except+for

שִׁיּוּר, שִׁיּיוּרm. (שִׁיֵּיר) remnant, survival; residuary; leaving unmentioned, omission. Y.Ter.V, 43c bot. אין כן ש׳ there would be no surplus (for taking Ḥallah); (prob. to be read: שִׁיעוּר). Ker.II, 5 כל העריות … ומה ש׳ all forbidden connections are specialized in the Law, and what is left?; Bab. ed. (11a) וש׳ אין לנווכ׳ and nothing is left over (for deriving from the text by implication) except (ib. Gemara משוייר לנו). B. Bath. 150a עשו מטלטלין ש׳ אצל עבד as regards a slave, the scholars have declared movable chattel to be a legal residuary, i. e. if a man bequeathed to his slave all his property except one portion of chattel, he is not free (because a slave may be classed with movable chattel); ולא … ש׳ אצל כתובה but in the case of a wifes jointure movables are not a legal residuary, i. e. if one bequeaths to his sons all he owns, and to his wife one small object, and she accepts that gift, she has not forfeited her jointure. Ib. b ובכולהו מטלטלי הוי ש׳וכ׳ and in all these cases, movables are a residuary (causing forfeiture), except ; a. e.Pl. שִׁיּוּרִים, שִׁיּוּרִין, שִׁיּיוּ׳. Num. R. s. 1921> אותם ש׳ שיצאווכ׳ (ed. Wil. שיירות) those survivors that had come out of Egypt, and over whom death had been decreed. Y.Sabb.III, beg.5c שיזריוכ׳ prob. to be read: שִׁיּוּרֵי the remnants of dry twigs (that had been used as fuel).V. שְׁיָיר.

שִׁיּוּר, שִׁיּיוּרm. (שִׁיֵּיר) remnant, survival; residuary; leaving unmentioned, omission. Y.Ter.V, 43c bot. אין כן ש׳ there would be no surplus (for taking Ḥallah); (prob. to be read: שִׁיעוּר). Ker.II, 5 כל העריות … ומה ש׳ all forbidden connections are specialized in the Law, and what is left?; Bab. ed. (11a) וש׳ אין לנווכ׳ and nothing is left over (for deriving from the text by implication) except (ib. Gemara משוייר לנו). B. Bath. 150a עשו מטלטלין ש׳ אצל עבד as regards a slave, the scholars have declared movable chattel to be a legal residuary, i. e. if a man bequeathed to his slave all his property except one portion of chattel, he is not free (because a slave may be classed with movable chattel); ולא … ש׳ אצל כתובה but in the case of a wifes jointure movables are not a legal residuary, i. e. if one bequeaths to his sons all he owns, and to his wife one small object, and she accepts that gift, she has not forfeited her jointure. Ib. b ובכולהו מטלטלי הוי ש׳וכ׳ and in all these cases, movables are a residuary (causing forfeiture), except ; a. e.Pl. שִׁיּוּרִים, שִׁיּוּרִין, שִׁיּיוּ׳. Num. R. s. 1921> אותם ש׳ שיצאווכ׳ (ed. Wil. שיירות) those survivors that had come out of Egypt, and over whom death had been decreed. Y.Sabb.III, beg.5c שיזריוכ׳ prob. to be read: שִׁיּוּרֵי the remnants of dry twigs (that had been used as fuel).V. שְׁיָיר.

פני, פָּנָה(b. h.) 1) to turn (ones face). Yoma 17b, a. e. שאתה פוֹנֶה, v. פִּינָּה. Y.Ab. Zar. III, 42b sq. (ref. to Lev. 19:4) אל תִּפְנֶה לעובדן do not turn thy face to them to worship them; אל תפנה לראותן ממש it is meant literally, do not turn thy face to look at them; Sifra Kdosh. beg. אל תפנה לראותם וַדַּיי. Ib. תחלתם אלילים הם אם פּוֹנֶה את אחריהןוכ׳ at first they are ‘nothings, but if thou turnest after them, thou wilt make them (thy) gods; Yalk. Lev. 604. Ib.; Sabb.149a (ref. to Lev. l. c.) אל תִּפְנוּ אֶל מדעתכם turn not to the creation of your fancy (Rashi; anoth. interpret., v. infra); a. v. fr. 2) to turn around, go away. Lam. R. to I, 1 כיון ששתה ופ׳ לילך (מעשה) רבתי when he had drunk and turned to go away. Gen. R. s. 68 יצא משם פ׳ זיוה פ׳ הדרה when he (the righteous) goes away from a place, its splendor is gone, its glory is gone; Ruth R. to I, 7. Sifra Kdosh., ch. VIII, Par. 4, a. e. (ref. to ונתתי את פני, Lev. 20:6; cmp. פְּנַאי) פּוֹנֶה אני מכלוכ׳, v. עֵסֶק. Midr. Prov. to 16:11 לִפְנוֹת היום when the day was going away (towards evening); a. v. fr. 3) (act. verb) to turn, pervert. Cant. R. to VII, 9 (play on אח̇ש̇ד̇רפ̇נ̇יא, Dan. 3:2) אלו ארכונות שהן נש̇ח̇ד̇ין ופ̇וני̇ן דיןוכ׳ (not נחשדין) those are the officers that are bribed and turn justice in any direction; ib. שמה̇ד̇ר̇ין פ̇נ̇ים ופ̇ונ̇ין דין who respect persons and pervert justice; a. fr. 4) to turn aside, go out, (euphem.) to ease ones self. Y.Sot.I, 16d אם יִפְנֶה אחר מהן לצורכו if one of them goes out for a human need. Toh. X, 2 ופוֹנִים (Ber.62a ונִפְנִין, Nif.). 5) to vacate (v. infra); to free, release. Pesik. R. s. 42 הספינה … ולא תטריח עליה לִפְנוֹתָהּ (not הטריח) thy friends ship has been seized (for public service), and wilt thou not take pains to release it? ועכשיו של אחרים הוא פוֹנֶה ושלו אינה נפנית and now he releases other mens ships, and shall not his be released.?Part. pass. פָּנוּי; f. פְּנוּיָה vacant, empty, free. Ber.43a אין בית הבליעה פ׳ his œsophagus is not free (which makes speaking dangerous). Y.Kil.III, beg.28c אי אפשר … נקב אחד פ׳וכ׳ it is not possible that there should not be one cavity free for planting ; Y.Sabb.IX, 11d bot. אפשר … פניי (corr. acc.). Num. R. s. 14 והיה הבית פ׳ and the house was empty (none at home); a. fr.V. פָּנוּי. Pi. פִּינָּה 1) to empty, remove, transfer. Sabb.III, 5 המיחם שפִּינָּהוּוכ׳ in the kettle which one has emptied (or: which one has removed from the oven) ; ib. 41a המיחם שפ׳ ממנו מיםוכ׳ in the kettle out of which one has removed the hot water. Ib. XVIII, 1 מְפַנִּיןאפי׳וכ׳ you may clear away (on the Sabbath) even four or five piles … to make room for guests. Y.Gitt.VIII, 49d top אם … איש מְפַנֶּה if the court belongs to the wife, the husband (after divorce) must vacate it, ושל איש אשה מְפַנָּה and if it belongs to the husband, the wife must vacate it; מי מפנה מפני מי which of them must vacate it for the other? Taan.21a בקשו תלמידיו לפַנּוֹת אתוכ׳ his disciples wanted to move his bed first and then his furniture; פַּנּוּ את הכליםוכ׳ move the furniture first. Ab. III, 4 מפנה לבו לבטלה empties his heart (of serious thoughts to make room) for frivolous subjects. Sabb.149a (ref. to Lev. 19:4, v. supra) אל תְּפַנוּ אֵל מדעתכם do not remove God from your minds (to make room for idols). B. Kam.81b מְפַנֵּיהוּ לשדהוכ׳ he must remove the corpse to Y.Maasr.II, 49d רוצה אדם לפנות עסקיווכ׳ (ed. Krot. רוצה הוא אדם לפנע; ed. Zyt. לפלה, corr. acc.) a man is anxious to dispose of his goods in the first place he strikes ; a. fr. 2) to free, acquit. Tanḥ. Vayikra 6 פ׳ לקרתני ולבן פלטריןוכ׳ he acquitted the commoner, but convicted the courtier. Ib. לקרתני פּנִּיתִיוכ׳ I acquitted the commoner, because he knows not the royal customs; a. fr. Nif. נִפְנֶה 1) to turn. Midr. Till. to Ps. 18:5 נִפְנֵיתִי לכאןוכ׳ I turned in all directions, and there is no redeemer but thee; Yalk. Sam. 157; a. e. 2) to be removed, to die. Gen. R. s. 98 שהיה נ׳ מן העולם who was going to die. Tosef.Par.III (II), 8 נ׳ בני my son is dead (v. infra); a. e. 3) to be free, at leisure. Ib. לכשאֶפָּנֶה לך when I shall have leisure for thee, i. e. I shall take revenge on thee, when opportunity offers; אמר לו כשתִּפָּנֶה said he to him, when thou shalt be at leisure (or when thou shalt be dead, v. supra); ib. (Vers. of R. S. to Par. III, 8) לא נ׳ בני שהעריב שמשו my son has found no leisure (to take revenge), for his sun has set (he is dead). Ab. II, 4 אל תאמר לכשאפנה אשנה שמא לא תפנה say not, when I shall be at leisure, I will study; may be thou wilt never find leisure; a. fr. 4) to ease ones self. Sabb.82a הנצרך לִפָּנוֹת ואינו נפנה (Alf. להִפָּנוֹת) he who feels the want of easing himself, and is not relieved; ib. הנצרך ליפנות ואינו יכול ליפנות. Ber.62a ונִפְנִין, v. supra; a. fr. 5) to be released. Pesik. R. l. c., v. supra. Hif. הִפְנָה to vacate.Part. pass. מוּפְנֶה a) free, disengaged, single. Yeb.III, 5 שלשה אחין … ואחד מ׳ three brothera two of whom were married to two sisters, and one is free (unmarried or married to one who is a stranger to his brothers wives); Y. ib. III, 4d top; a. e.b) (dialectical exegesis) free for interpretation, unnecessary for the plain sense or context. Nidd.22b וייצר מ׳ משני צדדין מ׳ … ומ׳ גבי בהמה vayitser is free for interpretation on both sides, it is free with regard to man (Gen. 2:7, because mans creation is mentioned in ויברא, ib. 1:27), and free with regard to beasts (ib. 2:19, their creation being stated in ויעש, ib. 1:25). Ib. כל גזירה שוה שאינה מוּפְנָה כל עיקרוכ׳ analogous words which are not entirely free (in both texts) cannot be made the basis for interpretation as gzerah shavah (v. גְּזֵרָה). Ib. מ׳ מצד אחד free in one of the texts; Sabb.64a; a. fr. Hithpa. הִתְפַּנָּה 1) to be vacated, cleared, removed. Y.Naz.IX, 57d bot. כל הקברות מִתְפַּנִּיןוכ׳ all graves may be vacated (transferred), except ; Treat. Smaḥ. ch. XIV. 2) to be released. Pesik. R. l. c. כדי הוא (ש) תִּיתְפּנֶּה he deserves it to have his ship released (ed. Prag כדי הוא שיִתְפַּנֶּה he deserves to be released).

פני, פָּנָה(b. h.) 1) to turn (ones face). Yoma 17b, a. e. שאתה פוֹנֶה, v. פִּינָּה. Y.Ab. Zar. III, 42b sq. (ref. to Lev. 19:4) אל תִּפְנֶה לעובדן do not turn thy face to them to worship them; אל תפנה לראותן ממש it is meant literally, do not turn thy face to look at them; Sifra Kdosh. beg. אל תפנה לראותם וַדַּיי. Ib. תחלתם אלילים הם אם פּוֹנֶה את אחריהןוכ׳ at first they are ‘nothings, but if thou turnest after them, thou wilt make them (thy) gods; Yalk. Lev. 604. Ib.; Sabb.149a (ref. to Lev. l. c.) אל תִּפְנוּ אֶל מדעתכם turn not to the creation of your fancy (Rashi; anoth. interpret., v. infra); a. v. fr. 2) to turn around, go away. Lam. R. to I, 1 כיון ששתה ופ׳ לילך (מעשה) רבתי when he had drunk and turned to go away. Gen. R. s. 68 יצא משם פ׳ זיוה פ׳ הדרה when he (the righteous) goes away from a place, its splendor is gone, its glory is gone; Ruth R. to I, 7. Sifra Kdosh., ch. VIII, Par. 4, a. e. (ref. to ונתתי את פני, Lev. 20:6; cmp. פְּנַאי) פּוֹנֶה אני מכלוכ׳, v. עֵסֶק. Midr. Prov. to 16:11 לִפְנוֹת היום when the day was going away (towards evening); a. v. fr. 3) (act. verb) to turn, pervert. Cant. R. to VII, 9 (play on אח̇ש̇ד̇רפ̇נ̇יא, Dan. 3:2) אלו ארכונות שהן נש̇ח̇ד̇ין ופ̇וני̇ן דיןוכ׳ (not נחשדין) those are the officers that are bribed and turn justice in any direction; ib. שמה̇ד̇ר̇ין פ̇נ̇ים ופ̇ונ̇ין דין who respect persons and pervert justice; a. fr. 4) to turn aside, go out, (euphem.) to ease ones self. Y.Sot.I, 16d אם יִפְנֶה אחר מהן לצורכו if one of them goes out for a human need. Toh. X, 2 ופוֹנִים (Ber.62a ונִפְנִין, Nif.). 5) to vacate (v. infra); to free, release. Pesik. R. s. 42 הספינה … ולא תטריח עליה לִפְנוֹתָהּ (not הטריח) thy friends ship has been seized (for public service), and wilt thou not take pains to release it? ועכשיו של אחרים הוא פוֹנֶה ושלו אינה נפנית and now he releases other mens ships, and shall not his be released.?Part. pass. פָּנוּי; f. פְּנוּיָה vacant, empty, free. Ber.43a אין בית הבליעה פ׳ his œsophagus is not free (which makes speaking dangerous). Y.Kil.III, beg.28c אי אפשר … נקב אחד פ׳וכ׳ it is not possible that there should not be one cavity free for planting ; Y.Sabb.IX, 11d bot. אפשר … פניי (corr. acc.). Num. R. s. 14 והיה הבית פ׳ and the house was empty (none at home); a. fr.V. פָּנוּי. Pi. פִּינָּה 1) to empty, remove, transfer. Sabb.III, 5 המיחם שפִּינָּהוּוכ׳ in the kettle which one has emptied (or: which one has removed from the oven) ; ib. 41a המיחם שפ׳ ממנו מיםוכ׳ in the kettle out of which one has removed the hot water. Ib. XVIII, 1 מְפַנִּיןאפי׳וכ׳ you may clear away (on the Sabbath) even four or five piles … to make room for guests. Y.Gitt.VIII, 49d top אם … איש מְפַנֶּה if the court belongs to the wife, the husband (after divorce) must vacate it, ושל איש אשה מְפַנָּה and if it belongs to the husband, the wife must vacate it; מי מפנה מפני מי which of them must vacate it for the other? Taan.21a בקשו תלמידיו לפַנּוֹת אתוכ׳ his disciples wanted to move his bed first and then his furniture; פַּנּוּ את הכליםוכ׳ move the furniture first. Ab. III, 4 מפנה לבו לבטלה empties his heart (of serious thoughts to make room) for frivolous subjects. Sabb.149a (ref. to Lev. 19:4, v. supra) אל תְּפַנוּ אֵל מדעתכם do not remove God from your minds (to make room for idols). B. Kam.81b מְפַנֵּיהוּ לשדהוכ׳ he must remove the corpse to Y.Maasr.II, 49d רוצה אדם לפנות עסקיווכ׳ (ed. Krot. רוצה הוא אדם לפנע; ed. Zyt. לפלה, corr. acc.) a man is anxious to dispose of his goods in the first place he strikes ; a. fr. 2) to free, acquit. Tanḥ. Vayikra 6 פ׳ לקרתני ולבן פלטריןוכ׳ he acquitted the commoner, but convicted the courtier. Ib. לקרתני פּנִּיתִיוכ׳ I acquitted the commoner, because he knows not the royal customs; a. fr. Nif. נִפְנֶה 1) to turn. Midr. Till. to Ps. 18:5 נִפְנֵיתִי לכאןוכ׳ I turned in all directions, and there is no redeemer but thee; Yalk. Sam. 157; a. e. 2) to be removed, to die. Gen. R. s. 98 שהיה נ׳ מן העולם who was going to die. Tosef.Par.III (II), 8 נ׳ בני my son is dead (v. infra); a. e. 3) to be free, at leisure. Ib. לכשאֶפָּנֶה לך when I shall have leisure for thee, i. e. I shall take revenge on thee, when opportunity offers; אמר לו כשתִּפָּנֶה said he to him, when thou shalt be at leisure (or when thou shalt be dead, v. supra); ib. (Vers. of R. S. to Par. III, 8) לא נ׳ בני שהעריב שמשו my son has found no leisure (to take revenge), for his sun has set (he is dead). Ab. II, 4 אל תאמר לכשאפנה אשנה שמא לא תפנה say not, when I shall be at leisure, I will study; may be thou wilt never find leisure; a. fr. 4) to ease ones self. Sabb.82a הנצרך לִפָּנוֹת ואינו נפנה (Alf. להִפָּנוֹת) he who feels the want of easing himself, and is not relieved; ib. הנצרך ליפנות ואינו יכול ליפנות. Ber.62a ונִפְנִין, v. supra; a. fr. 5) to be released. Pesik. R. l. c., v. supra. Hif. הִפְנָה to vacate.Part. pass. מוּפְנֶה a) free, disengaged, single. Yeb.III, 5 שלשה אחין … ואחד מ׳ three brothera two of whom were married to two sisters, and one is free (unmarried or married to one who is a stranger to his brothers wives); Y. ib. III, 4d top; a. e.b) (dialectical exegesis) free for interpretation, unnecessary for the plain sense or context. Nidd.22b וייצר מ׳ משני צדדין מ׳ … ומ׳ גבי בהמה vayitser is free for interpretation on both sides, it is free with regard to man (Gen. 2:7, because mans creation is mentioned in ויברא, ib. 1:27), and free with regard to beasts (ib. 2:19, their creation being stated in ויעש, ib. 1:25). Ib. כל גזירה שוה שאינה מוּפְנָה כל עיקרוכ׳ analogous words which are not entirely free (in both texts) cannot be made the basis for interpretation as gzerah shavah (v. גְּזֵרָה). Ib. מ׳ מצד אחד free in one of the texts; Sabb.64a; a. fr. Hithpa. הִתְפַּנָּה 1) to be vacated, cleared, removed. Y.Naz.IX, 57d bot. כל הקברות מִתְפַּנִּיןוכ׳ all graves may be vacated (transferred), except ; Treat. Smaḥ. ch. XIV. 2) to be released. Pesik. R. l. c. כדי הוא (ש) תִּיתְפּנֶּה he deserves it to have his ship released (ed. Prag כדי הוא שיִתְפַּנֶּה he deserves to be released).

פני, פָּנָה(b. h.) 1) to turn (ones face). Yoma 17b, a. e. שאתה פוֹנֶה, v. פִּינָּה. Y.Ab. Zar. III, 42b sq. (ref. to Lev. 19:4) אל תִּפְנֶה לעובדן do not turn thy face to them to worship them; אל תפנה לראותן ממש it is meant literally, do not turn thy face to look at them; Sifra Kdosh. beg. אל תפנה לראותם וַדַּיי. Ib. תחלתם אלילים הם אם פּוֹנֶה את אחריהןוכ׳ at first they are ‘nothings, but if thou turnest after them, thou wilt make them (thy) gods; Yalk. Lev. 604. Ib.; Sabb.149a (ref. to Lev. l. c.) אל תִּפְנוּ אֶל מדעתכם turn not to the creation of your fancy (Rashi; anoth. interpret., v. infra); a. v. fr. 2) to turn around, go away. Lam. R. to I, 1 כיון ששתה ופ׳ לילך (מעשה) רבתי when he had drunk and turned to go away. Gen. R. s. 68 יצא משם פ׳ זיוה פ׳ הדרה when he (the righteous) goes away from a place, its splendor is gone, its glory is gone; Ruth R. to I, 7. Sifra Kdosh., ch. VIII, Par. 4, a. e. (ref. to ונתתי את פני, Lev. 20:6; cmp. פְּנַאי) פּוֹנֶה אני מכלוכ׳, v. עֵסֶק. Midr. Prov. to 16:11 לִפְנוֹת היום when the day was going away (towards evening); a. v. fr. 3) (act. verb) to turn, pervert. Cant. R. to VII, 9 (play on אח̇ש̇ד̇רפ̇נ̇יא, Dan. 3:2) אלו ארכונות שהן נש̇ח̇ד̇ין ופ̇וני̇ן דיןוכ׳ (not נחשדין) those are the officers that are bribed and turn justice in any direction; ib. שמה̇ד̇ר̇ין פ̇נ̇ים ופ̇ונ̇ין דין who respect persons and pervert justice; a. fr. 4) to turn aside, go out, (euphem.) to ease ones self. Y.Sot.I, 16d אם יִפְנֶה אחר מהן לצורכו if one of them goes out for a human need. Toh. X, 2 ופוֹנִים (Ber.62a ונִפְנִין, Nif.). 5) to vacate (v. infra); to free, release. Pesik. R. s. 42 הספינה … ולא תטריח עליה לִפְנוֹתָהּ (not הטריח) thy friends ship has been seized (for public service), and wilt thou not take pains to release it? ועכשיו של אחרים הוא פוֹנֶה ושלו אינה נפנית and now he releases other mens ships, and shall not his be released.?Part. pass. פָּנוּי; f. פְּנוּיָה vacant, empty, free. Ber.43a אין בית הבליעה פ׳ his œsophagus is not free (which makes speaking dangerous). Y.Kil.III, beg.28c אי אפשר … נקב אחד פ׳וכ׳ it is not possible that there should not be one cavity free for planting ; Y.Sabb.IX, 11d bot. אפשר … פניי (corr. acc.). Num. R. s. 14 והיה הבית פ׳ and the house was empty (none at home); a. fr.V. פָּנוּי. Pi. פִּינָּה 1) to empty, remove, transfer. Sabb.III, 5 המיחם שפִּינָּהוּוכ׳ in the kettle which one has emptied (or: which one has removed from the oven) ; ib. 41a המיחם שפ׳ ממנו מיםוכ׳ in the kettle out of which one has removed the hot water. Ib. XVIII, 1 מְפַנִּיןאפי׳וכ׳ you may clear away (on the Sabbath) even four or five piles … to make room for guests. Y.Gitt.VIII, 49d top אם … איש מְפַנֶּה if the court belongs to the wife, the husband (after divorce) must vacate it, ושל איש אשה מְפַנָּה and if it belongs to the husband, the wife must vacate it; מי מפנה מפני מי which of them must vacate it for the other? Taan.21a בקשו תלמידיו לפַנּוֹת אתוכ׳ his disciples wanted to move his bed first and then his furniture; פַּנּוּ את הכליםוכ׳ move the furniture first. Ab. III, 4 מפנה לבו לבטלה empties his heart (of serious thoughts to make room) for frivolous subjects. Sabb.149a (ref. to Lev. 19:4, v. supra) אל תְּפַנוּ אֵל מדעתכם do not remove God from your minds (to make room for idols). B. Kam.81b מְפַנֵּיהוּ לשדהוכ׳ he must remove the corpse to Y.Maasr.II, 49d רוצה אדם לפנות עסקיווכ׳ (ed. Krot. רוצה הוא אדם לפנע; ed. Zyt. לפלה, corr. acc.) a man is anxious to dispose of his goods in the first place he strikes ; a. fr. 2) to free, acquit. Tanḥ. Vayikra 6 פ׳ לקרתני ולבן פלטריןוכ׳ he acquitted the commoner, but convicted the courtier. Ib. לקרתני פּנִּיתִיוכ׳ I acquitted the commoner, because he knows not the royal customs; a. fr. Nif. נִפְנֶה 1) to turn. Midr. Till. to Ps. 18:5 נִפְנֵיתִי לכאןוכ׳ I turned in all directions, and there is no redeemer but thee; Yalk. Sam. 157; a. e. 2) to be removed, to die. Gen. R. s. 98 שהיה נ׳ מן העולם who was going to die. Tosef.Par.III (II), 8 נ׳ בני my son is dead (v. infra); a. e. 3) to be free, at leisure. Ib. לכשאֶפָּנֶה לך when I shall have leisure for thee, i. e. I shall take revenge on thee, when opportunity offers; אמר לו כשתִּפָּנֶה said he to him, when thou shalt be at leisure (or when thou shalt be dead, v. supra); ib. (Vers. of R. S. to Par. III, 8) לא נ׳ בני שהעריב שמשו my son has found no leisure (to take revenge), for his sun has set (he is dead). Ab. II, 4 אל תאמר לכשאפנה אשנה שמא לא תפנה say not, when I shall be at leisure, I will study; may be thou wilt never find leisure; a. fr. 4) to ease ones self. Sabb.82a הנצרך לִפָּנוֹת ואינו נפנה (Alf. להִפָּנוֹת) he who feels the want of easing himself, and is not relieved; ib. הנצרך ליפנות ואינו יכול ליפנות. Ber.62a ונִפְנִין, v. supra; a. fr. 5) to be released. Pesik. R. l. c., v. supra. Hif. הִפְנָה to vacate.Part. pass. מוּפְנֶה a) free, disengaged, single. Yeb.III, 5 שלשה אחין … ואחד מ׳ three brothera two of whom were married to two sisters, and one is free (unmarried or married to one who is a stranger to his brothers wives); Y. ib. III, 4d top; a. e.b) (dialectical exegesis) free for interpretation, unnecessary for the plain sense or context. Nidd.22b וייצר מ׳ משני צדדין מ׳ … ומ׳ גבי בהמה vayitser is free for interpretation on both sides, it is free with regard to man (Gen. 2:7, because mans creation is mentioned in ויברא, ib. 1:27), and free with regard to beasts (ib. 2:19, their creation being stated in ויעש, ib. 1:25). Ib. כל גזירה שוה שאינה מוּפְנָה כל עיקרוכ׳ analogous words which are not entirely free (in both texts) cannot be made the basis for interpretation as gzerah shavah (v. גְּזֵרָה). Ib. מ׳ מצד אחד free in one of the texts; Sabb.64a; a. fr. Hithpa. הִתְפַּנָּה 1) to be vacated, cleared, removed. Y.Naz.IX, 57d bot. כל הקברות מִתְפַּנִּיןוכ׳ all graves may be vacated (transferred), except ; Treat. Smaḥ. ch. XIV. 2) to be released. Pesik. R. l. c. כדי הוא (ש) תִּיתְפּנֶּה he deserves it to have his ship released (ed. Prag כדי הוא שיִתְפַּנֶּה he deserves to be released).

פָּרַע(b. h.; cmp. פרם, פרס) 1) to tear, destroy; to loosen, disarrange; to neglect the hair. Pesik. R. s. 29-30-30 (ed. Fr. p. 139b>), v. רָפָא. Sot.III, 8 האיש פּוֹרֵעַ … פּוֹרַעַת, v. פָּרַם. Sifra Emor, ch. I, Par. 2 כדרך שבני אדם פּוֹרְעִיםוכ׳ in the same way that ordinary men (in mourning) neglect their hair and tear their garments; a. fr. 2) to uncover. Ib. (ref. to Lev. 21:10) (read:) אילו אמר ראש לא יפרע ובגד לא יפרוס יכול לא יִפְרַע ולא יפרום של סוטהת״ל ראשו if the text read, the head … and the garment …, I might have thought it meant, he shall not uncover the head, in the sense in which parʿa is used in connection with the faithless wife (Num. 5:18); v. Hor.12b. Pesik. Shor, p. 77a> פּוֹרְעִין את ראשיהםוכ׳ they uncovered their heads (when the royal proclamation was read, v. פְּרוֹסְטַנְמָא); Lev. R. s. 27 ופָרְעוּ אתוכ׳. Ib. לא הטרחתי … ולא פורעיןוכ׳ I have not put you to trouble, I have not ordered you to read the Shmʿa standing on your feet and uncovering your heads, but ‘when thou sittest (Deut. 6:7). Ḥull.91a פְּרַע להן ביה חשחיטה uncover the place of cutting for them (show them that the animal has been cut according to the ritual); a. e.Part. pass. פָּרוּעַ; f. פְּרוּעָה; pl. פְּרוּעִים, פְּרוּעִין; פְּרוּעוֹת. Cant. R. to VIII, 4 (ref. to פָּרֻעַ, Ex. 32:25) אין פ׳ אלא נקוב paruʿa means hollowed (made void); Num. R. s. 7 אין פ׳ אלא לשון צרוע paruʿa is a figurative expression for leprous (v. Lev. 13:45). Ib. פְּרוּעַ ראש, פְּרוּעֵי ראש bareheaded. Ib. s. 19 ונראו כאשה פ׳ and they appeared like a woman with uncovered head; a. fr.Trnsf. to uncover ones self for a human need. Yoma 77a (ref. to Ez. 8:16) שהיו פורעין עצמן והיו … כלפי מטה ( מטה euphem. for מעלה) they uncovered themselves and committed a nuisance towards heaven; Kidd.72b מפְרִיעִין Hif. Gen. R. s. 86 שהיה פורע עצמו לע״ז (Yalk. ib. 145 פוער), v. פּוֹטִינוֹס; a. e. 3) to uncover the corona, to split the membrane and pull it down. Sabb.XIX, 2. Num. R. s. 11; a. fr. 4) ( to solve a connection (Lat. solvo; cmp. לָוָה), a) to pay a debt. B. Bath.5a הקובע … פְּרַעְתִּיךָ בתוך זמניוכ׳ if a person fixes a time (in a note) for his neighbor, and the latter says, I have paid thee within the term assigned to me, he is disbelieved (he is not admitted to an oath); ולואי שיפרע בזמנו (for we say,) would that a man paid his debt when it is due! Ib. 6a כאומר לא פָּרַעְתִּי דמי, v. לָוָה; a. v. fr.Part. pass. as ab. Keth.19b אסור … שטר פ׳ בתוך ביחו a man should not keep a satisfied document of indebtedness in his house. Shebu.VII, 7 ועד אחד מעידה שחיא פ׳ and if there is one witness against her testifying that it (her dowry) has been paid. B. Bath. X, 7; a. fr.Gen. R. s. 78 (play on פ̇ר̇ת עלי עין, Gen. 49:22) עלי לִפְ֗ר̇ו̇עַ לך מן אותה העין it is for me to pay thee for that eye (for protecting thy mother from Esaus lustful eye); ib. s. 98 עלי לפרוע לך אותהוכ׳; Yalk. ib. 133 עלי לארוע אותו עין.b) פ׳ מן to settle with; to punish. Num. R. s. 11 לא פ׳ אלא יחידי … כשפ׳הקב״ה when the Lord punished the generation of the flood, he punished singlehanded (not through several angels). B. Mets.IV, 2 מי שפ׳ מאנשי … חוא עתיד להִפָּרַעוכ׳ he who punished the men of the generation of …, will punish him who does not stand by his word (although the court cannot compel him); Tosef. ib. III, 14; B. Mets.47b, sq. לִפָּרַעוכ׳. Ex. R. s. 10, beg. Cant. R. to VIII, 14 איןהקב״ה פורע מֵאוּמָּהוכ׳ the Lord punishes no nation here below before degrading its genius above; a. fr. Nif. נִפְרַע 1) to uncover ones self (for a human need). Ber.62a אין נִפְרָעִין מעומדוכ׳ you must not uncover yourself standing, but only after you are seated (Ms. F. יִפָּרַע עד שישב), v. Pi. 2) with מן, to collect payment from; trnsf. to call to account, punish. B. Bath.5b, a. e. הבא לִיפָּרַע … לא יִפָּרַע אלא בשבועה he who comes to collect from heirs, cannot collect except on oath. Shebu. l. c. הנִפְרַעַת שלא בפניו לא תִפָּרַע אלאוכ׳ she who claims (her dowry) in the husbands absence (suing the estate), can get it only on oath; וכן היתומים לא יִפָּרְעוּוכ׳ and so heirs cannot collect (from heirs) Ber. l. c. כשם שנִפְרָעִיןוכ׳, v. סַפְדָּן. B. Mets. l. c., v. supra. Sifra Aḥăré, ch. XII, Par. 9 אני דיין להִיפָּרֵעַוכ׳ I am the judge (having the power) to punish, and can be relied upon to pay reward; אני הוא שפרעתי … ועתיד לִיפָּרַעוכ׳ I am he that punished …, and that shall punish you ; a. fr. Pi. פֵּירַע 1) to disarrange, esp. to mutilate, unman. Sot.13b בא … ופֵירְעוֹ Gabriel came and unmanned him (used as play on פטיפ̇ר̇ע̇); Yalk. Gen. 145 בא … וסרסו ופֵרְעוֹ 2) to uncover. Y.Ber.IX, 14c top לא פי׳ עד שישב he did not uncover (himself), v. supra. Midr. Sam. ch. XXXII פֵּירְעָה את עצמהוכ׳ she uncovered herself and sat down &cPart. pass. מְפוֹרָע; f. מְפוֹרֵעַת. Ib. Ḥull.30a, a. e. שחיטה מפ׳ an open (gaping) cut. Hif. הִפְרִיעַ to uncover, v. supra.

פָּרַע(b. h.; cmp. פרם, פרס) 1) to tear, destroy; to loosen, disarrange; to neglect the hair. Pesik. R. s. 29-30-30 (ed. Fr. p. 139b>), v. רָפָא. Sot.III, 8 האיש פּוֹרֵעַ … פּוֹרַעַת, v. פָּרַם. Sifra Emor, ch. I, Par. 2 כדרך שבני אדם פּוֹרְעִיםוכ׳ in the same way that ordinary men (in mourning) neglect their hair and tear their garments; a. fr. 2) to uncover. Ib. (ref. to Lev. 21:10) (read:) אילו אמר ראש לא יפרע ובגד לא יפרוס יכול לא יִפְרַע ולא יפרום של סוטהת״ל ראשו if the text read, the head … and the garment …, I might have thought it meant, he shall not uncover the head, in the sense in which parʿa is used in connection with the faithless wife (Num. 5:18); v. Hor.12b. Pesik. Shor, p. 77a> פּוֹרְעִין את ראשיהםוכ׳ they uncovered their heads (when the royal proclamation was read, v. פְּרוֹסְטַנְמָא); Lev. R. s. 27 ופָרְעוּ אתוכ׳. Ib. לא הטרחתי … ולא פורעיןוכ׳ I have not put you to trouble, I have not ordered you to read the Shmʿa standing on your feet and uncovering your heads, but ‘when thou sittest (Deut. 6:7). Ḥull.91a פְּרַע להן ביה חשחיטה uncover the place of cutting for them (show them that the animal has been cut according to the ritual); a. e.Part. pass. פָּרוּעַ; f. פְּרוּעָה; pl. פְּרוּעִים, פְּרוּעִין; פְּרוּעוֹת. Cant. R. to VIII, 4 (ref. to פָּרֻעַ, Ex. 32:25) אין פ׳ אלא נקוב paruʿa means hollowed (made void); Num. R. s. 7 אין פ׳ אלא לשון צרוע paruʿa is a figurative expression for leprous (v. Lev. 13:45). Ib. פְּרוּעַ ראש, פְּרוּעֵי ראש bareheaded. Ib. s. 19 ונראו כאשה פ׳ and they appeared like a woman with uncovered head; a. fr.Trnsf. to uncover ones self for a human need. Yoma 77a (ref. to Ez. 8:16) שהיו פורעין עצמן והיו … כלפי מטה ( מטה euphem. for מעלה) they uncovered themselves and committed a nuisance towards heaven; Kidd.72b מפְרִיעִין Hif. Gen. R. s. 86 שהיה פורע עצמו לע״ז (Yalk. ib. 145 פוער), v. פּוֹטִינוֹס; a. e. 3) to uncover the corona, to split the membrane and pull it down. Sabb.XIX, 2. Num. R. s. 11; a. fr. 4) ( to solve a connection (Lat. solvo; cmp. לָוָה), a) to pay a debt. B. Bath.5a הקובע … פְּרַעְתִּיךָ בתוך זמניוכ׳ if a person fixes a time (in a note) for his neighbor, and the latter says, I have paid thee within the term assigned to me, he is disbelieved (he is not admitted to an oath); ולואי שיפרע בזמנו (for we say,) would that a man paid his debt when it is due! Ib. 6a כאומר לא פָּרַעְתִּי דמי, v. לָוָה; a. v. fr.Part. pass. as ab. Keth.19b אסור … שטר פ׳ בתוך ביחו a man should not keep a satisfied document of indebtedness in his house. Shebu.VII, 7 ועד אחד מעידה שחיא פ׳ and if there is one witness against her testifying that it (her dowry) has been paid. B. Bath. X, 7; a. fr.Gen. R. s. 78 (play on פ̇ר̇ת עלי עין, Gen. 49:22) עלי לִפְ֗ר̇ו̇עַ לך מן אותה העין it is for me to pay thee for that eye (for protecting thy mother from Esaus lustful eye); ib. s. 98 עלי לפרוע לך אותהוכ׳; Yalk. ib. 133 עלי לארוע אותו עין.b) פ׳ מן to settle with; to punish. Num. R. s. 11 לא פ׳ אלא יחידי … כשפ׳הקב״ה when the Lord punished the generation of the flood, he punished singlehanded (not through several angels). B. Mets.IV, 2 מי שפ׳ מאנשי … חוא עתיד להִפָּרַעוכ׳ he who punished the men of the generation of …, will punish him who does not stand by his word (although the court cannot compel him); Tosef. ib. III, 14; B. Mets.47b, sq. לִפָּרַעוכ׳. Ex. R. s. 10, beg. Cant. R. to VIII, 14 איןהקב״ה פורע מֵאוּמָּהוכ׳ the Lord punishes no nation here below before degrading its genius above; a. fr. Nif. נִפְרַע 1) to uncover ones self (for a human need). Ber.62a אין נִפְרָעִין מעומדוכ׳ you must not uncover yourself standing, but only after you are seated (Ms. F. יִפָּרַע עד שישב), v. Pi. 2) with מן, to collect payment from; trnsf. to call to account, punish. B. Bath.5b, a. e. הבא לִיפָּרַע … לא יִפָּרַע אלא בשבועה he who comes to collect from heirs, cannot collect except on oath. Shebu. l. c. הנִפְרַעַת שלא בפניו לא תִפָּרַע אלאוכ׳ she who claims (her dowry) in the husbands absence (suing the estate), can get it only on oath; וכן היתומים לא יִפָּרְעוּוכ׳ and so heirs cannot collect (from heirs) Ber. l. c. כשם שנִפְרָעִיןוכ׳, v. סַפְדָּן. B. Mets. l. c., v. supra. Sifra Aḥăré, ch. XII, Par. 9 אני דיין להִיפָּרֵעַוכ׳ I am the judge (having the power) to punish, and can be relied upon to pay reward; אני הוא שפרעתי … ועתיד לִיפָּרַעוכ׳ I am he that punished …, and that shall punish you ; a. fr. Pi. פֵּירַע 1) to disarrange, esp. to mutilate, unman. Sot.13b בא … ופֵירְעוֹ Gabriel came and unmanned him (used as play on פטיפ̇ר̇ע̇); Yalk. Gen. 145 בא … וסרסו ופֵרְעוֹ 2) to uncover. Y.Ber.IX, 14c top לא פי׳ עד שישב he did not uncover (himself), v. supra. Midr. Sam. ch. XXXII פֵּירְעָה את עצמהוכ׳ she uncovered herself and sat down &cPart. pass. מְפוֹרָע; f. מְפוֹרֵעַת. Ib. Ḥull.30a, a. e. שחיטה מפ׳ an open (gaping) cut. Hif. הִפְרִיעַ to uncover, v. supra.

שִׁיעוּר, שִׁעוּרm. (שָׁעַר) proportion, standard, definite quantity or size, limit. Peah I, 1 אלו … שאין להם ש׳ for the following things there is no definite proportion or quantity prescribed. Y. ib. 15a bot. אין להם ש׳ לא למעלןוכ׳ they have no limits set either of a maximum or of a mininum. Ḥall. I, 7 אם אין … כש׳ if either portion is not of the legal size (to require the separation of the priests share). Ib. IV, 8 של אור יש לה ש׳וכ׳ for that portion of Ḥallah which is to be burnt there is a legal quantity (a minimum) Ib. של אור אין לה ש׳וכ׳ for that which is to be burnt there is no minimum prescribed, but there is one for that which is to be given to the priest. Nidd.26a ש׳ שופר the legal length of a shofar. Ib. חמשה שִׁיעוּרָן טפח for five things the legal minimum size is a handbreadth. Yoma 73b, a. fr. חצי ש׳ half (less than) the legal quantity; a. v. fr.Pl. שיעוּרִים, שִׁיעוּרִין, שִׁע׳. Ib. 80a כל הש׳ כולן בכזיתוכ׳ all legal standards (for eatables in ritual law) are the size of an olive, except Ib., a. e. ש׳ ועונשין הלכהוכ׳ standard measures and penalties are fixed by tradition, expl. ש׳ של עונשין the minima required for punishment. Sabb.VII, 4 מפני ששוו בשִׁיעוּרֵיהֶן because they are alike as to legal standards. Ib. VIII, 1. Ib. 80b כל שִׁיעוּרֵי שבת all legal minimum sizes for eatables carried abroad on the Sabbath; a. fr.Ib. 35b נתת דבריך לש׳ thy rule would vary according to circumstances, and would not be alike for all; Meg.18b; a. fr.Y. B. Bath.V, end, 15b לש׳ for regulating the market prices, v. שַׁעַר I.

שִׁיעוּר, שִׁעוּרm. (שָׁעַר) proportion, standard, definite quantity or size, limit. Peah I, 1 אלו … שאין להם ש׳ for the following things there is no definite proportion or quantity prescribed. Y. ib. 15a bot. אין להם ש׳ לא למעלןוכ׳ they have no limits set either of a maximum or of a mininum. Ḥall. I, 7 אם אין … כש׳ if either portion is not of the legal size (to require the separation of the priests share). Ib. IV, 8 של אור יש לה ש׳וכ׳ for that portion of Ḥallah which is to be burnt there is a legal quantity (a minimum) Ib. של אור אין לה ש׳וכ׳ for that which is to be burnt there is no minimum prescribed, but there is one for that which is to be given to the priest. Nidd.26a ש׳ שופר the legal length of a shofar. Ib. חמשה שִׁיעוּרָן טפח for five things the legal minimum size is a handbreadth. Yoma 73b, a. fr. חצי ש׳ half (less than) the legal quantity; a. v. fr.Pl. שיעוּרִים, שִׁיעוּרִין, שִׁע׳. Ib. 80a כל הש׳ כולן בכזיתוכ׳ all legal standards (for eatables in ritual law) are the size of an olive, except Ib., a. e. ש׳ ועונשין הלכהוכ׳ standard measures and penalties are fixed by tradition, expl. ש׳ של עונשין the minima required for punishment. Sabb.VII, 4 מפני ששוו בשִׁיעוּרֵיהֶן because they are alike as to legal standards. Ib. VIII, 1. Ib. 80b כל שִׁיעוּרֵי שבת all legal minimum sizes for eatables carried abroad on the Sabbath; a. fr.Ib. 35b נתת דבריך לש׳ thy rule would vary according to circumstances, and would not be alike for all; Meg.18b; a. fr.Y. B. Bath.V, end, 15b לש׳ for regulating the market prices, v. שַׁעַר I.

שִׁיעוּר, שִׁעוּרm. (שָׁעַר) proportion, standard, definite quantity or size, limit. Peah I, 1 אלו … שאין להם ש׳ for the following things there is no definite proportion or quantity prescribed. Y. ib. 15a bot. אין להם ש׳ לא למעלןוכ׳ they have no limits set either of a maximum or of a mininum. Ḥall. I, 7 אם אין … כש׳ if either portion is not of the legal size (to require the separation of the priests share). Ib. IV, 8 של אור יש לה ש׳וכ׳ for that portion of Ḥallah which is to be burnt there is a legal quantity (a minimum) Ib. של אור אין לה ש׳וכ׳ for that which is to be burnt there is no minimum prescribed, but there is one for that which is to be given to the priest. Nidd.26a ש׳ שופר the legal length of a shofar. Ib. חמשה שִׁיעוּרָן טפח for five things the legal minimum size is a handbreadth. Yoma 73b, a. fr. חצי ש׳ half (less than) the legal quantity; a. v. fr.Pl. שיעוּרִים, שִׁיעוּרִין, שִׁע׳. Ib. 80a כל הש׳ כולן בכזיתוכ׳ all legal standards (for eatables in ritual law) are the size of an olive, except Ib., a. e. ש׳ ועונשין הלכהוכ׳ standard measures and penalties are fixed by tradition, expl. ש׳ של עונשין the minima required for punishment. Sabb.VII, 4 מפני ששוו בשִׁיעוּרֵיהֶן because they are alike as to legal standards. Ib. VIII, 1. Ib. 80b כל שִׁיעוּרֵי שבת all legal minimum sizes for eatables carried abroad on the Sabbath; a. fr.Ib. 35b נתת דבריך לש׳ thy rule would vary according to circumstances, and would not be alike for all; Meg.18b; a. fr.Y. B. Bath.V, end, 15b לש׳ for regulating the market prices, v. שַׁעַר I.

שִׁיעוּר, שִׁעוּרm. (שָׁעַר) proportion, standard, definite quantity or size, limit. Peah I, 1 אלו … שאין להם ש׳ for the following things there is no definite proportion or quantity prescribed. Y. ib. 15a bot. אין להם ש׳ לא למעלןוכ׳ they have no limits set either of a maximum or of a mininum. Ḥall. I, 7 אם אין … כש׳ if either portion is not of the legal size (to require the separation of the priests share). Ib. IV, 8 של אור יש לה ש׳וכ׳ for that portion of Ḥallah which is to be burnt there is a legal quantity (a minimum) Ib. של אור אין לה ש׳וכ׳ for that which is to be burnt there is no minimum prescribed, but there is one for that which is to be given to the priest. Nidd.26a ש׳ שופר the legal length of a shofar. Ib. חמשה שִׁיעוּרָן טפח for five things the legal minimum size is a handbreadth. Yoma 73b, a. fr. חצי ש׳ half (less than) the legal quantity; a. v. fr.Pl. שיעוּרִים, שִׁיעוּרִין, שִׁע׳. Ib. 80a כל הש׳ כולן בכזיתוכ׳ all legal standards (for eatables in ritual law) are the size of an olive, except Ib., a. e. ש׳ ועונשין הלכהוכ׳ standard measures and penalties are fixed by tradition, expl. ש׳ של עונשין the minima required for punishment. Sabb.VII, 4 מפני ששוו בשִׁיעוּרֵיהֶן because they are alike as to legal standards. Ib. VIII, 1. Ib. 80b כל שִׁיעוּרֵי שבת all legal minimum sizes for eatables carried abroad on the Sabbath; a. fr.Ib. 35b נתת דבריך לש׳ thy rule would vary according to circumstances, and would not be alike for all; Meg.18b; a. fr.Y. B. Bath.V, end, 15b לש׳ for regulating the market prices, v. שַׁעַר I.

תָּפַס, תָּפַשׂ(b. h.; cmp. תָּפַף) to seize, take hold on; to take effect. Keth.84b את תּוֹפֵס לבעל חובוכ׳ thou seizest property in behalf of a creditor when the debtor owes others, ואמרר׳ י׳ התופסוכ׳ and R. J. has decided that he who seizes in behalf of a creditor when there are other claimants has not taken legal possession. Ib. top והוא שת׳ מחיים (his possession is effectual) when he has seized it during the decedents life-time. Ab. Zar.8b (expl. קרטיסיס) יום שתָּפְסָה בו רומי מלכות the day when Rome took hold of the government (of the east, v. תְּפִיסָה). Y.Taan.IV, 68c top היה משה תוֹפְשָׂן Moses held fast on them (the tablets). R. Hash. 4b, a. fr. תָּפַסְתָּ מרובהוכ׳, v. מוּעָט. B. Mets. 102b, a. e. תְּפוֹס לשון אחרון hold to the latter expression, i. e. if an agreement contains two discrepant clauses, the second is legally recognized; Ten. 26a a. e. תפוס לשון ראשון the first clause (of a vow) is legally recognized. Yeb.10b, a. fr. אין קודושין תּוֹפְסִיןוכ׳, v. קִידּוּש. Y.Dem.VI, 25b תָּפְשָׂה מדת הדיןוכ׳ justice takes hold on him, i. e. the full rigor of the law is applied against him Num. R. s. 111> (ref. to Prov. 3:34) אלו הנזירים שתּוֹפְשִׂים ענוה בעצמןוכ׳ that means the Nazarites who choose humility for themselves, who abstain from wine Ib. 108> ותְפָשָׂם and arrested them, v. לוּפָר. Snh.64a מפני מה תפסה תורה לשון מולך why does the Biblical text choose the word Molekh (in place of idol in general)?, Y.Ber.VII, 11c top, a. e. תופסין אותו seize him, take him to task, v. נַקְדָּן. Ab. Zar.64a דמי … מי תוֹפֶסֶת דמיהוכ׳ how about money which was realized by the sale of an idol, in the hands of a gentile? does the idol hold its equivalent in gentile hands or not?, i. e. does the money in gentile hands retain its character as compensation for an idol, and is it thus forbidden to a Jew? Ex. R. s. 1520> היה שלמה תופס פיווכ׳ Solomon controlled his mouth, in order not to speak before Gen. R. s. 12 כל … תופסין את הלשון וזה אינו תופסוכ׳ all other letters catch the tongue (require an effort of the organs of speech), but this (the Hé) does not catch (is merely a breathing sound).Part. pass. תָּפוּס, תָּפוּשׂ; f. תְּפוּסָה, תְּפוּשָׂה a) (cmp. אָחוּז s. v. אָחַז) holding. Y. Taan. l. c. היה משה ת׳ בטפחיים Moses was holding two handbreadths (of the tablets). Ex. R. s. 46, beg. חיה ת׳ בלוחותוכ׳ he held the tablets, and would not believe that Israel had sinned. Sifra Bḥuck. Par. 2, ch. VIII תְּפוּסֵי מעשהוכ׳ holding to the deeds of their fathers, generation after generation; a. e.b) seized, captured. Mekh. Mishp., s. 17 תפוסה the outraged woman, opp. מפותה the seduced. Nif. נִתְפַּס, נִתְפַּשׂ to be seized, arrested; to have ones property seized; to be made responsible. Ex. R. s. 1518> בן ביתשנ׳ על ידי בעלוכ׳ a domestic servant who was seized for his employers debt. Tosef.Ḥull.II, 24 נ׳ ע״ר מינות, v. מִינוּת. Ib. ונִתְפַּסְתִּי עלוכ׳ and therefore I was arrested on the suspicion of heresy. Ab. Zar.17b כשנִתְפְּסוּר׳ אלעזרוכ׳ when R. El. a. R. H. b. T. were arrested (by Roman officials, for rebellious conduct). Ib. אשריך שנִתְפַּסְתָּ עלוכ׳ happy art thou, for thou hast been arrested on one charge only, and woe me that I have been arrested on five charges. B. Bath.16b אין אדם נ׳ על צערו Ms. M. (ed. בשעת) no man is taken to account for what he speaks in his distress. Sabb.33b נִתְפָּסִים על הדור are seized for the debt (die for the sins) of their generation. Y.Keth.XIII, 35d כל הנ׳ על חבירו חייב ליתן לו in every case if ones property was seized for a neighbors debt, the latter has to reimburse him; ib. אין לך נ׳וכ׳ in no case must he reimburse him, except in the case of annona and head-tax; Y.B. Kam.X, end, 7c; Y.Ned.IV, beg.38c. Deut. R. s. 2, beg. (prov.) הוי זהיר שלא תִתָּפֵס מקום דבורך take care that thou be not caught on the spot where thou speakest (held to thy word); a. fr. Hif. חִתְפִּיס to cause to be seized, cause to take hold. Y.Succ.IV, 54d top ראה שהִתְפִּיסָתְךָ התורה לשוןוכ׳ behold, the Law has made thee use the expression of endearment Tem.2a הכל מַתְפִּיסִין בתמורה all persons can cause the seizure of the substitute together with the original by exchanging a consecrated animal (v. תְּמוּרָה). Ib. 9a מי מַתְפִּיס בדבר שאינו שלו can one cause the seizure of a thing which is not his?; a. e.Ned.11b, sq. מתפיס, v. next w. Pi. תִּפֵּס, תִּפֵּשׂ (v. טָפַס) to climb, rise. Gen. R. s. 66, end (ref. to Prov. 30:28) באיזה זכות השממית מְתַפֶּשֶׂת בזכותוכ׳ for what merit does the spider (Esau-Rome) climb (rise to power)? For the merit of those hands (with which Esau nursed his father, by ref. to Gen. 27:31); Yalk. ib. 115; Yalk. Prov. 963 תְּתַפֵּשׂ. Pirel תִּרְפֵּס, Hithparel הִתַּרְפֵּס same. Y.Erub.V, 22d top רואה אותי כי מִיתַּרְפֵּס ועולה מְתַרְפֵּס ויורד, (v. טָפַס) you look upon it (measure the distance for Sabbath purposes) as if one would climb up and climb down (the wady).

תָּפַס, תָּפַשׂ(b. h.; cmp. תָּפַף) to seize, take hold on; to take effect. Keth.84b את תּוֹפֵס לבעל חובוכ׳ thou seizest property in behalf of a creditor when the debtor owes others, ואמרר׳ י׳ התופסוכ׳ and R. J. has decided that he who seizes in behalf of a creditor when there are other claimants has not taken legal possession. Ib. top והוא שת׳ מחיים (his possession is effectual) when he has seized it during the decedents life-time. Ab. Zar.8b (expl. קרטיסיס) יום שתָּפְסָה בו רומי מלכות the day when Rome took hold of the government (of the east, v. תְּפִיסָה). Y.Taan.IV, 68c top היה משה תוֹפְשָׂן Moses held fast on them (the tablets). R. Hash. 4b, a. fr. תָּפַסְתָּ מרובהוכ׳, v. מוּעָט. B. Mets. 102b, a. e. תְּפוֹס לשון אחרון hold to the latter expression, i. e. if an agreement contains two discrepant clauses, the second is legally recognized; Ten. 26a a. e. תפוס לשון ראשון the first clause (of a vow) is legally recognized. Yeb.10b, a. fr. אין קודושין תּוֹפְסִיןוכ׳, v. קִידּוּש. Y.Dem.VI, 25b תָּפְשָׂה מדת הדיןוכ׳ justice takes hold on him, i. e. the full rigor of the law is applied against him Num. R. s. 111> (ref. to Prov. 3:34) אלו הנזירים שתּוֹפְשִׂים ענוה בעצמןוכ׳ that means the Nazarites who choose humility for themselves, who abstain from wine Ib. 108> ותְפָשָׂם and arrested them, v. לוּפָר. Snh.64a מפני מה תפסה תורה לשון מולך why does the Biblical text choose the word Molekh (in place of idol in general)?, Y.Ber.VII, 11c top, a. e. תופסין אותו seize him, take him to task, v. נַקְדָּן. Ab. Zar.64a דמי … מי תוֹפֶסֶת דמיהוכ׳ how about money which was realized by the sale of an idol, in the hands of a gentile? does the idol hold its equivalent in gentile hands or not?, i. e. does the money in gentile hands retain its character as compensation for an idol, and is it thus forbidden to a Jew? Ex. R. s. 1520> היה שלמה תופס פיווכ׳ Solomon controlled his mouth, in order not to speak before Gen. R. s. 12 כל … תופסין את הלשון וזה אינו תופסוכ׳ all other letters catch the tongue (require an effort of the organs of speech), but this (the Hé) does not catch (is merely a breathing sound).Part. pass. תָּפוּס, תָּפוּשׂ; f. תְּפוּסָה, תְּפוּשָׂה a) (cmp. אָחוּז s. v. אָחַז) holding. Y. Taan. l. c. היה משה ת׳ בטפחיים Moses was holding two handbreadths (of the tablets). Ex. R. s. 46, beg. חיה ת׳ בלוחותוכ׳ he held the tablets, and would not believe that Israel had sinned. Sifra Bḥuck. Par. 2, ch. VIII תְּפוּסֵי מעשהוכ׳ holding to the deeds of their fathers, generation after generation; a. e.b) seized, captured. Mekh. Mishp., s. 17 תפוסה the outraged woman, opp. מפותה the seduced. Nif. נִתְפַּס, נִתְפַּשׂ to be seized, arrested; to have ones property seized; to be made responsible. Ex. R. s. 1518> בן ביתשנ׳ על ידי בעלוכ׳ a domestic servant who was seized for his employers debt. Tosef.Ḥull.II, 24 נ׳ ע״ר מינות, v. מִינוּת. Ib. ונִתְפַּסְתִּי עלוכ׳ and therefore I was arrested on the suspicion of heresy. Ab. Zar.17b כשנִתְפְּסוּר׳ אלעזרוכ׳ when R. El. a. R. H. b. T. were arrested (by Roman officials, for rebellious conduct). Ib. אשריך שנִתְפַּסְתָּ עלוכ׳ happy art thou, for thou hast been arrested on one charge only, and woe me that I have been arrested on five charges. B. Bath.16b אין אדם נ׳ על צערו Ms. M. (ed. בשעת) no man is taken to account for what he speaks in his distress. Sabb.33b נִתְפָּסִים על הדור are seized for the debt (die for the sins) of their generation. Y.Keth.XIII, 35d כל הנ׳ על חבירו חייב ליתן לו in every case if ones property was seized for a neighbors debt, the latter has to reimburse him; ib. אין לך נ׳וכ׳ in no case must he reimburse him, except in the case of annona and head-tax; Y.B. Kam.X, end, 7c; Y.Ned.IV, beg.38c. Deut. R. s. 2, beg. (prov.) הוי זהיר שלא תִתָּפֵס מקום דבורך take care that thou be not caught on the spot where thou speakest (held to thy word); a. fr. Hif. חִתְפִּיס to cause to be seized, cause to take hold. Y.Succ.IV, 54d top ראה שהִתְפִּיסָתְךָ התורה לשוןוכ׳ behold, the Law has made thee use the expression of endearment Tem.2a הכל מַתְפִּיסִין בתמורה all persons can cause the seizure of the substitute together with the original by exchanging a consecrated animal (v. תְּמוּרָה). Ib. 9a מי מַתְפִּיס בדבר שאינו שלו can one cause the seizure of a thing which is not his?; a. e.Ned.11b, sq. מתפיס, v. next w. Pi. תִּפֵּס, תִּפֵּשׂ (v. טָפַס) to climb, rise. Gen. R. s. 66, end (ref. to Prov. 30:28) באיזה זכות השממית מְתַפֶּשֶׂת בזכותוכ׳ for what merit does the spider (Esau-Rome) climb (rise to power)? For the merit of those hands (with which Esau nursed his father, by ref. to Gen. 27:31); Yalk. ib. 115; Yalk. Prov. 963 תְּתַפֵּשׂ. Pirel תִּרְפֵּס, Hithparel הִתַּרְפֵּס same. Y.Erub.V, 22d top רואה אותי כי מִיתַּרְפֵּס ועולה מְתַרְפֵּס ויורד, (v. טָפַס) you look upon it (measure the distance for Sabbath purposes) as if one would climb up and climb down (the wady).

תָּפַס, תָּפַשׂ(b. h.; cmp. תָּפַף) to seize, take hold on; to take effect. Keth.84b את תּוֹפֵס לבעל חובוכ׳ thou seizest property in behalf of a creditor when the debtor owes others, ואמרר׳ י׳ התופסוכ׳ and R. J. has decided that he who seizes in behalf of a creditor when there are other claimants has not taken legal possession. Ib. top והוא שת׳ מחיים (his possession is effectual) when he has seized it during the decedents life-time. Ab. Zar.8b (expl. קרטיסיס) יום שתָּפְסָה בו רומי מלכות the day when Rome took hold of the government (of the east, v. תְּפִיסָה). Y.Taan.IV, 68c top היה משה תוֹפְשָׂן Moses held fast on them (the tablets). R. Hash. 4b, a. fr. תָּפַסְתָּ מרובהוכ׳, v. מוּעָט. B. Mets. 102b, a. e. תְּפוֹס לשון אחרון hold to the latter expression, i. e. if an agreement contains two discrepant clauses, the second is legally recognized; Ten. 26a a. e. תפוס לשון ראשון the first clause (of a vow) is legally recognized. Yeb.10b, a. fr. אין קודושין תּוֹפְסִיןוכ׳, v. קִידּוּש. Y.Dem.VI, 25b תָּפְשָׂה מדת הדיןוכ׳ justice takes hold on him, i. e. the full rigor of the law is applied against him Num. R. s. 111> (ref. to Prov. 3:34) אלו הנזירים שתּוֹפְשִׂים ענוה בעצמןוכ׳ that means the Nazarites who choose humility for themselves, who abstain from wine Ib. 108> ותְפָשָׂם and arrested them, v. לוּפָר. Snh.64a מפני מה תפסה תורה לשון מולך why does the Biblical text choose the word Molekh (in place of idol in general)?, Y.Ber.VII, 11c top, a. e. תופסין אותו seize him, take him to task, v. נַקְדָּן. Ab. Zar.64a דמי … מי תוֹפֶסֶת דמיהוכ׳ how about money which was realized by the sale of an idol, in the hands of a gentile? does the idol hold its equivalent in gentile hands or not?, i. e. does the money in gentile hands retain its character as compensation for an idol, and is it thus forbidden to a Jew? Ex. R. s. 1520> היה שלמה תופס פיווכ׳ Solomon controlled his mouth, in order not to speak before Gen. R. s. 12 כל … תופסין את הלשון וזה אינו תופסוכ׳ all other letters catch the tongue (require an effort of the organs of speech), but this (the Hé) does not catch (is merely a breathing sound).Part. pass. תָּפוּס, תָּפוּשׂ; f. תְּפוּסָה, תְּפוּשָׂה a) (cmp. אָחוּז s. v. אָחַז) holding. Y. Taan. l. c. היה משה ת׳ בטפחיים Moses was holding two handbreadths (of the tablets). Ex. R. s. 46, beg. חיה ת׳ בלוחותוכ׳ he held the tablets, and would not believe that Israel had sinned. Sifra Bḥuck. Par. 2, ch. VIII תְּפוּסֵי מעשהוכ׳ holding to the deeds of their fathers, generation after generation; a. e.b) seized, captured. Mekh. Mishp., s. 17 תפוסה the outraged woman, opp. מפותה the seduced. Nif. נִתְפַּס, נִתְפַּשׂ to be seized, arrested; to have ones property seized; to be made responsible. Ex. R. s. 1518> בן ביתשנ׳ על ידי בעלוכ׳ a domestic servant who was seized for his employers debt. Tosef.Ḥull.II, 24 נ׳ ע״ר מינות, v. מִינוּת. Ib. ונִתְפַּסְתִּי עלוכ׳ and therefore I was arrested on the suspicion of heresy. Ab. Zar.17b כשנִתְפְּסוּר׳ אלעזרוכ׳ when R. El. a. R. H. b. T. were arrested (by Roman officials, for rebellious conduct). Ib. אשריך שנִתְפַּסְתָּ עלוכ׳ happy art thou, for thou hast been arrested on one charge only, and woe me that I have been arrested on five charges. B. Bath.16b אין אדם נ׳ על צערו Ms. M. (ed. בשעת) no man is taken to account for what he speaks in his distress. Sabb.33b נִתְפָּסִים על הדור are seized for the debt (die for the sins) of their generation. Y.Keth.XIII, 35d כל הנ׳ על חבירו חייב ליתן לו in every case if ones property was seized for a neighbors debt, the latter has to reimburse him; ib. אין לך נ׳וכ׳ in no case must he reimburse him, except in the case of annona and head-tax; Y.B. Kam.X, end, 7c; Y.Ned.IV, beg.38c. Deut. R. s. 2, beg. (prov.) הוי זהיר שלא תִתָּפֵס מקום דבורך take care that thou be not caught on the spot where thou speakest (held to thy word); a. fr. Hif. חִתְפִּיס to cause to be seized, cause to take hold. Y.Succ.IV, 54d top ראה שהִתְפִּיסָתְךָ התורה לשוןוכ׳ behold, the Law has made thee use the expression of endearment Tem.2a הכל מַתְפִּיסִין בתמורה all persons can cause the seizure of the substitute together with the original by exchanging a consecrated animal (v. תְּמוּרָה). Ib. 9a מי מַתְפִּיס בדבר שאינו שלו can one cause the seizure of a thing which is not his?; a. e.Ned.11b, sq. מתפיס, v. next w. Pi. תִּפֵּס, תִּפֵּשׂ (v. טָפַס) to climb, rise. Gen. R. s. 66, end (ref. to Prov. 30:28) באיזה זכות השממית מְתַפֶּשֶׂת בזכותוכ׳ for what merit does the spider (Esau-Rome) climb (rise to power)? For the merit of those hands (with which Esau nursed his father, by ref. to Gen. 27:31); Yalk. ib. 115; Yalk. Prov. 963 תְּתַפֵּשׂ. Pirel תִּרְפֵּס, Hithparel הִתַּרְפֵּס same. Y.Erub.V, 22d top רואה אותי כי מִיתַּרְפֵּס ועולה מְתַרְפֵּס ויורד, (v. טָפַס) you look upon it (measure the distance for Sabbath purposes) as if one would climb up and climb down (the wady).

תָּפַס, תָּפַשׂ(b. h.; cmp. תָּפַף) to seize, take hold on; to take effect. Keth.84b את תּוֹפֵס לבעל חובוכ׳ thou seizest property in behalf of a creditor when the debtor owes others, ואמרר׳ י׳ התופסוכ׳ and R. J. has decided that he who seizes in behalf of a creditor when there are other claimants has not taken legal possession. Ib. top והוא שת׳ מחיים (his possession is effectual) when he has seized it during the decedents life-time. Ab. Zar.8b (expl. קרטיסיס) יום שתָּפְסָה בו רומי מלכות the day when Rome took hold of the government (of the east, v. תְּפִיסָה). Y.Taan.IV, 68c top היה משה תוֹפְשָׂן Moses held fast on them (the tablets). R. Hash. 4b, a. fr. תָּפַסְתָּ מרובהוכ׳, v. מוּעָט. B. Mets. 102b, a. e. תְּפוֹס לשון אחרון hold to the latter expression, i. e. if an agreement contains two discrepant clauses, the second is legally recognized; Ten. 26a a. e. תפוס לשון ראשון the first clause (of a vow) is legally recognized. Yeb.10b, a. fr. אין קודושין תּוֹפְסִיןוכ׳, v. קִידּוּש. Y.Dem.VI, 25b תָּפְשָׂה מדת הדיןוכ׳ justice takes hold on him, i. e. the full rigor of the law is applied against him Num. R. s. 111> (ref. to Prov. 3:34) אלו הנזירים שתּוֹפְשִׂים ענוה בעצמןוכ׳ that means the Nazarites who choose humility for themselves, who abstain from wine Ib. 108> ותְפָשָׂם and arrested them, v. לוּפָר. Snh.64a מפני מה תפסה תורה לשון מולך why does the Biblical text choose the word Molekh (in place of idol in general)?, Y.Ber.VII, 11c top, a. e. תופסין אותו seize him, take him to task, v. נַקְדָּן. Ab. Zar.64a דמי … מי תוֹפֶסֶת דמיהוכ׳ how about money which was realized by the sale of an idol, in the hands of a gentile? does the idol hold its equivalent in gentile hands or not?, i. e. does the money in gentile hands retain its character as compensation for an idol, and is it thus forbidden to a Jew? Ex. R. s. 1520> היה שלמה תופס פיווכ׳ Solomon controlled his mouth, in order not to speak before Gen. R. s. 12 כל … תופסין את הלשון וזה אינו תופסוכ׳ all other letters catch the tongue (require an effort of the organs of speech), but this (the Hé) does not catch (is merely a breathing sound).Part. pass. תָּפוּס, תָּפוּשׂ; f. תְּפוּסָה, תְּפוּשָׂה a) (cmp. אָחוּז s. v. אָחַז) holding. Y. Taan. l. c. היה משה ת׳ בטפחיים Moses was holding two handbreadths (of the tablets). Ex. R. s. 46, beg. חיה ת׳ בלוחותוכ׳ he held the tablets, and would not believe that Israel had sinned. Sifra Bḥuck. Par. 2, ch. VIII תְּפוּסֵי מעשהוכ׳ holding to the deeds of their fathers, generation after generation; a. e.b) seized, captured. Mekh. Mishp., s. 17 תפוסה the outraged woman, opp. מפותה the seduced. Nif. נִתְפַּס, נִתְפַּשׂ to be seized, arrested; to have ones property seized; to be made responsible. Ex. R. s. 1518> בן ביתשנ׳ על ידי בעלוכ׳ a domestic servant who was seized for his employers debt. Tosef.Ḥull.II, 24 נ׳ ע״ר מינות, v. מִינוּת. Ib. ונִתְפַּסְתִּי עלוכ׳ and therefore I was arrested on the suspicion of heresy. Ab. Zar.17b כשנִתְפְּסוּר׳ אלעזרוכ׳ when R. El. a. R. H. b. T. were arrested (by Roman officials, for rebellious conduct). Ib. אשריך שנִתְפַּסְתָּ עלוכ׳ happy art thou, for thou hast been arrested on one charge only, and woe me that I have been arrested on five charges. B. Bath.16b אין אדם נ׳ על צערו Ms. M. (ed. בשעת) no man is taken to account for what he speaks in his distress. Sabb.33b נִתְפָּסִים על הדור are seized for the debt (die for the sins) of their generation. Y.Keth.XIII, 35d כל הנ׳ על חבירו חייב ליתן לו in every case if ones property was seized for a neighbors debt, the latter has to reimburse him; ib. אין לך נ׳וכ׳ in no case must he reimburse him, except in the case of annona and head-tax; Y.B. Kam.X, end, 7c; Y.Ned.IV, beg.38c. Deut. R. s. 2, beg. (prov.) הוי זהיר שלא תִתָּפֵס מקום דבורך take care that thou be not caught on the spot where thou speakest (held to thy word); a. fr. Hif. חִתְפִּיס to cause to be seized, cause to take hold. Y.Succ.IV, 54d top ראה שהִתְפִּיסָתְךָ התורה לשוןוכ׳ behold, the Law has made thee use the expression of endearment Tem.2a הכל מַתְפִּיסִין בתמורה all persons can cause the seizure of the substitute together with the original by exchanging a consecrated animal (v. תְּמוּרָה). Ib. 9a מי מַתְפִּיס בדבר שאינו שלו can one cause the seizure of a thing which is not his?; a. e.Ned.11b, sq. מתפיס, v. next w. Pi. תִּפֵּס, תִּפֵּשׂ (v. טָפַס) to climb, rise. Gen. R. s. 66, end (ref. to Prov. 30:28) באיזה זכות השממית מְתַפֶּשֶׂת בזכותוכ׳ for what merit does the spider (Esau-Rome) climb (rise to power)? For the merit of those hands (with which Esau nursed his father, by ref. to Gen. 27:31); Yalk. ib. 115; Yalk. Prov. 963 תְּתַפֵּשׂ. Pirel תִּרְפֵּס, Hithparel הִתַּרְפֵּס same. Y.Erub.V, 22d top רואה אותי כי מִיתַּרְפֵּס ועולה מְתַרְפֵּס ויורד, (v. טָפַס) you look upon it (measure the distance for Sabbath purposes) as if one would climb up and climb down (the wady).

עשי, עָשָׂה(b. h.; cmp. עסי) 1) to do, work, prepare (corresp. in variety of meanings to עֲבַד). Shebi. VIII, 6 אין עוֹשִׂין זתיםוכ׳ (in the Sabbatical year) you must not prepare (press, cmp. עֲסֵי) olives in the press Tosef. ib. VI, 29 אין עושין אותן גרוגרות you must not prepare them as dried figs. Ib. 8 אין עושין את הייןוכ׳ you must not make ăluntith wine (v. אֲלוּנְטִית II). Sabb.118a, a. e. עֲשֵׂה שבתך חולוכ׳ make thy Sabbath a week-day (as to expense), and be independent of men. Ib. 56a שביקש לַעֲשׂוֹת ולא ע׳ he wanted to do (evil), but did not do it. Ber.17a (ref. to Ps. 111:10) לעוֹשִׂים לשמה ועושיםוכ׳ to those who do good for its own sake, but not to those who do it from impure motives; וכל העוֹשֶׂה שלא לשמהוכ׳ whoever does good from impure motives, had better not have been born; a. v. fr.עֲשֵׂה (do), or מִצְוַת עֲשֵׂה positive law; לאֹ תַעֲשֶׂה ( do not) prohibitory law, v. לֹא, לַאו, a. מִצְוָה Keth.30a, a. e. חייבי עֲ׳ מצרי ואדומי those guilty of transgressing the law implied in the positive law (limitation) concerning intermarriages with descendants of Egyptian or Edomite converts (Deut. 23:8 sq.).לאו הבא מכלל עֲ׳, v. לַאו.ע׳ דמים, or ע׳ (sub. דמים) to value, assess. B. Mets.69b לא עֲשָׂאָהּ דמים he did not estimate her (the cows) value; ולא עשאה but did he not estimate her value (when he said, thy cow is worth to me thirty denars)? לא עשאה ד׳ מחייםוכ׳ he did not estimate her value as alive, but as dead (how much he would have to pay, if the cow died while in his use). Ib. 62b צא ועֲשֵׂה עלי כשערוכ׳ go and give me credit for it in accordance with the present market price, and I will furnish it Ib. בדמי חיטיך שעָשִׂיתָ עלי בשלשיםוכ׳ as an equivalent for thy wheat for which thou hast charged me with thirty denars, I hold wine for thee; a. fr.Part. pass. עָשׂוּי; f. עֲשׂוּיָה; pl. עֲשׂוּיִים, עֲשׂוּיִין; עֲשׂוּיוֹת. Ib. הדי חיטיך ע׳ עליוכ׳ thy wheat is worth to me Tosef. ib. VI, 6 הרי קמה זו ע׳ עליךוכ׳ this quantity of standing grain is charged to thee (I sell thee) at one hundred ; ib. הרי גיזיהן של אלו ע׳וכ׳ I sell thee the wool on these sheep for ; a. fr.Tanḥ. Naso 10; Num. R. s. 11 שלא תהא ע׳ that thou mayest not be forced (v. Pi.) to take an office, v. פַּנְיָיס. 2) to spend time, tarry. Midr. Till. to Ps. 17:14 ר׳ שמעון … שע׳ במערהוכ׳ ed. Bub. (oth. ed. טמון) R. S. ben Y. who lived in a cave, … thirteen years. Gen. R. s. 91 (ref. to רדו, Gen. 42:2) בישרם שהן עתידין לעשות שםר״י שנה מנין רד״ו he announced to them that they were to live there two hundred and ten years, the numerical value of rdu; Num. R. s. 13. Gen. R. s. 22 עשה … קייםוכ׳ Abel lived from ; a. fr.Tanḥ. Shmini 1 ולא ע׳ אלא אמרוכ׳ and he did not tarry but said, i. e. at once he said; a. fr. Nif. נַעֲשֶׂה to be done, made; to become. Ber.35b מלאכתן נַעֲשֵׂיתע״י אחרים their work is done through others. B. Mets.46a, a. e. מטבע נ׳ חליפין, v. חֲלִיפִים. Pesik. R. s. 33 (ref. to Is. 50:5) לא נַעֲשֵׂיתִי אחור לנבואה I was not behind (any one) in prophecy; a. v. fr.נ׳ דמים to be valued, priced. B. Mets. l. c.; Kidd.I, 6 כל הנ׳ ד׳ באחר an object upon which a valuation has been set for the purpose of exchange with another object; expl. ib. 28a כל הנישוםוכ׳ the value of which is estimated ; a. e.נעשה כ־ it is to be considered as if, it is as if. Ḥull.19b נ׳ כמי ששחטוכ׳ the case is the same as when a gentile begins the slaughtering and an Israelite finishes it. Y.B. Mets.V, 10c top נ׳ כמשכירוכ׳ it is to be considered as if he had rented the field to him at a high price; a. fr. Hif. הֶעֱשָׂה to cause to do; to order. B. Bath.9a, a. e. גדול המַעֲשֶׂה יותר מן העושה greater is he who causes others to do good than he who does good. Ex. R. s. 35 ליתן שכר למעשה כעושה to reward him who causes a good deed like him who does it. Num. R. s. 7 (ref. to Num. 5:4) מעצמן לא הוצרכו שיַעֲשִׂיאוּם משהוכ׳ ‘so did they of their own accord, it did not become necessary for Moses and Aaron to make them do it Tosef.Pes.VIII, 5 שה׳ את הציבור לעשותוכ׳ (ed. Zuck. שעִישָּׂה, Pi.) he ordered the congregation to celebrate the Second Passover; Tosef.Snh.II, 11 שהֶעֱשׂוּ את הצבור (ed. Zuck. שהֶיעֱשׂוּ) they ordered Y.Yoma VI, 43d top ראו היך הֶעֱשִׂיא את ישראל לעבודה זרה see how he became the cause for Israelites to commit idolatry (to erect a Temple in Egypt); a. e. Pi. עִישָּׂה same, esp. to force; to enforce. Pesik. R. s. 33 השופט דן … מְעַשֶּׂה את הדין the judge decides the law, and the officer ( shoṭer) enforces the law. Y.Snh.I, 18d bot. ע׳ יהזקיהו לציבור לעשותוכ׳ Hezekiah ordered the congregation to celebrate ; Tosef. Pes. l. c. v. supra. R. Hash. 6a ועשית אזהרה לבית דין שיְעַשּׂוּךָ ‘and thou shalt do (Deut. 23:24), this is an instruction to the authorities to make thee do it; Y. ib. I, 56c Pl. Keth.77a; Y.Gitt.IX, end, 50d אין מְעַשִּׂין אלאוכ׳ we do not force (a man to divorce his wife) except Ib. ישראל שעִיסּוּ כמעשה גוים if an Israelitish authority forced (divorce) in the way the gentiles do; גוים שעיסווכ׳ if gentile authorities forced (divorce) in the way Israelites do; a. fr.Part. pass. מְעיּשֶּׂה. Gitt.IX, 8 גט מע׳וכ׳ a letter of divorce given under force, if forced by an Israelitish authority, is valid. Ib. 88b; a. fr.

עשי, עָשָׂה(b. h.; cmp. עסי) 1) to do, work, prepare (corresp. in variety of meanings to עֲבַד). Shebi. VIII, 6 אין עוֹשִׂין זתיםוכ׳ (in the Sabbatical year) you must not prepare (press, cmp. עֲסֵי) olives in the press Tosef. ib. VI, 29 אין עושין אותן גרוגרות you must not prepare them as dried figs. Ib. 8 אין עושין את הייןוכ׳ you must not make ăluntith wine (v. אֲלוּנְטִית II). Sabb.118a, a. e. עֲשֵׂה שבתך חולוכ׳ make thy Sabbath a week-day (as to expense), and be independent of men. Ib. 56a שביקש לַעֲשׂוֹת ולא ע׳ he wanted to do (evil), but did not do it. Ber.17a (ref. to Ps. 111:10) לעוֹשִׂים לשמה ועושיםוכ׳ to those who do good for its own sake, but not to those who do it from impure motives; וכל העוֹשֶׂה שלא לשמהוכ׳ whoever does good from impure motives, had better not have been born; a. v. fr.עֲשֵׂה (do), or מִצְוַת עֲשֵׂה positive law; לאֹ תַעֲשֶׂה ( do not) prohibitory law, v. לֹא, לַאו, a. מִצְוָה Keth.30a, a. e. חייבי עֲ׳ מצרי ואדומי those guilty of transgressing the law implied in the positive law (limitation) concerning intermarriages with descendants of Egyptian or Edomite converts (Deut. 23:8 sq.).לאו הבא מכלל עֲ׳, v. לַאו.ע׳ דמים, or ע׳ (sub. דמים) to value, assess. B. Mets.69b לא עֲשָׂאָהּ דמים he did not estimate her (the cows) value; ולא עשאה but did he not estimate her value (when he said, thy cow is worth to me thirty denars)? לא עשאה ד׳ מחייםוכ׳ he did not estimate her value as alive, but as dead (how much he would have to pay, if the cow died while in his use). Ib. 62b צא ועֲשֵׂה עלי כשערוכ׳ go and give me credit for it in accordance with the present market price, and I will furnish it Ib. בדמי חיטיך שעָשִׂיתָ עלי בשלשיםוכ׳ as an equivalent for thy wheat for which thou hast charged me with thirty denars, I hold wine for thee; a. fr.Part. pass. עָשׂוּי; f. עֲשׂוּיָה; pl. עֲשׂוּיִים, עֲשׂוּיִין; עֲשׂוּיוֹת. Ib. הדי חיטיך ע׳ עליוכ׳ thy wheat is worth to me Tosef. ib. VI, 6 הרי קמה זו ע׳ עליךוכ׳ this quantity of standing grain is charged to thee (I sell thee) at one hundred ; ib. הרי גיזיהן של אלו ע׳וכ׳ I sell thee the wool on these sheep for ; a. fr.Tanḥ. Naso 10; Num. R. s. 11 שלא תהא ע׳ that thou mayest not be forced (v. Pi.) to take an office, v. פַּנְיָיס. 2) to spend time, tarry. Midr. Till. to Ps. 17:14 ר׳ שמעון … שע׳ במערהוכ׳ ed. Bub. (oth. ed. טמון) R. S. ben Y. who lived in a cave, … thirteen years. Gen. R. s. 91 (ref. to רדו, Gen. 42:2) בישרם שהן עתידין לעשות שםר״י שנה מנין רד״ו he announced to them that they were to live there two hundred and ten years, the numerical value of rdu; Num. R. s. 13. Gen. R. s. 22 עשה … קייםוכ׳ Abel lived from ; a. fr.Tanḥ. Shmini 1 ולא ע׳ אלא אמרוכ׳ and he did not tarry but said, i. e. at once he said; a. fr. Nif. נַעֲשֶׂה to be done, made; to become. Ber.35b מלאכתן נַעֲשֵׂיתע״י אחרים their work is done through others. B. Mets.46a, a. e. מטבע נ׳ חליפין, v. חֲלִיפִים. Pesik. R. s. 33 (ref. to Is. 50:5) לא נַעֲשֵׂיתִי אחור לנבואה I was not behind (any one) in prophecy; a. v. fr.נ׳ דמים to be valued, priced. B. Mets. l. c.; Kidd.I, 6 כל הנ׳ ד׳ באחר an object upon which a valuation has been set for the purpose of exchange with another object; expl. ib. 28a כל הנישוםוכ׳ the value of which is estimated ; a. e.נעשה כ־ it is to be considered as if, it is as if. Ḥull.19b נ׳ כמי ששחטוכ׳ the case is the same as when a gentile begins the slaughtering and an Israelite finishes it. Y.B. Mets.V, 10c top נ׳ כמשכירוכ׳ it is to be considered as if he had rented the field to him at a high price; a. fr. Hif. הֶעֱשָׂה to cause to do; to order. B. Bath.9a, a. e. גדול המַעֲשֶׂה יותר מן העושה greater is he who causes others to do good than he who does good. Ex. R. s. 35 ליתן שכר למעשה כעושה to reward him who causes a good deed like him who does it. Num. R. s. 7 (ref. to Num. 5:4) מעצמן לא הוצרכו שיַעֲשִׂיאוּם משהוכ׳ ‘so did they of their own accord, it did not become necessary for Moses and Aaron to make them do it Tosef.Pes.VIII, 5 שה׳ את הציבור לעשותוכ׳ (ed. Zuck. שעִישָּׂה, Pi.) he ordered the congregation to celebrate the Second Passover; Tosef.Snh.II, 11 שהֶעֱשׂוּ את הצבור (ed. Zuck. שהֶיעֱשׂוּ) they ordered Y.Yoma VI, 43d top ראו היך הֶעֱשִׂיא את ישראל לעבודה זרה see how he became the cause for Israelites to commit idolatry (to erect a Temple in Egypt); a. e. Pi. עִישָּׂה same, esp. to force; to enforce. Pesik. R. s. 33 השופט דן … מְעַשֶּׂה את הדין the judge decides the law, and the officer ( shoṭer) enforces the law. Y.Snh.I, 18d bot. ע׳ יהזקיהו לציבור לעשותוכ׳ Hezekiah ordered the congregation to celebrate ; Tosef. Pes. l. c. v. supra. R. Hash. 6a ועשית אזהרה לבית דין שיְעַשּׂוּךָ ‘and thou shalt do (Deut. 23:24), this is an instruction to the authorities to make thee do it; Y. ib. I, 56c Pl. Keth.77a; Y.Gitt.IX, end, 50d אין מְעַשִּׂין אלאוכ׳ we do not force (a man to divorce his wife) except Ib. ישראל שעִיסּוּ כמעשה גוים if an Israelitish authority forced (divorce) in the way the gentiles do; גוים שעיסווכ׳ if gentile authorities forced (divorce) in the way Israelites do; a. fr.Part. pass. מְעיּשֶּׂה. Gitt.IX, 8 גט מע׳וכ׳ a letter of divorce given under force, if forced by an Israelitish authority, is valid. Ib. 88b; a. fr.

עשי, עָשָׂה(b. h.; cmp. עסי) 1) to do, work, prepare (corresp. in variety of meanings to עֲבַד). Shebi. VIII, 6 אין עוֹשִׂין זתיםוכ׳ (in the Sabbatical year) you must not prepare (press, cmp. עֲסֵי) olives in the press Tosef. ib. VI, 29 אין עושין אותן גרוגרות you must not prepare them as dried figs. Ib. 8 אין עושין את הייןוכ׳ you must not make ăluntith wine (v. אֲלוּנְטִית II). Sabb.118a, a. e. עֲשֵׂה שבתך חולוכ׳ make thy Sabbath a week-day (as to expense), and be independent of men. Ib. 56a שביקש לַעֲשׂוֹת ולא ע׳ he wanted to do (evil), but did not do it. Ber.17a (ref. to Ps. 111:10) לעוֹשִׂים לשמה ועושיםוכ׳ to those who do good for its own sake, but not to those who do it from impure motives; וכל העוֹשֶׂה שלא לשמהוכ׳ whoever does good from impure motives, had better not have been born; a. v. fr.עֲשֵׂה (do), or מִצְוַת עֲשֵׂה positive law; לאֹ תַעֲשֶׂה ( do not) prohibitory law, v. לֹא, לַאו, a. מִצְוָה Keth.30a, a. e. חייבי עֲ׳ מצרי ואדומי those guilty of transgressing the law implied in the positive law (limitation) concerning intermarriages with descendants of Egyptian or Edomite converts (Deut. 23:8 sq.).לאו הבא מכלל עֲ׳, v. לַאו.ע׳ דמים, or ע׳ (sub. דמים) to value, assess. B. Mets.69b לא עֲשָׂאָהּ דמים he did not estimate her (the cows) value; ולא עשאה but did he not estimate her value (when he said, thy cow is worth to me thirty denars)? לא עשאה ד׳ מחייםוכ׳ he did not estimate her value as alive, but as dead (how much he would have to pay, if the cow died while in his use). Ib. 62b צא ועֲשֵׂה עלי כשערוכ׳ go and give me credit for it in accordance with the present market price, and I will furnish it Ib. בדמי חיטיך שעָשִׂיתָ עלי בשלשיםוכ׳ as an equivalent for thy wheat for which thou hast charged me with thirty denars, I hold wine for thee; a. fr.Part. pass. עָשׂוּי; f. עֲשׂוּיָה; pl. עֲשׂוּיִים, עֲשׂוּיִין; עֲשׂוּיוֹת. Ib. הדי חיטיך ע׳ עליוכ׳ thy wheat is worth to me Tosef. ib. VI, 6 הרי קמה זו ע׳ עליךוכ׳ this quantity of standing grain is charged to thee (I sell thee) at one hundred ; ib. הרי גיזיהן של אלו ע׳וכ׳ I sell thee the wool on these sheep for ; a. fr.Tanḥ. Naso 10; Num. R. s. 11 שלא תהא ע׳ that thou mayest not be forced (v. Pi.) to take an office, v. פַּנְיָיס. 2) to spend time, tarry. Midr. Till. to Ps. 17:14 ר׳ שמעון … שע׳ במערהוכ׳ ed. Bub. (oth. ed. טמון) R. S. ben Y. who lived in a cave, … thirteen years. Gen. R. s. 91 (ref. to רדו, Gen. 42:2) בישרם שהן עתידין לעשות שםר״י שנה מנין רד״ו he announced to them that they were to live there two hundred and ten years, the numerical value of rdu; Num. R. s. 13. Gen. R. s. 22 עשה … קייםוכ׳ Abel lived from ; a. fr.Tanḥ. Shmini 1 ולא ע׳ אלא אמרוכ׳ and he did not tarry but said, i. e. at once he said; a. fr. Nif. נַעֲשֶׂה to be done, made; to become. Ber.35b מלאכתן נַעֲשֵׂיתע״י אחרים their work is done through others. B. Mets.46a, a. e. מטבע נ׳ חליפין, v. חֲלִיפִים. Pesik. R. s. 33 (ref. to Is. 50:5) לא נַעֲשֵׂיתִי אחור לנבואה I was not behind (any one) in prophecy; a. v. fr.נ׳ דמים to be valued, priced. B. Mets. l. c.; Kidd.I, 6 כל הנ׳ ד׳ באחר an object upon which a valuation has been set for the purpose of exchange with another object; expl. ib. 28a כל הנישוםוכ׳ the value of which is estimated ; a. e.נעשה כ־ it is to be considered as if, it is as if. Ḥull.19b נ׳ כמי ששחטוכ׳ the case is the same as when a gentile begins the slaughtering and an Israelite finishes it. Y.B. Mets.V, 10c top נ׳ כמשכירוכ׳ it is to be considered as if he had rented the field to him at a high price; a. fr. Hif. הֶעֱשָׂה to cause to do; to order. B. Bath.9a, a. e. גדול המַעֲשֶׂה יותר מן העושה greater is he who causes others to do good than he who does good. Ex. R. s. 35 ליתן שכר למעשה כעושה to reward him who causes a good deed like him who does it. Num. R. s. 7 (ref. to Num. 5:4) מעצמן לא הוצרכו שיַעֲשִׂיאוּם משהוכ׳ ‘so did they of their own accord, it did not become necessary for Moses and Aaron to make them do it Tosef.Pes.VIII, 5 שה׳ את הציבור לעשותוכ׳ (ed. Zuck. שעִישָּׂה, Pi.) he ordered the congregation to celebrate the Second Passover; Tosef.Snh.II, 11 שהֶעֱשׂוּ את הצבור (ed. Zuck. שהֶיעֱשׂוּ) they ordered Y.Yoma VI, 43d top ראו היך הֶעֱשִׂיא את ישראל לעבודה זרה see how he became the cause for Israelites to commit idolatry (to erect a Temple in Egypt); a. e. Pi. עִישָּׂה same, esp. to force; to enforce. Pesik. R. s. 33 השופט דן … מְעַשֶּׂה את הדין the judge decides the law, and the officer ( shoṭer) enforces the law. Y.Snh.I, 18d bot. ע׳ יהזקיהו לציבור לעשותוכ׳ Hezekiah ordered the congregation to celebrate ; Tosef. Pes. l. c. v. supra. R. Hash. 6a ועשית אזהרה לבית דין שיְעַשּׂוּךָ ‘and thou shalt do (Deut. 23:24), this is an instruction to the authorities to make thee do it; Y. ib. I, 56c Pl. Keth.77a; Y.Gitt.IX, end, 50d אין מְעַשִּׂין אלאוכ׳ we do not force (a man to divorce his wife) except Ib. ישראל שעִיסּוּ כמעשה גוים if an Israelitish authority forced (divorce) in the way the gentiles do; גוים שעיסווכ׳ if gentile authorities forced (divorce) in the way Israelites do; a. fr.Part. pass. מְעיּשֶּׂה. Gitt.IX, 8 גט מע׳וכ׳ a letter of divorce given under force, if forced by an Israelitish authority, is valid. Ib. 88b; a. fr.

פָּרַסI, פָּרַשׂ, (b. h.) 1) to split, break, esp. (v. בָּצַע) to break bread and say grace. R. Hash. 29b לא יִפְרוֹס אדם פרוסהוכ׳ a person should not break bread and say grace for his guests, unless he dines with them אבל פּוֹרֵס הוא לבניווכ׳ but he may do so for his children and his household in order to train them in religious practice. Pes.37a; Men.78b (expl. מצה הינא) כל שפּוֹרְסָהּ ואיןוכ׳ when he breaks it apart, and no cords (of unbaked dough) can be drawn out of it; a. e.Part. pass. פָּרוּס; f. פְּרוּסָה; pl. פְּרוּסִים, פְּרוּסִין; פְּרוּסוֹת. Lev. R. s. 34 (ref. to פָּרֹס, Is. 58:7) הלא תִפְרוֹשׂ … פָרוּס כבר היא פ׳וכ׳ it does not read, ‘behold, thou shalt break, but, ‘behold broken; it (thy bread) is broken for thee, for from the beginning of the year it is decreed Y.Dem.I, 21d bot. בפ׳ when it is a broken piece of an eatable, opp. שלם. Y.Ber.VI, 10b bot. פ׳ של חטים (sub. פת) a broken loaf of wheat bread; a. fr.V. פְּרוּס, פְּרוּסָה. 2) (cmp. פָּרַץ) to break through; Part. pass. as ab. open, plain. Tosef.Kel.B. Mets. V, 4, v. סַוָּאר. 3) to spread. Meg.III, 3 (28a) ואין פּוֹרְשִׂין לתוכו מצודות nor dare you spread traps leading into it (the synagogue in ruins). Yoma III, 4 פָּרְסוּ סדיןוכ׳ (Y. ed. פָּרְשׂוּ), v. סָדִין. Num. R. s. 11 הכהנים פּוֹרְשִׂים את כפיהם the priests spread their hands (when blessing). Ex. R. s. 42 אחז … ופ׳הקב״הוכ׳ he (Moses) took hold of the divine throne, and the Lord spread his cloak over him. Ib. (ref. to ̇פּר̇ש̇ז̇, Job 26:9) פ̇׳ ר̇חום ש̇די ז̇יווכ׳ the Merciful Almighty spread the splendor of his cloud over him; ib. s. 41 פ׳ והגין עליוהקב״ה the Lord spread (his cloak) over him and protected him; a. fr.Deut. R. s. 5 היה פוֹרֵשׂ דיאטגמאוכ׳ (not דאטגמא) he spread (published) a decree wherever he conquered Part. pass. as ab. Ab. III, 16, v. מְצוּדָה; a. e.פ׳ על שמע (interch. with פ׳ את שמע) to spread a cloak over the head for the recitation of the prayers preceding the Shmʿa (Ḳaddish and Barkhu), esp. to recite the prayers for the benefit of those who have come too late for the regular service (cmp. Ber.51a פריס סודרא, quot. in next w.). Meg.IV, 3 (23b) אין פורסין על שמעוכ׳ (Mish. ed. את; Mish. Pes. פורשין, v. Rabb. D. S. a. l. note 90) the prayers for the Shmʿa are not read aloud … with less than two persons; (Rashi: to divide the Shma (v. supra), i. e. to read parts of the prayers preceding the Shmʿa;) Y. ib. IV, 75a bot. פורסין את שמע. Ib. IV, 5 המפטיר … פורסוכ׳, v. פָּטַר. Ib. 6. Lev. R. s. 23 א״ל פְּרוֹס על שמע פ׳ they said to him, recite the prayers for the Shmʿa; he did; Cant. R. to II, 2 (mixed dict.) פְּרוֹס לן את שמע פרוס לון (read: פָּרֵיס); a. fr. Nif. נִפְרַס, Nithpa. נִתְפָּרֵס to be divided, broken. Tbul Yom III, 1, v. עָרָה II. B. Mets.VII, 7 נִתְפָּרְסוּ עיגוליו if his fig cakes were broken; a. e. Hif. הִפְרִיס 1) to assign, give a share, a present. Gen. R. s. 74 end ולא היו מַפְרִיסִיםוכ׳ Ar. (ed. מפרינים) they endowed only with their mouth, v. פָּרַן. Yalk. ib. 22 מַפְרִיס והולך, v. פְּרָת. 2) (denom. of פַּרְסָה) to part the foot, to have a parted hoof. Sifra Shmini, ch. V, Par. 4 משוסע, חזיר מפריס the swine parts its foot and is cloven-footed. Ḥull.59a אין לך דבר שמפריס פרסהוכ׳ there is no animal that parts its foot and yet is unclean, except swine; a. e.Ib. 51b ה׳ע״ג קרקע the animal, after its fall, in attempting to rise made an impression of its parted feet on the ground (an evidence of its spines being unaffected).Trnsf. to show the cloven foot (like swine, as if saying, ‘I am clean, v. Lev. R. s. 13, end), to pretend piety. Gen. R. s. 22 יצא כמפריס וכמרמהוכ׳ (some ed. מפרים, corr. acc.) he went forth like a hypocrite and as one deceiving his Creator; (Yalk. ib. 38; Lev. R. s. 10 כמַעֲרִים, v. עָרַם II). Pi. פֵּירֵס, פֵּירֵש 1) to spread. Bekh.44a (ref. to Ex. 40:19) רבינו פֵּירְשׂוֹ Moses our teacher spread it (hence he must have been ten cubits high); Sabb.92a פרשו; Yalk. Ex. 372; a. e. 2) to put a wrap on, only in פֵּירְסָה נדה she became menstruous. Keth.2a. Gen. R. s. 48; a. fr.

פָּרַסI, פָּרַשׂ, (b. h.) 1) to split, break, esp. (v. בָּצַע) to break bread and say grace. R. Hash. 29b לא יִפְרוֹס אדם פרוסהוכ׳ a person should not break bread and say grace for his guests, unless he dines with them אבל פּוֹרֵס הוא לבניווכ׳ but he may do so for his children and his household in order to train them in religious practice. Pes.37a; Men.78b (expl. מצה הינא) כל שפּוֹרְסָהּ ואיןוכ׳ when he breaks it apart, and no cords (of unbaked dough) can be drawn out of it; a. e.Part. pass. פָּרוּס; f. פְּרוּסָה; pl. פְּרוּסִים, פְּרוּסִין; פְּרוּסוֹת. Lev. R. s. 34 (ref. to פָּרֹס, Is. 58:7) הלא תִפְרוֹשׂ … פָרוּס כבר היא פ׳וכ׳ it does not read, ‘behold, thou shalt break, but, ‘behold broken; it (thy bread) is broken for thee, for from the beginning of the year it is decreed Y.Dem.I, 21d bot. בפ׳ when it is a broken piece of an eatable, opp. שלם. Y.Ber.VI, 10b bot. פ׳ של חטים (sub. פת) a broken loaf of wheat bread; a. fr.V. פְּרוּס, פְּרוּסָה. 2) (cmp. פָּרַץ) to break through; Part. pass. as ab. open, plain. Tosef.Kel.B. Mets. V, 4, v. סַוָּאר. 3) to spread. Meg.III, 3 (28a) ואין פּוֹרְשִׂין לתוכו מצודות nor dare you spread traps leading into it (the synagogue in ruins). Yoma III, 4 פָּרְסוּ סדיןוכ׳ (Y. ed. פָּרְשׂוּ), v. סָדִין. Num. R. s. 11 הכהנים פּוֹרְשִׂים את כפיהם the priests spread their hands (when blessing). Ex. R. s. 42 אחז … ופ׳הקב״הוכ׳ he (Moses) took hold of the divine throne, and the Lord spread his cloak over him. Ib. (ref. to ̇פּר̇ש̇ז̇, Job 26:9) פ̇׳ ר̇חום ש̇די ז̇יווכ׳ the Merciful Almighty spread the splendor of his cloud over him; ib. s. 41 פ׳ והגין עליוהקב״ה the Lord spread (his cloak) over him and protected him; a. fr.Deut. R. s. 5 היה פוֹרֵשׂ דיאטגמאוכ׳ (not דאטגמא) he spread (published) a decree wherever he conquered Part. pass. as ab. Ab. III, 16, v. מְצוּדָה; a. e.פ׳ על שמע (interch. with פ׳ את שמע) to spread a cloak over the head for the recitation of the prayers preceding the Shmʿa (Ḳaddish and Barkhu), esp. to recite the prayers for the benefit of those who have come too late for the regular service (cmp. Ber.51a פריס סודרא, quot. in next w.). Meg.IV, 3 (23b) אין פורסין על שמעוכ׳ (Mish. ed. את; Mish. Pes. פורשין, v. Rabb. D. S. a. l. note 90) the prayers for the Shmʿa are not read aloud … with less than two persons; (Rashi: to divide the Shma (v. supra), i. e. to read parts of the prayers preceding the Shmʿa;) Y. ib. IV, 75a bot. פורסין את שמע. Ib. IV, 5 המפטיר … פורסוכ׳, v. פָּטַר. Ib. 6. Lev. R. s. 23 א״ל פְּרוֹס על שמע פ׳ they said to him, recite the prayers for the Shmʿa; he did; Cant. R. to II, 2 (mixed dict.) פְּרוֹס לן את שמע פרוס לון (read: פָּרֵיס); a. fr. Nif. נִפְרַס, Nithpa. נִתְפָּרֵס to be divided, broken. Tbul Yom III, 1, v. עָרָה II. B. Mets.VII, 7 נִתְפָּרְסוּ עיגוליו if his fig cakes were broken; a. e. Hif. הִפְרִיס 1) to assign, give a share, a present. Gen. R. s. 74 end ולא היו מַפְרִיסִיםוכ׳ Ar. (ed. מפרינים) they endowed only with their mouth, v. פָּרַן. Yalk. ib. 22 מַפְרִיס והולך, v. פְּרָת. 2) (denom. of פַּרְסָה) to part the foot, to have a parted hoof. Sifra Shmini, ch. V, Par. 4 משוסע, חזיר מפריס the swine parts its foot and is cloven-footed. Ḥull.59a אין לך דבר שמפריס פרסהוכ׳ there is no animal that parts its foot and yet is unclean, except swine; a. e.Ib. 51b ה׳ע״ג קרקע the animal, after its fall, in attempting to rise made an impression of its parted feet on the ground (an evidence of its spines being unaffected).Trnsf. to show the cloven foot (like swine, as if saying, ‘I am clean, v. Lev. R. s. 13, end), to pretend piety. Gen. R. s. 22 יצא כמפריס וכמרמהוכ׳ (some ed. מפרים, corr. acc.) he went forth like a hypocrite and as one deceiving his Creator; (Yalk. ib. 38; Lev. R. s. 10 כמַעֲרִים, v. עָרַם II). Pi. פֵּירֵס, פֵּירֵש 1) to spread. Bekh.44a (ref. to Ex. 40:19) רבינו פֵּירְשׂוֹ Moses our teacher spread it (hence he must have been ten cubits high); Sabb.92a פרשו; Yalk. Ex. 372; a. e. 2) to put a wrap on, only in פֵּירְסָה נדה she became menstruous. Keth.2a. Gen. R. s. 48; a. fr.