do the... act

אֵרוּסִין, אֵירוּסִיןm. pl. (אָרַס) betrothal, preliminary act of marriage, answering to the Roman sponsalia; promise in marriage, disting. fr. נישואין, or כניסה, marriage proper, the latter consisting in conducting the bride to the grooms permanent (or improvised) home. (The betrothal carries with it almost all the legal consequences of marriage, excepting some modifications mostly of a civil (pecuniary) character, and is, according to Talmudic usage, preceded by a benediction (בִּרְכַת א׳), while the act itself is performed by the bride-groom (or his mandatary) delivering into the hands of the bride (or her mandatary, or her father, if she be a minor) an object representing any value not below the smallest coin (Prutah), whereby the purpose of the delivery is stated and assented to by acceptance. Keth.I, 2 אלמנה מן הא׳ a widow, whose betrothed died before marriage proper. Ib. V, 1; a. fr. Yeb.43a, a. fr. סעודת א׳ the repast following the betrothal.Metaph. of the relation between Israel and God, covenant. Ex. R. s. 15, end; a. e.

שָׁעָהII f. (Dan. 4:16; preced., v. Del. Proleg. p. 39 sq.) moment, while; hour, esp. the twelfth portion of the day and of the night, varying according to the season. Tosef.Ber.I, 1, a. e., v. עוֹנָה I. Ber.7a, v. רֶגַע. Ib. b, a. e. הש׳ משחקת, v. שָׂחַק. Lam. R. to III, 37 מש׳ שאמרוכ׳ from the moment that the Lord said Ber.I, 1 מש׳ שהכהניםוכ׳ from the time of day when the priests go in Pes.II, 1 כל ש׳ as long. Keth.104a בש׳ שהצדיקוכ׳ when a righteous man is called away Ib. בשְׁעַת פטירתווכ׳ when Rabbi died Ber.64a הדוחק את הש׳, v. דָּחַק; נדחה מפני הש׳, v. דָּחָה. Sabb.10a, a. e. מניחין … ועוסקין בחיי ש׳ they neglect the life everlasting, and busy themselves with the life of the hour (earthly affairs). Y.Taan.III, 67a (expl. יולדתך, Prov. 23:25) שַׁעַתְךָ (or שַׁעְתְּךָ) thy hour (of birth). Cant. R. to I, 1, a. e. בשַׁעְתּוֹ in its due time, v. סֵפֶל; Num. R. s. 104> בין שעתו. Ex. R. s. 19, a. fr. לש׳ קלה, v. קַל II; a. v. fr.הוראת ש׳, or ש׳ temporary, special legislation, opp. דורות. Yoma 69b. Men.19b דורות מש׳, v. דּוֹר. Ib. 56a ש׳ מדורותוכ׳ we cannot derive the modes of a temporary act (e. g. the offerings of the princes, Num. 7:12–83) from the laws concerning a permanent institution; a. fr.Pl. שָׁעוֹת. Ber.3a עד ארבע ש׳ to four hours (the fourth hour of the night). Pes.58a שתי ש׳ ומחצה two hours and a half. Snh.V, 3 אחד אומר בשתי ש׳וכ׳ if one witness testifies that the act under consideration was committed at the second hour of the day Kel. XII, 4 אבן הש׳, v. אֶבֶן; a. v. fr.

שָׁעָהII f. (Dan. 4:16; preced., v. Del. Proleg. p. 39 sq.) moment, while; hour, esp. the twelfth portion of the day and of the night, varying according to the season. Tosef.Ber.I, 1, a. e., v. עוֹנָה I. Ber.7a, v. רֶגַע. Ib. b, a. e. הש׳ משחקת, v. שָׂחַק. Lam. R. to III, 37 מש׳ שאמרוכ׳ from the moment that the Lord said Ber.I, 1 מש׳ שהכהניםוכ׳ from the time of day when the priests go in Pes.II, 1 כל ש׳ as long. Keth.104a בש׳ שהצדיקוכ׳ when a righteous man is called away Ib. בשְׁעַת פטירתווכ׳ when Rabbi died Ber.64a הדוחק את הש׳, v. דָּחַק; נדחה מפני הש׳, v. דָּחָה. Sabb.10a, a. e. מניחין … ועוסקין בחיי ש׳ they neglect the life everlasting, and busy themselves with the life of the hour (earthly affairs). Y.Taan.III, 67a (expl. יולדתך, Prov. 23:25) שַׁעַתְךָ (or שַׁעְתְּךָ) thy hour (of birth). Cant. R. to I, 1, a. e. בשַׁעְתּוֹ in its due time, v. סֵפֶל; Num. R. s. 104> בין שעתו. Ex. R. s. 19, a. fr. לש׳ קלה, v. קַל II; a. v. fr.הוראת ש׳, or ש׳ temporary, special legislation, opp. דורות. Yoma 69b. Men.19b דורות מש׳, v. דּוֹר. Ib. 56a ש׳ מדורותוכ׳ we cannot derive the modes of a temporary act (e. g. the offerings of the princes, Num. 7:12–83) from the laws concerning a permanent institution; a. fr.Pl. שָׁעוֹת. Ber.3a עד ארבע ש׳ to four hours (the fourth hour of the night). Pes.58a שתי ש׳ ומחצה two hours and a half. Snh.V, 3 אחד אומר בשתי ש׳וכ׳ if one witness testifies that the act under consideration was committed at the second hour of the day Kel. XII, 4 אבן הש׳, v. אֶבֶן; a. v. fr.

מָרַק(b. h.; sec. r. of רק; cmp. מצהב, Targ. 2 Chr. 4:16) to brighten, cleanse (metal); to scour, scald. Sifra Tsav, Par. 3, ch. VI; Zeb.XI, 6 מוֹרְקוֹ ושוטפווכ׳ he must scour and rinse it ; Tosef. ib. X, 13 מוֹרְקָן (not מוריקן); a. fr. Nif. נִמְרַק to be cleansed, purged. Ab. dR. N. ch. I, beg. בשביל שיִמָּרֵק מכלוכ׳ that he might be cleansed of all the food and drink in his bowels.Tosef.B. Bath. XI, 9 נמרק, read: נִמְחַק). Pi. מֵירֵק 1) to polish up. Koh. R. beg. סיתתה ומֵירְקָהּ he chiselled the stone and polished it, v. כִּרְכֵּם. Sabb.33a (ref. to תמרוק, Prov. 20:30) המְמָרֵק עצמווכ׳ he who polishes himself (makes toilet, prepares himself) for a sinful act; (Rashi: who makes himself free from all other thoughts, devoting himself entirely to sin, v. infra). 2) (cmp. מכה בפטיש) to finish. Tosef.Ḥull.I, 2 ומ׳ הגויוכ׳ and a gentile finished the slaughtering (by cutting farther than the ritual requires); (Ḥull.121b גמר); Yoma III, 4 ומֵרַ׳; Ḥull.29a ומֵי׳. Tam.IV, 2 מ׳ את ההפשט he finishes the flaying. Mikv. X, 1 הכניסן … ולא מֵרְקָן he inserted the handles properly but did not finish them off (by fastening). Ohol. XIII, 3 הגיפה ולא מֵירְקָהּ he fitted the door in, but did not finish it off (so that it fitted accurately). Y.R. Hash. I, end, 57c, a. e. מכיון שהתחיל … מָרֵק inasmuch as he commenced the act, we say to him, finish it; a. fr. 3) to cleanse from sin by suffering, to remove sin, effect forgiveness. Ber.5a יסורין שמְמָרְקִין כלוכ׳ sufferings which cleanse the entire body of man; ib. ממרקין כל עונותיווכ׳ wash away all sins of man; Yalk. Ex. 339; Yalk. Deut. 850. Yoma 86a מיתה מְמָרֶקֶת death finishes the atonement (v. supra); Y.Snh.X, 27c bot. מיתה ממרקת שליש death removes the last third of sins; a. fr.Y.Keth.VI, beg.30c (in mixed dict.) ולא מְמָרֵק לה פורנה and does not pay off the entire dowry.Sabb.33a, v. supra. Hof. הוּמְרַק to be washed off, cleansed. Snh.92a וה׳ סידו Ar. s. v. סר 3, ed. Koh., v. מָקַק Hof.

מָרַק(b. h.; sec. r. of רק; cmp. מצהב, Targ. 2 Chr. 4:16) to brighten, cleanse (metal); to scour, scald. Sifra Tsav, Par. 3, ch. VI; Zeb.XI, 6 מוֹרְקוֹ ושוטפווכ׳ he must scour and rinse it ; Tosef. ib. X, 13 מוֹרְקָן (not מוריקן); a. fr. Nif. נִמְרַק to be cleansed, purged. Ab. dR. N. ch. I, beg. בשביל שיִמָּרֵק מכלוכ׳ that he might be cleansed of all the food and drink in his bowels.Tosef.B. Bath. XI, 9 נמרק, read: נִמְחַק). Pi. מֵירֵק 1) to polish up. Koh. R. beg. סיתתה ומֵירְקָהּ he chiselled the stone and polished it, v. כִּרְכֵּם. Sabb.33a (ref. to תמרוק, Prov. 20:30) המְמָרֵק עצמווכ׳ he who polishes himself (makes toilet, prepares himself) for a sinful act; (Rashi: who makes himself free from all other thoughts, devoting himself entirely to sin, v. infra). 2) (cmp. מכה בפטיש) to finish. Tosef.Ḥull.I, 2 ומ׳ הגויוכ׳ and a gentile finished the slaughtering (by cutting farther than the ritual requires); (Ḥull.121b גמר); Yoma III, 4 ומֵרַ׳; Ḥull.29a ומֵי׳. Tam.IV, 2 מ׳ את ההפשט he finishes the flaying. Mikv. X, 1 הכניסן … ולא מֵרְקָן he inserted the handles properly but did not finish them off (by fastening). Ohol. XIII, 3 הגיפה ולא מֵירְקָהּ he fitted the door in, but did not finish it off (so that it fitted accurately). Y.R. Hash. I, end, 57c, a. e. מכיון שהתחיל … מָרֵק inasmuch as he commenced the act, we say to him, finish it; a. fr. 3) to cleanse from sin by suffering, to remove sin, effect forgiveness. Ber.5a יסורין שמְמָרְקִין כלוכ׳ sufferings which cleanse the entire body of man; ib. ממרקין כל עונותיווכ׳ wash away all sins of man; Yalk. Ex. 339; Yalk. Deut. 850. Yoma 86a מיתה מְמָרֶקֶת death finishes the atonement (v. supra); Y.Snh.X, 27c bot. מיתה ממרקת שליש death removes the last third of sins; a. fr.Y.Keth.VI, beg.30c (in mixed dict.) ולא מְמָרֵק לה פורנה and does not pay off the entire dowry.Sabb.33a, v. supra. Hof. הוּמְרַק to be washed off, cleansed. Snh.92a וה׳ סידו Ar. s. v. סר 3, ed. Koh., v. מָקַק Hof.

הֲנִי, הֲנָאch. (preced.) to please, to profit. Targ. Jer. 31:25 הֲנַתְנִי ed. Lag. (oth. ed. הֲנָאַתְנִי). Targ. Is. 44:10 לַהֲנָאָה (h. text הוֹעִיל); a. e.Part. הָנֵי. Gen. R. s. 8 עביד מה דה׳ לך do what pleases thee.Pl. הַנְיָין. Gen. R. s. 3; s. 9 דיןה׳ לי יתהון לאה׳ לי these (worlds) please me, those did not ; Midr. Till. to Ps. 34; Koh. R. to III, 11, v. דֵּן. Af. אַהֲנִי 1) to please, do good, benefit. Targ. Hab. 2:18; a. fr.Snh.99b bot. מאי אַהֲנוּ לן רבנן (not אהני) what good have the Rabbis done us? Ab. Zar.14b אַהֲנָאִי לכוןוכ׳ I did you good inasmuch Y.Ber.I, 4b bot. ומה מְהַנְיָא ליה (ed. Krot. ומה missing) what good will ‘it do him?; Y.M. Kat. III, 83c bot. ומה אנים ליה (corr. acc.); a. fr. 2) to take effect, be legal. Tem.4b אי עביד מַהֲנֵי if (what the law forbids) has been done, the act has its legal effect. Ber.43a מְהַנְיָא ליה הסבה the lying down of a company for a meal has an influence (in that one says the benediction in behalf of all); a. fr. Ithpe. אִתְהֲנֵי, Ithpa. אִתְהַנֵּי to profit, enjoy, be gratified. Targ. Y. Deut. 1:6 א׳ לכון it benefitted you (v. Sifré Deut. 5). Targ. O. Gen. 37:26.Targ. 2 Sam. 17:16 דלמא יִתְהֲנִיוכ׳ (ed. Wil. יִתַּהֲנִי) perhaps it will please the king (h. text יְבֻלַּע). Targ. Ez. 16:31; a. e.Ned.50a דאִיתְהֲנִיוכ׳ that I should enjoy this worlds goods. Ḥag.15a לִיתְהֲנֵיוכ׳ let him (myself) enjoy the world. Yeb.103a מִתְהַנְיָא מעבירה she derived gratification from a sinful act. Y.Snh.X, 29b top ובר נש לא מִתְהֲנֵי כלום (not מתהנים) and none were benefitted; a. fr.

הֲנִי, הֲנָאch. (preced.) to please, to profit. Targ. Jer. 31:25 הֲנַתְנִי ed. Lag. (oth. ed. הֲנָאַתְנִי). Targ. Is. 44:10 לַהֲנָאָה (h. text הוֹעִיל); a. e.Part. הָנֵי. Gen. R. s. 8 עביד מה דה׳ לך do what pleases thee.Pl. הַנְיָין. Gen. R. s. 3; s. 9 דיןה׳ לי יתהון לאה׳ לי these (worlds) please me, those did not ; Midr. Till. to Ps. 34; Koh. R. to III, 11, v. דֵּן. Af. אַהֲנִי 1) to please, do good, benefit. Targ. Hab. 2:18; a. fr.Snh.99b bot. מאי אַהֲנוּ לן רבנן (not אהני) what good have the Rabbis done us? Ab. Zar.14b אַהֲנָאִי לכוןוכ׳ I did you good inasmuch Y.Ber.I, 4b bot. ומה מְהַנְיָא ליה (ed. Krot. ומה missing) what good will ‘it do him?; Y.M. Kat. III, 83c bot. ומה אנים ליה (corr. acc.); a. fr. 2) to take effect, be legal. Tem.4b אי עביד מַהֲנֵי if (what the law forbids) has been done, the act has its legal effect. Ber.43a מְהַנְיָא ליה הסבה the lying down of a company for a meal has an influence (in that one says the benediction in behalf of all); a. fr. Ithpe. אִתְהֲנֵי, Ithpa. אִתְהַנֵּי to profit, enjoy, be gratified. Targ. Y. Deut. 1:6 א׳ לכון it benefitted you (v. Sifré Deut. 5). Targ. O. Gen. 37:26.Targ. 2 Sam. 17:16 דלמא יִתְהֲנִיוכ׳ (ed. Wil. יִתַּהֲנִי) perhaps it will please the king (h. text יְבֻלַּע). Targ. Ez. 16:31; a. e.Ned.50a דאִיתְהֲנִיוכ׳ that I should enjoy this worlds goods. Ḥag.15a לִיתְהֲנֵיוכ׳ let him (myself) enjoy the world. Yeb.103a מִתְהַנְיָא מעבירה she derived gratification from a sinful act. Y.Snh.X, 29b top ובר נש לא מִתְהֲנֵי כלום (not מתהנים) and none were benefitted; a. fr.

הֲנִי, הֲנָאch. (preced.) to please, to profit. Targ. Jer. 31:25 הֲנַתְנִי ed. Lag. (oth. ed. הֲנָאַתְנִי). Targ. Is. 44:10 לַהֲנָאָה (h. text הוֹעִיל); a. e.Part. הָנֵי. Gen. R. s. 8 עביד מה דה׳ לך do what pleases thee.Pl. הַנְיָין. Gen. R. s. 3; s. 9 דיןה׳ לי יתהון לאה׳ לי these (worlds) please me, those did not ; Midr. Till. to Ps. 34; Koh. R. to III, 11, v. דֵּן. Af. אַהֲנִי 1) to please, do good, benefit. Targ. Hab. 2:18; a. fr.Snh.99b bot. מאי אַהֲנוּ לן רבנן (not אהני) what good have the Rabbis done us? Ab. Zar.14b אַהֲנָאִי לכוןוכ׳ I did you good inasmuch Y.Ber.I, 4b bot. ומה מְהַנְיָא ליה (ed. Krot. ומה missing) what good will ‘it do him?; Y.M. Kat. III, 83c bot. ומה אנים ליה (corr. acc.); a. fr. 2) to take effect, be legal. Tem.4b אי עביד מַהֲנֵי if (what the law forbids) has been done, the act has its legal effect. Ber.43a מְהַנְיָא ליה הסבה the lying down of a company for a meal has an influence (in that one says the benediction in behalf of all); a. fr. Ithpe. אִתְהֲנֵי, Ithpa. אִתְהַנֵּי to profit, enjoy, be gratified. Targ. Y. Deut. 1:6 א׳ לכון it benefitted you (v. Sifré Deut. 5). Targ. O. Gen. 37:26.Targ. 2 Sam. 17:16 דלמא יִתְהֲנִיוכ׳ (ed. Wil. יִתַּהֲנִי) perhaps it will please the king (h. text יְבֻלַּע). Targ. Ez. 16:31; a. e.Ned.50a דאִיתְהֲנִיוכ׳ that I should enjoy this worlds goods. Ḥag.15a לִיתְהֲנֵיוכ׳ let him (myself) enjoy the world. Yeb.103a מִתְהַנְיָא מעבירה she derived gratification from a sinful act. Y.Snh.X, 29b top ובר נש לא מִתְהֲנֵי כלום (not מתהנים) and none were benefitted; a. fr.

הֲנִי, הֲנָאch. (preced.) to please, to profit. Targ. Jer. 31:25 הֲנַתְנִי ed. Lag. (oth. ed. הֲנָאַתְנִי). Targ. Is. 44:10 לַהֲנָאָה (h. text הוֹעִיל); a. e.Part. הָנֵי. Gen. R. s. 8 עביד מה דה׳ לך do what pleases thee.Pl. הַנְיָין. Gen. R. s. 3; s. 9 דיןה׳ לי יתהון לאה׳ לי these (worlds) please me, those did not ; Midr. Till. to Ps. 34; Koh. R. to III, 11, v. דֵּן. Af. אַהֲנִי 1) to please, do good, benefit. Targ. Hab. 2:18; a. fr.Snh.99b bot. מאי אַהֲנוּ לן רבנן (not אהני) what good have the Rabbis done us? Ab. Zar.14b אַהֲנָאִי לכוןוכ׳ I did you good inasmuch Y.Ber.I, 4b bot. ומה מְהַנְיָא ליה (ed. Krot. ומה missing) what good will ‘it do him?; Y.M. Kat. III, 83c bot. ומה אנים ליה (corr. acc.); a. fr. 2) to take effect, be legal. Tem.4b אי עביד מַהֲנֵי if (what the law forbids) has been done, the act has its legal effect. Ber.43a מְהַנְיָא ליה הסבה the lying down of a company for a meal has an influence (in that one says the benediction in behalf of all); a. fr. Ithpe. אִתְהֲנֵי, Ithpa. אִתְהַנֵּי to profit, enjoy, be gratified. Targ. Y. Deut. 1:6 א׳ לכון it benefitted you (v. Sifré Deut. 5). Targ. O. Gen. 37:26.Targ. 2 Sam. 17:16 דלמא יִתְהֲנִיוכ׳ (ed. Wil. יִתַּהֲנִי) perhaps it will please the king (h. text יְבֻלַּע). Targ. Ez. 16:31; a. e.Ned.50a דאִיתְהֲנִיוכ׳ that I should enjoy this worlds goods. Ḥag.15a לִיתְהֲנֵיוכ׳ let him (myself) enjoy the world. Yeb.103a מִתְהַנְיָא מעבירה she derived gratification from a sinful act. Y.Snh.X, 29b top ובר נש לא מִתְהֲנֵי כלום (not מתהנים) and none were benefitted; a. fr.

טְנֵז the second element of the word שַׁעַטְנֵז, phonetically representing טוֹי, the act of spinning, and נוֹזֹ, the act of weaving. Y.Kil.IX, end, 32d, v. שַׁעַטְנֵז.

טְנֵז the second element of the word שַׁעַטְנֵז, phonetically representing טוֹי, the act of spinning, and נוֹזֹ, the act of weaving. Y.Kil.IX, end, 32d, v. שַׁעַטְנֵז.

גָּרַם(v. גרר) to drag along, carry with it.Part. pass. גָּרוּם added in boot, additional measure, v. גֵּירוּמִין.אַמָּה גְּרוּמָה a large cubit. Gen. R. s. 12 (read:) כאמה ג׳ the size of a liberal cubit (equal to a cubit and a half of strict measure; some ed. גד׳; vers. in ‘Rashi a. l. גרמידא ומחצה).Y.Shek.VI, end, 50b אמה גרו׳, read גְּדוּמָה, v. גָּדַם. Tosef.Bekh.V, 4 אצבעותיו גרומות Var., ed. Zuck. גְּדוּמֹות.Trnsf. to carry with it, to be the cause of, to engender. דבר הגֹּורֵם לממון something which may be the cause of pecuniary profit or loss. B. Kam.71b if one steals objects dedicated to the sanctuary for which the original owner is responsible in case of loss, he is bound to pay the thiefs fine (כֵּפֶל) to the owner; אלמא דבר הג׳ למ׳ כממון דמי which proves that that which may cause a pecuniary loss, is to be considered as the property of him to whom it may cause it. Ib. 98b according to the opinion of R. Shimeon who says דבר הגורם … מיחייב that what is the cause of monetary gain is considered as money, he who burns a note of indebtedness is bound to pay the full amount of the note; a. fr.Snh.104a גורם גלות לבניו causes his children to be exiled. Ber.5b bot. ג׳ לשכינהוכ׳ is the cause of the Divine Presence departing from Israel. M. Kat. 25a בבל גָּרְמָה לו Babylonia was the cause (that the Shekhinah did not rest upon him). Ab. Zar.8b bot. המקום גורם the place makes the act legal, i. e. only in the Temple hall can the Sanhedrin judge capital cases; Snh.14b המקום ג׳ only in the Temple hall can a rebellious el der be judged; ib. 87a.Y.Yeb.I, 2c top דבר שהוא בא מחמת הגורםוכ׳ if a prohibition arises from a cause (a person that causes it, e. g. the prohibition against C.s marrying B. because B.s sister A. is his wife)when the cause is removed (through A.s death), the prohibition ceases; but a prohibition which has not its cause in the action of a person (but in natural kinship, e. g. C.s daughter married to C.s brother whereby she becomes forbidden to him also as his brothers wife), is not removed with the removal of the cause of the (additional) prohibition, i. e. C. cannot perform the levirs marriage with his brothers wife since she has not ceased to be his daughter; ib. III, beg., 4c; IV, 6a top. זה וזה גורם a product of combined causes. Tem.30b זה וזה ג׳ אסור a product of combined causes is forbidden, e. g. the offspring of a dam unfitted for the altar, and of a sire fit; Pes.27a; a. fr.Ib. 26b זה וזה ג׳ מי שמעת ליה can you prove that Rabbi adopts the rule forbidding the product of combined causes?Nidd.31a (homiletical play on Gen. 49:14) חמור ג׳ ליששכר the braying of an ass was the cause of Isachar being begotten; Gen. R. s. 99; v. next w. Pi. גֵּירֵם same. Gen. R. s. 39 הדרך מְגָרֶמֶתוכ׳ traveling is the cause of three evils. Nif. נִגְרָם to be indirectly engendered. Ab. Zar.55b אסור לִיגָּרֵםוכ׳ no assistance must be given to making unclean Hif. הִגְרִים to leave a comb (גֵּרוּם) in striking a measure off, whence (in ritual slaughtering) to cut in a slanting direction, to let the knife slide beyond the space prescribed for cutting. Ḥull.19a; 20a; a. fr.Part. pass. f. מוּגְרֶמֶת an animal slaughtered by a slanting cut. Ib. 18b; a. fr.Denom. הַגְרָמָה.

גָּרַם(v. גרר) to drag along, carry with it.Part. pass. גָּרוּם added in boot, additional measure, v. גֵּירוּמִין.אַמָּה גְּרוּמָה a large cubit. Gen. R. s. 12 (read:) כאמה ג׳ the size of a liberal cubit (equal to a cubit and a half of strict measure; some ed. גד׳; vers. in ‘Rashi a. l. גרמידא ומחצה).Y.Shek.VI, end, 50b אמה גרו׳, read גְּדוּמָה, v. גָּדַם. Tosef.Bekh.V, 4 אצבעותיו גרומות Var., ed. Zuck. גְּדוּמֹות.Trnsf. to carry with it, to be the cause of, to engender. דבר הגֹּורֵם לממון something which may be the cause of pecuniary profit or loss. B. Kam.71b if one steals objects dedicated to the sanctuary for which the original owner is responsible in case of loss, he is bound to pay the thiefs fine (כֵּפֶל) to the owner; אלמא דבר הג׳ למ׳ כממון דמי which proves that that which may cause a pecuniary loss, is to be considered as the property of him to whom it may cause it. Ib. 98b according to the opinion of R. Shimeon who says דבר הגורם … מיחייב that what is the cause of monetary gain is considered as money, he who burns a note of indebtedness is bound to pay the full amount of the note; a. fr.Snh.104a גורם גלות לבניו causes his children to be exiled. Ber.5b bot. ג׳ לשכינהוכ׳ is the cause of the Divine Presence departing from Israel. M. Kat. 25a בבל גָּרְמָה לו Babylonia was the cause (that the Shekhinah did not rest upon him). Ab. Zar.8b bot. המקום גורם the place makes the act legal, i. e. only in the Temple hall can the Sanhedrin judge capital cases; Snh.14b המקום ג׳ only in the Temple hall can a rebellious el der be judged; ib. 87a.Y.Yeb.I, 2c top דבר שהוא בא מחמת הגורםוכ׳ if a prohibition arises from a cause (a person that causes it, e. g. the prohibition against C.s marrying B. because B.s sister A. is his wife)when the cause is removed (through A.s death), the prohibition ceases; but a prohibition which has not its cause in the action of a person (but in natural kinship, e. g. C.s daughter married to C.s brother whereby she becomes forbidden to him also as his brothers wife), is not removed with the removal of the cause of the (additional) prohibition, i. e. C. cannot perform the levirs marriage with his brothers wife since she has not ceased to be his daughter; ib. III, beg., 4c; IV, 6a top. זה וזה גורם a product of combined causes. Tem.30b זה וזה ג׳ אסור a product of combined causes is forbidden, e. g. the offspring of a dam unfitted for the altar, and of a sire fit; Pes.27a; a. fr.Ib. 26b זה וזה ג׳ מי שמעת ליה can you prove that Rabbi adopts the rule forbidding the product of combined causes?Nidd.31a (homiletical play on Gen. 49:14) חמור ג׳ ליששכר the braying of an ass was the cause of Isachar being begotten; Gen. R. s. 99; v. next w. Pi. גֵּירֵם same. Gen. R. s. 39 הדרך מְגָרֶמֶתוכ׳ traveling is the cause of three evils. Nif. נִגְרָם to be indirectly engendered. Ab. Zar.55b אסור לִיגָּרֵםוכ׳ no assistance must be given to making unclean Hif. הִגְרִים to leave a comb (גֵּרוּם) in striking a measure off, whence (in ritual slaughtering) to cut in a slanting direction, to let the knife slide beyond the space prescribed for cutting. Ḥull.19a; 20a; a. fr.Part. pass. f. מוּגְרֶמֶת an animal slaughtered by a slanting cut. Ib. 18b; a. fr.Denom. הַגְרָמָה.

פָּשַׁט(b. h.) 1) to stretch, straighten. Sabb.I, 1, sq. פ׳ העני את ידווכ׳ if the recipient puts his hand forth to within (the house). Pes.118b, a. e. שפּוֹשְׁטִין, v. פַּס II. Gen. R. s. 28 לא פָשְׁטוּ ידיהם במצות they (the Sodomites) never stretched their hands forth for good deeds (charity); Lam. R. to IV, 6; Yalk. Ez. 351. Ber.3b; Snh.16a לכו פִשְׁטוּוכ׳, v. גְּדוּד. Men.I, 2 פושט את אצבעותיווכ׳ he stretches his fingers so as to reach his wrist. Lev. R. s. 2 פושטין לו יד we must reach forth our hands to him, v. כָּנָף. Keth.XIII, 5 הפוסק … ופ׳ לו את הרגל a man promises a certain amount to his intended son-in-law, and shows him the foot, i. e. refuses to give it to him; a. v. fr.Y.R. Hash. III, 58d top (ref. to פשוט, ib. III, 3) כדי שיִפְשְׁטוּוכ׳ (or שיְפַשְּׁטוּ, Pi.) (the horn is straight,) intimating that they must straighten their hearts through repentance.Part. pass. פָּשוּט, q. v. 2) to strip; (sub. בגדיו) to undress. Yoma III, 4; 6. Ib. 31b פּוֹשֵׁט … מקדש he (the high priest) undresses first and then sanctifies (washes his hands and feet). Ib. 32a כלום אדם פושט אלאוכ׳ can a man put off anything except what he has put on? Tam.I, 1; a. fr.Part. pass. פָּשוּט. Y.Yoma III, 40c bot. אחת פ׳ ואחת לבושוכ׳ whether he undresses or dresses, in either case the sanctification follows the act. 3) to make plain, to explain. Num. R. s. 18; Tanḥ. Ḥuck. 1 היה יושב ופושטוכ׳ was sitting at the gate of his town and explaining (teaching); (Gen. R. s. 10 ודורש). Ex. R. s. 47 היה למד … ופושט אותהוכ׳ he learned (the Torah) in day-time and explained it to himself at night; a. fr.Part. pass. as ab. Lev. R. s. 16 (ref. to Ps. 34:13) כל ימי … היכן הוא פ׳ all my days I have read this verse (question), but I never knew where it is answered. 4) (neut. verb) to spread, be published. Hor.3b עד שתִּפְשוֹט הוראה בכלוכ׳ until the decision is spread (adopted) in the whole congregation of Israel. Ab. Zar.36a; a. fr. Pi. פִּישֵּׁט 1) to stretch, straighten out. Y.Snh.III, 21a bot. התחיל מְפַשִּׁטוכ׳ (interch. with פישט) he began to put forth his hands and deal in fruits of the Sabbatical year. Tosef.Neg.I, 8 מְפַשְּׁטִין את קומטיווכ׳ the creases are straightened out, and then the leprous spot is examined; a. e.Tosef.Nidd.VI, 4, v. infra.Part. pass. מְפוּשָּׁט. Y.Naz.IX, 57d רגליו מְפוּשָּׁטוֹת וידווכ׳ if the corpse is found with its feet stretched and its hands on the heart, opp. קמצוץ. 2) to strip, take off. Tosef.Kel.B. Kam.IV, 17 משיְפַשֵּׁט את חלוקו (not חלוקן) from the time that the coat (the plaster of the stove) is taken off. Nif. נִפְשַׁט 1) to be straightened out, be unfolded, become flat. Kel. XXVI, 2 נ׳ טהור when it (the bag) is straightened out (so as to be a plain piece of leather, v. פָּשוּט), it is not susceptible to uncleanness. Tosef. Neg. l. c. כקמיטשנ׳ like a creased garment that has been straightened out; a. e. 2) to be stripped. Pirké dR. El. ch. XIV נ׳ עור צפורןוכ׳ the horny skin was taken from Adam, and he saw himself naked. Midr. Till. to Ps. 92, v. infra. Hif. הִפְשִׁיט 1) to strip, flay. Pes.V, 9 כיצד תולין ומַפְשִׁיטִין how did they suspend and flay (the Passover Iamb)? Ib. מי … ולהַפְשִׁיט he that could find no place where to suspend and flay. Tam.IV, 2. Pesik. R. s. 28 הִפְשִׁיטוּ את עבדיהםוכ׳ they undressed their men servants and maid servants and presented them ; a. fr. 2) to shed the skin. Pirké dR. El. l. c. שיהא מַפְשִׁיט את עורווכ׳ that it (the serpent) should shed its skin once in seven years. Midr. Till. to Ps. 92 מן העור שה׳ הנחשוכ׳ ed. Bub. (oth. ed. שנפשט) of the skin which the serpent shed the Lord made garments of honor ; Pirké dR. El. ch. XX; Yalk. Gen. 34. Hof. הוּפְשַׁט to be stripped. Zeb.XI, 3 עד שלאה׳ before the hide was taken off. Ib. 93b; a. e. Hithpa. הִתְפַּשֵּׁט, Nithpa. נִתְפַּשֵּׁט to be straightened, become even; to flatten. Ḥag.9a חיגר … ונ׳וכ׳ if he was lame on the first day and became straight Y.Yeb.I, 2d bot. עד שתִּתְפַּשֵּׁט הכף, v. כַּף; Tosef.Nidd.VI, 4 עד שתְּפַשֵּׁט אתוכ׳. B. Bath. 120a נִתְפַּשְּׁטוּ הקמטיןוכ׳ the wrinkles became even, and her beauty returned ; a. e.

פָּשַׁט(b. h.) 1) to stretch, straighten. Sabb.I, 1, sq. פ׳ העני את ידווכ׳ if the recipient puts his hand forth to within (the house). Pes.118b, a. e. שפּוֹשְׁטִין, v. פַּס II. Gen. R. s. 28 לא פָשְׁטוּ ידיהם במצות they (the Sodomites) never stretched their hands forth for good deeds (charity); Lam. R. to IV, 6; Yalk. Ez. 351. Ber.3b; Snh.16a לכו פִשְׁטוּוכ׳, v. גְּדוּד. Men.I, 2 פושט את אצבעותיווכ׳ he stretches his fingers so as to reach his wrist. Lev. R. s. 2 פושטין לו יד we must reach forth our hands to him, v. כָּנָף. Keth.XIII, 5 הפוסק … ופ׳ לו את הרגל a man promises a certain amount to his intended son-in-law, and shows him the foot, i. e. refuses to give it to him; a. v. fr.Y.R. Hash. III, 58d top (ref. to פשוט, ib. III, 3) כדי שיִפְשְׁטוּוכ׳ (or שיְפַשְּׁטוּ, Pi.) (the horn is straight,) intimating that they must straighten their hearts through repentance.Part. pass. פָּשוּט, q. v. 2) to strip; (sub. בגדיו) to undress. Yoma III, 4; 6. Ib. 31b פּוֹשֵׁט … מקדש he (the high priest) undresses first and then sanctifies (washes his hands and feet). Ib. 32a כלום אדם פושט אלאוכ׳ can a man put off anything except what he has put on? Tam.I, 1; a. fr.Part. pass. פָּשוּט. Y.Yoma III, 40c bot. אחת פ׳ ואחת לבושוכ׳ whether he undresses or dresses, in either case the sanctification follows the act. 3) to make plain, to explain. Num. R. s. 18; Tanḥ. Ḥuck. 1 היה יושב ופושטוכ׳ was sitting at the gate of his town and explaining (teaching); (Gen. R. s. 10 ודורש). Ex. R. s. 47 היה למד … ופושט אותהוכ׳ he learned (the Torah) in day-time and explained it to himself at night; a. fr.Part. pass. as ab. Lev. R. s. 16 (ref. to Ps. 34:13) כל ימי … היכן הוא פ׳ all my days I have read this verse (question), but I never knew where it is answered. 4) (neut. verb) to spread, be published. Hor.3b עד שתִּפְשוֹט הוראה בכלוכ׳ until the decision is spread (adopted) in the whole congregation of Israel. Ab. Zar.36a; a. fr. Pi. פִּישֵּׁט 1) to stretch, straighten out. Y.Snh.III, 21a bot. התחיל מְפַשִּׁטוכ׳ (interch. with פישט) he began to put forth his hands and deal in fruits of the Sabbatical year. Tosef.Neg.I, 8 מְפַשְּׁטִין את קומטיווכ׳ the creases are straightened out, and then the leprous spot is examined; a. e.Tosef.Nidd.VI, 4, v. infra.Part. pass. מְפוּשָּׁט. Y.Naz.IX, 57d רגליו מְפוּשָּׁטוֹת וידווכ׳ if the corpse is found with its feet stretched and its hands on the heart, opp. קמצוץ. 2) to strip, take off. Tosef.Kel.B. Kam.IV, 17 משיְפַשֵּׁט את חלוקו (not חלוקן) from the time that the coat (the plaster of the stove) is taken off. Nif. נִפְשַׁט 1) to be straightened out, be unfolded, become flat. Kel. XXVI, 2 נ׳ טהור when it (the bag) is straightened out (so as to be a plain piece of leather, v. פָּשוּט), it is not susceptible to uncleanness. Tosef. Neg. l. c. כקמיטשנ׳ like a creased garment that has been straightened out; a. e. 2) to be stripped. Pirké dR. El. ch. XIV נ׳ עור צפורןוכ׳ the horny skin was taken from Adam, and he saw himself naked. Midr. Till. to Ps. 92, v. infra. Hif. הִפְשִׁיט 1) to strip, flay. Pes.V, 9 כיצד תולין ומַפְשִׁיטִין how did they suspend and flay (the Passover Iamb)? Ib. מי … ולהַפְשִׁיט he that could find no place where to suspend and flay. Tam.IV, 2. Pesik. R. s. 28 הִפְשִׁיטוּ את עבדיהםוכ׳ they undressed their men servants and maid servants and presented them ; a. fr. 2) to shed the skin. Pirké dR. El. l. c. שיהא מַפְשִׁיט את עורווכ׳ that it (the serpent) should shed its skin once in seven years. Midr. Till. to Ps. 92 מן העור שה׳ הנחשוכ׳ ed. Bub. (oth. ed. שנפשט) of the skin which the serpent shed the Lord made garments of honor ; Pirké dR. El. ch. XX; Yalk. Gen. 34. Hof. הוּפְשַׁט to be stripped. Zeb.XI, 3 עד שלאה׳ before the hide was taken off. Ib. 93b; a. e. Hithpa. הִתְפַּשֵּׁט, Nithpa. נִתְפַּשֵּׁט to be straightened, become even; to flatten. Ḥag.9a חיגר … ונ׳וכ׳ if he was lame on the first day and became straight Y.Yeb.I, 2d bot. עד שתִּתְפַּשֵּׁט הכף, v. כַּף; Tosef.Nidd.VI, 4 עד שתְּפַשֵּׁט אתוכ׳. B. Bath. 120a נִתְפַּשְּׁטוּ הקמטיןוכ׳ the wrinkles became even, and her beauty returned ; a. e.

קַבָּלָהI f. (קָבַל I) 1) receiving, acceptance. Pesik. R. s. 44 קַבָּלַת שבים the reception (in grace) of the repentant. Zeb.13a וק׳ מי פסלה does the receiving (of the sacrificial blood by a non-priest) make the sacrifice unfit? Ib. קבלת הרם receiving the blood in a vessel. Ib. I, 4 שלא בק׳ without the act of receiving the blood; a. fr.Gitt.62b שליח לק׳ one deputed by the woman to receive the letter of divorce in her behalf, v. הוֹלָכָה. Ib. אק׳ referring to the reception of the letter of divorce in her behalf; a. fr.Tosef.Kel.B. Mets.V, 10 בית ק׳ receptacle, v. קִיבּוּל. 2) tradition, traditional law; post-Mosaic Scriptures, opp. to תורה or תורת משה. R. Hash. 7a דבר זה מתורת … מדברי ק׳ למדנו this (that the months are counted from Nisan) we learned not from the Law of Moses, but from the words of tradition (historical accounts, ref. to Zech. 1:7; Esth. 2:16). Ib. 19a גדליה … דברי ק׳ הוא ודברי ק׳וכ׳ the account of Gedaliah, son of A., is traditional (historical, Jer. 41), and the words of tradition (post-Mosaic records) are as authoritative as the words of the Torah. Ḥag.10b דברי תורה מדברי ק׳וכ׳ we must derive no interpretation of Mosaic laws from analogies of expression in post-Mosaic books (e. g. Am. 5:25 as illustrating the sense of Ex. 5:1); B. Kam.2b; Nidd.23a. Y.Ḥall.I, 57b top ולמירין מן הק׳ can we derive a legal rule from a post-Mosaic book (Is. 28:25)?Gen. R. s. 7 ומן הק׳ אתה מלקני wilt thou condemn me to lashes on an inference from a post-Mosaic book?; Tanḥ. Ḥuck. 6; a. fr.Ber.62a, v. קִבְלָא II.(In later Hebrew ק׳ Kabbalah, mystic lore.

קַבָּלָהI f. (קָבַל I) 1) receiving, acceptance. Pesik. R. s. 44 קַבָּלַת שבים the reception (in grace) of the repentant. Zeb.13a וק׳ מי פסלה does the receiving (of the sacrificial blood by a non-priest) make the sacrifice unfit? Ib. קבלת הרם receiving the blood in a vessel. Ib. I, 4 שלא בק׳ without the act of receiving the blood; a. fr.Gitt.62b שליח לק׳ one deputed by the woman to receive the letter of divorce in her behalf, v. הוֹלָכָה. Ib. אק׳ referring to the reception of the letter of divorce in her behalf; a. fr.Tosef.Kel.B. Mets.V, 10 בית ק׳ receptacle, v. קִיבּוּל. 2) tradition, traditional law; post-Mosaic Scriptures, opp. to תורה or תורת משה. R. Hash. 7a דבר זה מתורת … מדברי ק׳ למדנו this (that the months are counted from Nisan) we learned not from the Law of Moses, but from the words of tradition (historical accounts, ref. to Zech. 1:7; Esth. 2:16). Ib. 19a גדליה … דברי ק׳ הוא ודברי ק׳וכ׳ the account of Gedaliah, son of A., is traditional (historical, Jer. 41), and the words of tradition (post-Mosaic records) are as authoritative as the words of the Torah. Ḥag.10b דברי תורה מדברי ק׳וכ׳ we must derive no interpretation of Mosaic laws from analogies of expression in post-Mosaic books (e. g. Am. 5:25 as illustrating the sense of Ex. 5:1); B. Kam.2b; Nidd.23a. Y.Ḥall.I, 57b top ולמירין מן הק׳ can we derive a legal rule from a post-Mosaic book (Is. 28:25)?Gen. R. s. 7 ומן הק׳ אתה מלקני wilt thou condemn me to lashes on an inference from a post-Mosaic book?; Tanḥ. Ḥuck. 6; a. fr.Ber.62a, v. קִבְלָא II.(In later Hebrew ק׳ Kabbalah, mystic lore.

קָבַעII (preced.) (to squeeze in, make a hole, 1) to insert, drive in; to fix. B. Bath.7b קְבַעוכ׳, v. מַסְמָר. Tanḥ. Bhaʿal. 15 (ref. to Koh. 12:11 משמרות) אם קָבַעְתָּ אותם כמ̇ס̇מ̇ר̇ בלבך הן מ̇ש̇מ̇ר̇ין אותך if thou hast driven them (the words of the Law) like a nail into thy heart, they will guard thee. Lev. R. s. 5 (ref. to Is. 22:16) אפי׳ איזה מסמר קבעת כאן what nail hast thou driven into it (to acquire ownership)? Tosef.Kel.B. Mets.X, 6 אע״פ שקְבָעָןוכ׳ (not שקבאן) although he fastened them with nails; a. fr.Part. pass. קָבוּעַ; f. קְבוּעָה Ib. צריך אדם … יתד ק׳וכ׳ a man ought to have a nail or a peg fixed in the burial ground so as to take possession and be sure to be buried in the designated place. Y.Maas. Sh. V, beg. 55d אבן ק׳ a stone affixed to the ground, stationary, opp. תלושה; a. fr.Trnsf. to fix, appoint, make permanent. Ber.6b כל הקוֹבֵעַ מקוםוכ׳ he who designates a certain place where to pray regularly; ib. 7b. Sabb.31b קָבַעְתָּוכ׳, v. עֵת. Meg.7a בתחלה קְבָעוּהָוכ׳ at first they instituted the feast of Purim for Shushan, and afterwards for the whole world. Ib. שלחה … קִבְעוּנִי לדורות Esther sent word to the scholars, Appoint my memory to be celebrated for all generations. Ab. III, 2 הקב״ה קובע לו שכר the Lord will determine his reward. Bets.20a בקשו לִקְבּוֹעַ הלכהוכ׳ they attempted (by vote) to establish the law in agreement with their opinion; Tosef.Ḥag.II, 11; a. fr.Part. pass. as ab. Tosef.Ab. Zar. I, 1 אידין הקְבוּעִין regular (annual) festivals. Ab. Zar.11b חמשה בתיע״ז ק׳ הן five idolatrous temples (and the fairs connected therewith) are permanent; expl. ib. לעולם חדיראוכ׳ permanent, regular, and all the year through B. Bath. l. c. הלכות קְבוּעוֹת הן they are established laws; a. fr. 2) (denom. of קֶבַע) to impart the character of a regular appointed meal. Bets.34b שבת מהו שתִּקְבַּע מוקצה למעשר does the Sabbath give, to fruit not yet ready for regular use, the character of an appointed meal with reference to the duty of tithing (so that you dare not eat of them on the Sabbath even as a luncheon, אכילת עראי)? Ib. שבת קוֹבַעַתוכ׳ the Sabbath gives that character, whether the food you partake of be sufficiently ready for consumption or not. Pes.105a כשם שהשבת … קובעת לקידוש as the Sabbath makes every meal an appointed one with regard to tithes, so does it with reference to Ḳiddush (that you dare not taste anything before reciting the Ḳiddush, v. קִידּוּש). Ib. קָבְעָה להבדלה the exit of the Sabbath makes every meal an appointed one as regards the Habdalah (v. הַבְדָּלָה); a. fr. Pl. קִבֵּעַ to wedge in, set. Sabb.67b המְקַבַּעַת Rashi Var., v. בָּקַע.Part. pass. מְקוּבַּע; f. מְקוּבַּעַת. Num. R. s. 12 כעטרה הזאת שמק׳ באבניםוכ׳ like the royal crown which is beset with precious stones and pearls. Nif. נִקְבַּע to be appointed, established. Tosef.Hag.II, 11 נִקְבְּעָה הלכה כדבריוכ׳ the law was established (by vote) in accordance with the opinion of ; (Bets.20b וקבעווכ׳). Y.Yoma V, beg.42b שאין … נִקְבָּעִין אלאוכ׳ congregational sacrifices are designated as such only by the act of slaughtering. Ḥall. IV, 11 שלא יִקָּבַע הדבר חובה that this usage may not become an established obligation; a. e.

קָבַעII (preced.) (to squeeze in, make a hole, 1) to insert, drive in; to fix. B. Bath.7b קְבַעוכ׳, v. מַסְמָר. Tanḥ. Bhaʿal. 15 (ref. to Koh. 12:11 משמרות) אם קָבַעְתָּ אותם כמ̇ס̇מ̇ר̇ בלבך הן מ̇ש̇מ̇ר̇ין אותך if thou hast driven them (the words of the Law) like a nail into thy heart, they will guard thee. Lev. R. s. 5 (ref. to Is. 22:16) אפי׳ איזה מסמר קבעת כאן what nail hast thou driven into it (to acquire ownership)? Tosef.Kel.B. Mets.X, 6 אע״פ שקְבָעָןוכ׳ (not שקבאן) although he fastened them with nails; a. fr.Part. pass. קָבוּעַ; f. קְבוּעָה Ib. צריך אדם … יתד ק׳וכ׳ a man ought to have a nail or a peg fixed in the burial ground so as to take possession and be sure to be buried in the designated place. Y.Maas. Sh. V, beg. 55d אבן ק׳ a stone affixed to the ground, stationary, opp. תלושה; a. fr.Trnsf. to fix, appoint, make permanent. Ber.6b כל הקוֹבֵעַ מקוםוכ׳ he who designates a certain place where to pray regularly; ib. 7b. Sabb.31b קָבַעְתָּוכ׳, v. עֵת. Meg.7a בתחלה קְבָעוּהָוכ׳ at first they instituted the feast of Purim for Shushan, and afterwards for the whole world. Ib. שלחה … קִבְעוּנִי לדורות Esther sent word to the scholars, Appoint my memory to be celebrated for all generations. Ab. III, 2 הקב״ה קובע לו שכר the Lord will determine his reward. Bets.20a בקשו לִקְבּוֹעַ הלכהוכ׳ they attempted (by vote) to establish the law in agreement with their opinion; Tosef.Ḥag.II, 11; a. fr.Part. pass. as ab. Tosef.Ab. Zar. I, 1 אידין הקְבוּעִין regular (annual) festivals. Ab. Zar.11b חמשה בתיע״ז ק׳ הן five idolatrous temples (and the fairs connected therewith) are permanent; expl. ib. לעולם חדיראוכ׳ permanent, regular, and all the year through B. Bath. l. c. הלכות קְבוּעוֹת הן they are established laws; a. fr. 2) (denom. of קֶבַע) to impart the character of a regular appointed meal. Bets.34b שבת מהו שתִּקְבַּע מוקצה למעשר does the Sabbath give, to fruit not yet ready for regular use, the character of an appointed meal with reference to the duty of tithing (so that you dare not eat of them on the Sabbath even as a luncheon, אכילת עראי)? Ib. שבת קוֹבַעַתוכ׳ the Sabbath gives that character, whether the food you partake of be sufficiently ready for consumption or not. Pes.105a כשם שהשבת … קובעת לקידוש as the Sabbath makes every meal an appointed one with regard to tithes, so does it with reference to Ḳiddush (that you dare not taste anything before reciting the Ḳiddush, v. קִידּוּש). Ib. קָבְעָה להבדלה the exit of the Sabbath makes every meal an appointed one as regards the Habdalah (v. הַבְדָּלָה); a. fr. Pl. קִבֵּעַ to wedge in, set. Sabb.67b המְקַבַּעַת Rashi Var., v. בָּקַע.Part. pass. מְקוּבַּע; f. מְקוּבַּעַת. Num. R. s. 12 כעטרה הזאת שמק׳ באבניםוכ׳ like the royal crown which is beset with precious stones and pearls. Nif. נִקְבַּע to be appointed, established. Tosef.Hag.II, 11 נִקְבְּעָה הלכה כדבריוכ׳ the law was established (by vote) in accordance with the opinion of ; (Bets.20b וקבעווכ׳). Y.Yoma V, beg.42b שאין … נִקְבָּעִין אלאוכ׳ congregational sacrifices are designated as such only by the act of slaughtering. Ḥall. IV, 11 שלא יִקָּבַע הדבר חובה that this usage may not become an established obligation; a. e.

שוּםII m. (preced.) 1) valuation, estimate. B. Kam.I, 3 ש׳ כסף, v. שָׁוֶה. Tosef.B. Mets.IX, 9 … את שוּמוִוכ׳ השם קמתו if one prizes (and buys) his neighbors standing corn as ten Cors of wheat, and it yields less or more, the seller has to deliver the estimated quantity (no more nor less); Rabbi Judah says, עשה בפחות נותן לו את שומווכ׳ if it yielded less, he has to deliver the estimated quantity, if more, he has to deliver whatever it yielded; a. fr.Esp. the description and valuation of seized property and its advertisement for public sale. Arakh.VI, 1 ש׳ היתומים שלשים יום the advertisement of orphans property must be made thirty days in succession (before the sale); Tosef. ib. IV, 1. Tosef.Keth.XI, 2; B. Bath. 107a שלשה שירדו לש׳וכ׳ if of three experts called to appraise seized property, one says, it is worth a Maneh ; a. fr. 2) appraised goods brought into marriage by the wife. Keth.VI, 3 (66a) פסקה … וכנגד הש׳וכ׳ if she promises to bring him a thousand Denars, he must obligate himself for fifteen Maneh (as her jointure); but for appraised goods brought to him, he obligates himself for one fifth less than the appraised value. Ib. ש׳ במנה ושוה מנהוכ׳ (Y. ed. ש׳ מנה) if the agreement reads, ‘the goods are charged to the husband for one Maneh and worth a Maneh, he can claim only one Manehs worth of goods; ש׳ במנה היאוכ׳ but if it reads merely, ‘the goods are charged for one Maneh, she must bring in the value of thirty-one Selaim and one Denar (Tosaf.; differ. in Rashi). Tosef. ib. VI, 6 מקום … מן הש׳וכ׳ where the usage is not to charge the husband less than the appraised value ; a. fr. 3) (Chaldaism) name, title; לְשוּם in the name of, for the sake of, for the purpose of, in the capacity of. Gitt. IV, 4 עבד … אם לש׳ עבדוכ׳ if a slave was taken captive, and some one redeemed him: if he redeemed him as a slave, he may be held as a slave (of his redeemer), if as a freed man Ib. III, 1 כל גט שנכתב שלא לש׳ אשה a letter of divorce not written with the intention to be used for a special woman. Ib. VIII, 5 כתב לש׳ מלכות אחרת if a letter of divorce is dated in the name of a strange government; (Bab. ed. 79b שאינה הוגנת, v. הוּגָּן). Yeb.24b איש שנתגייר לש׳ אשה a man that embraced the Jewish religion for the sake of a woman; לש׳ שולחן מלכים for the sake of the royal table (v. שוּלְחָן); לש׳ עבדי שלמה for the sake of being one of Solomons servants; a. v. fr.(Ib. 47b לשֵׁם שפחות in her capacity as a slave; לשם שחרור with the purpose of making her a freed woman; a. fr.מִשּׁוּם a) in the name of. Maas. Sh. III, 6 ר״ש … מש׳ר׳ יוסי R. S. ben J. says in behalf of R. José (quoting R. J. as author). Eduy. VIII, 5; a. v. fr.b) because of, as coming under the category of; for the sake of ( preventing). Bets.2b, a. fr. גזדה מש׳, v. גְּזֵרָה. Sabb.17b מש׳ שמנן, v. גָּזַר. Ab. Zar.26a, a. fr. מש׳ איבה, v. אֵיבָה. Sabb.70b כלום פריש … מש׳ מלאכית … מש׳ שבת does any one abstain from doing a thing on the Sabbath for any reason but because of the prohibition of labors, and does one abstain from any labor for any reason, but because of the Sabbath? Ib. 73b חייב מש׳ נוטע is guilty, because the act comes under the category of planting. Kil. I, 9 אינו חושש לא מש׳ כלאיםוכ׳ he need not hesitate to use it either on the ground of forbidden mixture, or on the ground of the Sabbatical year (in which planting is forbidden), or because it is subject to tithes. Ib. IX, 8 אין אפור מש׳וכ׳ nothing is forbidden as mixture of wool and linen unless it is spun ; a. v. fr.Ber.5b מש׳ תורה דלאוכ׳ (dost thou weep) on account of the Law, that thou hast not attained much?; או מש׳ מזוני or on account of thy support (that thou art poor)?משום שֶׁ־, (Chald.) מש׳ דְּ־; על שום שֶׁ־, (Chald.) על ש׳ ד־ because. Pes.X, 5 פסח על ש׳ שפסחוכ׳ the Passover sacrifice is eaten, because the Lord passed over Y.Naz.II, beg.51d מש׳ שהוציאוכ׳ because he uttered the word nazir. Keth.63b מש׳ דרב זבידוכ׳ because Rab Zebid is a great man ; a. v. fr.