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1 אגדה
אַגָּדָהor אֲגָדָה f. ( נגד, נ absorbed or dropped = הַגָּדָה) tale, story, lesson, esp. Agadah, that class of Rabb. literature which explains the Bible homiletically, opp. to Halakhah or legal interpretation (הֲלָכָה, שְׁמוּעָה). M. Kat. 23a שמ׳ וא׳ a legal tradition and an Agadah (homily). Y.Yeb.XII, 13a. Y.B. Bath.VI, 15c מסורת א׳ היא it is a traditional Agadah.Y.Git. IV, 45c בא׳ … מאן דייק לן who among us can enter into what thy grandfather said?בעל א׳ a lecturer on Agadah. Gen. R. s. 94; a. fr.אֲגָּדַת תלים the Agadah on Psalms. Ib. s. 33.Pl. אֲגָדוֹת, אַגָּ׳. Lev. R. s. 22, beg.; a. fr.Cmp. אֲגַדְתָּא. -
2 אַגָּדָה
אַגָּדָהor אֲגָדָה f. ( נגד, נ absorbed or dropped = הַגָּדָה) tale, story, lesson, esp. Agadah, that class of Rabb. literature which explains the Bible homiletically, opp. to Halakhah or legal interpretation (הֲלָכָה, שְׁמוּעָה). M. Kat. 23a שמ׳ וא׳ a legal tradition and an Agadah (homily). Y.Yeb.XII, 13a. Y.B. Bath.VI, 15c מסורת א׳ היא it is a traditional Agadah.Y.Git. IV, 45c בא׳ … מאן דייק לן who among us can enter into what thy grandfather said?בעל א׳ a lecturer on Agadah. Gen. R. s. 94; a. fr.אֲגָּדַת תלים the Agadah on Psalms. Ib. s. 33.Pl. אֲגָדוֹת, אַגָּ׳. Lev. R. s. 22, beg.; a. fr.Cmp. אֲגַדְתָּא. -
3 הלכתא
הִלְכְתָא, הִילְ׳ch. f. (v. הֲלָכָה a. הֲלִיכָה) 1) step. Targ. Prov. 16:9.Pl. הִלְכָאתָא, הִילְכָתָא. Ib. 26:7 (ed. Wil. הַלְכְתָא). Ib. 29:5; a. e.Targ. Ps. 23:3 הִלְכְוָותָא ד־ Ms. (ed. Lag. הִילְכְוָת צ׳, ed. Wil. הִלְכַת). 2) custom, habit. Targ. 2 Kings 11:14. Targ. Y. Gen. 43:33. 3) law, rule. Targ. Y. Ex. 12:6; a. e.Snh.51b ה׳ למשיחא it is a halakhah for the Messianic days (without present application). Erub.65a הי׳ בעיאוכ׳, v. אִסְתָּנָא; a. fr.Pes.64a, a. fr. למאיה׳ for what practical issue ?Pl. הִלְכָתָא. Ber.31a, v. גִּיבַּר; a. fr.Targ. Koh. 12:11 הִילְכְתִין.Lev. R. s. 3, beg. בר הִילְכָן (fr. הִילְכָא) a scholar. -
4 היל׳
הִלְכְתָא, הִילְ׳ch. f. (v. הֲלָכָה a. הֲלִיכָה) 1) step. Targ. Prov. 16:9.Pl. הִלְכָאתָא, הִילְכָתָא. Ib. 26:7 (ed. Wil. הַלְכְתָא). Ib. 29:5; a. e.Targ. Ps. 23:3 הִלְכְוָותָא ד־ Ms. (ed. Lag. הִילְכְוָת צ׳, ed. Wil. הִלְכַת). 2) custom, habit. Targ. 2 Kings 11:14. Targ. Y. Gen. 43:33. 3) law, rule. Targ. Y. Ex. 12:6; a. e.Snh.51b ה׳ למשיחא it is a halakhah for the Messianic days (without present application). Erub.65a הי׳ בעיאוכ׳, v. אִסְתָּנָא; a. fr.Pes.64a, a. fr. למאיה׳ for what practical issue ?Pl. הִלְכָתָא. Ber.31a, v. גִּיבַּר; a. fr.Targ. Koh. 12:11 הִילְכְתִין.Lev. R. s. 3, beg. בר הִילְכָן (fr. הִילְכָא) a scholar. -
5 הִלְכְתָא
הִלְכְתָא, הִילְ׳ch. f. (v. הֲלָכָה a. הֲלִיכָה) 1) step. Targ. Prov. 16:9.Pl. הִלְכָאתָא, הִילְכָתָא. Ib. 26:7 (ed. Wil. הַלְכְתָא). Ib. 29:5; a. e.Targ. Ps. 23:3 הִלְכְוָותָא ד־ Ms. (ed. Lag. הִילְכְוָת צ׳, ed. Wil. הִלְכַת). 2) custom, habit. Targ. 2 Kings 11:14. Targ. Y. Gen. 43:33. 3) law, rule. Targ. Y. Ex. 12:6; a. e.Snh.51b ה׳ למשיחא it is a halakhah for the Messianic days (without present application). Erub.65a הי׳ בעיאוכ׳, v. אִסְתָּנָא; a. fr.Pes.64a, a. fr. למאיה׳ for what practical issue ?Pl. הִלְכָתָא. Ber.31a, v. גִּיבַּר; a. fr.Targ. Koh. 12:11 הִילְכְתִין.Lev. R. s. 3, beg. בר הִילְכָן (fr. הִילְכָא) a scholar. -
6 הִילְ׳
הִלְכְתָא, הִילְ׳ch. f. (v. הֲלָכָה a. הֲלִיכָה) 1) step. Targ. Prov. 16:9.Pl. הִלְכָאתָא, הִילְכָתָא. Ib. 26:7 (ed. Wil. הַלְכְתָא). Ib. 29:5; a. e.Targ. Ps. 23:3 הִלְכְוָותָא ד־ Ms. (ed. Lag. הִילְכְוָת צ׳, ed. Wil. הִלְכַת). 2) custom, habit. Targ. 2 Kings 11:14. Targ. Y. Gen. 43:33. 3) law, rule. Targ. Y. Ex. 12:6; a. e.Snh.51b ה׳ למשיחא it is a halakhah for the Messianic days (without present application). Erub.65a הי׳ בעיאוכ׳, v. אִסְתָּנָא; a. fr.Pes.64a, a. fr. למאיה׳ for what practical issue ?Pl. הִלְכָתָא. Ber.31a, v. גִּיבַּר; a. fr.Targ. Koh. 12:11 הִילְכְתִין.Lev. R. s. 3, beg. בר הִילְכָן (fr. הִילְכָא) a scholar. -
7 חדש
חָדַש(b. h.) ( to be bright, to be new. Pi. חִדֵּש, חִידֵּש 1) to renew, renovate, polish. Lev. R. s. 29 (ref. to בחדש, Ps. 81:4) תְּחַדְּשוּ מעשיכם ye shall polish (cleanse) your doings. Gen. R. s. 78, beg. (ref. to Lam. 3:23) אתה מְחַדְּשֵׁנוּוכ׳ thou renewest our lives every morning; אתה מח׳ לבוקרןוכ׳ thou inspirest us with new life in the morning (rise to power), v. בֹּקֶר; a. fr. 2) to commence anew, do again. R. Hash. 7a, a. e. (ref. to Num. 28:14) חַדֵּש והבאוכ׳ commence a new account and offer Trumah of the new produces. 3) to promulgate a new law, to establish a new interpretation of a Biblical law; to find a new point. Sabb.104a, a. fr. (ref. to Lev. 26:46) אין נביא רשאי לְחַדֵּשוכ׳ (v. Rabb. D. S. a. l.) since the promulgation of these laws no prophet has a right to issue a new law. Y.Erub.V, 22c bot. it is called the New Gate, because there חִידְּשוּוכ׳ (not חו׳) the Sofrim instituted the interpretation ( Halakhah); a. fr. Hithpa. הִתְחַדֵּש, Nithpa. נִתְחַדֵּש 1) to be renewed, to be established as a new interpretation (cmp. Lat. novellae); to be offered as a new point ( דבר חדש). Y.Yeb.VIII, 9c top (ref. to 1 Chr. 8:9) שעל ידיה נִתְחַדְּשָׁה הלכהוכ׳ at her instance the new interpretation (of the law Deut. 23:4) was established; Midr. Sam. ch. 22; Ruth R. to II, 5 כבר נ׳ הלכה the law has been interpreted long before. Sot.3b, a. fr. לא נשנית אלא בשביל דברשנ׳ בה the section is repeated for the sake of a new point added. 2) to change turns. Yoma 26a משמרות מִתְחַדְּשוֹת the Temple attendants are relieved. -
8 חָדַש
חָדַש(b. h.) ( to be bright, to be new. Pi. חִדֵּש, חִידֵּש 1) to renew, renovate, polish. Lev. R. s. 29 (ref. to בחדש, Ps. 81:4) תְּחַדְּשוּ מעשיכם ye shall polish (cleanse) your doings. Gen. R. s. 78, beg. (ref. to Lam. 3:23) אתה מְחַדְּשֵׁנוּוכ׳ thou renewest our lives every morning; אתה מח׳ לבוקרןוכ׳ thou inspirest us with new life in the morning (rise to power), v. בֹּקֶר; a. fr. 2) to commence anew, do again. R. Hash. 7a, a. e. (ref. to Num. 28:14) חַדֵּש והבאוכ׳ commence a new account and offer Trumah of the new produces. 3) to promulgate a new law, to establish a new interpretation of a Biblical law; to find a new point. Sabb.104a, a. fr. (ref. to Lev. 26:46) אין נביא רשאי לְחַדֵּשוכ׳ (v. Rabb. D. S. a. l.) since the promulgation of these laws no prophet has a right to issue a new law. Y.Erub.V, 22c bot. it is called the New Gate, because there חִידְּשוּוכ׳ (not חו׳) the Sofrim instituted the interpretation ( Halakhah); a. fr. Hithpa. הִתְחַדֵּש, Nithpa. נִתְחַדֵּש 1) to be renewed, to be established as a new interpretation (cmp. Lat. novellae); to be offered as a new point ( דבר חדש). Y.Yeb.VIII, 9c top (ref. to 1 Chr. 8:9) שעל ידיה נִתְחַדְּשָׁה הלכהוכ׳ at her instance the new interpretation (of the law Deut. 23:4) was established; Midr. Sam. ch. 22; Ruth R. to II, 5 כבר נ׳ הלכה the law has been interpreted long before. Sot.3b, a. fr. לא נשנית אלא בשביל דברשנ׳ בה the section is repeated for the sake of a new point added. 2) to change turns. Yoma 26a משמרות מִתְחַדְּשוֹת the Temple attendants are relieved. -
9 כי
כִּי(b. h.; v. כּ־) 1) like. Sot.35b כי סיד like lime. Y.Yeb.XVI, end, 16a כי חיה like a lying-in woman; a. fr. 2) when. Ex. R. s. 9, beg. (ref. to Ex. 7:9) אם ירבר … אלא כיוכ׳ it does not read, ‘if Pharaoh …, but when …; he will say so. R. Hash. 3a, v. אִי II. 3) so, thus. Y. Ḥag.III, 77b וכי היה המעשה and thus it came to pass. Yeb. VIII, 3 לא כי הלכהוכ׳ (some ed. לא כי אלאוכ׳) it is not so; I am reciting a Halakhah. Shek. I, 4 לא כי אלאוכ׳ it is not so, but B. Kam.25b; a. fr. 4) for. Yoma 87b (quoting from a prayer) כי עונותינווכ׳ for our iniquities are 5) וְכִי (introducing a question to which a negative answer is expected) is it really so that? R. Hash. 9a וכי בתשעה … והלאוכ׳ do we fast on the ninth? Is it not the tenth ? Sabb.4a וכי אומריםוכ׳ dare we say to a man ?; Men.48a. Yoma 7a; a. v. fr. -
10 כִּי
כִּי(b. h.; v. כּ־) 1) like. Sot.35b כי סיד like lime. Y.Yeb.XVI, end, 16a כי חיה like a lying-in woman; a. fr. 2) when. Ex. R. s. 9, beg. (ref. to Ex. 7:9) אם ירבר … אלא כיוכ׳ it does not read, ‘if Pharaoh …, but when …; he will say so. R. Hash. 3a, v. אִי II. 3) so, thus. Y. Ḥag.III, 77b וכי היה המעשה and thus it came to pass. Yeb. VIII, 3 לא כי הלכהוכ׳ (some ed. לא כי אלאוכ׳) it is not so; I am reciting a Halakhah. Shek. I, 4 לא כי אלאוכ׳ it is not so, but B. Kam.25b; a. fr. 4) for. Yoma 87b (quoting from a prayer) כי עונותינווכ׳ for our iniquities are 5) וְכִי (introducing a question to which a negative answer is expected) is it really so that? R. Hash. 9a וכי בתשעה … והלאוכ׳ do we fast on the ninth? Is it not the tenth ? Sabb.4a וכי אומריםוכ׳ dare we say to a man ?; Men.48a. Yoma 7a; a. v. fr. -
11 כשל
כָּשַׁל(b. h.; cmp. כִּשְׁכֵּש) to strike against, stumble. Lev. R. s. 19 (ref. to Is. 35:3) שהן נראות כאילו כּוֹשְׁלוֹת knees which have the appearance of stumbling (threaten to stumble). Ib. שכְּשַׁלְתֶּםוכ׳ for you have really stumbled (sinned) through your evil deeds. Num. R. s. 16 כְּשַׁלְתֶּם you have stumbled (were discouraged; Tanḥ. Shlaḥ 2 נתרשלתם); a. e.כּוֹשֵׁל (law) weak, under legal disadvantages (in adapt. of Is. l. c. a. Job 4:4). Keth.IX, 2 ינתנו לַכּ׳ שבהן let it be given him who is under the greatest disadvantage of all (the claimants being the deceased mans widow, his creditor and his heirs); expl. ib. 84a לכ׳ שבראיה to him who is under disadvantage for evidence (whose document is of the latest date); (oth. opin. לכתובת אשה to the widow, v. חִינָּא; Y. ib. IX, 33a top לכ׳ שבראיותיווכ׳ to him who is the weakest as to evidence, e. g. he who loaned without witnesses as against him who has witnesses. Ib. לכ׳ בגופו to him who is in feeble health (and poor). Nif. נִכְשַׁל 1) to be struck, meet with an accident. Mekh. Bshall.s.2 לא נ׳ אחדוכ׳ not one of them (the Egyptians) met with an accident (was detained) on the road. Y.Sabb.VI, 8c bot. נ׳ באצבעו got a sore finger; ib. XVI, 15c top; Lam. R. to IV, 20; a. e. 2) to stumble, fall; to be led to sin. Pesik. Shub., p. 165a> והיו … נִכְשָׁלִין בו and people stumbled over it (the rock); Yalk. Hos. 533. Ib. אדם נ׳ בעכירה if man becomes a victim of sin. Gitt.43a אין אדם …אא״כ נ׳ בהן one never gets at the true sense of the words of the Law, except after mistakes; Ḥag.14a; Sabb.120a.Ber.28b ולא אֶכָּשֵׁל בדבר הלכה and that I may not err against a hălakhah; ולא יִכָּשְׁלוּוכ׳ nor may my colleagues Midr. Till. to Ps. 22 בשביל … איני נִכְשֶׁלֶת because I am a queen, I shall not come to grief; a. fr. Hif. הִכְשִׁיל to cause to stumble, to be an obstruction; to weaken; to cause sin. Y.Shebi.III, end, 34d a breach in the fence מַכְשֶׁלֶת את הרבים annoying the publis (an obstruction to traffic). R. Hash. I, 6 נמצאת מַכְשִׁילָן לע״ל thou wilt make them sin in future case (by their refraining from going to court); Yoma 77b שלא תהא מַכְשִׁילָןוכ׳ that thou mayest not cause them to sin (by staying away from college); Kidd.33a; Ḥull.54b מְכַשְּׁלָן (Pi.).Ab. Zar.11b פיהם הִכְשִׁילָן לרשעים Ms. M. (ed. ה׳ פיהם) their own (ominous) words brought these wicked men to fall; Num. R. s. 18. B. Kam.16b; B. Bath.9b (ref. to מכשלים, Jer. 18:23) הַכְשִׁילֵםוכ׳ make them stumble by sending them unworthy subjects of charity. Midr. Till. to Ps. 90. לעצמי הייתי מַכְשִׁיל I should have injured myself. Pi. כִּישֵּׁל 1) same, v. supra. 2) to weaken, break the force of. Y.Ber.IX, 13c bot. מְכַשְּׁלוֹ בגבעות (Gen. R. s. 24 מרשלו), v. חָשַׁל. -
12 כָּשַׁל
כָּשַׁל(b. h.; cmp. כִּשְׁכֵּש) to strike against, stumble. Lev. R. s. 19 (ref. to Is. 35:3) שהן נראות כאילו כּוֹשְׁלוֹת knees which have the appearance of stumbling (threaten to stumble). Ib. שכְּשַׁלְתֶּםוכ׳ for you have really stumbled (sinned) through your evil deeds. Num. R. s. 16 כְּשַׁלְתֶּם you have stumbled (were discouraged; Tanḥ. Shlaḥ 2 נתרשלתם); a. e.כּוֹשֵׁל (law) weak, under legal disadvantages (in adapt. of Is. l. c. a. Job 4:4). Keth.IX, 2 ינתנו לַכּ׳ שבהן let it be given him who is under the greatest disadvantage of all (the claimants being the deceased mans widow, his creditor and his heirs); expl. ib. 84a לכ׳ שבראיה to him who is under disadvantage for evidence (whose document is of the latest date); (oth. opin. לכתובת אשה to the widow, v. חִינָּא; Y. ib. IX, 33a top לכ׳ שבראיותיווכ׳ to him who is the weakest as to evidence, e. g. he who loaned without witnesses as against him who has witnesses. Ib. לכ׳ בגופו to him who is in feeble health (and poor). Nif. נִכְשַׁל 1) to be struck, meet with an accident. Mekh. Bshall.s.2 לא נ׳ אחדוכ׳ not one of them (the Egyptians) met with an accident (was detained) on the road. Y.Sabb.VI, 8c bot. נ׳ באצבעו got a sore finger; ib. XVI, 15c top; Lam. R. to IV, 20; a. e. 2) to stumble, fall; to be led to sin. Pesik. Shub., p. 165a> והיו … נִכְשָׁלִין בו and people stumbled over it (the rock); Yalk. Hos. 533. Ib. אדם נ׳ בעכירה if man becomes a victim of sin. Gitt.43a אין אדם …אא״כ נ׳ בהן one never gets at the true sense of the words of the Law, except after mistakes; Ḥag.14a; Sabb.120a.Ber.28b ולא אֶכָּשֵׁל בדבר הלכה and that I may not err against a hălakhah; ולא יִכָּשְׁלוּוכ׳ nor may my colleagues Midr. Till. to Ps. 22 בשביל … איני נִכְשֶׁלֶת because I am a queen, I shall not come to grief; a. fr. Hif. הִכְשִׁיל to cause to stumble, to be an obstruction; to weaken; to cause sin. Y.Shebi.III, end, 34d a breach in the fence מַכְשֶׁלֶת את הרבים annoying the publis (an obstruction to traffic). R. Hash. I, 6 נמצאת מַכְשִׁילָן לע״ל thou wilt make them sin in future case (by their refraining from going to court); Yoma 77b שלא תהא מַכְשִׁילָןוכ׳ that thou mayest not cause them to sin (by staying away from college); Kidd.33a; Ḥull.54b מְכַשְּׁלָן (Pi.).Ab. Zar.11b פיהם הִכְשִׁילָן לרשעים Ms. M. (ed. ה׳ פיהם) their own (ominous) words brought these wicked men to fall; Num. R. s. 18. B. Kam.16b; B. Bath.9b (ref. to מכשלים, Jer. 18:23) הַכְשִׁילֵםוכ׳ make them stumble by sending them unworthy subjects of charity. Midr. Till. to Ps. 90. לעצמי הייתי מַכְשִׁיל I should have injured myself. Pi. כִּישֵּׁל 1) same, v. supra. 2) to weaken, break the force of. Y.Ber.IX, 13c bot. מְכַשְּׁלוֹ בגבעות (Gen. R. s. 24 מרשלו), v. חָשַׁל. -
13 כתיב
כְּתִיבm., כְּתִיבָא f. (כְּתַב I) 1) written; it is written, v. כְּתַב I.Targ. II Esth. 7:10 כְּתִיבֵי some ed., read כִּתְבֵי, v. כְּתַב II). 2) (Massorah) כְּתִיב Kthib, the traditional spelling of Biblical words, opp. to קרי, Kri, the Massoretic instruction for reading, e. g. Gen. 8:17: Kthib (הוֹצֵא) הוצא, Kri הַיְצֵא; v. Treat. Sofrim VI, 5; VII, 4. Ab. Zar.24b (ref. to 1 Sam. 7:9) ויעלה כ׳ the Kthib allows the reading וַיַּעֲלֶהָ (with feminine suffix). Snh.20a, v. כָּרָה; a. v. fr.Pl. כְּתִיבָן. Ned.37b קריין ולא כ׳וכ׳ ולא קרייןוכ׳ the rules about reading words not written (omitted in the text) and such as are written but not read (marked as superfluous) are a Mosaic (ancient, traditional) halakhah (v. הֲלָכָה). Ib. הלין קדיין ולא כְתִבָן those (quoted) are those read but not written; וכְתִבָן ולא קרייןוכ׳ and those written but not read are ; v. Treat. Sofrim VI, 8–9. -
14 כְּתִיב
כְּתִיבm., כְּתִיבָא f. (כְּתַב I) 1) written; it is written, v. כְּתַב I.Targ. II Esth. 7:10 כְּתִיבֵי some ed., read כִּתְבֵי, v. כְּתַב II). 2) (Massorah) כְּתִיב Kthib, the traditional spelling of Biblical words, opp. to קרי, Kri, the Massoretic instruction for reading, e. g. Gen. 8:17: Kthib (הוֹצֵא) הוצא, Kri הַיְצֵא; v. Treat. Sofrim VI, 5; VII, 4. Ab. Zar.24b (ref. to 1 Sam. 7:9) ויעלה כ׳ the Kthib allows the reading וַיַּעֲלֶהָ (with feminine suffix). Snh.20a, v. כָּרָה; a. v. fr.Pl. כְּתִיבָן. Ned.37b קריין ולא כ׳וכ׳ ולא קרייןוכ׳ the rules about reading words not written (omitted in the text) and such as are written but not read (marked as superfluous) are a Mosaic (ancient, traditional) halakhah (v. הֲלָכָה). Ib. הלין קדיין ולא כְתִבָן those (quoted) are those read but not written; וכְתִבָן ולא קרייןוכ׳ and those written but not read are ; v. Treat. Sofrim VI, 8–9. -
15 לחי II, לחי
לֶחִיII, לְחִי m. (b. h.; לחה; cmp. לוֹעָא) ( joint, 1) jaw. Tanḥ. Ki Thissa 18 לוחות שיגיעתן בל׳ the tablets are called luḥoth, because they must be studied with weariness of the leḥi (jaw).Du. לְחָיַיִם. Erub.54a (play on לחת, Ex. 31:18) אם משים אדם לְחָיָיו כאבןוכ׳ Ms. M. (v. Rabb. D. S. a. l. note) if one will make his jaws as (untiring in repeating lessons as) a stone Cant. R. to IV, 15; ib. to V, 12 (ref. to ib. 1 3) זה מלחים … עד שתהא הלכה יוצאה כמין ל׳ one scholar inserts one thing, another another thing, until the halakhah (decision) comes forth like jaws (well adjusted). Sabb.57b (expl. סרביטין, ib. VI, 1) המגיעין לה עד לְחָיֶיהָ ed. (Ms. M. המגיעין עד הלחיים) ornaments of the head which hang down so as to reach her cheeks. Y.Taan.IV, 68d bot.; Lam. R. to II, 2 יעלי עשבים בלְחָיֶיךָוכ׳ grass will grow through thy jaws (thou shalt be dead and buried), and the son of David shall not yet have appeared. Tosef.Ohol.I, 6 והלְחָיַיִן עמהן (ed. Zuck. והלחי) and the jaw-bones count among them. Ḥull.X, 1; a. fr. 2) various objects resembling a jaw, or attached to another object; a) that part of the bridle which encompasses the jaw. Kel. XI, 5.b) the cheek-pieces of a casque. Ib. 8 (v. Maim. comment. ed. Dehr.).c) inserted sticks, with which the plough is guided. Ib. XXI, 2.Esp. 3) leḥi, a stake fastened in the ground by the side of a wall, serving as a mark or as a fictitious partition (enclosure) for the purpose of enabling the inmates of an alley to move objects, on the Sabbath, within the space thus enclosed (v. עֵירוּב). Erub.12b ל׳ משום מחיצה a leḥi is to serve the place of a partition (palisade), contrad. to משום היכר a mark to distinguish the alley from the public road. Ib. I, 2 הכשר מבוי … ל׳ וקורה the means of fitting an alley for movements on the Sabbath … are a stake and a beam on top; ר׳ אל׳ אומר לְחָיַיִן R. E. says two stakes. Ib. 6 לחיין שאמרווכ׳ the stakes about which they speak must be ten hand-breadths high Ib. 15a ל׳ העומד מאליו … הוי ל׳ a pole put up accidentally (not with the intention of making it a Sabbath mark) … serves the ritual purposes of a leḥi. Ib. 12b הִכְשִׁירוֹ בל׳ if the alley has been made available for Sabbath movements by means of a leḥi; a. v. fr. -
16 לֶחִי
לֶחִיII, לְחִי m. (b. h.; לחה; cmp. לוֹעָא) ( joint, 1) jaw. Tanḥ. Ki Thissa 18 לוחות שיגיעתן בל׳ the tablets are called luḥoth, because they must be studied with weariness of the leḥi (jaw).Du. לְחָיַיִם. Erub.54a (play on לחת, Ex. 31:18) אם משים אדם לְחָיָיו כאבןוכ׳ Ms. M. (v. Rabb. D. S. a. l. note) if one will make his jaws as (untiring in repeating lessons as) a stone Cant. R. to IV, 15; ib. to V, 12 (ref. to ib. 1 3) זה מלחים … עד שתהא הלכה יוצאה כמין ל׳ one scholar inserts one thing, another another thing, until the halakhah (decision) comes forth like jaws (well adjusted). Sabb.57b (expl. סרביטין, ib. VI, 1) המגיעין לה עד לְחָיֶיהָ ed. (Ms. M. המגיעין עד הלחיים) ornaments of the head which hang down so as to reach her cheeks. Y.Taan.IV, 68d bot.; Lam. R. to II, 2 יעלי עשבים בלְחָיֶיךָוכ׳ grass will grow through thy jaws (thou shalt be dead and buried), and the son of David shall not yet have appeared. Tosef.Ohol.I, 6 והלְחָיַיִן עמהן (ed. Zuck. והלחי) and the jaw-bones count among them. Ḥull.X, 1; a. fr. 2) various objects resembling a jaw, or attached to another object; a) that part of the bridle which encompasses the jaw. Kel. XI, 5.b) the cheek-pieces of a casque. Ib. 8 (v. Maim. comment. ed. Dehr.).c) inserted sticks, with which the plough is guided. Ib. XXI, 2.Esp. 3) leḥi, a stake fastened in the ground by the side of a wall, serving as a mark or as a fictitious partition (enclosure) for the purpose of enabling the inmates of an alley to move objects, on the Sabbath, within the space thus enclosed (v. עֵירוּב). Erub.12b ל׳ משום מחיצה a leḥi is to serve the place of a partition (palisade), contrad. to משום היכר a mark to distinguish the alley from the public road. Ib. I, 2 הכשר מבוי … ל׳ וקורה the means of fitting an alley for movements on the Sabbath … are a stake and a beam on top; ר׳ אל׳ אומר לְחָיַיִן R. E. says two stakes. Ib. 6 לחיין שאמרווכ׳ the stakes about which they speak must be ten hand-breadths high Ib. 15a ל׳ העומד מאליו … הוי ל׳ a pole put up accidentally (not with the intention of making it a Sabbath mark) … serves the ritual purposes of a leḥi. Ib. 12b הִכְשִׁירוֹ בל׳ if the alley has been made available for Sabbath movements by means of a leḥi; a. v. fr. -
17 נזל
נָזַל(b. h.; cmp. אזל) to run, melt, be distilled. Gen. R. s. 13 (ref. to Job 36:28) היכן הם נוֹזְלִין בשחקים where are they (the salty waters of the Ocean) distilled? In the clouds; Yalk. Gen. 20 (corr. acc.); Koh. R. to I, 7 איכן הם נעשים נוֹזְלִים בשחקים where are they made into distilled (sweet) waters? In the clouds; Yalk. Koh. 967.Esp. נוֹזְלִים, נוֹזְלִין running waters. Mekh. Bshall., Shir., s.6; a. e. Pi. נִזֵּל, Hif. הִזִּיל to cause to flow; to distill. Sifré Deut. 306 (ref. to Deut. 32:2) אם כנסת … לסוף שאתה מְנַזֵּל ומשקהוכ׳ if thou gatherest the words of the Law after the manner of those who collect rain water in the cistern, thou shalt finally be able to make them flow and give drink to others. B. Bath.25a (ref. to Deut. l. c.) זה רוח צפונית שמַזֶּלֶתוכ׳ that is the nothern wind which makes the gold run (increases commerce; Rashi: makes gold cheap, v. זוּל). Cant. R. to IV, 15 (ref. to ונזליםוכ׳, ib.) זה מַזִּיל מקצת דבר וזה מזילוכ׳ the one lets flow (utters, cmp. נָבַע) one part of the argument, and the other another part, until the halakhah shines forth like the Lebanon. -
18 נָזַל
נָזַל(b. h.; cmp. אזל) to run, melt, be distilled. Gen. R. s. 13 (ref. to Job 36:28) היכן הם נוֹזְלִין בשחקים where are they (the salty waters of the Ocean) distilled? In the clouds; Yalk. Gen. 20 (corr. acc.); Koh. R. to I, 7 איכן הם נעשים נוֹזְלִים בשחקים where are they made into distilled (sweet) waters? In the clouds; Yalk. Koh. 967.Esp. נוֹזְלִים, נוֹזְלִין running waters. Mekh. Bshall., Shir., s.6; a. e. Pi. נִזֵּל, Hif. הִזִּיל to cause to flow; to distill. Sifré Deut. 306 (ref. to Deut. 32:2) אם כנסת … לסוף שאתה מְנַזֵּל ומשקהוכ׳ if thou gatherest the words of the Law after the manner of those who collect rain water in the cistern, thou shalt finally be able to make them flow and give drink to others. B. Bath.25a (ref. to Deut. l. c.) זה רוח צפונית שמַזֶּלֶתוכ׳ that is the nothern wind which makes the gold run (increases commerce; Rashi: makes gold cheap, v. זוּל). Cant. R. to IV, 15 (ref. to ונזליםוכ׳, ib.) זה מַזִּיל מקצת דבר וזה מזילוכ׳ the one lets flow (utters, cmp. נָבַע) one part of the argument, and the other another part, until the halakhah shines forth like the Lebanon. -
19 סבר
סָבַר(b. h. שָׂבַר Pi.; Saf. of ברר) ( to be bright, to look for, be hopeful; to think, imagine. Part. pass. סָבוּר; f. סְבוּרָה; pl. סְבוּרִים, סְבוּרִין; סְבוּרוֹת hoping; thinking. Ruth R. to I, 1 היו … ס׳ עליו the citizens were relying on him; (Yalk. ib. 598 בטוחין).Keth.VII, 10 ס׳ הייתיוכ׳ I was in hopes that I might be able to bear it. Gitt.56b וכס׳ הרגוכ׳ and he was like thinking (he imagined) that, v. הָרַג; a. fr.Tanḥ. Pkudé 3 היו סוֹבְרִיםוכ׳ (perh. to be read: סבורים) they thought that he (Adam) was their creator; Pirké dR. El. ch. XI כסבורין. Hif. הִסְבִּיר to brighten, illustrate, make clear. Koh. R. to X, 10 (ref. to Koh. l. c.) אם נקהה … והוא אינו בא לידך להַסְבִּירוֹ בפניךוכ׳ if thy study has been dull to thee like iron (difficult), and he … does not come to thy side to make it clear before thee, denounce him with all thy might.Esp. ה׳ פנים to show a bright face; to be friendly; to encourage. Ib. ואין הרב מַסְבִּיר פ׳ לתלמיד and the teacher does not show the pupil a kind face (will not relent); ib. ואין הרב מסביר לתלמיד (sub. פנים). Ib. ואיןהקב״ה מסביר פ׳ לדור and the Lord does not look favorably at the generation. Y.Yoma VI, beg.43b שלא יהא הדיין מסביר פ׳ … ומעיזוכ׳ that the judge must not be friendly towards the one and severe towards the other (of the litigants). Midr. Till. to Ps. 137 אלהיהן … וכיון שמַסְבִּירִין לו פ׳וכ׳ their God is merciful, and as soon as they show him a kind face, he takes pity ; Pesik. R. s. 28. Ber.63b אני ואתה נַסְבִּיר פ׳ בהלכה let us cheer each other up in the halakhah (by discussion). Ib. כשם שאני הִסְבַּרְתִּי … הַסְבֵּר פ׳וכ׳ as I have been kind to thee, so be thou kind (forgiving) to ; a. fr. -
20 סָבַר
סָבַר(b. h. שָׂבַר Pi.; Saf. of ברר) ( to be bright, to look for, be hopeful; to think, imagine. Part. pass. סָבוּר; f. סְבוּרָה; pl. סְבוּרִים, סְבוּרִין; סְבוּרוֹת hoping; thinking. Ruth R. to I, 1 היו … ס׳ עליו the citizens were relying on him; (Yalk. ib. 598 בטוחין).Keth.VII, 10 ס׳ הייתיוכ׳ I was in hopes that I might be able to bear it. Gitt.56b וכס׳ הרגוכ׳ and he was like thinking (he imagined) that, v. הָרַג; a. fr.Tanḥ. Pkudé 3 היו סוֹבְרִיםוכ׳ (perh. to be read: סבורים) they thought that he (Adam) was their creator; Pirké dR. El. ch. XI כסבורין. Hif. הִסְבִּיר to brighten, illustrate, make clear. Koh. R. to X, 10 (ref. to Koh. l. c.) אם נקהה … והוא אינו בא לידך להַסְבִּירוֹ בפניךוכ׳ if thy study has been dull to thee like iron (difficult), and he … does not come to thy side to make it clear before thee, denounce him with all thy might.Esp. ה׳ פנים to show a bright face; to be friendly; to encourage. Ib. ואין הרב מַסְבִּיר פ׳ לתלמיד and the teacher does not show the pupil a kind face (will not relent); ib. ואין הרב מסביר לתלמיד (sub. פנים). Ib. ואיןהקב״ה מסביר פ׳ לדור and the Lord does not look favorably at the generation. Y.Yoma VI, beg.43b שלא יהא הדיין מסביר פ׳ … ומעיזוכ׳ that the judge must not be friendly towards the one and severe towards the other (of the litigants). Midr. Till. to Ps. 137 אלהיהן … וכיון שמַסְבִּירִין לו פ׳וכ׳ their God is merciful, and as soon as they show him a kind face, he takes pity ; Pesik. R. s. 28. Ber.63b אני ואתה נַסְבִּיר פ׳ בהלכה let us cheer each other up in the halakhah (by discussion). Ib. כשם שאני הִסְבַּרְתִּי … הַסְבֵּר פ׳וכ׳ as I have been kind to thee, so be thou kind (forgiving) to ; a. fr.
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