my+set+purpose

קצי, קָצָה(b. h.) 1) to scrape. Sifra Mtsorʿa, Neg., ch. IV, Par. 7 חולץ וקוֹצֶה וטח he must tear out (the leprous stone) and scrape (the wall) and plaster, v. קָצַע. 2) (of figs) to cut, dry, and store; to harvest. Maasr. II, 7 השוכר … לִקְצוֹת עמווכ׳ if a man hires a laborer to help him in the fig harvest. Ib. III, 1 המעביר … לקצות if a person brings figs over to his court to prepare them for storage. Y. ib. II, 50a bot. להיות … וקוֹצִין אחת that they eat nine portions and store one; a. fr.V. מוּקְצֶה. 3) to separate, set aside. Nidd.X, 7 (71b) קוֹצָה לה חלה she may separate the priests share of the dough; Y.Ber.VIII, 12a; a. e. 4) to carry off, reduce, level a hill. Cant. R. to V, 11 the fool says, מי יכול לקצות את זה who can level this (mound)?; הריני קוֹצֶהוכ׳ I will carry off two loads to-day …, until I have levelled the entire mound; Lev. R. s. 19 לקצות … קוצץ; (Yalk. Cant. 989 לפנות … קודח). Hof. הוּקְצָה to be cut off, separated. Tosef.B. Bath.III, 5 החורשין המוּקְצִין בפני עצמן the forests (near a township) which are isolated (a plantation detached from the town); B. Bath.68b המוקצין לה which are separate but opening into it; corrected המוקצין ממנה separated from it; Y. ib. IV, 14c bot. החורשים הצוקצין ממנה (not הטרשים; corr. quot. s. v. טֶרֶש).Esp. to be set aside, be designated for a special purpose and forbidden for any other use (v. מוּקְצֶה). Sabb.45a הואיל וה׳ למצותוה׳ לאיסורו as the oil was set aside for its religious purpose (for the Sabbath light), it was at the same time set aside as an object prohibited to be used otherwise (during the Sabbath day). Ib. ולית ליהה׳ למצותו and does he (R. Simon) not adopt the opinion that an object set aside for a religious act is forbidden for any other use (for the time being)?; a. e.Part. מוּקְצֶה q. v.

קצי, קָצָה(b. h.) 1) to scrape. Sifra Mtsorʿa, Neg., ch. IV, Par. 7 חולץ וקוֹצֶה וטח he must tear out (the leprous stone) and scrape (the wall) and plaster, v. קָצַע. 2) (of figs) to cut, dry, and store; to harvest. Maasr. II, 7 השוכר … לִקְצוֹת עמווכ׳ if a man hires a laborer to help him in the fig harvest. Ib. III, 1 המעביר … לקצות if a person brings figs over to his court to prepare them for storage. Y. ib. II, 50a bot. להיות … וקוֹצִין אחת that they eat nine portions and store one; a. fr.V. מוּקְצֶה. 3) to separate, set aside. Nidd.X, 7 (71b) קוֹצָה לה חלה she may separate the priests share of the dough; Y.Ber.VIII, 12a; a. e. 4) to carry off, reduce, level a hill. Cant. R. to V, 11 the fool says, מי יכול לקצות את זה who can level this (mound)?; הריני קוֹצֶהוכ׳ I will carry off two loads to-day …, until I have levelled the entire mound; Lev. R. s. 19 לקצות … קוצץ; (Yalk. Cant. 989 לפנות … קודח). Hof. הוּקְצָה to be cut off, separated. Tosef.B. Bath.III, 5 החורשין המוּקְצִין בפני עצמן the forests (near a township) which are isolated (a plantation detached from the town); B. Bath.68b המוקצין לה which are separate but opening into it; corrected המוקצין ממנה separated from it; Y. ib. IV, 14c bot. החורשים הצוקצין ממנה (not הטרשים; corr. quot. s. v. טֶרֶש).Esp. to be set aside, be designated for a special purpose and forbidden for any other use (v. מוּקְצֶה). Sabb.45a הואיל וה׳ למצותוה׳ לאיסורו as the oil was set aside for its religious purpose (for the Sabbath light), it was at the same time set aside as an object prohibited to be used otherwise (during the Sabbath day). Ib. ולית ליהה׳ למצותו and does he (R. Simon) not adopt the opinion that an object set aside for a religious act is forbidden for any other use (for the time being)?; a. e.Part. מוּקְצֶה q. v.

קצי, קָצָה(b. h.) 1) to scrape. Sifra Mtsorʿa, Neg., ch. IV, Par. 7 חולץ וקוֹצֶה וטח he must tear out (the leprous stone) and scrape (the wall) and plaster, v. קָצַע. 2) (of figs) to cut, dry, and store; to harvest. Maasr. II, 7 השוכר … לִקְצוֹת עמווכ׳ if a man hires a laborer to help him in the fig harvest. Ib. III, 1 המעביר … לקצות if a person brings figs over to his court to prepare them for storage. Y. ib. II, 50a bot. להיות … וקוֹצִין אחת that they eat nine portions and store one; a. fr.V. מוּקְצֶה. 3) to separate, set aside. Nidd.X, 7 (71b) קוֹצָה לה חלה she may separate the priests share of the dough; Y.Ber.VIII, 12a; a. e. 4) to carry off, reduce, level a hill. Cant. R. to V, 11 the fool says, מי יכול לקצות את זה who can level this (mound)?; הריני קוֹצֶהוכ׳ I will carry off two loads to-day …, until I have levelled the entire mound; Lev. R. s. 19 לקצות … קוצץ; (Yalk. Cant. 989 לפנות … קודח). Hof. הוּקְצָה to be cut off, separated. Tosef.B. Bath.III, 5 החורשין המוּקְצִין בפני עצמן the forests (near a township) which are isolated (a plantation detached from the town); B. Bath.68b המוקצין לה which are separate but opening into it; corrected המוקצין ממנה separated from it; Y. ib. IV, 14c bot. החורשים הצוקצין ממנה (not הטרשים; corr. quot. s. v. טֶרֶש).Esp. to be set aside, be designated for a special purpose and forbidden for any other use (v. מוּקְצֶה). Sabb.45a הואיל וה׳ למצותוה׳ לאיסורו as the oil was set aside for its religious purpose (for the Sabbath light), it was at the same time set aside as an object prohibited to be used otherwise (during the Sabbath day). Ib. ולית ליהה׳ למצותו and does he (R. Simon) not adopt the opinion that an object set aside for a religious act is forbidden for any other use (for the time being)?; a. e.Part. מוּקְצֶה q. v.

מוּקְצֶהm. (Part. Hof. of קָצָה) (cut off, set aside, stored away, 1) a space back of the dwelling, containing stored up wood, cattle in sheds Erub.II, 3; ib. 22a. Ib. X, 8. Bets.IV, 1 עצים שבמ׳ wood in the muktseh (stored for the winter); a. e. 2) store of fruits. Maasr. III, 2. Ib. I, 5 עד שיעשה מ׳ until the melon is stored away. Y.Ter.II, 41d top היה נוטל … מן המ׳ עלוכ׳ he took ten dry figs from the storage as tithes for ninety in the basket (designated for immediate use, v. כַּלְכָּלָה); (Men.54b; 55a מקצוע). 3) (sub. כלי) the tool specially intended ( for cutting figs). Shebi. VIII, 6, v. חַרְבָּה; (Maim. the shed where figs are spread for drying.. 4) an animal set aside ( in a shed) for a sacrifice. Tem.28b מ׳ לשבע שנים set aside until it would be seven years old. Ib. 29a מניין למ׳ מן התורה where in the Torah is muktseh intimated? (misunderstood by Abbaye as meaning, ‘where is it intimated that an animal must be kept in an enclosed space for some time before it can be offered on the altar?and corrected as meaning, ‘where is it intimated that an animal designated for idolatry is forbidden for the Jewish altar?).Tosef.Ab. Zar. V (VI), 10 איזה מ׳ מ׳ לע״זוכ׳ what is meant by m. (as forbidden for the altar)? That which has been set aside (in a special place designated for the purpose) for idolatrous use, but if one merely devoted it by word of mouth Tem.VI, 1. Tosef. l. c. 9 מאימתי נקרא מ׳ משנעשהוכ׳ when is an animal called m. (for idolatry)? From the time that an act (of dedication) has been done with it; Tem.29a אין מ׳ אסור אלא עד שיעבדו (בו) (v. Rashia first interpret.; second interpret.) a m. remains forbidden only until it has been used for some work (whereby its designation for the idolatrous altar is annulled). Ib. אין מ׳ אסור … מעשה a m. remains forbidden only until some act (as shearing its wool or some work) has been done with it; a. e. 4) (Sabbath law) muktseh, that which is not counted on for use on the Sabbath or Holy Day (v. מוּכָן s. v. כּוּן, a. הַזְמָנָה); forbidden for use or handling. Bets.2a מאי טעמייהו דב״ש מ׳ הוא what reason had Beth Shammai (to permit the egg laid on the Holy Day by a hen which is kept for laying eggs and can, therefore, not be used for consumption on that day)? Is it not muktseh? Ib. דאית ליה מ׳ אית ליה נולד he who forbids m. forbids also nolad (v. יָלַד). Sabb.44a מ׳ מחמת מיאוס not counted on (and therefore forbidden to handle) on account of its repulsiveness (e. g. an old clay candlestick); מ׳ מחמת איסור m. in consequence of a ritual prohibition (e. g. a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it). Ib. 157a מ׳ מחמת חסרון כיס not counted on for use on the Sabbath because the object is too expensive for a use for which it is not originally made; a. fr.Pl. מוּקְצִים, מוּקְצִין set apart, chosen. Sifré Num. 85 (ref. to בקצה, Num. 11:1) במ׳ שבהם the fire seized the distinguished among them (with ref. to קצין, Jud. 11:11; Yalk. Num. 732 בקצינים). Fem. מוּקְצָה, pl. מוּקְצוֹת. Sabb.43b והא מ׳ נינהו are they not muktseh (because they are not intended for human food)?

מוּקְצֶהm. (Part. Hof. of קָצָה) (cut off, set aside, stored away, 1) a space back of the dwelling, containing stored up wood, cattle in sheds Erub.II, 3; ib. 22a. Ib. X, 8. Bets.IV, 1 עצים שבמ׳ wood in the muktseh (stored for the winter); a. e. 2) store of fruits. Maasr. III, 2. Ib. I, 5 עד שיעשה מ׳ until the melon is stored away. Y.Ter.II, 41d top היה נוטל … מן המ׳ עלוכ׳ he took ten dry figs from the storage as tithes for ninety in the basket (designated for immediate use, v. כַּלְכָּלָה); (Men.54b; 55a מקצוע). 3) (sub. כלי) the tool specially intended ( for cutting figs). Shebi. VIII, 6, v. חַרְבָּה; (Maim. the shed where figs are spread for drying.. 4) an animal set aside ( in a shed) for a sacrifice. Tem.28b מ׳ לשבע שנים set aside until it would be seven years old. Ib. 29a מניין למ׳ מן התורה where in the Torah is muktseh intimated? (misunderstood by Abbaye as meaning, ‘where is it intimated that an animal must be kept in an enclosed space for some time before it can be offered on the altar?and corrected as meaning, ‘where is it intimated that an animal designated for idolatry is forbidden for the Jewish altar?).Tosef.Ab. Zar. V (VI), 10 איזה מ׳ מ׳ לע״זוכ׳ what is meant by m. (as forbidden for the altar)? That which has been set aside (in a special place designated for the purpose) for idolatrous use, but if one merely devoted it by word of mouth Tem.VI, 1. Tosef. l. c. 9 מאימתי נקרא מ׳ משנעשהוכ׳ when is an animal called m. (for idolatry)? From the time that an act (of dedication) has been done with it; Tem.29a אין מ׳ אסור אלא עד שיעבדו (בו) (v. Rashia first interpret.; second interpret.) a m. remains forbidden only until it has been used for some work (whereby its designation for the idolatrous altar is annulled). Ib. אין מ׳ אסור … מעשה a m. remains forbidden only until some act (as shearing its wool or some work) has been done with it; a. e. 4) (Sabbath law) muktseh, that which is not counted on for use on the Sabbath or Holy Day (v. מוּכָן s. v. כּוּן, a. הַזְמָנָה); forbidden for use or handling. Bets.2a מאי טעמייהו דב״ש מ׳ הוא what reason had Beth Shammai (to permit the egg laid on the Holy Day by a hen which is kept for laying eggs and can, therefore, not be used for consumption on that day)? Is it not muktseh? Ib. דאית ליה מ׳ אית ליה נולד he who forbids m. forbids also nolad (v. יָלַד). Sabb.44a מ׳ מחמת מיאוס not counted on (and therefore forbidden to handle) on account of its repulsiveness (e. g. an old clay candlestick); מ׳ מחמת איסור m. in consequence of a ritual prohibition (e. g. a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it). Ib. 157a מ׳ מחמת חסרון כיס not counted on for use on the Sabbath because the object is too expensive for a use for which it is not originally made; a. fr.Pl. מוּקְצִים, מוּקְצִין set apart, chosen. Sifré Num. 85 (ref. to בקצה, Num. 11:1) במ׳ שבהם the fire seized the distinguished among them (with ref. to קצין, Jud. 11:11; Yalk. Num. 732 בקצינים). Fem. מוּקְצָה, pl. מוּקְצוֹת. Sabb.43b והא מ׳ נינהו are they not muktseh (because they are not intended for human food)?

אַפְרָשָׁה, הַפְרָשָׁהf. (פָּרַש) 1) separation, setting apart for a sacred purpose, as the heave-offering (Trumah, for the priest), or a sacrifice (Korban); also isolation on account of levitical uncleanness, or on acc. of sacredness. Trnsf. the thing set apart, offering, gift. Y.Yoma I, beg.38a; Tosef.Parah III (II), 1 זה (הַ)אַפְרָשָׁתוֹ בטהרהוכ׳ (Babli Yoma 8b פרישתו) the one is isolated for the purpose of purification (because of uncleanness), the other for sanctification (for the services of the Day of Atonement). Y.Dem.VII, 26b bot. תלוי בה׳ depends on the act of setting apart. B. Kam.V, 7 הַפְרָשַׁת הר סיני the isolation of Mount Sinai prescribed as preparation for the giving of the Law (Ex. 19:13); a. fr.Pl. אַפְרָשוֹת, הַפְרָשוֹת. Y.Shek.II, 46d top שלש א׳ three kinds of sacred gifts. 2) crossing the Ocean; cmp. פָּרַש. Gen. R. s. 6 הפרשתוכ׳; Lev. R. s. 25 פָּרָשַׁת.

אַפְרָשָׁה, הַפְרָשָׁהf. (פָּרַש) 1) separation, setting apart for a sacred purpose, as the heave-offering (Trumah, for the priest), or a sacrifice (Korban); also isolation on account of levitical uncleanness, or on acc. of sacredness. Trnsf. the thing set apart, offering, gift. Y.Yoma I, beg.38a; Tosef.Parah III (II), 1 זה (הַ)אַפְרָשָׁתוֹ בטהרהוכ׳ (Babli Yoma 8b פרישתו) the one is isolated for the purpose of purification (because of uncleanness), the other for sanctification (for the services of the Day of Atonement). Y.Dem.VII, 26b bot. תלוי בה׳ depends on the act of setting apart. B. Kam.V, 7 הַפְרָשַׁת הר סיני the isolation of Mount Sinai prescribed as preparation for the giving of the Law (Ex. 19:13); a. fr.Pl. אַפְרָשוֹת, הַפְרָשוֹת. Y.Shek.II, 46d top שלש א׳ three kinds of sacred gifts. 2) crossing the Ocean; cmp. פָּרַש. Gen. R. s. 6 הפרשתוכ׳; Lev. R. s. 25 פָּרָשַׁת.

אַפְרָשָׁה, הַפְרָשָׁהf. (פָּרַש) 1) separation, setting apart for a sacred purpose, as the heave-offering (Trumah, for the priest), or a sacrifice (Korban); also isolation on account of levitical uncleanness, or on acc. of sacredness. Trnsf. the thing set apart, offering, gift. Y.Yoma I, beg.38a; Tosef.Parah III (II), 1 זה (הַ)אַפְרָשָׁתוֹ בטהרהוכ׳ (Babli Yoma 8b פרישתו) the one is isolated for the purpose of purification (because of uncleanness), the other for sanctification (for the services of the Day of Atonement). Y.Dem.VII, 26b bot. תלוי בה׳ depends on the act of setting apart. B. Kam.V, 7 הַפְרָשַׁת הר סיני the isolation of Mount Sinai prescribed as preparation for the giving of the Law (Ex. 19:13); a. fr.Pl. אַפְרָשוֹת, הַפְרָשוֹת. Y.Shek.II, 46d top שלש א׳ three kinds of sacred gifts. 2) crossing the Ocean; cmp. פָּרַש. Gen. R. s. 6 הפרשתוכ׳; Lev. R. s. 25 פָּרָשַׁת.

אַפְרָשָׁה, הַפְרָשָׁהf. (פָּרַש) 1) separation, setting apart for a sacred purpose, as the heave-offering (Trumah, for the priest), or a sacrifice (Korban); also isolation on account of levitical uncleanness, or on acc. of sacredness. Trnsf. the thing set apart, offering, gift. Y.Yoma I, beg.38a; Tosef.Parah III (II), 1 זה (הַ)אַפְרָשָׁתוֹ בטהרהוכ׳ (Babli Yoma 8b פרישתו) the one is isolated for the purpose of purification (because of uncleanness), the other for sanctification (for the services of the Day of Atonement). Y.Dem.VII, 26b bot. תלוי בה׳ depends on the act of setting apart. B. Kam.V, 7 הַפְרָשַׁת הר סיני the isolation of Mount Sinai prescribed as preparation for the giving of the Law (Ex. 19:13); a. fr.Pl. אַפְרָשוֹת, הַפְרָשוֹת. Y.Shek.II, 46d top שלש א׳ three kinds of sacred gifts. 2) crossing the Ocean; cmp. פָּרַש. Gen. R. s. 6 הפרשתוכ׳; Lev. R. s. 25 פָּרָשַׁת.

חָרַם(b. h.) (to perforate, break through (cmp. Arab. ḫaram, a. חֲרָךְ I), 1) to make a net. Men.37a top ר׳ יוסי החוֹרֵם R. J. the net-maker (or fisher); (Rashi, reading החָרוּם, (v. Rabb. D. S. a. l., note 100), v. infra). 2) to perforate. Part. pass. חָרוּם (b. h. חָרֻם) one whose nose is so flattened as to show its holes, flat-nosed. Bekh.VII, 3 איזהו ח׳ הכוחלוכ׳ a ḥarum is he who can paint both of his eyes with one movement. Ib. 43b ח׳ שחוטמו שקוע ḥ. is one whose nose is sunk. 3) to cut off, to set outside (cmp. Arab. ḥaram), v. infra, a. חֵרֶם.( 4) to burn, cmp. חָרַךְ, חָרֵב; v. חוּרְמַן. Hif. הֶחֱרִים (denom. of חֵרֶם) (to set outside, apart, 1) to dedicate for priestly or sacred use (Lev. 27:28, sq.); to renounce private use. Arakh.VIII, 4 מַחֲרִים אדםוכ׳ a man may renounce a portion of his sheep ; ואםה׳ את כולם אינן מוּחֲרָמִין but if he renounces all of them, they are not dedicated (his vow is invalid). Ib. מה אם לגבוה להַחֲרִיםוכ׳ since man is not permitted to renounce all his property even for a sacred purpose Ib. 7 מח׳ אדם את קדשיווכ׳ one may declare ḥerem ones own designated offerings (in which case he has to pay their value to the priest or the sanctuary); a. v. fr.Part. pass. מוּחֳרָם, pl. מוּחֳרָמִין, מוּחֳרָמִים. Ib. 4, sq., v. supra; a. fr. 2) to excommunicate, to pronounce the higher ban (which includes the withdrawal of protection of property). M. Kat. 16a מנדין … ומַחֲרִימִיןוכ׳ the smaller ban is pronounced (over one disregarding a legal summons) at once …, the great ban after sixty days.

חָרַם(b. h.) (to perforate, break through (cmp. Arab. ḫaram, a. חֲרָךְ I), 1) to make a net. Men.37a top ר׳ יוסי החוֹרֵם R. J. the net-maker (or fisher); (Rashi, reading החָרוּם, (v. Rabb. D. S. a. l., note 100), v. infra). 2) to perforate. Part. pass. חָרוּם (b. h. חָרֻם) one whose nose is so flattened as to show its holes, flat-nosed. Bekh.VII, 3 איזהו ח׳ הכוחלוכ׳ a ḥarum is he who can paint both of his eyes with one movement. Ib. 43b ח׳ שחוטמו שקוע ḥ. is one whose nose is sunk. 3) to cut off, to set outside (cmp. Arab. ḥaram), v. infra, a. חֵרֶם.( 4) to burn, cmp. חָרַךְ, חָרֵב; v. חוּרְמַן. Hif. הֶחֱרִים (denom. of חֵרֶם) (to set outside, apart, 1) to dedicate for priestly or sacred use (Lev. 27:28, sq.); to renounce private use. Arakh.VIII, 4 מַחֲרִים אדםוכ׳ a man may renounce a portion of his sheep ; ואםה׳ את כולם אינן מוּחֲרָמִין but if he renounces all of them, they are not dedicated (his vow is invalid). Ib. מה אם לגבוה להַחֲרִיםוכ׳ since man is not permitted to renounce all his property even for a sacred purpose Ib. 7 מח׳ אדם את קדשיווכ׳ one may declare ḥerem ones own designated offerings (in which case he has to pay their value to the priest or the sanctuary); a. v. fr.Part. pass. מוּחֳרָם, pl. מוּחֳרָמִין, מוּחֳרָמִים. Ib. 4, sq., v. supra; a. fr. 2) to excommunicate, to pronounce the higher ban (which includes the withdrawal of protection of property). M. Kat. 16a מנדין … ומַחֲרִימִיןוכ׳ the smaller ban is pronounced (over one disregarding a legal summons) at once …, the great ban after sixty days.

נְזִירוּת, נְזִירָהf. (denom. of נָזִיר or נָזַר) abstinence, esp. the Nazarites vow, nazariteship. Sifra Emor, ch. III, Par. 4 (ref. to Lev. 22:2 וינזרו) אין נזירה אלא הפרשה the verb nazar means to abstain (guard); Num. R. s. 10 אין נזירות … אלא פרישות; Yalk. Lev. 632; Sifra l. c. הא אין נזירותוכ׳. Num. R. s. 10 אדם קובע עליו נזירות בתוך נְזִירָתוֹ a person may take the Nazarites vow within the time of his vow. Naz. IV, 7 מגלח על נזירות אביו may cut his hair (and sacrifice at the expiration of his vow) on the nazariteship of his (deceased) father, i. e. use his fathers money set apart for the purpose. Ib. הפריש … לנְזִירָתוֹ (Rashi to ib. 30a; נְזִירוּת) he had set apart money for his nazaritic expenses without mentioning special items; Tosef. ib. III, 16; Tosef.Meïl. I, 9. Ned.3b הנ׳ חל על הנ׳ (sub. נֵדֶר) one nazaritic vow may take effect on top of another, i. e. a vow taken within the term of another, takes effect when the first expires, v. supra; a. fr.Pl. (of נְזִירָה) נְזִירוֹת, (of נְזִירָיּת) נְזִירִיּוֹת. Ned.I, 1 (כינויי) נ׳ כנ׳ the substitutes for nazir are as effective as the word nazir itself. Tosef. Naz. l. c. לשאר נְזִירוֹתָיו for his other nazaritic expenses. Naz.14b שתי נ׳ two nazaritic vows. Y. ib. V, end, 54b וכולן … נזיריות and all of them must observe nine nazaritic vows in succession; a. fr.

נְזִירוּת, נְזִירָהf. (denom. of נָזִיר or נָזַר) abstinence, esp. the Nazarites vow, nazariteship. Sifra Emor, ch. III, Par. 4 (ref. to Lev. 22:2 וינזרו) אין נזירה אלא הפרשה the verb nazar means to abstain (guard); Num. R. s. 10 אין נזירות … אלא פרישות; Yalk. Lev. 632; Sifra l. c. הא אין נזירותוכ׳. Num. R. s. 10 אדם קובע עליו נזירות בתוך נְזִירָתוֹ a person may take the Nazarites vow within the time of his vow. Naz. IV, 7 מגלח על נזירות אביו may cut his hair (and sacrifice at the expiration of his vow) on the nazariteship of his (deceased) father, i. e. use his fathers money set apart for the purpose. Ib. הפריש … לנְזִירָתוֹ (Rashi to ib. 30a; נְזִירוּת) he had set apart money for his nazaritic expenses without mentioning special items; Tosef. ib. III, 16; Tosef.Meïl. I, 9. Ned.3b הנ׳ חל על הנ׳ (sub. נֵדֶר) one nazaritic vow may take effect on top of another, i. e. a vow taken within the term of another, takes effect when the first expires, v. supra; a. fr.Pl. (of נְזִירָה) נְזִירוֹת, (of נְזִירָיּת) נְזִירִיּוֹת. Ned.I, 1 (כינויי) נ׳ כנ׳ the substitutes for nazir are as effective as the word nazir itself. Tosef. Naz. l. c. לשאר נְזִירוֹתָיו for his other nazaritic expenses. Naz.14b שתי נ׳ two nazaritic vows. Y. ib. V, end, 54b וכולן … נזיריות and all of them must observe nine nazaritic vows in succession; a. fr.

נְזִירוּת, נְזִירָהf. (denom. of נָזִיר or נָזַר) abstinence, esp. the Nazarites vow, nazariteship. Sifra Emor, ch. III, Par. 4 (ref. to Lev. 22:2 וינזרו) אין נזירה אלא הפרשה the verb nazar means to abstain (guard); Num. R. s. 10 אין נזירות … אלא פרישות; Yalk. Lev. 632; Sifra l. c. הא אין נזירותוכ׳. Num. R. s. 10 אדם קובע עליו נזירות בתוך נְזִירָתוֹ a person may take the Nazarites vow within the time of his vow. Naz. IV, 7 מגלח על נזירות אביו may cut his hair (and sacrifice at the expiration of his vow) on the nazariteship of his (deceased) father, i. e. use his fathers money set apart for the purpose. Ib. הפריש … לנְזִירָתוֹ (Rashi to ib. 30a; נְזִירוּת) he had set apart money for his nazaritic expenses without mentioning special items; Tosef. ib. III, 16; Tosef.Meïl. I, 9. Ned.3b הנ׳ חל על הנ׳ (sub. נֵדֶר) one nazaritic vow may take effect on top of another, i. e. a vow taken within the term of another, takes effect when the first expires, v. supra; a. fr.Pl. (of נְזִירָה) נְזִירוֹת, (of נְזִירָיּת) נְזִירִיּוֹת. Ned.I, 1 (כינויי) נ׳ כנ׳ the substitutes for nazir are as effective as the word nazir itself. Tosef. Naz. l. c. לשאר נְזִירוֹתָיו for his other nazaritic expenses. Naz.14b שתי נ׳ two nazaritic vows. Y. ib. V, end, 54b וכולן … נזיריות and all of them must observe nine nazaritic vows in succession; a. fr.

נְזִירוּת, נְזִירָהf. (denom. of נָזִיר or נָזַר) abstinence, esp. the Nazarites vow, nazariteship. Sifra Emor, ch. III, Par. 4 (ref. to Lev. 22:2 וינזרו) אין נזירה אלא הפרשה the verb nazar means to abstain (guard); Num. R. s. 10 אין נזירות … אלא פרישות; Yalk. Lev. 632; Sifra l. c. הא אין נזירותוכ׳. Num. R. s. 10 אדם קובע עליו נזירות בתוך נְזִירָתוֹ a person may take the Nazarites vow within the time of his vow. Naz. IV, 7 מגלח על נזירות אביו may cut his hair (and sacrifice at the expiration of his vow) on the nazariteship of his (deceased) father, i. e. use his fathers money set apart for the purpose. Ib. הפריש … לנְזִירָתוֹ (Rashi to ib. 30a; נְזִירוּת) he had set apart money for his nazaritic expenses without mentioning special items; Tosef. ib. III, 16; Tosef.Meïl. I, 9. Ned.3b הנ׳ חל על הנ׳ (sub. נֵדֶר) one nazaritic vow may take effect on top of another, i. e. a vow taken within the term of another, takes effect when the first expires, v. supra; a. fr.Pl. (of נְזִירָה) נְזִירוֹת, (of נְזִירָיּת) נְזִירִיּוֹת. Ned.I, 1 (כינויי) נ׳ כנ׳ the substitutes for nazir are as effective as the word nazir itself. Tosef. Naz. l. c. לשאר נְזִירוֹתָיו for his other nazaritic expenses. Naz.14b שתי נ׳ two nazaritic vows. Y. ib. V, end, 54b וכולן … נזיריות and all of them must observe nine nazaritic vows in succession; a. fr.

קְצֵי, קְצָאch. same, to cut, break into pieces. Targ. Y. Lev. 2:6 Ar. (ed. רסיק).Y.Ber.VI, 10a bot. כד הוה קָצֵי הוה טעיםוכ׳ whenever he broke bread, he tasted (carrying a piece to his mouth) with his left hand, and distributed with the right hand. Ib. VIII, 12a bot. (read:) יהב ליה עגולה דיִקְצֵי he handed him a loaf to break it. Y.Sabb.VI, end, 8d (read:) קְצִינָן פלגאוכ׳ we broke off one half and gave it to him; a. e.B. Mets. 108a מאן קַצְיֵיה, v. קוּץ III ch. Af. אַקְצֵי 1) to set aside, make unavailable for any other purpose. Succ.37b כי אַקְצְיֵיה מריחא אקצייה when he designated it (the myrtle branch) for religious use, he made it unavailable for smelling; מאכילה אקצייה made it unavailable for eating. Bets.31b אַקְצִינְהִי, v. שְׂרַג or שְׁרַג I. 2) to place in a corner.Part. pass. f. מַקְצְיָא. Yoma 17a האי לשכה אַקְצוּיֵי מקציאוכ׳ that cell was situated in an angle (south-west corner); to him that came from the north it appeared to be in the south Ithpe. אִתְקְצָאִי to be set aside, be made unavailable. Sabb.43a מיגו דא׳ לבין השמשות א׳וכ׳ since it was forbidden to handle it at twilight (when the Sabbath entered), it became so for the entire day; Succ.46b. Ib. למצותה א׳ it was designated only for the religious ceremony (and forbidden for any other use until the ceremony has been performed); לכוליה יומא א׳ it is unavailable for the entire day (even after the ceremony has been performed); a. e.

קְצֵי, קְצָאch. same, to cut, break into pieces. Targ. Y. Lev. 2:6 Ar. (ed. רסיק).Y.Ber.VI, 10a bot. כד הוה קָצֵי הוה טעיםוכ׳ whenever he broke bread, he tasted (carrying a piece to his mouth) with his left hand, and distributed with the right hand. Ib. VIII, 12a bot. (read:) יהב ליה עגולה דיִקְצֵי he handed him a loaf to break it. Y.Sabb.VI, end, 8d (read:) קְצִינָן פלגאוכ׳ we broke off one half and gave it to him; a. e.B. Mets. 108a מאן קַצְיֵיה, v. קוּץ III ch. Af. אַקְצֵי 1) to set aside, make unavailable for any other purpose. Succ.37b כי אַקְצְיֵיה מריחא אקצייה when he designated it (the myrtle branch) for religious use, he made it unavailable for smelling; מאכילה אקצייה made it unavailable for eating. Bets.31b אַקְצִינְהִי, v. שְׂרַג or שְׁרַג I. 2) to place in a corner.Part. pass. f. מַקְצְיָא. Yoma 17a האי לשכה אַקְצוּיֵי מקציאוכ׳ that cell was situated in an angle (south-west corner); to him that came from the north it appeared to be in the south Ithpe. אִתְקְצָאִי to be set aside, be made unavailable. Sabb.43a מיגו דא׳ לבין השמשות א׳וכ׳ since it was forbidden to handle it at twilight (when the Sabbath entered), it became so for the entire day; Succ.46b. Ib. למצותה א׳ it was designated only for the religious ceremony (and forbidden for any other use until the ceremony has been performed); לכוליה יומא א׳ it is unavailable for the entire day (even after the ceremony has been performed); a. e.

קְצֵי, קְצָאch. same, to cut, break into pieces. Targ. Y. Lev. 2:6 Ar. (ed. רסיק).Y.Ber.VI, 10a bot. כד הוה קָצֵי הוה טעיםוכ׳ whenever he broke bread, he tasted (carrying a piece to his mouth) with his left hand, and distributed with the right hand. Ib. VIII, 12a bot. (read:) יהב ליה עגולה דיִקְצֵי he handed him a loaf to break it. Y.Sabb.VI, end, 8d (read:) קְצִינָן פלגאוכ׳ we broke off one half and gave it to him; a. e.B. Mets. 108a מאן קַצְיֵיה, v. קוּץ III ch. Af. אַקְצֵי 1) to set aside, make unavailable for any other purpose. Succ.37b כי אַקְצְיֵיה מריחא אקצייה when he designated it (the myrtle branch) for religious use, he made it unavailable for smelling; מאכילה אקצייה made it unavailable for eating. Bets.31b אַקְצִינְהִי, v. שְׂרַג or שְׁרַג I. 2) to place in a corner.Part. pass. f. מַקְצְיָא. Yoma 17a האי לשכה אַקְצוּיֵי מקציאוכ׳ that cell was situated in an angle (south-west corner); to him that came from the north it appeared to be in the south Ithpe. אִתְקְצָאִי to be set aside, be made unavailable. Sabb.43a מיגו דא׳ לבין השמשות א׳וכ׳ since it was forbidden to handle it at twilight (when the Sabbath entered), it became so for the entire day; Succ.46b. Ib. למצותה א׳ it was designated only for the religious ceremony (and forbidden for any other use until the ceremony has been performed); לכוליה יומא א׳ it is unavailable for the entire day (even after the ceremony has been performed); a. e.

קְצֵי, קְצָאch. same, to cut, break into pieces. Targ. Y. Lev. 2:6 Ar. (ed. רסיק).Y.Ber.VI, 10a bot. כד הוה קָצֵי הוה טעיםוכ׳ whenever he broke bread, he tasted (carrying a piece to his mouth) with his left hand, and distributed with the right hand. Ib. VIII, 12a bot. (read:) יהב ליה עגולה דיִקְצֵי he handed him a loaf to break it. Y.Sabb.VI, end, 8d (read:) קְצִינָן פלגאוכ׳ we broke off one half and gave it to him; a. e.B. Mets. 108a מאן קַצְיֵיה, v. קוּץ III ch. Af. אַקְצֵי 1) to set aside, make unavailable for any other purpose. Succ.37b כי אַקְצְיֵיה מריחא אקצייה when he designated it (the myrtle branch) for religious use, he made it unavailable for smelling; מאכילה אקצייה made it unavailable for eating. Bets.31b אַקְצִינְהִי, v. שְׂרַג or שְׁרַג I. 2) to place in a corner.Part. pass. f. מַקְצְיָא. Yoma 17a האי לשכה אַקְצוּיֵי מקציאוכ׳ that cell was situated in an angle (south-west corner); to him that came from the north it appeared to be in the south Ithpe. אִתְקְצָאִי to be set aside, be made unavailable. Sabb.43a מיגו דא׳ לבין השמשות א׳וכ׳ since it was forbidden to handle it at twilight (when the Sabbath entered), it became so for the entire day; Succ.46b. Ib. למצותה א׳ it was designated only for the religious ceremony (and forbidden for any other use until the ceremony has been performed); לכוליה יומא א׳ it is unavailable for the entire day (even after the ceremony has been performed); 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.