gt-ag+rule

בַּיִתm. (b. h.; cmp. preced.; v. Ges. H. Diet s. v. as to various etymological attempts), constr. בֵּית, pl. בָּחִּים. 1) house, household, home. Yoma 11b ב׳ מיוחד לדירה bayith means a building intended for a dwelling. Ib. מי שמייחד ביתו לו (Var. v. Rabb. D. S. a. l. note) he who devotes his house (its contents) to himself exclusively (unaccommodating); Arakh.16a מי שמיוחדוכ׳.בעל הב׳ (abbrev. בע״ה) owner, landlord; host; private man, opp. to trader, artisan Ber.46a בע״ה בוצעוכ׳ the host breaks the bread, and the guest says the blessing. Tosef. ib. IV, 14 שלבע״ה home-made (bread), opp. גלוסקין; Y. ib. VI, 10b bot.Sabb.I, 1 בע״ה the donor, opp. עני the recipient. Gen. R. s. 22; a. v. fr.בן ב׳ inmate, attendant. Ab. I, 5; a. fr.פסול הב׳ the degraded (slave) of the house. Gen. R. s. 70. 2) Esp. (הַ)בַּ׳ the Temple. בפני הב׳ in days when the Temple exists, שלא בפני הב׳ when it does not exist. Ḥull.V, 1; a. fr.ב׳ שני or ב׳ אחרון the Second Temple. Cant. R. to VIII, 9; a. fr.הר הב׳ Temple Mount, v. הַר. 3) school, college, (collect.) disciples; בֵּית הלל Hillelites Bets.I, 1; a. fr. Treat. Sofrim IV, 1 של ב׳וכ׳ those of the house of Y.Shebi.II, 33d bot., a. e. דבית …ר׳, usu. דבי, v. בֵּי). 4) body. Ber.44b אוי לו לב׳וכ׳ that human body (Rashi: stomach) is to be pitied where vegetables are a constant guest (being the only food). 5) wife. Yoma I, 1 ביתו זווכ׳ ‘his housethat means his wife. Ib. 13a והך לאו ביתו היא but this one (designated for him in case of his wifes death) cannot be called ‘his house. Sabb.118b; a. fr. 6) Euphem. pudenda; marital intercourse. Y.Sabb.IX, 12a top; Mikv. VIII, 4 שמשה את בֵּיתָהּ she had intercourse. Ib. כבדה את הב׳ she washed Y.Sot.I, 16c bot. אסורה לביתה is forbidden to her husband. Nidd.5a מהומת לביתה she hastens to perform her marital duty. Y. ib. I, beg.48d. Cmp. חֶדֶר.7) store-house, store-room. בֵּית העצים wood-room; ב׳ התבן straw-magazine; ב׳ הבקר stable; Yoma 11a; a. fr.8) (geogr.) place, town, in compounds (for which see the respective determinants), e. g. ב׳ בוקיא Beth-Bukya 9) (anat.) limb, organ, in compounds (v. supra 8)), e. g. ב׳ הבליעה œsophagus, 10) shed for plants, covering. Shebi. II, 4 (pl.). Y. ib. 33d.Y.Sabb.VII, 10a.1 1) in compounds, denoting receptacle, cover, e. g. ב׳ הדיו inkstand. Tosef.Kel.B. Mets.IV, 11; ב׳ יד sleeve, v. אוּנְקְלַי II, Men.34b, a. e. cases of the Tfillin. Chief compounds: בֵּית אָב, pl. בָּתֵּי אָבוֹת 1) paternal home, family. Snh.38a שני ב׳ א׳ two families (dynasties); a. fr.Tosef.Ter.II, 11 בתי אבות = אריסי ב׳ א׳ hereditary land-tenants; B. Bath.46b. 2) priests division. Taan.II, 6; a. fr.; v. אֱנֹוש pl. 3) origin of a law, rule ; cmp. אָב II. Cant. R. to II, 4 ב׳ א׳ של הלכה the origin (principle) of a legal rule. Midr. Till. to Ps. 104:29 wherever the root רעש is used, it means cessation of government, ואיזהו ב׳ א׳ שלהםוכ׳ and where is the origin (determining the meaning) of all of them? (Answ. Jer. 51:29). Lev. R. s. 1, beg. מב׳ א׳ שלהןוכ׳ from the chief passage (Hagg. I, 13 ‘Haggai, the messenger) we learn that prophets are called messengers (or angels).בֵּית דִּין (abbr. ב״ד) court.ב״ד של שבעים ואחד or ב״ד הגדול the Great Sanedrin of seventy one members. Snh.I, 5. Y. ib. 19a bot.; a. fr.ב״ד נוטה court of an odd number of judges. ב״ד שקול of an even number of judges. Snh.3b.ב״ד שריא a permitting court, opprobrious name of a court too lax in religious affairs. Y.Gitt.VII, 48d top; Y.Nidd.III, 50d bot.(For all other compounds not self-evident, v. respective determinants. בית תר, v. בִּיתֵּר.Gen. R. s. 12 בית שאו, בית של עולם, v. בִּיָּא.

בַּיִתm. (b. h.; cmp. preced.; v. Ges. H. Diet s. v. as to various etymological attempts), constr. בֵּית, pl. בָּחִּים. 1) house, household, home. Yoma 11b ב׳ מיוחד לדירה bayith means a building intended for a dwelling. Ib. מי שמייחד ביתו לו (Var. v. Rabb. D. S. a. l. note) he who devotes his house (its contents) to himself exclusively (unaccommodating); Arakh.16a מי שמיוחדוכ׳.בעל הב׳ (abbrev. בע״ה) owner, landlord; host; private man, opp. to trader, artisan Ber.46a בע״ה בוצעוכ׳ the host breaks the bread, and the guest says the blessing. Tosef. ib. IV, 14 שלבע״ה home-made (bread), opp. גלוסקין; Y. ib. VI, 10b bot.Sabb.I, 1 בע״ה the donor, opp. עני the recipient. Gen. R. s. 22; a. v. fr.בן ב׳ inmate, attendant. Ab. I, 5; a. fr.פסול הב׳ the degraded (slave) of the house. Gen. R. s. 70. 2) Esp. (הַ)בַּ׳ the Temple. בפני הב׳ in days when the Temple exists, שלא בפני הב׳ when it does not exist. Ḥull.V, 1; a. fr.ב׳ שני or ב׳ אחרון the Second Temple. Cant. R. to VIII, 9; a. fr.הר הב׳ Temple Mount, v. הַר. 3) school, college, (collect.) disciples; בֵּית הלל Hillelites Bets.I, 1; a. fr. Treat. Sofrim IV, 1 של ב׳וכ׳ those of the house of Y.Shebi.II, 33d bot., a. e. דבית …ר׳, usu. דבי, v. בֵּי). 4) body. Ber.44b אוי לו לב׳וכ׳ that human body (Rashi: stomach) is to be pitied where vegetables are a constant guest (being the only food). 5) wife. Yoma I, 1 ביתו זווכ׳ ‘his housethat means his wife. Ib. 13a והך לאו ביתו היא but this one (designated for him in case of his wifes death) cannot be called ‘his house. Sabb.118b; a. fr. 6) Euphem. pudenda; marital intercourse. Y.Sabb.IX, 12a top; Mikv. VIII, 4 שמשה את בֵּיתָהּ she had intercourse. Ib. כבדה את הב׳ she washed Y.Sot.I, 16c bot. אסורה לביתה is forbidden to her husband. Nidd.5a מהומת לביתה she hastens to perform her marital duty. Y. ib. I, beg.48d. Cmp. חֶדֶר.7) store-house, store-room. בֵּית העצים wood-room; ב׳ התבן straw-magazine; ב׳ הבקר stable; Yoma 11a; a. fr.8) (geogr.) place, town, in compounds (for which see the respective determinants), e. g. ב׳ בוקיא Beth-Bukya 9) (anat.) limb, organ, in compounds (v. supra 8)), e. g. ב׳ הבליעה œsophagus, 10) shed for plants, covering. Shebi. II, 4 (pl.). Y. ib. 33d.Y.Sabb.VII, 10a.1 1) in compounds, denoting receptacle, cover, e. g. ב׳ הדיו inkstand. Tosef.Kel.B. Mets.IV, 11; ב׳ יד sleeve, v. אוּנְקְלַי II, Men.34b, a. e. cases of the Tfillin. Chief compounds: בֵּית אָב, pl. בָּתֵּי אָבוֹת 1) paternal home, family. Snh.38a שני ב׳ א׳ two families (dynasties); a. fr.Tosef.Ter.II, 11 בתי אבות = אריסי ב׳ א׳ hereditary land-tenants; B. Bath.46b. 2) priests division. Taan.II, 6; a. fr.; v. אֱנֹוש pl. 3) origin of a law, rule ; cmp. אָב II. Cant. R. to II, 4 ב׳ א׳ של הלכה the origin (principle) of a legal rule. Midr. Till. to Ps. 104:29 wherever the root רעש is used, it means cessation of government, ואיזהו ב׳ א׳ שלהםוכ׳ and where is the origin (determining the meaning) of all of them? (Answ. Jer. 51:29). Lev. R. s. 1, beg. מב׳ א׳ שלהןוכ׳ from the chief passage (Hagg. I, 13 ‘Haggai, the messenger) we learn that prophets are called messengers (or angels).בֵּית דִּין (abbr. ב״ד) court.ב״ד של שבעים ואחד or ב״ד הגדול the Great Sanedrin of seventy one members. Snh.I, 5. Y. ib. 19a bot.; a. fr.ב״ד נוטה court of an odd number of judges. ב״ד שקול of an even number of judges. Snh.3b.ב״ד שריא a permitting court, opprobrious name of a court too lax in religious affairs. Y.Gitt.VII, 48d top; Y.Nidd.III, 50d bot.(For all other compounds not self-evident, v. respective determinants. בית תר, v. בִּיתֵּר.Gen. R. s. 12 בית שאו, בית של עולם, v. בִּיָּא.

בִּנְיָן, בִּינְיָןm. (b. h.; בָּנָה) 1) building, structure; erection. Succ.51b מי שלא ראהבה״מ בבִנְיָנוֹ whoever has not seen the Temple in its finished state, expl. ibid. בִּנְיַן הורדוס the Herodian Temple (Ms. M. … ראה בניןבה״מ; v. Rabb. D. S. a. l. note).אַמַּת הב׳, v. אַמָּה.Sabb.102b דרך ב׳ בכן such kind of labor belongs to builders work. Ib. דמי לב׳ it looks like builders work; a. fr.בִּנְיַן אב standard rule, v. אָב; v. Ḥull.78b, B. Kam.77b זה בנה אב this (Ex. 12:5) forms the rule, wherever שה is used (v. Tosaf. a. l.).Sabb.114a בִּנְיָנוֹ של עולם the preservation of the (mental and moral) world. 2) human frame, skeleton. Ohol. II, 1 רוב בניינו the greater portion of a corpse as to size of limbs, contrad. to רוב מניינו the larger as to the number of joints and limbs.

בִּנְיָן, בִּינְיָןm. (b. h.; בָּנָה) 1) building, structure; erection. Succ.51b מי שלא ראהבה״מ בבִנְיָנוֹ whoever has not seen the Temple in its finished state, expl. ibid. בִּנְיַן הורדוס the Herodian Temple (Ms. M. … ראה בניןבה״מ; v. Rabb. D. S. a. l. note).אַמַּת הב׳, v. אַמָּה.Sabb.102b דרך ב׳ בכן such kind of labor belongs to builders work. Ib. דמי לב׳ it looks like builders work; a. fr.בִּנְיַן אב standard rule, v. אָב; v. Ḥull.78b, B. Kam.77b זה בנה אב this (Ex. 12:5) forms the rule, wherever שה is used (v. Tosaf. a. l.).Sabb.114a בִּנְיָנוֹ של עולם the preservation of the (mental and moral) world. 2) human frame, skeleton. Ohol. II, 1 רוב בניינו the greater portion of a corpse as to size of limbs, contrad. to רוב מניינו the larger as to the number of joints and limbs.

בִּנְיָן, בִּינְיָןm. (b. h.; בָּנָה) 1) building, structure; erection. Succ.51b מי שלא ראהבה״מ בבִנְיָנוֹ whoever has not seen the Temple in its finished state, expl. ibid. בִּנְיַן הורדוס the Herodian Temple (Ms. M. … ראה בניןבה״מ; v. Rabb. D. S. a. l. note).אַמַּת הב׳, v. אַמָּה.Sabb.102b דרך ב׳ בכן such kind of labor belongs to builders work. Ib. דמי לב׳ it looks like builders work; a. fr.בִּנְיַן אב standard rule, v. אָב; v. Ḥull.78b, B. Kam.77b זה בנה אב this (Ex. 12:5) forms the rule, wherever שה is used (v. Tosaf. a. l.).Sabb.114a בִּנְיָנוֹ של עולם the preservation of the (mental and moral) world. 2) human frame, skeleton. Ohol. II, 1 רוב בניינו the greater portion of a corpse as to size of limbs, contrad. to רוב מניינו the larger as to the number of joints and limbs.

בִּנְיָן, בִּינְיָןm. (b. h.; בָּנָה) 1) building, structure; erection. Succ.51b מי שלא ראהבה״מ בבִנְיָנוֹ whoever has not seen the Temple in its finished state, expl. ibid. בִּנְיַן הורדוס the Herodian Temple (Ms. M. … ראה בניןבה״מ; v. Rabb. D. S. a. l. note).אַמַּת הב׳, v. אַמָּה.Sabb.102b דרך ב׳ בכן such kind of labor belongs to builders work. Ib. דמי לב׳ it looks like builders work; a. fr.בִּנְיַן אב standard rule, v. אָב; v. Ḥull.78b, B. Kam.77b זה בנה אב this (Ex. 12:5) forms the rule, wherever שה is used (v. Tosaf. a. l.).Sabb.114a בִּנְיָנוֹ של עולם the preservation of the (mental and moral) world. 2) human frame, skeleton. Ohol. II, 1 רוב בניינו the greater portion of a corpse as to size of limbs, contrad. to רוב מניינו the larger as to the number of joints and limbs.

הֲלָכָהf. ( הלך) 1) (cmp. מִנְהָג) practice, adopted opinion, rule.ה׳ כ־ in practice, the opinion of … is the rule. Keth.77a ה׳ כמותו; a. v. fr.ה׳ למשה מסיני a usage dating from Moses as delivered from Sinai, i. e. a traditional law or a traditional interpretation of a written law. Kidd.38b; a. fr. 2) in gen. traditional law, tradition, custom. Orl. III, 9 הערלהה׳ the application of the laws of Orlah (v. עָרְלָה) outside of Palestine is traditional or a custom ( הילכות מדינה, v. Kidd.38b).Y.Bets, II, 61b top לה׳ as a traditional opinion (of a teacher), opp. לעובדא as his own decision for practice. Y.Dem.III, 23c bot., sq. מה׳ according to a custom. Ker.13b ‘which the Lord has spoken (Lev. 10:11) זוה׳ that means traditional interpretations. Ib. III, 9 (15b) אםה׳ נקבל אם לדיןוכ׳ if it is a tradition, we must accept it, but if it is a logical inference, there may be an objection to it. 3) law, contrad. to אֲגָדָה. Ber.31a מתוך דברה׳ from discussion about a law, opp. ה׳ פסוקה a decision arrived at after discussion. Ib. 47b המחדדין … בה׳ who whet each others wits in legal discussion. Snh.82a נתעלמה ממנוה׳ the law had escaped his memory. Ib. ראה … ונזכרה׳ he saw an act and recalled the law; a. v. fr.Pl. הֲלָכוֹת, constr. הִלְכוֹת, הִילְ׳. Kidd. l. c. הי׳ מדינה (v. R. S. to Orl. III, 9; ed. הלכתא מדינה, corr. acc.) the usages of the country (outside of Palestine). Y.Hor.III, end, 48c אילוה׳ that means the collections of laws (Mishnah). Tem.14b כותביה׳ those who reduce traditions (oral law) to writing. Snh.67b הי׳ כשפים the laws concerning the punishment of witchcraft. Ib. הלְ׳ יצירה mystic practices. ‘Sabb.32a; Tosef. ib. II, 10; a. v. fr. הלכה in Talmud Y., heading of Mishnah, in Talm. Bab. מתני׳.

הֲלָכָהf. ( הלך) 1) (cmp. מִנְהָג) practice, adopted opinion, rule.ה׳ כ־ in practice, the opinion of … is the rule. Keth.77a ה׳ כמותו; a. v. fr.ה׳ למשה מסיני a usage dating from Moses as delivered from Sinai, i. e. a traditional law or a traditional interpretation of a written law. Kidd.38b; a. fr. 2) in gen. traditional law, tradition, custom. Orl. III, 9 הערלהה׳ the application of the laws of Orlah (v. עָרְלָה) outside of Palestine is traditional or a custom ( הילכות מדינה, v. Kidd.38b).Y.Bets, II, 61b top לה׳ as a traditional opinion (of a teacher), opp. לעובדא as his own decision for practice. Y.Dem.III, 23c bot., sq. מה׳ according to a custom. Ker.13b ‘which the Lord has spoken (Lev. 10:11) זוה׳ that means traditional interpretations. Ib. III, 9 (15b) אםה׳ נקבל אם לדיןוכ׳ if it is a tradition, we must accept it, but if it is a logical inference, there may be an objection to it. 3) law, contrad. to אֲגָדָה. Ber.31a מתוך דברה׳ from discussion about a law, opp. ה׳ פסוקה a decision arrived at after discussion. Ib. 47b המחדדין … בה׳ who whet each others wits in legal discussion. Snh.82a נתעלמה ממנוה׳ the law had escaped his memory. Ib. ראה … ונזכרה׳ he saw an act and recalled the law; a. v. fr.Pl. הֲלָכוֹת, constr. הִלְכוֹת, הִילְ׳. Kidd. l. c. הי׳ מדינה (v. R. S. to Orl. III, 9; ed. הלכתא מדינה, corr. acc.) the usages of the country (outside of Palestine). Y.Hor.III, end, 48c אילוה׳ that means the collections of laws (Mishnah). Tem.14b כותביה׳ those who reduce traditions (oral law) to writing. Snh.67b הי׳ כשפים the laws concerning the punishment of witchcraft. Ib. הלְ׳ יצירה mystic practices. ‘Sabb.32a; Tosef. ib. II, 10; a. v. fr. הלכה in Talmud Y., heading of Mishnah, in Talm. Bab. מתני׳.

חוּקָּה, חֻקָּהf. (b. h.) same, esp. firmly established distinctive usage, religious observance. Ab. Zar.11a שריפה לאו ח׳ היא the burning of costly materials at funerals is not a specific (gentile) religious custom. Num. R. s. 19, beg. חקה חקקתי I have ordained a ceremony (without giving a reason). Ib. four (laws) דכתיב בהן ח׳ in reference to which the word ḥukkah (rule without reason) is used. Ib. לך אני מגלה … אבל לאחר ח׳ unto thee I reveal the reason …, but to anybody else it is a rule; a. fr.Pl. חוּקּוֹת, חֻקּוֹת. Tanḥ. Bḥuck. 4 מצותי וחֻקּוֹתַי; a. fr.

חוּקָּה, חֻקָּהf. (b. h.) same, esp. firmly established distinctive usage, religious observance. Ab. Zar.11a שריפה לאו ח׳ היא the burning of costly materials at funerals is not a specific (gentile) religious custom. Num. R. s. 19, beg. חקה חקקתי I have ordained a ceremony (without giving a reason). Ib. four (laws) דכתיב בהן ח׳ in reference to which the word ḥukkah (rule without reason) is used. Ib. לך אני מגלה … אבל לאחר ח׳ unto thee I reveal the reason …, but to anybody else it is a rule; a. fr.Pl. חוּקּוֹת, חֻקּוֹת. Tanḥ. Bḥuck. 4 מצותי וחֻקּוֹתַי; a. fr.

חוּקָּה, חֻקָּהf. (b. h.) same, esp. firmly established distinctive usage, religious observance. Ab. Zar.11a שריפה לאו ח׳ היא the burning of costly materials at funerals is not a specific (gentile) religious custom. Num. R. s. 19, beg. חקה חקקתי I have ordained a ceremony (without giving a reason). Ib. four (laws) דכתיב בהן ח׳ in reference to which the word ḥukkah (rule without reason) is used. Ib. לך אני מגלה … אבל לאחר ח׳ unto thee I reveal the reason …, but to anybody else it is a rule; a. fr.Pl. חוּקּוֹת, חֻקּוֹת. Tanḥ. Bḥuck. 4 מצותי וחֻקּוֹתַי; a. fr.

חוּקָּה, חֻקָּהf. (b. h.) same, esp. firmly established distinctive usage, religious observance. Ab. Zar.11a שריפה לאו ח׳ היא the burning of costly materials at funerals is not a specific (gentile) religious custom. Num. R. s. 19, beg. חקה חקקתי I have ordained a ceremony (without giving a reason). Ib. four (laws) דכתיב בהן ח׳ in reference to which the word ḥukkah (rule without reason) is used. Ib. לך אני מגלה … אבל לאחר ח׳ unto thee I reveal the reason …, but to anybody else it is a rule; a. fr.Pl. חוּקּוֹת, חֻקּוֹת. Tanḥ. Bḥuck. 4 מצותי וחֻקּוֹתַי; a. fr.

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.

לָמֵדII m., לְמֵדָה, לְמֵידָה f. 1) accustomed. Tanḥ. Noah 2 (מה של׳) מה שהיה ל׳ what each was used to eat (ed. Bub. ib. לָמוּד). 2) (of persons) learning, arguing.Pl. לְמֵדִין, לְמֵי׳. Nidd.22b כלג״ש … אין ל׳ הימנה from an analogy of textual words (v. גְּזֵרָה) which are not free for interpretation (being necessary to the subject proper), you cannot derive any general rule; ib. ל׳ ומשיבין we may derive a rule, but it is open to argument; a. fr.הל׳ לפני חכמים those who were permitted to argue before the scholars (e. g. Levi before Rabbi). Meil.9b; Snh.17b (v. Rabb. D. S. a. l. note 3). Men.80b ל׳ לפני רבי. 3) (of subjects) having light thrown upon, defined. Pes.25b, a. e. הרי זה בא לְלַמֵּד ונמצא לָמֵד (a proverbial phrase: behold this one comes as a teacher and turns out a learner) this is intended to throw light (on the case of a violated betrothed) and is at the same time receiving light.Sifra introd. דבר הל׳ מעניינו something which is clearly understood from the context; a. fr.Y.Kidd.I 59a עבריה למידה מבת חורין ועברי ל׳ מעבריה the case of the Ibriya (that a Hebrew handmaid can be acquired by a written deed) is learned from that of a free woman, and that of the Ibri (the Hebrew bondsman) from the Ibriya; נמצא לָ׳ מלָּ׳ consequently a case may be illustrated by one itself defined (only indirectly) by analogy; a. fr.

לָמֵדII m., לְמֵדָה, לְמֵידָה f. 1) accustomed. Tanḥ. Noah 2 (מה של׳) מה שהיה ל׳ what each was used to eat (ed. Bub. ib. לָמוּד). 2) (of persons) learning, arguing.Pl. לְמֵדִין, לְמֵי׳. Nidd.22b כלג״ש … אין ל׳ הימנה from an analogy of textual words (v. גְּזֵרָה) which are not free for interpretation (being necessary to the subject proper), you cannot derive any general rule; ib. ל׳ ומשיבין we may derive a rule, but it is open to argument; a. fr.הל׳ לפני חכמים those who were permitted to argue before the scholars (e. g. Levi before Rabbi). Meil.9b; Snh.17b (v. Rabb. D. S. a. l. note 3). Men.80b ל׳ לפני רבי. 3) (of subjects) having light thrown upon, defined. Pes.25b, a. e. הרי זה בא לְלַמֵּד ונמצא לָמֵד (a proverbial phrase: behold this one comes as a teacher and turns out a learner) this is intended to throw light (on the case of a violated betrothed) and is at the same time receiving light.Sifra introd. דבר הל׳ מעניינו something which is clearly understood from the context; a. fr.Y.Kidd.I 59a עבריה למידה מבת חורין ועברי ל׳ מעבריה the case of the Ibriya (that a Hebrew handmaid can be acquired by a written deed) is learned from that of a free woman, and that of the Ibri (the Hebrew bondsman) from the Ibriya; נמצא לָ׳ מלָּ׳ consequently a case may be illustrated by one itself defined (only indirectly) by analogy; a. fr.

מְלַךְ, מְלֵיךְch. sam(מלךְto preside; to officiate; to be ruler), 1) to rule. Targ. Gen. 37:8; a. fr.Part. מָלִיךְ. Targ. Jer. 33:21 (ed. Wil. מְלִיךְ, corr. acc.); a. fr.Ab. Zar.10a בעינא דיִמְלַךְוכ׳ I desire that my son Severus be king after me; ib. דיִמְלוֹךְ.Ber.64a מ׳ רבה Rabbah officiated (as teacher and judge); a. fr. 2) (mostly מליך) to decide. Targ. Is. 14:27. Ib. 23:8 (ed. Ven. מַלִּיךְ). Ib. 9 מִילְכָהּ ed. Lag. (some ed. מלכא, read: מִלְכָהּ); a. fr.Part. pass. מְלִיךְ. Ib. 14:26; a. e. 3) to advise. Targ. 2 Sam. 17:7. Targ. 1 Kings 1:12; a. fr. Pa. מַלֵּיךְ 1) to advise. Targ. Job 26:3. 2) to decide, v. supra. Af. אַמְלִיךְ 1) = preced. Hif. Targ. 1 Kings 3:7; a. fr. 2) to counsel, persuade. Targ. Josh. 15:18. Targ. Y. Deut. 30:6; a. e.Targ. Prov. 8:15 מַמְלְכִין ed. Lag. rule (oth. ed. מלכין). Ithpa. אִתְמַלֵּךְ, Ithpe. אִתְמְלִיךְ, אִימְּלִיךְ, אִמְּ׳ = preced. Nif.Targ. Is. 32:7; a. fr.B. Bath.4a בתר דעבדין מִתְמַלְּכִין do people ask for advice (or permission) after they have acted? Ber.27b אִימְּלִיךְוכ׳ consult my family. Ib. אזיל ואִמְּ׳וכ׳ he went and consulted his wife. Ned.54a כל מילתא דצריך שליחא לאִמְּלוּכֵיוכ׳ any change of order for which the messenger has to ask special authorization, is heterogeneous (to the object of the original commission); כל מילתא דמִימְּלִיךְ שליה עלהוכ׳ a change for which the messenger asks for instructions is homogeneous. Sot.43b אי אימ׳ עלה if he reconsiders his original disposal; a. fr.

מְלַךְ, מְלֵיךְch. sam(מלךְto preside; to officiate; to be ruler), 1) to rule. Targ. Gen. 37:8; a. fr.Part. מָלִיךְ. Targ. Jer. 33:21 (ed. Wil. מְלִיךְ, corr. acc.); a. fr.Ab. Zar.10a בעינא דיִמְלַךְוכ׳ I desire that my son Severus be king after me; ib. דיִמְלוֹךְ.Ber.64a מ׳ רבה Rabbah officiated (as teacher and judge); a. fr. 2) (mostly מליך) to decide. Targ. Is. 14:27. Ib. 23:8 (ed. Ven. מַלִּיךְ). Ib. 9 מִילְכָהּ ed. Lag. (some ed. מלכא, read: מִלְכָהּ); a. fr.Part. pass. מְלִיךְ. Ib. 14:26; a. e. 3) to advise. Targ. 2 Sam. 17:7. Targ. 1 Kings 1:12; a. fr. Pa. מַלֵּיךְ 1) to advise. Targ. Job 26:3. 2) to decide, v. supra. Af. אַמְלִיךְ 1) = preced. Hif. Targ. 1 Kings 3:7; a. fr. 2) to counsel, persuade. Targ. Josh. 15:18. Targ. Y. Deut. 30:6; a. e.Targ. Prov. 8:15 מַמְלְכִין ed. Lag. rule (oth. ed. מלכין). Ithpa. אִתְמַלֵּךְ, Ithpe. אִתְמְלִיךְ, אִימְּלִיךְ, אִמְּ׳ = preced. Nif.Targ. Is. 32:7; a. fr.B. Bath.4a בתר דעבדין מִתְמַלְּכִין do people ask for advice (or permission) after they have acted? Ber.27b אִימְּלִיךְוכ׳ consult my family. Ib. אזיל ואִמְּ׳וכ׳ he went and consulted his wife. Ned.54a כל מילתא דצריך שליחא לאִמְּלוּכֵיוכ׳ any change of order for which the messenger has to ask special authorization, is heterogeneous (to the object of the original commission); כל מילתא דמִימְּלִיךְ שליה עלהוכ׳ a change for which the messenger asks for instructions is homogeneous. Sot.43b אי אימ׳ עלה if he reconsiders his original disposal; a. fr.

מְלַךְ, מְלֵיךְch. sam(מלךְto preside; to officiate; to be ruler), 1) to rule. Targ. Gen. 37:8; a. fr.Part. מָלִיךְ. Targ. Jer. 33:21 (ed. Wil. מְלִיךְ, corr. acc.); a. fr.Ab. Zar.10a בעינא דיִמְלַךְוכ׳ I desire that my son Severus be king after me; ib. דיִמְלוֹךְ.Ber.64a מ׳ רבה Rabbah officiated (as teacher and judge); a. fr. 2) (mostly מליך) to decide. Targ. Is. 14:27. Ib. 23:8 (ed. Ven. מַלִּיךְ). Ib. 9 מִילְכָהּ ed. Lag. (some ed. מלכא, read: מִלְכָהּ); a. fr.Part. pass. מְלִיךְ. Ib. 14:26; a. e. 3) to advise. Targ. 2 Sam. 17:7. Targ. 1 Kings 1:12; a. fr. Pa. מַלֵּיךְ 1) to advise. Targ. Job 26:3. 2) to decide, v. supra. Af. אַמְלִיךְ 1) = preced. Hif. Targ. 1 Kings 3:7; a. fr. 2) to counsel, persuade. Targ. Josh. 15:18. Targ. Y. Deut. 30:6; a. e.Targ. Prov. 8:15 מַמְלְכִין ed. Lag. rule (oth. ed. מלכין). Ithpa. אִתְמַלֵּךְ, Ithpe. אִתְמְלִיךְ, אִימְּלִיךְ, אִמְּ׳ = preced. Nif.Targ. Is. 32:7; a. fr.B. Bath.4a בתר דעבדין מִתְמַלְּכִין do people ask for advice (or permission) after they have acted? Ber.27b אִימְּלִיךְוכ׳ consult my family. Ib. אזיל ואִמְּ׳וכ׳ he went and consulted his wife. Ned.54a כל מילתא דצריך שליחא לאִמְּלוּכֵיוכ׳ any change of order for which the messenger has to ask special authorization, is heterogeneous (to the object of the original commission); כל מילתא דמִימְּלִיךְ שליה עלהוכ׳ a change for which the messenger asks for instructions is homogeneous. Sot.43b אי אימ׳ עלה if he reconsiders his original disposal; a. fr.

מְלַךְ, מְלֵיךְch. sam(מלךְto preside; to officiate; to be ruler), 1) to rule. Targ. Gen. 37:8; a. fr.Part. מָלִיךְ. Targ. Jer. 33:21 (ed. Wil. מְלִיךְ, corr. acc.); a. fr.Ab. Zar.10a בעינא דיִמְלַךְוכ׳ I desire that my son Severus be king after me; ib. דיִמְלוֹךְ.Ber.64a מ׳ רבה Rabbah officiated (as teacher and judge); a. fr. 2) (mostly מליך) to decide. Targ. Is. 14:27. Ib. 23:8 (ed. Ven. מַלִּיךְ). Ib. 9 מִילְכָהּ ed. Lag. (some ed. מלכא, read: מִלְכָהּ); a. fr.Part. pass. מְלִיךְ. Ib. 14:26; a. e. 3) to advise. Targ. 2 Sam. 17:7. Targ. 1 Kings 1:12; a. fr. Pa. מַלֵּיךְ 1) to advise. Targ. Job 26:3. 2) to decide, v. supra. Af. אַמְלִיךְ 1) = preced. Hif. Targ. 1 Kings 3:7; a. fr. 2) to counsel, persuade. Targ. Josh. 15:18. Targ. Y. Deut. 30:6; a. e.Targ. Prov. 8:15 מַמְלְכִין ed. Lag. rule (oth. ed. מלכין). Ithpa. אִתְמַלֵּךְ, Ithpe. אִתְמְלִיךְ, אִימְּלִיךְ, אִמְּ׳ = preced. Nif.Targ. Is. 32:7; a. fr.B. Bath.4a בתר דעבדין מִתְמַלְּכִין do people ask for advice (or permission) after they have acted? Ber.27b אִימְּלִיךְוכ׳ consult my family. Ib. אזיל ואִמְּ׳וכ׳ he went and consulted his wife. Ned.54a כל מילתא דצריך שליחא לאִמְּלוּכֵיוכ׳ any change of order for which the messenger has to ask special authorization, is heterogeneous (to the object of the original commission); כל מילתא דמִימְּלִיךְ שליה עלהוכ׳ a change for which the messenger asks for instructions is homogeneous. Sot.43b אי אימ׳ עלה if he reconsiders his original disposal; a. fr.