black thing

שָׁחוֹרI m., שְׁחוֹרָה f. (b. h.; שָׁחַר II) charred, black; charred or black thing. Par. III, 11 ש׳ שיש בו אפר a charred piece (of the red cow) which is easily pulverized. Keth.36a, a. e. עד שירבה ש׳וכ׳ until the black prevails over the white (until the hair in the hair-covered parts of the body seems to prevail over the bare spots). Gitt.19a כתבו באבר בש׳וכ׳ if one wrote a letter of divorce with lead, with a black pigment (dry ink), or with coal; Sabb.104b. Lev. R. s. 31 אין אדם … מתוך הש׳ man does not see through the white of the eye, hut through the black. Cant. R. to I, 5 ש׳ אני במעשיוכ׳ I am black (soiled) through my own deeds, but beautiful, v. נָאוֶה. Ib. ש׳ אני במצרים I was black (despised) in Egypt. Ib. ש׳ אני כל ימותוכ׳ I am black (with sins) all the days of the year, hut beautiful on the Day of Atonement; a. fr.Pl. שְׁחוֹרִים, שְׁחוֹרִין; שְׁחוֹרוֹת. Ned.III, 8 הנודר משְׁחוֹרֵי הראשוכ׳ if one forswears benefits from ‘black-headed people, he is forbidden ; שאין נקראין ש׳ הראשוכ׳ by ‘black-headed are understood grown up men generally (without regard to the condition of their hair). Gen. R. s. 59, beg. ר׳ מאיר … שחירי ראש R. M. came to Mamle where he saw none but black-haired people (no aged among them). Cant. R. to V, 11 (ref. to שְׁחֹרוֹת ib.) אלות״ח … כעורין וש׳וכ׳ this refers to the students: although they appear ungainly and black in this world ; ib. אלו תלמודות … כעורות וש׳וכ׳ this refers to such texts of the Law as appear too ugly and black (referring to unæsthetic subjects) to speak of them in public, but the Lord says, they are pleasing ; Lev. R. s. 19; a. fr.

שָׁחוֹרI m., שְׁחוֹרָה f. (b. h.; שָׁחַר II) charred, black; charred or black thing. Par. III, 11 ש׳ שיש בו אפר a charred piece (of the red cow) which is easily pulverized. Keth.36a, a. e. עד שירבה ש׳וכ׳ until the black prevails over the white (until the hair in the hair-covered parts of the body seems to prevail over the bare spots). Gitt.19a כתבו באבר בש׳וכ׳ if one wrote a letter of divorce with lead, with a black pigment (dry ink), or with coal; Sabb.104b. Lev. R. s. 31 אין אדם … מתוך הש׳ man does not see through the white of the eye, hut through the black. Cant. R. to I, 5 ש׳ אני במעשיוכ׳ I am black (soiled) through my own deeds, but beautiful, v. נָאוֶה. Ib. ש׳ אני במצרים I was black (despised) in Egypt. Ib. ש׳ אני כל ימותוכ׳ I am black (with sins) all the days of the year, hut beautiful on the Day of Atonement; a. fr.Pl. שְׁחוֹרִים, שְׁחוֹרִין; שְׁחוֹרוֹת. Ned.III, 8 הנודר משְׁחוֹרֵי הראשוכ׳ if one forswears benefits from ‘black-headed people, he is forbidden ; שאין נקראין ש׳ הראשוכ׳ by ‘black-headed are understood grown up men generally (without regard to the condition of their hair). Gen. R. s. 59, beg. ר׳ מאיר … שחירי ראש R. M. came to Mamle where he saw none but black-haired people (no aged among them). Cant. R. to V, 11 (ref. to שְׁחֹרוֹת ib.) אלות״ח … כעורין וש׳וכ׳ this refers to the students: although they appear ungainly and black in this world ; ib. אלו תלמודות … כעורות וש׳וכ׳ this refers to such texts of the Law as appear too ugly and black (referring to unæsthetic subjects) to speak of them in public, but the Lord says, they are pleasing ; Lev. R. s. 19; a. fr.

עלי, עָלָה(b. h.) to go up, rise; to come up, arrive. Pes.VIII, 3 מי שיַּעֲלֶה מכםוכ׳ whichever of you shall first arrive at Jerusalem (for the Passover), v. infra. Snh.X, 3 אינה עתידה לַעֲלוֹת shall not rise (from the grave at the time of resurrection). Y.Peah V, end, 19a (ref. to גבול עולם, Prov. 22:28) זו עוֹלֵי מצרים this refers to those who came up from Egypt; Hag. 3b. Ib. עולי בבל those who came back from Babylonia. Ber.20a, a. e. (ref. to Gen. 49:22) א״ת עֲלֵי עין אלא עוֹלֵי עין read not ‘ăle ‘ayin. but ‘ole ‘ayin, those rising above the (evil) eye (whom the evil eye cannot affect). Snh.111a כשע׳ משה למרום when Moses came up to heaven. Keth.61a עוֹלָה עמווכ׳ she rises with him, but does not go down with him, i. e. the wife rises to the husbands social position and can claim its comforts, if it be a higher one than her own, ; a. v. fr.Ḥull.17b עוֹלֶה ויורד בסכין a going up and down in a slaughtering knife, i. e. a curved blade. קרבן עולה ויורד, v. יָרַד. עלה על דעת, v. דַּעַת.Esp. to be put on the altar, be offered. Zeb.IX. 1 אם עָלְתָה לא תרד if it has been offered, it must not be taken down again. Ib. 2. Men.22b מכאן לעוֹלִין שאינן מבטליןוכ׳ this proves that things which are offered up (e. g. blood of several sacrifices that has become mixed up) do not neutralize one another. Ib. 23a חיבורי טלין that which is attached to things which go on the altar; a. fr.Idiomatic uses: a) (sub. לחשבון) to be counted in; to be accounted as. M. Kat. III, 5 שבת עולה ואינהוכ׳ the Sabbath counts as one of the seven days of mourning, and does not discontinue the mourning, i. e. the mourning continues after the Sabbath; רגלים מפסיקין ואינן עולין festivals discontinue (the mourning begun before), but do not count, i. e. if the burial took place on a festive day, the mourning days begin after the festival. Ab. IV, 13 עוֹלָה זדון, v. זָדוֹן. Zeb.I, 3 לא עָלוּ לבעלים משום חובה the owners of the sacrifices are not credited with them as a compliance with their obligation; a. fr.b) to rise in value; to be esteemed. Ab. l. c. וכתר שם טוב עוֹלֶה על גביהן the crown of a good name is worth more than all of them; a. e.c) (to rise on the scale, be outweighed, to be void, be neutralized (cmp. בָּטֵל). Ter. IV, 7 תרומה עולה באחד ומאה Trumah (mixed up in secular matter) is neutralized in one hundred and one (i. e. one against one hundred). Ib. 11 תַּעֲלֶה באחד ומאה is neutralized in ; לא תעלה is not neutralized. Ib. 13; a. fr.d) ע׳ לרגל, or ע׳ to go up (to Jerusalem and the Temple) for the festival. Yoma 21 בשעה שישראל עולין לרגל when the Israelites were in the Temple on the festivals. Ḥag.I, 1. Ib. 4a שאינן ראויין לעלות who are not fit for the pilgrimage. Pes.8b, a. e. עוֹלֵי רגלים pilgrims; a. fr.e) ע׳ בידו to obtain, achieve. Ber.35b עָלְתָה בידן they were successful. Naz.23a מי שנתכוון לעלות בידו בשר חזיר וע׳ בידו בשר טלה he who intended to obtain flesh of the swine, and happened to obtain mutton; a. fr. Pi. עִילָּה. 1) to elevate, exalt, praise. Sabb.33b יהודה שעי׳ יִתְעַלֶּה Judah who elevated (praised the Roman government), shall be elevated (to high office). Y.Snh.X, 29c top שעִילּוּ אותיוכ׳ who exalted me, v. זָבַח. Gen. R. s. 15 (ref. to וישם, Gen. 2:8) עי׳ אותו God raised him (made him a dignitary, by analogy to Deut. 17:15); a. fr. 2) to prize, to acquire at the highest price, bid for. Ib. s. 16 (ref. to ויקח, Gen. 2:15) עי׳ אותו he acquired him (by analogy to Is. 14:2; v. infra Hithpa.); Yalk. ib. 22. Gen. R. s. 40 (ref. to ויעלו, Jer. 38:13) מְעַלִּין אותו (or מַעֲלִין, Hif.) they bade for him. Hif. הֶעֱלָה 1) to raise, bring up. Makhsh. VI, 1 המַעֲלֶה פירותיווכ׳ if one carries his fruits up to the roof, v. כְּנִימָה; Tosef. ib. III, 1. Pesik. R. s. 26 ובקושי הֶעֱלוּהוּ and with hard work they brought him up (out of the pit); a. v. fr.Esp. to offer on the altar. Zeb.XIV, 3 המַעֲלֶה מבשרוכ׳ he who offers parts of the flesh of a sin offering Ib. XIII, 1 שחט בפנים וה׳ בחוץ if he slaughtered a sacrifice within the Temple precincts, and offered it without; a. v. fr. 2) to raise, promote to a higher dignity. Yoma 20b, a. fr. מַעֲלִין בקדש ולא מורידין we may promote (a person or thing) to a higher grade of sanctity, but must not degrade. Tosef.Ned.VI, 5 שמעלה … מטומאתן which raises (relieves) the unclean from their uncleanness; Ned.75b; Y. ib. X, 42a; a. fr. לא מעלה ולא מוריד, v. יָרַד.Idiomatic uses: a) to cause to go up from the readers place (which was low, v. תֵּיבה); to remove, discharge. Ber.29a ולא הָעֱלוּהוּ and they did not remove him. Ib. טעה … מעלין אותו if a reader makes a mistake in the twelfth section of the Tfillah (v. מִין III), he must be removed; a. fr.b) (v. Kal, c) to neutralize. Ter. IV, 8 תאנים שחורות מַעֲלוֹתוכ׳ black figs help to neutralize in conjunction with white ones, i. e. the black and the white secular figs are counted together against the admixture of figs of Trumah whether black or white; a. fr.c) (v. Kal, a) to account, credit or charge. B. Mets.69b אני אעלה לך סלעוכ׳ I will give thee credit for one Sela each month (as a compensation for the use of the cow). Ab. II, 2 מעלה אני עליכםוכ׳ I (the Lord) shall credit you with a large reward, just as if you had accomplished (the good you had intended to do). Ib. III, 7, sq. מעלה עליו הכתוב כאילווכ׳ the Bible text (the Lord) charges him as if he had endangered his life (v. חוּב). Yoma 81b מעלה עליו הכתוב כאילווכ׳ is accounted to his credit, as if he had fasted on the ninth and the tenth; a. fr.d) (v. Kal, e) to succeed, profit. Snh.90b הֶעֱלֵיתֶם בידכם, v. יָעַל.f) ה׳ חן to effect grace; to find favor. Gen. R. s. 9 הלואי תהא מַעֲלַת חן לפני … כשם שהֶעֱלִיתוכ׳ Oh, that thou wouldst find favor before me (please me) at all times, as thou dost now; a. e.g) ה׳ חֵמָה ( to let anger rise, to become angry. Ib. s. 93 בשעה שהיה יהודה מעלה ח׳וכ׳ whenever Judah got angry, the hair ; a. e.h) (with or sub. ארוכה) to heal up. Ḥull.77a, v. אֲרוּכָה II. Shebi. IV, 6 לא שיַעֲלֶה, v. פָּשַׁח; a. fr. Nif. נַעֲלָה to be removed, withdraw. Tosef. Yoma I, 12 בעון … שכינה נַעֲלַת through the sin of bloodshed has the Divine Presence withdrawn (Sifré Num. 161 מסתלקת). Hithpa. הִתְעַלֶּה, Nithpa. נִתְעַלֶּה 1) to be raised, exalted. Sabb.33b, v. supra; a. e. 2) to be raised in price, to be bargained for at auction. Gen. R. s. 40, end (ref. to וַתֻּקַּח, Gen. 12:15) מִתְעַלָּה והולכת חדוכ׳ higher and higher prices were offered for her; one said, I give ; Esth. R. to II, 16 (ref. to ותלקח, ib.) מתעלה בליקוחין.

עלי, עָלָה(b. h.) to go up, rise; to come up, arrive. Pes.VIII, 3 מי שיַּעֲלֶה מכםוכ׳ whichever of you shall first arrive at Jerusalem (for the Passover), v. infra. Snh.X, 3 אינה עתידה לַעֲלוֹת shall not rise (from the grave at the time of resurrection). Y.Peah V, end, 19a (ref. to גבול עולם, Prov. 22:28) זו עוֹלֵי מצרים this refers to those who came up from Egypt; Hag. 3b. Ib. עולי בבל those who came back from Babylonia. Ber.20a, a. e. (ref. to Gen. 49:22) א״ת עֲלֵי עין אלא עוֹלֵי עין read not ‘ăle ‘ayin. but ‘ole ‘ayin, those rising above the (evil) eye (whom the evil eye cannot affect). Snh.111a כשע׳ משה למרום when Moses came up to heaven. Keth.61a עוֹלָה עמווכ׳ she rises with him, but does not go down with him, i. e. the wife rises to the husbands social position and can claim its comforts, if it be a higher one than her own, ; a. v. fr.Ḥull.17b עוֹלֶה ויורד בסכין a going up and down in a slaughtering knife, i. e. a curved blade. קרבן עולה ויורד, v. יָרַד. עלה על דעת, v. דַּעַת.Esp. to be put on the altar, be offered. Zeb.IX. 1 אם עָלְתָה לא תרד if it has been offered, it must not be taken down again. Ib. 2. Men.22b מכאן לעוֹלִין שאינן מבטליןוכ׳ this proves that things which are offered up (e. g. blood of several sacrifices that has become mixed up) do not neutralize one another. Ib. 23a חיבורי טלין that which is attached to things which go on the altar; a. fr.Idiomatic uses: a) (sub. לחשבון) to be counted in; to be accounted as. M. Kat. III, 5 שבת עולה ואינהוכ׳ the Sabbath counts as one of the seven days of mourning, and does not discontinue the mourning, i. e. the mourning continues after the Sabbath; רגלים מפסיקין ואינן עולין festivals discontinue (the mourning begun before), but do not count, i. e. if the burial took place on a festive day, the mourning days begin after the festival. Ab. IV, 13 עוֹלָה זדון, v. זָדוֹן. Zeb.I, 3 לא עָלוּ לבעלים משום חובה the owners of the sacrifices are not credited with them as a compliance with their obligation; a. fr.b) to rise in value; to be esteemed. Ab. l. c. וכתר שם טוב עוֹלֶה על גביהן the crown of a good name is worth more than all of them; a. e.c) (to rise on the scale, be outweighed, to be void, be neutralized (cmp. בָּטֵל). Ter. IV, 7 תרומה עולה באחד ומאה Trumah (mixed up in secular matter) is neutralized in one hundred and one (i. e. one against one hundred). Ib. 11 תַּעֲלֶה באחד ומאה is neutralized in ; לא תעלה is not neutralized. Ib. 13; a. fr.d) ע׳ לרגל, or ע׳ to go up (to Jerusalem and the Temple) for the festival. Yoma 21 בשעה שישראל עולין לרגל when the Israelites were in the Temple on the festivals. Ḥag.I, 1. Ib. 4a שאינן ראויין לעלות who are not fit for the pilgrimage. Pes.8b, a. e. עוֹלֵי רגלים pilgrims; a. fr.e) ע׳ בידו to obtain, achieve. Ber.35b עָלְתָה בידן they were successful. Naz.23a מי שנתכוון לעלות בידו בשר חזיר וע׳ בידו בשר טלה he who intended to obtain flesh of the swine, and happened to obtain mutton; a. fr. Pi. עִילָּה. 1) to elevate, exalt, praise. Sabb.33b יהודה שעי׳ יִתְעַלֶּה Judah who elevated (praised the Roman government), shall be elevated (to high office). Y.Snh.X, 29c top שעִילּוּ אותיוכ׳ who exalted me, v. זָבַח. Gen. R. s. 15 (ref. to וישם, Gen. 2:8) עי׳ אותו God raised him (made him a dignitary, by analogy to Deut. 17:15); a. fr. 2) to prize, to acquire at the highest price, bid for. Ib. s. 16 (ref. to ויקח, Gen. 2:15) עי׳ אותו he acquired him (by analogy to Is. 14:2; v. infra Hithpa.); Yalk. ib. 22. Gen. R. s. 40 (ref. to ויעלו, Jer. 38:13) מְעַלִּין אותו (or מַעֲלִין, Hif.) they bade for him. Hif. הֶעֱלָה 1) to raise, bring up. Makhsh. VI, 1 המַעֲלֶה פירותיווכ׳ if one carries his fruits up to the roof, v. כְּנִימָה; Tosef. ib. III, 1. Pesik. R. s. 26 ובקושי הֶעֱלוּהוּ and with hard work they brought him up (out of the pit); a. v. fr.Esp. to offer on the altar. Zeb.XIV, 3 המַעֲלֶה מבשרוכ׳ he who offers parts of the flesh of a sin offering Ib. XIII, 1 שחט בפנים וה׳ בחוץ if he slaughtered a sacrifice within the Temple precincts, and offered it without; a. v. fr. 2) to raise, promote to a higher dignity. Yoma 20b, a. fr. מַעֲלִין בקדש ולא מורידין we may promote (a person or thing) to a higher grade of sanctity, but must not degrade. Tosef.Ned.VI, 5 שמעלה … מטומאתן which raises (relieves) the unclean from their uncleanness; Ned.75b; Y. ib. X, 42a; a. fr. לא מעלה ולא מוריד, v. יָרַד.Idiomatic uses: a) to cause to go up from the readers place (which was low, v. תֵּיבה); to remove, discharge. Ber.29a ולא הָעֱלוּהוּ and they did not remove him. Ib. טעה … מעלין אותו if a reader makes a mistake in the twelfth section of the Tfillah (v. מִין III), he must be removed; a. fr.b) (v. Kal, c) to neutralize. Ter. IV, 8 תאנים שחורות מַעֲלוֹתוכ׳ black figs help to neutralize in conjunction with white ones, i. e. the black and the white secular figs are counted together against the admixture of figs of Trumah whether black or white; a. fr.c) (v. Kal, a) to account, credit or charge. B. Mets.69b אני אעלה לך סלעוכ׳ I will give thee credit for one Sela each month (as a compensation for the use of the cow). Ab. II, 2 מעלה אני עליכםוכ׳ I (the Lord) shall credit you with a large reward, just as if you had accomplished (the good you had intended to do). Ib. III, 7, sq. מעלה עליו הכתוב כאילווכ׳ the Bible text (the Lord) charges him as if he had endangered his life (v. חוּב). Yoma 81b מעלה עליו הכתוב כאילווכ׳ is accounted to his credit, as if he had fasted on the ninth and the tenth; a. fr.d) (v. Kal, e) to succeed, profit. Snh.90b הֶעֱלֵיתֶם בידכם, v. יָעַל.f) ה׳ חן to effect grace; to find favor. Gen. R. s. 9 הלואי תהא מַעֲלַת חן לפני … כשם שהֶעֱלִיתוכ׳ Oh, that thou wouldst find favor before me (please me) at all times, as thou dost now; a. e.g) ה׳ חֵמָה ( to let anger rise, to become angry. Ib. s. 93 בשעה שהיה יהודה מעלה ח׳וכ׳ whenever Judah got angry, the hair ; a. e.h) (with or sub. ארוכה) to heal up. Ḥull.77a, v. אֲרוּכָה II. Shebi. IV, 6 לא שיַעֲלֶה, v. פָּשַׁח; a. fr. Nif. נַעֲלָה to be removed, withdraw. Tosef. Yoma I, 12 בעון … שכינה נַעֲלַת through the sin of bloodshed has the Divine Presence withdrawn (Sifré Num. 161 מסתלקת). Hithpa. הִתְעַלֶּה, Nithpa. נִתְעַלֶּה 1) to be raised, exalted. Sabb.33b, v. supra; a. e. 2) to be raised in price, to be bargained for at auction. Gen. R. s. 40, end (ref. to וַתֻּקַּח, Gen. 12:15) מִתְעַלָּה והולכת חדוכ׳ higher and higher prices were offered for her; one said, I give ; Esth. R. to II, 16 (ref. to ותלקח, ib.) מתעלה בליקוחין.

עלי, עָלָה(b. h.) to go up, rise; to come up, arrive. Pes.VIII, 3 מי שיַּעֲלֶה מכםוכ׳ whichever of you shall first arrive at Jerusalem (for the Passover), v. infra. Snh.X, 3 אינה עתידה לַעֲלוֹת shall not rise (from the grave at the time of resurrection). Y.Peah V, end, 19a (ref. to גבול עולם, Prov. 22:28) זו עוֹלֵי מצרים this refers to those who came up from Egypt; Hag. 3b. Ib. עולי בבל those who came back from Babylonia. Ber.20a, a. e. (ref. to Gen. 49:22) א״ת עֲלֵי עין אלא עוֹלֵי עין read not ‘ăle ‘ayin. but ‘ole ‘ayin, those rising above the (evil) eye (whom the evil eye cannot affect). Snh.111a כשע׳ משה למרום when Moses came up to heaven. Keth.61a עוֹלָה עמווכ׳ she rises with him, but does not go down with him, i. e. the wife rises to the husbands social position and can claim its comforts, if it be a higher one than her own, ; a. v. fr.Ḥull.17b עוֹלֶה ויורד בסכין a going up and down in a slaughtering knife, i. e. a curved blade. קרבן עולה ויורד, v. יָרַד. עלה על דעת, v. דַּעַת.Esp. to be put on the altar, be offered. Zeb.IX. 1 אם עָלְתָה לא תרד if it has been offered, it must not be taken down again. Ib. 2. Men.22b מכאן לעוֹלִין שאינן מבטליןוכ׳ this proves that things which are offered up (e. g. blood of several sacrifices that has become mixed up) do not neutralize one another. Ib. 23a חיבורי טלין that which is attached to things which go on the altar; a. fr.Idiomatic uses: a) (sub. לחשבון) to be counted in; to be accounted as. M. Kat. III, 5 שבת עולה ואינהוכ׳ the Sabbath counts as one of the seven days of mourning, and does not discontinue the mourning, i. e. the mourning continues after the Sabbath; רגלים מפסיקין ואינן עולין festivals discontinue (the mourning begun before), but do not count, i. e. if the burial took place on a festive day, the mourning days begin after the festival. Ab. IV, 13 עוֹלָה זדון, v. זָדוֹן. Zeb.I, 3 לא עָלוּ לבעלים משום חובה the owners of the sacrifices are not credited with them as a compliance with their obligation; a. fr.b) to rise in value; to be esteemed. Ab. l. c. וכתר שם טוב עוֹלֶה על גביהן the crown of a good name is worth more than all of them; a. e.c) (to rise on the scale, be outweighed, to be void, be neutralized (cmp. בָּטֵל). Ter. IV, 7 תרומה עולה באחד ומאה Trumah (mixed up in secular matter) is neutralized in one hundred and one (i. e. one against one hundred). Ib. 11 תַּעֲלֶה באחד ומאה is neutralized in ; לא תעלה is not neutralized. Ib. 13; a. fr.d) ע׳ לרגל, or ע׳ to go up (to Jerusalem and the Temple) for the festival. Yoma 21 בשעה שישראל עולין לרגל when the Israelites were in the Temple on the festivals. Ḥag.I, 1. Ib. 4a שאינן ראויין לעלות who are not fit for the pilgrimage. Pes.8b, a. e. עוֹלֵי רגלים pilgrims; a. fr.e) ע׳ בידו to obtain, achieve. Ber.35b עָלְתָה בידן they were successful. Naz.23a מי שנתכוון לעלות בידו בשר חזיר וע׳ בידו בשר טלה he who intended to obtain flesh of the swine, and happened to obtain mutton; a. fr. Pi. עִילָּה. 1) to elevate, exalt, praise. Sabb.33b יהודה שעי׳ יִתְעַלֶּה Judah who elevated (praised the Roman government), shall be elevated (to high office). Y.Snh.X, 29c top שעִילּוּ אותיוכ׳ who exalted me, v. זָבַח. Gen. R. s. 15 (ref. to וישם, Gen. 2:8) עי׳ אותו God raised him (made him a dignitary, by analogy to Deut. 17:15); a. fr. 2) to prize, to acquire at the highest price, bid for. Ib. s. 16 (ref. to ויקח, Gen. 2:15) עי׳ אותו he acquired him (by analogy to Is. 14:2; v. infra Hithpa.); Yalk. ib. 22. Gen. R. s. 40 (ref. to ויעלו, Jer. 38:13) מְעַלִּין אותו (or מַעֲלִין, Hif.) they bade for him. Hif. הֶעֱלָה 1) to raise, bring up. Makhsh. VI, 1 המַעֲלֶה פירותיווכ׳ if one carries his fruits up to the roof, v. כְּנִימָה; Tosef. ib. III, 1. Pesik. R. s. 26 ובקושי הֶעֱלוּהוּ and with hard work they brought him up (out of the pit); a. v. fr.Esp. to offer on the altar. Zeb.XIV, 3 המַעֲלֶה מבשרוכ׳ he who offers parts of the flesh of a sin offering Ib. XIII, 1 שחט בפנים וה׳ בחוץ if he slaughtered a sacrifice within the Temple precincts, and offered it without; a. v. fr. 2) to raise, promote to a higher dignity. Yoma 20b, a. fr. מַעֲלִין בקדש ולא מורידין we may promote (a person or thing) to a higher grade of sanctity, but must not degrade. Tosef.Ned.VI, 5 שמעלה … מטומאתן which raises (relieves) the unclean from their uncleanness; Ned.75b; Y. ib. X, 42a; a. fr. לא מעלה ולא מוריד, v. יָרַד.Idiomatic uses: a) to cause to go up from the readers place (which was low, v. תֵּיבה); to remove, discharge. Ber.29a ולא הָעֱלוּהוּ and they did not remove him. Ib. טעה … מעלין אותו if a reader makes a mistake in the twelfth section of the Tfillah (v. מִין III), he must be removed; a. fr.b) (v. Kal, c) to neutralize. Ter. IV, 8 תאנים שחורות מַעֲלוֹתוכ׳ black figs help to neutralize in conjunction with white ones, i. e. the black and the white secular figs are counted together against the admixture of figs of Trumah whether black or white; a. fr.c) (v. Kal, a) to account, credit or charge. B. Mets.69b אני אעלה לך סלעוכ׳ I will give thee credit for one Sela each month (as a compensation for the use of the cow). Ab. II, 2 מעלה אני עליכםוכ׳ I (the Lord) shall credit you with a large reward, just as if you had accomplished (the good you had intended to do). Ib. III, 7, sq. מעלה עליו הכתוב כאילווכ׳ the Bible text (the Lord) charges him as if he had endangered his life (v. חוּב). Yoma 81b מעלה עליו הכתוב כאילווכ׳ is accounted to his credit, as if he had fasted on the ninth and the tenth; a. fr.d) (v. Kal, e) to succeed, profit. Snh.90b הֶעֱלֵיתֶם בידכם, v. יָעַל.f) ה׳ חן to effect grace; to find favor. Gen. R. s. 9 הלואי תהא מַעֲלַת חן לפני … כשם שהֶעֱלִיתוכ׳ Oh, that thou wouldst find favor before me (please me) at all times, as thou dost now; a. e.g) ה׳ חֵמָה ( to let anger rise, to become angry. Ib. s. 93 בשעה שהיה יהודה מעלה ח׳וכ׳ whenever Judah got angry, the hair ; a. e.h) (with or sub. ארוכה) to heal up. Ḥull.77a, v. אֲרוּכָה II. Shebi. IV, 6 לא שיַעֲלֶה, v. פָּשַׁח; a. fr. Nif. נַעֲלָה to be removed, withdraw. Tosef. Yoma I, 12 בעון … שכינה נַעֲלַת through the sin of bloodshed has the Divine Presence withdrawn (Sifré Num. 161 מסתלקת). Hithpa. הִתְעַלֶּה, Nithpa. נִתְעַלֶּה 1) to be raised, exalted. Sabb.33b, v. supra; a. e. 2) to be raised in price, to be bargained for at auction. Gen. R. s. 40, end (ref. to וַתֻּקַּח, Gen. 12:15) מִתְעַלָּה והולכת חדוכ׳ higher and higher prices were offered for her; one said, I give ; Esth. R. to II, 16 (ref. to ותלקח, ib.) מתעלה בליקוחין.

שני, שָׁנָה(b. h.) 1) to repeat, do a second time. Yoma 86b ואם ש׳ בהןוכ׳ but if he committed the same sins again, he must confess them. Ib. כיון … וש׳ בהוכ׳ when a man commits a sin and repeats it, it appears to him permitted; M. Kat. 27b. Ib. 16b; Ber.18a אם קרית לא שָׁנִיתָ ואם שניתוכ׳ if thou hast read (studied), thou hast not repeated, and if thou hast repeated, thou hast not reviewed a third time, and if thou hast done so, they have not explained it to thee (v. פָּרַש). Sot.9a (ref. to Mal. 3:6) לא … ושָׁנִיתִי להוכ׳ I never struck a nation and had to do it a second time, but you, children of Israel, have not been consumed; Yalk. Deut. 825. Ib. שהיה מכה … ולא שֹׁונֶה לו who used to strike a man once and no more (killed with one stroke). Tosef.Toh.IV. 1 אומר לו שיִשְׁנֶה we say to him that he should do it again (when it will be seen whether it can be done without touching un-cleanness); אין שֹׁונִין בטהרות we must not try again for the purpose of deciding in matters of levitical cleanness; Nidd.5b אומרים לו שְׁנֵה ושונה we say to him, do it again, and he does it again; a. fr.Part. pass. שָׁנוּי; f. שְׁנוּיָה Meg.31a; Ab. Zar.19b, v. שָׁלַש; a. e. 2) (denom. of מִשְׁנָה) to study the Mishnah; in gen. to study; to teach. Meg.28b; Nidd.73a כל השונהוכ׳ he who studies (reviews) traditional laws every day. Meg.32a; Treat. Sofrim III, 10 השונה בלא זמרה who studies (Mishnah and Gemarah) without chant. B. Mets.44a שנית לנו … ותִשְׁנֶה לנווכ׳ in thy earlier days thou taughtest us … and again in thy old days, thou teachest us ?; Ab. Zar.52b. Erub.92a וכי רבי לא שְׁנָאָהּוכ׳ but if Rabbi has not taught that, whence could R. Ḥiyya have it?; Yeb.43a; Nidd.62a רבי לא שנהוכ׳ Rabbi has not taught this? whence ? Yeb.108b, a. e. מי שש׳ זו לא ש׳ זו he who taught this, has not taught that, i. e. the two clauses in the Mishnah are from different authors, v. תַּבְרָא. Ḥull.85a ראה רבי … ושְׁנָאָןוכ׳ Ms. M. (ed. ושנאו) Rabbi approved of the opinion of R. … and embodied it in the Mishnah as the opinion of ‘the scholars. Pes.3b; Ḥull.63b לעולם יִשְׁנֶה אדם לתלמידווכ׳ one should always teach his pupil the shortest way (use the briefest terms). Ib. 81b, a. fr. לא שָׁנוּ אלאוכ׳ they have taught this only with regard to a case, i. e. this is meant only when ; a. fr.Part. pass. as ab. Nidd.22b, a. fr. במחלוקת שנויה, v. מַחֲלֹוקֶת. Nif. נִשְׁנֶה 1) to be repeated. Snh.59a ונִישְׁנֵית, v. נֹחַ. Ḥull.63b למה נִשְׁנוּ בבהמהוכ׳ why are the laws of clean and unclean animals repeated (in Deut.)? With reference to quadrupeds, on account of hasshsuʿah (Deut. 14:7, which is not found in Lev. 11:4), v. שְׁסוּעָה; Bekh.6b; a. e. 2) to be taught. B. Mets.33b; B. Kam.94b, a. e. בימי רבי נשנית משנה זו this Mishnah was taught (originated) in Rabbis days. Ber.28a, v. עֵדוּת; a. e. Hif. הִשְׂנֶה to teach (Mishnah). Lam. R. to I, 6 הַשְׁנֵינִי פרקוכ׳, v. קָרָא II; a. e. Pi. שנָּה, שִׁינָּה 1) to repeat, to come a second time. Y.1 Snh.III, 21b bot. לְשַׁנֹּות, v. טַעֲנָה. Num. R. s. 420> ולא שִׁינְּתָה, v. שָׁלַש;. 2) to change, vary, modify; to make a distinction. B. Mets.VI, 2 כל המְשַׁנֶּה ידיווכ׳, v. יָד Snh.92b אפי׳ … לא יְשנֶּה אדם את עצמווכ׳ even in time of danger (persecution) a man must not change himself from (disguise the insignia of) his office. Yeb.65b מותד … לשנותוכ׳ one may modify (the report of a persons utterances) in the interest of peace. Ib. גרול …הקב״ה ש׳ בווכ׳ peace is a great thing, for even the Lord modified (Sarahs words) for its sake (ref. to Gen. 18:12 a. 13). Y.Pes.IV, 30d top אל תְּשַׁנּוּ מנהנוכ׳ change not the usage of your fathers Gen. R. s. 48 זה אחד … ששִׁינּוּוכ׳ this is one of the things which they (the seventy translators) changed for king Ptolemee. Sabb.10b לעולם אל יְשַׁנֶּה אדם בנו בין הבנים a man must never distinguish his son among his sons (favor one son more than the others); Gen. R. s. 84. Bets.30a אם אי אפשר לשנות if it is not possible to do the thing in a different manner (so as to be reminded that it is a Holy Day). Tanḥ. Nitsabim 3 כבר … שלא אֲשנֶּה בכםוכ׳ I have sworn to you that I will not change my relation to you Yalk. Mal. 589 מי שי׳ במי which of us changed his conduct towards the other?; המקום לא שי׳ בישראל God has not changed his relation to Israel; a. fr.Part. pass. מְשוּנֶּה; f. מְשוּנָּה. Y.Taan.I, end, 64d עורב יצא מש׳ מן הבריות the raven came out of the ark looking different from all other creatures (black). Shek. V, 2, v. רִצְפָה. Sabb.56a (ref. to 2 Sam. 12:9) מש׳ רעה זווכ׳ this evil deed is different from all Ib. 156b מיתה מש׳ a strange (unnatural, sudden) death; Sot.35a; a. fr.Deut. R. s. 9 ראה אותו מש׳ he saw him (the angel of death) looking strange (excited); מפני מה אתה מש׳ why art thou excited? Hithpa. הִשְׁתַּנֶּה, Nithpa. נִשְׁתַּנֶּה to be changed, different. Snh.38a בשלשה … מִשְׁתַּנֶּה מחבירווכ׳ by three things one man is distinguishable from another: by his voice Pes.X, 4 (116a) מה נ׳ הלילהוכ׳ why is this night different from all other nights? Snh.71b (read:) הואיל ונ׳ דינו ונִשְׁתֵּנֵית מיתתו because his (the proselytes) legal status is different, and the mode of capital punishment is different for him. Sabb.53b נִשְׁתַּנּוּ לו סדריוכ׳ the order of nature had to be changed for him. R. Hash. 19a מה נִישְׁתַּנִּינוּ מכלוכ׳ wherein are we different from any other nation or tongue that you decree for us such hard decrees?; a. e.

שני, שָׁנָה(b. h.) 1) to repeat, do a second time. Yoma 86b ואם ש׳ בהןוכ׳ but if he committed the same sins again, he must confess them. Ib. כיון … וש׳ בהוכ׳ when a man commits a sin and repeats it, it appears to him permitted; M. Kat. 27b. Ib. 16b; Ber.18a אם קרית לא שָׁנִיתָ ואם שניתוכ׳ if thou hast read (studied), thou hast not repeated, and if thou hast repeated, thou hast not reviewed a third time, and if thou hast done so, they have not explained it to thee (v. פָּרַש). Sot.9a (ref. to Mal. 3:6) לא … ושָׁנִיתִי להוכ׳ I never struck a nation and had to do it a second time, but you, children of Israel, have not been consumed; Yalk. Deut. 825. Ib. שהיה מכה … ולא שֹׁונֶה לו who used to strike a man once and no more (killed with one stroke). Tosef.Toh.IV. 1 אומר לו שיִשְׁנֶה we say to him that he should do it again (when it will be seen whether it can be done without touching un-cleanness); אין שֹׁונִין בטהרות we must not try again for the purpose of deciding in matters of levitical cleanness; Nidd.5b אומרים לו שְׁנֵה ושונה we say to him, do it again, and he does it again; a. fr.Part. pass. שָׁנוּי; f. שְׁנוּיָה Meg.31a; Ab. Zar.19b, v. שָׁלַש; a. e. 2) (denom. of מִשְׁנָה) to study the Mishnah; in gen. to study; to teach. Meg.28b; Nidd.73a כל השונהוכ׳ he who studies (reviews) traditional laws every day. Meg.32a; Treat. Sofrim III, 10 השונה בלא זמרה who studies (Mishnah and Gemarah) without chant. B. Mets.44a שנית לנו … ותִשְׁנֶה לנווכ׳ in thy earlier days thou taughtest us … and again in thy old days, thou teachest us ?; Ab. Zar.52b. Erub.92a וכי רבי לא שְׁנָאָהּוכ׳ but if Rabbi has not taught that, whence could R. Ḥiyya have it?; Yeb.43a; Nidd.62a רבי לא שנהוכ׳ Rabbi has not taught this? whence ? Yeb.108b, a. e. מי שש׳ זו לא ש׳ זו he who taught this, has not taught that, i. e. the two clauses in the Mishnah are from different authors, v. תַּבְרָא. Ḥull.85a ראה רבי … ושְׁנָאָןוכ׳ Ms. M. (ed. ושנאו) Rabbi approved of the opinion of R. … and embodied it in the Mishnah as the opinion of ‘the scholars. Pes.3b; Ḥull.63b לעולם יִשְׁנֶה אדם לתלמידווכ׳ one should always teach his pupil the shortest way (use the briefest terms). Ib. 81b, a. fr. לא שָׁנוּ אלאוכ׳ they have taught this only with regard to a case, i. e. this is meant only when ; a. fr.Part. pass. as ab. Nidd.22b, a. fr. במחלוקת שנויה, v. מַחֲלֹוקֶת. Nif. נִשְׁנֶה 1) to be repeated. Snh.59a ונִישְׁנֵית, v. נֹחַ. Ḥull.63b למה נִשְׁנוּ בבהמהוכ׳ why are the laws of clean and unclean animals repeated (in Deut.)? With reference to quadrupeds, on account of hasshsuʿah (Deut. 14:7, which is not found in Lev. 11:4), v. שְׁסוּעָה; Bekh.6b; a. e. 2) to be taught. B. Mets.33b; B. Kam.94b, a. e. בימי רבי נשנית משנה זו this Mishnah was taught (originated) in Rabbis days. Ber.28a, v. עֵדוּת; a. e. Hif. הִשְׂנֶה to teach (Mishnah). Lam. R. to I, 6 הַשְׁנֵינִי פרקוכ׳, v. קָרָא II; a. e. Pi. שנָּה, שִׁינָּה 1) to repeat, to come a second time. Y.1 Snh.III, 21b bot. לְשַׁנֹּות, v. טַעֲנָה. Num. R. s. 420> ולא שִׁינְּתָה, v. שָׁלַש;. 2) to change, vary, modify; to make a distinction. B. Mets.VI, 2 כל המְשַׁנֶּה ידיווכ׳, v. יָד Snh.92b אפי׳ … לא יְשנֶּה אדם את עצמווכ׳ even in time of danger (persecution) a man must not change himself from (disguise the insignia of) his office. Yeb.65b מותד … לשנותוכ׳ one may modify (the report of a persons utterances) in the interest of peace. Ib. גרול …הקב״ה ש׳ בווכ׳ peace is a great thing, for even the Lord modified (Sarahs words) for its sake (ref. to Gen. 18:12 a. 13). Y.Pes.IV, 30d top אל תְּשַׁנּוּ מנהנוכ׳ change not the usage of your fathers Gen. R. s. 48 זה אחד … ששִׁינּוּוכ׳ this is one of the things which they (the seventy translators) changed for king Ptolemee. Sabb.10b לעולם אל יְשַׁנֶּה אדם בנו בין הבנים a man must never distinguish his son among his sons (favor one son more than the others); Gen. R. s. 84. Bets.30a אם אי אפשר לשנות if it is not possible to do the thing in a different manner (so as to be reminded that it is a Holy Day). Tanḥ. Nitsabim 3 כבר … שלא אֲשנֶּה בכםוכ׳ I have sworn to you that I will not change my relation to you Yalk. Mal. 589 מי שי׳ במי which of us changed his conduct towards the other?; המקום לא שי׳ בישראל God has not changed his relation to Israel; a. fr.Part. pass. מְשוּנֶּה; f. מְשוּנָּה. Y.Taan.I, end, 64d עורב יצא מש׳ מן הבריות the raven came out of the ark looking different from all other creatures (black). Shek. V, 2, v. רִצְפָה. Sabb.56a (ref. to 2 Sam. 12:9) מש׳ רעה זווכ׳ this evil deed is different from all Ib. 156b מיתה מש׳ a strange (unnatural, sudden) death; Sot.35a; a. fr.Deut. R. s. 9 ראה אותו מש׳ he saw him (the angel of death) looking strange (excited); מפני מה אתה מש׳ why art thou excited? Hithpa. הִשְׁתַּנֶּה, Nithpa. נִשְׁתַּנֶּה to be changed, different. Snh.38a בשלשה … מִשְׁתַּנֶּה מחבירווכ׳ by three things one man is distinguishable from another: by his voice Pes.X, 4 (116a) מה נ׳ הלילהוכ׳ why is this night different from all other nights? Snh.71b (read:) הואיל ונ׳ דינו ונִשְׁתֵּנֵית מיתתו because his (the proselytes) legal status is different, and the mode of capital punishment is different for him. Sabb.53b נִשְׁתַּנּוּ לו סדריוכ׳ the order of nature had to be changed for him. R. Hash. 19a מה נִישְׁתַּנִּינוּ מכלוכ׳ wherein are we different from any other nation or tongue that you decree for us such hard decrees?; a. e.

שני, שָׁנָה(b. h.) 1) to repeat, do a second time. Yoma 86b ואם ש׳ בהןוכ׳ but if he committed the same sins again, he must confess them. Ib. כיון … וש׳ בהוכ׳ when a man commits a sin and repeats it, it appears to him permitted; M. Kat. 27b. Ib. 16b; Ber.18a אם קרית לא שָׁנִיתָ ואם שניתוכ׳ if thou hast read (studied), thou hast not repeated, and if thou hast repeated, thou hast not reviewed a third time, and if thou hast done so, they have not explained it to thee (v. פָּרַש). Sot.9a (ref. to Mal. 3:6) לא … ושָׁנִיתִי להוכ׳ I never struck a nation and had to do it a second time, but you, children of Israel, have not been consumed; Yalk. Deut. 825. Ib. שהיה מכה … ולא שֹׁונֶה לו who used to strike a man once and no more (killed with one stroke). Tosef.Toh.IV. 1 אומר לו שיִשְׁנֶה we say to him that he should do it again (when it will be seen whether it can be done without touching un-cleanness); אין שֹׁונִין בטהרות we must not try again for the purpose of deciding in matters of levitical cleanness; Nidd.5b אומרים לו שְׁנֵה ושונה we say to him, do it again, and he does it again; a. fr.Part. pass. שָׁנוּי; f. שְׁנוּיָה Meg.31a; Ab. Zar.19b, v. שָׁלַש; a. e. 2) (denom. of מִשְׁנָה) to study the Mishnah; in gen. to study; to teach. Meg.28b; Nidd.73a כל השונהוכ׳ he who studies (reviews) traditional laws every day. Meg.32a; Treat. Sofrim III, 10 השונה בלא זמרה who studies (Mishnah and Gemarah) without chant. B. Mets.44a שנית לנו … ותִשְׁנֶה לנווכ׳ in thy earlier days thou taughtest us … and again in thy old days, thou teachest us ?; Ab. Zar.52b. Erub.92a וכי רבי לא שְׁנָאָהּוכ׳ but if Rabbi has not taught that, whence could R. Ḥiyya have it?; Yeb.43a; Nidd.62a רבי לא שנהוכ׳ Rabbi has not taught this? whence ? Yeb.108b, a. e. מי שש׳ זו לא ש׳ זו he who taught this, has not taught that, i. e. the two clauses in the Mishnah are from different authors, v. תַּבְרָא. Ḥull.85a ראה רבי … ושְׁנָאָןוכ׳ Ms. M. (ed. ושנאו) Rabbi approved of the opinion of R. … and embodied it in the Mishnah as the opinion of ‘the scholars. Pes.3b; Ḥull.63b לעולם יִשְׁנֶה אדם לתלמידווכ׳ one should always teach his pupil the shortest way (use the briefest terms). Ib. 81b, a. fr. לא שָׁנוּ אלאוכ׳ they have taught this only with regard to a case, i. e. this is meant only when ; a. fr.Part. pass. as ab. Nidd.22b, a. fr. במחלוקת שנויה, v. מַחֲלֹוקֶת. Nif. נִשְׁנֶה 1) to be repeated. Snh.59a ונִישְׁנֵית, v. נֹחַ. Ḥull.63b למה נִשְׁנוּ בבהמהוכ׳ why are the laws of clean and unclean animals repeated (in Deut.)? With reference to quadrupeds, on account of hasshsuʿah (Deut. 14:7, which is not found in Lev. 11:4), v. שְׁסוּעָה; Bekh.6b; a. e. 2) to be taught. B. Mets.33b; B. Kam.94b, a. e. בימי רבי נשנית משנה זו this Mishnah was taught (originated) in Rabbis days. Ber.28a, v. עֵדוּת; a. e. Hif. הִשְׂנֶה to teach (Mishnah). Lam. R. to I, 6 הַשְׁנֵינִי פרקוכ׳, v. קָרָא II; a. e. Pi. שנָּה, שִׁינָּה 1) to repeat, to come a second time. Y.1 Snh.III, 21b bot. לְשַׁנֹּות, v. טַעֲנָה. Num. R. s. 420> ולא שִׁינְּתָה, v. שָׁלַש;. 2) to change, vary, modify; to make a distinction. B. Mets.VI, 2 כל המְשַׁנֶּה ידיווכ׳, v. יָד Snh.92b אפי׳ … לא יְשנֶּה אדם את עצמווכ׳ even in time of danger (persecution) a man must not change himself from (disguise the insignia of) his office. Yeb.65b מותד … לשנותוכ׳ one may modify (the report of a persons utterances) in the interest of peace. Ib. גרול …הקב״ה ש׳ בווכ׳ peace is a great thing, for even the Lord modified (Sarahs words) for its sake (ref. to Gen. 18:12 a. 13). Y.Pes.IV, 30d top אל תְּשַׁנּוּ מנהנוכ׳ change not the usage of your fathers Gen. R. s. 48 זה אחד … ששִׁינּוּוכ׳ this is one of the things which they (the seventy translators) changed for king Ptolemee. Sabb.10b לעולם אל יְשַׁנֶּה אדם בנו בין הבנים a man must never distinguish his son among his sons (favor one son more than the others); Gen. R. s. 84. Bets.30a אם אי אפשר לשנות if it is not possible to do the thing in a different manner (so as to be reminded that it is a Holy Day). Tanḥ. Nitsabim 3 כבר … שלא אֲשנֶּה בכםוכ׳ I have sworn to you that I will not change my relation to you Yalk. Mal. 589 מי שי׳ במי which of us changed his conduct towards the other?; המקום לא שי׳ בישראל God has not changed his relation to Israel; a. fr.Part. pass. מְשוּנֶּה; f. מְשוּנָּה. Y.Taan.I, end, 64d עורב יצא מש׳ מן הבריות the raven came out of the ark looking different from all other creatures (black). Shek. V, 2, v. רִצְפָה. Sabb.56a (ref. to 2 Sam. 12:9) מש׳ רעה זווכ׳ this evil deed is different from all Ib. 156b מיתה מש׳ a strange (unnatural, sudden) death; Sot.35a; a. fr.Deut. R. s. 9 ראה אותו מש׳ he saw him (the angel of death) looking strange (excited); מפני מה אתה מש׳ why art thou excited? Hithpa. הִשְׁתַּנֶּה, Nithpa. נִשְׁתַּנֶּה to be changed, different. Snh.38a בשלשה … מִשְׁתַּנֶּה מחבירווכ׳ by three things one man is distinguishable from another: by his voice Pes.X, 4 (116a) מה נ׳ הלילהוכ׳ why is this night different from all other nights? Snh.71b (read:) הואיל ונ׳ דינו ונִשְׁתֵּנֵית מיתתו because his (the proselytes) legal status is different, and the mode of capital punishment is different for him. Sabb.53b נִשְׁתַּנּוּ לו סדריוכ׳ the order of nature had to be changed for him. R. Hash. 19a מה נִישְׁתַּנִּינוּ מכלוכ׳ wherein are we different from any other nation or tongue that you decree for us such hard decrees?; a. e.

קוּמָּטm. (קָמַט) 1) fold, wrinkle, a folded part of the body as arm-pit (cmp. סֵתֶר). Nidd.42b שרץ בקוּמְּטוֹ if a person holds a creeping (unclean) thing in a fold of his body. Ib. 43a; a. ePl. קוּמְּטִים. Tosef.Neg.I, 8 מפשטין את קוּמְּטָיו you must straighten out its creases.V. קֶמֶט. 2) (cmp. קוּמְצָא II) pit, esp. the pupil of the eye. Treat. Der. Er. Zuṭṭa ch. IX ק׳ שבשחור ירושלם the ‘pit in the black of the eye (iris) is typical of Jerusalem; טרצוף שבק׳וכ׳ the image in the pupil is typical of the Temple.

קוּמָּטm. (קָמַט) 1) fold, wrinkle, a folded part of the body as arm-pit (cmp. סֵתֶר). Nidd.42b שרץ בקוּמְּטוֹ if a person holds a creeping (unclean) thing in a fold of his body. Ib. 43a; a. ePl. קוּמְּטִים. Tosef.Neg.I, 8 מפשטין את קוּמְּטָיו you must straighten out its creases.V. קֶמֶט. 2) (cmp. קוּמְצָא II) pit, esp. the pupil of the eye. Treat. Der. Er. Zuṭṭa ch. IX ק׳ שבשחור ירושלם the ‘pit in the black of the eye (iris) is typical of Jerusalem; טרצוף שבק׳וכ׳ the image in the pupil is typical of the Temple.