אימא

נֶפֶשf. (b. h.; preced. wds.) 1) resting place, esp. a structure next to or over a tomb. Ohol. VII, 1 נ׳ אטומה a solid tomb-structure (to which there is no access). Shek. II, 5 מותר המת בונין לו נ׳וכ׳ from what is left over of the appropriation for funeral expenses, we build a monument ; (Gen. R. s. 82 בַּיִת). Tosef.Erub.VI (V), 4, sq.; Erub.55b (contrad. to קבר).Pl. נְפָשוֹת. Ib. V, 1 נ׳ sepulchres (containing a place of shelter). Y.Shek.II, 47a top; Gen. R. l. c. אין עושין נ׳וכ׳ no monuments need be put up for the righteous, v. זִכָּרוֹן. Tosef.Ohol.XVII, 4 חוקת נ׳ שבא״יוכ׳ the presumption in the case of sepulchres in Palestine is that they are levitically clean, except those marked. 2) soul, life; person; will, desire, disposition. B. Mets.IV, 6 שאינו אלא נ׳ רעה for it (the refusal of a coin on the ground of a slight abrasion) proves merely a malevolent soul (illiberality in dealing); ib. 52b, v. קְהֵי. Gen. R. s. 14 (names of the soul) נ׳ רוחוכ׳. Ib. נ׳ זו הדם nefesh means blood (life). Ib. (ref. to Gen. 2:7, a. 7:22) כאן הוא עושה נשמה נ׳וכ׳ here the text calls the soul ( נשמה) nefesh, and there, ruaḥ (spirit); ib. s. 32.Snh.IV, 5 נ׳ אחת one (persons) life. Y.Taan.III, beg.66b מכיון שנתנוב״ד נַפְשָׁןוכ׳ as soon as the court has declared its will to do a thing. Nidd.65b, a. fr. בעל נ׳ one who is master over his desire, a conscientious man.Ber.44b כל נ׳ משיב את הנ׳ all life (animal food) restores life; וכל קרוב לנ׳וכ׳ and what is nearest life (the neck which contains the jugular vein) Y.Keth.V, 30b top דברים שהן קיום נ׳ things required for sustaining life. Yoma 74b אבידת נ׳, v. אֲבֵירָה; a. v. fr.דחה נ׳, v. דָּחָה.Sifra Mtsor‘a, Zab., Par. 3, ch. VI ואם נַפְשְׁךָ לומרוכ׳ (= ואיבעית אימא, v. בְּעִי) or if you prefer (another argument); Ḥull.78b bot. Ib. מה ואם נפשך לומר why should you prefer another argument?, i. e. what objection can there be to the argument offered before? (מ)מה נפשך, v. מָה.Ḥull.IV, 7 (77a) נ׳ היפה one not fastidious.B. Bath.89a נ׳ מאזנים the opening in which the tongue of scales rests (agina).Pl. as ab. דיני נ׳, v. דִּין II. Snh. l. c. עדי נ׳ witnesses in capital cases.Yoma VIII, 6 ספק נ׳ the possibility of danger to human life; Sabb.129a; a. fr.

נָקַב(b. h.; cmp. קבב s. v. קַב) 1) to bore, perforate. Snh.97b מקרא זה נוֹקֵבוכ׳ this verse bores and penetrates to the depth. Ib. 6b, a. e. יִקּוֹב הדיןוכ׳, v. דִּין II; a. e.Part. pass. נָקוּב; f. נְקוּבָה; pl. נְקוּבִים, נְקוּבִין; נְקוּבוֹת. Y.Keth.XII, 35a top; Y.Kil.IX, 32b top; (Gen. R. s. 100 נקופה), v. אָרוֹן. Cant. R. to VIII, 5 מצאתי חככם נ׳וכ׳ I found your palate perforated, unable to receive blessings.Esp. נקובה the case of an animal found to have a vital organ perforated. Ḥull.III, 1 נְקוּבַת הושט, v. וֶשֶׁט. Ib. 43a; a. fr.Esp. (נְקָבִים) נְקוּבִים female parts. Y.Meg.I, 71d bot. (reported as one of the changes adopted in the Greek translation of the Pentateuch, ref. to Gen. 1:27, a. 5:2) זכר ונְקוּבָיו בראם a male with corresponding female parts created he them; Gen. R. s. 8; Mekh. Bo, s. 14 (v. Gen. R. l. c., beg.).Y.Meg.I, 71c לנקוביו, v. נֶקֶב. 2) (cmp. אָרַר) to curse, blaspheme. Snh.56a (ref. to Lev. 24:16) ממאי דהאי נוֹקֵבוכ׳ whence do you prove that this noḳeb is used in the sense of blasphemy?… perhaps it means to perforate? Ib. למימרא דנוקבוכ׳ to indicate that noḳeb means curse. 3) to point out, to pronounce. Ib. אימא פרושי שמיה הוא I might say, noḳeb means uttering His name (the Tetragrammaton)? Tanḥ. Emor 24 וכ׳ התחיל לִנְקוֹב he began to pronounce the Name and curse Him.(Midr. Till. to Ps. 1 ונקובות ידים; ed. Bub. נקיבת ירק, read: קְנִיבַת ירק, v. קְנִיבָה. Nif. נִיקַּב, נִקַּב to be perforated, punctured. Ḥull.III, 1 הריאה שנִיקְּבָה if a lung is found to be perforated. Ib. עד שתִּינָּקֵבוכ׳ until the puncture reaches Ib. 43a נ׳ זה בלא זה if only one of the two is perforated. Bekh.44b אם נִקְּבוּ זהוכ׳ if there is a perforation going from one channel to the other; a. fr.

נָקַב(b. h.; cmp. קבב s. v. קַב) 1) to bore, perforate. Snh.97b מקרא זה נוֹקֵבוכ׳ this verse bores and penetrates to the depth. Ib. 6b, a. e. יִקּוֹב הדיןוכ׳, v. דִּין II; a. e.Part. pass. נָקוּב; f. נְקוּבָה; pl. נְקוּבִים, נְקוּבִין; נְקוּבוֹת. Y.Keth.XII, 35a top; Y.Kil.IX, 32b top; (Gen. R. s. 100 נקופה), v. אָרוֹן. Cant. R. to VIII, 5 מצאתי חככם נ׳וכ׳ I found your palate perforated, unable to receive blessings.Esp. נקובה the case of an animal found to have a vital organ perforated. Ḥull.III, 1 נְקוּבַת הושט, v. וֶשֶׁט. Ib. 43a; a. fr.Esp. (נְקָבִים) נְקוּבִים female parts. Y.Meg.I, 71d bot. (reported as one of the changes adopted in the Greek translation of the Pentateuch, ref. to Gen. 1:27, a. 5:2) זכר ונְקוּבָיו בראם a male with corresponding female parts created he them; Gen. R. s. 8; Mekh. Bo, s. 14 (v. Gen. R. l. c., beg.).Y.Meg.I, 71c לנקוביו, v. נֶקֶב. 2) (cmp. אָרַר) to curse, blaspheme. Snh.56a (ref. to Lev. 24:16) ממאי דהאי נוֹקֵבוכ׳ whence do you prove that this noḳeb is used in the sense of blasphemy?… perhaps it means to perforate? Ib. למימרא דנוקבוכ׳ to indicate that noḳeb means curse. 3) to point out, to pronounce. Ib. אימא פרושי שמיה הוא I might say, noḳeb means uttering His name (the Tetragrammaton)? Tanḥ. Emor 24 וכ׳ התחיל לִנְקוֹב he began to pronounce the Name and curse Him.(Midr. Till. to Ps. 1 ונקובות ידים; ed. Bub. נקיבת ירק, read: קְנִיבַת ירק, v. קְנִיבָה. Nif. נִיקַּב, נִקַּב to be perforated, punctured. Ḥull.III, 1 הריאה שנִיקְּבָה if a lung is found to be perforated. Ib. עד שתִּינָּקֵבוכ׳ until the puncture reaches Ib. 43a נ׳ זה בלא זה if only one of the two is perforated. Bekh.44b אם נִקְּבוּ זהוכ׳ if there is a perforation going from one channel to the other; a. fr.

נָתַח(b. h.), Pi. נִתֵּחַ 1) to sever, dissect. Zeb.85a יפשיט וִינַתֵּהַוכ׳ he must flay and dissect it in its place (where he slaughtered it). Ḥull.28b כיון שמְנַחְּחָהּ אכר אבר (not דמנ׳) since he cuts it into parts; a. fr. 2) to distrain, take by force, esp. to seize by waiting for the debtor to come out of the house with an object, opp. to מִשְׁכֵּן, to enter and seize. B. Mets. 113a אימא לא יְנַתְּחֶנּוּוכ׳ read in the Mishnah (IX, 13), he must not seize his goods outside of his house except through the court messenger.

נָתַח(b. h.), Pi. נִתֵּחַ 1) to sever, dissect. Zeb.85a יפשיט וִינַתֵּהַוכ׳ he must flay and dissect it in its place (where he slaughtered it). Ḥull.28b כיון שמְנַחְּחָהּ אכר אבר (not דמנ׳) since he cuts it into parts; a. fr. 2) to distrain, take by force, esp. to seize by waiting for the debtor to come out of the house with an object, opp. to מִשְׁכֵּן, to enter and seize. B. Mets. 113a אימא לא יְנַתְּחֶנּוּוכ׳ read in the Mishnah (IX, 13), he must not seize his goods outside of his house except through the court messenger.

סִבְּלוֹן, סִי׳m. (preced. wds.) 1) load. Sifra introd. עשוי לסִיבְלוֹן אחר made for the carrying of something else (than only persons). 2) pl. סִבְלוֹנוֹת, סִיבְ׳ (cmp. b. h. מַשָּׂא, מַשֵּׂאת) presents, esp. presents of betrothal (donatio propter nuptias). Kidd.II, 6 אע״פ ששלח ס׳וכ׳ although he sent presents after that (after an invalid betrothal). Ib. 50b חוששין לס׳ we have an apprehension concerning nuptial presents, i. e. the fact of a mans having sent presents to a woman gives rise to the apprehension that a betrothal may have taken place (Tosaf.), or that the presents may have been meant as a means of betrothal (Rashi). Ib. אימא … כי קא משדר ס׳ אדעתאוכ׳ I might think … when he sent the presents he did so with the intention of making them the means of betrothal. B. Bath.IX, 5 השולח ס׳ … אינן נגבין if one sends presents …, they cannot be reclaimed (in case of death or divorce before marriage). Ib. 146a ס׳ העשויין ליבלות presents intended for immediate consumption or wear; a. fr.

סִבְּלוֹן, סִי׳m. (preced. wds.) 1) load. Sifra introd. עשוי לסִיבְלוֹן אחר made for the carrying of something else (than only persons). 2) pl. סִבְלוֹנוֹת, סִיבְ׳ (cmp. b. h. מַשָּׂא, מַשֵּׂאת) presents, esp. presents of betrothal (donatio propter nuptias). Kidd.II, 6 אע״פ ששלח ס׳וכ׳ although he sent presents after that (after an invalid betrothal). Ib. 50b חוששין לס׳ we have an apprehension concerning nuptial presents, i. e. the fact of a mans having sent presents to a woman gives rise to the apprehension that a betrothal may have taken place (Tosaf.), or that the presents may have been meant as a means of betrothal (Rashi). Ib. אימא … כי קא משדר ס׳ אדעתאוכ׳ I might think … when he sent the presents he did so with the intention of making them the means of betrothal. B. Bath.IX, 5 השולח ס׳ … אינן נגבין if one sends presents …, they cannot be reclaimed (in case of death or divorce before marriage). Ib. 146a ס׳ העשויין ליבלות presents intended for immediate consumption or wear; a. fr.

סִבְּלוֹן, סִי׳m. (preced. wds.) 1) load. Sifra introd. עשוי לסִיבְלוֹן אחר made for the carrying of something else (than only persons). 2) pl. סִבְלוֹנוֹת, סִיבְ׳ (cmp. b. h. מַשָּׂא, מַשֵּׂאת) presents, esp. presents of betrothal (donatio propter nuptias). Kidd.II, 6 אע״פ ששלח ס׳וכ׳ although he sent presents after that (after an invalid betrothal). Ib. 50b חוששין לס׳ we have an apprehension concerning nuptial presents, i. e. the fact of a mans having sent presents to a woman gives rise to the apprehension that a betrothal may have taken place (Tosaf.), or that the presents may have been meant as a means of betrothal (Rashi). Ib. אימא … כי קא משדר ס׳ אדעתאוכ׳ I might think … when he sent the presents he did so with the intention of making them the means of betrothal. B. Bath.IX, 5 השולח ס׳ … אינן נגבין if one sends presents …, they cannot be reclaimed (in case of death or divorce before marriage). Ib. 146a ס׳ העשויין ליבלות presents intended for immediate consumption or wear; a. fr.

סִבְּלוֹן, סִי׳m. (preced. wds.) 1) load. Sifra introd. עשוי לסִיבְלוֹן אחר made for the carrying of something else (than only persons). 2) pl. סִבְלוֹנוֹת, סִיבְ׳ (cmp. b. h. מַשָּׂא, מַשֵּׂאת) presents, esp. presents of betrothal (donatio propter nuptias). Kidd.II, 6 אע״פ ששלח ס׳וכ׳ although he sent presents after that (after an invalid betrothal). Ib. 50b חוששין לס׳ we have an apprehension concerning nuptial presents, i. e. the fact of a mans having sent presents to a woman gives rise to the apprehension that a betrothal may have taken place (Tosaf.), or that the presents may have been meant as a means of betrothal (Rashi). Ib. אימא … כי קא משדר ס׳ אדעתאוכ׳ I might think … when he sent the presents he did so with the intention of making them the means of betrothal. B. Bath.IX, 5 השולח ס׳ … אינן נגבין if one sends presents …, they cannot be reclaimed (in case of death or divorce before marriage). Ib. 146a ס׳ העשויין ליבלות presents intended for immediate consumption or wear; a. fr.

סְבָר, סְבָרָאm. (preced.) 1) brightness of mind, ingenuity. Targ. Cant. 5:10. 2) speculation, logical argument. Meg.18b, a. e. (expl. מתנמנם, v. נִים) דקרו … ולא ידע לאהדורי ס׳ you call him, and he answers but cannot recall an argument. Y.Ber.III, 6c top כל סבר קשי דהוה לי תמן סבירתיה any hard thinking I had to do, there I did it. Ib. כל ההוא סברא קשיאוכ׳ all that difficult subject of Tbul Yom I studied there.Esp. logical deduction, conclusion by reasoning, opp. to גמרא verbal tradition. Yoma 33a bot. גמרא גמירנא ס׳ לא ידענא I know the final decision as a tradition, the argument I do not know. Gitt.6b בשלמא מילתא דתליא בס׳ לחייוכ׳ if it were a thing which depends on reason, you might be right, but this is a tradition. B. Bath.77a גמרא או ס׳ is this a tradition or a logical inference? Ab. Zar.34b איבעית אימא ס׳ ואב״א קרא I may say, it is founded on reason, or I may say, it is intimated in the Scriptures; a. v. fr. 3) common sense, ordinary conception, opp. עיקר. Y.Ber.IX, 13c bot.; Midr. Till. to Ps. 18:8 כך הוא ס׳ דמילתא, v. סֵבֶר 3.

סְבָר, סְבָרָאm. (preced.) 1) brightness of mind, ingenuity. Targ. Cant. 5:10. 2) speculation, logical argument. Meg.18b, a. e. (expl. מתנמנם, v. נִים) דקרו … ולא ידע לאהדורי ס׳ you call him, and he answers but cannot recall an argument. Y.Ber.III, 6c top כל סבר קשי דהוה לי תמן סבירתיה any hard thinking I had to do, there I did it. Ib. כל ההוא סברא קשיאוכ׳ all that difficult subject of Tbul Yom I studied there.Esp. logical deduction, conclusion by reasoning, opp. to גמרא verbal tradition. Yoma 33a bot. גמרא גמירנא ס׳ לא ידענא I know the final decision as a tradition, the argument I do not know. Gitt.6b בשלמא מילתא דתליא בס׳ לחייוכ׳ if it were a thing which depends on reason, you might be right, but this is a tradition. B. Bath.77a גמרא או ס׳ is this a tradition or a logical inference? Ab. Zar.34b איבעית אימא ס׳ ואב״א קרא I may say, it is founded on reason, or I may say, it is intimated in the Scriptures; a. v. fr. 3) common sense, ordinary conception, opp. עיקר. Y.Ber.IX, 13c bot.; Midr. Till. to Ps. 18:8 כך הוא ס׳ דמילתא, v. סֵבֶר 3.

סְבָר, סְבָרָאm. (preced.) 1) brightness of mind, ingenuity. Targ. Cant. 5:10. 2) speculation, logical argument. Meg.18b, a. e. (expl. מתנמנם, v. נִים) דקרו … ולא ידע לאהדורי ס׳ you call him, and he answers but cannot recall an argument. Y.Ber.III, 6c top כל סבר קשי דהוה לי תמן סבירתיה any hard thinking I had to do, there I did it. Ib. כל ההוא סברא קשיאוכ׳ all that difficult subject of Tbul Yom I studied there.Esp. logical deduction, conclusion by reasoning, opp. to גמרא verbal tradition. Yoma 33a bot. גמרא גמירנא ס׳ לא ידענא I know the final decision as a tradition, the argument I do not know. Gitt.6b בשלמא מילתא דתליא בס׳ לחייוכ׳ if it were a thing which depends on reason, you might be right, but this is a tradition. B. Bath.77a גמרא או ס׳ is this a tradition or a logical inference? Ab. Zar.34b איבעית אימא ס׳ ואב״א קרא I may say, it is founded on reason, or I may say, it is intimated in the Scriptures; a. v. fr. 3) common sense, ordinary conception, opp. עיקר. Y.Ber.IX, 13c bot.; Midr. Till. to Ps. 18:8 כך הוא ס׳ דמילתא, v. סֵבֶר 3.

סְבָר, סְבָרָאm. (preced.) 1) brightness of mind, ingenuity. Targ. Cant. 5:10. 2) speculation, logical argument. Meg.18b, a. e. (expl. מתנמנם, v. נִים) דקרו … ולא ידע לאהדורי ס׳ you call him, and he answers but cannot recall an argument. Y.Ber.III, 6c top כל סבר קשי דהוה לי תמן סבירתיה any hard thinking I had to do, there I did it. Ib. כל ההוא סברא קשיאוכ׳ all that difficult subject of Tbul Yom I studied there.Esp. logical deduction, conclusion by reasoning, opp. to גמרא verbal tradition. Yoma 33a bot. גמרא גמירנא ס׳ לא ידענא I know the final decision as a tradition, the argument I do not know. Gitt.6b בשלמא מילתא דתליא בס׳ לחייוכ׳ if it were a thing which depends on reason, you might be right, but this is a tradition. B. Bath.77a גמרא או ס׳ is this a tradition or a logical inference? Ab. Zar.34b איבעית אימא ס׳ ואב״א קרא I may say, it is founded on reason, or I may say, it is intimated in the Scriptures; a. v. fr. 3) common sense, ordinary conception, opp. עיקר. Y.Ber.IX, 13c bot.; Midr. Till. to Ps. 18:8 כך הוא ס׳ דמילתא, v. סֵבֶר 3.

סֵיפָאm. (v. סוֹפָא) end. Y.Snh.X, 29a bot. סֵיפֵיה (interch. with סוֹפֵיה). B. Bath.14b; a. e.Esp. the last ( second) clause of a Biblical verse; the last section of a Mishnah Ber.60a כל היכי … מרישיה לסיפיה … מסיפיה לרישיהוכ׳ whatever way you interpret that verse, whether from the first to the second clause, it gives sense, or from the second to the first clause, it gives sense. Ḥull.94b, a. fr. אימא ס׳ how will you understand the last (third) clause? Sabb.86a ס׳ כר׳וכ׳ the last (second) clause agrees with ; a. v. fr.

סֵיפָאm. (v. סוֹפָא) end. Y.Snh.X, 29a bot. סֵיפֵיה (interch. with סוֹפֵיה). B. Bath.14b; a. e.Esp. the last ( second) clause of a Biblical verse; the last section of a Mishnah Ber.60a כל היכי … מרישיה לסיפיה … מסיפיה לרישיהוכ׳ whatever way you interpret that verse, whether from the first to the second clause, it gives sense, or from the second to the first clause, it gives sense. Ḥull.94b, a. fr. אימא ס׳ how will you understand the last (third) clause? Sabb.86a ס׳ כר׳וכ׳ the last (second) clause agrees with ; a. v. fr.

עוֹבָדָא, עוּבְדָא, עוּבְדָהm. (עֲבַד), corresp. to h. מַעֲשֶׂה, deed, work; occurrence, event, fact, case, precedent. Targ. Gen. 44:15. Targ. Ex. 28:32 עוֹבַד constr.; a. v. fr.Yoma 71b דעבדין ע׳ דאהרן who act like Aaron. Kidd.79b עבד ע׳ כותיה דרב decided a case in agreement with Rabs opinion. Y.Ber.I, 3a top, v. כְּוָת. Y.Naz.V, 54a top נפק ע׳ כר׳וכ׳ the case went forth (was decided), in agreement with the opinion of Keth.60b בדידי הוה ע׳ it was my case (that came up for decision). Y.Ab. Zar. II, 41a bot. ר׳ יוסי … אהן ע׳ R. J. told the following story; ע׳ הוה איתא חדאוכ׳ it happened that a certain woman loved to do charity ; Y.Ter.VIII, 45c bot. Ib. (mid-page) לע׳ for practice. Ib. מרי ע׳, v. מָרָא I. Y.M. Kat. III, 82d top הוה ליה ע׳ had a case (euphem. for, mourning befell him). B. Mets.70a אימא … גופא דע׳וכ׳ tell me now, what was the real case (from which you derived your report of Samuels opinion)?; a. v. fr.Pl. עוֹבָדִין, עוֹבָדַיָּא, עוֹבָדֵי, עוּבְ׳. Targ. Koh. 9:10. Targ. Num. 16:28. Targ. Y. Lev. 21:4 (v. Sifra Emor, Par. 1); a. fr.Y. M. Kat. l. c. תרין ע׳ two cases of mourning. Y.Taan.IV, 68d הוה דריש … ע׳ בבילעוכ׳ cited in his lectures twenty-four cases to which he applied the text billʿa (Lam. 2:2); (Lam. R. to l. c. אַפִּין). Lam. R. to III, 58 מה אילין עובדיוכ׳ what deeds are those that thou doest?; a. fr.

עוֹבָדָא, עוּבְדָא, עוּבְדָהm. (עֲבַד), corresp. to h. מַעֲשֶׂה, deed, work; occurrence, event, fact, case, precedent. Targ. Gen. 44:15. Targ. Ex. 28:32 עוֹבַד constr.; a. v. fr.Yoma 71b דעבדין ע׳ דאהרן who act like Aaron. Kidd.79b עבד ע׳ כותיה דרב decided a case in agreement with Rabs opinion. Y.Ber.I, 3a top, v. כְּוָת. Y.Naz.V, 54a top נפק ע׳ כר׳וכ׳ the case went forth (was decided), in agreement with the opinion of Keth.60b בדידי הוה ע׳ it was my case (that came up for decision). Y.Ab. Zar. II, 41a bot. ר׳ יוסי … אהן ע׳ R. J. told the following story; ע׳ הוה איתא חדאוכ׳ it happened that a certain woman loved to do charity ; Y.Ter.VIII, 45c bot. Ib. (mid-page) לע׳ for practice. Ib. מרי ע׳, v. מָרָא I. Y.M. Kat. III, 82d top הוה ליה ע׳ had a case (euphem. for, mourning befell him). B. Mets.70a אימא … גופא דע׳וכ׳ tell me now, what was the real case (from which you derived your report of Samuels opinion)?; a. v. fr.Pl. עוֹבָדִין, עוֹבָדַיָּא, עוֹבָדֵי, עוּבְ׳. Targ. Koh. 9:10. Targ. Num. 16:28. Targ. Y. Lev. 21:4 (v. Sifra Emor, Par. 1); a. fr.Y. M. Kat. l. c. תרין ע׳ two cases of mourning. Y.Taan.IV, 68d הוה דריש … ע׳ בבילעוכ׳ cited in his lectures twenty-four cases to which he applied the text billʿa (Lam. 2:2); (Lam. R. to l. c. אַפִּין). Lam. R. to III, 58 מה אילין עובדיוכ׳ what deeds are those that thou doest?; a. fr.

עוֹבָדָא, עוּבְדָא, עוּבְדָהm. (עֲבַד), corresp. to h. מַעֲשֶׂה, deed, work; occurrence, event, fact, case, precedent. Targ. Gen. 44:15. Targ. Ex. 28:32 עוֹבַד constr.; a. v. fr.Yoma 71b דעבדין ע׳ דאהרן who act like Aaron. Kidd.79b עבד ע׳ כותיה דרב decided a case in agreement with Rabs opinion. Y.Ber.I, 3a top, v. כְּוָת. Y.Naz.V, 54a top נפק ע׳ כר׳וכ׳ the case went forth (was decided), in agreement with the opinion of Keth.60b בדידי הוה ע׳ it was my case (that came up for decision). Y.Ab. Zar. II, 41a bot. ר׳ יוסי … אהן ע׳ R. J. told the following story; ע׳ הוה איתא חדאוכ׳ it happened that a certain woman loved to do charity ; Y.Ter.VIII, 45c bot. Ib. (mid-page) לע׳ for practice. Ib. מרי ע׳, v. מָרָא I. Y.M. Kat. III, 82d top הוה ליה ע׳ had a case (euphem. for, mourning befell him). B. Mets.70a אימא … גופא דע׳וכ׳ tell me now, what was the real case (from which you derived your report of Samuels opinion)?; a. v. fr.Pl. עוֹבָדִין, עוֹבָדַיָּא, עוֹבָדֵי, עוּבְ׳. Targ. Koh. 9:10. Targ. Num. 16:28. Targ. Y. Lev. 21:4 (v. Sifra Emor, Par. 1); a. fr.Y. M. Kat. l. c. תרין ע׳ two cases of mourning. Y.Taan.IV, 68d הוה דריש … ע׳ בבילעוכ׳ cited in his lectures twenty-four cases to which he applied the text billʿa (Lam. 2:2); (Lam. R. to l. c. אַפִּין). Lam. R. to III, 58 מה אילין עובדיוכ׳ what deeds are those that thou doest?; a. fr.

עוֹבָדָא, עוּבְדָא, עוּבְדָהm. (עֲבַד), corresp. to h. מַעֲשֶׂה, deed, work; occurrence, event, fact, case, precedent. Targ. Gen. 44:15. Targ. Ex. 28:32 עוֹבַד constr.; a. v. fr.Yoma 71b דעבדין ע׳ דאהרן who act like Aaron. Kidd.79b עבד ע׳ כותיה דרב decided a case in agreement with Rabs opinion. Y.Ber.I, 3a top, v. כְּוָת. Y.Naz.V, 54a top נפק ע׳ כר׳וכ׳ the case went forth (was decided), in agreement with the opinion of Keth.60b בדידי הוה ע׳ it was my case (that came up for decision). Y.Ab. Zar. II, 41a bot. ר׳ יוסי … אהן ע׳ R. J. told the following story; ע׳ הוה איתא חדאוכ׳ it happened that a certain woman loved to do charity ; Y.Ter.VIII, 45c bot. Ib. (mid-page) לע׳ for practice. Ib. מרי ע׳, v. מָרָא I. Y.M. Kat. III, 82d top הוה ליה ע׳ had a case (euphem. for, mourning befell him). B. Mets.70a אימא … גופא דע׳וכ׳ tell me now, what was the real case (from which you derived your report of Samuels opinion)?; a. v. fr.Pl. עוֹבָדִין, עוֹבָדַיָּא, עוֹבָדֵי, עוּבְ׳. Targ. Koh. 9:10. Targ. Num. 16:28. Targ. Y. Lev. 21:4 (v. Sifra Emor, Par. 1); a. fr.Y. M. Kat. l. c. תרין ע׳ two cases of mourning. Y.Taan.IV, 68d הוה דריש … ע׳ בבילעוכ׳ cited in his lectures twenty-four cases to which he applied the text billʿa (Lam. 2:2); (Lam. R. to l. c. אַפִּין). Lam. R. to III, 58 מה אילין עובדיוכ׳ what deeds are those that thou doest?; a. fr.

עַיִןf. (b. h.; עוּן) 1) eye, sight, look. Kidd.24a בשן וע׳, v. יָצָא. Ib. b הכהו על עֵינֹווכ׳ if the master struck him on his eye and made it blind. B. Kam.83b (ref. to Ex. 21:24) אימא ע׳ ממש may not the text mean that he who injures a persons eye must really suffer the same injury? Sabb.108b bot. יד לע׳וכ׳ an unwashed hand (in the morning) touching the eye deserves to be cut off. Taan.8b סמוי מן הע׳, v. סָמָא. Ib. דבר שאין הע׳ שולטת בו something which the eye cannot look at (being stored away), v. infra; a. v. fr.Y.Ned.IX, end, 41c עשה לה ע׳ של זהב, a corrupt dittography of עשה לה שן של זהב.ע׳ טובה (also יפה) a benevolent eye, good will, liberality, opp. ע׳ רעה or עֵין הרע (abbr. עה״ר), also ע׳ צרה ill-will, selfishness, envy. Ab. II, 9. Sabb.74a משום ע׳ יפהוכ׳ he intended to show his good will. Tosef.Ḥall.I, 7 שעינו יפה בעיסתו he is liberal with his dough (is glad to give the priests portion), opp. עינו צרה. Esth. R. to 1. 4 היתה עינו צרה בממונו he was jealous of his wealth (unwilling to leave it to his heirs to be enjoyed by them). Ab. V, 13 עינו רצה בשל אחרים he is illiberal with regard to other peoples money (begrudges them the privilege of giving charity), ע׳ רעה בשלו he is illiberal with his own money (is too greedy to afford himself the pleasure of giving charity). Ib. II, 11, v. יֵצֶר; a. fr.צַר ע׳ (= רַע ע׳) selfish, opp. טוב ע׳ liberal, selfless. Sabb.108b שדורי … צר ע׳ אנא I send you (the salve), lest you say that I am selfish. Sot.38b אפי׳ העופות מכירין בצָרֵי ע׳ even birds recognize selfish men. Ib. כל הנהנה מצרי ע׳וכ׳ he who accepts benefits from self-seeking men, transgresses a law (ref. to Prov. 23:6). Ib. אין … לטוב ע׳ the cup of benediction must be handed to none but an unselfish person (with ref. to Prov. 22:9); a. e.Esp. ע׳ רעה, עֵין הרע (abbrev. עה״ר), or only עַיִן, the evil eye, an envious glance that brings harm to the person looked at, bewitchment. B. Mets. 107b (ref. to Deut. 7:15) זו ע׳ that means the effect of an evil eye. Ib. תשעים … בע׳ רעהוכ׳ ninety-nine persons die of an evil eye against one in the natural course. Gen. R. s. 91 שלא תשלוט בכםעה״ר that the evil eye may have no power over you. Ib. לא הייתם … מפני הע׳ were you not afraid of the evil eye? Ber.20a ע׳ שלא … איןעה״ר שולטת בי no evil eye can affect him whose eye refused to feed on what was not his (to look at the charms of a married woman); a. fr.שקל ע׳ בע׳ to balance the scales exactly, to allow no overweight (v. עוּן, a. כָּרַע). B. Bath. V, 11; a. fr.בע׳ visible to the eye, discernible; in natural form. Y.Ber.VI, 10a אע״פ ששחוקין בעֵינָן הן although they are ground, they are still discernible. Ib. אם בעַיְינָן הן if they are in their natural form (not mashed); a. fr.כְּעֵין like the appearance of, similar to, a sort of (cmp. גַּוָּון). Ib. b כל שהוא כע׳ סולתוכ׳ whatever resembles a pudding or dumpling. Ber.58a (in Chald. diet.) מלכותא דארעא כע׳וכ׳ the government on earth is like the government in heaven (inspires reverence); a. fr.מֵעֵין a reflection of, of the nature of; an abstract of. Snh.105b (ref. to the preposition מ in 1 Kings 1:47) מע׳ קאמר ליה he means, ‘as a reflection (of thy name, thy throne). Ib. (ref. to Jud. 5:24) מע׳ קאמר it means ‘similar to (the blessings of Sarah). Ber.IV, 3 מע׳י״ח an abstract of the eighteen benedictions. Y. ib. 8a bot. שבע מע׳י״ח seven benedictions embodying the eighteen. Ib. VI, 10b ברכה אחת מע׳ שלש one benediction embodying the three. Gen. R. s. 11, a. e., v. דּוּגְמַטְרִין.Du. עֵינַיִים, עֵינַיִם. Bekh.VII, 4 עֵינָיו גדולותוכ׳ if his (the priests) eyes are as large as those of a calf. Ib. 3. Ber.58a, a. e. נתן עיניו בווכ׳ he put his eyes on him, and he was turned into a heap of bones. Y.Hor.III, end, 48c נתנו עֵינֵיהֶן בשמואלוכ׳ they directed their attention to Samuel ; a. fr.אחז את הע׳, v. אָחַז. 2) anything resembling the eye, hole, ring Kel. VIII, 7 ע׳ של תנור the ‘eye of an oven (the fireplace under the oven, Maim.; the opening for the escape of the smoke, which may be closed to retain the heat, R. S.). Ib. IX, 8 תנור שניקב מעינו an oven in the eye of which is a defect. Ib. XXI, 2 ע׳ the ring-shaped pad around an animals neck (a halter of soft material). Ib. ע׳ של מתכת a metal hame (cmp. עוֹנָתָא). Tosef. ib. B. Bath. I, 7 העיין שבמצעד the ring attached to an adze; a. fr. 3) spring, well. Keth.I, 10; a. fr.(Frequ. עֵין in pr. n. pl., as ע׳ סוכר, ע׳ טב; v. respective determinants).