i did it for him

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.

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.

קָרֵב(b. h.) 1) to join, come near, be near; to be offered as קָרְבָּן. Zeb.VIII, 2 יִקְרַב לשם מי שהוא let it be offered in behalf of him to whom it may belong. Ib. 5 … אם ק׳ … יִקְרְבוּוכ׳ if one of the heads has been offered, let all of them be offered. Ib. 67b; Ḳinnim III, 3 חטאת קְרֵיבָה למעלהוכ׳ the sin-offering may have been offered on top and the burnt-offering beneath it. Men.VI, 1 הקומץ ק׳ … קְרֵבִים לעצמן the handful (of the priests meal-offering) is offered separately and the remainder separately; Y.Sot.III, 19b top קְרֵיבִין. Sifré Num. 29 קבע זמן לקריבים … למקריבים a time! is fixed for the things to be offered (Lev. 22:27), and a time for those who offer (Num. 6:10); a. fr. 2) to come before court; to sue, complain. Gen. R. s. 96 (ref. to ויקרבו, Gen. 47:29) כאדם … ק׳ עלוכ׳ as one says, that man has brought suit against his neighbor, v. קָבַל II; Yalk. ib. 156 קבל (corr. acc.). Pi. קֵירֵב 1) same, to come near. Ex. R. s. 20, beg. לא קי׳ אצלוכ׳ he had not come near Sarah.Esp. to approach; to pray, intercede, mediate, conciliate. Y.Ber.IV, 8b top זה שעובר … בא וקָרֵב עשה קרבנינווכ׳ we do not say to him who is to pass before the ark (v. תֵּיבָה), ‘come and pray, but, ‘come, draw near, (which means) ‘do our offerings, ‘satisfy our needs 2) to bring near; to befriend, attract, invite. B. Kam.24a ק׳ נגיחותיו if the ox did his gorings in near intervals (of less than three days). Eduy. VIII, 7 אין אליהו … לרחק ולְקָרֵב … המְקוֹרָבִין בזרועוכ׳ Elijah shall come not to decide between clean and unclean, nor to expel (declare genealogically degraded) and to receive (reinstate), but to expel those who have been received by force, and to reinstate those who have been expelled by force. Ib. משפחת … וקֵרְבָהּ בןוכ׳ there was a family … which Ben-Zion expelled by force, and another which they received by force (Bab. ed. וקֵרְבוּהָ בני יב׳; v. Rabb. D. S. a. l. note 40); Tosef. ib. III, 4; Kidd.71a. Eduy. l. c. לא לרחק ולא לקרבוכ׳ neither to expel nor to reinstate, but to make peace Sabb.31a קֵירְבָנוּ תחתוכ׳, v. עִנְוְתָנוּת. Ib. שקֵרַבְתַּנִיוכ׳ Ms. M. (ed. שהקרבתני) thou hast brought us near Tanḥ. Tsav 8 (ref. to Ps. 65:5) אשרי מי שבחרו … קֵרְבוֹ blessed he whom the Lord has chosen, although he did not bring him near; Num. R. s. 3 הקריבו. Ib. ק׳ את עצמו he brought himself near (to God, through his own deeds); ib. יתרו קרבוהקב״ה the Lord brought Jethro near (caused him to be converted); Yalk. Ex. 379; a. fr.Sifré Num. 94 (expl. לזרא, Num. 11:20, cmp. זָר) שתהיו מרחיקים … מְקָרְבִים אותו you will keep it at a distance (loathe it) more than you have been inviting (wishing for) it; Lev. R. s. 48.Part. pass. מְקוֹרָב; pl. מְקוֹרָבִין, v. supra. Hif. הִקְרִיב 1) to bring near, receive. Y.Dem.II, 23a top מַקְרִיבִין לכנפים, v. כָּנָף Num. R. l. c.; Sabb. l. c., v. supra; a. fr. 2) to offer, sacrifice. Men. XIII, 10 יַקְרִיבֶנָּה במקדש he must offer it in the Temple (of Jerusalem), ואם הִקְרִיבָהּוכ׳ but if he offered it in the Temple of Ḥonyo (in Egypt). Zeb.67b ותַקְרִיבֶנָּה למעלה and let her offer it on top, (v. supra Kal); Kinn. III, 6 ויַקְרִיבֶנָּהוכ׳ Mish. (Bab. ed. ויקרבנה, corr. acc.) and he (the priest) must offer it Ber.6b כאילוה׳ תודה as if he had offered a thank-offering. Ib. 17a as long as the Temple stood אדם חוטא ומַקְרִיבוכ׳ a man sinned and brought a sacrifice; ואין מקריביןוכ׳ yet only its fat and its blood were offered; כאילו הִקְרַבְתִּיו לפניךוכ׳ as if I had offered it (my fat and blood) on the altar before thee; a. v. fr. Nif. נִקְרַב to be offered. Y.Meg.I, 70c top ונִקְרְבוּ מהןוכ׳ and from their contributions was taken the wood for sacrifices; (Y.Taan.IV, 68b; Y.Shek.IV, beg.47d וקרבי). Hithpa. הִתְקָרֵב, Nithpa. נִתְקָרֵב 1) to be brought near, be received. Num. R. s. 3 יש נבחר ונדחה ונ׳וכ׳ some are chosen and repelled (disgraced) and received again Sifra Tsav, Milluïm ידע משהשנ׳ אהרן Moses learned that Aaron was received again (in grace); Yalk. Lev. 515; a. fr. 2) to be offered, sacrificed. Y. Taan. l. c. שלא יהא קרבן מִתְקָרֵבוכ׳ that none but their contributions should be offered first. Pirké dR. El. ch. XXXI אותו האיל … ובא להִתְקָרֵבוכ׳ that ram … ran and came to offer himself as a sacrifice in place of Isaac ; Yalk. Gen. 101; a. e. 3) to claim relationship. Deut. R. s. 2 … אם קרובו עני … פלוני מתקרב לי if a mans relative is poor, he makes himself the main person and him subordinate, saying, this man claims relationship to me; Y.Ber.IX, 13b (in mutilated text) ההן פלן מתקרב לן.

קָרֵב(b. h.) 1) to join, come near, be near; to be offered as קָרְבָּן. Zeb.VIII, 2 יִקְרַב לשם מי שהוא let it be offered in behalf of him to whom it may belong. Ib. 5 … אם ק׳ … יִקְרְבוּוכ׳ if one of the heads has been offered, let all of them be offered. Ib. 67b; Ḳinnim III, 3 חטאת קְרֵיבָה למעלהוכ׳ the sin-offering may have been offered on top and the burnt-offering beneath it. Men.VI, 1 הקומץ ק׳ … קְרֵבִים לעצמן the handful (of the priests meal-offering) is offered separately and the remainder separately; Y.Sot.III, 19b top קְרֵיבִין. Sifré Num. 29 קבע זמן לקריבים … למקריבים a time! is fixed for the things to be offered (Lev. 22:27), and a time for those who offer (Num. 6:10); a. fr. 2) to come before court; to sue, complain. Gen. R. s. 96 (ref. to ויקרבו, Gen. 47:29) כאדם … ק׳ עלוכ׳ as one says, that man has brought suit against his neighbor, v. קָבַל II; Yalk. ib. 156 קבל (corr. acc.). Pi. קֵירֵב 1) same, to come near. Ex. R. s. 20, beg. לא קי׳ אצלוכ׳ he had not come near Sarah.Esp. to approach; to pray, intercede, mediate, conciliate. Y.Ber.IV, 8b top זה שעובר … בא וקָרֵב עשה קרבנינווכ׳ we do not say to him who is to pass before the ark (v. תֵּיבָה), ‘come and pray, but, ‘come, draw near, (which means) ‘do our offerings, ‘satisfy our needs 2) to bring near; to befriend, attract, invite. B. Kam.24a ק׳ נגיחותיו if the ox did his gorings in near intervals (of less than three days). Eduy. VIII, 7 אין אליהו … לרחק ולְקָרֵב … המְקוֹרָבִין בזרועוכ׳ Elijah shall come not to decide between clean and unclean, nor to expel (declare genealogically degraded) and to receive (reinstate), but to expel those who have been received by force, and to reinstate those who have been expelled by force. Ib. משפחת … וקֵרְבָהּ בןוכ׳ there was a family … which Ben-Zion expelled by force, and another which they received by force (Bab. ed. וקֵרְבוּהָ בני יב׳; v. Rabb. D. S. a. l. note 40); Tosef. ib. III, 4; Kidd.71a. Eduy. l. c. לא לרחק ולא לקרבוכ׳ neither to expel nor to reinstate, but to make peace Sabb.31a קֵירְבָנוּ תחתוכ׳, v. עִנְוְתָנוּת. Ib. שקֵרַבְתַּנִיוכ׳ Ms. M. (ed. שהקרבתני) thou hast brought us near Tanḥ. Tsav 8 (ref. to Ps. 65:5) אשרי מי שבחרו … קֵרְבוֹ blessed he whom the Lord has chosen, although he did not bring him near; Num. R. s. 3 הקריבו. Ib. ק׳ את עצמו he brought himself near (to God, through his own deeds); ib. יתרו קרבוהקב״ה the Lord brought Jethro near (caused him to be converted); Yalk. Ex. 379; a. fr.Sifré Num. 94 (expl. לזרא, Num. 11:20, cmp. זָר) שתהיו מרחיקים … מְקָרְבִים אותו you will keep it at a distance (loathe it) more than you have been inviting (wishing for) it; Lev. R. s. 48.Part. pass. מְקוֹרָב; pl. מְקוֹרָבִין, v. supra. Hif. הִקְרִיב 1) to bring near, receive. Y.Dem.II, 23a top מַקְרִיבִין לכנפים, v. כָּנָף Num. R. l. c.; Sabb. l. c., v. supra; a. fr. 2) to offer, sacrifice. Men. XIII, 10 יַקְרִיבֶנָּה במקדש he must offer it in the Temple (of Jerusalem), ואם הִקְרִיבָהּוכ׳ but if he offered it in the Temple of Ḥonyo (in Egypt). Zeb.67b ותַקְרִיבֶנָּה למעלה and let her offer it on top, (v. supra Kal); Kinn. III, 6 ויַקְרִיבֶנָּהוכ׳ Mish. (Bab. ed. ויקרבנה, corr. acc.) and he (the priest) must offer it Ber.6b כאילוה׳ תודה as if he had offered a thank-offering. Ib. 17a as long as the Temple stood אדם חוטא ומַקְרִיבוכ׳ a man sinned and brought a sacrifice; ואין מקריביןוכ׳ yet only its fat and its blood were offered; כאילו הִקְרַבְתִּיו לפניךוכ׳ as if I had offered it (my fat and blood) on the altar before thee; a. v. fr. Nif. נִקְרַב to be offered. Y.Meg.I, 70c top ונִקְרְבוּ מהןוכ׳ and from their contributions was taken the wood for sacrifices; (Y.Taan.IV, 68b; Y.Shek.IV, beg.47d וקרבי). Hithpa. הִתְקָרֵב, Nithpa. נִתְקָרֵב 1) to be brought near, be received. Num. R. s. 3 יש נבחר ונדחה ונ׳וכ׳ some are chosen and repelled (disgraced) and received again Sifra Tsav, Milluïm ידע משהשנ׳ אהרן Moses learned that Aaron was received again (in grace); Yalk. Lev. 515; a. fr. 2) to be offered, sacrificed. Y. Taan. l. c. שלא יהא קרבן מִתְקָרֵבוכ׳ that none but their contributions should be offered first. Pirké dR. El. ch. XXXI אותו האיל … ובא להִתְקָרֵבוכ׳ that ram … ran and came to offer himself as a sacrifice in place of Isaac ; Yalk. Gen. 101; a. e. 3) to claim relationship. Deut. R. s. 2 … אם קרובו עני … פלוני מתקרב לי if a mans relative is poor, he makes himself the main person and him subordinate, saying, this man claims relationship to me; Y.Ber.IX, 13b (in mutilated text) ההן פלן מתקרב לן.

עלי, עָלָה(b. h.) to go up, rise; to come up, arrive. Pes.VIII, 3 מי שיַּעֲלֶה מכםוכ׳ whichever of you shall first arrive at Jerusalem (for the Passover), v. infra. Snh.X, 3 אינה עתידה לַעֲלוֹת shall not rise (from the grave at the time of resurrection). Y.Peah V, end, 19a (ref. to גבול עולם, Prov. 22:28) זו עוֹלֵי מצרים this refers to those who came up from Egypt; Hag. 3b. Ib. עולי בבל those who came back from Babylonia. Ber.20a, a. e. (ref. to Gen. 49:22) א״ת עֲלֵי עין אלא עוֹלֵי עין read not ‘ăle ‘ayin. but ‘ole ‘ayin, those rising above the (evil) eye (whom the evil eye cannot affect). Snh.111a כשע׳ משה למרום when Moses came up to heaven. Keth.61a עוֹלָה עמווכ׳ she rises with him, but does not go down with him, i. e. the wife rises to the husbands social position and can claim its comforts, if it be a higher one than her own, ; a. v. fr.Ḥull.17b עוֹלֶה ויורד בסכין a going up and down in a slaughtering knife, i. e. a curved blade. קרבן עולה ויורד, v. יָרַד. עלה על דעת, v. דַּעַת.Esp. to be put on the altar, be offered. Zeb.IX. 1 אם עָלְתָה לא תרד if it has been offered, it must not be taken down again. Ib. 2. Men.22b מכאן לעוֹלִין שאינן מבטליןוכ׳ this proves that things which are offered up (e. g. blood of several sacrifices that has become mixed up) do not neutralize one another. Ib. 23a חיבורי טלין that which is attached to things which go on the altar; a. fr.Idiomatic uses: a) (sub. לחשבון) to be counted in; to be accounted as. M. Kat. III, 5 שבת עולה ואינהוכ׳ the Sabbath counts as one of the seven days of mourning, and does not discontinue the mourning, i. e. the mourning continues after the Sabbath; רגלים מפסיקין ואינן עולין festivals discontinue (the mourning begun before), but do not count, i. e. if the burial took place on a festive day, the mourning days begin after the festival. Ab. IV, 13 עוֹלָה זדון, v. זָדוֹן. Zeb.I, 3 לא עָלוּ לבעלים משום חובה the owners of the sacrifices are not credited with them as a compliance with their obligation; a. fr.b) to rise in value; to be esteemed. Ab. l. c. וכתר שם טוב עוֹלֶה על גביהן the crown of a good name is worth more than all of them; a. e.c) (to rise on the scale, be outweighed, to be void, be neutralized (cmp. בָּטֵל). Ter. IV, 7 תרומה עולה באחד ומאה Trumah (mixed up in secular matter) is neutralized in one hundred and one (i. e. one against one hundred). Ib. 11 תַּעֲלֶה באחד ומאה is neutralized in ; לא תעלה is not neutralized. Ib. 13; a. fr.d) ע׳ לרגל, or ע׳ to go up (to Jerusalem and the Temple) for the festival. Yoma 21 בשעה שישראל עולין לרגל when the Israelites were in the Temple on the festivals. Ḥag.I, 1. Ib. 4a שאינן ראויין לעלות who are not fit for the pilgrimage. Pes.8b, a. e. עוֹלֵי רגלים pilgrims; a. fr.e) ע׳ בידו to obtain, achieve. Ber.35b עָלְתָה בידן they were successful. Naz.23a מי שנתכוון לעלות בידו בשר חזיר וע׳ בידו בשר טלה he who intended to obtain flesh of the swine, and happened to obtain mutton; a. fr. Pi. עִילָּה. 1) to elevate, exalt, praise. Sabb.33b יהודה שעי׳ יִתְעַלֶּה Judah who elevated (praised the Roman government), shall be elevated (to high office). Y.Snh.X, 29c top שעִילּוּ אותיוכ׳ who exalted me, v. זָבַח. Gen. R. s. 15 (ref. to וישם, Gen. 2:8) עי׳ אותו God raised him (made him a dignitary, by analogy to Deut. 17:15); a. fr. 2) to prize, to acquire at the highest price, bid for. Ib. s. 16 (ref. to ויקח, Gen. 2:15) עי׳ אותו he acquired him (by analogy to Is. 14:2; v. infra Hithpa.); Yalk. ib. 22. Gen. R. s. 40 (ref. to ויעלו, Jer. 38:13) מְעַלִּין אותו (or מַעֲלִין, Hif.) they bade for him. Hif. הֶעֱלָה 1) to raise, bring up. Makhsh. VI, 1 המַעֲלֶה פירותיווכ׳ if one carries his fruits up to the roof, v. כְּנִימָה; Tosef. ib. III, 1. Pesik. R. s. 26 ובקושי הֶעֱלוּהוּ and with hard work they brought him up (out of the pit); a. v. fr.Esp. to offer on the altar. Zeb.XIV, 3 המַעֲלֶה מבשרוכ׳ he who offers parts of the flesh of a sin offering Ib. XIII, 1 שחט בפנים וה׳ בחוץ if he slaughtered a sacrifice within the Temple precincts, and offered it without; a. v. fr. 2) to raise, promote to a higher dignity. Yoma 20b, a. fr. מַעֲלִין בקדש ולא מורידין we may promote (a person or thing) to a higher grade of sanctity, but must not degrade. Tosef.Ned.VI, 5 שמעלה … מטומאתן which raises (relieves) the unclean from their uncleanness; Ned.75b; Y. ib. X, 42a; a. fr. לא מעלה ולא מוריד, v. יָרַד.Idiomatic uses: a) to cause to go up from the readers place (which was low, v. תֵּיבה); to remove, discharge. Ber.29a ולא הָעֱלוּהוּ and they did not remove him. Ib. טעה … מעלין אותו if a reader makes a mistake in the twelfth section of the Tfillah (v. מִין III), he must be removed; a. fr.b) (v. Kal, c) to neutralize. Ter. IV, 8 תאנים שחורות מַעֲלוֹתוכ׳ black figs help to neutralize in conjunction with white ones, i. e. the black and the white secular figs are counted together against the admixture of figs of Trumah whether black or white; a. fr.c) (v. Kal, a) to account, credit or charge. B. Mets.69b אני אעלה לך סלעוכ׳ I will give thee credit for one Sela each month (as a compensation for the use of the cow). Ab. II, 2 מעלה אני עליכםוכ׳ I (the Lord) shall credit you with a large reward, just as if you had accomplished (the good you had intended to do). Ib. III, 7, sq. מעלה עליו הכתוב כאילווכ׳ the Bible text (the Lord) charges him as if he had endangered his life (v. חוּב). Yoma 81b מעלה עליו הכתוב כאילווכ׳ is accounted to his credit, as if he had fasted on the ninth and the tenth; a. fr.d) (v. Kal, e) to succeed, profit. Snh.90b הֶעֱלֵיתֶם בידכם, v. יָעַל.f) ה׳ חן to effect grace; to find favor. Gen. R. s. 9 הלואי תהא מַעֲלַת חן לפני … כשם שהֶעֱלִיתוכ׳ Oh, that thou wouldst find favor before me (please me) at all times, as thou dost now; a. e.g) ה׳ חֵמָה ( to let anger rise, to become angry. Ib. s. 93 בשעה שהיה יהודה מעלה ח׳וכ׳ whenever Judah got angry, the hair ; a. e.h) (with or sub. ארוכה) to heal up. Ḥull.77a, v. אֲרוּכָה II. Shebi. IV, 6 לא שיַעֲלֶה, v. פָּשַׁח; a. fr. Nif. נַעֲלָה to be removed, withdraw. Tosef. Yoma I, 12 בעון … שכינה נַעֲלַת through the sin of bloodshed has the Divine Presence withdrawn (Sifré Num. 161 מסתלקת). Hithpa. הִתְעַלֶּה, Nithpa. נִתְעַלֶּה 1) to be raised, exalted. Sabb.33b, v. supra; a. e. 2) to be raised in price, to be bargained for at auction. Gen. R. s. 40, end (ref. to וַתֻּקַּח, Gen. 12:15) מִתְעַלָּה והולכת חדוכ׳ higher and higher prices were offered for her; one said, I give ; Esth. R. to II, 16 (ref. to ותלקח, ib.) מתעלה בליקוחין.

עלי, עָלָה(b. h.) to go up, rise; to come up, arrive. Pes.VIII, 3 מי שיַּעֲלֶה מכםוכ׳ whichever of you shall first arrive at Jerusalem (for the Passover), v. infra. Snh.X, 3 אינה עתידה לַעֲלוֹת shall not rise (from the grave at the time of resurrection). Y.Peah V, end, 19a (ref. to גבול עולם, Prov. 22:28) זו עוֹלֵי מצרים this refers to those who came up from Egypt; Hag. 3b. Ib. עולי בבל those who came back from Babylonia. Ber.20a, a. e. (ref. to Gen. 49:22) א״ת עֲלֵי עין אלא עוֹלֵי עין read not ‘ăle ‘ayin. but ‘ole ‘ayin, those rising above the (evil) eye (whom the evil eye cannot affect). Snh.111a כשע׳ משה למרום when Moses came up to heaven. Keth.61a עוֹלָה עמווכ׳ she rises with him, but does not go down with him, i. e. the wife rises to the husbands social position and can claim its comforts, if it be a higher one than her own, ; a. v. fr.Ḥull.17b עוֹלֶה ויורד בסכין a going up and down in a slaughtering knife, i. e. a curved blade. קרבן עולה ויורד, v. יָרַד. עלה על דעת, v. דַּעַת.Esp. to be put on the altar, be offered. Zeb.IX. 1 אם עָלְתָה לא תרד if it has been offered, it must not be taken down again. Ib. 2. Men.22b מכאן לעוֹלִין שאינן מבטליןוכ׳ this proves that things which are offered up (e. g. blood of several sacrifices that has become mixed up) do not neutralize one another. Ib. 23a חיבורי טלין that which is attached to things which go on the altar; a. fr.Idiomatic uses: a) (sub. לחשבון) to be counted in; to be accounted as. M. Kat. III, 5 שבת עולה ואינהוכ׳ the Sabbath counts as one of the seven days of mourning, and does not discontinue the mourning, i. e. the mourning continues after the Sabbath; רגלים מפסיקין ואינן עולין festivals discontinue (the mourning begun before), but do not count, i. e. if the burial took place on a festive day, the mourning days begin after the festival. Ab. IV, 13 עוֹלָה זדון, v. זָדוֹן. Zeb.I, 3 לא עָלוּ לבעלים משום חובה the owners of the sacrifices are not credited with them as a compliance with their obligation; a. fr.b) to rise in value; to be esteemed. Ab. l. c. וכתר שם טוב עוֹלֶה על גביהן the crown of a good name is worth more than all of them; a. e.c) (to rise on the scale, be outweighed, to be void, be neutralized (cmp. בָּטֵל). Ter. IV, 7 תרומה עולה באחד ומאה Trumah (mixed up in secular matter) is neutralized in one hundred and one (i. e. one against one hundred). Ib. 11 תַּעֲלֶה באחד ומאה is neutralized in ; לא תעלה is not neutralized. Ib. 13; a. fr.d) ע׳ לרגל, or ע׳ to go up (to Jerusalem and the Temple) for the festival. Yoma 21 בשעה שישראל עולין לרגל when the Israelites were in the Temple on the festivals. Ḥag.I, 1. Ib. 4a שאינן ראויין לעלות who are not fit for the pilgrimage. Pes.8b, a. e. עוֹלֵי רגלים pilgrims; a. fr.e) ע׳ בידו to obtain, achieve. Ber.35b עָלְתָה בידן they were successful. Naz.23a מי שנתכוון לעלות בידו בשר חזיר וע׳ בידו בשר טלה he who intended to obtain flesh of the swine, and happened to obtain mutton; a. fr. Pi. עִילָּה. 1) to elevate, exalt, praise. Sabb.33b יהודה שעי׳ יִתְעַלֶּה Judah who elevated (praised the Roman government), shall be elevated (to high office). Y.Snh.X, 29c top שעִילּוּ אותיוכ׳ who exalted me, v. זָבַח. Gen. R. s. 15 (ref. to וישם, Gen. 2:8) עי׳ אותו God raised him (made him a dignitary, by analogy to Deut. 17:15); a. fr. 2) to prize, to acquire at the highest price, bid for. Ib. s. 16 (ref. to ויקח, Gen. 2:15) עי׳ אותו he acquired him (by analogy to Is. 14:2; v. infra Hithpa.); Yalk. ib. 22. Gen. R. s. 40 (ref. to ויעלו, Jer. 38:13) מְעַלִּין אותו (or מַעֲלִין, Hif.) they bade for him. Hif. הֶעֱלָה 1) to raise, bring up. Makhsh. VI, 1 המַעֲלֶה פירותיווכ׳ if one carries his fruits up to the roof, v. כְּנִימָה; Tosef. ib. III, 1. Pesik. R. s. 26 ובקושי הֶעֱלוּהוּ and with hard work they brought him up (out of the pit); a. v. fr.Esp. to offer on the altar. Zeb.XIV, 3 המַעֲלֶה מבשרוכ׳ he who offers parts of the flesh of a sin offering Ib. XIII, 1 שחט בפנים וה׳ בחוץ if he slaughtered a sacrifice within the Temple precincts, and offered it without; a. v. fr. 2) to raise, promote to a higher dignity. Yoma 20b, a. fr. מַעֲלִין בקדש ולא מורידין we may promote (a person or thing) to a higher grade of sanctity, but must not degrade. Tosef.Ned.VI, 5 שמעלה … מטומאתן which raises (relieves) the unclean from their uncleanness; Ned.75b; Y. ib. X, 42a; a. fr. לא מעלה ולא מוריד, v. יָרַד.Idiomatic uses: a) to cause to go up from the readers place (which was low, v. תֵּיבה); to remove, discharge. Ber.29a ולא הָעֱלוּהוּ and they did not remove him. Ib. טעה … מעלין אותו if a reader makes a mistake in the twelfth section of the Tfillah (v. מִין III), he must be removed; a. fr.b) (v. Kal, c) to neutralize. Ter. IV, 8 תאנים שחורות מַעֲלוֹתוכ׳ black figs help to neutralize in conjunction with white ones, i. e. the black and the white secular figs are counted together against the admixture of figs of Trumah whether black or white; a. fr.c) (v. Kal, a) to account, credit or charge. B. Mets.69b אני אעלה לך סלעוכ׳ I will give thee credit for one Sela each month (as a compensation for the use of the cow). Ab. II, 2 מעלה אני עליכםוכ׳ I (the Lord) shall credit you with a large reward, just as if you had accomplished (the good you had intended to do). Ib. III, 7, sq. מעלה עליו הכתוב כאילווכ׳ the Bible text (the Lord) charges him as if he had endangered his life (v. חוּב). Yoma 81b מעלה עליו הכתוב כאילווכ׳ is accounted to his credit, as if he had fasted on the ninth and the tenth; a. fr.d) (v. Kal, e) to succeed, profit. Snh.90b הֶעֱלֵיתֶם בידכם, v. יָעַל.f) ה׳ חן to effect grace; to find favor. Gen. R. s. 9 הלואי תהא מַעֲלַת חן לפני … כשם שהֶעֱלִיתוכ׳ Oh, that thou wouldst find favor before me (please me) at all times, as thou dost now; a. e.g) ה׳ חֵמָה ( to let anger rise, to become angry. Ib. s. 93 בשעה שהיה יהודה מעלה ח׳וכ׳ whenever Judah got angry, the hair ; a. e.h) (with or sub. ארוכה) to heal up. Ḥull.77a, v. אֲרוּכָה II. Shebi. IV, 6 לא שיַעֲלֶה, v. פָּשַׁח; a. fr. Nif. נַעֲלָה to be removed, withdraw. Tosef. Yoma I, 12 בעון … שכינה נַעֲלַת through the sin of bloodshed has the Divine Presence withdrawn (Sifré Num. 161 מסתלקת). Hithpa. הִתְעַלֶּה, Nithpa. נִתְעַלֶּה 1) to be raised, exalted. Sabb.33b, v. supra; a. e. 2) to be raised in price, to be bargained for at auction. Gen. R. s. 40, end (ref. to וַתֻּקַּח, Gen. 12:15) מִתְעַלָּה והולכת חדוכ׳ higher and higher prices were offered for her; one said, I give ; Esth. R. to II, 16 (ref. to ותלקח, ib.) מתעלה בליקוחין.

עלי, עָלָה(b. h.) to go up, rise; to come up, arrive. Pes.VIII, 3 מי שיַּעֲלֶה מכםוכ׳ whichever of you shall first arrive at Jerusalem (for the Passover), v. infra. Snh.X, 3 אינה עתידה לַעֲלוֹת shall not rise (from the grave at the time of resurrection). Y.Peah V, end, 19a (ref. to גבול עולם, Prov. 22:28) זו עוֹלֵי מצרים this refers to those who came up from Egypt; Hag. 3b. Ib. עולי בבל those who came back from Babylonia. Ber.20a, a. e. (ref. to Gen. 49:22) א״ת עֲלֵי עין אלא עוֹלֵי עין read not ‘ăle ‘ayin. but ‘ole ‘ayin, those rising above the (evil) eye (whom the evil eye cannot affect). Snh.111a כשע׳ משה למרום when Moses came up to heaven. Keth.61a עוֹלָה עמווכ׳ she rises with him, but does not go down with him, i. e. the wife rises to the husbands social position and can claim its comforts, if it be a higher one than her own, ; a. v. fr.Ḥull.17b עוֹלֶה ויורד בסכין a going up and down in a slaughtering knife, i. e. a curved blade. קרבן עולה ויורד, v. יָרַד. עלה על דעת, v. דַּעַת.Esp. to be put on the altar, be offered. Zeb.IX. 1 אם עָלְתָה לא תרד if it has been offered, it must not be taken down again. Ib. 2. Men.22b מכאן לעוֹלִין שאינן מבטליןוכ׳ this proves that things which are offered up (e. g. blood of several sacrifices that has become mixed up) do not neutralize one another. Ib. 23a חיבורי טלין that which is attached to things which go on the altar; a. fr.Idiomatic uses: a) (sub. לחשבון) to be counted in; to be accounted as. M. Kat. III, 5 שבת עולה ואינהוכ׳ the Sabbath counts as one of the seven days of mourning, and does not discontinue the mourning, i. e. the mourning continues after the Sabbath; רגלים מפסיקין ואינן עולין festivals discontinue (the mourning begun before), but do not count, i. e. if the burial took place on a festive day, the mourning days begin after the festival. Ab. IV, 13 עוֹלָה זדון, v. זָדוֹן. Zeb.I, 3 לא עָלוּ לבעלים משום חובה the owners of the sacrifices are not credited with them as a compliance with their obligation; a. fr.b) to rise in value; to be esteemed. Ab. l. c. וכתר שם טוב עוֹלֶה על גביהן the crown of a good name is worth more than all of them; a. e.c) (to rise on the scale, be outweighed, to be void, be neutralized (cmp. בָּטֵל). Ter. IV, 7 תרומה עולה באחד ומאה Trumah (mixed up in secular matter) is neutralized in one hundred and one (i. e. one against one hundred). Ib. 11 תַּעֲלֶה באחד ומאה is neutralized in ; לא תעלה is not neutralized. Ib. 13; a. fr.d) ע׳ לרגל, or ע׳ to go up (to Jerusalem and the Temple) for the festival. Yoma 21 בשעה שישראל עולין לרגל when the Israelites were in the Temple on the festivals. Ḥag.I, 1. Ib. 4a שאינן ראויין לעלות who are not fit for the pilgrimage. Pes.8b, a. e. עוֹלֵי רגלים pilgrims; a. fr.e) ע׳ בידו to obtain, achieve. Ber.35b עָלְתָה בידן they were successful. Naz.23a מי שנתכוון לעלות בידו בשר חזיר וע׳ בידו בשר טלה he who intended to obtain flesh of the swine, and happened to obtain mutton; a. fr. Pi. עִילָּה. 1) to elevate, exalt, praise. Sabb.33b יהודה שעי׳ יִתְעַלֶּה Judah who elevated (praised the Roman government), shall be elevated (to high office). Y.Snh.X, 29c top שעִילּוּ אותיוכ׳ who exalted me, v. זָבַח. Gen. R. s. 15 (ref. to וישם, Gen. 2:8) עי׳ אותו God raised him (made him a dignitary, by analogy to Deut. 17:15); a. fr. 2) to prize, to acquire at the highest price, bid for. Ib. s. 16 (ref. to ויקח, Gen. 2:15) עי׳ אותו he acquired him (by analogy to Is. 14:2; v. infra Hithpa.); Yalk. ib. 22. Gen. R. s. 40 (ref. to ויעלו, Jer. 38:13) מְעַלִּין אותו (or מַעֲלִין, Hif.) they bade for him. Hif. הֶעֱלָה 1) to raise, bring up. Makhsh. VI, 1 המַעֲלֶה פירותיווכ׳ if one carries his fruits up to the roof, v. כְּנִימָה; Tosef. ib. III, 1. Pesik. R. s. 26 ובקושי הֶעֱלוּהוּ and with hard work they brought him up (out of the pit); a. v. fr.Esp. to offer on the altar. Zeb.XIV, 3 המַעֲלֶה מבשרוכ׳ he who offers parts of the flesh of a sin offering Ib. XIII, 1 שחט בפנים וה׳ בחוץ if he slaughtered a sacrifice within the Temple precincts, and offered it without; a. v. fr. 2) to raise, promote to a higher dignity. Yoma 20b, a. fr. מַעֲלִין בקדש ולא מורידין we may promote (a person or thing) to a higher grade of sanctity, but must not degrade. Tosef.Ned.VI, 5 שמעלה … מטומאתן which raises (relieves) the unclean from their uncleanness; Ned.75b; Y. ib. X, 42a; a. fr. לא מעלה ולא מוריד, v. יָרַד.Idiomatic uses: a) to cause to go up from the readers place (which was low, v. תֵּיבה); to remove, discharge. Ber.29a ולא הָעֱלוּהוּ and they did not remove him. Ib. טעה … מעלין אותו if a reader makes a mistake in the twelfth section of the Tfillah (v. מִין III), he must be removed; a. fr.b) (v. Kal, c) to neutralize. Ter. IV, 8 תאנים שחורות מַעֲלוֹתוכ׳ black figs help to neutralize in conjunction with white ones, i. e. the black and the white secular figs are counted together against the admixture of figs of Trumah whether black or white; a. fr.c) (v. Kal, a) to account, credit or charge. B. Mets.69b אני אעלה לך סלעוכ׳ I will give thee credit for one Sela each month (as a compensation for the use of the cow). Ab. II, 2 מעלה אני עליכםוכ׳ I (the Lord) shall credit you with a large reward, just as if you had accomplished (the good you had intended to do). Ib. III, 7, sq. מעלה עליו הכתוב כאילווכ׳ the Bible text (the Lord) charges him as if he had endangered his life (v. חוּב). Yoma 81b מעלה עליו הכתוב כאילווכ׳ is accounted to his credit, as if he had fasted on the ninth and the tenth; a. fr.d) (v. Kal, e) to succeed, profit. Snh.90b הֶעֱלֵיתֶם בידכם, v. יָעַל.f) ה׳ חן to effect grace; to find favor. Gen. R. s. 9 הלואי תהא מַעֲלַת חן לפני … כשם שהֶעֱלִיתוכ׳ Oh, that thou wouldst find favor before me (please me) at all times, as thou dost now; a. e.g) ה׳ חֵמָה ( to let anger rise, to become angry. Ib. s. 93 בשעה שהיה יהודה מעלה ח׳וכ׳ whenever Judah got angry, the hair ; a. e.h) (with or sub. ארוכה) to heal up. Ḥull.77a, v. אֲרוּכָה II. Shebi. IV, 6 לא שיַעֲלֶה, v. פָּשַׁח; a. fr. Nif. נַעֲלָה to be removed, withdraw. Tosef. Yoma I, 12 בעון … שכינה נַעֲלַת through the sin of bloodshed has the Divine Presence withdrawn (Sifré Num. 161 מסתלקת). Hithpa. הִתְעַלֶּה, Nithpa. נִתְעַלֶּה 1) to be raised, exalted. Sabb.33b, v. supra; a. e. 2) to be raised in price, to be bargained for at auction. Gen. R. s. 40, end (ref. to וַתֻּקַּח, Gen. 12:15) מִתְעַלָּה והולכת חדוכ׳ higher and higher prices were offered for her; one said, I give ; Esth. R. to II, 16 (ref. to ותלקח, ib.) מתעלה בליקוחין.

תִּיקּוּן, תִּקּוּןm. (תִּקַן) 1) preparation, esp. making fruits available by separating the tithes, the priests share Y.Dem.III, beg.23b נותן לו כדי תִיקּוּנוֹ (not תיקולו) we give a quantity large enough for him to separate the tithe, i. e. we give him a larger quantity, so that after deducting the gifts he should have as much as is due to him; a. e. 2) establishment, institution; amendment, making right. Gitt. IV, 2, a. fr. מפני ת׳ העולם for the sake of the social order. Succ.V, 2 ומתקנין שם ת׳ גדול and they introduced a great improvement there; ib. מאי ת׳ גדולוכ׳ what was that great improvement?… The womans compartment was open, and they put a railing around it Tosef.Naz.V, 2 ת׳ הדברוכ׳ the way to set the thing right, the proper way is ; Y. ib. II, end, 52b תִּקָּןוכ׳. Pesik. shimʿu, p. 118a> על שם שלא … כתִיקּוּנָהּבא״י because I did not separate one Ḥallah in Palestine as was proper; Cant. R. to I, 6 כתִקָּנָהּ; ib. על שלא … כתִקּוּנוֹוכ׳ because I did not keep one Holy Day in Palestine as I ought to have Pesik. R. s. 28 שאין עושים … כתִיקָּנָםוכ׳ my children do not observe the festivals according to their institution, as they were commanded Meg.2a בזמן שהשנים כתִיקָּנָןוכ׳ when the seasons of the year were as they ought to be (when the calendar was regulated by the court), and Israel dwelt in their land; a. fr.ת׳ סופרים the emendations of Biblical phrases introduced by the Sofrim (v. סוֹפֵר) to obviate apparently irreverent expressions. Tanḥ. Bshall. 16 (where the text is largely interpolated). Gen. R. s. 49 (ref. to Gen. 18:22) ת׳ ס׳ הוא זה שהשכינהוכ׳ this is a Soferic emendation (for, ‘and the Lord stood yet before Abraham), for the Shechinah waited for Abraham; Midr. Till. to Ps. 8; (Lev. R. s. 11 תַּקָּנַת ס׳); a. fr.(A list of these emendations is to be found in Tanḥ. l. c.; Sifré Num. 84; Mekh. Bshall., Shir., s.6; Yalk. Ex. 247; v. esp. Frensdorff, Ochlah Wochlah, p. 113.

תִּיקּוּן, תִּקּוּןm. (תִּקַן) 1) preparation, esp. making fruits available by separating the tithes, the priests share Y.Dem.III, beg.23b נותן לו כדי תִיקּוּנוֹ (not תיקולו) we give a quantity large enough for him to separate the tithe, i. e. we give him a larger quantity, so that after deducting the gifts he should have as much as is due to him; a. e. 2) establishment, institution; amendment, making right. Gitt. IV, 2, a. fr. מפני ת׳ העולם for the sake of the social order. Succ.V, 2 ומתקנין שם ת׳ גדול and they introduced a great improvement there; ib. מאי ת׳ גדולוכ׳ what was that great improvement?… The womans compartment was open, and they put a railing around it Tosef.Naz.V, 2 ת׳ הדברוכ׳ the way to set the thing right, the proper way is ; Y. ib. II, end, 52b תִּקָּןוכ׳. Pesik. shimʿu, p. 118a> על שם שלא … כתִיקּוּנָהּבא״י because I did not separate one Ḥallah in Palestine as was proper; Cant. R. to I, 6 כתִקָּנָהּ; ib. על שלא … כתִקּוּנוֹוכ׳ because I did not keep one Holy Day in Palestine as I ought to have Pesik. R. s. 28 שאין עושים … כתִיקָּנָםוכ׳ my children do not observe the festivals according to their institution, as they were commanded Meg.2a בזמן שהשנים כתִיקָּנָןוכ׳ when the seasons of the year were as they ought to be (when the calendar was regulated by the court), and Israel dwelt in their land; a. fr.ת׳ סופרים the emendations of Biblical phrases introduced by the Sofrim (v. סוֹפֵר) to obviate apparently irreverent expressions. Tanḥ. Bshall. 16 (where the text is largely interpolated). Gen. R. s. 49 (ref. to Gen. 18:22) ת׳ ס׳ הוא זה שהשכינהוכ׳ this is a Soferic emendation (for, ‘and the Lord stood yet before Abraham), for the Shechinah waited for Abraham; Midr. Till. to Ps. 8; (Lev. R. s. 11 תַּקָּנַת ס׳); a. fr.(A list of these emendations is to be found in Tanḥ. l. c.; Sifré Num. 84; Mekh. Bshall., Shir., s.6; Yalk. Ex. 247; v. esp. Frensdorff, Ochlah Wochlah, p. 113.

תִּיקּוּן, תִּקּוּןm. (תִּקַן) 1) preparation, esp. making fruits available by separating the tithes, the priests share Y.Dem.III, beg.23b נותן לו כדי תִיקּוּנוֹ (not תיקולו) we give a quantity large enough for him to separate the tithe, i. e. we give him a larger quantity, so that after deducting the gifts he should have as much as is due to him; a. e. 2) establishment, institution; amendment, making right. Gitt. IV, 2, a. fr. מפני ת׳ העולם for the sake of the social order. Succ.V, 2 ומתקנין שם ת׳ גדול and they introduced a great improvement there; ib. מאי ת׳ גדולוכ׳ what was that great improvement?… The womans compartment was open, and they put a railing around it Tosef.Naz.V, 2 ת׳ הדברוכ׳ the way to set the thing right, the proper way is ; Y. ib. II, end, 52b תִּקָּןוכ׳. Pesik. shimʿu, p. 118a> על שם שלא … כתִיקּוּנָהּבא״י because I did not separate one Ḥallah in Palestine as was proper; Cant. R. to I, 6 כתִקָּנָהּ; ib. על שלא … כתִקּוּנוֹוכ׳ because I did not keep one Holy Day in Palestine as I ought to have Pesik. R. s. 28 שאין עושים … כתִיקָּנָםוכ׳ my children do not observe the festivals according to their institution, as they were commanded Meg.2a בזמן שהשנים כתִיקָּנָןוכ׳ when the seasons of the year were as they ought to be (when the calendar was regulated by the court), and Israel dwelt in their land; a. fr.ת׳ סופרים the emendations of Biblical phrases introduced by the Sofrim (v. סוֹפֵר) to obviate apparently irreverent expressions. Tanḥ. Bshall. 16 (where the text is largely interpolated). Gen. R. s. 49 (ref. to Gen. 18:22) ת׳ ס׳ הוא זה שהשכינהוכ׳ this is a Soferic emendation (for, ‘and the Lord stood yet before Abraham), for the Shechinah waited for Abraham; Midr. Till. to Ps. 8; (Lev. R. s. 11 תַּקָּנַת ס׳); a. fr.(A list of these emendations is to be found in Tanḥ. l. c.; Sifré Num. 84; Mekh. Bshall., Shir., s.6; Yalk. Ex. 247; v. esp. Frensdorff, Ochlah Wochlah, p. 113.

תִּיקּוּן, תִּקּוּןm. (תִּקַן) 1) preparation, esp. making fruits available by separating the tithes, the priests share Y.Dem.III, beg.23b נותן לו כדי תִיקּוּנוֹ (not תיקולו) we give a quantity large enough for him to separate the tithe, i. e. we give him a larger quantity, so that after deducting the gifts he should have as much as is due to him; a. e. 2) establishment, institution; amendment, making right. Gitt. IV, 2, a. fr. מפני ת׳ העולם for the sake of the social order. Succ.V, 2 ומתקנין שם ת׳ גדול and they introduced a great improvement there; ib. מאי ת׳ גדולוכ׳ what was that great improvement?… The womans compartment was open, and they put a railing around it Tosef.Naz.V, 2 ת׳ הדברוכ׳ the way to set the thing right, the proper way is ; Y. ib. II, end, 52b תִּקָּןוכ׳. Pesik. shimʿu, p. 118a> על שם שלא … כתִיקּוּנָהּבא״י because I did not separate one Ḥallah in Palestine as was proper; Cant. R. to I, 6 כתִקָּנָהּ; ib. על שלא … כתִקּוּנוֹוכ׳ because I did not keep one Holy Day in Palestine as I ought to have Pesik. R. s. 28 שאין עושים … כתִיקָּנָםוכ׳ my children do not observe the festivals according to their institution, as they were commanded Meg.2a בזמן שהשנים כתִיקָּנָןוכ׳ when the seasons of the year were as they ought to be (when the calendar was regulated by the court), and Israel dwelt in their land; a. fr.ת׳ סופרים the emendations of Biblical phrases introduced by the Sofrim (v. סוֹפֵר) to obviate apparently irreverent expressions. Tanḥ. Bshall. 16 (where the text is largely interpolated). Gen. R. s. 49 (ref. to Gen. 18:22) ת׳ ס׳ הוא זה שהשכינהוכ׳ this is a Soferic emendation (for, ‘and the Lord stood yet before Abraham), for the Shechinah waited for Abraham; Midr. Till. to Ps. 8; (Lev. R. s. 11 תַּקָּנַת ס׳); a. fr.(A list of these emendations is to be found in Tanḥ. l. c.; Sifré Num. 84; Mekh. Bshall., Shir., s.6; Yalk. Ex. 247; v. esp. Frensdorff, Ochlah Wochlah, p. 113.

נָחַם(b. h.; cmp. נוּחַ) to be at ease. Ex. R. s. 20 (homiletic interpret. of נָחָם, Ex. 13:17) אמרהקב״ה איני מתנחםוכ׳ the Lord said, I shall not be contented, until, for we read ולא נָחַם (perhaps meant for נִחַם Nif.). Pi. נִיחֵם to comfort, censole. Pesik. Naḥ., p. 128a> א״להקב״ה אני ואתם נלך ונְנַחֲמֶנָּה the Lord said to them (the prophets), Myself and you, let us go and comfort her (Jerusalem); ib. נַחֲמוּהָ עמיוכ׳ comfort her, O my people; comfort her, you on high (angels) Ib. הקב״ה שלחני אצלך לנַחְמֵךְ the Lord sent me to thee (Jerusalem) to comfort thee. Ib.b> נַחֲמוּנִי נחמוני עמי comfort me, comfort me, O my people. Pesik. R. s. 30 ונכנסו חביריו לנַחֲמוֹ and his friends came in to comfort him; אם על אשתו מְנַחֲמִים לווכ׳ if it is for the loss of his wife that they seek to console him, and he refuses to be consoled Midd. II, 2 השוכן בבית הזה יְנַחֶמְךָ may He who resides in this house console thee. Y.Gitt.V, 47c top; Y.Dem.IV, 24a bot. ומְנַחֲמִין אביליוכ׳ and you must comfort the gentile mourners (of your place) as well as the Jewish mourners; Y.Ab. Zar. I, 39c bot. ניחמים (corr. acc.); Tosef.Gitt.V (III), 5; a. fr.מְנַחֵם the consoling friend of the mourner. Yalk. Prov. 947 בבית האבל בחול פריס מנ׳ ויהיב לאבל … יש לה מנ׳ פריס מנ׳וכ׳ in the house of the mourner, on week days, the comforter breaks the bread and gives it to the mourner, as it is written (Lam. 1:17), ‘Zion breaks (the bread) with her own hands, she has no comforter, but if she had a comforter, the comforter would break it Pl. מְנַחֲמִים, מְנַחֲמִין. M. Kat. 27a בית המנ׳ the room where the comforters meet. Ib.b כיון שניענע … אין מנ׳וכ׳ as soon as the mourner nods with his head (indicating that he accepts their consolations), the friends are no longer permitted to sit with him; a. fr.Sabb.152a מת שאין לו מנ׳ a deceased person that leaves no direct relations to be comforted. Nif. נִחַם, Hithpa. הִתְנַחֵם, Nithpa. נִתְנַחֵם 1) to be comforted, accept consolation. Pesik. l. c. מי צריך להִנָּחֵם which of them is in need of being comforted?; ib. להִתְנַחֵם. Snh.19a תִּתְנֶחָמוּ be comforted. Ib. תִּתְנֶחָמוּ receiving consolations from others. Pesik. R. l. c. ואינו מתנחם, v. supra. Gen. R. s. 84 מִתְנַחֲמִים על המתיםוכ׳ people accept consolation for dead persons but not for living ones (that have disappeared); a. fr.Ib. s. 27 (expl. וינחם, Gen. 6:6) מתנ׳ אני שבראתיוכ׳ I have that consolation that I created him (man) to live on earth below 2) to seek comfort; to be sorry, regret, reconsider. Ib. מתנ׳ אני שעשיתווכ׳ I regret that I made him, and that he was placed on earth. Ex. R. s. 45, beg. ואני מתנ׳ עליו and I am sorry for him (reconsider my judgment). Num. R. s. 23 (ref. to Num. 23:19) לא בן עמרם עשה אותו להִנָּחֵם did not the son of Amram cause him (God) to reconsider (Ex. 32:14); ib. להִתְנַחֵם; Y.Taan.I, 65b bot. שעשה לאל שיִתְנֶחָם; a. fr.

נָחַם(b. h.; cmp. נוּחַ) to be at ease. Ex. R. s. 20 (homiletic interpret. of נָחָם, Ex. 13:17) אמרהקב״ה איני מתנחםוכ׳ the Lord said, I shall not be contented, until, for we read ולא נָחַם (perhaps meant for נִחַם Nif.). Pi. נִיחֵם to comfort, censole. Pesik. Naḥ., p. 128a> א״להקב״ה אני ואתם נלך ונְנַחֲמֶנָּה the Lord said to them (the prophets), Myself and you, let us go and comfort her (Jerusalem); ib. נַחֲמוּהָ עמיוכ׳ comfort her, O my people; comfort her, you on high (angels) Ib. הקב״ה שלחני אצלך לנַחְמֵךְ the Lord sent me to thee (Jerusalem) to comfort thee. Ib.b> נַחֲמוּנִי נחמוני עמי comfort me, comfort me, O my people. Pesik. R. s. 30 ונכנסו חביריו לנַחֲמוֹ and his friends came in to comfort him; אם על אשתו מְנַחֲמִים לווכ׳ if it is for the loss of his wife that they seek to console him, and he refuses to be consoled Midd. II, 2 השוכן בבית הזה יְנַחֶמְךָ may He who resides in this house console thee. Y.Gitt.V, 47c top; Y.Dem.IV, 24a bot. ומְנַחֲמִין אביליוכ׳ and you must comfort the gentile mourners (of your place) as well as the Jewish mourners; Y.Ab. Zar. I, 39c bot. ניחמים (corr. acc.); Tosef.Gitt.V (III), 5; a. fr.מְנַחֵם the consoling friend of the mourner. Yalk. Prov. 947 בבית האבל בחול פריס מנ׳ ויהיב לאבל … יש לה מנ׳ פריס מנ׳וכ׳ in the house of the mourner, on week days, the comforter breaks the bread and gives it to the mourner, as it is written (Lam. 1:17), ‘Zion breaks (the bread) with her own hands, she has no comforter, but if she had a comforter, the comforter would break it Pl. מְנַחֲמִים, מְנַחֲמִין. M. Kat. 27a בית המנ׳ the room where the comforters meet. Ib.b כיון שניענע … אין מנ׳וכ׳ as soon as the mourner nods with his head (indicating that he accepts their consolations), the friends are no longer permitted to sit with him; a. fr.Sabb.152a מת שאין לו מנ׳ a deceased person that leaves no direct relations to be comforted. Nif. נִחַם, Hithpa. הִתְנַחֵם, Nithpa. נִתְנַחֵם 1) to be comforted, accept consolation. Pesik. l. c. מי צריך להִנָּחֵם which of them is in need of being comforted?; ib. להִתְנַחֵם. Snh.19a תִּתְנֶחָמוּ be comforted. Ib. תִּתְנֶחָמוּ receiving consolations from others. Pesik. R. l. c. ואינו מתנחם, v. supra. Gen. R. s. 84 מִתְנַחֲמִים על המתיםוכ׳ people accept consolation for dead persons but not for living ones (that have disappeared); a. fr.Ib. s. 27 (expl. וינחם, Gen. 6:6) מתנ׳ אני שבראתיוכ׳ I have that consolation that I created him (man) to live on earth below 2) to seek comfort; to be sorry, regret, reconsider. Ib. מתנ׳ אני שעשיתווכ׳ I regret that I made him, and that he was placed on earth. Ex. R. s. 45, beg. ואני מתנ׳ עליו and I am sorry for him (reconsider my judgment). Num. R. s. 23 (ref. to Num. 23:19) לא בן עמרם עשה אותו להִנָּחֵם did not the son of Amram cause him (God) to reconsider (Ex. 32:14); ib. להִתְנַחֵם; Y.Taan.I, 65b bot. שעשה לאל שיִתְנֶחָם; a. fr.

פַּסII m. (b. h.; פָּסַס) 1) strip, stripe.Pl. פַּסִּים, פַּסִּין. Gen. R. s. 84 (ref. to Gen. 37:3 sq., a. Ps. 66:5 sq.; v. עֲלִילָה) why ‘did they hate him? That (in the course of events it should come about that) שיקרע הים לפניהם פ׳ פ׳ the sea be rent before them in strips (ed. Wil. פ̇ס̇י̇ם̇ פס ים passim alludes to ‘strip of the sea).Esp. (cmp. פֶּרֶק) פס יד, palm, the hand from the wrist to the tip of the finger; פס רגל the foot to the ankle, interch. with פִּסַּת, פִּיסַּת (constr. of פִּסָּה). Ib. (expl. פסים, Gen. l. c.) שהיתה מגעת עד פס ידו the coat reached with its sleeves to his wrist; שהיתה … בפס ידו it was very fine and light, and could be (compressed and) hidden in his hand (cmp. מַלְמֵלָה). Meg.IV, 8 (24b) נתנה … על פס ידווכ׳ if he placed the Tfillin on his forehead or on his palm. Yoma 87a (play on ה̇ת̇ר̇פ̇ס̇, Prov. 6:3) (read:) אם ממון יש לו בידך ה̇ת̇ר לו פ̇ס̇ת ידוכ׳ if thou owest him (whom thou hast wronged) money, untie thy hand to him (pay him), if not (if thou hast otherwise wronged him), get several friends around him (to ask his pardon in their presence); B. Mets. 115a; B. Bath. 173b; Yalk. Prov. 938. Gen. R. s. 78 (play on מ̇ת̇ר̇פ̇ס בר̇צ̇י, Ps. 68:31) מ̇ת̇יר̇ את הפ̇ס̇ ומ̇ת̇ר̇צ̇ה בכסף he (Edom-Rome) opens his hand (for bribery), and is appeased with silver; Ex. R. s. 35 מתרת את הפסוכ׳ she (Rome) opens ; Yalk. Ps. 800 שפושטין פסת יד … ואין עושין ר̇צ̇וןוכ׳ they stretch forth their hand to accept silver, and then do not what the givers desire; Pes.118b שפושטין פסת ידוכ׳ Ms. M. (ed. שפושטין יד). Yoma 47a על פ׳ ידו up to his wrist, v. חָפָה; Sifra Vayikra, Ndab., ch. X, Par. 9 חופה את פס ידווכ׳ he bends his hand (grabbing) in the pan Ohol. I, 8 שלשים בפס הרגל thirty joints in the foot. Yalk. Sam. 143 חלילה … פ׳ יד ופ׳ רגל ועקב מגולין never were their wrists or their feet or their heels seen uncovered; Midr. Sam. ch. XXV (corr. acc.); a. fr. 2) partition, board, barrier. Erub.5a אם יש שם פם ארבעה if a bar of four handbreadths is left or placed above the breach. Ib. 10b עושה פם גבוה עשרהוכ׳ he cuts a board ten handbreadths high and four cubits long ; a. fr.Pl. as ab. Ib. II, 1 עושין פ׳ לביראותוכ׳ you must place partitions around watering stations in the shape of four cornerpieces, v. דְּיֹומַד Ib. 11a פַּסֵּי ביראות the partitions of watering stations; a. fr.Maasr. I, 7, v. פַּץ. 3) Pl. (v. פִּיסִּים) tax; פַּסֵּי העיר town tax (used for maintaining the safety of the town). Tosef.Peah IV, 9 לפ׳ העיר לשניםוכ׳ ed. Zuck. (ed. לעניי, corr. acc.) in order to be assessed for the town tax one must have been a resident for twelve months; B. Bath.8a; Y.Peah VIII, 21a bot. לפסין ולצדקות for the town tax and for the charities, expl. for the salaries of public school teachers; Y.B. Bath.I, beg.12d לפסים ולזימיות for town tax and town fines.

פַּסII m. (b. h.; פָּסַס) 1) strip, stripe.Pl. פַּסִּים, פַּסִּין. Gen. R. s. 84 (ref. to Gen. 37:3 sq., a. Ps. 66:5 sq.; v. עֲלִילָה) why ‘did they hate him? That (in the course of events it should come about that) שיקרע הים לפניהם פ׳ פ׳ the sea be rent before them in strips (ed. Wil. פ̇ס̇י̇ם̇ פס ים passim alludes to ‘strip of the sea).Esp. (cmp. פֶּרֶק) פס יד, palm, the hand from the wrist to the tip of the finger; פס רגל the foot to the ankle, interch. with פִּסַּת, פִּיסַּת (constr. of פִּסָּה). Ib. (expl. פסים, Gen. l. c.) שהיתה מגעת עד פס ידו the coat reached with its sleeves to his wrist; שהיתה … בפס ידו it was very fine and light, and could be (compressed and) hidden in his hand (cmp. מַלְמֵלָה). Meg.IV, 8 (24b) נתנה … על פס ידווכ׳ if he placed the Tfillin on his forehead or on his palm. Yoma 87a (play on ה̇ת̇ר̇פ̇ס̇, Prov. 6:3) (read:) אם ממון יש לו בידך ה̇ת̇ר לו פ̇ס̇ת ידוכ׳ if thou owest him (whom thou hast wronged) money, untie thy hand to him (pay him), if not (if thou hast otherwise wronged him), get several friends around him (to ask his pardon in their presence); B. Mets. 115a; B. Bath. 173b; Yalk. Prov. 938. Gen. R. s. 78 (play on מ̇ת̇ר̇פ̇ס בר̇צ̇י, Ps. 68:31) מ̇ת̇יר̇ את הפ̇ס̇ ומ̇ת̇ר̇צ̇ה בכסף he (Edom-Rome) opens his hand (for bribery), and is appeased with silver; Ex. R. s. 35 מתרת את הפסוכ׳ she (Rome) opens ; Yalk. Ps. 800 שפושטין פסת יד … ואין עושין ר̇צ̇וןוכ׳ they stretch forth their hand to accept silver, and then do not what the givers desire; Pes.118b שפושטין פסת ידוכ׳ Ms. M. (ed. שפושטין יד). Yoma 47a על פ׳ ידו up to his wrist, v. חָפָה; Sifra Vayikra, Ndab., ch. X, Par. 9 חופה את פס ידווכ׳ he bends his hand (grabbing) in the pan Ohol. I, 8 שלשים בפס הרגל thirty joints in the foot. Yalk. Sam. 143 חלילה … פ׳ יד ופ׳ רגל ועקב מגולין never were their wrists or their feet or their heels seen uncovered; Midr. Sam. ch. XXV (corr. acc.); a. fr. 2) partition, board, barrier. Erub.5a אם יש שם פם ארבעה if a bar of four handbreadths is left or placed above the breach. Ib. 10b עושה פם גבוה עשרהוכ׳ he cuts a board ten handbreadths high and four cubits long ; a. fr.Pl. as ab. Ib. II, 1 עושין פ׳ לביראותוכ׳ you must place partitions around watering stations in the shape of four cornerpieces, v. דְּיֹומַד Ib. 11a פַּסֵּי ביראות the partitions of watering stations; a. fr.Maasr. I, 7, v. פַּץ. 3) Pl. (v. פִּיסִּים) tax; פַּסֵּי העיר town tax (used for maintaining the safety of the town). Tosef.Peah IV, 9 לפ׳ העיר לשניםוכ׳ ed. Zuck. (ed. לעניי, corr. acc.) in order to be assessed for the town tax one must have been a resident for twelve months; B. Bath.8a; Y.Peah VIII, 21a bot. לפסין ולצדקות for the town tax and for the charities, expl. for the salaries of public school teachers; Y.B. Bath.I, beg.12d לפסים ולזימיות for town tax and town fines.

נוּחַ(b. h.) to rest, lie; to be at ease, rest satisfied.Sabb.7b זרק … והלכה ונָחָהוכ׳ if one threw an object higher than ten handbreadths, and in its course it came to rest in a little hole. Ib. וזרק ונָח על גביו and he threw an object and it came to rest on it. Gen. R. s. 25 כיון שעמד נֹחַ נָחוּ when Noah rose, they rested (submitted to mans rulership; Yalk. Chr. 1072 נִינּוֹחוּ; Yalk. Gen. 42 נִחֲמָן he appeased them); ib. וכיון שעמד נֹחַ נחו and when Noah rose, they remained undisturbed in their graves; Yalk. Chr. l. c. נינוחו.Meg.25b, a. fr. יָנוּחוּ לו ברכותוכ׳ blessings rest upon his head. Sabb.152b, a. e. תָּנוּחַ … שהנחתוכ׳ let thy mind be at rest, for thou hast set my mind at rest; a. fr.part. נָח, נוֹחַ, f. נוֹחָה; Pl. נוֹחִים, נוֹחִין; נוֹחוֹת a) resting. Gen. R. s. 11 אתם נוחין you rest Y.Erub.III, end, 21c, a. fr. נוֹחֵי נפש whose souls are at rest; a. fr.b) pleased. Ab. III, 10 כל שרוח הבריות נ׳ הימנווכ׳ in whom the mind of man finds pleasure, the mind of God finds pleasure. Shebi. X, 9; a. fr.V. נוֹחַ. Hif. הֵנִיחַ, הִנִּיחַ (fr. יָנַח) 1) to set at rest; to set down, place. Gen. R. l. c. (ref. to Gen. 5:29) או נח זה יְנִיחֵנוּוכ׳ either let him be called Noaḥ, then it ought to read, ‘he shall set us at rest, or Naḥman Sabb. l. c. שהֵנַחְתָּ, v. supra; (Snh.30b שהתנחת, v. תָּנַח; v. Rabb. D. S. a. l. note 20). Ḥull.91b עלי יַנִּיחַ צדיקוכ׳ let this righteous man rest his head on me.B. Kam. III, 1. B. Mets.VI, 6 הַנַּח לפני put it down before me (I will take charge of it). Sabb.21b להַנִּיחָהּ על פתחוכ׳ to place it over the entrance ; a. fr. 2) to leave; to leave alone; to allow. B. Bath. IX, 1 מי שמת וה׳ בניםוכ׳ if a person died and left sons and daughters. Ib. 3 ראו מה שה׳ לנווכ׳ see what our father left us. Snh.30a מעות שה׳ לו אביו money which his father had left him (without telling him where it was deposited). Pesik. R. s. 26; Yalk. Ps. 884 אבינו ירמיה הרי אתה מַנִּיחֵנוּ שם J., our father, wilt thou leave us there (in Babylonia, without a prophet)?Bets.30a, a. fr. הַנַּח להם לישראל leave Israel alone (let them do as they please). Yoma I, 4 לא היו מְנִיחִים אותווכ׳ they did not let him eat much. Ab. Zar.10b, יַנִּיחֶנָּה, v. נוֹמִי. Ib. 17a לאה׳ זונהוכ׳ he did not forego a single prostitute Ex. R. s. 30 לאה׳ שלא היה מצערו he allowed no opportunity to pass without tormenting him; a. v. fr. 3) to relieve, remit. Ab. Zar.13a יום שע״א מֵנַחַת בווכ׳ a day on which the idol grants a remission of duties. Ib. כל מי … ויָנִיחַ … יָנִיחַוכ׳ to him who will take a wreath and place it on his head (in honor of the deity), he will allow a remission ; a. fr. 4) to wish rest (to a deceased); to bless the memory of. Yalk. Ex. 411 מזכירין ומניחין there are those who are mentioned and blessed (opp. משחקין); Ex. R. s. 48 מדכרין ומניחין; (Tanḥ. Vayakh. 4 מזכירין ומשבחים;) (Midr. Sam. ch. I מדכרין ומניחין we mention and let alone, neither praising nor blaming by mentioning the ancestry). 5) to give pleasure. Gen. R. s. 16 לַהֲנִיחוֹוכ׳ to give him pleasure, to protect him Hof. הוּנָח to be put down, rested. Sabb.4a, a. fr. קלוטה כמי שהוּנְחָה דמיא an object intercepted in the air (crossing an area, v. רָשוּת) is considered as having rested there, v. הַנָּחָה. B. Mets.III, 4, a. e. יהא מוּנָחוכ׳, v. אֵלִיָּהוּ. Yoma 72b עדיין מונח הואוכ׳ still lies (undisposed of), whosoever desires to obtain it Kidd.66a הרי כרוכה ומוּנַחַתוכ׳ it (the Law) is wrapped up and lies in the corner, whosoever wishes to study ; a. fr. Nif. נִינּוֹחַ to be released; to be rested. Cant. R. to VII, 5 והגליות באות ונִינּוֹחוֹתוכ׳ and the exiles will come and rest under it; (Yalk. Is. 334 ונוֹחוֹת; Yalk. Zech. 575 וחָנוֹת). Y.Ber.V, end, 9d בטוח אנישנ׳ בנווכ׳ I am confident that the son of … will recover from his illness. Gen. R. s. 13 נִינּוֹחוּ they are relieved (out of danger). Yalk. Chr. 1072, v. supra; a. e.