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מָתַח(b. h.) to extend, stretch (cmp. משך, משח). Kil. VI, 9 המוֹתֵחַ זמורהוכ׳ if one trains a vine from one tree to another. Sabb.75a המותח חוטוכ׳ he who pulls the thread of a seam (bringing the ends closer together), v. infra. Gen. R. s. 3, a. e. שלא תאמר מיכאל היה מותחוכ׳ lest you say, Michael stretched (the world) in the south, v. מָדַד; Midr. Till. to Ps. 24 מְמַתֵּחַ. Y.Ber.I, 2d top אדם מותח אהלוכ׳ when one stretches a tent-cover, in course of time it becomes loose; Gen. R. s. 12, end; Yalk. Is. 314.Gen. R. s. 10, end, v. Nif.(Yalk. Prov. 961 סופו להיות מותח v. מָתַק.Part. pass. מָתוּחַ; f. מְתוּחָה; pl. מְתוּחִים, מְתוּחִין; מְתוּחוֹת stretched, extended; (of a bow) bent; trnsf. (of judgment) ready to be discharged, aimed. Kel. XXI, 3. Gen. R. s. 35 אותה מדת הדין שהיתה מ׳ כנגד … ומְתָחָהּוכ׳ that very judgment which was aimed against Israel, did the Lord turn and aim against the Egyptians. Y.M. Kat. III, 83c top הדין מ׳ כנגדוכ׳ judgment is ready against the whole family. Pesik. R. s. 38; a. fr. Pi. מִיתֵּחַ same, esp. to straiten straps; to bring objects closer together. M. Kat. I, 8 אף מְמַתְּחִין you may also straigten (bed-straps). Ib. 10a וממתחין שאם … מְמַתְּחוֹ ‘you may stretch, means when it (a strap) is lax, you may straiten it; Y. ib. I, 80d bot. Tosef.Kel.B. Bath.IV, 10 מחוסרין … למַתֵּחַ need … stretching. Midr. Till. l. c., v. supra.Y.Sabb.XIII, beg.14a המְמַתֵּחַ צדדין (ed. Krot. הממחה צדדיו, corr. acc.) he who brings the ends of two pieces close together (by pulling the thread up and knotting it), v. supra; Y.Kil.IX, end, 32d המְמַתֵּיחַ צדדין (or המַמְתִּיחַ Hif.; not צדדיו); a. e. Nif. נִמְתַּח to be stretched, spread, drawn. Snh.38b נִמְתְּחוּ אבריו his limbs were stretched (shaped); (Ab. d R. N. ch. I נתקשרו); Yalk. Gen. 15. Ib. 16 היו נִמְתָּחִין והולכין (ib. also מוֹתְחִין; Gen. R. s. 10, end מותחין) they (the works of creation) continued to extend (develop). Y.Ber.I, 2c bot. יִמָּתֵחַ הרקיע (or יִמְתַּח) let the firmament be stretched out. R. Hash. 22b יִמָּתֵחַ על העמוד shall be stretched on the pillory. Y.Hor.II, 46d נִמְתְּחָה הקשת the bow was bent (euphem. for erection). Yalk. Ps. 796 נמתחה החרב the sword (of judgment) was drawn; (Tanḥ. Bmidb. 7 נמשכה; ib. ed. Bub. 7 נשמטה). Hithpa. הִתְמַתֵּחַ same. Tanḥ. Ḥayé 3 והיו הולכין ומִתְמַתְּחִיןוכ׳ they would have gone on spreading

מָתַח(b. h.) to extend, stretch (cmp. משך, משח). Kil. VI, 9 המוֹתֵחַ זמורהוכ׳ if one trains a vine from one tree to another. Sabb.75a המותח חוטוכ׳ he who pulls the thread of a seam (bringing the ends closer together), v. infra. Gen. R. s. 3, a. e. שלא תאמר מיכאל היה מותחוכ׳ lest you say, Michael stretched (the world) in the south, v. מָדַד; Midr. Till. to Ps. 24 מְמַתֵּחַ. Y.Ber.I, 2d top אדם מותח אהלוכ׳ when one stretches a tent-cover, in course of time it becomes loose; Gen. R. s. 12, end; Yalk. Is. 314.Gen. R. s. 10, end, v. Nif.(Yalk. Prov. 961 סופו להיות מותח v. מָתַק.Part. pass. מָתוּחַ; f. מְתוּחָה; pl. מְתוּחִים, מְתוּחִין; מְתוּחוֹת stretched, extended; (of a bow) bent; trnsf. (of judgment) ready to be discharged, aimed. Kel. XXI, 3. Gen. R. s. 35 אותה מדת הדין שהיתה מ׳ כנגד … ומְתָחָהּוכ׳ that very judgment which was aimed against Israel, did the Lord turn and aim against the Egyptians. Y.M. Kat. III, 83c top הדין מ׳ כנגדוכ׳ judgment is ready against the whole family. Pesik. R. s. 38; a. fr. Pi. מִיתֵּחַ same, esp. to straiten straps; to bring objects closer together. M. Kat. I, 8 אף מְמַתְּחִין you may also straigten (bed-straps). Ib. 10a וממתחין שאם … מְמַתְּחוֹ ‘you may stretch, means when it (a strap) is lax, you may straiten it; Y. ib. I, 80d bot. Tosef.Kel.B. Bath.IV, 10 מחוסרין … למַתֵּחַ need … stretching. Midr. Till. l. c., v. supra.Y.Sabb.XIII, beg.14a המְמַתֵּחַ צדדין (ed. Krot. הממחה צדדיו, corr. acc.) he who brings the ends of two pieces close together (by pulling the thread up and knotting it), v. supra; Y.Kil.IX, end, 32d המְמַתֵּיחַ צדדין (or המַמְתִּיחַ Hif.; not צדדיו); a. e. Nif. נִמְתַּח to be stretched, spread, drawn. Snh.38b נִמְתְּחוּ אבריו his limbs were stretched (shaped); (Ab. d R. N. ch. I נתקשרו); Yalk. Gen. 15. Ib. 16 היו נִמְתָּחִין והולכין (ib. also מוֹתְחִין; Gen. R. s. 10, end מותחין) they (the works of creation) continued to extend (develop). Y.Ber.I, 2c bot. יִמָּתֵחַ הרקיע (or יִמְתַּח) let the firmament be stretched out. R. Hash. 22b יִמָּתֵחַ על העמוד shall be stretched on the pillory. Y.Hor.II, 46d נִמְתְּחָה הקשת the bow was bent (euphem. for erection). Yalk. Ps. 796 נמתחה החרב the sword (of judgment) was drawn; (Tanḥ. Bmidb. 7 נמשכה; ib. ed. Bub. 7 נשמטה). Hithpa. הִתְמַתֵּחַ same. Tanḥ. Ḥayé 3 והיו הולכין ומִתְמַתְּחִיןוכ׳ they would have gone on spreading

סוֹףm. (b. h.; preced.) 1) end. Yeb.XVI, 4 (121a) מים … שאין להם ס׳ waters without end (the shores of which you cannot see from all sides). Ned.62a וס׳ הכבוד לבא and honor will finally come of itself. Gen. R. s. 71, beg. (ref. to Ps. 69:34) לא ראשו … סוֹפוֹ ולא סופו ראשו the first clause of this verse does not correspond (in syntactical construction) to its final clause Sifra Kdosh. ch. III, Par. 2 אם גנבת סוֹפְךָ לכחשוכ׳ if thou stealest, thou wilt finally deny Kidd.31a מס׳ דברך, v. נָכַר. Meg.7a בתחלה קבעוה בשושן וְלִבְסוֹףוכ׳ at first they established it (the festival of Purim) in Shushan, and then for the whole (Jewish) world; a. v. fr.לא ס׳ דבר … אלא this is not the end of it …, but. Gen. R. s. 38 (ref. to Prov. 17:13) לא ס׳ ד׳ משיבוכ׳ after all, not only he who requites evil for good, but even he who requites evil for evil Y.Shebi.III, end, 34d; a. fr. 2) remnant, esp. pl. סוֹפִין fruit remaining on the tree after harvest time, late fruit. Y.Yeb.XII, 12d bot. קידש בגופו של ס׳ (prob. to be read בנוֹפוֹ) if one betrothed a woman, giving as a consideration a branch of a tree of his containing remainders (mostly worthless). Pes.6b סוֹפֵי … ומשמרוכ׳ if there are in a mans field late figs, but he watches his field for the sake of the grapes; v. סוֹפֶת.Tosef.Kel.B. Mets. II, 8 סופין ed. Zolk., read: סוֹבִין.

סוֹףm. (b. h.; preced.) 1) end. Yeb.XVI, 4 (121a) מים … שאין להם ס׳ waters without end (the shores of which you cannot see from all sides). Ned.62a וס׳ הכבוד לבא and honor will finally come of itself. Gen. R. s. 71, beg. (ref. to Ps. 69:34) לא ראשו … סוֹפוֹ ולא סופו ראשו the first clause of this verse does not correspond (in syntactical construction) to its final clause Sifra Kdosh. ch. III, Par. 2 אם גנבת סוֹפְךָ לכחשוכ׳ if thou stealest, thou wilt finally deny Kidd.31a מס׳ דברך, v. נָכַר. Meg.7a בתחלה קבעוה בשושן וְלִבְסוֹףוכ׳ at first they established it (the festival of Purim) in Shushan, and then for the whole (Jewish) world; a. v. fr.לא ס׳ דבר … אלא this is not the end of it …, but. Gen. R. s. 38 (ref. to Prov. 17:13) לא ס׳ ד׳ משיבוכ׳ after all, not only he who requites evil for good, but even he who requites evil for evil Y.Shebi.III, end, 34d; a. fr. 2) remnant, esp. pl. סוֹפִין fruit remaining on the tree after harvest time, late fruit. Y.Yeb.XII, 12d bot. קידש בגופו של ס׳ (prob. to be read בנוֹפוֹ) if one betrothed a woman, giving as a consideration a branch of a tree of his containing remainders (mostly worthless). Pes.6b סוֹפֵי … ומשמרוכ׳ if there are in a mans field late figs, but he watches his field for the sake of the grapes; v. סוֹפֶת.Tosef.Kel.B. Mets. II, 8 סופין ed. Zolk., read: סוֹבִין.

סוֹף, סוֹפָאch. sam( 1) end. Yeb.XVI, 4 (121a) מים … שאין להם ס׳ waters without end (the shores of which you cannot see from all sides). Ned.62a וס׳ הכבוד לבא and honor will finally come of itself. Gen. R. s. 71, beg. (ref. to Ps. 69:34) לא ראשו … סוֹפוֹ ולא סופו ראשו the first clause of this verse does not correspond (in syntactical construction) to its final clause Sifra Kdosh. ch. III, Par. 2 אם גנבת סוֹפְךָ לכחשוכ׳ if thou stealest, thou wilt finally deny Kidd.31a מס׳ דברך, v. נָכַר. Meg.7a בתחלה קבעוה בשושן וְלִבְסוֹףוכ׳ at first they established it (the festival of Purim) in Shushan, and then for the whole (Jewish) world; a. v. fr.לא ס׳ דבר … אלא this is not the end of it …, but. Gen. R. s. 38 (ref. to Prov. 17:13) לא ס׳ ד׳ משיבוכ׳ after all, not only he who requites evil for good, but even he who requites evil for evil Y.Shebi.III, end, 34d; a. fr. fruit remaining on the tree after harvest time, late fruit). Targ. Job 28:3; a. fr.Y.Snh.X, 29a bot. יהא סוֹפֵיהוכ׳, v. חֲנַק. Ab. Zar.41a מעיקרא … ולבס׳וכ׳ at first …, but finally ; a. fr.

סוֹף, סוֹפָאch. sam( 1) end. Yeb.XVI, 4 (121a) מים … שאין להם ס׳ waters without end (the shores of which you cannot see from all sides). Ned.62a וס׳ הכבוד לבא and honor will finally come of itself. Gen. R. s. 71, beg. (ref. to Ps. 69:34) לא ראשו … סוֹפוֹ ולא סופו ראשו the first clause of this verse does not correspond (in syntactical construction) to its final clause Sifra Kdosh. ch. III, Par. 2 אם גנבת סוֹפְךָ לכחשוכ׳ if thou stealest, thou wilt finally deny Kidd.31a מס׳ דברך, v. נָכַר. Meg.7a בתחלה קבעוה בשושן וְלִבְסוֹףוכ׳ at first they established it (the festival of Purim) in Shushan, and then for the whole (Jewish) world; a. v. fr.לא ס׳ דבר … אלא this is not the end of it …, but. Gen. R. s. 38 (ref. to Prov. 17:13) לא ס׳ ד׳ משיבוכ׳ after all, not only he who requites evil for good, but even he who requites evil for evil Y.Shebi.III, end, 34d; a. fr. fruit remaining on the tree after harvest time, late fruit). Targ. Job 28:3; a. fr.Y.Snh.X, 29a bot. יהא סוֹפֵיהוכ׳, v. חֲנַק. Ab. Zar.41a מעיקרא … ולבס׳וכ׳ at first …, but finally ; a. fr.

סוֹף, סוֹפָאch. sam( 1) end. Yeb.XVI, 4 (121a) מים … שאין להם ס׳ waters without end (the shores of which you cannot see from all sides). Ned.62a וס׳ הכבוד לבא and honor will finally come of itself. Gen. R. s. 71, beg. (ref. to Ps. 69:34) לא ראשו … סוֹפוֹ ולא סופו ראשו the first clause of this verse does not correspond (in syntactical construction) to its final clause Sifra Kdosh. ch. III, Par. 2 אם גנבת סוֹפְךָ לכחשוכ׳ if thou stealest, thou wilt finally deny Kidd.31a מס׳ דברך, v. נָכַר. Meg.7a בתחלה קבעוה בשושן וְלִבְסוֹףוכ׳ at first they established it (the festival of Purim) in Shushan, and then for the whole (Jewish) world; a. v. fr.לא ס׳ דבר … אלא this is not the end of it …, but. Gen. R. s. 38 (ref. to Prov. 17:13) לא ס׳ ד׳ משיבוכ׳ after all, not only he who requites evil for good, but even he who requites evil for evil Y.Shebi.III, end, 34d; a. fr. fruit remaining on the tree after harvest time, late fruit). Targ. Job 28:3; a. fr.Y.Snh.X, 29a bot. יהא סוֹפֵיהוכ׳, v. חֲנַק. Ab. Zar.41a מעיקרא … ולבס׳וכ׳ at first …, but finally ; a. fr.

סוֹף, סוֹפָאch. sam( 1) end. Yeb.XVI, 4 (121a) מים … שאין להם ס׳ waters without end (the shores of which you cannot see from all sides). Ned.62a וס׳ הכבוד לבא and honor will finally come of itself. Gen. R. s. 71, beg. (ref. to Ps. 69:34) לא ראשו … סוֹפוֹ ולא סופו ראשו the first clause of this verse does not correspond (in syntactical construction) to its final clause Sifra Kdosh. ch. III, Par. 2 אם גנבת סוֹפְךָ לכחשוכ׳ if thou stealest, thou wilt finally deny Kidd.31a מס׳ דברך, v. נָכַר. Meg.7a בתחלה קבעוה בשושן וְלִבְסוֹףוכ׳ at first they established it (the festival of Purim) in Shushan, and then for the whole (Jewish) world; a. v. fr.לא ס׳ דבר … אלא this is not the end of it …, but. Gen. R. s. 38 (ref. to Prov. 17:13) לא ס׳ ד׳ משיבוכ׳ after all, not only he who requites evil for good, but even he who requites evil for evil Y.Shebi.III, end, 34d; a. fr. fruit remaining on the tree after harvest time, late fruit). Targ. Job 28:3; a. fr.Y.Snh.X, 29a bot. יהא סוֹפֵיהוכ׳, v. חֲנַק. Ab. Zar.41a מעיקרא … ולבס׳וכ׳ at first …, but finally ; a. fr.

עֵקֶבm. (b. h.; preced.) rear, consequence; (conj.) in consequence of; (homilet.) end, future world. Deut. R. s. 3 (play on עקב, Deut. 7:12) אבל שכרן בע׳ אניוכ׳ (not שכרו) but their full reward I shall give you in the end (after death); Yalk. ib. 847 שכר הקרן בע׳וכ׳. Deut. R. l. c. אני מייסר אתכם עד הע׳ I shall try you to the end (of your lives); עד שתשמרו … עד הע׳ until you shall observe my commandments to the end.

עֵקֶבm. (b. h.; preced.) rear, consequence; (conj.) in consequence of; (homilet.) end, future world. Deut. R. s. 3 (play on עקב, Deut. 7:12) אבל שכרן בע׳ אניוכ׳ (not שכרו) but their full reward I shall give you in the end (after death); Yalk. ib. 847 שכר הקרן בע׳וכ׳. Deut. R. l. c. אני מייסר אתכם עד הע׳ I shall try you to the end (of your lives); עד שתשמרו … עד הע׳ until you shall observe my commandments to the end.

צָלַל(b. h.; cmp. טלל) 1) to move, shake, hang over; denom. צֵל. 2) to turn, circle, roll (v. Jud. 7:13); to eddy, sink. Koh. R. to XII, 7; Y.Ber.IV, 7b bot., a. e. (ref. to צולה, Is. 44:27) why is Babylonia called tsulah, ששם צָלְלוּ מיתיוכ׳ because there sank the corpses of the generation of the flood; Lam. R. introd. (R. Josh. 2) צללו מי מבול (corr. acc.); v. infra. 3) (cmp. שָׁקַע) to settle, be clear; to clarify. Tosef.Nidd.III, 11 צָלְלוּ לא יחזורוכ׳ if the mixture has settled (become clear), he must not stir it up again; Nidd.20a, v. עָכַר. Y.Keth.I, 25b bot. וחוזרת וצוֹלֶלֶת, v. צָכַר. Gen. R. s. 80, end וצָלַלְנוּ, v. צָכַר; a. e.Part. pass. צָלוּל; f. צְלוּלָה; pl. צְלוּלִים, צְלוּלִין; צְלוּלוֹת. Ib. צ׳ היתה, v. צָכַר. Y.Ter.V, end, 43d יין צ׳ clarified wine. Sabb.109a; 139b; a. fr.Pesik. Haʿomer, p. 71a> (play on צלול, Kri צליל, Jud. 7:13) על שצלול היה אותו הדורוכ׳ (not על שצלל עליהם, v. Rashi to Jud. l. c.) because that generation was cleared (bared) of righteous men; Pesik. R. s. 18 שצליל עליהם corr. acc.); Yalk. Jud. 62, Yalk. Lev. 643 (corr. acc.).( 4) to glisten, be bright; (of sound) to vibrate, ring; v. מְצִילָּה, צִלְצֵל Nif. נִצְלָל, נָצַל to be cleared. Y.Nidd.II, end, 50b יִצָּלְלוּ ולא יעכרו, v. עָכַר. Sabb.XX, 2 (139b) שיִצַּלּוּ (Bab. ed. שיִצּוֹלּוּ; v. Rabb. D. S. a. l. note 20) that they (the dregs) may settle. Hif. הֵיצֵל 1) to become clear, settle. Par. VIII, 11 עד שתָּצֵל until it is settled. 2) (denom. of צֵל) to shade. Pes.50a (ref. to מצלות, Zech. 14:20) there will be an addition to the sacred precincts of Jerusalem עד שהסוס רץ ומֵיצֵל Ms. M. (ed. ומֵצֵיל; Rashi: עד שעה שהסרסוכ׳) as far as a horse can run (from sunrise) until it gives shade (casts its shadow under itself, i. e. till noon-time; Y. ib. III, end, 30b עד מקום שהסוס רץ ואינו עושה צל); Bab. l. c. כל ביזה … עד שהסוס רץ ומיצלוכ׳ whatever booty Israel will make (from morning) to the time, will be sacred Nithpa. נִצְטַלֵּל to be sunk, dumped. Zeb.113b שכל מתי מבול נִצְטַלְּלוּ לשם Ms. R. a. K. (ed. נִצְתַּלְּלוּ שם) because all the corpses of the flood were dumped there (in Babylonia); Sabb.113b; v. supra.

צָלַל(b. h.; cmp. טלל) 1) to move, shake, hang over; denom. צֵל. 2) to turn, circle, roll (v. Jud. 7:13); to eddy, sink. Koh. R. to XII, 7; Y.Ber.IV, 7b bot., a. e. (ref. to צולה, Is. 44:27) why is Babylonia called tsulah, ששם צָלְלוּ מיתיוכ׳ because there sank the corpses of the generation of the flood; Lam. R. introd. (R. Josh. 2) צללו מי מבול (corr. acc.); v. infra. 3) (cmp. שָׁקַע) to settle, be clear; to clarify. Tosef.Nidd.III, 11 צָלְלוּ לא יחזורוכ׳ if the mixture has settled (become clear), he must not stir it up again; Nidd.20a, v. עָכַר. Y.Keth.I, 25b bot. וחוזרת וצוֹלֶלֶת, v. צָכַר. Gen. R. s. 80, end וצָלַלְנוּ, v. צָכַר; a. e.Part. pass. צָלוּל; f. צְלוּלָה; pl. צְלוּלִים, צְלוּלִין; צְלוּלוֹת. Ib. צ׳ היתה, v. צָכַר. Y.Ter.V, end, 43d יין צ׳ clarified wine. Sabb.109a; 139b; a. fr.Pesik. Haʿomer, p. 71a> (play on צלול, Kri צליל, Jud. 7:13) על שצלול היה אותו הדורוכ׳ (not על שצלל עליהם, v. Rashi to Jud. l. c.) because that generation was cleared (bared) of righteous men; Pesik. R. s. 18 שצליל עליהם corr. acc.); Yalk. Jud. 62, Yalk. Lev. 643 (corr. acc.).( 4) to glisten, be bright; (of sound) to vibrate, ring; v. מְצִילָּה, צִלְצֵל Nif. נִצְלָל, נָצַל to be cleared. Y.Nidd.II, end, 50b יִצָּלְלוּ ולא יעכרו, v. עָכַר. Sabb.XX, 2 (139b) שיִצַּלּוּ (Bab. ed. שיִצּוֹלּוּ; v. Rabb. D. S. a. l. note 20) that they (the dregs) may settle. Hif. הֵיצֵל 1) to become clear, settle. Par. VIII, 11 עד שתָּצֵל until it is settled. 2) (denom. of צֵל) to shade. Pes.50a (ref. to מצלות, Zech. 14:20) there will be an addition to the sacred precincts of Jerusalem עד שהסוס רץ ומֵיצֵל Ms. M. (ed. ומֵצֵיל; Rashi: עד שעה שהסרסוכ׳) as far as a horse can run (from sunrise) until it gives shade (casts its shadow under itself, i. e. till noon-time; Y. ib. III, end, 30b עד מקום שהסוס רץ ואינו עושה צל); Bab. l. c. כל ביזה … עד שהסוס רץ ומיצלוכ׳ whatever booty Israel will make (from morning) to the time, will be sacred Nithpa. נִצְטַלֵּל to be sunk, dumped. Zeb.113b שכל מתי מבול נִצְטַלְּלוּ לשם Ms. R. a. K. (ed. נִצְתַּלְּלוּ שם) because all the corpses of the flood were dumped there (in Babylonia); Sabb.113b; v. supra.

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

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

רוּחָאch. sam( רוּחַ II f. (b. h.; רָוַח) wind, air; direction, side). Targ. Gen. 1:2. Ib. 8:1. Ib. 6:17. Ib. 45:27 רוח נבואה (O. ed. Berl. קודשא) = h. רוח הקדש, v. preced.; a. v. fr.Gen. R. s. 38, end נסגוד לר׳וכ׳ let us worship the wind that scatters the clouds; ונסגוד לבר …ר׳ let us worship man that carries the wind (whose body is filled with air). Gitt.67b דהאר׳וכ׳, v. קוּרְדְּיָיקוֹס; a. fr.Pl. רוּחִין, רוּחַיָּא, רוּחֵי, רוּחָתָא. Targ. O. Num. 16:22. Targ. Deut. 32:24. Targ. Y. I ib. רווחין (corr. acc.), v. רְוַוח I; a. fr.Y.Shek.V, end, 49b רבהון דרוּחַיָּיא the chief of the evil spirits. Gen. R. s. 20, end ר׳ דביתא טביןוכ׳ the spirits of a mans house are benevolent, for they grow up with him; ר׳ דחקלא the spirits of the field; ib. s. 24, end. Lev. R. s. 5 שידא שריהון דר׳ Sheda (demon), the prince of the spirits. B. Bath.25a לכלר׳ אוקמןוכ׳ place me (for prayer) in any direction except due east; a. fr.

רוּחָאch. sam( רוּחַ II f. (b. h.; רָוַח) wind, air; direction, side). Targ. Gen. 1:2. Ib. 8:1. Ib. 6:17. Ib. 45:27 רוח נבואה (O. ed. Berl. קודשא) = h. רוח הקדש, v. preced.; a. v. fr.Gen. R. s. 38, end נסגוד לר׳וכ׳ let us worship the wind that scatters the clouds; ונסגוד לבר …ר׳ let us worship man that carries the wind (whose body is filled with air). Gitt.67b דהאר׳וכ׳, v. קוּרְדְּיָיקוֹס; a. fr.Pl. רוּחִין, רוּחַיָּא, רוּחֵי, רוּחָתָא. Targ. O. Num. 16:22. Targ. Deut. 32:24. Targ. Y. I ib. רווחין (corr. acc.), v. רְוַוח I; a. fr.Y.Shek.V, end, 49b רבהון דרוּחַיָּיא the chief of the evil spirits. Gen. R. s. 20, end ר׳ דביתא טביןוכ׳ the spirits of a mans house are benevolent, for they grow up with him; ר׳ דחקלא the spirits of the field; ib. s. 24, end. Lev. R. s. 5 שידא שריהון דר׳ Sheda (demon), the prince of the spirits. B. Bath.25a לכלר׳ אוקמןוכ׳ place me (for prayer) in any direction except due east; a. fr.

אוּמָנוּתf. (v. אוּמָן) 1) skill, handicraft, trade. Kid. IV, 14.בעל א׳ mechanic. Ḥull.54b.בן אומנותוֹ ones fellow-tradesman, competitor. Gen. R. s. 32, beg.Ber.43b כל אחד ואחד יִפָּה לווכ׳ to each man the Lord made his trade appear nice. Y.Succ.V, end, 55d (play on be-ĕmunatham 1 Chron. 9:22) באומנתם through their skill; a. fr. 2) the workmanship (or its equivalent) to be furnished the (Roman) government. B. Bath.IX, 4. Y.Dem.VI, end, 26a; Tosef.Dem.VI, 4; cmp. אוֹצָר.Pl. אוּמָנִיּוֹת. Gen. R. s. 24. Num. R. s. 15 קורא א׳. invited people by trades (each day another trade); Tanḥ. Bhaăl., 3 קורא בכל יום א׳Trnsf. arts, devices. Ex. R. s. 47, end כל הצדיקים באו בא׳ all the righteous (in their pleas and prayers) came with devices before the Lord (as Abraham prayed in behalf of fifty, forty).

אוּמָנוּתf. (v. אוּמָן) 1) skill, handicraft, trade. Kid. IV, 14.בעל א׳ mechanic. Ḥull.54b.בן אומנותוֹ ones fellow-tradesman, competitor. Gen. R. s. 32, beg.Ber.43b כל אחד ואחד יִפָּה לווכ׳ to each man the Lord made his trade appear nice. Y.Succ.V, end, 55d (play on be-ĕmunatham 1 Chron. 9:22) באומנתם through their skill; a. fr. 2) the workmanship (or its equivalent) to be furnished the (Roman) government. B. Bath.IX, 4. Y.Dem.VI, end, 26a; Tosef.Dem.VI, 4; cmp. אוֹצָר.Pl. אוּמָנִיּוֹת. Gen. R. s. 24. Num. R. s. 15 קורא א׳. invited people by trades (each day another trade); Tanḥ. Bhaăl., 3 קורא בכל יום א׳Trnsf. arts, devices. Ex. R. s. 47, end כל הצדיקים באו בא׳ all the righteous (in their pleas and prayers) came with devices before the Lord (as Abraham prayed in behalf of fifty, forty).

גָּדַע(b. h.; v. גדד I) to cut, chop, lop off.Y.Sabb.IV, end, 7a חריות שגְּדָעָןוכ׳ twigs which one cut off (trimming the date tree) with the intention of using them for (Bab. ib. 50a גדר).Part. pass. גָּדוּעַ, f. גְּדוּעָה; pl. גְּדוּעִים, גְּדוּעוֹת. Midr. Till. to Ps. 75, end קרני ישראל ג׳ the horns (power) of Israel are lopped off (checked). Pi. גִּידֵּע, גִּידַּע. Ib.; Midr. Sam. ch. V, end קרנות שג׳ צדיקווכ׳ the horns which the Righteous One of the world (the Lord) has lopped. Nif. נִגְדָּע to be lopped, diminished. Cant. R. to III, 7 נ׳ גובהוכ׳ (Var. נגרע, v. גרע) Adams high stature was reduced. (V. גָּיַע.