cannot

מַשְׁכַּנְתָּאf. (v. מַשְׁכּוֹן) a loan transaction whereby landed property is transferred to the creditor with the privilege of redemption by returning the loan (v. Sm. Ant. s. v. Pigaus). (The particular conditions of the מ׳ depend on local usages. B. Mets.67a הא מ׳ באתרא דמסלקיוכ׳ as to the settlement of a mashkanta, where the usage allows the debtor to repay the loan at any time, he may reclaim his property as soon as the value of the creditors usufruct has reached the amount of the loan, but if the usufruct amounts to more, the balance cannot be claimed. Ib.b top, v. נַכְיָיתָא. Ib. 68a סתם מ׳ שתא a m. without a fixed term for redemption is meant for a year (during which the occupant cannot be disturbed). Ib. 110a, a. e. מ׳ דסוראוכ׳ the agreement of a m. customary in Sura, in which it is written, ‘After the lapse of so and so many years, the property shall go back without payment. Ib. שטרא דמ׳ the document of a m.; a. e.Yalk. Cant. 981, v. preced.

מַשְׁכַּנְתָּאf. (v. מַשְׁכּוֹן) a loan transaction whereby landed property is transferred to the creditor with the privilege of redemption by returning the loan (v. Sm. Ant. s. v. Pigaus). (The particular conditions of the מ׳ depend on local usages. B. Mets.67a הא מ׳ באתרא דמסלקיוכ׳ as to the settlement of a mashkanta, where the usage allows the debtor to repay the loan at any time, he may reclaim his property as soon as the value of the creditors usufruct has reached the amount of the loan, but if the usufruct amounts to more, the balance cannot be claimed. Ib.b top, v. נַכְיָיתָא. Ib. 68a סתם מ׳ שתא a m. without a fixed term for redemption is meant for a year (during which the occupant cannot be disturbed). Ib. 110a, a. e. מ׳ דסוראוכ׳ the agreement of a m. customary in Sura, in which it is written, ‘After the lapse of so and so many years, the property shall go back without payment. Ib. שטרא דמ׳ the document of a m.; a. e.Yalk. Cant. 981, v. preced.

סְמַךְI, סְמֵיךְ ch. sam(סמךְto close, join), 1) to press, lay hands on, lean on. Targ. Am. 5:19. Targ. Ex. 29:10; a. fr. 2) to support, uphold. Targ. Ps. 51:14; a. e. 3) to rest on; to rely, feel safe. Targ. 2 Sam. 1:6. Targ. Ps. 88:8. Ib. 71:6; a. fr.Ḥag.20b מִיסְמַךְ סָמְכָא דעתייהו their mind is at rest (they feel safe that they cannot be seen). Ab. Zar.71b סמכא דעתיה he feels sure (of his bargain); a. fr. 4) to bring close, join. Y.Sabb.III, 5d bot., v. אֲדֵירָא. Yeb.119a סְמוֹךְ מיעוטאוכ׳ bring close, i. e. add., v. מִיעוּטָא; Kidd.80a; a. e.Esp. to ordain (v. preced., a. Targ. Deut. 34:9). Snh.13b (expl. סמיכת זקנים, v. סְמִיכוּת) מִיסְמַךְ סבי ordaining of elders. Ib. בידא ממש סַמְכִין ליה או בשמא סמכין ליה Ms. M. must they ordain him by actually putting a hand on him, or merely by calling his name? Ib. וחד לא סָמֵיךְ and one alone cannot ordain? Ib. 14a ור״מ … סַמְכֵיה was it R. J. ben B. that ordained R. Meir? Ib. הוה מיטמר מלמיסמכיה Ms. M. was on his guard not to be ordained. Ib. סְמוֹכוּ לנא appoint for us as teachers, v. חֲמִיסִין; a. fr.Part. pass. סָמִיךְ, סְמִיךְ a) ordained. Pes.49a תרי בני סְמִיכֵי two sons both of whom were ordained teachers.b) near, adjoining. Targ. Y. I Num. 21:14. Ib. 2:5; 12, a. e. (interch. with סְמוּכִין). Targ. Y. Deut. 6:7.Snh.7b וס׳ ליהוכ׳ and next to it follows ; ib., 107a; a. fr. Pa. סַמֵּךְ 1) to press, stamp, make a thick mass. Pes.116a וצריך לסַמּוּכֵיהוכ׳ and you must make it a thick mass so as to be emblematical of clay (v. חֲרוֹסֶת). 2) to secure, esp. to refer to a depositary for payment; to draw an order for. Y.Kidd.III, 64a top סַמְּכֵיה גבי לוי he referred him to Levy (as his depositary). Ib. סַמְּכוּן … גבי זבונה they secured the teacher by a deposit with a merchant Y.Shebu.VII, 38a top, כַּתָּפָא. Y.B. Mets.IV, beg.9c; a. e. Af. אַסְמַךְ 1) to give an order to. Ib. אנא בעי … דאַסְמִיכְתַּנִי I want to collect the money for which thou hast given me an order (at the bankers). 2) to lean on; to find support; to give support. Y.Ber.II, 4c כל מילה … מַסְמְכִין לה מןוכ׳ whenever a proposition is not evident, they try to support it by a large number of Biblical passages; Pesik. R. s. 22 מַסְמְכִינָן, v. אֲתַר. M. Kat. 5a אַסְמְכָהּ אקרא gave it support by reference to a Biblical verse. Ber.19b כל מילי … אַסְמְכִינְהוּ עלוכ׳ they lean all rules of the Rabbis on the law, ‘Thou shalt not deviate, v. סוּר I; a. e. 3) to make substantial, put a thick layer on. M. Kat. 13b מעבין אַסְמוּכֵי mʾʿabbin (Mish. II, 5) means covering with a heavy layer, opp. אַקְלוּשֵׁי, v. קְלַש. Ithpe. אִסְתְּמִיךְ to lean; to rely. Targ. Jud. 16:26. Targ. Is. 50:10; a. fr.Yeb.42b מִסְתְּמִיךְ ואזילוכ׳ R. A. walked leaning on the shoulder of Y.Ber.II, 4b; Y.M. Kat. III, 83c bot. ר׳ יוחנן הוה מיסתמיךוכ׳ R. J. was (walking) leaning on ; a. fr.

סְמַךְI, סְמֵיךְ ch. sam(סמךְto close, join), 1) to press, lay hands on, lean on. Targ. Am. 5:19. Targ. Ex. 29:10; a. fr. 2) to support, uphold. Targ. Ps. 51:14; a. e. 3) to rest on; to rely, feel safe. Targ. 2 Sam. 1:6. Targ. Ps. 88:8. Ib. 71:6; a. fr.Ḥag.20b מִיסְמַךְ סָמְכָא דעתייהו their mind is at rest (they feel safe that they cannot be seen). Ab. Zar.71b סמכא דעתיה he feels sure (of his bargain); a. fr. 4) to bring close, join. Y.Sabb.III, 5d bot., v. אֲדֵירָא. Yeb.119a סְמוֹךְ מיעוטאוכ׳ bring close, i. e. add., v. מִיעוּטָא; Kidd.80a; a. e.Esp. to ordain (v. preced., a. Targ. Deut. 34:9). Snh.13b (expl. סמיכת זקנים, v. סְמִיכוּת) מִיסְמַךְ סבי ordaining of elders. Ib. בידא ממש סַמְכִין ליה או בשמא סמכין ליה Ms. M. must they ordain him by actually putting a hand on him, or merely by calling his name? Ib. וחד לא סָמֵיךְ and one alone cannot ordain? Ib. 14a ור״מ … סַמְכֵיה was it R. J. ben B. that ordained R. Meir? Ib. הוה מיטמר מלמיסמכיה Ms. M. was on his guard not to be ordained. Ib. סְמוֹכוּ לנא appoint for us as teachers, v. חֲמִיסִין; a. fr.Part. pass. סָמִיךְ, סְמִיךְ a) ordained. Pes.49a תרי בני סְמִיכֵי two sons both of whom were ordained teachers.b) near, adjoining. Targ. Y. I Num. 21:14. Ib. 2:5; 12, a. e. (interch. with סְמוּכִין). Targ. Y. Deut. 6:7.Snh.7b וס׳ ליהוכ׳ and next to it follows ; ib., 107a; a. fr. Pa. סַמֵּךְ 1) to press, stamp, make a thick mass. Pes.116a וצריך לסַמּוּכֵיהוכ׳ and you must make it a thick mass so as to be emblematical of clay (v. חֲרוֹסֶת). 2) to secure, esp. to refer to a depositary for payment; to draw an order for. Y.Kidd.III, 64a top סַמְּכֵיה גבי לוי he referred him to Levy (as his depositary). Ib. סַמְּכוּן … גבי זבונה they secured the teacher by a deposit with a merchant Y.Shebu.VII, 38a top, כַּתָּפָא. Y.B. Mets.IV, beg.9c; a. e. Af. אַסְמַךְ 1) to give an order to. Ib. אנא בעי … דאַסְמִיכְתַּנִי I want to collect the money for which thou hast given me an order (at the bankers). 2) to lean on; to find support; to give support. Y.Ber.II, 4c כל מילה … מַסְמְכִין לה מןוכ׳ whenever a proposition is not evident, they try to support it by a large number of Biblical passages; Pesik. R. s. 22 מַסְמְכִינָן, v. אֲתַר. M. Kat. 5a אַסְמְכָהּ אקרא gave it support by reference to a Biblical verse. Ber.19b כל מילי … אַסְמְכִינְהוּ עלוכ׳ they lean all rules of the Rabbis on the law, ‘Thou shalt not deviate, v. סוּר I; a. e. 3) to make substantial, put a thick layer on. M. Kat. 13b מעבין אַסְמוּכֵי mʾʿabbin (Mish. II, 5) means covering with a heavy layer, opp. אַקְלוּשֵׁי, v. קְלַש. Ithpe. אִסְתְּמִיךְ to lean; to rely. Targ. Jud. 16:26. Targ. Is. 50:10; a. fr.Yeb.42b מִסְתְּמִיךְ ואזילוכ׳ R. A. walked leaning on the shoulder of Y.Ber.II, 4b; Y.M. Kat. III, 83c bot. ר׳ יוחנן הוה מיסתמיךוכ׳ R. J. was (walking) leaning on ; a. fr.

פָּגַל(cmp. פָּגַם) to mutilate; to make rejectable, loathsome; to unfit.Denom. פִּגּוּל. Pi. פִּיגֵּל (denom. of פִּגּוּל) to make a sacrifice rejectable through improper mental disposal (Lev. 19:7); to be the cause of becoming piggul. Zeb.13b טבילת אצבע מְפַגֶּלֶת בחטאת the act of dipping the finger in the blood of the sin-offering (with an inappropriate mental disposal, e. g. with the intention of offering the limbs the next day) unfits the sacrifice. Men.II, 3 התודה מפגלת את … אינו מְפַגֵּל את התודה an inappropriate intention connected with the thank-offering unfits also the bread (that goes with the thank-offering), but an inappropriate intention with regard to the bread does not affect the thank-offering. Ib. הכבשים מְפַגְּלִיןוכ׳ improper intentions connected with the offering of the lambs affect Ib. 13b אין מתיר מפגל את המתיר one act which fits the sacrifice for eating (v. מַתִּיר) cannot unfit another act of the same nature, e. g. if the priest on offering a handful of flour had in mind an unlawful application of the frankincense, the latter is not hereby made rejectable. Ib. עד שיְפַגֵּל בשתיהןוכ׳ until he had in his mind an improper application of both of them to the extent of the size of an olive. Ib. 17a הקטרה מפגלת הקטרה one offering burnt on the altar (if connected with an improper intention) may cause the unfitness of another offering. Ib. אין מפגלין בחצי מתיר you cannot create piggul with one portion of the mattir (s. supra); a. fr.Part. pass. מְפוּגָּל; f. מְפוּגֶּלֶת; pl. מְפוּגָּלִים, מְפוּגָּלִין; מְפוּגָּלוֹת. Ib. II, 3, sq. Tosef. ib. V, 5; a. fr. Hithpa. הִתְפַּגֵּל, Nithpa. נִתְפַּגֵּל to be made rejectable, to become פִּגּוּל. Men.13b פיגל בירך … לא נ׳ של שמאל if he had an improper intention with regard to the right side of the offering, the left did not become piggul (the priest eating thereof is not guilty). Zeb.28b מה שלמים מפגלין ומִתְפַּגְּלִיןוכ׳ as in the peace-offerings there are parts which create piggul (e. g. the sprinkling of the blood with a wrong intention concerning the limbs or the flesh) and again parts liable to become piggul, so in all things liable to become piggul, there must be parts which make, and parts which become piggul; a. fr.

פָּגַל(cmp. פָּגַם) to mutilate; to make rejectable, loathsome; to unfit.Denom. פִּגּוּל. Pi. פִּיגֵּל (denom. of פִּגּוּל) to make a sacrifice rejectable through improper mental disposal (Lev. 19:7); to be the cause of becoming piggul. Zeb.13b טבילת אצבע מְפַגֶּלֶת בחטאת the act of dipping the finger in the blood of the sin-offering (with an inappropriate mental disposal, e. g. with the intention of offering the limbs the next day) unfits the sacrifice. Men.II, 3 התודה מפגלת את … אינו מְפַגֵּל את התודה an inappropriate intention connected with the thank-offering unfits also the bread (that goes with the thank-offering), but an inappropriate intention with regard to the bread does not affect the thank-offering. Ib. הכבשים מְפַגְּלִיןוכ׳ improper intentions connected with the offering of the lambs affect Ib. 13b אין מתיר מפגל את המתיר one act which fits the sacrifice for eating (v. מַתִּיר) cannot unfit another act of the same nature, e. g. if the priest on offering a handful of flour had in mind an unlawful application of the frankincense, the latter is not hereby made rejectable. Ib. עד שיְפַגֵּל בשתיהןוכ׳ until he had in his mind an improper application of both of them to the extent of the size of an olive. Ib. 17a הקטרה מפגלת הקטרה one offering burnt on the altar (if connected with an improper intention) may cause the unfitness of another offering. Ib. אין מפגלין בחצי מתיר you cannot create piggul with one portion of the mattir (s. supra); a. fr.Part. pass. מְפוּגָּל; f. מְפוּגֶּלֶת; pl. מְפוּגָּלִים, מְפוּגָּלִין; מְפוּגָּלוֹת. Ib. II, 3, sq. Tosef. ib. V, 5; a. fr. Hithpa. הִתְפַּגֵּל, Nithpa. נִתְפַּגֵּל to be made rejectable, to become פִּגּוּל. Men.13b פיגל בירך … לא נ׳ של שמאל if he had an improper intention with regard to the right side of the offering, the left did not become piggul (the priest eating thereof is not guilty). Zeb.28b מה שלמים מפגלין ומִתְפַּגְּלִיןוכ׳ as in the peace-offerings there are parts which create piggul (e. g. the sprinkling of the blood with a wrong intention concerning the limbs or the flesh) and again parts liable to become piggul, so in all things liable to become piggul, there must be parts which make, and parts which become piggul; a. fr.

פֶּלֶאm. (b. h.; preced.) strange thing, wonder, miracle. Mekh. Bshall., Shir., s. 8 (ref. to Ex. 15:11) עשה עמנו פ׳וכ׳ he has done wonders for us, and he will do ; a. e.Pl. פְּלָאִים, פְּלָאִין, פְּלָאֹות. Midr. Till. to Ps. 106, beg. (ref. to Ps. 136:4; 13; 25) מה הפרנסה … בלא ניסין ובלא פ׳ as the world cannot exist without sustenance (which the Lord provides), so it cannot exist without (daily) signs and wonders. Ib. ואינו יודע כמה פ׳ עשהוכ׳ ed. Bub. (ed. מה פלאי, corr. acc.) and man knows not how many miraculous salvations the Lord works for him. Gen. R. s. 20 (ref. to Ps. 136:24 sq.) מה גאולה פ׳ אף פרנסה פ׳ as the redemption was miraculous, so mans sustenance is miraculous. Ex. R. s. 12, end (expl. אפילת, Ex. 9:32) פ׳ עשה הק״בה בהם the Lord showed wonders by them. Snh.109b (play on פלת, Num. 16:1) שנעשו לו פ׳ wonderful things (delivery from destruction with Korah) happened to him (On); Num. R. s. 18; (Tanḥ. Kor. 10 נפלאות). Midr. Till. To Ps. 119:18 פ׳ היא התורה the Law is full of strange (obscure) things. Ib. 129; a. fr.(Yalk. Gen. 47 ומקרע בפלאות, read: בכִילָאֹות, v. כִּילָה.

פֶּלֶאm. (b. h.; preced.) strange thing, wonder, miracle. Mekh. Bshall., Shir., s. 8 (ref. to Ex. 15:11) עשה עמנו פ׳וכ׳ he has done wonders for us, and he will do ; a. e.Pl. פְּלָאִים, פְּלָאִין, פְּלָאֹות. Midr. Till. to Ps. 106, beg. (ref. to Ps. 136:4; 13; 25) מה הפרנסה … בלא ניסין ובלא פ׳ as the world cannot exist without sustenance (which the Lord provides), so it cannot exist without (daily) signs and wonders. Ib. ואינו יודע כמה פ׳ עשהוכ׳ ed. Bub. (ed. מה פלאי, corr. acc.) and man knows not how many miraculous salvations the Lord works for him. Gen. R. s. 20 (ref. to Ps. 136:24 sq.) מה גאולה פ׳ אף פרנסה פ׳ as the redemption was miraculous, so mans sustenance is miraculous. Ex. R. s. 12, end (expl. אפילת, Ex. 9:32) פ׳ עשה הק״בה בהם the Lord showed wonders by them. Snh.109b (play on פלת, Num. 16:1) שנעשו לו פ׳ wonderful things (delivery from destruction with Korah) happened to him (On); Num. R. s. 18; (Tanḥ. Kor. 10 נפלאות). Midr. Till. To Ps. 119:18 פ׳ היא התורה the Law is full of strange (obscure) things. Ib. 129; a. fr.(Yalk. Gen. 47 ומקרע בפלאות, read: בכִילָאֹות, v. כִּילָה.

פָּשַׁר(to divide, to spread, 1) to melt, dissolve. Mekh. Bshall., Vayassʿa, s. 4 (expl. ונמס, Ex. 16:21, cmp. פִּשְׁפָּש III) כיון … היה פוֹשֵׁי והולךוכ׳ when the sun shone upon it (the manna), it melted and formed rivulets which ran 2) to be stale, tepid. Tanḥ. Vayesheb 4 כוס פשור (prob. to be read פּוֹשֵׁר) a cup of wine mixed with stale water. Sifra Mtsorʿa, ch. I מים פושרים stale water (from pools), opp. מים חיים. Par. VIII, 9 (מים) המלוחים והפּוֹשְׁרִים salty water and pool water.In gen. פּוֹשְׁרִים, פּוֹשְׁרִין (sub. מים) tepid liquids. Y.Sabb.XX, 17c bot., opp. צונין. Gen. R. s. 86 when his master said to him מזיג פ׳ והיו פ׳ mix the wine with tepid water, it was tepid, opp. רותחין. Ber.16b; Y. ib. II, 5b bot.; v. כָּיָה. Y.Nidd.II. beg.50c; a. fr.Y.Keth.X, end, 34a, v. Pi.Yalk. Gen. 38 ופשרתי, v. Nithpa. Hif. הִפְשִׁיר 1) to make tepid; to temper, cool. Sabb.40b מפני שמַפְשִׁיר מים שעליו because (by standing against the fire after a cold bath) he tempers (warms) the water on his body. Ib. III, 5 (41a, sq.) כדי להַפְשִׁירָן enough to temper the cold water, opp. בשביל שיחמי to get hot. Y. ib. III, 6b top מותר להַפְשִׁיר במקום שהיד שולטת you may temper (cold water, on the Sabbath) by contact with a temperature which the hand can endure. Lev. R. s. 26 (ref. to Ez. 10:7) הִפְשִׁירָן ונתנןוכ׳ he lowered the temperature of the coals and handed them to him; Yalk. Kings 220; Tanḥ. Emor 3; Midr. Sam. ch. XXIV (Yoma 77a נצטננו). Pesik. R. s. 12 (ref. to קָרְךָ, Deut. 25:18) אשר קֵירְךָ הִפְשִׁירְךָוכ׳ ‘who cooled thee, he (Amalek) made thee lukewarm, he made thee cold like water (so that others were encouraged to attack thee); a. fr. 2) (v. פְּשָׁרָה) to compromise. Y.Sot.v.20c bot. אברהם עשה … וה׳ עמו וכרות עמווכ׳ Abraham changed the evil inclination within him into good …, he compromised with it, (as we read, Neh. 9:8,) and he made a covenant with it (his heart); Y.Ber.IX, 14b bot. והפסיד אלא (corr. acc.).Tosef.Erub.XI (VIII), 11, v. infra. Nif. נִפְשַׁר to be dissolved; to be tempered. B. Kam.28b אפי׳ נִפְשָׁרָה even if the vessel fell apart (and its contents made the ground slippery). Sabb.40b לא בשביל שיבשל … שיִפָּשֵׁר not that it (the oil) be heated to boiling, but only that it be tempered (or be made more liquid). Pi. פִּישֵּׁר 1) to separate, tear loose, disengage. Tanḥ. Ki Thissa 1 את מְפַשֵּׁר אותהוכ׳ thou disengagest it (the thorn sticking to thy garments) here, and it sticks there; Pesik. R. s. 10 beg. והוא מפשר אותהוכ׳ (not אותם). Y.Sabb.VII, 10a bot. מְפַשְּׁרָןוכ׳ he may pick them (the thorns) out, … provided he does not tear the garment; Tosef.Erub.XI (VIII), 11 מפשר בידו Var. (ed. Zuck. מפשיר). Pesik. R. s. 13 עמד ופִשְּׁרוֹ הימנו he stood up and tore it (the dog) away from him. Ib. זכור היאך פִּישַּׁרְתִּי הימךוכ׳ remember how I tore the dog away from thee; a. e. 2) to temper. Lam. R. to I, 12 יום אחד היה תרון … פִּשְּׁרוֹ the glowing wrath of the Lord lasted one day; if Israel had repented, he would have cooled it off. 3) to compromise, arbitrate. Y.B. Mets.VI, 11a top באותו שיכול לפַשֵּׁר in a case of seizure for service ( אנגריא), when he might have compromised (pay a certain amount and release the seized animal). Y.Snh.I, 18b bot. שנים שפִּישְּׁרוּוכ׳ when two judges have arbitrated, the parties cannot retract. Y.Keth.X, end, 34a (read:) פי׳ מן השני חזקהוכ׳ if he compromised with the second creditor, it is taken for granted that the first creditor has a right to seize the debtors property (without regard to the claims of the second); פי׳ מן הראשון … פי׳ if he compromised with the first creditor …, he has compromised (the compromise is binding, and the second creditor cannot seize that portion of the property which the first would have had a right to claim, v. Asheri to Keth.91b). Nithpa. נִתְפַּשֵּׁר to be disentangled; trnsf. to be acquitted, pardoned. Gen. R. s. 22 עשיתי תשובה ונִתְפַּשַּׁרְתִּי I repented and was pardoned; Lev. R. s. 10; Midr. Till. to Ps. 100; Yalk. Gen. 38 ופשרתי (corr. acc.).

פָּשַׁר(to divide, to spread, 1) to melt, dissolve. Mekh. Bshall., Vayassʿa, s. 4 (expl. ונמס, Ex. 16:21, cmp. פִּשְׁפָּש III) כיון … היה פוֹשֵׁי והולךוכ׳ when the sun shone upon it (the manna), it melted and formed rivulets which ran 2) to be stale, tepid. Tanḥ. Vayesheb 4 כוס פשור (prob. to be read פּוֹשֵׁר) a cup of wine mixed with stale water. Sifra Mtsorʿa, ch. I מים פושרים stale water (from pools), opp. מים חיים. Par. VIII, 9 (מים) המלוחים והפּוֹשְׁרִים salty water and pool water.In gen. פּוֹשְׁרִים, פּוֹשְׁרִין (sub. מים) tepid liquids. Y.Sabb.XX, 17c bot., opp. צונין. Gen. R. s. 86 when his master said to him מזיג פ׳ והיו פ׳ mix the wine with tepid water, it was tepid, opp. רותחין. Ber.16b; Y. ib. II, 5b bot.; v. כָּיָה. Y.Nidd.II. beg.50c; a. fr.Y.Keth.X, end, 34a, v. Pi.Yalk. Gen. 38 ופשרתי, v. Nithpa. Hif. הִפְשִׁיר 1) to make tepid; to temper, cool. Sabb.40b מפני שמַפְשִׁיר מים שעליו because (by standing against the fire after a cold bath) he tempers (warms) the water on his body. Ib. III, 5 (41a, sq.) כדי להַפְשִׁירָן enough to temper the cold water, opp. בשביל שיחמי to get hot. Y. ib. III, 6b top מותר להַפְשִׁיר במקום שהיד שולטת you may temper (cold water, on the Sabbath) by contact with a temperature which the hand can endure. Lev. R. s. 26 (ref. to Ez. 10:7) הִפְשִׁירָן ונתנןוכ׳ he lowered the temperature of the coals and handed them to him; Yalk. Kings 220; Tanḥ. Emor 3; Midr. Sam. ch. XXIV (Yoma 77a נצטננו). Pesik. R. s. 12 (ref. to קָרְךָ, Deut. 25:18) אשר קֵירְךָ הִפְשִׁירְךָוכ׳ ‘who cooled thee, he (Amalek) made thee lukewarm, he made thee cold like water (so that others were encouraged to attack thee); a. fr. 2) (v. פְּשָׁרָה) to compromise. Y.Sot.v.20c bot. אברהם עשה … וה׳ עמו וכרות עמווכ׳ Abraham changed the evil inclination within him into good …, he compromised with it, (as we read, Neh. 9:8,) and he made a covenant with it (his heart); Y.Ber.IX, 14b bot. והפסיד אלא (corr. acc.).Tosef.Erub.XI (VIII), 11, v. infra. Nif. נִפְשַׁר to be dissolved; to be tempered. B. Kam.28b אפי׳ נִפְשָׁרָה even if the vessel fell apart (and its contents made the ground slippery). Sabb.40b לא בשביל שיבשל … שיִפָּשֵׁר not that it (the oil) be heated to boiling, but only that it be tempered (or be made more liquid). Pi. פִּישֵּׁר 1) to separate, tear loose, disengage. Tanḥ. Ki Thissa 1 את מְפַשֵּׁר אותהוכ׳ thou disengagest it (the thorn sticking to thy garments) here, and it sticks there; Pesik. R. s. 10 beg. והוא מפשר אותהוכ׳ (not אותם). Y.Sabb.VII, 10a bot. מְפַשְּׁרָןוכ׳ he may pick them (the thorns) out, … provided he does not tear the garment; Tosef.Erub.XI (VIII), 11 מפשר בידו Var. (ed. Zuck. מפשיר). Pesik. R. s. 13 עמד ופִשְּׁרוֹ הימנו he stood up and tore it (the dog) away from him. Ib. זכור היאך פִּישַּׁרְתִּי הימךוכ׳ remember how I tore the dog away from thee; a. e. 2) to temper. Lam. R. to I, 12 יום אחד היה תרון … פִּשְּׁרוֹ the glowing wrath of the Lord lasted one day; if Israel had repented, he would have cooled it off. 3) to compromise, arbitrate. Y.B. Mets.VI, 11a top באותו שיכול לפַשֵּׁר in a case of seizure for service ( אנגריא), when he might have compromised (pay a certain amount and release the seized animal). Y.Snh.I, 18b bot. שנים שפִּישְּׁרוּוכ׳ when two judges have arbitrated, the parties cannot retract. Y.Keth.X, end, 34a (read:) פי׳ מן השני חזקהוכ׳ if he compromised with the second creditor, it is taken for granted that the first creditor has a right to seize the debtors property (without regard to the claims of the second); פי׳ מן הראשון … פי׳ if he compromised with the first creditor …, he has compromised (the compromise is binding, and the second creditor cannot seize that portion of the property which the first would have had a right to claim, v. Asheri to Keth.91b). Nithpa. נִתְפַּשֵּׁר to be disentangled; trnsf. to be acquitted, pardoned. Gen. R. s. 22 עשיתי תשובה ונִתְפַּשַּׁרְתִּי I repented and was pardoned; Lev. R. s. 10; Midr. Till. to Ps. 100; Yalk. Gen. 38 ופשרתי (corr. acc.).

פְּשָׁרָהf. (פָּשַׁר) ( division, cmp. בָּצַע, compromise, settlement (cmp. Samar. פשרונה for משפט, Ex. 21:1, a. fr.. Keth.X, 6 עד שיעשו פ׳ ביניהם until they agree to a division among them. Tosef.Snh.I, 2 כשם שהדין … כך הפ׳ בשלשה as three judges are required for legal judgment, so are three required for arbitration; Bab. ib. 5b ופ׳ בשנים a compromise is valid if made before two judges. Ib. שנים שעשו פ׳וכ׳ when two judges have arbitrated, the parties cannot retract (v. פָּשַׁר). Y. ib. I, 18b, v. הַכְרָעָה. Ber.10a; a. fr.Sifré Num. 95 פ׳ היא זווכ׳ this is to be a compromise (between God and ourselves), he cannot give us what we demand.

פְּשָׁרָהf. (פָּשַׁר) ( division, cmp. בָּצַע, compromise, settlement (cmp. Samar. פשרונה for משפט, Ex. 21:1, a. fr.. Keth.X, 6 עד שיעשו פ׳ ביניהם until they agree to a division among them. Tosef.Snh.I, 2 כשם שהדין … כך הפ׳ בשלשה as three judges are required for legal judgment, so are three required for arbitration; Bab. ib. 5b ופ׳ בשנים a compromise is valid if made before two judges. Ib. שנים שעשו פ׳וכ׳ when two judges have arbitrated, the parties cannot retract (v. פָּשַׁר). Y. ib. I, 18b, v. הַכְרָעָה. Ber.10a; a. fr.Sifré Num. 95 פ׳ היא זווכ׳ this is to be a compromise (between God and ourselves), he cannot give us what we demand.

צָפַד(b. h.; cmp. צָפַף) 1) to be pressed; to cleave. Pesik. R. s. 37, beg. וצ׳ עורך על עצמךוכ׳ thy skin was cleaving to thy bones, and thy body was as dry 2) to press, contract. Y.Yeb.XVI, 15d top (read:) והכירוהו שצְפַדְתּוֹ הצינה (Var. שצרפתו) they identified the drowned man, for the cold had contracted him (preserved his features). Y.Pes.II, end, 29c החומץ צוֹפְדָן vinegar contracts them (Bab. ib. 40a צומתן), v. צָמַת. Y.Ter.X, beg.47a עדשים צוֹפְדוֹת אותו שלא יבלע the thick mass of lentils presses it (the onion) so that it cannot absorb (the taste of the lentil water); שלא יתן so that it cannot communicate its taste; ib. IX, beg.46c צופרות (corr. acc.).

צָפַד(b. h.; cmp. צָפַף) 1) to be pressed; to cleave. Pesik. R. s. 37, beg. וצ׳ עורך על עצמךוכ׳ thy skin was cleaving to thy bones, and thy body was as dry 2) to press, contract. Y.Yeb.XVI, 15d top (read:) והכירוהו שצְפַדְתּוֹ הצינה (Var. שצרפתו) they identified the drowned man, for the cold had contracted him (preserved his features). Y.Pes.II, end, 29c החומץ צוֹפְדָן vinegar contracts them (Bab. ib. 40a צומתן), v. צָמַת. Y.Ter.X, beg.47a עדשים צוֹפְדוֹת אותו שלא יבלע the thick mass of lentils presses it (the onion) so that it cannot absorb (the taste of the lentil water); שלא יתן so that it cannot communicate its taste; ib. IX, beg.46c צופרות (corr. acc.).

קָבַלI (b. h.; cmp. חבל a. חבר) (to seize; to join, meet, correspond. Pl. קִבֵּל to receive, accept; to take an obligation upon ones self; to contract, agree. Zeb.II, 1 כל הזבחים שק׳ דמן זרוכ׳ all sacrifices whose blood was received (in a vessel) by a non-priest Ib. 4 ק׳ והלך וזרקוכ׳ if he received the blood, or carried or sprinkled it with the thought of disposal at an unlawful time. Ib. 3; a. fr.Ab. I, 1 משה ק׳וכ׳ Moses received the (traditional) law from Sinai, and handed it over to Ib. 4 קִבְּלוּ מהם (Var. ממנו) received the traditions from them. Ib. 3 לקַבֵּלוכ׳, v. עֶבֶד. Erub.72b מְקַבְּלֵי פרס; ib. 73a מְקַבְּלוֹת, v. פְּרָס. Ab. I, 15 הוי מְקַבֵּל את כלוכ׳ receive every man, v. סֵבֶר. Keth.58a (a mnemonical formula) ק׳ מסר והלך if he (the betrothed) accepted (was satisfied to marry her in spite of blemishes discovered), or if the father handed his daughter over to the grooms delegates, or if the father (or his delegates) went along with the grooms delegates; Kidd.11a. Keth.56b, a. fr. ק׳ עליו אחריות if he assumed the guaranty. Dem. II, 2, sq. המקבל עליווכ׳ he that obligates himself, v. נֶאֱמָן. Ex. R. s. 3 והם לא קבלו עלוכ׳ and did they not receive (punishment) for what they did? Ib. אינו מקבל מוסר does not accept correction. Men.96b, a. fr. מקבל טומאה susceptible of levitical uncleanness; a. v. fr.Esp. to take on lease, to rent a field either on shares (v. אָרִיס) or at a fixed rent (v. חָכִיר). B. Mets.IX, 1. Ib. 9 קִבְּלָהּ הימנו לשבעוכ׳ if he rented it of him for seven years. Ib. 10 קבלה הימנו שבע … בשבעוכ׳ if he rented it for ‘seven years at a rent of seven hundred Zuz, the Sabbatical year is not included; a. fr.ק׳ פנים, v. Hif.ק׳ קיבולת, v. קִיבּוֹלֶת.Part. pass. מְקוּבָּל a) accepted, acceptable, well-liked, beloved. Ber. V, 5, v. טָרַף. Ib. 17a ויהא מק׳ על הבריות and that he may be well-liked of men.b) holding a tradition. Peah II, 6 שקבלוכ׳ … מק׳ אני מר׳ I hold a tradition from R. M. who received it of ; Naz.56b כך מְקוּבְּלַנִיוכ׳; a. e. Hif. הִקְבִּיל (with פנים or sub. פנים; interch. with Pl.) to ask for a favorable reception, to visit, pay ones respects to. Y.Erub.V, beg.22b אילולא דייו אלא שהיה מקבל פני רבו שכל המַקְבִּיל פני רבו כאילו מקבלוכ׳ (not דיין; אילו לא = עשה כלום אלא … דייו) had he done nothing (during the thirteen years of his waiting on his master) but greet his teacher, it were sufficient; for he that pays his respects to his teacher is considered as one waiting on the Divine Presence; Y.Snh.XI, 30b top. Ḥag.5b אתם הִקְבַּלְתֶּם … תזכו להַקְבִּילוכ׳ you have greeted a countenance that is seen but cannot see (a blind man), may you be permitted to greet the Countenance that sees and cannot be seen. Snh.42a אילמלא … להַקְבִּיל פניוכ׳ if Israelites were permitted to greet their Father in heaven only once a month ; כל המברך … כאילו מקבלוכ׳ saying the blessing over the new moon in its due time, is, as it were, greeting the Divine Presence; Yalk. Ex. 189 מקביל. Y.Ḥag.I, beg.75d והִקְבּילוּר׳ י׳ בבקיעין and waited upon (visited) R. J. in Bḳiin; Y.Sot.III, 18d bot.; Tosef. ib. VII, 9, והקבילי פניוכ׳; Ḥag.3a הלכו להקביל פניוכ׳; a. fr.Sabb.152a, v. infra. Hof. הוּקְבַּל (with פנים, or ל־) to be placed opposite, be admitted to the presence of, (a polite expression for:) to be visited. Sabb.152a מפני מה לא הוּקְבַּלְנוּ פניך … שהוּקְבְּלוּ אבותי לאבותיך early eds. (Ms. M. לא הוקבלו, incorr.; later eds. הִקְבַּלְנוּ … שהִקְבִּילוּ Hif.; v. Rabb. D. S. a. l. note) why were we not permitted to see you on the festive day, as my ancestors used to receive thy ancestors? Hithpa. הִתְקַבֵּל, Nithpa. נִתְקַבֵּל 1) to be received, accepted. Sifra Vayikra, Ndab., ch. IV. Par. 4 הדם הדםשנ׳ בכלי ‘they shall sprinkle the blood (Lev. 1:5), the blood which has been received in a vessel. Zeb.34b, sq.; a. e.Pesik. R. s. 44 ספק מִתְקַבֵּל ספק אינו מתקבל it is doubtful, will he or will he not be favorably received. Ab. dR. N. ch. IV תפלתו מִתְקַבֶּלֶת ברצון his prayer was accepted with favor; a. fr. 2) to make ones self the recipient of, to receive, accept. Keth.V, 1 הִתְקַבַּלְתִּי ממךוכ׳ I have received at thy hands (on account) one hundred Gitt.VI, 1 הִתְקַבֵּל גט זהוכ׳ make thyself the receiver of this letter of divorce in behalf of my wife. Ib. התקבל לי גטי accept my letter of divorce in my behalf; a. fr.

קָבַלI (b. h.; cmp. חבל a. חבר) (to seize; to join, meet, correspond. Pl. קִבֵּל to receive, accept; to take an obligation upon ones self; to contract, agree. Zeb.II, 1 כל הזבחים שק׳ דמן זרוכ׳ all sacrifices whose blood was received (in a vessel) by a non-priest Ib. 4 ק׳ והלך וזרקוכ׳ if he received the blood, or carried or sprinkled it with the thought of disposal at an unlawful time. Ib. 3; a. fr.Ab. I, 1 משה ק׳וכ׳ Moses received the (traditional) law from Sinai, and handed it over to Ib. 4 קִבְּלוּ מהם (Var. ממנו) received the traditions from them. Ib. 3 לקַבֵּלוכ׳, v. עֶבֶד. Erub.72b מְקַבְּלֵי פרס; ib. 73a מְקַבְּלוֹת, v. פְּרָס. Ab. I, 15 הוי מְקַבֵּל את כלוכ׳ receive every man, v. סֵבֶר. Keth.58a (a mnemonical formula) ק׳ מסר והלך if he (the betrothed) accepted (was satisfied to marry her in spite of blemishes discovered), or if the father handed his daughter over to the grooms delegates, or if the father (or his delegates) went along with the grooms delegates; Kidd.11a. Keth.56b, a. fr. ק׳ עליו אחריות if he assumed the guaranty. Dem. II, 2, sq. המקבל עליווכ׳ he that obligates himself, v. נֶאֱמָן. Ex. R. s. 3 והם לא קבלו עלוכ׳ and did they not receive (punishment) for what they did? Ib. אינו מקבל מוסר does not accept correction. Men.96b, a. fr. מקבל טומאה susceptible of levitical uncleanness; a. v. fr.Esp. to take on lease, to rent a field either on shares (v. אָרִיס) or at a fixed rent (v. חָכִיר). B. Mets.IX, 1. Ib. 9 קִבְּלָהּ הימנו לשבעוכ׳ if he rented it of him for seven years. Ib. 10 קבלה הימנו שבע … בשבעוכ׳ if he rented it for ‘seven years at a rent of seven hundred Zuz, the Sabbatical year is not included; a. fr.ק׳ פנים, v. Hif.ק׳ קיבולת, v. קִיבּוֹלֶת.Part. pass. מְקוּבָּל a) accepted, acceptable, well-liked, beloved. Ber. V, 5, v. טָרַף. Ib. 17a ויהא מק׳ על הבריות and that he may be well-liked of men.b) holding a tradition. Peah II, 6 שקבלוכ׳ … מק׳ אני מר׳ I hold a tradition from R. M. who received it of ; Naz.56b כך מְקוּבְּלַנִיוכ׳; a. e. Hif. הִקְבִּיל (with פנים or sub. פנים; interch. with Pl.) to ask for a favorable reception, to visit, pay ones respects to. Y.Erub.V, beg.22b אילולא דייו אלא שהיה מקבל פני רבו שכל המַקְבִּיל פני רבו כאילו מקבלוכ׳ (not דיין; אילו לא = עשה כלום אלא … דייו) had he done nothing (during the thirteen years of his waiting on his master) but greet his teacher, it were sufficient; for he that pays his respects to his teacher is considered as one waiting on the Divine Presence; Y.Snh.XI, 30b top. Ḥag.5b אתם הִקְבַּלְתֶּם … תזכו להַקְבִּילוכ׳ you have greeted a countenance that is seen but cannot see (a blind man), may you be permitted to greet the Countenance that sees and cannot be seen. Snh.42a אילמלא … להַקְבִּיל פניוכ׳ if Israelites were permitted to greet their Father in heaven only once a month ; כל המברך … כאילו מקבלוכ׳ saying the blessing over the new moon in its due time, is, as it were, greeting the Divine Presence; Yalk. Ex. 189 מקביל. Y.Ḥag.I, beg.75d והִקְבּילוּר׳ י׳ בבקיעין and waited upon (visited) R. J. in Bḳiin; Y.Sot.III, 18d bot.; Tosef. ib. VII, 9, והקבילי פניוכ׳; Ḥag.3a הלכו להקביל פניוכ׳; a. fr.Sabb.152a, v. infra. Hof. הוּקְבַּל (with פנים, or ל־) to be placed opposite, be admitted to the presence of, (a polite expression for:) to be visited. Sabb.152a מפני מה לא הוּקְבַּלְנוּ פניך … שהוּקְבְּלוּ אבותי לאבותיך early eds. (Ms. M. לא הוקבלו, incorr.; later eds. הִקְבַּלְנוּ … שהִקְבִּילוּ Hif.; v. Rabb. D. S. a. l. note) why were we not permitted to see you on the festive day, as my ancestors used to receive thy ancestors? Hithpa. הִתְקַבֵּל, Nithpa. נִתְקַבֵּל 1) to be received, accepted. Sifra Vayikra, Ndab., ch. IV. Par. 4 הדם הדםשנ׳ בכלי ‘they shall sprinkle the blood (Lev. 1:5), the blood which has been received in a vessel. Zeb.34b, sq.; a. e.Pesik. R. s. 44 ספק מִתְקַבֵּל ספק אינו מתקבל it is doubtful, will he or will he not be favorably received. Ab. dR. N. ch. IV תפלתו מִתְקַבֶּלֶת ברצון his prayer was accepted with favor; a. fr. 2) to make ones self the recipient of, to receive, accept. Keth.V, 1 הִתְקַבַּלְתִּי ממךוכ׳ I have received at thy hands (on account) one hundred Gitt.VI, 1 הִתְקַבֵּל גט זהוכ׳ make thyself the receiver of this letter of divorce in behalf of my wife. Ib. התקבל לי גטי accept my letter of divorce in my behalf; a. fr.

קוּםch. 1) same. Targ. Gen. 22:3. Targ. Lev. 25:30; a. v. fr.Part. קָאֵים, apocop. קָאֵי (q. v.); קָיֵם, קָיֵים; f. קָיְימָא; pl. קָיְימִין; קָיְימָן, קָיְמ׳. Targ. Josh. 4:10. Targ. O. Ex. 26:15 (Y. קַיָּמִין); a. v. fr.B. Mets.19a (expl. דייתיקי) דא תהי למֵיקַםוכ׳ this is to stand and be, that when I die B. Bath.43b bot. ארעא היכא דקָיְימָא תֵיקוּם let the land remain where it is (in the possession of the present incumbent). Gen. R. s. 65 ברייך יְקוּם לך may thy Creator stand by thee. Koh. R. to XI, 1 היידי הוא גברא דקָם ליה עיגוליה here is (I am) the man whom his loaf of bread assisted (who was rewarded for throwing his bread into the sea). Y.Ab. Zar. II, 40c bot. וקָמוּן and they remained (in the trade), v. עֲקַר I. Macc.22b דקָיְימֵי מקמיוכ׳ who stand up before a scroll of the Law and do not stand up before a great man. Kidd.33b קום מקמיה אביך stand up before thy father. Ib. קָאִימְנָא מקמיה, I should stand up before him. Ib. a מֵיקַם לא קָאֵי הידורוכ׳ he stood not up before them (gentile old men), but he showed them honor. B. Mets.7a ברשותיה קָיְימָא it is in his possession. Lev. R. s. 16 (ref. to Is. 5:19) נדע דמן הוא דקיימאוכ׳ that we know whose counsel will stand (prevail), ours or his; ib. לא ק׳ דידי וק׳ דלהון my counsel does not stand, shall theirs stand?; Yalk. Is. 266 הא קָמַת דידהון דידי לא now, theirs is carried out, and mine should not be?; Yalk. Lam. 1033, sq. (read עצא for על); Pesik. Vattom., p. 133a> (corr. acc.). Y.Ter.I, 40b top בחרש אנן קָיְימִין we are standing at (are treating of) the case of a deaf mute. Y.Maasr.I, 51b, a. fr. (ב) מה (א) נן קיימין what are we treating of?; a. v. fr.Yeb.32a וקם ליה באשר לא יבנהוכ׳ (by giving ḥălitsah to one of his brothers widows) he has been declared one ‘who does not build up his brothers house (Deut. 25:9), and the Law says, when one has once refused ‘to build, one must not ‘build again (marry another of his brothers widows); ib. 44a.Shebu.26a כי הוו קיימי מקמיה דרב (Ms. F. מפטרי) when they were out of Rabs sight, opp. כי אתו לקמיה.ק׳ על, also ק׳ ב־ (cmp. עמד) a) to ascertain. Ab. Zar.35b ליכא למֵיקַם עלה דמילתא it cannot be ascertained; a. e.B. Mets.19a קָמוּ … במילתא the Rabbis ascertained the case, v. קִים. Yeb.31a; a. fr.b) to bargain for. Gen. R. s. 11 אנא … קיימין עילויה myself and a certain Jew were bargaining for it (the fish); a. e. קם ליה בדרבה מיניה, v. קִים.תֵּיקוּ, נֵיקוּ = תֵּיקוּם, נֵיקוּם. B. Kam.96a תקנתא לעכ״ום נ׳ ונעביד shall we get up and make rules for the benefit of gentile (robbers)? Zeb.17a כל חדא וחדא ת׳ בדוכתה (not בדוכתיה; Ms. M. תיקום) let each verse stand in its own place, i. e. you can draw no analogies between them.Esp. תיקו let it stand, i. e. the question remains undecided. B. Kam. l. c. Ḥull.46a; a. fr. 2) (v. עָמַד) to curdle. Ab. Zar.35b נישקול מיניה קלי ונֵיקוּם (prob. to be read ונוֹקִים) let one take a little of it and curdle it. Ib. קיימי, v. נַסְיוּבֵי. 3) to cause to stand (v. קִים).Inf. מִיקְמָא, מִיקְמָה, v. Af. Af. אָקֵים, אוֹקִים, אוֹקֵי 1) to put up, erect; to appoint, place; to maintain. Targ. O. Ex. 40:2 תָּקִים (ed. Berl. a. Y. תְּקִים). Ib. 18 ואָקֵים (ed. Berl. ואָקֵים a. ואֵקִים). Targ. O. Deut. 25:7 לאָקָמָא ed. Berl. (oth. ed. לַאֲקָ׳; Y. למִיקְמָא). Targ. Ps. 78:13. Targ. Prov. 29:4; a. fr.B. Mets.39b מוֹקְמִינָן … לינוקא we (the court) appoint a guardian over it in behalf of the minor. Ib. מיגו דמוֹקִים … מוקמינןוכ׳ since one appoints a guardian for the one-sixth portion, we may just as well appoint one for the other sixth. B. Bath.33a אוֹקְמָהּ … בידיה R. H. placed it in his possession, i. e. decided that it belonged to him. Ib. 34a מוֹקְמִינָן לה בידיה we would place (or leave) it in his possession; a. v. fr.Taan.8a, a. fr. אוקים … אמורא, v. אֲמֹורָא.Esp. a) to put a case, to treat with reference to. B. Bath.44a ולוֹקְמָהּ בגזלן why does he not put the case as treating of a robber?; ולוקמה ביורש let him say, it refers to the case of an heir!; a. fr.b) to let stand, place, leave ( under the presumption). Keth.12b, a. e. אוקי ממונא בחזקת מריה leave the money where it is, on the presumption that it belongs to its present owner, i. e. possession has the benefit of the doubt. Ib. אוֹקְמָהּ אחזקה leave the woman in her ascertained condition (v. חֲזָקָה), i. e. consider her as having married as a virgin. Yeb.31a אוקי תרי להדי תרי ואשה אוקמה אחזקה leave the two witnesses (on the one side) against the two witnesses (on the other side), and leave the woman ; a. fr.c) to establish, prove. Num. R. s. 6, end ורבנן מוֹקְמִין מהאי קראוכ׳ and the Rabbis prove from this verse, that as atonement takes place in day-time, so ; a. e.d) א׳ טבאות ( to place right) to guarantee, secure. Y.Gitt.I, end, 43d אנן בעי תְּקִימִינָן ט׳ (not טבאת) we want thee to secure us (against an eventual loss of the money which thou art collecting from us for our creditors); בההוא דלא יכיל למִיקְמָה גרמיה ט׳ in the case of one who has no opportunity to secure himself (who cannot get a collector to take the risk), ברם ההוא דיכיל למיקמהוכ׳ but if he finds a collector to take the risk, he may take it away from the one and give it to the other; Y.Kidd.III, 64a. 2) (v. עָמַד) to make consistent, curdle. Ab. Zar.35a (read:) כיין דאוֹקְמֵיה איסורא הוא דקא מוֹקִים ליהוכ׳ (v. Ms. M. in Rabb. D. S. a. l., a. note) since it had the effect of curdling the milk, it is the forbidden matter that gave it substance, and therefore it (that forbidden substance) is to be considered as if it were there in its natural state. Ib. b, v. supra. Ittaf. אִיתָּקַם, אִתּוֹקַם to put up; to be placed. Targ. Ex. 40:17. Targ. Lev. 16:10; a. e. Polel קוֹמֵם to put up, erect. Targ. Is. 44:26; a. e. Pa. קַיֵּם, קיֵּים 1) as preced. Pi., to establish, confirm, fulfill Targ. O. Deut. 32:8 (Y. Af.). Targ. Num. 30:14. Targ. Is. l. c. Targ. Ps. 119:106; a. fr.Ned.70a דהא קַיְּימֵיה לנדריה היום (not קיימי, v. Rashi) for he has confirmed the vow to-day. Ib. (h. form) כיון דקִיְּימוֹ קִיְּימוֹ since he once confirmed it, it remains confirmed. Keth.19a זילו קַיְּימוּ שטרייכו go and get evidence for the identification of your documents, and then come to court. Y.Gitt.I, end, 43d קיַּימְתֵּיה מדאמרוכ׳ thou canst substantiate thy opinion by referring to what R. … said. Pesik. Haʿomer, p. 72b> למְקַיְּימָא לכוןוכ׳ in order to fulfill on you the prophecy (Deut. 33:29) ; Yalk. Lev. 643; Pesik. R. s. 18. Y.Ab. Zar. V, 44d ואנא יכיל קַיֵּים and I can ascertain it (by experiment); a. v. fr.Part. pass. מְקַיַּים. Ber.55a לא חלמא טבא מק׳וכ׳ (Ms. F. מתקיים) neither a good dream comes true entirely, nor a bad dream 2) (v. קְיָים) to swear, vow. Targ. Num. 30:3. Targ. Gen. 28:20. Targ. O. Lev. 5:4; a. e. Ithpa. אִתְקַיַּים as preced. Hithpa. Targ. Num. 14:38. Targ. Ez. 33:12; a. fr.Y.Sabb.VI, end, 8d (read:) תִּתְקַיֵּימ לכון נפשיכין בהדין יומכין היך דקַיַּימְתּוּןוכ׳ may your life be restored on that day of yours (when your time comes), as you have restored my life on this day. Erub.54a כי היכי דתתקיים בידך ותוריך חיי (not ביך, v. Rabb. D. S. a. l.) in order that it (thy learning) may be preserved in thy possession, and thou mayest live long; a. e.

קוּםch. 1) same. Targ. Gen. 22:3. Targ. Lev. 25:30; a. v. fr.Part. קָאֵים, apocop. קָאֵי (q. v.); קָיֵם, קָיֵים; f. קָיְימָא; pl. קָיְימִין; קָיְימָן, קָיְמ׳. Targ. Josh. 4:10. Targ. O. Ex. 26:15 (Y. קַיָּמִין); a. v. fr.B. Mets.19a (expl. דייתיקי) דא תהי למֵיקַםוכ׳ this is to stand and be, that when I die B. Bath.43b bot. ארעא היכא דקָיְימָא תֵיקוּם let the land remain where it is (in the possession of the present incumbent). Gen. R. s. 65 ברייך יְקוּם לך may thy Creator stand by thee. Koh. R. to XI, 1 היידי הוא גברא דקָם ליה עיגוליה here is (I am) the man whom his loaf of bread assisted (who was rewarded for throwing his bread into the sea). Y.Ab. Zar. II, 40c bot. וקָמוּן and they remained (in the trade), v. עֲקַר I. Macc.22b דקָיְימֵי מקמיוכ׳ who stand up before a scroll of the Law and do not stand up before a great man. Kidd.33b קום מקמיה אביך stand up before thy father. Ib. קָאִימְנָא מקמיה, I should stand up before him. Ib. a מֵיקַם לא קָאֵי הידורוכ׳ he stood not up before them (gentile old men), but he showed them honor. B. Mets.7a ברשותיה קָיְימָא it is in his possession. Lev. R. s. 16 (ref. to Is. 5:19) נדע דמן הוא דקיימאוכ׳ that we know whose counsel will stand (prevail), ours or his; ib. לא ק׳ דידי וק׳ דלהון my counsel does not stand, shall theirs stand?; Yalk. Is. 266 הא קָמַת דידהון דידי לא now, theirs is carried out, and mine should not be?; Yalk. Lam. 1033, sq. (read עצא for על); Pesik. Vattom., p. 133a> (corr. acc.). Y.Ter.I, 40b top בחרש אנן קָיְימִין we are standing at (are treating of) the case of a deaf mute. Y.Maasr.I, 51b, a. fr. (ב) מה (א) נן קיימין what are we treating of?; a. v. fr.Yeb.32a וקם ליה באשר לא יבנהוכ׳ (by giving ḥălitsah to one of his brothers widows) he has been declared one ‘who does not build up his brothers house (Deut. 25:9), and the Law says, when one has once refused ‘to build, one must not ‘build again (marry another of his brothers widows); ib. 44a.Shebu.26a כי הוו קיימי מקמיה דרב (Ms. F. מפטרי) when they were out of Rabs sight, opp. כי אתו לקמיה.ק׳ על, also ק׳ ב־ (cmp. עמד) a) to ascertain. Ab. Zar.35b ליכא למֵיקַם עלה דמילתא it cannot be ascertained; a. e.B. Mets.19a קָמוּ … במילתא the Rabbis ascertained the case, v. קִים. Yeb.31a; a. fr.b) to bargain for. Gen. R. s. 11 אנא … קיימין עילויה myself and a certain Jew were bargaining for it (the fish); a. e. קם ליה בדרבה מיניה, v. קִים.תֵּיקוּ, נֵיקוּ = תֵּיקוּם, נֵיקוּם. B. Kam.96a תקנתא לעכ״ום נ׳ ונעביד shall we get up and make rules for the benefit of gentile (robbers)? Zeb.17a כל חדא וחדא ת׳ בדוכתה (not בדוכתיה; Ms. M. תיקום) let each verse stand in its own place, i. e. you can draw no analogies between them.Esp. תיקו let it stand, i. e. the question remains undecided. B. Kam. l. c. Ḥull.46a; a. fr. 2) (v. עָמַד) to curdle. Ab. Zar.35b נישקול מיניה קלי ונֵיקוּם (prob. to be read ונוֹקִים) let one take a little of it and curdle it. Ib. קיימי, v. נַסְיוּבֵי. 3) to cause to stand (v. קִים).Inf. מִיקְמָא, מִיקְמָה, v. Af. Af. אָקֵים, אוֹקִים, אוֹקֵי 1) to put up, erect; to appoint, place; to maintain. Targ. O. Ex. 40:2 תָּקִים (ed. Berl. a. Y. תְּקִים). Ib. 18 ואָקֵים (ed. Berl. ואָקֵים a. ואֵקִים). Targ. O. Deut. 25:7 לאָקָמָא ed. Berl. (oth. ed. לַאֲקָ׳; Y. למִיקְמָא). Targ. Ps. 78:13. Targ. Prov. 29:4; a. fr.B. Mets.39b מוֹקְמִינָן … לינוקא we (the court) appoint a guardian over it in behalf of the minor. Ib. מיגו דמוֹקִים … מוקמינןוכ׳ since one appoints a guardian for the one-sixth portion, we may just as well appoint one for the other sixth. B. Bath.33a אוֹקְמָהּ … בידיה R. H. placed it in his possession, i. e. decided that it belonged to him. Ib. 34a מוֹקְמִינָן לה בידיה we would place (or leave) it in his possession; a. v. fr.Taan.8a, a. fr. אוקים … אמורא, v. אֲמֹורָא.Esp. a) to put a case, to treat with reference to. B. Bath.44a ולוֹקְמָהּ בגזלן why does he not put the case as treating of a robber?; ולוקמה ביורש let him say, it refers to the case of an heir!; a. fr.b) to let stand, place, leave ( under the presumption). Keth.12b, a. e. אוקי ממונא בחזקת מריה leave the money where it is, on the presumption that it belongs to its present owner, i. e. possession has the benefit of the doubt. Ib. אוֹקְמָהּ אחזקה leave the woman in her ascertained condition (v. חֲזָקָה), i. e. consider her as having married as a virgin. Yeb.31a אוקי תרי להדי תרי ואשה אוקמה אחזקה leave the two witnesses (on the one side) against the two witnesses (on the other side), and leave the woman ; a. fr.c) to establish, prove. Num. R. s. 6, end ורבנן מוֹקְמִין מהאי קראוכ׳ and the Rabbis prove from this verse, that as atonement takes place in day-time, so ; a. e.d) א׳ טבאות ( to place right) to guarantee, secure. Y.Gitt.I, end, 43d אנן בעי תְּקִימִינָן ט׳ (not טבאת) we want thee to secure us (against an eventual loss of the money which thou art collecting from us for our creditors); בההוא דלא יכיל למִיקְמָה גרמיה ט׳ in the case of one who has no opportunity to secure himself (who cannot get a collector to take the risk), ברם ההוא דיכיל למיקמהוכ׳ but if he finds a collector to take the risk, he may take it away from the one and give it to the other; Y.Kidd.III, 64a. 2) (v. עָמַד) to make consistent, curdle. Ab. Zar.35a (read:) כיין דאוֹקְמֵיה איסורא הוא דקא מוֹקִים ליהוכ׳ (v. Ms. M. in Rabb. D. S. a. l., a. note) since it had the effect of curdling the milk, it is the forbidden matter that gave it substance, and therefore it (that forbidden substance) is to be considered as if it were there in its natural state. Ib. b, v. supra. Ittaf. אִיתָּקַם, אִתּוֹקַם to put up; to be placed. Targ. Ex. 40:17. Targ. Lev. 16:10; a. e. Polel קוֹמֵם to put up, erect. Targ. Is. 44:26; a. e. Pa. קַיֵּם, קיֵּים 1) as preced. Pi., to establish, confirm, fulfill Targ. O. Deut. 32:8 (Y. Af.). Targ. Num. 30:14. Targ. Is. l. c. Targ. Ps. 119:106; a. fr.Ned.70a דהא קַיְּימֵיה לנדריה היום (not קיימי, v. Rashi) for he has confirmed the vow to-day. Ib. (h. form) כיון דקִיְּימוֹ קִיְּימוֹ since he once confirmed it, it remains confirmed. Keth.19a זילו קַיְּימוּ שטרייכו go and get evidence for the identification of your documents, and then come to court. Y.Gitt.I, end, 43d קיַּימְתֵּיה מדאמרוכ׳ thou canst substantiate thy opinion by referring to what R. … said. Pesik. Haʿomer, p. 72b> למְקַיְּימָא לכוןוכ׳ in order to fulfill on you the prophecy (Deut. 33:29) ; Yalk. Lev. 643; Pesik. R. s. 18. Y.Ab. Zar. V, 44d ואנא יכיל קַיֵּים and I can ascertain it (by experiment); a. v. fr.Part. pass. מְקַיַּים. Ber.55a לא חלמא טבא מק׳וכ׳ (Ms. F. מתקיים) neither a good dream comes true entirely, nor a bad dream 2) (v. קְיָים) to swear, vow. Targ. Num. 30:3. Targ. Gen. 28:20. Targ. O. Lev. 5:4; a. e. Ithpa. אִתְקַיַּים as preced. Hithpa. Targ. Num. 14:38. Targ. Ez. 33:12; a. fr.Y.Sabb.VI, end, 8d (read:) תִּתְקַיֵּימ לכון נפשיכין בהדין יומכין היך דקַיַּימְתּוּןוכ׳ may your life be restored on that day of yours (when your time comes), as you have restored my life on this day. Erub.54a כי היכי דתתקיים בידך ותוריך חיי (not ביך, v. Rabb. D. S. a. l.) in order that it (thy learning) may be preserved in thy possession, and thou mayest live long; a. e.

קָפִיץm., pl. קְפִיצִין (cmp. קָפַץ; קֶבֶץ, a Syr. קופסא poples, P. Sm. 369 6) joints, hams of the knee. Gen. R. s. 65 (ref. to Ez. 1:7) אין להם ק׳ they have no joints (cannot bend their knees). Lev. R. s. 6; Pesik. R. s. 22 מלאכי … ק׳ the angels of destruction have no joints (cannot sit or lie down); a. e.Tosef.Par.XI (X), 1 ספק הקְפָצִין a doubtful levitical uncleanness based on contact with ones legs, opp. to הידים.

קָפִיץm., pl. קְפִיצִין (cmp. קָפַץ; קֶבֶץ, a Syr. קופסא poples, P. Sm. 369 6) joints, hams of the knee. Gen. R. s. 65 (ref. to Ez. 1:7) אין להם ק׳ they have no joints (cannot bend their knees). Lev. R. s. 6; Pesik. R. s. 22 מלאכי … ק׳ the angels of destruction have no joints (cannot sit or lie down); a. e.Tosef.Par.XI (X), 1 ספק הקְפָצִין a doubtful levitical uncleanness based on contact with ones legs, opp. to הידים.