is+merely

פָּנִיםc. pl. (b. h.; פָּנָה) front, face; countenance, person. Pesik. Baḥod., p. 110a>, a. e. (פ׳ זעופות) פ׳ זועפות, v. זָעַף. Mekh. Bshall., Vayassʿa, s. 2; Yalk. Ex. 258, v. חָשוּךְ. Gen. R. s. 91 (ref. to Gen. 41:56) אין פְּנֵי הארץ אלא עשירים ‘the face of the land means the wealthy; בזמן שאדם עשיר יש לו פ׳ שמחיםוכ׳ when a man is rich, he has a countenance which is glad to see his friend, but when he is poor אין לו פ׳ לראותוכ׳ he has not the face to see (his friend), because he is ashamed Keth.7b והוא שבאו פ׳ חדשות provided a new face appears, i. e., a person that has not attended the wedding festivities before this. Ib. 8a אי איכא פ׳ חדשות if there is a new guestB. Kam.96b פ׳ חדשות באו לכאן things have assumed a new face, i. e. the object after its transmutation is no longer the same as the one stolen; a. v. fr.נשא פ׳; גלה פ׳, v. נָשָׂא, גָּלָה Cant. R. to VII, 9 מהדרין פ׳, v. פָּנָה.לחם הפ׳, v. לֶחֶם.Euphem. פ׳ של מטה, or פ׳ pudenda. Sabb.41a. Ber.24a יכולה לכסות פָּנֶיהָוכ׳ she can cover her nakedness Nidd.14b; a. fr.Trnsf. aspect, manner, way of interpretation. Cant. R. to II, 4 התורה שנדרשת מ׳׳ט פ׳ טהור ומ׳׳ט פ׳ טמא the Torah on the laws of which arguments are held, forty-nine in favor of ‘clean (permitted), and forty nine in favor of ‘unclean (forbidden); Num. R. s. 2 תורה שהיא נדרשת מ׳׳ט פ׳ the Torah which is interpreted in forty-nine ways; a. fr.לְפָ׳ a) for appearance sake, formally. Meg.12a הם לא עשו אלא לפ׳ … אלא לפ׳ they (in bowing to the idol) acted merely for show (yielding to force), so the Lord dealt with them merely formally (not in full earnest, ref. to Lam. 3:33). b) in front; (of time) before this, in the past. Ḥag.II, 1 מה לפ׳ ומה לאחור what was before (creation), and what will be in the future (when the world will be no more; Gen. R. s. 1 מה בי׳׳ת זה סתום … ופתוח מִלְּפָנָיווכ׳ as the letter ב (of בראשית, Gen. 1:1) is closed on all sides and open in front, so art thou not permitted to ask what is above and what is below, what was before and what will be hereafter; (oth. opin. מה לפ׳ ומה לאחור what is in the extreme east beyond the sphere, and what in the west; v., however, Rashito Hag. l. c. (11b), a. ib. 16a).Ber.5b לפני מטתי in front of my bed, expl. סמוך למיטתי immediately after rising. Ib. 7a, a. fr. יהי רצון מִלְּפָנֶיךָ (abbrev. יהר׳׳מ may it be thy will. Ib. יהי רצון מִלְּפָנַי may it be my will. Ib. שלשה דברים בקש משה מִלִּפְנֵיוכ׳ for three things Moses prayed I before the Lord. Ib. I, 4 שתים לְפָנֶיהָ two benedictions preceding it (the reading of the Shmʿa); a. v. fr.Sifra Vayikra, Ḥobah, Par. 13, ch. XXIII אמש ושֶׁלְּפָּנָיו ושֶׁלִּפְנֵי פנָיו yesterday and the day before yesterday, and the day before that.לִפְנֵי עִוֵּר (also לפני only, v. עִוֵּר I) the law prohibiting an act which may lead a person to sin (Lev. 19:14). Ab. Zar.14a וליחוש … אל׳ מפקדינן אל׳ דל׳ לאוכ׳ (Ms. M. אל׳ עור) but should we not apprehend, that he might sell (the incense) to others, who will burn it for idols? Said A., we are commanded to guard against an act directly leading to sin, but not against one that may indirectly cause sin; ib. 21a.מִפְּנֵי for the sake of, on account of; מפני ש־ because. Sabb.II, 5 מ׳ שהוא מתיירא מ׳ גויםוכ׳ because he is afraid of invaders, of robbers, or of an evil wind. Ber.I, 3 וסכנתי בעצמי מ׳וכ׳, v. סָכַן II Ib. 3a מ׳ מה נכנסתוכ׳ why didst thou enter these ruins? Ib. מ׳ שלשה דברים for three reasons; מ׳ חשד because you give cause to suspicion; מ׳ המפולת because debris may fall on you; מ׳ המזיקין on account of demons; a. v. fr.בִּפְנֵי in the presence of. Ib. b ב׳ המת in the presence of a dead person. Ib. 31b המורה הלכה ב׳ רבו he who gives a decision in his teachers presence; a. v. fr.Kidd.64b הנידר עד פְּנֵי פסחוכ׳; Ned.VIII, 2 הנידר עד לִפְנֵי הפסתוכ׳ if one says in his vow, ‘until pné (lifné) Passover, R. M. says, he is bound until Passover begins; R. J. says, until it is passed; Kidd.65a, v. פְּנֵי I.

פָּנִיםc. pl. (b. h.; פָּנָה) front, face; countenance, person. Pesik. Baḥod., p. 110a>, a. e. (פ׳ זעופות) פ׳ זועפות, v. זָעַף. Mekh. Bshall., Vayassʿa, s. 2; Yalk. Ex. 258, v. חָשוּךְ. Gen. R. s. 91 (ref. to Gen. 41:56) אין פְּנֵי הארץ אלא עשירים ‘the face of the land means the wealthy; בזמן שאדם עשיר יש לו פ׳ שמחיםוכ׳ when a man is rich, he has a countenance which is glad to see his friend, but when he is poor אין לו פ׳ לראותוכ׳ he has not the face to see (his friend), because he is ashamed Keth.7b והוא שבאו פ׳ חדשות provided a new face appears, i. e., a person that has not attended the wedding festivities before this. Ib. 8a אי איכא פ׳ חדשות if there is a new guestB. Kam.96b פ׳ חדשות באו לכאן things have assumed a new face, i. e. the object after its transmutation is no longer the same as the one stolen; a. v. fr.נשא פ׳; גלה פ׳, v. נָשָׂא, גָּלָה Cant. R. to VII, 9 מהדרין פ׳, v. פָּנָה.לחם הפ׳, v. לֶחֶם.Euphem. פ׳ של מטה, or פ׳ pudenda. Sabb.41a. Ber.24a יכולה לכסות פָּנֶיהָוכ׳ she can cover her nakedness Nidd.14b; a. fr.Trnsf. aspect, manner, way of interpretation. Cant. R. to II, 4 התורה שנדרשת מ׳׳ט פ׳ טהור ומ׳׳ט פ׳ טמא the Torah on the laws of which arguments are held, forty-nine in favor of ‘clean (permitted), and forty nine in favor of ‘unclean (forbidden); Num. R. s. 2 תורה שהיא נדרשת מ׳׳ט פ׳ the Torah which is interpreted in forty-nine ways; a. fr.לְפָ׳ a) for appearance sake, formally. Meg.12a הם לא עשו אלא לפ׳ … אלא לפ׳ they (in bowing to the idol) acted merely for show (yielding to force), so the Lord dealt with them merely formally (not in full earnest, ref. to Lam. 3:33). b) in front; (of time) before this, in the past. Ḥag.II, 1 מה לפ׳ ומה לאחור what was before (creation), and what will be in the future (when the world will be no more; Gen. R. s. 1 מה בי׳׳ת זה סתום … ופתוח מִלְּפָנָיווכ׳ as the letter ב (of בראשית, Gen. 1:1) is closed on all sides and open in front, so art thou not permitted to ask what is above and what is below, what was before and what will be hereafter; (oth. opin. מה לפ׳ ומה לאחור what is in the extreme east beyond the sphere, and what in the west; v., however, Rashito Hag. l. c. (11b), a. ib. 16a).Ber.5b לפני מטתי in front of my bed, expl. סמוך למיטתי immediately after rising. Ib. 7a, a. fr. יהי רצון מִלְּפָנֶיךָ (abbrev. יהר׳׳מ may it be thy will. Ib. יהי רצון מִלְּפָנַי may it be my will. Ib. שלשה דברים בקש משה מִלִּפְנֵיוכ׳ for three things Moses prayed I before the Lord. Ib. I, 4 שתים לְפָנֶיהָ two benedictions preceding it (the reading of the Shmʿa); a. v. fr.Sifra Vayikra, Ḥobah, Par. 13, ch. XXIII אמש ושֶׁלְּפָּנָיו ושֶׁלִּפְנֵי פנָיו yesterday and the day before yesterday, and the day before that.לִפְנֵי עִוֵּר (also לפני only, v. עִוֵּר I) the law prohibiting an act which may lead a person to sin (Lev. 19:14). Ab. Zar.14a וליחוש … אל׳ מפקדינן אל׳ דל׳ לאוכ׳ (Ms. M. אל׳ עור) but should we not apprehend, that he might sell (the incense) to others, who will burn it for idols? Said A., we are commanded to guard against an act directly leading to sin, but not against one that may indirectly cause sin; ib. 21a.מִפְּנֵי for the sake of, on account of; מפני ש־ because. Sabb.II, 5 מ׳ שהוא מתיירא מ׳ גויםוכ׳ because he is afraid of invaders, of robbers, or of an evil wind. Ber.I, 3 וסכנתי בעצמי מ׳וכ׳, v. סָכַן II Ib. 3a מ׳ מה נכנסתוכ׳ why didst thou enter these ruins? Ib. מ׳ שלשה דברים for three reasons; מ׳ חשד because you give cause to suspicion; מ׳ המפולת because debris may fall on you; מ׳ המזיקין on account of demons; a. v. fr.בִּפְנֵי in the presence of. Ib. b ב׳ המת in the presence of a dead person. Ib. 31b המורה הלכה ב׳ רבו he who gives a decision in his teachers presence; a. v. fr.Kidd.64b הנידר עד פְּנֵי פסחוכ׳; Ned.VIII, 2 הנידר עד לִפְנֵי הפסתוכ׳ if one says in his vow, ‘until pné (lifné) Passover, R. M. says, he is bound until Passover begins; R. J. says, until it is passed; Kidd.65a, v. פְּנֵי I.

צָמִידm. (b. h.; צָמַד) ( closely joined, 1) exactly fitting lid. צ׳ פתיל, v. פָּתִיל. Snh.64a (ref. to הנצמדים, Num. 25:5, in contrast to הדבקים, Deut. 4:4) הנצמדים … כצ׳ פ׳ who were attached to Baal Peor like an air-tight lid, whereas they were ‘attached to the Lord merely as two dates sticking to each other; Yalk. Num. 771. 2) joined, yoked. Num. R. s. 20 (ref. to ויצמד, Num. 25:3) כאדם צ׳ במלאכתו like a man yoked (inseparably attached) to his work. 3) wrist-band, bracelet. Snh. l. c. הנצמדים … כצ׳ על ידי אשהוכ׳ ‘who were attached to Baal Peor, means merely as a bracelet on the hands of a woman, whereas, v. דָּבַק; a. e.Pl. צְמִידִים. Num. R. l. c. כצ׳ על ידיה like ‘the bracelets on her hands (Gen. 24:22). Ib. זו גזירה קשה … ויצמד בצ׳ this was a greater calamity than that of the golden calf, for there it is said (Ex. 32:2), ‘take off the golden rings, but here, ‘and Israel was tied (Num. l. c.) with wristbands. Yalk. Gen. 109; a. e. 4) couple.Pl. as ab. Num. R. l. c. (ref. to ויצמד, v. supra) בתחלה … צ׳ צ׳ זוגותוכ׳ at first they went (into the house of prostitution) secretly, but then they went in jointly, pair-wise, as we speak of צֶמֶד בָּקָר (a pair of oxen); Tanḥ. Bal. 18.

צָמִידm. (b. h.; צָמַד) ( closely joined, 1) exactly fitting lid. צ׳ פתיל, v. פָּתִיל. Snh.64a (ref. to הנצמדים, Num. 25:5, in contrast to הדבקים, Deut. 4:4) הנצמדים … כצ׳ פ׳ who were attached to Baal Peor like an air-tight lid, whereas they were ‘attached to the Lord merely as two dates sticking to each other; Yalk. Num. 771. 2) joined, yoked. Num. R. s. 20 (ref. to ויצמד, Num. 25:3) כאדם צ׳ במלאכתו like a man yoked (inseparably attached) to his work. 3) wrist-band, bracelet. Snh. l. c. הנצמדים … כצ׳ על ידי אשהוכ׳ ‘who were attached to Baal Peor, means merely as a bracelet on the hands of a woman, whereas, v. דָּבַק; a. e.Pl. צְמִידִים. Num. R. l. c. כצ׳ על ידיה like ‘the bracelets on her hands (Gen. 24:22). Ib. זו גזירה קשה … ויצמד בצ׳ this was a greater calamity than that of the golden calf, for there it is said (Ex. 32:2), ‘take off the golden rings, but here, ‘and Israel was tied (Num. l. c.) with wristbands. Yalk. Gen. 109; a. e. 4) couple.Pl. as ab. Num. R. l. c. (ref. to ויצמד, v. supra) בתחלה … צ׳ צ׳ זוגותוכ׳ at first they went (into the house of prostitution) secretly, but then they went in jointly, pair-wise, as we speak of צֶמֶד בָּקָר (a pair of oxen); Tanḥ. Bal. 18.

רוּנְגָּר m. (a corrupt. of angaria or parangaria) public service. Yeb.79a (ref. to 1 Kings 5:29) ודילמאר׳ בעלמא Ar. (ed. דוגזר) but perhaps it was merely for public service (that Israelites were employed, but not as slaves)? B. Bath. 122a (ref. to Ez. 48:19, to prove that the Nasi was to receive a share in the land equal to one of the tribal shares) אימאר׳ בעלמא (Ms. M. דוזגר; ed. Pes. a. oth. אנגר, אונגר, v. Rabb. D. S. a. l. note 8) may I not say that the verse quoted refers merely to public service (due to the Nasi)?(The reading רוזגר, from which דוזגר, דוגזר arose, is due to a derivation, ascribed to R. Ḥan., from the Persian רוזגר servitium, v. Vullers 78b>.Yalk. Sam. 154, however, has an entirely different reading of Yeb. l. c..

רֵיחַm. (b. h.; preced.) flavor, scent, odor; sense of smell. Ber.43b (ref. to Ps. 150:6) איזהו דבר … זה הר׳ what is the thing which the soul enjoys and from which the body has no material benefit? It is smell, Ib. עתידים … שיתניר׳וכ׳ in the future the young men of Israel shall give forth sweet savor (of purity) like the Lebanon (ref. to Hos. 14:7). Lev. R. s. 30; a. v. fr.Trnsf. (cmp. אָבָק) slight resemblance, a suspicion of. Gitt.86b אףר׳ הגט אין בי it has not even the slightest resemblance to a letter of divorce (by which the woman concerned might be precluded from marrying a priest); Y. ib. IX, 50b top אפי׳ר׳ פסול אין בה there is not a suspicion of disqualification in her case. Y.Sot.I, 16d top מר׳ ערוה נגעי בה something of the odor of incest has touched her (the rival wife of a faithless woman); a. e.Pl. ריחוֹת. Cant. R. to I, 3 כל …ר׳ היווכ׳ all the songs which the ancients recited before thee were merely sweet savors, but we (say), ‘oil that is poured forth is thy name; כל המצות …ר׳ היווכ׳ all the pious deeds … were merely flavors, but ; a. e.

רֵיחַm. (b. h.; preced.) flavor, scent, odor; sense of smell. Ber.43b (ref. to Ps. 150:6) איזהו דבר … זה הר׳ what is the thing which the soul enjoys and from which the body has no material benefit? It is smell, Ib. עתידים … שיתניר׳וכ׳ in the future the young men of Israel shall give forth sweet savor (of purity) like the Lebanon (ref. to Hos. 14:7). Lev. R. s. 30; a. v. fr.Trnsf. (cmp. אָבָק) slight resemblance, a suspicion of. Gitt.86b אףר׳ הגט אין בי it has not even the slightest resemblance to a letter of divorce (by which the woman concerned might be precluded from marrying a priest); Y. ib. IX, 50b top אפי׳ר׳ פסול אין בה there is not a suspicion of disqualification in her case. Y.Sot.I, 16d top מר׳ ערוה נגעי בה something of the odor of incest has touched her (the rival wife of a faithless woman); a. e.Pl. ריחוֹת. Cant. R. to I, 3 כל …ר׳ היווכ׳ all the songs which the ancients recited before thee were merely sweet savors, but we (say), ‘oil that is poured forth is thy name; כל המצות …ר׳ היווכ׳ all the pious deeds … were merely flavors, but ; a. e.

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אַבּוּרְגְּנָא, אַבְּרוּגְנָא(Ar.) m. (= אִמְבּוּרְקְלוֹן q. v.; a Babyl. corrupt. of an imported Palestinean phrase) bed-cover, ticking (involucrum). Pl. אַבּוּרְגְּנֵי, אַבְּרוּ׳. Erub.62a בריאה במוהרקי וא׳ a lease of a court yard is called sound (legal and not merely a legal fiction), if connected with the privilege of placing in the yard chairs and seats, (Rashi, cmp. Mishnah; מוהרקי, obviously a corruption for גוהרקי or גלופקרי, cmp. גמורקין.Other explanations of our w., suggested by מוהרקי, v. s. v. מוה׳.

אַבּוּרְגְּנָא, אַבְּרוּגְנָא(Ar.) m. (= אִמְבּוּרְקְלוֹן q. v.; a Babyl. corrupt. of an imported Palestinean phrase) bed-cover, ticking (involucrum). Pl. אַבּוּרְגְּנֵי, אַבְּרוּ׳. Erub.62a בריאה במוהרקי וא׳ a lease of a court yard is called sound (legal and not merely a legal fiction), if connected with the privilege of placing in the yard chairs and seats, (Rashi, cmp. Mishnah; מוהרקי, obviously a corruption for גוהרקי or גלופקרי, cmp. גמורקין.Other explanations of our w., suggested by מוהרקי, v. s. v. מוה׳.

אַבּוּרְגְּנָא, אַבְּרוּגְנָא(Ar.) m. (= אִמְבּוּרְקְלוֹן q. v.; a Babyl. corrupt. of an imported Palestinean phrase) bed-cover, ticking (involucrum). Pl. אַבּוּרְגְּנֵי, אַבְּרוּ׳. Erub.62a בריאה במוהרקי וא׳ a lease of a court yard is called sound (legal and not merely a legal fiction), if connected with the privilege of placing in the yard chairs and seats, (Rashi, cmp. Mishnah; מוהרקי, obviously a corruption for גוהרקי or גלופקרי, cmp. גמורקין.Other explanations of our w., suggested by מוהרקי, v. s. v. מוה׳.

אָגוּסְטָאן, אָגוּסְטְיָיןm. (Augustanus, Augustianus) a servant in a colonia Augustana, (perhaps identical with Curialis or Decurio; cmp. Gibbon, ed. Milm. II, 142 sq., Amer. ed.). Snh.26a יכול לומר … טאןוכ׳ Ms. M. (Ms. C. a. F. יסטוון … ed. אגיסטון, אגיסטין corr. אגוסטיין) he may say (as an excuse for tilling in the Sabbath year), I am merely an imperial servant in the estate.

אָגוּסְטָאן, אָגוּסְטְיָיןm. (Augustanus, Augustianus) a servant in a colonia Augustana, (perhaps identical with Curialis or Decurio; cmp. Gibbon, ed. Milm. II, 142 sq., Amer. ed.). Snh.26a יכול לומר … טאןוכ׳ Ms. M. (Ms. C. a. F. יסטוון … ed. אגיסטון, אגיסטין corr. אגוסטיין) he may say (as an excuse for tilling in the Sabbath year), I am merely an imperial servant in the estate.

אָגוּסְטָאן, אָגוּסְטְיָיןm. (Augustanus, Augustianus) a servant in a colonia Augustana, (perhaps identical with Curialis or Decurio; cmp. Gibbon, ed. Milm. II, 142 sq., Amer. ed.). Snh.26a יכול לומר … טאןוכ׳ Ms. M. (Ms. C. a. F. יסטוון … ed. אגיסטון, אגיסטין corr. אגוסטיין) he may say (as an excuse for tilling in the Sabbath year), I am merely an imperial servant in the estate.

אֲגַםII m. (b. h.; v. foreg. a. אַגְמֹון) anything bending and peeling, whence 1) leek, or leek-like plants, opp. to שחת young grain Kid. 62b this refers only to shaḥath אבל בא׳ לא but not to ăgam. Ib. מאי משמע דהאי א׳ לישנא דבוצלנא הוא (Ar. דבוצלא) what proof have you that ăgam in this case has the meaning of onion-plants? (Answ. ref. to אגמון Is. 58:5). 2) (b. h.) reed, reed-land (juncetum), dwelling places of wild beasts, opp. שָׂדֶה cultivated land. Taan.22a. in order to be made arable, uncleared ground containing roots of trees Ab. Zar.38a הצית את האור בא׳ set fire to an uncleared field. Y. ib. II, 44d bot. א׳ תמרים a field on which palms stood, the roots of which must be grubbed up. אַגַּמָּא ch. same. Ab. Zar.38a לגלוי א׳וכ׳ his intention was merely to clear the ground. אַגָּםm. ( גמם) a field which requires clearing

אֲגַםII m. (b. h.; v. foreg. a. אַגְמֹון) anything bending and peeling, whence 1) leek, or leek-like plants, opp. to שחת young grain Kid. 62b this refers only to shaḥath אבל בא׳ לא but not to ăgam. Ib. מאי משמע דהאי א׳ לישנא דבוצלנא הוא (Ar. דבוצלא) what proof have you that ăgam in this case has the meaning of onion-plants? (Answ. ref. to אגמון Is. 58:5). 2) (b. h.) reed, reed-land (juncetum), dwelling places of wild beasts, opp. שָׂדֶה cultivated land. Taan.22a. in order to be made arable, uncleared ground containing roots of trees Ab. Zar.38a הצית את האור בא׳ set fire to an uncleared field. Y. ib. II, 44d bot. א׳ תמרים a field on which palms stood, the roots of which must be grubbed up. אַגַּמָּא ch. same. Ab. Zar.38a לגלוי א׳וכ׳ his intention was merely to clear the ground. אַגָּםm. ( גמם) a field which requires clearing