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81 סִיקָרִיקוֹן
סִיקָרִיקוֹן, סִקָ׳m. (a disguise of καισαρίκιον) property confiscated by the Roman government; (sub. דין) the law concerning the purchase of confiscated property; (sub. בעל) the possessor of confiscated property. Gitt.V, 6 לא היה ס׳ ביהודהוכ׳, (expl. ib. 55b לא דנו בה דין ס׳) in Judæa the law concerning the purchase of confiscated property was not applied to the estate of those killed in the war. Ib. מהרוגי … יש בה ס׳ after that period the law was applicable to Judæa. Ib. לקח מס׳ וחזרוכ׳ if one bought from the holder of confiscated property (the fiscus or whoever took possession of it) and then bought from the original owner, the purchase is invalid (as being obtained under pressure). Ib. (later enactment) הלוקח מס׳ נותןוכ׳ he who buys from the holder of confiscated property, must give the original owner one fourth (of the land or of the purchasing price), provided the original owner is unable to repurchase the entire land Ib. אם שהתה בפני ס׳וכ׳ if it has been in the hands of the holder twelve months, whoever is the first to buy, gets the title, but he must give one fourth Ib. 58b אין בו משום ס׳ the sicaricon law does not apply in this case. Ib. אם כן עשית ס׳ if you decide thus, you create a sicaricon law (for Babylonia); Y. ib. V, 47b top (read:) והיתה הארץ חלוטה ביד ס׳ ונמנעו מליקח and the land was entirely in the hands of the government (or whoever took unlawful possession of it), and they (Jews) refrained from buying it; Tosef. ib. V (III), 1 sq. Bicc.I, 2 הס׳ והגזלןוכ׳ (some ed. סִקָרִיקִין pl.) the holder of confiscated property or of illegally acquired land is not permitted to offer the first fruits in the Temple; a. fr. -
82 סִקָ׳
סִיקָרִיקוֹן, סִקָ׳m. (a disguise of καισαρίκιον) property confiscated by the Roman government; (sub. דין) the law concerning the purchase of confiscated property; (sub. בעל) the possessor of confiscated property. Gitt.V, 6 לא היה ס׳ ביהודהוכ׳, (expl. ib. 55b לא דנו בה דין ס׳) in Judæa the law concerning the purchase of confiscated property was not applied to the estate of those killed in the war. Ib. מהרוגי … יש בה ס׳ after that period the law was applicable to Judæa. Ib. לקח מס׳ וחזרוכ׳ if one bought from the holder of confiscated property (the fiscus or whoever took possession of it) and then bought from the original owner, the purchase is invalid (as being obtained under pressure). Ib. (later enactment) הלוקח מס׳ נותןוכ׳ he who buys from the holder of confiscated property, must give the original owner one fourth (of the land or of the purchasing price), provided the original owner is unable to repurchase the entire land Ib. אם שהתה בפני ס׳וכ׳ if it has been in the hands of the holder twelve months, whoever is the first to buy, gets the title, but he must give one fourth Ib. 58b אין בו משום ס׳ the sicaricon law does not apply in this case. Ib. אם כן עשית ס׳ if you decide thus, you create a sicaricon law (for Babylonia); Y. ib. V, 47b top (read:) והיתה הארץ חלוטה ביד ס׳ ונמנעו מליקח and the land was entirely in the hands of the government (or whoever took unlawful possession of it), and they (Jews) refrained from buying it; Tosef. ib. V (III), 1 sq. Bicc.I, 2 הס׳ והגזלןוכ׳ (some ed. סִקָרִיקִין pl.) the holder of confiscated property or of illegally acquired land is not permitted to offer the first fruits in the Temple; a. fr. -
83 פלסטון
פְּלַסֵטוֹןm. (πλαστόν) fabricated, a fraud. Num. R. s. 8 the nations said תורתן של אלו פ׳ הוא that peoples Law is a fraud (they do not observe it themselves); Midr. Sam. ch. XXVIII פלסתר. Y.B. Mets.V, end, 10d שעישין התורה פלסטרן ואת משה טפש (corr. acc.) they (the usurers), declare the Law (forbidding usury) a fraud, and Moses a fool; Tosef. ib. VI, 17 פלסטר; (Bab. ib. 75b משה חכם ותורתו אמת, euphem.). Ylamd. to Num. 16, quot. in Ar. פ׳ הוא תורתווכ׳ the law of Moses is a fraud. Yalk. Jer. 321 מה שאנו רואים … פלסטרו הוא (corr. acc.) as far as we can judge your Law, it is a frand (its predictions are not inspired); ib. אין דבר בתורה פלסטרון ולאוכ׳ not a word in the Law is a fabrication or a falsehood. Tanḥ. ed. Bub. Lekh 10 פלסטין הוא (corr. acc.) the document is forged. -
84 פְּלַסֵטוֹן
פְּלַסֵטוֹןm. (πλαστόν) fabricated, a fraud. Num. R. s. 8 the nations said תורתן של אלו פ׳ הוא that peoples Law is a fraud (they do not observe it themselves); Midr. Sam. ch. XXVIII פלסתר. Y.B. Mets.V, end, 10d שעישין התורה פלסטרן ואת משה טפש (corr. acc.) they (the usurers), declare the Law (forbidding usury) a fraud, and Moses a fool; Tosef. ib. VI, 17 פלסטר; (Bab. ib. 75b משה חכם ותורתו אמת, euphem.). Ylamd. to Num. 16, quot. in Ar. פ׳ הוא תורתווכ׳ the law of Moses is a fraud. Yalk. Jer. 321 מה שאנו רואים … פלסטרו הוא (corr. acc.) as far as we can judge your Law, it is a frand (its predictions are not inspired); ib. אין דבר בתורה פלסטרון ולאוכ׳ not a word in the Law is a fabrication or a falsehood. Tanḥ. ed. Bub. Lekh 10 פלסטין הוא (corr. acc.) the document is forged. -
85 הבערה
הַבְעָרָהf. (preced.) 1) the law (Ex. 35:3) forbidding the kindling of fire on the Sabbath. Sabb.70a ה׳ ללאו יצאת the law, ‘ye shall kindle no fire is singled out in order to indicate that its transgression is a plain offence (לַאו). Ib. ה׳ לתלק יצאת that law is specified in order to intimate that each transgression of a Sabbath law is to be atoned for separately (if several of them have been committed in one act); Pes.5b. Y.Sabb.II, 5a bot.; a. fr. 2) removal, destruction. Y.Snh.VII, 24b bot. we read here (Deut. 19:19) ובערת, and there (ib. 21:9) תבער, ה׳ה׳וכ׳ compare the analogous expressions for analogous modes of execution 3) heating, fire. Pesik. R. s. 16, end כדיה׳ אחת sufficient for one altar fire: Tanḥ. Ki Thissa 10. -
86 הַבְעָרָה
הַבְעָרָהf. (preced.) 1) the law (Ex. 35:3) forbidding the kindling of fire on the Sabbath. Sabb.70a ה׳ ללאו יצאת the law, ‘ye shall kindle no fire is singled out in order to indicate that its transgression is a plain offence (לַאו). Ib. ה׳ לתלק יצאת that law is specified in order to intimate that each transgression of a Sabbath law is to be atoned for separately (if several of them have been committed in one act); Pes.5b. Y.Sabb.II, 5a bot.; a. fr. 2) removal, destruction. Y.Snh.VII, 24b bot. we read here (Deut. 19:19) ובערת, and there (ib. 21:9) תבער, ה׳ה׳וכ׳ compare the analogous expressions for analogous modes of execution 3) heating, fire. Pesik. R. s. 16, end כדיה׳ אחת sufficient for one altar fire: Tanḥ. Ki Thissa 10. -
87 הגי
הגי, הָגָה(b. h.; v. אָגָא) (to point, pierce, 1) to reason, argue, deduct. Koh. R. to I, 16 הלב הוֹגֶה the heart reasons (ref. to Ps. 49:4 הָגוּת). Deut. R. s. 11 הוֹגֶיהָ those who study the Law, contrad. to עוֹשֶׂיהָ.Y.Meg.I, 72b ה׳ נח תורהוכ׳ Noah deducted a new law from a given law. Gen. R. s. 49 שהוא הוגה בתורהוכ׳ who shall discuss the Law in seventy languages; a. fr. 2) to pronounce, recite, spell. Midr. Till. to Ps. 90:9 (ref. to הֶגֶה, ib.) זה נער שהוא הוגה like a boy that spells (with difficulty). Snh.X (IX), 1 ההוגהוכ׳ he who pronounces the Divine Name as it is written, v. אָגָא. Koh. R. to XII, 12 (ref. to להג ib.) לֶהֱגוֹת ניתנווכ׳ they are good for reading exercises but not for painful study; v. הִגָּיוֹן. Y.Meg.IV, 74d bot. לא יהא הוגה מפיו וקורא he must not spell (the letters of a Biblical book) from memory and dictate for writing a scroll. 3) to murmur a charm, v. Hif. Nif. נֶהֱגֶה to be spelled, read. Sabb.XII, 4; 5, נֶהֱגִין זה עם זה letters which can be read together (give sense). Pi. הִגָּה (also from יָגָה) to pierce, sting; ה׳ מכה to prickle, open a wound; trnsf. to lay bare a persons disgrace. Lam. R. to I, 4 (interpret. נוגות, ib.) they assaulted her …, עד שהִגּוּ את מכתה and then laughed at her disgrace. Ib. to III, 33 (ref. to וַיַּגֶּה); Cant. R. to VII, 8. Hif. הֶהֱגֶה to murmur charms. Part. מַהְגֶּה, pl. מַהְגִּים, מַהְגִּין. Sot.12b (ref. to Is. 8:19) מַ׳ ואינןוכ׳ they murmur but know not what ; Ex. R. s. 1 הוֹגִין. Lev. R. s. 6 המ׳ אלו המנהמין hammahgin (Is. l. c.) that means the humming (sorcerers). -
88 הגה
הגי, הָגָה(b. h.; v. אָגָא) (to point, pierce, 1) to reason, argue, deduct. Koh. R. to I, 16 הלב הוֹגֶה the heart reasons (ref. to Ps. 49:4 הָגוּת). Deut. R. s. 11 הוֹגֶיהָ those who study the Law, contrad. to עוֹשֶׂיהָ.Y.Meg.I, 72b ה׳ נח תורהוכ׳ Noah deducted a new law from a given law. Gen. R. s. 49 שהוא הוגה בתורהוכ׳ who shall discuss the Law in seventy languages; a. fr. 2) to pronounce, recite, spell. Midr. Till. to Ps. 90:9 (ref. to הֶגֶה, ib.) זה נער שהוא הוגה like a boy that spells (with difficulty). Snh.X (IX), 1 ההוגהוכ׳ he who pronounces the Divine Name as it is written, v. אָגָא. Koh. R. to XII, 12 (ref. to להג ib.) לֶהֱגוֹת ניתנווכ׳ they are good for reading exercises but not for painful study; v. הִגָּיוֹן. Y.Meg.IV, 74d bot. לא יהא הוגה מפיו וקורא he must not spell (the letters of a Biblical book) from memory and dictate for writing a scroll. 3) to murmur a charm, v. Hif. Nif. נֶהֱגֶה to be spelled, read. Sabb.XII, 4; 5, נֶהֱגִין זה עם זה letters which can be read together (give sense). Pi. הִגָּה (also from יָגָה) to pierce, sting; ה׳ מכה to prickle, open a wound; trnsf. to lay bare a persons disgrace. Lam. R. to I, 4 (interpret. נוגות, ib.) they assaulted her …, עד שהִגּוּ את מכתה and then laughed at her disgrace. Ib. to III, 33 (ref. to וַיַּגֶּה); Cant. R. to VII, 8. Hif. הֶהֱגֶה to murmur charms. Part. מַהְגֶּה, pl. מַהְגִּים, מַהְגִּין. Sot.12b (ref. to Is. 8:19) מַ׳ ואינןוכ׳ they murmur but know not what ; Ex. R. s. 1 הוֹגִין. Lev. R. s. 6 המ׳ אלו המנהמין hammahgin (Is. l. c.) that means the humming (sorcerers). -
89 הָגָה
הגי, הָגָה(b. h.; v. אָגָא) (to point, pierce, 1) to reason, argue, deduct. Koh. R. to I, 16 הלב הוֹגֶה the heart reasons (ref. to Ps. 49:4 הָגוּת). Deut. R. s. 11 הוֹגֶיהָ those who study the Law, contrad. to עוֹשֶׂיהָ.Y.Meg.I, 72b ה׳ נח תורהוכ׳ Noah deducted a new law from a given law. Gen. R. s. 49 שהוא הוגה בתורהוכ׳ who shall discuss the Law in seventy languages; a. fr. 2) to pronounce, recite, spell. Midr. Till. to Ps. 90:9 (ref. to הֶגֶה, ib.) זה נער שהוא הוגה like a boy that spells (with difficulty). Snh.X (IX), 1 ההוגהוכ׳ he who pronounces the Divine Name as it is written, v. אָגָא. Koh. R. to XII, 12 (ref. to להג ib.) לֶהֱגוֹת ניתנווכ׳ they are good for reading exercises but not for painful study; v. הִגָּיוֹן. Y.Meg.IV, 74d bot. לא יהא הוגה מפיו וקורא he must not spell (the letters of a Biblical book) from memory and dictate for writing a scroll. 3) to murmur a charm, v. Hif. Nif. נֶהֱגֶה to be spelled, read. Sabb.XII, 4; 5, נֶהֱגִין זה עם זה letters which can be read together (give sense). Pi. הִגָּה (also from יָגָה) to pierce, sting; ה׳ מכה to prickle, open a wound; trnsf. to lay bare a persons disgrace. Lam. R. to I, 4 (interpret. נוגות, ib.) they assaulted her …, עד שהִגּוּ את מכתה and then laughed at her disgrace. Ib. to III, 33 (ref. to וַיַּגֶּה); Cant. R. to VII, 8. Hif. הֶהֱגֶה to murmur charms. Part. מַהְגֶּה, pl. מַהְגִּים, מַהְגִּין. Sot.12b (ref. to Is. 8:19) מַ׳ ואינןוכ׳ they murmur but know not what ; Ex. R. s. 1 הוֹגִין. Lev. R. s. 6 המ׳ אלו המנהמין hammahgin (Is. l. c.) that means the humming (sorcerers). -
90 זמם I
זָמַםI (b. h.; cmp. דמם, דבב) to mumble; to meditate, plan (mostly in an evil sense, cmp. דִּבָּה).Part. זוֹמֵם planning evil, esp. (with ref. to Deut. 19:19) a) giving false testimony, amenable to the law of retaliation; b) rebutting witness. Tosef.Macc.I, 1 עד ז׳ a witness convicted of false testimony; a. fr.Fem. זוֹמֶמֶת (sub. עדות). Macc.I, 9 נמצאת אחת מהן ז׳ if one evidence (of one set of witnesses) has been disproved; a. e.Pl. זוֹמְמִין, זוֹמְמִים. Ib. 4 אין אלו ז׳ they do not come under the law of retaliation, Ib. נעשים ז׳ are declared amenable to the law a. fr.Tosef. Ib. I, 10 זוֹמְמֵיהֶן those witnesses on whose evidence they had been declared guilty of false testimony. Y. Ib. I, beg.31a זוֹמְמָיו those who witnessed falsely against him. Tosef.Snh.VIII, 2 העדים וזוממיהן וזוֹמְמֵי זוממיהן the original witnesses and their refuters, and the refuters of their refuters; a. fr. Hif. הֵזֵים to make a person a זוֹמֵם, to refute witnesses by testifying to an alibi, to rebut. Macc.I, 5 if other witnesses came again והֵזֵימּוּם and rebutted them. Keth.20a, v. כָּחַש; a. fr. Macc.I, 4 (5a) שיזימו Bab. ed., read שיזומו, v. infra. Hof. הוּזַם, Nif. נִיזּוֹם to be refuted, to be declared liable to the law of retaliation. Snh.10a פלוני … והוּזַמּוּ if witnesses declared, This man did, and were declared guilty Macc.3a הוּזַמְּנוּוכ׳ we have been convicted before that certain court, and made to pay. Ib. I, 4 עד שיִזּוֹמּוּ את עצמן (Ar. בעצמן, Bab. ed. שיזימו corr. acc.) unless an alibi is established against their own persons (not an alibi of any of the alleged actors in the case). Ib. 5b עד שיזומו שניהם unless both of them are refuted; a. fr. Pi. זִמֵּם to rebut. Part. מְזַמֵּם, pl. מְזַמְּמִין, contr. מְזַמִּים. Y. Ib. I, 31b top.Part. pass. מְזוּמָּם one accused by false witnesses. Snh.VI, 2 אם היה יודע שהוא מ׳ if he knew that he was innocent. Nithpa. נִזְדַּמֵּם 1) to be refuted, v. Hof. Y.Macc.1, beg.31a נִזְדַּמְּמוּ = נִיזוֹמּוּ. 2) to be mumbled. Gen. R. s. 81, beg. (ref. to זמות, Prov. 30:32) אם נִזְדַּמְּמוּ אחריך דבריםוכ׳ (Yalk. Prov. 964 נִזְמְמוּ Nif.) if thou hast been slandered, put thy hand to thy mouth; v. זָמַם II.Denom. זְמָם I. -
91 זָמַם
זָמַםI (b. h.; cmp. דמם, דבב) to mumble; to meditate, plan (mostly in an evil sense, cmp. דִּבָּה).Part. זוֹמֵם planning evil, esp. (with ref. to Deut. 19:19) a) giving false testimony, amenable to the law of retaliation; b) rebutting witness. Tosef.Macc.I, 1 עד ז׳ a witness convicted of false testimony; a. fr.Fem. זוֹמֶמֶת (sub. עדות). Macc.I, 9 נמצאת אחת מהן ז׳ if one evidence (of one set of witnesses) has been disproved; a. e.Pl. זוֹמְמִין, זוֹמְמִים. Ib. 4 אין אלו ז׳ they do not come under the law of retaliation, Ib. נעשים ז׳ are declared amenable to the law a. fr.Tosef. Ib. I, 10 זוֹמְמֵיהֶן those witnesses on whose evidence they had been declared guilty of false testimony. Y. Ib. I, beg.31a זוֹמְמָיו those who witnessed falsely against him. Tosef.Snh.VIII, 2 העדים וזוממיהן וזוֹמְמֵי זוממיהן the original witnesses and their refuters, and the refuters of their refuters; a. fr. Hif. הֵזֵים to make a person a זוֹמֵם, to refute witnesses by testifying to an alibi, to rebut. Macc.I, 5 if other witnesses came again והֵזֵימּוּם and rebutted them. Keth.20a, v. כָּחַש; a. fr. Macc.I, 4 (5a) שיזימו Bab. ed., read שיזומו, v. infra. Hof. הוּזַם, Nif. נִיזּוֹם to be refuted, to be declared liable to the law of retaliation. Snh.10a פלוני … והוּזַמּוּ if witnesses declared, This man did, and were declared guilty Macc.3a הוּזַמְּנוּוכ׳ we have been convicted before that certain court, and made to pay. Ib. I, 4 עד שיִזּוֹמּוּ את עצמן (Ar. בעצמן, Bab. ed. שיזימו corr. acc.) unless an alibi is established against their own persons (not an alibi of any of the alleged actors in the case). Ib. 5b עד שיזומו שניהם unless both of them are refuted; a. fr. Pi. זִמֵּם to rebut. Part. מְזַמֵּם, pl. מְזַמְּמִין, contr. מְזַמִּים. Y. Ib. I, 31b top.Part. pass. מְזוּמָּם one accused by false witnesses. Snh.VI, 2 אם היה יודע שהוא מ׳ if he knew that he was innocent. Nithpa. נִזְדַּמֵּם 1) to be refuted, v. Hof. Y.Macc.1, beg.31a נִזְדַּמְּמוּ = נִיזוֹמּוּ. 2) to be mumbled. Gen. R. s. 81, beg. (ref. to זמות, Prov. 30:32) אם נִזְדַּמְּמוּ אחריך דבריםוכ׳ (Yalk. Prov. 964 נִזְמְמוּ Nif.) if thou hast been slandered, put thy hand to thy mouth; v. זָמַם II.Denom. זְמָם I. -
92 חדש
חָדָשm. (b. h.; preced.) new, fresh, additional. Ber.IX, 3. Sifra introd. לידון בדבר ח׳ in order to be defined by a new point (not included in the general law); a. fr.Esp. הֶחָ׳ or חָ׳ the new produces of the field not permitted for use before the Omer day (Lev. 23:10–14). Kidd.I, 9 (37a) אף (מן) הח׳ also with the exception of the new produces (the law concerning which applies even to foreign countries). Ib. 39a תני ח׳ read ‘the new fruit (leaving out ‘also). Dem. IV, 7 שלי ח׳ הוא mine is new fruit (not yet permitted); a. fr.Pl. חֲדָשִׁים. Yoma II, 4 ח׳ לקטורת בֹּאוּ new men for offering incense (such as never before have performed that function), come and Ib. ח׳ גם ישנים new men and also old ones (who have officiated before this). Lev. R. s. 2, end (ref. to Cant. 7:14) ח׳ the later leaders, opp. to ישנים the patriarchs; a. fr.Fem. חֲדָשָׁה. Ib. s. 13 תורה ח׳ a new law, expl. חִדּוּש תורה a novel interpretation of the law (concerning slaughtering). Pesik. Baḥod., p. 102a> פרוזדוגמא ח׳ a recent decree; a. fr. -
93 חָדָש
חָדָשm. (b. h.; preced.) new, fresh, additional. Ber.IX, 3. Sifra introd. לידון בדבר ח׳ in order to be defined by a new point (not included in the general law); a. fr.Esp. הֶחָ׳ or חָ׳ the new produces of the field not permitted for use before the Omer day (Lev. 23:10–14). Kidd.I, 9 (37a) אף (מן) הח׳ also with the exception of the new produces (the law concerning which applies even to foreign countries). Ib. 39a תני ח׳ read ‘the new fruit (leaving out ‘also). Dem. IV, 7 שלי ח׳ הוא mine is new fruit (not yet permitted); a. fr.Pl. חֲדָשִׁים. Yoma II, 4 ח׳ לקטורת בֹּאוּ new men for offering incense (such as never before have performed that function), come and Ib. ח׳ גם ישנים new men and also old ones (who have officiated before this). Lev. R. s. 2, end (ref. to Cant. 7:14) ח׳ the later leaders, opp. to ישנים the patriarchs; a. fr.Fem. חֲדָשָׁה. Ib. s. 13 תורה ח׳ a new law, expl. חִדּוּש תורה a novel interpretation of the law (concerning slaughtering). Pesik. Baḥod., p. 102a> פרוזדוגמא ח׳ a recent decree; a. fr. -
94 טעם
טְעַם, טְעֵם, טְעֵים, טַעֲמָאch. sam(טעם pleasure, will), 1) pleasure, will. Dan. 3:10; a. e. 2) good cheer. Ib. 5:2. 3) reason, argument, sense Targ. Job 12:20; a. e.B. Bath. 173b דלא יהבי ט׳וכ׳ who give no reason for their decisions (judge arbitrarily). Ib., a. fr. מאי ט׳ (abbr. מ״ט) what is the reason (of the law of the Mishnah)?Kidd.68b, a. fr. דריש ט׳ דקרא interprets the biblical law on its reason and accordingly modifies it, extending or limiting, e. g. (B. Mets. 115a) applying the law Deut. 26:17 only to poor widows. Ib. אלא לרבנן מאי טַעֲמֵיה but according to the Rabbis (who do not interpret the law on its reason), where is the argument for it? (prob. to be read: מַעֲמַיְיהוּ; Yeb.23a מנא לן). Ber.7b מ״ט לא אתי מרוכ׳ why do you not come to synagogue for prayer?Ib. 11a קא מפרשי טַעֲמַיְיהוּ וט׳וכ׳ they give their reason for their own opinion and for differing with Beth-Sh.Keth.83b הלכה כר׳ … ולא מטַעֲמֵיה the rule (practice) is in agreement with R. S.s opinion, but not for the reason he had for it. Ib. 84a כטעמיה וכהלכתיה in agreement both with his argument and his legal opinion; a. fr.Pes.21b, a. fr. ט׳ דכתבוכ׳ the reason (of this) is, because, i. e. this is so only because וּלְטַעֲמֵיךְ now, according to your argument (assuming it to be correct,what then?). Ber.43a; a. v. fr. 4) argument on the cause of bereavement, consolation (v. טַמָּא). M. Kat. 18a למישאל ט׳ מיניה (Ms. M.; second time, לשיולי ביה ט׳) to get his permission to argue (with him), i. e. to console him. Snh.113a (read:) למשאל ביה ט׳ (or טמא, v. Rabb. D. S. a. l. note 7) to console him.בֵּי טַעֲמָא, v. טַמָּא. 5) taste. Targ. Num. 11:8; a. e.Yoma 78b ט׳ דמיתותא a foretaste of death. Hor.11a, v. טְעַם. Ḥull.97a בט׳ it depends on the taste (whether a mixture be forbidden), v. preced. Ib. b מין בשאינו מינו … בט׳ in case of a mixture of heterogeneous things which are permitted, we decide by the taste; a. fr.Pl. טַעֲמִין. Targ. Cant. 5:11; 13. -
95 טְעַם
טְעַם, טְעֵם, טְעֵים, טַעֲמָאch. sam(טעם pleasure, will), 1) pleasure, will. Dan. 3:10; a. e. 2) good cheer. Ib. 5:2. 3) reason, argument, sense Targ. Job 12:20; a. e.B. Bath. 173b דלא יהבי ט׳וכ׳ who give no reason for their decisions (judge arbitrarily). Ib., a. fr. מאי ט׳ (abbr. מ״ט) what is the reason (of the law of the Mishnah)?Kidd.68b, a. fr. דריש ט׳ דקרא interprets the biblical law on its reason and accordingly modifies it, extending or limiting, e. g. (B. Mets. 115a) applying the law Deut. 26:17 only to poor widows. Ib. אלא לרבנן מאי טַעֲמֵיה but according to the Rabbis (who do not interpret the law on its reason), where is the argument for it? (prob. to be read: מַעֲמַיְיהוּ; Yeb.23a מנא לן). Ber.7b מ״ט לא אתי מרוכ׳ why do you not come to synagogue for prayer?Ib. 11a קא מפרשי טַעֲמַיְיהוּ וט׳וכ׳ they give their reason for their own opinion and for differing with Beth-Sh.Keth.83b הלכה כר׳ … ולא מטַעֲמֵיה the rule (practice) is in agreement with R. S.s opinion, but not for the reason he had for it. Ib. 84a כטעמיה וכהלכתיה in agreement both with his argument and his legal opinion; a. fr.Pes.21b, a. fr. ט׳ דכתבוכ׳ the reason (of this) is, because, i. e. this is so only because וּלְטַעֲמֵיךְ now, according to your argument (assuming it to be correct,what then?). Ber.43a; a. v. fr. 4) argument on the cause of bereavement, consolation (v. טַמָּא). M. Kat. 18a למישאל ט׳ מיניה (Ms. M.; second time, לשיולי ביה ט׳) to get his permission to argue (with him), i. e. to console him. Snh.113a (read:) למשאל ביה ט׳ (or טמא, v. Rabb. D. S. a. l. note 7) to console him.בֵּי טַעֲמָא, v. טַמָּא. 5) taste. Targ. Num. 11:8; a. e.Yoma 78b ט׳ דמיתותא a foretaste of death. Hor.11a, v. טְעַם. Ḥull.97a בט׳ it depends on the taste (whether a mixture be forbidden), v. preced. Ib. b מין בשאינו מינו … בט׳ in case of a mixture of heterogeneous things which are permitted, we decide by the taste; a. fr.Pl. טַעֲמִין. Targ. Cant. 5:11; 13. -
96 טְעֵם
טְעַם, טְעֵם, טְעֵים, טַעֲמָאch. sam(טעם pleasure, will), 1) pleasure, will. Dan. 3:10; a. e. 2) good cheer. Ib. 5:2. 3) reason, argument, sense Targ. Job 12:20; a. e.B. Bath. 173b דלא יהבי ט׳וכ׳ who give no reason for their decisions (judge arbitrarily). Ib., a. fr. מאי ט׳ (abbr. מ״ט) what is the reason (of the law of the Mishnah)?Kidd.68b, a. fr. דריש ט׳ דקרא interprets the biblical law on its reason and accordingly modifies it, extending or limiting, e. g. (B. Mets. 115a) applying the law Deut. 26:17 only to poor widows. Ib. אלא לרבנן מאי טַעֲמֵיה but according to the Rabbis (who do not interpret the law on its reason), where is the argument for it? (prob. to be read: מַעֲמַיְיהוּ; Yeb.23a מנא לן). Ber.7b מ״ט לא אתי מרוכ׳ why do you not come to synagogue for prayer?Ib. 11a קא מפרשי טַעֲמַיְיהוּ וט׳וכ׳ they give their reason for their own opinion and for differing with Beth-Sh.Keth.83b הלכה כר׳ … ולא מטַעֲמֵיה the rule (practice) is in agreement with R. S.s opinion, but not for the reason he had for it. Ib. 84a כטעמיה וכהלכתיה in agreement both with his argument and his legal opinion; a. fr.Pes.21b, a. fr. ט׳ דכתבוכ׳ the reason (of this) is, because, i. e. this is so only because וּלְטַעֲמֵיךְ now, according to your argument (assuming it to be correct,what then?). Ber.43a; a. v. fr. 4) argument on the cause of bereavement, consolation (v. טַמָּא). M. Kat. 18a למישאל ט׳ מיניה (Ms. M.; second time, לשיולי ביה ט׳) to get his permission to argue (with him), i. e. to console him. Snh.113a (read:) למשאל ביה ט׳ (or טמא, v. Rabb. D. S. a. l. note 7) to console him.בֵּי טַעֲמָא, v. טַמָּא. 5) taste. Targ. Num. 11:8; a. e.Yoma 78b ט׳ דמיתותא a foretaste of death. Hor.11a, v. טְעַם. Ḥull.97a בט׳ it depends on the taste (whether a mixture be forbidden), v. preced. Ib. b מין בשאינו מינו … בט׳ in case of a mixture of heterogeneous things which are permitted, we decide by the taste; a. fr.Pl. טַעֲמִין. Targ. Cant. 5:11; 13. -
97 טְעֵים
טְעַם, טְעֵם, טְעֵים, טַעֲמָאch. sam(טעם pleasure, will), 1) pleasure, will. Dan. 3:10; a. e. 2) good cheer. Ib. 5:2. 3) reason, argument, sense Targ. Job 12:20; a. e.B. Bath. 173b דלא יהבי ט׳וכ׳ who give no reason for their decisions (judge arbitrarily). Ib., a. fr. מאי ט׳ (abbr. מ״ט) what is the reason (of the law of the Mishnah)?Kidd.68b, a. fr. דריש ט׳ דקרא interprets the biblical law on its reason and accordingly modifies it, extending or limiting, e. g. (B. Mets. 115a) applying the law Deut. 26:17 only to poor widows. Ib. אלא לרבנן מאי טַעֲמֵיה but according to the Rabbis (who do not interpret the law on its reason), where is the argument for it? (prob. to be read: מַעֲמַיְיהוּ; Yeb.23a מנא לן). Ber.7b מ״ט לא אתי מרוכ׳ why do you not come to synagogue for prayer?Ib. 11a קא מפרשי טַעֲמַיְיהוּ וט׳וכ׳ they give their reason for their own opinion and for differing with Beth-Sh.Keth.83b הלכה כר׳ … ולא מטַעֲמֵיה the rule (practice) is in agreement with R. S.s opinion, but not for the reason he had for it. Ib. 84a כטעמיה וכהלכתיה in agreement both with his argument and his legal opinion; a. fr.Pes.21b, a. fr. ט׳ דכתבוכ׳ the reason (of this) is, because, i. e. this is so only because וּלְטַעֲמֵיךְ now, according to your argument (assuming it to be correct,what then?). Ber.43a; a. v. fr. 4) argument on the cause of bereavement, consolation (v. טַמָּא). M. Kat. 18a למישאל ט׳ מיניה (Ms. M.; second time, לשיולי ביה ט׳) to get his permission to argue (with him), i. e. to console him. Snh.113a (read:) למשאל ביה ט׳ (or טמא, v. Rabb. D. S. a. l. note 7) to console him.בֵּי טַעֲמָא, v. טַמָּא. 5) taste. Targ. Num. 11:8; a. e.Yoma 78b ט׳ דמיתותא a foretaste of death. Hor.11a, v. טְעַם. Ḥull.97a בט׳ it depends on the taste (whether a mixture be forbidden), v. preced. Ib. b מין בשאינו מינו … בט׳ in case of a mixture of heterogeneous things which are permitted, we decide by the taste; a. fr.Pl. טַעֲמִין. Targ. Cant. 5:11; 13. -
98 טַעֲמָא
טְעַם, טְעֵם, טְעֵים, טַעֲמָאch. sam(טעם pleasure, will), 1) pleasure, will. Dan. 3:10; a. e. 2) good cheer. Ib. 5:2. 3) reason, argument, sense Targ. Job 12:20; a. e.B. Bath. 173b דלא יהבי ט׳וכ׳ who give no reason for their decisions (judge arbitrarily). Ib., a. fr. מאי ט׳ (abbr. מ״ט) what is the reason (of the law of the Mishnah)?Kidd.68b, a. fr. דריש ט׳ דקרא interprets the biblical law on its reason and accordingly modifies it, extending or limiting, e. g. (B. Mets. 115a) applying the law Deut. 26:17 only to poor widows. Ib. אלא לרבנן מאי טַעֲמֵיה but according to the Rabbis (who do not interpret the law on its reason), where is the argument for it? (prob. to be read: מַעֲמַיְיהוּ; Yeb.23a מנא לן). Ber.7b מ״ט לא אתי מרוכ׳ why do you not come to synagogue for prayer?Ib. 11a קא מפרשי טַעֲמַיְיהוּ וט׳וכ׳ they give their reason for their own opinion and for differing with Beth-Sh.Keth.83b הלכה כר׳ … ולא מטַעֲמֵיה the rule (practice) is in agreement with R. S.s opinion, but not for the reason he had for it. Ib. 84a כטעמיה וכהלכתיה in agreement both with his argument and his legal opinion; a. fr.Pes.21b, a. fr. ט׳ דכתבוכ׳ the reason (of this) is, because, i. e. this is so only because וּלְטַעֲמֵיךְ now, according to your argument (assuming it to be correct,what then?). Ber.43a; a. v. fr. 4) argument on the cause of bereavement, consolation (v. טַמָּא). M. Kat. 18a למישאל ט׳ מיניה (Ms. M.; second time, לשיולי ביה ט׳) to get his permission to argue (with him), i. e. to console him. Snh.113a (read:) למשאל ביה ט׳ (or טמא, v. Rabb. D. S. a. l. note 7) to console him.בֵּי טַעֲמָא, v. טַמָּא. 5) taste. Targ. Num. 11:8; a. e.Yoma 78b ט׳ דמיתותא a foretaste of death. Hor.11a, v. טְעַם. Ḥull.97a בט׳ it depends on the taste (whether a mixture be forbidden), v. preced. Ib. b מין בשאינו מינו … בט׳ in case of a mixture of heterogeneous things which are permitted, we decide by the taste; a. fr.Pl. טַעֲמִין. Targ. Cant. 5:11; 13. -
99 לאו
לַאוh. a. ch. (v. לַאי) no, not. Targ. Y. II Deut. 33:3.B. Kam.60a ואם ל׳ but if not, opp. אם יש.Ḥull.24a הא ל׳ הכי but without it (if the text did not say so).B. Kam.10a בל׳ איהו without him. Ib. b אי ל׳ את but for thee (sitting on it); אי ל׳ אתון בדידי had you not been (sitting on it) with me. Ib. כחו ל׳ כגופו דמי his force (pressure by leaning) is not to be considered as an action equal to (sitting on it with) his body; a. v. fr.אלא ל׳ but, must you not admit?, i. e. but to be sure, v. אֶלָּא. Ber.2b; a. v. fr.מאי ל׳ what (does this mean)? Does it not (mean) that Nidd.5a; a. fr.Esp. (לַוו) לַאו m. (= לֹא תַעֲשֶׂה) a plain prohibitory law, the violation of which, in the absence of any severer punishment indicated in the Scripture, is punished with thirty-nine lashes (v. אַרְבָּעִים, s. v. אַרְבָּעָה). Men.58b, a. e. ל׳ שבכללות an implied prohibition, e. g. Lev. 2:11 (where כל implies any mixture of leaven or honey); Ex. 12:9 (where אַל תאכלו refers to נָא, to מְבִשָּׁל, and implicitly to any preparation not through the action of fire). Ib. לא לַאוֵיה כל׳וכ׳ the prohibition in this case is not a special one for itself as is the prohibition, ‘Thou shalt not muzzle (Deut. 25:4, which is preceded by the law regulating corporal punishment); Pes.41b.ל׳ הבא מכלל עשה (v. כְּלָל) a prohibition derived by implication from a positive command, e. g. the law (Lev. 1:2) defining what animals are fit for the altar and indirectly excluding unclean animals. Zeb.34a … ל׳ … לוקין עליו the transgression of an implicit prohibition punishable with lashes; Ib. ל׳ … אין לוקין עליו is not punishable. Pes. l. c. ל׳ הבא מכלל עשה עשה a prohibition derived from a positive command is treated like a positive command (the neglect of which is not indictable); Ḥull.81a; a. fr.ל׳ הניתק לעשח, v. נָתַק.Pl. לַאוִין (לַווִין). B. Mets. 111a לעבור עליו בשני ל׳ to make the transgressor answerable for two acts.חייבי ל׳ those guilty of transgressing a plain prohibitory law, punishable with lashes, contrad. to חייבי כריתות, ח׳ מיתות (v. חוּב h.).Yeb.10b; a. fr.Ch. pl. לַאוֵי. Ḥull.80b. Tem.4b.Tosef.Erub.XI, (VIII), 23, v. לַאי. -
100 לַאו
לַאוh. a. ch. (v. לַאי) no, not. Targ. Y. II Deut. 33:3.B. Kam.60a ואם ל׳ but if not, opp. אם יש.Ḥull.24a הא ל׳ הכי but without it (if the text did not say so).B. Kam.10a בל׳ איהו without him. Ib. b אי ל׳ את but for thee (sitting on it); אי ל׳ אתון בדידי had you not been (sitting on it) with me. Ib. כחו ל׳ כגופו דמי his force (pressure by leaning) is not to be considered as an action equal to (sitting on it with) his body; a. v. fr.אלא ל׳ but, must you not admit?, i. e. but to be sure, v. אֶלָּא. Ber.2b; a. v. fr.מאי ל׳ what (does this mean)? Does it not (mean) that Nidd.5a; a. fr.Esp. (לַוו) לַאו m. (= לֹא תַעֲשֶׂה) a plain prohibitory law, the violation of which, in the absence of any severer punishment indicated in the Scripture, is punished with thirty-nine lashes (v. אַרְבָּעִים, s. v. אַרְבָּעָה). Men.58b, a. e. ל׳ שבכללות an implied prohibition, e. g. Lev. 2:11 (where כל implies any mixture of leaven or honey); Ex. 12:9 (where אַל תאכלו refers to נָא, to מְבִשָּׁל, and implicitly to any preparation not through the action of fire). Ib. לא לַאוֵיה כל׳וכ׳ the prohibition in this case is not a special one for itself as is the prohibition, ‘Thou shalt not muzzle (Deut. 25:4, which is preceded by the law regulating corporal punishment); Pes.41b.ל׳ הבא מכלל עשה (v. כְּלָל) a prohibition derived by implication from a positive command, e. g. the law (Lev. 1:2) defining what animals are fit for the altar and indirectly excluding unclean animals. Zeb.34a … ל׳ … לוקין עליו the transgression of an implicit prohibition punishable with lashes; Ib. ל׳ … אין לוקין עליו is not punishable. Pes. l. c. ל׳ הבא מכלל עשה עשה a prohibition derived from a positive command is treated like a positive command (the neglect of which is not indictable); Ḥull.81a; a. fr.ל׳ הניתק לעשח, v. נָתַק.Pl. לַאוִין (לַווִין). B. Mets. 111a לעבור עליו בשני ל׳ to make the transgressor answerable for two acts.חייבי ל׳ those guilty of transgressing a plain prohibitory law, punishable with lashes, contrad. to חייבי כריתות, ח׳ מיתות (v. חוּב h.).Yeb.10b; a. fr.Ch. pl. לַאוֵי. Ḥull.80b. Tem.4b.Tosef.Erub.XI, (VIII), 23, v. לַאי.
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