ואינן

הֵן, הֵין,h. a. ch. (b. h. הֵן) 1) here is, behold. הִינָּם, הִינָּן behold, they are. Ned.V, 6 (48a) והי׳ לפניך אלאוכ׳ Bab. ed. (Mish. ואינן; Y. ed. והן בפניך עד) and behold they are before thee (thine), but only in order that my father 2) (introducing a question or exclamation) how?, indeed! Y.Shek.I, 45d bot. הן נקרא ולאוכ׳ can we, indeed, read this and not feel ashamed? (Bab. ed. הניקרא, marginal correct. Ms. M. הן נק׳). 3) if. Dan. 2:5, sq.; a. fr.הןהן whetheror. Ezra 7:26.B. Bath.VII, 2 הן חסר הן יתר whether it be less (than a Beth Kor) or more. Ib. 3; a. e. 4) yes (cmp. אִין I). B. Mets.49a, v. הִין II Mekh. Yithro s. 4 answer על לאו לאו ועל הן הן no to a prohibition and yes to a positive command. Ib. s. 5 ה׳ וה׳ yes, indeed; a fr.Ned.11a, a. fr. מכלל לאו אתה שומע הן from the negative we derive the affirmative by implication; Y. ib. I, end, 37a, a. e. ממשמע לאווכ׳. Men.X, 3 (65a).

הֵן, הֵין,h. a. ch. (b. h. הֵן) 1) here is, behold. הִינָּם, הִינָּן behold, they are. Ned.V, 6 (48a) והי׳ לפניך אלאוכ׳ Bab. ed. (Mish. ואינן; Y. ed. והן בפניך עד) and behold they are before thee (thine), but only in order that my father 2) (introducing a question or exclamation) how?, indeed! Y.Shek.I, 45d bot. הן נקרא ולאוכ׳ can we, indeed, read this and not feel ashamed? (Bab. ed. הניקרא, marginal correct. Ms. M. הן נק׳). 3) if. Dan. 2:5, sq.; a. fr.הןהן whetheror. Ezra 7:26.B. Bath.VII, 2 הן חסר הן יתר whether it be less (than a Beth Kor) or more. Ib. 3; a. e. 4) yes (cmp. אִין I). B. Mets.49a, v. הִין II Mekh. Yithro s. 4 answer על לאו לאו ועל הן הן no to a prohibition and yes to a positive command. Ib. s. 5 ה׳ וה׳ yes, indeed; a fr.Ned.11a, a. fr. מכלל לאו אתה שומע הן from the negative we derive the affirmative by implication; Y. ib. I, end, 37a, a. e. ממשמע לאווכ׳. Men.X, 3 (65a).

הֵן, הֵין,h. a. ch. (b. h. הֵן) 1) here is, behold. הִינָּם, הִינָּן behold, they are. Ned.V, 6 (48a) והי׳ לפניך אלאוכ׳ Bab. ed. (Mish. ואינן; Y. ed. והן בפניך עד) and behold they are before thee (thine), but only in order that my father 2) (introducing a question or exclamation) how?, indeed! Y.Shek.I, 45d bot. הן נקרא ולאוכ׳ can we, indeed, read this and not feel ashamed? (Bab. ed. הניקרא, marginal correct. Ms. M. הן נק׳). 3) if. Dan. 2:5, sq.; a. fr.הןהן whetheror. Ezra 7:26.B. Bath.VII, 2 הן חסר הן יתר whether it be less (than a Beth Kor) or more. Ib. 3; a. e. 4) yes (cmp. אִין I). B. Mets.49a, v. הִין II Mekh. Yithro s. 4 answer על לאו לאו ועל הן הן no to a prohibition and yes to a positive command. Ib. s. 5 ה׳ וה׳ yes, indeed; a fr.Ned.11a, a. fr. מכלל לאו אתה שומע הן from the negative we derive the affirmative by implication; Y. ib. I, end, 37a, a. e. ממשמע לאווכ׳. Men.X, 3 (65a).

הֵן, הֵין,h. a. ch. (b. h. הֵן) 1) here is, behold. הִינָּם, הִינָּן behold, they are. Ned.V, 6 (48a) והי׳ לפניך אלאוכ׳ Bab. ed. (Mish. ואינן; Y. ed. והן בפניך עד) and behold they are before thee (thine), but only in order that my father 2) (introducing a question or exclamation) how?, indeed! Y.Shek.I, 45d bot. הן נקרא ולאוכ׳ can we, indeed, read this and not feel ashamed? (Bab. ed. הניקרא, marginal correct. Ms. M. הן נק׳). 3) if. Dan. 2:5, sq.; a. fr.הןהן whetheror. Ezra 7:26.B. Bath.VII, 2 הן חסר הן יתר whether it be less (than a Beth Kor) or more. Ib. 3; a. e. 4) yes (cmp. אִין I). B. Mets.49a, v. הִין II Mekh. Yithro s. 4 answer על לאו לאו ועל הן הן no to a prohibition and yes to a positive command. Ib. s. 5 ה׳ וה׳ yes, indeed; a fr.Ned.11a, a. fr. מכלל לאו אתה שומע הן from the negative we derive the affirmative by implication; Y. ib. I, end, 37a, a. e. ממשמע לאווכ׳. Men.X, 3 (65a).

טָמֵאI (טָמָה) (b. h.; cmp. טמם) (to be filled up, inaccesible, to be unclean; v. טָמֵא II. Pi. (טִימָּה) טִימֵּא 1) to make unclean, to soil, defile. Yoma 39a אדם מְטַמֵּא עצמו מעט מְטַמְּאִיןוכ׳ if a man begins to defile himself a little (through sin), he will soon be defiled largely. Yad. III, 5, a. fr. מט׳ את הידים their handling makes the hands unclean (washing the hands is required after handling them). Kel. I, 1; a. v. fr. 2) to declare unclean. Toh. VI, 2. Eduy I, 11; a. v. fr.Makhsh. VI, 2 טִימְּאוּ; Y.Dem.V, 24d טִימּוּ. Nif. נִטְמָא, Hithpa. הִתְטַמֵּא, הִיטַּמֵּא 1) to become unclean, to be made unclean. Ukts. I, 1 מְטַמֵּא ומִיטַּמֵּא eventually makes unclean and becomes unclean. Kel. II, 1 מִיתְטַמְּאִיןוכ׳ (ed. Dehr. מִיטַּ׳) are fit to become unclean and to make unclean. Ib. ומיט׳ מאחוריהן ואינן מיט׳וכ׳ Mish. ed. (Talm. ed. מִטַּ׳) may be made unclean through their backs (touching uncleanness), Ib. VI, 4 ונִטְמְאוּ and which became unclean; a. v. fr.Yoma 38b (read:) בא לִטַּמֵּא פְּתָחִין לו (v. Rabb. D. S. a. l. note) to him who is willing to defile himself, doors are open; Sabb.104a; Ab. Zar.55a; Men.29b. 2) to make ones self unclean by handling a corpse (v. Lev. 21:1, sq.). Yeb.60a מִטַּמֵּא לה he (the priest) may attend to her burial; a. fr.

טָמֵאI (טָמָה) (b. h.; cmp. טמם) (to be filled up, inaccesible, to be unclean; v. טָמֵא II. Pi. (טִימָּה) טִימֵּא 1) to make unclean, to soil, defile. Yoma 39a אדם מְטַמֵּא עצמו מעט מְטַמְּאִיןוכ׳ if a man begins to defile himself a little (through sin), he will soon be defiled largely. Yad. III, 5, a. fr. מט׳ את הידים their handling makes the hands unclean (washing the hands is required after handling them). Kel. I, 1; a. v. fr. 2) to declare unclean. Toh. VI, 2. Eduy I, 11; a. v. fr.Makhsh. VI, 2 טִימְּאוּ; Y.Dem.V, 24d טִימּוּ. Nif. נִטְמָא, Hithpa. הִתְטַמֵּא, הִיטַּמֵּא 1) to become unclean, to be made unclean. Ukts. I, 1 מְטַמֵּא ומִיטַּמֵּא eventually makes unclean and becomes unclean. Kel. II, 1 מִיתְטַמְּאִיןוכ׳ (ed. Dehr. מִיטַּ׳) are fit to become unclean and to make unclean. Ib. ומיט׳ מאחוריהן ואינן מיט׳וכ׳ Mish. ed. (Talm. ed. מִטַּ׳) may be made unclean through their backs (touching uncleanness), Ib. VI, 4 ונִטְמְאוּ and which became unclean; a. v. fr.Yoma 38b (read:) בא לִטַּמֵּא פְּתָחִין לו (v. Rabb. D. S. a. l. note) to him who is willing to defile himself, doors are open; Sabb.104a; Ab. Zar.55a; Men.29b. 2) to make ones self unclean by handling a corpse (v. Lev. 21:1, sq.). Yeb.60a מִטַּמֵּא לה he (the priest) may attend to her burial; a. fr.

יָלַד(b. h.; v. בָּלַט) to bear, bring forth; to beget, v. יוֹלֵד. Yeb.VII, 5 יָלְדָה הימנו בן she had a son from him. Ib. י׳ תאכלוכ׳ after she has given birth, she may eat (Trumah). Snh.52a ארור שזו י׳ cursed he who begot this woman. Yalk. Sam. 146 והיא ילדה מהם and she was with child from them (the male demons); והיו יוֹלְדוֹת ממנו and they (the female demons) were with child from him (Adam); Gen. R. s. 20 מולידות (corr. acc., or מוּלָדוֹת Hof.). Sot.11b בשעה שכורעת לֵילֵד when she kneels down to give birth; a. v. fr.Part. pass. יָלוּד born; יְלוּד אשה born of woman, human being. Sabb.88b; a. fr.V. יוֹלֵד, יוֹלֵדָה, יוֹלֶדֶת. Nif. נוֹלַד to be born, to originate. Bets.I, 1 ביצה שנוֹלְדָהוכ׳ an egg which was laid on a Holy Day. Bekh.II, 3 נ׳ להם מוםוכ׳ a permanent blemish appeared on them. Ib. V, 3 כשיִוָּלֵד לווכ׳ when another blemish shall have appeared. Tosef.Keth.VII, 10 (read:) שדרכן לִיוָּלֵד which ordinarily appear; Y. ib. VII, end, 31d להִיוָּלֵד. Sabb.137a יום הִוָּלְדוֹ his day of birth; a. v. fr.Pesik. R. s. 15 כל חדש שלא נ׳, v. מוֹלָד.Part. נוֹלָד forthcoming, future event, result. Ab. II, 9 הרואה את הנ׳ he who considers what may result (from his actions); Tam.32a. Ned.III, 9 הנודר מן היִלּוֹדִים מותר בנוֹלָדִים if one foreswears enjoyment of the yillodim (those born), he is permitted to derive benefits from those born after his vow (v. Gem. ib. 30b).Esp. a) (in festive ritual) nolad, an object which became available for use on a Holy Day. Bets.2a אית ליה נ׳ holds to the opinion that nolad is forbidden to be used on the Holy Day, v. מוּקְצֶה. Sabb.29a מעיקרא כלי … והוה ליה נ׳ ואסור before it was broken, it was a vessel (and not designated for fuel), and now it is a broken vessel and, therefore, is a nolad and must not be used as fuel. Erub.46a top כ״ש דהוו להו נ׳וכ׳ so much the more they must be considered as nolad ; a. fr.b) (in votive law) nolad, a novel incident which changes the aspects of a vow and eventually nullifies it. Ned.IX, 2 פותחין בנ׳ the court in trying to absolve him may open the questions by pointing out a circumstance since occurred. Ib. 3 יש … שהן כנ׳ ואינן כנ׳ there are incidents which are and yet are not like nolad, i. e. incidents which may have been anticipated by the vowing person; a. fr. Hif. הוֹלִיד 1) to beget. Tosef.Yeb.X, 4 מפני שמוֹלִיד because he is capable of begetting children. Cant. R. beg. את מוצא צדיק מולידוכ׳ you will find cases of a righteous man having a righteous son Ex. R. s. 1 ולריק ישראל מוֹלִידִים shall Israelites beget in vain?; a. v. fr.(Gen. R. s. 20 מולידות, v. supra. Keth.72b מולידיו, v. יוֹלֵד. 2) to bear living brood, opp. to laying eggs. Bekh.7b, v. יָנַק. Pi. יִלֵּד, יִילֵּד 1) to assist in birth, to deliver. Sabb.XVIII, 3 מְיַלְּדִין את האשהוכ׳ you may deliver a woman on the Sabbath; ib. 129b מְיַילְּדִים את החיה Ms. M. (ed. מיי׳ את הוולד you may take the child). Ab. Zar.II, 1 (26a) לא תְיַלֵּדוכ׳ must not deliver a gentile woman; a. fr. 2) to rear. Ib. מפני שמְיַלֶּדֶתוכ׳ because she rears a child for idolatry; a. e.

יָלַד(b. h.; v. בָּלַט) to bear, bring forth; to beget, v. יוֹלֵד. Yeb.VII, 5 יָלְדָה הימנו בן she had a son from him. Ib. י׳ תאכלוכ׳ after she has given birth, she may eat (Trumah). Snh.52a ארור שזו י׳ cursed he who begot this woman. Yalk. Sam. 146 והיא ילדה מהם and she was with child from them (the male demons); והיו יוֹלְדוֹת ממנו and they (the female demons) were with child from him (Adam); Gen. R. s. 20 מולידות (corr. acc., or מוּלָדוֹת Hof.). Sot.11b בשעה שכורעת לֵילֵד when she kneels down to give birth; a. v. fr.Part. pass. יָלוּד born; יְלוּד אשה born of woman, human being. Sabb.88b; a. fr.V. יוֹלֵד, יוֹלֵדָה, יוֹלֶדֶת. Nif. נוֹלַד to be born, to originate. Bets.I, 1 ביצה שנוֹלְדָהוכ׳ an egg which was laid on a Holy Day. Bekh.II, 3 נ׳ להם מוםוכ׳ a permanent blemish appeared on them. Ib. V, 3 כשיִוָּלֵד לווכ׳ when another blemish shall have appeared. Tosef.Keth.VII, 10 (read:) שדרכן לִיוָּלֵד which ordinarily appear; Y. ib. VII, end, 31d להִיוָּלֵד. Sabb.137a יום הִוָּלְדוֹ his day of birth; a. v. fr.Pesik. R. s. 15 כל חדש שלא נ׳, v. מוֹלָד.Part. נוֹלָד forthcoming, future event, result. Ab. II, 9 הרואה את הנ׳ he who considers what may result (from his actions); Tam.32a. Ned.III, 9 הנודר מן היִלּוֹדִים מותר בנוֹלָדִים if one foreswears enjoyment of the yillodim (those born), he is permitted to derive benefits from those born after his vow (v. Gem. ib. 30b).Esp. a) (in festive ritual) nolad, an object which became available for use on a Holy Day. Bets.2a אית ליה נ׳ holds to the opinion that nolad is forbidden to be used on the Holy Day, v. מוּקְצֶה. Sabb.29a מעיקרא כלי … והוה ליה נ׳ ואסור before it was broken, it was a vessel (and not designated for fuel), and now it is a broken vessel and, therefore, is a nolad and must not be used as fuel. Erub.46a top כ״ש דהוו להו נ׳וכ׳ so much the more they must be considered as nolad ; a. fr.b) (in votive law) nolad, a novel incident which changes the aspects of a vow and eventually nullifies it. Ned.IX, 2 פותחין בנ׳ the court in trying to absolve him may open the questions by pointing out a circumstance since occurred. Ib. 3 יש … שהן כנ׳ ואינן כנ׳ there are incidents which are and yet are not like nolad, i. e. incidents which may have been anticipated by the vowing person; a. fr. Hif. הוֹלִיד 1) to beget. Tosef.Yeb.X, 4 מפני שמוֹלִיד because he is capable of begetting children. Cant. R. beg. את מוצא צדיק מולידוכ׳ you will find cases of a righteous man having a righteous son Ex. R. s. 1 ולריק ישראל מוֹלִידִים shall Israelites beget in vain?; a. v. fr.(Gen. R. s. 20 מולידות, v. supra. Keth.72b מולידיו, v. יוֹלֵד. 2) to bear living brood, opp. to laying eggs. Bekh.7b, v. יָנַק. Pi. יִלֵּד, יִילֵּד 1) to assist in birth, to deliver. Sabb.XVIII, 3 מְיַלְּדִין את האשהוכ׳ you may deliver a woman on the Sabbath; ib. 129b מְיַילְּדִים את החיה Ms. M. (ed. מיי׳ את הוולד you may take the child). Ab. Zar.II, 1 (26a) לא תְיַלֵּדוכ׳ must not deliver a gentile woman; a. fr. 2) to rear. Ib. מפני שמְיַלֶּדֶתוכ׳ because she rears a child for idolatry; a. e.

יָרַש(b. h.) (to enter into, take the place of, to conquer; to take possession, to succeed, inherit. Gen. R. s. 11, end י׳ את העולם במדה had his worldly share assigned to him with limitation. Ib. s. 44 ליוֹרְשֵׁנִי to be my heir. B. Bath.VIII, 5 איש … לא יִירַשוכ׳ this man, my son, shall not be an heir with the rest of his brothers. Ib. בתי תִירָֹשֵנִי my daughter shall be my heiress. Ib. ראוי ליוֹרְשוֹ entitled to succeed him. Ib. IX, 1 (139b) הבנים יִירְשוּ (Bab. ed. יֵרְשוּ) the sons take possession of the estate; a. fr.V. יוֹרֵש. Hif. הוֹרִיש 1) to cause to inherit, to leave by will or by the law of succession; to transmit. Ib. 119b מוֹרִישִׁין ואינן יורשין they shall leave (the Holy Land to their children) but shall not take possession themselves. Shebu.47a אין אדם מוֹרִיש שבועה לבניו a man cannot transmit an oath to his sons, i. e. property to be obtained only by the claimants oath cannot be claimed by his heirs. Keth.43a; Kidd.16b אין אדם מוריש זכות בתווכ׳ a man cannot bequeathe his daughters privileges to his sons. B. Bath.IX, 8 if the house fell עליו ועל מוֹרִישָׁיו over himself (the heir) and his ancestors; a. fr. 2) to drive out, dispossess. Sifré Deut. 51 סמוך … לא הוֹרַשְׁתָּ (the Jebusite) who is near thy palace thou hast not driven out; a. e.

יָרַש(b. h.) (to enter into, take the place of, to conquer; to take possession, to succeed, inherit. Gen. R. s. 11, end י׳ את העולם במדה had his worldly share assigned to him with limitation. Ib. s. 44 ליוֹרְשֵׁנִי to be my heir. B. Bath.VIII, 5 איש … לא יִירַשוכ׳ this man, my son, shall not be an heir with the rest of his brothers. Ib. בתי תִירָֹשֵנִי my daughter shall be my heiress. Ib. ראוי ליוֹרְשוֹ entitled to succeed him. Ib. IX, 1 (139b) הבנים יִירְשוּ (Bab. ed. יֵרְשוּ) the sons take possession of the estate; a. fr.V. יוֹרֵש. Hif. הוֹרִיש 1) to cause to inherit, to leave by will or by the law of succession; to transmit. Ib. 119b מוֹרִישִׁין ואינן יורשין they shall leave (the Holy Land to their children) but shall not take possession themselves. Shebu.47a אין אדם מוֹרִיש שבועה לבניו a man cannot transmit an oath to his sons, i. e. property to be obtained only by the claimants oath cannot be claimed by his heirs. Keth.43a; Kidd.16b אין אדם מוריש זכות בתווכ׳ a man cannot bequeathe his daughters privileges to his sons. B. Bath.IX, 8 if the house fell עליו ועל מוֹרִישָׁיו over himself (the heir) and his ancestors; a. fr. 2) to drive out, dispossess. Sifré Deut. 51 סמוך … לא הוֹרַשְׁתָּ (the Jebusite) who is near thy palace thou hast not driven out; a. e.

נָתַק(b. h.; cmp. preced. a. נתך) 1) to break loose; tear out. Y.Shebi.IV, 35b bot. מקום שנהגו לקוץ יִתּוֹק לִתּוֹקוכ׳ where it is customary to cut the reeds, let him pluck them; where it is customary to pluck them ; Tosef. ib. III, 19 Var. יִתּוֹךְ לִתּוֹךְ. Cant. R. to VIII, 6 (ref. to Jer. 22:24) שהוא נוֹתֵק מלכותוכ׳ that he will tear the Davidic kingdom out of his hand; ib. משם אני נותקוכ׳ from there I shall tear loose the kingdom ; Pesik. Shub., p. 163a>. Bekh.33b נותק he who tears loose (testicles and throws them away); נותק אחר כורת who removes them after one has cut them (tearing off the roots). Sifra Thazr., Neg., ch. VII, Par. 5 אם נְתָקוֹ אדם if a man made it bald (נֶתֶק); (R. S. to Neg. III, 5 אם נִיתְּקוּ בידי אדם, Nif.); a. e.Part. pass. נָתוּק (b. h.) an animal whose testicles have been forcibly removed; (oth. opin.: whose membrum has been mutilated by a violent severance). Sifra Emor, Par. 7, ch. VII; Tosef.Yeb.X, 5. 2) to cause oozing, to secrete. Tosef.Ter.III 13 ענבים רכות ונוֹתְקוֹת … ואינן נוֹתְקִיןוכ׳ grapes are soft and let their juice ooze out (when packed), but olives are hard and do not let their oil ooze out.; Y. ib. III, 42b top, v. דֵּיהֶאּ Pi. נִיתֵּק 1) to tear loose. Cant. R. l. c. (ref. to Jer. l. c.) אֲנַתֶּקְךָ אין … אֲתַקֶּנְךָ it does not say ănatteḳkha (I shall tear thee loose), but (it may be read) athaḳḳenkha (I shall restore thee, v. תָּקַן); Yalk. Jer. 303 אַתֶּקְךָ (Hif.); Pesik. l. c. 2) (to tear, pull) to remonstrate, protest. Sifré Num. 115; Yalk. Num. 750 התחיל הבן ההוא מְנַתֵּק that son began to protest (against doing slaves work); התחילו ישראל מְנַתְּקִים the Israelites remonstrated (against the laws imposed upon them); v. infra. Nif. נִיתַּק, נִיתּוֹק 1) to be torn loose; to fall out. Ḥull.123b שומר העשוי לִנָּתֵק מאליו a protection (cover) which it likely to come off of itself. Nidd.65a כיון שנִתְּקוּ שניווכ׳ when a mans teeth are gone; a. e. 2) ( to tear ones self loose, to remonstrate, be discontented. Sifra Aḥăré, Par. 9, ch. XIII גלוי … לִינָּתֵק בעריות it was known before the Lord that they would bear unwillingly the restrictive laws concerning sexual relations; נִיתְּקוּ בעריות they did remonstrate (ref. to Num. 11:10; v. Sabb.130a; Yoma 75a); Yalk. Lev. 590. 3) to be shifted, transformed, modified. Zeb.5b, a. fr. אשםשנ׳ לרעיה an animal dedicated as a guilt-offering which (on account of its owners death) has been condemned to pasture until natural death (v. סָאַב).Y.Naz.IV, end, 53c משנ׳ מלא תעשה לעשה since it (the cutting of the hair which is forbidden to the Nazarite) has gone over from a prohibition to a positive duty (Num. 6:18). לאושנ׳ לעשה a prohibition transformed into a command, i. e. a prohibitive law the transgression of which must be repaired by a succeeding act, e. g. (Lev. 19:13) ‘thou shalt not rob, and (ib. 5:23) ‘he shall make restitution. Ḥull.141a (for which ib. 12:4 מצות לא תעשה שיש בה קום עשה). Yoma 85b לא תעשהשנ׳ לעשה; a. fr. 4) (v. Kal 2) to enter a stage of moist decomposition. Y.Naz.VII, 56b, v. נַצֶל 5) (denom. of נֶתֶק) to become hairless and blanched, to be afflicted with נֶתֶק. Neg. X, 9 ונ׳ כל ראשו and his entire head became bald (v. קָרַחַת). Sifra Thazr. l. c. את שני׳ נתק בתוך נתק a person that became afflicted with a bald spot within a patch of hair surrounded by baldness (Neg. X, 7 שני נְתָקִין זה לפנים מזה; a. fr.).

נָתַק(b. h.; cmp. preced. a. נתך) 1) to break loose; tear out. Y.Shebi.IV, 35b bot. מקום שנהגו לקוץ יִתּוֹק לִתּוֹקוכ׳ where it is customary to cut the reeds, let him pluck them; where it is customary to pluck them ; Tosef. ib. III, 19 Var. יִתּוֹךְ לִתּוֹךְ. Cant. R. to VIII, 6 (ref. to Jer. 22:24) שהוא נוֹתֵק מלכותוכ׳ that he will tear the Davidic kingdom out of his hand; ib. משם אני נותקוכ׳ from there I shall tear loose the kingdom ; Pesik. Shub., p. 163a>. Bekh.33b נותק he who tears loose (testicles and throws them away); נותק אחר כורת who removes them after one has cut them (tearing off the roots). Sifra Thazr., Neg., ch. VII, Par. 5 אם נְתָקוֹ אדם if a man made it bald (נֶתֶק); (R. S. to Neg. III, 5 אם נִיתְּקוּ בידי אדם, Nif.); a. e.Part. pass. נָתוּק (b. h.) an animal whose testicles have been forcibly removed; (oth. opin.: whose membrum has been mutilated by a violent severance). Sifra Emor, Par. 7, ch. VII; Tosef.Yeb.X, 5. 2) to cause oozing, to secrete. Tosef.Ter.III 13 ענבים רכות ונוֹתְקוֹת … ואינן נוֹתְקִיןוכ׳ grapes are soft and let their juice ooze out (when packed), but olives are hard and do not let their oil ooze out.; Y. ib. III, 42b top, v. דֵּיהֶאּ Pi. נִיתֵּק 1) to tear loose. Cant. R. l. c. (ref. to Jer. l. c.) אֲנַתֶּקְךָ אין … אֲתַקֶּנְךָ it does not say ănatteḳkha (I shall tear thee loose), but (it may be read) athaḳḳenkha (I shall restore thee, v. תָּקַן); Yalk. Jer. 303 אַתֶּקְךָ (Hif.); Pesik. l. c. 2) (to tear, pull) to remonstrate, protest. Sifré Num. 115; Yalk. Num. 750 התחיל הבן ההוא מְנַתֵּק that son began to protest (against doing slaves work); התחילו ישראל מְנַתְּקִים the Israelites remonstrated (against the laws imposed upon them); v. infra. Nif. נִיתַּק, נִיתּוֹק 1) to be torn loose; to fall out. Ḥull.123b שומר העשוי לִנָּתֵק מאליו a protection (cover) which it likely to come off of itself. Nidd.65a כיון שנִתְּקוּ שניווכ׳ when a mans teeth are gone; a. e. 2) ( to tear ones self loose, to remonstrate, be discontented. Sifra Aḥăré, Par. 9, ch. XIII גלוי … לִינָּתֵק בעריות it was known before the Lord that they would bear unwillingly the restrictive laws concerning sexual relations; נִיתְּקוּ בעריות they did remonstrate (ref. to Num. 11:10; v. Sabb.130a; Yoma 75a); Yalk. Lev. 590. 3) to be shifted, transformed, modified. Zeb.5b, a. fr. אשםשנ׳ לרעיה an animal dedicated as a guilt-offering which (on account of its owners death) has been condemned to pasture until natural death (v. סָאַב).Y.Naz.IV, end, 53c משנ׳ מלא תעשה לעשה since it (the cutting of the hair which is forbidden to the Nazarite) has gone over from a prohibition to a positive duty (Num. 6:18). לאושנ׳ לעשה a prohibition transformed into a command, i. e. a prohibitive law the transgression of which must be repaired by a succeeding act, e. g. (Lev. 19:13) ‘thou shalt not rob, and (ib. 5:23) ‘he shall make restitution. Ḥull.141a (for which ib. 12:4 מצות לא תעשה שיש בה קום עשה). Yoma 85b לא תעשהשנ׳ לעשה; a. fr. 4) (v. Kal 2) to enter a stage of moist decomposition. Y.Naz.VII, 56b, v. נַצֶל 5) (denom. of נֶתֶק) to become hairless and blanched, to be afflicted with נֶתֶק. Neg. X, 9 ונ׳ כל ראשו and his entire head became bald (v. קָרַחַת). Sifra Thazr. l. c. את שני׳ נתק בתוך נתק a person that became afflicted with a bald spot within a patch of hair surrounded by baldness (Neg. X, 7 שני נְתָקִין זה לפנים מזה; a. fr.).

עָלַבto press upon; to arrogate superiority; to humiliate, insult. Gitt.36b; Yoma 23a הנֶעֱלָבִין ואינן עוֹלְבִיןוכ׳ those who are insulted, and do not insult, hear themselves reviled, v. חֶרְפָּה; Sabb.88b עֲלוּבִיןוכ׳ (Ms. M. הנעלבין).V. עָלוּב. Nif. נֶעֱלָב to be insulted, submit to humiliation, v. supra.

עָלַבto press upon; to arrogate superiority; to humiliate, insult. Gitt.36b; Yoma 23a הנֶעֱלָבִין ואינן עוֹלְבִיןוכ׳ those who are insulted, and do not insult, hear themselves reviled, v. חֶרְפָּה; Sabb.88b עֲלוּבִיןוכ׳ (Ms. M. הנעלבין).V. עָלוּב. Nif. נֶעֱלָב to be insulted, submit to humiliation, v. supra.

עלי, עָלָה(b. h.) to go up, rise; to come up, arrive. Pes.VIII, 3 מי שיַּעֲלֶה מכםוכ׳ whichever of you shall first arrive at Jerusalem (for the Passover), v. infra. Snh.X, 3 אינה עתידה לַעֲלוֹת shall not rise (from the grave at the time of resurrection). Y.Peah V, end, 19a (ref. to גבול עולם, Prov. 22:28) זו עוֹלֵי מצרים this refers to those who came up from Egypt; Hag. 3b. Ib. עולי בבל those who came back from Babylonia. Ber.20a, a. e. (ref. to Gen. 49:22) א״ת עֲלֵי עין אלא עוֹלֵי עין read not ‘ăle ‘ayin. but ‘ole ‘ayin, those rising above the (evil) eye (whom the evil eye cannot affect). Snh.111a כשע׳ משה למרום when Moses came up to heaven. Keth.61a עוֹלָה עמווכ׳ she rises with him, but does not go down with him, i. e. the wife rises to the husbands social position and can claim its comforts, if it be a higher one than her own, ; a. v. fr.Ḥull.17b עוֹלֶה ויורד בסכין a going up and down in a slaughtering knife, i. e. a curved blade. קרבן עולה ויורד, v. יָרַד. עלה על דעת, v. דַּעַת.Esp. to be put on the altar, be offered. Zeb.IX. 1 אם עָלְתָה לא תרד if it has been offered, it must not be taken down again. Ib. 2. Men.22b מכאן לעוֹלִין שאינן מבטליןוכ׳ this proves that things which are offered up (e. g. blood of several sacrifices that has become mixed up) do not neutralize one another. Ib. 23a חיבורי טלין that which is attached to things which go on the altar; a. fr.Idiomatic uses: a) (sub. לחשבון) to be counted in; to be accounted as. M. Kat. III, 5 שבת עולה ואינהוכ׳ the Sabbath counts as one of the seven days of mourning, and does not discontinue the mourning, i. e. the mourning continues after the Sabbath; רגלים מפסיקין ואינן עולין festivals discontinue (the mourning begun before), but do not count, i. e. if the burial took place on a festive day, the mourning days begin after the festival. Ab. IV, 13 עוֹלָה זדון, v. זָדוֹן. Zeb.I, 3 לא עָלוּ לבעלים משום חובה the owners of the sacrifices are not credited with them as a compliance with their obligation; a. fr.b) to rise in value; to be esteemed. Ab. l. c. וכתר שם טוב עוֹלֶה על גביהן the crown of a good name is worth more than all of them; a. e.c) (to rise on the scale, be outweighed, to be void, be neutralized (cmp. בָּטֵל). Ter. IV, 7 תרומה עולה באחד ומאה Trumah (mixed up in secular matter) is neutralized in one hundred and one (i. e. one against one hundred). Ib. 11 תַּעֲלֶה באחד ומאה is neutralized in ; לא תעלה is not neutralized. Ib. 13; a. fr.d) ע׳ לרגל, or ע׳ to go up (to Jerusalem and the Temple) for the festival. Yoma 21 בשעה שישראל עולין לרגל when the Israelites were in the Temple on the festivals. Ḥag.I, 1. Ib. 4a שאינן ראויין לעלות who are not fit for the pilgrimage. Pes.8b, a. e. עוֹלֵי רגלים pilgrims; a. fr.e) ע׳ בידו to obtain, achieve. Ber.35b עָלְתָה בידן they were successful. Naz.23a מי שנתכוון לעלות בידו בשר חזיר וע׳ בידו בשר טלה he who intended to obtain flesh of the swine, and happened to obtain mutton; a. fr. Pi. עִילָּה. 1) to elevate, exalt, praise. Sabb.33b יהודה שעי׳ יִתְעַלֶּה Judah who elevated (praised the Roman government), shall be elevated (to high office). Y.Snh.X, 29c top שעִילּוּ אותיוכ׳ who exalted me, v. זָבַח. Gen. R. s. 15 (ref. to וישם, Gen. 2:8) עי׳ אותו God raised him (made him a dignitary, by analogy to Deut. 17:15); a. fr. 2) to prize, to acquire at the highest price, bid for. Ib. s. 16 (ref. to ויקח, Gen. 2:15) עי׳ אותו he acquired him (by analogy to Is. 14:2; v. infra Hithpa.); Yalk. ib. 22. Gen. R. s. 40 (ref. to ויעלו, Jer. 38:13) מְעַלִּין אותו (or מַעֲלִין, Hif.) they bade for him. Hif. הֶעֱלָה 1) to raise, bring up. Makhsh. VI, 1 המַעֲלֶה פירותיווכ׳ if one carries his fruits up to the roof, v. כְּנִימָה; Tosef. ib. III, 1. Pesik. R. s. 26 ובקושי הֶעֱלוּהוּ and with hard work they brought him up (out of the pit); a. v. fr.Esp. to offer on the altar. Zeb.XIV, 3 המַעֲלֶה מבשרוכ׳ he who offers parts of the flesh of a sin offering Ib. XIII, 1 שחט בפנים וה׳ בחוץ if he slaughtered a sacrifice within the Temple precincts, and offered it without; a. v. fr. 2) to raise, promote to a higher dignity. Yoma 20b, a. fr. מַעֲלִין בקדש ולא מורידין we may promote (a person or thing) to a higher grade of sanctity, but must not degrade. Tosef.Ned.VI, 5 שמעלה … מטומאתן which raises (relieves) the unclean from their uncleanness; Ned.75b; Y. ib. X, 42a; a. fr. לא מעלה ולא מוריד, v. יָרַד.Idiomatic uses: a) to cause to go up from the readers place (which was low, v. תֵּיבה); to remove, discharge. Ber.29a ולא הָעֱלוּהוּ and they did not remove him. Ib. טעה … מעלין אותו if a reader makes a mistake in the twelfth section of the Tfillah (v. מִין III), he must be removed; a. fr.b) (v. Kal, c) to neutralize. Ter. IV, 8 תאנים שחורות מַעֲלוֹתוכ׳ black figs help to neutralize in conjunction with white ones, i. e. the black and the white secular figs are counted together against the admixture of figs of Trumah whether black or white; a. fr.c) (v. Kal, a) to account, credit or charge. B. Mets.69b אני אעלה לך סלעוכ׳ I will give thee credit for one Sela each month (as a compensation for the use of the cow). Ab. II, 2 מעלה אני עליכםוכ׳ I (the Lord) shall credit you with a large reward, just as if you had accomplished (the good you had intended to do). Ib. III, 7, sq. מעלה עליו הכתוב כאילווכ׳ the Bible text (the Lord) charges him as if he had endangered his life (v. חוּב). Yoma 81b מעלה עליו הכתוב כאילווכ׳ is accounted to his credit, as if he had fasted on the ninth and the tenth; a. fr.d) (v. Kal, e) to succeed, profit. Snh.90b הֶעֱלֵיתֶם בידכם, v. יָעַל.f) ה׳ חן to effect grace; to find favor. Gen. R. s. 9 הלואי תהא מַעֲלַת חן לפני … כשם שהֶעֱלִיתוכ׳ Oh, that thou wouldst find favor before me (please me) at all times, as thou dost now; a. e.g) ה׳ חֵמָה ( to let anger rise, to become angry. Ib. s. 93 בשעה שהיה יהודה מעלה ח׳וכ׳ whenever Judah got angry, the hair ; a. e.h) (with or sub. ארוכה) to heal up. Ḥull.77a, v. אֲרוּכָה II. Shebi. IV, 6 לא שיַעֲלֶה, v. פָּשַׁח; a. fr. Nif. נַעֲלָה to be removed, withdraw. Tosef. Yoma I, 12 בעון … שכינה נַעֲלַת through the sin of bloodshed has the Divine Presence withdrawn (Sifré Num. 161 מסתלקת). Hithpa. הִתְעַלֶּה, Nithpa. נִתְעַלֶּה 1) to be raised, exalted. Sabb.33b, v. supra; a. e. 2) to be raised in price, to be bargained for at auction. Gen. R. s. 40, end (ref. to וַתֻּקַּח, Gen. 12:15) מִתְעַלָּה והולכת חדוכ׳ higher and higher prices were offered for her; one said, I give ; Esth. R. to II, 16 (ref. to ותלקח, ib.) מתעלה בליקוחין.

עלי, עָלָה(b. h.) to go up, rise; to come up, arrive. Pes.VIII, 3 מי שיַּעֲלֶה מכםוכ׳ whichever of you shall first arrive at Jerusalem (for the Passover), v. infra. Snh.X, 3 אינה עתידה לַעֲלוֹת shall not rise (from the grave at the time of resurrection). Y.Peah V, end, 19a (ref. to גבול עולם, Prov. 22:28) זו עוֹלֵי מצרים this refers to those who came up from Egypt; Hag. 3b. Ib. עולי בבל those who came back from Babylonia. Ber.20a, a. e. (ref. to Gen. 49:22) א״ת עֲלֵי עין אלא עוֹלֵי עין read not ‘ăle ‘ayin. but ‘ole ‘ayin, those rising above the (evil) eye (whom the evil eye cannot affect). Snh.111a כשע׳ משה למרום when Moses came up to heaven. Keth.61a עוֹלָה עמווכ׳ she rises with him, but does not go down with him, i. e. the wife rises to the husbands social position and can claim its comforts, if it be a higher one than her own, ; a. v. fr.Ḥull.17b עוֹלֶה ויורד בסכין a going up and down in a slaughtering knife, i. e. a curved blade. קרבן עולה ויורד, v. יָרַד. עלה על דעת, v. דַּעַת.Esp. to be put on the altar, be offered. Zeb.IX. 1 אם עָלְתָה לא תרד if it has been offered, it must not be taken down again. Ib. 2. Men.22b מכאן לעוֹלִין שאינן מבטליןוכ׳ this proves that things which are offered up (e. g. blood of several sacrifices that has become mixed up) do not neutralize one another. Ib. 23a חיבורי טלין that which is attached to things which go on the altar; a. fr.Idiomatic uses: a) (sub. לחשבון) to be counted in; to be accounted as. M. Kat. III, 5 שבת עולה ואינהוכ׳ the Sabbath counts as one of the seven days of mourning, and does not discontinue the mourning, i. e. the mourning continues after the Sabbath; רגלים מפסיקין ואינן עולין festivals discontinue (the mourning begun before), but do not count, i. e. if the burial took place on a festive day, the mourning days begin after the festival. Ab. IV, 13 עוֹלָה זדון, v. זָדוֹן. Zeb.I, 3 לא עָלוּ לבעלים משום חובה the owners of the sacrifices are not credited with them as a compliance with their obligation; a. fr.b) to rise in value; to be esteemed. Ab. l. c. וכתר שם טוב עוֹלֶה על גביהן the crown of a good name is worth more than all of them; a. e.c) (to rise on the scale, be outweighed, to be void, be neutralized (cmp. בָּטֵל). Ter. IV, 7 תרומה עולה באחד ומאה Trumah (mixed up in secular matter) is neutralized in one hundred and one (i. e. one against one hundred). Ib. 11 תַּעֲלֶה באחד ומאה is neutralized in ; לא תעלה is not neutralized. Ib. 13; a. fr.d) ע׳ לרגל, or ע׳ to go up (to Jerusalem and the Temple) for the festival. Yoma 21 בשעה שישראל עולין לרגל when the Israelites were in the Temple on the festivals. Ḥag.I, 1. Ib. 4a שאינן ראויין לעלות who are not fit for the pilgrimage. Pes.8b, a. e. עוֹלֵי רגלים pilgrims; a. fr.e) ע׳ בידו to obtain, achieve. Ber.35b עָלְתָה בידן they were successful. Naz.23a מי שנתכוון לעלות בידו בשר חזיר וע׳ בידו בשר טלה he who intended to obtain flesh of the swine, and happened to obtain mutton; a. fr. Pi. עִילָּה. 1) to elevate, exalt, praise. Sabb.33b יהודה שעי׳ יִתְעַלֶּה Judah who elevated (praised the Roman government), shall be elevated (to high office). Y.Snh.X, 29c top שעִילּוּ אותיוכ׳ who exalted me, v. זָבַח. Gen. R. s. 15 (ref. to וישם, Gen. 2:8) עי׳ אותו God raised him (made him a dignitary, by analogy to Deut. 17:15); a. fr. 2) to prize, to acquire at the highest price, bid for. Ib. s. 16 (ref. to ויקח, Gen. 2:15) עי׳ אותו he acquired him (by analogy to Is. 14:2; v. infra Hithpa.); Yalk. ib. 22. Gen. R. s. 40 (ref. to ויעלו, Jer. 38:13) מְעַלִּין אותו (or מַעֲלִין, Hif.) they bade for him. Hif. הֶעֱלָה 1) to raise, bring up. Makhsh. VI, 1 המַעֲלֶה פירותיווכ׳ if one carries his fruits up to the roof, v. כְּנִימָה; Tosef. ib. III, 1. Pesik. R. s. 26 ובקושי הֶעֱלוּהוּ and with hard work they brought him up (out of the pit); a. v. fr.Esp. to offer on the altar. Zeb.XIV, 3 המַעֲלֶה מבשרוכ׳ he who offers parts of the flesh of a sin offering Ib. XIII, 1 שחט בפנים וה׳ בחוץ if he slaughtered a sacrifice within the Temple precincts, and offered it without; a. v. fr. 2) to raise, promote to a higher dignity. Yoma 20b, a. fr. מַעֲלִין בקדש ולא מורידין we may promote (a person or thing) to a higher grade of sanctity, but must not degrade. Tosef.Ned.VI, 5 שמעלה … מטומאתן which raises (relieves) the unclean from their uncleanness; Ned.75b; Y. ib. X, 42a; a. fr. לא מעלה ולא מוריד, v. יָרַד.Idiomatic uses: a) to cause to go up from the readers place (which was low, v. תֵּיבה); to remove, discharge. Ber.29a ולא הָעֱלוּהוּ and they did not remove him. Ib. טעה … מעלין אותו if a reader makes a mistake in the twelfth section of the Tfillah (v. מִין III), he must be removed; a. fr.b) (v. Kal, c) to neutralize. Ter. IV, 8 תאנים שחורות מַעֲלוֹתוכ׳ black figs help to neutralize in conjunction with white ones, i. e. the black and the white secular figs are counted together against the admixture of figs of Trumah whether black or white; a. fr.c) (v. Kal, a) to account, credit or charge. B. Mets.69b אני אעלה לך סלעוכ׳ I will give thee credit for one Sela each month (as a compensation for the use of the cow). Ab. II, 2 מעלה אני עליכםוכ׳ I (the Lord) shall credit you with a large reward, just as if you had accomplished (the good you had intended to do). Ib. III, 7, sq. מעלה עליו הכתוב כאילווכ׳ the Bible text (the Lord) charges him as if he had endangered his life (v. חוּב). Yoma 81b מעלה עליו הכתוב כאילווכ׳ is accounted to his credit, as if he had fasted on the ninth and the tenth; a. fr.d) (v. Kal, e) to succeed, profit. Snh.90b הֶעֱלֵיתֶם בידכם, v. יָעַל.f) ה׳ חן to effect grace; to find favor. Gen. R. s. 9 הלואי תהא מַעֲלַת חן לפני … כשם שהֶעֱלִיתוכ׳ Oh, that thou wouldst find favor before me (please me) at all times, as thou dost now; a. e.g) ה׳ חֵמָה ( to let anger rise, to become angry. Ib. s. 93 בשעה שהיה יהודה מעלה ח׳וכ׳ whenever Judah got angry, the hair ; a. e.h) (with or sub. ארוכה) to heal up. Ḥull.77a, v. אֲרוּכָה II. Shebi. IV, 6 לא שיַעֲלֶה, v. פָּשַׁח; a. fr. Nif. נַעֲלָה to be removed, withdraw. Tosef. Yoma I, 12 בעון … שכינה נַעֲלַת through the sin of bloodshed has the Divine Presence withdrawn (Sifré Num. 161 מסתלקת). Hithpa. הִתְעַלֶּה, Nithpa. נִתְעַלֶּה 1) to be raised, exalted. Sabb.33b, v. supra; a. e. 2) to be raised in price, to be bargained for at auction. Gen. R. s. 40, end (ref. to וַתֻּקַּח, Gen. 12:15) מִתְעַלָּה והולכת חדוכ׳ higher and higher prices were offered for her; one said, I give ; Esth. R. to II, 16 (ref. to ותלקח, ib.) מתעלה בליקוחין.

עלי, עָלָה(b. h.) to go up, rise; to come up, arrive. Pes.VIII, 3 מי שיַּעֲלֶה מכםוכ׳ whichever of you shall first arrive at Jerusalem (for the Passover), v. infra. Snh.X, 3 אינה עתידה לַעֲלוֹת shall not rise (from the grave at the time of resurrection). Y.Peah V, end, 19a (ref. to גבול עולם, Prov. 22:28) זו עוֹלֵי מצרים this refers to those who came up from Egypt; Hag. 3b. Ib. עולי בבל those who came back from Babylonia. Ber.20a, a. e. (ref. to Gen. 49:22) א״ת עֲלֵי עין אלא עוֹלֵי עין read not ‘ăle ‘ayin. but ‘ole ‘ayin, those rising above the (evil) eye (whom the evil eye cannot affect). Snh.111a כשע׳ משה למרום when Moses came up to heaven. Keth.61a עוֹלָה עמווכ׳ she rises with him, but does not go down with him, i. e. the wife rises to the husbands social position and can claim its comforts, if it be a higher one than her own, ; a. v. fr.Ḥull.17b עוֹלֶה ויורד בסכין a going up and down in a slaughtering knife, i. e. a curved blade. קרבן עולה ויורד, v. יָרַד. עלה על דעת, v. דַּעַת.Esp. to be put on the altar, be offered. Zeb.IX. 1 אם עָלְתָה לא תרד if it has been offered, it must not be taken down again. Ib. 2. Men.22b מכאן לעוֹלִין שאינן מבטליןוכ׳ this proves that things which are offered up (e. g. blood of several sacrifices that has become mixed up) do not neutralize one another. Ib. 23a חיבורי טלין that which is attached to things which go on the altar; a. fr.Idiomatic uses: a) (sub. לחשבון) to be counted in; to be accounted as. M. Kat. III, 5 שבת עולה ואינהוכ׳ the Sabbath counts as one of the seven days of mourning, and does not discontinue the mourning, i. e. the mourning continues after the Sabbath; רגלים מפסיקין ואינן עולין festivals discontinue (the mourning begun before), but do not count, i. e. if the burial took place on a festive day, the mourning days begin after the festival. Ab. IV, 13 עוֹלָה זדון, v. זָדוֹן. Zeb.I, 3 לא עָלוּ לבעלים משום חובה the owners of the sacrifices are not credited with them as a compliance with their obligation; a. fr.b) to rise in value; to be esteemed. Ab. l. c. וכתר שם טוב עוֹלֶה על גביהן the crown of a good name is worth more than all of them; a. e.c) (to rise on the scale, be outweighed, to be void, be neutralized (cmp. בָּטֵל). Ter. IV, 7 תרומה עולה באחד ומאה Trumah (mixed up in secular matter) is neutralized in one hundred and one (i. e. one against one hundred). Ib. 11 תַּעֲלֶה באחד ומאה is neutralized in ; לא תעלה is not neutralized. Ib. 13; a. fr.d) ע׳ לרגל, or ע׳ to go up (to Jerusalem and the Temple) for the festival. Yoma 21 בשעה שישראל עולין לרגל when the Israelites were in the Temple on the festivals. Ḥag.I, 1. Ib. 4a שאינן ראויין לעלות who are not fit for the pilgrimage. Pes.8b, a. e. עוֹלֵי רגלים pilgrims; a. fr.e) ע׳ בידו to obtain, achieve. Ber.35b עָלְתָה בידן they were successful. Naz.23a מי שנתכוון לעלות בידו בשר חזיר וע׳ בידו בשר טלה he who intended to obtain flesh of the swine, and happened to obtain mutton; a. fr. Pi. עִילָּה. 1) to elevate, exalt, praise. Sabb.33b יהודה שעי׳ יִתְעַלֶּה Judah who elevated (praised the Roman government), shall be elevated (to high office). Y.Snh.X, 29c top שעִילּוּ אותיוכ׳ who exalted me, v. זָבַח. Gen. R. s. 15 (ref. to וישם, Gen. 2:8) עי׳ אותו God raised him (made him a dignitary, by analogy to Deut. 17:15); a. fr. 2) to prize, to acquire at the highest price, bid for. Ib. s. 16 (ref. to ויקח, Gen. 2:15) עי׳ אותו he acquired him (by analogy to Is. 14:2; v. infra Hithpa.); Yalk. ib. 22. Gen. R. s. 40 (ref. to ויעלו, Jer. 38:13) מְעַלִּין אותו (or מַעֲלִין, Hif.) they bade for him. Hif. הֶעֱלָה 1) to raise, bring up. Makhsh. VI, 1 המַעֲלֶה פירותיווכ׳ if one carries his fruits up to the roof, v. כְּנִימָה; Tosef. ib. III, 1. Pesik. R. s. 26 ובקושי הֶעֱלוּהוּ and with hard work they brought him up (out of the pit); a. v. fr.Esp. to offer on the altar. Zeb.XIV, 3 המַעֲלֶה מבשרוכ׳ he who offers parts of the flesh of a sin offering Ib. XIII, 1 שחט בפנים וה׳ בחוץ if he slaughtered a sacrifice within the Temple precincts, and offered it without; a. v. fr. 2) to raise, promote to a higher dignity. Yoma 20b, a. fr. מַעֲלִין בקדש ולא מורידין we may promote (a person or thing) to a higher grade of sanctity, but must not degrade. Tosef.Ned.VI, 5 שמעלה … מטומאתן which raises (relieves) the unclean from their uncleanness; Ned.75b; Y. ib. X, 42a; a. fr. לא מעלה ולא מוריד, v. יָרַד.Idiomatic uses: a) to cause to go up from the readers place (which was low, v. תֵּיבה); to remove, discharge. Ber.29a ולא הָעֱלוּהוּ and they did not remove him. Ib. טעה … מעלין אותו if a reader makes a mistake in the twelfth section of the Tfillah (v. מִין III), he must be removed; a. fr.b) (v. Kal, c) to neutralize. Ter. IV, 8 תאנים שחורות מַעֲלוֹתוכ׳ black figs help to neutralize in conjunction with white ones, i. e. the black and the white secular figs are counted together against the admixture of figs of Trumah whether black or white; a. fr.c) (v. Kal, a) to account, credit or charge. B. Mets.69b אני אעלה לך סלעוכ׳ I will give thee credit for one Sela each month (as a compensation for the use of the cow). Ab. II, 2 מעלה אני עליכםוכ׳ I (the Lord) shall credit you with a large reward, just as if you had accomplished (the good you had intended to do). Ib. III, 7, sq. מעלה עליו הכתוב כאילווכ׳ the Bible text (the Lord) charges him as if he had endangered his life (v. חוּב). Yoma 81b מעלה עליו הכתוב כאילווכ׳ is accounted to his credit, as if he had fasted on the ninth and the tenth; a. fr.d) (v. Kal, e) to succeed, profit. Snh.90b הֶעֱלֵיתֶם בידכם, v. יָעַל.f) ה׳ חן to effect grace; to find favor. Gen. R. s. 9 הלואי תהא מַעֲלַת חן לפני … כשם שהֶעֱלִיתוכ׳ Oh, that thou wouldst find favor before me (please me) at all times, as thou dost now; a. e.g) ה׳ חֵמָה ( to let anger rise, to become angry. Ib. s. 93 בשעה שהיה יהודה מעלה ח׳וכ׳ whenever Judah got angry, the hair ; a. e.h) (with or sub. ארוכה) to heal up. Ḥull.77a, v. אֲרוּכָה II. Shebi. IV, 6 לא שיַעֲלֶה, v. פָּשַׁח; a. fr. Nif. נַעֲלָה to be removed, withdraw. Tosef. Yoma I, 12 בעון … שכינה נַעֲלַת through the sin of bloodshed has the Divine Presence withdrawn (Sifré Num. 161 מסתלקת). Hithpa. הִתְעַלֶּה, Nithpa. נִתְעַלֶּה 1) to be raised, exalted. Sabb.33b, v. supra; a. e. 2) to be raised in price, to be bargained for at auction. Gen. R. s. 40, end (ref. to וַתֻּקַּח, Gen. 12:15) מִתְעַלָּה והולכת חדוכ׳ higher and higher prices were offered for her; one said, I give ; Esth. R. to II, 16 (ref. to ותלקח, ib.) מתעלה בליקוחין.

עָשַׂרPi. עִשֵּׂר (b. h.; denom. of עֶשֶׂר) 1) to give one-tenth, separate tithes. Sabb.119a עַשִּׁרוכ׳, v. עָשַׁר. Maasr. IV, 2 ושכחו לעַשְּׂרָן but had forgotten to pay the tithe of them. Sabb.II, 7 עִשַּׂרְתֶּם have you set aside tithes (of what you intend to use for the Sabbath)? Ib. ספק … אין מְעַשְּׂרִין את הודאי if it is doubtful whether or not night has set in, you must not separate the tithes of what is sure to be subject to tithes (v. דְּמַאי); a. v. fr.Part. pass. מְעוּשָּׂר; f. מְעוּשֶּׂרֶת; pl. מְעוּשָּׂרִים, מְעוּשָּׂרִין; מְעוּשָּׂרוֹת. Bekh.IX, 7 (קפץ אחד) מן המע׳ לתוכן if one of those (lambs) which have been set aside as tithe, leaped among the flock. Ib. הרי אלו מע׳ they (the flock) are considered as tithed; a. fr. 2) to reduce to one-tenth. Cant. R. to VII, 11, v. עָשַׁר. Nif. נֶעֱשַׂר, Hithpa. הִתְעַשֵּׂר, Nithpa. נִתְעַשֵּׂר to be tithed. Maasr. l. c. עד שיֵעָשְׂרוּ (Ms. M. שיִתְעַשְּׂרוּ) until they are tithed. Ib. 5 מִתְעַשֶּׂרֶת זרעוכ׳ must be tithed as seed, as vegetables (if the leaves are used) Bekh.IX, 1 ואינן מִתְעַשְּׂרִים מזה על זה and they (large cattle and small cattle) cannot be tithed one for the other. Ib. 53b אין דין שיִתְעַשְּׂרוּ זה מזה should we not conclude that they may be tithed one for the other?; a. fr.

עָשַׂרPi. עִשֵּׂר (b. h.; denom. of עֶשֶׂר) 1) to give one-tenth, separate tithes. Sabb.119a עַשִּׁרוכ׳, v. עָשַׁר. Maasr. IV, 2 ושכחו לעַשְּׂרָן but had forgotten to pay the tithe of them. Sabb.II, 7 עִשַּׂרְתֶּם have you set aside tithes (of what you intend to use for the Sabbath)? Ib. ספק … אין מְעַשְּׂרִין את הודאי if it is doubtful whether or not night has set in, you must not separate the tithes of what is sure to be subject to tithes (v. דְּמַאי); a. v. fr.Part. pass. מְעוּשָּׂר; f. מְעוּשֶּׂרֶת; pl. מְעוּשָּׂרִים, מְעוּשָּׂרִין; מְעוּשָּׂרוֹת. Bekh.IX, 7 (קפץ אחד) מן המע׳ לתוכן if one of those (lambs) which have been set aside as tithe, leaped among the flock. Ib. הרי אלו מע׳ they (the flock) are considered as tithed; a. fr. 2) to reduce to one-tenth. Cant. R. to VII, 11, v. עָשַׁר. Nif. נֶעֱשַׂר, Hithpa. הִתְעַשֵּׂר, Nithpa. נִתְעַשֵּׂר to be tithed. Maasr. l. c. עד שיֵעָשְׂרוּ (Ms. M. שיִתְעַשְּׂרוּ) until they are tithed. Ib. 5 מִתְעַשֶּׂרֶת זרעוכ׳ must be tithed as seed, as vegetables (if the leaves are used) Bekh.IX, 1 ואינן מִתְעַשְּׂרִים מזה על זה and they (large cattle and small cattle) cannot be tithed one for the other. Ib. 53b אין דין שיִתְעַשְּׂרוּ זה מזה should we not conclude that they may be tithed one for the other?; a. fr.

פָּקַק 1) to split, drive into, force open. Sabb.155b ופוֹקֵק Ms. M., v. פָּקַס I.Denom. פֶּקֶק. 2) (denom. of פֶּקֶק; cmp. חָרַק a. חֶרֶק) to insert a stop-gap; to stop. Kel. III, 8 משפך … שפְּקָקוֹוכ׳ (not שפקקה) a funnel of wood or clay stopped off with pitch. Ib. XXVIII, 2 שהתקינו לָפוֹק בו את המרחץ (ed. Dehr. לפַקֵּק) (a shred) with which it was intended to fill up a gap in the bath. Y.Erub.III, end, 25b צריך לפוק he must stop it off. Tosef. ib. XI (VII), 10 פּוֹקְקִין את הביבוכ׳ you may stop off a gutter with a cloth. Y.Sabb.XVII, 16b top קנה שהתקינו להיות פּוֹקֵק בו החלון a pole (with a coil or a board attached) which has been prepared to close the sky light with it; (Tosef. ib. XIV (XV), 3 להיות פותח ונועל בו), v. פֶּקֶק. Bab. ib. 64b פוקק לה זוג בצוארהוכ׳ he may muffle the bell on an animals neck (that it should not ring), and walk with it ; a. fr.Part. pass. פָּקוּק; pl. פְּקוּקִין Ib. אע״פ שפ׳ nor should the animal be led out with a bell, even if it is muffled. Y.Ter.VIII, 45d מכוסה ואינו פ׳ if the bottle is covered but not stopped; Tosef. ib. VII, 16 (read:) מכוסין ואינן פקוקין (and correct the entire passage in conformity with Y. l. c.), v. פֶּקֶק. Pi. פִּיקֵּק same, v. supra.Tosef.Maasr.I, 5 מפקק ed. Zuck., v. פָּקַס II. Hithpa. הִתְפַּקֵּק, Nithpa. נִתְפַּקֵּק 1) to be shaken, loosened. Ber.28b שיִתְפַּקְּקוּ, v. פִּקְפֵּק. Tanḥ. Aḥăré 8 בשעה שנִתְפַּקְּקָה הכהונהוכ׳ when the priesthood in the hands of Aaron became shaky (was disputed); v. פִּקְפֵּק. 2) to be stopped. Yeb.63b מִתְפַּקְּקִין, v. פִּקְפֵּק.