(not+at+work)

נִכְסָא, נִכְסְתָא, נִי׳,f. (preced.) slaughter; slaughtering (according to the ritual, שְׁחִיטָה); sacrifice, feast (= h. זֶבַח). Targ. Is. 34:6 (h. text טבח).Targ. Y. Deut. 14:21. Targ. Y. Lev. 17:13 (ed. Vien. נִיכְסַתֵּיה). Targ. Gen. 31:45; a. fr.Targ. Y. Gen. 43:16 בות נ׳ the place for ritual cutting ( בות השחיטה), ritually cut throat.B. Bath.92a אי גברא דזבין לנ׳ לנ׳ if it is a man that sells cattle for food, the purchase was made for slaughtering (and not for work); B. Kam.46a (not לנכסותא; v. Rabb. D. S. a. l.); a. fr.Pl. נִכְסָן, נִכְסָתָא; constr. נִכְסַת, נִי׳; (also נִכְסִין, נִי׳). Targ. O. Ex. 32:6 ניכסן ed. Berl. (oth. ed. a. Y. ניכסין). Ib. 18:12; a. fr.Targ. Ps. 106:28 נִכְסֵי (Ms. נכסת).

נִכְסָא, נִכְסְתָא, נִי׳,f. (preced.) slaughter; slaughtering (according to the ritual, שְׁחִיטָה); sacrifice, feast (= h. זֶבַח). Targ. Is. 34:6 (h. text טבח).Targ. Y. Deut. 14:21. Targ. Y. Lev. 17:13 (ed. Vien. נִיכְסַתֵּיה). Targ. Gen. 31:45; a. fr.Targ. Y. Gen. 43:16 בות נ׳ the place for ritual cutting ( בות השחיטה), ritually cut throat.B. Bath.92a אי גברא דזבין לנ׳ לנ׳ if it is a man that sells cattle for food, the purchase was made for slaughtering (and not for work); B. Kam.46a (not לנכסותא; v. Rabb. D. S. a. l.); a. fr.Pl. נִכְסָן, נִכְסָתָא; constr. נִכְסַת, נִי׳; (also נִכְסִין, נִי׳). Targ. O. Ex. 32:6 ניכסן ed. Berl. (oth. ed. a. Y. ניכסין). Ib. 18:12; a. fr.Targ. Ps. 106:28 נִכְסֵי (Ms. נכסת).

נִכְסָא, נִכְסְתָא, נִי׳,f. (preced.) slaughter; slaughtering (according to the ritual, שְׁחִיטָה); sacrifice, feast (= h. זֶבַח). Targ. Is. 34:6 (h. text טבח).Targ. Y. Deut. 14:21. Targ. Y. Lev. 17:13 (ed. Vien. נִיכְסַתֵּיה). Targ. Gen. 31:45; a. fr.Targ. Y. Gen. 43:16 בות נ׳ the place for ritual cutting ( בות השחיטה), ritually cut throat.B. Bath.92a אי גברא דזבין לנ׳ לנ׳ if it is a man that sells cattle for food, the purchase was made for slaughtering (and not for work); B. Kam.46a (not לנכסותא; v. Rabb. D. S. a. l.); a. fr.Pl. נִכְסָן, נִכְסָתָא; constr. נִכְסַת, נִי׳; (also נִכְסִין, נִי׳). Targ. O. Ex. 32:6 ניכסן ed. Berl. (oth. ed. a. Y. ניכסין). Ib. 18:12; a. fr.Targ. Ps. 106:28 נִכְסֵי (Ms. נכסת).

נִכְסָא, נִכְסְתָא, נִי׳,f. (preced.) slaughter; slaughtering (according to the ritual, שְׁחִיטָה); sacrifice, feast (= h. זֶבַח). Targ. Is. 34:6 (h. text טבח).Targ. Y. Deut. 14:21. Targ. Y. Lev. 17:13 (ed. Vien. נִיכְסַתֵּיה). Targ. Gen. 31:45; a. fr.Targ. Y. Gen. 43:16 בות נ׳ the place for ritual cutting ( בות השחיטה), ritually cut throat.B. Bath.92a אי גברא דזבין לנ׳ לנ׳ if it is a man that sells cattle for food, the purchase was made for slaughtering (and not for work); B. Kam.46a (not לנכסותא; v. Rabb. D. S. a. l.); a. fr.Pl. נִכְסָן, נִכְסָתָא; constr. נִכְסַת, נִי׳; (also נִכְסִין, נִי׳). Targ. O. Ex. 32:6 ניכסן ed. Berl. (oth. ed. a. Y. ניכסין). Ib. 18:12; a. fr.Targ. Ps. 106:28 נִכְסֵי (Ms. נכסת).

נִכְסָא, נִכְסְתָא, נִי׳,f. (preced.) slaughter; slaughtering (according to the ritual, שְׁחִיטָה); sacrifice, feast (= h. זֶבַח). Targ. Is. 34:6 (h. text טבח).Targ. Y. Deut. 14:21. Targ. Y. Lev. 17:13 (ed. Vien. נִיכְסַתֵּיה). Targ. Gen. 31:45; a. fr.Targ. Y. Gen. 43:16 בות נ׳ the place for ritual cutting ( בות השחיטה), ritually cut throat.B. Bath.92a אי גברא דזבין לנ׳ לנ׳ if it is a man that sells cattle for food, the purchase was made for slaughtering (and not for work); B. Kam.46a (not לנכסותא; v. Rabb. D. S. a. l.); a. fr.Pl. נִכְסָן, נִכְסָתָא; constr. נִכְסַת, נִי׳; (also נִכְסִין, נִי׳). Targ. O. Ex. 32:6 ניכסן ed. Berl. (oth. ed. a. Y. ניכסין). Ib. 18:12; a. fr.Targ. Ps. 106:28 נִכְסֵי (Ms. נכסת).

שָׁעַן(b. h.; cmp. Syr. שאן, P. Sm. 401 2) to be smooth, be quiet. Nif. נִשְׁעַן (cmp. בטח) to rely on, lean, be supported. Lev. R. s. 36 מה גפן זו נִשְׁעֶנֶת … נִשְׁעָנִין בזכות התורהוכ׳ as the vine is supported by a reed, so Israel relies on the merit of studying the Law which is written with a reed. Y.Bets. V, 63a top נשענים בבהמה you may lean against an animal (on the Sabbath or Holy Day, it is not considered work for the animal); מאן דאמר אין נשענין בתש he that says, you dare not lean, has reference to a weak animal; a. e.

שָׁעַן(b. h.; cmp. Syr. שאן, P. Sm. 401 2) to be smooth, be quiet. Nif. נִשְׁעַן (cmp. בטח) to rely on, lean, be supported. Lev. R. s. 36 מה גפן זו נִשְׁעֶנֶת … נִשְׁעָנִין בזכות התורהוכ׳ as the vine is supported by a reed, so Israel relies on the merit of studying the Law which is written with a reed. Y.Bets. V, 63a top נשענים בבהמה you may lean against an animal (on the Sabbath or Holy Day, it is not considered work for the animal); מאן דאמר אין נשענין בתש he that says, you dare not lean, has reference to a weak animal; a. e.

שָׁאַל(b. h.) 1) to ask, beg; to inquire, question. Yoma 75a bot. בשר ששָׁאֲלוּ שלאוכ׳ flesh for which they asked unreasonably was given them at an unreasonable time (in the evening) Taan.4a, v. הוֹגָן. Ber.V, 2 (33a) ושוֹאֲלִין (את) הגשמיםוכ׳ (Bab. ed. ושְׁאֵלָה, v. Rabb. D. S. a. l.) and the prayer for rain is inserted in the Benediction of Years (the ninth section of the Prayer of Benedictions, v. שָׁנָה). Taan.I, 1 אף אני לא אמרתי לִשְׁאוֹל אלא להזכיר I also did not say, ‘to ask for rain, but to mention rain. Ib. 2. Y.Ber.V, 9b bot. שוֹאֵל צרכיו, v. צוֹרֶךְ. B. Bath.IX, 1 יִשְׁאֲלוּוכ׳, v. פֶּתַח. Ab. IV, 18 ואל תִּשְׁאַל לו בשעת נדרו ask not thy neighbor (as to circumstances which may change the aspects of his vow) at the moment of his vow, v. infra Nif. Ib. V, 7 שואל כענין ומשיבוכ׳ he (the wise student) asks pertinent questions, and (when asked) replies in agreement with the adopted law. Bekh.36a עמד השואל וש׳ יכ׳ the questioner (at college) arose and asked Ned.20a שָׁאֲלוּ אתוכ׳ they asked Imma Shalom Nidd.68b בראשון לא שָׁאַלְתִּי … שלא שאלתי as to the first day I did not ask, and I made a mistake in not asking. Gen. R. s. 68 מטרונה שָׁאֶלָהוכ׳ a Roman matron asked R. José ; a. v. fr.Yoma 73a כיצד שוֹאֲלִין השואל פניו כלפי נִשְׁאָל הנשאלוכ׳ how were the Urim and Tummim consulted? The inquirer had his face directed to him (the priest) who was consulted, and the latter directed himself to the Divine Presence (the Urim and Tummim). Ib. אין שואלין שניוכ׳ you must not ask two questions at a time; a. fr.ש׳ בשלום (or sub. בשלום) to salute. M. Kat. 21b הוא שואל בשלום אחרים … אחרים אין שואלין בשלומווכ׳ he (the mourner during the first thirty days) may inquire after the peace of others, for they dwell in peace, but others must not inquire after his peace, for he does not dwell in peace. Ib. משיב ואינו שואל, v. שוּב; a. fr. 2) (cmp. דָּרַש) to discuss, lecture. Tosef.Meg.IV (III), 5 שואלין הילכותוכ׳ the laws of Passover are expounded on Passover, v. עִנְיָן; Meg.29b שואלין בהלכותוכ׳; Y.Pes.I, 27b bot.; Bab. ib. 6a שואלין בהלכותוכ׳ Ms. M. (ed. שואלין ודורשין, v. Rabb. D. S. a. l. note); Snh.12b; a. fr. 3) (cmp. בְּעֵי I) to beg to remark, to submit. Y.Shek.I, beg.45d ר׳ חזקיה ש׳ מעתהוכ׳ R. H. remarked, according to this Ib. 46b. Y.Snh.IX, 27a bot.; a. fr. 4) to ask for a loan, to borrow. Sabb.XXIII, 1 שואל אדם מחבירווכ׳ a man may borrow of his neighbor vessels of wine or oil (on the Sabbath), but must not say הַלְוֵינִי (v. infra Hif.); a. fr.Esp. to borrow an object for use (with ref. to Ex. 22:13 sq.). B. Mets. 103a שואל אדם בטובו לעולם if a person borrows an object (saying, ‘lend it to me) for its usefulness, it is a standing loan (he is permitted to take it whenever he desires to use it). Ib. VIII, 1 השואל את הפרה וש׳ בעליה עמה if a person borrows a cow for work, borrowing her owner with her (the owner lending his personal service). Ib. 95b שָׁאֲלָהּ ואחר כך ש׳וכ׳ if he borrowed the cow only, and after a while borrowed her owner; a. fr.שוֹאֵל the borrower of an object. Ib. a חיובא דש׳ the responsibility of the borrower. Ib. 96b top ש׳ הוי או שוכר הוי is he legally considered a borrower or a hirer? Ib. III, 2 והש׳ ישלםוכ׳ and the borrower must indemnify the hirer; a. fr.Sabb.96b אורגי … לשוֹאֲלֵיהֶן (Ar. לשווליהן, v. שְׁוַולְיָא) the curtain weavers were wont to throw the clue over to such as would borrow it from them.Part. pass. שָׁאוּל; f. שְׁאוּלָה Taan.23b טלית ש׳ היתהוכ׳ it was a cloak that had been lent to me, I had borrowed it for such a purpose (for ordinary wear), but not for that purpose (to wear it when carrying a load). Ib. IV, 8 שבהן … בכלי לבן שְׁאוּלִיןוכ׳ on those days the maidens of Zion went out (to the vineyards) in white garments borrowed for the purpose, in order not to put to shame those who had none; a. fr.(Gen. R. s. 65 לא שאול … ולא שאולה, v. next w.Ib. s. 19 שאולת חומץ, read: שוֹאֶלֶת, a woman asking for some vinegar. Hif. הִשְׁאִיל 1) to cause inquiry, to inquire. Ber.6b כל הרגיל …הקב״ה מַשְׁאִיל בו if one who comes regularly to synagogue fails to come one day, the Lord holds inquiry about him. Yeb.76b עד שאתה משאיל עליו … שְׁאַלוכ׳ instead of inquiring about him whether or not he is fit for government, ask whether Ib. (in Chald. dict.) אאבוה קא משאיל he (Saul) asked (Abner) to inquire who his (Davids) father was. B. Bath. 123a היתה יושבת … ומַשְׁאֶלֶתוכ׳ she sat at the cross-roads and made inquiries; a. e. 2) to lend. Sabb.148a (ref. to Mish. ib. XIII, 1, v. supra) מאי שנא הַשְׁאִילֵינִי ומאי שנא הלויני what is the difference, whether you say hashileni (lend me) or halveni (loan me)? השאיליני לא אתי למיכתבוכ׳ when you say ‘lend me, no document is expected to be written for it Ned.IV, 6 חמודר … לא יַשְׁאִילֶנּוּ ולא יִשְׁאַל ממנו he who by his neighbors vow is forbidden any benefit at his hand, must neither lend him nor borrow from him B. Mets. 116a דברים העשויין להַשְׁאִילוכ׳ things which are frequently lent out or hired out; a. fr.מַשְׁאִיל the lender, owner of the lent object. Ib. 96a; a. fr.(Pesik. Vayhi, p. 63a> שאילו השאיל, v. שָׁחַל II. Nif. נִשְׁאַל 1) to be asked, consulted. Yoma 73a בגדים … נ׳ בהן when the war chaplain is consulted, he wears the garments which the high priest wears when he officiates, v. supra. Ib. 85a נִשְׁאֲלָה שאלהוכ׳ the following question was asked in their presence; Kidd.40b. Ned.81a דבר זה נ׳ לחכמיםוכ׳ this problem was placed before the scholars and the prophets, and they could not solve it ; a. fr. 2) נ׳ על to allow ones self to be asked about the circumstances of a case, to appear before a scholar for a decision on a ritual case. Y.Ter.VIII, 46a bot. שדעתו להִישָּׁאֵל עליה a case (of Trumah) which he had intended to have a scholar decide. Ib. הריני מניחה על מנת שאֶישָּׁאֵל עליה I put it (the doubtful Trumah) aside with the intention of having it decided Toh. III, 6 שאין בו דעת להִשָּׁאֵל (a child) whose mind is not sufficiently developed to be questioned. Ib. V, 5 אם נִשְׁאֲלוּ זהוכ׳ if they come for a decision, each of them separately; a. fr.Esp. נ׳ (על נדרו) to come before a scholar for absolution from a vow. Ned.90a קונם … ולמי שאֶשָּׁאֵל עליו if one vows, I will not be benefited by N. N., nor by any scholar to whom I may apply for absolution from this vow; נ׳ על הראשוןוכ׳ he must first apply for absolution from the first part of the vow, and then from the second. Ib. נ׳ על נדרו … נזרו he must first apply for absolution from his vow of abstinence, and then from his nazaritic vow. Ib. 69a נִשְׁאָלִין על ההקםוכ׳ you may apply for absolution in order to revoke your confirmation (of your daughters vow), but you cannot do so in order to revoke your invalidation; a. fr. 3) to be borrowed, to do gratuitous service. B. Mets.96a שותפין ששאלו ונ׳ לאחד מהן if partners borrow an animal for work, and its owner lends his services to one of them individually. Ib. האומר לשלוחו צא והִשָּׁאֵל ליוכ׳ (not והשאיל) if a person says to his deputy, go out and do work in my behalf together with my cow (lent to my neighbor). Ib. האומר לעבדו צא והשאל עםוכ׳ if he says to his slave, go out and do work ; a. e.

שָׁאַל(b. h.) 1) to ask, beg; to inquire, question. Yoma 75a bot. בשר ששָׁאֲלוּ שלאוכ׳ flesh for which they asked unreasonably was given them at an unreasonable time (in the evening) Taan.4a, v. הוֹגָן. Ber.V, 2 (33a) ושוֹאֲלִין (את) הגשמיםוכ׳ (Bab. ed. ושְׁאֵלָה, v. Rabb. D. S. a. l.) and the prayer for rain is inserted in the Benediction of Years (the ninth section of the Prayer of Benedictions, v. שָׁנָה). Taan.I, 1 אף אני לא אמרתי לִשְׁאוֹל אלא להזכיר I also did not say, ‘to ask for rain, but to mention rain. Ib. 2. Y.Ber.V, 9b bot. שוֹאֵל צרכיו, v. צוֹרֶךְ. B. Bath.IX, 1 יִשְׁאֲלוּוכ׳, v. פֶּתַח. Ab. IV, 18 ואל תִּשְׁאַל לו בשעת נדרו ask not thy neighbor (as to circumstances which may change the aspects of his vow) at the moment of his vow, v. infra Nif. Ib. V, 7 שואל כענין ומשיבוכ׳ he (the wise student) asks pertinent questions, and (when asked) replies in agreement with the adopted law. Bekh.36a עמד השואל וש׳ יכ׳ the questioner (at college) arose and asked Ned.20a שָׁאֲלוּ אתוכ׳ they asked Imma Shalom Nidd.68b בראשון לא שָׁאַלְתִּי … שלא שאלתי as to the first day I did not ask, and I made a mistake in not asking. Gen. R. s. 68 מטרונה שָׁאֶלָהוכ׳ a Roman matron asked R. José ; a. v. fr.Yoma 73a כיצד שוֹאֲלִין השואל פניו כלפי נִשְׁאָל הנשאלוכ׳ how were the Urim and Tummim consulted? The inquirer had his face directed to him (the priest) who was consulted, and the latter directed himself to the Divine Presence (the Urim and Tummim). Ib. אין שואלין שניוכ׳ you must not ask two questions at a time; a. fr.ש׳ בשלום (or sub. בשלום) to salute. M. Kat. 21b הוא שואל בשלום אחרים … אחרים אין שואלין בשלומווכ׳ he (the mourner during the first thirty days) may inquire after the peace of others, for they dwell in peace, but others must not inquire after his peace, for he does not dwell in peace. Ib. משיב ואינו שואל, v. שוּב; a. fr. 2) (cmp. דָּרַש) to discuss, lecture. Tosef.Meg.IV (III), 5 שואלין הילכותוכ׳ the laws of Passover are expounded on Passover, v. עִנְיָן; Meg.29b שואלין בהלכותוכ׳; Y.Pes.I, 27b bot.; Bab. ib. 6a שואלין בהלכותוכ׳ Ms. M. (ed. שואלין ודורשין, v. Rabb. D. S. a. l. note); Snh.12b; a. fr. 3) (cmp. בְּעֵי I) to beg to remark, to submit. Y.Shek.I, beg.45d ר׳ חזקיה ש׳ מעתהוכ׳ R. H. remarked, according to this Ib. 46b. Y.Snh.IX, 27a bot.; a. fr. 4) to ask for a loan, to borrow. Sabb.XXIII, 1 שואל אדם מחבירווכ׳ a man may borrow of his neighbor vessels of wine or oil (on the Sabbath), but must not say הַלְוֵינִי (v. infra Hif.); a. fr.Esp. to borrow an object for use (with ref. to Ex. 22:13 sq.). B. Mets. 103a שואל אדם בטובו לעולם if a person borrows an object (saying, ‘lend it to me) for its usefulness, it is a standing loan (he is permitted to take it whenever he desires to use it). Ib. VIII, 1 השואל את הפרה וש׳ בעליה עמה if a person borrows a cow for work, borrowing her owner with her (the owner lending his personal service). Ib. 95b שָׁאֲלָהּ ואחר כך ש׳וכ׳ if he borrowed the cow only, and after a while borrowed her owner; a. fr.שוֹאֵל the borrower of an object. Ib. a חיובא דש׳ the responsibility of the borrower. Ib. 96b top ש׳ הוי או שוכר הוי is he legally considered a borrower or a hirer? Ib. III, 2 והש׳ ישלםוכ׳ and the borrower must indemnify the hirer; a. fr.Sabb.96b אורגי … לשוֹאֲלֵיהֶן (Ar. לשווליהן, v. שְׁוַולְיָא) the curtain weavers were wont to throw the clue over to such as would borrow it from them.Part. pass. שָׁאוּל; f. שְׁאוּלָה Taan.23b טלית ש׳ היתהוכ׳ it was a cloak that had been lent to me, I had borrowed it for such a purpose (for ordinary wear), but not for that purpose (to wear it when carrying a load). Ib. IV, 8 שבהן … בכלי לבן שְׁאוּלִיןוכ׳ on those days the maidens of Zion went out (to the vineyards) in white garments borrowed for the purpose, in order not to put to shame those who had none; a. fr.(Gen. R. s. 65 לא שאול … ולא שאולה, v. next w.Ib. s. 19 שאולת חומץ, read: שוֹאֶלֶת, a woman asking for some vinegar. Hif. הִשְׁאִיל 1) to cause inquiry, to inquire. Ber.6b כל הרגיל …הקב״ה מַשְׁאִיל בו if one who comes regularly to synagogue fails to come one day, the Lord holds inquiry about him. Yeb.76b עד שאתה משאיל עליו … שְׁאַלוכ׳ instead of inquiring about him whether or not he is fit for government, ask whether Ib. (in Chald. dict.) אאבוה קא משאיל he (Saul) asked (Abner) to inquire who his (Davids) father was. B. Bath. 123a היתה יושבת … ומַשְׁאֶלֶתוכ׳ she sat at the cross-roads and made inquiries; a. e. 2) to lend. Sabb.148a (ref. to Mish. ib. XIII, 1, v. supra) מאי שנא הַשְׁאִילֵינִי ומאי שנא הלויני what is the difference, whether you say hashileni (lend me) or halveni (loan me)? השאיליני לא אתי למיכתבוכ׳ when you say ‘lend me, no document is expected to be written for it Ned.IV, 6 חמודר … לא יַשְׁאִילֶנּוּ ולא יִשְׁאַל ממנו he who by his neighbors vow is forbidden any benefit at his hand, must neither lend him nor borrow from him B. Mets. 116a דברים העשויין להַשְׁאִילוכ׳ things which are frequently lent out or hired out; a. fr.מַשְׁאִיל the lender, owner of the lent object. Ib. 96a; a. fr.(Pesik. Vayhi, p. 63a> שאילו השאיל, v. שָׁחַל II. Nif. נִשְׁאַל 1) to be asked, consulted. Yoma 73a בגדים … נ׳ בהן when the war chaplain is consulted, he wears the garments which the high priest wears when he officiates, v. supra. Ib. 85a נִשְׁאֲלָה שאלהוכ׳ the following question was asked in their presence; Kidd.40b. Ned.81a דבר זה נ׳ לחכמיםוכ׳ this problem was placed before the scholars and the prophets, and they could not solve it ; a. fr. 2) נ׳ על to allow ones self to be asked about the circumstances of a case, to appear before a scholar for a decision on a ritual case. Y.Ter.VIII, 46a bot. שדעתו להִישָּׁאֵל עליה a case (of Trumah) which he had intended to have a scholar decide. Ib. הריני מניחה על מנת שאֶישָּׁאֵל עליה I put it (the doubtful Trumah) aside with the intention of having it decided Toh. III, 6 שאין בו דעת להִשָּׁאֵל (a child) whose mind is not sufficiently developed to be questioned. Ib. V, 5 אם נִשְׁאֲלוּ זהוכ׳ if they come for a decision, each of them separately; a. fr.Esp. נ׳ (על נדרו) to come before a scholar for absolution from a vow. Ned.90a קונם … ולמי שאֶשָּׁאֵל עליו if one vows, I will not be benefited by N. N., nor by any scholar to whom I may apply for absolution from this vow; נ׳ על הראשוןוכ׳ he must first apply for absolution from the first part of the vow, and then from the second. Ib. נ׳ על נדרו … נזרו he must first apply for absolution from his vow of abstinence, and then from his nazaritic vow. Ib. 69a נִשְׁאָלִין על ההקםוכ׳ you may apply for absolution in order to revoke your confirmation (of your daughters vow), but you cannot do so in order to revoke your invalidation; a. fr. 3) to be borrowed, to do gratuitous service. B. Mets.96a שותפין ששאלו ונ׳ לאחד מהן if partners borrow an animal for work, and its owner lends his services to one of them individually. Ib. האומר לשלוחו צא והִשָּׁאֵל ליוכ׳ (not והשאיל) if a person says to his deputy, go out and do work in my behalf together with my cow (lent to my neighbor). Ib. האומר לעבדו צא והשאל עםוכ׳ if he says to his slave, go out and do work ; a. e.

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.

עשי, עָשָׂה(b. h.; cmp. עסי) 1) to do, work, prepare (corresp. in variety of meanings to עֲבַד). Shebi. VIII, 6 אין עוֹשִׂין זתיםוכ׳ (in the Sabbatical year) you must not prepare (press, cmp. עֲסֵי) olives in the press Tosef. ib. VI, 29 אין עושין אותן גרוגרות you must not prepare them as dried figs. Ib. 8 אין עושין את הייןוכ׳ you must not make ăluntith wine (v. אֲלוּנְטִית II). Sabb.118a, a. e. עֲשֵׂה שבתך חולוכ׳ make thy Sabbath a week-day (as to expense), and be independent of men. Ib. 56a שביקש לַעֲשׂוֹת ולא ע׳ he wanted to do (evil), but did not do it. Ber.17a (ref. to Ps. 111:10) לעוֹשִׂים לשמה ועושיםוכ׳ to those who do good for its own sake, but not to those who do it from impure motives; וכל העוֹשֶׂה שלא לשמהוכ׳ whoever does good from impure motives, had better not have been born; a. v. fr.עֲשֵׂה (do), or מִצְוַת עֲשֵׂה positive law; לאֹ תַעֲשֶׂה ( do not) prohibitory law, v. לֹא, לַאו, a. מִצְוָה Keth.30a, a. e. חייבי עֲ׳ מצרי ואדומי those guilty of transgressing the law implied in the positive law (limitation) concerning intermarriages with descendants of Egyptian or Edomite converts (Deut. 23:8 sq.).לאו הבא מכלל עֲ׳, v. לַאו.ע׳ דמים, or ע׳ (sub. דמים) to value, assess. B. Mets.69b לא עֲשָׂאָהּ דמים he did not estimate her (the cows) value; ולא עשאה but did he not estimate her value (when he said, thy cow is worth to me thirty denars)? לא עשאה ד׳ מחייםוכ׳ he did not estimate her value as alive, but as dead (how much he would have to pay, if the cow died while in his use). Ib. 62b צא ועֲשֵׂה עלי כשערוכ׳ go and give me credit for it in accordance with the present market price, and I will furnish it Ib. בדמי חיטיך שעָשִׂיתָ עלי בשלשיםוכ׳ as an equivalent for thy wheat for which thou hast charged me with thirty denars, I hold wine for thee; a. fr.Part. pass. עָשׂוּי; f. עֲשׂוּיָה; pl. עֲשׂוּיִים, עֲשׂוּיִין; עֲשׂוּיוֹת. Ib. הדי חיטיך ע׳ עליוכ׳ thy wheat is worth to me Tosef. ib. VI, 6 הרי קמה זו ע׳ עליךוכ׳ this quantity of standing grain is charged to thee (I sell thee) at one hundred ; ib. הרי גיזיהן של אלו ע׳וכ׳ I sell thee the wool on these sheep for ; a. fr.Tanḥ. Naso 10; Num. R. s. 11 שלא תהא ע׳ that thou mayest not be forced (v. Pi.) to take an office, v. פַּנְיָיס. 2) to spend time, tarry. Midr. Till. to Ps. 17:14 ר׳ שמעון … שע׳ במערהוכ׳ ed. Bub. (oth. ed. טמון) R. S. ben Y. who lived in a cave, … thirteen years. Gen. R. s. 91 (ref. to רדו, Gen. 42:2) בישרם שהן עתידין לעשות שםר״י שנה מנין רד״ו he announced to them that they were to live there two hundred and ten years, the numerical value of rdu; Num. R. s. 13. Gen. R. s. 22 עשה … קייםוכ׳ Abel lived from ; a. fr.Tanḥ. Shmini 1 ולא ע׳ אלא אמרוכ׳ and he did not tarry but said, i. e. at once he said; a. fr. Nif. נַעֲשֶׂה to be done, made; to become. Ber.35b מלאכתן נַעֲשֵׂיתע״י אחרים their work is done through others. B. Mets.46a, a. e. מטבע נ׳ חליפין, v. חֲלִיפִים. Pesik. R. s. 33 (ref. to Is. 50:5) לא נַעֲשֵׂיתִי אחור לנבואה I was not behind (any one) in prophecy; a. v. fr.נ׳ דמים to be valued, priced. B. Mets. l. c.; Kidd.I, 6 כל הנ׳ ד׳ באחר an object upon which a valuation has been set for the purpose of exchange with another object; expl. ib. 28a כל הנישוםוכ׳ the value of which is estimated ; a. e.נעשה כ־ it is to be considered as if, it is as if. Ḥull.19b נ׳ כמי ששחטוכ׳ the case is the same as when a gentile begins the slaughtering and an Israelite finishes it. Y.B. Mets.V, 10c top נ׳ כמשכירוכ׳ it is to be considered as if he had rented the field to him at a high price; a. fr. Hif. הֶעֱשָׂה to cause to do; to order. B. Bath.9a, a. e. גדול המַעֲשֶׂה יותר מן העושה greater is he who causes others to do good than he who does good. Ex. R. s. 35 ליתן שכר למעשה כעושה to reward him who causes a good deed like him who does it. Num. R. s. 7 (ref. to Num. 5:4) מעצמן לא הוצרכו שיַעֲשִׂיאוּם משהוכ׳ ‘so did they of their own accord, it did not become necessary for Moses and Aaron to make them do it Tosef.Pes.VIII, 5 שה׳ את הציבור לעשותוכ׳ (ed. Zuck. שעִישָּׂה, Pi.) he ordered the congregation to celebrate the Second Passover; Tosef.Snh.II, 11 שהֶעֱשׂוּ את הצבור (ed. Zuck. שהֶיעֱשׂוּ) they ordered Y.Yoma VI, 43d top ראו היך הֶעֱשִׂיא את ישראל לעבודה זרה see how he became the cause for Israelites to commit idolatry (to erect a Temple in Egypt); a. e. Pi. עִישָּׂה same, esp. to force; to enforce. Pesik. R. s. 33 השופט דן … מְעַשֶּׂה את הדין the judge decides the law, and the officer ( shoṭer) enforces the law. Y.Snh.I, 18d bot. ע׳ יהזקיהו לציבור לעשותוכ׳ Hezekiah ordered the congregation to celebrate ; Tosef. Pes. l. c. v. supra. R. Hash. 6a ועשית אזהרה לבית דין שיְעַשּׂוּךָ ‘and thou shalt do (Deut. 23:24), this is an instruction to the authorities to make thee do it; Y. ib. I, 56c Pl. Keth.77a; Y.Gitt.IX, end, 50d אין מְעַשִּׂין אלאוכ׳ we do not force (a man to divorce his wife) except Ib. ישראל שעִיסּוּ כמעשה גוים if an Israelitish authority forced (divorce) in the way the gentiles do; גוים שעיסווכ׳ if gentile authorities forced (divorce) in the way Israelites do; a. fr.Part. pass. מְעיּשֶּׂה. Gitt.IX, 8 גט מע׳וכ׳ a letter of divorce given under force, if forced by an Israelitish authority, is valid. Ib. 88b; a. fr.

עשי, עָשָׂה(b. h.; cmp. עסי) 1) to do, work, prepare (corresp. in variety of meanings to עֲבַד). Shebi. VIII, 6 אין עוֹשִׂין זתיםוכ׳ (in the Sabbatical year) you must not prepare (press, cmp. עֲסֵי) olives in the press Tosef. ib. VI, 29 אין עושין אותן גרוגרות you must not prepare them as dried figs. Ib. 8 אין עושין את הייןוכ׳ you must not make ăluntith wine (v. אֲלוּנְטִית II). Sabb.118a, a. e. עֲשֵׂה שבתך חולוכ׳ make thy Sabbath a week-day (as to expense), and be independent of men. Ib. 56a שביקש לַעֲשׂוֹת ולא ע׳ he wanted to do (evil), but did not do it. Ber.17a (ref. to Ps. 111:10) לעוֹשִׂים לשמה ועושיםוכ׳ to those who do good for its own sake, but not to those who do it from impure motives; וכל העוֹשֶׂה שלא לשמהוכ׳ whoever does good from impure motives, had better not have been born; a. v. fr.עֲשֵׂה (do), or מִצְוַת עֲשֵׂה positive law; לאֹ תַעֲשֶׂה ( do not) prohibitory law, v. לֹא, לַאו, a. מִצְוָה Keth.30a, a. e. חייבי עֲ׳ מצרי ואדומי those guilty of transgressing the law implied in the positive law (limitation) concerning intermarriages with descendants of Egyptian or Edomite converts (Deut. 23:8 sq.).לאו הבא מכלל עֲ׳, v. לַאו.ע׳ דמים, or ע׳ (sub. דמים) to value, assess. B. Mets.69b לא עֲשָׂאָהּ דמים he did not estimate her (the cows) value; ולא עשאה but did he not estimate her value (when he said, thy cow is worth to me thirty denars)? לא עשאה ד׳ מחייםוכ׳ he did not estimate her value as alive, but as dead (how much he would have to pay, if the cow died while in his use). Ib. 62b צא ועֲשֵׂה עלי כשערוכ׳ go and give me credit for it in accordance with the present market price, and I will furnish it Ib. בדמי חיטיך שעָשִׂיתָ עלי בשלשיםוכ׳ as an equivalent for thy wheat for which thou hast charged me with thirty denars, I hold wine for thee; a. fr.Part. pass. עָשׂוּי; f. עֲשׂוּיָה; pl. עֲשׂוּיִים, עֲשׂוּיִין; עֲשׂוּיוֹת. Ib. הדי חיטיך ע׳ עליוכ׳ thy wheat is worth to me Tosef. ib. VI, 6 הרי קמה זו ע׳ עליךוכ׳ this quantity of standing grain is charged to thee (I sell thee) at one hundred ; ib. הרי גיזיהן של אלו ע׳וכ׳ I sell thee the wool on these sheep for ; a. fr.Tanḥ. Naso 10; Num. R. s. 11 שלא תהא ע׳ that thou mayest not be forced (v. Pi.) to take an office, v. פַּנְיָיס. 2) to spend time, tarry. Midr. Till. to Ps. 17:14 ר׳ שמעון … שע׳ במערהוכ׳ ed. Bub. (oth. ed. טמון) R. S. ben Y. who lived in a cave, … thirteen years. Gen. R. s. 91 (ref. to רדו, Gen. 42:2) בישרם שהן עתידין לעשות שםר״י שנה מנין רד״ו he announced to them that they were to live there two hundred and ten years, the numerical value of rdu; Num. R. s. 13. Gen. R. s. 22 עשה … קייםוכ׳ Abel lived from ; a. fr.Tanḥ. Shmini 1 ולא ע׳ אלא אמרוכ׳ and he did not tarry but said, i. e. at once he said; a. fr. Nif. נַעֲשֶׂה to be done, made; to become. Ber.35b מלאכתן נַעֲשֵׂיתע״י אחרים their work is done through others. B. Mets.46a, a. e. מטבע נ׳ חליפין, v. חֲלִיפִים. Pesik. R. s. 33 (ref. to Is. 50:5) לא נַעֲשֵׂיתִי אחור לנבואה I was not behind (any one) in prophecy; a. v. fr.נ׳ דמים to be valued, priced. B. Mets. l. c.; Kidd.I, 6 כל הנ׳ ד׳ באחר an object upon which a valuation has been set for the purpose of exchange with another object; expl. ib. 28a כל הנישוםוכ׳ the value of which is estimated ; a. e.נעשה כ־ it is to be considered as if, it is as if. Ḥull.19b נ׳ כמי ששחטוכ׳ the case is the same as when a gentile begins the slaughtering and an Israelite finishes it. Y.B. Mets.V, 10c top נ׳ כמשכירוכ׳ it is to be considered as if he had rented the field to him at a high price; a. fr. Hif. הֶעֱשָׂה to cause to do; to order. B. Bath.9a, a. e. גדול המַעֲשֶׂה יותר מן העושה greater is he who causes others to do good than he who does good. Ex. R. s. 35 ליתן שכר למעשה כעושה to reward him who causes a good deed like him who does it. Num. R. s. 7 (ref. to Num. 5:4) מעצמן לא הוצרכו שיַעֲשִׂיאוּם משהוכ׳ ‘so did they of their own accord, it did not become necessary for Moses and Aaron to make them do it Tosef.Pes.VIII, 5 שה׳ את הציבור לעשותוכ׳ (ed. Zuck. שעִישָּׂה, Pi.) he ordered the congregation to celebrate the Second Passover; Tosef.Snh.II, 11 שהֶעֱשׂוּ את הצבור (ed. Zuck. שהֶיעֱשׂוּ) they ordered Y.Yoma VI, 43d top ראו היך הֶעֱשִׂיא את ישראל לעבודה זרה see how he became the cause for Israelites to commit idolatry (to erect a Temple in Egypt); a. e. Pi. עִישָּׂה same, esp. to force; to enforce. Pesik. R. s. 33 השופט דן … מְעַשֶּׂה את הדין the judge decides the law, and the officer ( shoṭer) enforces the law. Y.Snh.I, 18d bot. ע׳ יהזקיהו לציבור לעשותוכ׳ Hezekiah ordered the congregation to celebrate ; Tosef. Pes. l. c. v. supra. R. Hash. 6a ועשית אזהרה לבית דין שיְעַשּׂוּךָ ‘and thou shalt do (Deut. 23:24), this is an instruction to the authorities to make thee do it; Y. ib. I, 56c Pl. Keth.77a; Y.Gitt.IX, end, 50d אין מְעַשִּׂין אלאוכ׳ we do not force (a man to divorce his wife) except Ib. ישראל שעִיסּוּ כמעשה גוים if an Israelitish authority forced (divorce) in the way the gentiles do; גוים שעיסווכ׳ if gentile authorities forced (divorce) in the way Israelites do; a. fr.Part. pass. מְעיּשֶּׂה. Gitt.IX, 8 גט מע׳וכ׳ a letter of divorce given under force, if forced by an Israelitish authority, is valid. Ib. 88b; a. fr.

עשי, עָשָׂה(b. h.; cmp. עסי) 1) to do, work, prepare (corresp. in variety of meanings to עֲבַד). Shebi. VIII, 6 אין עוֹשִׂין זתיםוכ׳ (in the Sabbatical year) you must not prepare (press, cmp. עֲסֵי) olives in the press Tosef. ib. VI, 29 אין עושין אותן גרוגרות you must not prepare them as dried figs. Ib. 8 אין עושין את הייןוכ׳ you must not make ăluntith wine (v. אֲלוּנְטִית II). Sabb.118a, a. e. עֲשֵׂה שבתך חולוכ׳ make thy Sabbath a week-day (as to expense), and be independent of men. Ib. 56a שביקש לַעֲשׂוֹת ולא ע׳ he wanted to do (evil), but did not do it. Ber.17a (ref. to Ps. 111:10) לעוֹשִׂים לשמה ועושיםוכ׳ to those who do good for its own sake, but not to those who do it from impure motives; וכל העוֹשֶׂה שלא לשמהוכ׳ whoever does good from impure motives, had better not have been born; a. v. fr.עֲשֵׂה (do), or מִצְוַת עֲשֵׂה positive law; לאֹ תַעֲשֶׂה ( do not) prohibitory law, v. לֹא, לַאו, a. מִצְוָה Keth.30a, a. e. חייבי עֲ׳ מצרי ואדומי those guilty of transgressing the law implied in the positive law (limitation) concerning intermarriages with descendants of Egyptian or Edomite converts (Deut. 23:8 sq.).לאו הבא מכלל עֲ׳, v. לַאו.ע׳ דמים, or ע׳ (sub. דמים) to value, assess. B. Mets.69b לא עֲשָׂאָהּ דמים he did not estimate her (the cows) value; ולא עשאה but did he not estimate her value (when he said, thy cow is worth to me thirty denars)? לא עשאה ד׳ מחייםוכ׳ he did not estimate her value as alive, but as dead (how much he would have to pay, if the cow died while in his use). Ib. 62b צא ועֲשֵׂה עלי כשערוכ׳ go and give me credit for it in accordance with the present market price, and I will furnish it Ib. בדמי חיטיך שעָשִׂיתָ עלי בשלשיםוכ׳ as an equivalent for thy wheat for which thou hast charged me with thirty denars, I hold wine for thee; a. fr.Part. pass. עָשׂוּי; f. עֲשׂוּיָה; pl. עֲשׂוּיִים, עֲשׂוּיִין; עֲשׂוּיוֹת. Ib. הדי חיטיך ע׳ עליוכ׳ thy wheat is worth to me Tosef. ib. VI, 6 הרי קמה זו ע׳ עליךוכ׳ this quantity of standing grain is charged to thee (I sell thee) at one hundred ; ib. הרי גיזיהן של אלו ע׳וכ׳ I sell thee the wool on these sheep for ; a. fr.Tanḥ. Naso 10; Num. R. s. 11 שלא תהא ע׳ that thou mayest not be forced (v. Pi.) to take an office, v. פַּנְיָיס. 2) to spend time, tarry. Midr. Till. to Ps. 17:14 ר׳ שמעון … שע׳ במערהוכ׳ ed. Bub. (oth. ed. טמון) R. S. ben Y. who lived in a cave, … thirteen years. Gen. R. s. 91 (ref. to רדו, Gen. 42:2) בישרם שהן עתידין לעשות שםר״י שנה מנין רד״ו he announced to them that they were to live there two hundred and ten years, the numerical value of rdu; Num. R. s. 13. Gen. R. s. 22 עשה … קייםוכ׳ Abel lived from ; a. fr.Tanḥ. Shmini 1 ולא ע׳ אלא אמרוכ׳ and he did not tarry but said, i. e. at once he said; a. fr. Nif. נַעֲשֶׂה to be done, made; to become. Ber.35b מלאכתן נַעֲשֵׂיתע״י אחרים their work is done through others. B. Mets.46a, a. e. מטבע נ׳ חליפין, v. חֲלִיפִים. Pesik. R. s. 33 (ref. to Is. 50:5) לא נַעֲשֵׂיתִי אחור לנבואה I was not behind (any one) in prophecy; a. v. fr.נ׳ דמים to be valued, priced. B. Mets. l. c.; Kidd.I, 6 כל הנ׳ ד׳ באחר an object upon which a valuation has been set for the purpose of exchange with another object; expl. ib. 28a כל הנישוםוכ׳ the value of which is estimated ; a. e.נעשה כ־ it is to be considered as if, it is as if. Ḥull.19b נ׳ כמי ששחטוכ׳ the case is the same as when a gentile begins the slaughtering and an Israelite finishes it. Y.B. Mets.V, 10c top נ׳ כמשכירוכ׳ it is to be considered as if he had rented the field to him at a high price; a. fr. Hif. הֶעֱשָׂה to cause to do; to order. B. Bath.9a, a. e. גדול המַעֲשֶׂה יותר מן העושה greater is he who causes others to do good than he who does good. Ex. R. s. 35 ליתן שכר למעשה כעושה to reward him who causes a good deed like him who does it. Num. R. s. 7 (ref. to Num. 5:4) מעצמן לא הוצרכו שיַעֲשִׂיאוּם משהוכ׳ ‘so did they of their own accord, it did not become necessary for Moses and Aaron to make them do it Tosef.Pes.VIII, 5 שה׳ את הציבור לעשותוכ׳ (ed. Zuck. שעִישָּׂה, Pi.) he ordered the congregation to celebrate the Second Passover; Tosef.Snh.II, 11 שהֶעֱשׂוּ את הצבור (ed. Zuck. שהֶיעֱשׂוּ) they ordered Y.Yoma VI, 43d top ראו היך הֶעֱשִׂיא את ישראל לעבודה זרה see how he became the cause for Israelites to commit idolatry (to erect a Temple in Egypt); a. e. Pi. עִישָּׂה same, esp. to force; to enforce. Pesik. R. s. 33 השופט דן … מְעַשֶּׂה את הדין the judge decides the law, and the officer ( shoṭer) enforces the law. Y.Snh.I, 18d bot. ע׳ יהזקיהו לציבור לעשותוכ׳ Hezekiah ordered the congregation to celebrate ; Tosef. Pes. l. c. v. supra. R. Hash. 6a ועשית אזהרה לבית דין שיְעַשּׂוּךָ ‘and thou shalt do (Deut. 23:24), this is an instruction to the authorities to make thee do it; Y. ib. I, 56c Pl. Keth.77a; Y.Gitt.IX, end, 50d אין מְעַשִּׂין אלאוכ׳ we do not force (a man to divorce his wife) except Ib. ישראל שעִיסּוּ כמעשה גוים if an Israelitish authority forced (divorce) in the way the gentiles do; גוים שעיסווכ׳ if gentile authorities forced (divorce) in the way Israelites do; a. fr.Part. pass. מְעיּשֶּׂה. Gitt.IX, 8 גט מע׳וכ׳ a letter of divorce given under force, if forced by an Israelitish authority, is valid. Ib. 88b; 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)?

קִיבּוֹלֶתf. (קָבַל I) contract-labor, job. M. Kat. 11b היתה מלאכת אחרים בידואע״פ שבק׳וכ׳ if the mourner has work for others on hand, even if it be contract-labor, he must not work; (emended) בין ק׳ בין שאינה ק׳ whether it be contract-labor or not (whether he is paid for the job or by the day. Ib. 12a מקבלי ק׳ בתוךוכ׳ if gentiles take labor on contract within the Sabbath limits (of the Jewish employer), it is forbidden to let them work on the Sabbath. Ib.; Tosef. ib. II, 5 מקבלין ק׳ במועדוכ׳ you may contract during the festive week for work to be done after the festival. Y.Sabb.I, 4a bot. בין בשכיר בין בק׳ whether he is hired by the day or by the piece; Y.Ab. Zar. I, 39b bot.; Tosef. ib. I, 3 אם היה שְׂכִיר קַבָּלוּת (not שכר) if he was hired by the piece.

קִיבּוֹלֶתf. (קָבַל I) contract-labor, job. M. Kat. 11b היתה מלאכת אחרים בידואע״פ שבק׳וכ׳ if the mourner has work for others on hand, even if it be contract-labor, he must not work; (emended) בין ק׳ בין שאינה ק׳ whether it be contract-labor or not (whether he is paid for the job or by the day. Ib. 12a מקבלי ק׳ בתוךוכ׳ if gentiles take labor on contract within the Sabbath limits (of the Jewish employer), it is forbidden to let them work on the Sabbath. Ib.; Tosef. ib. II, 5 מקבלין ק׳ במועדוכ׳ you may contract during the festive week for work to be done after the festival. Y.Sabb.I, 4a bot. בין בשכיר בין בק׳ whether he is hired by the day or by the piece; Y.Ab. Zar. I, 39b bot.; Tosef. ib. I, 3 אם היה שְׂכִיר קַבָּלוּת (not שכר) if he was hired by the piece.

עָרַךְ(b. h.) (to connect, join, 1) (b. h.) to range, arrange, place in order. Y.Yoma II, end, 40a (ref. to Lev. 1:8, a. 12) כהן אחד עוֹרֵךְוכ׳ one priest places two limbs on the altar ; Sifra Vayikra, Ndab., Par. 4, ch. VI. Gen. R. s. 78 יש בי כח לעֲרוֹךְ תפלה (Yalk. ib. 133 לסדר) I have strength to offer prayer; יש בי כח לערוך מלחמה I have strength to give battle. Yalk. l. c. וע׳ מלחמה כנגדו gave him battle. Tanḥ. Bḥuck. 6 ואֶעֱרוֹךְ לפניכם שלחן I will set a table before you (in the hereafter), v. infra. Ned.20b עָרַכְתִּי לו שלחן והפכו I prepared a table for him, but he upset it (euphem. for unnatural gratification); a. e. (In Talm. mostly סדר.עוֹרְכֵי הדיינין (= עורכי דין לפני הדיינין) those who arrange arguments before the judges, pleaders, advocates, who advise their clients what to say or not to say before court. Ab. I, 8 אל תעש עצמך כע׳ הד׳ do not make thyself to he like legal advisers, i. e. be careful as judge not to suggest an advice to one of the litigants; Y.B. Bath.lX, 17a top כעֹרְכֵי; Y.Keth.IV, 29a bot. אל תעש עצמך כע׳ הד׳ שלא לגלותוכ׳ do not make thyself to be like, that is, you must not reveal to an individual his case (how to argue). Bab. ib. 52b; 86a עשינו עצמינו כע׳ ד׳ we have made ourselves to be like (I ought not to have suggested an advice).Part. pass. עָרוּךְ; f. עְרוּכָה Sabb.119b וכשבא לביתו ומצא נר דלוק ושלחן ע׳וכ׳ when he comes home and finds the lamp lighted, the table set and the couch spread, the good angel says ; a. e. 2) (cmp. Syr. ערך, P. Sm. 2990) to work dough (contrad. to לוּש); to roll, shape Pes.III, 4 אחת לשה ואחת עוֹרֶכֶתוכ׳ one woman kneads, another works and shapes the dough, and a third one bakes. Ab. Zar. IV, 9 לא לשין ולא עוֹרְכִין עמו you must not knead nor work and shape dough with him. Neg. II, 4 כעוֹרֶכֶת in the position of a woman working dough; a. fr.Part. pass. as ab. Erub.54a (ref. to ערוכהוכ׳, 2 Sam. 23:5) אם ע׳ … משתמרתוכ׳ if the Law is worked into thy two hundred and forty-eight limbs, it will be preserved Midr. Till. to Ps. 14 (read:) פת לושה ופת ע׳ kneaded (common) bread and well-worked bread; Yalk. ib. 662 עריכה (corr. acc.). Hif. הֶעֱרִיךְ ( to place side by side; cmp. נָקַש Hif.) to compare; to value; esp. (v. Lev. 27:2–13) to dedicate the value of a person or of an animal unfit for the altar. Arakh.I, 1 הכל מַעֲרִיכִין ונֶעֱרָכִין all persons are fit to dedicate or to be the subjects of dedication. Ib. נֶעֱרָךְ אבל לא מַעֲרִיךְ may be the subject of dedication, but cannot dedicate (his vow is invalid). Ib. VI, 5 המעריך את עצמו he who dedicates his own value. Tanḥ. l. c. (read:) אתם מעריכין לפני את נפשותיכם … מעריכת גיהנם you value before me your lives, and I shall save you from the range of Gehenna (v. עֲרִיכָה), and set (v. supra); a. fr. Nif. נֶעֱרַךְ to be the subject of valuation, to be valued. Arakh.I, 1, a. fr., v. supra. Ib. II, 1 אין נערכין Var., v. עֵרֶךְ.

עָרַךְ(b. h.) (to connect, join, 1) (b. h.) to range, arrange, place in order. Y.Yoma II, end, 40a (ref. to Lev. 1:8, a. 12) כהן אחד עוֹרֵךְוכ׳ one priest places two limbs on the altar ; Sifra Vayikra, Ndab., Par. 4, ch. VI. Gen. R. s. 78 יש בי כח לעֲרוֹךְ תפלה (Yalk. ib. 133 לסדר) I have strength to offer prayer; יש בי כח לערוך מלחמה I have strength to give battle. Yalk. l. c. וע׳ מלחמה כנגדו gave him battle. Tanḥ. Bḥuck. 6 ואֶעֱרוֹךְ לפניכם שלחן I will set a table before you (in the hereafter), v. infra. Ned.20b עָרַכְתִּי לו שלחן והפכו I prepared a table for him, but he upset it (euphem. for unnatural gratification); a. e. (In Talm. mostly סדר.עוֹרְכֵי הדיינין (= עורכי דין לפני הדיינין) those who arrange arguments before the judges, pleaders, advocates, who advise their clients what to say or not to say before court. Ab. I, 8 אל תעש עצמך כע׳ הד׳ do not make thyself to he like legal advisers, i. e. be careful as judge not to suggest an advice to one of the litigants; Y.B. Bath.lX, 17a top כעֹרְכֵי; Y.Keth.IV, 29a bot. אל תעש עצמך כע׳ הד׳ שלא לגלותוכ׳ do not make thyself to be like, that is, you must not reveal to an individual his case (how to argue). Bab. ib. 52b; 86a עשינו עצמינו כע׳ ד׳ we have made ourselves to be like (I ought not to have suggested an advice).Part. pass. עָרוּךְ; f. עְרוּכָה Sabb.119b וכשבא לביתו ומצא נר דלוק ושלחן ע׳וכ׳ when he comes home and finds the lamp lighted, the table set and the couch spread, the good angel says ; a. e. 2) (cmp. Syr. ערך, P. Sm. 2990) to work dough (contrad. to לוּש); to roll, shape Pes.III, 4 אחת לשה ואחת עוֹרֶכֶתוכ׳ one woman kneads, another works and shapes the dough, and a third one bakes. Ab. Zar. IV, 9 לא לשין ולא עוֹרְכִין עמו you must not knead nor work and shape dough with him. Neg. II, 4 כעוֹרֶכֶת in the position of a woman working dough; a. fr.Part. pass. as ab. Erub.54a (ref. to ערוכהוכ׳, 2 Sam. 23:5) אם ע׳ … משתמרתוכ׳ if the Law is worked into thy two hundred and forty-eight limbs, it will be preserved Midr. Till. to Ps. 14 (read:) פת לושה ופת ע׳ kneaded (common) bread and well-worked bread; Yalk. ib. 662 עריכה (corr. acc.). Hif. הֶעֱרִיךְ ( to place side by side; cmp. נָקַש Hif.) to compare; to value; esp. (v. Lev. 27:2–13) to dedicate the value of a person or of an animal unfit for the altar. Arakh.I, 1 הכל מַעֲרִיכִין ונֶעֱרָכִין all persons are fit to dedicate or to be the subjects of dedication. Ib. נֶעֱרָךְ אבל לא מַעֲרִיךְ may be the subject of dedication, but cannot dedicate (his vow is invalid). Ib. VI, 5 המעריך את עצמו he who dedicates his own value. Tanḥ. l. c. (read:) אתם מעריכין לפני את נפשותיכם … מעריכת גיהנם you value before me your lives, and I shall save you from the range of Gehenna (v. עֲרִיכָה), and set (v. supra); a. fr. Nif. נֶעֱרַךְ to be the subject of valuation, to be valued. Arakh.I, 1, a. fr., v. supra. Ib. II, 1 אין נערכין Var., v. עֵרֶךְ.