exempt

פָּטַר(b. h.) 1) to break through, open. Bekh.VIII, 1 (46a) (ref. to Ex. 13:2) עד שיִפְטְרוּ רחם מישראל (not שיפטרוה) provided they open the womb when the mother is an Israelite (although she conceived before her conversion); ib. 47a. 2) to send off, discharge, dismiss. Keth.XIII, 5, a. fr. או כנוס או פְּטוֹר (the betrothed has a right to say) either marry or release (me by divorce). Gitt.VI, 5 פִּטְרוּהָ … לא אמר כלום if one says to friends, ‘release her … he has said nothing (they are not authorized to write a letter of divorce, as it might mean, release her of her debts); ib. 65b ר׳ נתן אומר פַּטְּרוּהָ דבריו קיימין פִּיטָרוּהָ לא אמר כלום R. N. says, if he said paṭṭruha (Pi.), his words stand (a divorce is meant), but if he says piṭruha ( Kal) Ib. ר׳ נתן דבבלאה … בין פיטרוה לפטרוהוכ׳ R. N. who is a Babylonian, draws a distinction between piṭruha and paṭṭruha; our Tannai (in the Mishnah) being a Palestinian does not Ib. VIII, 4. פּוֹטֵר … בגט ישן a man may divorce his wife with an old letter of divorce (having been closeted with her after he had written it); Tosef. ib. VIII (VI), 3 אינו פוטרוכ׳ he must not divorce with an old letter, in order that the letter of divorce may not date farther back than (the conception of) her child; a. fr. 3) to dismiss, give leave, let go. Sot.IX, 6 ופְטַרְנוּהוּ בלא מזון and we let him (the stranger) go without provision. Midr. Till. to Ps. 91 מי גרול הפּוֹטֵר או הנִפְטָר which is the superior of the two? he who gives leave, or he who takes leave? Ib. (ref. to Gen. 32:27) הרי יעקב פוטר למלאך behold, Jacob gives leave to the angel; a. fr. 4) (law) to discharge, acquit; (ritual) to exempt from obligation, to declare free from punishment, eventually from sacrificial atonement, opp. חִיֵּיב. Erub.65a יכול אני לִפְטוֹרוכ׳ I can (by my plea) release from judgment the whole world (all Israelites) from the destruction of the Temple to the present time, for we read (Is. 51:21), Hear now this, thou afflicted and drunken (a drunken person is irresponsible); ib. מאי יכולני לפטור נמי מדין תפלה this ‘I can release means also from responsibility for neglect of prayer (the drunken not being permitted to pray). Succ.45b. Sabb.II, 5 ר׳ יוסי פוטר בכלןוכ׳ R. J. declares (him that did it) free from punishment or eventual sacrifice in all those cases, except Ker.IV, 2 ר׳ יהושע פוטר R. J. absolves him from bringing a sin-offering, opp. מחייב חטאת. Snh.V, 5 אם מצאו לו זכות פְּטָרוּהוּ if they found evidence in his favor, they (the court) acquitted him; a. v. fr.Trnsf. to cause exemption; to cover, include. Ber.VI, 5 ברך על היין … פ׳ את הייןוכ׳ if he recited the blessing over wine before the meal, he has therewith exempted the wine offered after the meal (from an additional blessing). Ib. 7 מברך על העיקר ופוטר את הטפלה he says the blessing over the chief dish, and with this he covers that which goes with it (v. טְפֵלָה). Yeb.I, 1 חמש … פּוֹטְרוֹת צרותיהן fifteen women (of various kinship with the yabam, by which he is prevented from marrying any of them) cover their rivals (making them free from dependence on the yabam for marriage or discharge); a. fr.Part. pass. פָּטוּר; f. פְּטוּרָה; pl. פְּטוּרִים, פְּטוּרִין; פְּטוּרוֹת (is, are) exempt, free, opp. חַיָּיב. Peah I, 6 ופ׳ מן המעשרותוכ׳ and he need not give the tithes, until B. Mets.VIII, 1 פ׳ (sub. מלשלם) he is free from indemnity. Ib. VII, 10 מתנה … להיות פ׳ משבועה may have an agreement to be eventually exempt from making oath; להיות פ׳ מלשלם to be exempt from responsibility. Kidd.I, 7 כל מצות הבן על האב … ונשים פ׳ to all paternal duties men are bound, but women (mothers) are exempt from them. Yeb.I, 2 כשם שבתו פ׳ כך צרתה פ׳ as well as his (the yabams) daughter is exempt (from the law of levirate marriage, because the yabam cannot marry her), so her rival is exempt; a. v. fr. Pi. פִּיטֵּר to dismiss; to divorce. Gitt.65b, v. supra. Kidd.31b פַּטְּרוּנִי dismiss (escort) me; a. e. Nif. נִפְטָר, Hithpa. הִתְפַטֵּר 1) to be exempted, freed. Bekh.II, 1 לא נִפְטְרוּ מבכורוכ׳ they (the Levites) have not been exempted from consecrating the firstborn of clean animals, but only from redeeming their firstborn sons and the firstborn of asses; a. e. 2) to be dismissed, take leave, depart. Yoma I, 5 נפטרו והלכו להם they took leave and went. Sot.IX, 5. Ber.64a הנ׳ מחבירווכ׳ he who leaves his friend (after escorting him a distance) must not say, ‘go in peace, but, ‘go to peace; הנ׳ מן המתוכ׳ he who takes leave of the dead (after burial) Ib. 31a; Erub.64a לא יִפָּטֵר אדםוכ׳ one must not leave a friend otherwise than with a word of tradition (on legal or religious subjects), by which he may remember him; a. fr.Esp. to depart this world, to die. Ber.17a גדל בשם טוב ונ׳ בשם טוב מן העולם who grew (lived) with a good name, and left the world with a good name. Tem.16a בשעהשנ׳ משה רבינו לגן עדן when Moses our teacher was to depart for paradise. Gen. R. s. 96; a. fr.Yalk. Koh. 989 בשעה … מִתְפַּטְּרִיםוכ׳ when the children are dismissed from school. Hif. הִפְטִיר 1) to discard; ה׳ בשפה to discard with the lip, to spurn. Pesik. R. s. 37 מחרקין … ומַפְטִירִים בשפתותיהם gnashed their teeth … and spurned with their lips (ref. to Ps. 22:8). Treat. Der. Er. ch. 2 מפְטִירֵי שפה (= מפטירין בשפה). 2) to dismiss, adjourn a meeting. Y.Ber.IV, 7d top הַפְטֵר את העם dismiss the people (adjourn the meeting). M. Kat. 5b, v. בָּכָה. Ḥull.51a מַפְטִיר כנסיות one who dismisses the assemblies, janitor, v. כְּנֶסֶת.Pes.X, 8, v. אֶפִּיקוֹמָן; a. e. 3) ( to recite before dismissal, to conclude the reading from the Law by reading a portion of the Prophets, to read the Hafṭarah (v. הַפְטָרָה). Meg.IV, 1 בשני … ואין מַפְטִירִין בנביא on Mondays, Thursdays and Saturday afternoons three persons read from the Law …, and we do not close with a lesson from the Prophets. Ib. 5 המפטיר בנביא הואוכ׳ he who concludes with the prophetic lesson (being the last of those called up) has the privilege of, v. פָּרַס; a. fr.

פָּטַר(b. h.) 1) to break through, open. Bekh.VIII, 1 (46a) (ref. to Ex. 13:2) עד שיִפְטְרוּ רחם מישראל (not שיפטרוה) provided they open the womb when the mother is an Israelite (although she conceived before her conversion); ib. 47a. 2) to send off, discharge, dismiss. Keth.XIII, 5, a. fr. או כנוס או פְּטוֹר (the betrothed has a right to say) either marry or release (me by divorce). Gitt.VI, 5 פִּטְרוּהָ … לא אמר כלום if one says to friends, ‘release her … he has said nothing (they are not authorized to write a letter of divorce, as it might mean, release her of her debts); ib. 65b ר׳ נתן אומר פַּטְּרוּהָ דבריו קיימין פִּיטָרוּהָ לא אמר כלום R. N. says, if he said paṭṭruha (Pi.), his words stand (a divorce is meant), but if he says piṭruha ( Kal) Ib. ר׳ נתן דבבלאה … בין פיטרוה לפטרוהוכ׳ R. N. who is a Babylonian, draws a distinction between piṭruha and paṭṭruha; our Tannai (in the Mishnah) being a Palestinian does not Ib. VIII, 4. פּוֹטֵר … בגט ישן a man may divorce his wife with an old letter of divorce (having been closeted with her after he had written it); Tosef. ib. VIII (VI), 3 אינו פוטרוכ׳ he must not divorce with an old letter, in order that the letter of divorce may not date farther back than (the conception of) her child; a. fr. 3) to dismiss, give leave, let go. Sot.IX, 6 ופְטַרְנוּהוּ בלא מזון and we let him (the stranger) go without provision. Midr. Till. to Ps. 91 מי גרול הפּוֹטֵר או הנִפְטָר which is the superior of the two? he who gives leave, or he who takes leave? Ib. (ref. to Gen. 32:27) הרי יעקב פוטר למלאך behold, Jacob gives leave to the angel; a. fr. 4) (law) to discharge, acquit; (ritual) to exempt from obligation, to declare free from punishment, eventually from sacrificial atonement, opp. חִיֵּיב. Erub.65a יכול אני לִפְטוֹרוכ׳ I can (by my plea) release from judgment the whole world (all Israelites) from the destruction of the Temple to the present time, for we read (Is. 51:21), Hear now this, thou afflicted and drunken (a drunken person is irresponsible); ib. מאי יכולני לפטור נמי מדין תפלה this ‘I can release means also from responsibility for neglect of prayer (the drunken not being permitted to pray). Succ.45b. Sabb.II, 5 ר׳ יוסי פוטר בכלןוכ׳ R. J. declares (him that did it) free from punishment or eventual sacrifice in all those cases, except Ker.IV, 2 ר׳ יהושע פוטר R. J. absolves him from bringing a sin-offering, opp. מחייב חטאת. Snh.V, 5 אם מצאו לו זכות פְּטָרוּהוּ if they found evidence in his favor, they (the court) acquitted him; a. v. fr.Trnsf. to cause exemption; to cover, include. Ber.VI, 5 ברך על היין … פ׳ את הייןוכ׳ if he recited the blessing over wine before the meal, he has therewith exempted the wine offered after the meal (from an additional blessing). Ib. 7 מברך על העיקר ופוטר את הטפלה he says the blessing over the chief dish, and with this he covers that which goes with it (v. טְפֵלָה). Yeb.I, 1 חמש … פּוֹטְרוֹת צרותיהן fifteen women (of various kinship with the yabam, by which he is prevented from marrying any of them) cover their rivals (making them free from dependence on the yabam for marriage or discharge); a. fr.Part. pass. פָּטוּר; f. פְּטוּרָה; pl. פְּטוּרִים, פְּטוּרִין; פְּטוּרוֹת (is, are) exempt, free, opp. חַיָּיב. Peah I, 6 ופ׳ מן המעשרותוכ׳ and he need not give the tithes, until B. Mets.VIII, 1 פ׳ (sub. מלשלם) he is free from indemnity. Ib. VII, 10 מתנה … להיות פ׳ משבועה may have an agreement to be eventually exempt from making oath; להיות פ׳ מלשלם to be exempt from responsibility. Kidd.I, 7 כל מצות הבן על האב … ונשים פ׳ to all paternal duties men are bound, but women (mothers) are exempt from them. Yeb.I, 2 כשם שבתו פ׳ כך צרתה פ׳ as well as his (the yabams) daughter is exempt (from the law of levirate marriage, because the yabam cannot marry her), so her rival is exempt; a. v. fr. Pi. פִּיטֵּר to dismiss; to divorce. Gitt.65b, v. supra. Kidd.31b פַּטְּרוּנִי dismiss (escort) me; a. e. Nif. נִפְטָר, Hithpa. הִתְפַטֵּר 1) to be exempted, freed. Bekh.II, 1 לא נִפְטְרוּ מבכורוכ׳ they (the Levites) have not been exempted from consecrating the firstborn of clean animals, but only from redeeming their firstborn sons and the firstborn of asses; a. e. 2) to be dismissed, take leave, depart. Yoma I, 5 נפטרו והלכו להם they took leave and went. Sot.IX, 5. Ber.64a הנ׳ מחבירווכ׳ he who leaves his friend (after escorting him a distance) must not say, ‘go in peace, but, ‘go to peace; הנ׳ מן המתוכ׳ he who takes leave of the dead (after burial) Ib. 31a; Erub.64a לא יִפָּטֵר אדםוכ׳ one must not leave a friend otherwise than with a word of tradition (on legal or religious subjects), by which he may remember him; a. fr.Esp. to depart this world, to die. Ber.17a גדל בשם טוב ונ׳ בשם טוב מן העולם who grew (lived) with a good name, and left the world with a good name. Tem.16a בשעהשנ׳ משה רבינו לגן עדן when Moses our teacher was to depart for paradise. Gen. R. s. 96; a. fr.Yalk. Koh. 989 בשעה … מִתְפַּטְּרִיםוכ׳ when the children are dismissed from school. Hif. הִפְטִיר 1) to discard; ה׳ בשפה to discard with the lip, to spurn. Pesik. R. s. 37 מחרקין … ומַפְטִירִים בשפתותיהם gnashed their teeth … and spurned with their lips (ref. to Ps. 22:8). Treat. Der. Er. ch. 2 מפְטִירֵי שפה (= מפטירין בשפה). 2) to dismiss, adjourn a meeting. Y.Ber.IV, 7d top הַפְטֵר את העם dismiss the people (adjourn the meeting). M. Kat. 5b, v. בָּכָה. Ḥull.51a מַפְטִיר כנסיות one who dismisses the assemblies, janitor, v. כְּנֶסֶת.Pes.X, 8, v. אֶפִּיקוֹמָן; a. e. 3) ( to recite before dismissal, to conclude the reading from the Law by reading a portion of the Prophets, to read the Hafṭarah (v. הַפְטָרָה). Meg.IV, 1 בשני … ואין מַפְטִירִין בנביא on Mondays, Thursdays and Saturday afternoons three persons read from the Law …, and we do not close with a lesson from the Prophets. Ib. 5 המפטיר בנביא הואוכ׳ he who concludes with the prophetic lesson (being the last of those called up) has the privilege of, v. פָּרַס; a. fr.

צָרָהI (b. h.; צָרַר) (nearest, associate wife, rival (cmp. רֵעַ). Yeb.I, 2 כשם שבתו פטורה כן צָרָתָהּ פטורה as a mans daughter (who was the wife of his brother that died without issue) is exempt from marrying the yabam (her father), so is her associate exempt. Ib. הלכה צָרַת בתו … כשם שצָרַת בתו פטורה כך צרת צרתה פטורה if this his daughters associate marries a second brother of his who has another wife besides her, and he dies (without issue): as his daughters former associate is exempt, so is the latters present associate exempt; a. v. fr.Snh.103b; Yoma 9b; Num. R. s. 7 מסכה צ׳, v. מַסֵּכָה I. Midr. Till, to Ps. 101 ועבר בים צ׳ זה צלמו של מיכה ‘and a rival crossed the sea (Zech. 10:11), that means the image of Micah; Num. R. s. 16, end; Mekh. Bo, s. 14.Yoma 19b, v. צְרֵדָה.Pl. צָרוֹת. Yeb.I, 1 צרותיהן, חמש … פוטרות נָרוֹתֵיהֶן צ׳ fifteen women (married severally to the brother of a man with whom marriage is forbidden) cause the exemption from yibbum (יִבּוּם) of their associates and eventually the associates of their associates. Ib. 4 בית שמאי מתירין הצ׳ לאחים the school of Shammai allows the rivals of a woman forbidden on account of consanguinity to be married to one of the brothers of the deceased (without issue); a. fr.

צָרָהI (b. h.; צָרַר) (nearest, associate wife, rival (cmp. רֵעַ). Yeb.I, 2 כשם שבתו פטורה כן צָרָתָהּ פטורה as a mans daughter (who was the wife of his brother that died without issue) is exempt from marrying the yabam (her father), so is her associate exempt. Ib. הלכה צָרַת בתו … כשם שצָרַת בתו פטורה כך צרת צרתה פטורה if this his daughters associate marries a second brother of his who has another wife besides her, and he dies (without issue): as his daughters former associate is exempt, so is the latters present associate exempt; a. v. fr.Snh.103b; Yoma 9b; Num. R. s. 7 מסכה צ׳, v. מַסֵּכָה I. Midr. Till, to Ps. 101 ועבר בים צ׳ זה צלמו של מיכה ‘and a rival crossed the sea (Zech. 10:11), that means the image of Micah; Num. R. s. 16, end; Mekh. Bo, s. 14.Yoma 19b, v. צְרֵדָה.Pl. צָרוֹת. Yeb.I, 1 צרותיהן, חמש … פוטרות נָרוֹתֵיהֶן צ׳ fifteen women (married severally to the brother of a man with whom marriage is forbidden) cause the exemption from yibbum (יִבּוּם) of their associates and eventually the associates of their associates. Ib. 4 בית שמאי מתירין הצ׳ לאחים the school of Shammai allows the rivals of a woman forbidden on account of consanguinity to be married to one of the brothers of the deceased (without issue); a. fr.

בָּטֵלI (b. h.; v. בטי) ( to be hollow); 1) to be void, abolished, suspended; to cease to exist. Keth.103b בָּטְלָה קדושה sanctity of life ceased; (oth. opin.: the levitical law concerning the contact with a corpse was suspended in favor of Rabbi; v. Tosaf. a. l.. Ab. V, 16 ב׳ דבר בְּטֵלָהוכ׳ as soon as the (sensual) attraction disappears, love will disappear. Ib. 21 as if dead ועבר וב׳ מן העולם and passed away and disappeared from this world. Y.Meg.I, 70d top, a. e. בטלה מגלת תענית the Scroll of Fasts has been abolished (the festive commemorations enumerated therein are no more observed). Sot.IX, 9 (47a); a. fr. 2) to rest from labor, be at ease, be idle. Ab. IV, 10 אם בָּטַלְתָּ מןוכ׳ if thou choosest not to study the law, there will be many disturbances (excuses) to assist thee. Ib. I, 5 בּוֹטֵל מד׳׳ת he neglects the study of the Law; a. fr. Nif. נִבְטַל 1) to be abolished, suspended. Y.Meg.I, 70d bot. עתידין לִיבָּטֵל (= לְהִיבָּטֵל) shall in future be abolished (neglected). Gitt.32a, v. infra. 2) to be excused, be exempt, Ib. II, 16 thou art not a free man להִבָּטֵל ממנה so as to be exempt from lifes duties. 3) to remain single. Gitt.IV, 5 (41b) יִבָּטֵל shall he never marry? Pi. בִּיטֵּל, בִּטֵּל 1) to abolish, suspend, cancel, undo, neglect. Ab. II, 4 בַּטֵּל רצונךוכ׳ set aside thy will for the sake of the Lords will, in order that He may set aside the will of others (euphem. for His will) for the sake of thy will (withdraw evil decrees at thy prayer). Ib. IV, 9 המְבַטֵּלוכ׳ he who neglects the study of the Law on account of his wealth. Sot.IX, 10 (47a) אף הוא בִּטֵּל את המעוררין he also abolished (the custom of) the wakers, v. עָרַר. Sabb.63a מְבַטְּלָהּ he (the observer of the Law) will cancel it (avert Gods evil decree). Mekh. Bshall., Amalek, 2, v. אִיפָּטִיקוֹס. Macc.24a. Ab. Zar. IV, 7 למה מְבַטְּלָהּ why does He not destroy it (the objects of idol worship)?Gitt.IV, 1 שוב אינו יכול לבַטְּלוֹ he can no longer annul it (his letter of divorce). Ib. 2 in former times a man could summon a court in a strange place ובִּטְּלוֹ and declare it (the letter of divorce which he had sent off) void. Ib. 32b אתי דיבור ומבטל דיבור a word (declaration) comes and cancels a word.Ab. Zar.IV, 4 (42b) an idolator (gentile) מבטל אליל שלווכ׳ may (by mutilation) cancel his own or his neigbors idol (so that it is no longer subject to the law forbidding Jews to derive any benefits from idolatrous paraphernalia), but an Israelite cannot Ib. המב׳ אליל ב׳וכ׳ in cancelling an idol, one has at the same time cancelled its attachments; a. fr.ב׳ רשות to resign possession, a legal fiction by which the carrying of objects on the Sabbath from ones own place to one common to several persons, may be permitted. Erub.VI, 7 מְבַטֵּל את רשותו he (the brother who forgot to lay the Erub, v. עֵירוּב) must resign his share in the common property. Ib. 68b מבטלין ותוזרין ומב׳ you may resign your share to your neighbor, and then he may resign to you; a. fr.ב׳ חמץ to renounce (by declaration) the possession of anything leavened that may have remained undiscovered in ones possession. Pes.6b הבודק צריך שיְבַטֵּל after one has searched the house for leavened things, he most renounce (whatever he may have failed to find); a. fr.Part. pass. מְבוּטָּל, f. מְבוּטֶּלֶת. Erub.69b רשותי מב׳ לך my possession be resigned to thee (for Sabbath purposes). Gitt.32a if a recipient says, מתנה זו מב׳ ‘this donation be void, תִּיבָּטֵל ‘shall be void, opp. to בְּטֵלָה היא ‘is a void one, i. e. has been annulled.Eduy. I, 5; Gitt36b, a. fr. אין ב׳׳ד יכול לבַ׳וכ׳ no court can repeal (overrule) the decisions of another court, unless 2) to neutralize an admixture of forbidden food in a certain quantity. Ḥull.108a ושאינו מינו … ומבטלו and the portion of the mixture which is not its kind is prevailing and neutralizes the forbidden portion (as if did not exist at all); a. fr. 3) to disturb, cause suspense, interfere with. Erub.63b; Meg.3a בִּיטַּלְתֶּםוכ׳ ye interfered with the daily offering; a. fr.Ber.II, 5 לבטל ממניוכ׳ to suspend (shake off) the yoke of heavenly government even one minute. Hif. הִבְטִיל to cause interruption, to order suspension. Succ.V, 5 להַבְטִיל את העםוכ׳ to cause the people to cease working. Hithpa. a. Nithpa. הִתְבַּטֵּל, נִתְבַּטֵּל to be interrupted, v. Nif.Tan. dbe El. I, 5; II, 3.

בָּטֵלI (b. h.; v. בטי) ( to be hollow); 1) to be void, abolished, suspended; to cease to exist. Keth.103b בָּטְלָה קדושה sanctity of life ceased; (oth. opin.: the levitical law concerning the contact with a corpse was suspended in favor of Rabbi; v. Tosaf. a. l.. Ab. V, 16 ב׳ דבר בְּטֵלָהוכ׳ as soon as the (sensual) attraction disappears, love will disappear. Ib. 21 as if dead ועבר וב׳ מן העולם and passed away and disappeared from this world. Y.Meg.I, 70d top, a. e. בטלה מגלת תענית the Scroll of Fasts has been abolished (the festive commemorations enumerated therein are no more observed). Sot.IX, 9 (47a); a. fr. 2) to rest from labor, be at ease, be idle. Ab. IV, 10 אם בָּטַלְתָּ מןוכ׳ if thou choosest not to study the law, there will be many disturbances (excuses) to assist thee. Ib. I, 5 בּוֹטֵל מד׳׳ת he neglects the study of the Law; a. fr. Nif. נִבְטַל 1) to be abolished, suspended. Y.Meg.I, 70d bot. עתידין לִיבָּטֵל (= לְהִיבָּטֵל) shall in future be abolished (neglected). Gitt.32a, v. infra. 2) to be excused, be exempt, Ib. II, 16 thou art not a free man להִבָּטֵל ממנה so as to be exempt from lifes duties. 3) to remain single. Gitt.IV, 5 (41b) יִבָּטֵל shall he never marry? Pi. בִּיטֵּל, בִּטֵּל 1) to abolish, suspend, cancel, undo, neglect. Ab. II, 4 בַּטֵּל רצונךוכ׳ set aside thy will for the sake of the Lords will, in order that He may set aside the will of others (euphem. for His will) for the sake of thy will (withdraw evil decrees at thy prayer). Ib. IV, 9 המְבַטֵּלוכ׳ he who neglects the study of the Law on account of his wealth. Sot.IX, 10 (47a) אף הוא בִּטֵּל את המעוררין he also abolished (the custom of) the wakers, v. עָרַר. Sabb.63a מְבַטְּלָהּ he (the observer of the Law) will cancel it (avert Gods evil decree). Mekh. Bshall., Amalek, 2, v. אִיפָּטִיקוֹס. Macc.24a. Ab. Zar. IV, 7 למה מְבַטְּלָהּ why does He not destroy it (the objects of idol worship)?Gitt.IV, 1 שוב אינו יכול לבַטְּלוֹ he can no longer annul it (his letter of divorce). Ib. 2 in former times a man could summon a court in a strange place ובִּטְּלוֹ and declare it (the letter of divorce which he had sent off) void. Ib. 32b אתי דיבור ומבטל דיבור a word (declaration) comes and cancels a word.Ab. Zar.IV, 4 (42b) an idolator (gentile) מבטל אליל שלווכ׳ may (by mutilation) cancel his own or his neigbors idol (so that it is no longer subject to the law forbidding Jews to derive any benefits from idolatrous paraphernalia), but an Israelite cannot Ib. המב׳ אליל ב׳וכ׳ in cancelling an idol, one has at the same time cancelled its attachments; a. fr.ב׳ רשות to resign possession, a legal fiction by which the carrying of objects on the Sabbath from ones own place to one common to several persons, may be permitted. Erub.VI, 7 מְבַטֵּל את רשותו he (the brother who forgot to lay the Erub, v. עֵירוּב) must resign his share in the common property. Ib. 68b מבטלין ותוזרין ומב׳ you may resign your share to your neighbor, and then he may resign to you; a. fr.ב׳ חמץ to renounce (by declaration) the possession of anything leavened that may have remained undiscovered in ones possession. Pes.6b הבודק צריך שיְבַטֵּל after one has searched the house for leavened things, he most renounce (whatever he may have failed to find); a. fr.Part. pass. מְבוּטָּל, f. מְבוּטֶּלֶת. Erub.69b רשותי מב׳ לך my possession be resigned to thee (for Sabbath purposes). Gitt.32a if a recipient says, מתנה זו מב׳ ‘this donation be void, תִּיבָּטֵל ‘shall be void, opp. to בְּטֵלָה היא ‘is a void one, i. e. has been annulled.Eduy. I, 5; Gitt36b, a. fr. אין ב׳׳ד יכול לבַ׳וכ׳ no court can repeal (overrule) the decisions of another court, unless 2) to neutralize an admixture of forbidden food in a certain quantity. Ḥull.108a ושאינו מינו … ומבטלו and the portion of the mixture which is not its kind is prevailing and neutralizes the forbidden portion (as if did not exist at all); a. fr. 3) to disturb, cause suspense, interfere with. Erub.63b; Meg.3a בִּיטַּלְתֶּםוכ׳ ye interfered with the daily offering; a. fr.Ber.II, 5 לבטל ממניוכ׳ to suspend (shake off) the yoke of heavenly government even one minute. Hif. הִבְטִיל to cause interruption, to order suspension. Succ.V, 5 להַבְטִיל את העםוכ׳ to cause the people to cease working. Hithpa. a. Nithpa. הִתְבַּטֵּל, נִתְבַּטֵּל to be interrupted, v. Nif.Tan. dbe El. I, 5; II, 3.

כְּלוּםm. (= כל מ, cmp. מְאוּם) 1) anything, something, somebody (Lat. ullus). Targ. Koh. 1:9 לית כ׳ (h. text אין כל).Yalk. Num. 730 (ref. to Num. 10:35) מפניך … ואין אנו כ׳ לפניהם before thee they flee, and are we nothing before them? אלא כשפניך אתנו אנו כ׳ לפניהם וכשאין פניך אתנו אין אנו כ׳ לפניהם but (it means) when thy countenance is with us we are something before them ; Sifré Num. 84 (corr. acc.).Kel. XXIV, 1 טהורה מכ׳ is clean from any (of the aforementioned impurities). Ber.22b, a. fr. פטור מכ׳ is entirely exempt. Ned.I, 1, a. fr. לא אמר כ׳ he has said nothing, i. e. what he said is void.לא כ׳ not the least, nothing at all. Erub.11a לא עשה ולא כ׳ (Rashi לא עשה כ׳) he has done nothing at all, i. e. what he has done has no legal consequences. Ib.b הכל מודין … לא כ׳ היא Ms. M. all agree that if …, there is nothing at all (to consider; ed. ולא כ׳ = פטורה ולא כ׳ it is exempt, and there is nothing); Yoma 11b ולא כ׳ (ולאו) חיא (v. Rabb. D. S. a. l. Ms. M. and note).Koh. R. to IX, 10 מאן הוא דכ׳ ודבר בגרמיה כ׳וכ׳ if a person is somebody and comports himself as somebody (is proud of his value), it were better he had not been born; a. fr. 2) (interrog.) introducing a question to which a negative answer is expected, is there any? has any? Snh.105a כ׳ יש לזה על זה כ׳ has the one stiII any claim on the other? Sabb.31a כ׳ מעמידיןוכ׳ is there ever a king appointed except ? Ned.VIII, 7 כ׳ אמרתוכ׳ wouldst thou have said it, but for thy wish to honor me?; a. fr.Tosef.Men. XIII, 19; Tosef.B. Kam.VII, 8, v. דֶּלֶם)

כְּלוּםm. (= כל מ, cmp. מְאוּם) 1) anything, something, somebody (Lat. ullus). Targ. Koh. 1:9 לית כ׳ (h. text אין כל).Yalk. Num. 730 (ref. to Num. 10:35) מפניך … ואין אנו כ׳ לפניהם before thee they flee, and are we nothing before them? אלא כשפניך אתנו אנו כ׳ לפניהם וכשאין פניך אתנו אין אנו כ׳ לפניהם but (it means) when thy countenance is with us we are something before them ; Sifré Num. 84 (corr. acc.).Kel. XXIV, 1 טהורה מכ׳ is clean from any (of the aforementioned impurities). Ber.22b, a. fr. פטור מכ׳ is entirely exempt. Ned.I, 1, a. fr. לא אמר כ׳ he has said nothing, i. e. what he said is void.לא כ׳ not the least, nothing at all. Erub.11a לא עשה ולא כ׳ (Rashi לא עשה כ׳) he has done nothing at all, i. e. what he has done has no legal consequences. Ib.b הכל מודין … לא כ׳ היא Ms. M. all agree that if …, there is nothing at all (to consider; ed. ולא כ׳ = פטורה ולא כ׳ it is exempt, and there is nothing); Yoma 11b ולא כ׳ (ולאו) חיא (v. Rabb. D. S. a. l. Ms. M. and note).Koh. R. to IX, 10 מאן הוא דכ׳ ודבר בגרמיה כ׳וכ׳ if a person is somebody and comports himself as somebody (is proud of his value), it were better he had not been born; a. fr. 2) (interrog.) introducing a question to which a negative answer is expected, is there any? has any? Snh.105a כ׳ יש לזה על זה כ׳ has the one stiII any claim on the other? Sabb.31a כ׳ מעמידיןוכ׳ is there ever a king appointed except ? Ned.VIII, 7 כ׳ אמרתוכ׳ wouldst thou have said it, but for thy wish to honor me?; a. fr.Tosef.Men. XIII, 19; Tosef.B. Kam.VII, 8, v. דֶּלֶם)

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.

עָצַלHithpa. הִתְעַצֵּל, Nithpa. נִתְעַצֵּל (b. h. Nif.; v. עָצֵל; cmp. b. h. אצל) to withdraw ones self, shirk the trouble of; to be careless, slothful; to consider ones self exempt. Tam.II, 2 מימיו לא נ׳ הכהן מלהוציאוכ׳ never did a priest shirk the labor of carrying out the ashes. Lev. R. s. 19 (ref. to בעצלתים, Koh. 10:18) ע״י שהאדם הזה מִתְעַצֵּל מלכסותוכ׳ because that man considers himself exempt from covering his head as it is proper to do, he contracts rheumatism; ע״י שהאשה הזו מִתְעַצֶּלֶתוכ׳ because that woman is too careless (of chastity) to cover herself Ib. ע״י שנִתְעַצְּלוּ … מלחנותוכ׳ because the Israelites shrank from encamping in discord. Y.B. Kam.IX, end, 7a נתעצלו ולא הקריבוהו they were slothful and failed to offer it up; a. fr.

עָצַלHithpa. הִתְעַצֵּל, Nithpa. נִתְעַצֵּל (b. h. Nif.; v. עָצֵל; cmp. b. h. אצל) to withdraw ones self, shirk the trouble of; to be careless, slothful; to consider ones self exempt. Tam.II, 2 מימיו לא נ׳ הכהן מלהוציאוכ׳ never did a priest shirk the labor of carrying out the ashes. Lev. R. s. 19 (ref. to בעצלתים, Koh. 10:18) ע״י שהאדם הזה מִתְעַצֵּל מלכסותוכ׳ because that man considers himself exempt from covering his head as it is proper to do, he contracts rheumatism; ע״י שהאשה הזו מִתְעַצֶּלֶתוכ׳ because that woman is too careless (of chastity) to cover herself Ib. ע״י שנִתְעַצְּלוּ … מלחנותוכ׳ because the Israelites shrank from encamping in discord. Y.B. Kam.IX, end, 7a נתעצלו ולא הקריבוהו they were slothful and failed to offer it up; a. fr.

פֵּאָה, פֵּי׳f. (b. h.; פאה to split, divide; v. Ges. H. Dict.12> s. v.) section, segment, corner.Pl. פֵּאוֹת, פֵּי׳. Erub.51a (ref. to Num. 35:5) פ׳ כתיבן the text speaks of corners (angular additions); ib. לזה אתה נותן פ׳ אין אתה נותן פ׳וכ׳ for this purpose (the definition of suburbs) you allow corners to be included (i. e. square measurements), but you must not allow corners to those appointing a Sabbath center (שְׁבִיתָה), i. e. you must allow them to walk only within a circle the radius of which is two thousand cubits. Ib. 11a בארבע פ׳ השדה Ar. (ed. פינות) in the four corners of the field; a. e.Esp. 1) פְּאַת ראש the hair on the temples; פאת זקן the hair on the chin. Macc.III, 5 המקיף פ׳ ראשו והמשחית פ׳ זקנו (v. Lev. 19:27) he who cuts off (shaves) the hair of his temples and destroys the hair of his chins; expl. ib. 20b פאת ראשו סוף ראשווכ׳ the peah of his head means cutting the tail-end of the hair of his head … making his temples as smooth as the spot behind the ear and as the forehead; פאת זקנו סוף זקנווכ׳ the peah of his chin means the pointed ends of his chin, v. שִׁיבּוֹלֶת; Sifra Kdosh., Par. 3, ch. VI; a. e.In gen. curls; פ׳ נכרית strange (false) curls, wig. Sabb.VI, 5. Naz.28b; a. e. 2) (פאת שדה) the corner of the field, the portion of the harvest left for the poor, peah (Lev. 19:9 sq.) Sifra Kdosh., Par. 1, ch. I פטור מן הלקט … והפ׳ is exempt from the duty of leaving for the poor the gleanings, the forgotten sheaf, and the corner. Ib. חייבים בפ׳ are subject to peah. Ib. אין פ׳ אלא מחמת הכילויוכ׳ the title of peah comes only through the finishing (of the cutting of the field, i. e. if one left a plot uncut in the middle of a field, the poor cannot take it, before the field is entirely cut), and only when it has a name (has been designated by the owner as the poor mans share), and the real peah is only that which is left at the end (i. e. he who has left a plot in the middle, must also leave a corner); ib. נתן בתחילה הרי זו פ׳ if he left a portion on beginning to cut or in the middle, it is peah (belongs to the poor, and is exempt from tithes); Peah I, 3; a. v. fr. 3) (transf.) braid, vines plaited together so as to form a cover or a partition. Tosef.Kil.IV, 5 אם היו קנים מדוקרנין עושה אותן פ׳ מלמעלה ומותר if forked reeds were standing there, he forms a plait above, and it is permitted (it forms a partition with regard to mixed seeds); Erub.11b. Y.Kil.IV, 29b מציל משום פ׳ it saves (makes the place marked off by reeds a partitioned field) the same as a garland of vines. Ib. הדא פ׳ מה אתוכ׳ what do you mean by that peah? do you mean overhead, or on the side? Ib. bot. הפ׳ אינהוכ׳ the ‘plait does not save (is not considered a partition), unless it is solidly joined on four sides. Ib. פ׳ מהו שתציל בסוכה do intertwined vines form a partition with regard to Succah (to be considered a wall)?; Y.Succ.I, 52a bot. Erub. l. c. top פ׳ מותרת לענין כלאיםוכ׳ (Ms. M. פ׳ קליעית קליעית, being a gloss to פ׳; v. Rabb. D. S. a. l. note) ‘braids form a partition with regard to mixed seeds, but not with regard to Sabbath laws; a. fr. Peah, name of a treatise of Mishnah, Tosefta and Talmud Yrushalmi, of the Order of Zraʿim.

פֵּאָה, פֵּי׳f. (b. h.; פאה to split, divide; v. Ges. H. Dict.12> s. v.) section, segment, corner.Pl. פֵּאוֹת, פֵּי׳. Erub.51a (ref. to Num. 35:5) פ׳ כתיבן the text speaks of corners (angular additions); ib. לזה אתה נותן פ׳ אין אתה נותן פ׳וכ׳ for this purpose (the definition of suburbs) you allow corners to be included (i. e. square measurements), but you must not allow corners to those appointing a Sabbath center (שְׁבִיתָה), i. e. you must allow them to walk only within a circle the radius of which is two thousand cubits. Ib. 11a בארבע פ׳ השדה Ar. (ed. פינות) in the four corners of the field; a. e.Esp. 1) פְּאַת ראש the hair on the temples; פאת זקן the hair on the chin. Macc.III, 5 המקיף פ׳ ראשו והמשחית פ׳ זקנו (v. Lev. 19:27) he who cuts off (shaves) the hair of his temples and destroys the hair of his chins; expl. ib. 20b פאת ראשו סוף ראשווכ׳ the peah of his head means cutting the tail-end of the hair of his head … making his temples as smooth as the spot behind the ear and as the forehead; פאת זקנו סוף זקנווכ׳ the peah of his chin means the pointed ends of his chin, v. שִׁיבּוֹלֶת; Sifra Kdosh., Par. 3, ch. VI; a. e.In gen. curls; פ׳ נכרית strange (false) curls, wig. Sabb.VI, 5. Naz.28b; a. e. 2) (פאת שדה) the corner of the field, the portion of the harvest left for the poor, peah (Lev. 19:9 sq.) Sifra Kdosh., Par. 1, ch. I פטור מן הלקט … והפ׳ is exempt from the duty of leaving for the poor the gleanings, the forgotten sheaf, and the corner. Ib. חייבים בפ׳ are subject to peah. Ib. אין פ׳ אלא מחמת הכילויוכ׳ the title of peah comes only through the finishing (of the cutting of the field, i. e. if one left a plot uncut in the middle of a field, the poor cannot take it, before the field is entirely cut), and only when it has a name (has been designated by the owner as the poor mans share), and the real peah is only that which is left at the end (i. e. he who has left a plot in the middle, must also leave a corner); ib. נתן בתחילה הרי זו פ׳ if he left a portion on beginning to cut or in the middle, it is peah (belongs to the poor, and is exempt from tithes); Peah I, 3; a. v. fr. 3) (transf.) braid, vines plaited together so as to form a cover or a partition. Tosef.Kil.IV, 5 אם היו קנים מדוקרנין עושה אותן פ׳ מלמעלה ומותר if forked reeds were standing there, he forms a plait above, and it is permitted (it forms a partition with regard to mixed seeds); Erub.11b. Y.Kil.IV, 29b מציל משום פ׳ it saves (makes the place marked off by reeds a partitioned field) the same as a garland of vines. Ib. הדא פ׳ מה אתוכ׳ what do you mean by that peah? do you mean overhead, or on the side? Ib. bot. הפ׳ אינהוכ׳ the ‘plait does not save (is not considered a partition), unless it is solidly joined on four sides. Ib. פ׳ מהו שתציל בסוכה do intertwined vines form a partition with regard to Succah (to be considered a wall)?; Y.Succ.I, 52a bot. Erub. l. c. top פ׳ מותרת לענין כלאיםוכ׳ (Ms. M. פ׳ קליעית קליעית, being a gloss to פ׳; v. Rabb. D. S. a. l. note) ‘braids form a partition with regard to mixed seeds, but not with regard to Sabbath laws; a. fr. Peah, name of a treatise of Mishnah, Tosefta and Talmud Yrushalmi, of the Order of Zraʿim.

פֵּאָה, פֵּי׳f. (b. h.; פאה to split, divide; v. Ges. H. Dict.12> s. v.) section, segment, corner.Pl. פֵּאוֹת, פֵּי׳. Erub.51a (ref. to Num. 35:5) פ׳ כתיבן the text speaks of corners (angular additions); ib. לזה אתה נותן פ׳ אין אתה נותן פ׳וכ׳ for this purpose (the definition of suburbs) you allow corners to be included (i. e. square measurements), but you must not allow corners to those appointing a Sabbath center (שְׁבִיתָה), i. e. you must allow them to walk only within a circle the radius of which is two thousand cubits. Ib. 11a בארבע פ׳ השדה Ar. (ed. פינות) in the four corners of the field; a. e.Esp. 1) פְּאַת ראש the hair on the temples; פאת זקן the hair on the chin. Macc.III, 5 המקיף פ׳ ראשו והמשחית פ׳ זקנו (v. Lev. 19:27) he who cuts off (shaves) the hair of his temples and destroys the hair of his chins; expl. ib. 20b פאת ראשו סוף ראשווכ׳ the peah of his head means cutting the tail-end of the hair of his head … making his temples as smooth as the spot behind the ear and as the forehead; פאת זקנו סוף זקנווכ׳ the peah of his chin means the pointed ends of his chin, v. שִׁיבּוֹלֶת; Sifra Kdosh., Par. 3, ch. VI; a. e.In gen. curls; פ׳ נכרית strange (false) curls, wig. Sabb.VI, 5. Naz.28b; a. e. 2) (פאת שדה) the corner of the field, the portion of the harvest left for the poor, peah (Lev. 19:9 sq.) Sifra Kdosh., Par. 1, ch. I פטור מן הלקט … והפ׳ is exempt from the duty of leaving for the poor the gleanings, the forgotten sheaf, and the corner. Ib. חייבים בפ׳ are subject to peah. Ib. אין פ׳ אלא מחמת הכילויוכ׳ the title of peah comes only through the finishing (of the cutting of the field, i. e. if one left a plot uncut in the middle of a field, the poor cannot take it, before the field is entirely cut), and only when it has a name (has been designated by the owner as the poor mans share), and the real peah is only that which is left at the end (i. e. he who has left a plot in the middle, must also leave a corner); ib. נתן בתחילה הרי זו פ׳ if he left a portion on beginning to cut or in the middle, it is peah (belongs to the poor, and is exempt from tithes); Peah I, 3; a. v. fr. 3) (transf.) braid, vines plaited together so as to form a cover or a partition. Tosef.Kil.IV, 5 אם היו קנים מדוקרנין עושה אותן פ׳ מלמעלה ומותר if forked reeds were standing there, he forms a plait above, and it is permitted (it forms a partition with regard to mixed seeds); Erub.11b. Y.Kil.IV, 29b מציל משום פ׳ it saves (makes the place marked off by reeds a partitioned field) the same as a garland of vines. Ib. הדא פ׳ מה אתוכ׳ what do you mean by that peah? do you mean overhead, or on the side? Ib. bot. הפ׳ אינהוכ׳ the ‘plait does not save (is not considered a partition), unless it is solidly joined on four sides. Ib. פ׳ מהו שתציל בסוכה do intertwined vines form a partition with regard to Succah (to be considered a wall)?; Y.Succ.I, 52a bot. Erub. l. c. top פ׳ מותרת לענין כלאיםוכ׳ (Ms. M. פ׳ קליעית קליעית, being a gloss to פ׳; v. Rabb. D. S. a. l. note) ‘braids form a partition with regard to mixed seeds, but not with regard to Sabbath laws; a. fr. Peah, name of a treatise of Mishnah, Tosefta and Talmud Yrushalmi, of the Order of Zraʿim.

פֵּאָה, פֵּי׳f. (b. h.; פאה to split, divide; v. Ges. H. Dict.12> s. v.) section, segment, corner.Pl. פֵּאוֹת, פֵּי׳. Erub.51a (ref. to Num. 35:5) פ׳ כתיבן the text speaks of corners (angular additions); ib. לזה אתה נותן פ׳ אין אתה נותן פ׳וכ׳ for this purpose (the definition of suburbs) you allow corners to be included (i. e. square measurements), but you must not allow corners to those appointing a Sabbath center (שְׁבִיתָה), i. e. you must allow them to walk only within a circle the radius of which is two thousand cubits. Ib. 11a בארבע פ׳ השדה Ar. (ed. פינות) in the four corners of the field; a. e.Esp. 1) פְּאַת ראש the hair on the temples; פאת זקן the hair on the chin. Macc.III, 5 המקיף פ׳ ראשו והמשחית פ׳ זקנו (v. Lev. 19:27) he who cuts off (shaves) the hair of his temples and destroys the hair of his chins; expl. ib. 20b פאת ראשו סוף ראשווכ׳ the peah of his head means cutting the tail-end of the hair of his head … making his temples as smooth as the spot behind the ear and as the forehead; פאת זקנו סוף זקנווכ׳ the peah of his chin means the pointed ends of his chin, v. שִׁיבּוֹלֶת; Sifra Kdosh., Par. 3, ch. VI; a. e.In gen. curls; פ׳ נכרית strange (false) curls, wig. Sabb.VI, 5. Naz.28b; a. e. 2) (פאת שדה) the corner of the field, the portion of the harvest left for the poor, peah (Lev. 19:9 sq.) Sifra Kdosh., Par. 1, ch. I פטור מן הלקט … והפ׳ is exempt from the duty of leaving for the poor the gleanings, the forgotten sheaf, and the corner. Ib. חייבים בפ׳ are subject to peah. Ib. אין פ׳ אלא מחמת הכילויוכ׳ the title of peah comes only through the finishing (of the cutting of the field, i. e. if one left a plot uncut in the middle of a field, the poor cannot take it, before the field is entirely cut), and only when it has a name (has been designated by the owner as the poor mans share), and the real peah is only that which is left at the end (i. e. he who has left a plot in the middle, must also leave a corner); ib. נתן בתחילה הרי זו פ׳ if he left a portion on beginning to cut or in the middle, it is peah (belongs to the poor, and is exempt from tithes); Peah I, 3; a. v. fr. 3) (transf.) braid, vines plaited together so as to form a cover or a partition. Tosef.Kil.IV, 5 אם היו קנים מדוקרנין עושה אותן פ׳ מלמעלה ומותר if forked reeds were standing there, he forms a plait above, and it is permitted (it forms a partition with regard to mixed seeds); Erub.11b. Y.Kil.IV, 29b מציל משום פ׳ it saves (makes the place marked off by reeds a partitioned field) the same as a garland of vines. Ib. הדא פ׳ מה אתוכ׳ what do you mean by that peah? do you mean overhead, or on the side? Ib. bot. הפ׳ אינהוכ׳ the ‘plait does not save (is not considered a partition), unless it is solidly joined on four sides. Ib. פ׳ מהו שתציל בסוכה do intertwined vines form a partition with regard to Succah (to be considered a wall)?; Y.Succ.I, 52a bot. Erub. l. c. top פ׳ מותרת לענין כלאיםוכ׳ (Ms. M. פ׳ קליעית קליעית, being a gloss to פ׳; v. Rabb. D. S. a. l. note) ‘braids form a partition with regard to mixed seeds, but not with regard to Sabbath laws; a. fr. Peah, name of a treatise of Mishnah, Tosefta and Talmud Yrushalmi, of the Order of Zraʿim.

קִיםm. (קוּם) standing; (it is) established, certain; ק׳ ל־ to be certain, to know. Sabb.136a ק׳ לי ביהוכ׳ I am certain that its (the infants) months were complete (that it was no abortion). Ab. Zar.76b מר ק׳ לי בגוויהוכ׳ I am sure about this gentleman (that he is a strict observer); about you I am not. Kidd.66a אי לאו דק׳ ליה בנפשיהוכ׳ unless he was sure of himself that ; a. fr.ק׳ ליה בדרבה מיניה (also קָם) he is sure of the larger portion of it, a proverbial expression for the rule, that he who has committed two offences simultaneously, must be held answerable for the severer only. Gitt.52b מנסך קם ליה בדר׳ מ׳ he who uses his neighbors wine for idolatrous libation (and makes the remainder unavailabe), is exempt from making restitution for the wine, because he has to suffer the severer penalty, which is death. Ib. 53a משום דלא ק׳ ל׳ בדר׳ מ׳ because this is no case of a severer penalty (when he makes his neighbors wine unclean). Ḥull.81b קם ל׳ בדר׳ מ׳ (Ms. M. קָאִים) he suffers the severer penalty (for slaughtering for idolatrous purposes, and is exempt from the penalty of stripes for slaughtering the dam and her child in one day); a. fr.

קִיםm. (קוּם) standing; (it is) established, certain; ק׳ ל־ to be certain, to know. Sabb.136a ק׳ לי ביהוכ׳ I am certain that its (the infants) months were complete (that it was no abortion). Ab. Zar.76b מר ק׳ לי בגוויהוכ׳ I am sure about this gentleman (that he is a strict observer); about you I am not. Kidd.66a אי לאו דק׳ ליה בנפשיהוכ׳ unless he was sure of himself that ; a. fr.ק׳ ליה בדרבה מיניה (also קָם) he is sure of the larger portion of it, a proverbial expression for the rule, that he who has committed two offences simultaneously, must be held answerable for the severer only. Gitt.52b מנסך קם ליה בדר׳ מ׳ he who uses his neighbors wine for idolatrous libation (and makes the remainder unavailabe), is exempt from making restitution for the wine, because he has to suffer the severer penalty, which is death. Ib. 53a משום דלא ק׳ ל׳ בדר׳ מ׳ because this is no case of a severer penalty (when he makes his neighbors wine unclean). Ḥull.81b קם ל׳ בדר׳ מ׳ (Ms. M. קָאִים) he suffers the severer penalty (for slaughtering for idolatrous purposes, and is exempt from the penalty of stripes for slaughtering the dam and her child in one day); a. fr.

שסי, שָׁסָה(onomatop.) to hiss. Pi. שִׁיסָּה to set on (a dog, serpent). Snh.IX, 1, v. נָשַׁךְ; B. Kam.23b. Ib. מאן פטור מְשַׁסֶּהוכ׳ who is exempt from responsibility? Is he exempt that set the dog on, and is the owner of the dog responsible? Ib. 24b המשסה … חבירו בחבירו he who sets his neighbors dog on a neighbor; שִׁיסָּהוּ הוא בעצמו if he incited the neighbors dog against himself. Gen. R. s. 84 באו ונְשַׁסֶּה בווכ׳ come, let us set on the dogs against him (Joseph); a. e.(Bibl. Hebr. שסה to plunder, cmp. שָׁסַע.