first fruits

מְלֵיאָה, מְלֵיאָהf. (b. h.) 1) full, v. מָלֵא. 2) fulness, full growth. Pesik. Haḥod., p. 53a> (ref. to Ps. 89:38, v. preced.) אם זכיתם … למְלֵיאָתָהּ if you will do good, you shall count (your historical records) by the nations growth to fulness, opp. פגם decrease; Pesik. R. s. 15, a. e., v. preced. Gen. R. s. 12 נבראו … על מְלֵיאָתָן those things had been created in perfect condition. Ib. s. 14 על מְלֵיאָתָהּ על מְלֵיאָתוֹ, fully developed. Num. R. s. 12; a. e.Gitt.70a Ar., v. מִלּיּא. 3) ( the priestly gifts from) the ripe or stored fruits. Tem.4a (ref. to Ex. 22:28) מ׳ זו ביכורים mleah means the first fruits; Mekh. Mishp. s. 19 אלו ביכורים הנטלין מהמ׳ that means the first fruits which are taken from the fulness (the stored fruits). Ib בכורים שהם קרויין … ומ׳ first fruits which go by four names, reshith … and mleah; Yalk. Ex. 351.

מְלֵיאָה, מְלֵיאָהf. (b. h.) 1) full, v. מָלֵא. 2) fulness, full growth. Pesik. Haḥod., p. 53a> (ref. to Ps. 89:38, v. preced.) אם זכיתם … למְלֵיאָתָהּ if you will do good, you shall count (your historical records) by the nations growth to fulness, opp. פגם decrease; Pesik. R. s. 15, a. e., v. preced. Gen. R. s. 12 נבראו … על מְלֵיאָתָן those things had been created in perfect condition. Ib. s. 14 על מְלֵיאָתָהּ על מְלֵיאָתוֹ, fully developed. Num. R. s. 12; a. e.Gitt.70a Ar., v. מִלּיּא. 3) ( the priestly gifts from) the ripe or stored fruits. Tem.4a (ref. to Ex. 22:28) מ׳ זו ביכורים mleah means the first fruits; Mekh. Mishp. s. 19 אלו ביכורים הנטלין מהמ׳ that means the first fruits which are taken from the fulness (the stored fruits). Ib בכורים שהם קרויין … ומ׳ first fruits which go by four names, reshith … and mleah; Yalk. Ex. 351.

בִּכּוּרָה, בִּיכּ׳f. (b. h.; בכר) early fruit, esp. fig. 1) Pl. בִּכּוּרוֹת. Gen. R. s. 22 היה אוכל הב׳וכ׳ ate the early fruits himself and offered the late to the king. Snh.91b; Lev. R. s. 4 ב׳ נאות fine early figs. Ter. IV, 6 בב׳ at the time of early ripening. 2) Pl. בִּכּוּרִים m. (b. h.) first fruits (to be offered), (sub. מנחת) offering of first fruits. Bicc. I, 1; a. fr. Biccurim, name of a treatise of the Mishnah, belonging to the order of Seeds ( זרעים).

בִּכּוּרָה, בִּיכּ׳f. (b. h.; בכר) early fruit, esp. fig. 1) Pl. בִּכּוּרוֹת. Gen. R. s. 22 היה אוכל הב׳וכ׳ ate the early fruits himself and offered the late to the king. Snh.91b; Lev. R. s. 4 ב׳ נאות fine early figs. Ter. IV, 6 בב׳ at the time of early ripening. 2) Pl. בִּכּוּרִים m. (b. h.) first fruits (to be offered), (sub. מנחת) offering of first fruits. Bicc. I, 1; a. fr. Biccurim, name of a treatise of the Mishnah, belonging to the order of Seeds ( זרעים).

בִּכּוּרָה, בִּיכּ׳f. (b. h.; בכר) early fruit, esp. fig. 1) Pl. בִּכּוּרוֹת. Gen. R. s. 22 היה אוכל הב׳וכ׳ ate the early fruits himself and offered the late to the king. Snh.91b; Lev. R. s. 4 ב׳ נאות fine early figs. Ter. IV, 6 בב׳ at the time of early ripening. 2) Pl. בִּכּוּרִים m. (b. h.) first fruits (to be offered), (sub. מנחת) offering of first fruits. Bicc. I, 1; a. fr. Biccurim, name of a treatise of the Mishnah, belonging to the order of Seeds ( זרעים).

בִּכּוּרָה, בִּיכּ׳f. (b. h.; בכר) early fruit, esp. fig. 1) Pl. בִּכּוּרוֹת. Gen. R. s. 22 היה אוכל הב׳וכ׳ ate the early fruits himself and offered the late to the king. Snh.91b; Lev. R. s. 4 ב׳ נאות fine early figs. Ter. IV, 6 בב׳ at the time of early ripening. 2) Pl. בִּכּוּרִים m. (b. h.) first fruits (to be offered), (sub. מנחת) offering of first fruits. Bicc. I, 1; a. fr. Biccurim, name of a treatise of the Mishnah, belonging to the order of Seeds ( זרעים).

מִיןII m. (b. h.; cmp. מִי, מַאן) kind, genus, species. Peah II, 5 מ׳ אחד one kind of seed. Ter. II, 4 אין תורמין ממ׳ על שאינו מִינוֹ you must not separate Trumah from one species to redeem fruits of another species. Ib. 6. הקישות … מ׳ אחד cucumbers and melopepons are considered as the same species. Bicc. III, 10 תוספת הבכורים מ׳ במינו what you add to the legally required quantity of first fruits must be of the same species; what is used for decorating the first fruits, מ׳ בשאינו מינו must be of a different kind.Ḥull.100a, fr. מין במינו לא בטיל, v. בְּטֵל. Ib. 97b, a. fr. מ׳ בשאינו מינו a heterogeneous mixture (of forbidden, and permitted things); a. v. fr.Pl. מִינִים, מִינִין, constr. מִינֵי. Peah l. c. זרעה שני מ׳ if he planted on it two different seeds. Ib. שני מיני חטים two kinds of wheat. Naz. VI, 1 שלשה מ׳ אסוריןוכ׳ three kinds of prohibitions exist with reference to the nazarite.שבעת המ׳ the seven products of Palestine (Deut. 8:8). Bicc. I, 3; a. fr.חמשת המ׳ the five species of grain (wheat, barley, rye, oat and spelt). Ned.VII, 2; a. fr.ארבעה מ׳ (שבלולב) the four species of the festive wreath, v. לוּלָב. Men.III, 6; a. fr.כְּמִין something like, in the shape of, of the nature of. Ker.5b כמ׳ נזר drawing the shape of a crown; כמ׳ כי יוני, v. כי. Ib. כמ׳ שתי טיפיןוכ׳ two drops of oil looking like pearls. Taan.8b; a. v. fr.

מִיןII m. (b. h.; cmp. מִי, מַאן) kind, genus, species. Peah II, 5 מ׳ אחד one kind of seed. Ter. II, 4 אין תורמין ממ׳ על שאינו מִינוֹ you must not separate Trumah from one species to redeem fruits of another species. Ib. 6. הקישות … מ׳ אחד cucumbers and melopepons are considered as the same species. Bicc. III, 10 תוספת הבכורים מ׳ במינו what you add to the legally required quantity of first fruits must be of the same species; what is used for decorating the first fruits, מ׳ בשאינו מינו must be of a different kind.Ḥull.100a, fr. מין במינו לא בטיל, v. בְּטֵל. Ib. 97b, a. fr. מ׳ בשאינו מינו a heterogeneous mixture (of forbidden, and permitted things); a. v. fr.Pl. מִינִים, מִינִין, constr. מִינֵי. Peah l. c. זרעה שני מ׳ if he planted on it two different seeds. Ib. שני מיני חטים two kinds of wheat. Naz. VI, 1 שלשה מ׳ אסוריןוכ׳ three kinds of prohibitions exist with reference to the nazarite.שבעת המ׳ the seven products of Palestine (Deut. 8:8). Bicc. I, 3; a. fr.חמשת המ׳ the five species of grain (wheat, barley, rye, oat and spelt). Ned.VII, 2; a. fr.ארבעה מ׳ (שבלולב) the four species of the festive wreath, v. לוּלָב. Men.III, 6; a. fr.כְּמִין something like, in the shape of, of the nature of. Ker.5b כמ׳ נזר drawing the shape of a crown; כמ׳ כי יוני, v. כי. Ib. כמ׳ שתי טיפיןוכ׳ two drops of oil looking like pearls. Taan.8b; a. v. fr.

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

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

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

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

סְיָיפוֹתf. pl. (v. סִיּוּפָא) late ( stunted) fruits. Tosef. Dem. I, 3, v. סוּף II. Gen. R. s. 22 שהיה אוכל … את הס׳ who ate the first fruits and presented the late fruits to the king; a. e.Constr. (m.) סְיָיפֵי, סְיָפֵי. Midr. Sam. ch. I סְיָפַי סַיְפָנִים (or סֵיפֵי סֵיפָ׳) the very poorest produces.

סְיָיפוֹתf. pl. (v. סִיּוּפָא) late ( stunted) fruits. Tosef. Dem. I, 3, v. סוּף II. Gen. R. s. 22 שהיה אוכל … את הס׳ who ate the first fruits and presented the late fruits to the king; a. e.Constr. (m.) סְיָיפֵי, סְיָפֵי. Midr. Sam. ch. I סְיָפַי סַיְפָנִים (or סֵיפֵי סֵיפָ׳) the very poorest produces.

עָטַר(b. h.; cmp. הטר) (to cut off, surround, to wreathe, adorn.Part. pass. עָטוּר. Pesik. R. s. 9, beg. כוס … שיהא מורח ושיהא ע׳וכ׳ the goblet of benediction must be cleansed (shining), wreathed and full; Y.Ber.VII, end. 11d מלא ע׳ ומודח (not עיטור), v. infra. Pi. עִיטֵּר 1) same. Ber.51a ר׳ י׳ מְעַטְּרֵהוּ בתלמידים R. J. wreathed it (the goblet of benediction) by placing scholars around it (v. supra). Bicc. III, 9 מְעַטְּרִין אתוכ׳ the first fruits must be decorated with plants not belonging to the seven kinds of fruits. Y. ib. 65c היה מְעַטְּדָן תאנים decorated them with figs. Y.Taan.IV, 68b bot. Bets.5a כדי לעַטֵּר שיקיוכ׳ in order to have the markets of Jerusalem decorated with fruits; a. fr.Part. pass. מְעוּטָּר; f. מְעוּטֶּרֶת; pl. מְעוּטָּרִים, מְעוּטָּרִין; מְעוּטָרוֹת. Ab. Zar.I, 4 (12b) חניות מע׳ wreathed shops (in honor of the deity of the bazaar). Y. ib. I, 39d במה מע׳ wherewith are they wreathed (in order to be recognized as dedicated to a deity)?; a. e. 2) to crown, offer a crown. Tanḥ. Vaëra 5 והיו … ומְעַטְּרִין אותו and all the chiefs came and crowned him (Pharaoh); Ex. R. s. 5 מַעֲטִירִין (Hif.). Ib. משעִטְּרוּ אותו after they had crowned him. Ib. s. 42 מדינה … לעַטֵּר למלך a country that sent a delegate to offer the king a crown (of fealty); a. fr. Hithpa. הִתְעַטֵּר, Nithpa. נִתְעַטֵּר 1) to be surrounded, protected, saved. Tanḥ. Toldoth 4 (ref. to Prov. 17:6) הצדיקים מִתְעַטְּרִין בבני בניהם ובניהם מתעטרין באבותם the righteous are saved for the sake of their grandchildren, and their children for the sake of their fathers; אברהם נתע בזכותוכ׳ Abraham was saved (from the furnace) for the sake of Jacob Ib. יצחק נתע׳וכ׳ Isaac was protected through Abraham, and Abraham through Isaac. Gen. R. s. 47, beg. (ref. to Prov. 12:4, as applied to Sarah) בעלה נתע׳ בה והיא לא נִתְעַטְּרָה בבעלה her husband was protected through her, but she was not protected through him; a. e. 2) to be crowned, adorned, distinguished. Y.Snh.II, 20b top (ref. to 1 Chr. 11:24; 26) הוא ירחמאל קדמוי … גויה להִתְעַטֵּר בה it is the Jerahmeel mentioned before, only that he married a gentile woman (named עטרה) to be ennobled through her; Ruth R. end. Y.Dem.II, 22c bot. אותה עטרה … להתעטר בה the Lord has left, to him this crown to be crowned with it (this distinction to become renowned by it), v. גָּדַר; a. e.

עָטַר(b. h.; cmp. הטר) (to cut off, surround, to wreathe, adorn.Part. pass. עָטוּר. Pesik. R. s. 9, beg. כוס … שיהא מורח ושיהא ע׳וכ׳ the goblet of benediction must be cleansed (shining), wreathed and full; Y.Ber.VII, end. 11d מלא ע׳ ומודח (not עיטור), v. infra. Pi. עִיטֵּר 1) same. Ber.51a ר׳ י׳ מְעַטְּרֵהוּ בתלמידים R. J. wreathed it (the goblet of benediction) by placing scholars around it (v. supra). Bicc. III, 9 מְעַטְּרִין אתוכ׳ the first fruits must be decorated with plants not belonging to the seven kinds of fruits. Y. ib. 65c היה מְעַטְּדָן תאנים decorated them with figs. Y.Taan.IV, 68b bot. Bets.5a כדי לעַטֵּר שיקיוכ׳ in order to have the markets of Jerusalem decorated with fruits; a. fr.Part. pass. מְעוּטָּר; f. מְעוּטֶּרֶת; pl. מְעוּטָּרִים, מְעוּטָּרִין; מְעוּטָרוֹת. Ab. Zar.I, 4 (12b) חניות מע׳ wreathed shops (in honor of the deity of the bazaar). Y. ib. I, 39d במה מע׳ wherewith are they wreathed (in order to be recognized as dedicated to a deity)?; a. e. 2) to crown, offer a crown. Tanḥ. Vaëra 5 והיו … ומְעַטְּרִין אותו and all the chiefs came and crowned him (Pharaoh); Ex. R. s. 5 מַעֲטִירִין (Hif.). Ib. משעִטְּרוּ אותו after they had crowned him. Ib. s. 42 מדינה … לעַטֵּר למלך a country that sent a delegate to offer the king a crown (of fealty); a. fr. Hithpa. הִתְעַטֵּר, Nithpa. נִתְעַטֵּר 1) to be surrounded, protected, saved. Tanḥ. Toldoth 4 (ref. to Prov. 17:6) הצדיקים מִתְעַטְּרִין בבני בניהם ובניהם מתעטרין באבותם the righteous are saved for the sake of their grandchildren, and their children for the sake of their fathers; אברהם נתע בזכותוכ׳ Abraham was saved (from the furnace) for the sake of Jacob Ib. יצחק נתע׳וכ׳ Isaac was protected through Abraham, and Abraham through Isaac. Gen. R. s. 47, beg. (ref. to Prov. 12:4, as applied to Sarah) בעלה נתע׳ בה והיא לא נִתְעַטְּרָה בבעלה her husband was protected through her, but she was not protected through him; a. e. 2) to be crowned, adorned, distinguished. Y.Snh.II, 20b top (ref. to 1 Chr. 11:24; 26) הוא ירחמאל קדמוי … גויה להִתְעַטֵּר בה it is the Jerahmeel mentioned before, only that he married a gentile woman (named עטרה) to be ennobled through her; Ruth R. end. Y.Dem.II, 22c bot. אותה עטרה … להתעטר בה the Lord has left, to him this crown to be crowned with it (this distinction to become renowned by it), v. גָּדַר; a. e.