Kthubah

יָצָא(b. h.) 1) to go forth; to rise (of the sun); to go out. Gen. R. s. 39 אֵצֵא ויהיווכ׳ I shall leave (my fathers house), and they may desecrate Ib. י׳ לו מוניטון a medal was issued in his memory, v. מוֹנִיטוֹן. Ib. s. 6 בשעה שהוא יוצא when he (the sun) rises; בשעה שהיא יוֹצֵאת when she (the moon) rises. Snh.52a ארור שיָצָאת זו מחלציו (v. Rabb. D. S. a. l. note) cursed is he from whose loins this woman went forth.Sabb.V, 1 במה … יוֹצְאָה what is an animal permitted to wear on going out (on the Sabbath)? Ib. VI, 1 לא תֵצֵאוכ׳ a woman must not wear on going out ; a. v. fr. 2) to end; to go to the end of, to live through. Y.Ber.VIII, 12b bot. כיון שיָצָת שבת when the Sabbath ended. Y.Shebi.VI, 36c top אינו יוצא שבתו ולא יָ׳וכ׳ he shall not live to the end of this week, and he did not arrive at the end of the week before he was dead; (Erub.63a הוציא שנתו, v. infra); a. e. 3) to be expended. Num. R. s. 14, end, v. הוֹצָאָה. 4) to be excluded; exempt; (rarely) to exclude, deduct. Y.Ned.II, beg.37b י׳ דבר של איסור this is to exclude a vow concerning a forbidden act; Bab. ib. 17a י׳ נשבע לבטלוכ׳ this excludes the case of one who makes oath that he will disregard a law. Y.Yeb.I, 2c top אשר תלד יָצְתָה זווכ׳ ‘whom she may bear (Deut. 25:6), herewith is excluded she (the אַיְילוֹנִית) who ; a. v. fr.Y. Ḥag.I, 76c top צֵא מהם שני ימים deduct from them two days; ib. צא שבת מהם deduct the Sabbath day.Esp. idiomatic uses: a) י׳ בן חורין, י׳ לחירות, or only י׳ to be freed. Peah III, 8; Gitt.42a. Kidd.24a יוצאבשןוכ׳ he is freed, when his master caused his loss of a tooth or an eye; a. v. fr.b) (of a wife) to be sent away, to be divorced. Keth.VII, 6 ואלו יוֹצְאוֹת שלא בכתובה the following wives have to leave without receiving their Kthubah. Ib. 7 תֵּצֵא̇ she must leave. Ib. X, 5; a. v. fr.c) י׳ ידי (or מִידֵי) to go out of the power of; to be released; to do justice to, be justified before. Shek. III, 2 לפי שאדם צריך לָצֵאת ידי הבריות … לָצֵאת ידי המקום because man must appear justified before men as well as before God; Ex. R. s. 51; a. fr.י׳ ידי חובתו, or י׳ to comply with the requirements of the law. Ber.8b. Ib. II, 1 אם כיון לבו י׳ if he read with attention, he has done his duty (which requires the reading of the Shma). Y.Shek.III, 47b bot. מהו לצאתוכ׳ is the law complied with when one uses wine ?Mekh. Bo, Pisḥa, s.6; a. v. fr.Gen. R. s. 39 לא יָצָאתָה ידי השבועה thou hast not redeemed thy oath; ib. s. 49; Lev. R. s. 10, beg.Makhsh. VI, 5; Tosef.Toh.X, 3 י׳ מידי שמן, v. מוֹחַלי׳ מידי פשוטו, v. מִקְרָא.d) י׳ מן הכלל or י׳ to be taken out of the general rule, to be specified (although being implied in the general rule). Sifra, introd. כל דבר שהיה בכלל וי׳ … לא ללמד על עצמו י׳וכ׳ whatever would have been implied in the general law and yet is specified again (in the Biblical text) in order to teach (something not mentioned before), has been specified not only to teach something new concerning the specific case, but to teach it concerning the whole class. Ib. י׳ לטעון, v. טָעַן I. Tem.I, 6 ולמה י׳ and for what purpose are tithes especially mentioned (Lev. 27:30, sq.)?; a. fr.e) כַּיּוֹצֵא ב־ like that which passes with it (in the same class), similar; in a similar way. Pes.III, 2 אם יש כי׳ בו שהחמיץ if there is a similar dough (started simultaneously with the one in question) which has begun to ferment. Ber.59b, sq. ואין לו כי׳ בו when he has no house like it; כי׳ בהם garments like them. Zeb.V, 6 המורם מהם כי׳ בהם what is taken of them for the priest, is like them (subject to the same laws). M. Kat. 16b כי׳ בדבר אתה אומרוכ׳ in a similar way (as something coming under the same category) yon read Sifré Num. 32; a. v. fr.f) י׳ שכרו בהפסדו its benefit is lost in its disadvantage; i. e. benefit and disadvantage are counterbalanced. Ab. V, 11, sq.g) (euphem.) to retire for human needs (v. Toh. X, 2). Ber.62a השכם וצֵאוכ׳ go out early in the morning Ex. R. s. 9 ואינו יוצא לנקביו and has no human needs. Ib. לא היה יוצא אלאוכ׳ he used to go out only to the water (to make believe he was a superhuman being); a. fr.h) to be proved, identified. Keth.II, 3 היה כתב ידם יוצא ממקום אחר if their signature can be identified otherwise (than by their own declaration); a. e. Hif. הוֹצִיא 1) to take out, to lead forth, bring forth; to release, discharge, send off. Ber.VI, I before eating bread one says, המוֹצִיא לחםוכ׳ (blessed be thou, O Lord) who hast brought forth bread out of the earth (v. ib. 38a as to המוציא or מוציא); ib. 37b; a. fr.Ab. Zar.41b, a. fr.; אין ספק מוציאוכ׳, v. וַדַּאי. B. Mets.37b לא זו הדרך מוֹצִיאָתוֹ מידי עבירה עדוכ׳ this is not the way that relieves him from sin (this is no full atonement), (he is not relieved) until he pays ; Yeb.XV, 7. Ib. 6, sq. אין זו דרך מוֹצִיאָתָהּוכ׳ she is not relieved from the possibility of sin, unless she is not permitted to marry again and forbidden to partake of Trumah.Ib. 36b יוֹצִיא (יוֹצִיאָהּ) בגט he dismisses her with a letter of divorce. Ib. ואם נשא יוציא and if he married her (against the law), he must dismiss her (divorce her); a. fr.Ab. II, 11, a. fr. מוֹצִיאִין את האדם מן העולם take a man out of the world, i. e. cause him to lose the true enjoyment of life. 2) to exclude. Y.Yeb.I, 2c top איילונית מטעם אחר הוֹצֵאתָהּ the aylonith thou dost (the law does) exclude for another reason (v. supra). Num. R. s. 14, end אוֹצִיא את ישראל let me exclude the Israelites, א׳ את הזקנים the elders; a. fr.להוֹצִיא (= ch. לאפוקי, v. אַפֵּק, or למעוטי, v. מעט) to the exclusion of. Succ.28a; Kidd.34a האזרח לה׳ את הנשים ‘ the native (Lev. 23:42) intimates the exemption of women (from the duty of dwelling in booths); a. v. fr. 3) to lead to the end, to live through. Erub.63a, v. supra. 4) to produce, present. Keth.XIII, 8 המוציא שטר חוב … והלהה׳וכ׳ if one produces a note of indebtedness against his neighbor, and the latter produces evidence that the claimant sold him a field (and paid him, which he would not have done, if he had a claim). Ib. 9. Ib. IX, 9 הוֹצִיאָה גט if she produces a letter of divorce; a. v. fr. 5) to spend, lay out. Ib. VIII, 5, v. הוֹצָאָה; a. fr.Esp. idiomatic uses: a) ה׳ ידי חוב־ or ה׳ (v. supra) to be the instrument of a persons complying with the law, e. g. to read a prayer and thus cause the listener to perform his duty as though he read it himself; to act in anothers behalf effectively. R. Hash. III, 5 אין מוֹצִיאִין את הרבים ידי חובתן they cannot act (blow the Shofar) in behalf of the assembled congregation. Ib. 29a אע״פ שיצא מוציא although he has done his duty (has read the prayer for himself), he may act in behalf of others. Ib. ולעצמו מוציא and can he (the half-slave and half-freedman) act in his own behalf?; a. fr.b) to collect, to claim. Keth.VIII, 1 הבעל מוציא מיד הלקוחות the husband can reclaim the property from those who bought it. B. Kam. III, 11 המוציא מחבירו עליו הראייה the claimant must produce evidence; a. v. fr.c) to utter. Arakh.5a, a. fr. אין אדם מוציא דבריו לבטלה no man utters his words for no purpose (he must have meant something).ה׳ לעז to slander, discredit. Sabb.97a, a. fr., v. לַעַז.d) to carry an object (on the Sabbath) out of a private to a public place, or from one private place to another, v. רָשוּת. Sabb.VII, 2, sq.; a. fr.e) to secrete. Sifré Num. 88 יש לך … שאין מוציאוכ׳ is there a woman-born being that does not discharge the food he eats?; a. e.f) ה׳ שבת to dismiss the Sabbath with prayer, opp. הכניס. Sabb.118b מוֹצִיאֵי שבתוכ׳ those who dismiss the Sabbath at Sepphoris.

יָצָא(b. h.) 1) to go forth; to rise (of the sun); to go out. Gen. R. s. 39 אֵצֵא ויהיווכ׳ I shall leave (my fathers house), and they may desecrate Ib. י׳ לו מוניטון a medal was issued in his memory, v. מוֹנִיטוֹן. Ib. s. 6 בשעה שהוא יוצא when he (the sun) rises; בשעה שהיא יוֹצֵאת when she (the moon) rises. Snh.52a ארור שיָצָאת זו מחלציו (v. Rabb. D. S. a. l. note) cursed is he from whose loins this woman went forth.Sabb.V, 1 במה … יוֹצְאָה what is an animal permitted to wear on going out (on the Sabbath)? Ib. VI, 1 לא תֵצֵאוכ׳ a woman must not wear on going out ; a. v. fr. 2) to end; to go to the end of, to live through. Y.Ber.VIII, 12b bot. כיון שיָצָת שבת when the Sabbath ended. Y.Shebi.VI, 36c top אינו יוצא שבתו ולא יָ׳וכ׳ he shall not live to the end of this week, and he did not arrive at the end of the week before he was dead; (Erub.63a הוציא שנתו, v. infra); a. e. 3) to be expended. Num. R. s. 14, end, v. הוֹצָאָה. 4) to be excluded; exempt; (rarely) to exclude, deduct. Y.Ned.II, beg.37b י׳ דבר של איסור this is to exclude a vow concerning a forbidden act; Bab. ib. 17a י׳ נשבע לבטלוכ׳ this excludes the case of one who makes oath that he will disregard a law. Y.Yeb.I, 2c top אשר תלד יָצְתָה זווכ׳ ‘whom she may bear (Deut. 25:6), herewith is excluded she (the אַיְילוֹנִית) who ; a. v. fr.Y. Ḥag.I, 76c top צֵא מהם שני ימים deduct from them two days; ib. צא שבת מהם deduct the Sabbath day.Esp. idiomatic uses: a) י׳ בן חורין, י׳ לחירות, or only י׳ to be freed. Peah III, 8; Gitt.42a. Kidd.24a יוצאבשןוכ׳ he is freed, when his master caused his loss of a tooth or an eye; a. v. fr.b) (of a wife) to be sent away, to be divorced. Keth.VII, 6 ואלו יוֹצְאוֹת שלא בכתובה the following wives have to leave without receiving their Kthubah. Ib. 7 תֵּצֵא̇ she must leave. Ib. X, 5; a. v. fr.c) י׳ ידי (or מִידֵי) to go out of the power of; to be released; to do justice to, be justified before. Shek. III, 2 לפי שאדם צריך לָצֵאת ידי הבריות … לָצֵאת ידי המקום because man must appear justified before men as well as before God; Ex. R. s. 51; a. fr.י׳ ידי חובתו, or י׳ to comply with the requirements of the law. Ber.8b. Ib. II, 1 אם כיון לבו י׳ if he read with attention, he has done his duty (which requires the reading of the Shma). Y.Shek.III, 47b bot. מהו לצאתוכ׳ is the law complied with when one uses wine ?Mekh. Bo, Pisḥa, s.6; a. v. fr.Gen. R. s. 39 לא יָצָאתָה ידי השבועה thou hast not redeemed thy oath; ib. s. 49; Lev. R. s. 10, beg.Makhsh. VI, 5; Tosef.Toh.X, 3 י׳ מידי שמן, v. מוֹחַלי׳ מידי פשוטו, v. מִקְרָא.d) י׳ מן הכלל or י׳ to be taken out of the general rule, to be specified (although being implied in the general rule). Sifra, introd. כל דבר שהיה בכלל וי׳ … לא ללמד על עצמו י׳וכ׳ whatever would have been implied in the general law and yet is specified again (in the Biblical text) in order to teach (something not mentioned before), has been specified not only to teach something new concerning the specific case, but to teach it concerning the whole class. Ib. י׳ לטעון, v. טָעַן I. Tem.I, 6 ולמה י׳ and for what purpose are tithes especially mentioned (Lev. 27:30, sq.)?; a. fr.e) כַּיּוֹצֵא ב־ like that which passes with it (in the same class), similar; in a similar way. Pes.III, 2 אם יש כי׳ בו שהחמיץ if there is a similar dough (started simultaneously with the one in question) which has begun to ferment. Ber.59b, sq. ואין לו כי׳ בו when he has no house like it; כי׳ בהם garments like them. Zeb.V, 6 המורם מהם כי׳ בהם what is taken of them for the priest, is like them (subject to the same laws). M. Kat. 16b כי׳ בדבר אתה אומרוכ׳ in a similar way (as something coming under the same category) yon read Sifré Num. 32; a. v. fr.f) י׳ שכרו בהפסדו its benefit is lost in its disadvantage; i. e. benefit and disadvantage are counterbalanced. Ab. V, 11, sq.g) (euphem.) to retire for human needs (v. Toh. X, 2). Ber.62a השכם וצֵאוכ׳ go out early in the morning Ex. R. s. 9 ואינו יוצא לנקביו and has no human needs. Ib. לא היה יוצא אלאוכ׳ he used to go out only to the water (to make believe he was a superhuman being); a. fr.h) to be proved, identified. Keth.II, 3 היה כתב ידם יוצא ממקום אחר if their signature can be identified otherwise (than by their own declaration); a. e. Hif. הוֹצִיא 1) to take out, to lead forth, bring forth; to release, discharge, send off. Ber.VI, I before eating bread one says, המוֹצִיא לחםוכ׳ (blessed be thou, O Lord) who hast brought forth bread out of the earth (v. ib. 38a as to המוציא or מוציא); ib. 37b; a. fr.Ab. Zar.41b, a. fr.; אין ספק מוציאוכ׳, v. וַדַּאי. B. Mets.37b לא זו הדרך מוֹצִיאָתוֹ מידי עבירה עדוכ׳ this is not the way that relieves him from sin (this is no full atonement), (he is not relieved) until he pays ; Yeb.XV, 7. Ib. 6, sq. אין זו דרך מוֹצִיאָתָהּוכ׳ she is not relieved from the possibility of sin, unless she is not permitted to marry again and forbidden to partake of Trumah.Ib. 36b יוֹצִיא (יוֹצִיאָהּ) בגט he dismisses her with a letter of divorce. Ib. ואם נשא יוציא and if he married her (against the law), he must dismiss her (divorce her); a. fr.Ab. II, 11, a. fr. מוֹצִיאִין את האדם מן העולם take a man out of the world, i. e. cause him to lose the true enjoyment of life. 2) to exclude. Y.Yeb.I, 2c top איילונית מטעם אחר הוֹצֵאתָהּ the aylonith thou dost (the law does) exclude for another reason (v. supra). Num. R. s. 14, end אוֹצִיא את ישראל let me exclude the Israelites, א׳ את הזקנים the elders; a. fr.להוֹצִיא (= ch. לאפוקי, v. אַפֵּק, or למעוטי, v. מעט) to the exclusion of. Succ.28a; Kidd.34a האזרח לה׳ את הנשים ‘ the native (Lev. 23:42) intimates the exemption of women (from the duty of dwelling in booths); a. v. fr. 3) to lead to the end, to live through. Erub.63a, v. supra. 4) to produce, present. Keth.XIII, 8 המוציא שטר חוב … והלהה׳וכ׳ if one produces a note of indebtedness against his neighbor, and the latter produces evidence that the claimant sold him a field (and paid him, which he would not have done, if he had a claim). Ib. 9. Ib. IX, 9 הוֹצִיאָה גט if she produces a letter of divorce; a. v. fr. 5) to spend, lay out. Ib. VIII, 5, v. הוֹצָאָה; a. fr.Esp. idiomatic uses: a) ה׳ ידי חוב־ or ה׳ (v. supra) to be the instrument of a persons complying with the law, e. g. to read a prayer and thus cause the listener to perform his duty as though he read it himself; to act in anothers behalf effectively. R. Hash. III, 5 אין מוֹצִיאִין את הרבים ידי חובתן they cannot act (blow the Shofar) in behalf of the assembled congregation. Ib. 29a אע״פ שיצא מוציא although he has done his duty (has read the prayer for himself), he may act in behalf of others. Ib. ולעצמו מוציא and can he (the half-slave and half-freedman) act in his own behalf?; a. fr.b) to collect, to claim. Keth.VIII, 1 הבעל מוציא מיד הלקוחות the husband can reclaim the property from those who bought it. B. Kam. III, 11 המוציא מחבירו עליו הראייה the claimant must produce evidence; a. v. fr.c) to utter. Arakh.5a, a. fr. אין אדם מוציא דבריו לבטלה no man utters his words for no purpose (he must have meant something).ה׳ לעז to slander, discredit. Sabb.97a, a. fr., v. לַעַז.d) to carry an object (on the Sabbath) out of a private to a public place, or from one private place to another, v. רָשוּת. Sabb.VII, 2, sq.; a. fr.e) to secrete. Sifré Num. 88 יש לך … שאין מוציאוכ׳ is there a woman-born being that does not discharge the food he eats?; a. e.f) ה׳ שבת to dismiss the Sabbath with prayer, opp. הכניס. Sabb.118b מוֹצִיאֵי שבתוכ׳ those who dismiss the Sabbath at Sepphoris.

כָּפַל(b. h.; cmp. כפף) to bend over, fold, double. Ber.63a כּוֹפְלִין לווכ׳ his means of support will be doubled to him. Gen. R. s. 95, end כל מי שכ׳ שמווכ׳ every one whose name the Scripture mentions twice in the blessings of Moses; (B. Kam.92a אותן שהוּכְפְּלוּ בשמות). Succ.III, 11 מקום … לִכְפּוֹל יִכְפּוֹל where it is customary to recite twice (each verse of Ps. 118:21–29), let one do so. Tosef.Pes.X, 9 רבי היה כּוֹפֵל בה דברים Rabbi used to repeat certain words (in singing the Hallel); Pes.119b; Succ.39a מוסיף לכפול מאודךוכ׳ adds (to Rabbis repetitions) by doubling the verses from Odkha (Ps. l. c.). Sifra Vayikra, Ndabah, Par. 10, ch. XII; Men.VI, 4 (75b) כופל אחדוכ׳ (Bab. ed. קופל) he folds it twice over and breaks it (into four parts). Ned.61b יכפלו, v. קָפַל. Gitt.62a כּוֹפְלִין שלוםוכ׳ we must double the greeting (say twice shalom) B. Mets. 104b לכפולוכ׳ where it is costumary to write out the Kthubah for double the amount of the dowry, half the amount is collected; a. fr.Part. pass. כָּפוּל, f. כְּפוּלָה; pl. כְּפוּלִים, כְּפוּלִין; כְּפוּלוֹת. Kel. XXVII, 5 נמדד כ׳ is measured as it is doubled (folded). Ib. 6.Ohol. XI, 3 כ׳ Var. in R. S. a. l. (ed. ק׳) folded up one above the other. Ned.66b כ׳ הן her ears are bent over (deformed).Treat. Sofrim II, 11 אותיות הכ׳ letters which have two forms ( מנצפך); a. fr.תנאי כ׳, v. תְּנַאי. Nif. נִכְפַּל to be doubled. Y.Kil.IX, 32c top נִכְפְּלוּ לו שניו his years of life were doubled to him. Gen. R. s. 30, beg.; Tanḥ. Shmoth 18, a. e. כל מישנ׳ שמו every one whose name appears twice in immediate succession (as Noah Noah, Gen. 6:9); a. fr. Hif. הִכְפִּיל to double, fold up. Ned.61b, sq., v. קָפַל. Hof. הוּכְפָּל to be doubled, bent. Ib., v. קָפַל. M. Kat. 25b (in a poetic eulogy) קאת … הוּכְפְּלוּ לראותוכ׳ pelican and owl were bent upon looking (took pains to see, cmp. next w. Ithp.).B. Kam.92a, v. supra.Part. pass. מוּכְפָּל (Pu. מְכוּפָּל) doubly guarded, surrounded. Yalk. Lev. 557 מוכ׳ כמה כְפֵלוֹת; Lev. R. s. 16 מכו׳ בכמה כפולות (the tongue) is guarded by several folding doors (teeth, lips). Pi. כִּיפֵּל to fold. Sifra l. c.; Men. l. c. לא היה מְכַפְּלָהּ (Bab. ed. מק׳) he did not fold it (in four parts, v. supra).

כָּפַל(b. h.; cmp. כפף) to bend over, fold, double. Ber.63a כּוֹפְלִין לווכ׳ his means of support will be doubled to him. Gen. R. s. 95, end כל מי שכ׳ שמווכ׳ every one whose name the Scripture mentions twice in the blessings of Moses; (B. Kam.92a אותן שהוּכְפְּלוּ בשמות). Succ.III, 11 מקום … לִכְפּוֹל יִכְפּוֹל where it is customary to recite twice (each verse of Ps. 118:21–29), let one do so. Tosef.Pes.X, 9 רבי היה כּוֹפֵל בה דברים Rabbi used to repeat certain words (in singing the Hallel); Pes.119b; Succ.39a מוסיף לכפול מאודךוכ׳ adds (to Rabbis repetitions) by doubling the verses from Odkha (Ps. l. c.). Sifra Vayikra, Ndabah, Par. 10, ch. XII; Men.VI, 4 (75b) כופל אחדוכ׳ (Bab. ed. קופל) he folds it twice over and breaks it (into four parts). Ned.61b יכפלו, v. קָפַל. Gitt.62a כּוֹפְלִין שלוםוכ׳ we must double the greeting (say twice shalom) B. Mets. 104b לכפולוכ׳ where it is costumary to write out the Kthubah for double the amount of the dowry, half the amount is collected; a. fr.Part. pass. כָּפוּל, f. כְּפוּלָה; pl. כְּפוּלִים, כְּפוּלִין; כְּפוּלוֹת. Kel. XXVII, 5 נמדד כ׳ is measured as it is doubled (folded). Ib. 6.Ohol. XI, 3 כ׳ Var. in R. S. a. l. (ed. ק׳) folded up one above the other. Ned.66b כ׳ הן her ears are bent over (deformed).Treat. Sofrim II, 11 אותיות הכ׳ letters which have two forms ( מנצפך); a. fr.תנאי כ׳, v. תְּנַאי. Nif. נִכְפַּל to be doubled. Y.Kil.IX, 32c top נִכְפְּלוּ לו שניו his years of life were doubled to him. Gen. R. s. 30, beg.; Tanḥ. Shmoth 18, a. e. כל מישנ׳ שמו every one whose name appears twice in immediate succession (as Noah Noah, Gen. 6:9); a. fr. Hif. הִכְפִּיל to double, fold up. Ned.61b, sq., v. קָפַל. Hof. הוּכְפָּל to be doubled, bent. Ib., v. קָפַל. M. Kat. 25b (in a poetic eulogy) קאת … הוּכְפְּלוּ לראותוכ׳ pelican and owl were bent upon looking (took pains to see, cmp. next w. Ithp.).B. Kam.92a, v. supra.Part. pass. מוּכְפָּל (Pu. מְכוּפָּל) doubly guarded, surrounded. Yalk. Lev. 557 מוכ׳ כמה כְפֵלוֹת; Lev. R. s. 16 מכו׳ בכמה כפולות (the tongue) is guarded by several folding doors (teeth, lips). Pi. כִּיפֵּל to fold. Sifra l. c.; Men. l. c. לא היה מְכַפְּלָהּ (Bab. ed. מק׳) he did not fold it (in four parts, v. supra).

כְּתוּבָּהf. (preced. was.) writ, deed, esp; marriage contract, containing, among other things, the settlement of a certain amount due do the wife on her husbands death or on being divorced; Kthubah, the wifes settlement, widowhood. (For the formula of the marriage contract, v. Keth. IV, 7–12. Y.Yeb.XV, 14d ב״ש עבדי כ׳ מדרש the Shammaites made the wording of the marriage contract the text for legal interpretation; מספר כְּתוּבָּתָהּ נלמודוכ׳ from her marriage contract we learn (that she must receive her widowhood), for he writes to her Ib. ר׳ מאיר עבד כ׳וכ׳ R. M. made the formula of the deed of sale the text (v. B. Mets.IX, 3).Keth.I, 2 בתולח כְּתוּבָּתָהּ מאתים the widowhood of one marrying as a virgin is two hundred Zuz. Sabb.14b; 16b שמעין … תיקן כ׳ לאשה Simon b. Shetaḥ introduced the written marriage contract (with the promise of a widowhood, in place of a deposit of the widowhood in securities); Keth.82b תיקן כל נכסיו אחראין לכתובתה ordained that the contract must contain a clause making all his landed estate a mortgage for her widowhood; Y. ib. VIII, 32b, sq. Bab. ib. 10a כְּתוּבַּת אשה מן התורה the widowhood endowment is intimated in the Torah. Ib. כתובת אלמנה אינחוכ׳ the endowment of one that married as a widow is not Biblical. Ib. 56a כ׳ דרבנן the widowhood is a Rabbinical institution. Ib. IV, 2 כְּתוּבָּתָחּ שלו her widowhood belongs to him (her father). Ib. IX, 8 הפוגמת כתובתח, v. פָּגַם. Ib. 9 הוציאה גט … גובה כתובתה if she produces evidence of divorce but has no contract to show, she is entitled to her settlement; a. v. fr.Pl. כְּתוּבּוֹת. Ib. שני … כ׳ גובח שתי כ׳ if she produces two letters of divorce (evidence of having been divorced and remarried to her former husband and again divorced) and two contracts, she is entitled to two widowhoods; a. fr.כְּתוּבּוֹת Kthuboth, name of a treatise of Mishnah, Tosefta, Talmud Babli and Yrushalmi, of the Order of Nashim.

כְּתוּבָּהf. (preced. was.) writ, deed, esp; marriage contract, containing, among other things, the settlement of a certain amount due do the wife on her husbands death or on being divorced; Kthubah, the wifes settlement, widowhood. (For the formula of the marriage contract, v. Keth. IV, 7–12. Y.Yeb.XV, 14d ב״ש עבדי כ׳ מדרש the Shammaites made the wording of the marriage contract the text for legal interpretation; מספר כְּתוּבָּתָהּ נלמודוכ׳ from her marriage contract we learn (that she must receive her widowhood), for he writes to her Ib. ר׳ מאיר עבד כ׳וכ׳ R. M. made the formula of the deed of sale the text (v. B. Mets.IX, 3).Keth.I, 2 בתולח כְּתוּבָּתָהּ מאתים the widowhood of one marrying as a virgin is two hundred Zuz. Sabb.14b; 16b שמעין … תיקן כ׳ לאשה Simon b. Shetaḥ introduced the written marriage contract (with the promise of a widowhood, in place of a deposit of the widowhood in securities); Keth.82b תיקן כל נכסיו אחראין לכתובתה ordained that the contract must contain a clause making all his landed estate a mortgage for her widowhood; Y. ib. VIII, 32b, sq. Bab. ib. 10a כְּתוּבַּת אשה מן התורה the widowhood endowment is intimated in the Torah. Ib. כתובת אלמנה אינחוכ׳ the endowment of one that married as a widow is not Biblical. Ib. 56a כ׳ דרבנן the widowhood is a Rabbinical institution. Ib. IV, 2 כְּתוּבָּתָחּ שלו her widowhood belongs to him (her father). Ib. IX, 8 הפוגמת כתובתח, v. פָּגַם. Ib. 9 הוציאה גט … גובה כתובתה if she produces evidence of divorce but has no contract to show, she is entitled to her settlement; a. v. fr.Pl. כְּתוּבּוֹת. Ib. שני … כ׳ גובח שתי כ׳ if she produces two letters of divorce (evidence of having been divorced and remarried to her former husband and again divorced) and two contracts, she is entitled to two widowhoods; a. fr.כְּתוּבּוֹת Kthuboth, name of a treatise of Mishnah, Tosefta, Talmud Babli and Yrushalmi, of the Order of Nashim.

כְּתוּבְתָּאch. = h. כְּתוּבָּה. Targ. Y. II Gen. 34:12 (h. text מַתָּן).Keth.IV, 7 (in a Chald. formula of the marriage contract) אחראין לכְתוּבְתִּיךְ security for thy widowhood. Ib. 10 אינון ירתון כסף כתובתיך they shall inherit the amount of widowhood stated in thy Kthubah. Ib. 87a ושקילנא מכְּתוּבְתָּאִי and I may take it in advance as partial payment of my widowhood; a. e.Pl. כְּתוּבָתָא. Targ. Y. II Gen. 31:15 לחוד כְּתוּבָתָן except our settlements (deposited with our father).Kidd.70b אקרען כמח כ׳וכ׳ many marriage contracts were torn (marriages cancelled) in Nehardea.

כְּתוּבְתָּאch. = h. כְּתוּבָּה. Targ. Y. II Gen. 34:12 (h. text מַתָּן).Keth.IV, 7 (in a Chald. formula of the marriage contract) אחראין לכְתוּבְתִּיךְ security for thy widowhood. Ib. 10 אינון ירתון כסף כתובתיך they shall inherit the amount of widowhood stated in thy Kthubah. Ib. 87a ושקילנא מכְּתוּבְתָּאִי and I may take it in advance as partial payment of my widowhood; a. e.Pl. כְּתוּבָתָא. Targ. Y. II Gen. 31:15 לחוד כְּתוּבָתָן except our settlements (deposited with our father).Kidd.70b אקרען כמח כ׳וכ׳ many marriage contracts were torn (marriages cancelled) in Nehardea.

לְקוּחוֹתf. pl. (לָקַח) bought property, esp. mortgaged property sold; trnsf. the purchaser of mortgaged property. Keth.IX, 8 מכר … והיא נפרעת מן הל׳ if her husband sold his property to strangers, and she wants to collect (her Kthubah) from the sold property (sues the purchaser). B. Mets.12b ואתי למיטרף ל׳ שלא כדין and he might seize the sold property unlawfully.B. Bath. 107a האחים שחלקו ל׳ הוו after the heirs have divided up the estate, they are considered as purchasers (from one another, and the brother whose portion has been seized for his fathers debts has no redress), opp. יורשים הן they are heirs (and the estate, minus the seized portion, has to be redivided); a. fr.

לְקוּחוֹתf. pl. (לָקַח) bought property, esp. mortgaged property sold; trnsf. the purchaser of mortgaged property. Keth.IX, 8 מכר … והיא נפרעת מן הל׳ if her husband sold his property to strangers, and she wants to collect (her Kthubah) from the sold property (sues the purchaser). B. Mets.12b ואתי למיטרף ל׳ שלא כדין and he might seize the sold property unlawfully.B. Bath. 107a האחים שחלקו ל׳ הוו after the heirs have divided up the estate, they are considered as purchasers (from one another, and the brother whose portion has been seized for his fathers debts has no redress), opp. יורשים הן they are heirs (and the estate, minus the seized portion, has to be redivided); a. fr.

מוֹהַר, מֹהַרm. (b. h.; מָהַר) exchange, esp. the price paid for the wife; (in later practice) the wifes settlement, widowhood ( כתיבה). Mekh. Mishp., Nzikin, s.17 (ref. to Ex. 22:15) מלמד שהוא עוֹשָׂהּ עליו מ׳ this indicates that he (the father) imposes it upon him (the seducer) as a mohar; ואין מ׳ אלא כתובהוכ׳ and mohar means kthubah, as we read (Gen. 34:12) ; Y.Keth.III, 27d top (read אותה for אותן). Bab. ib. 10a (ref. to Ex. 22:16) שיהא זה כמ׳ הבתולותוכ׳ that this (fine) be equal to the indemnity for outraged virginity (Deut. 22:29), and the settlement of virgins be like this (indemnity, i. e. fifty Shekel silver); a. fr.Pl. מוֹהֲרִין, constr. מוֹהֲרֵי. Y. ib. III, beg.27a (read:) אילו היה כתיב כמוֹהֲרֵי בתולות יאות if it read, like the indemnities for virgins, it might be right (as you say).

מוֹהַר, מֹהַרm. (b. h.; מָהַר) exchange, esp. the price paid for the wife; (in later practice) the wifes settlement, widowhood ( כתיבה). Mekh. Mishp., Nzikin, s.17 (ref. to Ex. 22:15) מלמד שהוא עוֹשָׂהּ עליו מ׳ this indicates that he (the father) imposes it upon him (the seducer) as a mohar; ואין מ׳ אלא כתובהוכ׳ and mohar means kthubah, as we read (Gen. 34:12) ; Y.Keth.III, 27d top (read אותה for אותן). Bab. ib. 10a (ref. to Ex. 22:16) שיהא זה כמ׳ הבתולותוכ׳ that this (fine) be equal to the indemnity for outraged virginity (Deut. 22:29), and the settlement of virgins be like this (indemnity, i. e. fifty Shekel silver); a. fr.Pl. מוֹהֲרִין, constr. מוֹהֲרֵי. Y. ib. III, beg.27a (read:) אילו היה כתיב כמוֹהֲרֵי בתולות יאות if it read, like the indemnities for virgins, it might be right (as you say).

מוֹהַר, מֹהַרm. (b. h.; מָהַר) exchange, esp. the price paid for the wife; (in later practice) the wifes settlement, widowhood ( כתיבה). Mekh. Mishp., Nzikin, s.17 (ref. to Ex. 22:15) מלמד שהוא עוֹשָׂהּ עליו מ׳ this indicates that he (the father) imposes it upon him (the seducer) as a mohar; ואין מ׳ אלא כתובהוכ׳ and mohar means kthubah, as we read (Gen. 34:12) ; Y.Keth.III, 27d top (read אותה for אותן). Bab. ib. 10a (ref. to Ex. 22:16) שיהא זה כמ׳ הבתולותוכ׳ that this (fine) be equal to the indemnity for outraged virginity (Deut. 22:29), and the settlement of virgins be like this (indemnity, i. e. fifty Shekel silver); a. fr.Pl. מוֹהֲרִין, constr. מוֹהֲרֵי. Y. ib. III, beg.27a (read:) אילו היה כתיב כמוֹהֲרֵי בתולות יאות if it read, like the indemnities for virgins, it might be right (as you say).

מוֹהַר, מֹהַרm. (b. h.; מָהַר) exchange, esp. the price paid for the wife; (in later practice) the wifes settlement, widowhood ( כתיבה). Mekh. Mishp., Nzikin, s.17 (ref. to Ex. 22:15) מלמד שהוא עוֹשָׂהּ עליו מ׳ this indicates that he (the father) imposes it upon him (the seducer) as a mohar; ואין מ׳ אלא כתובהוכ׳ and mohar means kthubah, as we read (Gen. 34:12) ; Y.Keth.III, 27d top (read אותה for אותן). Bab. ib. 10a (ref. to Ex. 22:16) שיהא זה כמ׳ הבתולותוכ׳ that this (fine) be equal to the indemnity for outraged virginity (Deut. 22:29), and the settlement of virgins be like this (indemnity, i. e. fifty Shekel silver); a. fr.Pl. מוֹהֲרִין, constr. מוֹהֲרֵי. Y. ib. III, beg.27a (read:) אילו היה כתיב כמוֹהֲרֵי בתולות יאות if it read, like the indemnities for virgins, it might be right (as you say).

מוֹהֲרָאch. sam(מוהר, מהר kthubah). Targ. Y. Gen. 34:12.Pl. (with singular meaning) מוֹהֲרִין; constr. מוֹהֲרֵי. Targ. O. ib. Targ. 1 Sam. 18:25. Targ O. Ex. 22:16 (Y. מַפְרוֹנֵי).

מוֹהֲרָאch. sam(מוהר, מהר kthubah). Targ. Y. Gen. 34:12.Pl. (with singular meaning) מוֹהֲרִין; constr. מוֹהֲרֵי. Targ. O. ib. Targ. 1 Sam. 18:25. Targ O. Ex. 22:16 (Y. מַפְרוֹנֵי).

נָתַן(b. h.) to give; to place, put. Gitt.I, 6 תֵּן גטוכ׳ give this letter of divorce to my wife. Ib. תְּנוּ גטוכ׳ give ye Ib. לא יִתְּנוּ לאחר מיתה they must not deliver it after the mans death; a. v. fr.נשא ונ׳, v. נָשָׂא.נ׳ עיניו ל (to put an eye upon) to intend. B. Mets.19a, a. e. כיוןשנ׳ ע׳ לגרשה as soon as he has resolved to divorce her; a. fr.נ׳ עיניו ב (to have an eye on) to desire, think of. Ned.XI, 12 שלא תהא אשה נוֹתֶנֶת עיניה באחר lest the woman have a liking for another man. Ib. 20b שלא אֶתֵּן עיניוכ׳ lest I think of another woman. Ib. אל ישתה … ויִתֵּןוכ׳ one must not drink of one cup (have connection with one woman) and think of another; a. fr.Esp. נ׳ עיניו בו to cast an angry eye at, to hurt by an angry look. Ber.58a נ׳ ע׳ בו ונעשהוכ׳ he cast an eye at him and he was changed into, v. גַּל; Sabb.34a; a. e.Y.Ber.III, beg.5d, a. fr. נוֹתן תפלין puts on Tfillin.נ׳ טעם, v. טַעַם הדין נותן the conclusion ad majus gives it, it is a legitimate conclusion. Bekh.59b, a. fr. Ib. היא הנוֹתֶנֶת (on the contrary,) it is thus we should argue.Gen. R. s. 33 והדין נותן and it stands to reason.Esp. נ׳ (sub. דם) to put blood on the altar, sprinkle, smear. Zeb.VIII, 4; a. fr.Tosef.Neg.VI, 10 נותן, v. נָתַץ. Nif. נִיתַּן to be given, put ; to be intended. Ned.38a לא נִיתְּנָה תורה אלאוכ׳ the Law was given only to Moses and his descendants. Ib. וכולן נִתְּנוּוכ׳ and all those (gates of understanding) were granted to Moses; a. fr.Keth.81a לא ניתנה כתובהוכ׳ the Kthubah is not intended to be collected during life-time. R. Hash. 28a מצות … נִיתְּנוּ, v. הָנָה; a. fr.Tosef.Ab. Zar. V (VI), 8 עד שינתן, v. נָתַץ.Esp. to be put on the altar, sprinkled, smeared. Zeb.VIII, 9 הנִתָּנִין למטה … בנתנין למעלה blood which must be put below (the red line) which has been mixed with blood that must be put above. Ib. 10 יִנָּתְנוּ במתןוכ׳ shall be applied four times, v. מַתָּן a. מַתָּנָה; a. fr. Hof. הוּתָּן to be put. Makhsh. I, 1 (הרי זה) בכי יוּתַּן it comes under the law (Lev. 11:38), i. e. it is a liquid which, if put on eatables, makes them susceptible of uncleanness. Ib. 2 אינן בכי יותן do not qualify for uncleanness; a. fr.

נָתַן(b. h.) to give; to place, put. Gitt.I, 6 תֵּן גטוכ׳ give this letter of divorce to my wife. Ib. תְּנוּ גטוכ׳ give ye Ib. לא יִתְּנוּ לאחר מיתה they must not deliver it after the mans death; a. v. fr.נשא ונ׳, v. נָשָׂא.נ׳ עיניו ל (to put an eye upon) to intend. B. Mets.19a, a. e. כיוןשנ׳ ע׳ לגרשה as soon as he has resolved to divorce her; a. fr.נ׳ עיניו ב (to have an eye on) to desire, think of. Ned.XI, 12 שלא תהא אשה נוֹתֶנֶת עיניה באחר lest the woman have a liking for another man. Ib. 20b שלא אֶתֵּן עיניוכ׳ lest I think of another woman. Ib. אל ישתה … ויִתֵּןוכ׳ one must not drink of one cup (have connection with one woman) and think of another; a. fr.Esp. נ׳ עיניו בו to cast an angry eye at, to hurt by an angry look. Ber.58a נ׳ ע׳ בו ונעשהוכ׳ he cast an eye at him and he was changed into, v. גַּל; Sabb.34a; a. e.Y.Ber.III, beg.5d, a. fr. נוֹתן תפלין puts on Tfillin.נ׳ טעם, v. טַעַם הדין נותן the conclusion ad majus gives it, it is a legitimate conclusion. Bekh.59b, a. fr. Ib. היא הנוֹתֶנֶת (on the contrary,) it is thus we should argue.Gen. R. s. 33 והדין נותן and it stands to reason.Esp. נ׳ (sub. דם) to put blood on the altar, sprinkle, smear. Zeb.VIII, 4; a. fr.Tosef.Neg.VI, 10 נותן, v. נָתַץ. Nif. נִיתַּן to be given, put ; to be intended. Ned.38a לא נִיתְּנָה תורה אלאוכ׳ the Law was given only to Moses and his descendants. Ib. וכולן נִתְּנוּוכ׳ and all those (gates of understanding) were granted to Moses; a. fr.Keth.81a לא ניתנה כתובהוכ׳ the Kthubah is not intended to be collected during life-time. R. Hash. 28a מצות … נִיתְּנוּ, v. הָנָה; a. fr.Tosef.Ab. Zar. V (VI), 8 עד שינתן, v. נָתַץ.Esp. to be put on the altar, sprinkled, smeared. Zeb.VIII, 9 הנִתָּנִין למטה … בנתנין למעלה blood which must be put below (the red line) which has been mixed with blood that must be put above. Ib. 10 יִנָּתְנוּ במתןוכ׳ shall be applied four times, v. מַתָּן a. מַתָּנָה; a. fr. Hof. הוּתָּן to be put. Makhsh. I, 1 (הרי זה) בכי יוּתַּן it comes under the law (Lev. 11:38), i. e. it is a liquid which, if put on eatables, makes them susceptible of uncleanness. Ib. 2 אינן בכי יותן do not qualify for uncleanness; a. fr.

פָּסַק(b. h. פָּשַׂק) (to separate, part, distribute, 1) to divide, split, interrupt. Taan.27b; Meg.22a פּוֹסֵק the reader divides (one verse), i. e. the first reads two verses and a half, leaving the other half to be read by his successor. Ib. לא התיר לי לִפְסוֹקוכ׳ he permitted me to cut a verse in two only in teaching the school children. Ib. 31b במשנה תורה פוסק the chapter in Deuteronomy containing the curses (Deut. 28:15–69) may be divided (to be read by two or more); a. fr.(Gen. R. s. 10 כיון שפסקה; Yalk. ib. 16 שפוסקה, v. פָּתַק.Part. pass. פָּסוּק; f. פְּסוּקָה. Ḥull.III, 3 פְּסוּקַת הגרגרת, v. גַּרְגֶּרֶת. 2) (denom. of פָּסוּק) to recite a verse. Ḥag.15a, sq. פְּסוֹק לי פְּסוּקְךָ (interch. with Chald. פסוק לי פסוקיך) recite to me thy Bible verse (recently learned). 3) (cmp. חָתַךְ, גָּזַר) to apportion, assign; to provide; to promise, agree. Keth.65a אין פּוֹסְקִין יינות לאשה in decreeing alimentation for a woman we do not provide for wine. Ib. כך תִּפְסְקוּ לבנותיכם so much (and no more) may ye grant to your daughters. Ib. 107a פוסקין מזונות לאשת איש the court assigns alimentation (from the estate) to a deserted wife. Ib. V, 8 לא פ׳ … אלאוכ׳ only R. Y. decreed barley as a part of alimentation, because he lived near Edom. Ib. פוסק לעומתןוכ׳ he must give her, v. עוּמָּה. Ib. VI, 2 הפוסק מעות לחתנו if a man agrees to pay a certain amount to his intended son-in-law (on the date of marriage). Ib. 3 פָּסְקָה להכניס … הוא פוסקוכ׳ if she promises to bring to him one thousand Denars, he must assign to her (as settlement in the Kthubah) fifteen Manehs. Tosef. ib. XIII (XII), 1 אם פָּסְקוּ לה … מה שפסקו פסקו if the court has granted her (alimentation), what they have granted, is granted. Ib. פסקה היא לעצמה (not על עצמה) if she herself has promised (to bring her husband a certain sum, and now her father refuses to give it). Ib. אבה פ׳ עליוכ׳ my father has promised for me; what can I do (if he retracts)?; Keth.XIII, 5. Y.Kidd.IV, 65c top פּוֹסְקֵי צדקה ברביםוכ׳ those who subscribe to a charity in public and refuse to pay; Taan.8b; a. v. fr. 4) to fix a price; to buy on time. Gitt.58a אפדנו בכל ממון שפוסקין עליו I will redeem him for any price that they may set on him. B. Mets.V, 7 אין פוסקין … עד שיצא השער you dare not fix a price on crops (buy on time), until the market price has been published. Ib. יצא השער פוסקין ואע״פ שאין לזה יש לזה (missing in Y. ed.) when the market price is out, you may buy, for although he (the seller) has no goods as yet, others have. Ib. פוסק עמו על הגדיש, v. גָּדִיש; a. v. fr. 5) פ׳ דברים ( to split words, to argue. Snh.44b פיסקון שפוסק דברים כלפי מעלה Gabriel is surnamed Pisḳon, because he argues with the Lord. 6) (neut. verb) to be cut off; to cease, be stopped. Sot.IX, 9 משרבו … פסקו המים המרים … הפסיקן when the faithless men became frequent, the application of the waters of jealousy ceased, and it was R. J. ben Z. that abolished them. Ib. 12 פסקו אנשי אמונה the men of faith ceased to exist. Tanḥ. Shmoth 16 אין אותה מצוה פוֹסֶקֶת מביתו that good deed shall never cease from (being practiced in) his house. Gen. R. s. 52 פסקו העוברים והשבים travellers ceased to pass by; a. v. fr. Nif. נִפְסַק to be split, cut in two, broken. Tosef.B. Kam. XI, 15; B. Kam. 119b הנ׳ במגירה chips at planing, v. גָּרַר I. Ḥull.III, 1 נשברה השדרה ונ׳ החוט שלה if the spinal column is broken and the spinal cord severed. Sabb.112a סנדל שנִפְסְקוּ שתי אזניו a sandal, both ears (loops) of which are torn off; Tosef.Kel.B. Bath. IV, 5 שנִתְפַּסְּקוּ; Kel. XXVI, 4; a. fr.Tosef.Mikv.III, 5, sq. ונפסקו, v. פָּתַק. Hif. הִפְסִיק 1) to separate, sever connection; to form a partition. Sot.38b אפי׳ מחיצה … אינה מַפְסֶקֶת ביןוכ׳ not even an iron wall forms a partition between Israel and his father in heaven (worshippers form a congregation even if separated by a partition); Pes.85b. Peah. I, 2 ואלו מַפְסִיקִין לפאה the following things form a division of fields with regard to Peah: a brook Ab. Zar.52a אתה׳ הענין the word eth (before ĕlohehem Deut. 12:2) divides the subject (so as not to allow an analogy between idolatrous utensils and the idols themselves), v. next w.; a. fr. 2) to interrupt; to cause to cease; to leave off; to pause. Ber.II, 2 בין ויאמר לאמת ויציב לא יַפְסִיק between the last portion of the Sh‘mʿa (Num. 15:37–41) and ‘Ĕmeth Vyatsib one must not pause (interrupt the prayer to greet a person). Ib. 14a במגילה מהו שיפסיק may one interrupt ones self during the reading of the Mgillah? (Ib. also פּוֹסֵק Kal. Ib. 5:1. Ex. R. s. 2 עם כל הנביאיםה׳ מלדבר … לאה׳ מימיו with all other prophets the Lord ceased from speaking at times, but with Moses he never ceased. Taan.30a סעודה המַפְסִיק בה the meal with which one ceases (the last meal before beginning to fast, called סעודה המַפְסֶקֶת). Y.Nidd.I, 49c והִפְסִיקָה שלש עונות and ceased (to have menstruation) for three periods. Meg.III, 6 אין מַפְסִיקִין בקללותוכ׳ in reading the curses (Lev. 26:14–44; Deut. 28:15–69) you must not break off, but one person must read the whole Ib. 31b מקום שמפסיקין בשבתוכ׳ where they leave off reading on Sabbath morning, there they continue in the afternoon Sot.IX, 9, v. supra. Gen. R. s. 52, beg. מה אני מפסיק צדקה מביתי shall I allow charity to cease in my house (to fall into desuetude from want of opportunity)?; a. fr. 3) to cut sprays off, trim, v. פָּסַג. 4) to dam. Tosef.Par.V (IV), 9 מפסיק ומנגב he makes a dam (cuts off the influx) and lays the cavity dry. Pi. פִּיסֵּק 1) to trim. Tosef.B. Kam. XI, 18, v. פָּסַג. 2) to interrupt.Part. pass. מְפוּסָּק; pl. מְפוּסָּקִין. Y.Pes.X, 37c; Y.Sabb.VIII, beg.11a מהו לשתותן מפ׳ how about drinking them (the four cups of the Passover evening) in pauses (sipping)?, v. פִּיסָּק. 3) to cut down, ruin; to cut to pieces. Pesik. Naḥ., p. 128a> קיצצוהו ופִיסְּקוּהוּ they cut it down and ruined it (the vineyard). Lam. R. to IV, 15 והיתה … עליהן ומְפַסַּקְתָּן the carriage passed over them and dismembered them; Pesik. Vattom., p. 133b> ומפסקתה (corr. acc.); Yalk. Is. 266 והיתה … עליה ומְפַסַּקְתָּהּ; a. e. Hithpa. הִתְפַּסֵּק, Nithpa. נִתְפַּסֵּק 1) to be severed. Tosef.Kel.B. Bath. IV, 5, v. supra. 2) (sub. בעינים, cmp. קרץ, Prov. 10:10; 6:13) to blink. Deut. R. s. 5 עשה עצמו מִתְפַּסֵּק he pretended to be blinking (Y.Sot.I, 16d bot., a. e. עבד גרמיה חשש בעייניה).

פָּסַק(b. h. פָּשַׂק) (to separate, part, distribute, 1) to divide, split, interrupt. Taan.27b; Meg.22a פּוֹסֵק the reader divides (one verse), i. e. the first reads two verses and a half, leaving the other half to be read by his successor. Ib. לא התיר לי לִפְסוֹקוכ׳ he permitted me to cut a verse in two only in teaching the school children. Ib. 31b במשנה תורה פוסק the chapter in Deuteronomy containing the curses (Deut. 28:15–69) may be divided (to be read by two or more); a. fr.(Gen. R. s. 10 כיון שפסקה; Yalk. ib. 16 שפוסקה, v. פָּתַק.Part. pass. פָּסוּק; f. פְּסוּקָה. Ḥull.III, 3 פְּסוּקַת הגרגרת, v. גַּרְגֶּרֶת. 2) (denom. of פָּסוּק) to recite a verse. Ḥag.15a, sq. פְּסוֹק לי פְּסוּקְךָ (interch. with Chald. פסוק לי פסוקיך) recite to me thy Bible verse (recently learned). 3) (cmp. חָתַךְ, גָּזַר) to apportion, assign; to provide; to promise, agree. Keth.65a אין פּוֹסְקִין יינות לאשה in decreeing alimentation for a woman we do not provide for wine. Ib. כך תִּפְסְקוּ לבנותיכם so much (and no more) may ye grant to your daughters. Ib. 107a פוסקין מזונות לאשת איש the court assigns alimentation (from the estate) to a deserted wife. Ib. V, 8 לא פ׳ … אלאוכ׳ only R. Y. decreed barley as a part of alimentation, because he lived near Edom. Ib. פוסק לעומתןוכ׳ he must give her, v. עוּמָּה. Ib. VI, 2 הפוסק מעות לחתנו if a man agrees to pay a certain amount to his intended son-in-law (on the date of marriage). Ib. 3 פָּסְקָה להכניס … הוא פוסקוכ׳ if she promises to bring to him one thousand Denars, he must assign to her (as settlement in the Kthubah) fifteen Manehs. Tosef. ib. XIII (XII), 1 אם פָּסְקוּ לה … מה שפסקו פסקו if the court has granted her (alimentation), what they have granted, is granted. Ib. פסקה היא לעצמה (not על עצמה) if she herself has promised (to bring her husband a certain sum, and now her father refuses to give it). Ib. אבה פ׳ עליוכ׳ my father has promised for me; what can I do (if he retracts)?; Keth.XIII, 5. Y.Kidd.IV, 65c top פּוֹסְקֵי צדקה ברביםוכ׳ those who subscribe to a charity in public and refuse to pay; Taan.8b; a. v. fr. 4) to fix a price; to buy on time. Gitt.58a אפדנו בכל ממון שפוסקין עליו I will redeem him for any price that they may set on him. B. Mets.V, 7 אין פוסקין … עד שיצא השער you dare not fix a price on crops (buy on time), until the market price has been published. Ib. יצא השער פוסקין ואע״פ שאין לזה יש לזה (missing in Y. ed.) when the market price is out, you may buy, for although he (the seller) has no goods as yet, others have. Ib. פוסק עמו על הגדיש, v. גָּדִיש; a. v. fr. 5) פ׳ דברים ( to split words, to argue. Snh.44b פיסקון שפוסק דברים כלפי מעלה Gabriel is surnamed Pisḳon, because he argues with the Lord. 6) (neut. verb) to be cut off; to cease, be stopped. Sot.IX, 9 משרבו … פסקו המים המרים … הפסיקן when the faithless men became frequent, the application of the waters of jealousy ceased, and it was R. J. ben Z. that abolished them. Ib. 12 פסקו אנשי אמונה the men of faith ceased to exist. Tanḥ. Shmoth 16 אין אותה מצוה פוֹסֶקֶת מביתו that good deed shall never cease from (being practiced in) his house. Gen. R. s. 52 פסקו העוברים והשבים travellers ceased to pass by; a. v. fr. Nif. נִפְסַק to be split, cut in two, broken. Tosef.B. Kam. XI, 15; B. Kam. 119b הנ׳ במגירה chips at planing, v. גָּרַר I. Ḥull.III, 1 נשברה השדרה ונ׳ החוט שלה if the spinal column is broken and the spinal cord severed. Sabb.112a סנדל שנִפְסְקוּ שתי אזניו a sandal, both ears (loops) of which are torn off; Tosef.Kel.B. Bath. IV, 5 שנִתְפַּסְּקוּ; Kel. XXVI, 4; a. fr.Tosef.Mikv.III, 5, sq. ונפסקו, v. פָּתַק. Hif. הִפְסִיק 1) to separate, sever connection; to form a partition. Sot.38b אפי׳ מחיצה … אינה מַפְסֶקֶת ביןוכ׳ not even an iron wall forms a partition between Israel and his father in heaven (worshippers form a congregation even if separated by a partition); Pes.85b. Peah. I, 2 ואלו מַפְסִיקִין לפאה the following things form a division of fields with regard to Peah: a brook Ab. Zar.52a אתה׳ הענין the word eth (before ĕlohehem Deut. 12:2) divides the subject (so as not to allow an analogy between idolatrous utensils and the idols themselves), v. next w.; a. fr. 2) to interrupt; to cause to cease; to leave off; to pause. Ber.II, 2 בין ויאמר לאמת ויציב לא יַפְסִיק between the last portion of the Sh‘mʿa (Num. 15:37–41) and ‘Ĕmeth Vyatsib one must not pause (interrupt the prayer to greet a person). Ib. 14a במגילה מהו שיפסיק may one interrupt ones self during the reading of the Mgillah? (Ib. also פּוֹסֵק Kal. Ib. 5:1. Ex. R. s. 2 עם כל הנביאיםה׳ מלדבר … לאה׳ מימיו with all other prophets the Lord ceased from speaking at times, but with Moses he never ceased. Taan.30a סעודה המַפְסִיק בה the meal with which one ceases (the last meal before beginning to fast, called סעודה המַפְסֶקֶת). Y.Nidd.I, 49c והִפְסִיקָה שלש עונות and ceased (to have menstruation) for three periods. Meg.III, 6 אין מַפְסִיקִין בקללותוכ׳ in reading the curses (Lev. 26:14–44; Deut. 28:15–69) you must not break off, but one person must read the whole Ib. 31b מקום שמפסיקין בשבתוכ׳ where they leave off reading on Sabbath morning, there they continue in the afternoon Sot.IX, 9, v. supra. Gen. R. s. 52, beg. מה אני מפסיק צדקה מביתי shall I allow charity to cease in my house (to fall into desuetude from want of opportunity)?; a. fr. 3) to cut sprays off, trim, v. פָּסַג. 4) to dam. Tosef.Par.V (IV), 9 מפסיק ומנגב he makes a dam (cuts off the influx) and lays the cavity dry. Pi. פִּיסֵּק 1) to trim. Tosef.B. Kam. XI, 18, v. פָּסַג. 2) to interrupt.Part. pass. מְפוּסָּק; pl. מְפוּסָּקִין. Y.Pes.X, 37c; Y.Sabb.VIII, beg.11a מהו לשתותן מפ׳ how about drinking them (the four cups of the Passover evening) in pauses (sipping)?, v. פִּיסָּק. 3) to cut down, ruin; to cut to pieces. Pesik. Naḥ., p. 128a> קיצצוהו ופִיסְּקוּהוּ they cut it down and ruined it (the vineyard). Lam. R. to IV, 15 והיתה … עליהן ומְפַסַּקְתָּן the carriage passed over them and dismembered them; Pesik. Vattom., p. 133b> ומפסקתה (corr. acc.); Yalk. Is. 266 והיתה … עליה ומְפַסַּקְתָּהּ; a. e. Hithpa. הִתְפַּסֵּק, Nithpa. נִתְפַּסֵּק 1) to be severed. Tosef.Kel.B. Bath. IV, 5, v. supra. 2) (sub. בעינים, cmp. קרץ, Prov. 10:10; 6:13) to blink. Deut. R. s. 5 עשה עצמו מִתְפַּסֵּק he pretended to be blinking (Y.Sot.I, 16d bot., a. e. עבד גרמיה חשש בעייניה).