general+law

יָצָא(b. h.) 1) to go forth; to rise (of the sun); to go out. Gen. R. s. 39 אֵצֵא ויהיווכ׳ I shall leave (my fathers house), and they may desecrate Ib. י׳ לו מוניטון a medal was issued in his memory, v. מוֹנִיטוֹן. Ib. s. 6 בשעה שהוא יוצא when he (the sun) rises; בשעה שהיא יוֹצֵאת when she (the moon) rises. Snh.52a ארור שיָצָאת זו מחלציו (v. Rabb. D. S. a. l. note) cursed is he from whose loins this woman went forth.Sabb.V, 1 במה … יוֹצְאָה what is an animal permitted to wear on going out (on the Sabbath)? Ib. VI, 1 לא תֵצֵאוכ׳ a woman must not wear on going out ; a. v. fr. 2) to end; to go to the end of, to live through. Y.Ber.VIII, 12b bot. כיון שיָצָת שבת when the Sabbath ended. Y.Shebi.VI, 36c top אינו יוצא שבתו ולא יָ׳וכ׳ he shall not live to the end of this week, and he did not arrive at the end of the week before he was dead; (Erub.63a הוציא שנתו, v. infra); a. e. 3) to be expended. Num. R. s. 14, end, v. הוֹצָאָה. 4) to be excluded; exempt; (rarely) to exclude, deduct. Y.Ned.II, beg.37b י׳ דבר של איסור this is to exclude a vow concerning a forbidden act; Bab. ib. 17a י׳ נשבע לבטלוכ׳ this excludes the case of one who makes oath that he will disregard a law. Y.Yeb.I, 2c top אשר תלד יָצְתָה זווכ׳ ‘whom she may bear (Deut. 25:6), herewith is excluded she (the אַיְילוֹנִית) who ; a. v. fr.Y. Ḥag.I, 76c top צֵא מהם שני ימים deduct from them two days; ib. צא שבת מהם deduct the Sabbath day.Esp. idiomatic uses: a) י׳ בן חורין, י׳ לחירות, or only י׳ to be freed. Peah III, 8; Gitt.42a. Kidd.24a יוצאבשןוכ׳ he is freed, when his master caused his loss of a tooth or an eye; a. v. fr.b) (of a wife) to be sent away, to be divorced. Keth.VII, 6 ואלו יוֹצְאוֹת שלא בכתובה the following wives have to leave without receiving their Kthubah. Ib. 7 תֵּצֵא̇ she must leave. Ib. X, 5; a. v. fr.c) י׳ ידי (or מִידֵי) to go out of the power of; to be released; to do justice to, be justified before. Shek. III, 2 לפי שאדם צריך לָצֵאת ידי הבריות … לָצֵאת ידי המקום because man must appear justified before men as well as before God; Ex. R. s. 51; a. fr.י׳ ידי חובתו, or י׳ to comply with the requirements of the law. Ber.8b. Ib. II, 1 אם כיון לבו י׳ if he read with attention, he has done his duty (which requires the reading of the Shma). Y.Shek.III, 47b bot. מהו לצאתוכ׳ is the law complied with when one uses wine ?Mekh. Bo, Pisḥa, s.6; a. v. fr.Gen. R. s. 39 לא יָצָאתָה ידי השבועה thou hast not redeemed thy oath; ib. s. 49; Lev. R. s. 10, beg.Makhsh. VI, 5; Tosef.Toh.X, 3 י׳ מידי שמן, v. מוֹחַלי׳ מידי פשוטו, v. מִקְרָא.d) י׳ מן הכלל or י׳ to be taken out of the general rule, to be specified (although being implied in the general rule). Sifra, introd. כל דבר שהיה בכלל וי׳ … לא ללמד על עצמו י׳וכ׳ whatever would have been implied in the general law and yet is specified again (in the Biblical text) in order to teach (something not mentioned before), has been specified not only to teach something new concerning the specific case, but to teach it concerning the whole class. Ib. י׳ לטעון, v. טָעַן I. Tem.I, 6 ולמה י׳ and for what purpose are tithes especially mentioned (Lev. 27:30, sq.)?; a. fr.e) כַּיּוֹצֵא ב־ like that which passes with it (in the same class), similar; in a similar way. Pes.III, 2 אם יש כי׳ בו שהחמיץ if there is a similar dough (started simultaneously with the one in question) which has begun to ferment. Ber.59b, sq. ואין לו כי׳ בו when he has no house like it; כי׳ בהם garments like them. Zeb.V, 6 המורם מהם כי׳ בהם what is taken of them for the priest, is like them (subject to the same laws). M. Kat. 16b כי׳ בדבר אתה אומרוכ׳ in a similar way (as something coming under the same category) yon read Sifré Num. 32; a. v. fr.f) י׳ שכרו בהפסדו its benefit is lost in its disadvantage; i. e. benefit and disadvantage are counterbalanced. Ab. V, 11, sq.g) (euphem.) to retire for human needs (v. Toh. X, 2). Ber.62a השכם וצֵאוכ׳ go out early in the morning Ex. R. s. 9 ואינו יוצא לנקביו and has no human needs. Ib. לא היה יוצא אלאוכ׳ he used to go out only to the water (to make believe he was a superhuman being); a. fr.h) to be proved, identified. Keth.II, 3 היה כתב ידם יוצא ממקום אחר if their signature can be identified otherwise (than by their own declaration); a. e. Hif. הוֹצִיא 1) to take out, to lead forth, bring forth; to release, discharge, send off. Ber.VI, I before eating bread one says, המוֹצִיא לחםוכ׳ (blessed be thou, O Lord) who hast brought forth bread out of the earth (v. ib. 38a as to המוציא or מוציא); ib. 37b; a. fr.Ab. Zar.41b, a. fr.; אין ספק מוציאוכ׳, v. וַדַּאי. B. Mets.37b לא זו הדרך מוֹצִיאָתוֹ מידי עבירה עדוכ׳ this is not the way that relieves him from sin (this is no full atonement), (he is not relieved) until he pays ; Yeb.XV, 7. Ib. 6, sq. אין זו דרך מוֹצִיאָתָהּוכ׳ she is not relieved from the possibility of sin, unless she is not permitted to marry again and forbidden to partake of Trumah.Ib. 36b יוֹצִיא (יוֹצִיאָהּ) בגט he dismisses her with a letter of divorce. Ib. ואם נשא יוציא and if he married her (against the law), he must dismiss her (divorce her); a. fr.Ab. II, 11, a. fr. מוֹצִיאִין את האדם מן העולם take a man out of the world, i. e. cause him to lose the true enjoyment of life. 2) to exclude. Y.Yeb.I, 2c top איילונית מטעם אחר הוֹצֵאתָהּ the aylonith thou dost (the law does) exclude for another reason (v. supra). Num. R. s. 14, end אוֹצִיא את ישראל let me exclude the Israelites, א׳ את הזקנים the elders; a. fr.להוֹצִיא (= ch. לאפוקי, v. אַפֵּק, or למעוטי, v. מעט) to the exclusion of. Succ.28a; Kidd.34a האזרח לה׳ את הנשים ‘ the native (Lev. 23:42) intimates the exemption of women (from the duty of dwelling in booths); a. v. fr. 3) to lead to the end, to live through. Erub.63a, v. supra. 4) to produce, present. Keth.XIII, 8 המוציא שטר חוב … והלהה׳וכ׳ if one produces a note of indebtedness against his neighbor, and the latter produces evidence that the claimant sold him a field (and paid him, which he would not have done, if he had a claim). Ib. 9. Ib. IX, 9 הוֹצִיאָה גט if she produces a letter of divorce; a. v. fr. 5) to spend, lay out. Ib. VIII, 5, v. הוֹצָאָה; a. fr.Esp. idiomatic uses: a) ה׳ ידי חוב־ or ה׳ (v. supra) to be the instrument of a persons complying with the law, e. g. to read a prayer and thus cause the listener to perform his duty as though he read it himself; to act in anothers behalf effectively. R. Hash. III, 5 אין מוֹצִיאִין את הרבים ידי חובתן they cannot act (blow the Shofar) in behalf of the assembled congregation. Ib. 29a אע״פ שיצא מוציא although he has done his duty (has read the prayer for himself), he may act in behalf of others. Ib. ולעצמו מוציא and can he (the half-slave and half-freedman) act in his own behalf?; a. fr.b) to collect, to claim. Keth.VIII, 1 הבעל מוציא מיד הלקוחות the husband can reclaim the property from those who bought it. B. Kam. III, 11 המוציא מחבירו עליו הראייה the claimant must produce evidence; a. v. fr.c) to utter. Arakh.5a, a. fr. אין אדם מוציא דבריו לבטלה no man utters his words for no purpose (he must have meant something).ה׳ לעז to slander, discredit. Sabb.97a, a. fr., v. לַעַז.d) to carry an object (on the Sabbath) out of a private to a public place, or from one private place to another, v. רָשוּת. Sabb.VII, 2, sq.; a. fr.e) to secrete. Sifré Num. 88 יש לך … שאין מוציאוכ׳ is there a woman-born being that does not discharge the food he eats?; a. e.f) ה׳ שבת to dismiss the Sabbath with prayer, opp. הכניס. Sabb.118b מוֹצִיאֵי שבתוכ׳ those who dismiss the Sabbath at Sepphoris.

יָצָא(b. h.) 1) to go forth; to rise (of the sun); to go out. Gen. R. s. 39 אֵצֵא ויהיווכ׳ I shall leave (my fathers house), and they may desecrate Ib. י׳ לו מוניטון a medal was issued in his memory, v. מוֹנִיטוֹן. Ib. s. 6 בשעה שהוא יוצא when he (the sun) rises; בשעה שהיא יוֹצֵאת when she (the moon) rises. Snh.52a ארור שיָצָאת זו מחלציו (v. Rabb. D. S. a. l. note) cursed is he from whose loins this woman went forth.Sabb.V, 1 במה … יוֹצְאָה what is an animal permitted to wear on going out (on the Sabbath)? Ib. VI, 1 לא תֵצֵאוכ׳ a woman must not wear on going out ; a. v. fr. 2) to end; to go to the end of, to live through. Y.Ber.VIII, 12b bot. כיון שיָצָת שבת when the Sabbath ended. Y.Shebi.VI, 36c top אינו יוצא שבתו ולא יָ׳וכ׳ he shall not live to the end of this week, and he did not arrive at the end of the week before he was dead; (Erub.63a הוציא שנתו, v. infra); a. e. 3) to be expended. Num. R. s. 14, end, v. הוֹצָאָה. 4) to be excluded; exempt; (rarely) to exclude, deduct. Y.Ned.II, beg.37b י׳ דבר של איסור this is to exclude a vow concerning a forbidden act; Bab. ib. 17a י׳ נשבע לבטלוכ׳ this excludes the case of one who makes oath that he will disregard a law. Y.Yeb.I, 2c top אשר תלד יָצְתָה זווכ׳ ‘whom she may bear (Deut. 25:6), herewith is excluded she (the אַיְילוֹנִית) who ; a. v. fr.Y. Ḥag.I, 76c top צֵא מהם שני ימים deduct from them two days; ib. צא שבת מהם deduct the Sabbath day.Esp. idiomatic uses: a) י׳ בן חורין, י׳ לחירות, or only י׳ to be freed. Peah III, 8; Gitt.42a. Kidd.24a יוצאבשןוכ׳ he is freed, when his master caused his loss of a tooth or an eye; a. v. fr.b) (of a wife) to be sent away, to be divorced. Keth.VII, 6 ואלו יוֹצְאוֹת שלא בכתובה the following wives have to leave without receiving their Kthubah. Ib. 7 תֵּצֵא̇ she must leave. Ib. X, 5; a. v. fr.c) י׳ ידי (or מִידֵי) to go out of the power of; to be released; to do justice to, be justified before. Shek. III, 2 לפי שאדם צריך לָצֵאת ידי הבריות … לָצֵאת ידי המקום because man must appear justified before men as well as before God; Ex. R. s. 51; a. fr.י׳ ידי חובתו, or י׳ to comply with the requirements of the law. Ber.8b. Ib. II, 1 אם כיון לבו י׳ if he read with attention, he has done his duty (which requires the reading of the Shma). Y.Shek.III, 47b bot. מהו לצאתוכ׳ is the law complied with when one uses wine ?Mekh. Bo, Pisḥa, s.6; a. v. fr.Gen. R. s. 39 לא יָצָאתָה ידי השבועה thou hast not redeemed thy oath; ib. s. 49; Lev. R. s. 10, beg.Makhsh. VI, 5; Tosef.Toh.X, 3 י׳ מידי שמן, v. מוֹחַלי׳ מידי פשוטו, v. מִקְרָא.d) י׳ מן הכלל or י׳ to be taken out of the general rule, to be specified (although being implied in the general rule). Sifra, introd. כל דבר שהיה בכלל וי׳ … לא ללמד על עצמו י׳וכ׳ whatever would have been implied in the general law and yet is specified again (in the Biblical text) in order to teach (something not mentioned before), has been specified not only to teach something new concerning the specific case, but to teach it concerning the whole class. Ib. י׳ לטעון, v. טָעַן I. Tem.I, 6 ולמה י׳ and for what purpose are tithes especially mentioned (Lev. 27:30, sq.)?; a. fr.e) כַּיּוֹצֵא ב־ like that which passes with it (in the same class), similar; in a similar way. Pes.III, 2 אם יש כי׳ בו שהחמיץ if there is a similar dough (started simultaneously with the one in question) which has begun to ferment. Ber.59b, sq. ואין לו כי׳ בו when he has no house like it; כי׳ בהם garments like them. Zeb.V, 6 המורם מהם כי׳ בהם what is taken of them for the priest, is like them (subject to the same laws). M. Kat. 16b כי׳ בדבר אתה אומרוכ׳ in a similar way (as something coming under the same category) yon read Sifré Num. 32; a. v. fr.f) י׳ שכרו בהפסדו its benefit is lost in its disadvantage; i. e. benefit and disadvantage are counterbalanced. Ab. V, 11, sq.g) (euphem.) to retire for human needs (v. Toh. X, 2). Ber.62a השכם וצֵאוכ׳ go out early in the morning Ex. R. s. 9 ואינו יוצא לנקביו and has no human needs. Ib. לא היה יוצא אלאוכ׳ he used to go out only to the water (to make believe he was a superhuman being); a. fr.h) to be proved, identified. Keth.II, 3 היה כתב ידם יוצא ממקום אחר if their signature can be identified otherwise (than by their own declaration); a. e. Hif. הוֹצִיא 1) to take out, to lead forth, bring forth; to release, discharge, send off. Ber.VI, I before eating bread one says, המוֹצִיא לחםוכ׳ (blessed be thou, O Lord) who hast brought forth bread out of the earth (v. ib. 38a as to המוציא or מוציא); ib. 37b; a. fr.Ab. Zar.41b, a. fr.; אין ספק מוציאוכ׳, v. וַדַּאי. B. Mets.37b לא זו הדרך מוֹצִיאָתוֹ מידי עבירה עדוכ׳ this is not the way that relieves him from sin (this is no full atonement), (he is not relieved) until he pays ; Yeb.XV, 7. Ib. 6, sq. אין זו דרך מוֹצִיאָתָהּוכ׳ she is not relieved from the possibility of sin, unless she is not permitted to marry again and forbidden to partake of Trumah.Ib. 36b יוֹצִיא (יוֹצִיאָהּ) בגט he dismisses her with a letter of divorce. Ib. ואם נשא יוציא and if he married her (against the law), he must dismiss her (divorce her); a. fr.Ab. II, 11, a. fr. מוֹצִיאִין את האדם מן העולם take a man out of the world, i. e. cause him to lose the true enjoyment of life. 2) to exclude. Y.Yeb.I, 2c top איילונית מטעם אחר הוֹצֵאתָהּ the aylonith thou dost (the law does) exclude for another reason (v. supra). Num. R. s. 14, end אוֹצִיא את ישראל let me exclude the Israelites, א׳ את הזקנים the elders; a. fr.להוֹצִיא (= ch. לאפוקי, v. אַפֵּק, or למעוטי, v. מעט) to the exclusion of. Succ.28a; Kidd.34a האזרח לה׳ את הנשים ‘ the native (Lev. 23:42) intimates the exemption of women (from the duty of dwelling in booths); a. v. fr. 3) to lead to the end, to live through. Erub.63a, v. supra. 4) to produce, present. Keth.XIII, 8 המוציא שטר חוב … והלהה׳וכ׳ if one produces a note of indebtedness against his neighbor, and the latter produces evidence that the claimant sold him a field (and paid him, which he would not have done, if he had a claim). Ib. 9. Ib. IX, 9 הוֹצִיאָה גט if she produces a letter of divorce; a. v. fr. 5) to spend, lay out. Ib. VIII, 5, v. הוֹצָאָה; a. fr.Esp. idiomatic uses: a) ה׳ ידי חוב־ or ה׳ (v. supra) to be the instrument of a persons complying with the law, e. g. to read a prayer and thus cause the listener to perform his duty as though he read it himself; to act in anothers behalf effectively. R. Hash. III, 5 אין מוֹצִיאִין את הרבים ידי חובתן they cannot act (blow the Shofar) in behalf of the assembled congregation. Ib. 29a אע״פ שיצא מוציא although he has done his duty (has read the prayer for himself), he may act in behalf of others. Ib. ולעצמו מוציא and can he (the half-slave and half-freedman) act in his own behalf?; a. fr.b) to collect, to claim. Keth.VIII, 1 הבעל מוציא מיד הלקוחות the husband can reclaim the property from those who bought it. B. Kam. III, 11 המוציא מחבירו עליו הראייה the claimant must produce evidence; a. v. fr.c) to utter. Arakh.5a, a. fr. אין אדם מוציא דבריו לבטלה no man utters his words for no purpose (he must have meant something).ה׳ לעז to slander, discredit. Sabb.97a, a. fr., v. לַעַז.d) to carry an object (on the Sabbath) out of a private to a public place, or from one private place to another, v. רָשוּת. Sabb.VII, 2, sq.; a. fr.e) to secrete. Sifré Num. 88 יש לך … שאין מוציאוכ׳ is there a woman-born being that does not discharge the food he eats?; a. e.f) ה׳ שבת to dismiss the Sabbath with prayer, opp. הכניס. Sabb.118b מוֹצִיאֵי שבתוכ׳ those who dismiss the Sabbath at Sepphoris.

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

חָדָשm. (b. h.; preced.) new, fresh, additional. Ber.IX, 3. Sifra introd. לידון בדבר ח׳ in order to be defined by a new point (not included in the general law); a. fr.Esp. הֶחָ׳ or חָ׳ the new produces of the field not permitted for use before the Omer day (Lev. 23:10–14). Kidd.I, 9 (37a) אף (מן) הח׳ also with the exception of the new produces (the law concerning which applies even to foreign countries). Ib. 39a תני ח׳ read ‘the new fruit (leaving out ‘also). Dem. IV, 7 שלי ח׳ הוא mine is new fruit (not yet permitted); a. fr.Pl. חֲדָשִׁים. Yoma II, 4 ח׳ לקטורת בֹּאוּ new men for offering incense (such as never before have performed that function), come and Ib. ח׳ גם ישנים new men and also old ones (who have officiated before this). Lev. R. s. 2, end (ref. to Cant. 7:14) ח׳ the later leaders, opp. to ישנים the patriarchs; a. fr.Fem. חֲדָשָׁה. Ib. s. 13 תורה ח׳ a new law, expl. חִדּוּש תורה a novel interpretation of the law (concerning slaughtering). Pesik. Baḥod., p. 102a> פרוזדוגמא ח׳ a recent decree; a. fr.

חָדָשm. (b. h.; preced.) new, fresh, additional. Ber.IX, 3. Sifra introd. לידון בדבר ח׳ in order to be defined by a new point (not included in the general law); a. fr.Esp. הֶחָ׳ or חָ׳ the new produces of the field not permitted for use before the Omer day (Lev. 23:10–14). Kidd.I, 9 (37a) אף (מן) הח׳ also with the exception of the new produces (the law concerning which applies even to foreign countries). Ib. 39a תני ח׳ read ‘the new fruit (leaving out ‘also). Dem. IV, 7 שלי ח׳ הוא mine is new fruit (not yet permitted); a. fr.Pl. חֲדָשִׁים. Yoma II, 4 ח׳ לקטורת בֹּאוּ new men for offering incense (such as never before have performed that function), come and Ib. ח׳ גם ישנים new men and also old ones (who have officiated before this). Lev. R. s. 2, end (ref. to Cant. 7:14) ח׳ the later leaders, opp. to ישנים the patriarchs; a. fr.Fem. חֲדָשָׁה. Ib. s. 13 תורה ח׳ a new law, expl. חִדּוּש תורה a novel interpretation of the law (concerning slaughtering). Pesik. Baḥod., p. 102a> פרוזדוגמא ח׳ a recent decree; a. fr.

חִילּוּק, חִלּ׳m. (חָלַק) 1) distribution. Keth.II, 1 ח׳ קליותוכ׳ testifying to the distribution of roasted ears (at the wedding) is an evidence (of the bride having been a virgin). Tosef. ib. III, 1 ח׳ גרנות taking a share at the distribution of priests gifts of the threshing floor; a. fr. 2) division, separation, specification. Y.Sabb.VII, end, 9c bot. יצא … לח׳ it was specified, after being implicitly intimated, for division of the general law, i. e. that each of the implied acts is punishable for itself. Bab. ib. 70a ח׳ מלאכות the separate treatment of each labor as a transgression of the Sabbath law. Macc.21b; a. fr. חלוקי כפרה, v. חָלק.

חִילּוּק, חִלּ׳m. (חָלַק) 1) distribution. Keth.II, 1 ח׳ קליותוכ׳ testifying to the distribution of roasted ears (at the wedding) is an evidence (of the bride having been a virgin). Tosef. ib. III, 1 ח׳ גרנות taking a share at the distribution of priests gifts of the threshing floor; a. fr. 2) division, separation, specification. Y.Sabb.VII, end, 9c bot. יצא … לח׳ it was specified, after being implicitly intimated, for division of the general law, i. e. that each of the implied acts is punishable for itself. Bab. ib. 70a ח׳ מלאכות the separate treatment of each labor as a transgression of the Sabbath law. Macc.21b; a. fr. חלוקי כפרה, v. חָלק.

חִילּוּק, חִלּ׳m. (חָלַק) 1) distribution. Keth.II, 1 ח׳ קליותוכ׳ testifying to the distribution of roasted ears (at the wedding) is an evidence (of the bride having been a virgin). Tosef. ib. III, 1 ח׳ גרנות taking a share at the distribution of priests gifts of the threshing floor; a. fr. 2) division, separation, specification. Y.Sabb.VII, end, 9c bot. יצא … לח׳ it was specified, after being implicitly intimated, for division of the general law, i. e. that each of the implied acts is punishable for itself. Bab. ib. 70a ח׳ מלאכות the separate treatment of each labor as a transgression of the Sabbath law. Macc.21b; a. fr. חלוקי כפרה, v. חָלק.

חִילּוּק, חִלּ׳m. (חָלַק) 1) distribution. Keth.II, 1 ח׳ קליותוכ׳ testifying to the distribution of roasted ears (at the wedding) is an evidence (of the bride having been a virgin). Tosef. ib. III, 1 ח׳ גרנות taking a share at the distribution of priests gifts of the threshing floor; a. fr. 2) division, separation, specification. Y.Sabb.VII, end, 9c bot. יצא … לח׳ it was specified, after being implicitly intimated, for division of the general law, i. e. that each of the implied acts is punishable for itself. Bab. ib. 70a ח׳ מלאכות the separate treatment of each labor as a transgression of the Sabbath law. Macc.21b; a. fr. חלוקי כפרה, v. חָלק.

תְּנֵיI, תְּנָא, ch. sam(תני, תנה to tell), 1) to repeat, do a second time. Targ. 2 Sam. 20:10. Targ. 1 Sam. 26:8 (ed. Wil. אֶשְׁנֵי). Targ. 1 Kings 18:34. Targ. Job 29:22 (ed. Wil. Pa.). Targ. Prov. 26:11 דתָאנֵי ed. Lag. (ed. Wil. דתָנֵי); a. e. 2) to tell, relate; to teach. Targ. Ps. 50:6. Ib. 49:14 (Ms. Pa.). Ib. 147:19. Targ. Y. Deut. 5:5 למִתְנְיָא (ed. Vien. למִתַּנְיָא Ithpe.); a. fr.Esp. (denom. of מתניתא) to teach or study Mishnah or Boraitha; in gen. to report a tradition, teach, study. Erub.36b ליתא למתניתן מדתָנֵי איו דת׳ איווכ׳ our Mishnah is no authority, as it is contradicted by what Ayo teaches, for Ayo taught Yoma 27b והא אנן לא תְּנָן הכי but we have not so learned in the Mishnah! Ib. הך … קתני הך … לא קתני the Mishnah speaks of that which, if neglected, can be remedied; that which cannot be remedied it does not mention. Sabb.2a תנן התםוכ׳ there (in the Mishnah, Shebu. I, 1) we read Ib. b מאי שנא הכא דת׳ …מ״ש התם דת׳וכ׳ why does the Mishnah here read …, and there ? Ber.8b תְּנִינָאוכ׳ we are taught in the Mishnah Ib. 2a דקת׳ מאימתי, v. קָאֵי. Ib. כדתַנְיָא as it is stated (in the Boraitha). Yoma 26a לכדתניא (the word peder is needed) to intimate the law taught in the Boraitha. Ib. והתניאוכ׳ but has it not been taught ?; ib. 28a, a. fr.Ber.28a, a. fr. והתניא and so it has been taught.Y.Ḥall.II, 58c ר׳ יונה ת׳ דר״שוכ׳ R. Jonah taught (and adopted) the opinion of R. S. b. J.Y.Kidd.I, 58c bot. תמן תנינן there (in a Mishnah) we read Meg.24b לימא תנינן להא דתָנוּ רבנןוכ׳ shall we say that we are here taught that which the Rabbis have taught (i. e. is this a confirmation of what)?Ber.13a, a. fr. תָּנוּ רבנן (abbrev. ת״ר) the Rabbis have taught (introducing a discussion); a. v. fr.(In Talm. Babli. תנן refers to Mishnah, תניא to Boraitha. Pa. תַּנַּי 1) to change. Targ. Job 14:20. 2) to tell, relate; to teach. Targ. Y. Gen. 22:20. Ib. 32:6. Targ. Ps. 30:10 הַיְתַנּוּן ed. Lag. (Ms. אפשר דיתנון; ed. Wil. החויתון; oth. ed. החויתינון, corr. acc.). Targ. 2 Chr. 9:2; a. fr.Ber.49a ברכת … וחַנּוּיֵי קא מְתַנִּינָא Ms. M. (or מַתְנִינָא Af.; ed. מְתַנִּינָן or מַתְנִינָן) I have not learned the benediction over food, and shall I teach (Mishnah)? Af. אַתְנֵי 1) to stipulate, agree, make a condition. Targ. Y. Ex. 4:24.Keth.3a כיון דאיבעי ליה לאַתְנוּיֵי ולא א׳וכ׳ because he ought to have made it a condition (not to count so common an obstacle as the absence of a ferry), and he did not make it, he has to take the consequences. Shebu.11b וכי קיימיב״ד ומַתְנוּ משום עורה Ms. M. (ed. וקיימיב״ד ומתנו אדעתא דעורה) did the court establish a general law (that dead sacrificial animals need not be redeemed,) and stipulate that it must be redeemed for the value of its skin?; a. e. 2) to relate, teach. Ber.8b איכא דמַתְנֵי להאוכ׳ some one quoted that opinion of R. A. bar Ḥ. with reference to what has been taught, ‘R. S. b. Y. says Keth.17a sq. וה״מ למאן דקרי ותני אבל למאן דמתניוכ׳ this has been said concerning the funeral only of one who was versed in Bible and a student of Mishnah, but as regards one who was a teacher of Mishnah, there is no limit (of attendance at his funeral). Ḥull.48a הא … אתון אהא מַתְנִיתוּן לה אנן אדרבא מַתְנִינָן לה you report that action of R. N … in connection with this, we report it in connection with what Raba said ; a. fr. Ithpa. אִיתַּנֵּי, Ithpe. אִיתַּנֵּי, אִיתְ׳ 1) to be repeated. Targ. Gen. 41:32. Targ. Y. Deut. 27:26. 2) to be told, reported. Targ. Y. Gen. 38:13 (not ואַתְ׳). Targ. Y. II ib. 44:18 (ed. Vien. אַתַנֵּי, corr. acc.); a. e.

תְּנֵיI, תְּנָא, ch. sam(תני, תנה to tell), 1) to repeat, do a second time. Targ. 2 Sam. 20:10. Targ. 1 Sam. 26:8 (ed. Wil. אֶשְׁנֵי). Targ. 1 Kings 18:34. Targ. Job 29:22 (ed. Wil. Pa.). Targ. Prov. 26:11 דתָאנֵי ed. Lag. (ed. Wil. דתָנֵי); a. e. 2) to tell, relate; to teach. Targ. Ps. 50:6. Ib. 49:14 (Ms. Pa.). Ib. 147:19. Targ. Y. Deut. 5:5 למִתְנְיָא (ed. Vien. למִתַּנְיָא Ithpe.); a. fr.Esp. (denom. of מתניתא) to teach or study Mishnah or Boraitha; in gen. to report a tradition, teach, study. Erub.36b ליתא למתניתן מדתָנֵי איו דת׳ איווכ׳ our Mishnah is no authority, as it is contradicted by what Ayo teaches, for Ayo taught Yoma 27b והא אנן לא תְּנָן הכי but we have not so learned in the Mishnah! Ib. הך … קתני הך … לא קתני the Mishnah speaks of that which, if neglected, can be remedied; that which cannot be remedied it does not mention. Sabb.2a תנן התםוכ׳ there (in the Mishnah, Shebu. I, 1) we read Ib. b מאי שנא הכא דת׳ …מ״ש התם דת׳וכ׳ why does the Mishnah here read …, and there ? Ber.8b תְּנִינָאוכ׳ we are taught in the Mishnah Ib. 2a דקת׳ מאימתי, v. קָאֵי. Ib. כדתַנְיָא as it is stated (in the Boraitha). Yoma 26a לכדתניא (the word peder is needed) to intimate the law taught in the Boraitha. Ib. והתניאוכ׳ but has it not been taught ?; ib. 28a, a. fr.Ber.28a, a. fr. והתניא and so it has been taught.Y.Ḥall.II, 58c ר׳ יונה ת׳ דר״שוכ׳ R. Jonah taught (and adopted) the opinion of R. S. b. J.Y.Kidd.I, 58c bot. תמן תנינן there (in a Mishnah) we read Meg.24b לימא תנינן להא דתָנוּ רבנןוכ׳ shall we say that we are here taught that which the Rabbis have taught (i. e. is this a confirmation of what)?Ber.13a, a. fr. תָּנוּ רבנן (abbrev. ת״ר) the Rabbis have taught (introducing a discussion); a. v. fr.(In Talm. Babli. תנן refers to Mishnah, תניא to Boraitha. Pa. תַּנַּי 1) to change. Targ. Job 14:20. 2) to tell, relate; to teach. Targ. Y. Gen. 22:20. Ib. 32:6. Targ. Ps. 30:10 הַיְתַנּוּן ed. Lag. (Ms. אפשר דיתנון; ed. Wil. החויתון; oth. ed. החויתינון, corr. acc.). Targ. 2 Chr. 9:2; a. fr.Ber.49a ברכת … וחַנּוּיֵי קא מְתַנִּינָא Ms. M. (or מַתְנִינָא Af.; ed. מְתַנִּינָן or מַתְנִינָן) I have not learned the benediction over food, and shall I teach (Mishnah)? Af. אַתְנֵי 1) to stipulate, agree, make a condition. Targ. Y. Ex. 4:24.Keth.3a כיון דאיבעי ליה לאַתְנוּיֵי ולא א׳וכ׳ because he ought to have made it a condition (not to count so common an obstacle as the absence of a ferry), and he did not make it, he has to take the consequences. Shebu.11b וכי קיימיב״ד ומַתְנוּ משום עורה Ms. M. (ed. וקיימיב״ד ומתנו אדעתא דעורה) did the court establish a general law (that dead sacrificial animals need not be redeemed,) and stipulate that it must be redeemed for the value of its skin?; a. e. 2) to relate, teach. Ber.8b איכא דמַתְנֵי להאוכ׳ some one quoted that opinion of R. A. bar Ḥ. with reference to what has been taught, ‘R. S. b. Y. says Keth.17a sq. וה״מ למאן דקרי ותני אבל למאן דמתניוכ׳ this has been said concerning the funeral only of one who was versed in Bible and a student of Mishnah, but as regards one who was a teacher of Mishnah, there is no limit (of attendance at his funeral). Ḥull.48a הא … אתון אהא מַתְנִיתוּן לה אנן אדרבא מַתְנִינָן לה you report that action of R. N … in connection with this, we report it in connection with what Raba said ; a. fr. Ithpa. אִיתַּנֵּי, Ithpe. אִיתַּנֵּי, אִיתְ׳ 1) to be repeated. Targ. Gen. 41:32. Targ. Y. Deut. 27:26. 2) to be told, reported. Targ. Y. Gen. 38:13 (not ואַתְ׳). Targ. Y. II ib. 44:18 (ed. Vien. אַתַנֵּי, corr. acc.); a. e.

כַּלָּהf. (b. h.; כָּלַל) 1) (crown, ornament, v. Is. 49:18, (sub. בעלת or בת, cmp. אִיתּוּ, חוֹרִים a. בֶּן חוֹרִים) bride; daughter-in-law. Yeb.I, 1 וכַלָּתוֹ and his (deceased) sons wife. Sot.IX, 14 שתצא הב׳וכ׳ that the bride on her wedding day may be taken around in procession, v. אַפִּרְיוֹן. Keth.71b; Pes.87a ככ׳ שנמצאתוכ׳ like a bride (daughter-in-law) found perfect in the house of her father-in-law. Ib. כ׳ בבית אביה a bride in her fathers house (not yet taken to her husbands paternal house). Ex. R. s. 41 (play on ככלתו, Ex. 31:18, cmp. כְּלַל Pa.) מה כ׳ זו מקושטתוכ׳ as the bride is adorned ; a. fr. Tanḥ. Ki Thissa 18 כ׳ נופי, read with ed. Bub. ib. 9 קלי נינפי.Pl. כַּלּוֹת. Sot. l. c. עטרות כ׳ (Talm. ed. sing.) the bridal wreaths. Ib. 49b; a. fr. 2) general assembly, esp. Kallah, the assembly of Babylonian students in the months of Elul and Adar. Ber.8b פרשייתא דכ׳ Ar. (Ms. Paris דכַלָּא, v. Rabb. D. S., Vol. I, p. 384; ed. דכולא שתא) the weekly Scripture lessons of the Kallah weeks (during which R. Bibi could not find time to peruse the section of each week). Ib. 6a, v. דּוּחֲקָא. Ib. 57a ראש לבני כ׳; B. Bath.22a ריש כ׳ the president of the Kallah.Pl. (of כַּלָּא) כַּלֵּי. Ḥull.49a רישי כ׳. מסכת כלה, מסכתא דכ׳ a (small) treatise of the Talmud named Kallah (from its first word). Sabb.114a; Kidd.49b; Taan.10b; (oth. opin.: a subject which has been discussed in the general assembly).

כַּלָּהf. (b. h.; כָּלַל) 1) (crown, ornament, v. Is. 49:18, (sub. בעלת or בת, cmp. אִיתּוּ, חוֹרִים a. בֶּן חוֹרִים) bride; daughter-in-law. Yeb.I, 1 וכַלָּתוֹ and his (deceased) sons wife. Sot.IX, 14 שתצא הב׳וכ׳ that the bride on her wedding day may be taken around in procession, v. אַפִּרְיוֹן. Keth.71b; Pes.87a ככ׳ שנמצאתוכ׳ like a bride (daughter-in-law) found perfect in the house of her father-in-law. Ib. כ׳ בבית אביה a bride in her fathers house (not yet taken to her husbands paternal house). Ex. R. s. 41 (play on ככלתו, Ex. 31:18, cmp. כְּלַל Pa.) מה כ׳ זו מקושטתוכ׳ as the bride is adorned ; a. fr. Tanḥ. Ki Thissa 18 כ׳ נופי, read with ed. Bub. ib. 9 קלי נינפי.Pl. כַּלּוֹת. Sot. l. c. עטרות כ׳ (Talm. ed. sing.) the bridal wreaths. Ib. 49b; a. fr. 2) general assembly, esp. Kallah, the assembly of Babylonian students in the months of Elul and Adar. Ber.8b פרשייתא דכ׳ Ar. (Ms. Paris דכַלָּא, v. Rabb. D. S., Vol. I, p. 384; ed. דכולא שתא) the weekly Scripture lessons of the Kallah weeks (during which R. Bibi could not find time to peruse the section of each week). Ib. 6a, v. דּוּחֲקָא. Ib. 57a ראש לבני כ׳; B. Bath.22a ריש כ׳ the president of the Kallah.Pl. (of כַּלָּא) כַּלֵּי. Ḥull.49a רישי כ׳. מסכת כלה, מסכתא דכ׳ a (small) treatise of the Talmud named Kallah (from its first word). Sabb.114a; Kidd.49b; Taan.10b; (oth. opin.: a subject which has been discussed in the general assembly).

מָעַט(b. h.; cmp. מוּט) to be thin, minute.Part. pass. מָעוּט, f. מְעוּטָה; pl. מְעוּטִים, מְעוּטִין; מְעוּטוֹת. Y.Pes.V, 32a bot.; Y.Snh.I, 18c bot. גסי רוח ומְעוּטֵי תידה big in spirit (haughty) and small in learning (of narrow capacity). Tosef.Ḥall.I, 7; a. e.Tam.IV, 2 במעוטה at least (Talm. ed. 31a במעוטן, comment. במיעוטן on the smallest of the tables). Pi. מִעֵט, מִיעֵט 1) to diminish, reduce; to do little. Ab. IV, 10 הוי מְמַעֵט בעסקוכ׳ do less business, and busy thyself with the Law. M. Kat. 22a, v. עֵסֶק. Taan. I, 7 מְמַעֲטִין במשאוכ׳ we must reduce business transactions, building Ib. IV, 6 משנכנס אב ממעטין בשמחה with the beginning of the month of Ab we must reduce rejoicing. Ḥull.60b לכי ומַעֲטִי את עצמך go and make thyself smaller (be reduced). Snh.17a הואיל ומִיעַטְתֶּם עצמיכם because you made yourselves small (were modest); Num. R. s. 15. Tosef.Erub.IX (VI), 15 מִיעֲטָהּ באבניםוכ׳ if he reduced the size of the gap by means of stones Y. ib. VII, beg.24b ממעטין בכלים you may use utensils for reducing the opening. Bab. ib. 77b ממעט effects the reduction, i. e. puts the two adjoining places in the legal condition of dwellings connected by a gate; a. fr. 2) (interpret.) to limit, qualify, exclude from the rule. Shebu.26a היה דורש את כל התורה בריבה ומיעט interpreted the entire Law on the principle of ‘It includes and it excludes, i. e. on the principle that if, in the Biblical text, a specification is preceded and followed by general terms, both an extension ( ריבוי) and a limitation ( מיעוט) must be found; e. g. ib. (ref. to Lev. 5:4) או נפש … להרע … מי׳וכ׳ ‘or if a soul swears, this is a general expression, ‘for bad or for good, this limits (the sphere of the law to things which are either an advantage or a disadvantage); ‘whatsoever it be, this is again a generalization; now what does it include? All kinds of words (vows); ומאי מ׳ מ׳וכ׳ and what does it exclude? It excludes a religious act (the vow of doing a forbidden thing or not doing a commanded thing). Sifra Tsav, ch. XV, Par. 11 אם מִיעַטְתִּים מסמיכה מרובה לא אֲמַעֲטֵם בתנופהוכ׳ if I exclude them (the gentiles) from the privilege of laying hands on the sacrifice, which has a wider sphere of application, must I not exclude them from the privilege of waving ?; a. fr.Part. pass. מְמוּעָט, v. מוּעָט. Hif. הִמְעִיט to do little, less. Ber.I7a שמא תאמר אני מרבה והוא מַמְעִיט lest you say, I do much good, and he but little; שנינו אחד המרבה ואחד הממעיטוכ׳ we have learned, whether one does much or little (they are equally worthy), provided one directs his heart ; Men. XIII, 11; a. fr. Nithpa. נִתְמַעֵט, Hithpa. הִתְמַעֵט to be diminished, reduced. Erub.VII, 5 נ׳ התבן מעשרהוכ׳ if the pile of straw has been reduced to less than ten handbreadths. Ib. 54b; Ab. Zar.19a מִתְמַעֵט he will become less (will decline in learning). Arakh.30b נ׳ כספו if his value was reduced. Tosef.Sot.XIV, 10 נִתְמַעֲטוּ הימיםוכ׳ the days were reduced, and the years shortened. Ib. התחילו הגוים להתרבות וישראל להִתְמעֵט the nations began to grow and the Israelites to be reduced (in rank). Pesik. R. s. 14 נִתְמַעֲטָה ידו he became reduced in fortune. Midr. Till. to Ps. 12, end נפשם מִתְמַעֶטֶת עליהם their soul within them shrinks, i. e. they feel jealous and angry; Yalk. ib. 659; Lev. R. s. 32, beg. מתמענת (corr. acc.). Sifra l. c. נִתְמַעֶטֶת תנופה the sphere of the act of waving is the smaller one; נִתְמַעֲטָה סמיכה the laying on of hands has the smaller sphere; a. fr.Erub.80b מאי נתמעט נתמטמט ‘it was reduced (Mish. VII, 7) means, it was reduced to atoms, v. מִטְמֵט.B. Mets.71a נכסיו מִתְמַעֲטִין, v. סוּט h.Tosef.Mikv.VI (VII), 14 מִתְמַעֲטִין, v. מָעַךְ.

מָעַט(b. h.; cmp. מוּט) to be thin, minute.Part. pass. מָעוּט, f. מְעוּטָה; pl. מְעוּטִים, מְעוּטִין; מְעוּטוֹת. Y.Pes.V, 32a bot.; Y.Snh.I, 18c bot. גסי רוח ומְעוּטֵי תידה big in spirit (haughty) and small in learning (of narrow capacity). Tosef.Ḥall.I, 7; a. e.Tam.IV, 2 במעוטה at least (Talm. ed. 31a במעוטן, comment. במיעוטן on the smallest of the tables). Pi. מִעֵט, מִיעֵט 1) to diminish, reduce; to do little. Ab. IV, 10 הוי מְמַעֵט בעסקוכ׳ do less business, and busy thyself with the Law. M. Kat. 22a, v. עֵסֶק. Taan. I, 7 מְמַעֲטִין במשאוכ׳ we must reduce business transactions, building Ib. IV, 6 משנכנס אב ממעטין בשמחה with the beginning of the month of Ab we must reduce rejoicing. Ḥull.60b לכי ומַעֲטִי את עצמך go and make thyself smaller (be reduced). Snh.17a הואיל ומִיעַטְתֶּם עצמיכם because you made yourselves small (were modest); Num. R. s. 15. Tosef.Erub.IX (VI), 15 מִיעֲטָהּ באבניםוכ׳ if he reduced the size of the gap by means of stones Y. ib. VII, beg.24b ממעטין בכלים you may use utensils for reducing the opening. Bab. ib. 77b ממעט effects the reduction, i. e. puts the two adjoining places in the legal condition of dwellings connected by a gate; a. fr. 2) (interpret.) to limit, qualify, exclude from the rule. Shebu.26a היה דורש את כל התורה בריבה ומיעט interpreted the entire Law on the principle of ‘It includes and it excludes, i. e. on the principle that if, in the Biblical text, a specification is preceded and followed by general terms, both an extension ( ריבוי) and a limitation ( מיעוט) must be found; e. g. ib. (ref. to Lev. 5:4) או נפש … להרע … מי׳וכ׳ ‘or if a soul swears, this is a general expression, ‘for bad or for good, this limits (the sphere of the law to things which are either an advantage or a disadvantage); ‘whatsoever it be, this is again a generalization; now what does it include? All kinds of words (vows); ומאי מ׳ מ׳וכ׳ and what does it exclude? It excludes a religious act (the vow of doing a forbidden thing or not doing a commanded thing). Sifra Tsav, ch. XV, Par. 11 אם מִיעַטְתִּים מסמיכה מרובה לא אֲמַעֲטֵם בתנופהוכ׳ if I exclude them (the gentiles) from the privilege of laying hands on the sacrifice, which has a wider sphere of application, must I not exclude them from the privilege of waving ?; a. fr.Part. pass. מְמוּעָט, v. מוּעָט. Hif. הִמְעִיט to do little, less. Ber.I7a שמא תאמר אני מרבה והוא מַמְעִיט lest you say, I do much good, and he but little; שנינו אחד המרבה ואחד הממעיטוכ׳ we have learned, whether one does much or little (they are equally worthy), provided one directs his heart ; Men. XIII, 11; a. fr. Nithpa. נִתְמַעֵט, Hithpa. הִתְמַעֵט to be diminished, reduced. Erub.VII, 5 נ׳ התבן מעשרהוכ׳ if the pile of straw has been reduced to less than ten handbreadths. Ib. 54b; Ab. Zar.19a מִתְמַעֵט he will become less (will decline in learning). Arakh.30b נ׳ כספו if his value was reduced. Tosef.Sot.XIV, 10 נִתְמַעֲטוּ הימיםוכ׳ the days were reduced, and the years shortened. Ib. התחילו הגוים להתרבות וישראל להִתְמעֵט the nations began to grow and the Israelites to be reduced (in rank). Pesik. R. s. 14 נִתְמַעֲטָה ידו he became reduced in fortune. Midr. Till. to Ps. 12, end נפשם מִתְמַעֶטֶת עליהם their soul within them shrinks, i. e. they feel jealous and angry; Yalk. ib. 659; Lev. R. s. 32, beg. מתמענת (corr. acc.). Sifra l. c. נִתְמַעֶטֶת תנופה the sphere of the act of waving is the smaller one; נִתְמַעֲטָה סמיכה the laying on of hands has the smaller sphere; a. fr.Erub.80b מאי נתמעט נתמטמט ‘it was reduced (Mish. VII, 7) means, it was reduced to atoms, v. מִטְמֵט.B. Mets.71a נכסיו מִתְמַעֲטִין, v. סוּט h.Tosef.Mikv.VI (VII), 14 מִתְמַעֲטִין, v. מָעַךְ.

אִיסּוּרII, אִסּוּר m. ( אסר; cmp. b. h. אֵסוּר, a. אֵיסוּר) 1) band, chain; trnsf. social circle. Succ.45b (ref. to Ps. 118:27) כל העושה א׳ לחגוכ׳ he who creates a circle for the festival with eating and drinking, i. e. social pleasures. (Oth. explan.: he who makes an addition to the number of festive days;hence the popular name of אסרו חג for the day following the festivals. 2) prohibition, interdict; also the forbidden object. Y.Ber.I, 3b bot. דברי תורה יש בהן א׳וכ׳ the Biblical law contains prohibitions and permissions.א׳ ערוה an obstacle to marriage by the existing laws of incest, e. g. a man prevented from performing a levirate marriage because his late brothers wife is his own wifes sister; א׳ מצוה a marriage (or sexual connection) permitted in the Torah but forbidden by Rabbinical enactment;so called because obedience to the Rabbis is a meritorious act ( מצוה); א׳ קדושה marriage restrictions incumbent on priests on account of their sacred office; (another opinion inverts the last two definitions). Yeb.II, 3 (20a).אין א׳ חל על א׳ one prohibition can take no legal hold where another prohibition already exists; i. e. you can punish, or impose sacrificial expiation, only for the first one; e. g. if you eat the meat of an unclean animal which, besides, has not been slaughtered according to ritual ( נבלה). Ib. 13b; a. fr.Exceptions to this principle (adopted by most authorities) are when the acceding act is: 1) א׳ כֹּולֵל a more comprehensive prohibition, i. e. having a wider range of prohibited objects; e. g. the law imposing abstinence from food on the Day of Atonement includes food in general, i. e. food otherwise allowed as well as food forbidden at all times; א׳ מֹוסִיף a more extensive prohibition, i. e. having a wider range of persons concerned; e. g. the sister of As wife is forbidden to him ( אחות אשתו) but not to his brothers. If, afterwards, his brother B. marries that sister of A.s wife, she is forbidden in marriage (after B.s death) to all the brothers as a brothers wife, and to A. both as his own living wifes sister and as his late brothers wife ( אשת אח); 3) א׳ בַּת אַתַת a coincidental prohibition, i. e. two prohibitions taking effect at the same moment, e. g. the Day of Atonement coinciding with the Sabbath day, in which case the restrictions connected with each take effect at the same time (night-fall); 4) א׳ תָמוּר a heavier prohibition, i. e. a prohibition imposing larger restrictions, e. g. the law prohibiting any profitable use of thing (א׳ הנאה), compared to the lighter prohibition, א׳ קַל, not to eat or drink a thing (v. infra). Yeb.32b sq; Shebu. 24ab; Ḥull.101a sq; Kerith. 14b.א׳ תורה a Biblical prohibitory law; א׳דרבנן a Rabbinical prohibitory enactment.א׳ לאו a prohibition expressed in the Law by a plain (לֹא) ‘thou shalt not, without defining the penalty, in which case the latter consists of thirty nine lashes (v., מַלְקוּת).א׳ כרת a prohibition to which the Bible attaches the penalty of excision (by the hand of God).א׳ מיתה a prohibition the transgression of which the Bible punishes with death (execution).א׳ אכילה the law not to eat (meat boiled with milk); א׳ הנאה not to make any use (of it, as selling); א׳ בישול not to boil (meat with milk), Ḥull.115b; a. fr.א׳ במות v. בָּמָה.Pl. אִיסּוּרִין. Ḥull.98a sq. כל א׳ שבתורה (בטלין) בששים all things Biblically forbidden are neutralized if mixed with a quantity sixty times as large; ib. במאהin a quantity one hundred times as large; a. fr.

אִיסּוּרII, אִסּוּר m. ( אסר; cmp. b. h. אֵסוּר, a. אֵיסוּר) 1) band, chain; trnsf. social circle. Succ.45b (ref. to Ps. 118:27) כל העושה א׳ לחגוכ׳ he who creates a circle for the festival with eating and drinking, i. e. social pleasures. (Oth. explan.: he who makes an addition to the number of festive days;hence the popular name of אסרו חג for the day following the festivals. 2) prohibition, interdict; also the forbidden object. Y.Ber.I, 3b bot. דברי תורה יש בהן א׳וכ׳ the Biblical law contains prohibitions and permissions.א׳ ערוה an obstacle to marriage by the existing laws of incest, e. g. a man prevented from performing a levirate marriage because his late brothers wife is his own wifes sister; א׳ מצוה a marriage (or sexual connection) permitted in the Torah but forbidden by Rabbinical enactment;so called because obedience to the Rabbis is a meritorious act ( מצוה); א׳ קדושה marriage restrictions incumbent on priests on account of their sacred office; (another opinion inverts the last two definitions). Yeb.II, 3 (20a).אין א׳ חל על א׳ one prohibition can take no legal hold where another prohibition already exists; i. e. you can punish, or impose sacrificial expiation, only for the first one; e. g. if you eat the meat of an unclean animal which, besides, has not been slaughtered according to ritual ( נבלה). Ib. 13b; a. fr.Exceptions to this principle (adopted by most authorities) are when the acceding act is: 1) א׳ כֹּולֵל a more comprehensive prohibition, i. e. having a wider range of prohibited objects; e. g. the law imposing abstinence from food on the Day of Atonement includes food in general, i. e. food otherwise allowed as well as food forbidden at all times; א׳ מֹוסִיף a more extensive prohibition, i. e. having a wider range of persons concerned; e. g. the sister of As wife is forbidden to him ( אחות אשתו) but not to his brothers. If, afterwards, his brother B. marries that sister of A.s wife, she is forbidden in marriage (after B.s death) to all the brothers as a brothers wife, and to A. both as his own living wifes sister and as his late brothers wife ( אשת אח); 3) א׳ בַּת אַתַת a coincidental prohibition, i. e. two prohibitions taking effect at the same moment, e. g. the Day of Atonement coinciding with the Sabbath day, in which case the restrictions connected with each take effect at the same time (night-fall); 4) א׳ תָמוּר a heavier prohibition, i. e. a prohibition imposing larger restrictions, e. g. the law prohibiting any profitable use of thing (א׳ הנאה), compared to the lighter prohibition, א׳ קַל, not to eat or drink a thing (v. infra). Yeb.32b sq; Shebu. 24ab; Ḥull.101a sq; Kerith. 14b.א׳ תורה a Biblical prohibitory law; א׳דרבנן a Rabbinical prohibitory enactment.א׳ לאו a prohibition expressed in the Law by a plain (לֹא) ‘thou shalt not, without defining the penalty, in which case the latter consists of thirty nine lashes (v., מַלְקוּת).א׳ כרת a prohibition to which the Bible attaches the penalty of excision (by the hand of God).א׳ מיתה a prohibition the transgression of which the Bible punishes with death (execution).א׳ אכילה the law not to eat (meat boiled with milk); א׳ הנאה not to make any use (of it, as selling); א׳ בישול not to boil (meat with milk), Ḥull.115b; a. fr.א׳ במות v. בָּמָה.Pl. אִיסּוּרִין. Ḥull.98a sq. כל א׳ שבתורה (בטלין) בששים all things Biblically forbidden are neutralized if mixed with a quantity sixty times as large; ib. במאהin a quantity one hundred times as large; a. fr.

קִיחָהf. (לָקַה) 1) = לְקִיחָה, taking, acquiring. Yeb.97a (ref. to Lev. 20:11–14) בכולן נאמר שכיבה וכאן נאמר ק׳וכ׳ with reference to all of them the word ‘sleeping is used, but here (v. 14) ‘taking is used, to intimate that the law punishes the marriage only (and not the sexual connection out of wedlock). Ib. הכי נמי הנך ק׳ הואוכ׳ do you really say with reference to these (v. 17) that the law forbids only marriage? (Answer) ליקוחין … הראוי לק׳ ק׳וכ׳ the verb laḳaḥ is used as a general term: where a regular marriage might have taken place (under other circumstances), the text prohibits marriage; where only sexual connection can be meant, the verb laḳaḥ has the meaning of shakhab. Kidd.2a, a. e. גמר ק׳ ק׳וכ׳ we learn the mode of acquiring ( לקח in Deut. 22:13) from the acquisition of the field of Ephron (Gen. 23:13 קח); Ḥull.82a; a. fr.Pl. קִיחוֹת. Yoma 3b בק׳ דעלמאוכ׳ in general cases where the text uses קח, …, but here (Ex. 30:23) it says expressly קח לך (take unto thee, at thy own expense). 2) ( handle, leather thong, loop.Pl. as ab. Kel. XVI, 4 התורמל … קִיחוֹתָיו (Ar. קיה׳, Var. קיח׳) the shepherds bag is susceptible of uncleanness, when one has made the rim, trimmed it, and attached the thongs with which to tie it up. Ib. קִיחוֹתֶיהָ the thongs of the leather spread.

קִיחָהf. (לָקַה) 1) = לְקִיחָה, taking, acquiring. Yeb.97a (ref. to Lev. 20:11–14) בכולן נאמר שכיבה וכאן נאמר ק׳וכ׳ with reference to all of them the word ‘sleeping is used, but here (v. 14) ‘taking is used, to intimate that the law punishes the marriage only (and not the sexual connection out of wedlock). Ib. הכי נמי הנך ק׳ הואוכ׳ do you really say with reference to these (v. 17) that the law forbids only marriage? (Answer) ליקוחין … הראוי לק׳ ק׳וכ׳ the verb laḳaḥ is used as a general term: where a regular marriage might have taken place (under other circumstances), the text prohibits marriage; where only sexual connection can be meant, the verb laḳaḥ has the meaning of shakhab. Kidd.2a, a. e. גמר ק׳ ק׳וכ׳ we learn the mode of acquiring ( לקח in Deut. 22:13) from the acquisition of the field of Ephron (Gen. 23:13 קח); Ḥull.82a; a. fr.Pl. קִיחוֹת. Yoma 3b בק׳ דעלמאוכ׳ in general cases where the text uses קח, …, but here (Ex. 30:23) it says expressly קח לך (take unto thee, at thy own expense). 2) ( handle, leather thong, loop.Pl. as ab. Kel. XVI, 4 התורמל … קִיחוֹתָיו (Ar. קיה׳, Var. קיח׳) the shepherds bag is susceptible of uncleanness, when one has made the rim, trimmed it, and attached the thongs with which to tie it up. Ib. קִיחוֹתֶיהָ the thongs of the leather spread.