תני

תני, תָּנָה(b. h.; v. שָׁנָה) ( to repeat, to tell. Pi. תִּנָּה same. Gen. R. s. 6 (ref. to Ps. 50:6) לעתיד … שמים מְתַנִּיםוכ׳ in the future the heavens shall tell the righteousness which the Lord does to his world. Yalk. Jer. 277 והיה מְתַנֶּה נסיםוכ׳ and he told the wonders that happened to him ; (Ber.13a מספר). Midr. Till. to Ps. 118:14 לא לי לתַנּוֹת כלוכ׳ is it not my duty to tell all the wonders ?; a. e. Hif. הִתְנָה to stipulate, agree, make a condition. B. Bath.8b רשאין … להַתְנוֹת עלוכ׳ the residents of a town have a right to stipulate measures, prices of food, and wages of laborers. Keth.IX, 1 שה׳ על מה שכתובוכ׳ because he made an agreement contrary to what is written in the Law; וכל חמַתְנֶה עלוכ׳, v. תְּנַאי. Erub.III, 5 מתנה אדם על ערובווכ׳ a man may lay his ‘Erub. (v. עֵירוּב) on condition and say, if gentiles come Ib. 36b אין אדם מתנה על … כאחד no man can lay down conditions for two alternatives together (so as to reserve to himself the choice in the event of both alternatives coming to pass); a. fr.Part. pass. מוּתְנֶה; pl. מוּתְנִים; מוּתְנִין. Y.Keth.X, end, 34a; Y.B. Kam.IV, 4b top שוורים כמ׳ הן in the case of oxen (of several owners, consecutively gored by the same ox) it is as if an agreement had been made beforehand.

תְּנֵיII (cmp. שנן) to be pointed, sharp. Pa. תַּנֵּי to sharpen, to speak sharp words. Targ. Ps. 140:4 מְתַנְּיָן בלישנ׳ (prob. to be read: לישנ׳; h. text שננו לשונם). Ithpe. אִתְּנֵי to be sharpened. Targ. Ez. 21:14 (h. text הוחדה).

תִּנְיָינוּת, תִּנְיָ׳, תִּי׳f. (preced.) a second time (used adverbially). Targ. Gen. 41:5. Targ. Lev. 13:58; a. fr.Deut. R. s. 1, beg. תִּנְיָינוּתֵיךְ הוא, v. קַדְמוּתָא; ib. תִּנְיָינוּתְכוֹן your second offense.

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.

תני, תָּנָה(b. h.; v. שָׁנָה) ( to repeat, to tell. Pi. תִּנָּה same. Gen. R. s. 6 (ref. to Ps. 50:6) לעתיד … שמים מְתַנִּיםוכ׳ in the future the heavens shall tell the righteousness which the Lord does to his world. Yalk. Jer. 277 והיה מְתַנֶּה נסיםוכ׳ and he told the wonders that happened to him ; (Ber.13a מספר). Midr. Till. to Ps. 118:14 לא לי לתַנּוֹת כלוכ׳ is it not my duty to tell all the wonders ?; a. e. Hif. הִתְנָה to stipulate, agree, make a condition. B. Bath.8b רשאין … להַתְנוֹת עלוכ׳ the residents of a town have a right to stipulate measures, prices of food, and wages of laborers. Keth.IX, 1 שה׳ על מה שכתובוכ׳ because he made an agreement contrary to what is written in the Law; וכל חמַתְנֶה עלוכ׳, v. תְּנַאי. Erub.III, 5 מתנה אדם על ערובווכ׳ a man may lay his ‘Erub. (v. עֵירוּב) on condition and say, if gentiles come Ib. 36b אין אדם מתנה על … כאחד no man can lay down conditions for two alternatives together (so as to reserve to himself the choice in the event of both alternatives coming to pass); a. fr.Part. pass. מוּתְנֶה; pl. מוּתְנִים; מוּתְנִין. Y.Keth.X, end, 34a; Y.B. Kam.IV, 4b top שוורים כמ׳ הן in the case of oxen (of several owners, consecutively gored by the same ox) it is as if an agreement had been made beforehand.

תני, תָּנָה(b. h.; v. שָׁנָה) ( to repeat, to tell. Pi. תִּנָּה same. Gen. R. s. 6 (ref. to Ps. 50:6) לעתיד … שמים מְתַנִּיםוכ׳ in the future the heavens shall tell the righteousness which the Lord does to his world. Yalk. Jer. 277 והיה מְתַנֶּה נסיםוכ׳ and he told the wonders that happened to him ; (Ber.13a מספר). Midr. Till. to Ps. 118:14 לא לי לתַנּוֹת כלוכ׳ is it not my duty to tell all the wonders ?; a. e. Hif. הִתְנָה to stipulate, agree, make a condition. B. Bath.8b רשאין … להַתְנוֹת עלוכ׳ the residents of a town have a right to stipulate measures, prices of food, and wages of laborers. Keth.IX, 1 שה׳ על מה שכתובוכ׳ because he made an agreement contrary to what is written in the Law; וכל חמַתְנֶה עלוכ׳, v. תְּנַאי. Erub.III, 5 מתנה אדם על ערובווכ׳ a man may lay his ‘Erub. (v. עֵירוּב) on condition and say, if gentiles come Ib. 36b אין אדם מתנה על … כאחד no man can lay down conditions for two alternatives together (so as to reserve to himself the choice in the event of both alternatives coming to pass); a. fr.Part. pass. מוּתְנֶה; pl. מוּתְנִים; מוּתְנִין. Y.Keth.X, end, 34a; Y.B. Kam.IV, 4b top שוורים כמ׳ הן in the case of oxen (of several owners, consecutively gored by the same ox) it is as if an agreement had been made beforehand.

הַרְדְּסִיאֹות(הַדְרְסִ־) הַרְדְּסִיֹּות f. pl., יוניה׳ a species of domesticated doves (prob. so named from the manner of their fructification, v. הִרְדּוּס). Ḥull.XII, 1; Bets.25a; Tosef. ib. I, 10; Tosef.Ḥull.X, 9 הרד׳ ed. Zuck. (Var. הדר׳). Ḥull.139b חד תני הדר׳ וחד תני הרד׳וכ׳ one reads hadr., and one reads hard., the one deriving our w. from Herod, the other from the name of a place.

הַרְדְּסִיאֹות(הַדְרְסִ־) הַרְדְּסִיֹּות f. pl., יוניה׳ a species of domesticated doves (prob. so named from the manner of their fructification, v. הִרְדּוּס). Ḥull.XII, 1; Bets.25a; Tosef. ib. I, 10; Tosef.Ḥull.X, 9 הרד׳ ed. Zuck. (Var. הדר׳). Ḥull.139b חד תני הדר׳ וחד תני הרד׳וכ׳ one reads hadr., and one reads hard., the one deriving our w. from Herod, the other from the name of a place.

נָדַב(b. h.) 1) to make willing, to prompt. Tanḥ. Trum. 3 (ref. to Ex. 25:2) יצא … שאין לבו נוֹדְבוֹ this excludes the insane whom his heart (reason) cannot prompt; (Tanḥ. ed. Bub. ib. 2 שאינו מתנדב בלבו). 2) (denom. of נְדָבָה) to offer willingly, donate, consecrate, contrad. to נָדַר (v. נְדָבָה). Ned.9b (ref. to Mish. I, 1) תני נ׳ בנזירוכ׳ read nadab (in place of nadar), he made a noble vow Ib. 10a תני נוֹדֵבוכ׳ read nodeb (in place of נודר), he dedicates the sacrifice and fulfills (offers it). Nif. נִידָּב, נִידָּב to be donated, dedicated. Meg.I, 10 כל שהוא נידר ונ׳ whatever sacrifice is dependent on vow or dedication; Zeb.117a כל הנדר ונ׳ Ms. M.; Sifré Deut. 65; Tem.14b. Ib. נזיר לאו נדר ונ׳ הוא the sacrifices of the Nazarite are not to be classified among the vowed or free-will offerings; a. e. Hithpa. הִתְנַדֵּב to be prompted; to vow a free-will offering; to donate. Tosef.Ned.I, 1 אין הרשעים מִתְנַדְּבִים wicked men do not vow offerings. Ib. מתנדבים נזירות used to vow to be Nazarites. Men.XII, 3 לאה׳ כדרך המתנדבים he did not make his vow in the ordinary way of vowing people. Ib. 4 מִתְנַדֵּב אדםוכ׳ a man may vow a meal offering of sixty Tanḥ. ed. Bub. l. c. מתנדב בלבו is prompted by his heart, v. supra. Arakh.6b עכו״ם שה׳ מנורהוכ׳ if a gentile donated a lamp to a synagogue. Sifra Tsav, Milluim. Par. 1 בשעה שצוה … להִתְנַדֵּבוכ׳ when the Lord of the world ordered free-will donations for the sanctuary; שלא יִתְנַדֵּב אדם גזלוכ׳ that no man must donate what is forced out of him, i. e. no pressure may be used for contributions for a sacred purpose; Yalk. Lev. 515. Snh.43a נשים … מִתְנַדְּבוֹתוכ׳ worthy women … volunteered their services and brought them (benumbing drinks for the culprits); a. fr.

נָדַב(b. h.) 1) to make willing, to prompt. Tanḥ. Trum. 3 (ref. to Ex. 25:2) יצא … שאין לבו נוֹדְבוֹ this excludes the insane whom his heart (reason) cannot prompt; (Tanḥ. ed. Bub. ib. 2 שאינו מתנדב בלבו). 2) (denom. of נְדָבָה) to offer willingly, donate, consecrate, contrad. to נָדַר (v. נְדָבָה). Ned.9b (ref. to Mish. I, 1) תני נ׳ בנזירוכ׳ read nadab (in place of nadar), he made a noble vow Ib. 10a תני נוֹדֵבוכ׳ read nodeb (in place of נודר), he dedicates the sacrifice and fulfills (offers it). Nif. נִידָּב, נִידָּב to be donated, dedicated. Meg.I, 10 כל שהוא נידר ונ׳ whatever sacrifice is dependent on vow or dedication; Zeb.117a כל הנדר ונ׳ Ms. M.; Sifré Deut. 65; Tem.14b. Ib. נזיר לאו נדר ונ׳ הוא the sacrifices of the Nazarite are not to be classified among the vowed or free-will offerings; a. e. Hithpa. הִתְנַדֵּב to be prompted; to vow a free-will offering; to donate. Tosef.Ned.I, 1 אין הרשעים מִתְנַדְּבִים wicked men do not vow offerings. Ib. מתנדבים נזירות used to vow to be Nazarites. Men.XII, 3 לאה׳ כדרך המתנדבים he did not make his vow in the ordinary way of vowing people. Ib. 4 מִתְנַדֵּב אדםוכ׳ a man may vow a meal offering of sixty Tanḥ. ed. Bub. l. c. מתנדב בלבו is prompted by his heart, v. supra. Arakh.6b עכו״ם שה׳ מנורהוכ׳ if a gentile donated a lamp to a synagogue. Sifra Tsav, Milluim. Par. 1 בשעה שצוה … להִתְנַדֵּבוכ׳ when the Lord of the world ordered free-will donations for the sanctuary; שלא יִתְנַדֵּב אדם גזלוכ׳ that no man must donate what is forced out of him, i. e. no pressure may be used for contributions for a sacred purpose; Yalk. Lev. 515. Snh.43a נשים … מִתְנַדְּבוֹתוכ׳ worthy women … volunteered their services and brought them (benumbing drinks for the culprits); a. fr.

שוֹאֵבָהf. (שָׁאַב) drawing; בית הש׳ (or sub. בית) the well from which the water was drawn for libation on the Succoth festival; שמחת בית הש׳ (or sub. שמחת) the joyous procession to and from the well. Succ.V, l (50a) החליל של בית הש׳ (Ms. M. 2 הַשְּׁאוּבָה, throughout the entire chapter, v. Rabb. D. S. a. l. note 1) the musical performances at the ceremony of the drawling of water. Ib. (51a) כל … שמחת בית הש׳וכ׳ he that has not witnessed the rejoicing at the ceremony, has never seen rejoicing. Y. ib. V, beg.55a למח נקרא שמה בית ש׳וכ׳ why was it called (the rejoicing of) the place of drawing? Because from there they drew holy inspiration; a. e.Bab. ib. 50b חד תני ש׳ וחד תני חשובה one cited the version shoëbah, the other, ḥăshubah (a phonetic change of hash-shubah, v. supra).

שוֹאֵבָהf. (שָׁאַב) drawing; בית הש׳ (or sub. בית) the well from which the water was drawn for libation on the Succoth festival; שמחת בית הש׳ (or sub. שמחת) the joyous procession to and from the well. Succ.V, l (50a) החליל של בית הש׳ (Ms. M. 2 הַשְּׁאוּבָה, throughout the entire chapter, v. Rabb. D. S. a. l. note 1) the musical performances at the ceremony of the drawling of water. Ib. (51a) כל … שמחת בית הש׳וכ׳ he that has not witnessed the rejoicing at the ceremony, has never seen rejoicing. Y. ib. V, beg.55a למח נקרא שמה בית ש׳וכ׳ why was it called (the rejoicing of) the place of drawing? Because from there they drew holy inspiration; a. e.Bab. ib. 50b חד תני ש׳ וחד תני חשובה one cited the version shoëbah, the other, ḥăshubah (a phonetic change of hash-shubah, v. supra).

שָׁחַלII (v. חָלַל, חֲלַל II; cmp. Assyr. סחל to perforate, Del. Assyr. Handw., p. 49 3) to move in a hollow space, slip.Part. pass. שָׁחוּל a) slipped. Y.Sabb.XV, beg.15a בחבל ש׳ היש מתני׳ the Mishnah speaks of a rope drawn through a loop (not knotted). Ib. חבל שהוא משוחל בפסיקיאוכ׳ if a looped rope be meant, (of which the Mishnah says,) ‘you may tie up the broken rope with a fascia, but not with a rope, but R. Judah allowsthis would imply that the Rabbis do not allow it (and why should they not?).b) v. שָׁחוּל. Hif. הִשְׁחִיל to pass through a hollow space (חַלּוֹן) or groove; to slide. Bets.35b (ref. to Mish. V, 1 משילין) חד תני משילין וחד תני מַשְׁחִילִין one reads mashshilin (fr. נָשַׁל), and another reads mashḥilin, you may let fruit slide down through an aperture in the roof (אֲרוּבָּה) ; מאן דתני משחיליןוכ׳ he that reads mashḥilin is not wrong, for we read (Bekh.VI, 7), v. שָׁחוּל. Y. ib. V, beg. 62d היה … משחילין דרך חלון if there is an aperture in the roof, you may let the fruit down by the aperture. Y.Yoma II, 39c מַשְׁחִיל ותורם he lets the wood slide (down the altar), and then removes the ashes. Y.Kil.IX, end, 32d חוט שהִשְׁחִילוֹ במחט (not למחט) a thread which one threaded through the eye of a needle; Y.Sabb.VII, 10c bot. Midr. Till. to Ps. 18:41 ה׳ עשו עצמווכ׳ Esau threaded his way through and went into the cave; ib. ה׳ וצףוכ׳ ed. Bub., v. צָפַף. Yalk. Ruth 606 שאלו הש׳ לה קללה אחתוכ׳ (later ed. התחיל, corr. acc.) for, if he (Boaz) had let down a single curse on her (Ruth), how could 1 (David) have risen?; Pesik. Vayhi, p. 63a> שאלו השאיל … מלמטןוכ׳ (corr. acc.) for, if he had let down on her a single curse from above (‘below euphem. for ‘above) ; Pesik. R. s. 17 התחיל (corr. acc.); Ruth R. to III, 10 (s. 6. beg.) החיש לה (corr. acc.).Part. pass. מוּשְׁחָל. Lev. R. s. 36 (ref. to Prov. 11:21) וזרע … שמ׳ מבין … נמלט ‘the seed of righteous men that slips through between two righteous men (like Ahaz between a pious father and a pious son) escapes; (Y.Snh.X, 27d זרע שהוא מוטלוכ׳). Pu. שוּחָל to be looped; part. מְשוּחָל, v. supra.

שָׁחַלII (v. חָלַל, חֲלַל II; cmp. Assyr. סחל to perforate, Del. Assyr. Handw., p. 49 3) to move in a hollow space, slip.Part. pass. שָׁחוּל a) slipped. Y.Sabb.XV, beg.15a בחבל ש׳ היש מתני׳ the Mishnah speaks of a rope drawn through a loop (not knotted). Ib. חבל שהוא משוחל בפסיקיאוכ׳ if a looped rope be meant, (of which the Mishnah says,) ‘you may tie up the broken rope with a fascia, but not with a rope, but R. Judah allowsthis would imply that the Rabbis do not allow it (and why should they not?).b) v. שָׁחוּל. Hif. הִשְׁחִיל to pass through a hollow space (חַלּוֹן) or groove; to slide. Bets.35b (ref. to Mish. V, 1 משילין) חד תני משילין וחד תני מַשְׁחִילִין one reads mashshilin (fr. נָשַׁל), and another reads mashḥilin, you may let fruit slide down through an aperture in the roof (אֲרוּבָּה) ; מאן דתני משחיליןוכ׳ he that reads mashḥilin is not wrong, for we read (Bekh.VI, 7), v. שָׁחוּל. Y. ib. V, beg. 62d היה … משחילין דרך חלון if there is an aperture in the roof, you may let the fruit down by the aperture. Y.Yoma II, 39c מַשְׁחִיל ותורם he lets the wood slide (down the altar), and then removes the ashes. Y.Kil.IX, end, 32d חוט שהִשְׁחִילוֹ במחט (not למחט) a thread which one threaded through the eye of a needle; Y.Sabb.VII, 10c bot. Midr. Till. to Ps. 18:41 ה׳ עשו עצמווכ׳ Esau threaded his way through and went into the cave; ib. ה׳ וצףוכ׳ ed. Bub., v. צָפַף. Yalk. Ruth 606 שאלו הש׳ לה קללה אחתוכ׳ (later ed. התחיל, corr. acc.) for, if he (Boaz) had let down a single curse on her (Ruth), how could 1 (David) have risen?; Pesik. Vayhi, p. 63a> שאלו השאיל … מלמטןוכ׳ (corr. acc.) for, if he had let down on her a single curse from above (‘below euphem. for ‘above) ; Pesik. R. s. 17 התחיל (corr. acc.); Ruth R. to III, 10 (s. 6. beg.) החיש לה (corr. acc.).Part. pass. מוּשְׁחָל. Lev. R. s. 36 (ref. to Prov. 11:21) וזרע … שמ׳ מבין … נמלט ‘the seed of righteous men that slips through between two righteous men (like Ahaz between a pious father and a pious son) escapes; (Y.Snh.X, 27d זרע שהוא מוטלוכ׳). Pu. שוּחָל to be looped; part. מְשוּחָל, v. supra.

תַּרְפּוּתf. (תָּרַף) ( foulness, obscenity, debauchery at idolatrous festivals. Ab. Zar. II, 3 ההולכין לת׳ אסורוכ׳ you must not deal with those who journey to idolatrous festivals (Dionysia), but you may deal with those who are coming home; Tosef. ib. I, 15; Y. ib. II, 41b (read:) אית תניי תני ת׳ ואית תניי תני תרבות מאן … תרפיםוכ׳ some read tarputh, and others read tarbuth; he that reads tarputh refers to trafim (תְּרָפִים obscenities, v. תּוֹרְפָה), v. תּוֹרִיב. Tosef. l. c. 16 לא … עם שיירא בת׳ (our w. omitted in ed. Zuck.) a man (Jew) must not go with a party on an idolatrous pilgrimage. Bab. ib. 32b נכרי ההולך לת׳וכ׳ if a gentile is going to an idolatrous festival, you must not deal with him, because he goes to offer his devotion to idolatry, but on his way back you may deal with him ; ישראל ההולך לת׳וכ׳ if a Jew is going to an idolatrous festival, you may deal with him on his way to it, for he may reconsider and not go ; a. e.

תַּרְפּוּתf. (תָּרַף) ( foulness, obscenity, debauchery at idolatrous festivals. Ab. Zar. II, 3 ההולכין לת׳ אסורוכ׳ you must not deal with those who journey to idolatrous festivals (Dionysia), but you may deal with those who are coming home; Tosef. ib. I, 15; Y. ib. II, 41b (read:) אית תניי תני ת׳ ואית תניי תני תרבות מאן … תרפיםוכ׳ some read tarputh, and others read tarbuth; he that reads tarputh refers to trafim (תְּרָפִים obscenities, v. תּוֹרְפָה), v. תּוֹרִיב. Tosef. l. c. 16 לא … עם שיירא בת׳ (our w. omitted in ed. Zuck.) a man (Jew) must not go with a party on an idolatrous pilgrimage. Bab. ib. 32b נכרי ההולך לת׳וכ׳ if a gentile is going to an idolatrous festival, you must not deal with him, because he goes to offer his devotion to idolatry, but on his way back you may deal with him ; ישראל ההולך לת׳וכ׳ if a Jew is going to an idolatrous festival, you may deal with him on his way to it, for he may reconsider and not go ; a. e.

אַיְידֵי(contr. of על ידי; v. אַ־) 1) by the way of, through. Sabb.109b א׳ פומיה through his mouth.Naz.2a א׳ בהמה through the instrumentality of the animal; a. fr. 2) (conj.) because, since as. א׳ דתני … תני נמי as the compiler had to state this, he incidentally mentions also the other. Kid. 65a; a. fr.

אַיְידֵי(contr. of על ידי; v. אַ־) 1) by the way of, through. Sabb.109b א׳ פומיה through his mouth.Naz.2a א׳ בהמה through the instrumentality of the animal; a. fr. 2) (conj.) because, since as. א׳ דתני … תני נמי as the compiler had to state this, he incidentally mentions also the other. Kid. 65a; a. fr.

בֵּי 1) (= בְּ־ I) in, with, at. Targ. Y. Num. 22:28 בי ההיא שעתא at that time. Targ. Cant. 1:9; 13, 14 (ed. Vien. בההיא). 2) (= בין) between, among. Sot.10a; Meg.12a; v. בּוּצִינָא.Sabb.109b בי מיללי (Ms. במ׳) between the embers; a. fr. בי שמשי (= h. בין השמשות) during sunset. Ber.43b קדושא דבי ש׳ the Kiddush said on Friday night. Keth.103a כל בי ש׳ every Friday night. 3) (= בְּ II) son of; v. בְּרַבִּי. Y.Ber.IV, 7c bot.; a. fr. 4) (= בֵּית) house of, school of; home, place of Targ. Job 7:9; a. e.… תנא דביר׳ (sub. תני) a student of the school of R. … taught. Ḥull.42a; a. fr.Ab. Zar.6b בדביר׳או׳ (Ms. M. ב׳׳ר) in (the Boraitha) of the school of R. O.Yeb.21b דבי אימא רבתי one of the family of the grandmother (whether mothers or fathers mother). Ib. דבי אבא רבה of the grandfathers family; דבי דודי one of the uncles relation. דבי רב the Boraitha of Be Rab (Sifra). Ḥull.66a (v. Rashi a. l.); a. fr. בי רבנן. college. Ber.17a; a. fr. (For other compounds with בי, v. respective determinants.

בֵּי 1) (= בְּ־ I) in, with, at. Targ. Y. Num. 22:28 בי ההיא שעתא at that time. Targ. Cant. 1:9; 13, 14 (ed. Vien. בההיא). 2) (= בין) between, among. Sot.10a; Meg.12a; v. בּוּצִינָא.Sabb.109b בי מיללי (Ms. במ׳) between the embers; a. fr. בי שמשי (= h. בין השמשות) during sunset. Ber.43b קדושא דבי ש׳ the Kiddush said on Friday night. Keth.103a כל בי ש׳ every Friday night. 3) (= בְּ II) son of; v. בְּרַבִּי. Y.Ber.IV, 7c bot.; a. fr. 4) (= בֵּית) house of, school of; home, place of Targ. Job 7:9; a. e.… תנא דביר׳ (sub. תני) a student of the school of R. … taught. Ḥull.42a; a. fr.Ab. Zar.6b בדביר׳או׳ (Ms. M. ב׳׳ר) in (the Boraitha) of the school of R. O.Yeb.21b דבי אימא רבתי one of the family of the grandmother (whether mothers or fathers mother). Ib. דבי אבא רבה of the grandfathers family; דבי דודי one of the uncles relation. דבי רב the Boraitha of Be Rab (Sifra). Ḥull.66a (v. Rashi a. l.); a. fr. בי רבנן. college. Ber.17a; a. fr. (For other compounds with בי, v. respective determinants.