כאחד

יָחִידm. (b. h.; יָחַד) 1) only, single, individual. Gen. R. s. 99, end (ref. to כאחד, Gen. 49:16) כִּיחִידוֹ שלוכ׳ (not כיחודו) like the Only One of the world, as He needs no help ; ib. s. 21 (ref. to כאחד, ib. III, 2 2). Ib. s. 55 זה י׳ לאמווכ׳ this one (Ishmael) is the only son of his mother, and the other (Isaac) is Taan.9a בשביל י׳ for an individuals sake, opp. רבים. Ber.9a, a. fr. י׳ ורבים הלכהוכ׳ where a single opinion is opposed to the opinion of more than one, the law follows the latter. Bets.V, 5 בור של י׳ a well belonging to an individual. Erub.46a י׳ במקום י׳ an individual opinion opposed to an individual opinion; a. v. fr.Y.Keth.VII, 31b bot. בְּיָ׳ (= בְּיִחוּד) privately.Pl. יְחִידִים, יְחִידִין. R. Hash. 17b כי׳ דמי are to be considered as individuals (in prayer); a. fr.Fem. יְחִידָה. Num. R. s. 12 בת י׳ an only daughter; a. fr.Deut. R. s. 2, end מההקב״ה … כך הנפש י׳ בגוף as the Lord is matchless in his world, so is the soul in the body; Midr. Till. to Ps. 103; Gen. R. s. 14, end שכל האברים … והיא י׳ בגוף all limbs are paired, but she (the soul) is unmatched in the body.As a noun (b. h.) יְחִידָה soul. Ib. Deut. R. l. c.; a. e. 2) select, esp. one devoted to a particularly scrupulous life. Taan.10b איזהו י׳ who is called a yaḥid? Ans. י׳ כל שראויוכ׳ whoever is worthy to be appointed manager of a community. Ib. אל יאמר אדם … להיות י׳ one must not say, I am only a student, I am not fit to lead the life of a yaḥid (it would be an assumption, v. יוֹהֲרָא); Tosef. ib. I, 7 (v. Var. in ed. Zuck. a. Rabb. D. S. to Taan. l. c.); Y.Ber.II, end, 5d כל דבר של צער … י׳ עושה in all matters of self-abnegation, whoever desires to make himself a yaḥid, may do so.Pl. as ab. Taan.I, 4; a. fr. V. יְחִידִי.

יָחִידm. (b. h.; יָחַד) 1) only, single, individual. Gen. R. s. 99, end (ref. to כאחד, Gen. 49:16) כִּיחִידוֹ שלוכ׳ (not כיחודו) like the Only One of the world, as He needs no help ; ib. s. 21 (ref. to כאחד, ib. III, 2 2). Ib. s. 55 זה י׳ לאמווכ׳ this one (Ishmael) is the only son of his mother, and the other (Isaac) is Taan.9a בשביל י׳ for an individuals sake, opp. רבים. Ber.9a, a. fr. י׳ ורבים הלכהוכ׳ where a single opinion is opposed to the opinion of more than one, the law follows the latter. Bets.V, 5 בור של י׳ a well belonging to an individual. Erub.46a י׳ במקום י׳ an individual opinion opposed to an individual opinion; a. v. fr.Y.Keth.VII, 31b bot. בְּיָ׳ (= בְּיִחוּד) privately.Pl. יְחִידִים, יְחִידִין. R. Hash. 17b כי׳ דמי are to be considered as individuals (in prayer); a. fr.Fem. יְחִידָה. Num. R. s. 12 בת י׳ an only daughter; a. fr.Deut. R. s. 2, end מההקב״ה … כך הנפש י׳ בגוף as the Lord is matchless in his world, so is the soul in the body; Midr. Till. to Ps. 103; Gen. R. s. 14, end שכל האברים … והיא י׳ בגוף all limbs are paired, but she (the soul) is unmatched in the body.As a noun (b. h.) יְחִידָה soul. Ib. Deut. R. l. c.; a. e. 2) select, esp. one devoted to a particularly scrupulous life. Taan.10b איזהו י׳ who is called a yaḥid? Ans. י׳ כל שראויוכ׳ whoever is worthy to be appointed manager of a community. Ib. אל יאמר אדם … להיות י׳ one must not say, I am only a student, I am not fit to lead the life of a yaḥid (it would be an assumption, v. יוֹהֲרָא); Tosef. ib. I, 7 (v. Var. in ed. Zuck. a. Rabb. D. S. to Taan. l. c.); Y.Ber.II, end, 5d כל דבר של צער … י׳ עושה in all matters of self-abnegation, whoever desires to make himself a yaḥid, may do so.Pl. as ab. Taan.I, 4; a. fr. V. יְחִידִי.

יָדf. (rarely m.) (b. h.; יָדָה) 1) hand; forefoot; handle. Ex. R. s. 42, end מיד ליד from hand to hand, directly, opp. ע״י שלוחו through his messenger.י׳ רחבה a wide hand, liberality. Y. Ḥag. I, 76c> top עני ויָדוֹר׳ a poor man who is liberal, opp. י׳ מעוטה stingy.Ḥull.58b, a. fr. בְּיָד on the forefoot (of a quadruped).Ukts. I, 1 כל שהוא יד ולא שזמר whatever part of a fruit serves as a handle (as the stem) and not as a protector (as the shell of a nut). Kel. XXIX, 4 יַד הקורדום the handle of an ax; a. v. fr.Cant. R. to I, 4 לא חלתה יד ליד hand does hot fit hand, i. e. the two cases are incongruous.Trnsf. an intimation, an incomplete statement intelligible from context, surroundings Y.Ned.I, 36d top תופסין אותו משם יד לקרבן we make him responsible because what he said is suggestive of the word korban (as a vow); a. fr.Du. יָדַיִם; pl. יָדוֹת. Yad. I, 1 נותנין לי׳ is required for pouring on the hands. Ib. II, 3 הי׳ מטמאותוכ׳ (when being washed) become unclean or clean up to the wrist; a. v. fr.י׳ יפות, v. יָפֶה.Ned.2b ידות נדרים (or ידות) suggestions of vows, contrad. to כינויים, v. כִּינּוּי. Ib. 5b, a. fr. י׳ שאין מוכיחות לא הויין י׳ suggestions which are not beyond doubt, are no (binding) suggestions; a. fr. 2) power, authority, possession, share. B. Mets.70b, v. אֶמְצַע. Kidd.3b קטנה דלית לה ידוכ׳ a minor who cannot accept a betrothal for herself. Ned.88b יד אשה כיד בעלה the wifes possession is her husbands possession. Kidd.23a גיטו ויָדוֹ באים כאחד his letter of manumission and his right of Self-disposal come simultaneously. Yeb.39a; Keth.83a ידו כיָדָהּ the husbands right of disposal is as great as the wifes (concerning what belongs to her); ידו עדיפא מידה his rights are stronger than hers. B. Mets.VI, 2 יָדָן על התחתונה their rights are the lowest, i. e. they are responsible for losses but can derive no benefits from favorable chances; ib. כל המשנה ידו על התחתונהוכ׳ whichever side changes the agreement is at a disadvantage, and whichever side breaks the agreement ; a. v. fr.Du. יָדַיִם, constr. יְדֵי. Ab. Zar.41b, a. e. מִירֵי ודאי, v. וַדַּאי.יְדֵי חובתו, v. יָצָא. 3) portion, part.Pl. יָדוֹת. Tosef.Men.IX, 10 שתי י׳ two thirds; a. fr.מִיַּד (= מיד ליד) at once, directly, immediately. Tosef.Dem.VIII, 7, v. חָלַל Hif.Y.Pes.VI, 33a מיד כל מיוכ׳ presently, every one whose Passover offering was a lamb ; a. v. fr.עַל יַד, על יְדֵי (abbr. ע״י) through, by means of. Gitt.40b שמא זיכה לוע״י אחר he may have benefitted him (given him his liberty) through the agency of another person (without the slaves knowledge). Nidd.I, 1 מעת לעת ממעטת ע״ווכ׳ the period of twenty four hours is modified by the interval between one examination and the other (if that interval is less than twenty four hours); a. v. fr.על ידי ש־ because. Lev. R. s. 32 ע״י שגדרווכ׳ because the Israelites guarded themselves against unchastity, they were redeemed; a. v. fr.עַל יָד עַל יָד gradually, little by little. B. Kam.80a (opp. מיד); Tosef. ib. VIII, 15. Par.VIII, 7 Hai G. (ed. only once ע״י). כלאחר יד, v. אַחַי.יָדַיִם Yadayim, name of a treatise of the Mishnah and Tosefta, of the Order of Tohăroth, containing the laws of levitical cleanness or uncleanness of the hands.

יָדf. (rarely m.) (b. h.; יָדָה) 1) hand; forefoot; handle. Ex. R. s. 42, end מיד ליד from hand to hand, directly, opp. ע״י שלוחו through his messenger.י׳ רחבה a wide hand, liberality. Y. Ḥag. I, 76c> top עני ויָדוֹר׳ a poor man who is liberal, opp. י׳ מעוטה stingy.Ḥull.58b, a. fr. בְּיָד on the forefoot (of a quadruped).Ukts. I, 1 כל שהוא יד ולא שזמר whatever part of a fruit serves as a handle (as the stem) and not as a protector (as the shell of a nut). Kel. XXIX, 4 יַד הקורדום the handle of an ax; a. v. fr.Cant. R. to I, 4 לא חלתה יד ליד hand does hot fit hand, i. e. the two cases are incongruous.Trnsf. an intimation, an incomplete statement intelligible from context, surroundings Y.Ned.I, 36d top תופסין אותו משם יד לקרבן we make him responsible because what he said is suggestive of the word korban (as a vow); a. fr.Du. יָדַיִם; pl. יָדוֹת. Yad. I, 1 נותנין לי׳ is required for pouring on the hands. Ib. II, 3 הי׳ מטמאותוכ׳ (when being washed) become unclean or clean up to the wrist; a. v. fr.י׳ יפות, v. יָפֶה.Ned.2b ידות נדרים (or ידות) suggestions of vows, contrad. to כינויים, v. כִּינּוּי. Ib. 5b, a. fr. י׳ שאין מוכיחות לא הויין י׳ suggestions which are not beyond doubt, are no (binding) suggestions; a. fr. 2) power, authority, possession, share. B. Mets.70b, v. אֶמְצַע. Kidd.3b קטנה דלית לה ידוכ׳ a minor who cannot accept a betrothal for herself. Ned.88b יד אשה כיד בעלה the wifes possession is her husbands possession. Kidd.23a גיטו ויָדוֹ באים כאחד his letter of manumission and his right of Self-disposal come simultaneously. Yeb.39a; Keth.83a ידו כיָדָהּ the husbands right of disposal is as great as the wifes (concerning what belongs to her); ידו עדיפא מידה his rights are stronger than hers. B. Mets.VI, 2 יָדָן על התחתונה their rights are the lowest, i. e. they are responsible for losses but can derive no benefits from favorable chances; ib. כל המשנה ידו על התחתונהוכ׳ whichever side changes the agreement is at a disadvantage, and whichever side breaks the agreement ; a. v. fr.Du. יָדַיִם, constr. יְדֵי. Ab. Zar.41b, a. e. מִירֵי ודאי, v. וַדַּאי.יְדֵי חובתו, v. יָצָא. 3) portion, part.Pl. יָדוֹת. Tosef.Men.IX, 10 שתי י׳ two thirds; a. fr.מִיַּד (= מיד ליד) at once, directly, immediately. Tosef.Dem.VIII, 7, v. חָלַל Hif.Y.Pes.VI, 33a מיד כל מיוכ׳ presently, every one whose Passover offering was a lamb ; a. v. fr.עַל יַד, על יְדֵי (abbr. ע״י) through, by means of. Gitt.40b שמא זיכה לוע״י אחר he may have benefitted him (given him his liberty) through the agency of another person (without the slaves knowledge). Nidd.I, 1 מעת לעת ממעטת ע״ווכ׳ the period of twenty four hours is modified by the interval between one examination and the other (if that interval is less than twenty four hours); a. v. fr.על ידי ש־ because. Lev. R. s. 32 ע״י שגדרווכ׳ because the Israelites guarded themselves against unchastity, they were redeemed; a. v. fr.עַל יָד עַל יָד gradually, little by little. B. Kam.80a (opp. מיד); Tosef. ib. VIII, 15. Par.VIII, 7 Hai G. (ed. only once ע״י). כלאחר יד, v. אַחַי.יָדַיִם Yadayim, name of a treatise of the Mishnah and Tosefta, of the Order of Tohăroth, containing the laws of levitical cleanness or uncleanness of the hands.

יָחַדPi. יִחֵד, יִיחֵד (b. h.; v. אֶחָד) 1) to unite, concentrate. Y.Ber.IV, 7d bot. ותְיַיחֵד לבבינווכ׳ and concentrate our hearts (inclinations) to fear thy Name. 2) (with על) to confer a distinction, name Gen. R. s. 68 אברהם י׳ … שמו עליו on Abraham did the Lord confer His Name (Gen. 26:24, a. e.). Ib. ידע שהקב״ה מְיַחֵד שמו עליו he inferred that the Lord would confer His Name upon him (to be called ‘the God of Jacob). Mekh. Mishp. s. 20 על ישראל י׳ שמו ביותר (although the Lord of the universe) He conferred His Name particularly on Israel (v. יוֹתֵר); a. fr. 3) to declare the unity of God, to recite Shma (Deut. 6:4). Gen. R. s. 20 אנו … ומְיַחֲדִים שמווכ׳ we trust in Him and profess His unity Cant. R. to II, 16 ואני מְיַחֶדֶת שמווכ׳ and I (Israel) profess the unity of His name twice every day, (saying) Hear, O Israel ; a. fr. 4) to single out, select, designate. Snh.57a שיי׳ שפחה לעבדו who designated a handmaid (as a wife) for his slave. Lev. R. s. 12 ויי׳ אליו הדבורוכ׳ addressed the command to him exclusively (Lev. 10:8); a. e.Yoma 11b (ref. to Lev. 14:35) מי שמְיַיחֵד ביתו לווכ׳ he who devotes his household exclusively to himself, and is unwilling to lend his vessels ; Arakh.16a שמיוחד (v. infra); Yalk. Lev. 564. 5) to leave persons alone in a special room, to arrange a private meeting for. Keth.12a; Tosef. ib. I, 4; Y. ib. I, 25a bot. היו מְיַיחֲדִיןוכ׳ they used to leave bride and groom in a private room alone for a while.Part. pass. מְיוּחָד, f. מְיוּחֶדֶת; pl. מְיוּחָדִים, מְיוּחָדִין, מְיוּחָדוֹת a) especial, particular, designated; chosen, distinguished (v. יָחִיד). Snh.60a, a. e. שם המי׳ the proper Name of the Lord (Jehovah).Yoma 11a ביתך ביתך המי׳ לך ‘ thy house (Deut. 6:9; 11:20), thy house which is designated for thy personal use. Ib.b מה בית מ׳ לדירה bayith means a room designated for a dwelling, יצאו אלו שאינן מי׳ לדירה to the exclusion of those rooms (gate lodge) which are not designated for dwellings. Arakh. l. c. מי׳ לו devoted to his own exclusive use, v. supra; a. fr.Gen. R. s. 99, end (ref. to כאחד, Gen. 49:16) כמי׳ שבשבטים like the most distinguished among the tribes. Yeb.62a אני שמ׳ לדבור בכלוכ׳ I (Moses) who am singled out (must be prepared) for divine communication every hour; Ab. dR. N., II Vers., ch. II (ed. Schechter, p. 10) שאני כלי מי׳ who am a special vessel (of revelation). Meil.15a קדשים המי׳ לה׳ sanctified things which are exclusively dedicated to the Lord; Sifra Vayikra, Ḥobah, Par. 11, ch. XX.Ib. Shmini, ch. II, Par. 2 כבשים ועזים המי׳ lambs and goats which are specified (Deut. 14:4); a. fr.b) locked up with. Num. R. s. 9 בזמן שהאשה מי׳ עםוכ׳ when a wife is locked up with her husband. Hithpa. הִתְיַיחֵד, Nithpa. נִתְיַיחֵד 1) to be conferred (with על); to be especially addressed (with אל). Ex. R. s. 7 היה ראוי … להִתְיַיחֵד עליווכ׳ the divine communication was to bear his name alone. Lev. R. s. 12 נתי׳ אליו הדבור the divine communication was addressed to him especially; a. e. 2) to be alone with, to be closeted with. Kidd.IV, 12 לא יִתְיַיחֵד אדםוכ׳ a man must not be alone (even) with two women, but one woman מִתְיַיחֶדֶתוכ׳ may be alone with two men. Ab. Zar. II, 1. Tosef.Gitt.VII (V), 4; a. fr.V. יִחוּד.

יָחַדPi. יִחֵד, יִיחֵד (b. h.; v. אֶחָד) 1) to unite, concentrate. Y.Ber.IV, 7d bot. ותְיַיחֵד לבבינווכ׳ and concentrate our hearts (inclinations) to fear thy Name. 2) (with על) to confer a distinction, name Gen. R. s. 68 אברהם י׳ … שמו עליו on Abraham did the Lord confer His Name (Gen. 26:24, a. e.). Ib. ידע שהקב״ה מְיַחֵד שמו עליו he inferred that the Lord would confer His Name upon him (to be called ‘the God of Jacob). Mekh. Mishp. s. 20 על ישראל י׳ שמו ביותר (although the Lord of the universe) He conferred His Name particularly on Israel (v. יוֹתֵר); a. fr. 3) to declare the unity of God, to recite Shma (Deut. 6:4). Gen. R. s. 20 אנו … ומְיַחֲדִים שמווכ׳ we trust in Him and profess His unity Cant. R. to II, 16 ואני מְיַחֶדֶת שמווכ׳ and I (Israel) profess the unity of His name twice every day, (saying) Hear, O Israel ; a. fr. 4) to single out, select, designate. Snh.57a שיי׳ שפחה לעבדו who designated a handmaid (as a wife) for his slave. Lev. R. s. 12 ויי׳ אליו הדבורוכ׳ addressed the command to him exclusively (Lev. 10:8); a. e.Yoma 11b (ref. to Lev. 14:35) מי שמְיַיחֵד ביתו לווכ׳ he who devotes his household exclusively to himself, and is unwilling to lend his vessels ; Arakh.16a שמיוחד (v. infra); Yalk. Lev. 564. 5) to leave persons alone in a special room, to arrange a private meeting for. Keth.12a; Tosef. ib. I, 4; Y. ib. I, 25a bot. היו מְיַיחֲדִיןוכ׳ they used to leave bride and groom in a private room alone for a while.Part. pass. מְיוּחָד, f. מְיוּחֶדֶת; pl. מְיוּחָדִים, מְיוּחָדִין, מְיוּחָדוֹת a) especial, particular, designated; chosen, distinguished (v. יָחִיד). Snh.60a, a. e. שם המי׳ the proper Name of the Lord (Jehovah).Yoma 11a ביתך ביתך המי׳ לך ‘ thy house (Deut. 6:9; 11:20), thy house which is designated for thy personal use. Ib.b מה בית מ׳ לדירה bayith means a room designated for a dwelling, יצאו אלו שאינן מי׳ לדירה to the exclusion of those rooms (gate lodge) which are not designated for dwellings. Arakh. l. c. מי׳ לו devoted to his own exclusive use, v. supra; a. fr.Gen. R. s. 99, end (ref. to כאחד, Gen. 49:16) כמי׳ שבשבטים like the most distinguished among the tribes. Yeb.62a אני שמ׳ לדבור בכלוכ׳ I (Moses) who am singled out (must be prepared) for divine communication every hour; Ab. dR. N., II Vers., ch. II (ed. Schechter, p. 10) שאני כלי מי׳ who am a special vessel (of revelation). Meil.15a קדשים המי׳ לה׳ sanctified things which are exclusively dedicated to the Lord; Sifra Vayikra, Ḥobah, Par. 11, ch. XX.Ib. Shmini, ch. II, Par. 2 כבשים ועזים המי׳ lambs and goats which are specified (Deut. 14:4); a. fr.b) locked up with. Num. R. s. 9 בזמן שהאשה מי׳ עםוכ׳ when a wife is locked up with her husband. Hithpa. הִתְיַיחֵד, Nithpa. נִתְיַיחֵד 1) to be conferred (with על); to be especially addressed (with אל). Ex. R. s. 7 היה ראוי … להִתְיַיחֵד עליווכ׳ the divine communication was to bear his name alone. Lev. R. s. 12 נתי׳ אליו הדבור the divine communication was addressed to him especially; a. e. 2) to be alone with, to be closeted with. Kidd.IV, 12 לא יִתְיַיחֵד אדםוכ׳ a man must not be alone (even) with two women, but one woman מִתְיַיחֶדֶתוכ׳ may be alone with two men. Ab. Zar. II, 1. Tosef.Gitt.VII (V), 4; a. fr.V. יִחוּד.

צֵלָע, צַלְעָהf. (b. h.; v. צָלַע) 1) side, rib. Ḥull.42b נעקרה צ׳ מעיקרה if a rib of an animal is torn loose from its seat. Gen. R. s. 21 (ref. to Gen. 3:22) כל זמן … כאחד וכיון שנטלה צַלְעָתוֹוכ׳ as long as he was Adam, he was like one (harmonious in himself), but when his rib was taken from him, he was ‘to know (the conflict between) ‘good and evil; Yalk. ib. 34. Kidd.6a צַלְעָתִי מהו if one says to a woman, ‘be thou my rib (alluding to Gen. 2:22), how is it (is this to be recognized as a betrothal)?; a. fr.Pl. צְלָעוֹת. Ḥull.III, 1 נשתברו רוב צַלְעוֹתֶיהָ if the larger number of an animals ribs are broken. Ib. 52a ובצ׳ גדולותוכ׳ and it means the large ribs, those that have marrow in their bones; a. fr. 2) side of a hill or rock.Pl. as ab. Shebi. V, 4; Y. ib. 36a top צִילְעוֹת constr., v. פּוּאָה. 3) wing of a building. B. Bath.61a.

צֵלָע, צַלְעָהf. (b. h.; v. צָלַע) 1) side, rib. Ḥull.42b נעקרה צ׳ מעיקרה if a rib of an animal is torn loose from its seat. Gen. R. s. 21 (ref. to Gen. 3:22) כל זמן … כאחד וכיון שנטלה צַלְעָתוֹוכ׳ as long as he was Adam, he was like one (harmonious in himself), but when his rib was taken from him, he was ‘to know (the conflict between) ‘good and evil; Yalk. ib. 34. Kidd.6a צַלְעָתִי מהו if one says to a woman, ‘be thou my rib (alluding to Gen. 2:22), how is it (is this to be recognized as a betrothal)?; a. fr.Pl. צְלָעוֹת. Ḥull.III, 1 נשתברו רוב צַלְעוֹתֶיהָ if the larger number of an animals ribs are broken. Ib. 52a ובצ׳ גדולותוכ׳ and it means the large ribs, those that have marrow in their bones; a. fr. 2) side of a hill or rock.Pl. as ab. Shebi. V, 4; Y. ib. 36a top צִילְעוֹת constr., v. פּוּאָה. 3) wing of a building. B. Bath.61a.

צֵלָע, צַלְעָהf. (b. h.; v. צָלַע) 1) side, rib. Ḥull.42b נעקרה צ׳ מעיקרה if a rib of an animal is torn loose from its seat. Gen. R. s. 21 (ref. to Gen. 3:22) כל זמן … כאחד וכיון שנטלה צַלְעָתוֹוכ׳ as long as he was Adam, he was like one (harmonious in himself), but when his rib was taken from him, he was ‘to know (the conflict between) ‘good and evil; Yalk. ib. 34. Kidd.6a צַלְעָתִי מהו if one says to a woman, ‘be thou my rib (alluding to Gen. 2:22), how is it (is this to be recognized as a betrothal)?; a. fr.Pl. צְלָעוֹת. Ḥull.III, 1 נשתברו רוב צַלְעוֹתֶיהָ if the larger number of an animals ribs are broken. Ib. 52a ובצ׳ גדולותוכ׳ and it means the large ribs, those that have marrow in their bones; a. fr. 2) side of a hill or rock.Pl. as ab. Shebi. V, 4; Y. ib. 36a top צִילְעוֹת constr., v. פּוּאָה. 3) wing of a building. B. Bath.61a.

צֵלָע, צַלְעָהf. (b. h.; v. צָלַע) 1) side, rib. Ḥull.42b נעקרה צ׳ מעיקרה if a rib of an animal is torn loose from its seat. Gen. R. s. 21 (ref. to Gen. 3:22) כל זמן … כאחד וכיון שנטלה צַלְעָתוֹוכ׳ as long as he was Adam, he was like one (harmonious in himself), but when his rib was taken from him, he was ‘to know (the conflict between) ‘good and evil; Yalk. ib. 34. Kidd.6a צַלְעָתִי מהו if one says to a woman, ‘be thou my rib (alluding to Gen. 2:22), how is it (is this to be recognized as a betrothal)?; a. fr.Pl. צְלָעוֹת. Ḥull.III, 1 נשתברו רוב צַלְעוֹתֶיהָ if the larger number of an animals ribs are broken. Ib. 52a ובצ׳ גדולותוכ׳ and it means the large ribs, those that have marrow in their bones; a. fr. 2) side of a hill or rock.Pl. as ab. Shebi. V, 4; Y. ib. 36a top צִילְעוֹת constr., v. פּוּאָה. 3) wing of a building. B. Bath.61a.

רֹאשm. (b. h.) head, point; beginning, heading; main thing, principal. Ḥull.IV, 1 הוציא את רֹאשו̇וכ׳ if the embryo put forth its head, although it withdrew it again. Gen. R. s. 71, beg., v. סו̇ף. Midr. Prov. to I, 7 ר׳ הפרקר׳ המסכתאר׳ הפרשה the heading of a chapter, of a treatise, of a section.ר׳ החדש, ר׳ השנה, v. respective determinants.Meg.12b קופץ בר׳, v. הֶדְיוֹט.בתר׳, v. בַּת II.Sifra Bḥuck., Par. 2, ch. VIII (ref. to יען וביען, Lev. 26:43) וכיר׳ בר׳ פרעתי מהםוכ׳ did I collect from them full amount for full amount? did I not collect only one hundredth of their sins before me? Snh.3a sq. ממון שאינו משתלם בר׳ הוא an indemnity not for the exact amount (more or less). B. Kam.65b (ref. to Lev. 5:24) ממון … בר׳ מוסיף חומשוכ׳ where the indemnity is for the full amount (and no more), the fine of a fifth is added, but where it is not for the exact amount (but more) ; a. v. fr.מֵר׳ from the beginning, over again. Ab. Zar.3a תנה לנו מר׳וכ׳ give us it (the Law) over again, and we will observe it.Pl. רָאשִׁים, רָאשִׁין. Ḥull.II, 2 השוחט שניר׳ כאחד if one cuts two heads at one time. Ḥag.13a רָאשֵׁי פרקים, v. פֶּרֶק; a. fr.Trnsf. a) chief, magistrate, leader, president. Y.R. Hash. I, 57b bot. ר׳ גדר היהוכ׳ it was the chief magistrate of Gadara, v. רֵאשִׁית; Bab. ib. 22a שזפר ראשָׁהּוכ׳ Sh. the chief Sabb.33b; Ber.63b, v. מְדַבֵּר. Ib. 57b, v. יְשִׁיבָה. Y.Hor.III, 48b bot. ר׳ משמר the chief of the Temple guard; ר׳ בית אב the chief of a priestly family. Ib. (read:) ר׳ וזקןר׳ קודם שאינור׳וכ׳ as between the chief (the Nasi, of the academy) and an elder (scholar), the chief has the precedence, for none can be chief unless he has been an elder; a. v. fr.Pl. as ab. Ib. משה הקדיםר׳ לזקנים Moses placed the chiefs before the elders (Deut. 29:9). Gen. R. s. 61 כולהון ראשי אומות הן they are all (names derived from) tribal chiefs (v. לוּפָר, a. correct citation acc.); a. fr.b) crossbeam. Neg. XIII, 2, v. פָּתִין.Pl. as ab. Ib. נראה בר׳ Bab. ed. (Mish. ed. sing.) if the leprous spot appeared on the crossbeams.c) ר׳ תּוֹר (Chaldaism) ( ox-head, triangle, wedge. Kel. XVIII, 2 כיצד …ר׳ ת׳ how is a piece of furniture with an arched top-piece measured? By drawing an equilateral triangle circumscribing the curve. Kil. II, 7 היהר׳ ת׳ חטיםוכ׳ if a triangular point of a wheat field is wedged in a barley field. Ib. III, 3. B. Bath.62a (if the seller defined the limits of his field by describing one long side and one short side) ויקנה כנגדר׳ ת׳ why not let the buyer have possession of an ‘ox-head, i. e. draw a trapezoid with the two unequal sides?Pl. רָאשֵׁי תוֹרִין. Y.Erub.I, 19c bot.

רֹאשm. (b. h.) head, point; beginning, heading; main thing, principal. Ḥull.IV, 1 הוציא את רֹאשו̇וכ׳ if the embryo put forth its head, although it withdrew it again. Gen. R. s. 71, beg., v. סו̇ף. Midr. Prov. to I, 7 ר׳ הפרקר׳ המסכתאר׳ הפרשה the heading of a chapter, of a treatise, of a section.ר׳ החדש, ר׳ השנה, v. respective determinants.Meg.12b קופץ בר׳, v. הֶדְיוֹט.בתר׳, v. בַּת II.Sifra Bḥuck., Par. 2, ch. VIII (ref. to יען וביען, Lev. 26:43) וכיר׳ בר׳ פרעתי מהםוכ׳ did I collect from them full amount for full amount? did I not collect only one hundredth of their sins before me? Snh.3a sq. ממון שאינו משתלם בר׳ הוא an indemnity not for the exact amount (more or less). B. Kam.65b (ref. to Lev. 5:24) ממון … בר׳ מוסיף חומשוכ׳ where the indemnity is for the full amount (and no more), the fine of a fifth is added, but where it is not for the exact amount (but more) ; a. v. fr.מֵר׳ from the beginning, over again. Ab. Zar.3a תנה לנו מר׳וכ׳ give us it (the Law) over again, and we will observe it.Pl. רָאשִׁים, רָאשִׁין. Ḥull.II, 2 השוחט שניר׳ כאחד if one cuts two heads at one time. Ḥag.13a רָאשֵׁי פרקים, v. פֶּרֶק; a. fr.Trnsf. a) chief, magistrate, leader, president. Y.R. Hash. I, 57b bot. ר׳ גדר היהוכ׳ it was the chief magistrate of Gadara, v. רֵאשִׁית; Bab. ib. 22a שזפר ראשָׁהּוכ׳ Sh. the chief Sabb.33b; Ber.63b, v. מְדַבֵּר. Ib. 57b, v. יְשִׁיבָה. Y.Hor.III, 48b bot. ר׳ משמר the chief of the Temple guard; ר׳ בית אב the chief of a priestly family. Ib. (read:) ר׳ וזקןר׳ קודם שאינור׳וכ׳ as between the chief (the Nasi, of the academy) and an elder (scholar), the chief has the precedence, for none can be chief unless he has been an elder; a. v. fr.Pl. as ab. Ib. משה הקדיםר׳ לזקנים Moses placed the chiefs before the elders (Deut. 29:9). Gen. R. s. 61 כולהון ראשי אומות הן they are all (names derived from) tribal chiefs (v. לוּפָר, a. correct citation acc.); a. fr.b) crossbeam. Neg. XIII, 2, v. פָּתִין.Pl. as ab. Ib. נראה בר׳ Bab. ed. (Mish. ed. sing.) if the leprous spot appeared on the crossbeams.c) ר׳ תּוֹר (Chaldaism) ( ox-head, triangle, wedge. Kel. XVIII, 2 כיצד …ר׳ ת׳ how is a piece of furniture with an arched top-piece measured? By drawing an equilateral triangle circumscribing the curve. Kil. II, 7 היהר׳ ת׳ חטיםוכ׳ if a triangular point of a wheat field is wedged in a barley field. Ib. III, 3. B. Bath.62a (if the seller defined the limits of his field by describing one long side and one short side) ויקנה כנגדר׳ ת׳ why not let the buyer have possession of an ‘ox-head, i. e. draw a trapezoid with the two unequal sides?Pl. רָאשֵׁי תוֹרִין. Y.Erub.I, 19c bot.

שִׂרַר(b. h.) to be great, to rule. Hithpa. הִשְׂתָּרֵר to make ones self lord; (homilet.; cmp. שִׁרְבֵּב) to stretch ones self. Yoma 9b (play on מהש̇ת̇ר̇ע̇, Is. 28:20) קצר מצע זה מֵהִשְׂ֗תָּ֗רֵר עליו שני ר̇ע̇ים כאחד this couch is too narrow for two lovers to stretch themselves on it (Ms. O. a. Yalk. Is. 302 מהשתרע, v. שָׂרַע); Snh.103b מִלְּהִשְׂתָּרֵר.

שִׂרַר(b. h.) to be great, to rule. Hithpa. הִשְׂתָּרֵר to make ones self lord; (homilet.; cmp. שִׁרְבֵּב) to stretch ones self. Yoma 9b (play on מהש̇ת̇ר̇ע̇, Is. 28:20) קצר מצע זה מֵהִשְׂ֗תָּ֗רֵר עליו שני ר̇ע̇ים כאחד this couch is too narrow for two lovers to stretch themselves on it (Ms. O. a. Yalk. Is. 302 מהשתרע, v. שָׂרַע); Snh.103b מִלְּהִשְׂתָּרֵר.

תני, תָּנָה(b. h.; v. שָׁנָה) ( to repeat, to tell. Pi. תִּנָּה same. Gen. R. s. 6 (ref. to Ps. 50:6) לעתיד … שמים מְתַנִּיםוכ׳ in the future the heavens shall tell the righteousness which the Lord does to his world. Yalk. Jer. 277 והיה מְתַנֶּה נסיםוכ׳ and he told the wonders that happened to him ; (Ber.13a מספר). Midr. Till. to Ps. 118:14 לא לי לתַנּוֹת כלוכ׳ is it not my duty to tell all the wonders ?; a. e. Hif. הִתְנָה to stipulate, agree, make a condition. B. Bath.8b רשאין … להַתְנוֹת עלוכ׳ the residents of a town have a right to stipulate measures, prices of food, and wages of laborers. Keth.IX, 1 שה׳ על מה שכתובוכ׳ because he made an agreement contrary to what is written in the Law; וכל חמַתְנֶה עלוכ׳, v. תְּנַאי. Erub.III, 5 מתנה אדם על ערובווכ׳ a man may lay his ‘Erub. (v. עֵירוּב) on condition and say, if gentiles come Ib. 36b אין אדם מתנה על … כאחד no man can lay down conditions for two alternatives together (so as to reserve to himself the choice in the event of both alternatives coming to pass); a. fr.Part. pass. מוּתְנֶה; pl. מוּתְנִים; מוּתְנִין. Y.Keth.X, end, 34a; Y.B. Kam.IV, 4b top שוורים כמ׳ הן in the case of oxen (of several owners, consecutively gored by the same ox) it is as if an agreement had been made beforehand.

תני, תָּנָה(b. h.; v. שָׁנָה) ( to repeat, to tell. Pi. תִּנָּה same. Gen. R. s. 6 (ref. to Ps. 50:6) לעתיד … שמים מְתַנִּיםוכ׳ in the future the heavens shall tell the righteousness which the Lord does to his world. Yalk. Jer. 277 והיה מְתַנֶּה נסיםוכ׳ and he told the wonders that happened to him ; (Ber.13a מספר). Midr. Till. to Ps. 118:14 לא לי לתַנּוֹת כלוכ׳ is it not my duty to tell all the wonders ?; a. e. Hif. הִתְנָה to stipulate, agree, make a condition. B. Bath.8b רשאין … להַתְנוֹת עלוכ׳ the residents of a town have a right to stipulate measures, prices of food, and wages of laborers. Keth.IX, 1 שה׳ על מה שכתובוכ׳ because he made an agreement contrary to what is written in the Law; וכל חמַתְנֶה עלוכ׳, v. תְּנַאי. Erub.III, 5 מתנה אדם על ערובווכ׳ a man may lay his ‘Erub. (v. עֵירוּב) on condition and say, if gentiles come Ib. 36b אין אדם מתנה על … כאחד no man can lay down conditions for two alternatives together (so as to reserve to himself the choice in the event of both alternatives coming to pass); a. fr.Part. pass. מוּתְנֶה; pl. מוּתְנִים; מוּתְנִין. Y.Keth.X, end, 34a; Y.B. Kam.IV, 4b top שוורים כמ׳ הן in the case of oxen (of several owners, consecutively gored by the same ox) it is as if an agreement had been made beforehand.

תני, תָּנָה(b. h.; v. שָׁנָה) ( to repeat, to tell. Pi. תִּנָּה same. Gen. R. s. 6 (ref. to Ps. 50:6) לעתיד … שמים מְתַנִּיםוכ׳ in the future the heavens shall tell the righteousness which the Lord does to his world. Yalk. Jer. 277 והיה מְתַנֶּה נסיםוכ׳ and he told the wonders that happened to him ; (Ber.13a מספר). Midr. Till. to Ps. 118:14 לא לי לתַנּוֹת כלוכ׳ is it not my duty to tell all the wonders ?; a. e. Hif. הִתְנָה to stipulate, agree, make a condition. B. Bath.8b רשאין … להַתְנוֹת עלוכ׳ the residents of a town have a right to stipulate measures, prices of food, and wages of laborers. Keth.IX, 1 שה׳ על מה שכתובוכ׳ because he made an agreement contrary to what is written in the Law; וכל חמַתְנֶה עלוכ׳, v. תְּנַאי. Erub.III, 5 מתנה אדם על ערובווכ׳ a man may lay his ‘Erub. (v. עֵירוּב) on condition and say, if gentiles come Ib. 36b אין אדם מתנה על … כאחד no man can lay down conditions for two alternatives together (so as to reserve to himself the choice in the event of both alternatives coming to pass); a. fr.Part. pass. מוּתְנֶה; pl. מוּתְנִים; מוּתְנִין. Y.Keth.X, end, 34a; Y.B. Kam.IV, 4b top שוורים כמ׳ הן in the case of oxen (of several owners, consecutively gored by the same ox) it is as if an agreement had been made beforehand.