חסרון

חֶסְרֹון(b. h.), חִסָּרֹון, חִי׳ m. (preced.) 1) want, loss.ח׳ כיס loss of money. Sabb.157a, a. fr., v. מוּקְצֶה. Kidd.32b שאין בה ח׳ כיס with which no material loss is connected. Lev. R. s. 5 המקום ימלא חֶסְרוֹנְךָ the Lord replace thy deficiency; Ber.16b. Tosef.Taan.I, 2 נותנין לה חִיסְּרוֹנָהּ the years deficiency (of rain) will be supplied to him (who prays); Y. ib. I, 64b חסרונה. Ib. d top (ref. to Job 30:3) אם ראית ח׳ באוכ׳ when thou seest scarcity ; (Gen. R. s. 31; s. 34 חוֹסֶר), v. גַּלְמוּד. Ḥull.47b, a. fr. נקב שיש בו ח׳ a perforation connected with a loss of substance. Ib.; Bekh.39a, a. e. ח׳ מבפנים … ח׳ a deficiency of substance inside of an organ is not considered a defect (in ritual law); a. fr.

נֶקֶבm. (b. h.; preced.) hole, perforation, incision. Ḥull.45a נ׳ אחד ארוך one lengthy incision; a. fr.Pl. נְקָבִים, נְקָבִין. Ib. נ׳ שיש בהן חסרון perforations connected with loss of substance (holes); נ׳ שאין בהן חסרון mere punctures. Bekh.44b שני נ׳ יש בווכ׳ two channels are in the membrum. Gen. R. s. 1, beg.; a. fr.Esp. the organs of the extremities, urinary organ Tosef.Ber.II, 18 ויהא צריך לנְקָבָיו when needing to ease himself; Ber.23a; Y.Meg.I, 71c לנְקוּבָיו. Sabb.152a; a. fr.

נֶקֶבm. (b. h.; preced.) hole, perforation, incision. Ḥull.45a נ׳ אחד ארוך one lengthy incision; a. fr.Pl. נְקָבִים, נְקָבִין. Ib. נ׳ שיש בהן חסרון perforations connected with loss of substance (holes); נ׳ שאין בהן חסרון mere punctures. Bekh.44b שני נ׳ יש בווכ׳ two channels are in the membrum. Gen. R. s. 1, beg.; a. fr.Esp. the organs of the extremities, urinary organ Tosef.Ber.II, 18 ויהא צריך לנְקָבָיו when needing to ease himself; Ber.23a; Y.Meg.I, 71c לנְקוּבָיו. Sabb.152a; a. fr.

חָסַר, חָסֵרI (b. h.; cmp. חָסַל) ( to scrape off, to diminish, take off; to be diminished, less; to want, miss; to be imperfect. Snh.68a ולא חָסַרְתִּי מרבותיוכ׳ yet I skimmed of the knowledge of my teachers no more than a dog takes who licks out of the sea. Ib. ולא חֲסָרוּנִיוכ׳ they skimmed of my knowledge ; Cant. R. to I, 3 לא חֲסַרְתִּיהָוכ׳ what wisdom I skimmed of the Law, was no more than, v. זַכְרוּת. Ib. רבותי חֲסָרוּהָוכ׳ my teachers carried off at least a real smattering of it B. Kam.20a bot. מאי חֲסַרְתִּיךָ what loss have I occasioned to thee?Ib. b, a. fr. זה נהנה … חָסֵר the one profits while the other loses nothing (therefore can claim no damages). Lev. R. s. 1 מה חָסַרְתָּ, v. דֵּעָה. Men.30a, a. e. is it possible ס״ת ח׳ אותוכ׳ that the Book of the Law wanted one letter yet (to be written) ?Pesik. R. s. 3 (ref. to מתה עלי, Gen. 48:7) שחֲסרְתִּיהָ for I miss her; a. fr. Pi. חִיסֵּר to lessen, omit; to deprive. Ker.6a חי׳ אחתוכ׳ if he left out one of its ingredients. Erub.13a שמא אתה מְחַסֵּרוכ׳ for if thou omit one letter. Koh. R. to I, 15 (ref. to חסרון, ib.) משאדם מְחַ׳ עצמווכ׳ as soon as a man deprives himself of the words of the Law (neglecting them); ib. מַחֲסִיר (Hif.). Y.Snh.XI, beg.30a אפי׳ לא חי׳ even if on inflicting an injury (v. חַבּוּרָה) he did not create a diminution (open wound); a. fr.Part. pass. מְחוּסָּר, constr. מְחוּסַּר wanting, requiring. R. Hash. 6a מח׳ זמן wanting time, i. e. too young for sacrifice. Ker.II, 1 מח׳ כפרה requires a ceremony of atonement (before he may partake of a sacred meal). Gen. R. s. 32, a. e. מח׳ אמנה, v. אֲמָנָה I. Ḥull.25a, v. חֲטִיטָה.Y.B. Mets.V, 10c bot. מח׳ מעשה אחד wanting one action to be available; a. fr.Pl. constr. מְחוּסְּרֵי. Ker. l. c. ארבעה מ׳וכ׳ there are four persons requiring a ceremony of atonement before being permitted, v. supra; a. fr. Hif. הֶחְסִיר same, v. supra.

חָסַר, חָסֵרI (b. h.; cmp. חָסַל) ( to scrape off, to diminish, take off; to be diminished, less; to want, miss; to be imperfect. Snh.68a ולא חָסַרְתִּי מרבותיוכ׳ yet I skimmed of the knowledge of my teachers no more than a dog takes who licks out of the sea. Ib. ולא חֲסָרוּנִיוכ׳ they skimmed of my knowledge ; Cant. R. to I, 3 לא חֲסַרְתִּיהָוכ׳ what wisdom I skimmed of the Law, was no more than, v. זַכְרוּת. Ib. רבותי חֲסָרוּהָוכ׳ my teachers carried off at least a real smattering of it B. Kam.20a bot. מאי חֲסַרְתִּיךָ what loss have I occasioned to thee?Ib. b, a. fr. זה נהנה … חָסֵר the one profits while the other loses nothing (therefore can claim no damages). Lev. R. s. 1 מה חָסַרְתָּ, v. דֵּעָה. Men.30a, a. e. is it possible ס״ת ח׳ אותוכ׳ that the Book of the Law wanted one letter yet (to be written) ?Pesik. R. s. 3 (ref. to מתה עלי, Gen. 48:7) שחֲסרְתִּיהָ for I miss her; a. fr. Pi. חִיסֵּר to lessen, omit; to deprive. Ker.6a חי׳ אחתוכ׳ if he left out one of its ingredients. Erub.13a שמא אתה מְחַסֵּרוכ׳ for if thou omit one letter. Koh. R. to I, 15 (ref. to חסרון, ib.) משאדם מְחַ׳ עצמווכ׳ as soon as a man deprives himself of the words of the Law (neglecting them); ib. מַחֲסִיר (Hif.). Y.Snh.XI, beg.30a אפי׳ לא חי׳ even if on inflicting an injury (v. חַבּוּרָה) he did not create a diminution (open wound); a. fr.Part. pass. מְחוּסָּר, constr. מְחוּסַּר wanting, requiring. R. Hash. 6a מח׳ זמן wanting time, i. e. too young for sacrifice. Ker.II, 1 מח׳ כפרה requires a ceremony of atonement (before he may partake of a sacred meal). Gen. R. s. 32, a. e. מח׳ אמנה, v. אֲמָנָה I. Ḥull.25a, v. חֲטִיטָה.Y.B. Mets.V, 10c bot. מח׳ מעשה אחד wanting one action to be available; a. fr.Pl. constr. מְחוּסְּרֵי. Ker. l. c. ארבעה מ׳וכ׳ there are four persons requiring a ceremony of atonement before being permitted, v. supra; a. fr. Hif. הֶחְסִיר same, v. supra.

חָסַר, חָסֵרI (b. h.; cmp. חָסַל) ( to scrape off, to diminish, take off; to be diminished, less; to want, miss; to be imperfect. Snh.68a ולא חָסַרְתִּי מרבותיוכ׳ yet I skimmed of the knowledge of my teachers no more than a dog takes who licks out of the sea. Ib. ולא חֲסָרוּנִיוכ׳ they skimmed of my knowledge ; Cant. R. to I, 3 לא חֲסַרְתִּיהָוכ׳ what wisdom I skimmed of the Law, was no more than, v. זַכְרוּת. Ib. רבותי חֲסָרוּהָוכ׳ my teachers carried off at least a real smattering of it B. Kam.20a bot. מאי חֲסַרְתִּיךָ what loss have I occasioned to thee?Ib. b, a. fr. זה נהנה … חָסֵר the one profits while the other loses nothing (therefore can claim no damages). Lev. R. s. 1 מה חָסַרְתָּ, v. דֵּעָה. Men.30a, a. e. is it possible ס״ת ח׳ אותוכ׳ that the Book of the Law wanted one letter yet (to be written) ?Pesik. R. s. 3 (ref. to מתה עלי, Gen. 48:7) שחֲסרְתִּיהָ for I miss her; a. fr. Pi. חִיסֵּר to lessen, omit; to deprive. Ker.6a חי׳ אחתוכ׳ if he left out one of its ingredients. Erub.13a שמא אתה מְחַסֵּרוכ׳ for if thou omit one letter. Koh. R. to I, 15 (ref. to חסרון, ib.) משאדם מְחַ׳ עצמווכ׳ as soon as a man deprives himself of the words of the Law (neglecting them); ib. מַחֲסִיר (Hif.). Y.Snh.XI, beg.30a אפי׳ לא חי׳ even if on inflicting an injury (v. חַבּוּרָה) he did not create a diminution (open wound); a. fr.Part. pass. מְחוּסָּר, constr. מְחוּסַּר wanting, requiring. R. Hash. 6a מח׳ זמן wanting time, i. e. too young for sacrifice. Ker.II, 1 מח׳ כפרה requires a ceremony of atonement (before he may partake of a sacred meal). Gen. R. s. 32, a. e. מח׳ אמנה, v. אֲמָנָה I. Ḥull.25a, v. חֲטִיטָה.Y.B. Mets.V, 10c bot. מח׳ מעשה אחד wanting one action to be available; a. fr.Pl. constr. מְחוּסְּרֵי. Ker. l. c. ארבעה מ׳וכ׳ there are four persons requiring a ceremony of atonement before being permitted, v. supra; a. fr. Hif. הֶחְסִיר same, v. supra.

חָסַר, חָסֵרI (b. h.; cmp. חָסַל) ( to scrape off, to diminish, take off; to be diminished, less; to want, miss; to be imperfect. Snh.68a ולא חָסַרְתִּי מרבותיוכ׳ yet I skimmed of the knowledge of my teachers no more than a dog takes who licks out of the sea. Ib. ולא חֲסָרוּנִיוכ׳ they skimmed of my knowledge ; Cant. R. to I, 3 לא חֲסַרְתִּיהָוכ׳ what wisdom I skimmed of the Law, was no more than, v. זַכְרוּת. Ib. רבותי חֲסָרוּהָוכ׳ my teachers carried off at least a real smattering of it B. Kam.20a bot. מאי חֲסַרְתִּיךָ what loss have I occasioned to thee?Ib. b, a. fr. זה נהנה … חָסֵר the one profits while the other loses nothing (therefore can claim no damages). Lev. R. s. 1 מה חָסַרְתָּ, v. דֵּעָה. Men.30a, a. e. is it possible ס״ת ח׳ אותוכ׳ that the Book of the Law wanted one letter yet (to be written) ?Pesik. R. s. 3 (ref. to מתה עלי, Gen. 48:7) שחֲסרְתִּיהָ for I miss her; a. fr. Pi. חִיסֵּר to lessen, omit; to deprive. Ker.6a חי׳ אחתוכ׳ if he left out one of its ingredients. Erub.13a שמא אתה מְחַסֵּרוכ׳ for if thou omit one letter. Koh. R. to I, 15 (ref. to חסרון, ib.) משאדם מְחַ׳ עצמווכ׳ as soon as a man deprives himself of the words of the Law (neglecting them); ib. מַחֲסִיר (Hif.). Y.Snh.XI, beg.30a אפי׳ לא חי׳ even if on inflicting an injury (v. חַבּוּרָה) he did not create a diminution (open wound); a. fr.Part. pass. מְחוּסָּר, constr. מְחוּסַּר wanting, requiring. R. Hash. 6a מח׳ זמן wanting time, i. e. too young for sacrifice. Ker.II, 1 מח׳ כפרה requires a ceremony of atonement (before he may partake of a sacred meal). Gen. R. s. 32, a. e. מח׳ אמנה, v. אֲמָנָה I. Ḥull.25a, v. חֲטִיטָה.Y.B. Mets.V, 10c bot. מח׳ מעשה אחד wanting one action to be available; a. fr.Pl. constr. מְחוּסְּרֵי. Ker. l. c. ארבעה מ׳וכ׳ there are four persons requiring a ceremony of atonement before being permitted, v. supra; a. fr. Hif. הֶחְסִיר same, v. supra.

כִּיס(b. h.; cmp. כּוֹס I) receptacle, pouch, bag; purse, fund. Bekh.39b; Tosef. ib. IV, 6, v. זוּבָּן. B. Kam. X, 1 כ׳ של גבאין the collection fund of (royal) collectors. Erub.65b בכִיסוֹ, v. כּוֹס I. Keth.X, 4 שהטילו לכ׳ who formed a partnership for business. Y.Hor.III, 48c (ref. to Prov. 16:11) כולהם … מכ׳ אחד all of them receive their wages out of the same fund (of divine rewards).חסרון כ׳, v. חֶסְרוֹן.Sabb.53a הזב בכ׳ שלו the gonorrhoist with his bag (for his genitals); העזים בכ׳וכ׳ the goats with the bag over their teats; Tosef. ib. IV (V), 5 בכיסין. Lev. R. s. 12 (ref. to כיס, Kri כוס, Prov. 23:31) הוא נותן עינו בכוס וחנוני … בכ׳ he (the drunkard) sets his eye on the cup, the shopkeeperon the money bag. Ib. בכיס בתיב לשון נקי הוא it is written (Prov. l. c.) ‘on the bag which is a euphemism (for iIIicit intercourse) as in (Prov. 1:14) Tanḥ. Shmini 11; a. fr.Pl. כִּיסִים, כִּיסִין. Y.Ab. Zar. III, 42d bot.Tosef. l. c.; a. e.

כִּיס(b. h.; cmp. כּוֹס I) receptacle, pouch, bag; purse, fund. Bekh.39b; Tosef. ib. IV, 6, v. זוּבָּן. B. Kam. X, 1 כ׳ של גבאין the collection fund of (royal) collectors. Erub.65b בכִיסוֹ, v. כּוֹס I. Keth.X, 4 שהטילו לכ׳ who formed a partnership for business. Y.Hor.III, 48c (ref. to Prov. 16:11) כולהם … מכ׳ אחד all of them receive their wages out of the same fund (of divine rewards).חסרון כ׳, v. חֶסְרוֹן.Sabb.53a הזב בכ׳ שלו the gonorrhoist with his bag (for his genitals); העזים בכ׳וכ׳ the goats with the bag over their teats; Tosef. ib. IV (V), 5 בכיסין. Lev. R. s. 12 (ref. to כיס, Kri כוס, Prov. 23:31) הוא נותן עינו בכוס וחנוני … בכ׳ he (the drunkard) sets his eye on the cup, the shopkeeperon the money bag. Ib. בכיס בתיב לשון נקי הוא it is written (Prov. l. c.) ‘on the bag which is a euphemism (for iIIicit intercourse) as in (Prov. 1:14) Tanḥ. Shmini 11; a. fr.Pl. כִּיסִים, כִּיסִין. Y.Ab. Zar. III, 42d bot.Tosef. l. c.; a. e.

מוּקְצֶהm. (Part. Hof. of קָצָה) (cut off, set aside, stored away, 1) a space back of the dwelling, containing stored up wood, cattle in sheds Erub.II, 3; ib. 22a. Ib. X, 8. Bets.IV, 1 עצים שבמ׳ wood in the muktseh (stored for the winter); a. e. 2) store of fruits. Maasr. III, 2. Ib. I, 5 עד שיעשה מ׳ until the melon is stored away. Y.Ter.II, 41d top היה נוטל … מן המ׳ עלוכ׳ he took ten dry figs from the storage as tithes for ninety in the basket (designated for immediate use, v. כַּלְכָּלָה); (Men.54b; 55a מקצוע). 3) (sub. כלי) the tool specially intended ( for cutting figs). Shebi. VIII, 6, v. חַרְבָּה; (Maim. the shed where figs are spread for drying.. 4) an animal set aside ( in a shed) for a sacrifice. Tem.28b מ׳ לשבע שנים set aside until it would be seven years old. Ib. 29a מניין למ׳ מן התורה where in the Torah is muktseh intimated? (misunderstood by Abbaye as meaning, ‘where is it intimated that an animal must be kept in an enclosed space for some time before it can be offered on the altar?and corrected as meaning, ‘where is it intimated that an animal designated for idolatry is forbidden for the Jewish altar?).Tosef.Ab. Zar. V (VI), 10 איזה מ׳ מ׳ לע״זוכ׳ what is meant by m. (as forbidden for the altar)? That which has been set aside (in a special place designated for the purpose) for idolatrous use, but if one merely devoted it by word of mouth Tem.VI, 1. Tosef. l. c. 9 מאימתי נקרא מ׳ משנעשהוכ׳ when is an animal called m. (for idolatry)? From the time that an act (of dedication) has been done with it; Tem.29a אין מ׳ אסור אלא עד שיעבדו (בו) (v. Rashia first interpret.; second interpret.) a m. remains forbidden only until it has been used for some work (whereby its designation for the idolatrous altar is annulled). Ib. אין מ׳ אסור … מעשה a m. remains forbidden only until some act (as shearing its wool or some work) has been done with it; a. e. 4) (Sabbath law) muktseh, that which is not counted on for use on the Sabbath or Holy Day (v. מוּכָן s. v. כּוּן, a. הַזְמָנָה); forbidden for use or handling. Bets.2a מאי טעמייהו דב״ש מ׳ הוא what reason had Beth Shammai (to permit the egg laid on the Holy Day by a hen which is kept for laying eggs and can, therefore, not be used for consumption on that day)? Is it not muktseh? Ib. דאית ליה מ׳ אית ליה נולד he who forbids m. forbids also nolad (v. יָלַד). Sabb.44a מ׳ מחמת מיאוס not counted on (and therefore forbidden to handle) on account of its repulsiveness (e. g. an old clay candlestick); מ׳ מחמת איסור m. in consequence of a ritual prohibition (e. g. a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it). Ib. 157a מ׳ מחמת חסרון כיס not counted on for use on the Sabbath because the object is too expensive for a use for which it is not originally made; a. fr.Pl. מוּקְצִים, מוּקְצִין set apart, chosen. Sifré Num. 85 (ref. to בקצה, Num. 11:1) במ׳ שבהם the fire seized the distinguished among them (with ref. to קצין, Jud. 11:11; Yalk. Num. 732 בקצינים). Fem. מוּקְצָה, pl. מוּקְצוֹת. Sabb.43b והא מ׳ נינהו are they not muktseh (because they are not intended for human food)?

מוּקְצֶהm. (Part. Hof. of קָצָה) (cut off, set aside, stored away, 1) a space back of the dwelling, containing stored up wood, cattle in sheds Erub.II, 3; ib. 22a. Ib. X, 8. Bets.IV, 1 עצים שבמ׳ wood in the muktseh (stored for the winter); a. e. 2) store of fruits. Maasr. III, 2. Ib. I, 5 עד שיעשה מ׳ until the melon is stored away. Y.Ter.II, 41d top היה נוטל … מן המ׳ עלוכ׳ he took ten dry figs from the storage as tithes for ninety in the basket (designated for immediate use, v. כַּלְכָּלָה); (Men.54b; 55a מקצוע). 3) (sub. כלי) the tool specially intended ( for cutting figs). Shebi. VIII, 6, v. חַרְבָּה; (Maim. the shed where figs are spread for drying.. 4) an animal set aside ( in a shed) for a sacrifice. Tem.28b מ׳ לשבע שנים set aside until it would be seven years old. Ib. 29a מניין למ׳ מן התורה where in the Torah is muktseh intimated? (misunderstood by Abbaye as meaning, ‘where is it intimated that an animal must be kept in an enclosed space for some time before it can be offered on the altar?and corrected as meaning, ‘where is it intimated that an animal designated for idolatry is forbidden for the Jewish altar?).Tosef.Ab. Zar. V (VI), 10 איזה מ׳ מ׳ לע״זוכ׳ what is meant by m. (as forbidden for the altar)? That which has been set aside (in a special place designated for the purpose) for idolatrous use, but if one merely devoted it by word of mouth Tem.VI, 1. Tosef. l. c. 9 מאימתי נקרא מ׳ משנעשהוכ׳ when is an animal called m. (for idolatry)? From the time that an act (of dedication) has been done with it; Tem.29a אין מ׳ אסור אלא עד שיעבדו (בו) (v. Rashia first interpret.; second interpret.) a m. remains forbidden only until it has been used for some work (whereby its designation for the idolatrous altar is annulled). Ib. אין מ׳ אסור … מעשה a m. remains forbidden only until some act (as shearing its wool or some work) has been done with it; a. e. 4) (Sabbath law) muktseh, that which is not counted on for use on the Sabbath or Holy Day (v. מוּכָן s. v. כּוּן, a. הַזְמָנָה); forbidden for use or handling. Bets.2a מאי טעמייהו דב״ש מ׳ הוא what reason had Beth Shammai (to permit the egg laid on the Holy Day by a hen which is kept for laying eggs and can, therefore, not be used for consumption on that day)? Is it not muktseh? Ib. דאית ליה מ׳ אית ליה נולד he who forbids m. forbids also nolad (v. יָלַד). Sabb.44a מ׳ מחמת מיאוס not counted on (and therefore forbidden to handle) on account of its repulsiveness (e. g. an old clay candlestick); מ׳ מחמת איסור m. in consequence of a ritual prohibition (e. g. a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it). Ib. 157a מ׳ מחמת חסרון כיס not counted on for use on the Sabbath because the object is too expensive for a use for which it is not originally made; a. fr.Pl. מוּקְצִים, מוּקְצִין set apart, chosen. Sifré Num. 85 (ref. to בקצה, Num. 11:1) במ׳ שבהם the fire seized the distinguished among them (with ref. to קצין, Jud. 11:11; Yalk. Num. 732 בקצינים). Fem. מוּקְצָה, pl. מוּקְצוֹת. Sabb.43b והא מ׳ נינהו are they not muktseh (because they are not intended for human food)?

צִיוּוּי, צִוּוּיm. (צָיָה, Pi. ) command. Y.Kil.I, 27b top אין כתיב בצ׳ אלא בהוצאה (not בציוי) ‘after its kind (with reference to herbs) is not written in the command (Gen. 1:11), but only in the ‘bringing forth (ib. 12). Y.Sabb.XVI, 15c מאה … דבר אמירה צ׳ one hundred and seventy-five sections in the Torah are introduced by dabber, ĕmor, or tsav. Y.Yoma I, 38b לצ׳ (not לציוו) as to the execution of the order (Lev. 8:5 sq.), opp. למצוה as to the general command (Ex. 29:9). Num. R. s. 7 כל מקום שנאמר צ׳ הצ׳ מידוכ׳ wherever the word tsav is used, the order refers to the immediate present and to the future; אין צ׳ … זריזות tsav has everywhere the meaning of encouraging; אין צ׳ … חסרון כיס tsav always refers to a loss of money (material sacrifice); אין צ׳ … אזהרה tsav means warning. Gen. R. s. 20, beg. מפני מה הניחו צִוּוּיְךָ … אחרי צִוּוּיִ why left they thy command unheeded, and followed my command? Ib. s. 19 עברו על צִיוּוּיִ they transgressed my command. Ib. s. 63 (play on וית̇ר̇צ̇צ̇ו, Gen. 25:22) זה מת̇יר̇ צִֹוּוּיוֹ שלוכ׳ each annuls what the other commands; a. fr.Pl. צִיוּוּיִם, צִיוּוּיִין, צִוּ׳. Lev. R. s. 1; Y.Ber.IV, 8a top י״ח צ׳וכ׳ eighteen executions of the orders (‘as the Lord commanded) are contained in the second record of the Tabernacle (Ex. 28:23 40:38).

צִיוּוּי, צִוּוּיm. (צָיָה, Pi. ) command. Y.Kil.I, 27b top אין כתיב בצ׳ אלא בהוצאה (not בציוי) ‘after its kind (with reference to herbs) is not written in the command (Gen. 1:11), but only in the ‘bringing forth (ib. 12). Y.Sabb.XVI, 15c מאה … דבר אמירה צ׳ one hundred and seventy-five sections in the Torah are introduced by dabber, ĕmor, or tsav. Y.Yoma I, 38b לצ׳ (not לציוו) as to the execution of the order (Lev. 8:5 sq.), opp. למצוה as to the general command (Ex. 29:9). Num. R. s. 7 כל מקום שנאמר צ׳ הצ׳ מידוכ׳ wherever the word tsav is used, the order refers to the immediate present and to the future; אין צ׳ … זריזות tsav has everywhere the meaning of encouraging; אין צ׳ … חסרון כיס tsav always refers to a loss of money (material sacrifice); אין צ׳ … אזהרה tsav means warning. Gen. R. s. 20, beg. מפני מה הניחו צִוּוּיְךָ … אחרי צִוּוּיִ why left they thy command unheeded, and followed my command? Ib. s. 19 עברו על צִיוּוּיִ they transgressed my command. Ib. s. 63 (play on וית̇ר̇צ̇צ̇ו, Gen. 25:22) זה מת̇יר̇ צִֹוּוּיוֹ שלוכ׳ each annuls what the other commands; a. fr.Pl. צִיוּוּיִם, צִיוּוּיִין, צִוּ׳. Lev. R. s. 1; Y.Ber.IV, 8a top י״ח צ׳וכ׳ eighteen executions of the orders (‘as the Lord commanded) are contained in the second record of the Tabernacle (Ex. 28:23 40:38).

צִיוּוּי, צִוּוּיm. (צָיָה, Pi. ) command. Y.Kil.I, 27b top אין כתיב בצ׳ אלא בהוצאה (not בציוי) ‘after its kind (with reference to herbs) is not written in the command (Gen. 1:11), but only in the ‘bringing forth (ib. 12). Y.Sabb.XVI, 15c מאה … דבר אמירה צ׳ one hundred and seventy-five sections in the Torah are introduced by dabber, ĕmor, or tsav. Y.Yoma I, 38b לצ׳ (not לציוו) as to the execution of the order (Lev. 8:5 sq.), opp. למצוה as to the general command (Ex. 29:9). Num. R. s. 7 כל מקום שנאמר צ׳ הצ׳ מידוכ׳ wherever the word tsav is used, the order refers to the immediate present and to the future; אין צ׳ … זריזות tsav has everywhere the meaning of encouraging; אין צ׳ … חסרון כיס tsav always refers to a loss of money (material sacrifice); אין צ׳ … אזהרה tsav means warning. Gen. R. s. 20, beg. מפני מה הניחו צִוּוּיְךָ … אחרי צִוּוּיִ why left they thy command unheeded, and followed my command? Ib. s. 19 עברו על צִיוּוּיִ they transgressed my command. Ib. s. 63 (play on וית̇ר̇צ̇צ̇ו, Gen. 25:22) זה מת̇יר̇ צִֹוּוּיוֹ שלוכ׳ each annuls what the other commands; a. fr.Pl. צִיוּוּיִם, צִיוּוּיִין, צִוּ׳. Lev. R. s. 1; Y.Ber.IV, 8a top י״ח צ׳וכ׳ eighteen executions of the orders (‘as the Lord commanded) are contained in the second record of the Tabernacle (Ex. 28:23 40:38).

צִיוּוּי, צִוּוּיm. (צָיָה, Pi. ) command. Y.Kil.I, 27b top אין כתיב בצ׳ אלא בהוצאה (not בציוי) ‘after its kind (with reference to herbs) is not written in the command (Gen. 1:11), but only in the ‘bringing forth (ib. 12). Y.Sabb.XVI, 15c מאה … דבר אמירה צ׳ one hundred and seventy-five sections in the Torah are introduced by dabber, ĕmor, or tsav. Y.Yoma I, 38b לצ׳ (not לציוו) as to the execution of the order (Lev. 8:5 sq.), opp. למצוה as to the general command (Ex. 29:9). Num. R. s. 7 כל מקום שנאמר צ׳ הצ׳ מידוכ׳ wherever the word tsav is used, the order refers to the immediate present and to the future; אין צ׳ … זריזות tsav has everywhere the meaning of encouraging; אין צ׳ … חסרון כיס tsav always refers to a loss of money (material sacrifice); אין צ׳ … אזהרה tsav means warning. Gen. R. s. 20, beg. מפני מה הניחו צִוּוּיְךָ … אחרי צִוּוּיִ why left they thy command unheeded, and followed my command? Ib. s. 19 עברו על צִיוּוּיִ they transgressed my command. Ib. s. 63 (play on וית̇ר̇צ̇צ̇ו, Gen. 25:22) זה מת̇יר̇ צִֹוּוּיוֹ שלוכ׳ each annuls what the other commands; a. fr.Pl. צִיוּוּיִם, צִיוּוּיִין, צִוּ׳. Lev. R. s. 1; Y.Ber.IV, 8a top י״ח צ׳וכ׳ eighteen executions of the orders (‘as the Lord commanded) are contained in the second record of the Tabernacle (Ex. 28:23 40:38).

שְׁלִיחוּתf. (שָׁלח) 1) ש׳ יד (v. שָׁלַח) illegitimate use of a deposit, misappropriation. B. Mets.43b ש׳ יד אינה צריכה חסרון use of a deposit does not require damage (in order to make the depositary responsible for losses for which he could otherwise not be made responsible). Kidd.42b; a. e. 2) message, agency, commission. Ib. 41a ש׳ מנלן whence do we derive the law of agency (in betrothal)? Ib. 42a קטנים לאו בני ש׳וכ׳ minors cannot serve as deputies. Meïl. VI, 1, a. e. חשליח שעשה שְׁלִיחוּתוֹוכ׳ if the agent has carried out his commission (exactly as he was told), the owner is guilty of misappropriation (v. מָעַל). Ib. 20b מוסיף על שליחותו if the agent adds an act of his own to that for which he was commissioned. Lev. R. s. 22 אם אין … שְׁלִיחוּתִיוכ׳ if you (prophets) do not convey my message, I have (other) messengers. Gen. R. s. 50 (ref. to Gen. 18:2, a. 19:1) עד שלא עשו שְׁלִיחוּתָן קראןוכ׳ before they carried out their message, the text calls them men, when they did carry it out, it calls them messengers (angels); a. fr.Pl. שְׁלִיחוֹת (fr. שְׁלִיחָה). Ib.; Yalk. ib. 84; Yalk. Job 908 אין … שתי ש׳ one angel never carries two messages.

שְׁלִיחוּתf. (שָׁלח) 1) ש׳ יד (v. שָׁלַח) illegitimate use of a deposit, misappropriation. B. Mets.43b ש׳ יד אינה צריכה חסרון use of a deposit does not require damage (in order to make the depositary responsible for losses for which he could otherwise not be made responsible). Kidd.42b; a. e. 2) message, agency, commission. Ib. 41a ש׳ מנלן whence do we derive the law of agency (in betrothal)? Ib. 42a קטנים לאו בני ש׳וכ׳ minors cannot serve as deputies. Meïl. VI, 1, a. e. חשליח שעשה שְׁלִיחוּתוֹוכ׳ if the agent has carried out his commission (exactly as he was told), the owner is guilty of misappropriation (v. מָעַל). Ib. 20b מוסיף על שליחותו if the agent adds an act of his own to that for which he was commissioned. Lev. R. s. 22 אם אין … שְׁלִיחוּתִיוכ׳ if you (prophets) do not convey my message, I have (other) messengers. Gen. R. s. 50 (ref. to Gen. 18:2, a. 19:1) עד שלא עשו שְׁלִיחוּתָן קראןוכ׳ before they carried out their message, the text calls them men, when they did carry it out, it calls them messengers (angels); a. fr.Pl. שְׁלִיחוֹת (fr. שְׁלִיחָה). Ib.; Yalk. ib. 84; Yalk. Job 908 אין … שתי ש׳ one angel never carries two messages.