למה+לי

אֹורֶךְm. (b. h. אֹרֶךְ, ארך) length, lengthiness. Midr. Sam. ch. XIII, וכל הא׳ הזה למה and why all this lengthiness (of speech).

אֹורֶךְm. (b. h. אֹרֶךְ, ארך) length, lengthiness. Midr. Sam. ch. XIII, וכל הא׳ הזה למה and why all this lengthiness (of speech).

אַלָּמָּא, אַלָּמָּה(= על למה) why?, wherefore? Erub.3a אלמא אמרוכ׳ why did R. … say ?Yoma 2b אלמה לא ניבעיוכ׳ why should separation not be required ?; a. fr.

אַלָּמָּא, אַלָּמָּה(= על למה) why?, wherefore? Erub.3a אלמא אמרוכ׳ why did R. … say ?Yoma 2b אלמה לא ניבעיוכ׳ why should separation not be required ?; a. fr.

אַלָּמָּא, אַלָּמָּה(= על למה) why?, wherefore? Erub.3a אלמא אמרוכ׳ why did R. … say ?Yoma 2b אלמה לא ניבעיוכ׳ why should separation not be required ?; a. fr.

אַלָּמָּא, אַלָּמָּה(= על למה) why?, wherefore? Erub.3a אלמא אמרוכ׳ why did R. … say ?Yoma 2b אלמה לא ניבעיוכ׳ why should separation not be required ?; a. fr.

אַתְּc. (b. h. אַתְּ f.; contr. of אנת) thou. Targ. Gen. 3:11; a. fr.Y.Snh.I, 19a top ואת מר הכן and thou sayest so?(In Talmudic argumentation (אתה) את אומר; Chald. את אמר, את מר thou sayest, את צווח ליה thou callest it, frequently applied to Scripture texts as though addressing an opponent. Lev. R. s. 10, end ואת אומר אל פתחוכ׳ and yet the Scripture says, ‘To the entrance of the Tabernacle! i. e. how is this possible?Y.Pes.V, 32c את מר והיה לאבק Scripture says ‘And it shall turn into dust.Y.Kil.VIII, 31b top הן דאת אמר לא אמרה למה את אמר, (add the respective bibl. verses after each אמר a. read אמרת for אמרה) there where it reads, ‘thou shalt not (Lev. 19:19), the text gives no reason why; therefore it is repeated (Deut. 22:9 adding the reason); a. fr. דאת אמר contr. דַּתְּ מַר q. v.Pl. (תּוּן) אַתּוּן, (אַתּוּ) m. אַתֵּין f. ye. Targ. Ps. 114:6 דאתון Ms. (omitted in ed., and third person). Targ. Is. 3:14. Targ. Ezek. 13:20; a. fr.Y.Snh.VI, 23d top ומה תון בעון (read בעתון) and what is it ye want? Y.Keth.XII, 35a אתון אמרתון ye said so; a. fr.Snh.109a דאַתּוּ גנבי (v. Rashi a. l., Ms., דגנבי אית בכו, v. Rabb. D. S. a. l. note) that ye are thieves. V. אַתָּה, אַנְחְּ.

אַתְּc. (b. h. אַתְּ f.; contr. of אנת) thou. Targ. Gen. 3:11; a. fr.Y.Snh.I, 19a top ואת מר הכן and thou sayest so?(In Talmudic argumentation (אתה) את אומר; Chald. את אמר, את מר thou sayest, את צווח ליה thou callest it, frequently applied to Scripture texts as though addressing an opponent. Lev. R. s. 10, end ואת אומר אל פתחוכ׳ and yet the Scripture says, ‘To the entrance of the Tabernacle! i. e. how is this possible?Y.Pes.V, 32c את מר והיה לאבק Scripture says ‘And it shall turn into dust.Y.Kil.VIII, 31b top הן דאת אמר לא אמרה למה את אמר, (add the respective bibl. verses after each אמר a. read אמרת for אמרה) there where it reads, ‘thou shalt not (Lev. 19:19), the text gives no reason why; therefore it is repeated (Deut. 22:9 adding the reason); a. fr. דאת אמר contr. דַּתְּ מַר q. v.Pl. (תּוּן) אַתּוּן, (אַתּוּ) m. אַתֵּין f. ye. Targ. Ps. 114:6 דאתון Ms. (omitted in ed., and third person). Targ. Is. 3:14. Targ. Ezek. 13:20; a. fr.Y.Snh.VI, 23d top ומה תון בעון (read בעתון) and what is it ye want? Y.Keth.XII, 35a אתון אמרתון ye said so; a. fr.Snh.109a דאַתּוּ גנבי (v. Rashi a. l., Ms., דגנבי אית בכו, v. Rabb. D. S. a. l. note) that ye are thieves. V. אַתָּה, אַנְחְּ.

בָּהַל(b. h.; √בה, v. בהי) to hurry, be excited, anxious. Part. pass. בָּהוּל excited, pressed. Pes.11a sq. אדם ב׳ הואוכ׳ man is excited when his property is at stake. Ib. 72b זמנו ב׳ his time (for doing the thing) is pressed (it cannot be postponed). Yoma 85a, a. e. ב׳ על מתו anxious to save his dead relative from the fire. Pi. בִּיהֵל to agitate, frighten. Y.Yoma VI, 43c bot. למה אתה מְבַהֲלֵינוּ why dost thou agitate us. Hithpa. a. Nithpa. הִתְבָּהֵל, נִתְבָּהֵל to be excited, confounded. Num. R. s. 14 (ref. to tibbahel, Koh. 8:3) אל תִּתְבָּהֵלוכ׳ be not intimidated by his wrath, Ib. לא נ׳ מן מעשיה he was not carried away by her (tempting) actions. Ib. לא נ׳ מפנאיוכ׳ he was not confounded on account of his being alone in the house. Pesik. R. s. 36 מתרעשים ומִתְבַּהֲלִים were in commotion and alarm. Part. Hof. מוּבְהָל, or Pual מְבוֹהָל confounded, hard to pronounce or remember. Gitt.14b שמותיהן מוב׳וכ׳ Ar. (ed. מבו׳) their names are bewildering, beginning with Arda, Arta, Phile.(Deut. R. s. דעתו מובלגת, read מוּבְהֶלֶת his mind is confused, he cannot collect himself for prayer.

בָּהַל(b. h.; √בה, v. בהי) to hurry, be excited, anxious. Part. pass. בָּהוּל excited, pressed. Pes.11a sq. אדם ב׳ הואוכ׳ man is excited when his property is at stake. Ib. 72b זמנו ב׳ his time (for doing the thing) is pressed (it cannot be postponed). Yoma 85a, a. e. ב׳ על מתו anxious to save his dead relative from the fire. Pi. בִּיהֵל to agitate, frighten. Y.Yoma VI, 43c bot. למה אתה מְבַהֲלֵינוּ why dost thou agitate us. Hithpa. a. Nithpa. הִתְבָּהֵל, נִתְבָּהֵל to be excited, confounded. Num. R. s. 14 (ref. to tibbahel, Koh. 8:3) אל תִּתְבָּהֵלוכ׳ be not intimidated by his wrath, Ib. לא נ׳ מן מעשיה he was not carried away by her (tempting) actions. Ib. לא נ׳ מפנאיוכ׳ he was not confounded on account of his being alone in the house. Pesik. R. s. 36 מתרעשים ומִתְבַּהֲלִים were in commotion and alarm. Part. Hof. מוּבְהָל, or Pual מְבוֹהָל confounded, hard to pronounce or remember. Gitt.14b שמותיהן מוב׳וכ׳ Ar. (ed. מבו׳) their names are bewildering, beginning with Arda, Arta, Phile.(Deut. R. s. דעתו מובלגת, read מוּבְהֶלֶת his mind is confused, he cannot collect himself for prayer.

בָּטֵלI (b. h.; v. בטי) ( to be hollow); 1) to be void, abolished, suspended; to cease to exist. Keth.103b בָּטְלָה קדושה sanctity of life ceased; (oth. opin.: the levitical law concerning the contact with a corpse was suspended in favor of Rabbi; v. Tosaf. a. l.. Ab. V, 16 ב׳ דבר בְּטֵלָהוכ׳ as soon as the (sensual) attraction disappears, love will disappear. Ib. 21 as if dead ועבר וב׳ מן העולם and passed away and disappeared from this world. Y.Meg.I, 70d top, a. e. בטלה מגלת תענית the Scroll of Fasts has been abolished (the festive commemorations enumerated therein are no more observed). Sot.IX, 9 (47a); a. fr. 2) to rest from labor, be at ease, be idle. Ab. IV, 10 אם בָּטַלְתָּ מןוכ׳ if thou choosest not to study the law, there will be many disturbances (excuses) to assist thee. Ib. I, 5 בּוֹטֵל מד׳׳ת he neglects the study of the Law; a. fr. Nif. נִבְטַל 1) to be abolished, suspended. Y.Meg.I, 70d bot. עתידין לִיבָּטֵל (= לְהִיבָּטֵל) shall in future be abolished (neglected). Gitt.32a, v. infra. 2) to be excused, be exempt, Ib. II, 16 thou art not a free man להִבָּטֵל ממנה so as to be exempt from lifes duties. 3) to remain single. Gitt.IV, 5 (41b) יִבָּטֵל shall he never marry? Pi. בִּיטֵּל, בִּטֵּל 1) to abolish, suspend, cancel, undo, neglect. Ab. II, 4 בַּטֵּל רצונךוכ׳ set aside thy will for the sake of the Lords will, in order that He may set aside the will of others (euphem. for His will) for the sake of thy will (withdraw evil decrees at thy prayer). Ib. IV, 9 המְבַטֵּלוכ׳ he who neglects the study of the Law on account of his wealth. Sot.IX, 10 (47a) אף הוא בִּטֵּל את המעוררין he also abolished (the custom of) the wakers, v. עָרַר. Sabb.63a מְבַטְּלָהּ he (the observer of the Law) will cancel it (avert Gods evil decree). Mekh. Bshall., Amalek, 2, v. אִיפָּטִיקוֹס. Macc.24a. Ab. Zar. IV, 7 למה מְבַטְּלָהּ why does He not destroy it (the objects of idol worship)?Gitt.IV, 1 שוב אינו יכול לבַטְּלוֹ he can no longer annul it (his letter of divorce). Ib. 2 in former times a man could summon a court in a strange place ובִּטְּלוֹ and declare it (the letter of divorce which he had sent off) void. Ib. 32b אתי דיבור ומבטל דיבור a word (declaration) comes and cancels a word.Ab. Zar.IV, 4 (42b) an idolator (gentile) מבטל אליל שלווכ׳ may (by mutilation) cancel his own or his neigbors idol (so that it is no longer subject to the law forbidding Jews to derive any benefits from idolatrous paraphernalia), but an Israelite cannot Ib. המב׳ אליל ב׳וכ׳ in cancelling an idol, one has at the same time cancelled its attachments; a. fr.ב׳ רשות to resign possession, a legal fiction by which the carrying of objects on the Sabbath from ones own place to one common to several persons, may be permitted. Erub.VI, 7 מְבַטֵּל את רשותו he (the brother who forgot to lay the Erub, v. עֵירוּב) must resign his share in the common property. Ib. 68b מבטלין ותוזרין ומב׳ you may resign your share to your neighbor, and then he may resign to you; a. fr.ב׳ חמץ to renounce (by declaration) the possession of anything leavened that may have remained undiscovered in ones possession. Pes.6b הבודק צריך שיְבַטֵּל after one has searched the house for leavened things, he most renounce (whatever he may have failed to find); a. fr.Part. pass. מְבוּטָּל, f. מְבוּטֶּלֶת. Erub.69b רשותי מב׳ לך my possession be resigned to thee (for Sabbath purposes). Gitt.32a if a recipient says, מתנה זו מב׳ ‘this donation be void, תִּיבָּטֵל ‘shall be void, opp. to בְּטֵלָה היא ‘is a void one, i. e. has been annulled.Eduy. I, 5; Gitt36b, a. fr. אין ב׳׳ד יכול לבַ׳וכ׳ no court can repeal (overrule) the decisions of another court, unless 2) to neutralize an admixture of forbidden food in a certain quantity. Ḥull.108a ושאינו מינו … ומבטלו and the portion of the mixture which is not its kind is prevailing and neutralizes the forbidden portion (as if did not exist at all); a. fr. 3) to disturb, cause suspense, interfere with. Erub.63b; Meg.3a בִּיטַּלְתֶּםוכ׳ ye interfered with the daily offering; a. fr.Ber.II, 5 לבטל ממניוכ׳ to suspend (shake off) the yoke of heavenly government even one minute. Hif. הִבְטִיל to cause interruption, to order suspension. Succ.V, 5 להַבְטִיל את העםוכ׳ to cause the people to cease working. Hithpa. a. Nithpa. הִתְבַּטֵּל, נִתְבַּטֵּל to be interrupted, v. Nif.Tan. dbe El. I, 5; II, 3.

בָּטֵלI (b. h.; v. בטי) ( to be hollow); 1) to be void, abolished, suspended; to cease to exist. Keth.103b בָּטְלָה קדושה sanctity of life ceased; (oth. opin.: the levitical law concerning the contact with a corpse was suspended in favor of Rabbi; v. Tosaf. a. l.. Ab. V, 16 ב׳ דבר בְּטֵלָהוכ׳ as soon as the (sensual) attraction disappears, love will disappear. Ib. 21 as if dead ועבר וב׳ מן העולם and passed away and disappeared from this world. Y.Meg.I, 70d top, a. e. בטלה מגלת תענית the Scroll of Fasts has been abolished (the festive commemorations enumerated therein are no more observed). Sot.IX, 9 (47a); a. fr. 2) to rest from labor, be at ease, be idle. Ab. IV, 10 אם בָּטַלְתָּ מןוכ׳ if thou choosest not to study the law, there will be many disturbances (excuses) to assist thee. Ib. I, 5 בּוֹטֵל מד׳׳ת he neglects the study of the Law; a. fr. Nif. נִבְטַל 1) to be abolished, suspended. Y.Meg.I, 70d bot. עתידין לִיבָּטֵל (= לְהִיבָּטֵל) shall in future be abolished (neglected). Gitt.32a, v. infra. 2) to be excused, be exempt, Ib. II, 16 thou art not a free man להִבָּטֵל ממנה so as to be exempt from lifes duties. 3) to remain single. Gitt.IV, 5 (41b) יִבָּטֵל shall he never marry? Pi. בִּיטֵּל, בִּטֵּל 1) to abolish, suspend, cancel, undo, neglect. Ab. II, 4 בַּטֵּל רצונךוכ׳ set aside thy will for the sake of the Lords will, in order that He may set aside the will of others (euphem. for His will) for the sake of thy will (withdraw evil decrees at thy prayer). Ib. IV, 9 המְבַטֵּלוכ׳ he who neglects the study of the Law on account of his wealth. Sot.IX, 10 (47a) אף הוא בִּטֵּל את המעוררין he also abolished (the custom of) the wakers, v. עָרַר. Sabb.63a מְבַטְּלָהּ he (the observer of the Law) will cancel it (avert Gods evil decree). Mekh. Bshall., Amalek, 2, v. אִיפָּטִיקוֹס. Macc.24a. Ab. Zar. IV, 7 למה מְבַטְּלָהּ why does He not destroy it (the objects of idol worship)?Gitt.IV, 1 שוב אינו יכול לבַטְּלוֹ he can no longer annul it (his letter of divorce). Ib. 2 in former times a man could summon a court in a strange place ובִּטְּלוֹ and declare it (the letter of divorce which he had sent off) void. Ib. 32b אתי דיבור ומבטל דיבור a word (declaration) comes and cancels a word.Ab. Zar.IV, 4 (42b) an idolator (gentile) מבטל אליל שלווכ׳ may (by mutilation) cancel his own or his neigbors idol (so that it is no longer subject to the law forbidding Jews to derive any benefits from idolatrous paraphernalia), but an Israelite cannot Ib. המב׳ אליל ב׳וכ׳ in cancelling an idol, one has at the same time cancelled its attachments; a. fr.ב׳ רשות to resign possession, a legal fiction by which the carrying of objects on the Sabbath from ones own place to one common to several persons, may be permitted. Erub.VI, 7 מְבַטֵּל את רשותו he (the brother who forgot to lay the Erub, v. עֵירוּב) must resign his share in the common property. Ib. 68b מבטלין ותוזרין ומב׳ you may resign your share to your neighbor, and then he may resign to you; a. fr.ב׳ חמץ to renounce (by declaration) the possession of anything leavened that may have remained undiscovered in ones possession. Pes.6b הבודק צריך שיְבַטֵּל after one has searched the house for leavened things, he most renounce (whatever he may have failed to find); a. fr.Part. pass. מְבוּטָּל, f. מְבוּטֶּלֶת. Erub.69b רשותי מב׳ לך my possession be resigned to thee (for Sabbath purposes). Gitt.32a if a recipient says, מתנה זו מב׳ ‘this donation be void, תִּיבָּטֵל ‘shall be void, opp. to בְּטֵלָה היא ‘is a void one, i. e. has been annulled.Eduy. I, 5; Gitt36b, a. fr. אין ב׳׳ד יכול לבַ׳וכ׳ no court can repeal (overrule) the decisions of another court, unless 2) to neutralize an admixture of forbidden food in a certain quantity. Ḥull.108a ושאינו מינו … ומבטלו and the portion of the mixture which is not its kind is prevailing and neutralizes the forbidden portion (as if did not exist at all); a. fr. 3) to disturb, cause suspense, interfere with. Erub.63b; Meg.3a בִּיטַּלְתֶּםוכ׳ ye interfered with the daily offering; a. fr.Ber.II, 5 לבטל ממניוכ׳ to suspend (shake off) the yoke of heavenly government even one minute. Hif. הִבְטִיל to cause interruption, to order suspension. Succ.V, 5 להַבְטִיל את העםוכ׳ to cause the people to cease working. Hithpa. a. Nithpa. הִתְבַּטֵּל, נִתְבַּטֵּל to be interrupted, v. Nif.Tan. dbe El. I, 5; II, 3.

בָּעַת(b. h. √בע, v. בָּעָה; interch. with בָּהַת q. v.) to startle. (Not used in Kal. Nif. נִבְעַת to be startled, frightened, confounded. Num. R. s. 18; Tanḥ. Korah 6 נזדעזע אהרן ונ׳ Aaron trembled and was alarmed. Y. Shek. I, beg. Bab. ed. נִבָּעֵית, v. בָּהַת. Hif. הִבְעִית to frighten, bewilder. Yoma V, 1 (52b) שלא להַבְעִיתוכ׳ in order not to alarm the people (by a long delay). Ib. 39b למה אתה מבעית עצמך why wilt thou be the alarmer thyself (predicting thine own destruction; Ms. M. a. Yalk. Zech. 578 את עצמך, incorr.; Ms. Oxf. בעצמך; Y. ib. VI, 43c bot. מבהלינו, v. Rabb. D. S. a. l. note). Hithpa. הִתְבָּעֵת to be agitated, excited. Y.Sabb.VI, 8b top שהוא מִתְבָּעֵת for he is excited.

בָּעַת(b. h. √בע, v. בָּעָה; interch. with בָּהַת q. v.) to startle. (Not used in Kal. Nif. נִבְעַת to be startled, frightened, confounded. Num. R. s. 18; Tanḥ. Korah 6 נזדעזע אהרן ונ׳ Aaron trembled and was alarmed. Y. Shek. I, beg. Bab. ed. נִבָּעֵית, v. בָּהַת. Hif. הִבְעִית to frighten, bewilder. Yoma V, 1 (52b) שלא להַבְעִיתוכ׳ in order not to alarm the people (by a long delay). Ib. 39b למה אתה מבעית עצמך why wilt thou be the alarmer thyself (predicting thine own destruction; Ms. M. a. Yalk. Zech. 578 את עצמך, incorr.; Ms. Oxf. בעצמך; Y. ib. VI, 43c bot. מבהלינו, v. Rabb. D. S. a. l. note). Hithpa. הִתְבָּעֵת to be agitated, excited. Y.Sabb.VI, 8b top שהוא מִתְבָּעֵת for he is excited.