לאו בר

לַאוh. a. ch. (v. לַאי) no, not. Targ. Y. II Deut. 33:3.B. Kam.60a ואם ל׳ but if not, opp. אם יש.Ḥull.24a הא ל׳ הכי but without it (if the text did not say so).B. Kam.10a בל׳ איהו without him. Ib. b אי ל׳ את but for thee (sitting on it); אי ל׳ אתון בדידי had you not been (sitting on it) with me. Ib. כחו ל׳ כגופו דמי his force (pressure by leaning) is not to be considered as an action equal to (sitting on it with) his body; a. v. fr.אלא ל׳ but, must you not admit?, i. e. but to be sure, v. אֶלָּא. Ber.2b; a. v. fr.מאי ל׳ what (does this mean)? Does it not (mean) that Nidd.5a; a. fr.Esp. (לַוו) לַאו m. (= לֹא תַעֲשֶׂה) a plain prohibitory law, the violation of which, in the absence of any severer punishment indicated in the Scripture, is punished with thirty-nine lashes (v. אַרְבָּעִים, s. v. אַרְבָּעָה). Men.58b, a. e. ל׳ שבכללות an implied prohibition, e. g. Lev. 2:11 (where כל implies any mixture of leaven or honey); Ex. 12:9 (where אַל תאכלו refers to נָא, to מְבִשָּׁל, and implicitly to any preparation not through the action of fire). Ib. לא לַאוֵיה כל׳וכ׳ the prohibition in this case is not a special one for itself as is the prohibition, ‘Thou shalt not muzzle (Deut. 25:4, which is preceded by the law regulating corporal punishment); Pes.41b.ל׳ הבא מכלל עשה (v. כְּלָל) a prohibition derived by implication from a positive command, e. g. the law (Lev. 1:2) defining what animals are fit for the altar and indirectly excluding unclean animals. Zeb.34a … ל׳ … לוקין עליו the transgression of an implicit prohibition punishable with lashes; Ib. ל׳ … אין לוקין עליו is not punishable. Pes. l. c. ל׳ הבא מכלל עשה עשה a prohibition derived from a positive command is treated like a positive command (the neglect of which is not indictable); Ḥull.81a; a. fr.ל׳ הניתק לעשח, v. נָתַק.Pl. לַאוִין (לַווִין). B. Mets. 111a לעבור עליו בשני ל׳ to make the transgressor answerable for two acts.חייבי ל׳ those guilty of transgressing a plain prohibitory law, punishable with lashes, contrad. to חייבי כריתות, ח׳ מיתות (v. חוּב h.).Yeb.10b; a. fr.Ch. pl. לַאוֵי. Ḥull.80b. Tem.4b.Tosef.Erub.XI, (VIII), 23, v. לַאי.

לֵאוּv. ליאוּ.

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

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

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

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

חוֹרָאI ch. = h. חוֹר I, hole. Targ. 2 Kings 12:10 (ed. Wil. חוּ׳); a. fr.Arakh.30a, a. e. (prov.) לאו עכברא גנב אלא ח׳ גנב not the mouse is the thief but the hole (which hides the theft, i. e. fine the purchaser of the slave but not the seller). Ib. אי לאו … ח׳ מנא ליה but for the mouse (which steals), whence would the hole have something to hide?Pl. חוֹרָאֵי. Targ. 1 Sam. 14:11.Meg.12a (expl. חור Esth. 1:6) Ms. חוֹרֵי חוֹרֵי F. (ed. חֹרֵי חֹרֵי) webs full of holes, net-work.

חוֹרָאI ch. = h. חוֹר I, hole. Targ. 2 Kings 12:10 (ed. Wil. חוּ׳); a. fr.Arakh.30a, a. e. (prov.) לאו עכברא גנב אלא ח׳ גנב not the mouse is the thief but the hole (which hides the theft, i. e. fine the purchaser of the slave but not the seller). Ib. אי לאו … ח׳ מנא ליה but for the mouse (which steals), whence would the hole have something to hide?Pl. חוֹרָאֵי. Targ. 1 Sam. 14:11.Meg.12a (expl. חור Esth. 1:6) Ms. חוֹרֵי חוֹרֵי F. (ed. חֹרֵי חֹרֵי) webs full of holes, net-work.

יְדַעch. sam( 1) same. Bekh.25b עד שיִתְוַורַּע הטומאה (Nidd. l. c. עד שיודע לךוכ׳) until he ascertains the exact place of uncleanness; Pes.10a עד שתִּיוָּדַע לך Ms. M. (v. Rabb. D. S. a. l.). Y.Sabb.III, 6b נתודע לווכ׳ he found it out after sunset; a. fr. to force ones self upon the notice of, to pretend friendship for.). Targ. Gen. 4:1; a. fr.Ib. 30:26; a. fr:Fut. יִדַּע, יִנְדַּע (fr. נדע). Targ. Ps. 39:5 אִידַּע Ms. (ed. אֵידַע). Targ. Ex. 8:6; a. fr.Ber.33b אנא לא האי יְדַעְנָע I learned nothing either about this Snh.103a (prov.of one who derives no lesson from adversity or success) בכיי ליה למר ולא י׳וכ׳ Ms. M. (ed. דלא, v. Rabb. D. S. a. l.) they lament to you and you understand it not, they laugh to you and you understand it not; וי ליה למאן דלא י׳וכ׳ (not למר) woe to him who knows not the difference between good and evil; a. fr. Af. אוֹדַע, הוֹדַע as preced. Hif. Targ. Ex. 33:13. Targ. Ps. 16:8 לאוֹדָעָה (Ms. לאַנְדָּ׳, v. supra); a. fr.Snh.11b מְהוֹדְעִין אנחנאוכ׳ we (the Sanhedrin) notify you ; Y. ib. I, 18d top מוֹדַעְנָא; Tosef. ib. II, 6 מְהוֹדַעְנָא (Var. מְהוֹדְעֵי אנחנא). Sabb.33b מאן לוֹדְעֵיה לברוכ׳ (Ms. M. מוֹדְעֵיה) Oh, that some one would inform the son of Yoḥai Ned.62a לאוֹדוּעֵי נפשיה to make ones self known (as a scholar). Gen. R. s. 11 מנאן את מוֹדַע לי (some ed. מְיַדַּע) how will you prove it to me?; a. fr. Pa. יַדַּע same. Cant. R. to III, 6 לינא מְיַדַּע לדיןוכ׳ shall I not let him know with whom he is dealing?. Gen. R. s. 11, v. supra.Part. pass. מְיַדַּע friend. Targ. Ps. 88:9 מְיַדְּעַי Ms. (ed. מיודעי, hebraism). Ithpe. אִתְיְרַע, Ithpa. אִתְיַדַּע to be made known, to make ones self known. Targ. O. Gen. 45:1. Ib. 41:21; a. fr.Targ. Y. Deut. 21:11 תתידעון, read: תיתרעון, as in v. 14.Hor.2a כי מִתְיַדַּע להו לבי דינא if the court were made aware of it. Sabb.71b א׳ ליח קודםוכ׳ he became aware of it before setting the sacrifice aside; a. e.

יְדַעch. sam( 1) same. Bekh.25b עד שיִתְוַורַּע הטומאה (Nidd. l. c. עד שיודע לךוכ׳) until he ascertains the exact place of uncleanness; Pes.10a עד שתִּיוָּדַע לך Ms. M. (v. Rabb. D. S. a. l.). Y.Sabb.III, 6b נתודע לווכ׳ he found it out after sunset; a. fr. to force ones self upon the notice of, to pretend friendship for.). Targ. Gen. 4:1; a. fr.Ib. 30:26; a. fr:Fut. יִדַּע, יִנְדַּע (fr. נדע). Targ. Ps. 39:5 אִידַּע Ms. (ed. אֵידַע). Targ. Ex. 8:6; a. fr.Ber.33b אנא לא האי יְדַעְנָע I learned nothing either about this Snh.103a (prov.of one who derives no lesson from adversity or success) בכיי ליה למר ולא י׳וכ׳ Ms. M. (ed. דלא, v. Rabb. D. S. a. l.) they lament to you and you understand it not, they laugh to you and you understand it not; וי ליה למאן דלא י׳וכ׳ (not למר) woe to him who knows not the difference between good and evil; a. fr. Af. אוֹדַע, הוֹדַע as preced. Hif. Targ. Ex. 33:13. Targ. Ps. 16:8 לאוֹדָעָה (Ms. לאַנְדָּ׳, v. supra); a. fr.Snh.11b מְהוֹדְעִין אנחנאוכ׳ we (the Sanhedrin) notify you ; Y. ib. I, 18d top מוֹדַעְנָא; Tosef. ib. II, 6 מְהוֹדַעְנָא (Var. מְהוֹדְעֵי אנחנא). Sabb.33b מאן לוֹדְעֵיה לברוכ׳ (Ms. M. מוֹדְעֵיה) Oh, that some one would inform the son of Yoḥai Ned.62a לאוֹדוּעֵי נפשיה to make ones self known (as a scholar). Gen. R. s. 11 מנאן את מוֹדַע לי (some ed. מְיַדַּע) how will you prove it to me?; a. fr. Pa. יַדַּע same. Cant. R. to III, 6 לינא מְיַדַּע לדיןוכ׳ shall I not let him know with whom he is dealing?. Gen. R. s. 11, v. supra.Part. pass. מְיַדַּע friend. Targ. Ps. 88:9 מְיַדְּעַי Ms. (ed. מיודעי, hebraism). Ithpe. אִתְיְרַע, Ithpa. אִתְיַדַּע to be made known, to make ones self known. Targ. O. Gen. 45:1. Ib. 41:21; a. fr.Targ. Y. Deut. 21:11 תתידעון, read: תיתרעון, as in v. 14.Hor.2a כי מִתְיַדַּע להו לבי דינא if the court were made aware of it. Sabb.71b א׳ ליח קודםוכ׳ he became aware of it before setting the sacrifice aside; a. e.

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

עָשַׁר(cmp. עְשַׁן) to be strong, substantial, wealthy. Hif. הֶעֱשִׁיר 1) (denom. of עָשִׁיר) to become wealthy. B. Bath.25b ושיַעֲשִׁיר and he who desires to become rich. Ber.33a הֶעֱשִׁירוּ קבעוהוכ׳ when they became wealthy, they made it a custom to recite the Habdalah over a cup. Meïl. 17a, v. עָנָה II, Hif. Ned.38a לאה׳ משהוכ׳ Moses became rich from the chips of the tablets; a. fr. 2) to make rich. Keth.48a לאו כל הימנו שיעשירוכ׳ he is not permitted to enrich his children and throw himself on the charities. Ḥull.84b (expl. עשתרת, Deut. 7:13) שמַעֲשִׁירוֹת את בעליהן Ar. (ed. שמְעַשְּׁרוֹת, Pi.) for they make their owners rich; Yalk. Deut. 848 שמעשרות. Cant. R. to VII, 11 (ref. to תעשרנה, Ps. 65:10) אם זכיתם תַּעֲשִׁיֶרנָּה ואם לאו תְּעַשְּׂרֶנָּהוכ׳ if you deserve well (it reads:) ‘thou makest her rich, if not, ‘thou reducest her to one-tenth, that she yield you only one-tenth; a. e. Pi. עִישֵּׁר same; v. supra. B. Bath. l. c., v. infra. Hithpa. הִתְעַשֵּׁר, Nithpa. נִתְעַשֵּׁר 1) to become rich. Sabb.119a; Taan.9a (play on עשר תעשר, Deut. 14:22) עַשֵּׂר בשביל שתִּתְעַשֵּׂרי give tithes in order that thou become rich. B. Bath. l. c. מתוך שמתחכם מִתְעַשֵּׁר for when he grows wise, he will also grow rich; (Ms. M. חכמתו מְעַשַּׁרְתּוֹ his wisdom makes him rich). Pes.50b עשרים … שלא יִתְעַשְּׁרוּ שאילמלי מִתְעַשְּׁרִיןוכ׳ the men of the Great Assembly held twenty-four fasts to pray that the copyists of sacred books might not become rich, for if they grew rich, they would not write; a. fr.( 2) (b. h.) to pretend to be rich, to pass for a rich man. Men.85b. Midr. Till. to Ps. 24.

עָשַׁר(cmp. עְשַׁן) to be strong, substantial, wealthy. Hif. הֶעֱשִׁיר 1) (denom. of עָשִׁיר) to become wealthy. B. Bath.25b ושיַעֲשִׁיר and he who desires to become rich. Ber.33a הֶעֱשִׁירוּ קבעוהוכ׳ when they became wealthy, they made it a custom to recite the Habdalah over a cup. Meïl. 17a, v. עָנָה II, Hif. Ned.38a לאה׳ משהוכ׳ Moses became rich from the chips of the tablets; a. fr. 2) to make rich. Keth.48a לאו כל הימנו שיעשירוכ׳ he is not permitted to enrich his children and throw himself on the charities. Ḥull.84b (expl. עשתרת, Deut. 7:13) שמַעֲשִׁירוֹת את בעליהן Ar. (ed. שמְעַשְּׁרוֹת, Pi.) for they make their owners rich; Yalk. Deut. 848 שמעשרות. Cant. R. to VII, 11 (ref. to תעשרנה, Ps. 65:10) אם זכיתם תַּעֲשִׁיֶרנָּה ואם לאו תְּעַשְּׂרֶנָּהוכ׳ if you deserve well (it reads:) ‘thou makest her rich, if not, ‘thou reducest her to one-tenth, that she yield you only one-tenth; a. e. Pi. עִישֵּׁר same; v. supra. B. Bath. l. c., v. infra. Hithpa. הִתְעַשֵּׁר, Nithpa. נִתְעַשֵּׁר 1) to become rich. Sabb.119a; Taan.9a (play on עשר תעשר, Deut. 14:22) עַשֵּׂר בשביל שתִּתְעַשֵּׂרי give tithes in order that thou become rich. B. Bath. l. c. מתוך שמתחכם מִתְעַשֵּׁר for when he grows wise, he will also grow rich; (Ms. M. חכמתו מְעַשַּׁרְתּוֹ his wisdom makes him rich). Pes.50b עשרים … שלא יִתְעַשְּׁרוּ שאילמלי מִתְעַשְּׁרִיןוכ׳ the men of the Great Assembly held twenty-four fasts to pray that the copyists of sacred books might not become rich, for if they grew rich, they would not write; a. fr.( 2) (b. h.) to pretend to be rich, to pass for a rich man. Men.85b. Midr. Till. to Ps. 24.

פֵּירוּש, פֵּר׳m. (פָּרַש) distinct expression, directness; explanation; commentary. B. Bath.52a וכולן … יעשה כפֵירוּשָׁן ואם לאו יעשה פ׳ לפירושן and as to all of them (a woman, a slave, or a minor), if they declared before dying, ‘these things belong to, he (the trustee) may do according to their explicit declaration, or else (having reasons to distrust their statements) he must make a commentary to their statement (explain the motive they may have had for telling a falsehood). Ib. אי … עשה כפֵירוּשָׁהוכ׳ if you believe her to be trustworthy, do according to her explicit statement, if not, make a commentary (find out the real state of affairs). Y.Gitt.V, end, 47c; Y.Shebi.V, end, 36a וסתמו לאו כפֵירוּשוֹ הוא is the silent lending of a untensil not equal to an explicit statement of the use to be made of it? Snh.87a, v. עִיקָּר; a. fr.בפ׳ (also in Chald. dict.) distinctly, explicitly, directly. Ḥull.95a, a. fr. בפ׳ איתמר, v. כְּלָלָא. Snh.VII, 5 אמור מה ששמעת בפ׳ tell plainly now what thou hast heard (the blasphemer say, i. e. repeat without euphemistic disguise, v. כִּינּוּי). Pes.13a בפ׳ אמרת לן you told us plainly. Sabb.39b בפ׳ שמיע לךוכ׳ did you hear that tradition directly or only by implication?; a. fr.(In commentaries and glosses: פירוש, abbrev. פי׳, this means.

פֵּירוּש, פֵּר׳m. (פָּרַש) distinct expression, directness; explanation; commentary. B. Bath.52a וכולן … יעשה כפֵירוּשָׁן ואם לאו יעשה פ׳ לפירושן and as to all of them (a woman, a slave, or a minor), if they declared before dying, ‘these things belong to, he (the trustee) may do according to their explicit declaration, or else (having reasons to distrust their statements) he must make a commentary to their statement (explain the motive they may have had for telling a falsehood). Ib. אי … עשה כפֵירוּשָׁהוכ׳ if you believe her to be trustworthy, do according to her explicit statement, if not, make a commentary (find out the real state of affairs). Y.Gitt.V, end, 47c; Y.Shebi.V, end, 36a וסתמו לאו כפֵירוּשוֹ הוא is the silent lending of a untensil not equal to an explicit statement of the use to be made of it? Snh.87a, v. עִיקָּר; a. fr.בפ׳ (also in Chald. dict.) distinctly, explicitly, directly. Ḥull.95a, a. fr. בפ׳ איתמר, v. כְּלָלָא. Snh.VII, 5 אמור מה ששמעת בפ׳ tell plainly now what thou hast heard (the blasphemer say, i. e. repeat without euphemistic disguise, v. כִּינּוּי). Pes.13a בפ׳ אמרת לן you told us plainly. Sabb.39b בפ׳ שמיע לךוכ׳ did you hear that tradition directly or only by implication?; a. fr.(In commentaries and glosses: פירוש, abbrev. פי׳, this means.

פֵּירוּש, פֵּר׳m. (פָּרַש) distinct expression, directness; explanation; commentary. B. Bath.52a וכולן … יעשה כפֵירוּשָׁן ואם לאו יעשה פ׳ לפירושן and as to all of them (a woman, a slave, or a minor), if they declared before dying, ‘these things belong to, he (the trustee) may do according to their explicit declaration, or else (having reasons to distrust their statements) he must make a commentary to their statement (explain the motive they may have had for telling a falsehood). Ib. אי … עשה כפֵירוּשָׁהוכ׳ if you believe her to be trustworthy, do according to her explicit statement, if not, make a commentary (find out the real state of affairs). Y.Gitt.V, end, 47c; Y.Shebi.V, end, 36a וסתמו לאו כפֵירוּשוֹ הוא is the silent lending of a untensil not equal to an explicit statement of the use to be made of it? Snh.87a, v. עִיקָּר; a. fr.בפ׳ (also in Chald. dict.) distinctly, explicitly, directly. Ḥull.95a, a. fr. בפ׳ איתמר, v. כְּלָלָא. Snh.VII, 5 אמור מה ששמעת בפ׳ tell plainly now what thou hast heard (the blasphemer say, i. e. repeat without euphemistic disguise, v. כִּינּוּי). Pes.13a בפ׳ אמרת לן you told us plainly. Sabb.39b בפ׳ שמיע לךוכ׳ did you hear that tradition directly or only by implication?; a. fr.(In commentaries and glosses: פירוש, abbrev. פי׳, this means.