lots+and+lots+of

גַּוָּוזָאI m. ( גוז) = h. גֶּזַע, 1) trunk, stem. Ber. 40ab איתיה לג׳וכ׳ (Ms. F. גִּזְעָא, Ar. גִּזָּא) there remains a stem which produces fruits again. Ab. Zar.35b קטפא דגַוָּזָא ed. (Ms. M. גווזא, Ar. גזא, גנזא, v. Koh. Ar. Compl. s. v. גז II, p. 26 2); Nidd.8b קטפא דגווזא the gum which oozes out of the stem, opp. דפירי.Ned.50a (became rich) מן גַּוָּזָא through a (hollowed out) trunk. Ib. לא אשכחו אלא גווזאוכ׳ they found on the sea shore nothing (of the wrecked ship) except a trunk. Ib. וכולי עיסקא מחית בההוא גוזא (Ar. גיאזא, read גו׳) and the entire treasure of the ship was hidden in that trunk; (Rashi: chest, v. גּוּזָּא). 2) ( that which is cut off, branches; ( that which is chopped, wood. Ḥull.8b פסק ביה ג׳ לע״ז (Ar. גואזא) he cut wood with it for idolatrous purposes. B. Kam.22b ג׳ סילתאוכ׳ (Ms. O. a. Ar. גואזא) chopped wood, kindling chips and light. Sabb.154b גואזא פרסכנא ed. (Ms. M. גווזא ופ׳, v. Rabb. D. S. a. l. note) low and spreading ramifications (forming the fourth wall of a Succah). Gitt.69b, v. מרמהין.גַּוָּוזֵי. Sabb.155a let him rest the ladder אגוו׳וכ׳ Ms. M. (ed. אגַּוָּואזֵי, Ms. O. גואזא) on the branches spreading beyond the circumference of the tree (Rashi: on pegs reaching beyond). 3) pl. גַּאוָּזִין (cmp. איסקוזות) lots, division by lots. Lam. R. to I, 1 רבתי (חד מאת׳ 1) נעביד ג׳ let us divide by lots (comment.: pieces of wood on which names are written for raffling).

גַּוָּוזָאI m. ( גוז) = h. גֶּזַע, 1) trunk, stem. Ber. 40ab איתיה לג׳וכ׳ (Ms. F. גִּזְעָא, Ar. גִּזָּא) there remains a stem which produces fruits again. Ab. Zar.35b קטפא דגַוָּזָא ed. (Ms. M. גווזא, Ar. גזא, גנזא, v. Koh. Ar. Compl. s. v. גז II, p. 26 2); Nidd.8b קטפא דגווזא the gum which oozes out of the stem, opp. דפירי.Ned.50a (became rich) מן גַּוָּזָא through a (hollowed out) trunk. Ib. לא אשכחו אלא גווזאוכ׳ they found on the sea shore nothing (of the wrecked ship) except a trunk. Ib. וכולי עיסקא מחית בההוא גוזא (Ar. גיאזא, read גו׳) and the entire treasure of the ship was hidden in that trunk; (Rashi: chest, v. גּוּזָּא). 2) ( that which is cut off, branches; ( that which is chopped, wood. Ḥull.8b פסק ביה ג׳ לע״ז (Ar. גואזא) he cut wood with it for idolatrous purposes. B. Kam.22b ג׳ סילתאוכ׳ (Ms. O. a. Ar. גואזא) chopped wood, kindling chips and light. Sabb.154b גואזא פרסכנא ed. (Ms. M. גווזא ופ׳, v. Rabb. D. S. a. l. note) low and spreading ramifications (forming the fourth wall of a Succah). Gitt.69b, v. מרמהין.גַּוָּוזֵי. Sabb.155a let him rest the ladder אגוו׳וכ׳ Ms. M. (ed. אגַּוָּואזֵי, Ms. O. גואזא) on the branches spreading beyond the circumference of the tree (Rashi: on pegs reaching beyond). 3) pl. גַּאוָּזִין (cmp. איסקוזות) lots, division by lots. Lam. R. to I, 1 רבתי (חד מאת׳ 1) נעביד ג׳ let us divide by lots (comment.: pieces of wood on which names are written for raffling).

פִּיס(cmp. פָּסַס) to split, divide, distribute. Hif. הֵפִיס 1) to penetrate, (cmp. בָּדַק); to cause abdominal trouble. Pes.107a מִיסְרָן ומֵפִיס this drink is a tempter and then gives pain (Ms. M. ומֵיפֵיס; Ms. O. מייסרן ומיפיס, v. פָּסַס; ed. ומפייס, v. infra). מפיס מורסא, v. פָּסַס. 2) to break a persons anger or will, to pacify, persuade, comfort. Shebu.45a כדי להָפִיס דעתווכ׳ in order to satisfy the mind of the employer (to convince him that he was mistaken). Y. ib. VIII, 38d top; Y.Snh.III, 21c bot. מצוה להֲפִיסוֹ it is proper to give him (the owner of the lost animal) satisfaction (by stating the cause of the loss); v. Pi.Ab. Zar.71a צא והָפֵס עלי מנת המלך go and satisfy for me the royal taxes (settle for me as best you can), v. מְנָת. 3) to arbitrate, decide (cmp. פָּסַק). Sabb.33a מי מֵפִיס who will decide (as to the cause of my disease)? Ib. 54a מי מפיסוכ׳ who will decide which udders are tied up for the purpose of drying them up and which for the purpose of preserving the milk?Esp. to decide by chance, by drawing lots, counting a certain number (v. פַּיִיס). Tam.I, 2 מי שטבל יבוא ויָפִיס let those who have bathed, come and take part in the count of chance; הֵפִיסוּ זכהוכ׳ after they have drawn, he who has won, has won (no appeal is permitted). Yoma 24b למה מְפִיסִין וחוזריןוכ׳ why did they draw once and again (why not at once for all the functions to be distributed)? Ib. במה מפיסין (Rashi: מפייסין) what garments do they wear when drawing? Gen. R. s. 84 (play on פסים, Gen. 37:23) שהפיסו עליהוכ׳ they drew lots about it (the coat) as to who should carry it to his father Sabb.XXIII, 2 (148b) מפיס (אדם) עםוכ׳ a man may decide by lot (on the Sabbath) the shares of honor at the table ; ib 149b; a. e. Pi. פִּיֵּיס to pacify, conciliate, persuade. Pes. l. c. מְיַסְּרָן ומְפַיֵּיס (that drink) chastises us (gives us pain), and yet is so persuasive (tempting). Ber.28b אני יכול לפַיְּיסוֹ בדבריםוכ׳ I might appease him with words or bribe him with money. B. Bath.9b כל הנותן … והמְפַיְּיסוֹ בדבריםוכ׳ he who gives a poor man a coin will be blessed with six blessings, but he who speaks kindly to him, will be blessed with eleven blessings. Gen. R. s. 93, end כשם שלא פ׳ … אלאוכ׳ as Joseph pacified his brothers only by weeping Y. Snh. l. c. מצוה להפיסו … ואינו מְפַיְּיסוֹ על שקר it is right to satisfy his mind by stating the truth, but one must not do so by a falsehood; Y. Shebu. l. c. מפייסו … אינו מפייסווכ׳. Lev. R. s. 19, end נלך ונְפַיֵּיס לגדלת, v. גַּדֶּלֶת; a. fr.Gen. R. s. 94, end ופייליה, read: ופִיְּיסוּהוּ and they appeased him (Nebuchadnezzar).Part. pass. מְפוּיָּיס. Ex. R. s. 51 הריני מפ׳ שמחלתוכ׳ I am convinced that thou hast forgiven Israel. Hithpa. הִתְפַּיֵּיס, Nithpa. נִתְפַּיֵּיס to be appeased, satisfied, persuaded. Ib. אותה שעה נֵתְפַּיְּיסוּ … עלוכ׳ now all Israelites were satisfied with regard to the work of the Tabernacle (that everything was correct). Ber.33a נתפ׳ אותו השר that princes anger was appeased. Pesik. R. s. 10 הרי הגורן בא והכל מִתְפַּיְּיסִים בשבילוכ׳ when harvesting time comes, all (that now are disputing) will be convinced for whose sake the field has been sown. Yoma 86b ספק מִתְפַּיֵּיס הימנווכ׳ it is doubtful whether he will or will not accept his apology; ספק מתפייס בדבריםוכ׳ it is doubtful whether he will be appeased by mere words (without demanding a fine or public satisfaction) ; a. fr.

פִּיס(cmp. פָּסַס) to split, divide, distribute. Hif. הֵפִיס 1) to penetrate, (cmp. בָּדַק); to cause abdominal trouble. Pes.107a מִיסְרָן ומֵפִיס this drink is a tempter and then gives pain (Ms. M. ומֵיפֵיס; Ms. O. מייסרן ומיפיס, v. פָּסַס; ed. ומפייס, v. infra). מפיס מורסא, v. פָּסַס. 2) to break a persons anger or will, to pacify, persuade, comfort. Shebu.45a כדי להָפִיס דעתווכ׳ in order to satisfy the mind of the employer (to convince him that he was mistaken). Y. ib. VIII, 38d top; Y.Snh.III, 21c bot. מצוה להֲפִיסוֹ it is proper to give him (the owner of the lost animal) satisfaction (by stating the cause of the loss); v. Pi.Ab. Zar.71a צא והָפֵס עלי מנת המלך go and satisfy for me the royal taxes (settle for me as best you can), v. מְנָת. 3) to arbitrate, decide (cmp. פָּסַק). Sabb.33a מי מֵפִיס who will decide (as to the cause of my disease)? Ib. 54a מי מפיסוכ׳ who will decide which udders are tied up for the purpose of drying them up and which for the purpose of preserving the milk?Esp. to decide by chance, by drawing lots, counting a certain number (v. פַּיִיס). Tam.I, 2 מי שטבל יבוא ויָפִיס let those who have bathed, come and take part in the count of chance; הֵפִיסוּ זכהוכ׳ after they have drawn, he who has won, has won (no appeal is permitted). Yoma 24b למה מְפִיסִין וחוזריןוכ׳ why did they draw once and again (why not at once for all the functions to be distributed)? Ib. במה מפיסין (Rashi: מפייסין) what garments do they wear when drawing? Gen. R. s. 84 (play on פסים, Gen. 37:23) שהפיסו עליהוכ׳ they drew lots about it (the coat) as to who should carry it to his father Sabb.XXIII, 2 (148b) מפיס (אדם) עםוכ׳ a man may decide by lot (on the Sabbath) the shares of honor at the table ; ib 149b; a. e. Pi. פִּיֵּיס to pacify, conciliate, persuade. Pes. l. c. מְיַסְּרָן ומְפַיֵּיס (that drink) chastises us (gives us pain), and yet is so persuasive (tempting). Ber.28b אני יכול לפַיְּיסוֹ בדבריםוכ׳ I might appease him with words or bribe him with money. B. Bath.9b כל הנותן … והמְפַיְּיסוֹ בדבריםוכ׳ he who gives a poor man a coin will be blessed with six blessings, but he who speaks kindly to him, will be blessed with eleven blessings. Gen. R. s. 93, end כשם שלא פ׳ … אלאוכ׳ as Joseph pacified his brothers only by weeping Y. Snh. l. c. מצוה להפיסו … ואינו מְפַיְּיסוֹ על שקר it is right to satisfy his mind by stating the truth, but one must not do so by a falsehood; Y. Shebu. l. c. מפייסו … אינו מפייסווכ׳. Lev. R. s. 19, end נלך ונְפַיֵּיס לגדלת, v. גַּדֶּלֶת; a. fr.Gen. R. s. 94, end ופייליה, read: ופִיְּיסוּהוּ and they appeased him (Nebuchadnezzar).Part. pass. מְפוּיָּיס. Ex. R. s. 51 הריני מפ׳ שמחלתוכ׳ I am convinced that thou hast forgiven Israel. Hithpa. הִתְפַּיֵּיס, Nithpa. נִתְפַּיֵּיס to be appeased, satisfied, persuaded. Ib. אותה שעה נֵתְפַּיְּיסוּ … עלוכ׳ now all Israelites were satisfied with regard to the work of the Tabernacle (that everything was correct). Ber.33a נתפ׳ אותו השר that princes anger was appeased. Pesik. R. s. 10 הרי הגורן בא והכל מִתְפַּיְּיסִים בשבילוכ׳ when harvesting time comes, all (that now are disputing) will be convinced for whose sake the field has been sown. Yoma 86b ספק מִתְפַּיֵּיס הימנווכ׳ it is doubtful whether he will or will not accept his apology; ספק מתפייס בדבריםוכ׳ it is doubtful whether he will be appeased by mere words (without demanding a fine or public satisfaction) ; a. fr.

נִיבְזִיןm. pl. ( בזז; cmp. נָבוֹז; Samar. נבזה) lots. Y.Snh.VI, beg.23b אסקון נ׳וכ׳ cast lots between you two, and one of you will at all events be caught.

נִיבְזִיןm. pl. ( בזז; cmp. נָבוֹז; Samar. נבזה) lots. Y.Snh.VI, beg.23b אסקון נ׳וכ׳ cast lots between you two, and one of you will at all events be caught.

פּוּרm. (b. h.; פָּרַר; cmp. פַּיִיס, פִּיסָא v. Halévy, Revue des Et. Juives XIV, p. 289 sq.) (piece, division, lot. Sabb.149b (ref. to חולש, Is. 14:12) שהיה מטיל פ׳וכ׳ he used to cast lots on the nobles of his kingdom to find out Esth. R. to III, 7 בתחלה הפיל פ׳ בימים first he cast the lot on days (of the week); הפיל פ׳ ביום אחד בשבת he cast the lot as to the first day of the week; a. e.Ber.16b יהי רצון שתַּשְׁכֵּן בפוּרֵינוּוכ׳ (some ed. צתִּשְׁכּוֹן) may it be thy will to cause to dwell in our lot (that in our lot may dwell) love and brotherhood ; (Ms. M. בפוריינו, v. Rabb. D. S. a. l.); Y. ib. IV, 7d bot. שתשכן בפוּרְיֵינוּ (from פּוּרְיָא).Pl. פּוּרִים, פּוּרִין. Yalk. Num. 785 they did not come spontaneously, אלא פ׳ שהטילו עליהן but lots were cast for them; a. e.Esp. Purim, the festival commemorating the delivery of the Jews of the Persian empire from the massacre with which they were threatened through the machinations of Haman. Ab. Zar.17b, v. מְעָה. Meg.17b סעודת פ׳ the festive meal of Purim. B. Mets. 106b, a. e. תגבת פ׳, v. מִגְבָּה; a. fr.

פּוּרm. (b. h.; פָּרַר; cmp. פַּיִיס, פִּיסָא v. Halévy, Revue des Et. Juives XIV, p. 289 sq.) (piece, division, lot. Sabb.149b (ref. to חולש, Is. 14:12) שהיה מטיל פ׳וכ׳ he used to cast lots on the nobles of his kingdom to find out Esth. R. to III, 7 בתחלה הפיל פ׳ בימים first he cast the lot on days (of the week); הפיל פ׳ ביום אחד בשבת he cast the lot as to the first day of the week; a. e.Ber.16b יהי רצון שתַּשְׁכֵּן בפוּרֵינוּוכ׳ (some ed. צתִּשְׁכּוֹן) may it be thy will to cause to dwell in our lot (that in our lot may dwell) love and brotherhood ; (Ms. M. בפוריינו, v. Rabb. D. S. a. l.); Y. ib. IV, 7d bot. שתשכן בפוּרְיֵינוּ (from פּוּרְיָא).Pl. פּוּרִים, פּוּרִין. Yalk. Num. 785 they did not come spontaneously, אלא פ׳ שהטילו עליהן but lots were cast for them; a. e.Esp. Purim, the festival commemorating the delivery of the Jews of the Persian empire from the massacre with which they were threatened through the machinations of Haman. Ab. Zar.17b, v. מְעָה. Meg.17b סעודת פ׳ the festive meal of Purim. B. Mets. 106b, a. e. תגבת פ׳, v. מִגְבָּה; a. fr.

עֲבוֹדָהf. (b. h. עֲבֹדָה; עָבַד) work, labor, service, attendance, esp. 1) (in agric.) space required for attending to a plant. Kil. VI, 1, a. e. (כדי ע׳) נותנין לו את עֲבוֹדָתוֹ we must allow it (the vine) its space (within which no other seed should be planted). Ib. וכמה היא עֲבוֹדַת הגפן and how large is the space for the vine? B. Bath.83a כדי עבודת הכרם as much space as is required for attending to the vineyard. Tosef.Kil.II, 7 עבודת ירק בירק אחר the space to be left between one vegetable and another; a. fr. 2) service, agricultural implements, working cattle Gen. R. s. 42 (ref. to אָכְלָם, Gen. 14:11) זו ע׳ this means their agricultural service. 3) manual labor; servitude, service. Men.109b, v. שֵׁירוּת. R. Hash. 11a בר״ה בטלה ע׳ מאבותינווכ׳ on the New Years Day (prior to going out of Egypt) our ancestors in Egypt were freed from servitude; a. e. 4) divine service, priests service; worship. Y.Kidd.I, 59d top וייפסל מן הע׳ and he (the priest) will be made unfit for service. Tosef.Shek. III, 26; Ḥull.24a כ״ה ללמוד ושלשים לע׳ twenty-five years is the age for apprenticeship, and thirty years for practical service. Ib. הע׳ בכתף the service of carrying the Tabernacle on the shoulder. Men. l. c. אלמדך סדר ע׳ I will teach thee the order of the priestly service. Yoma 32a המשנה מע׳ לע׳ he who goes from one function of the Temple service to another. Ib. עבודת היום בבגדיוכ׳ the special service of the Day of Atonement is performed in white garments. Ib. 39b הגרלה לאו ע׳ היא casting lots is no special function. Ib. III, 3 אין אדם נכנס לעזרה לע׳וכ׳ no one must enter the Temple court for worship, unless Snh.VII, 6 (60b) זו היא עֲבוֹדָתוֹ (not עבודתה) this is the form of worshipping that deity; a. fr.Trnsf. the emoluments of the officiating priest. B. Kam. 109b, sq. עֲבוֹדָתָהּ ועורהוכ׳ (not עבודתו) the gifts for officiating at its offering and its hide belong to In gen. divine worship, prayer. Ab. I, 2. Taan.2a (ref. to Deut. 11:13) איזו היא ע׳ שבלב … זו תפלה what is meant by the service of the heart? Prayer. Arakh.11a (ref. to Deut. 28:47) איזו היא ע׳ … זה שירה what is the service in joy and cheerfulness of the heart? It is song. Ib. (ref. to Num. 4:47) איזו היא ע׳ שצריכה ע׳וכ׳ what service is that which requires (accompanies) sacrificial service? It is song; a. fr.הָעֲ׳ by the worship!, for ‘by God! Yeb.32b. Sifra Kdosh., Par. 2, ch. 4; a. fr.Esp. ‘Ăbodah, the first of the last three sections of the Prayer of Benedictions (תְּפִלָּה), containing the prayer for the restoration of the Temple service. Ber.29b טעה … בע׳ חוזר לע׳ if he failed to insert the prayer for the New Moon Day in the ‘Ăbodah, he must begin the ‘Ă. anew; נזכר בהודאה חוזר לע׳ if he recalls the omission while reading the Hodaah (the second of the last three sections), he must begin Y. ib. IV, 8a bot. כל דבר שהוא לַבָּא אומרה בע׳ whatever prayer refers to the future is inserted in the ‘A.Meg.18a כיון שבאת תפלה באת ע׳ when you speak of prayer (praying that your prayer be acceptable), comes the prayer for the restoration of the Temple service. Ib. ע׳ והודאה חדאוכ׳ ‘Ăb. and Hodaah are one thing (belong together); a. fr. 5) ע׳ זָרָה (abbrev. ע״ז) idolatry, mostly used for idol, heathen deity, interch. in editions with עֲבוֹדַת אֱלִילִים (abbrev. ע״א) and עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת (abbrev. עכ״ום, עכומ״ז). B. Bath. 110a תעשה כהן לע״א thou (Jonathan, grandson of Moses) to be a priest of idolatry?; כך מקובלני … ישכיר אדם עצמו לע״ז וכ׳ I have a tradition from my grandfather, a man should rather hire himself out for ‘strange service, than be dependent on man; הוא סבר לע״ז ממש … אלא ע׳ שזרה לו he thought it meant real strange service (idolatry), but it means ‘for labor strange to him (beneath his station). Snh.V, 1 (40a) העובד עכ״ום את מי עבדוכ׳ (Mish. ed. העובד כוכביםוכ׳) in the case of one accused of idolatry, (the witnesses are asked,) whom (what special deity) did he worship? and in what manner did he worship? Ab. Zar.11b בתיע״א idolatrous temples (and fairs connected therewith); a. v. fr.‘Ăbodah Zarah, name of a treatise of the Mishnah, Tosefta, Talmud Babli a. Yrushalmi, of the Order of Nziḳin.Pl. עֲבוֹדוֹת. sifra Shmini, Miliuim בשעה קלה למדו שבעה ע׳וכ׳ in a short moment they iearned seven sacrificial functions: the slaughtering Yoma 47b זו היא מע׳ קשותוכ׳ this is one of the difficult services (manipulations) in sacrificial rites. Ib. 32a וחמש ע׳ הןוכ׳ and there were five rites (on the Day of Atonement): the daily morning sacrifice ; a. fr.

עֲבוֹדָהf. (b. h. עֲבֹדָה; עָבַד) work, labor, service, attendance, esp. 1) (in agric.) space required for attending to a plant. Kil. VI, 1, a. e. (כדי ע׳) נותנין לו את עֲבוֹדָתוֹ we must allow it (the vine) its space (within which no other seed should be planted). Ib. וכמה היא עֲבוֹדַת הגפן and how large is the space for the vine? B. Bath.83a כדי עבודת הכרם as much space as is required for attending to the vineyard. Tosef.Kil.II, 7 עבודת ירק בירק אחר the space to be left between one vegetable and another; a. fr. 2) service, agricultural implements, working cattle Gen. R. s. 42 (ref. to אָכְלָם, Gen. 14:11) זו ע׳ this means their agricultural service. 3) manual labor; servitude, service. Men.109b, v. שֵׁירוּת. R. Hash. 11a בר״ה בטלה ע׳ מאבותינווכ׳ on the New Years Day (prior to going out of Egypt) our ancestors in Egypt were freed from servitude; a. e. 4) divine service, priests service; worship. Y.Kidd.I, 59d top וייפסל מן הע׳ and he (the priest) will be made unfit for service. Tosef.Shek. III, 26; Ḥull.24a כ״ה ללמוד ושלשים לע׳ twenty-five years is the age for apprenticeship, and thirty years for practical service. Ib. הע׳ בכתף the service of carrying the Tabernacle on the shoulder. Men. l. c. אלמדך סדר ע׳ I will teach thee the order of the priestly service. Yoma 32a המשנה מע׳ לע׳ he who goes from one function of the Temple service to another. Ib. עבודת היום בבגדיוכ׳ the special service of the Day of Atonement is performed in white garments. Ib. 39b הגרלה לאו ע׳ היא casting lots is no special function. Ib. III, 3 אין אדם נכנס לעזרה לע׳וכ׳ no one must enter the Temple court for worship, unless Snh.VII, 6 (60b) זו היא עֲבוֹדָתוֹ (not עבודתה) this is the form of worshipping that deity; a. fr.Trnsf. the emoluments of the officiating priest. B. Kam. 109b, sq. עֲבוֹדָתָהּ ועורהוכ׳ (not עבודתו) the gifts for officiating at its offering and its hide belong to In gen. divine worship, prayer. Ab. I, 2. Taan.2a (ref. to Deut. 11:13) איזו היא ע׳ שבלב … זו תפלה what is meant by the service of the heart? Prayer. Arakh.11a (ref. to Deut. 28:47) איזו היא ע׳ … זה שירה what is the service in joy and cheerfulness of the heart? It is song. Ib. (ref. to Num. 4:47) איזו היא ע׳ שצריכה ע׳וכ׳ what service is that which requires (accompanies) sacrificial service? It is song; a. fr.הָעֲ׳ by the worship!, for ‘by God! Yeb.32b. Sifra Kdosh., Par. 2, ch. 4; a. fr.Esp. ‘Ăbodah, the first of the last three sections of the Prayer of Benedictions (תְּפִלָּה), containing the prayer for the restoration of the Temple service. Ber.29b טעה … בע׳ חוזר לע׳ if he failed to insert the prayer for the New Moon Day in the ‘Ăbodah, he must begin the ‘Ă. anew; נזכר בהודאה חוזר לע׳ if he recalls the omission while reading the Hodaah (the second of the last three sections), he must begin Y. ib. IV, 8a bot. כל דבר שהוא לַבָּא אומרה בע׳ whatever prayer refers to the future is inserted in the ‘A.Meg.18a כיון שבאת תפלה באת ע׳ when you speak of prayer (praying that your prayer be acceptable), comes the prayer for the restoration of the Temple service. Ib. ע׳ והודאה חדאוכ׳ ‘Ăb. and Hodaah are one thing (belong together); a. fr. 5) ע׳ זָרָה (abbrev. ע״ז) idolatry, mostly used for idol, heathen deity, interch. in editions with עֲבוֹדַת אֱלִילִים (abbrev. ע״א) and עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת (abbrev. עכ״ום, עכומ״ז). B. Bath. 110a תעשה כהן לע״א thou (Jonathan, grandson of Moses) to be a priest of idolatry?; כך מקובלני … ישכיר אדם עצמו לע״ז וכ׳ I have a tradition from my grandfather, a man should rather hire himself out for ‘strange service, than be dependent on man; הוא סבר לע״ז ממש … אלא ע׳ שזרה לו he thought it meant real strange service (idolatry), but it means ‘for labor strange to him (beneath his station). Snh.V, 1 (40a) העובד עכ״ום את מי עבדוכ׳ (Mish. ed. העובד כוכביםוכ׳) in the case of one accused of idolatry, (the witnesses are asked,) whom (what special deity) did he worship? and in what manner did he worship? Ab. Zar.11b בתיע״א idolatrous temples (and fairs connected therewith); a. v. fr.‘Ăbodah Zarah, name of a treatise of the Mishnah, Tosefta, Talmud Babli a. Yrushalmi, of the Order of Nziḳin.Pl. עֲבוֹדוֹת. sifra Shmini, Miliuim בשעה קלה למדו שבעה ע׳וכ׳ in a short moment they iearned seven sacrificial functions: the slaughtering Yoma 47b זו היא מע׳ קשותוכ׳ this is one of the difficult services (manipulations) in sacrificial rites. Ib. 32a וחמש ע׳ הןוכ׳ and there were five rites (on the Day of Atonement): the daily morning sacrifice ; 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.

ידי, יָדָה(b. h.) to point, move (cmp. b. h. הָדָה).Denom. יָד. Hif. הוֹדָה ( to raise hands, 1) to thank, acknowledge; to give praise. Taan.6b מוֹדִים … לך we offer thanks unto thee. Ber.V, 3 he who says in public prayer מודים מודים … אותו ‘we thank, we thank (as if pointing in different directions and acknowledging two divinities) must be silenced. Ib. IX, 5 (play on מ̇אד̇ך, Deut. 6:5) בכל מ̇ד̇ה ומדה … הוי מוֹדֶה לו for whatever measure He metes out to thee, give thanks to Him. Ib. 54b ארבעה צריכין להוֹרוֹת four persons are bound to offer public thanks; a. v. fr. 2) to admit, consent, to confess. Pes.IV, 9 (56a); Ber.10a על ג׳ הוֹדוּ לו concerning three of his acts they agreed with him. B. Mets.3a, a. fr. מוֹדֶה במקצת הטענה he who admits part of his opponents claim. Shebu. VI, 3; Keth.108b, a. e. טענו … וה׳ לו בשעורים, v. טָעַן I. B. Mets.12b בשחייב מודה when the debtor admits his indebtedness; a. v. fr. Tosef.Par.IX (VIII), 6 שהן מודין, v. מוֹרִיר. Hithpa. הִתְיַדֶּה, Nithpa. נִתְוַדֶּה, (denom. of תּוֹדָה, cmp. Josh. 7:19) to confess ones sins before God. Yoma III, 8 ומִתְיַרֶּה and confesses in public. Ib. 40a להגריל ולהִתְוַדּוֹת to cast lots and to make confession (on the head of the scapegoat). Y. ib. VIII, end, 45c אע״פשנ׳ בערבית צריך להתודותוכ׳ although he has made confession in the evening prayer, he must again confess ; a. fr.V. וִידּוּי.

ידי, יָדָה(b. h.) to point, move (cmp. b. h. הָדָה).Denom. יָד. Hif. הוֹדָה ( to raise hands, 1) to thank, acknowledge; to give praise. Taan.6b מוֹדִים … לך we offer thanks unto thee. Ber.V, 3 he who says in public prayer מודים מודים … אותו ‘we thank, we thank (as if pointing in different directions and acknowledging two divinities) must be silenced. Ib. IX, 5 (play on מ̇אד̇ך, Deut. 6:5) בכל מ̇ד̇ה ומדה … הוי מוֹדֶה לו for whatever measure He metes out to thee, give thanks to Him. Ib. 54b ארבעה צריכין להוֹרוֹת four persons are bound to offer public thanks; a. v. fr. 2) to admit, consent, to confess. Pes.IV, 9 (56a); Ber.10a על ג׳ הוֹדוּ לו concerning three of his acts they agreed with him. B. Mets.3a, a. fr. מוֹדֶה במקצת הטענה he who admits part of his opponents claim. Shebu. VI, 3; Keth.108b, a. e. טענו … וה׳ לו בשעורים, v. טָעַן I. B. Mets.12b בשחייב מודה when the debtor admits his indebtedness; a. v. fr. Tosef.Par.IX (VIII), 6 שהן מודין, v. מוֹרִיר. Hithpa. הִתְיַדֶּה, Nithpa. נִתְוַדֶּה, (denom. of תּוֹדָה, cmp. Josh. 7:19) to confess ones sins before God. Yoma III, 8 ומִתְיַרֶּה and confesses in public. Ib. 40a להגריל ולהִתְוַדּוֹת to cast lots and to make confession (on the head of the scapegoat). Y. ib. VIII, end, 45c אע״פשנ׳ בערבית צריך להתודותוכ׳ although he has made confession in the evening prayer, he must again confess ; a. fr.V. וִידּוּי.

ידי, יָדָה(b. h.) to point, move (cmp. b. h. הָדָה).Denom. יָד. Hif. הוֹדָה ( to raise hands, 1) to thank, acknowledge; to give praise. Taan.6b מוֹדִים … לך we offer thanks unto thee. Ber.V, 3 he who says in public prayer מודים מודים … אותו ‘we thank, we thank (as if pointing in different directions and acknowledging two divinities) must be silenced. Ib. IX, 5 (play on מ̇אד̇ך, Deut. 6:5) בכל מ̇ד̇ה ומדה … הוי מוֹדֶה לו for whatever measure He metes out to thee, give thanks to Him. Ib. 54b ארבעה צריכין להוֹרוֹת four persons are bound to offer public thanks; a. v. fr. 2) to admit, consent, to confess. Pes.IV, 9 (56a); Ber.10a על ג׳ הוֹדוּ לו concerning three of his acts they agreed with him. B. Mets.3a, a. fr. מוֹדֶה במקצת הטענה he who admits part of his opponents claim. Shebu. VI, 3; Keth.108b, a. e. טענו … וה׳ לו בשעורים, v. טָעַן I. B. Mets.12b בשחייב מודה when the debtor admits his indebtedness; a. v. fr. Tosef.Par.IX (VIII), 6 שהן מודין, v. מוֹרִיר. Hithpa. הִתְיַדֶּה, Nithpa. נִתְוַדֶּה, (denom. of תּוֹדָה, cmp. Josh. 7:19) to confess ones sins before God. Yoma III, 8 ומִתְיַרֶּה and confesses in public. Ib. 40a להגריל ולהִתְוַדּוֹת to cast lots and to make confession (on the head of the scapegoat). Y. ib. VIII, end, 45c אע״פשנ׳ בערבית צריך להתודותוכ׳ although he has made confession in the evening prayer, he must again confess ; a. fr.V. וִידּוּי.

שִׁכָּרוּת, שִׁי׳f. (preced. wds.) 1) fulness, plenty. Succ.49b (ref. to Num. 28:7). לשין שתייה לשין שביעה לשון ש׳ expressing drinking, fill, plenty; Y. ib. IV, 54d top לשון חיבה … ש׳; Num. R. s. 2117>; Tanḥ. Pinḥ. 12; a. e., v. רְוִיָּה. 2) drunkenness. Num. R. s. 102> (read:) מנבל פיו ומדבר דברים רעים בש׳וכ׳ he defiles his mouth and talks bad words in his drunkenness, and is not ashamed. Ib.8> עמדו … מתוך הש׳ they stood up and smote one another in their drunkenness. Erub.65a ל״ש … לשִׁיכָּרוּתוֹ של לוטוכ׳ this (that the drunken man can be held to legal responsibility) has been taught only, when he has not reached the degree of Lots drunkenness (unconsciousness), but when he has B. Mets.90b (ref. to Lev. 10:9) בשעת ביאה לא תהא ש׳ at the time of entering (the Temple for service) no effect of the wine should be felt; a. fr.

שִׁכָּרוּת, שִׁי׳f. (preced. wds.) 1) fulness, plenty. Succ.49b (ref. to Num. 28:7). לשין שתייה לשין שביעה לשון ש׳ expressing drinking, fill, plenty; Y. ib. IV, 54d top לשון חיבה … ש׳; Num. R. s. 2117>; Tanḥ. Pinḥ. 12; a. e., v. רְוִיָּה. 2) drunkenness. Num. R. s. 102> (read:) מנבל פיו ומדבר דברים רעים בש׳וכ׳ he defiles his mouth and talks bad words in his drunkenness, and is not ashamed. Ib.8> עמדו … מתוך הש׳ they stood up and smote one another in their drunkenness. Erub.65a ל״ש … לשִׁיכָּרוּתוֹ של לוטוכ׳ this (that the drunken man can be held to legal responsibility) has been taught only, when he has not reached the degree of Lots drunkenness (unconsciousness), but when he has B. Mets.90b (ref. to Lev. 10:9) בשעת ביאה לא תהא ש׳ at the time of entering (the Temple for service) no effect of the wine should be felt; a. fr.

שִׁכָּרוּת, שִׁי׳f. (preced. wds.) 1) fulness, plenty. Succ.49b (ref. to Num. 28:7). לשין שתייה לשין שביעה לשון ש׳ expressing drinking, fill, plenty; Y. ib. IV, 54d top לשון חיבה … ש׳; Num. R. s. 2117>; Tanḥ. Pinḥ. 12; a. e., v. רְוִיָּה. 2) drunkenness. Num. R. s. 102> (read:) מנבל פיו ומדבר דברים רעים בש׳וכ׳ he defiles his mouth and talks bad words in his drunkenness, and is not ashamed. Ib.8> עמדו … מתוך הש׳ they stood up and smote one another in their drunkenness. Erub.65a ל״ש … לשִׁיכָּרוּתוֹ של לוטוכ׳ this (that the drunken man can be held to legal responsibility) has been taught only, when he has not reached the degree of Lots drunkenness (unconsciousness), but when he has B. Mets.90b (ref. to Lev. 10:9) בשעת ביאה לא תהא ש׳ at the time of entering (the Temple for service) no effect of the wine should be felt; a. fr.

שִׁכָּרוּת, שִׁי׳f. (preced. wds.) 1) fulness, plenty. Succ.49b (ref. to Num. 28:7). לשין שתייה לשין שביעה לשון ש׳ expressing drinking, fill, plenty; Y. ib. IV, 54d top לשון חיבה … ש׳; Num. R. s. 2117>; Tanḥ. Pinḥ. 12; a. e., v. רְוִיָּה. 2) drunkenness. Num. R. s. 102> (read:) מנבל פיו ומדבר דברים רעים בש׳וכ׳ he defiles his mouth and talks bad words in his drunkenness, and is not ashamed. Ib.8> עמדו … מתוך הש׳ they stood up and smote one another in their drunkenness. Erub.65a ל״ש … לשִׁיכָּרוּתוֹ של לוטוכ׳ this (that the drunken man can be held to legal responsibility) has been taught only, when he has not reached the degree of Lots drunkenness (unconsciousness), but when he has B. Mets.90b (ref. to Lev. 10:9) בשעת ביאה לא תהא ש׳ at the time of entering (the Temple for service) no effect of the wine should be felt; a. fr.

כּוֹל, כּוֹלָא, כּוֹלָּאch. = h. כֹּל 1) all, every one; any. Constr. כָּל (frequ. used absolutely). Targ. O. Gen. 16:12, sq. Targ. Ex. 20:9. Targ. Y. Deut. 32:49 לא כל היאך not at all as (thou sayest); a. fr.Y.Yoma VIII, 45b bot. לא כולא מן הדיןוכ׳ all does not depend upon this man (it is not at all within his power) to say to the king, Thou art no king, i. e. his saying that the Day of Atonement has no atoning power, cannot affect its power; Y.Shebu.II, 33b bot.Snh.46b, a. fr. (לאו) לא כל כמיניה all is not as if dependent on him, i. e. he has no power to Gen. R. s. 79, beg. (expl. בכלח, Job 5:26) תבא בכולא אליוכ׳ (some ed. בכוֹלָּה) thou shalt enter the grave in fulness, full, wanting nothing.כָּל דְּכֵן = h. כָּל שֶׁכֵּן, v. כֹּל. Targ. Job 4:19; a. fr.Nidd.51a; a. fr.כָּל עלמא, v. infra.With suffix כּוּלָךְ, כּוּלֵיה (Buxt. כֻּלָּךְ) all of thee, of him, entire. Targ. Gen. 25:25; a. fr.Yoma 14b כוליה יומא the entire day; ib. 19a (not כולי). Ib. 26a כּוּלְהוּ מצפרא אתו (v. Rabb. D. S. a. l. note 10) all of them come in (for their share) by the lots cast in the morning; a. fr.Pl. constr. כּוּלֵי all of. Targ. Esth. 6:1 כ׳ ליליא (ed. Lag. כוליה). Targ. Koh. 10:12 כ׳ עלמא (ed. Lag. כוליה).Y.Ber.II, 4b כ׳ עלמא ידעין ed. Lehm. (ed. כל) all the world, all people know (abbr. כ״ע); Y.M. Kat. III, 83c bot. כל עמא; v. עָלְמָא. Kidd.79b, v. כּוּל ch.כ׳ האי all of that, to that extent. Erub.61a. B. Mets.84b כ׳ה׳ ודאיוכ׳ after it has come to all this (it being so well known), it is surely not proper. Ab. Zar.24a; a. v. fr.Ḥag.4b כ׳ה׳ ואולי all this (is required of us) and yet only ‘perhaps (Zeph. 2:3)! Taan.25a כ׳ה׳ ואפשר all this (trouble) and ‘only perhaps! 2) capacity, power (cmp. יכל). Y.Peah VIII, 20d bot. לא כָּלָּן מסתורוכ׳ our (my) strength consists not in tearing down but