ninety

תֵּשַׁעf., תִּשְׁעָה m. (b. h.) nine; ninth. Ber.8a תְּשַׁע מאותוכ׳ nine-hundred and thirty modes of death Taan.IV, 5 זמן … ת׳ nine days in the year were designated for the offering of wood (for the Temple) by priests and the people. Ib. 6 בת׳ באב on the ninth of Ab; a. v. fr.תְּשַׁע עֶשְׂרֵה, תִּשְׁעָה עָשָׂר nineteen.Pl. תִּשְׁעִים, תִּשְׁעִין ninety. Ab. V, 21, v. שוּחַ I. Gen. R. s. 47 בת ת׳ שנה at the age of ninety years. Lev. R. s. 16 ת׳ ותשעה (מתים)וכ׳ ninety-nine people die of … against one of ; a. fr.

תֵּשַׁעf., תִּשְׁעָה m. (b. h.) nine; ninth. Ber.8a תְּשַׁע מאותוכ׳ nine-hundred and thirty modes of death Taan.IV, 5 זמן … ת׳ nine days in the year were designated for the offering of wood (for the Temple) by priests and the people. Ib. 6 בת׳ באב on the ninth of Ab; a. v. fr.תְּשַׁע עֶשְׂרֵה, תִּשְׁעָה עָשָׂר nineteen.Pl. תִּשְׁעִים, תִּשְׁעִין ninety. Ab. V, 21, v. שוּחַ I. Gen. R. s. 47 בת ת׳ שנה at the age of ninety years. Lev. R. s. 16 ת׳ ותשעה (מתים)וכ׳ ninety-nine people die of … against one of ; a. fr.

הֶיקֵּף, הֶיקֵּיף, הֶקֵּיף, הֶקֵּףm. ( נקף II) 1) circumference, surface. Y.Erub.VII, beg.24b ה׳ תשעיםוכ׳ a circumference of ninety Sabb.20a רוב הֶיקֵּפוֹ the larger portion of the surface of the wood (burning), opp. רוב עביו. Succ.7b אם יש בהֶקֵּיפָהּוכ׳ if there is room enough in the circumference of a round Succah to seat Erub.I, 5, a. e. כל שיש בהיקפווכ׳ whatever (circle) has a circumference of three hand-breadths, has a width (diameter) of one. B. Bath.13b כדי לגולה׳ enough (blank parchment) to be wrapt around the entire rolled-up scroll. Ib. 14a קשיא הקף this is in contradiction to what has been said above ‘enough to be wrapt ; a. fr. 2) outstanding debt, v. הַקָּפָה. Tosef.B. Mets. VIII, 27 כדי שיגבה הקיפו is sufficient time to collect his outstandings (to wind up his business).

הֶיקֵּף, הֶיקֵּיף, הֶקֵּיף, הֶקֵּףm. ( נקף II) 1) circumference, surface. Y.Erub.VII, beg.24b ה׳ תשעיםוכ׳ a circumference of ninety Sabb.20a רוב הֶיקֵּפוֹ the larger portion of the surface of the wood (burning), opp. רוב עביו. Succ.7b אם יש בהֶקֵּיפָהּוכ׳ if there is room enough in the circumference of a round Succah to seat Erub.I, 5, a. e. כל שיש בהיקפווכ׳ whatever (circle) has a circumference of three hand-breadths, has a width (diameter) of one. B. Bath.13b כדי לגולה׳ enough (blank parchment) to be wrapt around the entire rolled-up scroll. Ib. 14a קשיא הקף this is in contradiction to what has been said above ‘enough to be wrapt ; a. fr. 2) outstanding debt, v. הַקָּפָה. Tosef.B. Mets. VIII, 27 כדי שיגבה הקיפו is sufficient time to collect his outstandings (to wind up his business).

הֶיקֵּף, הֶיקֵּיף, הֶקֵּיף, הֶקֵּףm. ( נקף II) 1) circumference, surface. Y.Erub.VII, beg.24b ה׳ תשעיםוכ׳ a circumference of ninety Sabb.20a רוב הֶיקֵּפוֹ the larger portion of the surface of the wood (burning), opp. רוב עביו. Succ.7b אם יש בהֶקֵּיפָהּוכ׳ if there is room enough in the circumference of a round Succah to seat Erub.I, 5, a. e. כל שיש בהיקפווכ׳ whatever (circle) has a circumference of three hand-breadths, has a width (diameter) of one. B. Bath.13b כדי לגולה׳ enough (blank parchment) to be wrapt around the entire rolled-up scroll. Ib. 14a קשיא הקף this is in contradiction to what has been said above ‘enough to be wrapt ; a. fr. 2) outstanding debt, v. הַקָּפָה. Tosef.B. Mets. VIII, 27 כדי שיגבה הקיפו is sufficient time to collect his outstandings (to wind up his business).

הֶיקֵּף, הֶיקֵּיף, הֶקֵּיף, הֶקֵּףm. ( נקף II) 1) circumference, surface. Y.Erub.VII, beg.24b ה׳ תשעיםוכ׳ a circumference of ninety Sabb.20a רוב הֶיקֵּפוֹ the larger portion of the surface of the wood (burning), opp. רוב עביו. Succ.7b אם יש בהֶקֵּיפָהּוכ׳ if there is room enough in the circumference of a round Succah to seat Erub.I, 5, a. e. כל שיש בהיקפווכ׳ whatever (circle) has a circumference of three hand-breadths, has a width (diameter) of one. B. Bath.13b כדי לגולה׳ enough (blank parchment) to be wrapt around the entire rolled-up scroll. Ib. 14a קשיא הקף this is in contradiction to what has been said above ‘enough to be wrapt ; a. fr. 2) outstanding debt, v. הַקָּפָה. Tosef.B. Mets. VIII, 27 כדי שיגבה הקיפו is sufficient time to collect his outstandings (to wind up his business).

הֶיקֵּף, הֶיקֵּיף, הֶקֵּיף, הֶקֵּףm. ( נקף II) 1) circumference, surface. Y.Erub.VII, beg.24b ה׳ תשעיםוכ׳ a circumference of ninety Sabb.20a רוב הֶיקֵּפוֹ the larger portion of the surface of the wood (burning), opp. רוב עביו. Succ.7b אם יש בהֶקֵּיפָהּוכ׳ if there is room enough in the circumference of a round Succah to seat Erub.I, 5, a. e. כל שיש בהיקפווכ׳ whatever (circle) has a circumference of three hand-breadths, has a width (diameter) of one. B. Bath.13b כדי לגולה׳ enough (blank parchment) to be wrapt around the entire rolled-up scroll. Ib. 14a קשיא הקף this is in contradiction to what has been said above ‘enough to be wrapt ; a. fr. 2) outstanding debt, v. הַקָּפָה. Tosef.B. Mets. VIII, 27 כדי שיגבה הקיפו is sufficient time to collect his outstandings (to wind up his business).

הֶיקֵּף, הֶיקֵּיף, הֶקֵּיף, הֶקֵּףm. ( נקף II) 1) circumference, surface. Y.Erub.VII, beg.24b ה׳ תשעיםוכ׳ a circumference of ninety Sabb.20a רוב הֶיקֵּפוֹ the larger portion of the surface of the wood (burning), opp. רוב עביו. Succ.7b אם יש בהֶקֵּיפָהּוכ׳ if there is room enough in the circumference of a round Succah to seat Erub.I, 5, a. e. כל שיש בהיקפווכ׳ whatever (circle) has a circumference of three hand-breadths, has a width (diameter) of one. B. Bath.13b כדי לגולה׳ enough (blank parchment) to be wrapt around the entire rolled-up scroll. Ib. 14a קשיא הקף this is in contradiction to what has been said above ‘enough to be wrapt ; a. fr. 2) outstanding debt, v. הַקָּפָה. Tosef.B. Mets. VIII, 27 כדי שיגבה הקיפו is sufficient time to collect his outstandings (to wind up his business).

טְבִילָהf. (טָבַל) 1) dipping. Mekh. Bo, Pisḥa, s.11 (ref. to Ex. 12:22) על בל הגעה ט׳ you must dip the hyssop into the blood for each time you strike. Sifra Vayikra, Ḥobah, ch. III, Par. 3.Zeb.93b; a. fr. 2) immersion, purification. Yoma 88a, a. fr. ט׳ בזמנה מצוה the immersion in due time is obligatory (must not be postponed). Kerith. 9a; a. v. fr.Pl. טְבִילוֹת. Men.7b שיעור ט׳ enough for all dippings.Yoma l. c.; a. fr. חייבי ט׳ those bound to take an immersion. Nidd.29b ומטבילין אותה … ט׳ and we make her take immersions at intervals during ninety five days; a. fr.

טְבִילָהf. (טָבַל) 1) dipping. Mekh. Bo, Pisḥa, s.11 (ref. to Ex. 12:22) על בל הגעה ט׳ you must dip the hyssop into the blood for each time you strike. Sifra Vayikra, Ḥobah, ch. III, Par. 3.Zeb.93b; a. fr. 2) immersion, purification. Yoma 88a, a. fr. ט׳ בזמנה מצוה the immersion in due time is obligatory (must not be postponed). Kerith. 9a; a. v. fr.Pl. טְבִילוֹת. Men.7b שיעור ט׳ enough for all dippings.Yoma l. c.; a. fr. חייבי ט׳ those bound to take an immersion. Nidd.29b ומטבילין אותה … ט׳ and we make her take immersions at intervals during ninety five days; a. fr.

מֵאָה(b. h.) one hundred. Tosef.Ber.VII (VI), 24 מ׳ מצות one hundred religious acts. Ib. 8; a. v. fr.Pesik. Vattom., p. 131b> מ׳ חסר שתים ninety-eight; a. fr.Du. מָאתַיִם. Ex. R. s. 23; Mekh. Bshall., s.6. Macc.I, 2. Keth.I, 2, v. כְּתוּבָּה; a. fr.Pl. מֵאוֹת. Macc.23b; a. fr.

מֵאָה(b. h.) one hundred. Tosef.Ber.VII (VI), 24 מ׳ מצות one hundred religious acts. Ib. 8; a. v. fr.Pesik. Vattom., p. 131b> מ׳ חסר שתים ninety-eight; a. fr.Du. מָאתַיִם. Ex. R. s. 23; Mekh. Bshall., s.6. Macc.I, 2. Keth.I, 2, v. כְּתוּבָּה; a. fr.Pl. מֵאוֹת. Macc.23b; a. fr.

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)?

עַיִןf. (b. h.; עוּן) 1) eye, sight, look. Kidd.24a בשן וע׳, v. יָצָא. Ib. b הכהו על עֵינֹווכ׳ if the master struck him on his eye and made it blind. B. Kam.83b (ref. to Ex. 21:24) אימא ע׳ ממש may not the text mean that he who injures a persons eye must really suffer the same injury? Sabb.108b bot. יד לע׳וכ׳ an unwashed hand (in the morning) touching the eye deserves to be cut off. Taan.8b סמוי מן הע׳, v. סָמָא. Ib. דבר שאין הע׳ שולטת בו something which the eye cannot look at (being stored away), v. infra; a. v. fr.Y.Ned.IX, end, 41c עשה לה ע׳ של זהב, a corrupt dittography of עשה לה שן של זהב.ע׳ טובה (also יפה) a benevolent eye, good will, liberality, opp. ע׳ רעה or עֵין הרע (abbr. עה״ר), also ע׳ צרה ill-will, selfishness, envy. Ab. II, 9. Sabb.74a משום ע׳ יפהוכ׳ he intended to show his good will. Tosef.Ḥall.I, 7 שעינו יפה בעיסתו he is liberal with his dough (is glad to give the priests portion), opp. עינו צרה. Esth. R. to 1. 4 היתה עינו צרה בממונו he was jealous of his wealth (unwilling to leave it to his heirs to be enjoyed by them). Ab. V, 13 עינו רצה בשל אחרים he is illiberal with regard to other peoples money (begrudges them the privilege of giving charity), ע׳ רעה בשלו he is illiberal with his own money (is too greedy to afford himself the pleasure of giving charity). Ib. II, 11, v. יֵצֶר; a. fr.צַר ע׳ (= רַע ע׳) selfish, opp. טוב ע׳ liberal, selfless. Sabb.108b שדורי … צר ע׳ אנא I send you (the salve), lest you say that I am selfish. Sot.38b אפי׳ העופות מכירין בצָרֵי ע׳ even birds recognize selfish men. Ib. כל הנהנה מצרי ע׳וכ׳ he who accepts benefits from self-seeking men, transgresses a law (ref. to Prov. 23:6). Ib. אין … לטוב ע׳ the cup of benediction must be handed to none but an unselfish person (with ref. to Prov. 22:9); a. e.Esp. ע׳ רעה, עֵין הרע (abbrev. עה״ר), or only עַיִן, the evil eye, an envious glance that brings harm to the person looked at, bewitchment. B. Mets. 107b (ref. to Deut. 7:15) זו ע׳ that means the effect of an evil eye. Ib. תשעים … בע׳ רעהוכ׳ ninety-nine persons die of an evil eye against one in the natural course. Gen. R. s. 91 שלא תשלוט בכםעה״ר that the evil eye may have no power over you. Ib. לא הייתם … מפני הע׳ were you not afraid of the evil eye? Ber.20a ע׳ שלא … איןעה״ר שולטת בי no evil eye can affect him whose eye refused to feed on what was not his (to look at the charms of a married woman); a. fr.שקל ע׳ בע׳ to balance the scales exactly, to allow no overweight (v. עוּן, a. כָּרַע). B. Bath. V, 11; a. fr.בע׳ visible to the eye, discernible; in natural form. Y.Ber.VI, 10a אע״פ ששחוקין בעֵינָן הן although they are ground, they are still discernible. Ib. אם בעַיְינָן הן if they are in their natural form (not mashed); a. fr.כְּעֵין like the appearance of, similar to, a sort of (cmp. גַּוָּון). Ib. b כל שהוא כע׳ סולתוכ׳ whatever resembles a pudding or dumpling. Ber.58a (in Chald. diet.) מלכותא דארעא כע׳וכ׳ the government on earth is like the government in heaven (inspires reverence); a. fr.מֵעֵין a reflection of, of the nature of; an abstract of. Snh.105b (ref. to the preposition מ in 1 Kings 1:47) מע׳ קאמר ליה he means, ‘as a reflection (of thy name, thy throne). Ib. (ref. to Jud. 5:24) מע׳ קאמר it means ‘similar to (the blessings of Sarah). Ber.IV, 3 מע׳י״ח an abstract of the eighteen benedictions. Y. ib. 8a bot. שבע מע׳י״ח seven benedictions embodying the eighteen. Ib. VI, 10b ברכה אחת מע׳ שלש one benediction embodying the three. Gen. R. s. 11, a. e., v. דּוּגְמַטְרִין.Du. עֵינַיִים, עֵינַיִם. Bekh.VII, 4 עֵינָיו גדולותוכ׳ if his (the priests) eyes are as large as those of a calf. Ib. 3. Ber.58a, a. e. נתן עיניו בווכ׳ he put his eyes on him, and he was turned into a heap of bones. Y.Hor.III, end, 48c נתנו עֵינֵיהֶן בשמואלוכ׳ they directed their attention to Samuel ; a. fr.אחז את הע׳, v. אָחַז. 2) anything resembling the eye, hole, ring Kel. VIII, 7 ע׳ של תנור the ‘eye of an oven (the fireplace under the oven, Maim.; the opening for the escape of the smoke, which may be closed to retain the heat, R. S.). Ib. IX, 8 תנור שניקב מעינו an oven in the eye of which is a defect. Ib. XXI, 2 ע׳ the ring-shaped pad around an animals neck (a halter of soft material). Ib. ע׳ של מתכת a metal hame (cmp. עוֹנָתָא). Tosef. ib. B. Bath. I, 7 העיין שבמצעד the ring attached to an adze; a. fr. 3) spring, well. Keth.I, 10; a. fr.(Frequ. עֵין in pr. n. pl., as ע׳ סוכר, ע׳ טב; v. respective determinants).

עַיִןf. (b. h.; עוּן) 1) eye, sight, look. Kidd.24a בשן וע׳, v. יָצָא. Ib. b הכהו על עֵינֹווכ׳ if the master struck him on his eye and made it blind. B. Kam.83b (ref. to Ex. 21:24) אימא ע׳ ממש may not the text mean that he who injures a persons eye must really suffer the same injury? Sabb.108b bot. יד לע׳וכ׳ an unwashed hand (in the morning) touching the eye deserves to be cut off. Taan.8b סמוי מן הע׳, v. סָמָא. Ib. דבר שאין הע׳ שולטת בו something which the eye cannot look at (being stored away), v. infra; a. v. fr.Y.Ned.IX, end, 41c עשה לה ע׳ של זהב, a corrupt dittography of עשה לה שן של זהב.ע׳ טובה (also יפה) a benevolent eye, good will, liberality, opp. ע׳ רעה or עֵין הרע (abbr. עה״ר), also ע׳ צרה ill-will, selfishness, envy. Ab. II, 9. Sabb.74a משום ע׳ יפהוכ׳ he intended to show his good will. Tosef.Ḥall.I, 7 שעינו יפה בעיסתו he is liberal with his dough (is glad to give the priests portion), opp. עינו צרה. Esth. R. to 1. 4 היתה עינו צרה בממונו he was jealous of his wealth (unwilling to leave it to his heirs to be enjoyed by them). Ab. V, 13 עינו רצה בשל אחרים he is illiberal with regard to other peoples money (begrudges them the privilege of giving charity), ע׳ רעה בשלו he is illiberal with his own money (is too greedy to afford himself the pleasure of giving charity). Ib. II, 11, v. יֵצֶר; a. fr.צַר ע׳ (= רַע ע׳) selfish, opp. טוב ע׳ liberal, selfless. Sabb.108b שדורי … צר ע׳ אנא I send you (the salve), lest you say that I am selfish. Sot.38b אפי׳ העופות מכירין בצָרֵי ע׳ even birds recognize selfish men. Ib. כל הנהנה מצרי ע׳וכ׳ he who accepts benefits from self-seeking men, transgresses a law (ref. to Prov. 23:6). Ib. אין … לטוב ע׳ the cup of benediction must be handed to none but an unselfish person (with ref. to Prov. 22:9); a. e.Esp. ע׳ רעה, עֵין הרע (abbrev. עה״ר), or only עַיִן, the evil eye, an envious glance that brings harm to the person looked at, bewitchment. B. Mets. 107b (ref. to Deut. 7:15) זו ע׳ that means the effect of an evil eye. Ib. תשעים … בע׳ רעהוכ׳ ninety-nine persons die of an evil eye against one in the natural course. Gen. R. s. 91 שלא תשלוט בכםעה״ר that the evil eye may have no power over you. Ib. לא הייתם … מפני הע׳ were you not afraid of the evil eye? Ber.20a ע׳ שלא … איןעה״ר שולטת בי no evil eye can affect him whose eye refused to feed on what was not his (to look at the charms of a married woman); a. fr.שקל ע׳ בע׳ to balance the scales exactly, to allow no overweight (v. עוּן, a. כָּרַע). B. Bath. V, 11; a. fr.בע׳ visible to the eye, discernible; in natural form. Y.Ber.VI, 10a אע״פ ששחוקין בעֵינָן הן although they are ground, they are still discernible. Ib. אם בעַיְינָן הן if they are in their natural form (not mashed); a. fr.כְּעֵין like the appearance of, similar to, a sort of (cmp. גַּוָּון). Ib. b כל שהוא כע׳ סולתוכ׳ whatever resembles a pudding or dumpling. Ber.58a (in Chald. diet.) מלכותא דארעא כע׳וכ׳ the government on earth is like the government in heaven (inspires reverence); a. fr.מֵעֵין a reflection of, of the nature of; an abstract of. Snh.105b (ref. to the preposition מ in 1 Kings 1:47) מע׳ קאמר ליה he means, ‘as a reflection (of thy name, thy throne). Ib. (ref. to Jud. 5:24) מע׳ קאמר it means ‘similar to (the blessings of Sarah). Ber.IV, 3 מע׳י״ח an abstract of the eighteen benedictions. Y. ib. 8a bot. שבע מע׳י״ח seven benedictions embodying the eighteen. Ib. VI, 10b ברכה אחת מע׳ שלש one benediction embodying the three. Gen. R. s. 11, a. e., v. דּוּגְמַטְרִין.Du. עֵינַיִים, עֵינַיִם. Bekh.VII, 4 עֵינָיו גדולותוכ׳ if his (the priests) eyes are as large as those of a calf. Ib. 3. Ber.58a, a. e. נתן עיניו בווכ׳ he put his eyes on him, and he was turned into a heap of bones. Y.Hor.III, end, 48c נתנו עֵינֵיהֶן בשמואלוכ׳ they directed their attention to Samuel ; a. fr.אחז את הע׳, v. אָחַז. 2) anything resembling the eye, hole, ring Kel. VIII, 7 ע׳ של תנור the ‘eye of an oven (the fireplace under the oven, Maim.; the opening for the escape of the smoke, which may be closed to retain the heat, R. S.). Ib. IX, 8 תנור שניקב מעינו an oven in the eye of which is a defect. Ib. XXI, 2 ע׳ the ring-shaped pad around an animals neck (a halter of soft material). Ib. ע׳ של מתכת a metal hame (cmp. עוֹנָתָא). Tosef. ib. B. Bath. I, 7 העיין שבמצעד the ring attached to an adze; a. fr. 3) spring, well. Keth.I, 10; a. fr.(Frequ. עֵין in pr. n. pl., as ע׳ סוכר, ע׳ טב; v. respective determinants).

עִישּׂוּר, עִשּׂוּרm. (עֶשֶׂר) one tenth; (= מַעֲשֵׂר) tithe, giving tithes. Keth.68a ראשונה נוטלת ע׳ נכסיםוכ׳ the first daughter gets one-tenth of the estate, the second one-tenth of what is left Bicc. II, 6 בשעת לקיטתו עִשּׂוּרוֹ the giving of tithes is regulated by the time it (the Ethrog) is plucked, expl. Y. ib. 65a bot. בשעת לקיטתו עישורו למעשרות ולשביעית this regulation refers to tithes as well as to the Sabbatical year (the time of plucking decides to which year the fruit belongs). Maas. Sh. V, 9; a. fr.Trnsf. dedication, sanctification. Deut. R. s. 3 (ref. to Deut. 7:13) מה פרי אדמתך צריכים ע׳ … צריכים ע׳וכ׳ as the fruit of thy soil requires sanctification by tithes, so the fruit of thy womb requires sanctification, which is circumcision.Pl. עִישּׂוּרִים, עִישּׂוּרִין, עִשּׂ׳. R. Hash. 14a נהג בו שני ע׳ he subjected it to two tithes (that of the second and that of the third year). Tosef.Dem.VIII, 18 תשעים ושלשה חסר שני ע׳ ninety-three parts less two-tenths. Ib. 15 שתי תאנים ושני ע׳ ועִישּׂוּרוֹ של עישור two figs (as Trumah), and two tithes (first and second), and tithe of the tithes (= מעשר מן המעשר); Y. ib. I, end, 22b ועישורין של עישור (corr. acc.).