benefit+from

נָדַר(b. h.; cmp. נָדָה) ( to keep off, to vow (abstinence). Ned.V, 1 שנָדְרוּ זה מזה who vowed not to receive benefits from one another. Ib. III, 6 הנוֹדֵר מיורדי הים he who vows to forbid himself benefits from seafarers. Ib. VI, 1 הנודר מן המבושל who vows to abstain from whatever is cooked. Ib. 77b כל הנודראע״פוכ׳ whoever vows, even if he fulfills his vow, is called a sinner. Ib. I, 1 נ׳ בנזיר … ובקרבן his is a valid vow implying nazariteship and sacrifice. Naz. IV, 4 שנָדְרָה בנזיר who vowed to be a Nazarite; a. fr.Imperative: דּוֹר. Snh.III, 2 דּוֹר לי בחיי ראשך vow (swear) to me by anything concerning thy person (and I will accept it as a legal oath). Kidd.41a דור הנאה ממנו renounce all benefit from him.Ned.III, 4 נוֹדְרִין להרגיןוכ׳ (Tosef. ib. II, 2 תולין) you are not bound by a vow made to escape robbery by highway-men Arakh.I, 1, a. e. נודרים may vow to dedicate the value of a certain person to the sanctuary, contrad. to עָרַךְ q. v.Part. pass. נָדוּר being under the obligation of a vow; being the legitimate subject of a vow. Shebu.20a והואשנ׳ ובא מאותו היום provided he was bound by a vow to fast on that day; Ned.12a והואשנ׳ באותו היום (v. Rashi a. l.). Ib. שנ׳ ובא מאותו היום ואילך that he has vowed to fast regularly on that day (every week). Ib. 13a דבר הנ׳ a thing which can be made forbidden by a vow (not otherwise forbidden by law). Ib. 46a תני ונ׳ הנאהוכ׳ interpret מודר as meaning, and he through his own vow is forbidden any benefit Naz.9b נ׳ ונזיר he is under the influence of a vow (of abstention from dried figs) and is also a Nazarite; a. e. Nif. נִידּר 1) to be made the subject of a vow; to have ones personal value dedicated to the sanctuary. Arakh.I, 1 נודרים ונִידָּרִים are entitled to dedicate (v. supra) and to be dedicated. Ib. 3 לא נ׳ cannot be dedicated (has no value); a. fr. 2) to be vowed for a sacrifice. Meg.I, 10 כל שהוא נִידָּר, v. נָרב; a. e. Hif. הִדִּיר to put a person under the influence of a vow; to prohibit, forbid. Keth.VII, 1 המַדִּיר את אשתו מליהנות לו if one vows that his wife shall derive no benefit from him. Ib. המדיר … שלא תטעוםוכ׳ if a man (by confirming her vow) subjects his wife to a restriction from tasting Y. ib. 31b ויש אדם שמדיר את אשתו מחיים (not חבירו) can a man forbid his wife that which belongs to the necessaries of life? Ib. bot. הִדִּירָהּ שלא להשאילוכ׳ if he, by means of a vow, forbade her to lend to her neighbors a winnow or a sieve. Ned.III, 3 הִדִּירוֹ חבירווכ׳ if his friend urged him under a vow to dine with him. Naz. IV, 6 מַדִּיר את בנו בנזיר has power to make his (minor) son a Nazarite; a. fr.Trnsf. to make inaccessible. B. Bath.22a במַדִּיר את כותלו. v. מָדַר. Hof. הוּדָּר to be forbidden by a vow; to be subjected to the influence of a vow. Gitt.35b נדר שה׳ ברבים a votary prohibition imposed on a person in public; ib. 36a; a. e. Ned.IV, 1 המוּדָּר הנאה מחבירו he who is forbidden, by his neighbors vow, to derive any benefit Ib. 46a היה אחד מהם מודרוכ׳ if one was forbidden, expl. ‘forbidden through his own vow, v. supra. Ib. V, 4 המודר אסור he against whom the vow was directed is forbidden (all benefits). Ib. I, 1 מוּדְּרַנִי ממך I will be (as if) subjected to a vow of thine forbidding me any benefit at thy hands. Ib. 5a מודר אני ממך לא משתעינאוכ׳ ‘I will be muddar (kept distant) from thee may mean, I will not talk to thee; a. fr.

נָדַר(b. h.; cmp. נָדָה) ( to keep off, to vow (abstinence). Ned.V, 1 שנָדְרוּ זה מזה who vowed not to receive benefits from one another. Ib. III, 6 הנוֹדֵר מיורדי הים he who vows to forbid himself benefits from seafarers. Ib. VI, 1 הנודר מן המבושל who vows to abstain from whatever is cooked. Ib. 77b כל הנודראע״פוכ׳ whoever vows, even if he fulfills his vow, is called a sinner. Ib. I, 1 נ׳ בנזיר … ובקרבן his is a valid vow implying nazariteship and sacrifice. Naz. IV, 4 שנָדְרָה בנזיר who vowed to be a Nazarite; a. fr.Imperative: דּוֹר. Snh.III, 2 דּוֹר לי בחיי ראשך vow (swear) to me by anything concerning thy person (and I will accept it as a legal oath). Kidd.41a דור הנאה ממנו renounce all benefit from him.Ned.III, 4 נוֹדְרִין להרגיןוכ׳ (Tosef. ib. II, 2 תולין) you are not bound by a vow made to escape robbery by highway-men Arakh.I, 1, a. e. נודרים may vow to dedicate the value of a certain person to the sanctuary, contrad. to עָרַךְ q. v.Part. pass. נָדוּר being under the obligation of a vow; being the legitimate subject of a vow. Shebu.20a והואשנ׳ ובא מאותו היום provided he was bound by a vow to fast on that day; Ned.12a והואשנ׳ באותו היום (v. Rashi a. l.). Ib. שנ׳ ובא מאותו היום ואילך that he has vowed to fast regularly on that day (every week). Ib. 13a דבר הנ׳ a thing which can be made forbidden by a vow (not otherwise forbidden by law). Ib. 46a תני ונ׳ הנאהוכ׳ interpret מודר as meaning, and he through his own vow is forbidden any benefit Naz.9b נ׳ ונזיר he is under the influence of a vow (of abstention from dried figs) and is also a Nazarite; a. e. Nif. נִידּר 1) to be made the subject of a vow; to have ones personal value dedicated to the sanctuary. Arakh.I, 1 נודרים ונִידָּרִים are entitled to dedicate (v. supra) and to be dedicated. Ib. 3 לא נ׳ cannot be dedicated (has no value); a. fr. 2) to be vowed for a sacrifice. Meg.I, 10 כל שהוא נִידָּר, v. נָרב; a. e. Hif. הִדִּיר to put a person under the influence of a vow; to prohibit, forbid. Keth.VII, 1 המַדִּיר את אשתו מליהנות לו if one vows that his wife shall derive no benefit from him. Ib. המדיר … שלא תטעוםוכ׳ if a man (by confirming her vow) subjects his wife to a restriction from tasting Y. ib. 31b ויש אדם שמדיר את אשתו מחיים (not חבירו) can a man forbid his wife that which belongs to the necessaries of life? Ib. bot. הִדִּירָהּ שלא להשאילוכ׳ if he, by means of a vow, forbade her to lend to her neighbors a winnow or a sieve. Ned.III, 3 הִדִּירוֹ חבירווכ׳ if his friend urged him under a vow to dine with him. Naz. IV, 6 מַדִּיר את בנו בנזיר has power to make his (minor) son a Nazarite; a. fr.Trnsf. to make inaccessible. B. Bath.22a במַדִּיר את כותלו. v. מָדַר. Hof. הוּדָּר to be forbidden by a vow; to be subjected to the influence of a vow. Gitt.35b נדר שה׳ ברבים a votary prohibition imposed on a person in public; ib. 36a; a. e. Ned.IV, 1 המוּדָּר הנאה מחבירו he who is forbidden, by his neighbors vow, to derive any benefit Ib. 46a היה אחד מהם מודרוכ׳ if one was forbidden, expl. ‘forbidden through his own vow, v. supra. Ib. V, 4 המודר אסור he against whom the vow was directed is forbidden (all benefits). Ib. I, 1 מוּדְּרַנִי ממך I will be (as if) subjected to a vow of thine forbidding me any benefit at thy hands. Ib. 5a מודר אני ממך לא משתעינאוכ׳ ‘I will be muddar (kept distant) from thee may mean, I will not talk to thee; a. fr.

סָגַלPi. סִיגֵּל ( Safel of גלל) ( to heap up, to lay by, save; to treasure as a relic. Y.B. Bath.IX, 17a top בן שנראה חלוק … מה שס׳ ס׳ לעצמו if a son appears to have kept a separate household during his fathers lifetime: what he has saved (of what he took out for his private expenses), he has saved for himself (does not belong to the estate). Lam. R. to I, 17 עמד וס׳ וקנהוכ׳ he made an effort and economized and bought himself sheep. Tanḥ. Emor, ed. Bub., 30 מְסַגְּלִין עונותוכ׳ they accumulate sins during the whole year. Gen. R. s. 9 כלום … מסגלין … אנו נְסַגֵּל מצותוכ׳ the righteous live because they lay by good deeds, we shall likewise lay by good deeds (in order to live). Koh. R. to I, 3 מְסַגְּלוֹת במצותוכ׳ provide for the future world by means of good deeds; (Lev. R. s. 28, beg. מגדלין במצות heap up; Yalk. Koh. 966 מגדלים מצות; Pesik. Haʿom., p. 69a> מתגדלין, corr. acc.); a. fr.Pesik. R. s. 11 (ref. to סגלה, Ex. 19:5) יכול כמו שהעבד מְסַגֵּל מאחר רבו והבן … והאשה … כך אתם מְסוּגָּלִים ליוכ׳ you might think, as a slave lays by something from what his master gives him, or a son from what his father gives him, or a wife from what her husband gives her, so have you been given me as a keepsake: therefore it is written, For mine is the whole earth; Yalk. Ex. 276 כשם שהאשה מְסַגֶּלֶת … כן אתם מסגלין לי מאחורי as a wife …, so could you lay by something for my benefit from what I give you; Mekh. Yithro, Baḥod., s. 2 אף אתם מסוגלין לי מאחרי (corr. acc.). Sifré Deut. 48 two brothers שהיו מסגלים ממון אחר אביהם that saved what money their father gave them; Yalk. ib. 873.Part. pass. מְסוּגָּל given as a keepsake, v. supra.

סָגַלPi. סִיגֵּל ( Safel of גלל) ( to heap up, to lay by, save; to treasure as a relic. Y.B. Bath.IX, 17a top בן שנראה חלוק … מה שס׳ ס׳ לעצמו if a son appears to have kept a separate household during his fathers lifetime: what he has saved (of what he took out for his private expenses), he has saved for himself (does not belong to the estate). Lam. R. to I, 17 עמד וס׳ וקנהוכ׳ he made an effort and economized and bought himself sheep. Tanḥ. Emor, ed. Bub., 30 מְסַגְּלִין עונותוכ׳ they accumulate sins during the whole year. Gen. R. s. 9 כלום … מסגלין … אנו נְסַגֵּל מצותוכ׳ the righteous live because they lay by good deeds, we shall likewise lay by good deeds (in order to live). Koh. R. to I, 3 מְסַגְּלוֹת במצותוכ׳ provide for the future world by means of good deeds; (Lev. R. s. 28, beg. מגדלין במצות heap up; Yalk. Koh. 966 מגדלים מצות; Pesik. Haʿom., p. 69a> מתגדלין, corr. acc.); a. fr.Pesik. R. s. 11 (ref. to סגלה, Ex. 19:5) יכול כמו שהעבד מְסַגֵּל מאחר רבו והבן … והאשה … כך אתם מְסוּגָּלִים ליוכ׳ you might think, as a slave lays by something from what his master gives him, or a son from what his father gives him, or a wife from what her husband gives her, so have you been given me as a keepsake: therefore it is written, For mine is the whole earth; Yalk. Ex. 276 כשם שהאשה מְסַגֶּלֶת … כן אתם מסגלין לי מאחורי as a wife …, so could you lay by something for my benefit from what I give you; Mekh. Yithro, Baḥod., s. 2 אף אתם מסוגלין לי מאחרי (corr. acc.). Sifré Deut. 48 two brothers שהיו מסגלים ממון אחר אביהם that saved what money their father gave them; Yalk. ib. 873.Part. pass. מְסוּגָּל given as a keepsake, v. supra.

קִינוֹנְיָא, קְנוֹ׳f. (κοινωνία) partnership; (used in an evil sense) conspiracy to defraud and divide the profits. B. Bath. X, 7 (173b) הערב … שמא יעשו קינ׳וכ׳ Y. ed. a. Bab. (Mish. ed. קנ׳) if one has become surety to a woman for her jointure, and her husband divorces her, the husband must vow that he will never accept any benefit from her (so that he cannot remarry her), lest they form a conspiracy against the guarantors property and (after collecting the jointure) he take his wife back. Y.B. Mets.I, end, 8a a note of indebtedness found must not he returned מפני ק׳ because a conspiracy may be formed (between the creditor and the debtor to collect the debt, already cancelled, from the purchaser of the debtors land, v. לְקוּחוֹת); Bab. ib. 13a חייש לפרעון ולק׳ (Abayi forbids the restoration of the note, because) he apprehends that it may have been paid, and a conspiracy may be formed; לא חיישינן … וק׳ we do not apprehend Tosef.Kidd.III, 5 על מנת … שמא עשו ק׳ if one says to a woman, be betrothed unto me on the condition that …: she is betrothed, because we apprehend a conspiracy (between them to annul the betrothal without a formal Get); a. e.

קִינוֹנְיָא, קְנוֹ׳f. (κοινωνία) partnership; (used in an evil sense) conspiracy to defraud and divide the profits. B. Bath. X, 7 (173b) הערב … שמא יעשו קינ׳וכ׳ Y. ed. a. Bab. (Mish. ed. קנ׳) if one has become surety to a woman for her jointure, and her husband divorces her, the husband must vow that he will never accept any benefit from her (so that he cannot remarry her), lest they form a conspiracy against the guarantors property and (after collecting the jointure) he take his wife back. Y.B. Mets.I, end, 8a a note of indebtedness found must not he returned מפני ק׳ because a conspiracy may be formed (between the creditor and the debtor to collect the debt, already cancelled, from the purchaser of the debtors land, v. לְקוּחוֹת); Bab. ib. 13a חייש לפרעון ולק׳ (Abayi forbids the restoration of the note, because) he apprehends that it may have been paid, and a conspiracy may be formed; לא חיישינן … וק׳ we do not apprehend Tosef.Kidd.III, 5 על מנת … שמא עשו ק׳ if one says to a woman, be betrothed unto me on the condition that …: she is betrothed, because we apprehend a conspiracy (between them to annul the betrothal without a formal Get); a. e.

קִינוֹנְיָא, קְנוֹ׳f. (κοινωνία) partnership; (used in an evil sense) conspiracy to defraud and divide the profits. B. Bath. X, 7 (173b) הערב … שמא יעשו קינ׳וכ׳ Y. ed. a. Bab. (Mish. ed. קנ׳) if one has become surety to a woman for her jointure, and her husband divorces her, the husband must vow that he will never accept any benefit from her (so that he cannot remarry her), lest they form a conspiracy against the guarantors property and (after collecting the jointure) he take his wife back. Y.B. Mets.I, end, 8a a note of indebtedness found must not he returned מפני ק׳ because a conspiracy may be formed (between the creditor and the debtor to collect the debt, already cancelled, from the purchaser of the debtors land, v. לְקוּחוֹת); Bab. ib. 13a חייש לפרעון ולק׳ (Abayi forbids the restoration of the note, because) he apprehends that it may have been paid, and a conspiracy may be formed; לא חיישינן … וק׳ we do not apprehend Tosef.Kidd.III, 5 על מנת … שמא עשו ק׳ if one says to a woman, be betrothed unto me on the condition that …: she is betrothed, because we apprehend a conspiracy (between them to annul the betrothal without a formal Get); a. e.

קִינוֹנְיָא, קְנוֹ׳f. (κοινωνία) partnership; (used in an evil sense) conspiracy to defraud and divide the profits. B. Bath. X, 7 (173b) הערב … שמא יעשו קינ׳וכ׳ Y. ed. a. Bab. (Mish. ed. קנ׳) if one has become surety to a woman for her jointure, and her husband divorces her, the husband must vow that he will never accept any benefit from her (so that he cannot remarry her), lest they form a conspiracy against the guarantors property and (after collecting the jointure) he take his wife back. Y.B. Mets.I, end, 8a a note of indebtedness found must not he returned מפני ק׳ because a conspiracy may be formed (between the creditor and the debtor to collect the debt, already cancelled, from the purchaser of the debtors land, v. לְקוּחוֹת); Bab. ib. 13a חייש לפרעון ולק׳ (Abayi forbids the restoration of the note, because) he apprehends that it may have been paid, and a conspiracy may be formed; לא חיישינן … וק׳ we do not apprehend Tosef.Kidd.III, 5 על מנת … שמא עשו ק׳ if one says to a woman, be betrothed unto me on the condition that …: she is betrothed, because we apprehend a conspiracy (between them to annul the betrothal without a formal Get); a. e.

וִיתּוּרm. (וָתַר) the retailers customary addition to exact measure. Ned.32b; B. Bath.57b, a. e. אפילו ו׳ אסורוכ׳ if one forswears himself any benefit from his neighbor, he dare not even accept the customary addition

וִיתּוּרm. (וָתַר) the retailers customary addition to exact measure. Ned.32b; B. Bath.57b, a. e. אפילו ו׳ אסורוכ׳ if one forswears himself any benefit from his neighbor, he dare not even accept the customary addition

עִימּוּר, עִמּ׳I m. (denom. of התעמר, Deut. 24:7, v. עָמַר) using as a slave, deriving benefit from a stolen person, service. Snh.85b (ref. to Mish. ib. XI, 1) ותנא קמא לא בעי ע׳ does the first named authority not require that, in order to be guilty, the kidnapper must have imposed a slaves service upon the stolen person? Ib. יש דרך ע׳ בכךוכ׳ this a sort of service or not? Ib. ותיפוק ליה ליכא ע׳ כלל but this would be no service at all.

עִימּוּר, עִמּ׳I m. (denom. of התעמר, Deut. 24:7, v. עָמַר) using as a slave, deriving benefit from a stolen person, service. Snh.85b (ref. to Mish. ib. XI, 1) ותנא קמא לא בעי ע׳ does the first named authority not require that, in order to be guilty, the kidnapper must have imposed a slaves service upon the stolen person? Ib. יש דרך ע׳ בכךוכ׳ this a sort of service or not? Ib. ותיפוק ליה ליכא ע׳ כלל but this would be no service at all.

עִימּוּר, עִמּ׳I m. (denom. of התעמר, Deut. 24:7, v. עָמַר) using as a slave, deriving benefit from a stolen person, service. Snh.85b (ref. to Mish. ib. XI, 1) ותנא קמא לא בעי ע׳ does the first named authority not require that, in order to be guilty, the kidnapper must have imposed a slaves service upon the stolen person? Ib. יש דרך ע׳ בכךוכ׳ this a sort of service or not? Ib. ותיפוק ליה ליכא ע׳ כלל but this would be no service at all.

עִימּוּר, עִמּ׳I m. (denom. of התעמר, Deut. 24:7, v. עָמַר) using as a slave, deriving benefit from a stolen person, service. Snh.85b (ref. to Mish. ib. XI, 1) ותנא קמא לא בעי ע׳ does the first named authority not require that, in order to be guilty, the kidnapper must have imposed a slaves service upon the stolen person? Ib. יש דרך ע׳ בכךוכ׳ this a sort of service or not? Ib. ותיפוק ליה ליכא ע׳ כלל but this would be no service at all.

שִׁיבָּאm. (v. שָׁבַב) 1) chip. Hor.3b, v. כָּשוֹרָא. B. Bath.36b מימר אמד כל ש׳ וש׳ דכרבאוכ׳ (Ms. M. שִׁיבֵּי, pl., v. Rashb. a. l.) (the owner of a field which he allows another man to plough) may think, let every chip of the plough go into it (the soil), i. e. he does not care to protest as long as his neighbor derives no benefit from his field; (anoth. opin., v. infra).Ab. Zar.69b, v. שַׁיְיכָא.Pl. שִׁיבֵּי. B. Bath. l. c., v. supra. Sabb.67a Ar. (ed. צ׳), v. כָּשוֹרָא. 2) incision, groove. B. Bath. l. c. כל ש׳ וש׳וכ׳ let every incision that the plough makes go into it (the soil).Pl. as ab. Pes.74a איידי דאית ליה ש׳ because palm wood has grooves

שִׁיבָּאm. (v. שָׁבַב) 1) chip. Hor.3b, v. כָּשוֹרָא. B. Bath.36b מימר אמד כל ש׳ וש׳ דכרבאוכ׳ (Ms. M. שִׁיבֵּי, pl., v. Rashb. a. l.) (the owner of a field which he allows another man to plough) may think, let every chip of the plough go into it (the soil), i. e. he does not care to protest as long as his neighbor derives no benefit from his field; (anoth. opin., v. infra).Ab. Zar.69b, v. שַׁיְיכָא.Pl. שִׁיבֵּי. B. Bath. l. c., v. supra. Sabb.67a Ar. (ed. צ׳), v. כָּשוֹרָא. 2) incision, groove. B. Bath. l. c. כל ש׳ וש׳וכ׳ let every incision that the plough makes go into it (the soil).Pl. as ab. Pes.74a איידי דאית ליה ש׳ because palm wood has grooves

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.

שְׁרַשch. Af. אַשְׁרֵיש same, to take root. Men.68b מהנך דאַשְׁרוּשוכ׳ of that barley that has taken root before the ‘Omer time. Gitt.22a בדאשרוש כוליוכ׳ when the planted trees have taken root, all agree (that they are subject to tithes); a. e. Pa. שָׁרֵש 1) to cause to take root, plant. Targ. Ps. 80:10. 2) to uproot, tear out. Targ. Koh. 3:2. Paeli שָׁרְשִׁי (v. P. Sm. 4340) (to expand,) to bring profit, benefit. M. Kat. 12a כיון … שָׁרָשוּיֵי … מְשָׁרְשוּ ליהוכ׳ since they receive no wages, they (by working for him during the festive week) only intend to benefit him. Ithpe. אִישְּׁרִיש to be uprooted. B. Bath.82a למחפר ולמִשְּׁרַש קיימי ed. (Ms. M. לחפור ולשרש Hebr.) they are liable to be dug for and taken out (when they cease to bear fruit). Ib. למיחפר ולשרש (corr. acc., or לחפור ולשרש). Ithpaeli אִשְׁתָּרְשִׁי to be profitable; א׳ ל־ to profit. Gitt.35a א׳ לה מקום דינר (Rashi אשתרש) she saved as much dough (in the bread which she gave away) as would have been in the space which was occupied by the Denar (that came into it). Ib. 44a; Ḥull.131a קא מִשְׁתָּרְשֵׁי ליה he is benefited (by being released from a debt). B. Mets.42b והא קא משתרשי ליה but did he not have the benefit (of using his neighbors cuscuta for brewing and saving his own? why, then, should he not indemnify his neighbor?). Keth.108a הא קא משתרשי ליה is he (for whom the debt was paid) not benefited? (better הא קא מְשָׁרְשֵׁי ליה does he who pays the debt for him not benefit him?, v. supra).