, corr. acc., v. גָּדַר) a door which drags along the ground (on opening), a matting which is moved by dragging, or large kegs which ; Erub.101a דלת הנִגְרֶרֶת … הנִגְרָר. Cant R. to II, 15 אני גֹורְרוֹ למבולו I will drag him to the flood in which to perish; a. fr.Tanḥ. Thazr. 9 (ref. to Ps. 5:5 יגרך) אין אתה נגרר … ואין הרעה גֹורֶרֶת אותךוכ׳ neither art thou dragged behind (attracted by) evil, nor does evil drag (have power over) thee, nor does it dwell with thee; Yalk. Kings 231 אין אתה גורר אחר … גוררת אחריך.Part. pass. גָּרוּר dragged along, hanging on.Pl. גְּרוּרִים, גְּרוּרִין. Num. R. s. 18 ח׳ ג׳ eight threads dragged along (as fringes; Tanḥ. Korah 12 ח׳ חוטין). Ab. Zar.3b, a. e. גרים ג׳ proselytes who have attached themselves but have not been admitted, v. גֵּר. 3) to carry with it, to cause; to affect (v. גָּרַם). Y.Hor.I, 46a bot.; Y.Pes.VII, 34c שבט אחד גֹּורֵרוכ׳ (a majority of) one tribe affects the legal status of the entire nation, i. e. the majority of tribes (seven) decides, though it may be a minority of the people as a whole. Lev. R. s. 13, end (play on gerah, Lev. 11:4 sq.) גָּרְרָה מלכותוכ׳ carried another government after it, i. e. was followed by another oppressive government. Ab. IV, 2 מצוה גֹורֶרֶתוכ׳ a good deed begets a good deed Tosef.Sabb.XV (XVI), 6 (read:) אין גֹּורֵרוכ׳ it is not considered a corpse so as to cause uncleanness to man or vessels. 4) to saw, split. Sabb.XVII, 2 (122b) a saw (may be used on the Sabbath) לָגֹור בהוכ׳ (Ms. M. לִגְרֹור, Mish. ed. Pes. לגָרֵר, v. Rabb. D. S. a. l. note) to saw cheese with it. Ohol. XV, 8 עתיד לָגֹור Ar. intended to be sawed apart (ed. לגוד, fr. גדד, v. Tosef. ib. XV, 8). Tosef.Kel.B. Mets.II, 18 לָגֹורוכ׳ to saw off a part Nif. נִגְרַר 1) to be dragged, pulled. Erub.X, 11 נגר הנג׳ a bolt which is dragged along (with the door, i. e. attached and hanging down). Ib. 101a, v. supra. Tanḥ. Thazr. 9, v. supra. Bets.II, 10 (23b) אינה נִגְרֶרֶת; ib. אין נִגְרָרִין must not be dragged or pulled, a. fr. 2) to be scraped, planed. B. Kam. 119b הנ׳ במגירה shavings, opp. נפסק במגירה chips.Nidd.55b נִגְרָרִין דרך הפה (secretions of the nose) scraped (discharged) through the mouth (v. גָּרַף). Pi. גֵּירַר, גֵּרַר 1) to drag. Pes.IV, 9 (56a) ג׳ עצמותוכ׳ he had the bones of his father carried out on a bed of ropes. Ib. I, 2 (9a); a. fr.Tosef.Sabb.VI (VII), 1 (a superstitious custom) המְגָרֶרֶת בנהוכ׳ Var. (ed. Zuck. המגוררת) one who drags her son among the dead (to the cemetery). 2) to scrape, plane. Ib. XVI (XVII), 19 מְגָרְרָן he may scrape them (clean his feet of mud). Tosef.Kel.B. Mets.II, 17; Ḥull.25a עתיד … לגָרֵר requiring planing for finish; a. fr.Part. pass. מְגֹורָר a) scratched, full of scabs. Gen. R. s. 64 (play on מגרר, Gen. 26:26) ד״א מג׳וכ׳ another explanation is mgorar, for eruptions grew on him (with ref. to Job 2:8); Yalk. ib. 111; v. גָּרַר II. b) planed. Tosef.Sot.XV, 1 מְגֹורָרוֹת במגר׳ היו Var. (ed. Zuck. היה מְגָרֵר) the stones were planed with a plane. Hithpa. הִתְגָּרֵר to be scraped. Tosef.Sabb. XVI (XVII), 19 אין מִתְגָּרְרִין במגוררת ed. Zuck. (Var. מגרדין במגרדת, Sabb.147b גוררין במגררת, Ms. M. גודרין במגדירה, corr. acc.) one must not be scraped with a strigil. Ib. XXII, 6 (147a) מתגררין, Talm. ed. (Mish. מִתְגָּרְדִין, v. Rabb. D. S. to 147b>, note 70).

גָּרַרI (b. h.; v. גָּרָה) (to produce a grating, scraping sound, 1) to scratch, scrape, shave (v. גָּרַד, גָּרַע I). Sabb.VIII, 6 (81a). כדי לִגְרֹורוכ׳ (Ar. a. Y. ed. לגרוד) large enough to scrape with it the top R. Hash. 27b גְּרָרֹו Ms. M. (ed. גרדו), v. גֶּלֶד. Keth.60a; Kerith. 21b גֹּורְרֹווכ׳ he must scrape the blood off before eating the bread; a. fr.Part. pass. גָּרוּר, v. גָּרוּד. 2) to drag, to move without lifting; (also neut. verb) to follow. Sabb.29b, a. fr. גורר אדםוכ׳ one may, on the Sabbath, pull or push a couch (on the floor). Y.Kil.I, 27b bot. לא יָגֹור אדםוכ׳ one must not pull Tanḥ. Thazr. 8 גְּרָרוּהוּ מקברו they dragged him out of his grave. Tosef.Erub.XI (VIII), 13; Tosef.Bets.II, 19 דלת הגֹּורֶרֶת … הגֹּורְרִים (Y.Erub.X, 26b bot. גודרת, corr. acc., v. גָּדַר) a door which drags along the ground (on opening), a matting which is moved by dragging, or large kegs which ; Erub.101a דלת הנִגְרֶרֶת … הנִגְרָר. Cant R. to II, 15 אני גֹורְרוֹ למבולו I will drag him to the flood in which to perish; a. fr.Tanḥ. Thazr. 9 (ref. to Ps. 5:5 יגרך) אין אתה נגרר … ואין הרעה גֹורֶרֶת אותךוכ׳ neither art thou dragged behind (attracted by) evil, nor does evil drag (have power over) thee, nor does it dwell with thee; Yalk. Kings 231 אין אתה גורר אחר … גוררת אחריך.Part. pass. גָּרוּר dragged along, hanging on.Pl. גְּרוּרִים, גְּרוּרִין. Num. R. s. 18 ח׳ ג׳ eight threads dragged along (as fringes; Tanḥ. Korah 12 ח׳ חוטין). Ab. Zar.3b, a. e. גרים ג׳ proselytes who have attached themselves but have not been admitted, v. גֵּר. 3) to carry with it, to cause; to affect (v. גָּרַם). Y.Hor.I, 46a bot.; Y.Pes.VII, 34c שבט אחד גֹּורֵרוכ׳ (a majority of) one tribe affects the legal status of the entire nation, i. e. the majority of tribes (seven) decides, though it may be a minority of the people as a whole. Lev. R. s. 13, end (play on gerah, Lev. 11:4 sq.) גָּרְרָה מלכותוכ׳ carried another government after it, i. e. was followed by another oppressive government. Ab. IV, 2 מצוה גֹורֶרֶתוכ׳ a good deed begets a good deed Tosef.Sabb.XV (XVI), 6 (read:) אין גֹּורֵרוכ׳ it is not considered a corpse so as to cause uncleanness to man or vessels. 4) to saw, split. Sabb.XVII, 2 (122b) a saw (may be used on the Sabbath) לָגֹור בהוכ׳ (Ms. M. לִגְרֹור, Mish. ed. Pes. לגָרֵר, v. Rabb. D. S. a. l. note) to saw cheese with it. Ohol. XV, 8 עתיד לָגֹור Ar. intended to be sawed apart (ed. לגוד, fr. גדד, v. Tosef. ib. XV, 8). Tosef.Kel.B. Mets.II, 18 לָגֹורוכ׳ to saw off a part Nif. נִגְרַר 1) to be dragged, pulled. Erub.X, 11 נגר הנג׳ a bolt which is dragged along (with the door, i. e. attached and hanging down). Ib. 101a, v. supra. Tanḥ. Thazr. 9, v. supra. Bets.II, 10 (23b) אינה נִגְרֶרֶת; ib. אין נִגְרָרִין must not be dragged or pulled, a. fr. 2) to be scraped, planed. B. Kam. 119b הנ׳ במגירה shavings, opp. נפסק במגירה chips.Nidd.55b נִגְרָרִין דרך הפה (secretions of the nose) scraped (discharged) through the mouth (v. גָּרַף). Pi. גֵּירַר, גֵּרַר 1) to drag. Pes.IV, 9 (56a) ג׳ עצמותוכ׳ he had the bones of his father carried out on a bed of ropes. Ib. I, 2 (9a); a. fr.Tosef.Sabb.VI (VII), 1 (a superstitious custom) המְגָרֶרֶת בנהוכ׳ Var. (ed. Zuck. המגוררת) one who drags her son among the dead (to the cemetery). 2) to scrape, plane. Ib. XVI (XVII), 19 מְגָרְרָן he may scrape them (clean his feet of mud). Tosef.Kel.B. Mets.II, 17; Ḥull.25a עתיד … לגָרֵר requiring planing for finish; a. fr.Part. pass. מְגֹורָר a) scratched, full of scabs. Gen. R. s. 64 (play on מגרר, Gen. 26:26) ד״א מג׳וכ׳ another explanation is mgorar, for eruptions grew on him (with ref. to Job 2:8); Yalk. ib. 111; v. גָּרַר II. b) planed. Tosef.Sot.XV, 1 מְגֹורָרוֹת במגר׳ היו Var. (ed. Zuck. היה מְגָרֵר) the stones were planed with a plane. Hithpa. הִתְגָּרֵר to be scraped. Tosef.Sabb. XVI (XVII), 19 אין מִתְגָּרְרִין במגוררת ed. Zuck. (Var. מגרדין במגרדת, Sabb.147b גוררין במגררת, Ms. M. גודרין במגדירה, corr. acc.) one must not be scraped with a strigil. Ib. XXII, 6 (147a) מתגררין, Talm. ed. (Mish. מִתְגָּרְדִין, v. Rabb. D. S. to 147b>, note 70).

מְחִיצָהII f. (חוּץ I or חָצַץ) 1) division. B. Bath.2b אימא מ׳ פלוגתא may I not say, mḥitsah (ib. I, 1) means a division of property?Answ. רצו לחצותוכ׳ then it ought to have read, ‘they agreed to divide. 2) partition, wall. Ib. 3a, v. גּוּדָּא; a. e.Esp. (in Sabbath law) a partition ten handbreadths high, to mark a space off as private ground ( רשות היחיד). Erub.VIII, 7 אמת …אא״כ עשו להוכ׳ if a canal runs through a (private) court, you must not draw water out of it on the Sabbath, unless you made at its entrance and its exit a partition ; כותל … תדון משום מ׳ the wall over the channel may serve as a legal partition. Ib. 8. Sabb.101a, a. fr. מ׳ תלויה an overhanging mḥitsah (not connected with the ground). Erub.5a קורה משום מ׳ the beam (across an alley) serves as a legal fiction for a m. (as if its broadside were prolonged so as to form a partition), v. נְגַד; a. v. fr. 3) divided off space, compartment; (for sacred law) camp, precinct, cmp. מַחֲנֶה. Num. R. s. 4 מְחִיצַת הכהנים the camp of the priestly division. Macc.20a, a. e. מ׳ לאכול the limit (the area of Jerusalem) for consuming (the second tithes); מ׳ לקלוט the limit for protecting it (as having once entered the sacred precinct). Lev. R. s. 26 עמי במְחִיצָתִי ‘with me (1 Sam. 28:19) in my division (in heaven). Ib. אין לי רשות ליכנס למְחִיצָתְךָ I am not permitted to enter thy compartment. Num. R. s. 20 מְחִיצָתָן their compartment.Gen. R. s. 98 (play on חצים, Gen. 49:23) בעלי מְחִיצָתוֹ his camp fellows (brothers); a. fr.Pl. מְחִיצוֹת. Erub.89a במ׳ הניכרות when the partitions (between one house and the other) are distinguishable on the roof. Num. R. s. 7 נתנו חכמים מ׳ the scholars fixed camps (for sacred law); Sifré Num. 1 מנו חכמים למ׳ (v. Kel. I, 9); a. fr.מְחִיצִין laws concerning partitions for Sabbath purposes, v. supra. Erub.4a; Succ.5b.

מְחִיצָהII f. (חוּץ I or חָצַץ) 1) division. B. Bath.2b אימא מ׳ פלוגתא may I not say, mḥitsah (ib. I, 1) means a division of property?Answ. רצו לחצותוכ׳ then it ought to have read, ‘they agreed to divide. 2) partition, wall. Ib. 3a, v. גּוּדָּא; a. e.Esp. (in Sabbath law) a partition ten handbreadths high, to mark a space off as private ground ( רשות היחיד). Erub.VIII, 7 אמת …אא״כ עשו להוכ׳ if a canal runs through a (private) court, you must not draw water out of it on the Sabbath, unless you made at its entrance and its exit a partition ; כותל … תדון משום מ׳ the wall over the channel may serve as a legal partition. Ib. 8. Sabb.101a, a. fr. מ׳ תלויה an overhanging mḥitsah (not connected with the ground). Erub.5a קורה משום מ׳ the beam (across an alley) serves as a legal fiction for a m. (as if its broadside were prolonged so as to form a partition), v. נְגַד; a. v. fr. 3) divided off space, compartment; (for sacred law) camp, precinct, cmp. מַחֲנֶה. Num. R. s. 4 מְחִיצַת הכהנים the camp of the priestly division. Macc.20a, a. e. מ׳ לאכול the limit (the area of Jerusalem) for consuming (the second tithes); מ׳ לקלוט the limit for protecting it (as having once entered the sacred precinct). Lev. R. s. 26 עמי במְחִיצָתִי ‘with me (1 Sam. 28:19) in my division (in heaven). Ib. אין לי רשות ליכנס למְחִיצָתְךָ I am not permitted to enter thy compartment. Num. R. s. 20 מְחִיצָתָן their compartment.Gen. R. s. 98 (play on חצים, Gen. 49:23) בעלי מְחִיצָתוֹ his camp fellows (brothers); a. fr.Pl. מְחִיצוֹת. Erub.89a במ׳ הניכרות when the partitions (between one house and the other) are distinguishable on the roof. Num. R. s. 7 נתנו חכמים מ׳ the scholars fixed camps (for sacred law); Sifré Num. 1 מנו חכמים למ׳ (v. Kel. I, 9); a. fr.מְחִיצִין laws concerning partitions for Sabbath purposes, v. supra. Erub.4a; Succ.5b.

עֵירוּבָא, עֵר׳I ch. sam( עֵירוּב, עֵר׳ m. (עָרַב I) ki hu zeh), 1) mixture of seeds, or copulation of heterogeneous animals (כִּלְאַיִם). Sabb.139a כשותא בכרמא ע׳ Ms. M. (ed. עירבובא), v. כָּשוּתָא.Pl. עֵירוּבִין, עֵר׳. Targ. Deut. 22:9. Targ. O. Lev. 19:19 (Y. עירבובין). Targ. Y. ib. 16:3; 5 דלא ע׳ that are no hybrids; a. e.Targ. Y. Ex. 29:2 ע׳ דלחים, read: עֲרוּכִין, v. עֲרִיךְ. 2) (v. preced.) ‘Erub. Ber.39b ריפתא דע׳ bread which had been used as an ‘Erub among the dwellers of a court. ‘Erub.60b לא מטי לעֵירוּבֵיה may not go to the place where he laid his ‘Erub; a. e.