קתני

בעי, בָּעָה(b. h.; √בע, akin to בה, בו, v. בוא, a) to enter into, split; b) to be empty, bare). Part. בּוֹעֶה, v. infra. Hif. הִבְעָה to lay bare, destroy the crop. B. Kam.I, 1 המַבְעֶה damaging the crop (ref. to Ex. 22:4). Ib. 3b Rab says מבעה זה אדם the damaging force in the Mishnah means that of a human being (ransacking, searching); for we read (Is. 21:12) אם תבעיון בעיו if ye desire to enter (where בעה refers to human action); Samuel says, מבעה זה השן the mabeh of the Mishnah refers to the tooth, i. e. to an animals eating up the crop, for it says (Obad. 6) נבעו מצפניו its hidden treasures were laid bare (made empty,which refers to eating up). Ib. (argument against Samuel) מי קתני נִבְעָה the Mishnah does not use the Nifal (which may mean eaten up); (argument against Bab) מי קתני בּוֹעֶה the Mishnah does not use the Kal (which may refer to human action) but the Hifil “to cause damage”through the animal.Tosef. ib. IX, 1.

בעי, בָּעָה(b. h.; √בע, akin to בה, בו, v. בוא, a) to enter into, split; b) to be empty, bare). Part. בּוֹעֶה, v. infra. Hif. הִבְעָה to lay bare, destroy the crop. B. Kam.I, 1 המַבְעֶה damaging the crop (ref. to Ex. 22:4). Ib. 3b Rab says מבעה זה אדם the damaging force in the Mishnah means that of a human being (ransacking, searching); for we read (Is. 21:12) אם תבעיון בעיו if ye desire to enter (where בעה refers to human action); Samuel says, מבעה זה השן the mabeh of the Mishnah refers to the tooth, i. e. to an animals eating up the crop, for it says (Obad. 6) נבעו מצפניו its hidden treasures were laid bare (made empty,which refers to eating up). Ib. (argument against Samuel) מי קתני נִבְעָה the Mishnah does not use the Nifal (which may mean eaten up); (argument against Bab) מי קתני בּוֹעֶה the Mishnah does not use the Kal (which may refer to human action) but the Hifil “to cause damage”through the animal.Tosef. ib. IX, 1.

בעי, בָּעָה(b. h.; √בע, akin to בה, בו, v. בוא, a) to enter into, split; b) to be empty, bare). Part. בּוֹעֶה, v. infra. Hif. הִבְעָה to lay bare, destroy the crop. B. Kam.I, 1 המַבְעֶה damaging the crop (ref. to Ex. 22:4). Ib. 3b Rab says מבעה זה אדם the damaging force in the Mishnah means that of a human being (ransacking, searching); for we read (Is. 21:12) אם תבעיון בעיו if ye desire to enter (where בעה refers to human action); Samuel says, מבעה זה השן the mabeh of the Mishnah refers to the tooth, i. e. to an animals eating up the crop, for it says (Obad. 6) נבעו מצפניו its hidden treasures were laid bare (made empty,which refers to eating up). Ib. (argument against Samuel) מי קתני נִבְעָה the Mishnah does not use the Nifal (which may mean eaten up); (argument against Bab) מי קתני בּוֹעֶה the Mishnah does not use the Kal (which may refer to human action) but the Hifil “to cause damage”through the animal.Tosef. ib. IX, 1.

זָוָואI, זוּזָא m. (זְוֵי; cmp. זוּג, fr. זָוַג) pair, set; change of clothes; scissors (corresp. to, and interchanging with זוֹגָא). Meg.16a לית לי זווא Ms. M. I have no scissors; אתא אליהו ושדא ליה ז׳ Elijah came and dropped a pair of scissors; (ed. זוזא, a. entirely differ. vers.; Ar. זווא). B. Mets. 116a bot. זוגא דסרבלי ed. (Ms. M. זוזי, Ms. F. זוזא; Ar. זווא) scissors for shearing shaggy woolen stuff; B. Bath.52a; Shebu.46b; Ab. Zar.75b זוזא (Ar. זוו׳). Taan.21b bot. זווא דרבנן ed. Pes. a. oth. (oth. ed. זוזא, oth. זוגא, v. Rabb. D. S. a. l. note 100) a delegation of scholars. Meg.7a; Succ.4b; Sabb.54b (an editorial gloss) בכוליה סדר מועד כל כי האי זוואוכ׳ Ar. (ed. זוגא) in the entire Order of Moëd, wherever this combination of authorities appears, some take out R. Joh. and insert R. Jon.Ber.22b חד מהאי זוואוכ׳ Ar. (ed. זוגא) one of the first combination of scholars, and one of the second combination.Pl. (זוּזֵי) זָווֵי. Keth.71a ז׳ ז׳ קתני Ar. (ed. זוגי) they are arranged in couples (two scholars for the one opinion and two for the other). Pes.111a הנהו ז׳ בכשפים עסיקן Ms. M. (ed. ודאיוכ׳) these are of the couples engaged in sorcery. Erub.97a צבתים ז׳ ז׳ (v. Rabb. D. S. a. l. note 90) tsvathim (Mish. ib. X, 1) means bundles of one set (of Tfillin) each. Ib. 37a עולא זוזי זוזי קתני ed. (Ms. M. זווי, v. Rabb. D. S. a. l. note) Ula arranges the authorities quoted in couples (two on each side, v. supra). Sabb.129b דקיימא מאדים בז׳ (Ms. M. בזוּזַיָּה, Ms. O. בזוזי, Tosaf. to Erub.56a בזוגי) when the planet Mars rules at evennumbered hours of the day. Y.Ab. Zar. I, 39c bot. רחוץ בז׳ אוחרי bathe in another suit of clothes.Sabb.19b כרכי דזוזי (Ms. O. כריכי דזוגי) coupled (hinged) mattings used for roof-like protections for goods; (Var. quoted in Rashi: זִיוִיִ meaning ships;) ib. 156b (where Rashi has זווי ships).

זָוָואI, זוּזָא m. (זְוֵי; cmp. זוּג, fr. זָוַג) pair, set; change of clothes; scissors (corresp. to, and interchanging with זוֹגָא). Meg.16a לית לי זווא Ms. M. I have no scissors; אתא אליהו ושדא ליה ז׳ Elijah came and dropped a pair of scissors; (ed. זוזא, a. entirely differ. vers.; Ar. זווא). B. Mets. 116a bot. זוגא דסרבלי ed. (Ms. M. זוזי, Ms. F. זוזא; Ar. זווא) scissors for shearing shaggy woolen stuff; B. Bath.52a; Shebu.46b; Ab. Zar.75b זוזא (Ar. זוו׳). Taan.21b bot. זווא דרבנן ed. Pes. a. oth. (oth. ed. זוזא, oth. זוגא, v. Rabb. D. S. a. l. note 100) a delegation of scholars. Meg.7a; Succ.4b; Sabb.54b (an editorial gloss) בכוליה סדר מועד כל כי האי זוואוכ׳ Ar. (ed. זוגא) in the entire Order of Moëd, wherever this combination of authorities appears, some take out R. Joh. and insert R. Jon.Ber.22b חד מהאי זוואוכ׳ Ar. (ed. זוגא) one of the first combination of scholars, and one of the second combination.Pl. (זוּזֵי) זָווֵי. Keth.71a ז׳ ז׳ קתני Ar. (ed. זוגי) they are arranged in couples (two scholars for the one opinion and two for the other). Pes.111a הנהו ז׳ בכשפים עסיקן Ms. M. (ed. ודאיוכ׳) these are of the couples engaged in sorcery. Erub.97a צבתים ז׳ ז׳ (v. Rabb. D. S. a. l. note 90) tsvathim (Mish. ib. X, 1) means bundles of one set (of Tfillin) each. Ib. 37a עולא זוזי זוזי קתני ed. (Ms. M. זווי, v. Rabb. D. S. a. l. note) Ula arranges the authorities quoted in couples (two on each side, v. supra). Sabb.129b דקיימא מאדים בז׳ (Ms. M. בזוּזַיָּה, Ms. O. בזוזי, Tosaf. to Erub.56a בזוגי) when the planet Mars rules at evennumbered hours of the day. Y.Ab. Zar. I, 39c bot. רחוץ בז׳ אוחרי bathe in another suit of clothes.Sabb.19b כרכי דזוזי (Ms. O. כריכי דזוגי) coupled (hinged) mattings used for roof-like protections for goods; (Var. quoted in Rashi: זִיוִיִ meaning ships;) ib. 156b (where Rashi has זווי ships).

תְּנֵיI, תְּנָא, ch. sam(תני, תנה to tell), 1) to repeat, do a second time. Targ. 2 Sam. 20:10. Targ. 1 Sam. 26:8 (ed. Wil. אֶשְׁנֵי). Targ. 1 Kings 18:34. Targ. Job 29:22 (ed. Wil. Pa.). Targ. Prov. 26:11 דתָאנֵי ed. Lag. (ed. Wil. דתָנֵי); a. e. 2) to tell, relate; to teach. Targ. Ps. 50:6. Ib. 49:14 (Ms. Pa.). Ib. 147:19. Targ. Y. Deut. 5:5 למִתְנְיָא (ed. Vien. למִתַּנְיָא Ithpe.); a. fr.Esp. (denom. of מתניתא) to teach or study Mishnah or Boraitha; in gen. to report a tradition, teach, study. Erub.36b ליתא למתניתן מדתָנֵי איו דת׳ איווכ׳ our Mishnah is no authority, as it is contradicted by what Ayo teaches, for Ayo taught Yoma 27b והא אנן לא תְּנָן הכי but we have not so learned in the Mishnah! Ib. הך … קתני הך … לא קתני the Mishnah speaks of that which, if neglected, can be remedied; that which cannot be remedied it does not mention. Sabb.2a תנן התםוכ׳ there (in the Mishnah, Shebu. I, 1) we read Ib. b מאי שנא הכא דת׳ …מ״ש התם דת׳וכ׳ why does the Mishnah here read …, and there ? Ber.8b תְּנִינָאוכ׳ we are taught in the Mishnah Ib. 2a דקת׳ מאימתי, v. קָאֵי. Ib. כדתַנְיָא as it is stated (in the Boraitha). Yoma 26a לכדתניא (the word peder is needed) to intimate the law taught in the Boraitha. Ib. והתניאוכ׳ but has it not been taught ?; ib. 28a, a. fr.Ber.28a, a. fr. והתניא and so it has been taught.Y.Ḥall.II, 58c ר׳ יונה ת׳ דר״שוכ׳ R. Jonah taught (and adopted) the opinion of R. S. b. J.Y.Kidd.I, 58c bot. תמן תנינן there (in a Mishnah) we read Meg.24b לימא תנינן להא דתָנוּ רבנןוכ׳ shall we say that we are here taught that which the Rabbis have taught (i. e. is this a confirmation of what)?Ber.13a, a. fr. תָּנוּ רבנן (abbrev. ת״ר) the Rabbis have taught (introducing a discussion); a. v. fr.(In Talm. Babli. תנן refers to Mishnah, תניא to Boraitha. Pa. תַּנַּי 1) to change. Targ. Job 14:20. 2) to tell, relate; to teach. Targ. Y. Gen. 22:20. Ib. 32:6. Targ. Ps. 30:10 הַיְתַנּוּן ed. Lag. (Ms. אפשר דיתנון; ed. Wil. החויתון; oth. ed. החויתינון, corr. acc.). Targ. 2 Chr. 9:2; a. fr.Ber.49a ברכת … וחַנּוּיֵי קא מְתַנִּינָא Ms. M. (or מַתְנִינָא Af.; ed. מְתַנִּינָן or מַתְנִינָן) I have not learned the benediction over food, and shall I teach (Mishnah)? Af. אַתְנֵי 1) to stipulate, agree, make a condition. Targ. Y. Ex. 4:24.Keth.3a כיון דאיבעי ליה לאַתְנוּיֵי ולא א׳וכ׳ because he ought to have made it a condition (not to count so common an obstacle as the absence of a ferry), and he did not make it, he has to take the consequences. Shebu.11b וכי קיימיב״ד ומַתְנוּ משום עורה Ms. M. (ed. וקיימיב״ד ומתנו אדעתא דעורה) did the court establish a general law (that dead sacrificial animals need not be redeemed,) and stipulate that it must be redeemed for the value of its skin?; a. e. 2) to relate, teach. Ber.8b איכא דמַתְנֵי להאוכ׳ some one quoted that opinion of R. A. bar Ḥ. with reference to what has been taught, ‘R. S. b. Y. says Keth.17a sq. וה״מ למאן דקרי ותני אבל למאן דמתניוכ׳ this has been said concerning the funeral only of one who was versed in Bible and a student of Mishnah, but as regards one who was a teacher of Mishnah, there is no limit (of attendance at his funeral). Ḥull.48a הא … אתון אהא מַתְנִיתוּן לה אנן אדרבא מַתְנִינָן לה you report that action of R. N … in connection with this, we report it in connection with what Raba said ; a. fr. Ithpa. אִיתַּנֵּי, Ithpe. אִיתַּנֵּי, אִיתְ׳ 1) to be repeated. Targ. Gen. 41:32. Targ. Y. Deut. 27:26. 2) to be told, reported. Targ. Y. Gen. 38:13 (not ואַתְ׳). Targ. Y. II ib. 44:18 (ed. Vien. אַתַנֵּי, corr. acc.); a. e.

תְּנֵיI, תְּנָא, ch. sam(תני, תנה to tell), 1) to repeat, do a second time. Targ. 2 Sam. 20:10. Targ. 1 Sam. 26:8 (ed. Wil. אֶשְׁנֵי). Targ. 1 Kings 18:34. Targ. Job 29:22 (ed. Wil. Pa.). Targ. Prov. 26:11 דתָאנֵי ed. Lag. (ed. Wil. דתָנֵי); a. e. 2) to tell, relate; to teach. Targ. Ps. 50:6. Ib. 49:14 (Ms. Pa.). Ib. 147:19. Targ. Y. Deut. 5:5 למִתְנְיָא (ed. Vien. למִתַּנְיָא Ithpe.); a. fr.Esp. (denom. of מתניתא) to teach or study Mishnah or Boraitha; in gen. to report a tradition, teach, study. Erub.36b ליתא למתניתן מדתָנֵי איו דת׳ איווכ׳ our Mishnah is no authority, as it is contradicted by what Ayo teaches, for Ayo taught Yoma 27b והא אנן לא תְּנָן הכי but we have not so learned in the Mishnah! Ib. הך … קתני הך … לא קתני the Mishnah speaks of that which, if neglected, can be remedied; that which cannot be remedied it does not mention. Sabb.2a תנן התםוכ׳ there (in the Mishnah, Shebu. I, 1) we read Ib. b מאי שנא הכא דת׳ …מ״ש התם דת׳וכ׳ why does the Mishnah here read …, and there ? Ber.8b תְּנִינָאוכ׳ we are taught in the Mishnah Ib. 2a דקת׳ מאימתי, v. קָאֵי. Ib. כדתַנְיָא as it is stated (in the Boraitha). Yoma 26a לכדתניא (the word peder is needed) to intimate the law taught in the Boraitha. Ib. והתניאוכ׳ but has it not been taught ?; ib. 28a, a. fr.Ber.28a, a. fr. והתניא and so it has been taught.Y.Ḥall.II, 58c ר׳ יונה ת׳ דר״שוכ׳ R. Jonah taught (and adopted) the opinion of R. S. b. J.Y.Kidd.I, 58c bot. תמן תנינן there (in a Mishnah) we read Meg.24b לימא תנינן להא דתָנוּ רבנןוכ׳ shall we say that we are here taught that which the Rabbis have taught (i. e. is this a confirmation of what)?Ber.13a, a. fr. תָּנוּ רבנן (abbrev. ת״ר) the Rabbis have taught (introducing a discussion); a. v. fr.(In Talm. Babli. תנן refers to Mishnah, תניא to Boraitha. Pa. תַּנַּי 1) to change. Targ. Job 14:20. 2) to tell, relate; to teach. Targ. Y. Gen. 22:20. Ib. 32:6. Targ. Ps. 30:10 הַיְתַנּוּן ed. Lag. (Ms. אפשר דיתנון; ed. Wil. החויתון; oth. ed. החויתינון, corr. acc.). Targ. 2 Chr. 9:2; a. fr.Ber.49a ברכת … וחַנּוּיֵי קא מְתַנִּינָא Ms. M. (or מַתְנִינָא Af.; ed. מְתַנִּינָן or מַתְנִינָן) I have not learned the benediction over food, and shall I teach (Mishnah)? Af. אַתְנֵי 1) to stipulate, agree, make a condition. Targ. Y. Ex. 4:24.Keth.3a כיון דאיבעי ליה לאַתְנוּיֵי ולא א׳וכ׳ because he ought to have made it a condition (not to count so common an obstacle as the absence of a ferry), and he did not make it, he has to take the consequences. Shebu.11b וכי קיימיב״ד ומַתְנוּ משום עורה Ms. M. (ed. וקיימיב״ד ומתנו אדעתא דעורה) did the court establish a general law (that dead sacrificial animals need not be redeemed,) and stipulate that it must be redeemed for the value of its skin?; a. e. 2) to relate, teach. Ber.8b איכא דמַתְנֵי להאוכ׳ some one quoted that opinion of R. A. bar Ḥ. with reference to what has been taught, ‘R. S. b. Y. says Keth.17a sq. וה״מ למאן דקרי ותני אבל למאן דמתניוכ׳ this has been said concerning the funeral only of one who was versed in Bible and a student of Mishnah, but as regards one who was a teacher of Mishnah, there is no limit (of attendance at his funeral). Ḥull.48a הא … אתון אהא מַתְנִיתוּן לה אנן אדרבא מַתְנִינָן לה you report that action of R. N … in connection with this, we report it in connection with what Raba said ; a. fr. Ithpa. אִיתַּנֵּי, Ithpe. אִיתַּנֵּי, אִיתְ׳ 1) to be repeated. Targ. Gen. 41:32. Targ. Y. Deut. 27:26. 2) to be told, reported. Targ. Y. Gen. 38:13 (not ואַתְ׳). Targ. Y. II ib. 44:18 (ed. Vien. אַתַנֵּי, corr. acc.); a. e.

הָכִי(= הָא כִי) so, in this manner, thus. Snh.109b ה׳ אתני בינייהו thus they agreed between themselves. Ber2b, a. fr. ה׳ קאמר ליה he may say so to him, i. e. this is his argument. Succ.26b, a. fr. חסורי … וה׳ קתני something is left out (in the Mishnah), and it must read thus. Naz.2a, a. fr. וה׳ קאמר (abbr. וה״ק) and he means this.איה׳ (abbr. א״ה) if this be so, introducing an argument. Gitt.5a; a. v. fr.ברה׳ fit for such a thing, old enough Sot.26b לאו ברה׳ הוא he is unable to copulate; a. fr.אַדְּהָ׳ וה׳ in the meanwhile. Ber.16a. Ib. 18b אדה׳ וה׳ חזייהוכ׳ Ms. M. (ed. only אדה׳) while this was going on, he saw ; a. fr.כלה׳ all this, that much. Snh.107a; a. fr. בתרה׳ afterwards. Targ. Prov. 20:25. מטולה׳, אמטו לה׳, משוםה׳ on account of such (a thing), therefore. Targ. Ps. 49:15.Pes.31a. Tam.32a; a. fr.; v. אַמְטוּ, מְטוּל. Zeb.14a לה׳ therefore.השתא דאתית לה׳ now after coming so far, at this stage of the argument. Ber.15b; a. fr.ה׳ השתא, v. הַשְׁתָּא. אפילוה׳. even so, at any rate. Targ. Y. Gen. 27:33.ה׳ נמי, v. נַמִּי.

הָכִי(= הָא כִי) so, in this manner, thus. Snh.109b ה׳ אתני בינייהו thus they agreed between themselves. Ber2b, a. fr. ה׳ קאמר ליה he may say so to him, i. e. this is his argument. Succ.26b, a. fr. חסורי … וה׳ קתני something is left out (in the Mishnah), and it must read thus. Naz.2a, a. fr. וה׳ קאמר (abbr. וה״ק) and he means this.איה׳ (abbr. א״ה) if this be so, introducing an argument. Gitt.5a; a. v. fr.ברה׳ fit for such a thing, old enough Sot.26b לאו ברה׳ הוא he is unable to copulate; a. fr.אַדְּהָ׳ וה׳ in the meanwhile. Ber.16a. Ib. 18b אדה׳ וה׳ חזייהוכ׳ Ms. M. (ed. only אדה׳) while this was going on, he saw ; a. fr.כלה׳ all this, that much. Snh.107a; a. fr. בתרה׳ afterwards. Targ. Prov. 20:25. מטולה׳, אמטו לה׳, משוםה׳ on account of such (a thing), therefore. Targ. Ps. 49:15.Pes.31a. Tam.32a; a. fr.; v. אַמְטוּ, מְטוּל. Zeb.14a לה׳ therefore.השתא דאתית לה׳ now after coming so far, at this stage of the argument. Ber.15b; a. fr.ה׳ השתא, v. הַשְׁתָּא. אפילוה׳. even so, at any rate. Targ. Y. Gen. 27:33.ה׳ נמי, v. נַמִּי.

יָשַׁט (b. h.; cmp. שוּט) to spread, stretch.V. וֶשֶׁט. Hif. הוֹשִׁיט to stretch forth, to hand, reach. Ḥull.140b ה׳ ידו לקןוכ׳ if one put his hand forth into a nest and cut there. Ab. Zar.6b לא יוֹשִׁיטוכ׳ one must not hand a cup of wine to a nazarite Ib. קתני לא יושיט … לא יתן it says, ‘he shall not reach over and not ‘he shall not give (which means that the object is beyond the reach of the other person). Pesik. Sliḥ. p. 167b>; Yalk. Num. 744 ה׳ הדסים offered myrtles, i. e. asked pardon; a. e.

מִיהָא, מִיהַת(contr. of מִי or מַן a. הֲוָא, הֲוַת) (whatever it be, be it as it may, however, at all events. B. Kam. 106b השתא מ׳ הא לא אודי מידי Ms. M. (ed. השתא מ׳ לא אודי) now, however, you see, he has not confessed. B. Mets.84b בתורה מ׳ גדול ממך לאוכ׳ in knowledge, at all events, (even according to thy own admission) he was thy superior, (though) I do not know (cannot judge). Sabb.125a אודי לי מ׳וכ׳ do at least admit that, v. אֵיזִי. Nidd.6b קתני מ׳ ככרותוכ׳ at all events it says ‘loaves of Trumah; a. v. fr. (Not to be confounded with מֵהָא from this, v. הָא.

מִיהָא, מִיהַת(contr. of מִי or מַן a. הֲוָא, הֲוַת) (whatever it be, be it as it may, however, at all events. B. Kam. 106b השתא מ׳ הא לא אודי מידי Ms. M. (ed. השתא מ׳ לא אודי) now, however, you see, he has not confessed. B. Mets.84b בתורה מ׳ גדול ממך לאוכ׳ in knowledge, at all events, (even according to thy own admission) he was thy superior, (though) I do not know (cannot judge). Sabb.125a אודי לי מ׳וכ׳ do at least admit that, v. אֵיזִי. Nidd.6b קתני מ׳ ככרותוכ׳ at all events it says ‘loaves of Trumah; a. v. fr. (Not to be confounded with מֵהָא from this, v. הָא.

מִיהָא, מִיהַת(contr. of מִי or מַן a. הֲוָא, הֲוַת) (whatever it be, be it as it may, however, at all events. B. Kam. 106b השתא מ׳ הא לא אודי מידי Ms. M. (ed. השתא מ׳ לא אודי) now, however, you see, he has not confessed. B. Mets.84b בתורה מ׳ גדול ממך לאוכ׳ in knowledge, at all events, (even according to thy own admission) he was thy superior, (though) I do not know (cannot judge). Sabb.125a אודי לי מ׳וכ׳ do at least admit that, v. אֵיזִי. Nidd.6b קתני מ׳ ככרותוכ׳ at all events it says ‘loaves of Trumah; a. v. fr. (Not to be confounded with מֵהָא from this, v. הָא.

מִיהָא, מִיהַת(contr. of מִי or מַן a. הֲוָא, הֲוַת) (whatever it be, be it as it may, however, at all events. B. Kam. 106b השתא מ׳ הא לא אודי מידי Ms. M. (ed. השתא מ׳ לא אודי) now, however, you see, he has not confessed. B. Mets.84b בתורה מ׳ גדול ממך לאוכ׳ in knowledge, at all events, (even according to thy own admission) he was thy superior, (though) I do not know (cannot judge). Sabb.125a אודי לי מ׳וכ׳ do at least admit that, v. אֵיזִי. Nidd.6b קתני מ׳ ככרותוכ׳ at all events it says ‘loaves of Trumah; a. v. fr. (Not to be confounded with מֵהָא from this, v. הָא.

מַכָּרm. (b. h.; נָכַר) acquaintance, friend. Y.Gitt.III, 45a ויש מ׳ לעני has the poor man a friend?, i. e., is he who separates the poor mans tithes permitted to reserve them for a certain person?Pl. מַכָּרִים, constr. מַכָּרֵי. Ib. במ׳ כהונהוכ׳ the Mishnah speaks of friends of priests or Levites (to whom the owner is in the habit of giving the priestly shares); Bab. ib. 30a. Ib. במ׳ לא קתני (sub. כהונה) the Mishnah does not distinctly speak of friends. Ḥull.133a; a. fr.

מַכָּרm. (b. h.; נָכַר) acquaintance, friend. Y.Gitt.III, 45a ויש מ׳ לעני has the poor man a friend?, i. e., is he who separates the poor mans tithes permitted to reserve them for a certain person?Pl. מַכָּרִים, constr. מַכָּרֵי. Ib. במ׳ כהונהוכ׳ the Mishnah speaks of friends of priests or Levites (to whom the owner is in the habit of giving the priestly shares); Bab. ib. 30a. Ib. במ׳ לא קתני (sub. כהונה) the Mishnah does not distinctly speak of friends. Ḥull.133a; a. fr.

צְדָדm. = צַד, pl. צְדָדִים; צְרָדִין. Ḥull.8a והאיכא צ׳ but are there not the sides (of the heated knife which burn instead of cutting)? Y.Sabb.XIII, end, 14b צִידְדֵי בהמה the sides of a beast. Bab. ib. 154b צ׳ הן וצ׳ לאוכ׳ this is making use of the sides of a beast, and this the Rabbis have not forbidden. Ib. צִדְדֵי צ׳ the sides of sides, indirect use of the sides of an object (v. צַד). Sifré Num. 126 בכל צְדָדָיו on any of its sides, opp. entrance of the tent. Nidd.22b, v. פָּנָה. Sabb.6a צִדֵּי רשות הרבים the sides (the walls) along the public road. Ib. 99a צידי עגלה the sides of a wagon; עגלות תחתיהן וביניהן וצִידֵּיהֶן the spaces under wagons and between them, and their outsides. Y.Peah VI, 19c top דבר שהוא חומר משני צ׳ where a rule works as a restriction both ways; a. fr.B. Kam.16b, a. e. לצ׳ קתני it is meant in either way, i. e. disjunctively, the one or the other. Y.Yeb.IV, 5d לצ׳ … אווכ׳ the Mishnah means the Vav in a disjunctive sense, ‘or

צְדָדm. = צַד, pl. צְדָדִים; צְרָדִין. Ḥull.8a והאיכא צ׳ but are there not the sides (of the heated knife which burn instead of cutting)? Y.Sabb.XIII, end, 14b צִידְדֵי בהמה the sides of a beast. Bab. ib. 154b צ׳ הן וצ׳ לאוכ׳ this is making use of the sides of a beast, and this the Rabbis have not forbidden. Ib. צִדְדֵי צ׳ the sides of sides, indirect use of the sides of an object (v. צַד). Sifré Num. 126 בכל צְדָדָיו on any of its sides, opp. entrance of the tent. Nidd.22b, v. פָּנָה. Sabb.6a צִדֵּי רשות הרבים the sides (the walls) along the public road. Ib. 99a צידי עגלה the sides of a wagon; עגלות תחתיהן וביניהן וצִידֵּיהֶן the spaces under wagons and between them, and their outsides. Y.Peah VI, 19c top דבר שהוא חומר משני צ׳ where a rule works as a restriction both ways; a. fr.B. Kam.16b, a. e. לצ׳ קתני it is meant in either way, i. e. disjunctively, the one or the other. Y.Yeb.IV, 5d לצ׳ … אווכ׳ the Mishnah means the Vav in a disjunctive sense, ‘or

קוּלָּאch. sam( קוּל or קוֹל m. (preced.; v. קָלַל) light matter.), lenient rule, easier practice. Y.Ab. Zar. V, 44d את סבר הדא … לק׳וכ׳ you may think that this opinion of R. S. b. G. is an alleviation, but it is nothing but a restriction. Bets.3b כל ספיקא דרבנן לק׳ a doubtful case in which a rabbinical enactment is under consideration, is decided in favor of the easier practice; a. fr.Pl. קוּלִּין, קוּלּי. Pes.55a top תנא ק׳ ק׳ קתני the teacher (in saying there is no difference, 54b) speaks only of alleviations (permitted acts).

קוּלָּאch. sam( קוּל or קוֹל m. (preced.; v. קָלַל) light matter.), lenient rule, easier practice. Y.Ab. Zar. V, 44d את סבר הדא … לק׳וכ׳ you may think that this opinion of R. S. b. G. is an alleviation, but it is nothing but a restriction. Bets.3b כל ספיקא דרבנן לק׳ a doubtful case in which a rabbinical enactment is under consideration, is decided in favor of the easier practice; a. fr.Pl. קוּלִּין, קוּלּי. Pes.55a top תנא ק׳ ק׳ קתני the teacher (in saying there is no difference, 54b) speaks only of alleviations (permitted acts).