it's+the+same+thing

תָּקַן(b. h.; v. קָנַן a. קוּן) to make straight, firm, right. Pi. תִּקֵּן, same, 1) to straighten, mend, repair, set in order, prepare. Sifré Deut. 308 אחד … לתַקְּנוֹ one that had a crooked staff, and gave it to a mechanic to straighten it; מְתַקְּנוֹ באור he tries to straighten it by heat; Yalk. ib. 942. Shek. I, 1 מְתַקְּנִין את הדרכיםוכ׳ they put in repair the roads and the open places (stations) Pesik. R. s. 28 מְתַקְּנִים את המועדות they arrange (fix the dates of) the festivals; R. Hash. I, 4. Bets.34a אין מתקנין את השפודוכ׳ you must not prepare (chip) a spit or sharpen it (on the Holy Day). Ib. מתקנין את הקונדסוכ׳ you may dress artichokes Gitt. IV, 5 תִּקַּנְתֶּם את רבווכ׳ you have made it right for his master but not for himself; a. fr.Trnsf. to make things legally fit for use by giving the priestly dues. Bets.34b עבר ותִקְּנוֹ מְתוּקָּן if he transgressed (the law forbidding the separation of priestly gifts on the Holy Day) and prepared it for use, it is prepared (the act is valid). Y.Dem.II, 23c bot. כל אחד ואחד מְתַקֵּן דמאי every one of them gives the priestly dues of his purchase as dmai (v. דְּמַאי). Tosef. ib. IV, 5 ודאי שתִּיקְּנָהּ דמאי if one gives the dues of what is sure to be untithed, as if it were dmai; a. fr. 2) to establish, institute, introduce a legal measure, ordain. Sabb.33b תִּקְּנוּ שווקיםוכ׳, v. שוּק III. Ib. bot. (ref. to Gen. 33:18) מטבע תי׳ להם he introduced coinage for them. Meg.4a, a. e. משה ת׳ להם … שיהווכ׳ Moses introduced the custom … of discussing and studying the subject of the day Sabb.14b שמעון … ת׳ כתובהוכ׳ Simon ben Sheṭaḥ introduced the marriage contract (jointure) for the wife. Succ.V, 2, v. תִּיקּוּן; a. v. fr.Part. pass. מְתוּקָּן; f. מְתוּקֶּנֶת; pl. מְתוּקָּנִים, מְתוּקָּנִין; מְתוּקָּנוֹת a) properly prepared, proper, good, right. Bets.34b, v. supra. Erub.32a, a. e. חזקה … דבר שאינו מת׳ the presumption is in favor of the Ḥaber (חָבֵר) that he will not let go out of his hands a thing not ritually prepared (tithed). Tosef.Dem.IV, 8 הטבל והמת׳ שנתערבו if untithed and tithed things have been mixed up. Ib. VII, 13 מעשרותיו מת׳ ופירותיו מקולקלין the tithes he separated are right, but his fruits are wrong (considered untithed). Ib. VI, 14 מת׳ scrupulous guardsmen. Snh.39b כמת׳ שבהםוכ׳, v. קִלְקֵל; a. fr.b) prepared, predestined, designated. Pesik. R. s. 27–28 לצרה הזו הייתי מת׳ am I predestined for such trouble? Ib. עד … היית מת׳ לדבר (not הייתי) before yet the world was created, thou wast designated for this thing (the prophetic mission). Tanḥ. Ki Thissa 13 שהוא מת׳ מבראשיתוכ׳ that he (Bezalel) was from the time of creation designated to make the Tabernacle; a. fr. Hif. הִתְקִין 1) to prepare, fit. Ab. II, 12 הַתְקֵן עצמך ללמודוכ׳ fit thyself to study the Law, for it does not come to thee by inheritance. Ib. IV, 16, v. פְּרוֹזְדוֹר; a. e. 2) to ordain, establish a custom, innovate. Succ.51b הִתְקִינוּ שיהווכ׳ they ordained that the women should sit uptairs, and the men below. Shebi. X, 3, v. פְּרוֹזְבּוֹל. Y.R. Hash. IV, 59b bot. מַתְקִין על דבר תורה introduced a measure extending a Biblical law; מתקין על דבריהן extending a Rabbinical ordinance. Ber.IX, 5 התקינו שיהווכ׳ they ordained that they should say, ‘from everlasting and unto everlasting; a. fr. Nif. נִתְקַן to be straightened, mended, improved. Koh. R. to 1, 15 יכול להִתָּקֵן (or להִתַּקֵּן Hithpa.), v. עָיַת. Ber.40a בדבר … בו נִתְקְנוּ (or נִתַּקְּנוּ Nithpa.) they were mended (restored) by the same thing by which they were impaired (sinned); Snh.70b; a. e.

תָּקַן(b. h.; v. קָנַן a. קוּן) to make straight, firm, right. Pi. תִּקֵּן, same, 1) to straighten, mend, repair, set in order, prepare. Sifré Deut. 308 אחד … לתַקְּנוֹ one that had a crooked staff, and gave it to a mechanic to straighten it; מְתַקְּנוֹ באור he tries to straighten it by heat; Yalk. ib. 942. Shek. I, 1 מְתַקְּנִין את הדרכיםוכ׳ they put in repair the roads and the open places (stations) Pesik. R. s. 28 מְתַקְּנִים את המועדות they arrange (fix the dates of) the festivals; R. Hash. I, 4. Bets.34a אין מתקנין את השפודוכ׳ you must not prepare (chip) a spit or sharpen it (on the Holy Day). Ib. מתקנין את הקונדסוכ׳ you may dress artichokes Gitt. IV, 5 תִּקַּנְתֶּם את רבווכ׳ you have made it right for his master but not for himself; a. fr.Trnsf. to make things legally fit for use by giving the priestly dues. Bets.34b עבר ותִקְּנוֹ מְתוּקָּן if he transgressed (the law forbidding the separation of priestly gifts on the Holy Day) and prepared it for use, it is prepared (the act is valid). Y.Dem.II, 23c bot. כל אחד ואחד מְתַקֵּן דמאי every one of them gives the priestly dues of his purchase as dmai (v. דְּמַאי). Tosef. ib. IV, 5 ודאי שתִּיקְּנָהּ דמאי if one gives the dues of what is sure to be untithed, as if it were dmai; a. fr. 2) to establish, institute, introduce a legal measure, ordain. Sabb.33b תִּקְּנוּ שווקיםוכ׳, v. שוּק III. Ib. bot. (ref. to Gen. 33:18) מטבע תי׳ להם he introduced coinage for them. Meg.4a, a. e. משה ת׳ להם … שיהווכ׳ Moses introduced the custom … of discussing and studying the subject of the day Sabb.14b שמעון … ת׳ כתובהוכ׳ Simon ben Sheṭaḥ introduced the marriage contract (jointure) for the wife. Succ.V, 2, v. תִּיקּוּן; a. v. fr.Part. pass. מְתוּקָּן; f. מְתוּקֶּנֶת; pl. מְתוּקָּנִים, מְתוּקָּנִין; מְתוּקָּנוֹת a) properly prepared, proper, good, right. Bets.34b, v. supra. Erub.32a, a. e. חזקה … דבר שאינו מת׳ the presumption is in favor of the Ḥaber (חָבֵר) that he will not let go out of his hands a thing not ritually prepared (tithed). Tosef.Dem.IV, 8 הטבל והמת׳ שנתערבו if untithed and tithed things have been mixed up. Ib. VII, 13 מעשרותיו מת׳ ופירותיו מקולקלין the tithes he separated are right, but his fruits are wrong (considered untithed). Ib. VI, 14 מת׳ scrupulous guardsmen. Snh.39b כמת׳ שבהםוכ׳, v. קִלְקֵל; a. fr.b) prepared, predestined, designated. Pesik. R. s. 27–28 לצרה הזו הייתי מת׳ am I predestined for such trouble? Ib. עד … היית מת׳ לדבר (not הייתי) before yet the world was created, thou wast designated for this thing (the prophetic mission). Tanḥ. Ki Thissa 13 שהוא מת׳ מבראשיתוכ׳ that he (Bezalel) was from the time of creation designated to make the Tabernacle; a. fr. Hif. הִתְקִין 1) to prepare, fit. Ab. II, 12 הַתְקֵן עצמך ללמודוכ׳ fit thyself to study the Law, for it does not come to thee by inheritance. Ib. IV, 16, v. פְּרוֹזְדוֹר; a. e. 2) to ordain, establish a custom, innovate. Succ.51b הִתְקִינוּ שיהווכ׳ they ordained that the women should sit uptairs, and the men below. Shebi. X, 3, v. פְּרוֹזְבּוֹל. Y.R. Hash. IV, 59b bot. מַתְקִין על דבר תורה introduced a measure extending a Biblical law; מתקין על דבריהן extending a Rabbinical ordinance. Ber.IX, 5 התקינו שיהווכ׳ they ordained that they should say, ‘from everlasting and unto everlasting; a. fr. Nif. נִתְקַן to be straightened, mended, improved. Koh. R. to 1, 15 יכול להִתָּקֵן (or להִתַּקֵּן Hithpa.), v. עָיַת. Ber.40a בדבר … בו נִתְקְנוּ (or נִתַּקְּנוּ Nithpa.) they were mended (restored) by the same thing by which they were impaired (sinned); Snh.70b; a. e.

סְרַךְII (preced.; cmp. סָרַח I) 1) to clutch, hold fast, hang to. B. Bath.86b שאני בהמה דסַרְכָא (Ms. R. דמְסָרְכָא Pa., v. Rabb. D. S. a. l. note 2) it is different with taking possession of an animal, because it clutches (the ground). Ḥull.51a אית לה מידי למִיסְרַךְ the animal has something to clutch (when falling, so as to break the shock); והאי לית … למ׳ while this (kid) had nothing to cling to. Ib. top ליכא מידי למיסרך there is no object for the blood to hang to (around which to coagulate); כיון דאיכא מחט … מיסרך הוה סָרֵיךְ since a needle has been found there, if the perforation had taken place before slaughtering, blood would have clang round it; a. e.Part. pass. סָרִיךְ; f. סְרִיכָא; pl. סְרִיכִין; סְרִיכָן. Gitt.68b שוטה בחדא מילתא לא ס׳ an insane person does not cling to one fiction (he will betray his insanity in some other way than merely by repeating the same thing). Ḥull.46b הני … דס׳ להדדי two lobes of the lungs which adhere to each other (by a membrane). Ned.50b ואם אית כיבא ס׳ עלה if there be a sore in the bowels, it will cling to it (v. טְרוֹמִיטָא); a. e. 2) to confound, v. infra. Pa. סָרֵיךְ same, 1) to clutch; (cmp. טָפַס) to climb. Bets.11a סָרוּכֵי סָרוּךְ וסליקי they clutched and climbed up. B. Kam.20a סריך סליקוכ׳ it climbed, came up and ate Ib. לסרוכי ולמסלק (not לסרוכיה; Ms. F. למיסרך, v. Rabb. D. S. a. l. note 30) to climb up; a. e. 2) to cling to, adhere. Ḥull.111a חלב סָרוּכֵי מְסָרֵיךְ (not סרוכיה) milk adheres (and penetrates), opp. מישרק שריק glides off. Ab. Zar.22b מְסָרֵיךְ אבתרה (Ms. M. מִיסְרַךְ סָרֵיךְ) he clings to her (runs after her). 3) (v. preced.) to confound. Pes.51a משום דמְסָרְכֵי מילתא (Ms. M. דסריכי; Ms. O. דמְסָרְבֵי מילתא במילתא, v. סְרַב II) because they confound one thing with another (if you permit them one thing, they will allow themselves another); הנך אינשי נמי סַרְכֵי מילתא (Ms. M. סְרִיכֵי, Ms. O. מסרבי מילתא במילתא) those people (ignorant Jews) will likewise confound ; a. e. Ithpe. אִיסְּרִיךְ to cling to. Ab. Zar. l. c. כרון דמִיסְּרִיךְ Rashi (ed. דמיגרי), v. גְּרֵי.

סְרַךְII (preced.; cmp. סָרַח I) 1) to clutch, hold fast, hang to. B. Bath.86b שאני בהמה דסַרְכָא (Ms. R. דמְסָרְכָא Pa., v. Rabb. D. S. a. l. note 2) it is different with taking possession of an animal, because it clutches (the ground). Ḥull.51a אית לה מידי למִיסְרַךְ the animal has something to clutch (when falling, so as to break the shock); והאי לית … למ׳ while this (kid) had nothing to cling to. Ib. top ליכא מידי למיסרך there is no object for the blood to hang to (around which to coagulate); כיון דאיכא מחט … מיסרך הוה סָרֵיךְ since a needle has been found there, if the perforation had taken place before slaughtering, blood would have clang round it; a. e.Part. pass. סָרִיךְ; f. סְרִיכָא; pl. סְרִיכִין; סְרִיכָן. Gitt.68b שוטה בחדא מילתא לא ס׳ an insane person does not cling to one fiction (he will betray his insanity in some other way than merely by repeating the same thing). Ḥull.46b הני … דס׳ להדדי two lobes of the lungs which adhere to each other (by a membrane). Ned.50b ואם אית כיבא ס׳ עלה if there be a sore in the bowels, it will cling to it (v. טְרוֹמִיטָא); a. e. 2) to confound, v. infra. Pa. סָרֵיךְ same, 1) to clutch; (cmp. טָפַס) to climb. Bets.11a סָרוּכֵי סָרוּךְ וסליקי they clutched and climbed up. B. Kam.20a סריך סליקוכ׳ it climbed, came up and ate Ib. לסרוכי ולמסלק (not לסרוכיה; Ms. F. למיסרך, v. Rabb. D. S. a. l. note 30) to climb up; a. e. 2) to cling to, adhere. Ḥull.111a חלב סָרוּכֵי מְסָרֵיךְ (not סרוכיה) milk adheres (and penetrates), opp. מישרק שריק glides off. Ab. Zar.22b מְסָרֵיךְ אבתרה (Ms. M. מִיסְרַךְ סָרֵיךְ) he clings to her (runs after her). 3) (v. preced.) to confound. Pes.51a משום דמְסָרְכֵי מילתא (Ms. M. דסריכי; Ms. O. דמְסָרְבֵי מילתא במילתא, v. סְרַב II) because they confound one thing with another (if you permit them one thing, they will allow themselves another); הנך אינשי נמי סַרְכֵי מילתא (Ms. M. סְרִיכֵי, Ms. O. מסרבי מילתא במילתא) those people (ignorant Jews) will likewise confound ; a. e. Ithpe. אִיסְּרִיךְ to cling to. Ab. Zar. l. c. כרון דמִיסְּרִיךְ Rashi (ed. דמיגרי), v. גְּרֵי.

תְּנַאי, תְּנַּייm. (תָּנָה) (alternative,) stipulation, condition, agreement. Keth.19b ת׳ היו דברינו if witnesses say, the transaction to which we have testified was made dependent on a (verbal) condition (and we do not know that it has been fulfilled). Ib. או דילמא ת׳ מילתאוכ׳ or is a statement concerning a condition something different (from a statement concerning a trust, v. אְמָנָה)? Ib. עד אחד אומר ת׳ … אינו ת׳ if one of the witnesses says, there was a condition, and the other says, there was none. Kidd.III, 4 כל ת׳ שאינו … אינו ת׳ a stipulation of conditions which is not like the stipulations concerning the sons of Gad and Reuben (stating both alternatives, Num. 32:20–23;) is not valid. Ib. 61a, sq. ת׳ כפול a double stipulation, an agreement stating both alternatives and their eventual consequences. Gitt.75a ת׳ קודם למעשה the condition (in the agreement) preceding the act (e. g. ‘if such and such a thing is done, this shall be thy letter of divorce, not, ‘this shall be thy letter of divorce, if such and such a thing is done). Ib. ת׳ בדבר אחד ומעשהוכ׳ if the condition concerns one thing, and the consequence another thing (e. g. if you go with your brethren to conquer, you shall have the trans-Jordanic lands); ib. b הכא דת׳ ומעשה בדבר אחד whereas in this case (‘this shall be thy letter of divorce on condition that thou wilt return to me the paper on which the letter of divorce is written) condition and consequence concern the same thing. Keth.IX, 1 כל המתנה … תְּנָאוֹ בטל if one makes a stipulation which is contrary to what is written in the Torah, his stipulation is void; Y. ib. 32d bot. בת׳ גוף אבל בת׳ ממוןוכ׳ this refers only to a condition concerning ones person (personal rights or duties), but as to a condition concerning money (monetary rights or claims), the agreement (waiving the claim) is valid; Y.Kidd.I, 59c תניי גוף; ib. תְּנָייוֹ. Ib. ת׳ אפשר … בסופו a condition which he may finally fulfill (depending upon himself). Ex. R. s. 21, v. infra; a. fr.Pl. תְּנָאִים, תְּנָאִין, תְּנָיִים, תְּנָיִין. Y.B. Bath.V.beg.15a כתְנָאֵי יהושוע; B. Kam.80b a. e., v. יְהוֹשוּעַ. Gen. R. s. 5 ת׳ התנההקב״הוכ׳ the Lord (at creation) made stipulations with the sea, that it should be divided before Israel, as it is written (Ex. 14:27), ‘and the sea returned … to its former condition (לְאֵיתָנוֹ), לת׳ שהתנה עמו to the stipulations which ; Ex. R. s. 21 לתְנָאוֹ שהתניתי עמו to the condition which I stipulated with it. Y.Sot.VII, beg.21b כת׳ שבלבינו לא כת׳וכ׳ (we administer the oath to thee) according to the conditions in our mind, not according to the conditions (mental reservations) in thy mind. Ib. שלא יאמרו יש ת׳ לשבועות that people should not say, mental reservations in oaths are permissible. Y.Kidd.I, 58c בתניים שבו קידש he betrothed her by the stipulations in the document (although the material on which it was written was forbidden for use), opp. בגופו with the object itself; a. fr.

תְּנַאי, תְּנַּייm. (תָּנָה) (alternative,) stipulation, condition, agreement. Keth.19b ת׳ היו דברינו if witnesses say, the transaction to which we have testified was made dependent on a (verbal) condition (and we do not know that it has been fulfilled). Ib. או דילמא ת׳ מילתאוכ׳ or is a statement concerning a condition something different (from a statement concerning a trust, v. אְמָנָה)? Ib. עד אחד אומר ת׳ … אינו ת׳ if one of the witnesses says, there was a condition, and the other says, there was none. Kidd.III, 4 כל ת׳ שאינו … אינו ת׳ a stipulation of conditions which is not like the stipulations concerning the sons of Gad and Reuben (stating both alternatives, Num. 32:20–23;) is not valid. Ib. 61a, sq. ת׳ כפול a double stipulation, an agreement stating both alternatives and their eventual consequences. Gitt.75a ת׳ קודם למעשה the condition (in the agreement) preceding the act (e. g. ‘if such and such a thing is done, this shall be thy letter of divorce, not, ‘this shall be thy letter of divorce, if such and such a thing is done). Ib. ת׳ בדבר אחד ומעשהוכ׳ if the condition concerns one thing, and the consequence another thing (e. g. if you go with your brethren to conquer, you shall have the trans-Jordanic lands); ib. b הכא דת׳ ומעשה בדבר אחד whereas in this case (‘this shall be thy letter of divorce on condition that thou wilt return to me the paper on which the letter of divorce is written) condition and consequence concern the same thing. Keth.IX, 1 כל המתנה … תְּנָאוֹ בטל if one makes a stipulation which is contrary to what is written in the Torah, his stipulation is void; Y. ib. 32d bot. בת׳ גוף אבל בת׳ ממוןוכ׳ this refers only to a condition concerning ones person (personal rights or duties), but as to a condition concerning money (monetary rights or claims), the agreement (waiving the claim) is valid; Y.Kidd.I, 59c תניי גוף; ib. תְּנָייוֹ. Ib. ת׳ אפשר … בסופו a condition which he may finally fulfill (depending upon himself). Ex. R. s. 21, v. infra; a. fr.Pl. תְּנָאִים, תְּנָאִין, תְּנָיִים, תְּנָיִין. Y.B. Bath.V.beg.15a כתְנָאֵי יהושוע; B. Kam.80b a. e., v. יְהוֹשוּעַ. Gen. R. s. 5 ת׳ התנההקב״הוכ׳ the Lord (at creation) made stipulations with the sea, that it should be divided before Israel, as it is written (Ex. 14:27), ‘and the sea returned … to its former condition (לְאֵיתָנוֹ), לת׳ שהתנה עמו to the stipulations which ; Ex. R. s. 21 לתְנָאוֹ שהתניתי עמו to the condition which I stipulated with it. Y.Sot.VII, beg.21b כת׳ שבלבינו לא כת׳וכ׳ (we administer the oath to thee) according to the conditions in our mind, not according to the conditions (mental reservations) in thy mind. Ib. שלא יאמרו יש ת׳ לשבועות that people should not say, mental reservations in oaths are permissible. Y.Kidd.I, 58c בתניים שבו קידש he betrothed her by the stipulations in the document (although the material on which it was written was forbidden for use), opp. בגופו with the object itself; a. fr.

תְּנַאי, תְּנַּייm. (תָּנָה) (alternative,) stipulation, condition, agreement. Keth.19b ת׳ היו דברינו if witnesses say, the transaction to which we have testified was made dependent on a (verbal) condition (and we do not know that it has been fulfilled). Ib. או דילמא ת׳ מילתאוכ׳ or is a statement concerning a condition something different (from a statement concerning a trust, v. אְמָנָה)? Ib. עד אחד אומר ת׳ … אינו ת׳ if one of the witnesses says, there was a condition, and the other says, there was none. Kidd.III, 4 כל ת׳ שאינו … אינו ת׳ a stipulation of conditions which is not like the stipulations concerning the sons of Gad and Reuben (stating both alternatives, Num. 32:20–23;) is not valid. Ib. 61a, sq. ת׳ כפול a double stipulation, an agreement stating both alternatives and their eventual consequences. Gitt.75a ת׳ קודם למעשה the condition (in the agreement) preceding the act (e. g. ‘if such and such a thing is done, this shall be thy letter of divorce, not, ‘this shall be thy letter of divorce, if such and such a thing is done). Ib. ת׳ בדבר אחד ומעשהוכ׳ if the condition concerns one thing, and the consequence another thing (e. g. if you go with your brethren to conquer, you shall have the trans-Jordanic lands); ib. b הכא דת׳ ומעשה בדבר אחד whereas in this case (‘this shall be thy letter of divorce on condition that thou wilt return to me the paper on which the letter of divorce is written) condition and consequence concern the same thing. Keth.IX, 1 כל המתנה … תְּנָאוֹ בטל if one makes a stipulation which is contrary to what is written in the Torah, his stipulation is void; Y. ib. 32d bot. בת׳ גוף אבל בת׳ ממוןוכ׳ this refers only to a condition concerning ones person (personal rights or duties), but as to a condition concerning money (monetary rights or claims), the agreement (waiving the claim) is valid; Y.Kidd.I, 59c תניי גוף; ib. תְּנָייוֹ. Ib. ת׳ אפשר … בסופו a condition which he may finally fulfill (depending upon himself). Ex. R. s. 21, v. infra; a. fr.Pl. תְּנָאִים, תְּנָאִין, תְּנָיִים, תְּנָיִין. Y.B. Bath.V.beg.15a כתְנָאֵי יהושוע; B. Kam.80b a. e., v. יְהוֹשוּעַ. Gen. R. s. 5 ת׳ התנההקב״הוכ׳ the Lord (at creation) made stipulations with the sea, that it should be divided before Israel, as it is written (Ex. 14:27), ‘and the sea returned … to its former condition (לְאֵיתָנוֹ), לת׳ שהתנה עמו to the stipulations which ; Ex. R. s. 21 לתְנָאוֹ שהתניתי עמו to the condition which I stipulated with it. Y.Sot.VII, beg.21b כת׳ שבלבינו לא כת׳וכ׳ (we administer the oath to thee) according to the conditions in our mind, not according to the conditions (mental reservations) in thy mind. Ib. שלא יאמרו יש ת׳ לשבועות that people should not say, mental reservations in oaths are permissible. Y.Kidd.I, 58c בתניים שבו קידש he betrothed her by the stipulations in the document (although the material on which it was written was forbidden for use), opp. בגופו with the object itself; a. fr.

תְּנַאי, תְּנַּייm. (תָּנָה) (alternative,) stipulation, condition, agreement. Keth.19b ת׳ היו דברינו if witnesses say, the transaction to which we have testified was made dependent on a (verbal) condition (and we do not know that it has been fulfilled). Ib. או דילמא ת׳ מילתאוכ׳ or is a statement concerning a condition something different (from a statement concerning a trust, v. אְמָנָה)? Ib. עד אחד אומר ת׳ … אינו ת׳ if one of the witnesses says, there was a condition, and the other says, there was none. Kidd.III, 4 כל ת׳ שאינו … אינו ת׳ a stipulation of conditions which is not like the stipulations concerning the sons of Gad and Reuben (stating both alternatives, Num. 32:20–23;) is not valid. Ib. 61a, sq. ת׳ כפול a double stipulation, an agreement stating both alternatives and their eventual consequences. Gitt.75a ת׳ קודם למעשה the condition (in the agreement) preceding the act (e. g. ‘if such and such a thing is done, this shall be thy letter of divorce, not, ‘this shall be thy letter of divorce, if such and such a thing is done). Ib. ת׳ בדבר אחד ומעשהוכ׳ if the condition concerns one thing, and the consequence another thing (e. g. if you go with your brethren to conquer, you shall have the trans-Jordanic lands); ib. b הכא דת׳ ומעשה בדבר אחד whereas in this case (‘this shall be thy letter of divorce on condition that thou wilt return to me the paper on which the letter of divorce is written) condition and consequence concern the same thing. Keth.IX, 1 כל המתנה … תְּנָאוֹ בטל if one makes a stipulation which is contrary to what is written in the Torah, his stipulation is void; Y. ib. 32d bot. בת׳ גוף אבל בת׳ ממוןוכ׳ this refers only to a condition concerning ones person (personal rights or duties), but as to a condition concerning money (monetary rights or claims), the agreement (waiving the claim) is valid; Y.Kidd.I, 59c תניי גוף; ib. תְּנָייוֹ. Ib. ת׳ אפשר … בסופו a condition which he may finally fulfill (depending upon himself). Ex. R. s. 21, v. infra; a. fr.Pl. תְּנָאִים, תְּנָאִין, תְּנָיִים, תְּנָיִין. Y.B. Bath.V.beg.15a כתְנָאֵי יהושוע; B. Kam.80b a. e., v. יְהוֹשוּעַ. Gen. R. s. 5 ת׳ התנההקב״הוכ׳ the Lord (at creation) made stipulations with the sea, that it should be divided before Israel, as it is written (Ex. 14:27), ‘and the sea returned … to its former condition (לְאֵיתָנוֹ), לת׳ שהתנה עמו to the stipulations which ; Ex. R. s. 21 לתְנָאוֹ שהתניתי עמו to the condition which I stipulated with it. Y.Sot.VII, beg.21b כת׳ שבלבינו לא כת׳וכ׳ (we administer the oath to thee) according to the conditions in our mind, not according to the conditions (mental reservations) in thy mind. Ib. שלא יאמרו יש ת׳ לשבועות that people should not say, mental reservations in oaths are permissible. Y.Kidd.I, 58c בתניים שבו קידש he betrothed her by the stipulations in the document (although the material on which it was written was forbidden for use), opp. בגופו with the object itself; a. fr.

כּוּן(b. h.) to stand, exist, be firm. Pi. כִּיוֵּון 1) to straighten. Sifré Deut. 308 מְכַוְּונוֹ במעגילה he tries to straighten the wood in a press; Yalk. Deut. 942 (not מכינן); Pesik. Zutr. Haăz. (ed. Bub. V, p. 11 1) נתנו לאומן שיְכַוְּונוֹ he gave it to a mechanic to straighten it. 2) to place in a line, direct. Macc.II, 5 (9b) מְכַוְּונִין להן דרךוכ׳ Ms. M. (ed. ומְכוּוָּנוֹת להן דרכים, v. infra) we make for them direct roads from one place of refuge to the other. 3) to determine exactly (place, time). Y.Erub.V, 22c לְכַוֵּין את הרוחות how to determine exactly the four cardinal points (v. רָבַע). Ib. bot. הארון היה מְכַוֵּיןוכ׳ the Ark indicated for them the points of the compass. Gen. R. s. 15, beg., v. כִּוּוּן. M. Kat. 10a אין יכול לכַוֵּין אימראוכ׳ is unable to sew the fringe accurately on the bosom of the shirt. Ber.7a לכַוֵּין אותה שעה to seize the opportunity of just that moment; a. fr. 4) (with לב or sub. לב) to direct or prepare ones mind, to pay attention, to do a thing with an intention. Ber.II, 1 אם כ׳ לבו if he (while reading in the Law) had his mind directed (to the Shma); ib. 13a אם כ׳ לבו לקרות it means, he read with attention (to the sense, not merely like one going over the text for correction). R. Hash. 28b כ׳ לבו לצאת he had the intention of complying with the law (v. יָצָא); opp. (כ׳) לשמוע he directed his attention to listening, i. e. heard the sound with consciousness (but without devotion); v. כַּוָּונָה. Ber.V, 1 היו שוהין … כדי שיְכַוְּונוּ לבםוכ׳ tarried a while before prayer, in order to direct their hearts to their Father in heaven. Y. ib. II, 5a חזקה כִּוֵּין the presumption is that he read with attention; a. fr.Part. pass. מְכוּוָּן, f. מְכוּוָּנָה, מְכוּוֶּנֶת; pl. מְכוּוָּנִים, … נִין; מְכוּוָּנוֹת a) in a line, corresponding. Y.Kil.V, beg.30b עריס המכ׳ a straight bed of vines, opp. מעוקם. Ib. מכ׳ הן they (the vines) are in a straight line. Y.Ber.IV, 8c top בית … מ׳ כנגד … של מעלן the situation of the earthly Holy of Holies corresponds with that of the heavenly Macc.II, 5 ומכוונות להן דרכים (not … נת), v. supra. Ib. 9b ומכוונות היו כמיןוכ׳ (Ms. M. ומכוונין הן) and they (the three towns on this side and those on the other side of the Jordan respectively) were in straight parallel lines like two rows in a vineyard; a. fr.b) exact, precise. Toh. III, 1 sq. כביצה מ׳ exactly the quantity of an egg. Mikv. VII, 6; Ḥag.19a; Gitt.16a. Hif. הֵכִין to put in proper position, to prepare; to hold ready, to designate. Bets.2b (ref. to Ex. 16:5) חול מֵכִין לשבתוכ׳ a week day prepares for the Sabbath (that which has become ready for use on a week day may be used on the Sabbath), but a Holy Day does not prepare for the succeeding Sabbath, ואין שבת מֵכִינָה ליו״ט nor can the Sabbath prepare for a succeeding Holy Day, v. הֲכָנָה.Meg.12b (play on ממוכן, Esth. 1:14) כלום הֵכִינוּוכ׳ have they (the Persians) arranged a table before thee?; Esth. R. to l. c. מי מֵכִיןוכ׳ who arranges an altar ?; a. fr.Tosef.Maasr.I, 4 משיכינו ed. Zuck., Var. משייבינו, read: משיניצו.Part. pass. מוּכָן prepared, designated, ready. Bets.I, 2 עפר מ׳ מבעוד יום dust (for covering the blood) made ready a day before. Ib. אפר כירה מ׳ הוא ashes of the stove are considered ready (destined to be used for the purpose). Ib. III, 4 אין זה מן המ׳ this is not among the things designated for use on the Holy Day. Ib. IV, 6.Meg. l. c. (play on ממוכן, v. supra) שמ׳ לפורענות he was ready for evil; a. fr. Hithpa. הִתְכַּיֵּון, הִתְכַּוֵּון, Nithpa. נִתְכַּוֵּין 1) to be made straight, to be remedied (cmp. תכן). Pesik. Zutr. l. c. אין אתם מִתְכַּוְּונִים אלא באור you (your crookedness) can be remedied only through fire; Sifré Deut. L, 100. אין אתם הולכים אלא לאור; Yalk. Deut l. c. הולכין אלא לאחור (corr. acc.). 2) to prepare ones self. Y.Meg.I, 71c (ref. to הִכּוֹן, Am. 4:12) הִתְכַּוֵּון לקראתוכ׳ put thyself in proper condition to meet thy God. 3) to intend, propose. B. Kam.VIII. 1 עד שיהא מִתְכַּ יֵן unless he did it with malicious intent. Tosef.Naz.III, 10 לא נִתְכֵּוַּונְתִּי אלא כמותה my intention was to be exactly like her (as to her vow). Ib. 14 מישנ׳ לעלותוכ׳ if he who had the intention to eat the flesh of swine ; v. עָלָה. Sabb.22a ובלבד שלא יִתְכַּוֵּיןוכ׳ provided he has not the intention of making a groove.Bets.23a, a. fr. דבר שאינו מִתְכַּ׳ a forbidden act which was produced without intent, i. e. an unintended but unavoidable effect of a permitted act. R. Hash. 28b. Pes.53b, a. fr. שניהם … נִתְכַּוְּונוּ both meant the same thing; a. fr. Polel כּוֹנֵן to establish, base firmly. Ex. R. s. 15 מבקש לְכוֹנֵן עולמים wanted to establish worlds. Ib. על אלו אני מְכוֹנֵןוכ׳ upon those (the patriarchs) I will establish the world.Part. pass. מְכוֹנָן, f. מְבוֹנֶנֶת. Midr. Sam. ch. 16 (ref. to הכינני, 1 Kings 2:24) בזכות התורה המ׳ בארון (the world exists) for the sake of the Law that is put up straight in the holy Ark.

כּוּן(b. h.) to stand, exist, be firm. Pi. כִּיוֵּון 1) to straighten. Sifré Deut. 308 מְכַוְּונוֹ במעגילה he tries to straighten the wood in a press; Yalk. Deut. 942 (not מכינן); Pesik. Zutr. Haăz. (ed. Bub. V, p. 11 1) נתנו לאומן שיְכַוְּונוֹ he gave it to a mechanic to straighten it. 2) to place in a line, direct. Macc.II, 5 (9b) מְכַוְּונִין להן דרךוכ׳ Ms. M. (ed. ומְכוּוָּנוֹת להן דרכים, v. infra) we make for them direct roads from one place of refuge to the other. 3) to determine exactly (place, time). Y.Erub.V, 22c לְכַוֵּין את הרוחות how to determine exactly the four cardinal points (v. רָבַע). Ib. bot. הארון היה מְכַוֵּיןוכ׳ the Ark indicated for them the points of the compass. Gen. R. s. 15, beg., v. כִּוּוּן. M. Kat. 10a אין יכול לכַוֵּין אימראוכ׳ is unable to sew the fringe accurately on the bosom of the shirt. Ber.7a לכַוֵּין אותה שעה to seize the opportunity of just that moment; a. fr. 4) (with לב or sub. לב) to direct or prepare ones mind, to pay attention, to do a thing with an intention. Ber.II, 1 אם כ׳ לבו if he (while reading in the Law) had his mind directed (to the Shma); ib. 13a אם כ׳ לבו לקרות it means, he read with attention (to the sense, not merely like one going over the text for correction). R. Hash. 28b כ׳ לבו לצאת he had the intention of complying with the law (v. יָצָא); opp. (כ׳) לשמוע he directed his attention to listening, i. e. heard the sound with consciousness (but without devotion); v. כַּוָּונָה. Ber.V, 1 היו שוהין … כדי שיְכַוְּונוּ לבםוכ׳ tarried a while before prayer, in order to direct their hearts to their Father in heaven. Y. ib. II, 5a חזקה כִּוֵּין the presumption is that he read with attention; a. fr.Part. pass. מְכוּוָּן, f. מְכוּוָּנָה, מְכוּוֶּנֶת; pl. מְכוּוָּנִים, … נִין; מְכוּוָּנוֹת a) in a line, corresponding. Y.Kil.V, beg.30b עריס המכ׳ a straight bed of vines, opp. מעוקם. Ib. מכ׳ הן they (the vines) are in a straight line. Y.Ber.IV, 8c top בית … מ׳ כנגד … של מעלן the situation of the earthly Holy of Holies corresponds with that of the heavenly Macc.II, 5 ומכוונות להן דרכים (not … נת), v. supra. Ib. 9b ומכוונות היו כמיןוכ׳ (Ms. M. ומכוונין הן) and they (the three towns on this side and those on the other side of the Jordan respectively) were in straight parallel lines like two rows in a vineyard; a. fr.b) exact, precise. Toh. III, 1 sq. כביצה מ׳ exactly the quantity of an egg. Mikv. VII, 6; Ḥag.19a; Gitt.16a. Hif. הֵכִין to put in proper position, to prepare; to hold ready, to designate. Bets.2b (ref. to Ex. 16:5) חול מֵכִין לשבתוכ׳ a week day prepares for the Sabbath (that which has become ready for use on a week day may be used on the Sabbath), but a Holy Day does not prepare for the succeeding Sabbath, ואין שבת מֵכִינָה ליו״ט nor can the Sabbath prepare for a succeeding Holy Day, v. הֲכָנָה.Meg.12b (play on ממוכן, Esth. 1:14) כלום הֵכִינוּוכ׳ have they (the Persians) arranged a table before thee?; Esth. R. to l. c. מי מֵכִיןוכ׳ who arranges an altar ?; a. fr.Tosef.Maasr.I, 4 משיכינו ed. Zuck., Var. משייבינו, read: משיניצו.Part. pass. מוּכָן prepared, designated, ready. Bets.I, 2 עפר מ׳ מבעוד יום dust (for covering the blood) made ready a day before. Ib. אפר כירה מ׳ הוא ashes of the stove are considered ready (destined to be used for the purpose). Ib. III, 4 אין זה מן המ׳ this is not among the things designated for use on the Holy Day. Ib. IV, 6.Meg. l. c. (play on ממוכן, v. supra) שמ׳ לפורענות he was ready for evil; a. fr. Hithpa. הִתְכַּיֵּון, הִתְכַּוֵּון, Nithpa. נִתְכַּוֵּין 1) to be made straight, to be remedied (cmp. תכן). Pesik. Zutr. l. c. אין אתם מִתְכַּוְּונִים אלא באור you (your crookedness) can be remedied only through fire; Sifré Deut. L, 100. אין אתם הולכים אלא לאור; Yalk. Deut l. c. הולכין אלא לאחור (corr. acc.). 2) to prepare ones self. Y.Meg.I, 71c (ref. to הִכּוֹן, Am. 4:12) הִתְכַּוֵּון לקראתוכ׳ put thyself in proper condition to meet thy God. 3) to intend, propose. B. Kam.VIII. 1 עד שיהא מִתְכַּ יֵן unless he did it with malicious intent. Tosef.Naz.III, 10 לא נִתְכֵּוַּונְתִּי אלא כמותה my intention was to be exactly like her (as to her vow). Ib. 14 מישנ׳ לעלותוכ׳ if he who had the intention to eat the flesh of swine ; v. עָלָה. Sabb.22a ובלבד שלא יִתְכַּוֵּיןוכ׳ provided he has not the intention of making a groove.Bets.23a, a. fr. דבר שאינו מִתְכַּ׳ a forbidden act which was produced without intent, i. e. an unintended but unavoidable effect of a permitted act. R. Hash. 28b. Pes.53b, a. fr. שניהם … נִתְכַּוְּונוּ both meant the same thing; a. fr. Polel כּוֹנֵן to establish, base firmly. Ex. R. s. 15 מבקש לְכוֹנֵן עולמים wanted to establish worlds. Ib. על אלו אני מְכוֹנֵןוכ׳ upon those (the patriarchs) I will establish the world.Part. pass. מְכוֹנָן, f. מְבוֹנֶנֶת. Midr. Sam. ch. 16 (ref. to הכינני, 1 Kings 2:24) בזכות התורה המ׳ בארון (the world exists) for the sake of the Law that is put up straight in the holy Ark.

צְדָקָהf. (b. h.; preced. wds.) purity, righteousness, equity, liberality, esp. almsgiving. Deut. R. s. 5 (ref. to Prov. 21:3) הקרבנות … והצ׳ והדין מכפריןוכ׳ sacrifices effect atonement only for the involuntary sinner, but righteousness (or charity) and justice atone for Pes.87b, v. פָּזַר. Tosef.Dem.III, 17, v. גַּבָּיי Sabb.118b גבאי צ׳ collectors of public charity; מחלקי צ׳ distributors of charity, v. חֵלֶק. Succ.49b גדולהג״ח יותר מן הצ׳ deeds of love are worth more than almsgiving; ib. צ׳ בממונוג״חוכ׳ charity is done at the mere sacrifice of money, deeds of love are performed with ones money and with ones person; צ׳ לענייםג״חוכ׳ almsgiving is only for the poor, deeds of love for the poor and the rich. B. Bath.10b (ref. to Prov. 14:34) כשם … צ׳ מכפרתוכ׳ as the sin-offering! brings atonement for Israel, so charity is a means of atonement for the nations. Gen. R. s. 49 (ref. to Gen. 18:19) מתחלה צ׳ ולבסוף משפט (not צדק) first charity (undiscriminating hospitality), and then justice; a. fr.Pl. צְדָקוֹת. B. Bath.10a (ref. to Prov. 11:4, a. 10:2) שתי צ׳ הללו למה why two verses saying the same thing about charity? Treat. Der. Er. ch. II מחלקי צ׳, v. supra. Ruth R. to III, 3 וסכת זו מצוות וצ׳ ‘anoint thyself (ib.), that means with good deeds and charitable acts; a. e.

צְדָקָהf. (b. h.; preced. wds.) purity, righteousness, equity, liberality, esp. almsgiving. Deut. R. s. 5 (ref. to Prov. 21:3) הקרבנות … והצ׳ והדין מכפריןוכ׳ sacrifices effect atonement only for the involuntary sinner, but righteousness (or charity) and justice atone for Pes.87b, v. פָּזַר. Tosef.Dem.III, 17, v. גַּבָּיי Sabb.118b גבאי צ׳ collectors of public charity; מחלקי צ׳ distributors of charity, v. חֵלֶק. Succ.49b גדולהג״ח יותר מן הצ׳ deeds of love are worth more than almsgiving; ib. צ׳ בממונוג״חוכ׳ charity is done at the mere sacrifice of money, deeds of love are performed with ones money and with ones person; צ׳ לענייםג״חוכ׳ almsgiving is only for the poor, deeds of love for the poor and the rich. B. Bath.10b (ref. to Prov. 14:34) כשם … צ׳ מכפרתוכ׳ as the sin-offering! brings atonement for Israel, so charity is a means of atonement for the nations. Gen. R. s. 49 (ref. to Gen. 18:19) מתחלה צ׳ ולבסוף משפט (not צדק) first charity (undiscriminating hospitality), and then justice; a. fr.Pl. צְדָקוֹת. B. Bath.10a (ref. to Prov. 11:4, a. 10:2) שתי צ׳ הללו למה why two verses saying the same thing about charity? Treat. Der. Er. ch. II מחלקי צ׳, v. supra. Ruth R. to III, 3 וסכת זו מצוות וצ׳ ‘anoint thyself (ib.), that means with good deeds and charitable acts; a. e.

צָרַף(b. h.; cmp. צרב) (to press, shrink, 1) to smelt, melt; trnsf. to refine, purify, try. Y.Keth.VII, end, 31d; Tosef. ib. VII, 11 צוֹרֵף נחשת, v. infra. Yoma 72b (ref. to Ps. 18:31) זכה משמחתו … צוֹרַפְתּוֹ if he deserves well, she (the Torah) cheers him; if not, she smelts him (through trials); צורפתו לחיים she steels him for life; צורפתו למיתה she smelts him for death. Yalk. Ex. 391 דרשתי … צָרַפְתִּי ובחנתיוכ׳ I studied and searched, refined and tested ; a. fr. 2) to tighten, harden. Yoma l. c., v. supra. Y.Yeb.XVI, 15d top שצְרָפַתּוֹ Var., v. צָפַד. 3) to change, v. infra. Pl. צֵרֵף 1) to smelt. Keth.VII, 10 (among the occupations to which a wife may object) מְצָרֵף נחושת, expl. ib. 77a חשלי דודי, v. חַשְׁלָא; anoth. opin. מחתך נחושתוכ׳, v. חָתַךְ; Tosef. ib. l. c. זה מתיךוכ׳ he that casts bronze.Trnsf. to refine. Gen. R. s. 44 (ref. to צרופה, Ps. 18:31) לא נתנו המצות אלא לצָרֵףוכ׳ the (ceremonial) laws have been given for the purpose of refining (disciplining) men through them. Ib. שצֵרְפוֹהקב״הוכ׳ (Abraham) whom the Lord tried in the furnace of fire. Ib. (ref. to צֹרֵף, Is. 41:7) זה אברהם שצרפווכ׳ that means Abraham, whom the Lord tried ; (Yalk. Is. 313 שנִצְרַף, Nif.). 2) to tighten, harden. Makhsh. V, 7 המוליך … לצָרְפָהּ if one takes a ship out to sea for the sake of tightening it; מוציא מסמר … לצָרְפוֹ if one takes a (glowing) nail in the rain for the sake of hardening it; Tosef. ib. II, 16 בשביל לצוֹרְפוֹ. Tosef.Kel.B. Kam.III, 13 צֵרְפָןאפי׳וכ׳ (or צְרָפָן) if he hardened (baked) them (the earthen vessels) even in a peat fire. Bets.32a משיְצָרְפוֹ בכבשן (Ms. M. משישרפו) from the time be baked it in the kiln. B. Mets.84a (of iron weapons) משיְצָרְפֵם בכבשן when he has hardened them in the furnace, v. צִחְצֵחַ; a. e. 3) (to melt together, weld,) to combine, join. Maasr. II, 5 ואם צֵרַף (Y. ed. צירף) if he combined (ate them together). Y.Pes.III, 30a top שני … אין הבית מְצָרף if two pieces (of leavened matter), each half the size of an olive, are in the same room, the room does not join them (so as to be counted one olive-size); if in one vessel, הכלי מצרף the vessel joins them. Kidd.40a, a. e. מְצָרְפָהּ למעשה, v. מַחֲשָׁבָה; a. fr. 4) to change small for large coin, opp. פָּרַט. Maas. Sh. IV, 2 כמות … שהיא מצרף as the banker counts when he gives small change for large coins, not as he counts when giving large coins for small change; Tosef. ib. III, 3 המְצָרֵיף … שמצריף ed. Zuck. (Var. המצרף … מצטרף) if one buys a gold Denar for coins designated for second tithes, he must count as the banker would when selling small change, not as he would, when buying large change. Shek. II, 1 מְצָרְפִין, v. דַּרְכּוֹן. Y.B. Mets.IV, end, 9d לצוֹרְפָהּ … מְצָרְפָהּ ביפה if he wants to change the defective coin to be spent in Jerusalem, he must exchange it as if it were of full value (v. Bab. ib. 52b); a. fr.Sifré Deut. 48 אחד מצרף דינר ואוכלו ואחד מצ׳ דינר ומניחו one gathers a gold Denar and spends it, and another changes his accumulation for a gold Denar and puts it away; Yalk. ib. 873, v. סָגַל. Nif. נִצְרַף 1) to be smelted, tried. Yalk. Is. 313, v. supra. Midr. Till. to Ps. 119:81 כבר נִצְרַפְנוּ we have already been tried. 2) to be hardened. Kel. IV, 4 משיִצָרְפוּ בכבשן when they have been baked in the kiln; Tosef. ib. B. Kam.III, 13 משיִצְטָרְפוּ. Hithpa. הִצְטָרֵף 1) same, v. supra. 2) to be joined, combined, counted in. Naz.35b, a. e. אין היתר מִצְטָרֵף לאיסור a permitted thing is not to be joined to a forbidden thing, i. e. if one ate simultaneously, one half of the legal size each, of a permitted and of a forbidden thing, the two must not be counted together to make up the legal size. Ib. 4a מִצְטָרְפִים זה עם זה they are counted together. Ib. VI, 1. Ber.47b תשעה ועבד מִצְטָרְפִין nine freemen and one slave may be combined (to make up the requisite number of ten for prayers). Ib. שנים ושבת מצט׳ two persons (at meal) and the Sabbath may be combined (count for three persons); מצט׳ … שנית״ח two scholars (at meal) who are engaged in discussion are counted as three. Mikv. III, 4 מצט׳ are combined to make up the legally required quantity of water; a. fr.Tosef.Maas. Sh. III, 3, v. supra.

צָרַף(b. h.; cmp. צרב) (to press, shrink, 1) to smelt, melt; trnsf. to refine, purify, try. Y.Keth.VII, end, 31d; Tosef. ib. VII, 11 צוֹרֵף נחשת, v. infra. Yoma 72b (ref. to Ps. 18:31) זכה משמחתו … צוֹרַפְתּוֹ if he deserves well, she (the Torah) cheers him; if not, she smelts him (through trials); צורפתו לחיים she steels him for life; צורפתו למיתה she smelts him for death. Yalk. Ex. 391 דרשתי … צָרַפְתִּי ובחנתיוכ׳ I studied and searched, refined and tested ; a. fr. 2) to tighten, harden. Yoma l. c., v. supra. Y.Yeb.XVI, 15d top שצְרָפַתּוֹ Var., v. צָפַד. 3) to change, v. infra. Pl. צֵרֵף 1) to smelt. Keth.VII, 10 (among the occupations to which a wife may object) מְצָרֵף נחושת, expl. ib. 77a חשלי דודי, v. חַשְׁלָא; anoth. opin. מחתך נחושתוכ׳, v. חָתַךְ; Tosef. ib. l. c. זה מתיךוכ׳ he that casts bronze.Trnsf. to refine. Gen. R. s. 44 (ref. to צרופה, Ps. 18:31) לא נתנו המצות אלא לצָרֵףוכ׳ the (ceremonial) laws have been given for the purpose of refining (disciplining) men through them. Ib. שצֵרְפוֹהקב״הוכ׳ (Abraham) whom the Lord tried in the furnace of fire. Ib. (ref. to צֹרֵף, Is. 41:7) זה אברהם שצרפווכ׳ that means Abraham, whom the Lord tried ; (Yalk. Is. 313 שנִצְרַף, Nif.). 2) to tighten, harden. Makhsh. V, 7 המוליך … לצָרְפָהּ if one takes a ship out to sea for the sake of tightening it; מוציא מסמר … לצָרְפוֹ if one takes a (glowing) nail in the rain for the sake of hardening it; Tosef. ib. II, 16 בשביל לצוֹרְפוֹ. Tosef.Kel.B. Kam.III, 13 צֵרְפָןאפי׳וכ׳ (or צְרָפָן) if he hardened (baked) them (the earthen vessels) even in a peat fire. Bets.32a משיְצָרְפוֹ בכבשן (Ms. M. משישרפו) from the time be baked it in the kiln. B. Mets.84a (of iron weapons) משיְצָרְפֵם בכבשן when he has hardened them in the furnace, v. צִחְצֵחַ; a. e. 3) (to melt together, weld,) to combine, join. Maasr. II, 5 ואם צֵרַף (Y. ed. צירף) if he combined (ate them together). Y.Pes.III, 30a top שני … אין הבית מְצָרף if two pieces (of leavened matter), each half the size of an olive, are in the same room, the room does not join them (so as to be counted one olive-size); if in one vessel, הכלי מצרף the vessel joins them. Kidd.40a, a. e. מְצָרְפָהּ למעשה, v. מַחֲשָׁבָה; a. fr. 4) to change small for large coin, opp. פָּרַט. Maas. Sh. IV, 2 כמות … שהיא מצרף as the banker counts when he gives small change for large coins, not as he counts when giving large coins for small change; Tosef. ib. III, 3 המְצָרֵיף … שמצריף ed. Zuck. (Var. המצרף … מצטרף) if one buys a gold Denar for coins designated for second tithes, he must count as the banker would when selling small change, not as he would, when buying large change. Shek. II, 1 מְצָרְפִין, v. דַּרְכּוֹן. Y.B. Mets.IV, end, 9d לצוֹרְפָהּ … מְצָרְפָהּ ביפה if he wants to change the defective coin to be spent in Jerusalem, he must exchange it as if it were of full value (v. Bab. ib. 52b); a. fr.Sifré Deut. 48 אחד מצרף דינר ואוכלו ואחד מצ׳ דינר ומניחו one gathers a gold Denar and spends it, and another changes his accumulation for a gold Denar and puts it away; Yalk. ib. 873, v. סָגַל. Nif. נִצְרַף 1) to be smelted, tried. Yalk. Is. 313, v. supra. Midr. Till. to Ps. 119:81 כבר נִצְרַפְנוּ we have already been tried. 2) to be hardened. Kel. IV, 4 משיִצָרְפוּ בכבשן when they have been baked in the kiln; Tosef. ib. B. Kam.III, 13 משיִצְטָרְפוּ. Hithpa. הִצְטָרֵף 1) same, v. supra. 2) to be joined, combined, counted in. Naz.35b, a. e. אין היתר מִצְטָרֵף לאיסור a permitted thing is not to be joined to a forbidden thing, i. e. if one ate simultaneously, one half of the legal size each, of a permitted and of a forbidden thing, the two must not be counted together to make up the legal size. Ib. 4a מִצְטָרְפִים זה עם זה they are counted together. Ib. VI, 1. Ber.47b תשעה ועבד מִצְטָרְפִין nine freemen and one slave may be combined (to make up the requisite number of ten for prayers). Ib. שנים ושבת מצט׳ two persons (at meal) and the Sabbath may be combined (count for three persons); מצט׳ … שנית״ח two scholars (at meal) who are engaged in discussion are counted as three. Mikv. III, 4 מצט׳ are combined to make up the legally required quantity of water; a. fr.Tosef.Maas. Sh. III, 3, v. supra.

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

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

אִיסּוּרII, אִסּוּר m. ( אסר; cmp. b. h. אֵסוּר, a. אֵיסוּר) 1) band, chain; trnsf. social circle. Succ.45b (ref. to Ps. 118:27) כל העושה א׳ לחגוכ׳ he who creates a circle for the festival with eating and drinking, i. e. social pleasures. (Oth. explan.: he who makes an addition to the number of festive days;hence the popular name of אסרו חג for the day following the festivals. 2) prohibition, interdict; also the forbidden object. Y.Ber.I, 3b bot. דברי תורה יש בהן א׳וכ׳ the Biblical law contains prohibitions and permissions.א׳ ערוה an obstacle to marriage by the existing laws of incest, e. g. a man prevented from performing a levirate marriage because his late brothers wife is his own wifes sister; א׳ מצוה a marriage (or sexual connection) permitted in the Torah but forbidden by Rabbinical enactment;so called because obedience to the Rabbis is a meritorious act ( מצוה); א׳ קדושה marriage restrictions incumbent on priests on account of their sacred office; (another opinion inverts the last two definitions). Yeb.II, 3 (20a).אין א׳ חל על א׳ one prohibition can take no legal hold where another prohibition already exists; i. e. you can punish, or impose sacrificial expiation, only for the first one; e. g. if you eat the meat of an unclean animal which, besides, has not been slaughtered according to ritual ( נבלה). Ib. 13b; a. fr.Exceptions to this principle (adopted by most authorities) are when the acceding act is: 1) א׳ כֹּולֵל a more comprehensive prohibition, i. e. having a wider range of prohibited objects; e. g. the law imposing abstinence from food on the Day of Atonement includes food in general, i. e. food otherwise allowed as well as food forbidden at all times; א׳ מֹוסִיף a more extensive prohibition, i. e. having a wider range of persons concerned; e. g. the sister of As wife is forbidden to him ( אחות אשתו) but not to his brothers. If, afterwards, his brother B. marries that sister of A.s wife, she is forbidden in marriage (after B.s death) to all the brothers as a brothers wife, and to A. both as his own living wifes sister and as his late brothers wife ( אשת אח); 3) א׳ בַּת אַתַת a coincidental prohibition, i. e. two prohibitions taking effect at the same moment, e. g. the Day of Atonement coinciding with the Sabbath day, in which case the restrictions connected with each take effect at the same time (night-fall); 4) א׳ תָמוּר a heavier prohibition, i. e. a prohibition imposing larger restrictions, e. g. the law prohibiting any profitable use of thing (א׳ הנאה), compared to the lighter prohibition, א׳ קַל, not to eat or drink a thing (v. infra). Yeb.32b sq; Shebu. 24ab; Ḥull.101a sq; Kerith. 14b.א׳ תורה a Biblical prohibitory law; א׳דרבנן a Rabbinical prohibitory enactment.א׳ לאו a prohibition expressed in the Law by a plain (לֹא) ‘thou shalt not, without defining the penalty, in which case the latter consists of thirty nine lashes (v., מַלְקוּת).א׳ כרת a prohibition to which the Bible attaches the penalty of excision (by the hand of God).א׳ מיתה a prohibition the transgression of which the Bible punishes with death (execution).א׳ אכילה the law not to eat (meat boiled with milk); א׳ הנאה not to make any use (of it, as selling); א׳ בישול not to boil (meat with milk), Ḥull.115b; a. fr.א׳ במות v. בָּמָה.Pl. אִיסּוּרִין. Ḥull.98a sq. כל א׳ שבתורה (בטלין) בששים all things Biblically forbidden are neutralized if mixed with a quantity sixty times as large; ib. במאהin a quantity one hundred times as large; a. fr.