forbidden

נָבֵל(b. h.; cmp. בָּלָה) to fade, shrivel, decay. Y.R. Hash. I, 56d bot. הֶעָלֶה נוֹבֵל, v. בּוּל III. Erub.54a הללו נוֹבְלִין, v. הָלָה. Gen. R. s. 53 (ref. to Is. 40:7) יבש חצירו … ונ׳ ציצווכ׳ Abimelechs grass is dried up and his flower has faded, but ; a. e.V. נוֹבֶלֶת. Pi. נִבֵּל 1) to cause fading; to ruin, deface; to disgrace. Y.Shebi.I, beg.33a מיכן ואילך הוא מְנבֵּל פירותיו after that time (by ploughing an orchard field after the Feast of Weeks) he causes deterioration of his fruits. Ib. IV, 35b bot.; Y.Maas. Sh. V, beg. 55d אילן שהוא מנבל פירותיו a tree which fails to mature its fruits; (Ḥull.77b; Sabb.67a שמַשִּׁיר, v. נָשַׁר). Y.Sabb.IX, 11d; Y.Ab. Zar. III, 43a bot. צאהו נַבְּלֵיהוּ treat him (the idol) like excrements, make him abominable (change his name cacophemistically). Cant. R. to V, 16 מנבל את עצמו בטיט he begrimes himself by working in clay. Ib. אל תְּנַבְּלוּוכ׳ do not degrade yourselves by any evil thing (ref. to Lev. 11:43; 19:28); Num. R. s. 10, beg. Ib. (ed. Amst. p. 240b>) המְנַבֶּלֶת עצמה who neglects her appearance, opp. מקשטת. Ber.63b (ref. to Prov. 30:32 נָבַלְתָּ) כל המנבל עצמו עלוכ׳ he who lowers himself (exposes his ignorance) for the sake of learning, shall finally be raised; Midr. Prov. to ch. 30 אם נִבֵּלוכ׳; Gen. R. s. 81 אם נִבַּלְתָּ עצמך; Ab. dR. N. ch. XI אם מנבל אדם עצמווכ׳ if a man makes himself look offensive (through privations) Midr. Prov. l. c. (ref. to Prov. l. c.) זו יון שגזרו לנַבֵּל נשותיהןוכ׳ (not לבטל) that means the Greeks who decreed to disgrace Israels women; a. fr.נ׳ פיו to make ones mouth turpid, to talk obscenely. Sabb.33a; Keth.8b; a. e. 2) (denom. of נְבֵלָה) to make an animal ritually forbidden by unskillful slaughtering. Tosef.B. Kam. X, 10 המוסר … ונִיבְּלָהּ if one entrusts his animal to a slaughterer, and he makes it unfit, v. infra. Hithpa. הִתְנַבֵּל, Nithpa. נִתְנַבֵּל 1) to be defaced, degraded, disgraced. Y.Yeb.XII, end, 13a מי גרם לך להִתְנַבֵּלוכ׳ what was the cause of thy disgrace (exposure of thy ignorance) in the Law?; Gen. R. l. c. Y.Keth.IV, 28d top. יִתְנַבְּלוּ הןוכ׳ they and their offspring shall be disgraced; a. e. 2) to become ritually forbidden (נְבֵלָה) by unskillful slaughtering. Ḥull.VI, 2 השוחט ונִתְנַבְּלָה בידו if one cuts an animal and it becomes unfit under his hand; ib. V, 3; Tosef. ib. V (VI), 3; a. e.

נָבֵל(b. h.; cmp. בָּלָה) to fade, shrivel, decay. Y.R. Hash. I, 56d bot. הֶעָלֶה נוֹבֵל, v. בּוּל III. Erub.54a הללו נוֹבְלִין, v. הָלָה. Gen. R. s. 53 (ref. to Is. 40:7) יבש חצירו … ונ׳ ציצווכ׳ Abimelechs grass is dried up and his flower has faded, but ; a. e.V. נוֹבֶלֶת. Pi. נִבֵּל 1) to cause fading; to ruin, deface; to disgrace. Y.Shebi.I, beg.33a מיכן ואילך הוא מְנבֵּל פירותיו after that time (by ploughing an orchard field after the Feast of Weeks) he causes deterioration of his fruits. Ib. IV, 35b bot.; Y.Maas. Sh. V, beg. 55d אילן שהוא מנבל פירותיו a tree which fails to mature its fruits; (Ḥull.77b; Sabb.67a שמַשִּׁיר, v. נָשַׁר). Y.Sabb.IX, 11d; Y.Ab. Zar. III, 43a bot. צאהו נַבְּלֵיהוּ treat him (the idol) like excrements, make him abominable (change his name cacophemistically). Cant. R. to V, 16 מנבל את עצמו בטיט he begrimes himself by working in clay. Ib. אל תְּנַבְּלוּוכ׳ do not degrade yourselves by any evil thing (ref. to Lev. 11:43; 19:28); Num. R. s. 10, beg. Ib. (ed. Amst. p. 240b>) המְנַבֶּלֶת עצמה who neglects her appearance, opp. מקשטת. Ber.63b (ref. to Prov. 30:32 נָבַלְתָּ) כל המנבל עצמו עלוכ׳ he who lowers himself (exposes his ignorance) for the sake of learning, shall finally be raised; Midr. Prov. to ch. 30 אם נִבֵּלוכ׳; Gen. R. s. 81 אם נִבַּלְתָּ עצמך; Ab. dR. N. ch. XI אם מנבל אדם עצמווכ׳ if a man makes himself look offensive (through privations) Midr. Prov. l. c. (ref. to Prov. l. c.) זו יון שגזרו לנַבֵּל נשותיהןוכ׳ (not לבטל) that means the Greeks who decreed to disgrace Israels women; a. fr.נ׳ פיו to make ones mouth turpid, to talk obscenely. Sabb.33a; Keth.8b; a. e. 2) (denom. of נְבֵלָה) to make an animal ritually forbidden by unskillful slaughtering. Tosef.B. Kam. X, 10 המוסר … ונִיבְּלָהּ if one entrusts his animal to a slaughterer, and he makes it unfit, v. infra. Hithpa. הִתְנַבֵּל, Nithpa. נִתְנַבֵּל 1) to be defaced, degraded, disgraced. Y.Yeb.XII, end, 13a מי גרם לך להִתְנַבֵּלוכ׳ what was the cause of thy disgrace (exposure of thy ignorance) in the Law?; Gen. R. l. c. Y.Keth.IV, 28d top. יִתְנַבְּלוּ הןוכ׳ they and their offspring shall be disgraced; a. e. 2) to become ritually forbidden (נְבֵלָה) by unskillful slaughtering. Ḥull.VI, 2 השוחט ונִתְנַבְּלָה בידו if one cuts an animal and it becomes unfit under his hand; ib. V, 3; Tosef. ib. V (VI), 3; a. e.

נְבֵלָה, נְבֵי׳f. (b. h.; נָבַל) carrion, an animal that has died a natural death. Gen. R. s. 81, end להוט אחר הנ׳ greedy for carrion. Ukts. III, 3 נִבְלַת בהמה טמאה the carcass of an unclean animal; a. fr.Esp. (ritual) an animal not slaughtered according to the ritual rules (v. דְּרָסָה, הַגְרָמָה). Ḥull.II, 4 כל שנפסלה בשחיטתה נ׳ whatever has become unfit through faulty slaughtering, is called nbelah, contrad. to טְרֵפָה. Ab. Zar.67b sq. כל הראויה לגר קרויה נ׳וכ׳ that which is fit for the stranger (Deut. 14:21) is called nbelah (the eating of which is a punishable offence), whatever is unfit for the stranger (putrefied) is no longer called nbelah. Ker.21a נְבֵילָתוֹ מנלן whence do we derive the prohibition to eat it when unlawfully slaughtered? Y.Shebi.IV, 35a bot. (in Chald. dict.) בשר דנ׳ forbidden meat; Ḥull.95a בְּשַׂר נ׳, opp. בשר שחוטה. Ib. מותרות משום נ׳ they are permitted as far as nbelah is concerned, i. e. they do not make unclean (Lev. 11:39); a. v. fr.Pl. נְבֵלוֹת, נְבֵילוֹת. Ib.; Shek. VII, 3 איברים נ׳ if found cut in limbs, they are forbidden, opp. מותרות. Eduy. VIII, 1. Ib. V, 1; a. fr.

נְבֵלָה, נְבֵי׳f. (b. h.; נָבַל) carrion, an animal that has died a natural death. Gen. R. s. 81, end להוט אחר הנ׳ greedy for carrion. Ukts. III, 3 נִבְלַת בהמה טמאה the carcass of an unclean animal; a. fr.Esp. (ritual) an animal not slaughtered according to the ritual rules (v. דְּרָסָה, הַגְרָמָה). Ḥull.II, 4 כל שנפסלה בשחיטתה נ׳ whatever has become unfit through faulty slaughtering, is called nbelah, contrad. to טְרֵפָה. Ab. Zar.67b sq. כל הראויה לגר קרויה נ׳וכ׳ that which is fit for the stranger (Deut. 14:21) is called nbelah (the eating of which is a punishable offence), whatever is unfit for the stranger (putrefied) is no longer called nbelah. Ker.21a נְבֵילָתוֹ מנלן whence do we derive the prohibition to eat it when unlawfully slaughtered? Y.Shebi.IV, 35a bot. (in Chald. dict.) בשר דנ׳ forbidden meat; Ḥull.95a בְּשַׂר נ׳, opp. בשר שחוטה. Ib. מותרות משום נ׳ they are permitted as far as nbelah is concerned, i. e. they do not make unclean (Lev. 11:39); a. v. fr.Pl. נְבֵלוֹת, נְבֵילוֹת. Ib.; Shek. VII, 3 איברים נ׳ if found cut in limbs, they are forbidden, opp. מותרות. Eduy. VIII, 1. Ib. V, 1; a. fr.

נְבֵלָה, נְבֵי׳f. (b. h.; נָבַל) carrion, an animal that has died a natural death. Gen. R. s. 81, end להוט אחר הנ׳ greedy for carrion. Ukts. III, 3 נִבְלַת בהמה טמאה the carcass of an unclean animal; a. fr.Esp. (ritual) an animal not slaughtered according to the ritual rules (v. דְּרָסָה, הַגְרָמָה). Ḥull.II, 4 כל שנפסלה בשחיטתה נ׳ whatever has become unfit through faulty slaughtering, is called nbelah, contrad. to טְרֵפָה. Ab. Zar.67b sq. כל הראויה לגר קרויה נ׳וכ׳ that which is fit for the stranger (Deut. 14:21) is called nbelah (the eating of which is a punishable offence), whatever is unfit for the stranger (putrefied) is no longer called nbelah. Ker.21a נְבֵילָתוֹ מנלן whence do we derive the prohibition to eat it when unlawfully slaughtered? Y.Shebi.IV, 35a bot. (in Chald. dict.) בשר דנ׳ forbidden meat; Ḥull.95a בְּשַׂר נ׳, opp. בשר שחוטה. Ib. מותרות משום נ׳ they are permitted as far as nbelah is concerned, i. e. they do not make unclean (Lev. 11:39); a. v. fr.Pl. נְבֵלוֹת, נְבֵילוֹת. Ib.; Shek. VII, 3 איברים נ׳ if found cut in limbs, they are forbidden, opp. מותרות. Eduy. VIII, 1. Ib. V, 1; a. fr.

נְבֵלָה, נְבֵי׳f. (b. h.; נָבַל) carrion, an animal that has died a natural death. Gen. R. s. 81, end להוט אחר הנ׳ greedy for carrion. Ukts. III, 3 נִבְלַת בהמה טמאה the carcass of an unclean animal; a. fr.Esp. (ritual) an animal not slaughtered according to the ritual rules (v. דְּרָסָה, הַגְרָמָה). Ḥull.II, 4 כל שנפסלה בשחיטתה נ׳ whatever has become unfit through faulty slaughtering, is called nbelah, contrad. to טְרֵפָה. Ab. Zar.67b sq. כל הראויה לגר קרויה נ׳וכ׳ that which is fit for the stranger (Deut. 14:21) is called nbelah (the eating of which is a punishable offence), whatever is unfit for the stranger (putrefied) is no longer called nbelah. Ker.21a נְבֵילָתוֹ מנלן whence do we derive the prohibition to eat it when unlawfully slaughtered? Y.Shebi.IV, 35a bot. (in Chald. dict.) בשר דנ׳ forbidden meat; Ḥull.95a בְּשַׂר נ׳, opp. בשר שחוטה. Ib. מותרות משום נ׳ they are permitted as far as nbelah is concerned, i. e. they do not make unclean (Lev. 11:39); a. v. fr.Pl. נְבֵלוֹת, נְבֵילוֹת. Ib.; Shek. VII, 3 איברים נ׳ if found cut in limbs, they are forbidden, opp. מותרות. Eduy. VIII, 1. Ib. V, 1; a. fr.

נָשַךְ(b. h.; cmp. נשק) 1) to bite. Gen. R. s. 74, beg. שאינן נוֹשְׁכִין ואוכליןוכ׳ they do not bite off and eat, but out ; Pesik. Par., p. 34a>; Koh. R. to VII, 23. Pirké dR. El. ch. XXXVI אל תהי קורא וישקהו אלא וַיִּשָּׁכֵהוּ read not, ‘and he kissed him (Gen. 33:4) but, ‘and he bit him. Tosef.B. Kam.I, 5 אינה מועדת … לִישּׁוֹךְ is not considered as forewarned (v. מוּעָד) as regards … biting; a. fr.Part. pass. נָשוּךְ, f. נְשוּכָה Num. R. s. 20 רופא … בלשונו נְשוּךְ נחש a physician that comes to heal with his tongue (charm) one bitten by a serpent. Ter. VIII, 6 נְשוּכַת הנחשוכ׳ any food showing traces of being bitten at by a serpent is forbidden ; a. fr.Trnsf. to adhere to, be affixed. Pes.48b ככרות … שנוֹשְׁכוֹת זו מזו Babylonian loaves which stick to one another; Tbul Yom I, 1 נושכות זו בזו; Ḥall. II, 4 עד שיִשּׁוֹכוּ (Nif.) until the pieces of dough have grown together in rising, contrad. to נגע. Sabb.17a הנושכות clusters of grapes which stick together (and cannot be separated without squeezing some grapes open); a. fr.Part. pass. as ab. Y.Ḥall.I, 57b בנ׳ if refers to pieces of dough sticking together, contrad. to בלול kneaded. Ib. III, 59c top עיסת הנ׳ dough made one lump by sticking; נ׳ מאליו sticking together of itself (by rising), opp. הִשִּׁיכוֹ בידו he pasted it together with his hand. Ib. 58b bot., sq. הנָ׳ תורה the liability to Trumah, Ḥallah of joined lumps of dough is Biblical law. Y.Kil.IX, end, 32d אין אסור אלא נ׳ בלבד the combination of heterogeneous materials (כִּלְאַיִם) is forbidden only when they are interlaced. Ib. וההן נו נ׳, v. נוּ. 2) (denom. of נֶשֶׁךְ) to take interest. B. Mets.V, 1; a. e. Nif. נִישֵּׁךְ same, to bite. Gen. R. s. 78 לנַשְּׁכוֹ to bite him. Tanḥ. Vayishl. 4 וינַשְּׁכֶנּוּ and may bite him; a. e.Part. pass. מְנוּשָּׁךְ. Tosef.B. Kam.III, 6 או מ׳ or he is found to have been bitten. Hif. הִשִּׁיךְ 1) to cause to bite. Snh.IX, 1 ה׳ בווכ׳ he brought the serpent near him to bite him, contrad. to שיסה to set on. Ib. 78a; B. Kam.23b, v. נָכַש. Y. Yeb. VIII, 9 top (read:) מביא נמלין ומַשִּׁיכָן וקוצץ he gets ants and makes them bite (the open wound) and cuts their bodies off (and so the gap is filled), v. Bab. ib. 76a.Trnsf. to paste or press together. Y.Ḥall.III, 59c top, v. supra. Ib. מביא ארבע רובעין ומֵשִּׁיךְ he takes four lumps of dough which joined contain four fourths of a Kab and presses them together into one lump; a. e. 2) to pay interest. B. Mets.70b (ref. to Deut. 23:21) מאי תשיך לאו תִּשּׁוֹךְ לא תַּשִּׁיךְ what is meant by tashshikh? Does it not mean thou mayest (or must) take interest? No, it means, thou mayest (or must) pay him interest.

נָשַךְ(b. h.; cmp. נשק) 1) to bite. Gen. R. s. 74, beg. שאינן נוֹשְׁכִין ואוכליןוכ׳ they do not bite off and eat, but out ; Pesik. Par., p. 34a>; Koh. R. to VII, 23. Pirké dR. El. ch. XXXVI אל תהי קורא וישקהו אלא וַיִּשָּׁכֵהוּ read not, ‘and he kissed him (Gen. 33:4) but, ‘and he bit him. Tosef.B. Kam.I, 5 אינה מועדת … לִישּׁוֹךְ is not considered as forewarned (v. מוּעָד) as regards … biting; a. fr.Part. pass. נָשוּךְ, f. נְשוּכָה Num. R. s. 20 רופא … בלשונו נְשוּךְ נחש a physician that comes to heal with his tongue (charm) one bitten by a serpent. Ter. VIII, 6 נְשוּכַת הנחשוכ׳ any food showing traces of being bitten at by a serpent is forbidden ; a. fr.Trnsf. to adhere to, be affixed. Pes.48b ככרות … שנוֹשְׁכוֹת זו מזו Babylonian loaves which stick to one another; Tbul Yom I, 1 נושכות זו בזו; Ḥall. II, 4 עד שיִשּׁוֹכוּ (Nif.) until the pieces of dough have grown together in rising, contrad. to נגע. Sabb.17a הנושכות clusters of grapes which stick together (and cannot be separated without squeezing some grapes open); a. fr.Part. pass. as ab. Y.Ḥall.I, 57b בנ׳ if refers to pieces of dough sticking together, contrad. to בלול kneaded. Ib. III, 59c top עיסת הנ׳ dough made one lump by sticking; נ׳ מאליו sticking together of itself (by rising), opp. הִשִּׁיכוֹ בידו he pasted it together with his hand. Ib. 58b bot., sq. הנָ׳ תורה the liability to Trumah, Ḥallah of joined lumps of dough is Biblical law. Y.Kil.IX, end, 32d אין אסור אלא נ׳ בלבד the combination of heterogeneous materials (כִּלְאַיִם) is forbidden only when they are interlaced. Ib. וההן נו נ׳, v. נוּ. 2) (denom. of נֶשֶׁךְ) to take interest. B. Mets.V, 1; a. e. Nif. נִישֵּׁךְ same, to bite. Gen. R. s. 78 לנַשְּׁכוֹ to bite him. Tanḥ. Vayishl. 4 וינַשְּׁכֶנּוּ and may bite him; a. e.Part. pass. מְנוּשָּׁךְ. Tosef.B. Kam.III, 6 או מ׳ or he is found to have been bitten. Hif. הִשִּׁיךְ 1) to cause to bite. Snh.IX, 1 ה׳ בווכ׳ he brought the serpent near him to bite him, contrad. to שיסה to set on. Ib. 78a; B. Kam.23b, v. נָכַש. Y. Yeb. VIII, 9 top (read:) מביא נמלין ומַשִּׁיכָן וקוצץ he gets ants and makes them bite (the open wound) and cuts their bodies off (and so the gap is filled), v. Bab. ib. 76a.Trnsf. to paste or press together. Y.Ḥall.III, 59c top, v. supra. Ib. מביא ארבע רובעין ומֵשִּׁיךְ he takes four lumps of dough which joined contain four fourths of a Kab and presses them together into one lump; a. e. 2) to pay interest. B. Mets.70b (ref. to Deut. 23:21) מאי תשיך לאו תִּשּׁוֹךְ לא תַּשִּׁיךְ what is meant by tashshikh? Does it not mean thou mayest (or must) take interest? No, it means, thou mayest (or must) pay him interest.

סַכַּנְתָּאf. = h. סַכָּנָה. Constr. סַכָּנַת. Targ. 1 Chr. 11:19. Targ. Lam. 5:9 Levita a. some ed.Ḥull.9b מי קא מדמית איסורא לס׳ how can you compare what is forbidden ritually with what is forbidden on account of possible risk to health? Ib. 10a חמירא ס׳וכ׳, v. חֲמִיר I. Koh. R. to VII, 11 דימא ס׳ for bathing in the sea is dangerous; a. fr.

סַכַּנְתָּאf. = h. סַכָּנָה. Constr. סַכָּנַת. Targ. 1 Chr. 11:19. Targ. Lam. 5:9 Levita a. some ed.Ḥull.9b מי קא מדמית איסורא לס׳ how can you compare what is forbidden ritually with what is forbidden on account of possible risk to health? Ib. 10a חמירא ס׳וכ׳, v. חֲמִיר I. Koh. R. to VII, 11 דימא ס׳ for bathing in the sea is dangerous; 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.

צָרַף(b. h.; cmp. צרב) (to press, shrink, 1) to smelt, melt; trnsf. to refine, purify, try. Y.Keth.VII, end, 31d; Tosef. ib. VII, 11 צוֹרֵף נחשת, v. infra. Yoma 72b (ref. to Ps. 18:31) זכה משמחתו … צוֹרַפְתּוֹ if he deserves well, she (the Torah) cheers him; if not, she smelts him (through trials); צורפתו לחיים she steels him for life; צורפתו למיתה she smelts him for death. Yalk. Ex. 391 דרשתי … צָרַפְתִּי ובחנתיוכ׳ I studied and searched, refined and tested ; a. fr. 2) to tighten, harden. Yoma l. c., v. supra. Y.Yeb.XVI, 15d top שצְרָפַתּוֹ Var., v. צָפַד. 3) to change, v. infra. Pl. צֵרֵף 1) to smelt. Keth.VII, 10 (among the occupations to which a wife may object) מְצָרֵף נחושת, expl. ib. 77a חשלי דודי, v. חַשְׁלָא; anoth. opin. מחתך נחושתוכ׳, v. חָתַךְ; Tosef. ib. l. c. זה מתיךוכ׳ he that casts bronze.Trnsf. to refine. Gen. R. s. 44 (ref. to צרופה, Ps. 18:31) לא נתנו המצות אלא לצָרֵףוכ׳ the (ceremonial) laws have been given for the purpose of refining (disciplining) men through them. Ib. שצֵרְפוֹהקב״הוכ׳ (Abraham) whom the Lord tried in the furnace of fire. Ib. (ref. to צֹרֵף, Is. 41:7) זה אברהם שצרפווכ׳ that means Abraham, whom the Lord tried ; (Yalk. Is. 313 שנִצְרַף, Nif.). 2) to tighten, harden. Makhsh. V, 7 המוליך … לצָרְפָהּ if one takes a ship out to sea for the sake of tightening it; מוציא מסמר … לצָרְפוֹ if one takes a (glowing) nail in the rain for the sake of hardening it; Tosef. ib. II, 16 בשביל לצוֹרְפוֹ. Tosef.Kel.B. Kam.III, 13 צֵרְפָןאפי׳וכ׳ (or צְרָפָן) if he hardened (baked) them (the earthen vessels) even in a peat fire. Bets.32a משיְצָרְפוֹ בכבשן (Ms. M. משישרפו) from the time be baked it in the kiln. B. Mets.84a (of iron weapons) משיְצָרְפֵם בכבשן when he has hardened them in the furnace, v. צִחְצֵחַ; a. e. 3) (to melt together, weld,) to combine, join. Maasr. II, 5 ואם צֵרַף (Y. ed. צירף) if he combined (ate them together). Y.Pes.III, 30a top שני … אין הבית מְצָרף if two pieces (of leavened matter), each half the size of an olive, are in the same room, the room does not join them (so as to be counted one olive-size); if in one vessel, הכלי מצרף the vessel joins them. Kidd.40a, a. e. מְצָרְפָהּ למעשה, v. מַחֲשָׁבָה; a. fr. 4) to change small for large coin, opp. פָּרַט. Maas. Sh. IV, 2 כמות … שהיא מצרף as the banker counts when he gives small change for large coins, not as he counts when giving large coins for small change; Tosef. ib. III, 3 המְצָרֵיף … שמצריף ed. Zuck. (Var. המצרף … מצטרף) if one buys a gold Denar for coins designated for second tithes, he must count as the banker would when selling small change, not as he would, when buying large change. Shek. II, 1 מְצָרְפִין, v. דַּרְכּוֹן. Y.B. Mets.IV, end, 9d לצוֹרְפָהּ … מְצָרְפָהּ ביפה if he wants to change the defective coin to be spent in Jerusalem, he must exchange it as if it were of full value (v. Bab. ib. 52b); a. fr.Sifré Deut. 48 אחד מצרף דינר ואוכלו ואחד מצ׳ דינר ומניחו one gathers a gold Denar and spends it, and another changes his accumulation for a gold Denar and puts it away; Yalk. ib. 873, v. סָגַל. Nif. נִצְרַף 1) to be smelted, tried. Yalk. Is. 313, v. supra. Midr. Till. to Ps. 119:81 כבר נִצְרַפְנוּ we have already been tried. 2) to be hardened. Kel. IV, 4 משיִצָרְפוּ בכבשן when they have been baked in the kiln; Tosef. ib. B. Kam.III, 13 משיִצְטָרְפוּ. Hithpa. הִצְטָרֵף 1) same, v. supra. 2) to be joined, combined, counted in. Naz.35b, a. e. אין היתר מִצְטָרֵף לאיסור a permitted thing is not to be joined to a forbidden thing, i. e. if one ate simultaneously, one half of the legal size each, of a permitted and of a forbidden thing, the two must not be counted together to make up the legal size. Ib. 4a מִצְטָרְפִים זה עם זה they are counted together. Ib. VI, 1. Ber.47b תשעה ועבד מִצְטָרְפִין nine freemen and one slave may be combined (to make up the requisite number of ten for prayers). Ib. שנים ושבת מצט׳ two persons (at meal) and the Sabbath may be combined (count for three persons); מצט׳ … שנית״ח two scholars (at meal) who are engaged in discussion are counted as three. Mikv. III, 4 מצט׳ are combined to make up the legally required quantity of water; a. fr.Tosef.Maas. Sh. III, 3, v. supra.

צָרַף(b. h.; cmp. צרב) (to press, shrink, 1) to smelt, melt; trnsf. to refine, purify, try. Y.Keth.VII, end, 31d; Tosef. ib. VII, 11 צוֹרֵף נחשת, v. infra. Yoma 72b (ref. to Ps. 18:31) זכה משמחתו … צוֹרַפְתּוֹ if he deserves well, she (the Torah) cheers him; if not, she smelts him (through trials); צורפתו לחיים she steels him for life; צורפתו למיתה she smelts him for death. Yalk. Ex. 391 דרשתי … צָרַפְתִּי ובחנתיוכ׳ I studied and searched, refined and tested ; a. fr. 2) to tighten, harden. Yoma l. c., v. supra. Y.Yeb.XVI, 15d top שצְרָפַתּוֹ Var., v. צָפַד. 3) to change, v. infra. Pl. צֵרֵף 1) to smelt. Keth.VII, 10 (among the occupations to which a wife may object) מְצָרֵף נחושת, expl. ib. 77a חשלי דודי, v. חַשְׁלָא; anoth. opin. מחתך נחושתוכ׳, v. חָתַךְ; Tosef. ib. l. c. זה מתיךוכ׳ he that casts bronze.Trnsf. to refine. Gen. R. s. 44 (ref. to צרופה, Ps. 18:31) לא נתנו המצות אלא לצָרֵףוכ׳ the (ceremonial) laws have been given for the purpose of refining (disciplining) men through them. Ib. שצֵרְפוֹהקב״הוכ׳ (Abraham) whom the Lord tried in the furnace of fire. Ib. (ref. to צֹרֵף, Is. 41:7) זה אברהם שצרפווכ׳ that means Abraham, whom the Lord tried ; (Yalk. Is. 313 שנִצְרַף, Nif.). 2) to tighten, harden. Makhsh. V, 7 המוליך … לצָרְפָהּ if one takes a ship out to sea for the sake of tightening it; מוציא מסמר … לצָרְפוֹ if one takes a (glowing) nail in the rain for the sake of hardening it; Tosef. ib. II, 16 בשביל לצוֹרְפוֹ. Tosef.Kel.B. Kam.III, 13 צֵרְפָןאפי׳וכ׳ (or צְרָפָן) if he hardened (baked) them (the earthen vessels) even in a peat fire. Bets.32a משיְצָרְפוֹ בכבשן (Ms. M. משישרפו) from the time be baked it in the kiln. B. Mets.84a (of iron weapons) משיְצָרְפֵם בכבשן when he has hardened them in the furnace, v. צִחְצֵחַ; a. e. 3) (to melt together, weld,) to combine, join. Maasr. II, 5 ואם צֵרַף (Y. ed. צירף) if he combined (ate them together). Y.Pes.III, 30a top שני … אין הבית מְצָרף if two pieces (of leavened matter), each half the size of an olive, are in the same room, the room does not join them (so as to be counted one olive-size); if in one vessel, הכלי מצרף the vessel joins them. Kidd.40a, a. e. מְצָרְפָהּ למעשה, v. מַחֲשָׁבָה; a. fr. 4) to change small for large coin, opp. פָּרַט. Maas. Sh. IV, 2 כמות … שהיא מצרף as the banker counts when he gives small change for large coins, not as he counts when giving large coins for small change; Tosef. ib. III, 3 המְצָרֵיף … שמצריף ed. Zuck. (Var. המצרף … מצטרף) if one buys a gold Denar for coins designated for second tithes, he must count as the banker would when selling small change, not as he would, when buying large change. Shek. II, 1 מְצָרְפִין, v. דַּרְכּוֹן. Y.B. Mets.IV, end, 9d לצוֹרְפָהּ … מְצָרְפָהּ ביפה if he wants to change the defective coin to be spent in Jerusalem, he must exchange it as if it were of full value (v. Bab. ib. 52b); a. fr.Sifré Deut. 48 אחד מצרף דינר ואוכלו ואחד מצ׳ דינר ומניחו one gathers a gold Denar and spends it, and another changes his accumulation for a gold Denar and puts it away; Yalk. ib. 873, v. סָגַל. Nif. נִצְרַף 1) to be smelted, tried. Yalk. Is. 313, v. supra. Midr. Till. to Ps. 119:81 כבר נִצְרַפְנוּ we have already been tried. 2) to be hardened. Kel. IV, 4 משיִצָרְפוּ בכבשן when they have been baked in the kiln; Tosef. ib. B. Kam.III, 13 משיִצְטָרְפוּ. Hithpa. הִצְטָרֵף 1) same, v. supra. 2) to be joined, combined, counted in. Naz.35b, a. e. אין היתר מִצְטָרֵף לאיסור a permitted thing is not to be joined to a forbidden thing, i. e. if one ate simultaneously, one half of the legal size each, of a permitted and of a forbidden thing, the two must not be counted together to make up the legal size. Ib. 4a מִצְטָרְפִים זה עם זה they are counted together. Ib. VI, 1. Ber.47b תשעה ועבד מִצְטָרְפִין nine freemen and one slave may be combined (to make up the requisite number of ten for prayers). Ib. שנים ושבת מצט׳ two persons (at meal) and the Sabbath may be combined (count for three persons); מצט׳ … שנית״ח two scholars (at meal) who are engaged in discussion are counted as three. Mikv. III, 4 מצט׳ are combined to make up the legally required quantity of water; a. fr.Tosef.Maas. Sh. III, 3, v. supra.

צְרַףI, צְרֵיף ch. sam( 1) same, v. supra. to be joined, combined, counted in), 1) to smelt, refine, try. Targ. Jer. 9:6. Targ. Is. 53:10; a. fr.Part. pass. צְרִיף; f. צְרִיפָא Targ. Prov. 30:5. 2) to contract, sponge ( cloth).Part. pass. as ab. Snh.44a סרבלא צ׳ Ms. F. (v. Rabb. D. S. a. l. note 3; ed. דצריפא) a sponged cloak (Rashi: dyed with alum, v. צְרִיפְתָּא); v., however, צְרִיפָא 2. 3) to combine, join. Targ. Y. II Gen. 15:1; Num. 24:24. Pa צָרֵף 1) to smelt, refine. Targ. Mal. 3:3.Trnsf. to torment (v. P. Sm. s. v. 344 6). Targ. Prov. 25:20. 2) to join, attach. Y.Nidd.II, end, 50b ולא הוה מְצָרֵף לון עימיה and never joined them to himself (invited them to a consultation); חד זמן צָרְפוֹן עימיה once he did invite them; בגין כן צָרְפִיתְכוֹן (not צריפתכון) therefore I invited you; a. e.B. Mets.53a, v. infra.Part. pass. מְצָרַף. Sot.17a האי מצ׳ והאי לא מצ׳ in the word אִשָּׁה the Alef and Shin (אֵש fire) are joined, in אִיש, they are not joined (separated by י; Rashi: מִיצְּרִיף Ithpe.). 3) (denom. of צְרִיפְתָּא) to mix earth with alum. Part. pass. as ab. Ab. Zar.33b דמְצָרְפֵי ובלעי they (the earthen vessels) contain alum and therefore absorb more. Ithpa. אִצְטָרֵיף, Ithpe. אִצְטְרִיף, אִיצְּרִיף 1) to be joined, to join. Targ. Y. I Gen. 15:1; Num. 24:24.B. Mets.53a ונִצְטַרְפִינְהוּ (Rashi ונִיצְרַף; Ms. M. ונִצְרוֹף; Ms. H. ונְצָרֵיף; Ms. F. ונִצִטְרַף) let them (the two kinds of coins) be joined (and treated as one mass; Rashi a. Mss.: let him join them); דאורייתא … לא מִצְטָרְפֵי things forbidden as sacred by Biblical law and things forbidden by rabbinical law cannot be combined (Ms. H. לא מְצָרְפִינָן we dare not combine). Succ.19a מי … דאִיצְטָרוּפֵי מצטרףוכ׳ is there anything that may be joined (to make up the legal size) which in itself is not fit? Ber.47a מאי דעתך לאיצטרופי בהדן do you expect to be counted with us (as the third person for saying grace)? Yoma 74a חזי לאיצטרופי fit to be added (to make up the legal quantity); a. fr.Sot.17a, v. supra.

צְרַףI, צְרֵיף ch. sam( 1) same, v. supra. to be joined, combined, counted in), 1) to smelt, refine, try. Targ. Jer. 9:6. Targ. Is. 53:10; a. fr.Part. pass. צְרִיף; f. צְרִיפָא Targ. Prov. 30:5. 2) to contract, sponge ( cloth).Part. pass. as ab. Snh.44a סרבלא צ׳ Ms. F. (v. Rabb. D. S. a. l. note 3; ed. דצריפא) a sponged cloak (Rashi: dyed with alum, v. צְרִיפְתָּא); v., however, צְרִיפָא 2. 3) to combine, join. Targ. Y. II Gen. 15:1; Num. 24:24. Pa צָרֵף 1) to smelt, refine. Targ. Mal. 3:3.Trnsf. to torment (v. P. Sm. s. v. 344 6). Targ. Prov. 25:20. 2) to join, attach. Y.Nidd.II, end, 50b ולא הוה מְצָרֵף לון עימיה and never joined them to himself (invited them to a consultation); חד זמן צָרְפוֹן עימיה once he did invite them; בגין כן צָרְפִיתְכוֹן (not צריפתכון) therefore I invited you; a. e.B. Mets.53a, v. infra.Part. pass. מְצָרַף. Sot.17a האי מצ׳ והאי לא מצ׳ in the word אִשָּׁה the Alef and Shin (אֵש fire) are joined, in אִיש, they are not joined (separated by י; Rashi: מִיצְּרִיף Ithpe.). 3) (denom. of צְרִיפְתָּא) to mix earth with alum. Part. pass. as ab. Ab. Zar.33b דמְצָרְפֵי ובלעי they (the earthen vessels) contain alum and therefore absorb more. Ithpa. אִצְטָרֵיף, Ithpe. אִצְטְרִיף, אִיצְּרִיף 1) to be joined, to join. Targ. Y. I Gen. 15:1; Num. 24:24.B. Mets.53a ונִצְטַרְפִינְהוּ (Rashi ונִיצְרַף; Ms. M. ונִצְרוֹף; Ms. H. ונְצָרֵיף; Ms. F. ונִצִטְרַף) let them (the two kinds of coins) be joined (and treated as one mass; Rashi a. Mss.: let him join them); דאורייתא … לא מִצְטָרְפֵי things forbidden as sacred by Biblical law and things forbidden by rabbinical law cannot be combined (Ms. H. לא מְצָרְפִינָן we dare not combine). Succ.19a מי … דאִיצְטָרוּפֵי מצטרףוכ׳ is there anything that may be joined (to make up the legal size) which in itself is not fit? Ber.47a מאי דעתך לאיצטרופי בהדן do you expect to be counted with us (as the third person for saying grace)? Yoma 74a חזי לאיצטרופי fit to be added (to make up the legal quantity); a. fr.Sot.17a, v. supra.

קוּםch. 1) same. Targ. Gen. 22:3. Targ. Lev. 25:30; a. v. fr.Part. קָאֵים, apocop. קָאֵי (q. v.); קָיֵם, קָיֵים; f. קָיְימָא; pl. קָיְימִין; קָיְימָן, קָיְמ׳. Targ. Josh. 4:10. Targ. O. Ex. 26:15 (Y. קַיָּמִין); a. v. fr.B. Mets.19a (expl. דייתיקי) דא תהי למֵיקַםוכ׳ this is to stand and be, that when I die B. Bath.43b bot. ארעא היכא דקָיְימָא תֵיקוּם let the land remain where it is (in the possession of the present incumbent). Gen. R. s. 65 ברייך יְקוּם לך may thy Creator stand by thee. Koh. R. to XI, 1 היידי הוא גברא דקָם ליה עיגוליה here is (I am) the man whom his loaf of bread assisted (who was rewarded for throwing his bread into the sea). Y.Ab. Zar. II, 40c bot. וקָמוּן and they remained (in the trade), v. עֲקַר I. Macc.22b דקָיְימֵי מקמיוכ׳ who stand up before a scroll of the Law and do not stand up before a great man. Kidd.33b קום מקמיה אביך stand up before thy father. Ib. קָאִימְנָא מקמיה, I should stand up before him. Ib. a מֵיקַם לא קָאֵי הידורוכ׳ he stood not up before them (gentile old men), but he showed them honor. B. Mets.7a ברשותיה קָיְימָא it is in his possession. Lev. R. s. 16 (ref. to Is. 5:19) נדע דמן הוא דקיימאוכ׳ that we know whose counsel will stand (prevail), ours or his; ib. לא ק׳ דידי וק׳ דלהון my counsel does not stand, shall theirs stand?; Yalk. Is. 266 הא קָמַת דידהון דידי לא now, theirs is carried out, and mine should not be?; Yalk. Lam. 1033, sq. (read עצא for על); Pesik. Vattom., p. 133a> (corr. acc.). Y.Ter.I, 40b top בחרש אנן קָיְימִין we are standing at (are treating of) the case of a deaf mute. Y.Maasr.I, 51b, a. fr. (ב) מה (א) נן קיימין what are we treating of?; a. v. fr.Yeb.32a וקם ליה באשר לא יבנהוכ׳ (by giving ḥălitsah to one of his brothers widows) he has been declared one ‘who does not build up his brothers house (Deut. 25:9), and the Law says, when one has once refused ‘to build, one must not ‘build again (marry another of his brothers widows); ib. 44a.Shebu.26a כי הוו קיימי מקמיה דרב (Ms. F. מפטרי) when they were out of Rabs sight, opp. כי אתו לקמיה.ק׳ על, also ק׳ ב־ (cmp. עמד) a) to ascertain. Ab. Zar.35b ליכא למֵיקַם עלה דמילתא it cannot be ascertained; a. e.B. Mets.19a קָמוּ … במילתא the Rabbis ascertained the case, v. קִים. Yeb.31a; a. fr.b) to bargain for. Gen. R. s. 11 אנא … קיימין עילויה myself and a certain Jew were bargaining for it (the fish); a. e. קם ליה בדרבה מיניה, v. קִים.תֵּיקוּ, נֵיקוּ = תֵּיקוּם, נֵיקוּם. B. Kam.96a תקנתא לעכ״ום נ׳ ונעביד shall we get up and make rules for the benefit of gentile (robbers)? Zeb.17a כל חדא וחדא ת׳ בדוכתה (not בדוכתיה; Ms. M. תיקום) let each verse stand in its own place, i. e. you can draw no analogies between them.Esp. תיקו let it stand, i. e. the question remains undecided. B. Kam. l. c. Ḥull.46a; a. fr. 2) (v. עָמַד) to curdle. Ab. Zar.35b נישקול מיניה קלי ונֵיקוּם (prob. to be read ונוֹקִים) let one take a little of it and curdle it. Ib. קיימי, v. נַסְיוּבֵי. 3) to cause to stand (v. קִים).Inf. מִיקְמָא, מִיקְמָה, v. Af. Af. אָקֵים, אוֹקִים, אוֹקֵי 1) to put up, erect; to appoint, place; to maintain. Targ. O. Ex. 40:2 תָּקִים (ed. Berl. a. Y. תְּקִים). Ib. 18 ואָקֵים (ed. Berl. ואָקֵים a. ואֵקִים). Targ. O. Deut. 25:7 לאָקָמָא ed. Berl. (oth. ed. לַאֲקָ׳; Y. למִיקְמָא). Targ. Ps. 78:13. Targ. Prov. 29:4; a. fr.B. Mets.39b מוֹקְמִינָן … לינוקא we (the court) appoint a guardian over it in behalf of the minor. Ib. מיגו דמוֹקִים … מוקמינןוכ׳ since one appoints a guardian for the one-sixth portion, we may just as well appoint one for the other sixth. B. Bath.33a אוֹקְמָהּ … בידיה R. H. placed it in his possession, i. e. decided that it belonged to him. Ib. 34a מוֹקְמִינָן לה בידיה we would place (or leave) it in his possession; a. v. fr.Taan.8a, a. fr. אוקים … אמורא, v. אֲמֹורָא.Esp. a) to put a case, to treat with reference to. B. Bath.44a ולוֹקְמָהּ בגזלן why does he not put the case as treating of a robber?; ולוקמה ביורש let him say, it refers to the case of an heir!; a. fr.b) to let stand, place, leave ( under the presumption). Keth.12b, a. e. אוקי ממונא בחזקת מריה leave the money where it is, on the presumption that it belongs to its present owner, i. e. possession has the benefit of the doubt. Ib. אוֹקְמָהּ אחזקה leave the woman in her ascertained condition (v. חֲזָקָה), i. e. consider her as having married as a virgin. Yeb.31a אוקי תרי להדי תרי ואשה אוקמה אחזקה leave the two witnesses (on the one side) against the two witnesses (on the other side), and leave the woman ; a. fr.c) to establish, prove. Num. R. s. 6, end ורבנן מוֹקְמִין מהאי קראוכ׳ and the Rabbis prove from this verse, that as atonement takes place in day-time, so ; a. e.d) א׳ טבאות ( to place right) to guarantee, secure. Y.Gitt.I, end, 43d אנן בעי תְּקִימִינָן ט׳ (not טבאת) we want thee to secure us (against an eventual loss of the money which thou art collecting from us for our creditors); בההוא דלא יכיל למִיקְמָה גרמיה ט׳ in the case of one who has no opportunity to secure himself (who cannot get a collector to take the risk), ברם ההוא דיכיל למיקמהוכ׳ but if he finds a collector to take the risk, he may take it away from the one and give it to the other; Y.Kidd.III, 64a. 2) (v. עָמַד) to make consistent, curdle. Ab. Zar.35a (read:) כיין דאוֹקְמֵיה איסורא הוא דקא מוֹקִים ליהוכ׳ (v. Ms. M. in Rabb. D. S. a. l., a. note) since it had the effect of curdling the milk, it is the forbidden matter that gave it substance, and therefore it (that forbidden substance) is to be considered as if it were there in its natural state. Ib. b, v. supra. Ittaf. אִיתָּקַם, אִתּוֹקַם to put up; to be placed. Targ. Ex. 40:17. Targ. Lev. 16:10; a. e. Polel קוֹמֵם to put up, erect. Targ. Is. 44:26; a. e. Pa. קַיֵּם, קיֵּים 1) as preced. Pi., to establish, confirm, fulfill Targ. O. Deut. 32:8 (Y. Af.). Targ. Num. 30:14. Targ. Is. l. c. Targ. Ps. 119:106; a. fr.Ned.70a דהא קַיְּימֵיה לנדריה היום (not קיימי, v. Rashi) for he has confirmed the vow to-day. Ib. (h. form) כיון דקִיְּימוֹ קִיְּימוֹ since he once confirmed it, it remains confirmed. Keth.19a זילו קַיְּימוּ שטרייכו go and get evidence for the identification of your documents, and then come to court. Y.Gitt.I, end, 43d קיַּימְתֵּיה מדאמרוכ׳ thou canst substantiate thy opinion by referring to what R. … said. Pesik. Haʿomer, p. 72b> למְקַיְּימָא לכוןוכ׳ in order to fulfill on you the prophecy (Deut. 33:29) ; Yalk. Lev. 643; Pesik. R. s. 18. Y.Ab. Zar. V, 44d ואנא יכיל קַיֵּים and I can ascertain it (by experiment); a. v. fr.Part. pass. מְקַיַּים. Ber.55a לא חלמא טבא מק׳וכ׳ (Ms. F. מתקיים) neither a good dream comes true entirely, nor a bad dream 2) (v. קְיָים) to swear, vow. Targ. Num. 30:3. Targ. Gen. 28:20. Targ. O. Lev. 5:4; a. e. Ithpa. אִתְקַיַּים as preced. Hithpa. Targ. Num. 14:38. Targ. Ez. 33:12; a. fr.Y.Sabb.VI, end, 8d (read:) תִּתְקַיֵּימ לכון נפשיכין בהדין יומכין היך דקַיַּימְתּוּןוכ׳ may your life be restored on that day of yours (when your time comes), as you have restored my life on this day. Erub.54a כי היכי דתתקיים בידך ותוריך חיי (not ביך, v. Rabb. D. S. a. l.) in order that it (thy learning) may be preserved in thy possession, and thou mayest live long; a. e.

קוּםch. 1) same. Targ. Gen. 22:3. Targ. Lev. 25:30; a. v. fr.Part. קָאֵים, apocop. קָאֵי (q. v.); קָיֵם, קָיֵים; f. קָיְימָא; pl. קָיְימִין; קָיְימָן, קָיְמ׳. Targ. Josh. 4:10. Targ. O. Ex. 26:15 (Y. קַיָּמִין); a. v. fr.B. Mets.19a (expl. דייתיקי) דא תהי למֵיקַםוכ׳ this is to stand and be, that when I die B. Bath.43b bot. ארעא היכא דקָיְימָא תֵיקוּם let the land remain where it is (in the possession of the present incumbent). Gen. R. s. 65 ברייך יְקוּם לך may thy Creator stand by thee. Koh. R. to XI, 1 היידי הוא גברא דקָם ליה עיגוליה here is (I am) the man whom his loaf of bread assisted (who was rewarded for throwing his bread into the sea). Y.Ab. Zar. II, 40c bot. וקָמוּן and they remained (in the trade), v. עֲקַר I. Macc.22b דקָיְימֵי מקמיוכ׳ who stand up before a scroll of the Law and do not stand up before a great man. Kidd.33b קום מקמיה אביך stand up before thy father. Ib. קָאִימְנָא מקמיה, I should stand up before him. Ib. a מֵיקַם לא קָאֵי הידורוכ׳ he stood not up before them (gentile old men), but he showed them honor. B. Mets.7a ברשותיה קָיְימָא it is in his possession. Lev. R. s. 16 (ref. to Is. 5:19) נדע דמן הוא דקיימאוכ׳ that we know whose counsel will stand (prevail), ours or his; ib. לא ק׳ דידי וק׳ דלהון my counsel does not stand, shall theirs stand?; Yalk. Is. 266 הא קָמַת דידהון דידי לא now, theirs is carried out, and mine should not be?; Yalk. Lam. 1033, sq. (read עצא for על); Pesik. Vattom., p. 133a> (corr. acc.). Y.Ter.I, 40b top בחרש אנן קָיְימִין we are standing at (are treating of) the case of a deaf mute. Y.Maasr.I, 51b, a. fr. (ב) מה (א) נן קיימין what are we treating of?; a. v. fr.Yeb.32a וקם ליה באשר לא יבנהוכ׳ (by giving ḥălitsah to one of his brothers widows) he has been declared one ‘who does not build up his brothers house (Deut. 25:9), and the Law says, when one has once refused ‘to build, one must not ‘build again (marry another of his brothers widows); ib. 44a.Shebu.26a כי הוו קיימי מקמיה דרב (Ms. F. מפטרי) when they were out of Rabs sight, opp. כי אתו לקמיה.ק׳ על, also ק׳ ב־ (cmp. עמד) a) to ascertain. Ab. Zar.35b ליכא למֵיקַם עלה דמילתא it cannot be ascertained; a. e.B. Mets.19a קָמוּ … במילתא the Rabbis ascertained the case, v. קִים. Yeb.31a; a. fr.b) to bargain for. Gen. R. s. 11 אנא … קיימין עילויה myself and a certain Jew were bargaining for it (the fish); a. e. קם ליה בדרבה מיניה, v. קִים.תֵּיקוּ, נֵיקוּ = תֵּיקוּם, נֵיקוּם. B. Kam.96a תקנתא לעכ״ום נ׳ ונעביד shall we get up and make rules for the benefit of gentile (robbers)? Zeb.17a כל חדא וחדא ת׳ בדוכתה (not בדוכתיה; Ms. M. תיקום) let each verse stand in its own place, i. e. you can draw no analogies between them.Esp. תיקו let it stand, i. e. the question remains undecided. B. Kam. l. c. Ḥull.46a; a. fr. 2) (v. עָמַד) to curdle. Ab. Zar.35b נישקול מיניה קלי ונֵיקוּם (prob. to be read ונוֹקִים) let one take a little of it and curdle it. Ib. קיימי, v. נַסְיוּבֵי. 3) to cause to stand (v. קִים).Inf. מִיקְמָא, מִיקְמָה, v. Af. Af. אָקֵים, אוֹקִים, אוֹקֵי 1) to put up, erect; to appoint, place; to maintain. Targ. O. Ex. 40:2 תָּקִים (ed. Berl. a. Y. תְּקִים). Ib. 18 ואָקֵים (ed. Berl. ואָקֵים a. ואֵקִים). Targ. O. Deut. 25:7 לאָקָמָא ed. Berl. (oth. ed. לַאֲקָ׳; Y. למִיקְמָא). Targ. Ps. 78:13. Targ. Prov. 29:4; a. fr.B. Mets.39b מוֹקְמִינָן … לינוקא we (the court) appoint a guardian over it in behalf of the minor. Ib. מיגו דמוֹקִים … מוקמינןוכ׳ since one appoints a guardian for the one-sixth portion, we may just as well appoint one for the other sixth. B. Bath.33a אוֹקְמָהּ … בידיה R. H. placed it in his possession, i. e. decided that it belonged to him. Ib. 34a מוֹקְמִינָן לה בידיה we would place (or leave) it in his possession; a. v. fr.Taan.8a, a. fr. אוקים … אמורא, v. אֲמֹורָא.Esp. a) to put a case, to treat with reference to. B. Bath.44a ולוֹקְמָהּ בגזלן why does he not put the case as treating of a robber?; ולוקמה ביורש let him say, it refers to the case of an heir!; a. fr.b) to let stand, place, leave ( under the presumption). Keth.12b, a. e. אוקי ממונא בחזקת מריה leave the money where it is, on the presumption that it belongs to its present owner, i. e. possession has the benefit of the doubt. Ib. אוֹקְמָהּ אחזקה leave the woman in her ascertained condition (v. חֲזָקָה), i. e. consider her as having married as a virgin. Yeb.31a אוקי תרי להדי תרי ואשה אוקמה אחזקה leave the two witnesses (on the one side) against the two witnesses (on the other side), and leave the woman ; a. fr.c) to establish, prove. Num. R. s. 6, end ורבנן מוֹקְמִין מהאי קראוכ׳ and the Rabbis prove from this verse, that as atonement takes place in day-time, so ; a. e.d) א׳ טבאות ( to place right) to guarantee, secure. Y.Gitt.I, end, 43d אנן בעי תְּקִימִינָן ט׳ (not טבאת) we want thee to secure us (against an eventual loss of the money which thou art collecting from us for our creditors); בההוא דלא יכיל למִיקְמָה גרמיה ט׳ in the case of one who has no opportunity to secure himself (who cannot get a collector to take the risk), ברם ההוא דיכיל למיקמהוכ׳ but if he finds a collector to take the risk, he may take it away from the one and give it to the other; Y.Kidd.III, 64a. 2) (v. עָמַד) to make consistent, curdle. Ab. Zar.35a (read:) כיין דאוֹקְמֵיה איסורא הוא דקא מוֹקִים ליהוכ׳ (v. Ms. M. in Rabb. D. S. a. l., a. note) since it had the effect of curdling the milk, it is the forbidden matter that gave it substance, and therefore it (that forbidden substance) is to be considered as if it were there in its natural state. Ib. b, v. supra. Ittaf. אִיתָּקַם, אִתּוֹקַם to put up; to be placed. Targ. Ex. 40:17. Targ. Lev. 16:10; a. e. Polel קוֹמֵם to put up, erect. Targ. Is. 44:26; a. e. Pa. קַיֵּם, קיֵּים 1) as preced. Pi., to establish, confirm, fulfill Targ. O. Deut. 32:8 (Y. Af.). Targ. Num. 30:14. Targ. Is. l. c. Targ. Ps. 119:106; a. fr.Ned.70a דהא קַיְּימֵיה לנדריה היום (not קיימי, v. Rashi) for he has confirmed the vow to-day. Ib. (h. form) כיון דקִיְּימוֹ קִיְּימוֹ since he once confirmed it, it remains confirmed. Keth.19a זילו קַיְּימוּ שטרייכו go and get evidence for the identification of your documents, and then come to court. Y.Gitt.I, end, 43d קיַּימְתֵּיה מדאמרוכ׳ thou canst substantiate thy opinion by referring to what R. … said. Pesik. Haʿomer, p. 72b> למְקַיְּימָא לכוןוכ׳ in order to fulfill on you the prophecy (Deut. 33:29) ; Yalk. Lev. 643; Pesik. R. s. 18. Y.Ab. Zar. V, 44d ואנא יכיל קַיֵּים and I can ascertain it (by experiment); a. v. fr.Part. pass. מְקַיַּים. Ber.55a לא חלמא טבא מק׳וכ׳ (Ms. F. מתקיים) neither a good dream comes true entirely, nor a bad dream 2) (v. קְיָים) to swear, vow. Targ. Num. 30:3. Targ. Gen. 28:20. Targ. O. Lev. 5:4; a. e. Ithpa. אִתְקַיַּים as preced. Hithpa. Targ. Num. 14:38. Targ. Ez. 33:12; a. fr.Y.Sabb.VI, end, 8d (read:) תִּתְקַיֵּימ לכון נפשיכין בהדין יומכין היך דקַיַּימְתּוּןוכ׳ may your life be restored on that day of yours (when your time comes), as you have restored my life on this day. Erub.54a כי היכי דתתקיים בידך ותוריך חיי (not ביך, v. Rabb. D. S. a. l.) in order that it (thy learning) may be preserved in thy possession, and thou mayest live long; a. e.

קוֹנָםm. (v. קִינוּמָא) ḳonam, a substitute for קרבן (v. כִּינּוּי), used for a vow of abstinence and for the consecration of an object (v. קָדַש Hif.). Ned.I, 2 האומר ק׳ קונחוכ׳ if one introduces a vow with the words ḳonam, ḳonaḥ, ḳonas, such words are substitutes for ḳorban. Ib. 4 if one says to his neighbor, ק׳ פי מדבר עמך ידיוכ׳ ḳonam (forbidden) be my mouth speaking to thee, my hand working for thee, he is bound by his vow. Ib. II, 1 ק׳ שאיני ישןוכ׳ (Bab. ed. 14b שאני) if a man says, ḳ. that I will not sleep …, he is subject to the law of לא יחל (Num. 30:3). Y. ib. I, 36d bot. (read:) אמר לו השאילני קרדומך אמר ק׳ קורדום יש לי ק׳ נכסיי עלי שאין לזה קורדום ויש לו קורדום נכסיו אסורין if one says to a man, lend me thy axe, and he says, ḳ. be the axe I have, ḳ. be my property to me, that this man has no axe, and he has an axe, his property is forbidden (consecrated); Tosef. ib. IV, 6 (add:) יש לו קרדום נכסיו אסורין (as ed. Friedl.); Bab. ib. 35a; a. fr.Pl. קוֹנָמוֹת. Ib. אף ק׳ יש בהן מעילה the law concerning appropriation of sacred property (מְעִילָה) applies also to dedications introduced with ḳonam. Ib. 85b שאני ק׳ it is different with vows of abstinence; a. e.