in+the+absence

עָכַב(cmp. עָקַב) to be curved; hooked. Pi. עִיכֵּב 1) to detain, prevent. Mekh. Bshall. s. 1 ואל תְּעַכֵּב את גאולתנו and delay not our redemption. Ber.7a ומי מְעַכֵּב, v. עִיסָה; a. fr.Esp. to invalidate an act by an omission; to be indispensable (v. עִיכּוּב). Zeb.V, 1 מתנה אחת מהן מְעַכֶּבֶת the omission of one of these manipulations (v. מַתָּנָה) makes the whole act illegal. Ib. אם לא נתן לא ע׳ if he did not pour the blood into the ysod (יְסוֹד), it does not invalidate the act. Ib. 48a לעַכֵּב מנין whence do we prove that it is indispensable? (opp. למצוה). Men.IV, 1 התכלת אינה מעכבת את הלבן the absence of the blue thread in the show fringes does not hinder the white thread, i. e. in the absence of the one, the other may do for the ceremony. Ib. הסולת והשמן אינם מְעַכְּבִין … ולא היין מְעַכְּבָן the flour and oil (of the Minḥah) are no hinderance to offering the wine, nor does the wine form a hinderance to them, i. e. the order in which they are offered is immaterial. Ib. המתנות … אינן מְעַכְּבוֹת זו את זו the sprinklings upon the outer altar are no hinderance to one another, i. e. one of them is enough to make the ceremony legal. Ber.2a ביאת שמשו מְעַכַּבְתּוֹ מלאכולוכ׳ the sunset of his last day of levitical uncleanness is indispensable for allowing him to eat Trumah, but the offering of his sacrifice is not; a. v. fr.Part. pass. מְעוּכָּב; f. מְעוּכֶּבֶת; pl. מְעוּכָּבִים, מְעוּכָּבִין; מְעוּכָּבוֹת. Y.Sot.II, beg.17d ומכיון שהוא מע׳ מלשמוחוכ׳ since he is prevented from rejoicing with her (at the sacrifice), it is as if he prevented her from partaking of the sacrifice (by failing to provide for her offering of sanctification). Ib. והוא מעכב מלשמוח (read מְעוּכָּב). Mekh. l. c. כי בגללך אנו מע׳ for we are detained on thy account; a. e. 2) to detain ones self; to tarry; to wait for. Ex. R. s. 3 סבור אתה שהיה משה מעכבוכ׳ do you think that Moses hesitated (was unwilling) to go? Gen. R. s. 55 על מנת שנאמר לך … ולא תְעַכֵּב even if I tell thee to sacrifice thy son to me, thou wilt not hesitate. Ib. ולא יְעַכֵּב he will not hesitate. Ib. הלואי … ולא אֲעַכֵּב O! that the Lord would appear to me and tell me that I should cut off one of my limbs! I would not hesitate. Tanḥ. Eḳeb 6 השכינה מעכבת ישראל וענני כבוד מְעַכְּבִין לך the Divine Presence is waiting, Israel and the clouds of glory are waiting for thee; ib. Bshall. 2; a. fr. Hithpa. הִתְעַכֵּב, Nithpa. נִתְעַכִּב to be prevented; to be delayed. Y.Pes.VI, 33b bot. מִתְעַכֵּב מן המצות he is precluded from religious acts. Koh. R. to II, 2 מה טיבו שבני מתעכב what is the cause of my sons tarrying? Num. R. s. 14 נ׳ לה הענן the cloud of glory tarried for her (Miriams) sake; Sot.I, 9 נִתְעַכְּבוּ לה ישראלוכ׳ Israel tarried for her sake seven days; a. fr.

עָכַב(cmp. עָקַב) to be curved; hooked. Pi. עִיכֵּב 1) to detain, prevent. Mekh. Bshall. s. 1 ואל תְּעַכֵּב את גאולתנו and delay not our redemption. Ber.7a ומי מְעַכֵּב, v. עִיסָה; a. fr.Esp. to invalidate an act by an omission; to be indispensable (v. עִיכּוּב). Zeb.V, 1 מתנה אחת מהן מְעַכֶּבֶת the omission of one of these manipulations (v. מַתָּנָה) makes the whole act illegal. Ib. אם לא נתן לא ע׳ if he did not pour the blood into the ysod (יְסוֹד), it does not invalidate the act. Ib. 48a לעַכֵּב מנין whence do we prove that it is indispensable? (opp. למצוה). Men.IV, 1 התכלת אינה מעכבת את הלבן the absence of the blue thread in the show fringes does not hinder the white thread, i. e. in the absence of the one, the other may do for the ceremony. Ib. הסולת והשמן אינם מְעַכְּבִין … ולא היין מְעַכְּבָן the flour and oil (of the Minḥah) are no hinderance to offering the wine, nor does the wine form a hinderance to them, i. e. the order in which they are offered is immaterial. Ib. המתנות … אינן מְעַכְּבוֹת זו את זו the sprinklings upon the outer altar are no hinderance to one another, i. e. one of them is enough to make the ceremony legal. Ber.2a ביאת שמשו מְעַכַּבְתּוֹ מלאכולוכ׳ the sunset of his last day of levitical uncleanness is indispensable for allowing him to eat Trumah, but the offering of his sacrifice is not; a. v. fr.Part. pass. מְעוּכָּב; f. מְעוּכֶּבֶת; pl. מְעוּכָּבִים, מְעוּכָּבִין; מְעוּכָּבוֹת. Y.Sot.II, beg.17d ומכיון שהוא מע׳ מלשמוחוכ׳ since he is prevented from rejoicing with her (at the sacrifice), it is as if he prevented her from partaking of the sacrifice (by failing to provide for her offering of sanctification). Ib. והוא מעכב מלשמוח (read מְעוּכָּב). Mekh. l. c. כי בגללך אנו מע׳ for we are detained on thy account; a. e. 2) to detain ones self; to tarry; to wait for. Ex. R. s. 3 סבור אתה שהיה משה מעכבוכ׳ do you think that Moses hesitated (was unwilling) to go? Gen. R. s. 55 על מנת שנאמר לך … ולא תְעַכֵּב even if I tell thee to sacrifice thy son to me, thou wilt not hesitate. Ib. ולא יְעַכֵּב he will not hesitate. Ib. הלואי … ולא אֲעַכֵּב O! that the Lord would appear to me and tell me that I should cut off one of my limbs! I would not hesitate. Tanḥ. Eḳeb 6 השכינה מעכבת ישראל וענני כבוד מְעַכְּבִין לך the Divine Presence is waiting, Israel and the clouds of glory are waiting for thee; ib. Bshall. 2; a. fr. Hithpa. הִתְעַכֵּב, Nithpa. נִתְעַכִּב to be prevented; to be delayed. Y.Pes.VI, 33b bot. מִתְעַכֵּב מן המצות he is precluded from religious acts. Koh. R. to II, 2 מה טיבו שבני מתעכב what is the cause of my sons tarrying? Num. R. s. 14 נ׳ לה הענן the cloud of glory tarried for her (Miriams) sake; Sot.I, 9 נִתְעַכְּבוּ לה ישראלוכ׳ Israel tarried for her sake seven days; a. fr.

סְפַק, סְפֵיקch. sam( Hitpa. הִסְתַּפֵּק Nithpa. נִסְתַּפֵּק to be supplied, to supply ones self), 1) to supply, furnish; to give an opportunity. Targ. Y. II Num. 24:6. Targ. Y. II Deut. 28:32. 2) to be sufficient; to have enough; to have done. Targ. 1 Kings 20:10. Targ. 1 Chr. 27:24. Targ. O. Gen. 24:19 דִּיסָפְקוּן ed. Berl. (oth. דיסַפְּקוּן, Pa.; Y. די ספְקוּן); a. fr.Targ. Lam. 2:11 ספקו בדמעןוכ׳ my eyes have done shedding tears; prob. to be read: פסקו; h. text כלו. Pa. סַפֵּיק 1) to distribute, supply. Targ. O. Deut. 2:7 סַפֶּק (ed. Berl. סוֹפֵיק Poël; Y. ed. Vien. סוּפֵיק, read: סוֹ׳). Targ. Hos. 2:7; a. fr. 2) to be sufficient. Targ. Jud. 21:14. Targ. Num. 11:22; a. e.Esp. (with ידא; interch. with Pe.) to be able, afford, Targ. Y. Lev. 14:21, sq.; 30, sq.V. מְסַפְּקָא. 3) to divide.Part. pass. מְסַפַּק, מְסַפְּקָא divided in opinion, doubtful, questionable. Targ. Lam. 5:3 מס׳ להון they are in doubt.Bets.4b ר׳ אסי סַפּוּקֵי מס׳ ליה R. A. was undecided in his opinion. Pes.117a אלמא מס׳ ליה which proves that he was undecided; a. fr.Hence: 4) to create a doubt, make doubtful, treat as doubtful. Kidd.39a (ref. to doubtful ‘Orlah fruit outside of Palestine) סַפֵּק ליוכ׳ make them doubtful for me (pluck them in my absence), and I shall eat them. Ib. מְסַפְּקוּ סַפּוּקֵי להדדי they made (the fruit) doubtful to one another (by exchanging fruit cut by the one in the absence of the other). Bekh.49a מְסַפְּקִינָן ליה we treat it as doubtful. Poël סוֹפֵיק, סוֹפָק to supply. Targ. Hos. 13:5. Targ. Deut. 2:7, v. supra. Af. אַסְפֵּיק 1) same, to supply; to be sufficient. Targ. Y. II Gen. 49:20. Targ. Josh. 17:16; a. e. 2) to divide, distribute. Targ. Job 34:37 (v. Lev. R. s. 4, quot. in preced.).

סְפַק, סְפֵיקch. sam( Hitpa. הִסְתַּפֵּק Nithpa. נִסְתַּפֵּק to be supplied, to supply ones self), 1) to supply, furnish; to give an opportunity. Targ. Y. II Num. 24:6. Targ. Y. II Deut. 28:32. 2) to be sufficient; to have enough; to have done. Targ. 1 Kings 20:10. Targ. 1 Chr. 27:24. Targ. O. Gen. 24:19 דִּיסָפְקוּן ed. Berl. (oth. דיסַפְּקוּן, Pa.; Y. די ספְקוּן); a. fr.Targ. Lam. 2:11 ספקו בדמעןוכ׳ my eyes have done shedding tears; prob. to be read: פסקו; h. text כלו. Pa. סַפֵּיק 1) to distribute, supply. Targ. O. Deut. 2:7 סַפֶּק (ed. Berl. סוֹפֵיק Poël; Y. ed. Vien. סוּפֵיק, read: סוֹ׳). Targ. Hos. 2:7; a. fr. 2) to be sufficient. Targ. Jud. 21:14. Targ. Num. 11:22; a. e.Esp. (with ידא; interch. with Pe.) to be able, afford, Targ. Y. Lev. 14:21, sq.; 30, sq.V. מְסַפְּקָא. 3) to divide.Part. pass. מְסַפַּק, מְסַפְּקָא divided in opinion, doubtful, questionable. Targ. Lam. 5:3 מס׳ להון they are in doubt.Bets.4b ר׳ אסי סַפּוּקֵי מס׳ ליה R. A. was undecided in his opinion. Pes.117a אלמא מס׳ ליה which proves that he was undecided; a. fr.Hence: 4) to create a doubt, make doubtful, treat as doubtful. Kidd.39a (ref. to doubtful ‘Orlah fruit outside of Palestine) סַפֵּק ליוכ׳ make them doubtful for me (pluck them in my absence), and I shall eat them. Ib. מְסַפְּקוּ סַפּוּקֵי להדדי they made (the fruit) doubtful to one another (by exchanging fruit cut by the one in the absence of the other). Bekh.49a מְסַפְּקִינָן ליה we treat it as doubtful. Poël סוֹפֵיק, סוֹפָק to supply. Targ. Hos. 13:5. Targ. Deut. 2:7, v. supra. Af. אַסְפֵּיק 1) same, to supply; to be sufficient. Targ. Y. II Gen. 49:20. Targ. Josh. 17:16; a. e. 2) to divide, distribute. Targ. Job 34:37 (v. Lev. R. s. 4, quot. in preced.).

סְפַק, סְפֵיקch. sam( Hitpa. הִסְתַּפֵּק Nithpa. נִסְתַּפֵּק to be supplied, to supply ones self), 1) to supply, furnish; to give an opportunity. Targ. Y. II Num. 24:6. Targ. Y. II Deut. 28:32. 2) to be sufficient; to have enough; to have done. Targ. 1 Kings 20:10. Targ. 1 Chr. 27:24. Targ. O. Gen. 24:19 דִּיסָפְקוּן ed. Berl. (oth. דיסַפְּקוּן, Pa.; Y. די ספְקוּן); a. fr.Targ. Lam. 2:11 ספקו בדמעןוכ׳ my eyes have done shedding tears; prob. to be read: פסקו; h. text כלו. Pa. סַפֵּיק 1) to distribute, supply. Targ. O. Deut. 2:7 סַפֶּק (ed. Berl. סוֹפֵיק Poël; Y. ed. Vien. סוּפֵיק, read: סוֹ׳). Targ. Hos. 2:7; a. fr. 2) to be sufficient. Targ. Jud. 21:14. Targ. Num. 11:22; a. e.Esp. (with ידא; interch. with Pe.) to be able, afford, Targ. Y. Lev. 14:21, sq.; 30, sq.V. מְסַפְּקָא. 3) to divide.Part. pass. מְסַפַּק, מְסַפְּקָא divided in opinion, doubtful, questionable. Targ. Lam. 5:3 מס׳ להון they are in doubt.Bets.4b ר׳ אסי סַפּוּקֵי מס׳ ליה R. A. was undecided in his opinion. Pes.117a אלמא מס׳ ליה which proves that he was undecided; a. fr.Hence: 4) to create a doubt, make doubtful, treat as doubtful. Kidd.39a (ref. to doubtful ‘Orlah fruit outside of Palestine) סַפֵּק ליוכ׳ make them doubtful for me (pluck them in my absence), and I shall eat them. Ib. מְסַפְּקוּ סַפּוּקֵי להדדי they made (the fruit) doubtful to one another (by exchanging fruit cut by the one in the absence of the other). Bekh.49a מְסַפְּקִינָן ליה we treat it as doubtful. Poël סוֹפֵיק, סוֹפָק to supply. Targ. Hos. 13:5. Targ. Deut. 2:7, v. supra. Af. אַסְפֵּיק 1) same, to supply; to be sufficient. Targ. Y. II Gen. 49:20. Targ. Josh. 17:16; a. e. 2) to divide, distribute. Targ. Job 34:37 (v. Lev. R. s. 4, quot. in preced.).

סְפַק, סְפֵיקch. sam( Hitpa. הִסְתַּפֵּק Nithpa. נִסְתַּפֵּק to be supplied, to supply ones self), 1) to supply, furnish; to give an opportunity. Targ. Y. II Num. 24:6. Targ. Y. II Deut. 28:32. 2) to be sufficient; to have enough; to have done. Targ. 1 Kings 20:10. Targ. 1 Chr. 27:24. Targ. O. Gen. 24:19 דִּיסָפְקוּן ed. Berl. (oth. דיסַפְּקוּן, Pa.; Y. די ספְקוּן); a. fr.Targ. Lam. 2:11 ספקו בדמעןוכ׳ my eyes have done shedding tears; prob. to be read: פסקו; h. text כלו. Pa. סַפֵּיק 1) to distribute, supply. Targ. O. Deut. 2:7 סַפֶּק (ed. Berl. סוֹפֵיק Poël; Y. ed. Vien. סוּפֵיק, read: סוֹ׳). Targ. Hos. 2:7; a. fr. 2) to be sufficient. Targ. Jud. 21:14. Targ. Num. 11:22; a. e.Esp. (with ידא; interch. with Pe.) to be able, afford, Targ. Y. Lev. 14:21, sq.; 30, sq.V. מְסַפְּקָא. 3) to divide.Part. pass. מְסַפַּק, מְסַפְּקָא divided in opinion, doubtful, questionable. Targ. Lam. 5:3 מס׳ להון they are in doubt.Bets.4b ר׳ אסי סַפּוּקֵי מס׳ ליה R. A. was undecided in his opinion. Pes.117a אלמא מס׳ ליה which proves that he was undecided; a. fr.Hence: 4) to create a doubt, make doubtful, treat as doubtful. Kidd.39a (ref. to doubtful ‘Orlah fruit outside of Palestine) סַפֵּק ליוכ׳ make them doubtful for me (pluck them in my absence), and I shall eat them. Ib. מְסַפְּקוּ סַפּוּקֵי להדדי they made (the fruit) doubtful to one another (by exchanging fruit cut by the one in the absence of the other). Bekh.49a מְסַפְּקִינָן ליה we treat it as doubtful. Poël סוֹפֵיק, סוֹפָק to supply. Targ. Hos. 13:5. Targ. Deut. 2:7, v. supra. Af. אַסְפֵּיק 1) same, to supply; to be sufficient. Targ. Y. II Gen. 49:20. Targ. Josh. 17:16; a. e. 2) to divide, distribute. Targ. Job 34:37 (v. Lev. R. s. 4, quot. in preced.).

תְּנֵיI, תְּנָא, ch. sam(תני, תנה to tell), 1) to repeat, do a second time. Targ. 2 Sam. 20:10. Targ. 1 Sam. 26:8 (ed. Wil. אֶשְׁנֵי). Targ. 1 Kings 18:34. Targ. Job 29:22 (ed. Wil. Pa.). Targ. Prov. 26:11 דתָאנֵי ed. Lag. (ed. Wil. דתָנֵי); a. e. 2) to tell, relate; to teach. Targ. Ps. 50:6. Ib. 49:14 (Ms. Pa.). Ib. 147:19. Targ. Y. Deut. 5:5 למִתְנְיָא (ed. Vien. למִתַּנְיָא Ithpe.); a. fr.Esp. (denom. of מתניתא) to teach or study Mishnah or Boraitha; in gen. to report a tradition, teach, study. Erub.36b ליתא למתניתן מדתָנֵי איו דת׳ איווכ׳ our Mishnah is no authority, as it is contradicted by what Ayo teaches, for Ayo taught Yoma 27b והא אנן לא תְּנָן הכי but we have not so learned in the Mishnah! Ib. הך … קתני הך … לא קתני the Mishnah speaks of that which, if neglected, can be remedied; that which cannot be remedied it does not mention. Sabb.2a תנן התםוכ׳ there (in the Mishnah, Shebu. I, 1) we read Ib. b מאי שנא הכא דת׳ …מ״ש התם דת׳וכ׳ why does the Mishnah here read …, and there ? Ber.8b תְּנִינָאוכ׳ we are taught in the Mishnah Ib. 2a דקת׳ מאימתי, v. קָאֵי. Ib. כדתַנְיָא as it is stated (in the Boraitha). Yoma 26a לכדתניא (the word peder is needed) to intimate the law taught in the Boraitha. Ib. והתניאוכ׳ but has it not been taught ?; ib. 28a, a. fr.Ber.28a, a. fr. והתניא and so it has been taught.Y.Ḥall.II, 58c ר׳ יונה ת׳ דר״שוכ׳ R. Jonah taught (and adopted) the opinion of R. S. b. J.Y.Kidd.I, 58c bot. תמן תנינן there (in a Mishnah) we read Meg.24b לימא תנינן להא דתָנוּ רבנןוכ׳ shall we say that we are here taught that which the Rabbis have taught (i. e. is this a confirmation of what)?Ber.13a, a. fr. תָּנוּ רבנן (abbrev. ת״ר) the Rabbis have taught (introducing a discussion); a. v. fr.(In Talm. Babli. תנן refers to Mishnah, תניא to Boraitha. Pa. תַּנַּי 1) to change. Targ. Job 14:20. 2) to tell, relate; to teach. Targ. Y. Gen. 22:20. Ib. 32:6. Targ. Ps. 30:10 הַיְתַנּוּן ed. Lag. (Ms. אפשר דיתנון; ed. Wil. החויתון; oth. ed. החויתינון, corr. acc.). Targ. 2 Chr. 9:2; a. fr.Ber.49a ברכת … וחַנּוּיֵי קא מְתַנִּינָא Ms. M. (or מַתְנִינָא Af.; ed. מְתַנִּינָן or מַתְנִינָן) I have not learned the benediction over food, and shall I teach (Mishnah)? Af. אַתְנֵי 1) to stipulate, agree, make a condition. Targ. Y. Ex. 4:24.Keth.3a כיון דאיבעי ליה לאַתְנוּיֵי ולא א׳וכ׳ because he ought to have made it a condition (not to count so common an obstacle as the absence of a ferry), and he did not make it, he has to take the consequences. Shebu.11b וכי קיימיב״ד ומַתְנוּ משום עורה Ms. M. (ed. וקיימיב״ד ומתנו אדעתא דעורה) did the court establish a general law (that dead sacrificial animals need not be redeemed,) and stipulate that it must be redeemed for the value of its skin?; a. e. 2) to relate, teach. Ber.8b איכא דמַתְנֵי להאוכ׳ some one quoted that opinion of R. A. bar Ḥ. with reference to what has been taught, ‘R. S. b. Y. says Keth.17a sq. וה״מ למאן דקרי ותני אבל למאן דמתניוכ׳ this has been said concerning the funeral only of one who was versed in Bible and a student of Mishnah, but as regards one who was a teacher of Mishnah, there is no limit (of attendance at his funeral). Ḥull.48a הא … אתון אהא מַתְנִיתוּן לה אנן אדרבא מַתְנִינָן לה you report that action of R. N … in connection with this, we report it in connection with what Raba said ; a. fr. Ithpa. אִיתַּנֵּי, Ithpe. אִיתַּנֵּי, אִיתְ׳ 1) to be repeated. Targ. Gen. 41:32. Targ. Y. Deut. 27:26. 2) to be told, reported. Targ. Y. Gen. 38:13 (not ואַתְ׳). Targ. Y. II ib. 44:18 (ed. Vien. אַתַנֵּי, corr. acc.); a. e.

תְּנֵיI, תְּנָא, ch. sam(תני, תנה to tell), 1) to repeat, do a second time. Targ. 2 Sam. 20:10. Targ. 1 Sam. 26:8 (ed. Wil. אֶשְׁנֵי). Targ. 1 Kings 18:34. Targ. Job 29:22 (ed. Wil. Pa.). Targ. Prov. 26:11 דתָאנֵי ed. Lag. (ed. Wil. דתָנֵי); a. e. 2) to tell, relate; to teach. Targ. Ps. 50:6. Ib. 49:14 (Ms. Pa.). Ib. 147:19. Targ. Y. Deut. 5:5 למִתְנְיָא (ed. Vien. למִתַּנְיָא Ithpe.); a. fr.Esp. (denom. of מתניתא) to teach or study Mishnah or Boraitha; in gen. to report a tradition, teach, study. Erub.36b ליתא למתניתן מדתָנֵי איו דת׳ איווכ׳ our Mishnah is no authority, as it is contradicted by what Ayo teaches, for Ayo taught Yoma 27b והא אנן לא תְּנָן הכי but we have not so learned in the Mishnah! Ib. הך … קתני הך … לא קתני the Mishnah speaks of that which, if neglected, can be remedied; that which cannot be remedied it does not mention. Sabb.2a תנן התםוכ׳ there (in the Mishnah, Shebu. I, 1) we read Ib. b מאי שנא הכא דת׳ …מ״ש התם דת׳וכ׳ why does the Mishnah here read …, and there ? Ber.8b תְּנִינָאוכ׳ we are taught in the Mishnah Ib. 2a דקת׳ מאימתי, v. קָאֵי. Ib. כדתַנְיָא as it is stated (in the Boraitha). Yoma 26a לכדתניא (the word peder is needed) to intimate the law taught in the Boraitha. Ib. והתניאוכ׳ but has it not been taught ?; ib. 28a, a. fr.Ber.28a, a. fr. והתניא and so it has been taught.Y.Ḥall.II, 58c ר׳ יונה ת׳ דר״שוכ׳ R. Jonah taught (and adopted) the opinion of R. S. b. J.Y.Kidd.I, 58c bot. תמן תנינן there (in a Mishnah) we read Meg.24b לימא תנינן להא דתָנוּ רבנןוכ׳ shall we say that we are here taught that which the Rabbis have taught (i. e. is this a confirmation of what)?Ber.13a, a. fr. תָּנוּ רבנן (abbrev. ת״ר) the Rabbis have taught (introducing a discussion); a. v. fr.(In Talm. Babli. תנן refers to Mishnah, תניא to Boraitha. Pa. תַּנַּי 1) to change. Targ. Job 14:20. 2) to tell, relate; to teach. Targ. Y. Gen. 22:20. Ib. 32:6. Targ. Ps. 30:10 הַיְתַנּוּן ed. Lag. (Ms. אפשר דיתנון; ed. Wil. החויתון; oth. ed. החויתינון, corr. acc.). Targ. 2 Chr. 9:2; a. fr.Ber.49a ברכת … וחַנּוּיֵי קא מְתַנִּינָא Ms. M. (or מַתְנִינָא Af.; ed. מְתַנִּינָן or מַתְנִינָן) I have not learned the benediction over food, and shall I teach (Mishnah)? Af. אַתְנֵי 1) to stipulate, agree, make a condition. Targ. Y. Ex. 4:24.Keth.3a כיון דאיבעי ליה לאַתְנוּיֵי ולא א׳וכ׳ because he ought to have made it a condition (not to count so common an obstacle as the absence of a ferry), and he did not make it, he has to take the consequences. Shebu.11b וכי קיימיב״ד ומַתְנוּ משום עורה Ms. M. (ed. וקיימיב״ד ומתנו אדעתא דעורה) did the court establish a general law (that dead sacrificial animals need not be redeemed,) and stipulate that it must be redeemed for the value of its skin?; a. e. 2) to relate, teach. Ber.8b איכא דמַתְנֵי להאוכ׳ some one quoted that opinion of R. A. bar Ḥ. with reference to what has been taught, ‘R. S. b. Y. says Keth.17a sq. וה״מ למאן דקרי ותני אבל למאן דמתניוכ׳ this has been said concerning the funeral only of one who was versed in Bible and a student of Mishnah, but as regards one who was a teacher of Mishnah, there is no limit (of attendance at his funeral). Ḥull.48a הא … אתון אהא מַתְנִיתוּן לה אנן אדרבא מַתְנִינָן לה you report that action of R. N … in connection with this, we report it in connection with what Raba said ; a. fr. Ithpa. אִיתַּנֵּי, Ithpe. אִיתַּנֵּי, אִיתְ׳ 1) to be repeated. Targ. Gen. 41:32. Targ. Y. Deut. 27:26. 2) to be told, reported. Targ. Y. Gen. 38:13 (not ואַתְ׳). Targ. Y. II ib. 44:18 (ed. Vien. אַתַנֵּי, corr. acc.); a. e.

לַאוh. a. ch. (v. לַאי) no, not. Targ. Y. II Deut. 33:3.B. Kam.60a ואם ל׳ but if not, opp. אם יש.Ḥull.24a הא ל׳ הכי but without it (if the text did not say so).B. Kam.10a בל׳ איהו without him. Ib. b אי ל׳ את but for thee (sitting on it); אי ל׳ אתון בדידי had you not been (sitting on it) with me. Ib. כחו ל׳ כגופו דמי his force (pressure by leaning) is not to be considered as an action equal to (sitting on it with) his body; a. v. fr.אלא ל׳ but, must you not admit?, i. e. but to be sure, v. אֶלָּא. Ber.2b; a. v. fr.מאי ל׳ what (does this mean)? Does it not (mean) that Nidd.5a; a. fr.Esp. (לַוו) לַאו m. (= לֹא תַעֲשֶׂה) a plain prohibitory law, the violation of which, in the absence of any severer punishment indicated in the Scripture, is punished with thirty-nine lashes (v. אַרְבָּעִים, s. v. אַרְבָּעָה). Men.58b, a. e. ל׳ שבכללות an implied prohibition, e. g. Lev. 2:11 (where כל implies any mixture of leaven or honey); Ex. 12:9 (where אַל תאכלו refers to נָא, to מְבִשָּׁל, and implicitly to any preparation not through the action of fire). Ib. לא לַאוֵיה כל׳וכ׳ the prohibition in this case is not a special one for itself as is the prohibition, ‘Thou shalt not muzzle (Deut. 25:4, which is preceded by the law regulating corporal punishment); Pes.41b.ל׳ הבא מכלל עשה (v. כְּלָל) a prohibition derived by implication from a positive command, e. g. the law (Lev. 1:2) defining what animals are fit for the altar and indirectly excluding unclean animals. Zeb.34a … ל׳ … לוקין עליו the transgression of an implicit prohibition punishable with lashes; Ib. ל׳ … אין לוקין עליו is not punishable. Pes. l. c. ל׳ הבא מכלל עשה עשה a prohibition derived from a positive command is treated like a positive command (the neglect of which is not indictable); Ḥull.81a; a. fr.ל׳ הניתק לעשח, v. נָתַק.Pl. לַאוִין (לַווִין). B. Mets. 111a לעבור עליו בשני ל׳ to make the transgressor answerable for two acts.חייבי ל׳ those guilty of transgressing a plain prohibitory law, punishable with lashes, contrad. to חייבי כריתות, ח׳ מיתות (v. חוּב h.).Yeb.10b; a. fr.Ch. pl. לַאוֵי. Ḥull.80b. Tem.4b.Tosef.Erub.XI, (VIII), 23, v. לַאי.

לַאוh. a. ch. (v. לַאי) no, not. Targ. Y. II Deut. 33:3.B. Kam.60a ואם ל׳ but if not, opp. אם יש.Ḥull.24a הא ל׳ הכי but without it (if the text did not say so).B. Kam.10a בל׳ איהו without him. Ib. b אי ל׳ את but for thee (sitting on it); אי ל׳ אתון בדידי had you not been (sitting on it) with me. Ib. כחו ל׳ כגופו דמי his force (pressure by leaning) is not to be considered as an action equal to (sitting on it with) his body; a. v. fr.אלא ל׳ but, must you not admit?, i. e. but to be sure, v. אֶלָּא. Ber.2b; a. v. fr.מאי ל׳ what (does this mean)? Does it not (mean) that Nidd.5a; a. fr.Esp. (לַוו) לַאו m. (= לֹא תַעֲשֶׂה) a plain prohibitory law, the violation of which, in the absence of any severer punishment indicated in the Scripture, is punished with thirty-nine lashes (v. אַרְבָּעִים, s. v. אַרְבָּעָה). Men.58b, a. e. ל׳ שבכללות an implied prohibition, e. g. Lev. 2:11 (where כל implies any mixture of leaven or honey); Ex. 12:9 (where אַל תאכלו refers to נָא, to מְבִשָּׁל, and implicitly to any preparation not through the action of fire). Ib. לא לַאוֵיה כל׳וכ׳ the prohibition in this case is not a special one for itself as is the prohibition, ‘Thou shalt not muzzle (Deut. 25:4, which is preceded by the law regulating corporal punishment); Pes.41b.ל׳ הבא מכלל עשה (v. כְּלָל) a prohibition derived by implication from a positive command, e. g. the law (Lev. 1:2) defining what animals are fit for the altar and indirectly excluding unclean animals. Zeb.34a … ל׳ … לוקין עליו the transgression of an implicit prohibition punishable with lashes; Ib. ל׳ … אין לוקין עליו is not punishable. Pes. l. c. ל׳ הבא מכלל עשה עשה a prohibition derived from a positive command is treated like a positive command (the neglect of which is not indictable); Ḥull.81a; a. fr.ל׳ הניתק לעשח, v. נָתַק.Pl. לַאוִין (לַווִין). B. Mets. 111a לעבור עליו בשני ל׳ to make the transgressor answerable for two acts.חייבי ל׳ those guilty of transgressing a plain prohibitory law, punishable with lashes, contrad. to חייבי כריתות, ח׳ מיתות (v. חוּב h.).Yeb.10b; a. fr.Ch. pl. לַאוֵי. Ḥull.80b. Tem.4b.Tosef.Erub.XI, (VIII), 23, v. לַאי.

מוּפְלָאm. (פָּלָא) 1) concealed, hidden; miraculous. Ḥag.13a (quot. fr. Ben Sira) במ׳ ממךוכ׳ search not into that which is concealed from thee (mysteries of theosophy); Gen. R. s. 8 (v. פְּלִיאָה). Midr. Till. to Ps. 3; a. e.Pl. מוּפְלָאִים, מוּפְלָאִין. Snh.16b (play on פלתי) שמ׳ מעשיהן for their proceedings are wonderful; Ber.4a שמ׳ ברבריהם.Trnsf. (in the phrase מ׳ סמוך לאיש, arisen from איש כי יפלא, Lev. 27:2) a child whose power of discrimination is uncertain. Tem.2b לרבות מ׳ הסמוך לאיש ish (Lev. l. c.) is used in connection with vows ( ערכיו) in order to include ‘a doubtful person next to a man, i. e. a boy near the age of religious majority; Num. R. s. 10; Naz.62a; a. e.Ib. 29b מ׳ סמוך לאיש דרבנן the rule that the vow of a boy of twelve years of age is valid is merely a rabbinical enactment. 2) distinguished, esp. mufla, a special expert assessor at court to whom questions of law are referred, instructing judge. Hor.I, 4 (if a court gave a wrong decision) לא היה מ׳ שלב״ד שם in the absence of the mufla. Ib. 4b לא היה מ׳ … נמי פטוריןוכ׳ so also, if the mufla was absent, they cannot be made responsible for their decision, because they ought to have informed themselves and did not do so (therefore their judgment was not a legal act at all). Y.Snh.1, 19c top היה הוא ומ׳ שלהןוכ׳ he (the questioner) and the mufla of the court (to whom the question had been referred) went to ; Tosef. ib VII, 1; Tosef.Hag. II, 9 מופלג ed. Zuck. (Var. מופלא). Sifré Deut. 152 (ref. to יפלא, Deut. 17:8) מלמד שבמ׳ הכתוב מדבר this intimates that the text speaks of the mufla; Snh.87a top (Rashi: = מומחה). Cant. R. to III, 7; Num. R. s. 11 (ref. to סריס, 2 Kings 25:19) זה מ׳ שלב״דוכ׳ the saris means the mufla of the court, who is called saris (mediator), v. סָרַס II.Pl. מוּפְלָאִין. Hor.7a Ms. M. a. Rashi (ed. מוּפְלִין). Midr. Till. to Ps. l. c. מוּפְלָאֵיב״ד.

מוּפְלָאm. (פָּלָא) 1) concealed, hidden; miraculous. Ḥag.13a (quot. fr. Ben Sira) במ׳ ממךוכ׳ search not into that which is concealed from thee (mysteries of theosophy); Gen. R. s. 8 (v. פְּלִיאָה). Midr. Till. to Ps. 3; a. e.Pl. מוּפְלָאִים, מוּפְלָאִין. Snh.16b (play on פלתי) שמ׳ מעשיהן for their proceedings are wonderful; Ber.4a שמ׳ ברבריהם.Trnsf. (in the phrase מ׳ סמוך לאיש, arisen from איש כי יפלא, Lev. 27:2) a child whose power of discrimination is uncertain. Tem.2b לרבות מ׳ הסמוך לאיש ish (Lev. l. c.) is used in connection with vows ( ערכיו) in order to include ‘a doubtful person next to a man, i. e. a boy near the age of religious majority; Num. R. s. 10; Naz.62a; a. e.Ib. 29b מ׳ סמוך לאיש דרבנן the rule that the vow of a boy of twelve years of age is valid is merely a rabbinical enactment. 2) distinguished, esp. mufla, a special expert assessor at court to whom questions of law are referred, instructing judge. Hor.I, 4 (if a court gave a wrong decision) לא היה מ׳ שלב״ד שם in the absence of the mufla. Ib. 4b לא היה מ׳ … נמי פטוריןוכ׳ so also, if the mufla was absent, they cannot be made responsible for their decision, because they ought to have informed themselves and did not do so (therefore their judgment was not a legal act at all). Y.Snh.1, 19c top היה הוא ומ׳ שלהןוכ׳ he (the questioner) and the mufla of the court (to whom the question had been referred) went to ; Tosef. ib VII, 1; Tosef.Hag. II, 9 מופלג ed. Zuck. (Var. מופלא). Sifré Deut. 152 (ref. to יפלא, Deut. 17:8) מלמד שבמ׳ הכתוב מדבר this intimates that the text speaks of the mufla; Snh.87a top (Rashi: = מומחה). Cant. R. to III, 7; Num. R. s. 11 (ref. to סריס, 2 Kings 25:19) זה מ׳ שלב״דוכ׳ the saris means the mufla of the court, who is called saris (mediator), v. סָרַס II.Pl. מוּפְלָאִין. Hor.7a Ms. M. a. Rashi (ed. מוּפְלִין). Midr. Till. to Ps. l. c. מוּפְלָאֵיב״ד.

כָחַל(b. h.; denom. of נַחֲלָה, q. v.) to inherit. B. Bath. VIII, 1 יש נוֹחֲלִין ומַנְחִילִין there are such relations as inherit from and eventually transmit to one another (e. g. father and son); ויש נוחלין ולא מנחילין and some inherit, but (when they die) do not transmit their estate to those whose natural heirs they would have been (e. g. son and mother). Kidd.I, 10 ונוֹחֵל את הארץ and shall inherit the land (of life everlasting). Sifré Num. 133 יודע … שהבנות נוֹחֲלוֹת Moses knew that daughters (in the absence of sons) are legal heirs. Midr. Till. to Ps. 5, beg. (ref. to Num. 21:19) משנָחֲלוּע״ז בא עליהםוכ׳ when they adopted idolatry, the angel of death came upon them. Ib. נחלו להק״בה לאלוה והוא נ׳וכ׳ they adopted the Lord as God, and he adopted them as a people; ib. ממתנה נָחַלְתִּי לאל through the gift (of the well in the desert) I adopted God; מתוך שנתן ליהקב״ה הבאר נחלתי אותו (ed. Bub.) because the Lord gave me the well as a gift, I adopted him; Erub.54a וכיון שניתנה לו במתנה נְחָלֹו אל and since it (the Law) is given him as a gift, the Lord claims him as his own; a. fr. Hif. הִנְחִיל to transmit by legal succession; to give in possession. B. Bath. l. c., v. supra. Tosef.B. Mets. XI, 32, a. fr. שעל מנת בןה׳וכ׳ for Joshua gave possession of the land with such provisions (restricting the rights of ownership). Ukts. III, 12 עתיד הקכ״ה להַנְחִילוכ׳ (Snh.100a ליתן) the Lord will in the hereafter give every righteous man possession of B. Bath. 114b אין הבן יורש את אמו בקבר להנחילוכ׳ a son in the grave does not succeed his mother so as to transmit his estate to his paternal brothers; a. fr.

כָחַל(b. h.; denom. of נַחֲלָה, q. v.) to inherit. B. Bath. VIII, 1 יש נוֹחֲלִין ומַנְחִילִין there are such relations as inherit from and eventually transmit to one another (e. g. father and son); ויש נוחלין ולא מנחילין and some inherit, but (when they die) do not transmit their estate to those whose natural heirs they would have been (e. g. son and mother). Kidd.I, 10 ונוֹחֵל את הארץ and shall inherit the land (of life everlasting). Sifré Num. 133 יודע … שהבנות נוֹחֲלוֹת Moses knew that daughters (in the absence of sons) are legal heirs. Midr. Till. to Ps. 5, beg. (ref. to Num. 21:19) משנָחֲלוּע״ז בא עליהםוכ׳ when they adopted idolatry, the angel of death came upon them. Ib. נחלו להק״בה לאלוה והוא נ׳וכ׳ they adopted the Lord as God, and he adopted them as a people; ib. ממתנה נָחַלְתִּי לאל through the gift (of the well in the desert) I adopted God; מתוך שנתן ליהקב״ה הבאר נחלתי אותו (ed. Bub.) because the Lord gave me the well as a gift, I adopted him; Erub.54a וכיון שניתנה לו במתנה נְחָלֹו אל and since it (the Law) is given him as a gift, the Lord claims him as his own; a. fr. Hif. הִנְחִיל to transmit by legal succession; to give in possession. B. Bath. l. c., v. supra. Tosef.B. Mets. XI, 32, a. fr. שעל מנת בןה׳וכ׳ for Joshua gave possession of the land with such provisions (restricting the rights of ownership). Ukts. III, 12 עתיד הקכ״ה להַנְחִילוכ׳ (Snh.100a ליתן) the Lord will in the hereafter give every righteous man possession of B. Bath. 114b אין הבן יורש את אמו בקבר להנחילוכ׳ a son in the grave does not succeed his mother so as to transmit his estate to his paternal brothers; a. fr.

לָבָןII m. (b. h.; v. לָבַן) white; white color, white substance. Gen. R. s. 73 בן ל׳ a white child, opp. כּוּשִׁי Men.IV, 1 התכלת … את הל׳ the absence of the blue fringe is no obstacle to using the white one Bekh.45b, v. בָּהַק. Lev. R. s. 31 אין אדם רואח מתוך הל׳וכ׳ man does not see through the white (of the eye). Yoma 75a ל׳ כמרגלית, v. גַּד II. Ib. VII. 4, a. fr. בגדי ל׳ garments of white stuff. Ib. 1, v. אִסְטַלִּית; a. v. fr.שְׂרֵה (ה)ל׳ a bright, shadeless field, vegetable or grain field, opp. שדה אילן orchard. Shebi. II, 1. M. KatI, 4c; a. fr.Pl. לְבָנִים, לְבָנִין. Mikv. VIII, 2 (מים) ל׳ נמשכים white and cohesive matter (urin). Tosef.Sabb.I, 22 חל׳ white garments, opp. צבועין colored; a. fr. Fem. לְבָנָה. Y.Shek.VI, 49d bot.; Cant. R. to V, 11 אש ל׳ white fire. Sifra Thazr., Neg., Par. 5, ch. 13 מה פשתים ל׳ אף צמר ל׳ as ‘linen means ‘of natural white color, so does ‘wool Gen. R. s. 73 שחורה או ל׳ is it the portrait of a black or of a white person?; a. fr.Pl. לְבָנוֹת. Macc.20b במלקט ל׳וכ׳ when he plucks the gray hair from among the black. B. Kam.60b; a. fr.

לָבָןII m. (b. h.; v. לָבַן) white; white color, white substance. Gen. R. s. 73 בן ל׳ a white child, opp. כּוּשִׁי Men.IV, 1 התכלת … את הל׳ the absence of the blue fringe is no obstacle to using the white one Bekh.45b, v. בָּהַק. Lev. R. s. 31 אין אדם רואח מתוך הל׳וכ׳ man does not see through the white (of the eye). Yoma 75a ל׳ כמרגלית, v. גַּד II. Ib. VII. 4, a. fr. בגדי ל׳ garments of white stuff. Ib. 1, v. אִסְטַלִּית; a. v. fr.שְׂרֵה (ה)ל׳ a bright, shadeless field, vegetable or grain field, opp. שדה אילן orchard. Shebi. II, 1. M. KatI, 4c; a. fr.Pl. לְבָנִים, לְבָנִין. Mikv. VIII, 2 (מים) ל׳ נמשכים white and cohesive matter (urin). Tosef.Sabb.I, 22 חל׳ white garments, opp. צבועין colored; a. fr. Fem. לְבָנָה. Y.Shek.VI, 49d bot.; Cant. R. to V, 11 אש ל׳ white fire. Sifra Thazr., Neg., Par. 5, ch. 13 מה פשתים ל׳ אף צמר ל׳ as ‘linen means ‘of natural white color, so does ‘wool Gen. R. s. 73 שחורה או ל׳ is it the portrait of a black or of a white person?; a. fr.Pl. לְבָנוֹת. Macc.20b במלקט ל׳וכ׳ when he plucks the gray hair from among the black. B. Kam.60b; a. fr.

הֲזָמָהf. ( זמם) the refutation of witnesses by proving an alibi, contrad. to הכחשה counterevidence; the conviction of false witnesses (Deut. 19:19). B. Mets.4a בתורתה׳ subject to the law of hăzamah. Keth.20a ה׳ שלא בפניהן evidence of an alibi taken in the absence of the witnesses concerned. Mace. 2a דיןה׳ the punishment for evidence disproved by an alibi (retaliation); a. e.

הֲזָמָהf. ( זמם) the refutation of witnesses by proving an alibi, contrad. to הכחשה counterevidence; the conviction of false witnesses (Deut. 19:19). B. Mets.4a בתורתה׳ subject to the law of hăzamah. Keth.20a ה׳ שלא בפניהן evidence of an alibi taken in the absence of the witnesses concerned. Mace. 2a דיןה׳ the punishment for evidence disproved by an alibi (retaliation); a. e.

מְחָאָהf. (מָחָה) protest to prevent the claim of undisturbed possession (v. חֲזָקָה). B. Bath.38a, a. e. מ׳ שלא בפניו הויא מ׳ a protest (before witnesses) in the absence of the usurper is a legal protest (prevents the claim of undisturbed possession being recognized). Ib.b היכי דמי מ׳וכ׳ what ia a legal protest? If he merely says, This man is a robber, it is not a legal protest. Ib. 39b, sq. מ׳ בפני שנים ואיןוכ׳ a protest is valid, if made in the presence of two witnesses, nor is it necessary to say, Write; i. e. they may write a document to that effect without being especially authorized; a. fr.

מְחָאָהf. (מָחָה) protest to prevent the claim of undisturbed possession (v. חֲזָקָה). B. Bath.38a, a. e. מ׳ שלא בפניו הויא מ׳ a protest (before witnesses) in the absence of the usurper is a legal protest (prevents the claim of undisturbed possession being recognized). Ib.b היכי דמי מ׳וכ׳ what ia a legal protest? If he merely says, This man is a robber, it is not a legal protest. Ib. 39b, sq. מ׳ בפני שנים ואיןוכ׳ a protest is valid, if made in the presence of two witnesses, nor is it necessary to say, Write; i. e. they may write a document to that effect without being especially authorized; a. fr.