its+own

חוּלְיָאI, חוּלְיָה, חוּלְיָי׳ f. (b. h. חֶלְיָה; חלי, cmp. חָלָל III; cmp. גִּלָּה) (loose part, something movable, limb, link; vertebra of the spinal column. Bekh.VI, 5 בין ח׳ לח׳ (Talm. ed. 39b מח׳ לח׳) between two vertebrae.Ḥull.52a if a rib is displaced וח׳ עמה and a vertebra with it. Ib. 42b; a. fr.Y.Succ.I, 51d ח׳ של עמוד a segment of a column. Men.38b ח׳ a joint of the plaited show-threads.Pl. חוּלְיוֹת, חֲלָיוֹת. Kel. IX, 8 a chain שח׳ שלהוכ׳ the links of which are of metal stringed on Ib. ח׳ של אבניםוכ׳ links consisting of jewels, pearls Gen. R. s. 79, v. דְּיָקִינְתִּין. Ohol. I, 8 שמונה עשרה ח׳ eighteen vertebrae.Bets.22a מנורה של חליות a candlestick which can be taken apart. Sabb.46a, v. חִדְקָא. Kel. V, 8; 10 חתכו ח׳ if he cut the burned clay of an oven into tiles, a. fr.Esp. a segment of earth cut out in digging a pit and piled up on its borders; (collect.) the entrenchment around a well (increasing its capacity). Ber.3b; 59a (prov.) אין הבור מתמלא מחוּלְיָתוֹ a pit cannot be filled up with its own earth, i. e. a community cannot live on its own resources. Sabb.XI, 2 (99a) חוּלְיַת הבור (חוּלְיַית, Mish. חוּלְיוֹת, pl.) the entrenchment of a well. Erub.78a; Sabb.99a בור וחוּלְיָתָהּ (וחוּלְיָי׳)וכ׳ the depth of the well and its entrenchment are counted together to make up ten hand-breadths. Ib. b בור תשעה … ח׳ if the pit was nine hand-breadths deep, and he took out of the bottom one segment (which had been cut before this). Ib. ונתן לתוכה ח׳ and threw a segment in. B. Kam.51a עקרו שניהם ח׳וכ׳ both of them took the last segment out together, so as to complete the legal depth Yoma 84b עוקר ח׳ break loose one segment of the entrenchment; a. fr.

חוּלְיָאI, חוּלְיָה, חוּלְיָי׳ f. (b. h. חֶלְיָה; חלי, cmp. חָלָל III; cmp. גִּלָּה) (loose part, something movable, limb, link; vertebra of the spinal column. Bekh.VI, 5 בין ח׳ לח׳ (Talm. ed. 39b מח׳ לח׳) between two vertebrae.Ḥull.52a if a rib is displaced וח׳ עמה and a vertebra with it. Ib. 42b; a. fr.Y.Succ.I, 51d ח׳ של עמוד a segment of a column. Men.38b ח׳ a joint of the plaited show-threads.Pl. חוּלְיוֹת, חֲלָיוֹת. Kel. IX, 8 a chain שח׳ שלהוכ׳ the links of which are of metal stringed on Ib. ח׳ של אבניםוכ׳ links consisting of jewels, pearls Gen. R. s. 79, v. דְּיָקִינְתִּין. Ohol. I, 8 שמונה עשרה ח׳ eighteen vertebrae.Bets.22a מנורה של חליות a candlestick which can be taken apart. Sabb.46a, v. חִדְקָא. Kel. V, 8; 10 חתכו ח׳ if he cut the burned clay of an oven into tiles, a. fr.Esp. a segment of earth cut out in digging a pit and piled up on its borders; (collect.) the entrenchment around a well (increasing its capacity). Ber.3b; 59a (prov.) אין הבור מתמלא מחוּלְיָתוֹ a pit cannot be filled up with its own earth, i. e. a community cannot live on its own resources. Sabb.XI, 2 (99a) חוּלְיַת הבור (חוּלְיַית, Mish. חוּלְיוֹת, pl.) the entrenchment of a well. Erub.78a; Sabb.99a בור וחוּלְיָתָהּ (וחוּלְיָי׳)וכ׳ the depth of the well and its entrenchment are counted together to make up ten hand-breadths. Ib. b בור תשעה … ח׳ if the pit was nine hand-breadths deep, and he took out of the bottom one segment (which had been cut before this). Ib. ונתן לתוכה ח׳ and threw a segment in. B. Kam.51a עקרו שניהם ח׳וכ׳ both of them took the last segment out together, so as to complete the legal depth Yoma 84b עוקר ח׳ break loose one segment of the entrenchment; a. fr.

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

נְהַרII, נַהֲרָא I, נַהֲרָה ch. sam(נהר river, stream, canal). Targ. Jon. 2:4. Targ. Gen. 2:10; a. fr.Gen. R. s. 16 אעברת נ׳ בְּנֵה build (me a house) on the (western) banks of the river. Gitt.60b קא מתקיל לנַהֲרִין he spoils our portion of the canal. Ib. נ׳ כפשטיה ליזיל let the canal run its natural course (and those above have no right to dam it before those below have used it for irrigation). Ḥull.18b (prov.) נ׳ נ׳ ופשטיה every river has its own course, i. e. each place has its own usages; ib. 57a; a. fr.Pl. נַהֲרִין, נַהֲרַיָּא. Targ. Gen. l. c. Targ. Ex. 8:1Y.Sabb.VII, 9a top, a. e., v. בְּדִי I; a. fr.Fem. form: נַהַרְוָן, נַהַרְוָתָא, נַהַרְוָו׳. Targ. Is. 43:19. Targ. Ps. 24:2; a. e.Taan.25a תליסרי נ׳וכ׳ thirteen rivers of balsam oil; a. e.נְהַר in pr. n. of canals or places, e. g. נ׳ אבא Nhar Abba, Sabb.140b; v. respective determinants (v. Berl. Beitr. Geogr. p. 47).

נְהַרII, נַהֲרָא I, נַהֲרָה ch. sam(נהר river, stream, canal). Targ. Jon. 2:4. Targ. Gen. 2:10; a. fr.Gen. R. s. 16 אעברת נ׳ בְּנֵה build (me a house) on the (western) banks of the river. Gitt.60b קא מתקיל לנַהֲרִין he spoils our portion of the canal. Ib. נ׳ כפשטיה ליזיל let the canal run its natural course (and those above have no right to dam it before those below have used it for irrigation). Ḥull.18b (prov.) נ׳ נ׳ ופשטיה every river has its own course, i. e. each place has its own usages; ib. 57a; a. fr.Pl. נַהֲרִין, נַהֲרַיָּא. Targ. Gen. l. c. Targ. Ex. 8:1Y.Sabb.VII, 9a top, a. e., v. בְּדִי I; a. fr.Fem. form: נַהַרְוָן, נַהַרְוָתָא, נַהַרְוָו׳. Targ. Is. 43:19. Targ. Ps. 24:2; a. e.Taan.25a תליסרי נ׳וכ׳ thirteen rivers of balsam oil; a. e.נְהַר in pr. n. of canals or places, e. g. נ׳ אבא Nhar Abba, Sabb.140b; v. respective determinants (v. Berl. Beitr. Geogr. p. 47).

מִן, מִיןch. sam(מן whence is it proven?). Targ. Gen. 1:2; a. v. fr.With suffixes of pers. pron. מִנִּי, מִי׳ from me; מִנָּךְ, מִי׳ from thee; מִנֵּיה, מִי׳ from him, it Ib. 22:12. Ib. 3:3; a. fr.Y.Ber.II, 5a bot. מן הן דסלק to where he had come from. Sabb.80b מן דיליה דא ליה this came to him from his own doing. Sot.40a ומאי נפקא ליך מִינָּהּ and what difference does it make? מִנִּי ומִנֵּיה יתקלסוכ׳ through myself and him the Most High is exalted. B. Kam.18a קאזיל מיניה מיניה it was lost through its (the chickens) action alone. Y.Peah VII, 20b מיניה וביה הוא (the sweetness) is entirely its own (no honey has been added). Snh.39b, v. אִבָּא; a. fr. לא כולא מיניה, לא כל כמיניה it is not at all in his power; v. כּוֹלָא.מן ד־ from the time that, after; from the fact that; when; because. Lam. R. to II, 2 מן דאכלון after they had eaten; a. v. fr.; v. מִדְּ־.

מִן, מִיןch. sam(מן whence is it proven?). Targ. Gen. 1:2; a. v. fr.With suffixes of pers. pron. מִנִּי, מִי׳ from me; מִנָּךְ, מִי׳ from thee; מִנֵּיה, מִי׳ from him, it Ib. 22:12. Ib. 3:3; a. fr.Y.Ber.II, 5a bot. מן הן דסלק to where he had come from. Sabb.80b מן דיליה דא ליה this came to him from his own doing. Sot.40a ומאי נפקא ליך מִינָּהּ and what difference does it make? מִנִּי ומִנֵּיה יתקלסוכ׳ through myself and him the Most High is exalted. B. Kam.18a קאזיל מיניה מיניה it was lost through its (the chickens) action alone. Y.Peah VII, 20b מיניה וביה הוא (the sweetness) is entirely its own (no honey has been added). Snh.39b, v. אִבָּא; a. fr. לא כולא מיניה, לא כל כמיניה it is not at all in his power; v. כּוֹלָא.מן ד־ from the time that, after; from the fact that; when; because. Lam. R. to II, 2 מן דאכלון after they had eaten; a. v. fr.; v. מִדְּ־.

מִן, מִיןch. sam(מן whence is it proven?). Targ. Gen. 1:2; a. v. fr.With suffixes of pers. pron. מִנִּי, מִי׳ from me; מִנָּךְ, מִי׳ from thee; מִנֵּיה, מִי׳ from him, it Ib. 22:12. Ib. 3:3; a. fr.Y.Ber.II, 5a bot. מן הן דסלק to where he had come from. Sabb.80b מן דיליה דא ליה this came to him from his own doing. Sot.40a ומאי נפקא ליך מִינָּהּ and what difference does it make? מִנִּי ומִנֵּיה יתקלסוכ׳ through myself and him the Most High is exalted. B. Kam.18a קאזיל מיניה מיניה it was lost through its (the chickens) action alone. Y.Peah VII, 20b מיניה וביה הוא (the sweetness) is entirely its own (no honey has been added). Snh.39b, v. אִבָּא; a. fr. לא כולא מיניה, לא כל כמיניה it is not at all in his power; v. כּוֹלָא.מן ד־ from the time that, after; from the fact that; when; because. Lam. R. to II, 2 מן דאכלון after they had eaten; a. v. fr.; v. מִדְּ־.

מִן, מִיןch. sam(מן whence is it proven?). Targ. Gen. 1:2; a. v. fr.With suffixes of pers. pron. מִנִּי, מִי׳ from me; מִנָּךְ, מִי׳ from thee; מִנֵּיה, מִי׳ from him, it Ib. 22:12. Ib. 3:3; a. fr.Y.Ber.II, 5a bot. מן הן דסלק to where he had come from. Sabb.80b מן דיליה דא ליה this came to him from his own doing. Sot.40a ומאי נפקא ליך מִינָּהּ and what difference does it make? מִנִּי ומִנֵּיה יתקלסוכ׳ through myself and him the Most High is exalted. B. Kam.18a קאזיל מיניה מיניה it was lost through its (the chickens) action alone. Y.Peah VII, 20b מיניה וביה הוא (the sweetness) is entirely its own (no honey has been added). Snh.39b, v. אִבָּא; a. fr. לא כולא מיניה, לא כל כמיניה it is not at all in his power; v. כּוֹלָא.מן ד־ from the time that, after; from the fact that; when; because. Lam. R. to II, 2 מן דאכלון after they had eaten; a. v. fr.; v. מִדְּ־.

פְּנֵיI, פְּנָא ch. sam( Hithpa. הִתְפַּנָּה to be vacated, cleared, removed), 1) to turn to or from; to go. Targ. Y. Gen. 24:49 (O. Ithpe.). Targ. O. Deut. 29:17 (Y. I Ithpe.). Targ. O. Gen. 24:63 למִפְנֵי רמשא (ed. Amst. למִפַּנֵּי Ithpa.) towards evening; a. fr.Gen. R. s. 20; Yalk. ib. 30 כמִפְנֵי רמשא at the turn (approach) of the evening. Gen. R. s. 63 שלח … מִפְנֵי רמשא דערובתא sent letters to Tiberias (to reach the elders) towards the evening of Friday; (Y.Ter.VIII, 46b bot. בערובתא עם מטמעי שמשא); a. fr. 2) to remove, empty, v. infra. 3) to ease ones self. Ber.62a דבעינא למִפְנֵי (Ms. F. לאַפְנוּיֵי Af.). Pa. פַּנֵּי 1) to clear, empty, remove. Targ. Y. Gen. 24:20 Ar. (ed. ורוקינת; h. text ותער). Targ. Ps. 80:10 (ed. Wil. פָּנִי׳ Pe.). Targ. O. Gen. 24:31 (Y. Pe.). Targ. Is. 40:3; a. fr.Part. pass. מְפַנָּא clear, levelled. Targ. Gen. 14:17 (O. ed. Vien. מַפְנָא Af.).Ber. l. c. פַּנּוּ לי דוכתא Ms. M. (ed. פַּנִּי, v. Rabb. D. S. a. l. note) clear a place for me. Taan.20b בעי לפַנּוּיֵיה wanted to remove it (the wine); משכיה בשמעתא עד דפַּנְּיֵיה he kept him engaged in discussion on a tradition until he had removed it. Lam. R. to V, 1 (expl. ערו, Ps. 137:7) פַּנּוּן פנון clear, clear (the place, with ref. to ותער, Gen. 24:20, v. supra), contrad. to פגר; Pesik. Zakhor, p. 26a> פאטן (read פָּאנוּן); ib. ʿĂniya, p. 135a>; Pesik. R. s. 32; a. fr. 2) to free, acquit. Y.Ber.IX, 13a sq. פַּנִּינָן יתיה, v. דֵּיו. Y.Taan.I, 64b bot. מה מיעבד ומְפַנִּינֵיה what to do in order to release him (from prison); הא לך פַּנְּיִי בעליך here is money for thee, release thy husband; a. e. 3) to ease ones self. Y.Sabb.VI, 8c bot. עאל לפַנּוּיֵיה (not לפונייה) went to ease himself (v. infra). Af. אַפְנֵי 1) to turn, direct; to take aside. Targ. 2 Sam. 3:27. ib. 6:10. Targ. Josh. 24:23; a. fr. 2) to vacate, free (ones mind); to take time. Targ. Nah. 2:9 לית דמַפְנֵיוכ׳ none take time to stand still.Esp. to make a text free for interpretation, to use as מוּפְנֶה (v. preced.). Nidd.22b ויברא לגזפיה וייצר לאַפְנוּיֵי vayibra (Gen. 1:27) is needed for its own sake (to state the fact), vayitser (ib. 2:7) is to be used for interpretation. Sabb.64a בגד ועור … שמע מינה לאפנויי what need was there to mention ‘garment and skin again in connection with creeping things? Learn from it, that it is to be used for exegetical purposes. Ib.; Snh.40b לאי אפנויי וכ׳, v. לַאי; a. fr.Part. pass. מַפְנֵי. Sabb. l. c. מ׳ דאי לא מ׳וכ׳ Ms. M. (ed. ומופנה דאי לאו מופנה) it is free for exegesis, for if it were not free (but needed for its own sake) Ib. דמת נמי אפנויי מ׳ ed. Sonc. a. Ven. (v. Rabb. D. S. a. l. note 10; ed. מופנה) ‘garment and skin in connection with corpses is likewise (unnecessary, and) free for exegesis; a. fr. 3) to ease ones Self. Ib. 140b לא תִיפְנוּן היכא דמַפְניוכ׳ do not go out to the same place that your men use Ber.62a, v. supra. Ithpe. אִתְפְּנֵי, אִיפְּנֵי to turn; to go away. Targ. Ex. 3:3 sq. Targ. Jud. 19:8; a. fr.Kidd.65a עד דמִיפְּני פיסחא (prob. to be read: עד מ׳) until Passover is past.

פְּנֵיI, פְּנָא ch. sam( Hithpa. הִתְפַּנָּה to be vacated, cleared, removed), 1) to turn to or from; to go. Targ. Y. Gen. 24:49 (O. Ithpe.). Targ. O. Deut. 29:17 (Y. I Ithpe.). Targ. O. Gen. 24:63 למִפְנֵי רמשא (ed. Amst. למִפַּנֵּי Ithpa.) towards evening; a. fr.Gen. R. s. 20; Yalk. ib. 30 כמִפְנֵי רמשא at the turn (approach) of the evening. Gen. R. s. 63 שלח … מִפְנֵי רמשא דערובתא sent letters to Tiberias (to reach the elders) towards the evening of Friday; (Y.Ter.VIII, 46b bot. בערובתא עם מטמעי שמשא); a. fr. 2) to remove, empty, v. infra. 3) to ease ones self. Ber.62a דבעינא למִפְנֵי (Ms. F. לאַפְנוּיֵי Af.). Pa. פַּנֵּי 1) to clear, empty, remove. Targ. Y. Gen. 24:20 Ar. (ed. ורוקינת; h. text ותער). Targ. Ps. 80:10 (ed. Wil. פָּנִי׳ Pe.). Targ. O. Gen. 24:31 (Y. Pe.). Targ. Is. 40:3; a. fr.Part. pass. מְפַנָּא clear, levelled. Targ. Gen. 14:17 (O. ed. Vien. מַפְנָא Af.).Ber. l. c. פַּנּוּ לי דוכתא Ms. M. (ed. פַּנִּי, v. Rabb. D. S. a. l. note) clear a place for me. Taan.20b בעי לפַנּוּיֵיה wanted to remove it (the wine); משכיה בשמעתא עד דפַּנְּיֵיה he kept him engaged in discussion on a tradition until he had removed it. Lam. R. to V, 1 (expl. ערו, Ps. 137:7) פַּנּוּן פנון clear, clear (the place, with ref. to ותער, Gen. 24:20, v. supra), contrad. to פגר; Pesik. Zakhor, p. 26a> פאטן (read פָּאנוּן); ib. ʿĂniya, p. 135a>; Pesik. R. s. 32; a. fr. 2) to free, acquit. Y.Ber.IX, 13a sq. פַּנִּינָן יתיה, v. דֵּיו. Y.Taan.I, 64b bot. מה מיעבד ומְפַנִּינֵיה what to do in order to release him (from prison); הא לך פַּנְּיִי בעליך here is money for thee, release thy husband; a. e. 3) to ease ones self. Y.Sabb.VI, 8c bot. עאל לפַנּוּיֵיה (not לפונייה) went to ease himself (v. infra). Af. אַפְנֵי 1) to turn, direct; to take aside. Targ. 2 Sam. 3:27. ib. 6:10. Targ. Josh. 24:23; a. fr. 2) to vacate, free (ones mind); to take time. Targ. Nah. 2:9 לית דמַפְנֵיוכ׳ none take time to stand still.Esp. to make a text free for interpretation, to use as מוּפְנֶה (v. preced.). Nidd.22b ויברא לגזפיה וייצר לאַפְנוּיֵי vayibra (Gen. 1:27) is needed for its own sake (to state the fact), vayitser (ib. 2:7) is to be used for interpretation. Sabb.64a בגד ועור … שמע מינה לאפנויי what need was there to mention ‘garment and skin again in connection with creeping things? Learn from it, that it is to be used for exegetical purposes. Ib.; Snh.40b לאי אפנויי וכ׳, v. לַאי; a. fr.Part. pass. מַפְנֵי. Sabb. l. c. מ׳ דאי לא מ׳וכ׳ Ms. M. (ed. ומופנה דאי לאו מופנה) it is free for exegesis, for if it were not free (but needed for its own sake) Ib. דמת נמי אפנויי מ׳ ed. Sonc. a. Ven. (v. Rabb. D. S. a. l. note 10; ed. מופנה) ‘garment and skin in connection with corpses is likewise (unnecessary, and) free for exegesis; a. fr. 3) to ease ones Self. Ib. 140b לא תִיפְנוּן היכא דמַפְניוכ׳ do not go out to the same place that your men use Ber.62a, v. supra. Ithpe. אִתְפְּנֵי, אִיפְּנֵי to turn; to go away. Targ. Ex. 3:3 sq. Targ. Jud. 19:8; a. fr.Kidd.65a עד דמִיפְּני פיסחא (prob. to be read: עד מ׳) until Passover is past.

מִקְרָאm. (b. h.; קָרָא) 1) call, convocation. Sifra Emor, Par. 11, ch. XIV אלא אם עשאו מ׳ קדש unless one made it (the Day of Atonement) a holy call (observed it). Ib. ch. XIII, Par. 11 בני ישראל מ׳ קדשוכ׳ the sons of Israel are a holy convocation (called to celebrate the festivals) Mekh. Bo. s. 9; a. fr. 2) reading, esp. the reading from the Scriptures. Ber.II, 1 זמן במ׳ the time for reading the shmʿa. Meg.3a, a. fr. מ׳ מגילה the recitation of the Book of Esther. Tosef.Ber.II, 20 יש שם מ׳ ותפלה reading the Scriptures and prayer are permitted there; Sabb.10a; a. e.Meg. l. c. (ref. to Neh. 8:8 ויקראו מ׳) זו this means the reading of the text; Ned.37b; a. fr. 3) pronunciation, vocalization; מ׳ סופרים the traditional vocalization of the Scripture texts. Ib. 4) teaching the Bible, primary instruction. Ib. IV, 3 לא ילמדנו מ׳ he must not teach him Bible, contrad. to מדרש Ib. 36b bot. במקום … על המ׳ where is it customary to take remuneration for teaching the Bible. Y.Meg.III, beg.73d; Y.Keth.XIII, beg.35c בית ספר למ׳וכ׳ Beth Sepher was the school for Bible, Beth Talmud for Mishnah. Lev. R. s. 2, beg. נכנסין למ׳ enter the primary school; a. fr. 5) the Scriptures. Y.Taan.IV, 68a bot. היזרנו על כל המ׳, v. חָזַר; a. fr. 6) Biblical verse, text. Sot.V, 2 שאין לו מ׳ מן התורהוכ׳ there is for it no passage in the Torah intimating that it is unclean. Ib. מביא לו מ׳ מןוכ׳ produces for it a Biblical text in evidence Yeb.11b, a. e. אין מ׳ יוצא מידי פשוטו a Bible verse can never lose its literal sense (although its meaning may be extended by the methods of interpretation). Snh.34a, a. e. מ׳ אחד יוצאוכ׳, v. טַעַם. Ib. 101a מ׳ זה מעצמו נדרש this verse must be interpreted from its own wording. Ib. bot. מנין לך … מ׳ אני דורש how do you know this?… I interpret Bible verses; a. fr.Pl. מִקְרָאוֹת, מִקְרָיוֹת. Men.19b; Zeb.63b; Sot.14b כ״מ שאתה מוצא שני מ׳ אחדוכ׳ wherever there are two possible interpretations of two parallel expressions one of which contradicts the other, and one of which confirms the other Yoma 52a bot., v. הֶכְרַע. Y.Snh.VIII, 26c top זה אחד משלשה מ׳ this is one of the three passages where the Law speaks metaphorically; Y.Keth.IV, 28c top; a. fr.

מִקְרָאm. (b. h.; קָרָא) 1) call, convocation. Sifra Emor, Par. 11, ch. XIV אלא אם עשאו מ׳ קדש unless one made it (the Day of Atonement) a holy call (observed it). Ib. ch. XIII, Par. 11 בני ישראל מ׳ קדשוכ׳ the sons of Israel are a holy convocation (called to celebrate the festivals) Mekh. Bo. s. 9; a. fr. 2) reading, esp. the reading from the Scriptures. Ber.II, 1 זמן במ׳ the time for reading the shmʿa. Meg.3a, a. fr. מ׳ מגילה the recitation of the Book of Esther. Tosef.Ber.II, 20 יש שם מ׳ ותפלה reading the Scriptures and prayer are permitted there; Sabb.10a; a. e.Meg. l. c. (ref. to Neh. 8:8 ויקראו מ׳) זו this means the reading of the text; Ned.37b; a. fr. 3) pronunciation, vocalization; מ׳ סופרים the traditional vocalization of the Scripture texts. Ib. 4) teaching the Bible, primary instruction. Ib. IV, 3 לא ילמדנו מ׳ he must not teach him Bible, contrad. to מדרש Ib. 36b bot. במקום … על המ׳ where is it customary to take remuneration for teaching the Bible. Y.Meg.III, beg.73d; Y.Keth.XIII, beg.35c בית ספר למ׳וכ׳ Beth Sepher was the school for Bible, Beth Talmud for Mishnah. Lev. R. s. 2, beg. נכנסין למ׳ enter the primary school; a. fr. 5) the Scriptures. Y.Taan.IV, 68a bot. היזרנו על כל המ׳, v. חָזַר; a. fr. 6) Biblical verse, text. Sot.V, 2 שאין לו מ׳ מן התורהוכ׳ there is for it no passage in the Torah intimating that it is unclean. Ib. מביא לו מ׳ מןוכ׳ produces for it a Biblical text in evidence Yeb.11b, a. e. אין מ׳ יוצא מידי פשוטו a Bible verse can never lose its literal sense (although its meaning may be extended by the methods of interpretation). Snh.34a, a. e. מ׳ אחד יוצאוכ׳, v. טַעַם. Ib. 101a מ׳ זה מעצמו נדרש this verse must be interpreted from its own wording. Ib. bot. מנין לך … מ׳ אני דורש how do you know this?… I interpret Bible verses; a. fr.Pl. מִקְרָאוֹת, מִקְרָיוֹת. Men.19b; Zeb.63b; Sot.14b כ״מ שאתה מוצא שני מ׳ אחדוכ׳ wherever there are two possible interpretations of two parallel expressions one of which contradicts the other, and one of which confirms the other Yoma 52a bot., v. הֶכְרַע. Y.Snh.VIII, 26c top זה אחד משלשה מ׳ this is one of the three passages where the Law speaks metaphorically; Y.Keth.IV, 28c top; a. fr.

עָמַךII (b. h.) 1) to stand, stand up, rise; to remain, endure; to be ready. Ber.V, 1 אין עוֹמְדִין להתפללוכ׳ you must not stand up (make ready) for prayer,, v. כּוֹבֶד. Ib. I, 2 שכן דרך … לַעֲמוֹדוכ׳ for princes generally rise at three hours. Ib. 3 (expl. ובקומך, Deut. 6:7) בשעה שבני אדם עוֹמְדִים at the time when people get up (in the morning). Kidd.71a עוֹמֵד בחצי ימיו a middle-aged man. Y.Snh.VIII, 26b ע׳ בדין stood before court. B. Mets.47b מי שאינו עוֹמד בדיבורו who does not stand by (keep) his promise. Kil. IV, 4 העומד that part of the fence which is unimpaired, opp. פרוץ. Neg. I, 3, sq. העומד the leprous spot which remained in its place (Lev. 13:28). B. Bath.60b יכולין לעמוד בה, v. גְּזֵרָה. Ex. R. s. 2 בקש משה שיַעַמְדּוּ וכו׳ Moses prayed that from him should rise priests and kings; a. v. fr.Esp. uses: ע׳ על a) to understand. Y.Shek.I, 45d, v. אוֹפִי; a. e.b) to insist upon. Meg.28a לא עָמַדְתִּי על מדותי, v. מִדָּה. Kidd. l. c. מְעַמֵּד על מדותיו Pi. (Rashi מַעֲמִיד Hif.)c) to be reduced to. Y.Ber.II, 5c ע׳ על חמשים it came down to fifty; a. fr. 2) (of liquids) to settle, become consistent. Ab. Zar.35b חלב טהור עומד milk of a clean animal curdles (can be made into cheese or butter). 3) (of blades) to become dull (without being notched). Bets.28b סכין שעָמְדָה מותרוכ׳ a slaughtering knife which has become dull may be sharpened on the Holy Day.)עוֹמֵד ל־ standing ready, designated for. Pes.13b, a. fr. כל העומד לזרוקוכ׳ whatever is ready to be sprinkled, is considered as if it had been sprinkled. Keth.51a top; a. fr. 5) ע׳ ב־ to resist. Cant. R. to VII, 8 כל … לעמוד בזנות he who can resister the temptation of lust; כאילו עומד בשתיהן as if he resisted both; a. e. Hif. הֶעֱמִיד to cause to stand, to place; to restore, preserve; to beget, produce. Y.R. Hash. I, 57b top הַעֲמִידוּ בימה put the dais up (to hold court). Tam.V, 6 היה מַעֲמִידוכ׳ made the unclean priests stand in the eastern gate. Yeb.62b הם הם הֶעֱמִידוּ תורהוכ׳ it was they who preserved the law (tradition) in those days. Ab. I, 1 הַעֲמִידוּ תלמידים הרבה rear many scholars. Num. R. s. 14 ה׳ בנים begot children. Koh. R. to I, 4 מה היא עומדת מַעֲמֶדֶת what does ʿomadeth (ib.) mean? She (the earth) preserves, v. תַּפְקִיד. Gen. R. s. 90 שכל ארץ וארץ מעמדת פירותיה each ground preserves its own fruits (when put into the ground), Ib. דברים שהן מַעֲמִידִין substances which conserve, v. קִטְמִית; a. fr. 2) to change the standing of; to enlarge; to reduce. Meg.15b שתי אמות היה והֶעֱמִידוֹ עלוכ׳ it was two cubits long, and he extended it to twelve. Macc.24a (of the 613 laws of the Torah) בא דוד והֶעֱמִידָן עלוכ׳ David came and brought them down to eleven (Ps. 15); בא עמוס והעמידן על אחת Amos came and reduced them to one (Am. 5:4). 3) ה׳ (על) עצמו to contain, check ones self. Snh.72a אין אדם מעמיד עצמו על ממונו no one will restrain himself from defending his property. Ib. 93b מַעֲמִידִין על עצמם בשעהוכ׳ they restrained themselves when they had a human need. 4) (of liquids) to make consistent, curdle. Ab. Zar. II, 5 מעמידין אותן בקיבת נבלה they make the cheese by putting into the milk rennet from an animal not ritually slaughtered. Orl. I, 7 המעמיד בשרף הערלה if one curdles milk by means of a resinous substance (an acid) from an ‘uncircumcised tree (v. עָרְלָה); a. e. 5) ה׳ על חזקתו to let a thing stand on the basis of its presumptive condition, to assume that the ordinary condition has not changed. Nidd.2a הַעֲמֵד אשה על חזקתה assume that the woman has not changed her presumptive condition (of cleanness); העמד דבר על חזקתו assume everything to remain unchanged (until a change is proven). Keth.75b; a. fr. 6) ה׳ על מדותיו (sub. עצמו), v. supra. Pi. עִמֵּד 1) (sub. עצמו) to insist. Kidd.71a, v. supra. 2) to place; part. pass. מְעוּמָּד, q. v.

עָמַךII (b. h.) 1) to stand, stand up, rise; to remain, endure; to be ready. Ber.V, 1 אין עוֹמְדִין להתפללוכ׳ you must not stand up (make ready) for prayer,, v. כּוֹבֶד. Ib. I, 2 שכן דרך … לַעֲמוֹדוכ׳ for princes generally rise at three hours. Ib. 3 (expl. ובקומך, Deut. 6:7) בשעה שבני אדם עוֹמְדִים at the time when people get up (in the morning). Kidd.71a עוֹמֵד בחצי ימיו a middle-aged man. Y.Snh.VIII, 26b ע׳ בדין stood before court. B. Mets.47b מי שאינו עוֹמד בדיבורו who does not stand by (keep) his promise. Kil. IV, 4 העומד that part of the fence which is unimpaired, opp. פרוץ. Neg. I, 3, sq. העומד the leprous spot which remained in its place (Lev. 13:28). B. Bath.60b יכולין לעמוד בה, v. גְּזֵרָה. Ex. R. s. 2 בקש משה שיַעַמְדּוּ וכו׳ Moses prayed that from him should rise priests and kings; a. v. fr.Esp. uses: ע׳ על a) to understand. Y.Shek.I, 45d, v. אוֹפִי; a. e.b) to insist upon. Meg.28a לא עָמַדְתִּי על מדותי, v. מִדָּה. Kidd. l. c. מְעַמֵּד על מדותיו Pi. (Rashi מַעֲמִיד Hif.)c) to be reduced to. Y.Ber.II, 5c ע׳ על חמשים it came down to fifty; a. fr. 2) (of liquids) to settle, become consistent. Ab. Zar.35b חלב טהור עומד milk of a clean animal curdles (can be made into cheese or butter). 3) (of blades) to become dull (without being notched). Bets.28b סכין שעָמְדָה מותרוכ׳ a slaughtering knife which has become dull may be sharpened on the Holy Day.)עוֹמֵד ל־ standing ready, designated for. Pes.13b, a. fr. כל העומד לזרוקוכ׳ whatever is ready to be sprinkled, is considered as if it had been sprinkled. Keth.51a top; a. fr. 5) ע׳ ב־ to resist. Cant. R. to VII, 8 כל … לעמוד בזנות he who can resister the temptation of lust; כאילו עומד בשתיהן as if he resisted both; a. e. Hif. הֶעֱמִיד to cause to stand, to place; to restore, preserve; to beget, produce. Y.R. Hash. I, 57b top הַעֲמִידוּ בימה put the dais up (to hold court). Tam.V, 6 היה מַעֲמִידוכ׳ made the unclean priests stand in the eastern gate. Yeb.62b הם הם הֶעֱמִידוּ תורהוכ׳ it was they who preserved the law (tradition) in those days. Ab. I, 1 הַעֲמִידוּ תלמידים הרבה rear many scholars. Num. R. s. 14 ה׳ בנים begot children. Koh. R. to I, 4 מה היא עומדת מַעֲמֶדֶת what does ʿomadeth (ib.) mean? She (the earth) preserves, v. תַּפְקִיד. Gen. R. s. 90 שכל ארץ וארץ מעמדת פירותיה each ground preserves its own fruits (when put into the ground), Ib. דברים שהן מַעֲמִידִין substances which conserve, v. קִטְמִית; a. fr. 2) to change the standing of; to enlarge; to reduce. Meg.15b שתי אמות היה והֶעֱמִידוֹ עלוכ׳ it was two cubits long, and he extended it to twelve. Macc.24a (of the 613 laws of the Torah) בא דוד והֶעֱמִידָן עלוכ׳ David came and brought them down to eleven (Ps. 15); בא עמוס והעמידן על אחת Amos came and reduced them to one (Am. 5:4). 3) ה׳ (על) עצמו to contain, check ones self. Snh.72a אין אדם מעמיד עצמו על ממונו no one will restrain himself from defending his property. Ib. 93b מַעֲמִידִין על עצמם בשעהוכ׳ they restrained themselves when they had a human need. 4) (of liquids) to make consistent, curdle. Ab. Zar. II, 5 מעמידין אותן בקיבת נבלה they make the cheese by putting into the milk rennet from an animal not ritually slaughtered. Orl. I, 7 המעמיד בשרף הערלה if one curdles milk by means of a resinous substance (an acid) from an ‘uncircumcised tree (v. עָרְלָה); a. e. 5) ה׳ על חזקתו to let a thing stand on the basis of its presumptive condition, to assume that the ordinary condition has not changed. Nidd.2a הַעֲמֵד אשה על חזקתה assume that the woman has not changed her presumptive condition (of cleanness); העמד דבר על חזקתו assume everything to remain unchanged (until a change is proven). Keth.75b; a. fr. 6) ה׳ על מדותיו (sub. עצמו), v. supra. Pi. עִמֵּד 1) (sub. עצמו) to insist. Kidd.71a, v. supra. 2) to place; part. pass. מְעוּמָּד, q. v.

קוּםch. 1) same. Targ. Gen. 22:3. Targ. Lev. 25:30; a. v. fr.Part. קָאֵים, apocop. קָאֵי (q. v.); קָיֵם, קָיֵים; f. קָיְימָא; pl. קָיְימִין; קָיְימָן, קָיְמ׳. Targ. Josh. 4:10. Targ. O. Ex. 26:15 (Y. קַיָּמִין); a. v. fr.B. Mets.19a (expl. דייתיקי) דא תהי למֵיקַםוכ׳ this is to stand and be, that when I die B. Bath.43b bot. ארעא היכא דקָיְימָא תֵיקוּם let the land remain where it is (in the possession of the present incumbent). Gen. R. s. 65 ברייך יְקוּם לך may thy Creator stand by thee. Koh. R. to XI, 1 היידי הוא גברא דקָם ליה עיגוליה here is (I am) the man whom his loaf of bread assisted (who was rewarded for throwing his bread into the sea). Y.Ab. Zar. II, 40c bot. וקָמוּן and they remained (in the trade), v. עֲקַר I. Macc.22b דקָיְימֵי מקמיוכ׳ who stand up before a scroll of the Law and do not stand up before a great man. Kidd.33b קום מקמיה אביך stand up before thy father. Ib. קָאִימְנָא מקמיה, I should stand up before him. Ib. a מֵיקַם לא קָאֵי הידורוכ׳ he stood not up before them (gentile old men), but he showed them honor. B. Mets.7a ברשותיה קָיְימָא it is in his possession. Lev. R. s. 16 (ref. to Is. 5:19) נדע דמן הוא דקיימאוכ׳ that we know whose counsel will stand (prevail), ours or his; ib. לא ק׳ דידי וק׳ דלהון my counsel does not stand, shall theirs stand?; Yalk. Is. 266 הא קָמַת דידהון דידי לא now, theirs is carried out, and mine should not be?; Yalk. Lam. 1033, sq. (read עצא for על); Pesik. Vattom., p. 133a> (corr. acc.). Y.Ter.I, 40b top בחרש אנן קָיְימִין we are standing at (are treating of) the case of a deaf mute. Y.Maasr.I, 51b, a. fr. (ב) מה (א) נן קיימין what are we treating of?; a. v. fr.Yeb.32a וקם ליה באשר לא יבנהוכ׳ (by giving ḥălitsah to one of his brothers widows) he has been declared one ‘who does not build up his brothers house (Deut. 25:9), and the Law says, when one has once refused ‘to build, one must not ‘build again (marry another of his brothers widows); ib. 44a.Shebu.26a כי הוו קיימי מקמיה דרב (Ms. F. מפטרי) when they were out of Rabs sight, opp. כי אתו לקמיה.ק׳ על, also ק׳ ב־ (cmp. עמד) a) to ascertain. Ab. Zar.35b ליכא למֵיקַם עלה דמילתא it cannot be ascertained; a. e.B. Mets.19a קָמוּ … במילתא the Rabbis ascertained the case, v. קִים. Yeb.31a; a. fr.b) to bargain for. Gen. R. s. 11 אנא … קיימין עילויה myself and a certain Jew were bargaining for it (the fish); a. e. קם ליה בדרבה מיניה, v. קִים.תֵּיקוּ, נֵיקוּ = תֵּיקוּם, נֵיקוּם. B. Kam.96a תקנתא לעכ״ום נ׳ ונעביד shall we get up and make rules for the benefit of gentile (robbers)? Zeb.17a כל חדא וחדא ת׳ בדוכתה (not בדוכתיה; Ms. M. תיקום) let each verse stand in its own place, i. e. you can draw no analogies between them.Esp. תיקו let it stand, i. e. the question remains undecided. B. Kam. l. c. Ḥull.46a; a. fr. 2) (v. עָמַד) to curdle. Ab. Zar.35b נישקול מיניה קלי ונֵיקוּם (prob. to be read ונוֹקִים) let one take a little of it and curdle it. Ib. קיימי, v. נַסְיוּבֵי. 3) to cause to stand (v. קִים).Inf. מִיקְמָא, מִיקְמָה, v. Af. Af. אָקֵים, אוֹקִים, אוֹקֵי 1) to put up, erect; to appoint, place; to maintain. Targ. O. Ex. 40:2 תָּקִים (ed. Berl. a. Y. תְּקִים). Ib. 18 ואָקֵים (ed. Berl. ואָקֵים a. ואֵקִים). Targ. O. Deut. 25:7 לאָקָמָא ed. Berl. (oth. ed. לַאֲקָ׳; Y. למִיקְמָא). Targ. Ps. 78:13. Targ. Prov. 29:4; a. fr.B. Mets.39b מוֹקְמִינָן … לינוקא we (the court) appoint a guardian over it in behalf of the minor. Ib. מיגו דמוֹקִים … מוקמינןוכ׳ since one appoints a guardian for the one-sixth portion, we may just as well appoint one for the other sixth. B. Bath.33a אוֹקְמָהּ … בידיה R. H. placed it in his possession, i. e. decided that it belonged to him. Ib. 34a מוֹקְמִינָן לה בידיה we would place (or leave) it in his possession; a. v. fr.Taan.8a, a. fr. אוקים … אמורא, v. אֲמֹורָא.Esp. a) to put a case, to treat with reference to. B. Bath.44a ולוֹקְמָהּ בגזלן why does he not put the case as treating of a robber?; ולוקמה ביורש let him say, it refers to the case of an heir!; a. fr.b) to let stand, place, leave ( under the presumption). Keth.12b, a. e. אוקי ממונא בחזקת מריה leave the money where it is, on the presumption that it belongs to its present owner, i. e. possession has the benefit of the doubt. Ib. אוֹקְמָהּ אחזקה leave the woman in her ascertained condition (v. חֲזָקָה), i. e. consider her as having married as a virgin. Yeb.31a אוקי תרי להדי תרי ואשה אוקמה אחזקה leave the two witnesses (on the one side) against the two witnesses (on the other side), and leave the woman ; a. fr.c) to establish, prove. Num. R. s. 6, end ורבנן מוֹקְמִין מהאי קראוכ׳ and the Rabbis prove from this verse, that as atonement takes place in day-time, so ; a. e.d) א׳ טבאות ( to place right) to guarantee, secure. Y.Gitt.I, end, 43d אנן בעי תְּקִימִינָן ט׳ (not טבאת) we want thee to secure us (against an eventual loss of the money which thou art collecting from us for our creditors); בההוא דלא יכיל למִיקְמָה גרמיה ט׳ in the case of one who has no opportunity to secure himself (who cannot get a collector to take the risk), ברם ההוא דיכיל למיקמהוכ׳ but if he finds a collector to take the risk, he may take it away from the one and give it to the other; Y.Kidd.III, 64a. 2) (v. עָמַד) to make consistent, curdle. Ab. Zar.35a (read:) כיין דאוֹקְמֵיה איסורא הוא דקא מוֹקִים ליהוכ׳ (v. Ms. M. in Rabb. D. S. a. l., a. note) since it had the effect of curdling the milk, it is the forbidden matter that gave it substance, and therefore it (that forbidden substance) is to be considered as if it were there in its natural state. Ib. b, v. supra. Ittaf. אִיתָּקַם, אִתּוֹקַם to put up; to be placed. Targ. Ex. 40:17. Targ. Lev. 16:10; a. e. Polel קוֹמֵם to put up, erect. Targ. Is. 44:26; a. e. Pa. קַיֵּם, קיֵּים 1) as preced. Pi., to establish, confirm, fulfill Targ. O. Deut. 32:8 (Y. Af.). Targ. Num. 30:14. Targ. Is. l. c. Targ. Ps. 119:106; a. fr.Ned.70a דהא קַיְּימֵיה לנדריה היום (not קיימי, v. Rashi) for he has confirmed the vow to-day. Ib. (h. form) כיון דקִיְּימוֹ קִיְּימוֹ since he once confirmed it, it remains confirmed. Keth.19a זילו קַיְּימוּ שטרייכו go and get evidence for the identification of your documents, and then come to court. Y.Gitt.I, end, 43d קיַּימְתֵּיה מדאמרוכ׳ thou canst substantiate thy opinion by referring to what R. … said. Pesik. Haʿomer, p. 72b> למְקַיְּימָא לכוןוכ׳ in order to fulfill on you the prophecy (Deut. 33:29) ; Yalk. Lev. 643; Pesik. R. s. 18. Y.Ab. Zar. V, 44d ואנא יכיל קַיֵּים and I can ascertain it (by experiment); a. v. fr.Part. pass. מְקַיַּים. Ber.55a לא חלמא טבא מק׳וכ׳ (Ms. F. מתקיים) neither a good dream comes true entirely, nor a bad dream 2) (v. קְיָים) to swear, vow. Targ. Num. 30:3. Targ. Gen. 28:20. Targ. O. Lev. 5:4; a. e. Ithpa. אִתְקַיַּים as preced. Hithpa. Targ. Num. 14:38. Targ. Ez. 33:12; a. fr.Y.Sabb.VI, end, 8d (read:) תִּתְקַיֵּימ לכון נפשיכין בהדין יומכין היך דקַיַּימְתּוּןוכ׳ may your life be restored on that day of yours (when your time comes), as you have restored my life on this day. Erub.54a כי היכי דתתקיים בידך ותוריך חיי (not ביך, v. Rabb. D. S. a. l.) in order that it (thy learning) may be preserved in thy possession, and thou mayest live long; a. e.

קוּםch. 1) same. Targ. Gen. 22:3. Targ. Lev. 25:30; a. v. fr.Part. קָאֵים, apocop. קָאֵי (q. v.); קָיֵם, קָיֵים; f. קָיְימָא; pl. קָיְימִין; קָיְימָן, קָיְמ׳. Targ. Josh. 4:10. Targ. O. Ex. 26:15 (Y. קַיָּמִין); a. v. fr.B. Mets.19a (expl. דייתיקי) דא תהי למֵיקַםוכ׳ this is to stand and be, that when I die B. Bath.43b bot. ארעא היכא דקָיְימָא תֵיקוּם let the land remain where it is (in the possession of the present incumbent). Gen. R. s. 65 ברייך יְקוּם לך may thy Creator stand by thee. Koh. R. to XI, 1 היידי הוא גברא דקָם ליה עיגוליה here is (I am) the man whom his loaf of bread assisted (who was rewarded for throwing his bread into the sea). Y.Ab. Zar. II, 40c bot. וקָמוּן and they remained (in the trade), v. עֲקַר I. Macc.22b דקָיְימֵי מקמיוכ׳ who stand up before a scroll of the Law and do not stand up before a great man. Kidd.33b קום מקמיה אביך stand up before thy father. Ib. קָאִימְנָא מקמיה, I should stand up before him. Ib. a מֵיקַם לא קָאֵי הידורוכ׳ he stood not up before them (gentile old men), but he showed them honor. B. Mets.7a ברשותיה קָיְימָא it is in his possession. Lev. R. s. 16 (ref. to Is. 5:19) נדע דמן הוא דקיימאוכ׳ that we know whose counsel will stand (prevail), ours or his; ib. לא ק׳ דידי וק׳ דלהון my counsel does not stand, shall theirs stand?; Yalk. Is. 266 הא קָמַת דידהון דידי לא now, theirs is carried out, and mine should not be?; Yalk. Lam. 1033, sq. (read עצא for על); Pesik. Vattom., p. 133a> (corr. acc.). Y.Ter.I, 40b top בחרש אנן קָיְימִין we are standing at (are treating of) the case of a deaf mute. Y.Maasr.I, 51b, a. fr. (ב) מה (א) נן קיימין what are we treating of?; a. v. fr.Yeb.32a וקם ליה באשר לא יבנהוכ׳ (by giving ḥălitsah to one of his brothers widows) he has been declared one ‘who does not build up his brothers house (Deut. 25:9), and the Law says, when one has once refused ‘to build, one must not ‘build again (marry another of his brothers widows); ib. 44a.Shebu.26a כי הוו קיימי מקמיה דרב (Ms. F. מפטרי) when they were out of Rabs sight, opp. כי אתו לקמיה.ק׳ על, also ק׳ ב־ (cmp. עמד) a) to ascertain. Ab. Zar.35b ליכא למֵיקַם עלה דמילתא it cannot be ascertained; a. e.B. Mets.19a קָמוּ … במילתא the Rabbis ascertained the case, v. קִים. Yeb.31a; a. fr.b) to bargain for. Gen. R. s. 11 אנא … קיימין עילויה myself and a certain Jew were bargaining for it (the fish); a. e. קם ליה בדרבה מיניה, v. קִים.תֵּיקוּ, נֵיקוּ = תֵּיקוּם, נֵיקוּם. B. Kam.96a תקנתא לעכ״ום נ׳ ונעביד shall we get up and make rules for the benefit of gentile (robbers)? Zeb.17a כל חדא וחדא ת׳ בדוכתה (not בדוכתיה; Ms. M. תיקום) let each verse stand in its own place, i. e. you can draw no analogies between them.Esp. תיקו let it stand, i. e. the question remains undecided. B. Kam. l. c. Ḥull.46a; a. fr. 2) (v. עָמַד) to curdle. Ab. Zar.35b נישקול מיניה קלי ונֵיקוּם (prob. to be read ונוֹקִים) let one take a little of it and curdle it. Ib. קיימי, v. נַסְיוּבֵי. 3) to cause to stand (v. קִים).Inf. מִיקְמָא, מִיקְמָה, v. Af. Af. אָקֵים, אוֹקִים, אוֹקֵי 1) to put up, erect; to appoint, place; to maintain. Targ. O. Ex. 40:2 תָּקִים (ed. Berl. a. Y. תְּקִים). Ib. 18 ואָקֵים (ed. Berl. ואָקֵים a. ואֵקִים). Targ. O. Deut. 25:7 לאָקָמָא ed. Berl. (oth. ed. לַאֲקָ׳; Y. למִיקְמָא). Targ. Ps. 78:13. Targ. Prov. 29:4; a. fr.B. Mets.39b מוֹקְמִינָן … לינוקא we (the court) appoint a guardian over it in behalf of the minor. Ib. מיגו דמוֹקִים … מוקמינןוכ׳ since one appoints a guardian for the one-sixth portion, we may just as well appoint one for the other sixth. B. Bath.33a אוֹקְמָהּ … בידיה R. H. placed it in his possession, i. e. decided that it belonged to him. Ib. 34a מוֹקְמִינָן לה בידיה we would place (or leave) it in his possession; a. v. fr.Taan.8a, a. fr. אוקים … אמורא, v. אֲמֹורָא.Esp. a) to put a case, to treat with reference to. B. Bath.44a ולוֹקְמָהּ בגזלן why does he not put the case as treating of a robber?; ולוקמה ביורש let him say, it refers to the case of an heir!; a. fr.b) to let stand, place, leave ( under the presumption). Keth.12b, a. e. אוקי ממונא בחזקת מריה leave the money where it is, on the presumption that it belongs to its present owner, i. e. possession has the benefit of the doubt. Ib. אוֹקְמָהּ אחזקה leave the woman in her ascertained condition (v. חֲזָקָה), i. e. consider her as having married as a virgin. Yeb.31a אוקי תרי להדי תרי ואשה אוקמה אחזקה leave the two witnesses (on the one side) against the two witnesses (on the other side), and leave the woman ; a. fr.c) to establish, prove. Num. R. s. 6, end ורבנן מוֹקְמִין מהאי קראוכ׳ and the Rabbis prove from this verse, that as atonement takes place in day-time, so ; a. e.d) א׳ טבאות ( to place right) to guarantee, secure. Y.Gitt.I, end, 43d אנן בעי תְּקִימִינָן ט׳ (not טבאת) we want thee to secure us (against an eventual loss of the money which thou art collecting from us for our creditors); בההוא דלא יכיל למִיקְמָה גרמיה ט׳ in the case of one who has no opportunity to secure himself (who cannot get a collector to take the risk), ברם ההוא דיכיל למיקמהוכ׳ but if he finds a collector to take the risk, he may take it away from the one and give it to the other; Y.Kidd.III, 64a. 2) (v. עָמַד) to make consistent, curdle. Ab. Zar.35a (read:) כיין דאוֹקְמֵיה איסורא הוא דקא מוֹקִים ליהוכ׳ (v. Ms. M. in Rabb. D. S. a. l., a. note) since it had the effect of curdling the milk, it is the forbidden matter that gave it substance, and therefore it (that forbidden substance) is to be considered as if it were there in its natural state. Ib. b, v. supra. Ittaf. אִיתָּקַם, אִתּוֹקַם to put up; to be placed. Targ. Ex. 40:17. Targ. Lev. 16:10; a. e. Polel קוֹמֵם to put up, erect. Targ. Is. 44:26; a. e. Pa. קַיֵּם, קיֵּים 1) as preced. Pi., to establish, confirm, fulfill Targ. O. Deut. 32:8 (Y. Af.). Targ. Num. 30:14. Targ. Is. l. c. Targ. Ps. 119:106; a. fr.Ned.70a דהא קַיְּימֵיה לנדריה היום (not קיימי, v. Rashi) for he has confirmed the vow to-day. Ib. (h. form) כיון דקִיְּימוֹ קִיְּימוֹ since he once confirmed it, it remains confirmed. Keth.19a זילו קַיְּימוּ שטרייכו go and get evidence for the identification of your documents, and then come to court. Y.Gitt.I, end, 43d קיַּימְתֵּיה מדאמרוכ׳ thou canst substantiate thy opinion by referring to what R. … said. Pesik. Haʿomer, p. 72b> למְקַיְּימָא לכוןוכ׳ in order to fulfill on you the prophecy (Deut. 33:29) ; Yalk. Lev. 643; Pesik. R. s. 18. Y.Ab. Zar. V, 44d ואנא יכיל קַיֵּים and I can ascertain it (by experiment); a. v. fr.Part. pass. מְקַיַּים. Ber.55a לא חלמא טבא מק׳וכ׳ (Ms. F. מתקיים) neither a good dream comes true entirely, nor a bad dream 2) (v. קְיָים) to swear, vow. Targ. Num. 30:3. Targ. Gen. 28:20. Targ. O. Lev. 5:4; a. e. Ithpa. אִתְקַיַּים as preced. Hithpa. Targ. Num. 14:38. Targ. Ez. 33:12; a. fr.Y.Sabb.VI, end, 8d (read:) תִּתְקַיֵּימ לכון נפשיכין בהדין יומכין היך דקַיַּימְתּוּןוכ׳ may your life be restored on that day of yours (when your time comes), as you have restored my life on this day. Erub.54a כי היכי דתתקיים בידך ותוריך חיי (not ביך, v. Rabb. D. S. a. l.) in order that it (thy learning) may be preserved in thy possession, and thou mayest live long; a. e.

עשי, עָשָׂה(b. h.; cmp. עסי) 1) to do, work, prepare (corresp. in variety of meanings to עֲבַד). Shebi. VIII, 6 אין עוֹשִׂין זתיםוכ׳ (in the Sabbatical year) you must not prepare (press, cmp. עֲסֵי) olives in the press Tosef. ib. VI, 29 אין עושין אותן גרוגרות you must not prepare them as dried figs. Ib. 8 אין עושין את הייןוכ׳ you must not make ăluntith wine (v. אֲלוּנְטִית II). Sabb.118a, a. e. עֲשֵׂה שבתך חולוכ׳ make thy Sabbath a week-day (as to expense), and be independent of men. Ib. 56a שביקש לַעֲשׂוֹת ולא ע׳ he wanted to do (evil), but did not do it. Ber.17a (ref. to Ps. 111:10) לעוֹשִׂים לשמה ועושיםוכ׳ to those who do good for its own sake, but not to those who do it from impure motives; וכל העוֹשֶׂה שלא לשמהוכ׳ whoever does good from impure motives, had better not have been born; a. v. fr.עֲשֵׂה (do), or מִצְוַת עֲשֵׂה positive law; לאֹ תַעֲשֶׂה ( do not) prohibitory law, v. לֹא, לַאו, a. מִצְוָה Keth.30a, a. e. חייבי עֲ׳ מצרי ואדומי those guilty of transgressing the law implied in the positive law (limitation) concerning intermarriages with descendants of Egyptian or Edomite converts (Deut. 23:8 sq.).לאו הבא מכלל עֲ׳, v. לַאו.ע׳ דמים, or ע׳ (sub. דמים) to value, assess. B. Mets.69b לא עֲשָׂאָהּ דמים he did not estimate her (the cows) value; ולא עשאה but did he not estimate her value (when he said, thy cow is worth to me thirty denars)? לא עשאה ד׳ מחייםוכ׳ he did not estimate her value as alive, but as dead (how much he would have to pay, if the cow died while in his use). Ib. 62b צא ועֲשֵׂה עלי כשערוכ׳ go and give me credit for it in accordance with the present market price, and I will furnish it Ib. בדמי חיטיך שעָשִׂיתָ עלי בשלשיםוכ׳ as an equivalent for thy wheat for which thou hast charged me with thirty denars, I hold wine for thee; a. fr.Part. pass. עָשׂוּי; f. עֲשׂוּיָה; pl. עֲשׂוּיִים, עֲשׂוּיִין; עֲשׂוּיוֹת. Ib. הדי חיטיך ע׳ עליוכ׳ thy wheat is worth to me Tosef. ib. VI, 6 הרי קמה זו ע׳ עליךוכ׳ this quantity of standing grain is charged to thee (I sell thee) at one hundred ; ib. הרי גיזיהן של אלו ע׳וכ׳ I sell thee the wool on these sheep for ; a. fr.Tanḥ. Naso 10; Num. R. s. 11 שלא תהא ע׳ that thou mayest not be forced (v. Pi.) to take an office, v. פַּנְיָיס. 2) to spend time, tarry. Midr. Till. to Ps. 17:14 ר׳ שמעון … שע׳ במערהוכ׳ ed. Bub. (oth. ed. טמון) R. S. ben Y. who lived in a cave, … thirteen years. Gen. R. s. 91 (ref. to רדו, Gen. 42:2) בישרם שהן עתידין לעשות שםר״י שנה מנין רד״ו he announced to them that they were to live there two hundred and ten years, the numerical value of rdu; Num. R. s. 13. Gen. R. s. 22 עשה … קייםוכ׳ Abel lived from ; a. fr.Tanḥ. Shmini 1 ולא ע׳ אלא אמרוכ׳ and he did not tarry but said, i. e. at once he said; a. fr. Nif. נַעֲשֶׂה to be done, made; to become. Ber.35b מלאכתן נַעֲשֵׂיתע״י אחרים their work is done through others. B. Mets.46a, a. e. מטבע נ׳ חליפין, v. חֲלִיפִים. Pesik. R. s. 33 (ref. to Is. 50:5) לא נַעֲשֵׂיתִי אחור לנבואה I was not behind (any one) in prophecy; a. v. fr.נ׳ דמים to be valued, priced. B. Mets. l. c.; Kidd.I, 6 כל הנ׳ ד׳ באחר an object upon which a valuation has been set for the purpose of exchange with another object; expl. ib. 28a כל הנישוםוכ׳ the value of which is estimated ; a. e.נעשה כ־ it is to be considered as if, it is as if. Ḥull.19b נ׳ כמי ששחטוכ׳ the case is the same as when a gentile begins the slaughtering and an Israelite finishes it. Y.B. Mets.V, 10c top נ׳ כמשכירוכ׳ it is to be considered as if he had rented the field to him at a high price; a. fr. Hif. הֶעֱשָׂה to cause to do; to order. B. Bath.9a, a. e. גדול המַעֲשֶׂה יותר מן העושה greater is he who causes others to do good than he who does good. Ex. R. s. 35 ליתן שכר למעשה כעושה to reward him who causes a good deed like him who does it. Num. R. s. 7 (ref. to Num. 5:4) מעצמן לא הוצרכו שיַעֲשִׂיאוּם משהוכ׳ ‘so did they of their own accord, it did not become necessary for Moses and Aaron to make them do it Tosef.Pes.VIII, 5 שה׳ את הציבור לעשותוכ׳ (ed. Zuck. שעִישָּׂה, Pi.) he ordered the congregation to celebrate the Second Passover; Tosef.Snh.II, 11 שהֶעֱשׂוּ את הצבור (ed. Zuck. שהֶיעֱשׂוּ) they ordered Y.Yoma VI, 43d top ראו היך הֶעֱשִׂיא את ישראל לעבודה זרה see how he became the cause for Israelites to commit idolatry (to erect a Temple in Egypt); a. e. Pi. עִישָּׂה same, esp. to force; to enforce. Pesik. R. s. 33 השופט דן … מְעַשֶּׂה את הדין the judge decides the law, and the officer ( shoṭer) enforces the law. Y.Snh.I, 18d bot. ע׳ יהזקיהו לציבור לעשותוכ׳ Hezekiah ordered the congregation to celebrate ; Tosef. Pes. l. c. v. supra. R. Hash. 6a ועשית אזהרה לבית דין שיְעַשּׂוּךָ ‘and thou shalt do (Deut. 23:24), this is an instruction to the authorities to make thee do it; Y. ib. I, 56c Pl. Keth.77a; Y.Gitt.IX, end, 50d אין מְעַשִּׂין אלאוכ׳ we do not force (a man to divorce his wife) except Ib. ישראל שעִיסּוּ כמעשה גוים if an Israelitish authority forced (divorce) in the way the gentiles do; גוים שעיסווכ׳ if gentile authorities forced (divorce) in the way Israelites do; a. fr.Part. pass. מְעיּשֶּׂה. Gitt.IX, 8 גט מע׳וכ׳ a letter of divorce given under force, if forced by an Israelitish authority, is valid. Ib. 88b; a. fr.

עשי, עָשָׂה(b. h.; cmp. עסי) 1) to do, work, prepare (corresp. in variety of meanings to עֲבַד). Shebi. VIII, 6 אין עוֹשִׂין זתיםוכ׳ (in the Sabbatical year) you must not prepare (press, cmp. עֲסֵי) olives in the press Tosef. ib. VI, 29 אין עושין אותן גרוגרות you must not prepare them as dried figs. Ib. 8 אין עושין את הייןוכ׳ you must not make ăluntith wine (v. אֲלוּנְטִית II). Sabb.118a, a. e. עֲשֵׂה שבתך חולוכ׳ make thy Sabbath a week-day (as to expense), and be independent of men. Ib. 56a שביקש לַעֲשׂוֹת ולא ע׳ he wanted to do (evil), but did not do it. Ber.17a (ref. to Ps. 111:10) לעוֹשִׂים לשמה ועושיםוכ׳ to those who do good for its own sake, but not to those who do it from impure motives; וכל העוֹשֶׂה שלא לשמהוכ׳ whoever does good from impure motives, had better not have been born; a. v. fr.עֲשֵׂה (do), or מִצְוַת עֲשֵׂה positive law; לאֹ תַעֲשֶׂה ( do not) prohibitory law, v. לֹא, לַאו, a. מִצְוָה Keth.30a, a. e. חייבי עֲ׳ מצרי ואדומי those guilty of transgressing the law implied in the positive law (limitation) concerning intermarriages with descendants of Egyptian or Edomite converts (Deut. 23:8 sq.).לאו הבא מכלל עֲ׳, v. לַאו.ע׳ דמים, or ע׳ (sub. דמים) to value, assess. B. Mets.69b לא עֲשָׂאָהּ דמים he did not estimate her (the cows) value; ולא עשאה but did he not estimate her value (when he said, thy cow is worth to me thirty denars)? לא עשאה ד׳ מחייםוכ׳ he did not estimate her value as alive, but as dead (how much he would have to pay, if the cow died while in his use). Ib. 62b צא ועֲשֵׂה עלי כשערוכ׳ go and give me credit for it in accordance with the present market price, and I will furnish it Ib. בדמי חיטיך שעָשִׂיתָ עלי בשלשיםוכ׳ as an equivalent for thy wheat for which thou hast charged me with thirty denars, I hold wine for thee; a. fr.Part. pass. עָשׂוּי; f. עֲשׂוּיָה; pl. עֲשׂוּיִים, עֲשׂוּיִין; עֲשׂוּיוֹת. Ib. הדי חיטיך ע׳ עליוכ׳ thy wheat is worth to me Tosef. ib. VI, 6 הרי קמה זו ע׳ עליךוכ׳ this quantity of standing grain is charged to thee (I sell thee) at one hundred ; ib. הרי גיזיהן של אלו ע׳וכ׳ I sell thee the wool on these sheep for ; a. fr.Tanḥ. Naso 10; Num. R. s. 11 שלא תהא ע׳ that thou mayest not be forced (v. Pi.) to take an office, v. פַּנְיָיס. 2) to spend time, tarry. Midr. Till. to Ps. 17:14 ר׳ שמעון … שע׳ במערהוכ׳ ed. Bub. (oth. ed. טמון) R. S. ben Y. who lived in a cave, … thirteen years. Gen. R. s. 91 (ref. to רדו, Gen. 42:2) בישרם שהן עתידין לעשות שםר״י שנה מנין רד״ו he announced to them that they were to live there two hundred and ten years, the numerical value of rdu; Num. R. s. 13. Gen. R. s. 22 עשה … קייםוכ׳ Abel lived from ; a. fr.Tanḥ. Shmini 1 ולא ע׳ אלא אמרוכ׳ and he did not tarry but said, i. e. at once he said; a. fr. Nif. נַעֲשֶׂה to be done, made; to become. Ber.35b מלאכתן נַעֲשֵׂיתע״י אחרים their work is done through others. B. Mets.46a, a. e. מטבע נ׳ חליפין, v. חֲלִיפִים. Pesik. R. s. 33 (ref. to Is. 50:5) לא נַעֲשֵׂיתִי אחור לנבואה I was not behind (any one) in prophecy; a. v. fr.נ׳ דמים to be valued, priced. B. Mets. l. c.; Kidd.I, 6 כל הנ׳ ד׳ באחר an object upon which a valuation has been set for the purpose of exchange with another object; expl. ib. 28a כל הנישוםוכ׳ the value of which is estimated ; a. e.נעשה כ־ it is to be considered as if, it is as if. Ḥull.19b נ׳ כמי ששחטוכ׳ the case is the same as when a gentile begins the slaughtering and an Israelite finishes it. Y.B. Mets.V, 10c top נ׳ כמשכירוכ׳ it is to be considered as if he had rented the field to him at a high price; a. fr. Hif. הֶעֱשָׂה to cause to do; to order. B. Bath.9a, a. e. גדול המַעֲשֶׂה יותר מן העושה greater is he who causes others to do good than he who does good. Ex. R. s. 35 ליתן שכר למעשה כעושה to reward him who causes a good deed like him who does it. Num. R. s. 7 (ref. to Num. 5:4) מעצמן לא הוצרכו שיַעֲשִׂיאוּם משהוכ׳ ‘so did they of their own accord, it did not become necessary for Moses and Aaron to make them do it Tosef.Pes.VIII, 5 שה׳ את הציבור לעשותוכ׳ (ed. Zuck. שעִישָּׂה, Pi.) he ordered the congregation to celebrate the Second Passover; Tosef.Snh.II, 11 שהֶעֱשׂוּ את הצבור (ed. Zuck. שהֶיעֱשׂוּ) they ordered Y.Yoma VI, 43d top ראו היך הֶעֱשִׂיא את ישראל לעבודה זרה see how he became the cause for Israelites to commit idolatry (to erect a Temple in Egypt); a. e. Pi. עִישָּׂה same, esp. to force; to enforce. Pesik. R. s. 33 השופט דן … מְעַשֶּׂה את הדין the judge decides the law, and the officer ( shoṭer) enforces the law. Y.Snh.I, 18d bot. ע׳ יהזקיהו לציבור לעשותוכ׳ Hezekiah ordered the congregation to celebrate ; Tosef. Pes. l. c. v. supra. R. Hash. 6a ועשית אזהרה לבית דין שיְעַשּׂוּךָ ‘and thou shalt do (Deut. 23:24), this is an instruction to the authorities to make thee do it; Y. ib. I, 56c Pl. Keth.77a; Y.Gitt.IX, end, 50d אין מְעַשִּׂין אלאוכ׳ we do not force (a man to divorce his wife) except Ib. ישראל שעִיסּוּ כמעשה גוים if an Israelitish authority forced (divorce) in the way the gentiles do; גוים שעיסווכ׳ if gentile authorities forced (divorce) in the way Israelites do; a. fr.Part. pass. מְעיּשֶּׂה. Gitt.IX, 8 גט מע׳וכ׳ a letter of divorce given under force, if forced by an Israelitish authority, is valid. Ib. 88b; a. fr.