him

קְטַל 1) to cut. Snh.74b if a gentile says to a Jew, קְטוֹל אספסתאוכ׳ cut grass on the Sabbath and throw it to the cattle, or I shall kill thee, לִיקְטִיל ולא לִיקְטְלֵיה let him cut, that he (the gentile) may not kill him; שדי לנהרא ליקטליה ולא ליקטול but if he says to him, (cut grass and) throw it into the river, let him (the gentile) kill him, but he must not cut, because the gentiles intention is merely to make him commit a sin; Yeb.121b. Sabb.95a רבך קָטֵיל … הוה thy teacher must have been a cutter of reeds in the marsh (an ignorant man); Snh.33a אטו אנן קַטְלֵיוכ׳ are we reed-cutters?; a. e. 2) to kill. Targ. Gen. 5:8. Targ. Ex. 4:23, sq.; a. fr.Part. pass. קְטִיל, קְטִילָא; f. קְטִילָא; pl. קְטִילִין, קְטִילַיָּא; קְטִילָן. Targ. II Sam. 23:8. Targ. Prov. 7:26; a. fr.Cant. R. to III, 4 אריא קטילא קְטִילַת thou hast killed a dead lion; Snh.96b עמא ק׳ קַטְלַת thou hast killed a dead people, v. טְחַן. Ib. 74a אמר … זיל קַטְלֵיה … ואי לא קַטְלִינָא לן the governor of my place told me, go and kill that man, or I shall kill thee; א״ל לִיקְטְלוּךְ ולא תִיקְטוֹלוכ׳ said he (Raba) to him, let them kill thee, but do thou not kill; who tells thee that thy blood is redder ? Cant. R. to IV, 1 (expl. טרף, Gen. 8:11) קטילוכ׳ killed, as we read (Gen. 37:33) ṭarof ; אמר לה אילו לא קְטַלְתִּינֵיהוכ׳ he (Noah) said to her (the dove), hadst thou not killed it, it would have become a big tree; Lev. R. s. 31 אילו לא קְטַלְתֵּיה; Yalk. Gen. 59; (Gen. R. s. 33 אילו שבקתה); a. fr. Pa. קַטֵּיל same, to Kill. Targ. Ex. 17:3. Targ. II Kings 17:26; a. fr.Y.Taan.IV, 69a והוון רומים … ומְקַטְּלִין לון the Romans came and massacred them (the inhabitants); a. e. Ithpe. אִתְקְטִיל, אִיקְּטִיל to be killed, put to death. Targ. Ex. 21:15. Targ. Prov. 22:13; a. fr.Keth.35b אע״ג דמִיקְּטִיל משלם although he is to be put to death, he must pay damages; a. e.

קְטַל 1) to cut. Snh.74b if a gentile says to a Jew, קְטוֹל אספסתאוכ׳ cut grass on the Sabbath and throw it to the cattle, or I shall kill thee, לִיקְטִיל ולא לִיקְטְלֵיה let him cut, that he (the gentile) may not kill him; שדי לנהרא ליקטליה ולא ליקטול but if he says to him, (cut grass and) throw it into the river, let him (the gentile) kill him, but he must not cut, because the gentiles intention is merely to make him commit a sin; Yeb.121b. Sabb.95a רבך קָטֵיל … הוה thy teacher must have been a cutter of reeds in the marsh (an ignorant man); Snh.33a אטו אנן קַטְלֵיוכ׳ are we reed-cutters?; a. e. 2) to kill. Targ. Gen. 5:8. Targ. Ex. 4:23, sq.; a. fr.Part. pass. קְטִיל, קְטִילָא; f. קְטִילָא; pl. קְטִילִין, קְטִילַיָּא; קְטִילָן. Targ. II Sam. 23:8. Targ. Prov. 7:26; a. fr.Cant. R. to III, 4 אריא קטילא קְטִילַת thou hast killed a dead lion; Snh.96b עמא ק׳ קַטְלַת thou hast killed a dead people, v. טְחַן. Ib. 74a אמר … זיל קַטְלֵיה … ואי לא קַטְלִינָא לן the governor of my place told me, go and kill that man, or I shall kill thee; א״ל לִיקְטְלוּךְ ולא תִיקְטוֹלוכ׳ said he (Raba) to him, let them kill thee, but do thou not kill; who tells thee that thy blood is redder ? Cant. R. to IV, 1 (expl. טרף, Gen. 8:11) קטילוכ׳ killed, as we read (Gen. 37:33) ṭarof ; אמר לה אילו לא קְטַלְתִּינֵיהוכ׳ he (Noah) said to her (the dove), hadst thou not killed it, it would have become a big tree; Lev. R. s. 31 אילו לא קְטַלְתֵּיה; Yalk. Gen. 59; (Gen. R. s. 33 אילו שבקתה); a. fr. Pa. קַטֵּיל same, to Kill. Targ. Ex. 17:3. Targ. II Kings 17:26; a. fr.Y.Taan.IV, 69a והוון רומים … ומְקַטְּלִין לון the Romans came and massacred them (the inhabitants); a. e. Ithpe. אִתְקְטִיל, אִיקְּטִיל to be killed, put to death. Targ. Ex. 21:15. Targ. Prov. 22:13; a. fr.Keth.35b אע״ג דמִיקְּטִיל משלם although he is to be put to death, he must pay damages; a. e.

קְנַסch. sam(קנס to decree a penalty beyond the strict law), to fine, punish. Y.B. Kam.VIII, end, 6c וקַנְסֵיה ליטר דדהב he fined him one litra of gold. Bab. ib. 30b לאלתר קַנְסִינָןוכ׳ do we fine him (decree the forfeiture of the material deposited in the street) at once, or when he derives the intended benefit? Sabb.3b קַנְסוּהָ רבנן לאהדוריוכ׳ do the Rabbis punish him by forbidding him to withdraw his hand? Ib. בשוגג לא קנסוהוכ׳ if he did it by mistake, the Rabbis do not punish him. Ib. ליקנסוה רבנן let the Rabbis punish him (by forbidding him to withdraw his hand)!; a. fr.B. Mets.72a קנסינן התיראוכ׳ we decree the forfeiture of the legitimate claim (the principal) on account of the illegitimate (the interest; a. e.). Pa. קנֵּס same. Targ. Y. I Ex. 15:25 דמְקַנְסֵּי (not דמִקְנְסֵי). Ithpa. אִתְקַנַּס, Ithpe. אִתְקְנַס 1) to be punished, fined, condemned. Targ. Y. Num. 35:25. Targ. Y. I Deut. 32:50. 2) to be assessed for fine. Targ. Y. Ex. 21:22 מתקנסא יתקנס וולדא the lost embryo must be paid for according to assessment (h. text ענוש יענש).

קְנַסch. sam(קנס to decree a penalty beyond the strict law), to fine, punish. Y.B. Kam.VIII, end, 6c וקַנְסֵיה ליטר דדהב he fined him one litra of gold. Bab. ib. 30b לאלתר קַנְסִינָןוכ׳ do we fine him (decree the forfeiture of the material deposited in the street) at once, or when he derives the intended benefit? Sabb.3b קַנְסוּהָ רבנן לאהדוריוכ׳ do the Rabbis punish him by forbidding him to withdraw his hand? Ib. בשוגג לא קנסוהוכ׳ if he did it by mistake, the Rabbis do not punish him. Ib. ליקנסוה רבנן let the Rabbis punish him (by forbidding him to withdraw his hand)!; a. fr.B. Mets.72a קנסינן התיראוכ׳ we decree the forfeiture of the legitimate claim (the principal) on account of the illegitimate (the interest; a. e.). Pa. קנֵּס same. Targ. Y. I Ex. 15:25 דמְקַנְסֵּי (not דמִקְנְסֵי). Ithpa. אִתְקַנַּס, Ithpe. אִתְקְנַס 1) to be punished, fined, condemned. Targ. Y. Num. 35:25. Targ. Y. I Deut. 32:50. 2) to be assessed for fine. Targ. Y. Ex. 21:22 מתקנסא יתקנס וולדא the lost embryo must be paid for according to assessment (h. text ענוש יענש).

רָגַל(b. h.) to move on, run.(Part. pass., v. רָגוּל. Nif. נִרְגַּל (v. רָגִיל) to be wont to. Nidd.16b שר הנִרְגָּלוכ׳ a magistrate (a scholar) who is an habitual visitor of drinking houses; v. רָגַז a. רָגַן. Hif. הִרְגִּיל 1) (denom. of רֶגֶל) to flay an animal from its feet upward (in order to use the skin as a bag, v. חֵמֶת). Ḥull.IX, 3 המַרְגִּילוכ׳ if one flays from the feet upward, the entire skin is considered as connected (with the flesh, as long as the process lasts) for purposes of levitical cleanness. Tosef.Bets.II, 11 אין מַרְגִּילִיןוכ׳ we must not flay from the feet on a Holy Day, nor on a week day when the animal is a firstborn ; Bekh.33a; Tem.24a. 2) to make familiar, to accustom. Sabb.13a שמא יַרְגִּילֶנּוּ אצלו lest he make him accustomed to associate with him. Ib. וכי מַרְגִּילוֹוכ׳ and if he does accustom him, what of it? Ab. III, 13 שחוק … מַרְגִּילִיןוכ׳, v. קַלּוּת; a. e. 3) to lead; to persuade. Ber.60b ותַרְגִּילֵנִי לידי מצוה ואל תרגילניוכ׳ and lead me into the power (to the opportunity) of good deeds, and lead me not into the power of sin. Ib. שתרגילני בתורתך that thou mayest lead me by thy Law.Yeb.85b זהו מַרְגִּילוֹ וזוהי מַרְגִּילָתוֹ in the one case he leads (persuades) her to marry him, in the other case she persuades him; a. fr. 4) to bring about; cause. Ber.22a, sq. המרגיל (sub. קרי) who causes an effusion of semen, opp. לאונסו. Hithpa. הִתְרַגֵּל to accustom ones self, get used to. Y.Sabb.I, 3c top שהוא מִתְרַגֵּל עמווכ׳ when he gets used to associate with him when he is unclean himself, he is likely to associate with him when he is clean. Y.Ned.XI, end, 42d יעשו סעודה והן מִתְרַגְּלִין לַבָּאוכ׳ (some ed. לבוא) let a banquet be arranged, and they (the disaffected couple) will get used in future to associate with each other through the influence of the banquet.

רָגַל(b. h.) to move on, run.(Part. pass., v. רָגוּל. Nif. נִרְגַּל (v. רָגִיל) to be wont to. Nidd.16b שר הנִרְגָּלוכ׳ a magistrate (a scholar) who is an habitual visitor of drinking houses; v. רָגַז a. רָגַן. Hif. הִרְגִּיל 1) (denom. of רֶגֶל) to flay an animal from its feet upward (in order to use the skin as a bag, v. חֵמֶת). Ḥull.IX, 3 המַרְגִּילוכ׳ if one flays from the feet upward, the entire skin is considered as connected (with the flesh, as long as the process lasts) for purposes of levitical cleanness. Tosef.Bets.II, 11 אין מַרְגִּילִיןוכ׳ we must not flay from the feet on a Holy Day, nor on a week day when the animal is a firstborn ; Bekh.33a; Tem.24a. 2) to make familiar, to accustom. Sabb.13a שמא יַרְגִּילֶנּוּ אצלו lest he make him accustomed to associate with him. Ib. וכי מַרְגִּילוֹוכ׳ and if he does accustom him, what of it? Ab. III, 13 שחוק … מַרְגִּילִיןוכ׳, v. קַלּוּת; a. e. 3) to lead; to persuade. Ber.60b ותַרְגִּילֵנִי לידי מצוה ואל תרגילניוכ׳ and lead me into the power (to the opportunity) of good deeds, and lead me not into the power of sin. Ib. שתרגילני בתורתך that thou mayest lead me by thy Law.Yeb.85b זהו מַרְגִּילוֹ וזוהי מַרְגִּילָתוֹ in the one case he leads (persuades) her to marry him, in the other case she persuades him; a. fr. 4) to bring about; cause. Ber.22a, sq. המרגיל (sub. קרי) who causes an effusion of semen, opp. לאונסו. Hithpa. הִתְרַגֵּל to accustom ones self, get used to. Y.Sabb.I, 3c top שהוא מִתְרַגֵּל עמווכ׳ when he gets used to associate with him when he is unclean himself, he is likely to associate with him when he is clean. Y.Ned.XI, end, 42d יעשו סעודה והן מִתְרַגְּלִין לַבָּאוכ׳ (some ed. לבוא) let a banquet be arranged, and they (the disaffected couple) will get used in future to associate with each other through the influence of the banquet.

אוֹןm. (b. h.; √או, v. foreg.; cmp. חבל, חַיִל, חזקה a. next w.) possession, power. Tosef.Ab. Zar. III, 16 (IV, beg.) כתב לו או̇נו̇ if he (the seller of the slave) wrote to him (gave him in writing) the liberty of his disposal of himself, i. e. that the slave, if he should run away from the buyer, would not be claimed by him who sold him; Git. 43b כתב עליו אונו (read אליו or לו), Ib. מאי אונו what means ‘his own possession? Ans. He wrote to him this, ‘If thou run away from him (the purchaser), I have nothing to do with thee. Ib. 85b.Y.B. Mets.I, end, 8a; Y.Kid. I, 60c אונו, v. אוֹנִי. V. אוֹנָה.

אוֹןm. (b. h.; √או, v. foreg.; cmp. חבל, חַיִל, חזקה a. next w.) possession, power. Tosef.Ab. Zar. III, 16 (IV, beg.) כתב לו או̇נו̇ if he (the seller of the slave) wrote to him (gave him in writing) the liberty of his disposal of himself, i. e. that the slave, if he should run away from the buyer, would not be claimed by him who sold him; Git. 43b כתב עליו אונו (read אליו or לו), Ib. מאי אונו what means ‘his own possession? Ans. He wrote to him this, ‘If thou run away from him (the purchaser), I have nothing to do with thee. Ib. 85b.Y.B. Mets.I, end, 8a; Y.Kid. I, 60c אונו, v. אוֹנִי. V. אוֹנָה.

גָּדַלI, גָּדֵל (b. h.; v. גדל II) to be high, to grow, be large, tall. Ex. R. s. 1 שהיה גָדֵל שלאוכ׳ he was extraordinarily tall for his age. Ib. וכי אין הכל גְּדֵילִים do not all children grow?Y.Maasr.I, 49a, v. טְפוּס; a. fr. Fem. גְּדֵילָה, pl. גְּדֵילוֹת. Succ.34a; a. fr. Pi. גִּדֵּל, גִּידֵּל 1) to raise (of live stock and of plants); to rear, train. Kil. VIII, 1 מּותרים לגַדֵּל you are permitted to raise. Snh.19b מיכל גִּידְּלָה Michal reared (Mirabs children). Ib.; Meg.13a המְגַדֵּל יתוםוכ׳ he who educates an orphan in his house. Gen. R. s. 98 הינ … מְגַדְּלִים שער they let their hair grow (in mourning). Erub.100b מְגַדָּלֶת שער she lets her hair grow (does not cut it); a. fr. 2) to raise to dignity, make famous; to praise. Hor.9a (ref. to Lev. 21:10) whence do we know אם אין לו שחייבין לגַדְּלוֹ when he (the Highpriest) is poor, that they (the brethren) are bound to raise him (make him independent)? Ib. גַּדְּלֵהוּ משל אחיו raise him by a collection from his brethren (v. Rabb. D. S. a. l.). Esth. R. to III, 1 למה גִדְּלוֹ for what purpose did (the Lord) raise him? Yalk. Esth. 1053 עד היכן גִּידְּלוֹוכ׳ how high did he raise him? Fifty cubits (to the gallows); a. fr.Y.Meg.III, end, 74c (ref. to הגדול, Neh. 8:6) במה גִידְּלֹו wherewith did he magnify the Lord (describe His greatness)?; Yoma 69b ג׳ בשםוכ׳ he praised the Lord by pronouncing the tetragrammaton; Y.Ber.VII, 11c גודלו (corr. acc.)Part. pass. מְגוּרָּל well grown. Ber.11a; a. fr.Kidd.49a, b, v. גַּדֶּלֶת. Hif. הִגְדִּיל to grow up, to become of age. Yeb.X, 9 וּמִשֶּׁהִ׳ and after he is of age. Ib. XIII, 1 עד שתַּגְדִּיל until she becomes of age; a. fr. Hithpa. הִתְגַּדֵּל, Nithpa. נִתְגַּדֵּל 1) to be raised to dignity. Esth. R. to III, 1 יִתְגַּדֵּל ואח״כ יתלה let him first become great and then be hanged. Gen. R. s. 99, end (play on פֹּרָת, Gen. 49:22) ע״י פָּרוֹת נ׳ by means of cows (Pharaohs dream) was he raised to power; a. fr. 2) to be magnified. Y.Ber.IX, 14a top; Y.Taan.I, 64b top יִתְגַּדֵּלוכ׳ may Thy Name be glorified, sanctified ; a. e. 3) to glorify ones self, to boast, parade. Ned.62a; Ab. IV, 5 אל תעשם עטרה להִתְגַּדֵּל בהם make them (the words of the Law) not a crown to parade therewith. 4) to grow, prosper, be nursed. Tanḥ. Vzoth 1; Pesik. ib. p. 199a> הרי … מִתְגַּדֵּל עמו the poison-bearing tree will be nursed along with it (the health-giving tree). Tanḥ. Bresh. 7 נִתְגַּדַּלְתָּ וחטאת thou didst grow older and didst sin, opp. תינוק היית; a. fr.

גָּדַלI, גָּדֵל (b. h.; v. גדל II) to be high, to grow, be large, tall. Ex. R. s. 1 שהיה גָדֵל שלאוכ׳ he was extraordinarily tall for his age. Ib. וכי אין הכל גְּדֵילִים do not all children grow?Y.Maasr.I, 49a, v. טְפוּס; a. fr. Fem. גְּדֵילָה, pl. גְּדֵילוֹת. Succ.34a; a. fr. Pi. גִּדֵּל, גִּידֵּל 1) to raise (of live stock and of plants); to rear, train. Kil. VIII, 1 מּותרים לגַדֵּל you are permitted to raise. Snh.19b מיכל גִּידְּלָה Michal reared (Mirabs children). Ib.; Meg.13a המְגַדֵּל יתוםוכ׳ he who educates an orphan in his house. Gen. R. s. 98 הינ … מְגַדְּלִים שער they let their hair grow (in mourning). Erub.100b מְגַדָּלֶת שער she lets her hair grow (does not cut it); a. fr. 2) to raise to dignity, make famous; to praise. Hor.9a (ref. to Lev. 21:10) whence do we know אם אין לו שחייבין לגַדְּלוֹ when he (the Highpriest) is poor, that they (the brethren) are bound to raise him (make him independent)? Ib. גַּדְּלֵהוּ משל אחיו raise him by a collection from his brethren (v. Rabb. D. S. a. l.). Esth. R. to III, 1 למה גִדְּלוֹ for what purpose did (the Lord) raise him? Yalk. Esth. 1053 עד היכן גִּידְּלוֹוכ׳ how high did he raise him? Fifty cubits (to the gallows); a. fr.Y.Meg.III, end, 74c (ref. to הגדול, Neh. 8:6) במה גִידְּלֹו wherewith did he magnify the Lord (describe His greatness)?; Yoma 69b ג׳ בשםוכ׳ he praised the Lord by pronouncing the tetragrammaton; Y.Ber.VII, 11c גודלו (corr. acc.)Part. pass. מְגוּרָּל well grown. Ber.11a; a. fr.Kidd.49a, b, v. גַּדֶּלֶת. Hif. הִגְדִּיל to grow up, to become of age. Yeb.X, 9 וּמִשֶּׁהִ׳ and after he is of age. Ib. XIII, 1 עד שתַּגְדִּיל until she becomes of age; a. fr. Hithpa. הִתְגַּדֵּל, Nithpa. נִתְגַּדֵּל 1) to be raised to dignity. Esth. R. to III, 1 יִתְגַּדֵּל ואח״כ יתלה let him first become great and then be hanged. Gen. R. s. 99, end (play on פֹּרָת, Gen. 49:22) ע״י פָּרוֹת נ׳ by means of cows (Pharaohs dream) was he raised to power; a. fr. 2) to be magnified. Y.Ber.IX, 14a top; Y.Taan.I, 64b top יִתְגַּדֵּלוכ׳ may Thy Name be glorified, sanctified ; a. e. 3) to glorify ones self, to boast, parade. Ned.62a; Ab. IV, 5 אל תעשם עטרה להִתְגַּדֵּל בהם make them (the words of the Law) not a crown to parade therewith. 4) to grow, prosper, be nursed. Tanḥ. Vzoth 1; Pesik. ib. p. 199a> הרי … מִתְגַּדֵּל עמו the poison-bearing tree will be nursed along with it (the health-giving tree). Tanḥ. Bresh. 7 נִתְגַּדַּלְתָּ וחטאת thou didst grow older and didst sin, opp. תינוק היית; a. fr.

נָצַח(b. h.; cmp. צַח) (to be bright, pure, (cmp. זָכָה) to be victorious, win, prevail. Y.Sabb.VII, 5b top אם לִנְצוֹחַ אם להִינָּצֵחַ whether to conquer or to be conquered. Pes.119a (play on לַמְנַצֵּחַ) זמרו למי שנוֹצְחִין אותו ושמח sing to him who rejoices when they conquer him (prevail over him to change his evil decrees); Midr. Till. to Ps. 4 Pesik. R. s. 40 נָצַחְתִּי לדורוכ׳ I conquered the generation of the flood and was the loser by it, because I destroyed Ib. נְצָחַנִי משהוכ׳ Moses conquered me …, and I gained all those masses; a. fr.Part. pass. נָצוּחַ. Ib. בשעה שאני נוצח … ובשעה שאני נ׳וכ׳ when I prevail, I lose, but when I am prevailed over, I gain; a. e. Pi. נִצֵּחַ 1) to make illustrious, to glorify. Midr. Till. l. c. (expl. למנצח) למי שהוא נאה לנַצֵּחַ to him whom it is befitting to glorify. 2) to conquer, prevail over. Ib. מלך ב״וד מְנַצְּחִים אותווכ׳ a human king is angry when people defeat him (in argument; cmp. זְכֵי Pa.); Pes. l. c.B. Mets.59b נִצְּחוּנִי בני (or נְצָחוּנִי) my children have won over me. Ib. תלמידי חכמים שמנצחיםוכ׳ scholars who defeat one another in discussion. Snh.91a אם יְנַּצְּחוּנִי … נִצַּחְתֶּם if they defeat me, say to them, you have defeated an ignoramus among us; ואם אני אֲנַצֵּחַ … תורת משה נִצְּחַתְכֶם and if I defeat them, say to them, the law of Moses has defeated you; a. fr.Part. pass. מְנוּצָּח. Midr. Till. l. c. למי שמנ׳וכ׳ to him who allows himself to be won over by his creatures (v. supra); a. e. Nif. נִיצַּח to be defeated. Y.Sabb.II, 5b top v. supra.

נָצַח(b. h.; cmp. צַח) (to be bright, pure, (cmp. זָכָה) to be victorious, win, prevail. Y.Sabb.VII, 5b top אם לִנְצוֹחַ אם להִינָּצֵחַ whether to conquer or to be conquered. Pes.119a (play on לַמְנַצֵּחַ) זמרו למי שנוֹצְחִין אותו ושמח sing to him who rejoices when they conquer him (prevail over him to change his evil decrees); Midr. Till. to Ps. 4 Pesik. R. s. 40 נָצַחְתִּי לדורוכ׳ I conquered the generation of the flood and was the loser by it, because I destroyed Ib. נְצָחַנִי משהוכ׳ Moses conquered me …, and I gained all those masses; a. fr.Part. pass. נָצוּחַ. Ib. בשעה שאני נוצח … ובשעה שאני נ׳וכ׳ when I prevail, I lose, but when I am prevailed over, I gain; a. e. Pi. נִצֵּחַ 1) to make illustrious, to glorify. Midr. Till. l. c. (expl. למנצח) למי שהוא נאה לנַצֵּחַ to him whom it is befitting to glorify. 2) to conquer, prevail over. Ib. מלך ב״וד מְנַצְּחִים אותווכ׳ a human king is angry when people defeat him (in argument; cmp. זְכֵי Pa.); Pes. l. c.B. Mets.59b נִצְּחוּנִי בני (or נְצָחוּנִי) my children have won over me. Ib. תלמידי חכמים שמנצחיםוכ׳ scholars who defeat one another in discussion. Snh.91a אם יְנַּצְּחוּנִי … נִצַּחְתֶּם if they defeat me, say to them, you have defeated an ignoramus among us; ואם אני אֲנַצֵּחַ … תורת משה נִצְּחַתְכֶם and if I defeat them, say to them, the law of Moses has defeated you; a. fr.Part. pass. מְנוּצָּח. Midr. Till. l. c. למי שמנ׳וכ׳ to him who allows himself to be won over by his creatures (v. supra); a. e. Nif. נִיצַּח to be defeated. Y.Sabb.II, 5b top v. supra.

עָדַן(b. h.) ( to turn, v. עוּד, to be round, smooth, pliant. Pi. עִידֵּן 1) to make pliant; to bend. M. Kat. 16b (play on עדינו, 2 Sam. 23:8) כשהיה … היה מְעַדֵּן עצמווכ׳ when sitting and studying the Law, he made himself pliant like a worm, opp. מקשה עצמו stiffening ones self. 2) to smooth, lubricate, to improve (the complexion); to refresh, invigorate. Cant. R. to I, 2 מה שמן מְעַדֵּן … מְעַדְּנִיםוכ׳ as oil brightens the appearance of the head and the body, so the words of the Law Pes.43a משיר … ומעדן את הבשר makes the hair fall out and improves the complexion. Y.Ber.VI, 10b top אשר … מעדנים לעַדֵּן בהןוכ׳ who created all sorts of delicacies to refresh therewith the soul Gen. R. s. 16 עִדְּנוֹ מכל אילניוכ׳ he nursed him (with fruits) of all the trees of the garden of Eden; ib. לעַדְּנוֹוכ׳ he had intended to nurse him Sabb.33b מרחצאות לעַדֵּן בהן עצמן (Ms. M. לֵעָדֵן בהן; Yalk. Ms. להִתְעַדֵּן, v. Rabb. D. S. a. l. note) (the Romans have erected baths) for their own enjoyment (not for the benefit of the people); Ab. Zar.2b; Yalk. Is. 316. Sifré Deut. 306 כל זמן … היו מערבים ומעדנים ומפנקיםוכ׳ as long as my son does my will, humor him, nurse him and indulge him and give him to eat and to drink; Yalk. Deut. 942 היו מְעַדְּנִיןוכ׳. Sifré l. c. מה רביבים … ומעדניםוכ׳ as the rains come down on the plants and brighten them and embellish them ; Yalk. l. c; a. fr.Part. pass. מְעוּדָּן a) well-nursed, graceful. Y.Ned.IX, end, 41c (ref. to 2 Sam. 1:24) אין תכשיט … גוף מע׳ ornamentation becomes only a well-nursed (graceful) body.b) indulged, used to luxuries. Mekh. Mishp. s. 8 אם היה מרוכך מע׳ מפונק if the wounded man was delicately reared, used to comfort and luxuries; Yalk. Ex. 339. Hif. הֶעֱדִין to surround, bind, connect. Gen. R. s. 10 (ref. to Job 38:31 מעדנותוכ׳) כימה מַעֲדֶנֶתוכ׳ the Kimah binds (gives substance and shape to) the fruits; cmp. מָזַר. Hithpa. הִתְעַדֵּן, Nithpa. נִתְעַדֵּן to be made smooth, pliable; to be rejuvenated; to be nursed, recover strength. B. Bath. 120a נ׳ הבשר ונתפשטווכ׳ the body was again made smooth, the wrinkles of age were straightened out, and beauty returned ; Yalk. Ex. 165. Sabb.33b, v. supra. Ned.8b מִתְעַדְּנִין בה the righteous will be rejuvenated by it (by basking in the sun). Pesik. Haḥod., p. 102a> יִתְעַדֵּן בניוכ׳ let my son be nursed with food and drink for two or three months; יִתְעַדְּנוּ בניוכ׳ let my children be nursed ; Cant. R. to II, 5; Koh. R. to III, 11; a. fr.

עָדַן(b. h.) ( to turn, v. עוּד, to be round, smooth, pliant. Pi. עִידֵּן 1) to make pliant; to bend. M. Kat. 16b (play on עדינו, 2 Sam. 23:8) כשהיה … היה מְעַדֵּן עצמווכ׳ when sitting and studying the Law, he made himself pliant like a worm, opp. מקשה עצמו stiffening ones self. 2) to smooth, lubricate, to improve (the complexion); to refresh, invigorate. Cant. R. to I, 2 מה שמן מְעַדֵּן … מְעַדְּנִיםוכ׳ as oil brightens the appearance of the head and the body, so the words of the Law Pes.43a משיר … ומעדן את הבשר makes the hair fall out and improves the complexion. Y.Ber.VI, 10b top אשר … מעדנים לעַדֵּן בהןוכ׳ who created all sorts of delicacies to refresh therewith the soul Gen. R. s. 16 עִדְּנוֹ מכל אילניוכ׳ he nursed him (with fruits) of all the trees of the garden of Eden; ib. לעַדְּנוֹוכ׳ he had intended to nurse him Sabb.33b מרחצאות לעַדֵּן בהן עצמן (Ms. M. לֵעָדֵן בהן; Yalk. Ms. להִתְעַדֵּן, v. Rabb. D. S. a. l. note) (the Romans have erected baths) for their own enjoyment (not for the benefit of the people); Ab. Zar.2b; Yalk. Is. 316. Sifré Deut. 306 כל זמן … היו מערבים ומעדנים ומפנקיםוכ׳ as long as my son does my will, humor him, nurse him and indulge him and give him to eat and to drink; Yalk. Deut. 942 היו מְעַדְּנִיןוכ׳. Sifré l. c. מה רביבים … ומעדניםוכ׳ as the rains come down on the plants and brighten them and embellish them ; Yalk. l. c; a. fr.Part. pass. מְעוּדָּן a) well-nursed, graceful. Y.Ned.IX, end, 41c (ref. to 2 Sam. 1:24) אין תכשיט … גוף מע׳ ornamentation becomes only a well-nursed (graceful) body.b) indulged, used to luxuries. Mekh. Mishp. s. 8 אם היה מרוכך מע׳ מפונק if the wounded man was delicately reared, used to comfort and luxuries; Yalk. Ex. 339. Hif. הֶעֱדִין to surround, bind, connect. Gen. R. s. 10 (ref. to Job 38:31 מעדנותוכ׳) כימה מַעֲדֶנֶתוכ׳ the Kimah binds (gives substance and shape to) the fruits; cmp. מָזַר. Hithpa. הִתְעַדֵּן, Nithpa. נִתְעַדֵּן to be made smooth, pliable; to be rejuvenated; to be nursed, recover strength. B. Bath. 120a נ׳ הבשר ונתפשטווכ׳ the body was again made smooth, the wrinkles of age were straightened out, and beauty returned ; Yalk. Ex. 165. Sabb.33b, v. supra. Ned.8b מִתְעַדְּנִין בה the righteous will be rejuvenated by it (by basking in the sun). Pesik. Haḥod., p. 102a> יִתְעַדֵּן בניוכ׳ let my son be nursed with food and drink for two or three months; יִתְעַדְּנוּ בניוכ׳ let my children be nursed ; Cant. R. to II, 5; Koh. R. to III, 11; a. fr.

פְּדַעI ch. (cmp. פדד, s. v. פַּדָּן) to split; to wound. Targ. 1 Kings 20:37 (h. text פצע).Snh.109b דפ׳ ליה לחבריהוכ׳ (in Sodom) when a person wounded his neighbor, they told him, pay him for bleeding thee. Ib. פַּדְעֵיה Ms. M. one (of them) struck him; ed. פַּדְיוּהִי, פַּדְיוּהוּ (fr. פדי) they struck him. Lev. R. s. 12; Esth. R. to I, 22 (Par. 5) מחיוניה ופַדְעוּנֵיה they struck him and wounded him; a. e.

פְּדַעI ch. (cmp. פדד, s. v. פַּדָּן) to split; to wound. Targ. 1 Kings 20:37 (h. text פצע).Snh.109b דפ׳ ליה לחבריהוכ׳ (in Sodom) when a person wounded his neighbor, they told him, pay him for bleeding thee. Ib. פַּדְעֵיה Ms. M. one (of them) struck him; ed. פַּדְיוּהִי, פַּדְיוּהוּ (fr. פדי) they struck him. Lev. R. s. 12; Esth. R. to I, 22 (Par. 5) מחיוניה ופַדְעוּנֵיה they struck him and wounded him; a. e.

פָּטַר(b. h.) 1) to break through, open. Bekh.VIII, 1 (46a) (ref. to Ex. 13:2) עד שיִפְטְרוּ רחם מישראל (not שיפטרוה) provided they open the womb when the mother is an Israelite (although she conceived before her conversion); ib. 47a. 2) to send off, discharge, dismiss. Keth.XIII, 5, a. fr. או כנוס או פְּטוֹר (the betrothed has a right to say) either marry or release (me by divorce). Gitt.VI, 5 פִּטְרוּהָ … לא אמר כלום if one says to friends, ‘release her … he has said nothing (they are not authorized to write a letter of divorce, as it might mean, release her of her debts); ib. 65b ר׳ נתן אומר פַּטְּרוּהָ דבריו קיימין פִּיטָרוּהָ לא אמר כלום R. N. says, if he said paṭṭruha (Pi.), his words stand (a divorce is meant), but if he says piṭruha ( Kal) Ib. ר׳ נתן דבבלאה … בין פיטרוה לפטרוהוכ׳ R. N. who is a Babylonian, draws a distinction between piṭruha and paṭṭruha; our Tannai (in the Mishnah) being a Palestinian does not Ib. VIII, 4. פּוֹטֵר … בגט ישן a man may divorce his wife with an old letter of divorce (having been closeted with her after he had written it); Tosef. ib. VIII (VI), 3 אינו פוטרוכ׳ he must not divorce with an old letter, in order that the letter of divorce may not date farther back than (the conception of) her child; a. fr. 3) to dismiss, give leave, let go. Sot.IX, 6 ופְטַרְנוּהוּ בלא מזון and we let him (the stranger) go without provision. Midr. Till. to Ps. 91 מי גרול הפּוֹטֵר או הנִפְטָר which is the superior of the two? he who gives leave, or he who takes leave? Ib. (ref. to Gen. 32:27) הרי יעקב פוטר למלאך behold, Jacob gives leave to the angel; a. fr. 4) (law) to discharge, acquit; (ritual) to exempt from obligation, to declare free from punishment, eventually from sacrificial atonement, opp. חִיֵּיב. Erub.65a יכול אני לִפְטוֹרוכ׳ I can (by my plea) release from judgment the whole world (all Israelites) from the destruction of the Temple to the present time, for we read (Is. 51:21), Hear now this, thou afflicted and drunken (a drunken person is irresponsible); ib. מאי יכולני לפטור נמי מדין תפלה this ‘I can release means also from responsibility for neglect of prayer (the drunken not being permitted to pray). Succ.45b. Sabb.II, 5 ר׳ יוסי פוטר בכלןוכ׳ R. J. declares (him that did it) free from punishment or eventual sacrifice in all those cases, except Ker.IV, 2 ר׳ יהושע פוטר R. J. absolves him from bringing a sin-offering, opp. מחייב חטאת. Snh.V, 5 אם מצאו לו זכות פְּטָרוּהוּ if they found evidence in his favor, they (the court) acquitted him; a. v. fr.Trnsf. to cause exemption; to cover, include. Ber.VI, 5 ברך על היין … פ׳ את הייןוכ׳ if he recited the blessing over wine before the meal, he has therewith exempted the wine offered after the meal (from an additional blessing). Ib. 7 מברך על העיקר ופוטר את הטפלה he says the blessing over the chief dish, and with this he covers that which goes with it (v. טְפֵלָה). Yeb.I, 1 חמש … פּוֹטְרוֹת צרותיהן fifteen women (of various kinship with the yabam, by which he is prevented from marrying any of them) cover their rivals (making them free from dependence on the yabam for marriage or discharge); a. fr.Part. pass. פָּטוּר; f. פְּטוּרָה; pl. פְּטוּרִים, פְּטוּרִין; פְּטוּרוֹת (is, are) exempt, free, opp. חַיָּיב. Peah I, 6 ופ׳ מן המעשרותוכ׳ and he need not give the tithes, until B. Mets.VIII, 1 פ׳ (sub. מלשלם) he is free from indemnity. Ib. VII, 10 מתנה … להיות פ׳ משבועה may have an agreement to be eventually exempt from making oath; להיות פ׳ מלשלם to be exempt from responsibility. Kidd.I, 7 כל מצות הבן על האב … ונשים פ׳ to all paternal duties men are bound, but women (mothers) are exempt from them. Yeb.I, 2 כשם שבתו פ׳ כך צרתה פ׳ as well as his (the yabams) daughter is exempt (from the law of levirate marriage, because the yabam cannot marry her), so her rival is exempt; a. v. fr. Pi. פִּיטֵּר to dismiss; to divorce. Gitt.65b, v. supra. Kidd.31b פַּטְּרוּנִי dismiss (escort) me; a. e. Nif. נִפְטָר, Hithpa. הִתְפַטֵּר 1) to be exempted, freed. Bekh.II, 1 לא נִפְטְרוּ מבכורוכ׳ they (the Levites) have not been exempted from consecrating the firstborn of clean animals, but only from redeeming their firstborn sons and the firstborn of asses; a. e. 2) to be dismissed, take leave, depart. Yoma I, 5 נפטרו והלכו להם they took leave and went. Sot.IX, 5. Ber.64a הנ׳ מחבירווכ׳ he who leaves his friend (after escorting him a distance) must not say, ‘go in peace, but, ‘go to peace; הנ׳ מן המתוכ׳ he who takes leave of the dead (after burial) Ib. 31a; Erub.64a לא יִפָּטֵר אדםוכ׳ one must not leave a friend otherwise than with a word of tradition (on legal or religious subjects), by which he may remember him; a. fr.Esp. to depart this world, to die. Ber.17a גדל בשם טוב ונ׳ בשם טוב מן העולם who grew (lived) with a good name, and left the world with a good name. Tem.16a בשעהשנ׳ משה רבינו לגן עדן when Moses our teacher was to depart for paradise. Gen. R. s. 96; a. fr.Yalk. Koh. 989 בשעה … מִתְפַּטְּרִיםוכ׳ when the children are dismissed from school. Hif. הִפְטִיר 1) to discard; ה׳ בשפה to discard with the lip, to spurn. Pesik. R. s. 37 מחרקין … ומַפְטִירִים בשפתותיהם gnashed their teeth … and spurned with their lips (ref. to Ps. 22:8). Treat. Der. Er. ch. 2 מפְטִירֵי שפה (= מפטירין בשפה). 2) to dismiss, adjourn a meeting. Y.Ber.IV, 7d top הַפְטֵר את העם dismiss the people (adjourn the meeting). M. Kat. 5b, v. בָּכָה. Ḥull.51a מַפְטִיר כנסיות one who dismisses the assemblies, janitor, v. כְּנֶסֶת.Pes.X, 8, v. אֶפִּיקוֹמָן; a. e. 3) ( to recite before dismissal, to conclude the reading from the Law by reading a portion of the Prophets, to read the Hafṭarah (v. הַפְטָרָה). Meg.IV, 1 בשני … ואין מַפְטִירִין בנביא on Mondays, Thursdays and Saturday afternoons three persons read from the Law …, and we do not close with a lesson from the Prophets. Ib. 5 המפטיר בנביא הואוכ׳ he who concludes with the prophetic lesson (being the last of those called up) has the privilege of, v. פָּרַס; a. fr.

פָּטַר(b. h.) 1) to break through, open. Bekh.VIII, 1 (46a) (ref. to Ex. 13:2) עד שיִפְטְרוּ רחם מישראל (not שיפטרוה) provided they open the womb when the mother is an Israelite (although she conceived before her conversion); ib. 47a. 2) to send off, discharge, dismiss. Keth.XIII, 5, a. fr. או כנוס או פְּטוֹר (the betrothed has a right to say) either marry or release (me by divorce). Gitt.VI, 5 פִּטְרוּהָ … לא אמר כלום if one says to friends, ‘release her … he has said nothing (they are not authorized to write a letter of divorce, as it might mean, release her of her debts); ib. 65b ר׳ נתן אומר פַּטְּרוּהָ דבריו קיימין פִּיטָרוּהָ לא אמר כלום R. N. says, if he said paṭṭruha (Pi.), his words stand (a divorce is meant), but if he says piṭruha ( Kal) Ib. ר׳ נתן דבבלאה … בין פיטרוה לפטרוהוכ׳ R. N. who is a Babylonian, draws a distinction between piṭruha and paṭṭruha; our Tannai (in the Mishnah) being a Palestinian does not Ib. VIII, 4. פּוֹטֵר … בגט ישן a man may divorce his wife with an old letter of divorce (having been closeted with her after he had written it); Tosef. ib. VIII (VI), 3 אינו פוטרוכ׳ he must not divorce with an old letter, in order that the letter of divorce may not date farther back than (the conception of) her child; a. fr. 3) to dismiss, give leave, let go. Sot.IX, 6 ופְטַרְנוּהוּ בלא מזון and we let him (the stranger) go without provision. Midr. Till. to Ps. 91 מי גרול הפּוֹטֵר או הנִפְטָר which is the superior of the two? he who gives leave, or he who takes leave? Ib. (ref. to Gen. 32:27) הרי יעקב פוטר למלאך behold, Jacob gives leave to the angel; a. fr. 4) (law) to discharge, acquit; (ritual) to exempt from obligation, to declare free from punishment, eventually from sacrificial atonement, opp. חִיֵּיב. Erub.65a יכול אני לִפְטוֹרוכ׳ I can (by my plea) release from judgment the whole world (all Israelites) from the destruction of the Temple to the present time, for we read (Is. 51:21), Hear now this, thou afflicted and drunken (a drunken person is irresponsible); ib. מאי יכולני לפטור נמי מדין תפלה this ‘I can release means also from responsibility for neglect of prayer (the drunken not being permitted to pray). Succ.45b. Sabb.II, 5 ר׳ יוסי פוטר בכלןוכ׳ R. J. declares (him that did it) free from punishment or eventual sacrifice in all those cases, except Ker.IV, 2 ר׳ יהושע פוטר R. J. absolves him from bringing a sin-offering, opp. מחייב חטאת. Snh.V, 5 אם מצאו לו זכות פְּטָרוּהוּ if they found evidence in his favor, they (the court) acquitted him; a. v. fr.Trnsf. to cause exemption; to cover, include. Ber.VI, 5 ברך על היין … פ׳ את הייןוכ׳ if he recited the blessing over wine before the meal, he has therewith exempted the wine offered after the meal (from an additional blessing). Ib. 7 מברך על העיקר ופוטר את הטפלה he says the blessing over the chief dish, and with this he covers that which goes with it (v. טְפֵלָה). Yeb.I, 1 חמש … פּוֹטְרוֹת צרותיהן fifteen women (of various kinship with the yabam, by which he is prevented from marrying any of them) cover their rivals (making them free from dependence on the yabam for marriage or discharge); a. fr.Part. pass. פָּטוּר; f. פְּטוּרָה; pl. פְּטוּרִים, פְּטוּרִין; פְּטוּרוֹת (is, are) exempt, free, opp. חַיָּיב. Peah I, 6 ופ׳ מן המעשרותוכ׳ and he need not give the tithes, until B. Mets.VIII, 1 פ׳ (sub. מלשלם) he is free from indemnity. Ib. VII, 10 מתנה … להיות פ׳ משבועה may have an agreement to be eventually exempt from making oath; להיות פ׳ מלשלם to be exempt from responsibility. Kidd.I, 7 כל מצות הבן על האב … ונשים פ׳ to all paternal duties men are bound, but women (mothers) are exempt from them. Yeb.I, 2 כשם שבתו פ׳ כך צרתה פ׳ as well as his (the yabams) daughter is exempt (from the law of levirate marriage, because the yabam cannot marry her), so her rival is exempt; a. v. fr. Pi. פִּיטֵּר to dismiss; to divorce. Gitt.65b, v. supra. Kidd.31b פַּטְּרוּנִי dismiss (escort) me; a. e. Nif. נִפְטָר, Hithpa. הִתְפַטֵּר 1) to be exempted, freed. Bekh.II, 1 לא נִפְטְרוּ מבכורוכ׳ they (the Levites) have not been exempted from consecrating the firstborn of clean animals, but only from redeeming their firstborn sons and the firstborn of asses; a. e. 2) to be dismissed, take leave, depart. Yoma I, 5 נפטרו והלכו להם they took leave and went. Sot.IX, 5. Ber.64a הנ׳ מחבירווכ׳ he who leaves his friend (after escorting him a distance) must not say, ‘go in peace, but, ‘go to peace; הנ׳ מן המתוכ׳ he who takes leave of the dead (after burial) Ib. 31a; Erub.64a לא יִפָּטֵר אדםוכ׳ one must not leave a friend otherwise than with a word of tradition (on legal or religious subjects), by which he may remember him; a. fr.Esp. to depart this world, to die. Ber.17a גדל בשם טוב ונ׳ בשם טוב מן העולם who grew (lived) with a good name, and left the world with a good name. Tem.16a בשעהשנ׳ משה רבינו לגן עדן when Moses our teacher was to depart for paradise. Gen. R. s. 96; a. fr.Yalk. Koh. 989 בשעה … מִתְפַּטְּרִיםוכ׳ when the children are dismissed from school. Hif. הִפְטִיר 1) to discard; ה׳ בשפה to discard with the lip, to spurn. Pesik. R. s. 37 מחרקין … ומַפְטִירִים בשפתותיהם gnashed their teeth … and spurned with their lips (ref. to Ps. 22:8). Treat. Der. Er. ch. 2 מפְטִירֵי שפה (= מפטירין בשפה). 2) to dismiss, adjourn a meeting. Y.Ber.IV, 7d top הַפְטֵר את העם dismiss the people (adjourn the meeting). M. Kat. 5b, v. בָּכָה. Ḥull.51a מַפְטִיר כנסיות one who dismisses the assemblies, janitor, v. כְּנֶסֶת.Pes.X, 8, v. אֶפִּיקוֹמָן; a. e. 3) ( to recite before dismissal, to conclude the reading from the Law by reading a portion of the Prophets, to read the Hafṭarah (v. הַפְטָרָה). Meg.IV, 1 בשני … ואין מַפְטִירִין בנביא on Mondays, Thursdays and Saturday afternoons three persons read from the Law …, and we do not close with a lesson from the Prophets. Ib. 5 המפטיר בנביא הואוכ׳ he who concludes with the prophetic lesson (being the last of those called up) has the privilege of, v. פָּרַס; a. fr.

פִּיס(cmp. פָּסַס) to split, divide, distribute. Hif. הֵפִיס 1) to penetrate, (cmp. בָּדַק); to cause abdominal trouble. Pes.107a מִיסְרָן ומֵפִיס this drink is a tempter and then gives pain (Ms. M. ומֵיפֵיס; Ms. O. מייסרן ומיפיס, v. פָּסַס; ed. ומפייס, v. infra). מפיס מורסא, v. פָּסַס. 2) to break a persons anger or will, to pacify, persuade, comfort. Shebu.45a כדי להָפִיס דעתווכ׳ in order to satisfy the mind of the employer (to convince him that he was mistaken). Y. ib. VIII, 38d top; Y.Snh.III, 21c bot. מצוה להֲפִיסוֹ it is proper to give him (the owner of the lost animal) satisfaction (by stating the cause of the loss); v. Pi.Ab. Zar.71a צא והָפֵס עלי מנת המלך go and satisfy for me the royal taxes (settle for me as best you can), v. מְנָת. 3) to arbitrate, decide (cmp. פָּסַק). Sabb.33a מי מֵפִיס who will decide (as to the cause of my disease)? Ib. 54a מי מפיסוכ׳ who will decide which udders are tied up for the purpose of drying them up and which for the purpose of preserving the milk?Esp. to decide by chance, by drawing lots, counting a certain number (v. פַּיִיס). Tam.I, 2 מי שטבל יבוא ויָפִיס let those who have bathed, come and take part in the count of chance; הֵפִיסוּ זכהוכ׳ after they have drawn, he who has won, has won (no appeal is permitted). Yoma 24b למה מְפִיסִין וחוזריןוכ׳ why did they draw once and again (why not at once for all the functions to be distributed)? Ib. במה מפיסין (Rashi: מפייסין) what garments do they wear when drawing? Gen. R. s. 84 (play on פסים, Gen. 37:23) שהפיסו עליהוכ׳ they drew lots about it (the coat) as to who should carry it to his father Sabb.XXIII, 2 (148b) מפיס (אדם) עםוכ׳ a man may decide by lot (on the Sabbath) the shares of honor at the table ; ib 149b; a. e. Pi. פִּיֵּיס to pacify, conciliate, persuade. Pes. l. c. מְיַסְּרָן ומְפַיֵּיס (that drink) chastises us (gives us pain), and yet is so persuasive (tempting). Ber.28b אני יכול לפַיְּיסוֹ בדבריםוכ׳ I might appease him with words or bribe him with money. B. Bath.9b כל הנותן … והמְפַיְּיסוֹ בדבריםוכ׳ he who gives a poor man a coin will be blessed with six blessings, but he who speaks kindly to him, will be blessed with eleven blessings. Gen. R. s. 93, end כשם שלא פ׳ … אלאוכ׳ as Joseph pacified his brothers only by weeping Y. Snh. l. c. מצוה להפיסו … ואינו מְפַיְּיסוֹ על שקר it is right to satisfy his mind by stating the truth, but one must not do so by a falsehood; Y. Shebu. l. c. מפייסו … אינו מפייסווכ׳. Lev. R. s. 19, end נלך ונְפַיֵּיס לגדלת, v. גַּדֶּלֶת; a. fr.Gen. R. s. 94, end ופייליה, read: ופִיְּיסוּהוּ and they appeased him (Nebuchadnezzar).Part. pass. מְפוּיָּיס. Ex. R. s. 51 הריני מפ׳ שמחלתוכ׳ I am convinced that thou hast forgiven Israel. Hithpa. הִתְפַּיֵּיס, Nithpa. נִתְפַּיֵּיס to be appeased, satisfied, persuaded. Ib. אותה שעה נֵתְפַּיְּיסוּ … עלוכ׳ now all Israelites were satisfied with regard to the work of the Tabernacle (that everything was correct). Ber.33a נתפ׳ אותו השר that princes anger was appeased. Pesik. R. s. 10 הרי הגורן בא והכל מִתְפַּיְּיסִים בשבילוכ׳ when harvesting time comes, all (that now are disputing) will be convinced for whose sake the field has been sown. Yoma 86b ספק מִתְפַּיֵּיס הימנווכ׳ it is doubtful whether he will or will not accept his apology; ספק מתפייס בדבריםוכ׳ it is doubtful whether he will be appeased by mere words (without demanding a fine or public satisfaction) ; a. fr.

פִּיס(cmp. פָּסַס) to split, divide, distribute. Hif. הֵפִיס 1) to penetrate, (cmp. בָּדַק); to cause abdominal trouble. Pes.107a מִיסְרָן ומֵפִיס this drink is a tempter and then gives pain (Ms. M. ומֵיפֵיס; Ms. O. מייסרן ומיפיס, v. פָּסַס; ed. ומפייס, v. infra). מפיס מורסא, v. פָּסַס. 2) to break a persons anger or will, to pacify, persuade, comfort. Shebu.45a כדי להָפִיס דעתווכ׳ in order to satisfy the mind of the employer (to convince him that he was mistaken). Y. ib. VIII, 38d top; Y.Snh.III, 21c bot. מצוה להֲפִיסוֹ it is proper to give him (the owner of the lost animal) satisfaction (by stating the cause of the loss); v. Pi.Ab. Zar.71a צא והָפֵס עלי מנת המלך go and satisfy for me the royal taxes (settle for me as best you can), v. מְנָת. 3) to arbitrate, decide (cmp. פָּסַק). Sabb.33a מי מֵפִיס who will decide (as to the cause of my disease)? Ib. 54a מי מפיסוכ׳ who will decide which udders are tied up for the purpose of drying them up and which for the purpose of preserving the milk?Esp. to decide by chance, by drawing lots, counting a certain number (v. פַּיִיס). Tam.I, 2 מי שטבל יבוא ויָפִיס let those who have bathed, come and take part in the count of chance; הֵפִיסוּ זכהוכ׳ after they have drawn, he who has won, has won (no appeal is permitted). Yoma 24b למה מְפִיסִין וחוזריןוכ׳ why did they draw once and again (why not at once for all the functions to be distributed)? Ib. במה מפיסין (Rashi: מפייסין) what garments do they wear when drawing? Gen. R. s. 84 (play on פסים, Gen. 37:23) שהפיסו עליהוכ׳ they drew lots about it (the coat) as to who should carry it to his father Sabb.XXIII, 2 (148b) מפיס (אדם) עםוכ׳ a man may decide by lot (on the Sabbath) the shares of honor at the table ; ib 149b; a. e. Pi. פִּיֵּיס to pacify, conciliate, persuade. Pes. l. c. מְיַסְּרָן ומְפַיֵּיס (that drink) chastises us (gives us pain), and yet is so persuasive (tempting). Ber.28b אני יכול לפַיְּיסוֹ בדבריםוכ׳ I might appease him with words or bribe him with money. B. Bath.9b כל הנותן … והמְפַיְּיסוֹ בדבריםוכ׳ he who gives a poor man a coin will be blessed with six blessings, but he who speaks kindly to him, will be blessed with eleven blessings. Gen. R. s. 93, end כשם שלא פ׳ … אלאוכ׳ as Joseph pacified his brothers only by weeping Y. Snh. l. c. מצוה להפיסו … ואינו מְפַיְּיסוֹ על שקר it is right to satisfy his mind by stating the truth, but one must not do so by a falsehood; Y. Shebu. l. c. מפייסו … אינו מפייסווכ׳. Lev. R. s. 19, end נלך ונְפַיֵּיס לגדלת, v. גַּדֶּלֶת; a. fr.Gen. R. s. 94, end ופייליה, read: ופִיְּיסוּהוּ and they appeased him (Nebuchadnezzar).Part. pass. מְפוּיָּיס. Ex. R. s. 51 הריני מפ׳ שמחלתוכ׳ I am convinced that thou hast forgiven Israel. Hithpa. הִתְפַּיֵּיס, Nithpa. נִתְפַּיֵּיס to be appeased, satisfied, persuaded. Ib. אותה שעה נֵתְפַּיְּיסוּ … עלוכ׳ now all Israelites were satisfied with regard to the work of the Tabernacle (that everything was correct). Ber.33a נתפ׳ אותו השר that princes anger was appeased. Pesik. R. s. 10 הרי הגורן בא והכל מִתְפַּיְּיסִים בשבילוכ׳ when harvesting time comes, all (that now are disputing) will be convinced for whose sake the field has been sown. Yoma 86b ספק מִתְפַּיֵּיס הימנווכ׳ it is doubtful whether he will or will not accept his apology; ספק מתפייס בדבריםוכ׳ it is doubtful whether he will be appeased by mere words (without demanding a fine or public satisfaction) ; a. fr.