בכלים

מָעַט(b. h.; cmp. מוּט) to be thin, minute.Part. pass. מָעוּט, f. מְעוּטָה; pl. מְעוּטִים, מְעוּטִין; מְעוּטוֹת. Y.Pes.V, 32a bot.; Y.Snh.I, 18c bot. גסי רוח ומְעוּטֵי תידה big in spirit (haughty) and small in learning (of narrow capacity). Tosef.Ḥall.I, 7; a. e.Tam.IV, 2 במעוטה at least (Talm. ed. 31a במעוטן, comment. במיעוטן on the smallest of the tables). Pi. מִעֵט, מִיעֵט 1) to diminish, reduce; to do little. Ab. IV, 10 הוי מְמַעֵט בעסקוכ׳ do less business, and busy thyself with the Law. M. Kat. 22a, v. עֵסֶק. Taan. I, 7 מְמַעֲטִין במשאוכ׳ we must reduce business transactions, building Ib. IV, 6 משנכנס אב ממעטין בשמחה with the beginning of the month of Ab we must reduce rejoicing. Ḥull.60b לכי ומַעֲטִי את עצמך go and make thyself smaller (be reduced). Snh.17a הואיל ומִיעַטְתֶּם עצמיכם because you made yourselves small (were modest); Num. R. s. 15. Tosef.Erub.IX (VI), 15 מִיעֲטָהּ באבניםוכ׳ if he reduced the size of the gap by means of stones Y. ib. VII, beg.24b ממעטין בכלים you may use utensils for reducing the opening. Bab. ib. 77b ממעט effects the reduction, i. e. puts the two adjoining places in the legal condition of dwellings connected by a gate; a. fr. 2) (interpret.) to limit, qualify, exclude from the rule. Shebu.26a היה דורש את כל התורה בריבה ומיעט interpreted the entire Law on the principle of ‘It includes and it excludes, i. e. on the principle that if, in the Biblical text, a specification is preceded and followed by general terms, both an extension ( ריבוי) and a limitation ( מיעוט) must be found; e. g. ib. (ref. to Lev. 5:4) או נפש … להרע … מי׳וכ׳ ‘or if a soul swears, this is a general expression, ‘for bad or for good, this limits (the sphere of the law to things which are either an advantage or a disadvantage); ‘whatsoever it be, this is again a generalization; now what does it include? All kinds of words (vows); ומאי מ׳ מ׳וכ׳ and what does it exclude? It excludes a religious act (the vow of doing a forbidden thing or not doing a commanded thing). Sifra Tsav, ch. XV, Par. 11 אם מִיעַטְתִּים מסמיכה מרובה לא אֲמַעֲטֵם בתנופהוכ׳ if I exclude them (the gentiles) from the privilege of laying hands on the sacrifice, which has a wider sphere of application, must I not exclude them from the privilege of waving ?; a. fr.Part. pass. מְמוּעָט, v. מוּעָט. Hif. הִמְעִיט to do little, less. Ber.I7a שמא תאמר אני מרבה והוא מַמְעִיט lest you say, I do much good, and he but little; שנינו אחד המרבה ואחד הממעיטוכ׳ we have learned, whether one does much or little (they are equally worthy), provided one directs his heart ; Men. XIII, 11; a. fr. Nithpa. נִתְמַעֵט, Hithpa. הִתְמַעֵט to be diminished, reduced. Erub.VII, 5 נ׳ התבן מעשרהוכ׳ if the pile of straw has been reduced to less than ten handbreadths. Ib. 54b; Ab. Zar.19a מִתְמַעֵט he will become less (will decline in learning). Arakh.30b נ׳ כספו if his value was reduced. Tosef.Sot.XIV, 10 נִתְמַעֲטוּ הימיםוכ׳ the days were reduced, and the years shortened. Ib. התחילו הגוים להתרבות וישראל להִתְמעֵט the nations began to grow and the Israelites to be reduced (in rank). Pesik. R. s. 14 נִתְמַעֲטָה ידו he became reduced in fortune. Midr. Till. to Ps. 12, end נפשם מִתְמַעֶטֶת עליהם their soul within them shrinks, i. e. they feel jealous and angry; Yalk. ib. 659; Lev. R. s. 32, beg. מתמענת (corr. acc.). Sifra l. c. נִתְמַעֶטֶת תנופה the sphere of the act of waving is the smaller one; נִתְמַעֲטָה סמיכה the laying on of hands has the smaller sphere; a. fr.Erub.80b מאי נתמעט נתמטמט ‘it was reduced (Mish. VII, 7) means, it was reduced to atoms, v. מִטְמֵט.B. Mets.71a נכסיו מִתְמַעֲטִין, v. סוּט h.Tosef.Mikv.VI (VII), 14 מִתְמַעֲטִין, v. מָעַךְ.

מָעַט(b. h.; cmp. מוּט) to be thin, minute.Part. pass. מָעוּט, f. מְעוּטָה; pl. מְעוּטִים, מְעוּטִין; מְעוּטוֹת. Y.Pes.V, 32a bot.; Y.Snh.I, 18c bot. גסי רוח ומְעוּטֵי תידה big in spirit (haughty) and small in learning (of narrow capacity). Tosef.Ḥall.I, 7; a. e.Tam.IV, 2 במעוטה at least (Talm. ed. 31a במעוטן, comment. במיעוטן on the smallest of the tables). Pi. מִעֵט, מִיעֵט 1) to diminish, reduce; to do little. Ab. IV, 10 הוי מְמַעֵט בעסקוכ׳ do less business, and busy thyself with the Law. M. Kat. 22a, v. עֵסֶק. Taan. I, 7 מְמַעֲטִין במשאוכ׳ we must reduce business transactions, building Ib. IV, 6 משנכנס אב ממעטין בשמחה with the beginning of the month of Ab we must reduce rejoicing. Ḥull.60b לכי ומַעֲטִי את עצמך go and make thyself smaller (be reduced). Snh.17a הואיל ומִיעַטְתֶּם עצמיכם because you made yourselves small (were modest); Num. R. s. 15. Tosef.Erub.IX (VI), 15 מִיעֲטָהּ באבניםוכ׳ if he reduced the size of the gap by means of stones Y. ib. VII, beg.24b ממעטין בכלים you may use utensils for reducing the opening. Bab. ib. 77b ממעט effects the reduction, i. e. puts the two adjoining places in the legal condition of dwellings connected by a gate; a. fr. 2) (interpret.) to limit, qualify, exclude from the rule. Shebu.26a היה דורש את כל התורה בריבה ומיעט interpreted the entire Law on the principle of ‘It includes and it excludes, i. e. on the principle that if, in the Biblical text, a specification is preceded and followed by general terms, both an extension ( ריבוי) and a limitation ( מיעוט) must be found; e. g. ib. (ref. to Lev. 5:4) או נפש … להרע … מי׳וכ׳ ‘or if a soul swears, this is a general expression, ‘for bad or for good, this limits (the sphere of the law to things which are either an advantage or a disadvantage); ‘whatsoever it be, this is again a generalization; now what does it include? All kinds of words (vows); ומאי מ׳ מ׳וכ׳ and what does it exclude? It excludes a religious act (the vow of doing a forbidden thing or not doing a commanded thing). Sifra Tsav, ch. XV, Par. 11 אם מִיעַטְתִּים מסמיכה מרובה לא אֲמַעֲטֵם בתנופהוכ׳ if I exclude them (the gentiles) from the privilege of laying hands on the sacrifice, which has a wider sphere of application, must I not exclude them from the privilege of waving ?; a. fr.Part. pass. מְמוּעָט, v. מוּעָט. Hif. הִמְעִיט to do little, less. Ber.I7a שמא תאמר אני מרבה והוא מַמְעִיט lest you say, I do much good, and he but little; שנינו אחד המרבה ואחד הממעיטוכ׳ we have learned, whether one does much or little (they are equally worthy), provided one directs his heart ; Men. XIII, 11; a. fr. Nithpa. נִתְמַעֵט, Hithpa. הִתְמַעֵט to be diminished, reduced. Erub.VII, 5 נ׳ התבן מעשרהוכ׳ if the pile of straw has been reduced to less than ten handbreadths. Ib. 54b; Ab. Zar.19a מִתְמַעֵט he will become less (will decline in learning). Arakh.30b נ׳ כספו if his value was reduced. Tosef.Sot.XIV, 10 נִתְמַעֲטוּ הימיםוכ׳ the days were reduced, and the years shortened. Ib. התחילו הגוים להתרבות וישראל להִתְמעֵט the nations began to grow and the Israelites to be reduced (in rank). Pesik. R. s. 14 נִתְמַעֲטָה ידו he became reduced in fortune. Midr. Till. to Ps. 12, end נפשם מִתְמַעֶטֶת עליהם their soul within them shrinks, i. e. they feel jealous and angry; Yalk. ib. 659; Lev. R. s. 32, beg. מתמענת (corr. acc.). Sifra l. c. נִתְמַעֶטֶת תנופה the sphere of the act of waving is the smaller one; נִתְמַעֲטָה סמיכה the laying on of hands has the smaller sphere; a. fr.Erub.80b מאי נתמעט נתמטמט ‘it was reduced (Mish. VII, 7) means, it was reduced to atoms, v. מִטְמֵט.B. Mets.71a נכסיו מִתְמַעֲטִין, v. סוּט h.Tosef.Mikv.VI (VII), 14 מִתְמַעֲטִין, v. מָעַךְ.

נָזַקHif. הִזִּיק (denom. of נֵזֶק) to hurt, injure, damage. Ex. R. s. 20, beg. דלג … ילא הִזִּיקוֹ stepped over the child and did not injure it. B. Kam. I, 1 לילך ולהַזִּיק to do injury in moving (be an active agency of damage); ib. וכשה׳ חבוכ׳ and when one of them caused damage, the offender (מַזִּיק) is responsible. Ib. III, 6 והִזִּיקוּ זהוכ׳ and hurt one another (by collision); a. fr.V. מַזִּיק. Hof. הוּזָּק to be hurt, injured, damaged. Ib. III, 1, sq. Ib. 31b שהוּזְּקוּ כלים בכלים vessels (belonging to one person) were damaged by collision with (another persons) vessels; a. fr. Nif. נִיזַּק same. Ex. R. l. c. end שלא יִנָּזְקוּ that they be not hurt (by the wolves). Deut. R. s. 7 ולא תִנָּזֵק צפורנו של לחד מהם rather than a nail of one of them be injured; a. e.Usu. part. נִיזּוֹק, נִזּוֹק; pl. נִיזּוֹקִים, נִיזּוֹקִין. Ber.9b אינו נ׳ כלוכ׳ has no evil to fear for the entire day. Ib. 40a ואי אתה נ׳ and thou shalt not get sick; a. fr.Ḥull.142a; Pes.8b, a. e. שלוחי מצוה אינן נ׳ those going on a religious mission will not meet with evil; a. e.V. נִיזָּק.

נָזַקHif. הִזִּיק (denom. of נֵזֶק) to hurt, injure, damage. Ex. R. s. 20, beg. דלג … ילא הִזִּיקוֹ stepped over the child and did not injure it. B. Kam. I, 1 לילך ולהַזִּיק to do injury in moving (be an active agency of damage); ib. וכשה׳ חבוכ׳ and when one of them caused damage, the offender (מַזִּיק) is responsible. Ib. III, 6 והִזִּיקוּ זהוכ׳ and hurt one another (by collision); a. fr.V. מַזִּיק. Hof. הוּזָּק to be hurt, injured, damaged. Ib. III, 1, sq. Ib. 31b שהוּזְּקוּ כלים בכלים vessels (belonging to one person) were damaged by collision with (another persons) vessels; a. fr. Nif. נִיזַּק same. Ex. R. l. c. end שלא יִנָּזְקוּ that they be not hurt (by the wolves). Deut. R. s. 7 ולא תִנָּזֵק צפורנו של לחד מהם rather than a nail of one of them be injured; a. e.Usu. part. נִיזּוֹק, נִזּוֹק; pl. נִיזּוֹקִים, נִיזּוֹקִין. Ber.9b אינו נ׳ כלוכ׳ has no evil to fear for the entire day. Ib. 40a ואי אתה נ׳ and thou shalt not get sick; a. fr.Ḥull.142a; Pes.8b, a. e. שלוחי מצוה אינן נ׳ those going on a religious mission will not meet with evil; a. e.V. נִיזָּק.

עָצַר(b. h.; cmp. אָצַר) ( to press, to close up; to detain; to ward off; to gather, store away. Succ.38a עוֹצֶרֶת רוחותוכ׳ wards off evil winds and dews (v. infra). Num. R. s. 19 היאך יכול … וַעֲצָרוֹ how could the angel of death strike a man that had stood up against the angel of death and warded him off? (ref. to Num. 17:13). Sifré Num. 151; Yalk. ib. 782 (ref. to עצרת, Num. 29:35) עֲצָרוֹ הכתוב מלצאת the Scripture keeps him (the pilgrim) from leaving (Jerusalem, on the eighth day). Pesik. R. (ed. Pl.) addit. s. 4; Pesik. Bayom, p. 193b> הק״בה עוֹצֵרוכ׳ the Lord locks his Presence up with them, v. infra. Ab. Zar.71a עול תחתי לעוֹצֵר, v. עָלַל; a. fr.Part. pass. עָצוּר; f. עֲצוּרָה; pl. עֲצוּרִים, עְצוּרין; עְצוּרוֹת. Sifré l. c. מה זה ע׳ מלצאת אף זה ע׳וכ׳ as on this (the eighth day) one is prohibited to leave, so is one on this (the first day). Sifré Deut. 135 (ref. to עצרת, Deut. 16:8) יכול יהא אדם ע׳ כלוכ׳ from this you might infer that one must be confined the whole day in the schoolhouse (for religious exercises). Ib. מה שביעי ע׳ אף ששי ע׳ as the seventh day is under restrictions (as to week-day labor), so is the sixth day (i. e. the days intervening between the first and the seventh day); אי מה שביעי ע׳ מכל מלאכהוכ׳ you might infer from this that as the seventh day is under restriction as regards all sorts of labor (even work of necessity), so is the sixth; Ḥag.18a השביעי ע׳ בכל מלאכה … ימים ע׳וכ׳ the seventh day is under a general restriction, but the six days are not; Yalk. Deut. 904; ib. 907. Ḥull.67a בורות … שהן ע׳ ככלים wells, pits and caves, the waters of which are restrained as in vessels; Yalk. Lev. 537 עצירים … בכלים (corr. acc.); a. fr. Nif. נֶעֱצָר to be detained; to be gathered together. Pesik. R. l. c. כל זמן שישראל נֶעֱצָרִיןוכ׳ as long as Israel holds festive gatherings in synagogues and schoolhouses, the Lord locks up (v. supra); Pesik. l. c.a> מְעַצְּרִין (Pi.). Yalk. Num. 782 (ref. to עצרת, v. supra) למה נֶעֶצְרוּ עיד יום אחד why are they detained one more day? Taan.7b הגשמים נעצרין the rains are withheld. Ib. 8a השמים נעצרין מלהורידוכ׳ the heavens are locked up so as not to let down rain ; a. fr. Pi. עִצֵּר 1) to hold festive gatherings. Pesik. l. c., v. supra. 2) to detain, keep off. Succ.37b כדי לעַצֵּר רוחותוכ׳ in order to keep off evil winds (v. supra).

עָצַר(b. h.; cmp. אָצַר) ( to press, to close up; to detain; to ward off; to gather, store away. Succ.38a עוֹצֶרֶת רוחותוכ׳ wards off evil winds and dews (v. infra). Num. R. s. 19 היאך יכול … וַעֲצָרוֹ how could the angel of death strike a man that had stood up against the angel of death and warded him off? (ref. to Num. 17:13). Sifré Num. 151; Yalk. ib. 782 (ref. to עצרת, Num. 29:35) עֲצָרוֹ הכתוב מלצאת the Scripture keeps him (the pilgrim) from leaving (Jerusalem, on the eighth day). Pesik. R. (ed. Pl.) addit. s. 4; Pesik. Bayom, p. 193b> הק״בה עוֹצֵרוכ׳ the Lord locks his Presence up with them, v. infra. Ab. Zar.71a עול תחתי לעוֹצֵר, v. עָלַל; a. fr.Part. pass. עָצוּר; f. עֲצוּרָה; pl. עֲצוּרִים, עְצוּרין; עְצוּרוֹת. Sifré l. c. מה זה ע׳ מלצאת אף זה ע׳וכ׳ as on this (the eighth day) one is prohibited to leave, so is one on this (the first day). Sifré Deut. 135 (ref. to עצרת, Deut. 16:8) יכול יהא אדם ע׳ כלוכ׳ from this you might infer that one must be confined the whole day in the schoolhouse (for religious exercises). Ib. מה שביעי ע׳ אף ששי ע׳ as the seventh day is under restrictions (as to week-day labor), so is the sixth day (i. e. the days intervening between the first and the seventh day); אי מה שביעי ע׳ מכל מלאכהוכ׳ you might infer from this that as the seventh day is under restriction as regards all sorts of labor (even work of necessity), so is the sixth; Ḥag.18a השביעי ע׳ בכל מלאכה … ימים ע׳וכ׳ the seventh day is under a general restriction, but the six days are not; Yalk. Deut. 904; ib. 907. Ḥull.67a בורות … שהן ע׳ ככלים wells, pits and caves, the waters of which are restrained as in vessels; Yalk. Lev. 537 עצירים … בכלים (corr. acc.); a. fr. Nif. נֶעֱצָר to be detained; to be gathered together. Pesik. R. l. c. כל זמן שישראל נֶעֱצָרִיןוכ׳ as long as Israel holds festive gatherings in synagogues and schoolhouses, the Lord locks up (v. supra); Pesik. l. c.a> מְעַצְּרִין (Pi.). Yalk. Num. 782 (ref. to עצרת, v. supra) למה נֶעֶצְרוּ עיד יום אחד why are they detained one more day? Taan.7b הגשמים נעצרין the rains are withheld. Ib. 8a השמים נעצרין מלהורידוכ׳ the heavens are locked up so as not to let down rain ; a. fr. Pi. עִצֵּר 1) to hold festive gatherings. Pesik. l. c., v. supra. 2) to detain, keep off. Succ.37b כדי לעַצֵּר רוחותוכ׳ in order to keep off evil winds (v. supra).

פִּירְכּוּסI, פִּירְקוּס, פִּרְ׳ m. (פִּרְכֵּס I) painting, dyeing the hair; trnsf. giving a fraudulent appearance, deception. B. Mets.60b פ׳ דאדם מאי היא what is (in a legal sense) deception in selling a human being? (Answ. dyeing a slaves hair). Y. ib. IV, end, 9d יש פירק׳ בכלים (not כאוכלין) giving a deceptive appearance to garments is forbidden Keth.17a לא פ׳ there is no paint (deception), v. כּוֹחָל; Snh.14a פירכס (corr. acc.).

פִּירְכּוּסI, פִּירְקוּס, פִּרְ׳ m. (פִּרְכֵּס I) painting, dyeing the hair; trnsf. giving a fraudulent appearance, deception. B. Mets.60b פ׳ דאדם מאי היא what is (in a legal sense) deception in selling a human being? (Answ. dyeing a slaves hair). Y. ib. IV, end, 9d יש פירק׳ בכלים (not כאוכלין) giving a deceptive appearance to garments is forbidden Keth.17a לא פ׳ there is no paint (deception), v. כּוֹחָל; Snh.14a פירכס (corr. acc.).

קָדַש(b. h.) (to be cut off, separated, v. Ges. Hebr. Dict.12> s. v.; cmp. פָּרַש, to be, become pure, sacred, holy. Y.Sabb.III, 5d bot.; ib. IV, end, 7a ק׳ עליו היום the day became holy upon him, i. e. the Sabbath commenced while he was engaged in doing something. Meil.II, 8 (10a) קָרְשוּ בכלים (Talm. ed. קדשן) after they have become sacred by being put in a sacred vessel (v. infra); Shebu.11a (Ms. F. קירשן). Bekh.4b קדשו בכורותוכ׳ the firstborn in the desert were consecrated; a. fr. Pi. קִרֵּש, קִי׳ 1) to sanctify, esp. ק׳ שם שמים, or ק׳ את השם to sanctify the name of the Lord, to manifest fidelity to religion by noble deeds, by martyrdom Sot.10b; 36b יוסף שק׳ שםוכ׳ Joseph who sanctified the name … in secret (when he resisted temptation); יהודה שק׳וכ׳ Judah who sanctified … in public (when he admitted his guilt, Gen. 38:26); a. fr. 2) to sanctify, consecrate; to purify, keep pure. Ber.17a טהר וקַדֵּש עצמך מכלוכ׳ keep thyself clean and pure (aloof) from every guilt Yoma 39a (ref. to Lev. 11:44) אדם מְקַדֵּש … מְקַדְּשִׁין אותו הרבה if a man sanctifies himself a little (trains himself to self-restraint), they (the divine agencies) will help him much to sanctify him; מלמטה מקדשין אותו מלמעלה if he (sanctifies himself) below, they will sanctify him from above; בעולם הזה מקדשיןוכ׳ he in this world, they will declare him holy in the hereafter. Yeb.20a, a. e. קדש עצמך במותר לך sanctify thyself by self-restraint from what is permitted to thee. Ḥag.3b, a. e. קִדְּשָׁהּ לשעתה, v. קְדוּשָּׁה. Sebu. 15a כל הכלים … מְקַדַּשְׁתָּן is as regards all vessels that Moses made, the ointing of them gave them their sacred character; Snh.16b מקדשן (corr. acc.). Men.95b תנור מְקַדֵּש the oven (the baking of the showbread) gives it its sacred character. Ib. 100a כלי שרת מְקַרְּשִׁין the vessels of the service consecrate (the things put into them); a. v. fr.Part. pass. מְקוּדָּש; f. מְקוּדֶּשֶׁת; pl. מְקוּדָּשִׁים Sabb.55a (ref. to Ez. 9:6) א״ת מקדשי אלא מְקוּדָּשַׁיוכ׳ and not miḳdashi (my sanctuary) but mḳuddashai (my sanctified ones), that means those who fulfilled the whole Law ; Ab. Zar.4a. Zeb.115b (ref. to Ps. 68:36 מִמִּקְדָּשֶׁיךָ) read מִמְּקוּדָּשֶׁיךָוכ׳ ‘from thy sanctified ones, when the Lord passes judgment on his holy servants ; a. fr. 3) (with, or sub., ידיו ורגליו) to wash hands and feet prior to a sacred act. Yoma III, 6. Ib. IV, 5. Ib. 22a; a. fr. 4) to prepare the water of lustration (Num. 19). Par. VI, 1 המקדש ונפל הקִדּוּש על ידו if he prepares the lustration, and some of the consecrated water falls upon his hand. Ib. 2 נוטל נמקדש he may take (of the ashes) and prepare the water with them. Ib. 3 המקדש כשוקתוכ׳ he who puts ashes into a large vessel of water; a. fr. 5) (of seasons) to proclaim the sanctity of esp., a) (ק׳ החדש) to proclaim in court that the new month had begun (v. infra). R. Hash. II, 7 אם לא … אין מקדשין אותו שכבד קִדְּשוּשוּהוּ שמים unless the new moon is seen in its due time (on the evening of the twenty-ninth day), no announcement is made, for the heavens have already proclaimed it (and the new month begins with the thirty-first day). Ib. 24a בין כך … שנים אתה מקדשוכ׳ in neither case is the ceremony of announcement required, for we read (Lev. 25:10), ‘ye shall sanctify the fiftieth year, years thou must ‘sanctify Ex. R. s. 15 אני ואתם נְקַדֵּש את החדש I and you, let us (as a court) proclaim the month (of Nisan); a. fr.Part. pass. as ab. R. Hash. II, 7 ראשב״ד אומר מק׳וכ׳ the president of the court says, ‘(the new month is) proclaimed, and all the people say after him, ‘proclaimed, proclaimed. Ib. III, 1 נחקרו … ולא הספיקו לומר מק׳וכ׳ when the witnesses were examined, and the court had no time to say mḳuddash before night set in; a. e.b) ק׳ השבת, היום to pronounce the sanctity of the Sabbath, the Holy Day, to recite the Sabbath or the festive benediction (over wine), to say Ḳiddush. Pes.105a מי שלא ק׳ בע״ש מקדשוכ׳ he who fails to bless the Sabbath on the Sabbath eve, may do so during the entire day. Ib. 106b טעם אינו מקדש if a man tasted something without Ḳiddush, he must not bless the Sabbath; Ib. 107a טעם מקדש even if he has tasted something, he must bless the Sabbath. Ib. כגין זה ראוי לקַדֵּש עליו a beverage like this is fit for Ḳiddush; a. fr. 6) ק׳ אשה ( to consecrate a woman, a) to betroth (expl. Kidd.2b לישנא דרבנן דאסר לה … בהקדש the rabbinical term, in place of the Biblical קנה,because he makes her forbidden to others like a consecrated object, v. הֶקְרֵּש). Kidd.II, 1 האיש מקדש בווכ׳ a man may betroth a woman either in person or through a deputy. Ib. 41a אסור לאדם שיְקַדֵּש … עדוכ׳ a man is forbidden to betroth a woman to himself, before he has seen her. ib. II, 4 האומר … צא וקַיֵּש … והלך וקִרְּשָׁהּוכ׳ if a man said to his deputy, go and betroth to me that certain woman in that certain place, and he went and betrothed her in a different place, she is not betrothed (the betrothal is invalid); a. v. fr.Part. pass. מְקוּדֶּשֶׁת; pl. מְקוּדָּשוֹת. Ib. הרי זו מק׳ in such a case the betrothal is binding. Ib. 7; a. fr.b) (of the father of a minor נַעֲרָה) to accept a betrothal in behalf of ones daughter. Ib. 1 האיש מקדש את בתווכ׳ a man may accept his daughters betrothal, if she is a naʿărah, either in person or through a deputy. Ib. 41a אסור לאדם שיקדש את בתו יכ׳ a man is forbidden to betroth his daughter as a child, (but must wait,) until she is grown up and says, I like this man; a. fr.7) to cause a thing to be prohibited, esp. (by ref. to Deut. 22:9) by planting seeds in a vineyard, or vines among seeds; to cause condemnation. Kil. IV, 5 הזורע … ק׳ שורה אחת if a person sows within four cubits of a vineyard, he has caused the condemnation of one row of vines. Ib. V, 5 הרי זה מקדש ארבעיםוכ׳ he has made forty-five vines forbidden. Ib. VII, 2 גפן … ואינה מְקַרֶּשֶׁת to plant seeds near a dried-up vine is forbidden, but it (the vine) does not cause the condemnation of the seeds. Ib. אלו אוסרין ולא מְקַדְּשִׁין the following plants make the planting of seeds in their neighborhood forbidden, but do not cause condemnation of the seeds, if planted, or their own condemnation. Ib. 5 אין אדם מקדש דברוכ׳ no man can cause condemnation of a thing not his own. Ib. הרי זה ק׳וכ׳ he has caused the condemnation of his neighbors seeds and must pay damages; a. fr. Hithpa. הִתְקַדֵּש, Nithpa. נִתְקַדֵּש 1) to be sanctified, glorified as holy. Yeb.79a מוטב … ויִתְקַדֵּש שםוכ׳ let a letter of the Law be uprooted (disregarded), but let the name of God be sanctified in public. Tanḥ. Shmini 1 מִתְקַדֵּש אני שם במכבדי: there (at the dedication of the Tabernacle) I shall be sanctified by (the death of) those that honor me. Lev. R. s. 12; a. fr. 2) to be consecrated, dedicated; (of the New Moon) to be proclaimed. R. Hash. 21b יכול … עד שיִתְקַדְּשוּוכ׳ you may have thought, as well as the Sabbath is to be disregarded (by the witnesses travelling to the seat of the court), until they (the months) are proclaimed, it may also be disregarded (by the messengers carrying the announcement), until they are established. Ex. R. s. 15 היה הכהן … והבלי מִתְקַדֶּשֶׁת the priest received in it some sacred object, by which the vessel was consecrated; וכלי חול מִתְקַדֵּש and a profane vessel became sacred. Shebu.15a אין העזרה מִתְקַדֶּשֶׁתוכ׳ the Temple hall was not consecrated, until the priests ate therein the remnants of the meal-offering. Ib. 16a תחתונה נִתְקַדְּשָׁה בכל אלו the lower reservoir became consecrated through all these (ceremonies mentioned); a. fr. 3) (of mixed seeds) to be condemnable, condemned. Kil. VII, 7 מאימתי … מתקרשת from what time are seeds of grain (planted among vines) to be condemned? Ib. אין מִתְקַרְּשוֹת are not to be condemned; a. fr. 4) to be betrothed. Kidd.II, 1 האשה מתקדשת בהוכ׳ a woman may be betrothed in person or through her deputy, Ib. האומר הִתְקַדְּשִׁי ליוכ׳ … if a man says to a woman, be betrothed to me with this fig. Ib. 45b נִתְקַדְּשָׁה לדעת אביה וניסתוכ׳ if she (the minor) was betrothed with her fathers consent, but was married without it; a. fr. 5) to sanctify ones self. Sifra Vayikra, Ndab., ch. II, Par. 2 מי שהוא עתיד להִתְקַדֵּש he that is ready to sanctify himself (by vowing a sacrifice). Nif. נִקְדַּש 1) to be sanctified; to become consecrated. Tem.14a כאן לִיקָּדֵש כאן ליקרב in the one case it refers to being consecrated (by being put in a sacred vessel), in the other to being offered. Bekh.4b הוזהרו … ליקדש they were admonished concerning the firatborn, that they be consecrated; a. e. 2) to be betrothed. Kidd.48a if she says, עשה לי … ואֶקָּדֵשוכ׳ make for me chains, and I shall be betrothed unto thee. Hif. הִקְדִּיש 1) to cause sanctification. Zeb.115b לא מתו … להַקְדִּיש שמווכ׳ thy (Aarons) sons died only in order to give thee an opportunity to sanctify the name of the Lord. 2) to sanctify, dedicate an object as Temple property (Lev. 27:14–24). Arakh.VI, 2 המַקְדִּיש נכסיווכ׳ if a person dedicates his property to the Temple, but owes his (divorced) wife her kthubah (כְּתוּבָּה) Ib. VII, 1 אין מַקְדִּישִׁין לפני היובלוכ׳ you cannot dedicate landed property within less than two or three years before the jubilee. Ib. 3 הִקְדִּישָׁהּ וגאלה if he dedicated and then redeemed it. Ib. 5 אין אדם מַקְדִּיש דברוכ׳ nobody can dedicate a thing not belonging to him. B. Kam.VII, 2; a. v. fr. Hof. הוּקְדַּש to be dedicated, consecrated. Meil.II, 8 המנחות … משהוּקְדָּשוּ the law concerning misappropriation of sacred things applies to meal-offerings as soon as they have been dedicated. Ib. 1 משהוּקְדָּשָׁה as soon as it has been designated for a sin-offering; a. fr.Part. מוּקְדָּש; f. מוּקְדֶּשֶׁת; pl. מוּקְדָּשִׁים Ned.V, 6 (48a) אם … הרי הם מוק׳ לשמים if they are mine, be they dedicated to the Lord. Ib. כל מתנה … מקודשת אינה מתנה (read: מוקדשת) a gift which is not made so that if the recipient dedicates it to sacred use, it is dedicated, is no gift. Bekh.V, 1 כל פסולי המוק׳ all dedicated sacrifices which became unfit for the altar; a. fr.

קָדַש(b. h.) (to be cut off, separated, v. Ges. Hebr. Dict.12> s. v.; cmp. פָּרַש, to be, become pure, sacred, holy. Y.Sabb.III, 5d bot.; ib. IV, end, 7a ק׳ עליו היום the day became holy upon him, i. e. the Sabbath commenced while he was engaged in doing something. Meil.II, 8 (10a) קָרְשוּ בכלים (Talm. ed. קדשן) after they have become sacred by being put in a sacred vessel (v. infra); Shebu.11a (Ms. F. קירשן). Bekh.4b קדשו בכורותוכ׳ the firstborn in the desert were consecrated; a. fr. Pi. קִרֵּש, קִי׳ 1) to sanctify, esp. ק׳ שם שמים, or ק׳ את השם to sanctify the name of the Lord, to manifest fidelity to religion by noble deeds, by martyrdom Sot.10b; 36b יוסף שק׳ שםוכ׳ Joseph who sanctified the name … in secret (when he resisted temptation); יהודה שק׳וכ׳ Judah who sanctified … in public (when he admitted his guilt, Gen. 38:26); a. fr. 2) to sanctify, consecrate; to purify, keep pure. Ber.17a טהר וקַדֵּש עצמך מכלוכ׳ keep thyself clean and pure (aloof) from every guilt Yoma 39a (ref. to Lev. 11:44) אדם מְקַדֵּש … מְקַדְּשִׁין אותו הרבה if a man sanctifies himself a little (trains himself to self-restraint), they (the divine agencies) will help him much to sanctify him; מלמטה מקדשין אותו מלמעלה if he (sanctifies himself) below, they will sanctify him from above; בעולם הזה מקדשיןוכ׳ he in this world, they will declare him holy in the hereafter. Yeb.20a, a. e. קדש עצמך במותר לך sanctify thyself by self-restraint from what is permitted to thee. Ḥag.3b, a. e. קִדְּשָׁהּ לשעתה, v. קְדוּשָּׁה. Sebu. 15a כל הכלים … מְקַדַּשְׁתָּן is as regards all vessels that Moses made, the ointing of them gave them their sacred character; Snh.16b מקדשן (corr. acc.). Men.95b תנור מְקַדֵּש the oven (the baking of the showbread) gives it its sacred character. Ib. 100a כלי שרת מְקַרְּשִׁין the vessels of the service consecrate (the things put into them); a. v. fr.Part. pass. מְקוּדָּש; f. מְקוּדֶּשֶׁת; pl. מְקוּדָּשִׁים Sabb.55a (ref. to Ez. 9:6) א״ת מקדשי אלא מְקוּדָּשַׁיוכ׳ and not miḳdashi (my sanctuary) but mḳuddashai (my sanctified ones), that means those who fulfilled the whole Law ; Ab. Zar.4a. Zeb.115b (ref. to Ps. 68:36 מִמִּקְדָּשֶׁיךָ) read מִמְּקוּדָּשֶׁיךָוכ׳ ‘from thy sanctified ones, when the Lord passes judgment on his holy servants ; a. fr. 3) (with, or sub., ידיו ורגליו) to wash hands and feet prior to a sacred act. Yoma III, 6. Ib. IV, 5. Ib. 22a; a. fr. 4) to prepare the water of lustration (Num. 19). Par. VI, 1 המקדש ונפל הקִדּוּש על ידו if he prepares the lustration, and some of the consecrated water falls upon his hand. Ib. 2 נוטל נמקדש he may take (of the ashes) and prepare the water with them. Ib. 3 המקדש כשוקתוכ׳ he who puts ashes into a large vessel of water; a. fr. 5) (of seasons) to proclaim the sanctity of esp., a) (ק׳ החדש) to proclaim in court that the new month had begun (v. infra). R. Hash. II, 7 אם לא … אין מקדשין אותו שכבד קִדְּשוּשוּהוּ שמים unless the new moon is seen in its due time (on the evening of the twenty-ninth day), no announcement is made, for the heavens have already proclaimed it (and the new month begins with the thirty-first day). Ib. 24a בין כך … שנים אתה מקדשוכ׳ in neither case is the ceremony of announcement required, for we read (Lev. 25:10), ‘ye shall sanctify the fiftieth year, years thou must ‘sanctify Ex. R. s. 15 אני ואתם נְקַדֵּש את החדש I and you, let us (as a court) proclaim the month (of Nisan); a. fr.Part. pass. as ab. R. Hash. II, 7 ראשב״ד אומר מק׳וכ׳ the president of the court says, ‘(the new month is) proclaimed, and all the people say after him, ‘proclaimed, proclaimed. Ib. III, 1 נחקרו … ולא הספיקו לומר מק׳וכ׳ when the witnesses were examined, and the court had no time to say mḳuddash before night set in; a. e.b) ק׳ השבת, היום to pronounce the sanctity of the Sabbath, the Holy Day, to recite the Sabbath or the festive benediction (over wine), to say Ḳiddush. Pes.105a מי שלא ק׳ בע״ש מקדשוכ׳ he who fails to bless the Sabbath on the Sabbath eve, may do so during the entire day. Ib. 106b טעם אינו מקדש if a man tasted something without Ḳiddush, he must not bless the Sabbath; Ib. 107a טעם מקדש even if he has tasted something, he must bless the Sabbath. Ib. כגין זה ראוי לקַדֵּש עליו a beverage like this is fit for Ḳiddush; a. fr. 6) ק׳ אשה ( to consecrate a woman, a) to betroth (expl. Kidd.2b לישנא דרבנן דאסר לה … בהקדש the rabbinical term, in place of the Biblical קנה,because he makes her forbidden to others like a consecrated object, v. הֶקְרֵּש). Kidd.II, 1 האיש מקדש בווכ׳ a man may betroth a woman either in person or through a deputy. Ib. 41a אסור לאדם שיְקַדֵּש … עדוכ׳ a man is forbidden to betroth a woman to himself, before he has seen her. ib. II, 4 האומר … צא וקַיֵּש … והלך וקִרְּשָׁהּוכ׳ if a man said to his deputy, go and betroth to me that certain woman in that certain place, and he went and betrothed her in a different place, she is not betrothed (the betrothal is invalid); a. v. fr.Part. pass. מְקוּדֶּשֶׁת; pl. מְקוּדָּשוֹת. Ib. הרי זו מק׳ in such a case the betrothal is binding. Ib. 7; a. fr.b) (of the father of a minor נַעֲרָה) to accept a betrothal in behalf of ones daughter. Ib. 1 האיש מקדש את בתווכ׳ a man may accept his daughters betrothal, if she is a naʿărah, either in person or through a deputy. Ib. 41a אסור לאדם שיקדש את בתו יכ׳ a man is forbidden to betroth his daughter as a child, (but must wait,) until she is grown up and says, I like this man; a. fr.7) to cause a thing to be prohibited, esp. (by ref. to Deut. 22:9) by planting seeds in a vineyard, or vines among seeds; to cause condemnation. Kil. IV, 5 הזורע … ק׳ שורה אחת if a person sows within four cubits of a vineyard, he has caused the condemnation of one row of vines. Ib. V, 5 הרי זה מקדש ארבעיםוכ׳ he has made forty-five vines forbidden. Ib. VII, 2 גפן … ואינה מְקַרֶּשֶׁת to plant seeds near a dried-up vine is forbidden, but it (the vine) does not cause the condemnation of the seeds. Ib. אלו אוסרין ולא מְקַדְּשִׁין the following plants make the planting of seeds in their neighborhood forbidden, but do not cause condemnation of the seeds, if planted, or their own condemnation. Ib. 5 אין אדם מקדש דברוכ׳ no man can cause condemnation of a thing not his own. Ib. הרי זה ק׳וכ׳ he has caused the condemnation of his neighbors seeds and must pay damages; a. fr. Hithpa. הִתְקַדֵּש, Nithpa. נִתְקַדֵּש 1) to be sanctified, glorified as holy. Yeb.79a מוטב … ויִתְקַדֵּש שםוכ׳ let a letter of the Law be uprooted (disregarded), but let the name of God be sanctified in public. Tanḥ. Shmini 1 מִתְקַדֵּש אני שם במכבדי: there (at the dedication of the Tabernacle) I shall be sanctified by (the death of) those that honor me. Lev. R. s. 12; a. fr. 2) to be consecrated, dedicated; (of the New Moon) to be proclaimed. R. Hash. 21b יכול … עד שיִתְקַדְּשוּוכ׳ you may have thought, as well as the Sabbath is to be disregarded (by the witnesses travelling to the seat of the court), until they (the months) are proclaimed, it may also be disregarded (by the messengers carrying the announcement), until they are established. Ex. R. s. 15 היה הכהן … והבלי מִתְקַדֶּשֶׁת the priest received in it some sacred object, by which the vessel was consecrated; וכלי חול מִתְקַדֵּש and a profane vessel became sacred. Shebu.15a אין העזרה מִתְקַדֶּשֶׁתוכ׳ the Temple hall was not consecrated, until the priests ate therein the remnants of the meal-offering. Ib. 16a תחתונה נִתְקַדְּשָׁה בכל אלו the lower reservoir became consecrated through all these (ceremonies mentioned); a. fr. 3) (of mixed seeds) to be condemnable, condemned. Kil. VII, 7 מאימתי … מתקרשת from what time are seeds of grain (planted among vines) to be condemned? Ib. אין מִתְקַרְּשוֹת are not to be condemned; a. fr. 4) to be betrothed. Kidd.II, 1 האשה מתקדשת בהוכ׳ a woman may be betrothed in person or through her deputy, Ib. האומר הִתְקַדְּשִׁי ליוכ׳ … if a man says to a woman, be betrothed to me with this fig. Ib. 45b נִתְקַדְּשָׁה לדעת אביה וניסתוכ׳ if she (the minor) was betrothed with her fathers consent, but was married without it; a. fr. 5) to sanctify ones self. Sifra Vayikra, Ndab., ch. II, Par. 2 מי שהוא עתיד להִתְקַדֵּש he that is ready to sanctify himself (by vowing a sacrifice). Nif. נִקְדַּש 1) to be sanctified; to become consecrated. Tem.14a כאן לִיקָּדֵש כאן ליקרב in the one case it refers to being consecrated (by being put in a sacred vessel), in the other to being offered. Bekh.4b הוזהרו … ליקדש they were admonished concerning the firatborn, that they be consecrated; a. e. 2) to be betrothed. Kidd.48a if she says, עשה לי … ואֶקָּדֵשוכ׳ make for me chains, and I shall be betrothed unto thee. Hif. הִקְדִּיש 1) to cause sanctification. Zeb.115b לא מתו … להַקְדִּיש שמווכ׳ thy (Aarons) sons died only in order to give thee an opportunity to sanctify the name of the Lord. 2) to sanctify, dedicate an object as Temple property (Lev. 27:14–24). Arakh.VI, 2 המַקְדִּיש נכסיווכ׳ if a person dedicates his property to the Temple, but owes his (divorced) wife her kthubah (כְּתוּבָּה) Ib. VII, 1 אין מַקְדִּישִׁין לפני היובלוכ׳ you cannot dedicate landed property within less than two or three years before the jubilee. Ib. 3 הִקְדִּישָׁהּ וגאלה if he dedicated and then redeemed it. Ib. 5 אין אדם מַקְדִּיש דברוכ׳ nobody can dedicate a thing not belonging to him. B. Kam.VII, 2; a. v. fr. Hof. הוּקְדַּש to be dedicated, consecrated. Meil.II, 8 המנחות … משהוּקְדָּשוּ the law concerning misappropriation of sacred things applies to meal-offerings as soon as they have been dedicated. Ib. 1 משהוּקְדָּשָׁה as soon as it has been designated for a sin-offering; a. fr.Part. מוּקְדָּש; f. מוּקְדֶּשֶׁת; pl. מוּקְדָּשִׁים Ned.V, 6 (48a) אם … הרי הם מוק׳ לשמים if they are mine, be they dedicated to the Lord. Ib. כל מתנה … מקודשת אינה מתנה (read: מוקדשת) a gift which is not made so that if the recipient dedicates it to sacred use, it is dedicated, is no gift. Bekh.V, 1 כל פסולי המוק׳ all dedicated sacrifices which became unfit for the altar; a. fr.

שפי, שָׁפָהI (b. h.; cmp. שוּף II) 1) to crush.Part. pass. שָׁפוּי, pl. שְׁפוּיִין crushed, humble, contrite (= b. h. דַּכָּא). Tosef.Ḥag.II, 9 עניו וש׳ humble and contrite; Tosef.Snh.VII, 1 וש׳ (only); Y. ib. I, 19c. Gen. R. s. 60 דווין וש׳ Ar. (ed. ושפופין) broken down and crushed (poor); a. e. 2) to rub, smooth, plane.Part. pass, as ab. a) smooth. Koh. R. to XII, 14 two paths אחד ש׳ ואחד מלאוכ׳ one smooth, and the other full of thorns and pebbles.Yalk. Gen. 62 בור ש׳ (Snh.109a שָׁאפֵי; Ar. שפת, corr. acc.) a smooth (blank, empty) pit, v. בּוֹרְסִיף.b) (cmp. חָלָק) unimpaired, unscathed. Gen. R. s. 45, v. רָתַק. Pi. שִׁפָּה, שִׁי׳ 1) to plane, saw, trim. Ḥull.125a קולית שש׳וכ׳ a thigh-bone which one sawed through lengthwise. Ab. Zar.42a ישראל שש׳ ע״ווכ׳ if an Israelite chipped off an idol whether for his own purpose (to use the wood) or for its sake (to improve its appearance). Ib. 49b. Y.Gitt.V, 47a bot. גזלו ושִׁיפָּהוּ if he took a block by force and planed it. Tosef.Kel.B. Mets. III, 1 שפת הימנהוכ׳ (read: שפה) if he filed off a part of it and made of it ; a. e.Part. pass. מְשוּפֶּה; pl. מְשוּפִּים, מְשוּפִּין. Y. Gitt. l. c. גזלו מש׳ if he took it planed. Y.Succ.I, 52c top במש׳ לכלים (not בכלים) when the boards are planed preparatory to making them into utensils; a. e. 2) to smooth, polish, Kel. XIV, 5 משיְשַׁפֶּנּוּ Ar.; Ned.56b משיְשַׁפֵּם, v. שוּף II.Trnsf. to pacify, give satisfaction. Y.B. Mets.V, 10b המבטל … חייב לשַׁפּוֹת לו if a tenant or an agent neglects his neighbors field, he must indemnify him; ib. IX, beg.12a. 3) to leave smooth places, (cmp. חָלַק Hif.) to plant wide apart. Y.Orl.I, beg.60c לקורות במְשַׁפֶּה (or במַשְׁפֶּה Hif.) when he plants the trees wide apart, it is an indication that he wants to raise them for beams, opp. רָצַף. B. Bath.V, 4 הגדילו לא יְשַׁפֶּה (or יַשְׁפֶּה) if they (the trees bought in a persons field) grew large, he (the owner of the field) has no right to smooth the field (cut the trees down). Ib. הגדילו ישפה when they are grown large, he (the owner of the trees) may cut them (in order to use the ground they occupy); a. e.

שפי, שָׁפָהI (b. h.; cmp. שוּף II) 1) to crush.Part. pass. שָׁפוּי, pl. שְׁפוּיִין crushed, humble, contrite (= b. h. דַּכָּא). Tosef.Ḥag.II, 9 עניו וש׳ humble and contrite; Tosef.Snh.VII, 1 וש׳ (only); Y. ib. I, 19c. Gen. R. s. 60 דווין וש׳ Ar. (ed. ושפופין) broken down and crushed (poor); a. e. 2) to rub, smooth, plane.Part. pass, as ab. a) smooth. Koh. R. to XII, 14 two paths אחד ש׳ ואחד מלאוכ׳ one smooth, and the other full of thorns and pebbles.Yalk. Gen. 62 בור ש׳ (Snh.109a שָׁאפֵי; Ar. שפת, corr. acc.) a smooth (blank, empty) pit, v. בּוֹרְסִיף.b) (cmp. חָלָק) unimpaired, unscathed. Gen. R. s. 45, v. רָתַק. Pi. שִׁפָּה, שִׁי׳ 1) to plane, saw, trim. Ḥull.125a קולית שש׳וכ׳ a thigh-bone which one sawed through lengthwise. Ab. Zar.42a ישראל שש׳ ע״ווכ׳ if an Israelite chipped off an idol whether for his own purpose (to use the wood) or for its sake (to improve its appearance). Ib. 49b. Y.Gitt.V, 47a bot. גזלו ושִׁיפָּהוּ if he took a block by force and planed it. Tosef.Kel.B. Mets. III, 1 שפת הימנהוכ׳ (read: שפה) if he filed off a part of it and made of it ; a. e.Part. pass. מְשוּפֶּה; pl. מְשוּפִּים, מְשוּפִּין. Y. Gitt. l. c. גזלו מש׳ if he took it planed. Y.Succ.I, 52c top במש׳ לכלים (not בכלים) when the boards are planed preparatory to making them into utensils; a. e. 2) to smooth, polish, Kel. XIV, 5 משיְשַׁפֶּנּוּ Ar.; Ned.56b משיְשַׁפֵּם, v. שוּף II.Trnsf. to pacify, give satisfaction. Y.B. Mets.V, 10b המבטל … חייב לשַׁפּוֹת לו if a tenant or an agent neglects his neighbors field, he must indemnify him; ib. IX, beg.12a. 3) to leave smooth places, (cmp. חָלַק Hif.) to plant wide apart. Y.Orl.I, beg.60c לקורות במְשַׁפֶּה (or במַשְׁפֶּה Hif.) when he plants the trees wide apart, it is an indication that he wants to raise them for beams, opp. רָצַף. B. Bath.V, 4 הגדילו לא יְשַׁפֶּה (or יַשְׁפֶּה) if they (the trees bought in a persons field) grew large, he (the owner of the field) has no right to smooth the field (cut the trees down). Ib. הגדילו ישפה when they are grown large, he (the owner of the trees) may cut them (in order to use the ground they occupy); a. e.

שפי, שָׁפָהI (b. h.; cmp. שוּף II) 1) to crush.Part. pass. שָׁפוּי, pl. שְׁפוּיִין crushed, humble, contrite (= b. h. דַּכָּא). Tosef.Ḥag.II, 9 עניו וש׳ humble and contrite; Tosef.Snh.VII, 1 וש׳ (only); Y. ib. I, 19c. Gen. R. s. 60 דווין וש׳ Ar. (ed. ושפופין) broken down and crushed (poor); a. e. 2) to rub, smooth, plane.Part. pass, as ab. a) smooth. Koh. R. to XII, 14 two paths אחד ש׳ ואחד מלאוכ׳ one smooth, and the other full of thorns and pebbles.Yalk. Gen. 62 בור ש׳ (Snh.109a שָׁאפֵי; Ar. שפת, corr. acc.) a smooth (blank, empty) pit, v. בּוֹרְסִיף.b) (cmp. חָלָק) unimpaired, unscathed. Gen. R. s. 45, v. רָתַק. Pi. שִׁפָּה, שִׁי׳ 1) to plane, saw, trim. Ḥull.125a קולית שש׳וכ׳ a thigh-bone which one sawed through lengthwise. Ab. Zar.42a ישראל שש׳ ע״ווכ׳ if an Israelite chipped off an idol whether for his own purpose (to use the wood) or for its sake (to improve its appearance). Ib. 49b. Y.Gitt.V, 47a bot. גזלו ושִׁיפָּהוּ if he took a block by force and planed it. Tosef.Kel.B. Mets. III, 1 שפת הימנהוכ׳ (read: שפה) if he filed off a part of it and made of it ; a. e.Part. pass. מְשוּפֶּה; pl. מְשוּפִּים, מְשוּפִּין. Y. Gitt. l. c. גזלו מש׳ if he took it planed. Y.Succ.I, 52c top במש׳ לכלים (not בכלים) when the boards are planed preparatory to making them into utensils; a. e. 2) to smooth, polish, Kel. XIV, 5 משיְשַׁפֶּנּוּ Ar.; Ned.56b משיְשַׁפֵּם, v. שוּף II.Trnsf. to pacify, give satisfaction. Y.B. Mets.V, 10b המבטל … חייב לשַׁפּוֹת לו if a tenant or an agent neglects his neighbors field, he must indemnify him; ib. IX, beg.12a. 3) to leave smooth places, (cmp. חָלַק Hif.) to plant wide apart. Y.Orl.I, beg.60c לקורות במְשַׁפֶּה (or במַשְׁפֶּה Hif.) when he plants the trees wide apart, it is an indication that he wants to raise them for beams, opp. רָצַף. B. Bath.V, 4 הגדילו לא יְשַׁפֶּה (or יַשְׁפֶּה) if they (the trees bought in a persons field) grew large, he (the owner of the field) has no right to smooth the field (cut the trees down). Ib. הגדילו ישפה when they are grown large, he (the owner of the trees) may cut them (in order to use the ground they occupy); a. e.