נולד

נוֹלָדv. יָלַד.

(יָצוּר) יְצִיר m. (יָצַר) 1) creature, creation. Gen. R. s. 9 (ref. to 1 Chr. 28:9) קודם עד שלא נולד יצורוכ׳ ere yet a human creature is formed, his thought is revealed before thee; Midr. Sam. ch. V; Yalk. Chr. 1080 יציר. Pesik. R. s. 47 האדם י׳ כפיי Adam, the formation of my hands; Koh. R. to III, 11 י׳ כפי. Keth.8a כשמחך יְצִירְךָוכ׳ as thou didst rejoice thy creature (Adam) in the garden Pl. יְצִירִים, (יְצוּ׳). Pesik. R. s. 26 אחד מארבעה … יצו׳ one of the four persons that are called divine creations (concerning whom the verb יצר is used in the Scriptures); Yalk. Jer. 262 יצי׳. 2) v. יְצִירִין.

יָצַר(b. h.; cmp. צרר) to turn, shape, form. Keth.8a (marriage benediction) אשר י׳ אתוכ׳ who hast formed man in thine image. Ber.58b (prayer in a burial place) אשר י׳ אתכםוכ׳ who created you in justice ; a. fr.Part. יוֹצֵר (as noun, v. יוֹצֵר). Ib. 11b (in the morning prayer) י׳ אור בוראוכ׳ who didst form light and create darkness.יוֹצֵר אוֹר or יוֹצֵר name of one of the benedictions preceding the reading of the morning Shma. Ib.; ib. 12a; a. fr. Nif. נוֹצָר to be formed, created; to be fully developed. Gen. R. s. 9 קודם עד שלא נוֹצְרָה מחשבהוכ׳ ere yet a thought is formed in the heart of man Ib. קודם … נ׳ יצור, v. יְצִיר. Ab. II, 8 לכך נוֹצָרְתָּ for that purpose (of studying) thou hast been created. Ib. IV, 22. Gen. R. s. 14, beg.; Y.Yeb.IV, 5d top נ׳ לשבעה if the embryo was fully developed at seven months, contrad. to נולד, v. יָלַד. Yoma 85a; Sot.45b מהיכן הוולד נ׳ from where does the formation of the embryo start?; a. fr.V. צוּר.

יָצַר(b. h.; cmp. צרר) to turn, shape, form. Keth.8a (marriage benediction) אשר י׳ אתוכ׳ who hast formed man in thine image. Ber.58b (prayer in a burial place) אשר י׳ אתכםוכ׳ who created you in justice ; a. fr.Part. יוֹצֵר (as noun, v. יוֹצֵר). Ib. 11b (in the morning prayer) י׳ אור בוראוכ׳ who didst form light and create darkness.יוֹצֵר אוֹר or יוֹצֵר name of one of the benedictions preceding the reading of the morning Shma. Ib.; ib. 12a; a. fr. Nif. נוֹצָר to be formed, created; to be fully developed. Gen. R. s. 9 קודם עד שלא נוֹצְרָה מחשבהוכ׳ ere yet a thought is formed in the heart of man Ib. קודם … נ׳ יצור, v. יְצִיר. Ab. II, 8 לכך נוֹצָרְתָּ for that purpose (of studying) thou hast been created. Ib. IV, 22. Gen. R. s. 14, beg.; Y.Yeb.IV, 5d top נ׳ לשבעה if the embryo was fully developed at seven months, contrad. to נולד, v. יָלַד. Yoma 85a; Sot.45b מהיכן הוולד נ׳ from where does the formation of the embryo start?; a. fr.V. צוּר.

מהַל(= מוּל) to circumcise. Y.Yeb.VIII, 8d top על מנת למוֹהֲלָן with the condition that he will circumcise them. Ib. bot. את מוֹהֲלוֹבע״כ thou must circumcise him (the slave) even against his will. Gen. R. s. 46. Cant. R. to I, 12; a. fr.Part. pass. מָהוּל. Yeb.71a v. גִּבְעוֹנִי. Ib. נולד (כשהוא) מ׳ born without a prepuce; a. fr.

מהַל(= מוּל) to circumcise. Y.Yeb.VIII, 8d top על מנת למוֹהֲלָן with the condition that he will circumcise them. Ib. bot. את מוֹהֲלוֹבע״כ thou must circumcise him (the slave) even against his will. Gen. R. s. 46. Cant. R. to I, 12; a. fr.Part. pass. מָהוּל. Yeb.71a v. גִּבְעוֹנִי. Ib. נולד (כשהוא) מ׳ born without a prepuce; a. fr.

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

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

שָׂטָןm. (b. h.; preced.) hostile being, hinderer, disturber; accuser, Satan. Sifré Deut. 218 (ref. to Deut. 21:10 sq., a. 18 sq.) אביו של זה … והכניס ש׳ לתוך ביתווכ׳ this mans father loved a fair captive, and brought the disturber into his house, and his son became rebellious. Y.Sabb.V, 5b top, v. קִטְיֵג. Ber.19a, a. e. אל יפתח אדם פיו לש׳ man must not open his mouth for Satan, i. e. invite misfortune by ominous words. Sabb.89a בשעה שידד … בא ש׳וכ׳ when Moses had gone down from the presence of the Lord, Satan came, and said Ib. בא ש׳ ועירבבוכ׳ Satan came (to the Israelites), and brought confusion into the world. R. Hash. 16b, v. עִרְבֵּב. Yalk. Dan. 1063 ביום … נולד שְׂטָנוֹ דריוש on the day that Nebuchadnezzar entered the Temple … his adversary Darius was born. Tanḥ. Vayishl. 8 מפני שהש׳ מזדווג לו because Satan joins him (the wicked on his road); Yalk. Ps. 843 מפני שמלאכי ש׳ מלוין אותו because Satans messengers escort him; a. fr.בכור ש׳, v. בְּכוֹר.Pl. שְׂטָנִים. Deut. R. s. 11, v. סַמָּאֵל. Cant. R. to I, 1 שלשה ש׳ נזדווגו לו three hindrances befell him (Solomon, 1 Kings 11:14; 23; 25); a. e.

שָׂטָןm. (b. h.; preced.) hostile being, hinderer, disturber; accuser, Satan. Sifré Deut. 218 (ref. to Deut. 21:10 sq., a. 18 sq.) אביו של זה … והכניס ש׳ לתוך ביתווכ׳ this mans father loved a fair captive, and brought the disturber into his house, and his son became rebellious. Y.Sabb.V, 5b top, v. קִטְיֵג. Ber.19a, a. e. אל יפתח אדם פיו לש׳ man must not open his mouth for Satan, i. e. invite misfortune by ominous words. Sabb.89a בשעה שידד … בא ש׳וכ׳ when Moses had gone down from the presence of the Lord, Satan came, and said Ib. בא ש׳ ועירבבוכ׳ Satan came (to the Israelites), and brought confusion into the world. R. Hash. 16b, v. עִרְבֵּב. Yalk. Dan. 1063 ביום … נולד שְׂטָנוֹ דריוש on the day that Nebuchadnezzar entered the Temple … his adversary Darius was born. Tanḥ. Vayishl. 8 מפני שהש׳ מזדווג לו because Satan joins him (the wicked on his road); Yalk. Ps. 843 מפני שמלאכי ש׳ מלוין אותו because Satans messengers escort him; a. fr.בכור ש׳, v. בְּכוֹר.Pl. שְׂטָנִים. Deut. R. s. 11, v. סַמָּאֵל. Cant. R. to I, 1 שלשה ש׳ נזדווגו לו three hindrances befell him (Solomon, 1 Kings 11:14; 23; 25); a. e.