וזה

גָּרַם(v. גרר) to drag along, carry with it.Part. pass. גָּרוּם added in boot, additional measure, v. גֵּירוּמִין.אַמָּה גְּרוּמָה a large cubit. Gen. R. s. 12 (read:) כאמה ג׳ the size of a liberal cubit (equal to a cubit and a half of strict measure; some ed. גד׳; vers. in ‘Rashi a. l. גרמידא ומחצה).Y.Shek.VI, end, 50b אמה גרו׳, read גְּדוּמָה, v. גָּדַם. Tosef.Bekh.V, 4 אצבעותיו גרומות Var., ed. Zuck. גְּדוּמֹות.Trnsf. to carry with it, to be the cause of, to engender. דבר הגֹּורֵם לממון something which may be the cause of pecuniary profit or loss. B. Kam.71b if one steals objects dedicated to the sanctuary for which the original owner is responsible in case of loss, he is bound to pay the thiefs fine (כֵּפֶל) to the owner; אלמא דבר הג׳ למ׳ כממון דמי which proves that that which may cause a pecuniary loss, is to be considered as the property of him to whom it may cause it. Ib. 98b according to the opinion of R. Shimeon who says דבר הגורם … מיחייב that what is the cause of monetary gain is considered as money, he who burns a note of indebtedness is bound to pay the full amount of the note; a. fr.Snh.104a גורם גלות לבניו causes his children to be exiled. Ber.5b bot. ג׳ לשכינהוכ׳ is the cause of the Divine Presence departing from Israel. M. Kat. 25a בבל גָּרְמָה לו Babylonia was the cause (that the Shekhinah did not rest upon him). Ab. Zar.8b bot. המקום גורם the place makes the act legal, i. e. only in the Temple hall can the Sanhedrin judge capital cases; Snh.14b המקום ג׳ only in the Temple hall can a rebellious el der be judged; ib. 87a.Y.Yeb.I, 2c top דבר שהוא בא מחמת הגורםוכ׳ if a prohibition arises from a cause (a person that causes it, e. g. the prohibition against C.s marrying B. because B.s sister A. is his wife)when the cause is removed (through A.s death), the prohibition ceases; but a prohibition which has not its cause in the action of a person (but in natural kinship, e. g. C.s daughter married to C.s brother whereby she becomes forbidden to him also as his brothers wife), is not removed with the removal of the cause of the (additional) prohibition, i. e. C. cannot perform the levirs marriage with his brothers wife since she has not ceased to be his daughter; ib. III, beg., 4c; IV, 6a top. זה וזה גורם a product of combined causes. Tem.30b זה וזה ג׳ אסור a product of combined causes is forbidden, e. g. the offspring of a dam unfitted for the altar, and of a sire fit; Pes.27a; a. fr.Ib. 26b זה וזה ג׳ מי שמעת ליה can you prove that Rabbi adopts the rule forbidding the product of combined causes?Nidd.31a (homiletical play on Gen. 49:14) חמור ג׳ ליששכר the braying of an ass was the cause of Isachar being begotten; Gen. R. s. 99; v. next w. Pi. גֵּירֵם same. Gen. R. s. 39 הדרך מְגָרֶמֶתוכ׳ traveling is the cause of three evils. Nif. נִגְרָם to be indirectly engendered. Ab. Zar.55b אסור לִיגָּרֵםוכ׳ no assistance must be given to making unclean Hif. הִגְרִים to leave a comb (גֵּרוּם) in striking a measure off, whence (in ritual slaughtering) to cut in a slanting direction, to let the knife slide beyond the space prescribed for cutting. Ḥull.19a; 20a; a. fr.Part. pass. f. מוּגְרֶמֶת an animal slaughtered by a slanting cut. Ib. 18b; a. fr.Denom. הַגְרָמָה.

גָּרַם(v. גרר) to drag along, carry with it.Part. pass. גָּרוּם added in boot, additional measure, v. גֵּירוּמִין.אַמָּה גְּרוּמָה a large cubit. Gen. R. s. 12 (read:) כאמה ג׳ the size of a liberal cubit (equal to a cubit and a half of strict measure; some ed. גד׳; vers. in ‘Rashi a. l. גרמידא ומחצה).Y.Shek.VI, end, 50b אמה גרו׳, read גְּדוּמָה, v. גָּדַם. Tosef.Bekh.V, 4 אצבעותיו גרומות Var., ed. Zuck. גְּדוּמֹות.Trnsf. to carry with it, to be the cause of, to engender. דבר הגֹּורֵם לממון something which may be the cause of pecuniary profit or loss. B. Kam.71b if one steals objects dedicated to the sanctuary for which the original owner is responsible in case of loss, he is bound to pay the thiefs fine (כֵּפֶל) to the owner; אלמא דבר הג׳ למ׳ כממון דמי which proves that that which may cause a pecuniary loss, is to be considered as the property of him to whom it may cause it. Ib. 98b according to the opinion of R. Shimeon who says דבר הגורם … מיחייב that what is the cause of monetary gain is considered as money, he who burns a note of indebtedness is bound to pay the full amount of the note; a. fr.Snh.104a גורם גלות לבניו causes his children to be exiled. Ber.5b bot. ג׳ לשכינהוכ׳ is the cause of the Divine Presence departing from Israel. M. Kat. 25a בבל גָּרְמָה לו Babylonia was the cause (that the Shekhinah did not rest upon him). Ab. Zar.8b bot. המקום גורם the place makes the act legal, i. e. only in the Temple hall can the Sanhedrin judge capital cases; Snh.14b המקום ג׳ only in the Temple hall can a rebellious el der be judged; ib. 87a.Y.Yeb.I, 2c top דבר שהוא בא מחמת הגורםוכ׳ if a prohibition arises from a cause (a person that causes it, e. g. the prohibition against C.s marrying B. because B.s sister A. is his wife)when the cause is removed (through A.s death), the prohibition ceases; but a prohibition which has not its cause in the action of a person (but in natural kinship, e. g. C.s daughter married to C.s brother whereby she becomes forbidden to him also as his brothers wife), is not removed with the removal of the cause of the (additional) prohibition, i. e. C. cannot perform the levirs marriage with his brothers wife since she has not ceased to be his daughter; ib. III, beg., 4c; IV, 6a top. זה וזה גורם a product of combined causes. Tem.30b זה וזה ג׳ אסור a product of combined causes is forbidden, e. g. the offspring of a dam unfitted for the altar, and of a sire fit; Pes.27a; a. fr.Ib. 26b זה וזה ג׳ מי שמעת ליה can you prove that Rabbi adopts the rule forbidding the product of combined causes?Nidd.31a (homiletical play on Gen. 49:14) חמור ג׳ ליששכר the braying of an ass was the cause of Isachar being begotten; Gen. R. s. 99; v. next w. Pi. גֵּירֵם same. Gen. R. s. 39 הדרך מְגָרֶמֶתוכ׳ traveling is the cause of three evils. Nif. נִגְרָם to be indirectly engendered. Ab. Zar.55b אסור לִיגָּרֵםוכ׳ no assistance must be given to making unclean Hif. הִגְרִים to leave a comb (גֵּרוּם) in striking a measure off, whence (in ritual slaughtering) to cut in a slanting direction, to let the knife slide beyond the space prescribed for cutting. Ḥull.19a; 20a; a. fr.Part. pass. f. מוּגְרֶמֶת an animal slaughtered by a slanting cut. Ib. 18b; a. fr.Denom. הַגְרָמָה.

זַיִתm. (b. h.; זות; cmp. דַּיֵּית) 1) outflow, run. Men.86a שמן זית מִזֵּיתוֹ ‘olive-oil (Ex. 27:20) that means of that which flows of itself (before pressing). Ib. (8:4) ז׳ ראשון the first run. 2) olive; (sub. עץ) olive tree. Ib. בראש הז׳, v. גִּרְגֵּר; a. v. fr.כַּזַּ׳ the size of an olive; כחצי ז׳ half the size of Bets.I, 1 זה וזה בכז׳ the legal size for both is that of Zeb.III, 3. Kel. XVII, 8, v. אֵגוֹרִי; a. v. fr.Pl. זֵיתִים, זֵתִים. Ber.57a הרואה ז׳וכ׳ one who dreams of olives. B. Mets.VIII, 5 המוכר זֵיתִיווכ׳ he who sells his olive trees for the use of the wood. Tbul Yom III, 6. Ḥall. 3.9 זֵיתֵי מסיק, v. מָסִיק; a. fr.Tanḥ. ed. Bub. Ki Thetsé 10 כַּזֵּ׳ כַּזֵּ׳ in pieces of olive-sizes; Pesik. Zakh., p. 25b> ז׳ ז׳; Pesik. R. s. 12.Ukts. III, 6 פריצי ז׳ the proud among the olives; expl. Tosef. ib. III, 6 היוצאין מתחתוכ׳ such as come out uncrushed from under the press; B. Mets. 105a רשעי ז׳ (yielding very little oil).

זַיִתm. (b. h.; זות; cmp. דַּיֵּית) 1) outflow, run. Men.86a שמן זית מִזֵּיתוֹ ‘olive-oil (Ex. 27:20) that means of that which flows of itself (before pressing). Ib. (8:4) ז׳ ראשון the first run. 2) olive; (sub. עץ) olive tree. Ib. בראש הז׳, v. גִּרְגֵּר; a. v. fr.כַּזַּ׳ the size of an olive; כחצי ז׳ half the size of Bets.I, 1 זה וזה בכז׳ the legal size for both is that of Zeb.III, 3. Kel. XVII, 8, v. אֵגוֹרִי; a. v. fr.Pl. זֵיתִים, זֵתִים. Ber.57a הרואה ז׳וכ׳ one who dreams of olives. B. Mets.VIII, 5 המוכר זֵיתִיווכ׳ he who sells his olive trees for the use of the wood. Tbul Yom III, 6. Ḥall. 3.9 זֵיתֵי מסיק, v. מָסִיק; a. fr.Tanḥ. ed. Bub. Ki Thetsé 10 כַּזֵּ׳ כַּזֵּ׳ in pieces of olive-sizes; Pesik. Zakh., p. 25b> ז׳ ז׳; Pesik. R. s. 12.Ukts. III, 6 פריצי ז׳ the proud among the olives; expl. Tosef. ib. III, 6 היוצאין מתחתוכ׳ such as come out uncrushed from under the press; B. Mets. 105a רשעי ז׳ (yielding very little oil).

יָחַס(b. h. יָחַשׂ; v. חוּס 2) to connect, be connected.Denom. יַחַס. Pi. יִחֵס, יִי׳ (denom. of יַחַס) 1) to trace the connection (יַחַס) of events or descent. Meg.17a כדי לְיַיחֵס בהן שנותיווכ׳ (Rashi: להִתְיַיחֵס) in order to trace through them the years of Jacob (in which the principal events of his life occurred); Yeb.64a; Yalk. Gen. 110. Ib.; Gen. R. s. 62 (ref. to Gen. 25:12 sq.) מה ראה הכתוב לייחס תולדותיווכ׳ what reason was there for the Bible to insert here the genealogy of that ?Snh.82b בא הכתוב ויִחֲסוֹ the Scripture comes and records his genealogy (Num. 25:11). Sabb.55b אפשר … והכתוב מְיַחֲסוֹ is it possible that he was a sinner and the Scripture would state his genealogy?; a. fr. 2) to nobilize, distinguish, invest with prerogatives. Num. R. s. 13 יִיחֲסוֹ הכתוב על שם שבטו the Scripture distinguished him (giving him the privilege of the first offering) for the sake of his tribe (Num. 7:12). Gen. R. s. 82 אין מְיַיחֲסִין ליוסףוכ׳ not Joseph is ranked in the records as the first-born; a. e.Part. pass. מְיוּחָס, f. מְיוּחֶסֶת pl. מְיוּחָסִים, מְיוּחָסִין; מְיוּחָסוֹת of traceable genealogy, of legitimate descent; of distinguished birth, well-connected. Hor.13a שזה מי׳ וזה אינו מי׳ for this one (the Israelite) is of legitimate birth, and the other (the bastard) is not. Kidd.70b משפחות מי׳וכ׳ families in Israel of traceable descent. Ib. 71b האי מי׳ טפי this one (who first ceased quarreling) is of nobler birth; a. fr. Hithpa. הִתְיַיחֵס, Nithpa. נִתְיַיחֵס 1) to claim a pedigree. Tosef.Peah IV, 11 היתה מִתְיַיחֶסֶת עםוכ׳ ed. Zuck. (Var. על) claimed to be connected with Arnon, the Jebusite; Y. ib. VIII, 21a bot. היתה מתי׳ שלוכ׳ boasted to be descendants of 2) to be enrolled in genealogical lists, be recorded. Num. R. l. c. זכו להִתְיַ׳וכ׳ they were privileged to have their genealogy recorded by the side of Moses. Cant. R. to I, 1 נ׳ ראש לשלשלת יוחסין (not לשלשת) he was recorded as the starter of a chain of genealogy (1 Kings 14:21). Gen. R. l. c. (expl. 1 Chr. 5:1) לא לראובן להתייחס not to Ruben was genealogical priority to be given; a. fr.

יָחַס(b. h. יָחַשׂ; v. חוּס 2) to connect, be connected.Denom. יַחַס. Pi. יִחֵס, יִי׳ (denom. of יַחַס) 1) to trace the connection (יַחַס) of events or descent. Meg.17a כדי לְיַיחֵס בהן שנותיווכ׳ (Rashi: להִתְיַיחֵס) in order to trace through them the years of Jacob (in which the principal events of his life occurred); Yeb.64a; Yalk. Gen. 110. Ib.; Gen. R. s. 62 (ref. to Gen. 25:12 sq.) מה ראה הכתוב לייחס תולדותיווכ׳ what reason was there for the Bible to insert here the genealogy of that ?Snh.82b בא הכתוב ויִחֲסוֹ the Scripture comes and records his genealogy (Num. 25:11). Sabb.55b אפשר … והכתוב מְיַחֲסוֹ is it possible that he was a sinner and the Scripture would state his genealogy?; a. fr. 2) to nobilize, distinguish, invest with prerogatives. Num. R. s. 13 יִיחֲסוֹ הכתוב על שם שבטו the Scripture distinguished him (giving him the privilege of the first offering) for the sake of his tribe (Num. 7:12). Gen. R. s. 82 אין מְיַיחֲסִין ליוסףוכ׳ not Joseph is ranked in the records as the first-born; a. e.Part. pass. מְיוּחָס, f. מְיוּחֶסֶת pl. מְיוּחָסִים, מְיוּחָסִין; מְיוּחָסוֹת of traceable genealogy, of legitimate descent; of distinguished birth, well-connected. Hor.13a שזה מי׳ וזה אינו מי׳ for this one (the Israelite) is of legitimate birth, and the other (the bastard) is not. Kidd.70b משפחות מי׳וכ׳ families in Israel of traceable descent. Ib. 71b האי מי׳ טפי this one (who first ceased quarreling) is of nobler birth; a. fr. Hithpa. הִתְיַיחֵס, Nithpa. נִתְיַיחֵס 1) to claim a pedigree. Tosef.Peah IV, 11 היתה מִתְיַיחֶסֶת עםוכ׳ ed. Zuck. (Var. על) claimed to be connected with Arnon, the Jebusite; Y. ib. VIII, 21a bot. היתה מתי׳ שלוכ׳ boasted to be descendants of 2) to be enrolled in genealogical lists, be recorded. Num. R. l. c. זכו להִתְיַ׳וכ׳ they were privileged to have their genealogy recorded by the side of Moses. Cant. R. to I, 1 נ׳ ראש לשלשלת יוחסין (not לשלשת) he was recorded as the starter of a chain of genealogy (1 Kings 14:21). Gen. R. l. c. (expl. 1 Chr. 5:1) לא לראובן להתייחס not to Ruben was genealogical priority to be given; a. fr.

מוּעָטm., מוּעֶטֶת f. (= מְמ׳; מָעַט) small, minute, sparse. דבר מ׳ a little; small (spot). Tosef.Sot.XV, 12, sq.; Tosef.B. Bath. II, 17 משייד בה ד׳ מ׳ leaves a little portion (of the wall) unfinished in remembrance of the destruction of Jerusalem; משיידת ד׳ מ׳ leaves off a little portion of her toilet. Ḥag.I, 5 זה וזה מ׳ if he has little of both. Ib. 8 שהן מקדא מ׳ the Biblical text for these laws is sparse. Gitt.14a מתנה מ׳ a small gift. Sifra Tsav, ch. 15, Par. 11 סמיכה מ׳ the putting on of hands which is rarer (than waving, being confined only to live sacrifices); תנופה מ׳ waving which is rarer (being performed by one person only, while putting hands on is done by all sharers in the sacrifice); a. fr.Pl. מוּעָטִים, מוּעָטִין; מוּעָטוֹת. Ḥag. l. c. אוכלים מרובים ונכסים מ׳ many eaters (members of the household partaking of the peace-offering) and small wealth. Ib. עולות מ׳ less burnt-offerings (than peace-offerings). Ib. 11a מקרא … והלכות מ׳ the Rabbinical laws sparse in comparison to the profuse Bible text on the subject. Arakh.30b וכי יש … שנים מ׳ are there longer and shorter years?; a. fr.Esp. מוּעָט, מְמוּעָט the smaller thing, the lesser sphere. R. Hash. 4b, a. fr. תפסת מרובה לא תפסת תפסת מ׳ תפסת if you take hold of the larger thing, you may lose your hold, if of the smaller, you will hold it, i. e. where the interpretation is doubtful, select the smaller number; Y.Yoma II, end, 40a הממ׳. Sifra Vayikra, Ndab., ch. 13, Par. XII הממ׳ the least portion thereof. Y.Keth.III, 27d bot. בושת הקטן ממ׳ the disgrace of a minor is the less grave thing; ib. ונזקי ממ׳ and the indemnity he gets, is smaller; a. fr.

מוּעָטm., מוּעֶטֶת f. (= מְמ׳; מָעַט) small, minute, sparse. דבר מ׳ a little; small (spot). Tosef.Sot.XV, 12, sq.; Tosef.B. Bath. II, 17 משייד בה ד׳ מ׳ leaves a little portion (of the wall) unfinished in remembrance of the destruction of Jerusalem; משיידת ד׳ מ׳ leaves off a little portion of her toilet. Ḥag.I, 5 זה וזה מ׳ if he has little of both. Ib. 8 שהן מקדא מ׳ the Biblical text for these laws is sparse. Gitt.14a מתנה מ׳ a small gift. Sifra Tsav, ch. 15, Par. 11 סמיכה מ׳ the putting on of hands which is rarer (than waving, being confined only to live sacrifices); תנופה מ׳ waving which is rarer (being performed by one person only, while putting hands on is done by all sharers in the sacrifice); a. fr.Pl. מוּעָטִים, מוּעָטִין; מוּעָטוֹת. Ḥag. l. c. אוכלים מרובים ונכסים מ׳ many eaters (members of the household partaking of the peace-offering) and small wealth. Ib. עולות מ׳ less burnt-offerings (than peace-offerings). Ib. 11a מקרא … והלכות מ׳ the Rabbinical laws sparse in comparison to the profuse Bible text on the subject. Arakh.30b וכי יש … שנים מ׳ are there longer and shorter years?; a. fr.Esp. מוּעָט, מְמוּעָט the smaller thing, the lesser sphere. R. Hash. 4b, a. fr. תפסת מרובה לא תפסת תפסת מ׳ תפסת if you take hold of the larger thing, you may lose your hold, if of the smaller, you will hold it, i. e. where the interpretation is doubtful, select the smaller number; Y.Yoma II, end, 40a הממ׳. Sifra Vayikra, Ndab., ch. 13, Par. XII הממ׳ the least portion thereof. Y.Keth.III, 27d bot. בושת הקטן ממ׳ the disgrace of a minor is the less grave thing; ib. ונזקי ממ׳ and the indemnity he gets, is smaller; a. fr.

נָזַל(b. h.; cmp. אזל) to run, melt, be distilled. Gen. R. s. 13 (ref. to Job 36:28) היכן הם נוֹזְלִין בשחקים where are they (the salty waters of the Ocean) distilled? In the clouds; Yalk. Gen. 20 (corr. acc.); Koh. R. to I, 7 איכן הם נעשים נוֹזְלִים בשחקים where are they made into distilled (sweet) waters? In the clouds; Yalk. Koh. 967.Esp. נוֹזְלִים, נוֹזְלִין running waters. Mekh. Bshall., Shir., s.6; a. e. Pi. נִזֵּל, Hif. הִזִּיל to cause to flow; to distill. Sifré Deut. 306 (ref. to Deut. 32:2) אם כנסת … לסוף שאתה מְנַזֵּל ומשקהוכ׳ if thou gatherest the words of the Law after the manner of those who collect rain water in the cistern, thou shalt finally be able to make them flow and give drink to others. B. Bath.25a (ref. to Deut. l. c.) זה רוח צפונית שמַזֶּלֶתוכ׳ that is the nothern wind which makes the gold run (increases commerce; Rashi: makes gold cheap, v. זוּל). Cant. R. to IV, 15 (ref. to ונזליםוכ׳, ib.) זה מַזִּיל מקצת דבר וזה מזילוכ׳ the one lets flow (utters, cmp. נָבַע) one part of the argument, and the other another part, until the halakhah shines forth like the Lebanon.

נָזַל(b. h.; cmp. אזל) to run, melt, be distilled. Gen. R. s. 13 (ref. to Job 36:28) היכן הם נוֹזְלִין בשחקים where are they (the salty waters of the Ocean) distilled? In the clouds; Yalk. Gen. 20 (corr. acc.); Koh. R. to I, 7 איכן הם נעשים נוֹזְלִים בשחקים where are they made into distilled (sweet) waters? In the clouds; Yalk. Koh. 967.Esp. נוֹזְלִים, נוֹזְלִין running waters. Mekh. Bshall., Shir., s.6; a. e. Pi. נִזֵּל, Hif. הִזִּיל to cause to flow; to distill. Sifré Deut. 306 (ref. to Deut. 32:2) אם כנסת … לסוף שאתה מְנַזֵּל ומשקהוכ׳ if thou gatherest the words of the Law after the manner of those who collect rain water in the cistern, thou shalt finally be able to make them flow and give drink to others. B. Bath.25a (ref. to Deut. l. c.) זה רוח צפונית שמַזֶּלֶתוכ׳ that is the nothern wind which makes the gold run (increases commerce; Rashi: makes gold cheap, v. זוּל). Cant. R. to IV, 15 (ref. to ונזליםוכ׳, ib.) זה מַזִּיל מקצת דבר וזה מזילוכ׳ the one lets flow (utters, cmp. נָבַע) one part of the argument, and the other another part, until the halakhah shines forth like the Lebanon.

סָתַם(b. h.; = סחתם, Saf. of חתם) 1) to stop up, close, shut. Ab. Zar. V, 3 כדי שישתום ויִסְתּוֹם ויגוב, v. נָגַב. B. Mets.VII, 5 שלא יהא … ויהא סוֹתֵם את הפתחוכ׳ that he (the laborer) must not be greedy so as to shut the door before himself (make himself objectionable to employers). Ḥull.43a, a. e. מרה שניקבה וכבד סוֹתַמְתָּהּ if the bladder of the gall is perforated, and the liver (adhering to the perforated spot) closes it up. Ib. 49b חלב טהור סותם clean fat (such as it is permitted to eat) forms a stopper (to an adjacent organ, and makes the animal so affected permitted). Pes.IV, 9 (56a) ס׳ מי גיחוןוכ׳ he stopped up the water of the upper Gihon (2 Chr. 32:3); a. fr.Part. pass. סָתוּם; f. סְתוּמָה; pl. סְתוּמִים, סְתוּמִין; סְתוּמוֹת. Yeb.71b; Nidd.30b; Lev. R. s. 14 נפתח הס׳ ונסתםוכ׳ the organ which (in the embryonic stage) was closed, opens, and that which was open, closes itself. Bets.IV, 3 בית … ס׳ a room filled with fruit which was closed up (with bricks). Y. ib. 62c bot. לפסים ס׳ pots with their lids on (not yet cut apart); Tosef. ib. III, 13; Tosef.Sabb. XVI (XVII), 13. Snh.94a (ref. to לסרבה, Is. 9:6) מפני מה כל מ״ם … וזה ס׳ why is every Mem in the middle of a word open, and this one is closed (final Mem). Meg.3a פתוחין … וס׳ בסוףוכ׳ open in the middle of words and closed at the end (v. מנצפ״ך); a. fr.Esp. פרשה סתומה a paragraph in the Torah separated from the preceding by a vacant space in the middle of the line, opp. to פתוחה a section beginning a new indented line. Gen. R. s. 96, beg., v. infra. Treat. Sofrim I, 14 איזוהי ס׳ כל שהניחוכ׳ what is a closed paragraph? When space is left ; וכמה יניח … ותהא נקראת ס׳ and how much space must be left …, in order that the paragraph may be called closed?; a. fr. 2) to conceal. Gen. R. l. c. (ref. to the section beginning with Gen. 47:28) that paragraph is closed, שס׳ ממנווכ׳ because the Lord concealed from his vision all (coming) troubles; (Yalk. ib. 154 שנסתמו ממנו, v. infra); a. e.Part. pass. as ab. concealed, not explicitly stated, opp. מפורש. Zeb.53a יִלָּמֵד ס׳ מן המפורש let that which is not explicitly stated in a law be derived (by analogy) from what is explicitly stated; Sifra Aḥăré, beg. יְלַמֵּד פתוח על הס׳ let the explicit statement throw light on the implicit. Meg.15a כל … אבותיו ס׳ a person (mentioned in the Bible) whose deeds and the deeds of whose ancestors are not stated; a. fr.Y. Bets. l. c. (in Chald. dict.) סתומה the anonymous opinion, v. סְתָמָא. Nif. נִסְתַּם, Hithpa. הִסְתַּתֵּם, Nithpa. נִסְתַּתֵּם to be closed; to be concealed; to be silenced. Gen. R. l. c. בקש … ונ׳ ממנו Jacob wanted to reveal the end of the captivity, and it was closed before him; Yalk. ib. l. c. נִסְתְּמוּ ממנו, v. supra. Cant. R. to I, 4 היה אומר … ומִסְתַּתְּמִין he said a word (of charm) over them, and they became silent (dumb). Snh.31b לעולם … עד שיִסְתַּתֵּם טענותיו (Alf. שיִסְתּוֹם; Asheri שיסתיר) he may continually bring evidence and refute, until he declares himself closed as to his pleas, i. e., until he declares that he has no more evidence to offer. Yeb.76a; Tosef. ib. X, 4, a. e. נ׳ כשר if the perforation in the membrum has closed itself again, he is considered unblemished. Kel. XIV, 8 נִסְתַּתְּמוּ נקבין if the holes have been stopped up. Snh.94a לכך נ׳ therefore the Mem was closed (the final מ was written). Sot.13b נסתתמו ממנו שעריוכ׳ the gates of wisdom were closed before him (he lost his judicial judgment); a. e. Pi. סִיתֵּם to close, Y.Snh.X, 28c bot. היו … מְסַתְּמִיןוכ׳ the ministering angels closed the windows (of heaven) that the prayer of Manasseh might not rise; Deut. R. s. 2; (Pesik. Shub., p. 162b> סוֹתְמִין).

סָתַם(b. h.; = סחתם, Saf. of חתם) 1) to stop up, close, shut. Ab. Zar. V, 3 כדי שישתום ויִסְתּוֹם ויגוב, v. נָגַב. B. Mets.VII, 5 שלא יהא … ויהא סוֹתֵם את הפתחוכ׳ that he (the laborer) must not be greedy so as to shut the door before himself (make himself objectionable to employers). Ḥull.43a, a. e. מרה שניקבה וכבד סוֹתַמְתָּהּ if the bladder of the gall is perforated, and the liver (adhering to the perforated spot) closes it up. Ib. 49b חלב טהור סותם clean fat (such as it is permitted to eat) forms a stopper (to an adjacent organ, and makes the animal so affected permitted). Pes.IV, 9 (56a) ס׳ מי גיחוןוכ׳ he stopped up the water of the upper Gihon (2 Chr. 32:3); a. fr.Part. pass. סָתוּם; f. סְתוּמָה; pl. סְתוּמִים, סְתוּמִין; סְתוּמוֹת. Yeb.71b; Nidd.30b; Lev. R. s. 14 נפתח הס׳ ונסתםוכ׳ the organ which (in the embryonic stage) was closed, opens, and that which was open, closes itself. Bets.IV, 3 בית … ס׳ a room filled with fruit which was closed up (with bricks). Y. ib. 62c bot. לפסים ס׳ pots with their lids on (not yet cut apart); Tosef. ib. III, 13; Tosef.Sabb. XVI (XVII), 13. Snh.94a (ref. to לסרבה, Is. 9:6) מפני מה כל מ״ם … וזה ס׳ why is every Mem in the middle of a word open, and this one is closed (final Mem). Meg.3a פתוחין … וס׳ בסוףוכ׳ open in the middle of words and closed at the end (v. מנצפ״ך); a. fr.Esp. פרשה סתומה a paragraph in the Torah separated from the preceding by a vacant space in the middle of the line, opp. to פתוחה a section beginning a new indented line. Gen. R. s. 96, beg., v. infra. Treat. Sofrim I, 14 איזוהי ס׳ כל שהניחוכ׳ what is a closed paragraph? When space is left ; וכמה יניח … ותהא נקראת ס׳ and how much space must be left …, in order that the paragraph may be called closed?; a. fr. 2) to conceal. Gen. R. l. c. (ref. to the section beginning with Gen. 47:28) that paragraph is closed, שס׳ ממנווכ׳ because the Lord concealed from his vision all (coming) troubles; (Yalk. ib. 154 שנסתמו ממנו, v. infra); a. e.Part. pass. as ab. concealed, not explicitly stated, opp. מפורש. Zeb.53a יִלָּמֵד ס׳ מן המפורש let that which is not explicitly stated in a law be derived (by analogy) from what is explicitly stated; Sifra Aḥăré, beg. יְלַמֵּד פתוח על הס׳ let the explicit statement throw light on the implicit. Meg.15a כל … אבותיו ס׳ a person (mentioned in the Bible) whose deeds and the deeds of whose ancestors are not stated; a. fr.Y. Bets. l. c. (in Chald. dict.) סתומה the anonymous opinion, v. סְתָמָא. Nif. נִסְתַּם, Hithpa. הִסְתַּתֵּם, Nithpa. נִסְתַּתֵּם to be closed; to be concealed; to be silenced. Gen. R. l. c. בקש … ונ׳ ממנו Jacob wanted to reveal the end of the captivity, and it was closed before him; Yalk. ib. l. c. נִסְתְּמוּ ממנו, v. supra. Cant. R. to I, 4 היה אומר … ומִסְתַּתְּמִין he said a word (of charm) over them, and they became silent (dumb). Snh.31b לעולם … עד שיִסְתַּתֵּם טענותיו (Alf. שיִסְתּוֹם; Asheri שיסתיר) he may continually bring evidence and refute, until he declares himself closed as to his pleas, i. e., until he declares that he has no more evidence to offer. Yeb.76a; Tosef. ib. X, 4, a. e. נ׳ כשר if the perforation in the membrum has closed itself again, he is considered unblemished. Kel. XIV, 8 נִסְתַּתְּמוּ נקבין if the holes have been stopped up. Snh.94a לכך נ׳ therefore the Mem was closed (the final מ was written). Sot.13b נסתתמו ממנו שעריוכ׳ the gates of wisdom were closed before him (he lost his judicial judgment); a. e. Pi. סִיתֵּם to close, Y.Snh.X, 28c bot. היו … מְסַתְּמִיןוכ׳ the ministering angels closed the windows (of heaven) that the prayer of Manasseh might not rise; Deut. R. s. 2; (Pesik. Shub., p. 162b> סוֹתְמִין).

עָקַד(b. h.) ( to bend; cmp. כָּפַת, 1) to tie hand to foot, contrad. to כפת (v. infra). Gen. R. s. 56 כל מה שהיה אברהם אבינו עוֹקֵד …הקב״ה כופתוכ׳ as Abraham was tying his son here below, so the Lord bound Lev. R. s. 2; a. fr.Part. pass. עָקוּד. Sabb.V, 3 לא ע׳ ולא רגול, expl. ib. 54a ע׳ עקידת יד ורגל כיצחקוכ׳ ʿaḳud refers to tying foreleg to hindleg like the tying of Isaac, ragul refers to bending the forefoot upward and tying it to the foreleg; Y. ib. V, 7b bot. ע׳ בירו אחת; Tosef. ib. IV (V), 3 (v. Var. ed. Zuck.); a. e. 2) (denom. of עֲקֵידָה) to sacrifice. R. Hash. 16a כאילו עֲקַדְתֶּםוכ׳ as if you offered yourselves, v. עֲקֵידָה. Lev. R. s. 30 (play on כפת, Lev. 23:40) זה יצחק שהיה כפות ועָקוּדוכ׳ this typifies Isaac, who was tied and offered up on the altar; a. e.Gitt.57b אתה עָקַדְתָּ מזבח אחד ואני עָקַדְתִּיוכ׳ thou (Abraham) hast put up one altar, but I have put up seven altars (offered seven martyred sons). Nif. נֶעֱקַד to be tied; to be put on the altar. Gen. R. l. c. זה לַעֲקוֹד וזה לֵיעָקֵד the one (ready) to sacrifice, the other to be sacrificed. Pirké dR. El. ch. XXXI; Yalk. Gen. 101 האב מַעֲקִיד בכל לב והבן נ׳וכ׳ the father offering with a whole heart, and the son offering himself with a whole heart. Ib. רחם … שהוא אדם ובן אדם ונ׳וכ׳ have pity on Isaac who is a human being, son of a human being, and is being offered before thee like a dumb beast; a. fr. Hif. הֶעֱקִיד 1) to tie (foreleg to hindleg). Tam.IV, 1 (30b) לא היו כופתין … אלא מַעֲקִירִין אותו (Mish. ed. מְעַקְּדִין Pi.) they did not bind the lamb (all feet together), but tied it, expl. ib. 31b יד ורגל כעקידתוכ׳, v. supra. 2) to put on the altar. Pesik. Aḥăré, p. 170b> והֶעֱקִידוֹע״ג המזבח and laid him tied on the altar; a. e. Pi. עִקֵּד same, v. supra.

עָקַד(b. h.) ( to bend; cmp. כָּפַת, 1) to tie hand to foot, contrad. to כפת (v. infra). Gen. R. s. 56 כל מה שהיה אברהם אבינו עוֹקֵד …הקב״ה כופתוכ׳ as Abraham was tying his son here below, so the Lord bound Lev. R. s. 2; a. fr.Part. pass. עָקוּד. Sabb.V, 3 לא ע׳ ולא רגול, expl. ib. 54a ע׳ עקידת יד ורגל כיצחקוכ׳ ʿaḳud refers to tying foreleg to hindleg like the tying of Isaac, ragul refers to bending the forefoot upward and tying it to the foreleg; Y. ib. V, 7b bot. ע׳ בירו אחת; Tosef. ib. IV (V), 3 (v. Var. ed. Zuck.); a. e. 2) (denom. of עֲקֵידָה) to sacrifice. R. Hash. 16a כאילו עֲקַדְתֶּםוכ׳ as if you offered yourselves, v. עֲקֵידָה. Lev. R. s. 30 (play on כפת, Lev. 23:40) זה יצחק שהיה כפות ועָקוּדוכ׳ this typifies Isaac, who was tied and offered up on the altar; a. e.Gitt.57b אתה עָקַדְתָּ מזבח אחד ואני עָקַדְתִּיוכ׳ thou (Abraham) hast put up one altar, but I have put up seven altars (offered seven martyred sons). Nif. נֶעֱקַד to be tied; to be put on the altar. Gen. R. l. c. זה לַעֲקוֹד וזה לֵיעָקֵד the one (ready) to sacrifice, the other to be sacrificed. Pirké dR. El. ch. XXXI; Yalk. Gen. 101 האב מַעֲקִיד בכל לב והבן נ׳וכ׳ the father offering with a whole heart, and the son offering himself with a whole heart. Ib. רחם … שהוא אדם ובן אדם ונ׳וכ׳ have pity on Isaac who is a human being, son of a human being, and is being offered before thee like a dumb beast; a. fr. Hif. הֶעֱקִיד 1) to tie (foreleg to hindleg). Tam.IV, 1 (30b) לא היו כופתין … אלא מַעֲקִירִין אותו (Mish. ed. מְעַקְּדִין Pi.) they did not bind the lamb (all feet together), but tied it, expl. ib. 31b יד ורגל כעקידתוכ׳, v. supra. 2) to put on the altar. Pesik. Aḥăré, p. 170b> והֶעֱקִידוֹע״ג המזבח and laid him tied on the altar; a. e. Pi. עִקֵּד same, v. supra.

פּוּצָם m. (preced. art.) stone-breaking, quarry. Ruth R. introd. זה עוסק בשדהו … וזה עוסק בפוּצָמוֹ one was busy in his field, another in his vineyard … and another was working in his quarry; Yalk. Josh. 35 בפחמו, Var. בתחומו; Koh. R. to VII, 1 בפחמו; Midr. Sam. ch. XXIII בתחומו).

פָּחַד(b. h.) (to breathe, pant, to fear; to be anxious. Esth. R. to V, 1 למה תִפְחְדִי why art thou afraid? Midr. Till. to Ps. 14 שלא פָחֲדוּ מןוכ׳ that they were not afraid of the Lord; a. e. Nif. נִפְחָד to be frightened, excited. Esth. R. to IV, 15 היתה אסתר נִפְחֶדֶת מאודוכ׳ Esther was greatly excited on account of the evil Cant. R. to III, 8 מתיראין ומזדעזעין ונִפְחָדִין afraid, trembling, and excited; a. e. Hif. הִפְחִיד to frighten. Num. R. s. 16 כשמבקשין להַפְחִידוֹ when they want to frighten the child, v. רְצוּעָה; a. e. Pi. פִּיחֵד same. Part. pass. מְפיּהָד; pl. מְפוּחָדִים. Sifra Bhar, Par. 3, ch. IV (ref. to Lev. 25:19) לא מפוזרים ולא מפ׳ neither scattered, nor frightened. Hithpa. הִתְפַּחֵר, Nithpa. נִתְפַּחֵד: to be afraid; to be joyously excited; to await with anxiety. Pesik. R. s. 15 ולא היו מתיראים ולא מִתְפַּחֲדִים and they were neither afraid, nor excited; Yalk. Ps. 795. Deut. R. s. 1, end מתייראין ומִתְפַּחֲדִין מכם trembled and were afraid of you. Ab. dR. N. ch. IX שיהא לבו של־אדם מִתְפַּחֵדוכ׳ that a mans heart should be afraid (of an evil occurrence) every day. Gen. R. s. 48 זה מִתְפַּחֵד לומר איזו פרוקופיוכ׳ the one is excited thinking what the distinction will be which the king is to confer upon me; וזה מתפ׳ ואומר איזה דיןוכ׳ and the other is excited thinking what the judgment will be ; Yalk. Is. 304. Tanḥ. Lekh 15 אתם מתפחדין על הטובוכ׳ you will be excited with joy over the good which is reserved for you (ref. to ופחדו, Hos. 3:5). Cant. R. l. c.; a. fr.

פָּחַד(b. h.) (to breathe, pant, to fear; to be anxious. Esth. R. to V, 1 למה תִפְחְדִי why art thou afraid? Midr. Till. to Ps. 14 שלא פָחֲדוּ מןוכ׳ that they were not afraid of the Lord; a. e. Nif. נִפְחָד to be frightened, excited. Esth. R. to IV, 15 היתה אסתר נִפְחֶדֶת מאודוכ׳ Esther was greatly excited on account of the evil Cant. R. to III, 8 מתיראין ומזדעזעין ונִפְחָדִין afraid, trembling, and excited; a. e. Hif. הִפְחִיד to frighten. Num. R. s. 16 כשמבקשין להַפְחִידוֹ when they want to frighten the child, v. רְצוּעָה; a. e. Pi. פִּיחֵד same. Part. pass. מְפיּהָד; pl. מְפוּחָדִים. Sifra Bhar, Par. 3, ch. IV (ref. to Lev. 25:19) לא מפוזרים ולא מפ׳ neither scattered, nor frightened. Hithpa. הִתְפַּחֵר, Nithpa. נִתְפַּחֵד: to be afraid; to be joyously excited; to await with anxiety. Pesik. R. s. 15 ולא היו מתיראים ולא מִתְפַּחֲדִים and they were neither afraid, nor excited; Yalk. Ps. 795. Deut. R. s. 1, end מתייראין ומִתְפַּחֲדִין מכם trembled and were afraid of you. Ab. dR. N. ch. IX שיהא לבו של־אדם מִתְפַּחֵדוכ׳ that a mans heart should be afraid (of an evil occurrence) every day. Gen. R. s. 48 זה מִתְפַּחֵד לומר איזו פרוקופיוכ׳ the one is excited thinking what the distinction will be which the king is to confer upon me; וזה מתפ׳ ואומר איזה דיןוכ׳ and the other is excited thinking what the judgment will be ; Yalk. Is. 304. Tanḥ. Lekh 15 אתם מתפחדין על הטובוכ׳ you will be excited with joy over the good which is reserved for you (ref. to ופחדו, Hos. 3:5). Cant. R. l. c.; a. fr.