i+can't+say

פִּסְקָא, פִּי׳ch. sam( פֶּסֶק m. (preced.) detached piece, remainder.Pl. פְּסָקִים, constr. פִּסְקֵי, פִּי׳. Kil. VI, 6 פ׳ עריס, v. עָרִיס I; Tosef. ib. IV, 8; Y. ib. VI, end, 30c; a. e. the division of words into clauses in accordance with the sense, punctuation), 1) cut. Ḥull.112a גריר לבי פִסְקֵיהוכ׳ he may scrape off the place where it was cut, and eat it. B. Mets.23b אית ליה סימנא בפִסְקֵיה Ms. F. (ed. דאיכא … בפסקא, v. Rabb. D. S. a. l. note 5) when he can identify it by his way of chopping.Ḥull.51a מחיי אפסקיה, v. פַּסְקִית.Pl. פִּסְקֵי, פִּי׳. Erub.3a פ׳ דארזא (cmp. בְּקַעַת) cedar logs.Y.Kil.IX, end, 32d פיסקי דעמר, v. פְּסִיקְיָא. 2) interruption, broken line; space indicating a new section, paragraph.Pl. פִּסְקִין, פִּסְקֵי, פִּי׳. R. Hash. 26b; Meg.18a והוו עיילי פ׳ פ׳ they came to Rabbis house in broken lines (Y. ib. II, beg.73a קטעין קטעין), v. סֵירוּג.Y.Sabb.I, 3b bot. (expl. דאשי פרקים) פ׳ the places in the scroll where the portions, into which the Sabbath reading is divided, begin. 3) detached part.Pl. as ab. B. Bath.68b פיסקי בגי, v. בִּיזְלֵי. 4) decision, decree. Ib. 130b פ׳ דדינא (Ms. R. פְּסַק דינא, v. Rabb. D. S. a. l. note 40) legal decision, v. פִּירְכָא. Kidd.70a, v. הַזְמָנָא; a. e.; v. פִּיתְקָא. 5) an absolute, unqualified opinion or statement. Keth.76b, a. fr. ומאי פ׳ how can you say this without any qualification? 6) last meal before beginning to fast. Y.Ḥall.I, 57c top; Y.R. Hash. I, 57b bot. אַפְּסַק כרובא, v. כְּרוּבָּא.7) donation, collection, v. פִּסְקָה. פסקא, פי׳ (abbrev. פיס׳) section, a) heading in Talm. Y., subordinate to מתני׳.b) headings of sections in Psiḳta.

פִּסְקָא, פִּי׳ch. sam( פֶּסֶק m. (preced.) detached piece, remainder.Pl. פְּסָקִים, constr. פִּסְקֵי, פִּי׳. Kil. VI, 6 פ׳ עריס, v. עָרִיס I; Tosef. ib. IV, 8; Y. ib. VI, end, 30c; a. e. the division of words into clauses in accordance with the sense, punctuation), 1) cut. Ḥull.112a גריר לבי פִסְקֵיהוכ׳ he may scrape off the place where it was cut, and eat it. B. Mets.23b אית ליה סימנא בפִסְקֵיה Ms. F. (ed. דאיכא … בפסקא, v. Rabb. D. S. a. l. note 5) when he can identify it by his way of chopping.Ḥull.51a מחיי אפסקיה, v. פַּסְקִית.Pl. פִּסְקֵי, פִּי׳. Erub.3a פ׳ דארזא (cmp. בְּקַעַת) cedar logs.Y.Kil.IX, end, 32d פיסקי דעמר, v. פְּסִיקְיָא. 2) interruption, broken line; space indicating a new section, paragraph.Pl. פִּסְקִין, פִּסְקֵי, פִּי׳. R. Hash. 26b; Meg.18a והוו עיילי פ׳ פ׳ they came to Rabbis house in broken lines (Y. ib. II, beg.73a קטעין קטעין), v. סֵירוּג.Y.Sabb.I, 3b bot. (expl. דאשי פרקים) פ׳ the places in the scroll where the portions, into which the Sabbath reading is divided, begin. 3) detached part.Pl. as ab. B. Bath.68b פיסקי בגי, v. בִּיזְלֵי. 4) decision, decree. Ib. 130b פ׳ דדינא (Ms. R. פְּסַק דינא, v. Rabb. D. S. a. l. note 40) legal decision, v. פִּירְכָא. Kidd.70a, v. הַזְמָנָא; a. e.; v. פִּיתְקָא. 5) an absolute, unqualified opinion or statement. Keth.76b, a. fr. ומאי פ׳ how can you say this without any qualification? 6) last meal before beginning to fast. Y.Ḥall.I, 57c top; Y.R. Hash. I, 57b bot. אַפְּסַק כרובא, v. כְּרוּבָּא.7) donation, collection, v. פִּסְקָה. פסקא, פי׳ (abbrev. פיס׳) section, a) heading in Talm. Y., subordinate to מתני׳.b) headings of sections in Psiḳta.

פִּסְקָא, פִּי׳ch. sam( פֶּסֶק m. (preced.) detached piece, remainder.Pl. פְּסָקִים, constr. פִּסְקֵי, פִּי׳. Kil. VI, 6 פ׳ עריס, v. עָרִיס I; Tosef. ib. IV, 8; Y. ib. VI, end, 30c; a. e. the division of words into clauses in accordance with the sense, punctuation), 1) cut. Ḥull.112a גריר לבי פִסְקֵיהוכ׳ he may scrape off the place where it was cut, and eat it. B. Mets.23b אית ליה סימנא בפִסְקֵיה Ms. F. (ed. דאיכא … בפסקא, v. Rabb. D. S. a. l. note 5) when he can identify it by his way of chopping.Ḥull.51a מחיי אפסקיה, v. פַּסְקִית.Pl. פִּסְקֵי, פִּי׳. Erub.3a פ׳ דארזא (cmp. בְּקַעַת) cedar logs.Y.Kil.IX, end, 32d פיסקי דעמר, v. פְּסִיקְיָא. 2) interruption, broken line; space indicating a new section, paragraph.Pl. פִּסְקִין, פִּסְקֵי, פִּי׳. R. Hash. 26b; Meg.18a והוו עיילי פ׳ פ׳ they came to Rabbis house in broken lines (Y. ib. II, beg.73a קטעין קטעין), v. סֵירוּג.Y.Sabb.I, 3b bot. (expl. דאשי פרקים) פ׳ the places in the scroll where the portions, into which the Sabbath reading is divided, begin. 3) detached part.Pl. as ab. B. Bath.68b פיסקי בגי, v. בִּיזְלֵי. 4) decision, decree. Ib. 130b פ׳ דדינא (Ms. R. פְּסַק דינא, v. Rabb. D. S. a. l. note 40) legal decision, v. פִּירְכָא. Kidd.70a, v. הַזְמָנָא; a. e.; v. פִּיתְקָא. 5) an absolute, unqualified opinion or statement. Keth.76b, a. fr. ומאי פ׳ how can you say this without any qualification? 6) last meal before beginning to fast. Y.Ḥall.I, 57c top; Y.R. Hash. I, 57b bot. אַפְּסַק כרובא, v. כְּרוּבָּא.7) donation, collection, v. פִּסְקָה. פסקא, פי׳ (abbrev. פיס׳) section, a) heading in Talm. Y., subordinate to מתני׳.b) headings of sections in Psiḳta.

פִּסְקָא, פִּי׳ch. sam( פֶּסֶק m. (preced.) detached piece, remainder.Pl. פְּסָקִים, constr. פִּסְקֵי, פִּי׳. Kil. VI, 6 פ׳ עריס, v. עָרִיס I; Tosef. ib. IV, 8; Y. ib. VI, end, 30c; a. e. the division of words into clauses in accordance with the sense, punctuation), 1) cut. Ḥull.112a גריר לבי פִסְקֵיהוכ׳ he may scrape off the place where it was cut, and eat it. B. Mets.23b אית ליה סימנא בפִסְקֵיה Ms. F. (ed. דאיכא … בפסקא, v. Rabb. D. S. a. l. note 5) when he can identify it by his way of chopping.Ḥull.51a מחיי אפסקיה, v. פַּסְקִית.Pl. פִּסְקֵי, פִּי׳. Erub.3a פ׳ דארזא (cmp. בְּקַעַת) cedar logs.Y.Kil.IX, end, 32d פיסקי דעמר, v. פְּסִיקְיָא. 2) interruption, broken line; space indicating a new section, paragraph.Pl. פִּסְקִין, פִּסְקֵי, פִּי׳. R. Hash. 26b; Meg.18a והוו עיילי פ׳ פ׳ they came to Rabbis house in broken lines (Y. ib. II, beg.73a קטעין קטעין), v. סֵירוּג.Y.Sabb.I, 3b bot. (expl. דאשי פרקים) פ׳ the places in the scroll where the portions, into which the Sabbath reading is divided, begin. 3) detached part.Pl. as ab. B. Bath.68b פיסקי בגי, v. בִּיזְלֵי. 4) decision, decree. Ib. 130b פ׳ דדינא (Ms. R. פְּסַק דינא, v. Rabb. D. S. a. l. note 40) legal decision, v. פִּירְכָא. Kidd.70a, v. הַזְמָנָא; a. e.; v. פִּיתְקָא. 5) an absolute, unqualified opinion or statement. Keth.76b, a. fr. ומאי פ׳ how can you say this without any qualification? 6) last meal before beginning to fast. Y.Ḥall.I, 57c top; Y.R. Hash. I, 57b bot. אַפְּסַק כרובא, v. כְּרוּבָּא.7) donation, collection, v. פִּסְקָה. פסקא, פי׳ (abbrev. פיס׳) section, a) heading in Talm. Y., subordinate to מתני׳.b) headings of sections in Psiḳta.

קָדַש(b. h.) (to be cut off, separated, v. Ges. Hebr. Dict.12> s. v.; cmp. פָּרַש, to be, become pure, sacred, holy. Y.Sabb.III, 5d bot.; ib. IV, end, 7a ק׳ עליו היום the day became holy upon him, i. e. the Sabbath commenced while he was engaged in doing something. Meil.II, 8 (10a) קָרְשוּ בכלים (Talm. ed. קדשן) after they have become sacred by being put in a sacred vessel (v. infra); Shebu.11a (Ms. F. קירשן). Bekh.4b קדשו בכורותוכ׳ the firstborn in the desert were consecrated; a. fr. Pi. קִרֵּש, קִי׳ 1) to sanctify, esp. ק׳ שם שמים, or ק׳ את השם to sanctify the name of the Lord, to manifest fidelity to religion by noble deeds, by martyrdom Sot.10b; 36b יוסף שק׳ שםוכ׳ Joseph who sanctified the name … in secret (when he resisted temptation); יהודה שק׳וכ׳ Judah who sanctified … in public (when he admitted his guilt, Gen. 38:26); a. fr. 2) to sanctify, consecrate; to purify, keep pure. Ber.17a טהר וקַדֵּש עצמך מכלוכ׳ keep thyself clean and pure (aloof) from every guilt Yoma 39a (ref. to Lev. 11:44) אדם מְקַדֵּש … מְקַדְּשִׁין אותו הרבה if a man sanctifies himself a little (trains himself to self-restraint), they (the divine agencies) will help him much to sanctify him; מלמטה מקדשין אותו מלמעלה if he (sanctifies himself) below, they will sanctify him from above; בעולם הזה מקדשיןוכ׳ he in this world, they will declare him holy in the hereafter. Yeb.20a, a. e. קדש עצמך במותר לך sanctify thyself by self-restraint from what is permitted to thee. Ḥag.3b, a. e. קִדְּשָׁהּ לשעתה, v. קְדוּשָּׁה. Sebu. 15a כל הכלים … מְקַדַּשְׁתָּן is as regards all vessels that Moses made, the ointing of them gave them their sacred character; Snh.16b מקדשן (corr. acc.). Men.95b תנור מְקַדֵּש the oven (the baking of the showbread) gives it its sacred character. Ib. 100a כלי שרת מְקַרְּשִׁין the vessels of the service consecrate (the things put into them); a. v. fr.Part. pass. מְקוּדָּש; f. מְקוּדֶּשֶׁת; pl. מְקוּדָּשִׁים Sabb.55a (ref. to Ez. 9:6) א״ת מקדשי אלא מְקוּדָּשַׁיוכ׳ and not miḳdashi (my sanctuary) but mḳuddashai (my sanctified ones), that means those who fulfilled the whole Law ; Ab. Zar.4a. Zeb.115b (ref. to Ps. 68:36 מִמִּקְדָּשֶׁיךָ) read מִמְּקוּדָּשֶׁיךָוכ׳ ‘from thy sanctified ones, when the Lord passes judgment on his holy servants ; a. fr. 3) (with, or sub., ידיו ורגליו) to wash hands and feet prior to a sacred act. Yoma III, 6. Ib. IV, 5. Ib. 22a; a. fr. 4) to prepare the water of lustration (Num. 19). Par. VI, 1 המקדש ונפל הקִדּוּש על ידו if he prepares the lustration, and some of the consecrated water falls upon his hand. Ib. 2 נוטל נמקדש he may take (of the ashes) and prepare the water with them. Ib. 3 המקדש כשוקתוכ׳ he who puts ashes into a large vessel of water; a. fr. 5) (of seasons) to proclaim the sanctity of esp., a) (ק׳ החדש) to proclaim in court that the new month had begun (v. infra). R. Hash. II, 7 אם לא … אין מקדשין אותו שכבד קִדְּשוּשוּהוּ שמים unless the new moon is seen in its due time (on the evening of the twenty-ninth day), no announcement is made, for the heavens have already proclaimed it (and the new month begins with the thirty-first day). Ib. 24a בין כך … שנים אתה מקדשוכ׳ in neither case is the ceremony of announcement required, for we read (Lev. 25:10), ‘ye shall sanctify the fiftieth year, years thou must ‘sanctify Ex. R. s. 15 אני ואתם נְקַדֵּש את החדש I and you, let us (as a court) proclaim the month (of Nisan); a. fr.Part. pass. as ab. R. Hash. II, 7 ראשב״ד אומר מק׳וכ׳ the president of the court says, ‘(the new month is) proclaimed, and all the people say after him, ‘proclaimed, proclaimed. Ib. III, 1 נחקרו … ולא הספיקו לומר מק׳וכ׳ when the witnesses were examined, and the court had no time to say mḳuddash before night set in; a. e.b) ק׳ השבת, היום to pronounce the sanctity of the Sabbath, the Holy Day, to recite the Sabbath or the festive benediction (over wine), to say Ḳiddush. Pes.105a מי שלא ק׳ בע״ש מקדשוכ׳ he who fails to bless the Sabbath on the Sabbath eve, may do so during the entire day. Ib. 106b טעם אינו מקדש if a man tasted something without Ḳiddush, he must not bless the Sabbath; Ib. 107a טעם מקדש even if he has tasted something, he must bless the Sabbath. Ib. כגין זה ראוי לקַדֵּש עליו a beverage like this is fit for Ḳiddush; a. fr. 6) ק׳ אשה ( to consecrate a woman, a) to betroth (expl. Kidd.2b לישנא דרבנן דאסר לה … בהקדש the rabbinical term, in place of the Biblical קנה,because he makes her forbidden to others like a consecrated object, v. הֶקְרֵּש). Kidd.II, 1 האיש מקדש בווכ׳ a man may betroth a woman either in person or through a deputy. Ib. 41a אסור לאדם שיְקַדֵּש … עדוכ׳ a man is forbidden to betroth a woman to himself, before he has seen her. ib. II, 4 האומר … צא וקַיֵּש … והלך וקִרְּשָׁהּוכ׳ if a man said to his deputy, go and betroth to me that certain woman in that certain place, and he went and betrothed her in a different place, she is not betrothed (the betrothal is invalid); a. v. fr.Part. pass. מְקוּדֶּשֶׁת; pl. מְקוּדָּשוֹת. Ib. הרי זו מק׳ in such a case the betrothal is binding. Ib. 7; a. fr.b) (of the father of a minor נַעֲרָה) to accept a betrothal in behalf of ones daughter. Ib. 1 האיש מקדש את בתווכ׳ a man may accept his daughters betrothal, if she is a naʿărah, either in person or through a deputy. Ib. 41a אסור לאדם שיקדש את בתו יכ׳ a man is forbidden to betroth his daughter as a child, (but must wait,) until she is grown up and says, I like this man; a. fr.7) to cause a thing to be prohibited, esp. (by ref. to Deut. 22:9) by planting seeds in a vineyard, or vines among seeds; to cause condemnation. Kil. IV, 5 הזורע … ק׳ שורה אחת if a person sows within four cubits of a vineyard, he has caused the condemnation of one row of vines. Ib. V, 5 הרי זה מקדש ארבעיםוכ׳ he has made forty-five vines forbidden. Ib. VII, 2 גפן … ואינה מְקַרֶּשֶׁת to plant seeds near a dried-up vine is forbidden, but it (the vine) does not cause the condemnation of the seeds. Ib. אלו אוסרין ולא מְקַדְּשִׁין the following plants make the planting of seeds in their neighborhood forbidden, but do not cause condemnation of the seeds, if planted, or their own condemnation. Ib. 5 אין אדם מקדש דברוכ׳ no man can cause condemnation of a thing not his own. Ib. הרי זה ק׳וכ׳ he has caused the condemnation of his neighbors seeds and must pay damages; a. fr. Hithpa. הִתְקַדֵּש, Nithpa. נִתְקַדֵּש 1) to be sanctified, glorified as holy. Yeb.79a מוטב … ויִתְקַדֵּש שםוכ׳ let a letter of the Law be uprooted (disregarded), but let the name of God be sanctified in public. Tanḥ. Shmini 1 מִתְקַדֵּש אני שם במכבדי: there (at the dedication of the Tabernacle) I shall be sanctified by (the death of) those that honor me. Lev. R. s. 12; a. fr. 2) to be consecrated, dedicated; (of the New Moon) to be proclaimed. R. Hash. 21b יכול … עד שיִתְקַדְּשוּוכ׳ you may have thought, as well as the Sabbath is to be disregarded (by the witnesses travelling to the seat of the court), until they (the months) are proclaimed, it may also be disregarded (by the messengers carrying the announcement), until they are established. Ex. R. s. 15 היה הכהן … והבלי מִתְקַדֶּשֶׁת the priest received in it some sacred object, by which the vessel was consecrated; וכלי חול מִתְקַדֵּש and a profane vessel became sacred. Shebu.15a אין העזרה מִתְקַדֶּשֶׁתוכ׳ the Temple hall was not consecrated, until the priests ate therein the remnants of the meal-offering. Ib. 16a תחתונה נִתְקַדְּשָׁה בכל אלו the lower reservoir became consecrated through all these (ceremonies mentioned); a. fr. 3) (of mixed seeds) to be condemnable, condemned. Kil. VII, 7 מאימתי … מתקרשת from what time are seeds of grain (planted among vines) to be condemned? Ib. אין מִתְקַרְּשוֹת are not to be condemned; a. fr. 4) to be betrothed. Kidd.II, 1 האשה מתקדשת בהוכ׳ a woman may be betrothed in person or through her deputy, Ib. האומר הִתְקַדְּשִׁי ליוכ׳ … if a man says to a woman, be betrothed to me with this fig. Ib. 45b נִתְקַדְּשָׁה לדעת אביה וניסתוכ׳ if she (the minor) was betrothed with her fathers consent, but was married without it; a. fr. 5) to sanctify ones self. Sifra Vayikra, Ndab., ch. II, Par. 2 מי שהוא עתיד להִתְקַדֵּש he that is ready to sanctify himself (by vowing a sacrifice). Nif. נִקְדַּש 1) to be sanctified; to become consecrated. Tem.14a כאן לִיקָּדֵש כאן ליקרב in the one case it refers to being consecrated (by being put in a sacred vessel), in the other to being offered. Bekh.4b הוזהרו … ליקדש they were admonished concerning the firatborn, that they be consecrated; a. e. 2) to be betrothed. Kidd.48a if she says, עשה לי … ואֶקָּדֵשוכ׳ make for me chains, and I shall be betrothed unto thee. Hif. הִקְדִּיש 1) to cause sanctification. Zeb.115b לא מתו … להַקְדִּיש שמווכ׳ thy (Aarons) sons died only in order to give thee an opportunity to sanctify the name of the Lord. 2) to sanctify, dedicate an object as Temple property (Lev. 27:14–24). Arakh.VI, 2 המַקְדִּיש נכסיווכ׳ if a person dedicates his property to the Temple, but owes his (divorced) wife her kthubah (כְּתוּבָּה) Ib. VII, 1 אין מַקְדִּישִׁין לפני היובלוכ׳ you cannot dedicate landed property within less than two or three years before the jubilee. Ib. 3 הִקְדִּישָׁהּ וגאלה if he dedicated and then redeemed it. Ib. 5 אין אדם מַקְדִּיש דברוכ׳ nobody can dedicate a thing not belonging to him. B. Kam.VII, 2; a. v. fr. Hof. הוּקְדַּש to be dedicated, consecrated. Meil.II, 8 המנחות … משהוּקְדָּשוּ the law concerning misappropriation of sacred things applies to meal-offerings as soon as they have been dedicated. Ib. 1 משהוּקְדָּשָׁה as soon as it has been designated for a sin-offering; a. fr.Part. מוּקְדָּש; f. מוּקְדֶּשֶׁת; pl. מוּקְדָּשִׁים Ned.V, 6 (48a) אם … הרי הם מוק׳ לשמים if they are mine, be they dedicated to the Lord. Ib. כל מתנה … מקודשת אינה מתנה (read: מוקדשת) a gift which is not made so that if the recipient dedicates it to sacred use, it is dedicated, is no gift. Bekh.V, 1 כל פסולי המוק׳ all dedicated sacrifices which became unfit for the altar; a. fr.

קָדַש(b. h.) (to be cut off, separated, v. Ges. Hebr. Dict.12> s. v.; cmp. פָּרַש, to be, become pure, sacred, holy. Y.Sabb.III, 5d bot.; ib. IV, end, 7a ק׳ עליו היום the day became holy upon him, i. e. the Sabbath commenced while he was engaged in doing something. Meil.II, 8 (10a) קָרְשוּ בכלים (Talm. ed. קדשן) after they have become sacred by being put in a sacred vessel (v. infra); Shebu.11a (Ms. F. קירשן). Bekh.4b קדשו בכורותוכ׳ the firstborn in the desert were consecrated; a. fr. Pi. קִרֵּש, קִי׳ 1) to sanctify, esp. ק׳ שם שמים, or ק׳ את השם to sanctify the name of the Lord, to manifest fidelity to religion by noble deeds, by martyrdom Sot.10b; 36b יוסף שק׳ שםוכ׳ Joseph who sanctified the name … in secret (when he resisted temptation); יהודה שק׳וכ׳ Judah who sanctified … in public (when he admitted his guilt, Gen. 38:26); a. fr. 2) to sanctify, consecrate; to purify, keep pure. Ber.17a טהר וקַדֵּש עצמך מכלוכ׳ keep thyself clean and pure (aloof) from every guilt Yoma 39a (ref. to Lev. 11:44) אדם מְקַדֵּש … מְקַדְּשִׁין אותו הרבה if a man sanctifies himself a little (trains himself to self-restraint), they (the divine agencies) will help him much to sanctify him; מלמטה מקדשין אותו מלמעלה if he (sanctifies himself) below, they will sanctify him from above; בעולם הזה מקדשיןוכ׳ he in this world, they will declare him holy in the hereafter. Yeb.20a, a. e. קדש עצמך במותר לך sanctify thyself by self-restraint from what is permitted to thee. Ḥag.3b, a. e. קִדְּשָׁהּ לשעתה, v. קְדוּשָּׁה. Sebu. 15a כל הכלים … מְקַדַּשְׁתָּן is as regards all vessels that Moses made, the ointing of them gave them their sacred character; Snh.16b מקדשן (corr. acc.). Men.95b תנור מְקַדֵּש the oven (the baking of the showbread) gives it its sacred character. Ib. 100a כלי שרת מְקַרְּשִׁין the vessels of the service consecrate (the things put into them); a. v. fr.Part. pass. מְקוּדָּש; f. מְקוּדֶּשֶׁת; pl. מְקוּדָּשִׁים Sabb.55a (ref. to Ez. 9:6) א״ת מקדשי אלא מְקוּדָּשַׁיוכ׳ and not miḳdashi (my sanctuary) but mḳuddashai (my sanctified ones), that means those who fulfilled the whole Law ; Ab. Zar.4a. Zeb.115b (ref. to Ps. 68:36 מִמִּקְדָּשֶׁיךָ) read מִמְּקוּדָּשֶׁיךָוכ׳ ‘from thy sanctified ones, when the Lord passes judgment on his holy servants ; a. fr. 3) (with, or sub., ידיו ורגליו) to wash hands and feet prior to a sacred act. Yoma III, 6. Ib. IV, 5. Ib. 22a; a. fr. 4) to prepare the water of lustration (Num. 19). Par. VI, 1 המקדש ונפל הקִדּוּש על ידו if he prepares the lustration, and some of the consecrated water falls upon his hand. Ib. 2 נוטל נמקדש he may take (of the ashes) and prepare the water with them. Ib. 3 המקדש כשוקתוכ׳ he who puts ashes into a large vessel of water; a. fr. 5) (of seasons) to proclaim the sanctity of esp., a) (ק׳ החדש) to proclaim in court that the new month had begun (v. infra). R. Hash. II, 7 אם לא … אין מקדשין אותו שכבד קִדְּשוּשוּהוּ שמים unless the new moon is seen in its due time (on the evening of the twenty-ninth day), no announcement is made, for the heavens have already proclaimed it (and the new month begins with the thirty-first day). Ib. 24a בין כך … שנים אתה מקדשוכ׳ in neither case is the ceremony of announcement required, for we read (Lev. 25:10), ‘ye shall sanctify the fiftieth year, years thou must ‘sanctify Ex. R. s. 15 אני ואתם נְקַדֵּש את החדש I and you, let us (as a court) proclaim the month (of Nisan); a. fr.Part. pass. as ab. R. Hash. II, 7 ראשב״ד אומר מק׳וכ׳ the president of the court says, ‘(the new month is) proclaimed, and all the people say after him, ‘proclaimed, proclaimed. Ib. III, 1 נחקרו … ולא הספיקו לומר מק׳וכ׳ when the witnesses were examined, and the court had no time to say mḳuddash before night set in; a. e.b) ק׳ השבת, היום to pronounce the sanctity of the Sabbath, the Holy Day, to recite the Sabbath or the festive benediction (over wine), to say Ḳiddush. Pes.105a מי שלא ק׳ בע״ש מקדשוכ׳ he who fails to bless the Sabbath on the Sabbath eve, may do so during the entire day. Ib. 106b טעם אינו מקדש if a man tasted something without Ḳiddush, he must not bless the Sabbath; Ib. 107a טעם מקדש even if he has tasted something, he must bless the Sabbath. Ib. כגין זה ראוי לקַדֵּש עליו a beverage like this is fit for Ḳiddush; a. fr. 6) ק׳ אשה ( to consecrate a woman, a) to betroth (expl. Kidd.2b לישנא דרבנן דאסר לה … בהקדש the rabbinical term, in place of the Biblical קנה,because he makes her forbidden to others like a consecrated object, v. הֶקְרֵּש). Kidd.II, 1 האיש מקדש בווכ׳ a man may betroth a woman either in person or through a deputy. Ib. 41a אסור לאדם שיְקַדֵּש … עדוכ׳ a man is forbidden to betroth a woman to himself, before he has seen her. ib. II, 4 האומר … צא וקַיֵּש … והלך וקִרְּשָׁהּוכ׳ if a man said to his deputy, go and betroth to me that certain woman in that certain place, and he went and betrothed her in a different place, she is not betrothed (the betrothal is invalid); a. v. fr.Part. pass. מְקוּדֶּשֶׁת; pl. מְקוּדָּשוֹת. Ib. הרי זו מק׳ in such a case the betrothal is binding. Ib. 7; a. fr.b) (of the father of a minor נַעֲרָה) to accept a betrothal in behalf of ones daughter. Ib. 1 האיש מקדש את בתווכ׳ a man may accept his daughters betrothal, if she is a naʿărah, either in person or through a deputy. Ib. 41a אסור לאדם שיקדש את בתו יכ׳ a man is forbidden to betroth his daughter as a child, (but must wait,) until she is grown up and says, I like this man; a. fr.7) to cause a thing to be prohibited, esp. (by ref. to Deut. 22:9) by planting seeds in a vineyard, or vines among seeds; to cause condemnation. Kil. IV, 5 הזורע … ק׳ שורה אחת if a person sows within four cubits of a vineyard, he has caused the condemnation of one row of vines. Ib. V, 5 הרי זה מקדש ארבעיםוכ׳ he has made forty-five vines forbidden. Ib. VII, 2 גפן … ואינה מְקַרֶּשֶׁת to plant seeds near a dried-up vine is forbidden, but it (the vine) does not cause the condemnation of the seeds. Ib. אלו אוסרין ולא מְקַדְּשִׁין the following plants make the planting of seeds in their neighborhood forbidden, but do not cause condemnation of the seeds, if planted, or their own condemnation. Ib. 5 אין אדם מקדש דברוכ׳ no man can cause condemnation of a thing not his own. Ib. הרי זה ק׳וכ׳ he has caused the condemnation of his neighbors seeds and must pay damages; a. fr. Hithpa. הִתְקַדֵּש, Nithpa. נִתְקַדֵּש 1) to be sanctified, glorified as holy. Yeb.79a מוטב … ויִתְקַדֵּש שםוכ׳ let a letter of the Law be uprooted (disregarded), but let the name of God be sanctified in public. Tanḥ. Shmini 1 מִתְקַדֵּש אני שם במכבדי: there (at the dedication of the Tabernacle) I shall be sanctified by (the death of) those that honor me. Lev. R. s. 12; a. fr. 2) to be consecrated, dedicated; (of the New Moon) to be proclaimed. R. Hash. 21b יכול … עד שיִתְקַדְּשוּוכ׳ you may have thought, as well as the Sabbath is to be disregarded (by the witnesses travelling to the seat of the court), until they (the months) are proclaimed, it may also be disregarded (by the messengers carrying the announcement), until they are established. Ex. R. s. 15 היה הכהן … והבלי מִתְקַדֶּשֶׁת the priest received in it some sacred object, by which the vessel was consecrated; וכלי חול מִתְקַדֵּש and a profane vessel became sacred. Shebu.15a אין העזרה מִתְקַדֶּשֶׁתוכ׳ the Temple hall was not consecrated, until the priests ate therein the remnants of the meal-offering. Ib. 16a תחתונה נִתְקַדְּשָׁה בכל אלו the lower reservoir became consecrated through all these (ceremonies mentioned); a. fr. 3) (of mixed seeds) to be condemnable, condemned. Kil. VII, 7 מאימתי … מתקרשת from what time are seeds of grain (planted among vines) to be condemned? Ib. אין מִתְקַרְּשוֹת are not to be condemned; a. fr. 4) to be betrothed. Kidd.II, 1 האשה מתקדשת בהוכ׳ a woman may be betrothed in person or through her deputy, Ib. האומר הִתְקַדְּשִׁי ליוכ׳ … if a man says to a woman, be betrothed to me with this fig. Ib. 45b נִתְקַדְּשָׁה לדעת אביה וניסתוכ׳ if she (the minor) was betrothed with her fathers consent, but was married without it; a. fr. 5) to sanctify ones self. Sifra Vayikra, Ndab., ch. II, Par. 2 מי שהוא עתיד להִתְקַדֵּש he that is ready to sanctify himself (by vowing a sacrifice). Nif. נִקְדַּש 1) to be sanctified; to become consecrated. Tem.14a כאן לִיקָּדֵש כאן ליקרב in the one case it refers to being consecrated (by being put in a sacred vessel), in the other to being offered. Bekh.4b הוזהרו … ליקדש they were admonished concerning the firatborn, that they be consecrated; a. e. 2) to be betrothed. Kidd.48a if she says, עשה לי … ואֶקָּדֵשוכ׳ make for me chains, and I shall be betrothed unto thee. Hif. הִקְדִּיש 1) to cause sanctification. Zeb.115b לא מתו … להַקְדִּיש שמווכ׳ thy (Aarons) sons died only in order to give thee an opportunity to sanctify the name of the Lord. 2) to sanctify, dedicate an object as Temple property (Lev. 27:14–24). Arakh.VI, 2 המַקְדִּיש נכסיווכ׳ if a person dedicates his property to the Temple, but owes his (divorced) wife her kthubah (כְּתוּבָּה) Ib. VII, 1 אין מַקְדִּישִׁין לפני היובלוכ׳ you cannot dedicate landed property within less than two or three years before the jubilee. Ib. 3 הִקְדִּישָׁהּ וגאלה if he dedicated and then redeemed it. Ib. 5 אין אדם מַקְדִּיש דברוכ׳ nobody can dedicate a thing not belonging to him. B. Kam.VII, 2; a. v. fr. Hof. הוּקְדַּש to be dedicated, consecrated. Meil.II, 8 המנחות … משהוּקְדָּשוּ the law concerning misappropriation of sacred things applies to meal-offerings as soon as they have been dedicated. Ib. 1 משהוּקְדָּשָׁה as soon as it has been designated for a sin-offering; a. fr.Part. מוּקְדָּש; f. מוּקְדֶּשֶׁת; pl. מוּקְדָּשִׁים Ned.V, 6 (48a) אם … הרי הם מוק׳ לשמים if they are mine, be they dedicated to the Lord. Ib. כל מתנה … מקודשת אינה מתנה (read: מוקדשת) a gift which is not made so that if the recipient dedicates it to sacred use, it is dedicated, is no gift. Bekh.V, 1 כל פסולי המוק׳ all dedicated sacrifices which became unfit for the altar; a. fr.

אִיכָּא(contr. of אִית־כָּא) 1) there is, there are ( sunt qui). א׳ דאמרי (abbrev. א״ד.) some say. Ḥull.3b; a. fr. א׳ בינייהו they differ in this Ib. 4a; a. fr.מאי א׳ למימר what is there to say? how can it be explained? what can you reply? Ib. 12a top; a. fr. 2) he who. Targ. Prov. 19:7. (Prob. to be read אִינָא.

אִיכָּא(contr. of אִית־כָּא) 1) there is, there are ( sunt qui). א׳ דאמרי (abbrev. א״ד.) some say. Ḥull.3b; a. fr. א׳ בינייהו they differ in this Ib. 4a; a. fr.מאי א׳ למימר what is there to say? how can it be explained? what can you reply? Ib. 12a top; a. fr. 2) he who. Targ. Prov. 19:7. (Prob. to be read אִינָא.

הוי, הָוָה, הָיָה(b. h.) to exits; to be, become; to occur, come to pass.With part. ה׳ מביט he looked; ה׳ אומר he said, freq. used to say. Gen. B. s. 1, beg. אני הָיִיתִיוכ׳ I was the implement Ib. ה׳הקב״ה מביטוכ׳ the Lord looked into the Law (as often as a thing was to be created). Ab. I, 13 הואה׳ אומר the same used to say. Gen. R. s. 2 ה׳ ללמה ולא כלום became a nothing; a. v. fr.Apocopate forms: אֱהִי, אֱהֵא, תְּהִי, תְּהֵא, יְהִי, יְהֵא; תְּהוּ (= תִּהְיוּ), יְהוּ (= יִהְיוּ). Yoma 66b אהא בשלום אני נכ׳ (Tosef. ib. IV (III), 14 נִהְיֶה) may I and you be as well; Y. ib. VI, 43c bot. כן תהווכ׳ so may ye be well. B. Mets.35a תהא במאמינו let this be (speak of a case) when he accepts his opponents statement; a. v. fr.Part. הֹוֶה, הֹוֶוה 1) frequent, usual. Sabb.VI, 6 דברו חכמים בה׳ the scholars (in using the words ‘Arabian women‘) speak of the ordinary custom (not to the exclusion of other people); a. fr. 2) existing, enduring. Pesik. R. s. 11, end הם הוֹוִים ודומים (להקב״ה) they shall be existing for themselves (not merely as an attachment) and resembling (the Lord); ib. אף הם הווים אשוכ׳ they, too, shall endure as a consuming fire.Cant. R. to II, 13 עניות ירבה ויוקר הווה (read תרבה) poverty shall increase, and prices remain high (different in Snh.97a a. Sot.49b, v. אָמַר II). Imper. הֱוֵי, הֱוֵא; pl. הֱווּ. Ab. I, 4. Ib. II, 3; a. fr.הֱוֵי אוֹמֵר, also elliptically הֱוֵי Say, i. e you must admit, this proves, that is meant by saying. Taan.2a which is the service of the heart? ה׳ אומר זו תפלה you must admit, it is prayer. Tosef.Nidd.I, 6 ה׳ לא אמרוםוכ׳ that is to say, the scholars have spoken Cant. R. to I, 6 ה׳ כרמי שליוכ׳ this is meant by ‘my vineyard Y.Shebu.VII, 38c top היוי לא צורכהוכ׳ it is evident that it would not have been necessary ; a. fr. Pi. הִוָּה, הִיָּה (v. הֲוָיָה 1) 1) to change ones legal status, to dispose of. Keth.40b (ref. to תהיה Deut. 22:19) במְהַוָּה עצמהוכ׳ the text speaks of a woman who can dispose of herself. 2) to produce, make. Kidd.58a (ref. to והיית, Deut. 7:26) כל שאתה מְהַיֶּיה הימנה whatever thou makest out of it; Tem.30b מְהַיֶּה ממנה; a. e.

הוי, הָוָה, הָיָה(b. h.) to exits; to be, become; to occur, come to pass.With part. ה׳ מביט he looked; ה׳ אומר he said, freq. used to say. Gen. B. s. 1, beg. אני הָיִיתִיוכ׳ I was the implement Ib. ה׳הקב״ה מביטוכ׳ the Lord looked into the Law (as often as a thing was to be created). Ab. I, 13 הואה׳ אומר the same used to say. Gen. R. s. 2 ה׳ ללמה ולא כלום became a nothing; a. v. fr.Apocopate forms: אֱהִי, אֱהֵא, תְּהִי, תְּהֵא, יְהִי, יְהֵא; תְּהוּ (= תִּהְיוּ), יְהוּ (= יִהְיוּ). Yoma 66b אהא בשלום אני נכ׳ (Tosef. ib. IV (III), 14 נִהְיֶה) may I and you be as well; Y. ib. VI, 43c bot. כן תהווכ׳ so may ye be well. B. Mets.35a תהא במאמינו let this be (speak of a case) when he accepts his opponents statement; a. v. fr.Part. הֹוֶה, הֹוֶוה 1) frequent, usual. Sabb.VI, 6 דברו חכמים בה׳ the scholars (in using the words ‘Arabian women‘) speak of the ordinary custom (not to the exclusion of other people); a. fr. 2) existing, enduring. Pesik. R. s. 11, end הם הוֹוִים ודומים (להקב״ה) they shall be existing for themselves (not merely as an attachment) and resembling (the Lord); ib. אף הם הווים אשוכ׳ they, too, shall endure as a consuming fire.Cant. R. to II, 13 עניות ירבה ויוקר הווה (read תרבה) poverty shall increase, and prices remain high (different in Snh.97a a. Sot.49b, v. אָמַר II). Imper. הֱוֵי, הֱוֵא; pl. הֱווּ. Ab. I, 4. Ib. II, 3; a. fr.הֱוֵי אוֹמֵר, also elliptically הֱוֵי Say, i. e you must admit, this proves, that is meant by saying. Taan.2a which is the service of the heart? ה׳ אומר זו תפלה you must admit, it is prayer. Tosef.Nidd.I, 6 ה׳ לא אמרוםוכ׳ that is to say, the scholars have spoken Cant. R. to I, 6 ה׳ כרמי שליוכ׳ this is meant by ‘my vineyard Y.Shebu.VII, 38c top היוי לא צורכהוכ׳ it is evident that it would not have been necessary ; a. fr. Pi. הִוָּה, הִיָּה (v. הֲוָיָה 1) 1) to change ones legal status, to dispose of. Keth.40b (ref. to תהיה Deut. 22:19) במְהַוָּה עצמהוכ׳ the text speaks of a woman who can dispose of herself. 2) to produce, make. Kidd.58a (ref. to והיית, Deut. 7:26) כל שאתה מְהַיֶּיה הימנה whatever thou makest out of it; Tem.30b מְהַיֶּה ממנה; a. e.

הוי, הָוָה, הָיָה(b. h.) to exits; to be, become; to occur, come to pass.With part. ה׳ מביט he looked; ה׳ אומר he said, freq. used to say. Gen. B. s. 1, beg. אני הָיִיתִיוכ׳ I was the implement Ib. ה׳הקב״ה מביטוכ׳ the Lord looked into the Law (as often as a thing was to be created). Ab. I, 13 הואה׳ אומר the same used to say. Gen. R. s. 2 ה׳ ללמה ולא כלום became a nothing; a. v. fr.Apocopate forms: אֱהִי, אֱהֵא, תְּהִי, תְּהֵא, יְהִי, יְהֵא; תְּהוּ (= תִּהְיוּ), יְהוּ (= יִהְיוּ). Yoma 66b אהא בשלום אני נכ׳ (Tosef. ib. IV (III), 14 נִהְיֶה) may I and you be as well; Y. ib. VI, 43c bot. כן תהווכ׳ so may ye be well. B. Mets.35a תהא במאמינו let this be (speak of a case) when he accepts his opponents statement; a. v. fr.Part. הֹוֶה, הֹוֶוה 1) frequent, usual. Sabb.VI, 6 דברו חכמים בה׳ the scholars (in using the words ‘Arabian women‘) speak of the ordinary custom (not to the exclusion of other people); a. fr. 2) existing, enduring. Pesik. R. s. 11, end הם הוֹוִים ודומים (להקב״ה) they shall be existing for themselves (not merely as an attachment) and resembling (the Lord); ib. אף הם הווים אשוכ׳ they, too, shall endure as a consuming fire.Cant. R. to II, 13 עניות ירבה ויוקר הווה (read תרבה) poverty shall increase, and prices remain high (different in Snh.97a a. Sot.49b, v. אָמַר II). Imper. הֱוֵי, הֱוֵא; pl. הֱווּ. Ab. I, 4. Ib. II, 3; a. fr.הֱוֵי אוֹמֵר, also elliptically הֱוֵי Say, i. e you must admit, this proves, that is meant by saying. Taan.2a which is the service of the heart? ה׳ אומר זו תפלה you must admit, it is prayer. Tosef.Nidd.I, 6 ה׳ לא אמרוםוכ׳ that is to say, the scholars have spoken Cant. R. to I, 6 ה׳ כרמי שליוכ׳ this is meant by ‘my vineyard Y.Shebu.VII, 38c top היוי לא צורכהוכ׳ it is evident that it would not have been necessary ; a. fr. Pi. הִוָּה, הִיָּה (v. הֲוָיָה 1) 1) to change ones legal status, to dispose of. Keth.40b (ref. to תהיה Deut. 22:19) במְהַוָּה עצמהוכ׳ the text speaks of a woman who can dispose of herself. 2) to produce, make. Kidd.58a (ref. to והיית, Deut. 7:26) כל שאתה מְהַיֶּיה הימנה whatever thou makest out of it; Tem.30b מְהַיֶּה ממנה; a. e.

הוי, הָוָה, הָיָה(b. h.) to exits; to be, become; to occur, come to pass.With part. ה׳ מביט he looked; ה׳ אומר he said, freq. used to say. Gen. B. s. 1, beg. אני הָיִיתִיוכ׳ I was the implement Ib. ה׳הקב״ה מביטוכ׳ the Lord looked into the Law (as often as a thing was to be created). Ab. I, 13 הואה׳ אומר the same used to say. Gen. R. s. 2 ה׳ ללמה ולא כלום became a nothing; a. v. fr.Apocopate forms: אֱהִי, אֱהֵא, תְּהִי, תְּהֵא, יְהִי, יְהֵא; תְּהוּ (= תִּהְיוּ), יְהוּ (= יִהְיוּ). Yoma 66b אהא בשלום אני נכ׳ (Tosef. ib. IV (III), 14 נִהְיֶה) may I and you be as well; Y. ib. VI, 43c bot. כן תהווכ׳ so may ye be well. B. Mets.35a תהא במאמינו let this be (speak of a case) when he accepts his opponents statement; a. v. fr.Part. הֹוֶה, הֹוֶוה 1) frequent, usual. Sabb.VI, 6 דברו חכמים בה׳ the scholars (in using the words ‘Arabian women‘) speak of the ordinary custom (not to the exclusion of other people); a. fr. 2) existing, enduring. Pesik. R. s. 11, end הם הוֹוִים ודומים (להקב״ה) they shall be existing for themselves (not merely as an attachment) and resembling (the Lord); ib. אף הם הווים אשוכ׳ they, too, shall endure as a consuming fire.Cant. R. to II, 13 עניות ירבה ויוקר הווה (read תרבה) poverty shall increase, and prices remain high (different in Snh.97a a. Sot.49b, v. אָמַר II). Imper. הֱוֵי, הֱוֵא; pl. הֱווּ. Ab. I, 4. Ib. II, 3; a. fr.הֱוֵי אוֹמֵר, also elliptically הֱוֵי Say, i. e you must admit, this proves, that is meant by saying. Taan.2a which is the service of the heart? ה׳ אומר זו תפלה you must admit, it is prayer. Tosef.Nidd.I, 6 ה׳ לא אמרוםוכ׳ that is to say, the scholars have spoken Cant. R. to I, 6 ה׳ כרמי שליוכ׳ this is meant by ‘my vineyard Y.Shebu.VII, 38c top היוי לא צורכהוכ׳ it is evident that it would not have been necessary ; a. fr. Pi. הִוָּה, הִיָּה (v. הֲוָיָה 1) 1) to change ones legal status, to dispose of. Keth.40b (ref. to תהיה Deut. 22:19) במְהַוָּה עצמהוכ׳ the text speaks of a woman who can dispose of herself. 2) to produce, make. Kidd.58a (ref. to והיית, Deut. 7:26) כל שאתה מְהַיֶּיה הימנה whatever thou makest out of it; Tem.30b מְהַיֶּה ממנה; 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.

מצי, מָצָא(b. h.; cmp. מְטֵי) to reach; to find. B. Mets.I, 1 אני מְצָאתִיהָ I found it. Ib. 2a הואי אמינא מאי מצאתיה ראיתיהוכ׳ I might have thought ‘I found it meant ‘I discovered it, although he had not taken it up Ib., a. e. וּמְצָאתָהּ דאתאי ליריהוכ׳ ‘and which thou hast found (Deut. 22:3) means that it came into his possession. Gitt.IX, 10 מ׳ בה דבר ערוה he discovered in her something disgraceful (infidelity); מ׳ אחרתוכ׳ he found another woman handsomer than she; a. fr.מה מָצִינוּ ב־ … אףוכ׳ what do we find with regard to? So also, i. e. as in the case of, so Sifra Vayikra, Ndab., ch. VIII, Par. 7 מה מצינו בהקטרה … אף מליקהוכ׳ as when burning (the sacrifice on the altar) the head is separated from the trunk, so when pinching the neck of the bird the head must be severed ; a. fr.Part. pass. מָצוּי, f. מְצוּיָה; pl. מְצוּיִין; מְצוּיוֹת accessible, frequent; likely. Arakh.30b ומצא פרט למ׳ ‘and he find the means (Lev. 25:26), this excludes the case of the means being accessible, i. e. of one who had the means at the time being. B. Mets.27a (ref. to Deut. 22:3, v. supra) מי שאבודה הימנו ומ׳ אצלוכ׳ that which is lost to him but accessible to any body else; אבורה הומנו ואינה מ׳ אצלוכ׳ lost to him and inaccessible to every one else (e. g. swept away by a flood). Sabb.151b שאתה מוֹצֵא ומ׳ לךוכ׳ עשה עד do good while thou findest (an opportunity), and it is possible to thee (thou hast the means), and thou art yet in thy own power (possessest thy faculties). Snh.86a כי ימצא פרט למ׳ ‘if one be found stealing (Deut. 24:7), this excludes the case when the abducted and sold person was in his power (his own child). Ib. כמצויין בידו דמי the case is to be judged as if they (the children) had been in his possession. Gen. R. s. 85 השטר מ׳ להגבות the note can be produced for collection, i. e. evidence can be found against us. Gitt.2b אין עדים מ׳ לקיימו no witnesses are to be had to identify it. B. Mets.18a במקום שהשיירות מ׳ where caravans pass frequently. Esth. R. to I, 1, v. דִּידְכֵי. Ib. (ref. to Ps. 21:9) תהא ידך מ׳ ליפרע מאזיביך thou shalt have the opportunity of punishing thy enemies. B. Kam.4a הזיקה מ׳ the damage through it is frequent. Ib. 60a רוח מ׳ an ordinary wind, רוח שאינה מ׳ an extraordinary wind; a. v. fr. Nif. נִמְצָא to be found. Gen. R. s. 85 שנִמְצְאוּ בגניבה who are caught at a theft; a. fr.Esp. to turn out, to follow, to result. Ḥull.I, 4 נ׳ כשרוכ׳ the result is, what is legal in slaughtering is illegal in pinching. Pes.25b ונ׳ למד, v. לָמֵד II. Sifré Deut. 210 נִמְצִּינוּ למדים from which we can consequently derive.Y.Pes.V, beg.31c, a. fr. נִמְצֵאתָ אומר thou turnest out saying, i. e. the result is, consequently.אם תִּימָּצֵי (תִּמָּצֵא) לומר (abbr. את״ל) if you will say. Gitt.82b אם תמצא לומר איתאוכ׳ if you will adopt the opinion of Sabb.136a את״ל פליגיוכ׳ if you assume that they differ ; a. fr.Tosef.Ohol.IV, 12 כשתמצא לומרוכ׳ if you assume Hif. הִמְצִיא to furnish, provide with. Gen. R. l. c. נאבדו וה׳ הקב״הוכ׳ they (the tokens) had been lost, and the Lord provided others instead. Ḥag.5a (ref. to תמצאן, Deut. 31:21) עבד שרבו מַמְצִיאוכ׳ what remedy is there for a slave for whom his master invents evils and troubles? Ib. הממציא לו מעות לעניוכ׳ he who is ready to furnish the means (of bis delivery) to the poor man in distress (by which the persecutors greed is increased); (Rashi: he who has money ready for the poor man in extreme distress, instead of helping him to a livelihood in due time). Arakh.30b (ref. to Deut. 19:5) ומצא פרט לממציא את עצמו ‘and it strikes, this excludes the case of one who brings himself within the range of the missile (after it is started); Macc.8a; a. e.

מצי, מָצָא(b. h.; cmp. מְטֵי) to reach; to find. B. Mets.I, 1 אני מְצָאתִיהָ I found it. Ib. 2a הואי אמינא מאי מצאתיה ראיתיהוכ׳ I might have thought ‘I found it meant ‘I discovered it, although he had not taken it up Ib., a. e. וּמְצָאתָהּ דאתאי ליריהוכ׳ ‘and which thou hast found (Deut. 22:3) means that it came into his possession. Gitt.IX, 10 מ׳ בה דבר ערוה he discovered in her something disgraceful (infidelity); מ׳ אחרתוכ׳ he found another woman handsomer than she; a. fr.מה מָצִינוּ ב־ … אףוכ׳ what do we find with regard to? So also, i. e. as in the case of, so Sifra Vayikra, Ndab., ch. VIII, Par. 7 מה מצינו בהקטרה … אף מליקהוכ׳ as when burning (the sacrifice on the altar) the head is separated from the trunk, so when pinching the neck of the bird the head must be severed ; a. fr.Part. pass. מָצוּי, f. מְצוּיָה; pl. מְצוּיִין; מְצוּיוֹת accessible, frequent; likely. Arakh.30b ומצא פרט למ׳ ‘and he find the means (Lev. 25:26), this excludes the case of the means being accessible, i. e. of one who had the means at the time being. B. Mets.27a (ref. to Deut. 22:3, v. supra) מי שאבודה הימנו ומ׳ אצלוכ׳ that which is lost to him but accessible to any body else; אבורה הומנו ואינה מ׳ אצלוכ׳ lost to him and inaccessible to every one else (e. g. swept away by a flood). Sabb.151b שאתה מוֹצֵא ומ׳ לךוכ׳ עשה עד do good while thou findest (an opportunity), and it is possible to thee (thou hast the means), and thou art yet in thy own power (possessest thy faculties). Snh.86a כי ימצא פרט למ׳ ‘if one be found stealing (Deut. 24:7), this excludes the case when the abducted and sold person was in his power (his own child). Ib. כמצויין בידו דמי the case is to be judged as if they (the children) had been in his possession. Gen. R. s. 85 השטר מ׳ להגבות the note can be produced for collection, i. e. evidence can be found against us. Gitt.2b אין עדים מ׳ לקיימו no witnesses are to be had to identify it. B. Mets.18a במקום שהשיירות מ׳ where caravans pass frequently. Esth. R. to I, 1, v. דִּידְכֵי. Ib. (ref. to Ps. 21:9) תהא ידך מ׳ ליפרע מאזיביך thou shalt have the opportunity of punishing thy enemies. B. Kam.4a הזיקה מ׳ the damage through it is frequent. Ib. 60a רוח מ׳ an ordinary wind, רוח שאינה מ׳ an extraordinary wind; a. v. fr. Nif. נִמְצָא to be found. Gen. R. s. 85 שנִמְצְאוּ בגניבה who are caught at a theft; a. fr.Esp. to turn out, to follow, to result. Ḥull.I, 4 נ׳ כשרוכ׳ the result is, what is legal in slaughtering is illegal in pinching. Pes.25b ונ׳ למד, v. לָמֵד II. Sifré Deut. 210 נִמְצִּינוּ למדים from which we can consequently derive.Y.Pes.V, beg.31c, a. fr. נִמְצֵאתָ אומר thou turnest out saying, i. e. the result is, consequently.אם תִּימָּצֵי (תִּמָּצֵא) לומר (abbr. את״ל) if you will say. Gitt.82b אם תמצא לומר איתאוכ׳ if you will adopt the opinion of Sabb.136a את״ל פליגיוכ׳ if you assume that they differ ; a. fr.Tosef.Ohol.IV, 12 כשתמצא לומרוכ׳ if you assume Hif. הִמְצִיא to furnish, provide with. Gen. R. l. c. נאבדו וה׳ הקב״הוכ׳ they (the tokens) had been lost, and the Lord provided others instead. Ḥag.5a (ref. to תמצאן, Deut. 31:21) עבד שרבו מַמְצִיאוכ׳ what remedy is there for a slave for whom his master invents evils and troubles? Ib. הממציא לו מעות לעניוכ׳ he who is ready to furnish the means (of bis delivery) to the poor man in distress (by which the persecutors greed is increased); (Rashi: he who has money ready for the poor man in extreme distress, instead of helping him to a livelihood in due time). Arakh.30b (ref. to Deut. 19:5) ומצא פרט לממציא את עצמו ‘and it strikes, this excludes the case of one who brings himself within the range of the missile (after it is started); Macc.8a; a. e.

מצי, מָצָא(b. h.; cmp. מְטֵי) to reach; to find. B. Mets.I, 1 אני מְצָאתִיהָ I found it. Ib. 2a הואי אמינא מאי מצאתיה ראיתיהוכ׳ I might have thought ‘I found it meant ‘I discovered it, although he had not taken it up Ib., a. e. וּמְצָאתָהּ דאתאי ליריהוכ׳ ‘and which thou hast found (Deut. 22:3) means that it came into his possession. Gitt.IX, 10 מ׳ בה דבר ערוה he discovered in her something disgraceful (infidelity); מ׳ אחרתוכ׳ he found another woman handsomer than she; a. fr.מה מָצִינוּ ב־ … אףוכ׳ what do we find with regard to? So also, i. e. as in the case of, so Sifra Vayikra, Ndab., ch. VIII, Par. 7 מה מצינו בהקטרה … אף מליקהוכ׳ as when burning (the sacrifice on the altar) the head is separated from the trunk, so when pinching the neck of the bird the head must be severed ; a. fr.Part. pass. מָצוּי, f. מְצוּיָה; pl. מְצוּיִין; מְצוּיוֹת accessible, frequent; likely. Arakh.30b ומצא פרט למ׳ ‘and he find the means (Lev. 25:26), this excludes the case of the means being accessible, i. e. of one who had the means at the time being. B. Mets.27a (ref. to Deut. 22:3, v. supra) מי שאבודה הימנו ומ׳ אצלוכ׳ that which is lost to him but accessible to any body else; אבורה הומנו ואינה מ׳ אצלוכ׳ lost to him and inaccessible to every one else (e. g. swept away by a flood). Sabb.151b שאתה מוֹצֵא ומ׳ לךוכ׳ עשה עד do good while thou findest (an opportunity), and it is possible to thee (thou hast the means), and thou art yet in thy own power (possessest thy faculties). Snh.86a כי ימצא פרט למ׳ ‘if one be found stealing (Deut. 24:7), this excludes the case when the abducted and sold person was in his power (his own child). Ib. כמצויין בידו דמי the case is to be judged as if they (the children) had been in his possession. Gen. R. s. 85 השטר מ׳ להגבות the note can be produced for collection, i. e. evidence can be found against us. Gitt.2b אין עדים מ׳ לקיימו no witnesses are to be had to identify it. B. Mets.18a במקום שהשיירות מ׳ where caravans pass frequently. Esth. R. to I, 1, v. דִּידְכֵי. Ib. (ref. to Ps. 21:9) תהא ידך מ׳ ליפרע מאזיביך thou shalt have the opportunity of punishing thy enemies. B. Kam.4a הזיקה מ׳ the damage through it is frequent. Ib. 60a רוח מ׳ an ordinary wind, רוח שאינה מ׳ an extraordinary wind; a. v. fr. Nif. נִמְצָא to be found. Gen. R. s. 85 שנִמְצְאוּ בגניבה who are caught at a theft; a. fr.Esp. to turn out, to follow, to result. Ḥull.I, 4 נ׳ כשרוכ׳ the result is, what is legal in slaughtering is illegal in pinching. Pes.25b ונ׳ למד, v. לָמֵד II. Sifré Deut. 210 נִמְצִּינוּ למדים from which we can consequently derive.Y.Pes.V, beg.31c, a. fr. נִמְצֵאתָ אומר thou turnest out saying, i. e. the result is, consequently.אם תִּימָּצֵי (תִּמָּצֵא) לומר (abbr. את״ל) if you will say. Gitt.82b אם תמצא לומר איתאוכ׳ if you will adopt the opinion of Sabb.136a את״ל פליגיוכ׳ if you assume that they differ ; a. fr.Tosef.Ohol.IV, 12 כשתמצא לומרוכ׳ if you assume Hif. הִמְצִיא to furnish, provide with. Gen. R. l. c. נאבדו וה׳ הקב״הוכ׳ they (the tokens) had been lost, and the Lord provided others instead. Ḥag.5a (ref. to תמצאן, Deut. 31:21) עבד שרבו מַמְצִיאוכ׳ what remedy is there for a slave for whom his master invents evils and troubles? Ib. הממציא לו מעות לעניוכ׳ he who is ready to furnish the means (of bis delivery) to the poor man in distress (by which the persecutors greed is increased); (Rashi: he who has money ready for the poor man in extreme distress, instead of helping him to a livelihood in due time). Arakh.30b (ref. to Deut. 19:5) ומצא פרט לממציא את עצמו ‘and it strikes, this excludes the case of one who brings himself within the range of the missile (after it is started); Macc.8a; a. e.

זִימּוּן, זִמּוּן,m. (זָמַן) l) designation for a purpose, v. הַזְמָנָה. Ned.7a ז׳ מועיל has designation the same effect as virtual use (= הזמנה מילתא)?; Ber.26a יש ז׳; a. fr. 2) summons to appear before court; 3) appointment for a common meal, the appeal to partakers ta say grace after a common meal. Snh.8a ז׳ בשלשה zimmun requires three persons, מאי ז׳ … ברכת ז׳ what is meant by zimmun? Shall we say, it means the grace after meal ?But we read ז׳ וברכת ז׳וכ׳ z. and the grace require three persons … אלא מאי ז׳ אזמוניוכ׳ consequently, zimmun (not qualified) means summons before court. Ber.VII, 5 מצטרפים לז׳ can be counted together for common grace. Ib. 45b אין ברכת הז׳ ביניהם (not המזון) the appeal and answer to common grace must not take place between them. Ib. אין ז׳ למפרע the appointment for a meal and benediction in common cannot be made retroactive (it must be made before the meal commences); a. fr.Pl. זִימּוּנִים appointments, meeting places. Pesik. R. s. 33 כמה ז׳ נזדמנתי אִתְּכֶם how many meetings have I not appointed with you!; v. וִיעוּד.

זִימּוּן, זִמּוּן,m. (זָמַן) l) designation for a purpose, v. הַזְמָנָה. Ned.7a ז׳ מועיל has designation the same effect as virtual use (= הזמנה מילתא)?; Ber.26a יש ז׳; a. fr. 2) summons to appear before court; 3) appointment for a common meal, the appeal to partakers ta say grace after a common meal. Snh.8a ז׳ בשלשה zimmun requires three persons, מאי ז׳ … ברכת ז׳ what is meant by zimmun? Shall we say, it means the grace after meal ?But we read ז׳ וברכת ז׳וכ׳ z. and the grace require three persons … אלא מאי ז׳ אזמוניוכ׳ consequently, zimmun (not qualified) means summons before court. Ber.VII, 5 מצטרפים לז׳ can be counted together for common grace. Ib. 45b אין ברכת הז׳ ביניהם (not המזון) the appeal and answer to common grace must not take place between them. Ib. אין ז׳ למפרע the appointment for a meal and benediction in common cannot be made retroactive (it must be made before the meal commences); a. fr.Pl. זִימּוּנִים appointments, meeting places. Pesik. R. s. 33 כמה ז׳ נזדמנתי אִתְּכֶם how many meetings have I not appointed with you!; v. וִיעוּד.