de+section

בָּב, בָּאב, בָּבָאI m. (reduplic. of בא, v. בּוֹא; cmp. b. h. בִּאָה a. מָבוֹא) entrance, door, gate. Targ. Esth. 5:14.Sabb.32a, v. חוּטְרָא a. בִּזְיוּנָא I. Ib. 156b קרי אכ׳ called at the door (begging). Erub.11b; a. fr.Pl. בָּבֵי. Ber.58b; a. fr. Men.34a בָּאבֵי.Trnsf. (of writings) section, clause. ב׳ דרישא the clause of the first proposition. Sabb.3a top; a. fr.Hence ב׳ קמא (abbr. ב״ק), (ב״מ) ב׳ מציעא, (ב״ב) ב׳ בתרא Baba Kamma, Baba Metsia, Baba Bathra (first, middle, last section), names of three Talmudic treatises of the order of Nzikin (civil law); v. נֶזֶק. (Tosefta Kelim is likewise divided into three Babas with the same names..Pl. as above. R. Hash. 33b תקיעה דכולי ב׳ the tune Tkiah in all the three sections.

בָּב, בָּאב, בָּבָאI m. (reduplic. of בא, v. בּוֹא; cmp. b. h. בִּאָה a. מָבוֹא) entrance, door, gate. Targ. Esth. 5:14.Sabb.32a, v. חוּטְרָא a. בִּזְיוּנָא I. Ib. 156b קרי אכ׳ called at the door (begging). Erub.11b; a. fr.Pl. בָּבֵי. Ber.58b; a. fr. Men.34a בָּאבֵי.Trnsf. (of writings) section, clause. ב׳ דרישא the clause of the first proposition. Sabb.3a top; a. fr.Hence ב׳ קמא (abbr. ב״ק), (ב״מ) ב׳ מציעא, (ב״ב) ב׳ בתרא Baba Kamma, Baba Metsia, Baba Bathra (first, middle, last section), names of three Talmudic treatises of the order of Nzikin (civil law); v. נֶזֶק. (Tosefta Kelim is likewise divided into three Babas with the same names..Pl. as above. R. Hash. 33b תקיעה דכולי ב׳ the tune Tkiah in all the three sections.

בָּב, בָּאב, בָּבָאI m. (reduplic. of בא, v. בּוֹא; cmp. b. h. בִּאָה a. מָבוֹא) entrance, door, gate. Targ. Esth. 5:14.Sabb.32a, v. חוּטְרָא a. בִּזְיוּנָא I. Ib. 156b קרי אכ׳ called at the door (begging). Erub.11b; a. fr.Pl. בָּבֵי. Ber.58b; a. fr. Men.34a בָּאבֵי.Trnsf. (of writings) section, clause. ב׳ דרישא the clause of the first proposition. Sabb.3a top; a. fr.Hence ב׳ קמא (abbr. ב״ק), (ב״מ) ב׳ מציעא, (ב״ב) ב׳ בתרא Baba Kamma, Baba Metsia, Baba Bathra (first, middle, last section), names of three Talmudic treatises of the order of Nzikin (civil law); v. נֶזֶק. (Tosefta Kelim is likewise divided into three Babas with the same names..Pl. as above. R. Hash. 33b תקיעה דכולי ב׳ the tune Tkiah in all the three sections.

מָגְןm. (b. h.; גָּנַן) shield, defense. Pesik. Haʿomer, p. 70a>, b> (ref. to ואל מצנים, Job 5:5) לא בזיין ולא במ׳ not with weapon or with shield (will he prevail); Lev. R. s. 28; Pesik. R. s. 18; Yalk. Job 898.Cant. R. to IV, 4 end (ref. to אלף המגן, ib.) אלף דור … אותו המ׳ I folded together (skipped over) a thousand generations and brought unto them that shield (the Torah).Midr. Till. to Ps. 1:5, v. גוּן; a. fr.Pl. מָגִנִּים, מָגִינִּים. Lam. R. introd. (R. Joh. 1) (ref. to Is. 22:5) שהיו מקרקרים … עושין אותן מ׳ they broke down the walls of their houses and made of them defenses. Cant. R. l. c. לבניך אני נעשה מ׳ הרבה unto thy children I shall be many defenses. Gen. R. s. 44 מ׳ של צדיקים shields of the righteous (protectors of their generation by dint of their righteousness); a. e.Esp. Magen, the first section of the Prayer of Benedictions closing with מָגֵן אַבְרָהָם (usu. called אָבוֹת, v. אָב). Deut. R. s. 11, beg. חוזר לתחלת מ׳ (Ber.34a לראש) he must go back to the beginning of the first section. Erub.65a; v. פּוּק h.בֵּית חַמָּגִינִּין, Tosef.Kil.IV, 7, v. מְגִינָּא.

מָגְןm. (b. h.; גָּנַן) shield, defense. Pesik. Haʿomer, p. 70a>, b> (ref. to ואל מצנים, Job 5:5) לא בזיין ולא במ׳ not with weapon or with shield (will he prevail); Lev. R. s. 28; Pesik. R. s. 18; Yalk. Job 898.Cant. R. to IV, 4 end (ref. to אלף המגן, ib.) אלף דור … אותו המ׳ I folded together (skipped over) a thousand generations and brought unto them that shield (the Torah).Midr. Till. to Ps. 1:5, v. גוּן; a. fr.Pl. מָגִנִּים, מָגִינִּים. Lam. R. introd. (R. Joh. 1) (ref. to Is. 22:5) שהיו מקרקרים … עושין אותן מ׳ they broke down the walls of their houses and made of them defenses. Cant. R. l. c. לבניך אני נעשה מ׳ הרבה unto thy children I shall be many defenses. Gen. R. s. 44 מ׳ של צדיקים shields of the righteous (protectors of their generation by dint of their righteousness); a. e.Esp. Magen, the first section of the Prayer of Benedictions closing with מָגֵן אַבְרָהָם (usu. called אָבוֹת, v. אָב). Deut. R. s. 11, beg. חוזר לתחלת מ׳ (Ber.34a לראש) he must go back to the beginning of the first section. Erub.65a; v. פּוּק h.בֵּית חַמָּגִינִּין, Tosef.Kil.IV, 7, v. מְגִינָּא.

מַעֲרִיבm. (עָרַב II), (ה)מַ׳ עֲרָבִים who causes the evenings to set, name of the first section of the night prayer. Ber.12a פתח במ׳ ע׳וכ׳ if one began the first section with maʿărib ʿărabim and closed with ‘Creator of the lights. Ib. סיים במ׳ ע׳ if he closed with m. ʿăr. (in place of ‘Creator of the lights).(In liturgy: (תְּפִלַּת) מַעֲרִיב the night prayer.

מַעֲרִיבm. (עָרַב II), (ה)מַ׳ עֲרָבִים who causes the evenings to set, name of the first section of the night prayer. Ber.12a פתח במ׳ ע׳וכ׳ if one began the first section with maʿărib ʿărabim and closed with ‘Creator of the lights. Ib. סיים במ׳ ע׳ if he closed with m. ʿăr. (in place of ‘Creator of the lights).(In liturgy: (תְּפִלַּת) מַעֲרִיב the night prayer.

סָתַם(b. h.; = סחתם, Saf. of חתם) 1) to stop up, close, shut. Ab. Zar. V, 3 כדי שישתום ויִסְתּוֹם ויגוב, v. נָגַב. B. Mets.VII, 5 שלא יהא … ויהא סוֹתֵם את הפתחוכ׳ that he (the laborer) must not be greedy so as to shut the door before himself (make himself objectionable to employers). Ḥull.43a, a. e. מרה שניקבה וכבד סוֹתַמְתָּהּ if the bladder of the gall is perforated, and the liver (adhering to the perforated spot) closes it up. Ib. 49b חלב טהור סותם clean fat (such as it is permitted to eat) forms a stopper (to an adjacent organ, and makes the animal so affected permitted). Pes.IV, 9 (56a) ס׳ מי גיחוןוכ׳ he stopped up the water of the upper Gihon (2 Chr. 32:3); a. fr.Part. pass. סָתוּם; f. סְתוּמָה; pl. סְתוּמִים, סְתוּמִין; סְתוּמוֹת. Yeb.71b; Nidd.30b; Lev. R. s. 14 נפתח הס׳ ונסתםוכ׳ the organ which (in the embryonic stage) was closed, opens, and that which was open, closes itself. Bets.IV, 3 בית … ס׳ a room filled with fruit which was closed up (with bricks). Y. ib. 62c bot. לפסים ס׳ pots with their lids on (not yet cut apart); Tosef. ib. III, 13; Tosef.Sabb. XVI (XVII), 13. Snh.94a (ref. to לסרבה, Is. 9:6) מפני מה כל מ״ם … וזה ס׳ why is every Mem in the middle of a word open, and this one is closed (final Mem). Meg.3a פתוחין … וס׳ בסוףוכ׳ open in the middle of words and closed at the end (v. מנצפ״ך); a. fr.Esp. פרשה סתומה a paragraph in the Torah separated from the preceding by a vacant space in the middle of the line, opp. to פתוחה a section beginning a new indented line. Gen. R. s. 96, beg., v. infra. Treat. Sofrim I, 14 איזוהי ס׳ כל שהניחוכ׳ what is a closed paragraph? When space is left ; וכמה יניח … ותהא נקראת ס׳ and how much space must be left …, in order that the paragraph may be called closed?; a. fr. 2) to conceal. Gen. R. l. c. (ref. to the section beginning with Gen. 47:28) that paragraph is closed, שס׳ ממנווכ׳ because the Lord concealed from his vision all (coming) troubles; (Yalk. ib. 154 שנסתמו ממנו, v. infra); a. e.Part. pass. as ab. concealed, not explicitly stated, opp. מפורש. Zeb.53a יִלָּמֵד ס׳ מן המפורש let that which is not explicitly stated in a law be derived (by analogy) from what is explicitly stated; Sifra Aḥăré, beg. יְלַמֵּד פתוח על הס׳ let the explicit statement throw light on the implicit. Meg.15a כל … אבותיו ס׳ a person (mentioned in the Bible) whose deeds and the deeds of whose ancestors are not stated; a. fr.Y. Bets. l. c. (in Chald. dict.) סתומה the anonymous opinion, v. סְתָמָא. Nif. נִסְתַּם, Hithpa. הִסְתַּתֵּם, Nithpa. נִסְתַּתֵּם to be closed; to be concealed; to be silenced. Gen. R. l. c. בקש … ונ׳ ממנו Jacob wanted to reveal the end of the captivity, and it was closed before him; Yalk. ib. l. c. נִסְתְּמוּ ממנו, v. supra. Cant. R. to I, 4 היה אומר … ומִסְתַּתְּמִין he said a word (of charm) over them, and they became silent (dumb). Snh.31b לעולם … עד שיִסְתַּתֵּם טענותיו (Alf. שיִסְתּוֹם; Asheri שיסתיר) he may continually bring evidence and refute, until he declares himself closed as to his pleas, i. e., until he declares that he has no more evidence to offer. Yeb.76a; Tosef. ib. X, 4, a. e. נ׳ כשר if the perforation in the membrum has closed itself again, he is considered unblemished. Kel. XIV, 8 נִסְתַּתְּמוּ נקבין if the holes have been stopped up. Snh.94a לכך נ׳ therefore the Mem was closed (the final מ was written). Sot.13b נסתתמו ממנו שעריוכ׳ the gates of wisdom were closed before him (he lost his judicial judgment); a. e. Pi. סִיתֵּם to close, Y.Snh.X, 28c bot. היו … מְסַתְּמִיןוכ׳ the ministering angels closed the windows (of heaven) that the prayer of Manasseh might not rise; Deut. R. s. 2; (Pesik. Shub., p. 162b> סוֹתְמִין).

סָתַם(b. h.; = סחתם, Saf. of חתם) 1) to stop up, close, shut. Ab. Zar. V, 3 כדי שישתום ויִסְתּוֹם ויגוב, v. נָגַב. B. Mets.VII, 5 שלא יהא … ויהא סוֹתֵם את הפתחוכ׳ that he (the laborer) must not be greedy so as to shut the door before himself (make himself objectionable to employers). Ḥull.43a, a. e. מרה שניקבה וכבד סוֹתַמְתָּהּ if the bladder of the gall is perforated, and the liver (adhering to the perforated spot) closes it up. Ib. 49b חלב טהור סותם clean fat (such as it is permitted to eat) forms a stopper (to an adjacent organ, and makes the animal so affected permitted). Pes.IV, 9 (56a) ס׳ מי גיחוןוכ׳ he stopped up the water of the upper Gihon (2 Chr. 32:3); a. fr.Part. pass. סָתוּם; f. סְתוּמָה; pl. סְתוּמִים, סְתוּמִין; סְתוּמוֹת. Yeb.71b; Nidd.30b; Lev. R. s. 14 נפתח הס׳ ונסתםוכ׳ the organ which (in the embryonic stage) was closed, opens, and that which was open, closes itself. Bets.IV, 3 בית … ס׳ a room filled with fruit which was closed up (with bricks). Y. ib. 62c bot. לפסים ס׳ pots with their lids on (not yet cut apart); Tosef. ib. III, 13; Tosef.Sabb. XVI (XVII), 13. Snh.94a (ref. to לסרבה, Is. 9:6) מפני מה כל מ״ם … וזה ס׳ why is every Mem in the middle of a word open, and this one is closed (final Mem). Meg.3a פתוחין … וס׳ בסוףוכ׳ open in the middle of words and closed at the end (v. מנצפ״ך); a. fr.Esp. פרשה סתומה a paragraph in the Torah separated from the preceding by a vacant space in the middle of the line, opp. to פתוחה a section beginning a new indented line. Gen. R. s. 96, beg., v. infra. Treat. Sofrim I, 14 איזוהי ס׳ כל שהניחוכ׳ what is a closed paragraph? When space is left ; וכמה יניח … ותהא נקראת ס׳ and how much space must be left …, in order that the paragraph may be called closed?; a. fr. 2) to conceal. Gen. R. l. c. (ref. to the section beginning with Gen. 47:28) that paragraph is closed, שס׳ ממנווכ׳ because the Lord concealed from his vision all (coming) troubles; (Yalk. ib. 154 שנסתמו ממנו, v. infra); a. e.Part. pass. as ab. concealed, not explicitly stated, opp. מפורש. Zeb.53a יִלָּמֵד ס׳ מן המפורש let that which is not explicitly stated in a law be derived (by analogy) from what is explicitly stated; Sifra Aḥăré, beg. יְלַמֵּד פתוח על הס׳ let the explicit statement throw light on the implicit. Meg.15a כל … אבותיו ס׳ a person (mentioned in the Bible) whose deeds and the deeds of whose ancestors are not stated; a. fr.Y. Bets. l. c. (in Chald. dict.) סתומה the anonymous opinion, v. סְתָמָא. Nif. נִסְתַּם, Hithpa. הִסְתַּתֵּם, Nithpa. נִסְתַּתֵּם to be closed; to be concealed; to be silenced. Gen. R. l. c. בקש … ונ׳ ממנו Jacob wanted to reveal the end of the captivity, and it was closed before him; Yalk. ib. l. c. נִסְתְּמוּ ממנו, v. supra. Cant. R. to I, 4 היה אומר … ומִסְתַּתְּמִין he said a word (of charm) over them, and they became silent (dumb). Snh.31b לעולם … עד שיִסְתַּתֵּם טענותיו (Alf. שיִסְתּוֹם; Asheri שיסתיר) he may continually bring evidence and refute, until he declares himself closed as to his pleas, i. e., until he declares that he has no more evidence to offer. Yeb.76a; Tosef. ib. X, 4, a. e. נ׳ כשר if the perforation in the membrum has closed itself again, he is considered unblemished. Kel. XIV, 8 נִסְתַּתְּמוּ נקבין if the holes have been stopped up. Snh.94a לכך נ׳ therefore the Mem was closed (the final מ was written). Sot.13b נסתתמו ממנו שעריוכ׳ the gates of wisdom were closed before him (he lost his judicial judgment); a. e. Pi. סִיתֵּם to close, Y.Snh.X, 28c bot. היו … מְסַתְּמִיןוכ׳ the ministering angels closed the windows (of heaven) that the prayer of Manasseh might not rise; Deut. R. s. 2; (Pesik. Shub., p. 162b> סוֹתְמִין).

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

פָּסוּקm. (פָּסַק) division, interval, Biblical verse. Yeb.16b פ׳ זה שרוכ׳ this verse (Ps. 37:25) has been said by the archangel of the world. Snh.99a אפי׳ אמר … חוץ מפ׳ זה even if one says, the whole Torah is from heaven, except this one verse; a. v. fr.Pl. פְּסוּקִים, פִּסוּקִין. Taan.27b הקורא בתורה … משלשה פ׳ he who reads from the Law, must read no less than three verses. Meg.22a אין מתחילין בפרשה … פ׳ in reading from a section of the Torah you must not begin with less than three verses, i. e. you must begin with at least the fourth verse from the beginning of the section. Kidd.30a חמשת … פ׳ הוו פְסוּקֵי ספר תורהוכ׳ the number of verses of the Book of the Law (Pentateuch) is 5888; ib. והתגלח (חציין) של פ׳ the verse beginning with vhithgdllaḥ (Lev. 13:33) marks the middle of the verses of the Pentateuch; Yalk. Deut. 855 (needs emend.). Lev. R. s. 6 בארי לא נתנבא אלא שני פ׳וכ׳ Beeri prophesied no more than two verses, … and they were attached to the book of Isaiah; a. v. fr.(Sifré Num. 131 מתחת פסוקין, v. פְּסִיקְיָא.

פָּסוּקm. (פָּסַק) division, interval, Biblical verse. Yeb.16b פ׳ זה שרוכ׳ this verse (Ps. 37:25) has been said by the archangel of the world. Snh.99a אפי׳ אמר … חוץ מפ׳ זה even if one says, the whole Torah is from heaven, except this one verse; a. v. fr.Pl. פְּסוּקִים, פִּסוּקִין. Taan.27b הקורא בתורה … משלשה פ׳ he who reads from the Law, must read no less than three verses. Meg.22a אין מתחילין בפרשה … פ׳ in reading from a section of the Torah you must not begin with less than three verses, i. e. you must begin with at least the fourth verse from the beginning of the section. Kidd.30a חמשת … פ׳ הוו פְסוּקֵי ספר תורהוכ׳ the number of verses of the Book of the Law (Pentateuch) is 5888; ib. והתגלח (חציין) של פ׳ the verse beginning with vhithgdllaḥ (Lev. 13:33) marks the middle of the verses of the Pentateuch; Yalk. Deut. 855 (needs emend.). Lev. R. s. 6 בארי לא נתנבא אלא שני פ׳וכ׳ Beeri prophesied no more than two verses, … and they were attached to the book of Isaiah; a. v. fr.(Sifré Num. 131 מתחת פסוקין, v. פְּסִיקְיָא.

פִּסְקָא, פִּי׳ch. sam( פֶּסֶק m. (preced.) detached piece, remainder.Pl. פְּסָקִים, constr. פִּסְקֵי, פִּי׳. Kil. VI, 6 פ׳ עריס, v. עָרִיס I; Tosef. ib. IV, 8; Y. ib. VI, end, 30c; a. e. the division of words into clauses in accordance with the sense, punctuation), 1) cut. Ḥull.112a גריר לבי פִסְקֵיהוכ׳ he may scrape off the place where it was cut, and eat it. B. Mets.23b אית ליה סימנא בפִסְקֵיה Ms. F. (ed. דאיכא … בפסקא, v. Rabb. D. S. a. l. note 5) when he can identify it by his way of chopping.Ḥull.51a מחיי אפסקיה, v. פַּסְקִית.Pl. פִּסְקֵי, פִּי׳. Erub.3a פ׳ דארזא (cmp. בְּקַעַת) cedar logs.Y.Kil.IX, end, 32d פיסקי דעמר, v. פְּסִיקְיָא. 2) interruption, broken line; space indicating a new section, paragraph.Pl. פִּסְקִין, פִּסְקֵי, פִּי׳. R. Hash. 26b; Meg.18a והוו עיילי פ׳ פ׳ they came to Rabbis house in broken lines (Y. ib. II, beg.73a קטעין קטעין), v. סֵירוּג.Y.Sabb.I, 3b bot. (expl. דאשי פרקים) פ׳ the places in the scroll where the portions, into which the Sabbath reading is divided, begin. 3) detached part.Pl. as ab. B. Bath.68b פיסקי בגי, v. בִּיזְלֵי. 4) decision, decree. Ib. 130b פ׳ דדינא (Ms. R. פְּסַק דינא, v. Rabb. D. S. a. l. note 40) legal decision, v. פִּירְכָא. Kidd.70a, v. הַזְמָנָא; a. e.; v. פִּיתְקָא. 5) an absolute, unqualified opinion or statement. Keth.76b, a. fr. ומאי פ׳ how can you say this without any qualification? 6) last meal before beginning to fast. Y.Ḥall.I, 57c top; Y.R. Hash. I, 57b bot. אַפְּסַק כרובא, v. כְּרוּבָּא.7) donation, collection, v. פִּסְקָה. פסקא, פי׳ (abbrev. פיס׳) section, a) heading in Talm. Y., subordinate to מתני׳.b) headings of sections in Psiḳta.

פִּסְקָא, פִּי׳ch. sam( פֶּסֶק m. (preced.) detached piece, remainder.Pl. פְּסָקִים, constr. פִּסְקֵי, פִּי׳. Kil. VI, 6 פ׳ עריס, v. עָרִיס I; Tosef. ib. IV, 8; Y. ib. VI, end, 30c; a. e. the division of words into clauses in accordance with the sense, punctuation), 1) cut. Ḥull.112a גריר לבי פִסְקֵיהוכ׳ he may scrape off the place where it was cut, and eat it. B. Mets.23b אית ליה סימנא בפִסְקֵיה Ms. F. (ed. דאיכא … בפסקא, v. Rabb. D. S. a. l. note 5) when he can identify it by his way of chopping.Ḥull.51a מחיי אפסקיה, v. פַּסְקִית.Pl. פִּסְקֵי, פִּי׳. Erub.3a פ׳ דארזא (cmp. בְּקַעַת) cedar logs.Y.Kil.IX, end, 32d פיסקי דעמר, v. פְּסִיקְיָא. 2) interruption, broken line; space indicating a new section, paragraph.Pl. פִּסְקִין, פִּסְקֵי, פִּי׳. R. Hash. 26b; Meg.18a והוו עיילי פ׳ פ׳ they came to Rabbis house in broken lines (Y. ib. II, beg.73a קטעין קטעין), v. סֵירוּג.Y.Sabb.I, 3b bot. (expl. דאשי פרקים) פ׳ the places in the scroll where the portions, into which the Sabbath reading is divided, begin. 3) detached part.Pl. as ab. B. Bath.68b פיסקי בגי, v. בִּיזְלֵי. 4) decision, decree. Ib. 130b פ׳ דדינא (Ms. R. פְּסַק דינא, v. Rabb. D. S. a. l. note 40) legal decision, v. פִּירְכָא. Kidd.70a, v. הַזְמָנָא; a. e.; v. פִּיתְקָא. 5) an absolute, unqualified opinion or statement. Keth.76b, a. fr. ומאי פ׳ how can you say this without any qualification? 6) last meal before beginning to fast. Y.Ḥall.I, 57c top; Y.R. Hash. I, 57b bot. אַפְּסַק כרובא, v. כְּרוּבָּא.7) donation, collection, v. פִּסְקָה. פסקא, פי׳ (abbrev. פיס׳) section, a) heading in Talm. Y., subordinate to מתני׳.b) headings of sections in Psiḳta.

פִּסְקָא, פִּי׳ch. sam( פֶּסֶק m. (preced.) detached piece, remainder.Pl. פְּסָקִים, constr. פִּסְקֵי, פִּי׳. Kil. VI, 6 פ׳ עריס, v. עָרִיס I; Tosef. ib. IV, 8; Y. ib. VI, end, 30c; a. e. the division of words into clauses in accordance with the sense, punctuation), 1) cut. Ḥull.112a גריר לבי פִסְקֵיהוכ׳ he may scrape off the place where it was cut, and eat it. B. Mets.23b אית ליה סימנא בפִסְקֵיה Ms. F. (ed. דאיכא … בפסקא, v. Rabb. D. S. a. l. note 5) when he can identify it by his way of chopping.Ḥull.51a מחיי אפסקיה, v. פַּסְקִית.Pl. פִּסְקֵי, פִּי׳. Erub.3a פ׳ דארזא (cmp. בְּקַעַת) cedar logs.Y.Kil.IX, end, 32d פיסקי דעמר, v. פְּסִיקְיָא. 2) interruption, broken line; space indicating a new section, paragraph.Pl. פִּסְקִין, פִּסְקֵי, פִּי׳. R. Hash. 26b; Meg.18a והוו עיילי פ׳ פ׳ they came to Rabbis house in broken lines (Y. ib. II, beg.73a קטעין קטעין), v. סֵירוּג.Y.Sabb.I, 3b bot. (expl. דאשי פרקים) פ׳ the places in the scroll where the portions, into which the Sabbath reading is divided, begin. 3) detached part.Pl. as ab. B. Bath.68b פיסקי בגי, v. בִּיזְלֵי. 4) decision, decree. Ib. 130b פ׳ דדינא (Ms. R. פְּסַק דינא, v. Rabb. D. S. a. l. note 40) legal decision, v. פִּירְכָא. Kidd.70a, v. הַזְמָנָא; a. e.; v. פִּיתְקָא. 5) an absolute, unqualified opinion or statement. Keth.76b, a. fr. ומאי פ׳ how can you say this without any qualification? 6) last meal before beginning to fast. Y.Ḥall.I, 57c top; Y.R. Hash. I, 57b bot. אַפְּסַק כרובא, v. כְּרוּבָּא.7) donation, collection, v. פִּסְקָה. פסקא, פי׳ (abbrev. פיס׳) section, a) heading in Talm. Y., subordinate to מתני׳.b) headings of sections in Psiḳta.

פִּסְקָא, פִּי׳ch. sam( פֶּסֶק m. (preced.) detached piece, remainder.Pl. פְּסָקִים, constr. פִּסְקֵי, פִּי׳. Kil. VI, 6 פ׳ עריס, v. עָרִיס I; Tosef. ib. IV, 8; Y. ib. VI, end, 30c; a. e. the division of words into clauses in accordance with the sense, punctuation), 1) cut. Ḥull.112a גריר לבי פִסְקֵיהוכ׳ he may scrape off the place where it was cut, and eat it. B. Mets.23b אית ליה סימנא בפִסְקֵיה Ms. F. (ed. דאיכא … בפסקא, v. Rabb. D. S. a. l. note 5) when he can identify it by his way of chopping.Ḥull.51a מחיי אפסקיה, v. פַּסְקִית.Pl. פִּסְקֵי, פִּי׳. Erub.3a פ׳ דארזא (cmp. בְּקַעַת) cedar logs.Y.Kil.IX, end, 32d פיסקי דעמר, v. פְּסִיקְיָא. 2) interruption, broken line; space indicating a new section, paragraph.Pl. פִּסְקִין, פִּסְקֵי, פִּי׳. R. Hash. 26b; Meg.18a והוו עיילי פ׳ פ׳ they came to Rabbis house in broken lines (Y. ib. II, beg.73a קטעין קטעין), v. סֵירוּג.Y.Sabb.I, 3b bot. (expl. דאשי פרקים) פ׳ the places in the scroll where the portions, into which the Sabbath reading is divided, begin. 3) detached part.Pl. as ab. B. Bath.68b פיסקי בגי, v. בִּיזְלֵי. 4) decision, decree. Ib. 130b פ׳ דדינא (Ms. R. פְּסַק דינא, v. Rabb. D. S. a. l. note 40) legal decision, v. פִּירְכָא. Kidd.70a, v. הַזְמָנָא; a. e.; v. פִּיתְקָא. 5) an absolute, unqualified opinion or statement. Keth.76b, a. fr. ומאי פ׳ how can you say this without any qualification? 6) last meal before beginning to fast. Y.Ḥall.I, 57c top; Y.R. Hash. I, 57b bot. אַפְּסַק כרובא, v. כְּרוּבָּא.7) donation, collection, v. פִּסְקָה. פסקא, פי׳ (abbrev. פיס׳) section, a) heading in Talm. Y., subordinate to מתני׳.b) headings of sections in Psiḳta.

פַּרְשְׁתָאf. = h. פָּרָשָׁה, 1) cross-road, v. פָּרָשוּתָא. 2) interpretation. Targ. Y. Deut. 17:18 פַּרְשַׁת אורייתא (not פרשא; h. text משנה). 3) section of writing, Parashah, weekly Scripture lesson. Meg.4a (interpret. ולשנותה, ib.) כגון דאמרי אינשי אעבור פ׳ דאוכ׳ as people say, I will peruse this section and read it over again. Y.Ned.VIII, beg.40d עד דניחסל פַּרְשְׁתִי until I have finished my parashah; a. e.Pl. פַּרְשְׁיָיתָא (fr. פרשיתא). Ber.8b, אשלימו פַּרְשְׁיוֹתַיְיכוּוכ׳ (Hebraism, for פַּרְשְׁיָיתַיְיכוּ; Ms. M. פַּרְשַׁיְיכוּ), v. פָּרָשָׁה.