-
61 חטייא
חֶטְיָיא, חֶטְיָיהf. = חֲטָי, sin, misconduct, failing. Ex. R. s. 26 (ref to Ex. 17:5) עבור על ח׳ שלהם pass over (ignore) their misconduct; (Yalk. ib. 262; Mekh. Bshall., Vayassa, s.6 חֵטא). Pesik. R. s. 13 והואיל ומפני ח׳ של אבותיהםוכ׳ (not עונותיהם) since Amalek came in consequence of the sin of their fathers (at Rephidim), says He to them, Remember (Deut. 25:17)?Gen. R. s. 18, end מאיזו ח׳וכ׳ (Yalk. Gen. 25 מאיזה טעם) on account of what impropriety of conduct Num. R. s. 9, end מפני ח׳ אחתוכ׳ on account of one single misconduct (in making the golden calf) Deut. R. s. 2 תכתב ח׳ שליוכ׳ let my failing be recorded (Yoma 86b, a. e. סורחני). -
62 חטייה
חֶטְיָיא, חֶטְיָיהf. = חֲטָי, sin, misconduct, failing. Ex. R. s. 26 (ref to Ex. 17:5) עבור על ח׳ שלהם pass over (ignore) their misconduct; (Yalk. ib. 262; Mekh. Bshall., Vayassa, s.6 חֵטא). Pesik. R. s. 13 והואיל ומפני ח׳ של אבותיהםוכ׳ (not עונותיהם) since Amalek came in consequence of the sin of their fathers (at Rephidim), says He to them, Remember (Deut. 25:17)?Gen. R. s. 18, end מאיזו ח׳וכ׳ (Yalk. Gen. 25 מאיזה טעם) on account of what impropriety of conduct Num. R. s. 9, end מפני ח׳ אחתוכ׳ on account of one single misconduct (in making the golden calf) Deut. R. s. 2 תכתב ח׳ שליוכ׳ let my failing be recorded (Yoma 86b, a. e. סורחני). -
63 חֶטְיָיא
חֶטְיָיא, חֶטְיָיהf. = חֲטָי, sin, misconduct, failing. Ex. R. s. 26 (ref to Ex. 17:5) עבור על ח׳ שלהם pass over (ignore) their misconduct; (Yalk. ib. 262; Mekh. Bshall., Vayassa, s.6 חֵטא). Pesik. R. s. 13 והואיל ומפני ח׳ של אבותיהםוכ׳ (not עונותיהם) since Amalek came in consequence of the sin of their fathers (at Rephidim), says He to them, Remember (Deut. 25:17)?Gen. R. s. 18, end מאיזו ח׳וכ׳ (Yalk. Gen. 25 מאיזה טעם) on account of what impropriety of conduct Num. R. s. 9, end מפני ח׳ אחתוכ׳ on account of one single misconduct (in making the golden calf) Deut. R. s. 2 תכתב ח׳ שליוכ׳ let my failing be recorded (Yoma 86b, a. e. סורחני). -
64 חֶטְיָיה
חֶטְיָיא, חֶטְיָיהf. = חֲטָי, sin, misconduct, failing. Ex. R. s. 26 (ref to Ex. 17:5) עבור על ח׳ שלהם pass over (ignore) their misconduct; (Yalk. ib. 262; Mekh. Bshall., Vayassa, s.6 חֵטא). Pesik. R. s. 13 והואיל ומפני ח׳ של אבותיהםוכ׳ (not עונותיהם) since Amalek came in consequence of the sin of their fathers (at Rephidim), says He to them, Remember (Deut. 25:17)?Gen. R. s. 18, end מאיזו ח׳וכ׳ (Yalk. Gen. 25 מאיזה טעם) on account of what impropriety of conduct Num. R. s. 9, end מפני ח׳ אחתוכ׳ on account of one single misconduct (in making the golden calf) Deut. R. s. 2 תכתב ח׳ שליוכ׳ let my failing be recorded (Yoma 86b, a. e. סורחני). -
65 חלץ
חֲלַץch. sam( Hif. הֶחֱלִיץ to loosen, untie), 1) to take off, undress. Part. pass. חָלִיץ. Targ. 2 Sam. 6:20.Lam. R. introd (R. Joh. 1) חֲלִיצֵי מסאני without shoes. M. Kat. 22b למִיחֲלַץ to bare their shoulders. 2) to withdraw. Yeb.102b עמא דח׳ ליה … מיניה a people from which its lord has withdrawn (with ref. to חלץ מהם, Hos. 5:6). 3) to perform the rite of ḥălitsah; v. infra. Pa. חַלֵּיץ 1) to perform or arrange the rite of ḥălitsah. Ib. לה אחיןוכ׳ (or דחלְצוּ) ואילו יבמה דחַלְּצוּ suppose brothers would untie the shoe of their sister-in-law, would this be of any legal consequence? Ib. a אנא לא הואי חַלִּיצְנָאוכ׳ I should not have allowed a ḥălitsah except ; a. fr. 2) to undress, strip. Targ. 1 Sam. 31:9. Ib. 8 (h. text לפשט); Targ. 1 Kings 11:15 (h. text לקבר!). -
66 חֲלַץ
חֲלַץch. sam( Hif. הֶחֱלִיץ to loosen, untie), 1) to take off, undress. Part. pass. חָלִיץ. Targ. 2 Sam. 6:20.Lam. R. introd (R. Joh. 1) חֲלִיצֵי מסאני without shoes. M. Kat. 22b למִיחֲלַץ to bare their shoulders. 2) to withdraw. Yeb.102b עמא דח׳ ליה … מיניה a people from which its lord has withdrawn (with ref. to חלץ מהם, Hos. 5:6). 3) to perform the rite of ḥălitsah; v. infra. Pa. חַלֵּיץ 1) to perform or arrange the rite of ḥălitsah. Ib. לה אחיןוכ׳ (or דחלְצוּ) ואילו יבמה דחַלְּצוּ suppose brothers would untie the shoe of their sister-in-law, would this be of any legal consequence? Ib. a אנא לא הואי חַלִּיצְנָאוכ׳ I should not have allowed a ḥălitsah except ; a. fr. 2) to undress, strip. Targ. 1 Sam. 31:9. Ib. 8 (h. text לפשט); Targ. 1 Kings 11:15 (h. text לקבר!). -
67 טעי
טעי, טָעָה(b. h.) 1) (cmp. תָּעָה) to err, be mistaken. Ber.II, 3 קרא וט׳ יחזור למקום שט׳ if in reading the Shma one made a mistake, he must go back to the passage in which he made a mistake. B. Mets.63b בכדי שהדעת טוֹעָה within the limits of a reasonable mistake in counting. Snh.33b ט׳ בדבר שהצדוקיןוכ׳ if the judge made a mistake in a case in which there is no difference of opinion between the Sadducees and Pharisees. Ib. 6a, a. e. ט׳ בדבר משנה if the judge gave a wrong decision against an explicit law in the Mishnah; ט׳ בשיקול הדעת, v. דַּעַת; a. fr. 2) to seek, to miss (cmp. טָעַן I). Taan.III, 8 אבן הטוֹעִים; B. Mets.28b אבן טוֹעִין Ms. M. (ed. טוֹעַן, v. Rabb. D. S. a. l. note), v. אֶבֶןLev. R. s. 13, beg. אני טָעִיתִי את ההלכה I had forgotten the law in the case. Hif. הִטְעָה to lead astray, to deceive, disappoint. B. Mets.VI, 1 הִטְעוּ זה את זה they deceived one another, i. e. the agent employed to engage laborers did not act according to instruction, v. next w.M. Kat. II, 1 הִטְעוּהוּ פועלים hired men disappointed him. Gen. R. s. 19 end (interpret, hishshiani, Gen. 3:13) הִטְעַנִי he deceived me with false promises; a. e. Hof. הוּטְעָה to be led astray, be deceived. Tanḥ. Balak 5 כמו שהטעהה׳ as he led astray, so was he led astray.Part. מוּטְעֶה, f. מוּטַעַת, מוּטְעֵית misled, brought about by mistake, under false premises. Yeb.106a חליצה מ׳ a ḥălitsah to which the yabam consented in consequence of a deception (a promise not kept); Tosef. ib. XII, 13; Keth.74a.R. Hash. 25a אתםאפי׳ מוּטָעִין ‘ye (shall appoint), even if deceived by witnesses (your decision stands). Sabb.101b מוטעין (mattings fastened, or spread) by mistake; a. e. -
68 טעה
טעי, טָעָה(b. h.) 1) (cmp. תָּעָה) to err, be mistaken. Ber.II, 3 קרא וט׳ יחזור למקום שט׳ if in reading the Shma one made a mistake, he must go back to the passage in which he made a mistake. B. Mets.63b בכדי שהדעת טוֹעָה within the limits of a reasonable mistake in counting. Snh.33b ט׳ בדבר שהצדוקיןוכ׳ if the judge made a mistake in a case in which there is no difference of opinion between the Sadducees and Pharisees. Ib. 6a, a. e. ט׳ בדבר משנה if the judge gave a wrong decision against an explicit law in the Mishnah; ט׳ בשיקול הדעת, v. דַּעַת; a. fr. 2) to seek, to miss (cmp. טָעַן I). Taan.III, 8 אבן הטוֹעִים; B. Mets.28b אבן טוֹעִין Ms. M. (ed. טוֹעַן, v. Rabb. D. S. a. l. note), v. אֶבֶןLev. R. s. 13, beg. אני טָעִיתִי את ההלכה I had forgotten the law in the case. Hif. הִטְעָה to lead astray, to deceive, disappoint. B. Mets.VI, 1 הִטְעוּ זה את זה they deceived one another, i. e. the agent employed to engage laborers did not act according to instruction, v. next w.M. Kat. II, 1 הִטְעוּהוּ פועלים hired men disappointed him. Gen. R. s. 19 end (interpret, hishshiani, Gen. 3:13) הִטְעַנִי he deceived me with false promises; a. e. Hof. הוּטְעָה to be led astray, be deceived. Tanḥ. Balak 5 כמו שהטעהה׳ as he led astray, so was he led astray.Part. מוּטְעֶה, f. מוּטַעַת, מוּטְעֵית misled, brought about by mistake, under false premises. Yeb.106a חליצה מ׳ a ḥălitsah to which the yabam consented in consequence of a deception (a promise not kept); Tosef. ib. XII, 13; Keth.74a.R. Hash. 25a אתםאפי׳ מוּטָעִין ‘ye (shall appoint), even if deceived by witnesses (your decision stands). Sabb.101b מוטעין (mattings fastened, or spread) by mistake; a. e. -
69 טָעָה
טעי, טָעָה(b. h.) 1) (cmp. תָּעָה) to err, be mistaken. Ber.II, 3 קרא וט׳ יחזור למקום שט׳ if in reading the Shma one made a mistake, he must go back to the passage in which he made a mistake. B. Mets.63b בכדי שהדעת טוֹעָה within the limits of a reasonable mistake in counting. Snh.33b ט׳ בדבר שהצדוקיןוכ׳ if the judge made a mistake in a case in which there is no difference of opinion between the Sadducees and Pharisees. Ib. 6a, a. e. ט׳ בדבר משנה if the judge gave a wrong decision against an explicit law in the Mishnah; ט׳ בשיקול הדעת, v. דַּעַת; a. fr. 2) to seek, to miss (cmp. טָעַן I). Taan.III, 8 אבן הטוֹעִים; B. Mets.28b אבן טוֹעִין Ms. M. (ed. טוֹעַן, v. Rabb. D. S. a. l. note), v. אֶבֶןLev. R. s. 13, beg. אני טָעִיתִי את ההלכה I had forgotten the law in the case. Hif. הִטְעָה to lead astray, to deceive, disappoint. B. Mets.VI, 1 הִטְעוּ זה את זה they deceived one another, i. e. the agent employed to engage laborers did not act according to instruction, v. next w.M. Kat. II, 1 הִטְעוּהוּ פועלים hired men disappointed him. Gen. R. s. 19 end (interpret, hishshiani, Gen. 3:13) הִטְעַנִי he deceived me with false promises; a. e. Hof. הוּטְעָה to be led astray, be deceived. Tanḥ. Balak 5 כמו שהטעהה׳ as he led astray, so was he led astray.Part. מוּטְעֶה, f. מוּטַעַת, מוּטְעֵית misled, brought about by mistake, under false premises. Yeb.106a חליצה מ׳ a ḥălitsah to which the yabam consented in consequence of a deception (a promise not kept); Tosef. ib. XII, 13; Keth.74a.R. Hash. 25a אתםאפי׳ מוּטָעִין ‘ye (shall appoint), even if deceived by witnesses (your decision stands). Sabb.101b מוטעין (mattings fastened, or spread) by mistake; a. e. -
70 כפילא
כְּפֵילָאm. ch. 1) = h. כֶּפֶל. B. Kam.65b כ׳ ד׳ וחומשא זוזא the thiefs fine amounts to four Zuz and the one-fifth-fine (v. חוּמְשָׁא) to one Zuz; a. e. 2) twofold condition. Ned.48b לאתויי מילתא דשדיא בכ׳ Ar. (marg. vers. כפילה) to include that case (mentioned before) which was decided on the basis of a twofold eventuality (either the son or the grandson becoming a scholar); (ed. הא … דשדיא בכיפי that case which came up in consequence of the sons roaming about (stealing) sheaves of flax). -
71 כְּפֵילָא
כְּפֵילָאm. ch. 1) = h. כֶּפֶל. B. Kam.65b כ׳ ד׳ וחומשא זוזא the thiefs fine amounts to four Zuz and the one-fifth-fine (v. חוּמְשָׁא) to one Zuz; a. e. 2) twofold condition. Ned.48b לאתויי מילתא דשדיא בכ׳ Ar. (marg. vers. כפילה) to include that case (mentioned before) which was decided on the basis of a twofold eventuality (either the son or the grandson becoming a scholar); (ed. הא … דשדיא בכיפי that case which came up in consequence of the sons roaming about (stealing) sheaves of flax). -
72 כפן I, כפין
כְּפַןI, כְּפֵין same 1) to bend.Part. pass. כָּפִין. Targ. Job 40:17 (ed. Lag. כפיף, ed. Wil. כפף, Ms. כאיף; h. text יחפץ). 2) to pine (for food), to starve. Targ. Ps. 34:11. Targ. Gen. 41:55; a. fr.Ber.62b (prov.) עד דכַפְנַת אכול eat while thou art hungry (delay nothing). Pes.107b bot. כי היכי דאגיר׳ ואִכְפַן אמצחוכ׳ Ms. M. (read: דאיגרר, v. Rabb. D. S. a. l. note; ed. דניגרריח לליביה) that I may get an appetite and be eager for the Matsah in the evening. B. Mets.83a וכְפִינָן and we are hungry; a. fr.(Esth. R. to I, 4 כַּפְנָאִי I am hungry (?). Af. אַכְפֵּין to cause to hunger. Targ. Deut. 8:3; a. e.Sabb.33a מַכְפֵּין נפשיח he starved himself (and grew sick in consequence). -
73 כְּפַן
כְּפַןI, כְּפֵין same 1) to bend.Part. pass. כָּפִין. Targ. Job 40:17 (ed. Lag. כפיף, ed. Wil. כפף, Ms. כאיף; h. text יחפץ). 2) to pine (for food), to starve. Targ. Ps. 34:11. Targ. Gen. 41:55; a. fr.Ber.62b (prov.) עד דכַפְנַת אכול eat while thou art hungry (delay nothing). Pes.107b bot. כי היכי דאגיר׳ ואִכְפַן אמצחוכ׳ Ms. M. (read: דאיגרר, v. Rabb. D. S. a. l. note; ed. דניגרריח לליביה) that I may get an appetite and be eager for the Matsah in the evening. B. Mets.83a וכְפִינָן and we are hungry; a. fr.(Esth. R. to I, 4 כַּפְנָאִי I am hungry (?). Af. אַכְפֵּין to cause to hunger. Targ. Deut. 8:3; a. e.Sabb.33a מַכְפֵּין נפשיח he starved himself (and grew sick in consequence). -
74 מהומה
מְהוּמָה, מְהוּמָּהf. (b. h.; הוּם or הָמַם) commotion, trouble. Ab. V, 8 רעב של מ׳ a famine in consequence of (war) trouble. Koh. R. to XII, 12 מֵהֵמָּה מ׳ שכל … מ׳ הואוכ׳ for mehemmah (ib.) read mhummah, for whosoever brings more than the twenty four Biblical books to his house, brings trouble ; a. e. Nidd.4a המהומה׳, v. מָהָה. -
75 מְהוּמָה
מְהוּמָה, מְהוּמָּהf. (b. h.; הוּם or הָמַם) commotion, trouble. Ab. V, 8 רעב של מ׳ a famine in consequence of (war) trouble. Koh. R. to XII, 12 מֵהֵמָּה מ׳ שכל … מ׳ הואוכ׳ for mehemmah (ib.) read mhummah, for whosoever brings more than the twenty four Biblical books to his house, brings trouble ; a. e. Nidd.4a המהומה׳, v. מָהָה. -
76 מְהוּמָּה
מְהוּמָה, מְהוּמָּהf. (b. h.; הוּם or הָמַם) commotion, trouble. Ab. V, 8 רעב של מ׳ a famine in consequence of (war) trouble. Koh. R. to XII, 12 מֵהֵמָּה מ׳ שכל … מ׳ הואוכ׳ for mehemmah (ib.) read mhummah, for whosoever brings more than the twenty four Biblical books to his house, brings trouble ; a. e. Nidd.4a המהומה׳, v. מָהָה. -
77 מום
מוּםm. (b. h.; = מְאוּם; v. מָה, מָא; cmp. כְּלוּם) 1) some-thing, anything. Ned.66b, v. יָפֶהY.Kidd.III, 64c bot. מהו ממזר מום זר what is mamzer (מַמְזֵר)? Something repulsive; Yeb.76b ממזר כתיב מ׳ זר the Law says mamzer which means anything repulsive (male or female); Sifré Deut. 248 כל שהוא מומזר (corr. acc.) whatever is in any way repulsive. 2) blemish. Bekh.V, 5, a. fr. בעל מ׳ having a blemish (unfit for the altar, for priestly service). Ib. VI, 9, a. fr. הרי זה מ׳ this is a legal blemish; אינה מ׳ this is not Meg.29a, v. יָהִיר. B. Mets.59b מ׳ שבךוכ׳ do not reproach thy neighbor with a fault which is also thine own; a. fr.Pl. מוּמִין. Bekh.VI, 1 על אלו מ׳וכ׳ these are the blemishes in consequence of which a first-born animal may be slaughtered (after the destruction of the Temple). Ib. 2 אין מ׳ בלבן a blemish in the white of the eye is no blemish in the sense of the law. Ib. VII, 1 מ׳ אלו … פוסליןוכ׳ the above named blemishes, whether permanent or transitory, make also human beings unfit (for priesthood); a. fr.Denom. הוּמָם to become blemished, defective. Y.Shek.IV, 48b שפודין תמימין והוּמְמוּ they had redeemed them when they were without blemish, and they became blemished. Num. R. s. 12, end; Cant. R. to VI, 4 ולא הוממווכ׳ and they have not become unfit for sacrifices on account of blemishes or old age, v. זָהַם.Y.Yoma II, 39d קטורת שכבת הוּמָמָה frankincense which was extinguished is unfit for the altar. -
78 מוּם
מוּםm. (b. h.; = מְאוּם; v. מָה, מָא; cmp. כְּלוּם) 1) some-thing, anything. Ned.66b, v. יָפֶהY.Kidd.III, 64c bot. מהו ממזר מום זר what is mamzer (מַמְזֵר)? Something repulsive; Yeb.76b ממזר כתיב מ׳ זר the Law says mamzer which means anything repulsive (male or female); Sifré Deut. 248 כל שהוא מומזר (corr. acc.) whatever is in any way repulsive. 2) blemish. Bekh.V, 5, a. fr. בעל מ׳ having a blemish (unfit for the altar, for priestly service). Ib. VI, 9, a. fr. הרי זה מ׳ this is a legal blemish; אינה מ׳ this is not Meg.29a, v. יָהִיר. B. Mets.59b מ׳ שבךוכ׳ do not reproach thy neighbor with a fault which is also thine own; a. fr.Pl. מוּמִין. Bekh.VI, 1 על אלו מ׳וכ׳ these are the blemishes in consequence of which a first-born animal may be slaughtered (after the destruction of the Temple). Ib. 2 אין מ׳ בלבן a blemish in the white of the eye is no blemish in the sense of the law. Ib. VII, 1 מ׳ אלו … פוסליןוכ׳ the above named blemishes, whether permanent or transitory, make also human beings unfit (for priesthood); a. fr.Denom. הוּמָם to become blemished, defective. Y.Shek.IV, 48b שפודין תמימין והוּמְמוּ they had redeemed them when they were without blemish, and they became blemished. Num. R. s. 12, end; Cant. R. to VI, 4 ולא הוממווכ׳ and they have not become unfit for sacrifices on account of blemishes or old age, v. זָהַם.Y.Yoma II, 39d קטורת שכבת הוּמָמָה frankincense which was extinguished is unfit for the altar. -
79 מוקצה
מוּקְצֶהm. (Part. Hof. of קָצָה) (cut off, set aside, stored away, 1) a space back of the dwelling, containing stored up wood, cattle in sheds Erub.II, 3; ib. 22a. Ib. X, 8. Bets.IV, 1 עצים שבמ׳ wood in the muktseh (stored for the winter); a. e. 2) store of fruits. Maasr. III, 2. Ib. I, 5 עד שיעשה מ׳ until the melon is stored away. Y.Ter.II, 41d top היה נוטל … מן המ׳ עלוכ׳ he took ten dry figs from the storage as tithes for ninety in the basket (designated for immediate use, v. כַּלְכָּלָה); (Men.54b; 55a מקצוע). 3) (sub. כלי) the tool specially intended ( for cutting figs). Shebi. VIII, 6, v. חַרְבָּה; (Maim. the shed where figs are spread for drying.. 4) an animal set aside ( in a shed) for a sacrifice. Tem.28b מ׳ לשבע שנים set aside until it would be seven years old. Ib. 29a מניין למ׳ מן התורה where in the Torah is muktseh intimated? (misunderstood by Abbaye as meaning, ‘where is it intimated that an animal must be kept in an enclosed space for some time before it can be offered on the altar?and corrected as meaning, ‘where is it intimated that an animal designated for idolatry is forbidden for the Jewish altar?).Tosef.Ab. Zar. V (VI), 10 איזה מ׳ מ׳ לע״זוכ׳ what is meant by m. (as forbidden for the altar)? That which has been set aside (in a special place designated for the purpose) for idolatrous use, but if one merely devoted it by word of mouth Tem.VI, 1. Tosef. l. c. 9 מאימתי נקרא מ׳ משנעשהוכ׳ when is an animal called m. (for idolatry)? From the time that an act (of dedication) has been done with it; Tem.29a אין מ׳ אסור אלא עד שיעבדו (בו) (v. Rashia first interpret.; second interpret.) a m. remains forbidden only until it has been used for some work (whereby its designation for the idolatrous altar is annulled). Ib. אין מ׳ אסור … מעשה a m. remains forbidden only until some act (as shearing its wool or some work) has been done with it; a. e. 4) (Sabbath law) muktseh, that which is not counted on for use on the Sabbath or Holy Day (v. מוּכָן s. v. כּוּן, a. הַזְמָנָה); forbidden for use or handling. Bets.2a מאי טעמייהו דב״ש מ׳ הוא what reason had Beth Shammai (to permit the egg laid on the Holy Day by a hen which is kept for laying eggs and can, therefore, not be used for consumption on that day)? Is it not muktseh? Ib. דאית ליה מ׳ אית ליה נולד he who forbids m. forbids also nolad (v. יָלַד). Sabb.44a מ׳ מחמת מיאוס not counted on (and therefore forbidden to handle) on account of its repulsiveness (e. g. an old clay candlestick); מ׳ מחמת איסור m. in consequence of a ritual prohibition (e. g. a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it). Ib. 157a מ׳ מחמת חסרון כיס not counted on for use on the Sabbath because the object is too expensive for a use for which it is not originally made; a. fr.Pl. מוּקְצִים, מוּקְצִין set apart, chosen. Sifré Num. 85 (ref. to בקצה, Num. 11:1) במ׳ שבהם the fire seized the distinguished among them (with ref. to קצין, Jud. 11:11; Yalk. Num. 732 בקצינים). Fem. מוּקְצָה, pl. מוּקְצוֹת. Sabb.43b והא מ׳ נינהו are they not muktseh (because they are not intended for human food)? -
80 מוּקְצֶה
מוּקְצֶהm. (Part. Hof. of קָצָה) (cut off, set aside, stored away, 1) a space back of the dwelling, containing stored up wood, cattle in sheds Erub.II, 3; ib. 22a. Ib. X, 8. Bets.IV, 1 עצים שבמ׳ wood in the muktseh (stored for the winter); a. e. 2) store of fruits. Maasr. III, 2. Ib. I, 5 עד שיעשה מ׳ until the melon is stored away. Y.Ter.II, 41d top היה נוטל … מן המ׳ עלוכ׳ he took ten dry figs from the storage as tithes for ninety in the basket (designated for immediate use, v. כַּלְכָּלָה); (Men.54b; 55a מקצוע). 3) (sub. כלי) the tool specially intended ( for cutting figs). Shebi. VIII, 6, v. חַרְבָּה; (Maim. the shed where figs are spread for drying.. 4) an animal set aside ( in a shed) for a sacrifice. Tem.28b מ׳ לשבע שנים set aside until it would be seven years old. Ib. 29a מניין למ׳ מן התורה where in the Torah is muktseh intimated? (misunderstood by Abbaye as meaning, ‘where is it intimated that an animal must be kept in an enclosed space for some time before it can be offered on the altar?and corrected as meaning, ‘where is it intimated that an animal designated for idolatry is forbidden for the Jewish altar?).Tosef.Ab. Zar. V (VI), 10 איזה מ׳ מ׳ לע״זוכ׳ what is meant by m. (as forbidden for the altar)? That which has been set aside (in a special place designated for the purpose) for idolatrous use, but if one merely devoted it by word of mouth Tem.VI, 1. Tosef. l. c. 9 מאימתי נקרא מ׳ משנעשהוכ׳ when is an animal called m. (for idolatry)? From the time that an act (of dedication) has been done with it; Tem.29a אין מ׳ אסור אלא עד שיעבדו (בו) (v. Rashia first interpret.; second interpret.) a m. remains forbidden only until it has been used for some work (whereby its designation for the idolatrous altar is annulled). Ib. אין מ׳ אסור … מעשה a m. remains forbidden only until some act (as shearing its wool or some work) has been done with it; a. e. 4) (Sabbath law) muktseh, that which is not counted on for use on the Sabbath or Holy Day (v. מוּכָן s. v. כּוּן, a. הַזְמָנָה); forbidden for use or handling. Bets.2a מאי טעמייהו דב״ש מ׳ הוא what reason had Beth Shammai (to permit the egg laid on the Holy Day by a hen which is kept for laying eggs and can, therefore, not be used for consumption on that day)? Is it not muktseh? Ib. דאית ליה מ׳ אית ליה נולד he who forbids m. forbids also nolad (v. יָלַד). Sabb.44a מ׳ מחמת מיאוס not counted on (and therefore forbidden to handle) on account of its repulsiveness (e. g. an old clay candlestick); מ׳ מחמת איסור m. in consequence of a ritual prohibition (e. g. a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it). Ib. 157a מ׳ מחמת חסרון כיס not counted on for use on the Sabbath because the object is too expensive for a use for which it is not originally made; a. fr.Pl. מוּקְצִים, מוּקְצִין set apart, chosen. Sifré Num. 85 (ref. to בקצה, Num. 11:1) במ׳ שבהם the fire seized the distinguished among them (with ref. to קצין, Jud. 11:11; Yalk. Num. 732 בקצינים). Fem. מוּקְצָה, pl. מוּקְצוֹת. Sabb.43b והא מ׳ נינהו are they not muktseh (because they are not intended for human food)?
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