כולי

פְּקַרch. sam(פקר to break through), 1) to break into; 2) to declare free; v. infra. 3) to be irreverent, sceptical. Snh.38b אבל אפיקורוס … דפ׳ טפי but with a Jewish sceptic you must surely not argue, for he will become only bolder by it. Ib. 60a מי פְקִירֵי כולי האי are they (Jews) so bold (as to blaspheme God)?; a. e. Af. אַפְקַר 1) to break into, trespass. Targ. Y. Ex. 22:4 (ed. Amst. יִפְקַר; ed. Vien. יפקר, corr. acc.; h. text יבער). 2) to declare free. Ib. 23:11 (ed. Amst. Pe.; ed. Vien. ותפקד, corr. acc.; h. text ונטש׳).Succ.44b אַפְקַר זיתיאוכ׳ declare thy olives free for the benefit of the poor. Ber.47a, a. fr. אי בעי מַפְקַרוכ׳ if he chooses, he may renounce ownership of his property, and be a poor man B. Mets.30b לכולי עלמא אַפְקַרְנְהוּוכ׳ I declared them free for all people but not for thee, (v. infra). Ib. לכ״ע אַפְקְרִינְהוּ he declared them indeed free for all. Ib. 68b אַפְקוּרֵי מַפְקִיר להו presumably he has renounced ownership of them. M. Kat. 16a מֵפְקְרִינָן נכסיה we (the court) declare his property ownerless; a. fr.Ḥull.13b אשתו לא מַפְקַר his own wife will he (the Samaritan) not give up to prostitution, v. infraPart. pass. מַפְקַר. B. Mets.30b וכ׳ לכ״ע מ׳ Ms. M. (Ms. F. מִיפְּקַר Ithpe.) it is made free to all, but not Ithpe. אִתְפְּקַר, אִיפְּקַר 1) to behave irreverently, disrespectfully. M. Kat. l. c. אי מִתְפְּקַר בשליחאוכ׳ if he treats the messenger of the court with disrespect. Ib. ההוא טבחא דאית׳וכ׳ a butcher behaved irreverently towards R. 2) to prostitute ones self. Snh.82a נשייהו ודאי לא מִיפְקְרֵי their (the Samaritans) wives will surely not prostitute themselves; v. supra.

פְּקַרch. sam(פקר to break through), 1) to break into; 2) to declare free; v. infra. 3) to be irreverent, sceptical. Snh.38b אבל אפיקורוס … דפ׳ טפי but with a Jewish sceptic you must surely not argue, for he will become only bolder by it. Ib. 60a מי פְקִירֵי כולי האי are they (Jews) so bold (as to blaspheme God)?; a. e. Af. אַפְקַר 1) to break into, trespass. Targ. Y. Ex. 22:4 (ed. Amst. יִפְקַר; ed. Vien. יפקר, corr. acc.; h. text יבער). 2) to declare free. Ib. 23:11 (ed. Amst. Pe.; ed. Vien. ותפקד, corr. acc.; h. text ונטש׳).Succ.44b אַפְקַר זיתיאוכ׳ declare thy olives free for the benefit of the poor. Ber.47a, a. fr. אי בעי מַפְקַרוכ׳ if he chooses, he may renounce ownership of his property, and be a poor man B. Mets.30b לכולי עלמא אַפְקַרְנְהוּוכ׳ I declared them free for all people but not for thee, (v. infra). Ib. לכ״ע אַפְקְרִינְהוּ he declared them indeed free for all. Ib. 68b אַפְקוּרֵי מַפְקִיר להו presumably he has renounced ownership of them. M. Kat. 16a מֵפְקְרִינָן נכסיה we (the court) declare his property ownerless; a. fr.Ḥull.13b אשתו לא מַפְקַר his own wife will he (the Samaritan) not give up to prostitution, v. infraPart. pass. מַפְקַר. B. Mets.30b וכ׳ לכ״ע מ׳ Ms. M. (Ms. F. מִיפְּקַר Ithpe.) it is made free to all, but not Ithpe. אִתְפְּקַר, אִיפְּקַר 1) to behave irreverently, disrespectfully. M. Kat. l. c. אי מִתְפְּקַר בשליחאוכ׳ if he treats the messenger of the court with disrespect. Ib. ההוא טבחא דאית׳וכ׳ a butcher behaved irreverently towards R. 2) to prostitute ones self. Snh.82a נשייהו ודאי לא מִיפְקְרֵי their (the Samaritans) wives will surely not prostitute themselves; v. supra.

קוּם(b. h.) to stand up, rise; to stand, exist. Sifré Deut. 357 (ref. to Deut. 26:10) אבל באומות קָם וכ׳ but among the nations he (a prophet like Moses) has existed ; R. Hash. 21b בנביאים לא קםוכ׳ among the prophets never one arose like Moses, but among the rulers one did arise (Solomon). Tanḥ. Bshall. 16 שכל הַקָּם … כאילו קםוכ׳ whoever rises against Israel is considered as if he rose against the Shkhinah. Ib. (ref. to Ex. 15:7) הרבית … כל הקָּמִים לנגדך thou hast often shown thyself glorious over all that rose against thee; a. v. fr.קוּם עֲשֵׂה rise and do, a transgression of a prohibitive law which you must repair by an action, v. נָתַק. Ḥull.XII, 4. Macc.15b, v. infra; a. fr.V. קַיָּים. Pi. קִיֵּים 1) to establish; to attest, identify. Gitt.2b אין עדים מצויין לקַיְּימוֹ no witnesses are likely to be found to attest it (identify the signatures). Ib. 6a כולי עלמא בעינן לקיימו all agree that identifiation by witnesses is required. B. Mets.7a מודה בשטר … צריך לקיימו even if the debtor admits that he has written the note, the creditor must establish its identity (or else the debtor may maintain that the debt has been paid). Gitt.III, 4 וקיְּימוּ את דבריו and they sustained his opinion. Keth.20a אין מְקַיְּימִין … אלא משטרוכ׳ a document can be identified only by comparison of the signatures with those on a document that had been disputed and declared valid in court. Ib. אין מקיימין … משתי כתובותוכ׳ a document can be identified only by comparison of signatures with two marriage deeds or deeds of sale of two fields Ned.72a שמע וק׳ if he heard her vow and confirmed it. Y.R. Hash. I, 56c top קִיַּימְתִּיהָ כשחלוכ׳ I sustain that opinion for a case when ; a. fr.Part. pass. מְקוּיָּים. B. Mets. l. c. במק׳ דבריוכ׳ if the document has been identified, all agree ; a. e. 2) to fulfill, carry out, execute. Yoma 28b ק׳ אברהםוכ׳ Abraham fulfilled the whole Law. Macc. l. c. כל מצות … ק׳וכ׳ in the case of a transgression of a prohibitive law for which reparation is commanded, if the transgressor fulfills the prescribed reparation, he is free (from legal punishment), but if he made the reparation impossible Ib. ור״ש בן ל׳ קִיְּימוֹ ולא קִיְּימוֹ R. S. ben L. reads, if he makes reparation (he is free), and if he refuses, (he is punished); ib. 15a למאן דאמר ק׳ ולא ק׳ according to him who reads ḳiyymo vlo ḳiyymo (punishment can be executed as soon as one refuses to make reparation, although reparation is not made impossible); Ḥull.141a. Ab. IV, 9 … כל הַמְקַיֵּים לקַיְּימָהּ מעושר he who maintains (studies and observes) the Law in poverty, shall finally maintain it in wealth. Sot.13a sq. אמרו ק׳ זה כלוכ׳ they said, this one (Joseph in the coffin) has fulfilled what is written in this (the tablets in the ark of the covenant). Y.R. Hash. I, 57b top רצה מְקַיְּימָהּ if he so desires, he observes it (his own decree). Ber.9b ועבדום … ק׳ בהםוכ׳ the Lord fulfilled on them ‘and they shall make them serve (Gen. 15:14), but he did not fulfill on them ; a. v. fr. מה אני מקייםוכ׳ how can I maintain the words, i. e. in what way can this Scriptural verse which seems to conflict with my opinion be interpreted? R. Hash. 21b אלא מה אני מקיים ביקשוכ׳ and how do I interpret the verse biḳḳesh (Koh. 12:10)? Y.Kidd.I, 61c מה מקיים … בנים how does R. Elazar interpret banim (Deut. 14:1)?; a. fr. 3) to sustain, preserve alive, save. Snh.IV, 5 כל המקיים … כאילו ק׳וכ׳ he who saves one life … is considered … as if he had preserved the whole world; B. Bath.11a. Ab. V, 1 צדיקים שמקיימין את העילםוכ׳ the righteous who sustain the world which was created Kil. V, 8 המקיים קוצים בכרם he who keeps (cultivates) thorns in a vineyard. Ib. דבר שכמוהו מקיימין a plant of the kind that people are wont to cultivate; a. e. 4) to place ( on the chafing stove). Tosef.Sabb.III, 1 ואין מקיימין עליהוכ׳ (not לה) you must not place dishes on it, until it is swept or covered with ashes. Ib. 3; Y. ib. III, beg.5c; a. e. Hithpa. הִתְקַיֵּים, Nithpa. נִתְקַיֵּים 1) to be established, identified. Gitt.I, 3 יִתְקַיֵּים בחותמיו let the genuineness of the document be established through its signers (the witnesses subscribed or through others identifying their signatures); a. fr. 2) to be fulfilled, realized. Macc.24b עד שלא נִתְקַיְּימָה … שלא תִתְקַיֵּים נבואתווכ׳ is as long as the prophecy of Uriah (Mic. 3:12) was not fulfilled, I was afraid lest Zechariahs prophecy (Zech. 8:4) fail to come true; עכשיו שנתקיימה … מִהְקַיֶּימֶת now that Uriahs prophecy has been fulfilled, it is sure that Zechariahs will come true. Tosef.Snh.XI, 8; Y. ib. XI, 30a bot. וכולן נִתְקַיְּימוּ, v. מִדָּה. Ber.55a מקצתו מתקייםוכ׳ part of a dream may come true, but the whole of it will not. Midr. Till. to Ps. 1:3 מִתְקַיְּימוֹת are executed, v. עֵצָה II; a. fr. 3) to be preserved; to last, endure. Gitt.II, 3 בכל דבר שאינו מתקיים with any writing-ink which does not endure. Pes.68b אילמלא … לא נתקיימווכ׳ but for the Law, heaven and earth would not continue to exist. Taan.7a מה … מִתְקַיְּימִיןוכ׳ as these three liquids can he preserved only in the lowest kind of vessels, so will the words of the Law stay with him only whose mind is lowly. Erub.54a תלמודו מתק׳ בידו his learning will remain with him (in his memory). Shebi. VII, 2 מתק׳ בארץ plants the roots of which continue in the ground (perennials). Ab. IV, 11 כל כנסיה … סופה להִתְקַיֵּים every union for a sacred purpose is destined to last. Ib. V, 17 כל מחלוקת … סופה להתק׳ a contest for a sacred purpose is bound to have an enduring effect; a. fr. 4) to be maintained, be harmonised. Mekh. Mishp. s. 20 כיצד יִתְקַיְּימוּ שני מקראות הללו how can these two verses be harmonised?; a. fr. Hif. הֵקִים 1) to put up, erect. Ex. R. s. 52 בואו שנָקִיםוכ׳ come, for we will put up the Tabernacle. lb שרתה … והֵקִימוֹ the holy spirit came upon him, and he put it up. Tanḥ. Pḳudé 11 אני כותב עליך שאתה הֲקִימֹתוֹ I will record about thee, that thou didst put it up; a. fr. 2) to confirm ( a womans vow). Ned.67b איה׳ה׳ if he (the father) has confirmed it, it stands confirmed (the betrothed cannot annul it). Ib. 69a יש שאלה בהָקֵם can a confirmation (by one of the two, the father or the husband) be reconsidered? (v. שְׁאֵלָה), v. הָקֵם; a. e. Hof. הוּקַם to be put up. Tanḥ. l. c. כיון שה׳ המשכן מידוכ׳ as soon as the Tabernacle was erected, the Divine Presence came down Tanḥ. Naso 23. Num. R. s. 12; a. fr.

קוּם(b. h.) to stand up, rise; to stand, exist. Sifré Deut. 357 (ref. to Deut. 26:10) אבל באומות קָם וכ׳ but among the nations he (a prophet like Moses) has existed ; R. Hash. 21b בנביאים לא קםוכ׳ among the prophets never one arose like Moses, but among the rulers one did arise (Solomon). Tanḥ. Bshall. 16 שכל הַקָּם … כאילו קםוכ׳ whoever rises against Israel is considered as if he rose against the Shkhinah. Ib. (ref. to Ex. 15:7) הרבית … כל הקָּמִים לנגדך thou hast often shown thyself glorious over all that rose against thee; a. v. fr.קוּם עֲשֵׂה rise and do, a transgression of a prohibitive law which you must repair by an action, v. נָתַק. Ḥull.XII, 4. Macc.15b, v. infra; a. fr.V. קַיָּים. Pi. קִיֵּים 1) to establish; to attest, identify. Gitt.2b אין עדים מצויין לקַיְּימוֹ no witnesses are likely to be found to attest it (identify the signatures). Ib. 6a כולי עלמא בעינן לקיימו all agree that identifiation by witnesses is required. B. Mets.7a מודה בשטר … צריך לקיימו even if the debtor admits that he has written the note, the creditor must establish its identity (or else the debtor may maintain that the debt has been paid). Gitt.III, 4 וקיְּימוּ את דבריו and they sustained his opinion. Keth.20a אין מְקַיְּימִין … אלא משטרוכ׳ a document can be identified only by comparison of the signatures with those on a document that had been disputed and declared valid in court. Ib. אין מקיימין … משתי כתובותוכ׳ a document can be identified only by comparison of signatures with two marriage deeds or deeds of sale of two fields Ned.72a שמע וק׳ if he heard her vow and confirmed it. Y.R. Hash. I, 56c top קִיַּימְתִּיהָ כשחלוכ׳ I sustain that opinion for a case when ; a. fr.Part. pass. מְקוּיָּים. B. Mets. l. c. במק׳ דבריוכ׳ if the document has been identified, all agree ; a. e. 2) to fulfill, carry out, execute. Yoma 28b ק׳ אברהםוכ׳ Abraham fulfilled the whole Law. Macc. l. c. כל מצות … ק׳וכ׳ in the case of a transgression of a prohibitive law for which reparation is commanded, if the transgressor fulfills the prescribed reparation, he is free (from legal punishment), but if he made the reparation impossible Ib. ור״ש בן ל׳ קִיְּימוֹ ולא קִיְּימוֹ R. S. ben L. reads, if he makes reparation (he is free), and if he refuses, (he is punished); ib. 15a למאן דאמר ק׳ ולא ק׳ according to him who reads ḳiyymo vlo ḳiyymo (punishment can be executed as soon as one refuses to make reparation, although reparation is not made impossible); Ḥull.141a. Ab. IV, 9 … כל הַמְקַיֵּים לקַיְּימָהּ מעושר he who maintains (studies and observes) the Law in poverty, shall finally maintain it in wealth. Sot.13a sq. אמרו ק׳ זה כלוכ׳ they said, this one (Joseph in the coffin) has fulfilled what is written in this (the tablets in the ark of the covenant). Y.R. Hash. I, 57b top רצה מְקַיְּימָהּ if he so desires, he observes it (his own decree). Ber.9b ועבדום … ק׳ בהםוכ׳ the Lord fulfilled on them ‘and they shall make them serve (Gen. 15:14), but he did not fulfill on them ; a. v. fr. מה אני מקייםוכ׳ how can I maintain the words, i. e. in what way can this Scriptural verse which seems to conflict with my opinion be interpreted? R. Hash. 21b אלא מה אני מקיים ביקשוכ׳ and how do I interpret the verse biḳḳesh (Koh. 12:10)? Y.Kidd.I, 61c מה מקיים … בנים how does R. Elazar interpret banim (Deut. 14:1)?; a. fr. 3) to sustain, preserve alive, save. Snh.IV, 5 כל המקיים … כאילו ק׳וכ׳ he who saves one life … is considered … as if he had preserved the whole world; B. Bath.11a. Ab. V, 1 צדיקים שמקיימין את העילםוכ׳ the righteous who sustain the world which was created Kil. V, 8 המקיים קוצים בכרם he who keeps (cultivates) thorns in a vineyard. Ib. דבר שכמוהו מקיימין a plant of the kind that people are wont to cultivate; a. e. 4) to place ( on the chafing stove). Tosef.Sabb.III, 1 ואין מקיימין עליהוכ׳ (not לה) you must not place dishes on it, until it is swept or covered with ashes. Ib. 3; Y. ib. III, beg.5c; a. e. Hithpa. הִתְקַיֵּים, Nithpa. נִתְקַיֵּים 1) to be established, identified. Gitt.I, 3 יִתְקַיֵּים בחותמיו let the genuineness of the document be established through its signers (the witnesses subscribed or through others identifying their signatures); a. fr. 2) to be fulfilled, realized. Macc.24b עד שלא נִתְקַיְּימָה … שלא תִתְקַיֵּים נבואתווכ׳ is as long as the prophecy of Uriah (Mic. 3:12) was not fulfilled, I was afraid lest Zechariahs prophecy (Zech. 8:4) fail to come true; עכשיו שנתקיימה … מִהְקַיֶּימֶת now that Uriahs prophecy has been fulfilled, it is sure that Zechariahs will come true. Tosef.Snh.XI, 8; Y. ib. XI, 30a bot. וכולן נִתְקַיְּימוּ, v. מִדָּה. Ber.55a מקצתו מתקייםוכ׳ part of a dream may come true, but the whole of it will not. Midr. Till. to Ps. 1:3 מִתְקַיְּימוֹת are executed, v. עֵצָה II; a. fr. 3) to be preserved; to last, endure. Gitt.II, 3 בכל דבר שאינו מתקיים with any writing-ink which does not endure. Pes.68b אילמלא … לא נתקיימווכ׳ but for the Law, heaven and earth would not continue to exist. Taan.7a מה … מִתְקַיְּימִיןוכ׳ as these three liquids can he preserved only in the lowest kind of vessels, so will the words of the Law stay with him only whose mind is lowly. Erub.54a תלמודו מתק׳ בידו his learning will remain with him (in his memory). Shebi. VII, 2 מתק׳ בארץ plants the roots of which continue in the ground (perennials). Ab. IV, 11 כל כנסיה … סופה להִתְקַיֵּים every union for a sacred purpose is destined to last. Ib. V, 17 כל מחלוקת … סופה להתק׳ a contest for a sacred purpose is bound to have an enduring effect; a. fr. 4) to be maintained, be harmonised. Mekh. Mishp. s. 20 כיצד יִתְקַיְּימוּ שני מקראות הללו how can these two verses be harmonised?; a. fr. Hif. הֵקִים 1) to put up, erect. Ex. R. s. 52 בואו שנָקִיםוכ׳ come, for we will put up the Tabernacle. lb שרתה … והֵקִימוֹ the holy spirit came upon him, and he put it up. Tanḥ. Pḳudé 11 אני כותב עליך שאתה הֲקִימֹתוֹ I will record about thee, that thou didst put it up; a. fr. 2) to confirm ( a womans vow). Ned.67b איה׳ה׳ if he (the father) has confirmed it, it stands confirmed (the betrothed cannot annul it). Ib. 69a יש שאלה בהָקֵם can a confirmation (by one of the two, the father or the husband) be reconsidered? (v. שְׁאֵלָה), v. הָקֵם; a. e. Hof. הוּקַם to be put up. Tanḥ. l. c. כיון שה׳ המשכן מידוכ׳ as soon as the Tabernacle was erected, the Divine Presence came down Tanḥ. Naso 23. Num. R. s. 12; a. fr.

קוּשְׁיָאf. (preced.) difficulty, question, objection, argument. Snh.75b, sq. מהאי ק׳ לא נידונה we cannot draw the analogy on account of this argument. B. Kam. 117a אמר להו האי ק׳ והאי ק׳וכ׳ he told them of one difficulty and of another, and how they were solved. Men.95b, a. fr. מאי ק׳ what argument is this?, i. e. this is no argument, Ib. מאי קַשְׁיָא (Ms. K. קוש׳). Ḥull.3b כי קוּשְׁיֵיה in accordance with his argument; a. v. fr.Y.Sabb.XIX, 17b; Y.Pes.VI, 33d top מן קוֹשַׁיי מקשי להוכ׳ what was the difficulty that R. J. found (to induce him to say), provided that ?Pl. קוּשְׁיָיתָא. Hor.13b, v. פִּיתְקָא. Yoma 3b לאפוקי כולי קוּשְׁיָיתִין excluding all the cases which we argued. Yeb.77a top, v. קְשֵׁי; a. fr.

קוּשְׁיָאf. (preced.) difficulty, question, objection, argument. Snh.75b, sq. מהאי ק׳ לא נידונה we cannot draw the analogy on account of this argument. B. Kam. 117a אמר להו האי ק׳ והאי ק׳וכ׳ he told them of one difficulty and of another, and how they were solved. Men.95b, a. fr. מאי ק׳ what argument is this?, i. e. this is no argument, Ib. מאי קַשְׁיָא (Ms. K. קוש׳). Ḥull.3b כי קוּשְׁיֵיה in accordance with his argument; a. v. fr.Y.Sabb.XIX, 17b; Y.Pes.VI, 33d top מן קוֹשַׁיי מקשי להוכ׳ what was the difficulty that R. J. found (to induce him to say), provided that ?Pl. קוּשְׁיָיתָא. Hor.13b, v. פִּיתְקָא. Yoma 3b לאפוקי כולי קוּשְׁיָיתִין excluding all the cases which we argued. Yeb.77a top, v. קְשֵׁי; a. fr.

רְעַדch. sam(רעד to tremble). Targ. Y. II Gen. 44:19.Y.Taan.II, beg.65a כל זמן … הוה גרפי רָעֵד whenever I saw them do that, my body trembled; (Bab. ib. 16a מזדעזע לי כולי גופאי). Y.Snh.X, 29a bot. רַעֲדת ארעאוכ׳ the earth shook and sank. Pa. רַעֵד to shake. Targ. Nah. 3:12.Y.Snh.X, 27d bot. מרעדא, quot. in Levy Talm. Dict., v. רערע. Ithpa. אִתְרַעִד to be shaken, tremble. Targ. II Esth. 1:2.

רְעַדch. sam(רעד to tremble). Targ. Y. II Gen. 44:19.Y.Taan.II, beg.65a כל זמן … הוה גרפי רָעֵד whenever I saw them do that, my body trembled; (Bab. ib. 16a מזדעזע לי כולי גופאי). Y.Snh.X, 29a bot. רַעֲדת ארעאוכ׳ the earth shook and sank. Pa. רַעֵד to shake. Targ. Nah. 3:12.Y.Snh.X, 27d bot. מרעדא, quot. in Levy Talm. Dict., v. רערע. Ithpa. אִתְרַעִד to be shaken, tremble. Targ. II Esth. 1:2.

שָׁיֵיךְm., שָׁיְיכָא f. (שוּךְ) connected, attached, related, belonging to. B. Kam.92b ש׳ ואזילוכ׳ Ar. (ed. מטייל) the bad palm tree belongs to and goes, v. שְׂיָכָא. Ab. Zar.72b כולי חמרא … ש׳ Ar. (ed. גריר) all the wine in the cask is connected with that in the siphon, v. גְּרַר. B. Mets.98b שכירה … מֵישַׁךְ שייכא דהאוכ׳ (not שייכי, V. Rashi) shall we say, the action of hiring is connected with that of lending, because in both cases there is the same responsibility for theft and loss (and therefore the act of hiring after lending is only a continuation of, and has had its beginning simultaneously with the lending)?, opp. לחודה קיימא. Ib. שכרה … ודאי לא ש׳ או דילמא כיון דש׳וכ׳ if he hired the animal to be used in the presence of the owner, and then borrowed it without him, shall we say, lending is surely not connected with hiring (since the laws of responsibility are different), or shall we say, because they are related in some respects, they may be considered entirely related (so that the two acts may be treated as of the same date)? B. Kam.15a נכרי משום דלא ש׳ במצות the gentile (is disqualified as witness), because he has no relation to the Jewish religious duties; אבל עבד דש׳ במצותוכ׳ but the slave (of a Jew) who has some relation to religious duties (being bound to observe certain religious laws) Kidd.42a אם אינו ענין להיכא דש׳וכ׳ if the text has no application to where it belongs (to the subject under consideration), apply it to where it does not belong (v. עִנְיָן). Y.Ab. Zar. I, 39d bot. עז דלא ש׳ בח גיזה a goat to which the law concerning the first-shorn wool does not apply; a. fr.Pl. שָׁיְיכֵי. Gitt.28b במילתא דלא ש׳ בהוכ׳ a thing in which they are not interested (and may be apt to boast of their feats): but in a thing in which they are interested, they are likely to cling to their lies.

שָׁיֵיךְm., שָׁיְיכָא f. (שוּךְ) connected, attached, related, belonging to. B. Kam.92b ש׳ ואזילוכ׳ Ar. (ed. מטייל) the bad palm tree belongs to and goes, v. שְׂיָכָא. Ab. Zar.72b כולי חמרא … ש׳ Ar. (ed. גריר) all the wine in the cask is connected with that in the siphon, v. גְּרַר. B. Mets.98b שכירה … מֵישַׁךְ שייכא דהאוכ׳ (not שייכי, V. Rashi) shall we say, the action of hiring is connected with that of lending, because in both cases there is the same responsibility for theft and loss (and therefore the act of hiring after lending is only a continuation of, and has had its beginning simultaneously with the lending)?, opp. לחודה קיימא. Ib. שכרה … ודאי לא ש׳ או דילמא כיון דש׳וכ׳ if he hired the animal to be used in the presence of the owner, and then borrowed it without him, shall we say, lending is surely not connected with hiring (since the laws of responsibility are different), or shall we say, because they are related in some respects, they may be considered entirely related (so that the two acts may be treated as of the same date)? B. Kam.15a נכרי משום דלא ש׳ במצות the gentile (is disqualified as witness), because he has no relation to the Jewish religious duties; אבל עבד דש׳ במצותוכ׳ but the slave (of a Jew) who has some relation to religious duties (being bound to observe certain religious laws) Kidd.42a אם אינו ענין להיכא דש׳וכ׳ if the text has no application to where it belongs (to the subject under consideration), apply it to where it does not belong (v. עִנְיָן). Y.Ab. Zar. I, 39d bot. עז דלא ש׳ בח גיזה a goat to which the law concerning the first-shorn wool does not apply; a. fr.Pl. שָׁיְיכֵי. Gitt.28b במילתא דלא ש׳ בהוכ׳ a thing in which they are not interested (and may be apt to boast of their feats): but in a thing in which they are interested, they are likely to cling to their lies.

תְּוַהּ, תְּוָה(cmp. תְּהַהּ) 1) to be perplexed; to fear, be anxious (corresp. to h. חרד). Targ. O. Gen. 27:33. Targ. Job 37:1 יתוה (ed. Lag. יִתְוַוהּ; some ed. יְתַיָּוא Pa.). Targ. Jer. 36:24 (h. text פחד). Targ. Y. Num. 33:24. Targ. Koh. 4:16 תְּוָוהוּ ed. Lag. (ed. Vien. תְּיָהוּ, read תְּוָהוּ). Targ. O. Deut. 28:66, sq. תָּוַהּ ed. Berl. (ed. Vien. תָּוֵה). Targ. Esth. 5:14 ת׳ לצפרא (ed. Vien. תַּוָּה Pa.) waited anxiously for the morning; a. fr.Tanḥ. Emor 10 תַּוְהוּ כולי עלמא all the people were perplexed (marvelled); Yalk. Mic. 554 תמהו אומות העולם (corr. acc.). 2) to shudder, be disgusted. Pes.50b תַּוְוהוּ ביה אינשי Ms. M. people are disgusted with it (dislike the occupation), v. תְּהֵי. Pa. תֵּוָּה, תַּוָּא same, v. supra. Af. אַתְוָה to disgust. Targ. Ps. 78:41 אַתְווּ תִוְהָא ed. Wil. (ed. Lag. איתיו תִיוְהָא, corr. acc.).

תְּוַהּ, תְּוָה(cmp. תְּהַהּ) 1) to be perplexed; to fear, be anxious (corresp. to h. חרד). Targ. O. Gen. 27:33. Targ. Job 37:1 יתוה (ed. Lag. יִתְוַוהּ; some ed. יְתַיָּוא Pa.). Targ. Jer. 36:24 (h. text פחד). Targ. Y. Num. 33:24. Targ. Koh. 4:16 תְּוָוהוּ ed. Lag. (ed. Vien. תְּיָהוּ, read תְּוָהוּ). Targ. O. Deut. 28:66, sq. תָּוַהּ ed. Berl. (ed. Vien. תָּוֵה). Targ. Esth. 5:14 ת׳ לצפרא (ed. Vien. תַּוָּה Pa.) waited anxiously for the morning; a. fr.Tanḥ. Emor 10 תַּוְהוּ כולי עלמא all the people were perplexed (marvelled); Yalk. Mic. 554 תמהו אומות העולם (corr. acc.). 2) to shudder, be disgusted. Pes.50b תַּוְוהוּ ביה אינשי Ms. M. people are disgusted with it (dislike the occupation), v. תְּהֵי. Pa. תֵּוָּה, תַּוָּא same, v. supra. Af. אַתְוָה to disgust. Targ. Ps. 78:41 אַתְווּ תִוְהָא ed. Wil. (ed. Lag. איתיו תִיוְהָא, corr. acc.).

תְּוַהּ, תְּוָה(cmp. תְּהַהּ) 1) to be perplexed; to fear, be anxious (corresp. to h. חרד). Targ. O. Gen. 27:33. Targ. Job 37:1 יתוה (ed. Lag. יִתְוַוהּ; some ed. יְתַיָּוא Pa.). Targ. Jer. 36:24 (h. text פחד). Targ. Y. Num. 33:24. Targ. Koh. 4:16 תְּוָוהוּ ed. Lag. (ed. Vien. תְּיָהוּ, read תְּוָהוּ). Targ. O. Deut. 28:66, sq. תָּוַהּ ed. Berl. (ed. Vien. תָּוֵה). Targ. Esth. 5:14 ת׳ לצפרא (ed. Vien. תַּוָּה Pa.) waited anxiously for the morning; a. fr.Tanḥ. Emor 10 תַּוְהוּ כולי עלמא all the people were perplexed (marvelled); Yalk. Mic. 554 תמהו אומות העולם (corr. acc.). 2) to shudder, be disgusted. Pes.50b תַּוְוהוּ ביה אינשי Ms. M. people are disgusted with it (dislike the occupation), v. תְּהֵי. Pa. תֵּוָּה, תַּוָּא same, v. supra. Af. אַתְוָה to disgust. Targ. Ps. 78:41 אַתְווּ תִוְהָא ed. Wil. (ed. Lag. איתיו תִיוְהָא, corr. acc.).

תַּלְמוּדָאch. sam(תלמוד verbal communication, oral study). Targ. Cant. 1:2 ed. Lag. (ed. גמרא, by censors change, v. preced.).B. Mets.33b שבקו כולי … בתר ת׳ Ms. H. (ed. גמרא; v. Rabb. D. S. a. l. note 5) all left the Mishnah and ran after the Talmud. Snh.59b ומאי ת׳ and how do you derive that from the Scriptural text? Men.78a. M. Kat. 3b ולא ידענא מאי ת׳וכ׳ and I do not know what is meant by talmuda (ש״ס) and what by tosefeth; a. fr.

תַּלְמוּדָאch. sam(תלמוד verbal communication, oral study). Targ. Cant. 1:2 ed. Lag. (ed. גמרא, by censors change, v. preced.).B. Mets.33b שבקו כולי … בתר ת׳ Ms. H. (ed. גמרא; v. Rabb. D. S. a. l. note 5) all left the Mishnah and ran after the Talmud. Snh.59b ומאי ת׳ and how do you derive that from the Scriptural text? Men.78a. M. Kat. 3b ולא ידענא מאי ת׳וכ׳ and I do not know what is meant by talmuda (ש״ס) and what by tosefeth; a. fr.

תַּנּוּיֵיm. (infin. Pa. of תְּנֵי I) teaching or studying ( Mishnah). Taan.24a sq. אי משום ת׳ … כל ת׳ בנזיקין הוהוכ׳ (Ms. M. כולי, read: כוליה) as to studying the Mishnah, we are their superiors, for in the years of R. J. all study was limited to Nziḳin (v. נֵזֶק), whereas we teach ; Snh.106b כוליה ת׳וכ׳ (emended in Ms. K. תלמודא, v. Rabb. D. S. a. l. note 400); Ber.20a some ed. תַּנּוּיֵ (v. Rabb. D. S. a. l. note 30).(Ib. 49a, v. תְּנֵי I).

תַּנּוּיֵיm. (infin. Pa. of תְּנֵי I) teaching or studying ( Mishnah). Taan.24a sq. אי משום ת׳ … כל ת׳ בנזיקין הוהוכ׳ (Ms. M. כולי, read: כוליה) as to studying the Mishnah, we are their superiors, for in the years of R. J. all study was limited to Nziḳin (v. נֵזֶק), whereas we teach ; Snh.106b כוליה ת׳וכ׳ (emended in Ms. K. תלמודא, v. Rabb. D. S. a. l. note 400); Ber.20a some ed. תַּנּוּיֵ (v. Rabb. D. S. a. l. note 30).(Ib. 49a, v. תְּנֵי I).