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101 Language
Philosophy is written in that great book, the universe, which is always open, right before our eyes. But one cannot understand this book without first learning to understand the language and to know the characters in which it is written. It is written in the language of mathematics, and the characters are triangles, circles, and other figures. Without these, one cannot understand a single word of it, and just wanders in a dark labyrinth. (Galileo, 1990, p. 232)It never happens that it [a nonhuman animal] arranges its speech in various ways in order to reply appropriately to everything that may be said in its presence, as even the lowest type of man can do. (Descartes, 1970a, p. 116)It is a very remarkable fact that there are none so depraved and stupid, without even excepting idiots, that they cannot arrange different words together, forming of them a statement by which they make known their thoughts; while, on the other hand, there is no other animal, however perfect and fortunately circumstanced it may be, which can do the same. (Descartes, 1967, p. 116)Human beings do not live in the object world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language which has become the medium of expression for their society. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the "real world" is to a large extent unconsciously built on the language habits of the group.... We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation. (Sapir, 1921, p. 75)It powerfully conditions all our thinking about social problems and processes.... No two languages are ever sufficiently similar to be considered as representing the same social reality. The worlds in which different societies live are distinct worlds, not merely the same worlds with different labels attached. (Sapir, 1985, p. 162)[A list of language games, not meant to be exhaustive:]Giving orders, and obeying them- Describing the appearance of an object, or giving its measurements- Constructing an object from a description (a drawing)Reporting an eventSpeculating about an eventForming and testing a hypothesisPresenting the results of an experiment in tables and diagramsMaking up a story; and reading itPlay actingSinging catchesGuessing riddlesMaking a joke; and telling itSolving a problem in practical arithmeticTranslating from one language into anotherLANGUAGE Asking, thanking, cursing, greeting, and praying-. (Wittgenstein, 1953, Pt. I, No. 23, pp. 11 e-12 e)We dissect nature along lines laid down by our native languages.... The world is presented in a kaleidoscopic flux of impressions which has to be organized by our minds-and this means largely by the linguistic systems in our minds.... No individual is free to describe nature with absolute impartiality but is constrained to certain modes of interpretation even while he thinks himself most free. (Whorf, 1956, pp. 153, 213-214)We dissect nature along the lines laid down by our native languages.The categories and types that we isolate from the world of phenomena we do not find there because they stare every observer in the face; on the contrary, the world is presented in a kaleidoscopic flux of impressions which has to be organized by our minds-and this means largely by the linguistic systems in our minds.... We are thus introduced to a new principle of relativity, which holds that all observers are not led by the same physical evidence to the same picture of the universe, unless their linguistic backgrounds are similar or can in some way be calibrated. (Whorf, 1956, pp. 213-214)9) The Forms of a Person's Thoughts Are Controlled by Unperceived Patterns of His Own LanguageThe forms of a person's thoughts are controlled by inexorable laws of pattern of which he is unconscious. These patterns are the unperceived intricate systematizations of his own language-shown readily enough by a candid comparison and contrast with other languages, especially those of a different linguistic family. (Whorf, 1956, p. 252)It has come to be commonly held that many utterances which look like statements are either not intended at all, or only intended in part, to record or impart straightforward information about the facts.... Many traditional philosophical perplexities have arisen through a mistake-the mistake of taking as straightforward statements of fact utterances which are either (in interesting non-grammatical ways) nonsensical or else intended as something quite different. (Austin, 1962, pp. 2-3)In general, one might define a complex of semantic components connected by logical constants as a concept. The dictionary of a language is then a system of concepts in which a phonological form and certain syntactic and morphological characteristics are assigned to each concept. This system of concepts is structured by several types of relations. It is supplemented, furthermore, by redundancy or implicational rules..., representing general properties of the whole system of concepts.... At least a relevant part of these general rules is not bound to particular languages, but represents presumably universal structures of natural languages. They are not learned, but are rather a part of the human ability to acquire an arbitrary natural language. (Bierwisch, 1970, pp. 171-172)In studying the evolution of mind, we cannot guess to what extent there are physically possible alternatives to, say, transformational generative grammar, for an organism meeting certain other physical conditions characteristic of humans. Conceivably, there are none-or very few-in which case talk about evolution of the language capacity is beside the point. (Chomsky, 1972, p. 98)[It is] truth value rather than syntactic well-formedness that chiefly governs explicit verbal reinforcement by parents-which renders mildly paradoxical the fact that the usual product of such a training schedule is an adult whose speech is highly grammatical but not notably truthful. (R. O. Brown, 1973, p. 330)he conceptual base is responsible for formally representing the concepts underlying an utterance.... A given word in a language may or may not have one or more concepts underlying it.... On the sentential level, the utterances of a given language are encoded within a syntactic structure of that language. The basic construction of the sentential level is the sentence.The next highest level... is the conceptual level. We call the basic construction of this level the conceptualization. A conceptualization consists of concepts and certain relations among those concepts. We can consider that both levels exist at the same point in time and that for any unit on one level, some corresponding realizate exists on the other level. This realizate may be null or extremely complex.... Conceptualizations may relate to other conceptualizations by nesting or other specified relationships. (Schank, 1973, pp. 191-192)The mathematics of multi-dimensional interactive spaces and lattices, the projection of "computer behavior" on to possible models of cerebral functions, the theoretical and mechanical investigation of artificial intelligence, are producing a stream of sophisticated, often suggestive ideas.But it is, I believe, fair to say that nothing put forward until now in either theoretic design or mechanical mimicry comes even remotely in reach of the most rudimentary linguistic realities. (Steiner, 1975, p. 284)The step from the simple tool to the master tool, a tool to make tools (what we would now call a machine tool), seems to me indeed to parallel the final step to human language, which I call reconstitution. It expresses in a practical and social context the same understanding of hierarchy, and shows the same analysis by function as a basis for synthesis. (Bronowski, 1977, pp. 127-128)t is the language donn eґ in which we conduct our lives.... We have no other. And the danger is that formal linguistic models, in their loosely argued analogy with the axiomatic structure of the mathematical sciences, may block perception.... It is quite conceivable that, in language, continuous induction from simple, elemental units to more complex, realistic forms is not justified. The extent and formal "undecidability" of context-and every linguistic particle above the level of the phoneme is context-bound-may make it impossible, except in the most abstract, meta-linguistic sense, to pass from "pro-verbs," "kernals," or "deep deep structures" to actual speech. (Steiner, 1975, pp. 111-113)A higher-level formal language is an abstract machine. (Weizenbaum, 1976, p. 113)Jakobson sees metaphor and metonymy as the characteristic modes of binarily opposed polarities which between them underpin the two-fold process of selection and combination by which linguistic signs are formed.... Thus messages are constructed, as Saussure said, by a combination of a "horizontal" movement, which combines words together, and a "vertical" movement, which selects the particular words from the available inventory or "inner storehouse" of the language. The combinative (or syntagmatic) process manifests itself in contiguity (one word being placed next to another) and its mode is metonymic. The selective (or associative) process manifests itself in similarity (one word or concept being "like" another) and its mode is metaphoric. The "opposition" of metaphor and metonymy therefore may be said to represent in effect the essence of the total opposition between the synchronic mode of language (its immediate, coexistent, "vertical" relationships) and its diachronic mode (its sequential, successive, lineal progressive relationships). (Hawkes, 1977, pp. 77-78)It is striking that the layered structure that man has given to language constantly reappears in his analyses of nature. (Bronowski, 1977, p. 121)First, [an ideal intertheoretic reduction] provides us with a set of rules"correspondence rules" or "bridge laws," as the standard vernacular has it-which effect a mapping of the terms of the old theory (T o) onto a subset of the expressions of the new or reducing theory (T n). These rules guide the application of those selected expressions of T n in the following way: we are free to make singular applications of their correspondencerule doppelgangers in T o....Second, and equally important, a successful reduction ideally has the outcome that, under the term mapping effected by the correspondence rules, the central principles of T o (those of semantic and systematic importance) are mapped onto general sentences of T n that are theorems of Tn. (P. Churchland, 1979, p. 81)If non-linguistic factors must be included in grammar: beliefs, attitudes, etc. [this would] amount to a rejection of the initial idealization of language as an object of study. A priori such a move cannot be ruled out, but it must be empirically motivated. If it proves to be correct, I would conclude that language is a chaos that is not worth studying.... Note that the question is not whether beliefs or attitudes, and so on, play a role in linguistic behavior and linguistic judgments... [but rather] whether distinct cognitive structures can be identified, which interact in the real use of language and linguistic judgments, the grammatical system being one of these. (Chomsky, 1979, pp. 140, 152-153)23) Language Is Inevitably Influenced by Specific Contexts of Human InteractionLanguage cannot be studied in isolation from the investigation of "rationality." It cannot afford to neglect our everyday assumptions concerning the total behavior of a reasonable person.... An integrational linguistics must recognize that human beings inhabit a communicational space which is not neatly compartmentalized into language and nonlanguage.... It renounces in advance the possibility of setting up systems of forms and meanings which will "account for" a central core of linguistic behavior irrespective of the situation and communicational purposes involved. (Harris, 1981, p. 165)By innate [linguistic knowledge], Chomsky simply means "genetically programmed." He does not literally think that children are born with language in their heads ready to be spoken. He merely claims that a "blueprint is there, which is brought into use when the child reaches a certain point in her general development. With the help of this blueprint, she analyzes the language she hears around her more readily than she would if she were totally unprepared for the strange gabbling sounds which emerge from human mouths. (Aitchison, 1987, p. 31)Looking at ourselves from the computer viewpoint, we cannot avoid seeing that natural language is our most important "programming language." This means that a vast portion of our knowledge and activity is, for us, best communicated and understood in our natural language.... One could say that natural language was our first great original artifact and, since, as we increasingly realize, languages are machines, so natural language, with our brains to run it, was our primal invention of the universal computer. One could say this except for the sneaking suspicion that language isn't something we invented but something we became, not something we constructed but something in which we created, and recreated, ourselves. (Leiber, 1991, p. 8)Historical dictionary of quotations in cognitive science > Language
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102 אמורא
אֲמֹורָאm. ( אמר) 1) speaker, lecturer, interpreter; esp. Amora, one who, in lengthy popular discourses, expounds what the lecturer (Tanna, v. תַּנָּא) says before him in brief and in a low voice; often called מְתוּרְגְּמָן. Ex. R. s. 8, end כשם שהדורש … יהא׳וכ׳ as the lecturer sits … and the Amora speaks in his presence.Snh.7b קום עליה בא׳ stand by him as an expounder. Taan.8a, a. fr. אוקים … א׳ עליה ודרש S. … placed an Amora by his side and lectured. Sot.40a ואמר אֲמֹורֵיה חד טעמא and his Amora gave a different reason. Ḥull.15a do people listen to the Tanna? לא׳ צייתי they listen to the Amora. 2) in a particular sense אֲמֹורָא, Amora ( Amoraïm), that class of Talmudic authorities who lived after the final redaction of the Mishnah, and whose discussions on the opinions of the Tannaïm or authors of the Mishnah and Boraitha, are deposited in the Guemara, thus adding a second element to the development of the oral law, called Talmud.Pl. אֲמֹורִין. Y.Ber.I, 2c top, a. e. תרי א׳ two Amoraïm differ. for which Babli usually: … אֲמֹורָאֵי נינהו ואליבא two Amoras differ in their relation (or conception) of the opinion of … Shebu.40b; a. fr. -
103 אֲמֹורָא
אֲמֹורָאm. ( אמר) 1) speaker, lecturer, interpreter; esp. Amora, one who, in lengthy popular discourses, expounds what the lecturer (Tanna, v. תַּנָּא) says before him in brief and in a low voice; often called מְתוּרְגְּמָן. Ex. R. s. 8, end כשם שהדורש … יהא׳וכ׳ as the lecturer sits … and the Amora speaks in his presence.Snh.7b קום עליה בא׳ stand by him as an expounder. Taan.8a, a. fr. אוקים … א׳ עליה ודרש S. … placed an Amora by his side and lectured. Sot.40a ואמר אֲמֹורֵיה חד טעמא and his Amora gave a different reason. Ḥull.15a do people listen to the Tanna? לא׳ צייתי they listen to the Amora. 2) in a particular sense אֲמֹורָא, Amora ( Amoraïm), that class of Talmudic authorities who lived after the final redaction of the Mishnah, and whose discussions on the opinions of the Tannaïm or authors of the Mishnah and Boraitha, are deposited in the Guemara, thus adding a second element to the development of the oral law, called Talmud.Pl. אֲמֹורִין. Y.Ber.I, 2c top, a. e. תרי א׳ two Amoraïm differ. for which Babli usually: … אֲמֹורָאֵי נינהו ואליבא two Amoras differ in their relation (or conception) of the opinion of … Shebu.40b; a. fr. -
104 כחש
כָּחַש(b. h.; cmp. כחד; cmp. חֲסִי, חַסְיָא) 1) to fail, be reduced, be lean, opp. בריא, שמן. B. Kam.34a כ׳ כשעתוכ׳ if the injured ox became reduced after being wounded, damage is assessed according to the value at the time of standing before court; Y. ib. III, end, 3d הִכְחִיש. Gen. R. s. 53 (ref. to Hab. 3:17) כּוֹחֲשִׁים היו (Sarahs face) was haggard (and the announcement of the angels made it shine like olive oil); Yalk. Hab. 565 כְּחוּשִׁים; (oth. interpret., v. infra).Part. pass. כָּחוּש, f. כְּחוּשָה; pl. כְּחוּשִׁים, כְּחוּשוֹת lean, reduced, weak. Snh.78a כח כ׳ a weak force. Ḥull.97a (in Chald. diction). B. Kam.6b אכל כ׳ if he ate fruits of a garden-bed with scanty fruits; Gitt.48b; a. fr. 2) (cmp. כָּזַב) to be false. Gen. R. l. c. כּוֹחֲשִׁים חיו were they (the angels) false (deceiving)? Hif. הִכְחִיש 1) to be reduced, fail, deteriorate. Y. B. Kam. l. c., v. supra.Meil.17a מי שיש … יַכְחִישוכ׳ if you have an enemy, do you desire him to be weak or strong? Ib. ימולו … ויַכְחִישוּ let their children be circumcised …, and they will become weak. Yeb.34b ויַכְחִיש יופיה her beauty may be ruined. Y.M. Kat. I, beg. 80a עמדה מלהַכְחִיש if the field ceased to deteriorate; a. e. 2) to lessen, reduce, ruin, weaken. Gitt.70a ג׳ … מַכְחִישִׁים כחווכ׳ three things lessen a mans energies. Snh.84b הִכְחִישָׁחּ באבנים he ruined the animal by loading stones upon her (without causing a wound). Y. B. Kam. l. c. חִכְחִישוֹ חמשיםוכ׳ he lessened his (the oxs) value by fifty Zuz. Esth. R. to I, 1 (play on אח̇ש̇ור̇ש̇) שחכח̇יש̇ ר̇אש̇ןוכ׳ he caused haggardness to the heads of Sabb.22a מַכְחִיש מצוה he impairs the religious act (lessens the brightness ef the Ḥănuckah lights). Snh.67b; Ḥull.7b, v. כְּשָׁפִיכ; a. fr.(Yalk. Ps. 627 אַכְחֵיש, v. כָּעַס. 3) to declare false, deny, contradict, v. הַכְחָשָׁה. Keth.20a כשם שאין מזימין … אין מַכְחִישִׁיןוכ׳ as an evidence of alibi cannot be taken up except by confrontation, so cannot contradictory evidence Ber.27b יכול חחי להַבְחִישוכ׳ can the living contradict the living? Gen. R. s. 48, beg. מפני מה אתה מַכְחִישֵׁנִיוכ׳ why dost thou contradict me (declare me wrong) in the presence of my servant?Sifra introd., v. כָּרַע; a. fr. Pi. כִּיחֵש to be false; to flatter. Sifré Deut. 356 בשעת … מְכַחֲשִׁים להם when the Israelites prosper, the nations flatter them; Yalk. Deut. 967. Hof. הוּכְחָש to be contradicted, rebutted. B. Kam.74b עדים שהוּכְחֲשוּ בנפש witnesses that have been contradicted in a capital case.Ib. מוּכְחָשִׁין witnesses whose evidence has been contradicted (but not rebutted through an alibi). Keth. l. c. עדות מוּכְחֶשֶׁת a rebutted evidence; a. fr. Hithpa. הִתְכַּחֵש to contradict each other. Sifré Deut. 37 מִתְכַּחֲשוֹת; v., however, כָּתַש. -
105 כָּחַש
כָּחַש(b. h.; cmp. כחד; cmp. חֲסִי, חַסְיָא) 1) to fail, be reduced, be lean, opp. בריא, שמן. B. Kam.34a כ׳ כשעתוכ׳ if the injured ox became reduced after being wounded, damage is assessed according to the value at the time of standing before court; Y. ib. III, end, 3d הִכְחִיש. Gen. R. s. 53 (ref. to Hab. 3:17) כּוֹחֲשִׁים היו (Sarahs face) was haggard (and the announcement of the angels made it shine like olive oil); Yalk. Hab. 565 כְּחוּשִׁים; (oth. interpret., v. infra).Part. pass. כָּחוּש, f. כְּחוּשָה; pl. כְּחוּשִׁים, כְּחוּשוֹת lean, reduced, weak. Snh.78a כח כ׳ a weak force. Ḥull.97a (in Chald. diction). B. Kam.6b אכל כ׳ if he ate fruits of a garden-bed with scanty fruits; Gitt.48b; a. fr. 2) (cmp. כָּזַב) to be false. Gen. R. l. c. כּוֹחֲשִׁים חיו were they (the angels) false (deceiving)? Hif. הִכְחִיש 1) to be reduced, fail, deteriorate. Y. B. Kam. l. c., v. supra.Meil.17a מי שיש … יַכְחִישוכ׳ if you have an enemy, do you desire him to be weak or strong? Ib. ימולו … ויַכְחִישוּ let their children be circumcised …, and they will become weak. Yeb.34b ויַכְחִיש יופיה her beauty may be ruined. Y.M. Kat. I, beg. 80a עמדה מלהַכְחִיש if the field ceased to deteriorate; a. e. 2) to lessen, reduce, ruin, weaken. Gitt.70a ג׳ … מַכְחִישִׁים כחווכ׳ three things lessen a mans energies. Snh.84b הִכְחִישָׁחּ באבנים he ruined the animal by loading stones upon her (without causing a wound). Y. B. Kam. l. c. חִכְחִישוֹ חמשיםוכ׳ he lessened his (the oxs) value by fifty Zuz. Esth. R. to I, 1 (play on אח̇ש̇ור̇ש̇) שחכח̇יש̇ ר̇אש̇ןוכ׳ he caused haggardness to the heads of Sabb.22a מַכְחִיש מצוה he impairs the religious act (lessens the brightness ef the Ḥănuckah lights). Snh.67b; Ḥull.7b, v. כְּשָׁפִיכ; a. fr.(Yalk. Ps. 627 אַכְחֵיש, v. כָּעַס. 3) to declare false, deny, contradict, v. הַכְחָשָׁה. Keth.20a כשם שאין מזימין … אין מַכְחִישִׁיןוכ׳ as an evidence of alibi cannot be taken up except by confrontation, so cannot contradictory evidence Ber.27b יכול חחי להַבְחִישוכ׳ can the living contradict the living? Gen. R. s. 48, beg. מפני מה אתה מַכְחִישֵׁנִיוכ׳ why dost thou contradict me (declare me wrong) in the presence of my servant?Sifra introd., v. כָּרַע; a. fr. Pi. כִּיחֵש to be false; to flatter. Sifré Deut. 356 בשעת … מְכַחֲשִׁים להם when the Israelites prosper, the nations flatter them; Yalk. Deut. 967. Hof. הוּכְחָש to be contradicted, rebutted. B. Kam.74b עדים שהוּכְחֲשוּ בנפש witnesses that have been contradicted in a capital case.Ib. מוּכְחָשִׁין witnesses whose evidence has been contradicted (but not rebutted through an alibi). Keth. l. c. עדות מוּכְחֶשֶׁת a rebutted evidence; a. fr. Hithpa. הִתְכַּחֵש to contradict each other. Sifré Deut. 37 מִתְכַּחֲשוֹת; v., however, כָּתַש. -
106 מני
מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife. -
107 מנה
מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife. -
108 מָנָה
מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife. -
109 פגם
פָּגַם(cmp. פָּגַל) to cut, mutilate; to damage, lessen; trnsf. (cmp. פָּסַל) to disqualify, unfit. Num. R. s. 21 כל הפּוֹגֵם את עצמו פיגםוכ׳ he who tarnishes his reputation discredits his family at the same time; Tanḥ. Pinḥ. 2; Yalk. Num. 772. Y.Snh.II, 20b פְּגָמָהּ הכתוב the Bible text curtailed her name ( אביגל for אביגיל, 1 Sam. 25:32). Arakh.16b, v. אַכְסְנַאי. Gen. R. s. 6 חוזר ופוגם אותה (not אותם) the text reduces her (the moon) again (calling her ‘the small light). Pes.105b טעמו פְּגָמוֹ as soon as he tasted it (the wine in the cup), he rendered it unfit (for a cup of benediction); a. fr.Part. pass. פָּגוּם; f. פְּגוּמָה Sifré Deut. 320 בזוי ופ׳ contemptible and detested (Yeb.63b משוקץ ומתועב). Keth.40b בעל פ׳ if he had connection with an impaired woman (opp. שלימה). Y.Sabb.VI, 8a bot. כדי שלא … פ׳ (not פגימה) that it should not appear as if the right shoe were defective; a. e.Esp. (law) to impair the legal value of a document by admitting a receipt on account (cmp. שוֹבֵר). Keth.IX, 7 הפּוֹגֶמֶת כתובתה a woman that impairs her marriage contract. expl. ib. 8. Ib. 87b פוגמת כתובתה בעדים if she states that she has received partial payment in the presence of witnesses. Ib. פוחתת … היינו פוגמת if a woman lessens the amount in her marriage contract (declaring that it has been made out for a larger amount than had been agreed upon) …, is it the same as admitting partial payment or not? Y. ib. IX, 33b יורש שפ׳ אביו שטר חובו an heir whose father had admitted partial payment on a note of indebtedness in his possession; Tosef.Shebu.VI, 5. Gitt.18a עד שתִּפְגּוֹםוכ׳, v. זָקַף; Y.Shebi.IX, beg.39b; a. fr. Nif. נִפְגָּם, Nithpa. נִתְפַּגֵּם to be mutilated, diminished, impaired; to become defective, cracked, get out of order; to be discredited. Arakh.16b, v. אַכְסְנַאי. Bekh.VI, 1 נִפְגְּמָה אזנו if the ear of the first-born animal has become defective (lopped, bored through). Ib. 4 שנִפְגְּמוּ, v. גָּמַם. Arakh.10b והיה קולו ערב ונפ׳ and the sound of the flute was sweet, but it became impaired. Ib. אלו שני כלים … ונִתְפַּגְּמוּוכ׳ those were the two implements that had remained from the first Temple, but they became defective and could not he mended; a. fr. -
110 פָּגַם
פָּגַם(cmp. פָּגַל) to cut, mutilate; to damage, lessen; trnsf. (cmp. פָּסַל) to disqualify, unfit. Num. R. s. 21 כל הפּוֹגֵם את עצמו פיגםוכ׳ he who tarnishes his reputation discredits his family at the same time; Tanḥ. Pinḥ. 2; Yalk. Num. 772. Y.Snh.II, 20b פְּגָמָהּ הכתוב the Bible text curtailed her name ( אביגל for אביגיל, 1 Sam. 25:32). Arakh.16b, v. אַכְסְנַאי. Gen. R. s. 6 חוזר ופוגם אותה (not אותם) the text reduces her (the moon) again (calling her ‘the small light). Pes.105b טעמו פְּגָמוֹ as soon as he tasted it (the wine in the cup), he rendered it unfit (for a cup of benediction); a. fr.Part. pass. פָּגוּם; f. פְּגוּמָה Sifré Deut. 320 בזוי ופ׳ contemptible and detested (Yeb.63b משוקץ ומתועב). Keth.40b בעל פ׳ if he had connection with an impaired woman (opp. שלימה). Y.Sabb.VI, 8a bot. כדי שלא … פ׳ (not פגימה) that it should not appear as if the right shoe were defective; a. e.Esp. (law) to impair the legal value of a document by admitting a receipt on account (cmp. שוֹבֵר). Keth.IX, 7 הפּוֹגֶמֶת כתובתה a woman that impairs her marriage contract. expl. ib. 8. Ib. 87b פוגמת כתובתה בעדים if she states that she has received partial payment in the presence of witnesses. Ib. פוחתת … היינו פוגמת if a woman lessens the amount in her marriage contract (declaring that it has been made out for a larger amount than had been agreed upon) …, is it the same as admitting partial payment or not? Y. ib. IX, 33b יורש שפ׳ אביו שטר חובו an heir whose father had admitted partial payment on a note of indebtedness in his possession; Tosef.Shebu.VI, 5. Gitt.18a עד שתִּפְגּוֹםוכ׳, v. זָקַף; Y.Shebi.IX, beg.39b; a. fr. Nif. נִפְגָּם, Nithpa. נִתְפַּגֵּם to be mutilated, diminished, impaired; to become defective, cracked, get out of order; to be discredited. Arakh.16b, v. אַכְסְנַאי. Bekh.VI, 1 נִפְגְּמָה אזנו if the ear of the first-born animal has become defective (lopped, bored through). Ib. 4 שנִפְגְּמוּ, v. גָּמַם. Arakh.10b והיה קולו ערב ונפ׳ and the sound of the flute was sweet, but it became impaired. Ib. אלו שני כלים … ונִתְפַּגְּמוּוכ׳ those were the two implements that had remained from the first Temple, but they became defective and could not he mended; a. fr. -
111 פרת I
פְּרַתI ch. sam(פרתto divide, crush, crumble). Pa. פָּרֵית 1) to divide, dismember (of the basilisk whose look is believed to cause a persons limbs to fall apart, v. עֶכֶס, a. Gen. R. s. 10, a. e., quot. s. v. נָשַׁל; cmp. יַפְרִיש Prov. 23:32). Targ. Is. 14:29 מְפָרֵית (some ed. מַפְרִית Af.; Var. ed. Lag. מפריד; ed. Wil. מפריח; h. text פעופף). Ib. 59:5 מְפָרְתִין ed. Lag. (ed. Wil. מפרחין).Targ. Prov. 23:32 דפריח, ed. Lag. פאריח, prob. to be read: דפָרֵית, Part. Pe.; h. text יפריש, v. supra. 2) to belittle, make light of. Lam. R. to II, 10 הוון חמשא … ומְפָרְתִין ליה בנבוכדנצרוכ׳ (read: ביה; Ar. ופרטין) five kings were sitting and sneering at Nebuchadnezzar in the presence of Zedekiah; אף הוא מְפָרְתֵיה לנב׳וכ׳ (Ar. פרטיה, Var. פדרת, corr. acc.) he, likewise, sneered Ithpe. אִיפְּרַת to be broken off, separated. Bets.2a אוכלא דאִפְּרַת היא the egg is considered as a broken-off piece of food (part of the hen, not as an independent creation). Pes.85a כמאן דמִפַּרְתֵי דמי they are to be considered as if they were separated; Ḥull.73a. -
112 פְּרַת
פְּרַתI ch. sam(פרתto divide, crush, crumble). Pa. פָּרֵית 1) to divide, dismember (of the basilisk whose look is believed to cause a persons limbs to fall apart, v. עֶכֶס, a. Gen. R. s. 10, a. e., quot. s. v. נָשַׁל; cmp. יַפְרִיש Prov. 23:32). Targ. Is. 14:29 מְפָרֵית (some ed. מַפְרִית Af.; Var. ed. Lag. מפריד; ed. Wil. מפריח; h. text פעופף). Ib. 59:5 מְפָרְתִין ed. Lag. (ed. Wil. מפרחין).Targ. Prov. 23:32 דפריח, ed. Lag. פאריח, prob. to be read: דפָרֵית, Part. Pe.; h. text יפריש, v. supra. 2) to belittle, make light of. Lam. R. to II, 10 הוון חמשא … ומְפָרְתִין ליה בנבוכדנצרוכ׳ (read: ביה; Ar. ופרטין) five kings were sitting and sneering at Nebuchadnezzar in the presence of Zedekiah; אף הוא מְפָרְתֵיה לנב׳וכ׳ (Ar. פרטיה, Var. פדרת, corr. acc.) he, likewise, sneered Ithpe. אִיפְּרַת to be broken off, separated. Bets.2a אוכלא דאִפְּרַת היא the egg is considered as a broken-off piece of food (part of the hen, not as an independent creation). Pes.85a כמאן דמִפַּרְתֵי דמי they are to be considered as if they were separated; Ḥull.73a. -
113 קום
קוּם(b. h.) to stand up, rise; to stand, exist. Sifré Deut. 357 (ref. to Deut. 26:10) אבל באומות קָם וכ׳ but among the nations he (a prophet like Moses) has existed ; R. Hash. 21b בנביאים לא קםוכ׳ among the prophets never one arose like Moses, but among the rulers one did arise (Solomon). Tanḥ. Bshall. 16 שכל הַקָּם … כאילו קםוכ׳ whoever rises against Israel is considered as if he rose against the Shkhinah. Ib. (ref. to Ex. 15:7) הרבית … כל הקָּמִים לנגדך thou hast often shown thyself glorious over all that rose against thee; a. v. fr.קוּם עֲשֵׂה rise and do, a transgression of a prohibitive law which you must repair by an action, v. נָתַק. Ḥull.XII, 4. Macc.15b, v. infra; a. fr.V. קַיָּים. Pi. קִיֵּים 1) to establish; to attest, identify. Gitt.2b אין עדים מצויין לקַיְּימוֹ no witnesses are likely to be found to attest it (identify the signatures). Ib. 6a כולי עלמא בעינן לקיימו all agree that identifiation by witnesses is required. B. Mets.7a מודה בשטר … צריך לקיימו even if the debtor admits that he has written the note, the creditor must establish its identity (or else the debtor may maintain that the debt has been paid). Gitt.III, 4 וקיְּימוּ את דבריו and they sustained his opinion. Keth.20a אין מְקַיְּימִין … אלא משטרוכ׳ a document can be identified only by comparison of the signatures with those on a document that had been disputed and declared valid in court. Ib. אין מקיימין … משתי כתובותוכ׳ a document can be identified only by comparison of signatures with two marriage deeds or deeds of sale of two fields Ned.72a שמע וק׳ if he heard her vow and confirmed it. Y.R. Hash. I, 56c top קִיַּימְתִּיהָ כשחלוכ׳ I sustain that opinion for a case when ; a. fr.Part. pass. מְקוּיָּים. B. Mets. l. c. במק׳ דבריוכ׳ if the document has been identified, all agree ; a. e. 2) to fulfill, carry out, execute. Yoma 28b ק׳ אברהםוכ׳ Abraham fulfilled the whole Law. Macc. l. c. כל מצות … ק׳וכ׳ in the case of a transgression of a prohibitive law for which reparation is commanded, if the transgressor fulfills the prescribed reparation, he is free (from legal punishment), but if he made the reparation impossible Ib. ור״ש בן ל׳ קִיְּימוֹ ולא קִיְּימוֹ R. S. ben L. reads, if he makes reparation (he is free), and if he refuses, (he is punished); ib. 15a למאן דאמר ק׳ ולא ק׳ according to him who reads ḳiyymo vlo ḳiyymo (punishment can be executed as soon as one refuses to make reparation, although reparation is not made impossible); Ḥull.141a. Ab. IV, 9 … כל הַמְקַיֵּים לקַיְּימָהּ מעושר he who maintains (studies and observes) the Law in poverty, shall finally maintain it in wealth. Sot.13a sq. אמרו ק׳ זה כלוכ׳ they said, this one (Joseph in the coffin) has fulfilled what is written in this (the tablets in the ark of the covenant). Y.R. Hash. I, 57b top רצה מְקַיְּימָהּ if he so desires, he observes it (his own decree). Ber.9b ועבדום … ק׳ בהםוכ׳ the Lord fulfilled on them ‘and they shall make them serve (Gen. 15:14), but he did not fulfill on them ; a. v. fr. מה אני מקייםוכ׳ how can I maintain the words, i. e. in what way can this Scriptural verse which seems to conflict with my opinion be interpreted? R. Hash. 21b אלא מה אני מקיים ביקשוכ׳ and how do I interpret the verse biḳḳesh (Koh. 12:10)? Y.Kidd.I, 61c מה מקיים … בנים how does R. Elazar interpret banim (Deut. 14:1)?; a. fr. 3) to sustain, preserve alive, save. Snh.IV, 5 כל המקיים … כאילו ק׳וכ׳ he who saves one life … is considered … as if he had preserved the whole world; B. Bath.11a. Ab. V, 1 צדיקים שמקיימין את העילםוכ׳ the righteous who sustain the world which was created Kil. V, 8 המקיים קוצים בכרם he who keeps (cultivates) thorns in a vineyard. Ib. דבר שכמוהו מקיימין a plant of the kind that people are wont to cultivate; a. e. 4) to place ( on the chafing stove). Tosef.Sabb.III, 1 ואין מקיימין עליהוכ׳ (not לה) you must not place dishes on it, until it is swept or covered with ashes. Ib. 3; Y. ib. III, beg.5c; a. e. Hithpa. הִתְקַיֵּים, Nithpa. נִתְקַיֵּים 1) to be established, identified. Gitt.I, 3 יִתְקַיֵּים בחותמיו let the genuineness of the document be established through its signers (the witnesses subscribed or through others identifying their signatures); a. fr. 2) to be fulfilled, realized. Macc.24b עד שלא נִתְקַיְּימָה … שלא תִתְקַיֵּים נבואתווכ׳ is as long as the prophecy of Uriah (Mic. 3:12) was not fulfilled, I was afraid lest Zechariahs prophecy (Zech. 8:4) fail to come true; עכשיו שנתקיימה … מִהְקַיֶּימֶת now that Uriahs prophecy has been fulfilled, it is sure that Zechariahs will come true. Tosef.Snh.XI, 8; Y. ib. XI, 30a bot. וכולן נִתְקַיְּימוּ, v. מִדָּה. Ber.55a מקצתו מתקייםוכ׳ part of a dream may come true, but the whole of it will not. Midr. Till. to Ps. 1:3 מִתְקַיְּימוֹת are executed, v. עֵצָה II; a. fr. 3) to be preserved; to last, endure. Gitt.II, 3 בכל דבר שאינו מתקיים with any writing-ink which does not endure. Pes.68b אילמלא … לא נתקיימווכ׳ but for the Law, heaven and earth would not continue to exist. Taan.7a מה … מִתְקַיְּימִיןוכ׳ as these three liquids can he preserved only in the lowest kind of vessels, so will the words of the Law stay with him only whose mind is lowly. Erub.54a תלמודו מתק׳ בידו his learning will remain with him (in his memory). Shebi. VII, 2 מתק׳ בארץ plants the roots of which continue in the ground (perennials). Ab. IV, 11 כל כנסיה … סופה להִתְקַיֵּים every union for a sacred purpose is destined to last. Ib. V, 17 כל מחלוקת … סופה להתק׳ a contest for a sacred purpose is bound to have an enduring effect; a. fr. 4) to be maintained, be harmonised. Mekh. Mishp. s. 20 כיצד יִתְקַיְּימוּ שני מקראות הללו how can these two verses be harmonised?; a. fr. Hif. הֵקִים 1) to put up, erect. Ex. R. s. 52 בואו שנָקִיםוכ׳ come, for we will put up the Tabernacle. lb שרתה … והֵקִימוֹ the holy spirit came upon him, and he put it up. Tanḥ. Pḳudé 11 אני כותב עליך שאתה הֲקִימֹתוֹ I will record about thee, that thou didst put it up; a. fr. 2) to confirm ( a womans vow). Ned.67b איה׳ה׳ if he (the father) has confirmed it, it stands confirmed (the betrothed cannot annul it). Ib. 69a יש שאלה בהָקֵם can a confirmation (by one of the two, the father or the husband) be reconsidered? (v. שְׁאֵלָה), v. הָקֵם; a. e. Hof. הוּקַם to be put up. Tanḥ. l. c. כיון שה׳ המשכן מידוכ׳ as soon as the Tabernacle was erected, the Divine Presence came down Tanḥ. Naso 23. Num. R. s. 12; a. fr. -
114 קוּם
קוּם(b. h.) to stand up, rise; to stand, exist. Sifré Deut. 357 (ref. to Deut. 26:10) אבל באומות קָם וכ׳ but among the nations he (a prophet like Moses) has existed ; R. Hash. 21b בנביאים לא קםוכ׳ among the prophets never one arose like Moses, but among the rulers one did arise (Solomon). Tanḥ. Bshall. 16 שכל הַקָּם … כאילו קםוכ׳ whoever rises against Israel is considered as if he rose against the Shkhinah. Ib. (ref. to Ex. 15:7) הרבית … כל הקָּמִים לנגדך thou hast often shown thyself glorious over all that rose against thee; a. v. fr.קוּם עֲשֵׂה rise and do, a transgression of a prohibitive law which you must repair by an action, v. נָתַק. Ḥull.XII, 4. Macc.15b, v. infra; a. fr.V. קַיָּים. Pi. קִיֵּים 1) to establish; to attest, identify. Gitt.2b אין עדים מצויין לקַיְּימוֹ no witnesses are likely to be found to attest it (identify the signatures). Ib. 6a כולי עלמא בעינן לקיימו all agree that identifiation by witnesses is required. B. Mets.7a מודה בשטר … צריך לקיימו even if the debtor admits that he has written the note, the creditor must establish its identity (or else the debtor may maintain that the debt has been paid). Gitt.III, 4 וקיְּימוּ את דבריו and they sustained his opinion. Keth.20a אין מְקַיְּימִין … אלא משטרוכ׳ a document can be identified only by comparison of the signatures with those on a document that had been disputed and declared valid in court. Ib. אין מקיימין … משתי כתובותוכ׳ a document can be identified only by comparison of signatures with two marriage deeds or deeds of sale of two fields Ned.72a שמע וק׳ if he heard her vow and confirmed it. Y.R. Hash. I, 56c top קִיַּימְתִּיהָ כשחלוכ׳ I sustain that opinion for a case when ; a. fr.Part. pass. מְקוּיָּים. B. Mets. l. c. במק׳ דבריוכ׳ if the document has been identified, all agree ; a. e. 2) to fulfill, carry out, execute. Yoma 28b ק׳ אברהםוכ׳ Abraham fulfilled the whole Law. Macc. l. c. כל מצות … ק׳וכ׳ in the case of a transgression of a prohibitive law for which reparation is commanded, if the transgressor fulfills the prescribed reparation, he is free (from legal punishment), but if he made the reparation impossible Ib. ור״ש בן ל׳ קִיְּימוֹ ולא קִיְּימוֹ R. S. ben L. reads, if he makes reparation (he is free), and if he refuses, (he is punished); ib. 15a למאן דאמר ק׳ ולא ק׳ according to him who reads ḳiyymo vlo ḳiyymo (punishment can be executed as soon as one refuses to make reparation, although reparation is not made impossible); Ḥull.141a. Ab. IV, 9 … כל הַמְקַיֵּים לקַיְּימָהּ מעושר he who maintains (studies and observes) the Law in poverty, shall finally maintain it in wealth. Sot.13a sq. אמרו ק׳ זה כלוכ׳ they said, this one (Joseph in the coffin) has fulfilled what is written in this (the tablets in the ark of the covenant). Y.R. Hash. I, 57b top רצה מְקַיְּימָהּ if he so desires, he observes it (his own decree). Ber.9b ועבדום … ק׳ בהםוכ׳ the Lord fulfilled on them ‘and they shall make them serve (Gen. 15:14), but he did not fulfill on them ; a. v. fr. מה אני מקייםוכ׳ how can I maintain the words, i. e. in what way can this Scriptural verse which seems to conflict with my opinion be interpreted? R. Hash. 21b אלא מה אני מקיים ביקשוכ׳ and how do I interpret the verse biḳḳesh (Koh. 12:10)? Y.Kidd.I, 61c מה מקיים … בנים how does R. Elazar interpret banim (Deut. 14:1)?; a. fr. 3) to sustain, preserve alive, save. Snh.IV, 5 כל המקיים … כאילו ק׳וכ׳ he who saves one life … is considered … as if he had preserved the whole world; B. Bath.11a. Ab. V, 1 צדיקים שמקיימין את העילםוכ׳ the righteous who sustain the world which was created Kil. V, 8 המקיים קוצים בכרם he who keeps (cultivates) thorns in a vineyard. Ib. דבר שכמוהו מקיימין a plant of the kind that people are wont to cultivate; a. e. 4) to place ( on the chafing stove). Tosef.Sabb.III, 1 ואין מקיימין עליהוכ׳ (not לה) you must not place dishes on it, until it is swept or covered with ashes. Ib. 3; Y. ib. III, beg.5c; a. e. Hithpa. הִתְקַיֵּים, Nithpa. נִתְקַיֵּים 1) to be established, identified. Gitt.I, 3 יִתְקַיֵּים בחותמיו let the genuineness of the document be established through its signers (the witnesses subscribed or through others identifying their signatures); a. fr. 2) to be fulfilled, realized. Macc.24b עד שלא נִתְקַיְּימָה … שלא תִתְקַיֵּים נבואתווכ׳ is as long as the prophecy of Uriah (Mic. 3:12) was not fulfilled, I was afraid lest Zechariahs prophecy (Zech. 8:4) fail to come true; עכשיו שנתקיימה … מִהְקַיֶּימֶת now that Uriahs prophecy has been fulfilled, it is sure that Zechariahs will come true. Tosef.Snh.XI, 8; Y. ib. XI, 30a bot. וכולן נִתְקַיְּימוּ, v. מִדָּה. Ber.55a מקצתו מתקייםוכ׳ part of a dream may come true, but the whole of it will not. Midr. Till. to Ps. 1:3 מִתְקַיְּימוֹת are executed, v. עֵצָה II; a. fr. 3) to be preserved; to last, endure. Gitt.II, 3 בכל דבר שאינו מתקיים with any writing-ink which does not endure. Pes.68b אילמלא … לא נתקיימווכ׳ but for the Law, heaven and earth would not continue to exist. Taan.7a מה … מִתְקַיְּימִיןוכ׳ as these three liquids can he preserved only in the lowest kind of vessels, so will the words of the Law stay with him only whose mind is lowly. Erub.54a תלמודו מתק׳ בידו his learning will remain with him (in his memory). Shebi. VII, 2 מתק׳ בארץ plants the roots of which continue in the ground (perennials). Ab. IV, 11 כל כנסיה … סופה להִתְקַיֵּים every union for a sacred purpose is destined to last. Ib. V, 17 כל מחלוקת … סופה להתק׳ a contest for a sacred purpose is bound to have an enduring effect; a. fr. 4) to be maintained, be harmonised. Mekh. Mishp. s. 20 כיצד יִתְקַיְּימוּ שני מקראות הללו how can these two verses be harmonised?; a. fr. Hif. הֵקִים 1) to put up, erect. Ex. R. s. 52 בואו שנָקִיםוכ׳ come, for we will put up the Tabernacle. lb שרתה … והֵקִימוֹ the holy spirit came upon him, and he put it up. Tanḥ. Pḳudé 11 אני כותב עליך שאתה הֲקִימֹתוֹ I will record about thee, that thou didst put it up; a. fr. 2) to confirm ( a womans vow). Ned.67b איה׳ה׳ if he (the father) has confirmed it, it stands confirmed (the betrothed cannot annul it). Ib. 69a יש שאלה בהָקֵם can a confirmation (by one of the two, the father or the husband) be reconsidered? (v. שְׁאֵלָה), v. הָקֵם; a. e. Hof. הוּקַם to be put up. Tanḥ. l. c. כיון שה׳ המשכן מידוכ׳ as soon as the Tabernacle was erected, the Divine Presence came down Tanḥ. Naso 23. Num. R. s. 12; a. fr. -
115 שבח
שֶׁבַחm. (preced.) 1) improvement, gain. B. Kam.95b שלשה שמין להן הש׳ ומעליןוכ׳ there are three persons for whose benefit the value of an improvement is assessed to be payable in money; they are: the share which the first-born has to pay to the plain heir, if the estate has increased in value before division Ib., a. fr. ש׳ המגיע לכתפים, v. כַּתָּף. Ib. דמי צמרו ושְׁבָחוֹ the original value of his wool and its additional value (through dyeing). Ib. IX, 4; Keth.80a, v. הוֹצָאָה. B. Mets.14a, v. שִׁעְבּוּד. Pes.27a, a. e. יש ש׳ עצים בפת the bread contains the benefit derived from the wood used in baking bread, i. e. bread baked by a fire made of forbidden wood (e. g. an ăsherah) is forbidden; a. fr. 2) excellency, superiority, praise. Num. R. s. 1613> לא במקום הש׳וכ׳ they built the cities not on the best soil, opp. פְּסוֹלֶת. Ib. להודיעך שְׁבָחָהּ שלוכ׳ to let thee know the superiority of the land of Israel, v. שָׁבַח. Erub.18b מקצת שבחו של אדםוכ׳ you may tell part of a mans praise in his presence, but not all of it. Pes.X, 4 מתחיל בגנות ומסיים בש׳ you begin (the recitation of the Agadah on the Passover eve) with disgrace (telling of the slavery or idolatry of the ancestors), and close with praise. Ib. 117a בעשרה מאמרות של ש׳וכ׳ the Book of Psalms uses ten expressions of praise ; גדול … שכולל שם וש׳ the highest of all is Halleluiah, because it contains the Name of the Lord and praise. Kidd.33b (ref. to Ex. 33:8) וחד אמר לש׳ and one says, they looked after Moses with the purpose of praising him, v. גְּנַאי; a. fr.Tosef.Meg.IV (III), 39; Meg.25b קורין אותו לש׳ are in reading changed for a more aesthetic expression, v. גְּנַאיTanḥ. Vaëra 9 ימראה שבחן, read: שַׁחֲצוֹ, v. שַׁחַץ I. -
116 שֶׁבַח
שֶׁבַחm. (preced.) 1) improvement, gain. B. Kam.95b שלשה שמין להן הש׳ ומעליןוכ׳ there are three persons for whose benefit the value of an improvement is assessed to be payable in money; they are: the share which the first-born has to pay to the plain heir, if the estate has increased in value before division Ib., a. fr. ש׳ המגיע לכתפים, v. כַּתָּף. Ib. דמי צמרו ושְׁבָחוֹ the original value of his wool and its additional value (through dyeing). Ib. IX, 4; Keth.80a, v. הוֹצָאָה. B. Mets.14a, v. שִׁעְבּוּד. Pes.27a, a. e. יש ש׳ עצים בפת the bread contains the benefit derived from the wood used in baking bread, i. e. bread baked by a fire made of forbidden wood (e. g. an ăsherah) is forbidden; a. fr. 2) excellency, superiority, praise. Num. R. s. 1613> לא במקום הש׳וכ׳ they built the cities not on the best soil, opp. פְּסוֹלֶת. Ib. להודיעך שְׁבָחָהּ שלוכ׳ to let thee know the superiority of the land of Israel, v. שָׁבַח. Erub.18b מקצת שבחו של אדםוכ׳ you may tell part of a mans praise in his presence, but not all of it. Pes.X, 4 מתחיל בגנות ומסיים בש׳ you begin (the recitation of the Agadah on the Passover eve) with disgrace (telling of the slavery or idolatry of the ancestors), and close with praise. Ib. 117a בעשרה מאמרות של ש׳וכ׳ the Book of Psalms uses ten expressions of praise ; גדול … שכולל שם וש׳ the highest of all is Halleluiah, because it contains the Name of the Lord and praise. Kidd.33b (ref. to Ex. 33:8) וחד אמר לש׳ and one says, they looked after Moses with the purpose of praising him, v. גְּנַאי; a. fr.Tosef.Meg.IV (III), 39; Meg.25b קורין אותו לש׳ are in reading changed for a more aesthetic expression, v. גְּנַאיTanḥ. Vaëra 9 ימראה שבחן, read: שַׁחֲצוֹ, v. שַׁחַץ I.
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