שומע

אַגְרִיאוֹן, אַגְרִיּוֹןm. (ἄγριος, neut. or. acc.) wild (opp. אִימִירוֹן q. v.); rough. Gen. R. s. 77; Cant. R. to III, 6 כלב א׳. Num. R. s. 11 (refer, to Gen. 3:8) שומע הקול א׳ after sinning, Adam heard the divine voice as a harsh one. Cant. R. to III, 7 (corr. acc.). Pesik. R. s. 15 בזעף א׳ וכ׳ … (leave out hebr. words as glosses to explain the Greek).

אַגְרִיאוֹן, אַגְרִיּוֹןm. (ἄγριος, neut. or. acc.) wild (opp. אִימִירוֹן q. v.); rough. Gen. R. s. 77; Cant. R. to III, 6 כלב א׳. Num. R. s. 11 (refer, to Gen. 3:8) שומע הקול א׳ after sinning, Adam heard the divine voice as a harsh one. Cant. R. to III, 7 (corr. acc.). Pesik. R. s. 15 בזעף א׳ וכ׳ … (leave out hebr. words as glosses to explain the Greek).

אַגְרִיאוֹן, אַגְרִיּוֹןm. (ἄγριος, neut. or. acc.) wild (opp. אִימִירוֹן q. v.); rough. Gen. R. s. 77; Cant. R. to III, 6 כלב א׳. Num. R. s. 11 (refer, to Gen. 3:8) שומע הקול א׳ after sinning, Adam heard the divine voice as a harsh one. Cant. R. to III, 7 (corr. acc.). Pesik. R. s. 15 בזעף א׳ וכ׳ … (leave out hebr. words as glosses to explain the Greek).

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).

יְרוּשָּׁהf. (b. h. יְרֻשָּׁה; יָרַש) 1) conquest, taking possession. Sifré Num. 107 (ref. to Num. 15:18) אחר י׳ וישיבהוכ׳ the text means after conquering and settling in the land (proving from Deut. 11:31); Kidd.37b. Ib.a מושב לאחר י׳ וישיבה משמע the word dwelling (e. g. Lev. 23:14) means after conquest Ib. 38a; a. fr. 2) inheritance, heirloom. Ab. II, 12 שאינה י׳ לך for it (the knowledge of the Law) does not come to thee by inheritance (without toil). Ned.81a that it may not be said י׳ היא להם scholarship comes to them by inheritance. Sifré Deut. 345 (ref. to Deut. 33:4) שומע אני י׳לבני מלכיםוכ׳ I might understand, it is an inheritance of the sons of the nobles Ib. לִירוּשָּׁתִי אני חוזר I am returning to my own heirloom; Ex. R. s. 33 לִירוּשַּׁת אבותי to my paternal heirloom. B. Bath. 110b בת י׳ having the right of inheritance. Ib. 113b י׳ ראשונה the first succession (direct heirs, children); י׳ שנייה indirect heirs (brothers); a. v. fr.

יְרוּשָּׁהf. (b. h. יְרֻשָּׁה; יָרַש) 1) conquest, taking possession. Sifré Num. 107 (ref. to Num. 15:18) אחר י׳ וישיבהוכ׳ the text means after conquering and settling in the land (proving from Deut. 11:31); Kidd.37b. Ib.a מושב לאחר י׳ וישיבה משמע the word dwelling (e. g. Lev. 23:14) means after conquest Ib. 38a; a. fr. 2) inheritance, heirloom. Ab. II, 12 שאינה י׳ לך for it (the knowledge of the Law) does not come to thee by inheritance (without toil). Ned.81a that it may not be said י׳ היא להם scholarship comes to them by inheritance. Sifré Deut. 345 (ref. to Deut. 33:4) שומע אני י׳לבני מלכיםוכ׳ I might understand, it is an inheritance of the sons of the nobles Ib. לִירוּשָּׁתִי אני חוזר I am returning to my own heirloom; Ex. R. s. 33 לִירוּשַּׁת אבותי to my paternal heirloom. B. Bath. 110b בת י׳ having the right of inheritance. Ib. 113b י׳ ראשונה the first succession (direct heirs, children); י׳ שנייה indirect heirs (brothers); a. v. fr.

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.

מַצָּהf. (b. h.; מָצַץ) 1) (dry, pressed bread, unleavened bread, esp. the bread served at the Passover meal. Pes.X, 3. Ib. 5 כל שלא אמר … פסח מ׳וכ׳ whoever does not explain, at the meal, the following three ceremonies, has not done his duty, and these they are: the Passover sacrifice, the eating of matsah and the bitter herbs. Men.V, 1 כל המנחות באות מ׳ all meal offerings are offered in an unleavened condition, opp. חָמֵץ. Pes.35a דברים הבאים … אדם יוצא בהן ידי חובתו במ׳ one performs his duty of eating matsah (on the first Passover night) with such things only as are capable of leavening (the five species of grain); a. fr.Pl. מַצּוֹת. Mekh. Bo, s. 8 שומע אני כל מ׳ במשמע I might think anything unleavened is included (may be used for eating on the first Passover night); a. fr. 2) עו̇ר המ׳, or מ׳ a hide not tanned by a process of fermentation, untanncd hide. Kel. XVII, 15. Gitt.22a; Sabb.79a שלשה עורות הן מ׳וכ׳ there are three kinds of hides, matsah, v. דִּיפְתְּרָא. Ib. מ׳ כמשמעווכ׳ m. is what its name implies, not salted and floured nor tanned with gall-nut.

מַצָּהf. (b. h.; מָצַץ) 1) (dry, pressed bread, unleavened bread, esp. the bread served at the Passover meal. Pes.X, 3. Ib. 5 כל שלא אמר … פסח מ׳וכ׳ whoever does not explain, at the meal, the following three ceremonies, has not done his duty, and these they are: the Passover sacrifice, the eating of matsah and the bitter herbs. Men.V, 1 כל המנחות באות מ׳ all meal offerings are offered in an unleavened condition, opp. חָמֵץ. Pes.35a דברים הבאים … אדם יוצא בהן ידי חובתו במ׳ one performs his duty of eating matsah (on the first Passover night) with such things only as are capable of leavening (the five species of grain); a. fr.Pl. מַצּוֹת. Mekh. Bo, s. 8 שומע אני כל מ׳ במשמע I might think anything unleavened is included (may be used for eating on the first Passover night); a. fr. 2) עו̇ר המ׳, or מ׳ a hide not tanned by a process of fermentation, untanncd hide. Kel. XVII, 15. Gitt.22a; Sabb.79a שלשה עורות הן מ׳וכ׳ there are three kinds of hides, matsah, v. דִּיפְתְּרָא. Ib. מ׳ כמשמעווכ׳ m. is what its name implies, not salted and floured nor tanned with gall-nut.

עֵצָהII f. (b. h.; רָעַץ) counsel, advice, plan, consultation, council. Gen. R. s. 74 נוטלין ע׳ they hold council, v. רֶוַוח. Sot.11a (ref. to Ex. 1:10) הוא התחיל בע׳ תחלה he was the first to propose (the destruction of Israel). Ib. שלשה היו באותה ע׳ three men took part in that consultation. Meg.12b ניטלה ע׳ ממנו counsel (legal wisdom) has been taken away from us. Sot.11b שפנה מעֲצַת מרגלים he turned away from the council of the spies. Gitt.58a, a. e. אם אתה שומע לעֲצָתִי if thou wouldst listen to my advice. Tanḥ. Haăz. 8 ובעצתי אלוכ׳ and if you follow my advice, do not risk your life for her. B. Bath. 118a, a. fr. ע׳ טובה קמשמע לן good advice is meant by it (not a law); a. fr.Pl. עֵצוֹת. Kidd.80b (in Chald. dict.), v. עוּץ. Midr. Till. to Ps. 1:3 שהיה יועץ ע׳ ומתקיימותוכ׳ who suggested plans which were executed, and which turned out well; a. e.

עֵצָהII f. (b. h.; רָעַץ) counsel, advice, plan, consultation, council. Gen. R. s. 74 נוטלין ע׳ they hold council, v. רֶוַוח. Sot.11a (ref. to Ex. 1:10) הוא התחיל בע׳ תחלה he was the first to propose (the destruction of Israel). Ib. שלשה היו באותה ע׳ three men took part in that consultation. Meg.12b ניטלה ע׳ ממנו counsel (legal wisdom) has been taken away from us. Sot.11b שפנה מעֲצַת מרגלים he turned away from the council of the spies. Gitt.58a, a. e. אם אתה שומע לעֲצָתִי if thou wouldst listen to my advice. Tanḥ. Haăz. 8 ובעצתי אלוכ׳ and if you follow my advice, do not risk your life for her. B. Bath. 118a, a. fr. ע׳ טובה קמשמע לן good advice is meant by it (not a law); a. fr.Pl. עֵצוֹת. Kidd.80b (in Chald. dict.), v. עוּץ. Midr. Till. to Ps. 1:3 שהיה יועץ ע׳ ומתקיימותוכ׳ who suggested plans which were executed, and which turned out well; a. e.

פַּרְגּוֹדm. (paragauda, παραγώδης of Semitic origin; פרג to divide, cmp. פָּרוֹכֶת) 1) curtain. Kel. XXIX, 1 Maim. (R. S. tunic, v. infra).Esp. (cmp. וִילוֹן) the curtain of heaven. Ḥag.15a כבר שמעתי מאחורי הפ׳וכ׳ I have already heard from behind the Curtain, ‘Return, ye wayward children, all except Aḥer. Yoma 77a Ms. M. (omitted in later editions; v. Rabb. D. S. a. l. note 3). B. Mets.59a שלשה אין הפ׳ ננעל בפניהם there are three wrongs for which the Curtain is never closed (the outcries over them will not be unheeded).Trnsf. the court, royal attendants. Mekh. Yithro, Baḥod., s. 2 לא דומה שומע מפי פ׳וכ׳ it is not the same to hear from the lips of attendants as to hear from the lips of the king himself; Yalk. Ex. 276. 2) a certain garment, tunic. Gen. R. s. 84 (expl. כתנת הפסים, Gen. 37:23). Shek. III, 2, v. חָפַת; a. e. 3) (cmp. אַוְורַקְסִין) a sort of breeches. Sabb.120a שני פרגוד Ms. M. (ed. פרגד; Ar. פַּרְגּוֹדִין) two (a pair of) breeches; (Y. ib. XVI, 15d אבריקין).

פַּרְגּוֹדm. (paragauda, παραγώδης of Semitic origin; פרג to divide, cmp. פָּרוֹכֶת) 1) curtain. Kel. XXIX, 1 Maim. (R. S. tunic, v. infra).Esp. (cmp. וִילוֹן) the curtain of heaven. Ḥag.15a כבר שמעתי מאחורי הפ׳וכ׳ I have already heard from behind the Curtain, ‘Return, ye wayward children, all except Aḥer. Yoma 77a Ms. M. (omitted in later editions; v. Rabb. D. S. a. l. note 3). B. Mets.59a שלשה אין הפ׳ ננעל בפניהם there are three wrongs for which the Curtain is never closed (the outcries over them will not be unheeded).Trnsf. the court, royal attendants. Mekh. Yithro, Baḥod., s. 2 לא דומה שומע מפי פ׳וכ׳ it is not the same to hear from the lips of attendants as to hear from the lips of the king himself; Yalk. Ex. 276. 2) a certain garment, tunic. Gen. R. s. 84 (expl. כתנת הפסים, Gen. 37:23). Shek. III, 2, v. חָפַת; a. e. 3) (cmp. אַוְורַקְסִין) a sort of breeches. Sabb.120a שני פרגוד Ms. M. (ed. פרגד; Ar. פַּרְגּוֹדִין) two (a pair of) breeches; (Y. ib. XVI, 15d אבריקין).

שָׁמַע(b. h.) (to be still,) to hear, listen, obey; to understand. R. Hash. IV, 2 כל עיר … ושוֹמַעַתוכ׳ every township near Jerusalem from where you can see (the city) and hear (the Shofar) Ib. 21b עד שיִשְׁמְעוּ … מקודש until they heard from the mouth of the court mḳuddash (v. קָרַש). Snh.90a שְׁמַע לו listen to him (obey the prophets command); אל תִּשְׁמַע לו listen not to him. Keth.5b אם יִשְׁמַעוכ׳ if a man hears an improper word, v. שָׁפָה II. Ber.13a the text (Deut. 6:4) says ‘hear (or ‘understand), בכל לשון שאתה שוֹמֵעַ recite the Shmʿa in whatever language you understand. R. Hash. III, 7 אם קול שופר ש׳ if he heard the sound of a Shofar; ואם קול הברה ש׳, v. הֲבָרָה. Y.Hor.I, 46a top נותנין לו שהות עד שיִשְׁמַע we allow him time enough that he may have heard (the decision of the other court), opp. to עד שישמע (not שישפע) (he is not guilty) until he has really heard it; a. v. fr. Hif. הִשְׁמִיעַ 1) to cause to hear; to announce. Ber. l. c. הַשְׁמַע לאזניךוכ׳ let thy ears hear what thou utterest Ib. לאה׳ לאזנו if he read the Shin‘a inaudibly to himself. R. Hash. 28b עד שיתכוין שומע ימַשְׁמִיעַ until he that hears (the Shofar) and he that causes to hear (that blows) have the intention to perform a religious act. Shek. I, 1 מַשְׁמִיעִין על השקליםוכ׳ (Y. ed. מְשַׁמְּעִין, Pi.) public announcement is made concerning the contribution of the half-Shekels ; a. fr. 2) (sub. עצמו) to show ones self obedient, be persuaded, surrender, v. Nif. Pi. שִׁימֵּעַ 1) to announce, v. supra. Y.Shek.I, beg.45c; Y.Meg.I, 71a. 2) to assemble for mourning services, invite. Snh.47a הלינו לכבודו לשַׁמֵּעַ עליווכ׳ if burial is postponed for the honor of the dead, to assemble the surrounding townships for his funeral, to bring on lamenting women Nif. נִשְׁמַע 1) to be heard; to be listened to, be obeyed. Ber.6a אין תפלה … נִשְׁמַעַתוכ׳ mans prayer is heard only in the house of prayer. Y. ib. V, end, 9b שנִשְׁמְעָה תפלתו that his prayer will be heard (his petition be granted). Erub.18b כל בית שנִשְׁמָעִיןוכ׳ a house in which the words of the Law are heard by night will never be destroyed. Yeb.65b כשם … דבר הנִשְׁמָעוכ׳ as well as it is proper to say a thing that has been heard (to mention ones authority), so it is proper not to say a thing that has not been heard (for which you cannot cite your authority); a. fr. 2) to show ones self willing; to submit to authority; (of woman) to surrender. R. Hash. 25b אשרי הדור שהגדולים נִשְׁמָעִיםוכ׳ blessed the generation in which the superiors (in wisdom) submit to the authority of their inferiors, and how much more when inferiors acknowledge the authority of their superiors!Snh.82a הִשָׁמְעִי לי (ed. הַשְׁמִיעִי לי) surrender thyself to me; לא תִשָּׁמְעִי אלאוכ׳ surrender thyself only to a prominent man among them; Sifré Num. 131; ib. רצונך שאֶשָּׁמַע לך הנזרוכ׳ if thou desirest me to surrender myself to thee, renounce the law of Moses; Yalk. ib. 771. Y.Succ.V, 55b top נִשְׁמָעוֹת … לליגיונותיוכ׳ if you will surrender to my legions, I will not put you to death. Snh.93a הַשְׁמִיעִי אלוכ׳ surrender thyself to Zedekiah; a. fr.

שָׁמַע(b. h.) (to be still,) to hear, listen, obey; to understand. R. Hash. IV, 2 כל עיר … ושוֹמַעַתוכ׳ every township near Jerusalem from where you can see (the city) and hear (the Shofar) Ib. 21b עד שיִשְׁמְעוּ … מקודש until they heard from the mouth of the court mḳuddash (v. קָרַש). Snh.90a שְׁמַע לו listen to him (obey the prophets command); אל תִּשְׁמַע לו listen not to him. Keth.5b אם יִשְׁמַעוכ׳ if a man hears an improper word, v. שָׁפָה II. Ber.13a the text (Deut. 6:4) says ‘hear (or ‘understand), בכל לשון שאתה שוֹמֵעַ recite the Shmʿa in whatever language you understand. R. Hash. III, 7 אם קול שופר ש׳ if he heard the sound of a Shofar; ואם קול הברה ש׳, v. הֲבָרָה. Y.Hor.I, 46a top נותנין לו שהות עד שיִשְׁמַע we allow him time enough that he may have heard (the decision of the other court), opp. to עד שישמע (not שישפע) (he is not guilty) until he has really heard it; a. v. fr. Hif. הִשְׁמִיעַ 1) to cause to hear; to announce. Ber. l. c. הַשְׁמַע לאזניךוכ׳ let thy ears hear what thou utterest Ib. לאה׳ לאזנו if he read the Shin‘a inaudibly to himself. R. Hash. 28b עד שיתכוין שומע ימַשְׁמִיעַ until he that hears (the Shofar) and he that causes to hear (that blows) have the intention to perform a religious act. Shek. I, 1 מַשְׁמִיעִין על השקליםוכ׳ (Y. ed. מְשַׁמְּעִין, Pi.) public announcement is made concerning the contribution of the half-Shekels ; a. fr. 2) (sub. עצמו) to show ones self obedient, be persuaded, surrender, v. Nif. Pi. שִׁימֵּעַ 1) to announce, v. supra. Y.Shek.I, beg.45c; Y.Meg.I, 71a. 2) to assemble for mourning services, invite. Snh.47a הלינו לכבודו לשַׁמֵּעַ עליווכ׳ if burial is postponed for the honor of the dead, to assemble the surrounding townships for his funeral, to bring on lamenting women Nif. נִשְׁמַע 1) to be heard; to be listened to, be obeyed. Ber.6a אין תפלה … נִשְׁמַעַתוכ׳ mans prayer is heard only in the house of prayer. Y. ib. V, end, 9b שנִשְׁמְעָה תפלתו that his prayer will be heard (his petition be granted). Erub.18b כל בית שנִשְׁמָעִיןוכ׳ a house in which the words of the Law are heard by night will never be destroyed. Yeb.65b כשם … דבר הנִשְׁמָעוכ׳ as well as it is proper to say a thing that has been heard (to mention ones authority), so it is proper not to say a thing that has not been heard (for which you cannot cite your authority); a. fr. 2) to show ones self willing; to submit to authority; (of woman) to surrender. R. Hash. 25b אשרי הדור שהגדולים נִשְׁמָעִיםוכ׳ blessed the generation in which the superiors (in wisdom) submit to the authority of their inferiors, and how much more when inferiors acknowledge the authority of their superiors!Snh.82a הִשָׁמְעִי לי (ed. הַשְׁמִיעִי לי) surrender thyself to me; לא תִשָּׁמְעִי אלאוכ׳ surrender thyself only to a prominent man among them; Sifré Num. 131; ib. רצונך שאֶשָּׁמַע לך הנזרוכ׳ if thou desirest me to surrender myself to thee, renounce the law of Moses; Yalk. ib. 771. Y.Succ.V, 55b top נִשְׁמָעוֹת … לליגיונותיוכ׳ if you will surrender to my legions, I will not put you to death. Snh.93a הַשְׁמִיעִי אלוכ׳ surrender thyself to Zedekiah; a. fr.