get+changed

קָרַח(b. h.) ( to be round and smooth, (denom. of קֵרֵחַ to make a bald spot. Macc.III, 5 הקוֹרִחַ קרחהוכ׳ he that makes a baldness upon his head. Ib. 20a יכולאפי׳ ק׳ … קריחותוכ׳ lest you think that even if one makes four or five spots, he is guilty only of one act; Kidd.36a; a. e. Nif. נִקְרַח to become bald, hairless, smooth. Maasr. I, 3 האגסים … משיִקָּרְהוּ (Y. ed. משיַקְרִיחוּ, a. משיקרחו) pears … are subject to tithes when their surface begins to grow smooth, v. infra. Neg. VIII, 5 חזר … ונִקְרְחוּ if head and chin changed and became bald; Tosef. ib. III, 10 (not שנ׳); a. e. Hif. הִקְרִיחַ 1) same. Tosef.Maasr.I, 2 משיַקְרִיחוּ (not משיקד׳), v. supra. Y. ib. I, 48d bot. משיקריחו … משיעשו קרחות … לבנות ‘when they get smooth (Mish. I, 3, v. supra) …, that means, when they begin to get white, smooth spots (cmp. קְרוּחַ). Ib. וכי מחמת האוכל חן מַקְרִיחִיןוכ׳ do the fruits get white spots because of the development of the eatable matter (flesh), is it not on account of worms?; a. e. 2) to make bare, raze. Y.Kil.IV, beg.29a קרחת … מקריחין אותווכ׳ ‘a bald portion of a vineyard (Mish. IV, 1) is one which is razed in the centre; כרם שחרב מקריחיןוכ׳ ‘a waste vineyard (ib. 2) is one which is razed on all sides. Sot.46b (play on קרח, 2 Kings 2:23) שהִקְרַחְתָּ עלינו את המקום thou hast made the place bare for us (ruined our water trade by healing the well); a. e.Part. pass. מוּקְרָח; pl. מוּקְרָחִין. Y.Kil.I, 27b bot. ששה על ששה מוק׳וכ׳ when one throws mixed seeds into a plot of six (cubits) by six which lies vacant within a field of grains or which is fenced in.

קָרַח(b. h.) ( to be round and smooth, (denom. of קֵרֵחַ to make a bald spot. Macc.III, 5 הקוֹרִחַ קרחהוכ׳ he that makes a baldness upon his head. Ib. 20a יכולאפי׳ ק׳ … קריחותוכ׳ lest you think that even if one makes four or five spots, he is guilty only of one act; Kidd.36a; a. e. Nif. נִקְרַח to become bald, hairless, smooth. Maasr. I, 3 האגסים … משיִקָּרְהוּ (Y. ed. משיַקְרִיחוּ, a. משיקרחו) pears … are subject to tithes when their surface begins to grow smooth, v. infra. Neg. VIII, 5 חזר … ונִקְרְחוּ if head and chin changed and became bald; Tosef. ib. III, 10 (not שנ׳); a. e. Hif. הִקְרִיחַ 1) same. Tosef.Maasr.I, 2 משיַקְרִיחוּ (not משיקד׳), v. supra. Y. ib. I, 48d bot. משיקריחו … משיעשו קרחות … לבנות ‘when they get smooth (Mish. I, 3, v. supra) …, that means, when they begin to get white, smooth spots (cmp. קְרוּחַ). Ib. וכי מחמת האוכל חן מַקְרִיחִיןוכ׳ do the fruits get white spots because of the development of the eatable matter (flesh), is it not on account of worms?; a. e. 2) to make bare, raze. Y.Kil.IV, beg.29a קרחת … מקריחין אותווכ׳ ‘a bald portion of a vineyard (Mish. IV, 1) is one which is razed in the centre; כרם שחרב מקריחיןוכ׳ ‘a waste vineyard (ib. 2) is one which is razed on all sides. Sot.46b (play on קרח, 2 Kings 2:23) שהִקְרַחְתָּ עלינו את המקום thou hast made the place bare for us (ruined our water trade by healing the well); a. e.Part. pass. מוּקְרָח; pl. מוּקְרָחִין. Y.Kil.I, 27b bot. ששה על ששה מוק׳וכ׳ when one throws mixed seeds into a plot of six (cubits) by six which lies vacant within a field of grains or which is fenced in.

עָמַךII (b. h.) 1) to stand, stand up, rise; to remain, endure; to be ready. Ber.V, 1 אין עוֹמְדִין להתפללוכ׳ you must not stand up (make ready) for prayer,, v. כּוֹבֶד. Ib. I, 2 שכן דרך … לַעֲמוֹדוכ׳ for princes generally rise at three hours. Ib. 3 (expl. ובקומך, Deut. 6:7) בשעה שבני אדם עוֹמְדִים at the time when people get up (in the morning). Kidd.71a עוֹמֵד בחצי ימיו a middle-aged man. Y.Snh.VIII, 26b ע׳ בדין stood before court. B. Mets.47b מי שאינו עוֹמד בדיבורו who does not stand by (keep) his promise. Kil. IV, 4 העומד that part of the fence which is unimpaired, opp. פרוץ. Neg. I, 3, sq. העומד the leprous spot which remained in its place (Lev. 13:28). B. Bath.60b יכולין לעמוד בה, v. גְּזֵרָה. Ex. R. s. 2 בקש משה שיַעַמְדּוּ וכו׳ Moses prayed that from him should rise priests and kings; a. v. fr.Esp. uses: ע׳ על a) to understand. Y.Shek.I, 45d, v. אוֹפִי; a. e.b) to insist upon. Meg.28a לא עָמַדְתִּי על מדותי, v. מִדָּה. Kidd. l. c. מְעַמֵּד על מדותיו Pi. (Rashi מַעֲמִיד Hif.)c) to be reduced to. Y.Ber.II, 5c ע׳ על חמשים it came down to fifty; a. fr. 2) (of liquids) to settle, become consistent. Ab. Zar.35b חלב טהור עומד milk of a clean animal curdles (can be made into cheese or butter). 3) (of blades) to become dull (without being notched). Bets.28b סכין שעָמְדָה מותרוכ׳ a slaughtering knife which has become dull may be sharpened on the Holy Day.)עוֹמֵד ל־ standing ready, designated for. Pes.13b, a. fr. כל העומד לזרוקוכ׳ whatever is ready to be sprinkled, is considered as if it had been sprinkled. Keth.51a top; a. fr. 5) ע׳ ב־ to resist. Cant. R. to VII, 8 כל … לעמוד בזנות he who can resister the temptation of lust; כאילו עומד בשתיהן as if he resisted both; a. e. Hif. הֶעֱמִיד to cause to stand, to place; to restore, preserve; to beget, produce. Y.R. Hash. I, 57b top הַעֲמִידוּ בימה put the dais up (to hold court). Tam.V, 6 היה מַעֲמִידוכ׳ made the unclean priests stand in the eastern gate. Yeb.62b הם הם הֶעֱמִידוּ תורהוכ׳ it was they who preserved the law (tradition) in those days. Ab. I, 1 הַעֲמִידוּ תלמידים הרבה rear many scholars. Num. R. s. 14 ה׳ בנים begot children. Koh. R. to I, 4 מה היא עומדת מַעֲמֶדֶת what does ʿomadeth (ib.) mean? She (the earth) preserves, v. תַּפְקִיד. Gen. R. s. 90 שכל ארץ וארץ מעמדת פירותיה each ground preserves its own fruits (when put into the ground), Ib. דברים שהן מַעֲמִידִין substances which conserve, v. קִטְמִית; a. fr. 2) to change the standing of; to enlarge; to reduce. Meg.15b שתי אמות היה והֶעֱמִידוֹ עלוכ׳ it was two cubits long, and he extended it to twelve. Macc.24a (of the 613 laws of the Torah) בא דוד והֶעֱמִידָן עלוכ׳ David came and brought them down to eleven (Ps. 15); בא עמוס והעמידן על אחת Amos came and reduced them to one (Am. 5:4). 3) ה׳ (על) עצמו to contain, check ones self. Snh.72a אין אדם מעמיד עצמו על ממונו no one will restrain himself from defending his property. Ib. 93b מַעֲמִידִין על עצמם בשעהוכ׳ they restrained themselves when they had a human need. 4) (of liquids) to make consistent, curdle. Ab. Zar. II, 5 מעמידין אותן בקיבת נבלה they make the cheese by putting into the milk rennet from an animal not ritually slaughtered. Orl. I, 7 המעמיד בשרף הערלה if one curdles milk by means of a resinous substance (an acid) from an ‘uncircumcised tree (v. עָרְלָה); a. e. 5) ה׳ על חזקתו to let a thing stand on the basis of its presumptive condition, to assume that the ordinary condition has not changed. Nidd.2a הַעֲמֵד אשה על חזקתה assume that the woman has not changed her presumptive condition (of cleanness); העמד דבר על חזקתו assume everything to remain unchanged (until a change is proven). Keth.75b; a. fr. 6) ה׳ על מדותיו (sub. עצמו), v. supra. Pi. עִמֵּד 1) (sub. עצמו) to insist. Kidd.71a, v. supra. 2) to place; part. pass. מְעוּמָּד, q. v.

עָמַךII (b. h.) 1) to stand, stand up, rise; to remain, endure; to be ready. Ber.V, 1 אין עוֹמְדִין להתפללוכ׳ you must not stand up (make ready) for prayer,, v. כּוֹבֶד. Ib. I, 2 שכן דרך … לַעֲמוֹדוכ׳ for princes generally rise at three hours. Ib. 3 (expl. ובקומך, Deut. 6:7) בשעה שבני אדם עוֹמְדִים at the time when people get up (in the morning). Kidd.71a עוֹמֵד בחצי ימיו a middle-aged man. Y.Snh.VIII, 26b ע׳ בדין stood before court. B. Mets.47b מי שאינו עוֹמד בדיבורו who does not stand by (keep) his promise. Kil. IV, 4 העומד that part of the fence which is unimpaired, opp. פרוץ. Neg. I, 3, sq. העומד the leprous spot which remained in its place (Lev. 13:28). B. Bath.60b יכולין לעמוד בה, v. גְּזֵרָה. Ex. R. s. 2 בקש משה שיַעַמְדּוּ וכו׳ Moses prayed that from him should rise priests and kings; a. v. fr.Esp. uses: ע׳ על a) to understand. Y.Shek.I, 45d, v. אוֹפִי; a. e.b) to insist upon. Meg.28a לא עָמַדְתִּי על מדותי, v. מִדָּה. Kidd. l. c. מְעַמֵּד על מדותיו Pi. (Rashi מַעֲמִיד Hif.)c) to be reduced to. Y.Ber.II, 5c ע׳ על חמשים it came down to fifty; a. fr. 2) (of liquids) to settle, become consistent. Ab. Zar.35b חלב טהור עומד milk of a clean animal curdles (can be made into cheese or butter). 3) (of blades) to become dull (without being notched). Bets.28b סכין שעָמְדָה מותרוכ׳ a slaughtering knife which has become dull may be sharpened on the Holy Day.)עוֹמֵד ל־ standing ready, designated for. Pes.13b, a. fr. כל העומד לזרוקוכ׳ whatever is ready to be sprinkled, is considered as if it had been sprinkled. Keth.51a top; a. fr. 5) ע׳ ב־ to resist. Cant. R. to VII, 8 כל … לעמוד בזנות he who can resister the temptation of lust; כאילו עומד בשתיהן as if he resisted both; a. e. Hif. הֶעֱמִיד to cause to stand, to place; to restore, preserve; to beget, produce. Y.R. Hash. I, 57b top הַעֲמִידוּ בימה put the dais up (to hold court). Tam.V, 6 היה מַעֲמִידוכ׳ made the unclean priests stand in the eastern gate. Yeb.62b הם הם הֶעֱמִידוּ תורהוכ׳ it was they who preserved the law (tradition) in those days. Ab. I, 1 הַעֲמִידוּ תלמידים הרבה rear many scholars. Num. R. s. 14 ה׳ בנים begot children. Koh. R. to I, 4 מה היא עומדת מַעֲמֶדֶת what does ʿomadeth (ib.) mean? She (the earth) preserves, v. תַּפְקִיד. Gen. R. s. 90 שכל ארץ וארץ מעמדת פירותיה each ground preserves its own fruits (when put into the ground), Ib. דברים שהן מַעֲמִידִין substances which conserve, v. קִטְמִית; a. fr. 2) to change the standing of; to enlarge; to reduce. Meg.15b שתי אמות היה והֶעֱמִידוֹ עלוכ׳ it was two cubits long, and he extended it to twelve. Macc.24a (of the 613 laws of the Torah) בא דוד והֶעֱמִידָן עלוכ׳ David came and brought them down to eleven (Ps. 15); בא עמוס והעמידן על אחת Amos came and reduced them to one (Am. 5:4). 3) ה׳ (על) עצמו to contain, check ones self. Snh.72a אין אדם מעמיד עצמו על ממונו no one will restrain himself from defending his property. Ib. 93b מַעֲמִידִין על עצמם בשעהוכ׳ they restrained themselves when they had a human need. 4) (of liquids) to make consistent, curdle. Ab. Zar. II, 5 מעמידין אותן בקיבת נבלה they make the cheese by putting into the milk rennet from an animal not ritually slaughtered. Orl. I, 7 המעמיד בשרף הערלה if one curdles milk by means of a resinous substance (an acid) from an ‘uncircumcised tree (v. עָרְלָה); a. e. 5) ה׳ על חזקתו to let a thing stand on the basis of its presumptive condition, to assume that the ordinary condition has not changed. Nidd.2a הַעֲמֵד אשה על חזקתה assume that the woman has not changed her presumptive condition (of cleanness); העמד דבר על חזקתו assume everything to remain unchanged (until a change is proven). Keth.75b; a. fr. 6) ה׳ על מדותיו (sub. עצמו), v. supra. Pi. עִמֵּד 1) (sub. עצמו) to insist. Kidd.71a, v. supra. 2) to place; part. pass. מְעוּמָּד, q. v.

עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith.

עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith.

עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith.

עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith.

פָּשַׁר(to divide, to spread, 1) to melt, dissolve. Mekh. Bshall., Vayassʿa, s. 4 (expl. ונמס, Ex. 16:21, cmp. פִּשְׁפָּש III) כיון … היה פוֹשֵׁי והולךוכ׳ when the sun shone upon it (the manna), it melted and formed rivulets which ran 2) to be stale, tepid. Tanḥ. Vayesheb 4 כוס פשור (prob. to be read פּוֹשֵׁר) a cup of wine mixed with stale water. Sifra Mtsorʿa, ch. I מים פושרים stale water (from pools), opp. מים חיים. Par. VIII, 9 (מים) המלוחים והפּוֹשְׁרִים salty water and pool water.In gen. פּוֹשְׁרִים, פּוֹשְׁרִין (sub. מים) tepid liquids. Y.Sabb.XX, 17c bot., opp. צונין. Gen. R. s. 86 when his master said to him מזיג פ׳ והיו פ׳ mix the wine with tepid water, it was tepid, opp. רותחין. Ber.16b; Y. ib. II, 5b bot.; v. כָּיָה. Y.Nidd.II. beg.50c; a. fr.Y.Keth.X, end, 34a, v. Pi.Yalk. Gen. 38 ופשרתי, v. Nithpa. Hif. הִפְשִׁיר 1) to make tepid; to temper, cool. Sabb.40b מפני שמַפְשִׁיר מים שעליו because (by standing against the fire after a cold bath) he tempers (warms) the water on his body. Ib. III, 5 (41a, sq.) כדי להַפְשִׁירָן enough to temper the cold water, opp. בשביל שיחמי to get hot. Y. ib. III, 6b top מותר להַפְשִׁיר במקום שהיד שולטת you may temper (cold water, on the Sabbath) by contact with a temperature which the hand can endure. Lev. R. s. 26 (ref. to Ez. 10:7) הִפְשִׁירָן ונתנןוכ׳ he lowered the temperature of the coals and handed them to him; Yalk. Kings 220; Tanḥ. Emor 3; Midr. Sam. ch. XXIV (Yoma 77a נצטננו). Pesik. R. s. 12 (ref. to קָרְךָ, Deut. 25:18) אשר קֵירְךָ הִפְשִׁירְךָוכ׳ ‘who cooled thee, he (Amalek) made thee lukewarm, he made thee cold like water (so that others were encouraged to attack thee); a. fr. 2) (v. פְּשָׁרָה) to compromise. Y.Sot.v.20c bot. אברהם עשה … וה׳ עמו וכרות עמווכ׳ Abraham changed the evil inclination within him into good …, he compromised with it, (as we read, Neh. 9:8,) and he made a covenant with it (his heart); Y.Ber.IX, 14b bot. והפסיד אלא (corr. acc.).Tosef.Erub.XI (VIII), 11, v. infra. Nif. נִפְשַׁר to be dissolved; to be tempered. B. Kam.28b אפי׳ נִפְשָׁרָה even if the vessel fell apart (and its contents made the ground slippery). Sabb.40b לא בשביל שיבשל … שיִפָּשֵׁר not that it (the oil) be heated to boiling, but only that it be tempered (or be made more liquid). Pi. פִּישֵּׁר 1) to separate, tear loose, disengage. Tanḥ. Ki Thissa 1 את מְפַשֵּׁר אותהוכ׳ thou disengagest it (the thorn sticking to thy garments) here, and it sticks there; Pesik. R. s. 10 beg. והוא מפשר אותהוכ׳ (not אותם). Y.Sabb.VII, 10a bot. מְפַשְּׁרָןוכ׳ he may pick them (the thorns) out, … provided he does not tear the garment; Tosef.Erub.XI (VIII), 11 מפשר בידו Var. (ed. Zuck. מפשיר). Pesik. R. s. 13 עמד ופִשְּׁרוֹ הימנו he stood up and tore it (the dog) away from him. Ib. זכור היאך פִּישַּׁרְתִּי הימךוכ׳ remember how I tore the dog away from thee; a. e. 2) to temper. Lam. R. to I, 12 יום אחד היה תרון … פִּשְּׁרוֹ the glowing wrath of the Lord lasted one day; if Israel had repented, he would have cooled it off. 3) to compromise, arbitrate. Y.B. Mets.VI, 11a top באותו שיכול לפַשֵּׁר in a case of seizure for service ( אנגריא), when he might have compromised (pay a certain amount and release the seized animal). Y.Snh.I, 18b bot. שנים שפִּישְּׁרוּוכ׳ when two judges have arbitrated, the parties cannot retract. Y.Keth.X, end, 34a (read:) פי׳ מן השני חזקהוכ׳ if he compromised with the second creditor, it is taken for granted that the first creditor has a right to seize the debtors property (without regard to the claims of the second); פי׳ מן הראשון … פי׳ if he compromised with the first creditor …, he has compromised (the compromise is binding, and the second creditor cannot seize that portion of the property which the first would have had a right to claim, v. Asheri to Keth.91b). Nithpa. נִתְפַּשֵּׁר to be disentangled; trnsf. to be acquitted, pardoned. Gen. R. s. 22 עשיתי תשובה ונִתְפַּשַּׁרְתִּי I repented and was pardoned; Lev. R. s. 10; Midr. Till. to Ps. 100; Yalk. Gen. 38 ופשרתי (corr. acc.).

פָּשַׁר(to divide, to spread, 1) to melt, dissolve. Mekh. Bshall., Vayassʿa, s. 4 (expl. ונמס, Ex. 16:21, cmp. פִּשְׁפָּש III) כיון … היה פוֹשֵׁי והולךוכ׳ when the sun shone upon it (the manna), it melted and formed rivulets which ran 2) to be stale, tepid. Tanḥ. Vayesheb 4 כוס פשור (prob. to be read פּוֹשֵׁר) a cup of wine mixed with stale water. Sifra Mtsorʿa, ch. I מים פושרים stale water (from pools), opp. מים חיים. Par. VIII, 9 (מים) המלוחים והפּוֹשְׁרִים salty water and pool water.In gen. פּוֹשְׁרִים, פּוֹשְׁרִין (sub. מים) tepid liquids. Y.Sabb.XX, 17c bot., opp. צונין. Gen. R. s. 86 when his master said to him מזיג פ׳ והיו פ׳ mix the wine with tepid water, it was tepid, opp. רותחין. Ber.16b; Y. ib. II, 5b bot.; v. כָּיָה. Y.Nidd.II. beg.50c; a. fr.Y.Keth.X, end, 34a, v. Pi.Yalk. Gen. 38 ופשרתי, v. Nithpa. Hif. הִפְשִׁיר 1) to make tepid; to temper, cool. Sabb.40b מפני שמַפְשִׁיר מים שעליו because (by standing against the fire after a cold bath) he tempers (warms) the water on his body. Ib. III, 5 (41a, sq.) כדי להַפְשִׁירָן enough to temper the cold water, opp. בשביל שיחמי to get hot. Y. ib. III, 6b top מותר להַפְשִׁיר במקום שהיד שולטת you may temper (cold water, on the Sabbath) by contact with a temperature which the hand can endure. Lev. R. s. 26 (ref. to Ez. 10:7) הִפְשִׁירָן ונתנןוכ׳ he lowered the temperature of the coals and handed them to him; Yalk. Kings 220; Tanḥ. Emor 3; Midr. Sam. ch. XXIV (Yoma 77a נצטננו). Pesik. R. s. 12 (ref. to קָרְךָ, Deut. 25:18) אשר קֵירְךָ הִפְשִׁירְךָוכ׳ ‘who cooled thee, he (Amalek) made thee lukewarm, he made thee cold like water (so that others were encouraged to attack thee); a. fr. 2) (v. פְּשָׁרָה) to compromise. Y.Sot.v.20c bot. אברהם עשה … וה׳ עמו וכרות עמווכ׳ Abraham changed the evil inclination within him into good …, he compromised with it, (as we read, Neh. 9:8,) and he made a covenant with it (his heart); Y.Ber.IX, 14b bot. והפסיד אלא (corr. acc.).Tosef.Erub.XI (VIII), 11, v. infra. Nif. נִפְשַׁר to be dissolved; to be tempered. B. Kam.28b אפי׳ נִפְשָׁרָה even if the vessel fell apart (and its contents made the ground slippery). Sabb.40b לא בשביל שיבשל … שיִפָּשֵׁר not that it (the oil) be heated to boiling, but only that it be tempered (or be made more liquid). Pi. פִּישֵּׁר 1) to separate, tear loose, disengage. Tanḥ. Ki Thissa 1 את מְפַשֵּׁר אותהוכ׳ thou disengagest it (the thorn sticking to thy garments) here, and it sticks there; Pesik. R. s. 10 beg. והוא מפשר אותהוכ׳ (not אותם). Y.Sabb.VII, 10a bot. מְפַשְּׁרָןוכ׳ he may pick them (the thorns) out, … provided he does not tear the garment; Tosef.Erub.XI (VIII), 11 מפשר בידו Var. (ed. Zuck. מפשיר). Pesik. R. s. 13 עמד ופִשְּׁרוֹ הימנו he stood up and tore it (the dog) away from him. Ib. זכור היאך פִּישַּׁרְתִּי הימךוכ׳ remember how I tore the dog away from thee; a. e. 2) to temper. Lam. R. to I, 12 יום אחד היה תרון … פִּשְּׁרוֹ the glowing wrath of the Lord lasted one day; if Israel had repented, he would have cooled it off. 3) to compromise, arbitrate. Y.B. Mets.VI, 11a top באותו שיכול לפַשֵּׁר in a case of seizure for service ( אנגריא), when he might have compromised (pay a certain amount and release the seized animal). Y.Snh.I, 18b bot. שנים שפִּישְּׁרוּוכ׳ when two judges have arbitrated, the parties cannot retract. Y.Keth.X, end, 34a (read:) פי׳ מן השני חזקהוכ׳ if he compromised with the second creditor, it is taken for granted that the first creditor has a right to seize the debtors property (without regard to the claims of the second); פי׳ מן הראשון … פי׳ if he compromised with the first creditor …, he has compromised (the compromise is binding, and the second creditor cannot seize that portion of the property which the first would have had a right to claim, v. Asheri to Keth.91b). Nithpa. נִתְפַּשֵּׁר to be disentangled; trnsf. to be acquitted, pardoned. Gen. R. s. 22 עשיתי תשובה ונִתְפַּשַּׁרְתִּי I repented and was pardoned; Lev. R. s. 10; Midr. Till. to Ps. 100; Yalk. Gen. 38 ופשרתי (corr. acc.).