סמוך

סָמוּךְ, סְמוּכָא,v. סָמַךְ, סְמַךְ.

סָכַם(cmp. סָכָה) to look to, take in view. Macc.III, 10 (22a) (ref. to במספר Deut. 25:3, combined with ארבעים of next verse) מנין שהוא סוֹכֵם את הארבעים Ms. M. (ed. שהוא סמוך לארב׳) a number which faces (is matched in counting with) forty, (i. e. thirty nine); ib. 22b; Yalk. Deut. 937 סמוך אתוכ׳; Yalk. Zech. 581 סוכם; Sifré Deut. 286 סמוך לארב׳. Hif. הִסְכִּים 1) to contemplate, plan. Midr. Till. to Ps. 73:7 (ref. to משכיות, ib.) יש שהיה מַסְכִּיםוכ׳ (ed. Bub. מַשְׂכִּים) one planned to become a centurio, and thou madest him a general ; על כל מה שהיו מַסְכִּימִים העברתוכ׳ thou didst carry them beyond all they ever contemplated (to become). 2) (cmp. חָשַׁב, שָׁוָה) to harmonize; to agree. Sifra Vayikra, Ndab., ch. IV, Par. 4 ואתה דורש ומַסְכִּים לשמועה and thou interpretest the text and harmonizest it with the traditional law; Yalk. Lev. 440 ומסכים הלכה and harmonizest the tradition (with the text). Yeb.62a והִסְכִּימָה דעתו לדעתוכ׳ and his (Moses) opinion (the result of his deliberations) turned out to be in agreement with the Lords; Sabb.87a וה׳הקב״ה עמו the Lord agreed with him; ib. ה׳הקב״ה על ידו the Lord approved his doing; a. fr.

סָכַם(cmp. סָכָה) to look to, take in view. Macc.III, 10 (22a) (ref. to במספר Deut. 25:3, combined with ארבעים of next verse) מנין שהוא סוֹכֵם את הארבעים Ms. M. (ed. שהוא סמוך לארב׳) a number which faces (is matched in counting with) forty, (i. e. thirty nine); ib. 22b; Yalk. Deut. 937 סמוך אתוכ׳; Yalk. Zech. 581 סוכם; Sifré Deut. 286 סמוך לארב׳. Hif. הִסְכִּים 1) to contemplate, plan. Midr. Till. to Ps. 73:7 (ref. to משכיות, ib.) יש שהיה מַסְכִּיםוכ׳ (ed. Bub. מַשְׂכִּים) one planned to become a centurio, and thou madest him a general ; על כל מה שהיו מַסְכִּימִים העברתוכ׳ thou didst carry them beyond all they ever contemplated (to become). 2) (cmp. חָשַׁב, שָׁוָה) to harmonize; to agree. Sifra Vayikra, Ndab., ch. IV, Par. 4 ואתה דורש ומַסְכִּים לשמועה and thou interpretest the text and harmonizest it with the traditional law; Yalk. Lev. 440 ומסכים הלכה and harmonizest the tradition (with the text). Yeb.62a והִסְכִּימָה דעתו לדעתוכ׳ and his (Moses) opinion (the result of his deliberations) turned out to be in agreement with the Lords; Sabb.87a וה׳הקב״ה עמו the Lord agreed with him; ib. ה׳הקב״ה על ידו the Lord approved his doing; a. fr.

מוּפְלָאm. (פָּלָא) 1) concealed, hidden; miraculous. Ḥag.13a (quot. fr. Ben Sira) במ׳ ממךוכ׳ search not into that which is concealed from thee (mysteries of theosophy); Gen. R. s. 8 (v. פְּלִיאָה). Midr. Till. to Ps. 3; a. e.Pl. מוּפְלָאִים, מוּפְלָאִין. Snh.16b (play on פלתי) שמ׳ מעשיהן for their proceedings are wonderful; Ber.4a שמ׳ ברבריהם.Trnsf. (in the phrase מ׳ סמוך לאיש, arisen from איש כי יפלא, Lev. 27:2) a child whose power of discrimination is uncertain. Tem.2b לרבות מ׳ הסמוך לאיש ish (Lev. l. c.) is used in connection with vows ( ערכיו) in order to include ‘a doubtful person next to a man, i. e. a boy near the age of religious majority; Num. R. s. 10; Naz.62a; a. e.Ib. 29b מ׳ סמוך לאיש דרבנן the rule that the vow of a boy of twelve years of age is valid is merely a rabbinical enactment. 2) distinguished, esp. mufla, a special expert assessor at court to whom questions of law are referred, instructing judge. Hor.I, 4 (if a court gave a wrong decision) לא היה מ׳ שלב״ד שם in the absence of the mufla. Ib. 4b לא היה מ׳ … נמי פטוריןוכ׳ so also, if the mufla was absent, they cannot be made responsible for their decision, because they ought to have informed themselves and did not do so (therefore their judgment was not a legal act at all). Y.Snh.1, 19c top היה הוא ומ׳ שלהןוכ׳ he (the questioner) and the mufla of the court (to whom the question had been referred) went to ; Tosef. ib VII, 1; Tosef.Hag. II, 9 מופלג ed. Zuck. (Var. מופלא). Sifré Deut. 152 (ref. to יפלא, Deut. 17:8) מלמד שבמ׳ הכתוב מדבר this intimates that the text speaks of the mufla; Snh.87a top (Rashi: = מומחה). Cant. R. to III, 7; Num. R. s. 11 (ref. to סריס, 2 Kings 25:19) זה מ׳ שלב״דוכ׳ the saris means the mufla of the court, who is called saris (mediator), v. סָרַס II.Pl. מוּפְלָאִין. Hor.7a Ms. M. a. Rashi (ed. מוּפְלִין). Midr. Till. to Ps. l. c. מוּפְלָאֵיב״ד.

מוּפְלָאm. (פָּלָא) 1) concealed, hidden; miraculous. Ḥag.13a (quot. fr. Ben Sira) במ׳ ממךוכ׳ search not into that which is concealed from thee (mysteries of theosophy); Gen. R. s. 8 (v. פְּלִיאָה). Midr. Till. to Ps. 3; a. e.Pl. מוּפְלָאִים, מוּפְלָאִין. Snh.16b (play on פלתי) שמ׳ מעשיהן for their proceedings are wonderful; Ber.4a שמ׳ ברבריהם.Trnsf. (in the phrase מ׳ סמוך לאיש, arisen from איש כי יפלא, Lev. 27:2) a child whose power of discrimination is uncertain. Tem.2b לרבות מ׳ הסמוך לאיש ish (Lev. l. c.) is used in connection with vows ( ערכיו) in order to include ‘a doubtful person next to a man, i. e. a boy near the age of religious majority; Num. R. s. 10; Naz.62a; a. e.Ib. 29b מ׳ סמוך לאיש דרבנן the rule that the vow of a boy of twelve years of age is valid is merely a rabbinical enactment. 2) distinguished, esp. mufla, a special expert assessor at court to whom questions of law are referred, instructing judge. Hor.I, 4 (if a court gave a wrong decision) לא היה מ׳ שלב״ד שם in the absence of the mufla. Ib. 4b לא היה מ׳ … נמי פטוריןוכ׳ so also, if the mufla was absent, they cannot be made responsible for their decision, because they ought to have informed themselves and did not do so (therefore their judgment was not a legal act at all). Y.Snh.1, 19c top היה הוא ומ׳ שלהןוכ׳ he (the questioner) and the mufla of the court (to whom the question had been referred) went to ; Tosef. ib VII, 1; Tosef.Hag. II, 9 מופלג ed. Zuck. (Var. מופלא). Sifré Deut. 152 (ref. to יפלא, Deut. 17:8) מלמד שבמ׳ הכתוב מדבר this intimates that the text speaks of the mufla; Snh.87a top (Rashi: = מומחה). Cant. R. to III, 7; Num. R. s. 11 (ref. to סריס, 2 Kings 25:19) זה מ׳ שלב״דוכ׳ the saris means the mufla of the court, who is called saris (mediator), v. סָרַס II.Pl. מוּפְלָאִין. Hor.7a Ms. M. a. Rashi (ed. מוּפְלִין). Midr. Till. to Ps. l. c. מוּפְלָאֵיב״ד.

אַחַר(b. h.; v. foreg.), pl. constr. אַחֲרֵי after, behind. Gen. R. s. 44 wherever the Bible uses the preposition aḥaré סמוך, it means in connection with, אחר מופלג while aḥar means without connection ( later on). Yoma 6a אחר א׳ after ‘after, i. e. some time after the act, opp. חד אחר one ‘after, immediately, v. אֶוְתִּיוֹס.לְאַחֲרָיו, לְאַחֲרֶיהָ, מֵאַחֲרָיו, מֵאַחֲרֶיהָ after it, as concluding, opp. לפניה, לפניו introductory (prayer).Ber.I, 4 אחת לא׳ one benediction after the Shma. Ib. III, 4 לאחריו (prayer) after meal; a. fr.כִּלְאַחַר יד as if doing a thing with the back of the hand, i. e. in a manner different from the usual way of doing it. Sabb.153b; a. fr.מֵאַחַר 1) (conj. followed by ש־ or ד־) after, since, whereas, because. Ḥull.29a מא׳ ששנינו after it has once been stated in the Mishnah … why was it necessary (?) Ib. b ומאחר דאפי׳וכ׳ and since it is not even rabbinically unfit, why ; a. fr. 2) a legal term, meaḥar, the presumption of the truth of ones statement, because he might have pleaded more profitably, if he had been inclined to lie. Y.Shebu.VI, 36d bot. אין אומרים בממון מא׳ מאחרוכ׳ in money matters we do not apply the principle of meaḥer, so as to say that because he might have said ‘thou hast not lent me anything, he may say, ‘thou didst lend me, but I paid half of it (and his plea must be accepted without an oath); v. מִיגּוֹ s. v. גּוֹ.אַחֲרֶיךָ thy successor. Y.Kil.IX, 32c top יהודה בני א׳וכ׳ my son Judah shall succeed thee, none else (is worthy). Keth.95b my property I bequeath to thee ואַחְרַיִיךְ לפ׳ and after thee it shall go over to …אַחַר כָּךְ (abbrev. אח״כ) afterwards, subsequently. Pes.X, 2; a. v. fr.

אַחַר(b. h.; v. foreg.), pl. constr. אַחֲרֵי after, behind. Gen. R. s. 44 wherever the Bible uses the preposition aḥaré סמוך, it means in connection with, אחר מופלג while aḥar means without connection ( later on). Yoma 6a אחר א׳ after ‘after, i. e. some time after the act, opp. חד אחר one ‘after, immediately, v. אֶוְתִּיוֹס.לְאַחֲרָיו, לְאַחֲרֶיהָ, מֵאַחֲרָיו, מֵאַחֲרֶיהָ after it, as concluding, opp. לפניה, לפניו introductory (prayer).Ber.I, 4 אחת לא׳ one benediction after the Shma. Ib. III, 4 לאחריו (prayer) after meal; a. fr.כִּלְאַחַר יד as if doing a thing with the back of the hand, i. e. in a manner different from the usual way of doing it. Sabb.153b; a. fr.מֵאַחַר 1) (conj. followed by ש־ or ד־) after, since, whereas, because. Ḥull.29a מא׳ ששנינו after it has once been stated in the Mishnah … why was it necessary (?) Ib. b ומאחר דאפי׳וכ׳ and since it is not even rabbinically unfit, why ; a. fr. 2) a legal term, meaḥar, the presumption of the truth of ones statement, because he might have pleaded more profitably, if he had been inclined to lie. Y.Shebu.VI, 36d bot. אין אומרים בממון מא׳ מאחרוכ׳ in money matters we do not apply the principle of meaḥer, so as to say that because he might have said ‘thou hast not lent me anything, he may say, ‘thou didst lend me, but I paid half of it (and his plea must be accepted without an oath); v. מִיגּוֹ s. v. גּוֹ.אַחֲרֶיךָ thy successor. Y.Kil.IX, 32c top יהודה בני א׳וכ׳ my son Judah shall succeed thee, none else (is worthy). Keth.95b my property I bequeath to thee ואַחְרַיִיךְ לפ׳ and after thee it shall go over to …אַחַר כָּךְ (abbrev. אח״כ) afterwards, subsequently. Pes.X, 2; a. v. fr.

גַּפָּהf. (גַּפָּא m. ch.) (v. preced.) 1) stone fence with gate. Peah VI, 2 סמוך לג׳ ולגדיש (Ms. M. לגפא ולגדר, Ar. לגפא) near the stone fence (ready for being carried out) or the stack; Eduy. IV, 4. Kil. II, 8 (Ms. M. … א). B. Mets.II, 3. 2) ג׳ של רומי (Ch. גפא דרומאי) the Capitol of Rome. Sifré Num. 115 ג׳ שלר׳ (Var. גפי) by the Capitol of Rome (an invocation used by a gentile woman). Men.44a ג׳ של פרס (read רומי, Ar. גפא דרומי). Pes.87b ג׳ דרומאי ed. (Ms. M. דרומי, omitted in some ed.).

גַּפָּהf. (גַּפָּא m. ch.) (v. preced.) 1) stone fence with gate. Peah VI, 2 סמוך לג׳ ולגדיש (Ms. M. לגפא ולגדר, Ar. לגפא) near the stone fence (ready for being carried out) or the stack; Eduy. IV, 4. Kil. II, 8 (Ms. M. … א). B. Mets.II, 3. 2) ג׳ של רומי (Ch. גפא דרומאי) the Capitol of Rome. Sifré Num. 115 ג׳ שלר׳ (Var. גפי) by the Capitol of Rome (an invocation used by a gentile woman). Men.44a ג׳ של פרס (read רומי, Ar. גפא דרומי). Pes.87b ג׳ דרומאי ed. (Ms. M. דרומי, omitted in some ed.).