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1 שינוי
שִׁינּוּי, שִׁנּ׳m. (שָׁנָה) change. Gen. R. s. 44 ש׳ השם change of name; ש׳ מקום change of residence. Sabb.114a top ש׳ בגדים change of dress (for the Sabbath, for prayer). Keth.110b, a. e. ש׳ וסת, v. וֶסֶת; a. fr.Esp. (law) change of form (and name) effected on an illegitimately obtained object, by which the present possessor is privileged to retain the object and pay its value. B. Kam.65b נעשה ש׳ בידו וקנאו the change (from calf to ox) happened while the animal was in his possession, and he has obtained ownership. Ib. וניקנינהו בש׳ השם may he not have obtained the ownership of it through the change of name? Ib. ש׳ במקומו עומד (not עומדת) the change stands in its (the originals) place, i. e. the change of form or name of an object does not affect its legal status; ib. 93b; ib. 68a ש׳ במקומה עומד. Ib. 66b ש׳ מעשה (= ש׳ע״י מעשה) a change brought about by human action. Ib. 68a, a. fr. ש׳ רשות change of possession (by transfer of the object to a third person). Ib. 93b ש׳ דרבנן a change which gives the right of ownership by rabbinical ordinance, i. e. ש׳ החוזר לברייתו (ib. 67a) a change (of name) which can be undone by restoring the object to its original condition; ש׳ דאורייתא a change which gives the right of ownership by Biblical law, i. e. a change which cannot be undone; a. fr.Men.43a וסימנך ש׳ שקר ש׳ אמת and the mnemonical word (to remember which change proves the color to be genuine ( תכלת), and which proves it to be adulterated) is ‘a false change (one who changes his word for evil is a bad man), ‘a true change (one who changes his word to do better than he has promised).Sifra Vayikra, Ḥob., ch. XIX, Par. 11; Meïl. 18a, v. שִׁיקּוּר I.Pl. שִׁינּוּיִים, שִׁינּוּיִין. B. Kam.65b (ref. to גם, Deut. 23:19) לרבות שִׁינּוּיֵיהֶם, this serves to include in the prohibition these objects even when they have been changed in form; Tem.30b; a. e. -
2 שנ׳
שִׁינּוּי, שִׁנּ׳m. (שָׁנָה) change. Gen. R. s. 44 ש׳ השם change of name; ש׳ מקום change of residence. Sabb.114a top ש׳ בגדים change of dress (for the Sabbath, for prayer). Keth.110b, a. e. ש׳ וסת, v. וֶסֶת; a. fr.Esp. (law) change of form (and name) effected on an illegitimately obtained object, by which the present possessor is privileged to retain the object and pay its value. B. Kam.65b נעשה ש׳ בידו וקנאו the change (from calf to ox) happened while the animal was in his possession, and he has obtained ownership. Ib. וניקנינהו בש׳ השם may he not have obtained the ownership of it through the change of name? Ib. ש׳ במקומו עומד (not עומדת) the change stands in its (the originals) place, i. e. the change of form or name of an object does not affect its legal status; ib. 93b; ib. 68a ש׳ במקומה עומד. Ib. 66b ש׳ מעשה (= ש׳ע״י מעשה) a change brought about by human action. Ib. 68a, a. fr. ש׳ רשות change of possession (by transfer of the object to a third person). Ib. 93b ש׳ דרבנן a change which gives the right of ownership by rabbinical ordinance, i. e. ש׳ החוזר לברייתו (ib. 67a) a change (of name) which can be undone by restoring the object to its original condition; ש׳ דאורייתא a change which gives the right of ownership by Biblical law, i. e. a change which cannot be undone; a. fr.Men.43a וסימנך ש׳ שקר ש׳ אמת and the mnemonical word (to remember which change proves the color to be genuine ( תכלת), and which proves it to be adulterated) is ‘a false change (one who changes his word for evil is a bad man), ‘a true change (one who changes his word to do better than he has promised).Sifra Vayikra, Ḥob., ch. XIX, Par. 11; Meïl. 18a, v. שִׁיקּוּר I.Pl. שִׁינּוּיִים, שִׁינּוּיִין. B. Kam.65b (ref. to גם, Deut. 23:19) לרבות שִׁינּוּיֵיהֶם, this serves to include in the prohibition these objects even when they have been changed in form; Tem.30b; a. e. -
3 שִׁינּוּי
שִׁינּוּי, שִׁנּ׳m. (שָׁנָה) change. Gen. R. s. 44 ש׳ השם change of name; ש׳ מקום change of residence. Sabb.114a top ש׳ בגדים change of dress (for the Sabbath, for prayer). Keth.110b, a. e. ש׳ וסת, v. וֶסֶת; a. fr.Esp. (law) change of form (and name) effected on an illegitimately obtained object, by which the present possessor is privileged to retain the object and pay its value. B. Kam.65b נעשה ש׳ בידו וקנאו the change (from calf to ox) happened while the animal was in his possession, and he has obtained ownership. Ib. וניקנינהו בש׳ השם may he not have obtained the ownership of it through the change of name? Ib. ש׳ במקומו עומד (not עומדת) the change stands in its (the originals) place, i. e. the change of form or name of an object does not affect its legal status; ib. 93b; ib. 68a ש׳ במקומה עומד. Ib. 66b ש׳ מעשה (= ש׳ע״י מעשה) a change brought about by human action. Ib. 68a, a. fr. ש׳ רשות change of possession (by transfer of the object to a third person). Ib. 93b ש׳ דרבנן a change which gives the right of ownership by rabbinical ordinance, i. e. ש׳ החוזר לברייתו (ib. 67a) a change (of name) which can be undone by restoring the object to its original condition; ש׳ דאורייתא a change which gives the right of ownership by Biblical law, i. e. a change which cannot be undone; a. fr.Men.43a וסימנך ש׳ שקר ש׳ אמת and the mnemonical word (to remember which change proves the color to be genuine ( תכלת), and which proves it to be adulterated) is ‘a false change (one who changes his word for evil is a bad man), ‘a true change (one who changes his word to do better than he has promised).Sifra Vayikra, Ḥob., ch. XIX, Par. 11; Meïl. 18a, v. שִׁיקּוּר I.Pl. שִׁינּוּיִים, שִׁינּוּיִין. B. Kam.65b (ref. to גם, Deut. 23:19) לרבות שִׁינּוּיֵיהֶם, this serves to include in the prohibition these objects even when they have been changed in form; Tem.30b; a. e. -
4 שִׁנּ׳
שִׁינּוּי, שִׁנּ׳m. (שָׁנָה) change. Gen. R. s. 44 ש׳ השם change of name; ש׳ מקום change of residence. Sabb.114a top ש׳ בגדים change of dress (for the Sabbath, for prayer). Keth.110b, a. e. ש׳ וסת, v. וֶסֶת; a. fr.Esp. (law) change of form (and name) effected on an illegitimately obtained object, by which the present possessor is privileged to retain the object and pay its value. B. Kam.65b נעשה ש׳ בידו וקנאו the change (from calf to ox) happened while the animal was in his possession, and he has obtained ownership. Ib. וניקנינהו בש׳ השם may he not have obtained the ownership of it through the change of name? Ib. ש׳ במקומו עומד (not עומדת) the change stands in its (the originals) place, i. e. the change of form or name of an object does not affect its legal status; ib. 93b; ib. 68a ש׳ במקומה עומד. Ib. 66b ש׳ מעשה (= ש׳ע״י מעשה) a change brought about by human action. Ib. 68a, a. fr. ש׳ רשות change of possession (by transfer of the object to a third person). Ib. 93b ש׳ דרבנן a change which gives the right of ownership by rabbinical ordinance, i. e. ש׳ החוזר לברייתו (ib. 67a) a change (of name) which can be undone by restoring the object to its original condition; ש׳ דאורייתא a change which gives the right of ownership by Biblical law, i. e. a change which cannot be undone; a. fr.Men.43a וסימנך ש׳ שקר ש׳ אמת and the mnemonical word (to remember which change proves the color to be genuine ( תכלת), and which proves it to be adulterated) is ‘a false change (one who changes his word for evil is a bad man), ‘a true change (one who changes his word to do better than he has promised).Sifra Vayikra, Ḥob., ch. XIX, Par. 11; Meïl. 18a, v. שִׁיקּוּר I.Pl. שִׁינּוּיִים, שִׁינּוּיִין. B. Kam.65b (ref. to גם, Deut. 23:19) לרבות שִׁינּוּיֵיהֶם, this serves to include in the prohibition these objects even when they have been changed in form; Tem.30b; a. e. -
5 שרשׂ
שָׁרַשׂ(b. h.), Hif. הִשְׁרִיש (denom. of שֹׁרֶש) to take root. Shebi. II, 7 שהִשְׁרִישוּ לפניוכ׳ which have taken root before the New Year; R. Hash. 13b. Ib.; Tosef.Shebi.II, 5 ומקצתוה׳ לאחרוכ׳ and part of which took root after the New Year; a. fr. Pi. שֵׁרֵש to uproot, tear out. Ib. 11, sq. אין … לשָׁרֵשוכ׳ we do not force him to tear out Shebi. IV, 4 יְשָׁרֵש he must take it out with the root, opp. יגום, v. גָּמַם. B. Bath.80b חופר ומְשָׁרֵש he has the right to dig and take them out with the roots; Taan.25b חופר … ומְשָׁרֵיש. Hithpa. הִשְׁתָּרֵש, Nithpa. נִשְׁתָּרֵש 1) to be uprooted, plucked out. Tanḥ. Mtsorʿa 2 (ref. to Ps. 52:7) דואג נ׳וכ׳ Doeg was rooted out of the life of this world and of the hereafter. 2) (of roots) to spread. Num. R. s. 144> (ref. to Koh. 12:11) כשם … מִשְׁתָּרְשִׁים … ומשתרשיםוכ׳ as roots of a tree spread in all directions, so the words of the Law enter and penetrate the whole body; (Pesik. R. s. 3 משתילים). 3) (v. next w.) to gain, profit (cmp. רָוַח). B. Kam.67b sq. מפנישנ׳ בחטא because he became the gainer in sin (he gained possession of the stolen object by a change of form or ownership, v. שִׁינּוּי); אילימא לפני יאוש מי איכא נ׳ if you mean (that he slaughtered or sold it) before the owner had given it up (v. יֵאוּש): there is no gain in sin in the case (since he has not gained possession through the change). -
6 שָׁרַשׂ
שָׁרַשׂ(b. h.), Hif. הִשְׁרִיש (denom. of שֹׁרֶש) to take root. Shebi. II, 7 שהִשְׁרִישוּ לפניוכ׳ which have taken root before the New Year; R. Hash. 13b. Ib.; Tosef.Shebi.II, 5 ומקצתוה׳ לאחרוכ׳ and part of which took root after the New Year; a. fr. Pi. שֵׁרֵש to uproot, tear out. Ib. 11, sq. אין … לשָׁרֵשוכ׳ we do not force him to tear out Shebi. IV, 4 יְשָׁרֵש he must take it out with the root, opp. יגום, v. גָּמַם. B. Bath.80b חופר ומְשָׁרֵש he has the right to dig and take them out with the roots; Taan.25b חופר … ומְשָׁרֵיש. Hithpa. הִשְׁתָּרֵש, Nithpa. נִשְׁתָּרֵש 1) to be uprooted, plucked out. Tanḥ. Mtsorʿa 2 (ref. to Ps. 52:7) דואג נ׳וכ׳ Doeg was rooted out of the life of this world and of the hereafter. 2) (of roots) to spread. Num. R. s. 144> (ref. to Koh. 12:11) כשם … מִשְׁתָּרְשִׁים … ומשתרשיםוכ׳ as roots of a tree spread in all directions, so the words of the Law enter and penetrate the whole body; (Pesik. R. s. 3 משתילים). 3) (v. next w.) to gain, profit (cmp. רָוַח). B. Kam.67b sq. מפנישנ׳ בחטא because he became the gainer in sin (he gained possession of the stolen object by a change of form or ownership, v. שִׁינּוּי); אילימא לפני יאוש מי איכא נ׳ if you mean (that he slaughtered or sold it) before the owner had given it up (v. יֵאוּש): there is no gain in sin in the case (since he has not gained possession through the change). -
7 כתב I, כתוב
כְּתַבI, כְּתוֹב ch. sam( Hif. הִכְתִּיב to cause to be written or recorded, to dictate, indite). Targ. Deut. 6:9 (v. Berl. Targ. O. II, p. 5 1). Ib. 31:24. Targ. Josh. 18:4; a. v. fr.Part. pass. (כְּתוּב) כְּתִיב. Targ. Ex. 31:18. Targ. O. Num. 11:26 (Y. כתוביא); a. fr.B. Kam.88a bot. כְּתַבְתִּינְהוּ לניכסיוכ׳ she willed her property to Gitt.20a איהי קא כָתְבָה ליה she (the wife) had it written (at her expense). B. Bath. 168b ולִיכְתּוֹב לן מרוכ׳ write for us another document (copy) in addition to this; a. v. fr.Sabb.115b היכא דכְתִיבֵי תרגוםוכ׳ when the books are written in Chaldaic or any other tongue (than Hebrew); a. fr.Esp. (in arguments on Biblical texts) כ׳ or כ׳ רחמנא the Lord has written, the text reads. Pes.21b טעמא דכ׳רחמנאוכ׳ this is so because the text reads לא יֵאָכֵל (passive voice), but if it did not read so Ib. לִכְתּוֹב רחמנאוכ׳ it ought to read Ber.3b א״ה לכתוב מהנשףוכ׳ if this were so (that נשף invariably means evening), it ought to read (1 Sam. 30:17) מהנשף ועד הנשף; a. v. fr.כְּתִיב it is written, it reads (used also in Hebr. diction). Ib. 13b דִּכְ׳ לדבר בם for it says (Deut. 11:19) ‘to speak thereof; ה״נ הא כ׳ ודברת בם here, too, (in the first part of the Shma) it says (6:7), ‘and thou shalt speak thereof!Meg.10b כ׳ הכא ויהי …וכ׳ התם ויהי here (Lev. 9:1) vayhi is used, and there (Gen. 1:5) vayhi is used. Ib. והָכְ׳, והא כ׳ but does it not also read ?Gen. R. s. 1 ומאי כ׳ אחריו and what do we read after this?הדא הוא דכ׳, v. דָּא I.Snh.71a, a. e. בעינן קרא כְּדִכְ׳ we must construe the Biblical text as it is written (literally, e. g. Mish. ib. VIII, 4 as an interpretation of Deut. 21:19); a. v. fr.B. Kam.66a שינוי קונה כְּתִיבָה ותנינא כ׳ that a change of form of a stolen object gives possession (compelling the thief to restore in value) is written (intimated in the Biblical text) and has been taught in the Mishnah.V. כְּתִיב. Ithpe. אִתְכְּתִיב, אִיכְּתִיב to be written, recorded Targ. Esth. 1:19. Targ. Ps. 40:8. Ib. 87:6 דמִכָּתְבִין Ms. (ed. דמְכַתְּבִין Pa.); a. fr.Meg.7a דאיבעי איכתיבוכ׳ (Ms. M. מאי דבעי כתיב, v. Rabb. D. S. a. l. note; Rashi: דאי בעי כתב) that which was liked was written down ; a. fr. -
8 כְּתַב
כְּתַבI, כְּתוֹב ch. sam( Hif. הִכְתִּיב to cause to be written or recorded, to dictate, indite). Targ. Deut. 6:9 (v. Berl. Targ. O. II, p. 5 1). Ib. 31:24. Targ. Josh. 18:4; a. v. fr.Part. pass. (כְּתוּב) כְּתִיב. Targ. Ex. 31:18. Targ. O. Num. 11:26 (Y. כתוביא); a. fr.B. Kam.88a bot. כְּתַבְתִּינְהוּ לניכסיוכ׳ she willed her property to Gitt.20a איהי קא כָתְבָה ליה she (the wife) had it written (at her expense). B. Bath. 168b ולִיכְתּוֹב לן מרוכ׳ write for us another document (copy) in addition to this; a. v. fr.Sabb.115b היכא דכְתִיבֵי תרגוםוכ׳ when the books are written in Chaldaic or any other tongue (than Hebrew); a. fr.Esp. (in arguments on Biblical texts) כ׳ or כ׳ רחמנא the Lord has written, the text reads. Pes.21b טעמא דכ׳רחמנאוכ׳ this is so because the text reads לא יֵאָכֵל (passive voice), but if it did not read so Ib. לִכְתּוֹב רחמנאוכ׳ it ought to read Ber.3b א״ה לכתוב מהנשףוכ׳ if this were so (that נשף invariably means evening), it ought to read (1 Sam. 30:17) מהנשף ועד הנשף; a. v. fr.כְּתִיב it is written, it reads (used also in Hebr. diction). Ib. 13b דִּכְ׳ לדבר בם for it says (Deut. 11:19) ‘to speak thereof; ה״נ הא כ׳ ודברת בם here, too, (in the first part of the Shma) it says (6:7), ‘and thou shalt speak thereof!Meg.10b כ׳ הכא ויהי …וכ׳ התם ויהי here (Lev. 9:1) vayhi is used, and there (Gen. 1:5) vayhi is used. Ib. והָכְ׳, והא כ׳ but does it not also read ?Gen. R. s. 1 ומאי כ׳ אחריו and what do we read after this?הדא הוא דכ׳, v. דָּא I.Snh.71a, a. e. בעינן קרא כְּדִכְ׳ we must construe the Biblical text as it is written (literally, e. g. Mish. ib. VIII, 4 as an interpretation of Deut. 21:19); a. v. fr.B. Kam.66a שינוי קונה כְּתִיבָה ותנינא כ׳ that a change of form of a stolen object gives possession (compelling the thief to restore in value) is written (intimated in the Biblical text) and has been taught in the Mishnah.V. כְּתִיב. Ithpe. אִתְכְּתִיב, אִיכְּתִיב to be written, recorded Targ. Esth. 1:19. Targ. Ps. 40:8. Ib. 87:6 דמִכָּתְבִין Ms. (ed. דמְכַתְּבִין Pa.); a. fr.Meg.7a דאיבעי איכתיבוכ׳ (Ms. M. מאי דבעי כתיב, v. Rabb. D. S. a. l. note; Rashi: דאי בעי כתב) that which was liked was written down ; a. fr. -
9 עבד
עָבַד(b. h.) ( to work) 1) to serve, work for. Gitt.IV, 5 עוֹבֵד את רבווכ׳ works one day for his master, and one for himself; a. fr. Esp. to do priestly service. Ḥull.24b אחיו הכהנים … לַעֲבוֹדוכ׳ his brother priests allow him not to serve, until he is twenty years of age. 2) to prepare; to till the ground; to dress (hides). Gen. R. s. 22 קין עובד אדמה Cain the tiller of the ground. Y.Ab. Zar. II, 41b bot. גוי עוֹבְדָן; Tosef. ib. IV (V), 10 עוֹבְדוֹ, v. דָּבַב I; (Bab. ib. 33a עיבדן). Y.Sabb.I, 4b top נתן כלים … ומצאו עובד בווכ׳ if one gave a gentile garments to wash, and found him working at them on the Sabbath; a. fr.Part. pass. עָבוּד, pl. עֲבוּדִין dressed, v. infra. 3) (v. עֲבוֹדָה) to use esp. for idolatrous purposes; to worship. Tem.VI, 1, v. infra. Ab. Zar. III, 7 (defining אשרה) כל שעוֹבְדִין אותה a tree which is itself worshipped (not one at which idolatrous rites are performed). Ib. הואיל … הן עובדין since they worship merely the image (under the tree). Snh.VII, 6 העובדע״ז אחד העובדוכ׳ he who worships an idol, whether he goes through the regular forms of that particular worship (v. ib. 60b), or sacrifices Ab. Zar. III, 5 העכומ״ז העובדיןוכ׳ as to idolaters that worship mountains and hills (as deities), they (the territories) may be used, but what is on them is forbidden. Ib. 45b אילן … ולבסוף עֲבָדוֹ if one planted a tree and afterwards made it a subject of worship. Ib. 46a ועוֹבְדֵיהֶן בסייף and those (Jews) who worship them are put to death by the sword; Tosef. ib. VI (VII), 8. Sabb.56b אילמלי לא … ולא עָבְדוּ ישראלע״א had David not listened to evil gossip (against Mephibosheth), … Israel would not have worshipped idols (under Jeroboam). Ib. 105b עד שיאמר לו עֲבוֹדע״ז until he (the tempter) finally tells him, worship idols; Tosef.B. Kam. IX, 31. Ḥull.13b נכרים שבח״ל לאו עוֹבְדֵיע״א הן gentiles outside of Palestine must not be considered as idolaters; a. v. fr. Nif. נֶעֱבַד 1) to be prepared, dressed. Tosef. B. Kam. l. c. עורות שאינן נֶעֱבָדִין ed. Zuck. (oth. ed. עֲבוּדִין) undressed hides; a. e. 2) to be used, esp. for illicit purposes; to be worshipped. Tem. l. c. המוקצה והנ׳ the animal designated for idolatrous purposes and the one used; expl. כל שעובדין אותו whatever they may use it for ((e. g. yoking the ox, shearing the sheep for the benefit of idolatrous temples). Ib. 28a נעבדה בהן עבירה an illicit act has been done with them (by coupling them); ib. לא נֵתְעַבְּדָה בה עבירה no sinful act has been done with it (by which to unfit it for the altar). Ab. Zar.46b יש נ׳ במחובר אצל גבוה does the law forbidding the use in divine worship of objects which have been used for idolatrous purposes include things fixed in the ground? Ib. יש שינוי בנ׳ does change of form restore to legitimate use objects otherwise forbidden on account of their use in connection with idolatry? a. fr. Nithpa. נַתְעַבֵּד same, v. supra. Hif. הֶעֱבִיד to enslave, oppress. Yalk. Ex. 162 הֶעֱבִידוֹ בכלוכ׳ he (Esau) oppressed him with all sorts of troubles. Pi. עִיבֵּד to prepare, esp. to dress hides. Sabb.VII, 2 (among the labors forbidden on the Sabbath) והמְעַבֵּד את עורו dressing the hide of the deer (to fit it for parchment). Ib. 75b חייב משום מעבד is guilty of a Sabbath offence coming under the category of tanning. Gitt.54b גוילין … לא עִיבַּדְתִּין לשמן I did not prepare the parchment sheets with the proper intention; a. fr. -
10 עָבַד
עָבַד(b. h.) ( to work) 1) to serve, work for. Gitt.IV, 5 עוֹבֵד את רבווכ׳ works one day for his master, and one for himself; a. fr. Esp. to do priestly service. Ḥull.24b אחיו הכהנים … לַעֲבוֹדוכ׳ his brother priests allow him not to serve, until he is twenty years of age. 2) to prepare; to till the ground; to dress (hides). Gen. R. s. 22 קין עובד אדמה Cain the tiller of the ground. Y.Ab. Zar. II, 41b bot. גוי עוֹבְדָן; Tosef. ib. IV (V), 10 עוֹבְדוֹ, v. דָּבַב I; (Bab. ib. 33a עיבדן). Y.Sabb.I, 4b top נתן כלים … ומצאו עובד בווכ׳ if one gave a gentile garments to wash, and found him working at them on the Sabbath; a. fr.Part. pass. עָבוּד, pl. עֲבוּדִין dressed, v. infra. 3) (v. עֲבוֹדָה) to use esp. for idolatrous purposes; to worship. Tem.VI, 1, v. infra. Ab. Zar. III, 7 (defining אשרה) כל שעוֹבְדִין אותה a tree which is itself worshipped (not one at which idolatrous rites are performed). Ib. הואיל … הן עובדין since they worship merely the image (under the tree). Snh.VII, 6 העובדע״ז אחד העובדוכ׳ he who worships an idol, whether he goes through the regular forms of that particular worship (v. ib. 60b), or sacrifices Ab. Zar. III, 5 העכומ״ז העובדיןוכ׳ as to idolaters that worship mountains and hills (as deities), they (the territories) may be used, but what is on them is forbidden. Ib. 45b אילן … ולבסוף עֲבָדוֹ if one planted a tree and afterwards made it a subject of worship. Ib. 46a ועוֹבְדֵיהֶן בסייף and those (Jews) who worship them are put to death by the sword; Tosef. ib. VI (VII), 8. Sabb.56b אילמלי לא … ולא עָבְדוּ ישראלע״א had David not listened to evil gossip (against Mephibosheth), … Israel would not have worshipped idols (under Jeroboam). Ib. 105b עד שיאמר לו עֲבוֹדע״ז until he (the tempter) finally tells him, worship idols; Tosef.B. Kam. IX, 31. Ḥull.13b נכרים שבח״ל לאו עוֹבְדֵיע״א הן gentiles outside of Palestine must not be considered as idolaters; a. v. fr. Nif. נֶעֱבַד 1) to be prepared, dressed. Tosef. B. Kam. l. c. עורות שאינן נֶעֱבָדִין ed. Zuck. (oth. ed. עֲבוּדִין) undressed hides; a. e. 2) to be used, esp. for illicit purposes; to be worshipped. Tem. l. c. המוקצה והנ׳ the animal designated for idolatrous purposes and the one used; expl. כל שעובדין אותו whatever they may use it for ((e. g. yoking the ox, shearing the sheep for the benefit of idolatrous temples). Ib. 28a נעבדה בהן עבירה an illicit act has been done with them (by coupling them); ib. לא נֵתְעַבְּדָה בה עבירה no sinful act has been done with it (by which to unfit it for the altar). Ab. Zar.46b יש נ׳ במחובר אצל גבוה does the law forbidding the use in divine worship of objects which have been used for idolatrous purposes include things fixed in the ground? Ib. יש שינוי בנ׳ does change of form restore to legitimate use objects otherwise forbidden on account of their use in connection with idolatry? a. fr. Nithpa. נַתְעַבֵּד same, v. supra. Hif. הֶעֱבִיד to enslave, oppress. Yalk. Ex. 162 הֶעֱבִידוֹ בכלוכ׳ he (Esau) oppressed him with all sorts of troubles. Pi. עִיבֵּד to prepare, esp. to dress hides. Sabb.VII, 2 (among the labors forbidden on the Sabbath) והמְעַבֵּד את עורו dressing the hide of the deer (to fit it for parchment). Ib. 75b חייב משום מעבד is guilty of a Sabbath offence coming under the category of tanning. Gitt.54b גוילין … לא עִיבַּדְתִּין לשמן I did not prepare the parchment sheets with the proper intention; a. fr. -
11 שגר
שָׁגַר(Shaf. of גרר; cmp. נגר) to run, flow.Part. pass. שָׁגוּר; f. שְׁגוּרָה fluent, spoken without hesitation. Ber.V, 5 אם ש׳ תפלתיוכ׳ if my prayer is fluent in my mouth, I know, v. טָרַף; Tosef. ib. III, 3 שָׁגְרָה ed. Zuck. (Var. שגורה).(Cant. R. to I, 15 שוגרת, v. infra. Pi. שִׁיגֵּר 1) to speak with fluency. Ex. R. s. 9 כיון ששִׁיגְּרוּ … בפיהםוכ׳ when they recited (these verses) the whole night with fluency, they considered it a good sign 2) to make run, to send. Tanḥ. Mick. 8 תפוש … ושַׁגֵּר אותם לפני arrest them and send them up before me; Gen. R. s. 91. Ib. וש׳ בשבילםוכ׳ and sent (messengers) out for them to hunt them up Tosef.Sabb.XIII (XIV), 9 ולהיפרכוס שלהן ש׳ לווכ׳ and to their commander he sent a present of fifty denars. Ber.51a, sq. מְשַׁגְּרוֹ לאנשיוכ׳ he sends it as a gift to his household. Snh.59b אחד משגרווכ׳ he sent out one (serpent) to the south B. Bath. 146a. Sot.35b שִׁגְּרוּוכ׳, v. נוֹטָרִין a. fr.Part. pass. מְשוּגָּר; f. מְשוּגֶּרֶת. Cant. R. to IV, 1, v. רוֹגְלִית; ib. to I, 15 שיגרת corr. acc.). Hif. הִשְׁגִּיר ( to speak fluently, to improvise a prayer, change the established form. Y.Ber.V, 9c שליח צבור שה׳ שתיםוכ׳ if a reader improvises two or three sections (of the Prayer of Benedictions), we do not make him go back and recite the established form. -
12 שָׁגַר
שָׁגַר(Shaf. of גרר; cmp. נגר) to run, flow.Part. pass. שָׁגוּר; f. שְׁגוּרָה fluent, spoken without hesitation. Ber.V, 5 אם ש׳ תפלתיוכ׳ if my prayer is fluent in my mouth, I know, v. טָרַף; Tosef. ib. III, 3 שָׁגְרָה ed. Zuck. (Var. שגורה).(Cant. R. to I, 15 שוגרת, v. infra. Pi. שִׁיגֵּר 1) to speak with fluency. Ex. R. s. 9 כיון ששִׁיגְּרוּ … בפיהםוכ׳ when they recited (these verses) the whole night with fluency, they considered it a good sign 2) to make run, to send. Tanḥ. Mick. 8 תפוש … ושַׁגֵּר אותם לפני arrest them and send them up before me; Gen. R. s. 91. Ib. וש׳ בשבילםוכ׳ and sent (messengers) out for them to hunt them up Tosef.Sabb.XIII (XIV), 9 ולהיפרכוס שלהן ש׳ לווכ׳ and to their commander he sent a present of fifty denars. Ber.51a, sq. מְשַׁגְּרוֹ לאנשיוכ׳ he sends it as a gift to his household. Snh.59b אחד משגרווכ׳ he sent out one (serpent) to the south B. Bath. 146a. Sot.35b שִׁגְּרוּוכ׳, v. נוֹטָרִין a. fr.Part. pass. מְשוּגָּר; f. מְשוּגֶּרֶת. Cant. R. to IV, 1, v. רוֹגְלִית; ib. to I, 15 שיגרת corr. acc.). Hif. הִשְׁגִּיר ( to speak fluently, to improvise a prayer, change the established form. Y.Ber.V, 9c שליח צבור שה׳ שתיםוכ׳ if a reader improvises two or three sections (of the Prayer of Benedictions), we do not make him go back and recite the established form. -
13 אלומורף
allomorph, substance whose chemical structure remains the same but whose form may change (Chemistry) ; one of the forms of a morpheme (Linguistics) -
14 דור
דּוּרI (b. h.) to form a circle or enclosure (v. Fl. to Levy Talm. Dict. I, p. 440a> sq.).Denom. דּוּר II, דּוֹר, דִּירָה. 2) (denom. of דִּירָה) to reside, dwell. Ber.8a לעולם יָדוֹרוכ׳ one must try to live in the same place with his teacher. Keth.72a; a. fr. אין אדם דָּרוכ׳, v. כְּפִיפָה. Ib. 110b בל הדָּרבא״י whoever lives in Palestine.Succ.35a (ref. to hadar, Lev. 23:40) א״ת הָדָר אלא הַדָּר דבר שֶדָּרוכ׳ ed. (Ms. M. הָדָר דבר הַדָּרוכ׳) read not hadar but haddar, something which remains on its tree from year to year (without withering); a. fr. 3) to lodge, v. infra. Pi. דִּיֵּיר 1) to cause a circuit; ד׳ שדה to let cattle change folds within a field, to collect manure in a field, by letting cattle live on it. Shebi. III, 4. Y. ib. 34c bot. מְדַיְּירִין בטובה you may let your cattle live on ones field as a favor; a. e. 2) to lodge, v. infra. Hif. הֵדִיר to lodge. Pesik. R. s. 3, beg. (play on דָּֽ֗רְ֗בָ֗ן֗) שמֵדִ֗יר֗ ב̇ינ̇ה בפרה it (the goad) causes understanding to dwell in the cow; Pesik Bahod. p. 153a> שמורה (ed. O. שמדיר); Koh. R. to XII, 11 (read:) שהוא מְדַיֵּיר; Num. R. s. 14 שדָּר; Y. Snh. Tanḥ Bhaǎl 15 דָּר אצל הפרהוכ׳.(Num. R. l. c. the words of the wise דָּ֗רִ֗ים ב̇ינ̇הוכ׳ lodge understanding with men. Nithpa. נִדַּיָּיר to be manured by cattle living in folds, v. Piel. Shebi. IV, 2; M. Kat. 13a; a. e. -
15 דּוּר
דּוּרI (b. h.) to form a circle or enclosure (v. Fl. to Levy Talm. Dict. I, p. 440a> sq.).Denom. דּוּר II, דּוֹר, דִּירָה. 2) (denom. of דִּירָה) to reside, dwell. Ber.8a לעולם יָדוֹרוכ׳ one must try to live in the same place with his teacher. Keth.72a; a. fr. אין אדם דָּרוכ׳, v. כְּפִיפָה. Ib. 110b בל הדָּרבא״י whoever lives in Palestine.Succ.35a (ref. to hadar, Lev. 23:40) א״ת הָדָר אלא הַדָּר דבר שֶדָּרוכ׳ ed. (Ms. M. הָדָר דבר הַדָּרוכ׳) read not hadar but haddar, something which remains on its tree from year to year (without withering); a. fr. 3) to lodge, v. infra. Pi. דִּיֵּיר 1) to cause a circuit; ד׳ שדה to let cattle change folds within a field, to collect manure in a field, by letting cattle live on it. Shebi. III, 4. Y. ib. 34c bot. מְדַיְּירִין בטובה you may let your cattle live on ones field as a favor; a. e. 2) to lodge, v. infra. Hif. הֵדִיר to lodge. Pesik. R. s. 3, beg. (play on דָּֽ֗רְ֗בָ֗ן֗) שמֵדִ֗יר֗ ב̇ינ̇ה בפרה it (the goad) causes understanding to dwell in the cow; Pesik Bahod. p. 153a> שמורה (ed. O. שמדיר); Koh. R. to XII, 11 (read:) שהוא מְדַיֵּיר; Num. R. s. 14 שדָּר; Y. Snh. Tanḥ Bhaǎl 15 דָּר אצל הפרהוכ׳.(Num. R. l. c. the words of the wise דָּ֗רִ֗ים ב̇ינ̇הוכ׳ lodge understanding with men. Nithpa. נִדַּיָּיר to be manured by cattle living in folds, v. Piel. Shebi. IV, 2; M. Kat. 13a; a. e. -
16 מטביע
מַטְבֵּיעַ, מַטְבֵּעַc. (טָבַע II) l) coin, medal (v. מוֹנִיטָא). B. Kam.97a sq. המלוה … על המ׳ ונפסלה המ׳ if one loans money in a certain coin, and that coin was afterwards repealed, נותן לו מ׳ חיוצאוכ׳ he must pay him in the present legal coin. Ib.b חמלוח … על המ׳ וחוסיפו עליו if one loans, and the coin was in the meantime made larger (heavier), נותן לו מ׳ היוצאתוכ׳. B. Mets.45b, sq., v. חֲלִיפִים.B. Kam. l. c. מ׳ שלא״א the Abraham medal; a. fr.Pl מַטְבֵּיעוֹת, מַטְבֵּעוֹת. B. Mets.II, 2 שלשה מ׳ זהוכ׳ three coins heaped upon another, v. מִגְדָּל. Y. ib. 8b שלשה מ׳ שלוכ׳ three coins of three different kings; a. fr.Ab. dR. N. ch. XXVIII עשה כל התורה ב֗ולה מ׳ מ׳ (v. ed. Schechter note 5) he assorted the entire law (like) coins, i. e. systematized. 2) type (of prayers, documents), formula. Y.Ber.V, 9b שלא תשנו מַטְבֵּיעָהּ שלוכ׳ that you do not change the formula of a benediction. Ib. bot. אומר מ׳ ברכה he recites the regular form of the benediction. Ib. VI, 10b bot. כל המשנה על המ׳וכ׳ (read מן) he who changes the formula of prayers which the scholars have fixed. Gitt.5b, a. e. כל המשנה ממ׳וכ׳ he who changes the formulas of documents Y.Meg.III end, 74c משה התקין מַטְבֵּיעָהּ שלוכ׳ Moses introduced as a type of prayer, O God, the great ; a. fr. -
17 מטבעַ
מַטְבֵּיעַ, מַטְבֵּעַc. (טָבַע II) l) coin, medal (v. מוֹנִיטָא). B. Kam.97a sq. המלוה … על המ׳ ונפסלה המ׳ if one loans money in a certain coin, and that coin was afterwards repealed, נותן לו מ׳ חיוצאוכ׳ he must pay him in the present legal coin. Ib.b חמלוח … על המ׳ וחוסיפו עליו if one loans, and the coin was in the meantime made larger (heavier), נותן לו מ׳ היוצאתוכ׳. B. Mets.45b, sq., v. חֲלִיפִים.B. Kam. l. c. מ׳ שלא״א the Abraham medal; a. fr.Pl מַטְבֵּיעוֹת, מַטְבֵּעוֹת. B. Mets.II, 2 שלשה מ׳ זהוכ׳ three coins heaped upon another, v. מִגְדָּל. Y. ib. 8b שלשה מ׳ שלוכ׳ three coins of three different kings; a. fr.Ab. dR. N. ch. XXVIII עשה כל התורה ב֗ולה מ׳ מ׳ (v. ed. Schechter note 5) he assorted the entire law (like) coins, i. e. systematized. 2) type (of prayers, documents), formula. Y.Ber.V, 9b שלא תשנו מַטְבֵּיעָהּ שלוכ׳ that you do not change the formula of a benediction. Ib. bot. אומר מ׳ ברכה he recites the regular form of the benediction. Ib. VI, 10b bot. כל המשנה על המ׳וכ׳ (read מן) he who changes the formula of prayers which the scholars have fixed. Gitt.5b, a. e. כל המשנה ממ׳וכ׳ he who changes the formulas of documents Y.Meg.III end, 74c משה התקין מַטְבֵּיעָהּ שלוכ׳ Moses introduced as a type of prayer, O God, the great ; a. fr. -
18 מַטְבֵּיעַ
מַטְבֵּיעַ, מַטְבֵּעַc. (טָבַע II) l) coin, medal (v. מוֹנִיטָא). B. Kam.97a sq. המלוה … על המ׳ ונפסלה המ׳ if one loans money in a certain coin, and that coin was afterwards repealed, נותן לו מ׳ חיוצאוכ׳ he must pay him in the present legal coin. Ib.b חמלוח … על המ׳ וחוסיפו עליו if one loans, and the coin was in the meantime made larger (heavier), נותן לו מ׳ היוצאתוכ׳. B. Mets.45b, sq., v. חֲלִיפִים.B. Kam. l. c. מ׳ שלא״א the Abraham medal; a. fr.Pl מַטְבֵּיעוֹת, מַטְבֵּעוֹת. B. Mets.II, 2 שלשה מ׳ זהוכ׳ three coins heaped upon another, v. מִגְדָּל. Y. ib. 8b שלשה מ׳ שלוכ׳ three coins of three different kings; a. fr.Ab. dR. N. ch. XXVIII עשה כל התורה ב֗ולה מ׳ מ׳ (v. ed. Schechter note 5) he assorted the entire law (like) coins, i. e. systematized. 2) type (of prayers, documents), formula. Y.Ber.V, 9b שלא תשנו מַטְבֵּיעָהּ שלוכ׳ that you do not change the formula of a benediction. Ib. bot. אומר מ׳ ברכה he recites the regular form of the benediction. Ib. VI, 10b bot. כל המשנה על המ׳וכ׳ (read מן) he who changes the formula of prayers which the scholars have fixed. Gitt.5b, a. e. כל המשנה ממ׳וכ׳ he who changes the formulas of documents Y.Meg.III end, 74c משה התקין מַטְבֵּיעָהּ שלוכ׳ Moses introduced as a type of prayer, O God, the great ; a. fr. -
19 מַטְבֵּעַ
מַטְבֵּיעַ, מַטְבֵּעַc. (טָבַע II) l) coin, medal (v. מוֹנִיטָא). B. Kam.97a sq. המלוה … על המ׳ ונפסלה המ׳ if one loans money in a certain coin, and that coin was afterwards repealed, נותן לו מ׳ חיוצאוכ׳ he must pay him in the present legal coin. Ib.b חמלוח … על המ׳ וחוסיפו עליו if one loans, and the coin was in the meantime made larger (heavier), נותן לו מ׳ היוצאתוכ׳. B. Mets.45b, sq., v. חֲלִיפִים.B. Kam. l. c. מ׳ שלא״א the Abraham medal; a. fr.Pl מַטְבֵּיעוֹת, מַטְבֵּעוֹת. B. Mets.II, 2 שלשה מ׳ זהוכ׳ three coins heaped upon another, v. מִגְדָּל. Y. ib. 8b שלשה מ׳ שלוכ׳ three coins of three different kings; a. fr.Ab. dR. N. ch. XXVIII עשה כל התורה ב֗ולה מ׳ מ׳ (v. ed. Schechter note 5) he assorted the entire law (like) coins, i. e. systematized. 2) type (of prayers, documents), formula. Y.Ber.V, 9b שלא תשנו מַטְבֵּיעָהּ שלוכ׳ that you do not change the formula of a benediction. Ib. bot. אומר מ׳ ברכה he recites the regular form of the benediction. Ib. VI, 10b bot. כל המשנה על המ׳וכ׳ (read מן) he who changes the formula of prayers which the scholars have fixed. Gitt.5b, a. e. כל המשנה ממ׳וכ׳ he who changes the formulas of documents Y.Meg.III end, 74c משה התקין מַטְבֵּיעָהּ שלוכ׳ Moses introduced as a type of prayer, O God, the great ; a. fr. -
20 קרא
קַרָאm. (preced.) a Biblical scholar, Bible teacher. Kidd.49a אבל אמר לה ק׳ אנאוכ׳ but if he said to her, (thou art betrothed unto me under the condition that) I am a Biblical scholar, she is not betrothed unless he can read the Pentateuch, Prophets and Hagiographa correctly (understandingly), contrad. to קַרְיָנָא. Ber.30b, a. e. ר׳ חנינא ק׳ R. Ḥanina, the Bible teacher.Pl. (h. form) קַרָאִים; (ch.) קַרָאֵי. Pesik. Shubah, p. 165b> ק׳ טיביםוכ׳ good Bible teachers, good preachers, like Levi ; Yalk. Hos. 533. Ab Zar.40a מתלתא ק׳ שמיע לי (Ar. קיראי) I have it from three authorities (as reliable as the Scriptures, Rashi).V. קַרָיָיא.Meg.24b in Mish. דרך הקראים, a censorial change for המינות, as in Mish. ed. IV, 8, a. Ms. M., v. Rabb. D. S. a. l.In later literature קראים Karaites, a Jewish sect recognizing the Bible as sole authority.
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