exist

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.

פֶּלֶאm. (b. h.; preced.) strange thing, wonder, miracle. Mekh. Bshall., Shir., s. 8 (ref. to Ex. 15:11) עשה עמנו פ׳וכ׳ he has done wonders for us, and he will do ; a. e.Pl. פְּלָאִים, פְּלָאִין, פְּלָאֹות. Midr. Till. to Ps. 106, beg. (ref. to Ps. 136:4; 13; 25) מה הפרנסה … בלא ניסין ובלא פ׳ as the world cannot exist without sustenance (which the Lord provides), so it cannot exist without (daily) signs and wonders. Ib. ואינו יודע כמה פ׳ עשהוכ׳ ed. Bub. (ed. מה פלאי, corr. acc.) and man knows not how many miraculous salvations the Lord works for him. Gen. R. s. 20 (ref. to Ps. 136:24 sq.) מה גאולה פ׳ אף פרנסה פ׳ as the redemption was miraculous, so mans sustenance is miraculous. Ex. R. s. 12, end (expl. אפילת, Ex. 9:32) פ׳ עשה הק״בה בהם the Lord showed wonders by them. Snh.109b (play on פלת, Num. 16:1) שנעשו לו פ׳ wonderful things (delivery from destruction with Korah) happened to him (On); Num. R. s. 18; (Tanḥ. Kor. 10 נפלאות). Midr. Till. To Ps. 119:18 פ׳ היא התורה the Law is full of strange (obscure) things. Ib. 129; a. fr.(Yalk. Gen. 47 ומקרע בפלאות, read: בכִילָאֹות, v. כִּילָה.

פֶּלֶאm. (b. h.; preced.) strange thing, wonder, miracle. Mekh. Bshall., Shir., s. 8 (ref. to Ex. 15:11) עשה עמנו פ׳וכ׳ he has done wonders for us, and he will do ; a. e.Pl. פְּלָאִים, פְּלָאִין, פְּלָאֹות. Midr. Till. to Ps. 106, beg. (ref. to Ps. 136:4; 13; 25) מה הפרנסה … בלא ניסין ובלא פ׳ as the world cannot exist without sustenance (which the Lord provides), so it cannot exist without (daily) signs and wonders. Ib. ואינו יודע כמה פ׳ עשהוכ׳ ed. Bub. (ed. מה פלאי, corr. acc.) and man knows not how many miraculous salvations the Lord works for him. Gen. R. s. 20 (ref. to Ps. 136:24 sq.) מה גאולה פ׳ אף פרנסה פ׳ as the redemption was miraculous, so mans sustenance is miraculous. Ex. R. s. 12, end (expl. אפילת, Ex. 9:32) פ׳ עשה הק״בה בהם the Lord showed wonders by them. Snh.109b (play on פלת, Num. 16:1) שנעשו לו פ׳ wonderful things (delivery from destruction with Korah) happened to him (On); Num. R. s. 18; (Tanḥ. Kor. 10 נפלאות). Midr. Till. To Ps. 119:18 פ׳ היא התורה the Law is full of strange (obscure) things. Ib. 129; a. fr.(Yalk. Gen. 47 ומקרע בפלאות, read: בכִילָאֹות, v. כִּילָה.

קוּם(b. h.) to stand up, rise; to stand, exist. Sifré Deut. 357 (ref. to Deut. 26:10) אבל באומות קָם וכ׳ but among the nations he (a prophet like Moses) has existed ; R. Hash. 21b בנביאים לא קםוכ׳ among the prophets never one arose like Moses, but among the rulers one did arise (Solomon). Tanḥ. Bshall. 16 שכל הַקָּם … כאילו קםוכ׳ whoever rises against Israel is considered as if he rose against the Shkhinah. Ib. (ref. to Ex. 15:7) הרבית … כל הקָּמִים לנגדך thou hast often shown thyself glorious over all that rose against thee; a. v. fr.קוּם עֲשֵׂה rise and do, a transgression of a prohibitive law which you must repair by an action, v. נָתַק. Ḥull.XII, 4. Macc.15b, v. infra; a. fr.V. קַיָּים. Pi. קִיֵּים 1) to establish; to attest, identify. Gitt.2b אין עדים מצויין לקַיְּימוֹ no witnesses are likely to be found to attest it (identify the signatures). Ib. 6a כולי עלמא בעינן לקיימו all agree that identifiation by witnesses is required. B. Mets.7a מודה בשטר … צריך לקיימו even if the debtor admits that he has written the note, the creditor must establish its identity (or else the debtor may maintain that the debt has been paid). Gitt.III, 4 וקיְּימוּ את דבריו and they sustained his opinion. Keth.20a אין מְקַיְּימִין … אלא משטרוכ׳ a document can be identified only by comparison of the signatures with those on a document that had been disputed and declared valid in court. Ib. אין מקיימין … משתי כתובותוכ׳ a document can be identified only by comparison of signatures with two marriage deeds or deeds of sale of two fields Ned.72a שמע וק׳ if he heard her vow and confirmed it. Y.R. Hash. I, 56c top קִיַּימְתִּיהָ כשחלוכ׳ I sustain that opinion for a case when ; a. fr.Part. pass. מְקוּיָּים. B. Mets. l. c. במק׳ דבריוכ׳ if the document has been identified, all agree ; a. e. 2) to fulfill, carry out, execute. Yoma 28b ק׳ אברהםוכ׳ Abraham fulfilled the whole Law. Macc. l. c. כל מצות … ק׳וכ׳ in the case of a transgression of a prohibitive law for which reparation is commanded, if the transgressor fulfills the prescribed reparation, he is free (from legal punishment), but if he made the reparation impossible Ib. ור״ש בן ל׳ קִיְּימוֹ ולא קִיְּימוֹ R. S. ben L. reads, if he makes reparation (he is free), and if he refuses, (he is punished); ib. 15a למאן דאמר ק׳ ולא ק׳ according to him who reads ḳiyymo vlo ḳiyymo (punishment can be executed as soon as one refuses to make reparation, although reparation is not made impossible); Ḥull.141a. Ab. IV, 9 … כל הַמְקַיֵּים לקַיְּימָהּ מעושר he who maintains (studies and observes) the Law in poverty, shall finally maintain it in wealth. Sot.13a sq. אמרו ק׳ זה כלוכ׳ they said, this one (Joseph in the coffin) has fulfilled what is written in this (the tablets in the ark of the covenant). Y.R. Hash. I, 57b top רצה מְקַיְּימָהּ if he so desires, he observes it (his own decree). Ber.9b ועבדום … ק׳ בהםוכ׳ the Lord fulfilled on them ‘and they shall make them serve (Gen. 15:14), but he did not fulfill on them ; a. v. fr. מה אני מקייםוכ׳ how can I maintain the words, i. e. in what way can this Scriptural verse which seems to conflict with my opinion be interpreted? R. Hash. 21b אלא מה אני מקיים ביקשוכ׳ and how do I interpret the verse biḳḳesh (Koh. 12:10)? Y.Kidd.I, 61c מה מקיים … בנים how does R. Elazar interpret banim (Deut. 14:1)?; a. fr. 3) to sustain, preserve alive, save. Snh.IV, 5 כל המקיים … כאילו ק׳וכ׳ he who saves one life … is considered … as if he had preserved the whole world; B. Bath.11a. Ab. V, 1 צדיקים שמקיימין את העילםוכ׳ the righteous who sustain the world which was created Kil. V, 8 המקיים קוצים בכרם he who keeps (cultivates) thorns in a vineyard. Ib. דבר שכמוהו מקיימין a plant of the kind that people are wont to cultivate; a. e. 4) to place ( on the chafing stove). Tosef.Sabb.III, 1 ואין מקיימין עליהוכ׳ (not לה) you must not place dishes on it, until it is swept or covered with ashes. Ib. 3; Y. ib. III, beg.5c; a. e. Hithpa. הִתְקַיֵּים, Nithpa. נִתְקַיֵּים 1) to be established, identified. Gitt.I, 3 יִתְקַיֵּים בחותמיו let the genuineness of the document be established through its signers (the witnesses subscribed or through others identifying their signatures); a. fr. 2) to be fulfilled, realized. Macc.24b עד שלא נִתְקַיְּימָה … שלא תִתְקַיֵּים נבואתווכ׳ is as long as the prophecy of Uriah (Mic. 3:12) was not fulfilled, I was afraid lest Zechariahs prophecy (Zech. 8:4) fail to come true; עכשיו שנתקיימה … מִהְקַיֶּימֶת now that Uriahs prophecy has been fulfilled, it is sure that Zechariahs will come true. Tosef.Snh.XI, 8; Y. ib. XI, 30a bot. וכולן נִתְקַיְּימוּ, v. מִדָּה. Ber.55a מקצתו מתקייםוכ׳ part of a dream may come true, but the whole of it will not. Midr. Till. to Ps. 1:3 מִתְקַיְּימוֹת are executed, v. עֵצָה II; a. fr. 3) to be preserved; to last, endure. Gitt.II, 3 בכל דבר שאינו מתקיים with any writing-ink which does not endure. Pes.68b אילמלא … לא נתקיימווכ׳ but for the Law, heaven and earth would not continue to exist. Taan.7a מה … מִתְקַיְּימִיןוכ׳ as these three liquids can he preserved only in the lowest kind of vessels, so will the words of the Law stay with him only whose mind is lowly. Erub.54a תלמודו מתק׳ בידו his learning will remain with him (in his memory). Shebi. VII, 2 מתק׳ בארץ plants the roots of which continue in the ground (perennials). Ab. IV, 11 כל כנסיה … סופה להִתְקַיֵּים every union for a sacred purpose is destined to last. Ib. V, 17 כל מחלוקת … סופה להתק׳ a contest for a sacred purpose is bound to have an enduring effect; a. fr. 4) to be maintained, be harmonised. Mekh. Mishp. s. 20 כיצד יִתְקַיְּימוּ שני מקראות הללו how can these two verses be harmonised?; a. fr. Hif. הֵקִים 1) to put up, erect. Ex. R. s. 52 בואו שנָקִיםוכ׳ come, for we will put up the Tabernacle. lb שרתה … והֵקִימוֹ the holy spirit came upon him, and he put it up. Tanḥ. Pḳudé 11 אני כותב עליך שאתה הֲקִימֹתוֹ I will record about thee, that thou didst put it up; a. fr. 2) to confirm ( a womans vow). Ned.67b איה׳ה׳ if he (the father) has confirmed it, it stands confirmed (the betrothed cannot annul it). Ib. 69a יש שאלה בהָקֵם can a confirmation (by one of the two, the father or the husband) be reconsidered? (v. שְׁאֵלָה), v. הָקֵם; a. e. Hof. הוּקַם to be put up. Tanḥ. l. c. כיון שה׳ המשכן מידוכ׳ as soon as the Tabernacle was erected, the Divine Presence came down Tanḥ. Naso 23. Num. R. s. 12; a. fr.

קוּם(b. h.) to stand up, rise; to stand, exist. Sifré Deut. 357 (ref. to Deut. 26:10) אבל באומות קָם וכ׳ but among the nations he (a prophet like Moses) has existed ; R. Hash. 21b בנביאים לא קםוכ׳ among the prophets never one arose like Moses, but among the rulers one did arise (Solomon). Tanḥ. Bshall. 16 שכל הַקָּם … כאילו קםוכ׳ whoever rises against Israel is considered as if he rose against the Shkhinah. Ib. (ref. to Ex. 15:7) הרבית … כל הקָּמִים לנגדך thou hast often shown thyself glorious over all that rose against thee; a. v. fr.קוּם עֲשֵׂה rise and do, a transgression of a prohibitive law which you must repair by an action, v. נָתַק. Ḥull.XII, 4. Macc.15b, v. infra; a. fr.V. קַיָּים. Pi. קִיֵּים 1) to establish; to attest, identify. Gitt.2b אין עדים מצויין לקַיְּימוֹ no witnesses are likely to be found to attest it (identify the signatures). Ib. 6a כולי עלמא בעינן לקיימו all agree that identifiation by witnesses is required. B. Mets.7a מודה בשטר … צריך לקיימו even if the debtor admits that he has written the note, the creditor must establish its identity (or else the debtor may maintain that the debt has been paid). Gitt.III, 4 וקיְּימוּ את דבריו and they sustained his opinion. Keth.20a אין מְקַיְּימִין … אלא משטרוכ׳ a document can be identified only by comparison of the signatures with those on a document that had been disputed and declared valid in court. Ib. אין מקיימין … משתי כתובותוכ׳ a document can be identified only by comparison of signatures with two marriage deeds or deeds of sale of two fields Ned.72a שמע וק׳ if he heard her vow and confirmed it. Y.R. Hash. I, 56c top קִיַּימְתִּיהָ כשחלוכ׳ I sustain that opinion for a case when ; a. fr.Part. pass. מְקוּיָּים. B. Mets. l. c. במק׳ דבריוכ׳ if the document has been identified, all agree ; a. e. 2) to fulfill, carry out, execute. Yoma 28b ק׳ אברהםוכ׳ Abraham fulfilled the whole Law. Macc. l. c. כל מצות … ק׳וכ׳ in the case of a transgression of a prohibitive law for which reparation is commanded, if the transgressor fulfills the prescribed reparation, he is free (from legal punishment), but if he made the reparation impossible Ib. ור״ש בן ל׳ קִיְּימוֹ ולא קִיְּימוֹ R. S. ben L. reads, if he makes reparation (he is free), and if he refuses, (he is punished); ib. 15a למאן דאמר ק׳ ולא ק׳ according to him who reads ḳiyymo vlo ḳiyymo (punishment can be executed as soon as one refuses to make reparation, although reparation is not made impossible); Ḥull.141a. Ab. IV, 9 … כל הַמְקַיֵּים לקַיְּימָהּ מעושר he who maintains (studies and observes) the Law in poverty, shall finally maintain it in wealth. Sot.13a sq. אמרו ק׳ זה כלוכ׳ they said, this one (Joseph in the coffin) has fulfilled what is written in this (the tablets in the ark of the covenant). Y.R. Hash. I, 57b top רצה מְקַיְּימָהּ if he so desires, he observes it (his own decree). Ber.9b ועבדום … ק׳ בהםוכ׳ the Lord fulfilled on them ‘and they shall make them serve (Gen. 15:14), but he did not fulfill on them ; a. v. fr. מה אני מקייםוכ׳ how can I maintain the words, i. e. in what way can this Scriptural verse which seems to conflict with my opinion be interpreted? R. Hash. 21b אלא מה אני מקיים ביקשוכ׳ and how do I interpret the verse biḳḳesh (Koh. 12:10)? Y.Kidd.I, 61c מה מקיים … בנים how does R. Elazar interpret banim (Deut. 14:1)?; a. fr. 3) to sustain, preserve alive, save. Snh.IV, 5 כל המקיים … כאילו ק׳וכ׳ he who saves one life … is considered … as if he had preserved the whole world; B. Bath.11a. Ab. V, 1 צדיקים שמקיימין את העילםוכ׳ the righteous who sustain the world which was created Kil. V, 8 המקיים קוצים בכרם he who keeps (cultivates) thorns in a vineyard. Ib. דבר שכמוהו מקיימין a plant of the kind that people are wont to cultivate; a. e. 4) to place ( on the chafing stove). Tosef.Sabb.III, 1 ואין מקיימין עליהוכ׳ (not לה) you must not place dishes on it, until it is swept or covered with ashes. Ib. 3; Y. ib. III, beg.5c; a. e. Hithpa. הִתְקַיֵּים, Nithpa. נִתְקַיֵּים 1) to be established, identified. Gitt.I, 3 יִתְקַיֵּים בחותמיו let the genuineness of the document be established through its signers (the witnesses subscribed or through others identifying their signatures); a. fr. 2) to be fulfilled, realized. Macc.24b עד שלא נִתְקַיְּימָה … שלא תִתְקַיֵּים נבואתווכ׳ is as long as the prophecy of Uriah (Mic. 3:12) was not fulfilled, I was afraid lest Zechariahs prophecy (Zech. 8:4) fail to come true; עכשיו שנתקיימה … מִהְקַיֶּימֶת now that Uriahs prophecy has been fulfilled, it is sure that Zechariahs will come true. Tosef.Snh.XI, 8; Y. ib. XI, 30a bot. וכולן נִתְקַיְּימוּ, v. מִדָּה. Ber.55a מקצתו מתקייםוכ׳ part of a dream may come true, but the whole of it will not. Midr. Till. to Ps. 1:3 מִתְקַיְּימוֹת are executed, v. עֵצָה II; a. fr. 3) to be preserved; to last, endure. Gitt.II, 3 בכל דבר שאינו מתקיים with any writing-ink which does not endure. Pes.68b אילמלא … לא נתקיימווכ׳ but for the Law, heaven and earth would not continue to exist. Taan.7a מה … מִתְקַיְּימִיןוכ׳ as these three liquids can he preserved only in the lowest kind of vessels, so will the words of the Law stay with him only whose mind is lowly. Erub.54a תלמודו מתק׳ בידו his learning will remain with him (in his memory). Shebi. VII, 2 מתק׳ בארץ plants the roots of which continue in the ground (perennials). Ab. IV, 11 כל כנסיה … סופה להִתְקַיֵּים every union for a sacred purpose is destined to last. Ib. V, 17 כל מחלוקת … סופה להתק׳ a contest for a sacred purpose is bound to have an enduring effect; a. fr. 4) to be maintained, be harmonised. Mekh. Mishp. s. 20 כיצד יִתְקַיְּימוּ שני מקראות הללו how can these two verses be harmonised?; a. fr. Hif. הֵקִים 1) to put up, erect. Ex. R. s. 52 בואו שנָקִיםוכ׳ come, for we will put up the Tabernacle. lb שרתה … והֵקִימוֹ the holy spirit came upon him, and he put it up. Tanḥ. Pḳudé 11 אני כותב עליך שאתה הֲקִימֹתוֹ I will record about thee, that thou didst put it up; a. fr. 2) to confirm ( a womans vow). Ned.67b איה׳ה׳ if he (the father) has confirmed it, it stands confirmed (the betrothed cannot annul it). Ib. 69a יש שאלה בהָקֵם can a confirmation (by one of the two, the father or the husband) be reconsidered? (v. שְׁאֵלָה), v. הָקֵם; a. e. Hof. הוּקַם to be put up. Tanḥ. l. c. כיון שה׳ המשכן מידוכ׳ as soon as the Tabernacle was erected, the Divine Presence came down Tanḥ. Naso 23. Num. R. s. 12; a. fr.

שְׁבַק(corresp. to h. עָזַב) 1) to leave, let go; to forsake, abandon; to leave behind; to bequeath. Targ. Jer. 51:9. Targ. Ex. 23:5. Targ. Jud. 16:26 (h. text הניחה); a. v. fr.Part. pass. שְׁבִיק; f. שְׁבִיקָא, שְׁבִיקְתָּא; pl. שְׁבִיקִין; שְׁבִיקָתָא, שְׁבִיקָן. Targ. Jer. 51:5 (h. text אלמן). Targ. Ez. 36:4. Ib. 41:9; 11 (h. text מֻנָּח); a. fr.Y.Nidd.II, end, 50b אמר שוֹבְקְתֵיה לצפרא he said (to the woman), leave, it (with me) for the morning. Sabb.32a שַׁבְקֵיהוכ׳ v. רַוְיָא. Yoma 12a למִישְׁבַּק, v. אוּשְׁפִּיזָא. Arakh.22a מי שַׁבְקִינָן מזוניוכ׳ shall we leave the alimony (which the widow receives out of the estate, as long as her dowry is not satisfied) unguarded? Ib. מי שבקינן ליה do we allow him (to take interest)? B. Bath. 125a לאו הני מעות ש׳ אבוהון it is not these coins that their father left them (when he died). Gitt.37b, a. fr. (לא שבק) לא שָׁבֵיק (אינש)וכ׳, v. הֶיתֵּרָא. Bekh.24a במקום דידה לא שַׁבְקָה דידהוכ׳ when the dam has her own child, she will not neglect her own and give suck to a strange animal. B. Mets.92a לא ש׳ איסי חייוכ׳ Isi would let no man live, i. e. with such a law humanity could not exist; B. Kam.91b א״כ לא שַׁבְקַת חייוכ׳ if this were the law, thou wouldst let no creature exist; a. fr. 2) to remit, pardon, forgive. Targ. Gen. 18:24. Targ. Num. 14:19; a. fr.Lev. R. s. 5, end יאי … דשָׁבֵיק לחוביןוכ׳ it is becoming the great God to remit great sins; a. e.Part. pass. as ab. Ib. הא שרי לך והא שביק לך this is remitted to thee, and this is forgiven thee; a. e. 3) to let go, send away, divorce. Gen. R. s. 17 שְׁבוֹקָא ההיא אנתתא מינךוכ׳ send that woman away, for she does thee no honor; ib. שַׁבְקָהּ להדאוכ׳ send that bad woman away; ib. לית בידי מה אֶשְׁבּוֹק לה I have not the means to divorce I her (to give her her dowry); ib. לית בי מה אשבוק לה; Lev. ‘R. s. 34 לית בי מִשְׁבַּק לה; (Yalk. Is. 352 לית לי ממרקא לה, v. מְרַק); Y.Keth.XI, 34b bot. שיבקה דליתוכ׳ (read: שוֹבְקָהּ or שבְּקָהּ Pa.) send her away ; a. e. Pa. שַׁבֵּק, Af. אַשְׁבֵּיק same, to divorce. Gen. R. l. c. אנן יהבינן לה פורנא ושַׁבַּק יתה מינך (not ושבקית) we shall give her her dowry, and divorce thou her. Ib. ושַׁבַּקְתָּהּ מיניה (some ed. וש׳ יתה) and he divorced her; Lev. R. l. c. ושבקיה (corr. acc.); Y. Keth. l. c.; Yalk. Lev. 665. Y.Keth.VI, beg.30c הן דמַשְׁבֵּיקוכ׳ he who divorces his wife and does not pay off, v. מְרַק. Ithpa. אִשְׁתַּבַּק, Ithpe. אִשְׁתְּבִיק 1) to be let alone, be allowed. Koh. R. to V, 11 אוף למידמוך לית אנן מִישְׁתַּבְּקִין we are not even allowed to sleep. 2) to be remitted; to be forgiven. Targ. Gen. 4:7. Targ. Lev. 4:20; a. fr. 3) to be divorced. Cant. R. to I, 4 בעיין למִשְׁתַּבְּקָא דין מדין they wanted to be divorced from each other. 4) to be forsaken, abandoned. Targ. Jer. 49:11 תשתבקון (ed. Wil. תשבקתון, corr. acc.). Ib. 25. Targ. Is. 17:9; a. e.

שְׁבַק(corresp. to h. עָזַב) 1) to leave, let go; to forsake, abandon; to leave behind; to bequeath. Targ. Jer. 51:9. Targ. Ex. 23:5. Targ. Jud. 16:26 (h. text הניחה); a. v. fr.Part. pass. שְׁבִיק; f. שְׁבִיקָא, שְׁבִיקְתָּא; pl. שְׁבִיקִין; שְׁבִיקָתָא, שְׁבִיקָן. Targ. Jer. 51:5 (h. text אלמן). Targ. Ez. 36:4. Ib. 41:9; 11 (h. text מֻנָּח); a. fr.Y.Nidd.II, end, 50b אמר שוֹבְקְתֵיה לצפרא he said (to the woman), leave, it (with me) for the morning. Sabb.32a שַׁבְקֵיהוכ׳ v. רַוְיָא. Yoma 12a למִישְׁבַּק, v. אוּשְׁפִּיזָא. Arakh.22a מי שַׁבְקִינָן מזוניוכ׳ shall we leave the alimony (which the widow receives out of the estate, as long as her dowry is not satisfied) unguarded? Ib. מי שבקינן ליה do we allow him (to take interest)? B. Bath. 125a לאו הני מעות ש׳ אבוהון it is not these coins that their father left them (when he died). Gitt.37b, a. fr. (לא שבק) לא שָׁבֵיק (אינש)וכ׳, v. הֶיתֵּרָא. Bekh.24a במקום דידה לא שַׁבְקָה דידהוכ׳ when the dam has her own child, she will not neglect her own and give suck to a strange animal. B. Mets.92a לא ש׳ איסי חייוכ׳ Isi would let no man live, i. e. with such a law humanity could not exist; B. Kam.91b א״כ לא שַׁבְקַת חייוכ׳ if this were the law, thou wouldst let no creature exist; a. fr. 2) to remit, pardon, forgive. Targ. Gen. 18:24. Targ. Num. 14:19; a. fr.Lev. R. s. 5, end יאי … דשָׁבֵיק לחוביןוכ׳ it is becoming the great God to remit great sins; a. e.Part. pass. as ab. Ib. הא שרי לך והא שביק לך this is remitted to thee, and this is forgiven thee; a. e. 3) to let go, send away, divorce. Gen. R. s. 17 שְׁבוֹקָא ההיא אנתתא מינךוכ׳ send that woman away, for she does thee no honor; ib. שַׁבְקָהּ להדאוכ׳ send that bad woman away; ib. לית בידי מה אֶשְׁבּוֹק לה I have not the means to divorce I her (to give her her dowry); ib. לית בי מה אשבוק לה; Lev. ‘R. s. 34 לית בי מִשְׁבַּק לה; (Yalk. Is. 352 לית לי ממרקא לה, v. מְרַק); Y.Keth.XI, 34b bot. שיבקה דליתוכ׳ (read: שוֹבְקָהּ or שבְּקָהּ Pa.) send her away ; a. e. Pa. שַׁבֵּק, Af. אַשְׁבֵּיק same, to divorce. Gen. R. l. c. אנן יהבינן לה פורנא ושַׁבַּק יתה מינך (not ושבקית) we shall give her her dowry, and divorce thou her. Ib. ושַׁבַּקְתָּהּ מיניה (some ed. וש׳ יתה) and he divorced her; Lev. R. l. c. ושבקיה (corr. acc.); Y. Keth. l. c.; Yalk. Lev. 665. Y.Keth.VI, beg.30c הן דמַשְׁבֵּיקוכ׳ he who divorces his wife and does not pay off, v. מְרַק. Ithpa. אִשְׁתַּבַּק, Ithpe. אִשְׁתְּבִיק 1) to be let alone, be allowed. Koh. R. to V, 11 אוף למידמוך לית אנן מִישְׁתַּבְּקִין we are not even allowed to sleep. 2) to be remitted; to be forgiven. Targ. Gen. 4:7. Targ. Lev. 4:20; a. fr. 3) to be divorced. Cant. R. to I, 4 בעיין למִשְׁתַּבְּקָא דין מדין they wanted to be divorced from each other. 4) to be forsaken, abandoned. Targ. Jer. 49:11 תשתבקון (ed. Wil. תשבקתון, corr. acc.). Ib. 25. Targ. Is. 17:9; a. e.

שְׂרָףm. (שָׂרַף I) acrid substance, esp. vegetable sap made thick by inspissation; resin, gum (secreted by the heat of the sun). Ber.44a כל סעודה שאין בה ש׳וכ׳ Ms. M. (ed. שָׂרִיף) a meal without an acrid substance (bitter herbs) is no meal. Pes.39a, v. מַר II. Tosef. ib. I (II), 33 כל שיש בו ש׳וכ׳ any plant which contains an acrid sap is fit to be used on the Passover night. Orl. I, 7 שְׂרַף העלים the sap of leaves; ש׳ העקרים of roots; ש׳ הפגים of unripe grapes. Y. ib. I, 61b bot. למה ש׳ פרי פגין פרי why (this difference in the law between resin and juice of unripe fruits)? resin is fruit and grapes are fruit. Ib. קטף בטלע״י שִׂרְפּוֹ resin ceases to exist when its sap is pressed out; Y.Shebi.VII, end, 37c. Ib. אילן אינו בטלע״ג שרפו the tree does not cease to exist when its sap is tapped. Ker.6a; Sabb.26a צרי אינו אלא ש׳וכ׳ balsam is only a gum that drips from the balsam tree. Y. ib. II, 4d אין … מפני שהוא ש׳ you must not use balsam for the Sabbath light, because it is a gum. Gen. R. s. 94, v. סָפַג; Tanḥ. Bmidbar 16 השבט (corr. acc.); a. e.Trnsf. secretion, matter. Nidd.10b זו שִׂירְפָּה מצויוכ׳ with the one (the newly married virgin) secretion (from a wound caused by first coition) is frequent ; (oth. opin.: with the wife of older standing secretion is frequent).Pl. שְׂרָפִים, שְׂרָפִין. Sabb.23a כל הש׳ יפיןוכ׳ all gums are good for ink, but the gum of the balsam tree is the best.

שְׂרָףm. (שָׂרַף I) acrid substance, esp. vegetable sap made thick by inspissation; resin, gum (secreted by the heat of the sun). Ber.44a כל סעודה שאין בה ש׳וכ׳ Ms. M. (ed. שָׂרִיף) a meal without an acrid substance (bitter herbs) is no meal. Pes.39a, v. מַר II. Tosef. ib. I (II), 33 כל שיש בו ש׳וכ׳ any plant which contains an acrid sap is fit to be used on the Passover night. Orl. I, 7 שְׂרַף העלים the sap of leaves; ש׳ העקרים of roots; ש׳ הפגים of unripe grapes. Y. ib. I, 61b bot. למה ש׳ פרי פגין פרי why (this difference in the law between resin and juice of unripe fruits)? resin is fruit and grapes are fruit. Ib. קטף בטלע״י שִׂרְפּוֹ resin ceases to exist when its sap is pressed out; Y.Shebi.VII, end, 37c. Ib. אילן אינו בטלע״ג שרפו the tree does not cease to exist when its sap is tapped. Ker.6a; Sabb.26a צרי אינו אלא ש׳וכ׳ balsam is only a gum that drips from the balsam tree. Y. ib. II, 4d אין … מפני שהוא ש׳ you must not use balsam for the Sabbath light, because it is a gum. Gen. R. s. 94, v. סָפַג; Tanḥ. Bmidbar 16 השבט (corr. acc.); a. e.Trnsf. secretion, matter. Nidd.10b זו שִׂירְפָּה מצויוכ׳ with the one (the newly married virgin) secretion (from a wound caused by first coition) is frequent ; (oth. opin.: with the wife of older standing secretion is frequent).Pl. שְׂרָפִים, שְׂרָפִין. Sabb.23a כל הש׳ יפיןוכ׳ all gums are good for ink, but the gum of the balsam tree is the best.

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