not+a+word!

פְּלַסֵטוֹןm. (πλαστόν) fabricated, a fraud. Num. R. s. 8 the nations said תורתן של אלו פ׳ הוא that peoples Law is a fraud (they do not observe it themselves); Midr. Sam. ch. XXVIII פלסתר. Y.B. Mets.V, end, 10d שעישין התורה פלסטרן ואת משה טפש (corr. acc.) they (the usurers), declare the Law (forbidding usury) a fraud, and Moses a fool; Tosef. ib. VI, 17 פלסטר; (Bab. ib. 75b משה חכם ותורתו אמת, euphem.). Ylamd. to Num. 16, quot. in Ar. פ׳ הוא תורתווכ׳ the law of Moses is a fraud. Yalk. Jer. 321 מה שאנו רואים … פלסטרו הוא (corr. acc.) as far as we can judge your Law, it is a frand (its predictions are not inspired); ib. אין דבר בתורה פלסטרון ולאוכ׳ not a word in the Law is a fabrication or a falsehood. Tanḥ. ed. Bub. Lekh 10 פלסטין הוא (corr. acc.) the document is forged.

פְּלַסֵטוֹןm. (πλαστόν) fabricated, a fraud. Num. R. s. 8 the nations said תורתן של אלו פ׳ הוא that peoples Law is a fraud (they do not observe it themselves); Midr. Sam. ch. XXVIII פלסתר. Y.B. Mets.V, end, 10d שעישין התורה פלסטרן ואת משה טפש (corr. acc.) they (the usurers), declare the Law (forbidding usury) a fraud, and Moses a fool; Tosef. ib. VI, 17 פלסטר; (Bab. ib. 75b משה חכם ותורתו אמת, euphem.). Ylamd. to Num. 16, quot. in Ar. פ׳ הוא תורתווכ׳ the law of Moses is a fraud. Yalk. Jer. 321 מה שאנו רואים … פלסטרו הוא (corr. acc.) as far as we can judge your Law, it is a frand (its predictions are not inspired); ib. אין דבר בתורה פלסטרון ולאוכ׳ not a word in the Law is a fabrication or a falsehood. Tanḥ. ed. Bub. Lekh 10 פלסטין הוא (corr. acc.) the document is forged.

דָּרַש(b. h.) 1) to examine, question. Denom. דְּרִישָׁה. 2) to expound, interpret. Ber.I, 5 עד שדְּרָשָׁהּ בן זומא until Ben Zoma found an intimation of it in the Biblical wording. Taan.5b מקרא אני דֹורֵש I find it intimated in a Bible verse. B. Mets. 104a היה ד׳ לשון הדיוט interpreted the popular (Chaldaic) wording used in documents. Pes.22b, v. אֵת; a. v. fr.Part. pass. דָּרוּש, f. דְּרוּשָׁה. Y.Yeb.VIII, 8d top והלא ד׳ הוא has not the word ממנו been employed for interpretation?, opp. מופנה.Denom. דְּרִישָׁה, מִדְרָש. 3) (in gen.) to teach, lecture. Hag. 2:1 אין דֹּורְשִׁין ב־ you must not lecture on Snh.99b ודורש בהגדותוכ׳ lectured on topics with the object of fault-finding; a. v. fr.דֹּורֵש lecturer. Ex. R. s. 42, beg. אבא הַדֹּ׳ Abba, the lecturer. Ib. s. 8, end, v. אֲמֹורָא.Pl. דֹּורְשִׁים. Snh.38b; Ab. Zar.5a דור דור ודֹורְשָׁיו every generation with its preachers, דֹּורְשֵׁי חמורות, v. חֹומֶר; ד׳ רשומות, v. רְשוּמָה. M. Kat. II, 5 (13b) דורשין Ms. M. (ed. עושין), read דֹּושְׁשִׁין. Nif. נִדְרַש to be interpreted, expounded. Sifra, introd. rules שהתורה נִדְרֶשֶׁת בהן by which the Law is interpreted. Y.Peah II, 17a דברים הַנִּדְרָשִׁין מן הכתב things which are derived by interpretation from the written code (Torah); הנדרשין מן הפה derived from the oral code (Mishnah). Y.Meg.I, 70a top נתנה להִידָּרֵש is a legitimate object of interpretation. Hithpa. הִתְדָּרֵש same. Y. Keth. in, 27d top מִתְדָּרֵש (מִתְדָּרְשָׁח) ולווכ׳ the words vlo are open for interpretation, v. גְּזֵרָה.

דָּרַש(b. h.) 1) to examine, question. Denom. דְּרִישָׁה. 2) to expound, interpret. Ber.I, 5 עד שדְּרָשָׁהּ בן זומא until Ben Zoma found an intimation of it in the Biblical wording. Taan.5b מקרא אני דֹורֵש I find it intimated in a Bible verse. B. Mets. 104a היה ד׳ לשון הדיוט interpreted the popular (Chaldaic) wording used in documents. Pes.22b, v. אֵת; a. v. fr.Part. pass. דָּרוּש, f. דְּרוּשָׁה. Y.Yeb.VIII, 8d top והלא ד׳ הוא has not the word ממנו been employed for interpretation?, opp. מופנה.Denom. דְּרִישָׁה, מִדְרָש. 3) (in gen.) to teach, lecture. Hag. 2:1 אין דֹּורְשִׁין ב־ you must not lecture on Snh.99b ודורש בהגדותוכ׳ lectured on topics with the object of fault-finding; a. v. fr.דֹּורֵש lecturer. Ex. R. s. 42, beg. אבא הַדֹּ׳ Abba, the lecturer. Ib. s. 8, end, v. אֲמֹורָא.Pl. דֹּורְשִׁים. Snh.38b; Ab. Zar.5a דור דור ודֹורְשָׁיו every generation with its preachers, דֹּורְשֵׁי חמורות, v. חֹומֶר; ד׳ רשומות, v. רְשוּמָה. M. Kat. II, 5 (13b) דורשין Ms. M. (ed. עושין), read דֹּושְׁשִׁין. Nif. נִדְרַש to be interpreted, expounded. Sifra, introd. rules שהתורה נִדְרֶשֶׁת בהן by which the Law is interpreted. Y.Peah II, 17a דברים הַנִּדְרָשִׁין מן הכתב things which are derived by interpretation from the written code (Torah); הנדרשין מן הפה derived from the oral code (Mishnah). Y.Meg.I, 70a top נתנה להִידָּרֵש is a legitimate object of interpretation. Hithpa. הִתְדָּרֵש same. Y. Keth. in, 27d top מִתְדָּרֵש (מִתְדָּרְשָׁח) ולווכ׳ the words vlo are open for interpretation, v. גְּזֵרָה.

חָפַש(b. h.) ( to be white, cmp. Arab. ḥafaš decorticare, cmp. חֲפַר II, to be free (cmp. חוֹר II). V. next w. Pi. חִיפֵּש to deliver. Pesik. R. s. 8 (ref. to אֲחַפֵּשׂ, Zeph. 1:12) לא תהא קורא סמי״ך אלא שי״ן אֲחַפֵּשוכ׳ read not the word with Samme but with Shin, ‘I shall deliver ; Yalk. Zeph. 567. Pu. חוּפָּש to be set free. Kerith. 11a (ref. to Lev. 19:20) מכלל דהוא ח׳ this implies that he (her betrothed) has been liberated, is a freedman.

חָפַש(b. h.) ( to be white, cmp. Arab. ḥafaš decorticare, cmp. חֲפַר II, to be free (cmp. חוֹר II). V. next w. Pi. חִיפֵּש to deliver. Pesik. R. s. 8 (ref. to אֲחַפֵּשׂ, Zeph. 1:12) לא תהא קורא סמי״ך אלא שי״ן אֲחַפֵּשוכ׳ read not the word with Samme but with Shin, ‘I shall deliver ; Yalk. Zeph. 567. Pu. חוּפָּש to be set free. Kerith. 11a (ref. to Lev. 19:20) מכלל דהוא ח׳ this implies that he (her betrothed) has been liberated, is a freedman.

רבי, רָבָה, רָבֶה(b. h.) to be much, many; to grow, increase. Yoma 87b עונותינו רָבוּוכ׳ our sins are too many to be counted. Gen. R. s. 34 אצא ואהי פרה ורָבֶהוכ׳ I may go out (of the ark) and be multiplying and increasing for curse. Bekh.44b דםר׳ שחיןר׳ if the blood is allowed to increase (if bleeding is neglected), skin disease will develop; מי רגלים רָבִיןוכ׳ if one allows the urine to increase (through neglect) Sabb.33b בעון … צרות רָבוֹתוכ׳ for the sin of obscene talk troubles increase, and new evil decrees come Num. R. s. 11, v. פָּרָה II. Gen. R. s. 48 הכתבר׳וכ׳, v. כְּתָב Sot.47b משרבו … בדיןר׳וכ׳ when the whisperers in court (secret influences) increased, the anger (of God) against Israel increased. Snh.97a העזות תִּרְבֶּה impudence shall be large. Y.Yeb.IV, 6a bot., v. אל״ף; a. fr.Gen. R. s. 98 (play on בן פרת, Gen. 49:22) בן פירות רָבִיתָה ‘a child of fruits (through interpreting Pharaohs dream about the ears of corn) thou didst grow (to high office); בן פרות רביתה יוסף ‘a child of cows (through interpreting the dream about cows) thou didst grow; בן פורת (יוסף) רָבִיתָ יוסף ‘a child of growth, thou didst grow tall (so as to protect Rachel from Esaus sight; v. Gen. R. s. 78); Yalk. ib. 133 (read:) בן פורת יוסף פָּרִיתָ רבית יוסף. Pi. רִיבָּה 1) to increase, do much, do more. Gen. R. s. 34 ר׳ בטהורים יותרוכ׳ ordered a larger number of the clean animals to be taken into the ark than of the unclean. Tosef.Dem.IV, 12 ר׳ בעיר ולאר׳ במדינה if one offers a large quantity for sale, while none is offered in the country. Ib. 13 כל שר׳ לו מותר wherever one has a large quantity for sale, it is permitted (to buy of him); a. fr.Men.89a ר׳ שמןוכ׳, v. רְבִיכָה. 2) (hermeneutics) to use an additional word for the purpose of intimating something not otherwise included; to argue from an additional word or from a generalization in the Biblical text; to widen the scope of a law; to include. Ib. אם אתה מְרַבֶּהוכ׳ if thou wert to argue an entire day on the intimation of an increase lying in the words bashshemen (Lev. 6:14; 7:12), I should not listen to thee; Zeb.82a; Nidd.72b. Shebu.26a, v. מָעַט. Ib. 27a מדאצטריך או לְרַבּוֹתוכ׳ as the word אוֹ (Lev. 5:4) is needed for the inclusion of vows for the benefit of others. Pes.22b, v. אֵת. Snh.60b יכול שאני מְרַבֶּהוכ׳ you might think that I must include ; a. v. fr.(Yalk. Ex. 348 ר׳ כלוכ׳, v. רִיקֵן.Gen. R. s. 85 (ref. to Gen. 38:29) זה רִבָּה על כל הפריצים ממך יעמודו (not יעמוד) this event implies (the prophecy) that all conquerors shall rise from thee (Perez); Yalk. ib. 145. 3) to lend or borrow on usury (רִבִּית); to make a profit. Sifra Bhar, ch. VI, Par. 5; B. Mets.V, 1 (expl. תַּרְבִּית) המְרַבֶּה בפירות he who makes a profit on lending provisions. Tosef. ib. IV, 2 מְרַבִּין על השכר ואין מרביןוכ׳ you may make a profit on renting (lending money to the money-changer merely for exhibition), but you dare not make a profit on a sale (of land as security for a loan). B. Mets.V, 2 מרבין … ואין מרביןוכ׳ you may make a profit by a reduction of rent on account of payment in advance, but you dare not make a profit by increasing the price of an object sold on account of postponed payment; a. e. Hif. הִרְבָּה to cause increase; to strengthen; to do much. Ber.17a, v. מָעַט. Ab. I, 17 וכל המַרְבֶּה דבריםוכ׳ he that talks much brings about sin. Ib. II, 7 מרבה בשרוכ׳ making much flesh (indulging in eating) makes much food for worms; מרבה צרקהוכ׳ he that does much charity, does much for peace. Ber.40a מפרין ומרבין, v. פָּרָה II. Ib. 64a ת״ח מַרְבִּיםוכ׳ scholars advance peace in the world; a. fr.B. Bath.11b בני מבוי … שמרבה עליהן את הדרך the neighbors may prevent him, because he increases the use of the way too much for them (causes many people to step upon their ground); Tosef. ib. I, 4; Y. ib. II, 13b bot. דו יכיל מימר … והן מרבין עלינווכ׳ he may say to him, they go and come, ask for thee and cannot find thee, and thus they use the way too frequently for us. Nithpa. נִתְרַבָּה to be increased; with בגדים, to be clothed with the larger number of garments designated for the high priest, v. מְרוּבֶּה. Yoma 5a נ׳ שבעה if he wore the high priestly garments during the entire week of inauguration; נ׳ יום אחד if he wore them only one day.

רבי, רָבָה, רָבֶה(b. h.) to be much, many; to grow, increase. Yoma 87b עונותינו רָבוּוכ׳ our sins are too many to be counted. Gen. R. s. 34 אצא ואהי פרה ורָבֶהוכ׳ I may go out (of the ark) and be multiplying and increasing for curse. Bekh.44b דםר׳ שחיןר׳ if the blood is allowed to increase (if bleeding is neglected), skin disease will develop; מי רגלים רָבִיןוכ׳ if one allows the urine to increase (through neglect) Sabb.33b בעון … צרות רָבוֹתוכ׳ for the sin of obscene talk troubles increase, and new evil decrees come Num. R. s. 11, v. פָּרָה II. Gen. R. s. 48 הכתבר׳וכ׳, v. כְּתָב Sot.47b משרבו … בדיןר׳וכ׳ when the whisperers in court (secret influences) increased, the anger (of God) against Israel increased. Snh.97a העזות תִּרְבֶּה impudence shall be large. Y.Yeb.IV, 6a bot., v. אל״ף; a. fr.Gen. R. s. 98 (play on בן פרת, Gen. 49:22) בן פירות רָבִיתָה ‘a child of fruits (through interpreting Pharaohs dream about the ears of corn) thou didst grow (to high office); בן פרות רביתה יוסף ‘a child of cows (through interpreting the dream about cows) thou didst grow; בן פורת (יוסף) רָבִיתָ יוסף ‘a child of growth, thou didst grow tall (so as to protect Rachel from Esaus sight; v. Gen. R. s. 78); Yalk. ib. 133 (read:) בן פורת יוסף פָּרִיתָ רבית יוסף. Pi. רִיבָּה 1) to increase, do much, do more. Gen. R. s. 34 ר׳ בטהורים יותרוכ׳ ordered a larger number of the clean animals to be taken into the ark than of the unclean. Tosef.Dem.IV, 12 ר׳ בעיר ולאר׳ במדינה if one offers a large quantity for sale, while none is offered in the country. Ib. 13 כל שר׳ לו מותר wherever one has a large quantity for sale, it is permitted (to buy of him); a. fr.Men.89a ר׳ שמןוכ׳, v. רְבִיכָה. 2) (hermeneutics) to use an additional word for the purpose of intimating something not otherwise included; to argue from an additional word or from a generalization in the Biblical text; to widen the scope of a law; to include. Ib. אם אתה מְרַבֶּהוכ׳ if thou wert to argue an entire day on the intimation of an increase lying in the words bashshemen (Lev. 6:14; 7:12), I should not listen to thee; Zeb.82a; Nidd.72b. Shebu.26a, v. מָעַט. Ib. 27a מדאצטריך או לְרַבּוֹתוכ׳ as the word אוֹ (Lev. 5:4) is needed for the inclusion of vows for the benefit of others. Pes.22b, v. אֵת. Snh.60b יכול שאני מְרַבֶּהוכ׳ you might think that I must include ; a. v. fr.(Yalk. Ex. 348 ר׳ כלוכ׳, v. רִיקֵן.Gen. R. s. 85 (ref. to Gen. 38:29) זה רִבָּה על כל הפריצים ממך יעמודו (not יעמוד) this event implies (the prophecy) that all conquerors shall rise from thee (Perez); Yalk. ib. 145. 3) to lend or borrow on usury (רִבִּית); to make a profit. Sifra Bhar, ch. VI, Par. 5; B. Mets.V, 1 (expl. תַּרְבִּית) המְרַבֶּה בפירות he who makes a profit on lending provisions. Tosef. ib. IV, 2 מְרַבִּין על השכר ואין מרביןוכ׳ you may make a profit on renting (lending money to the money-changer merely for exhibition), but you dare not make a profit on a sale (of land as security for a loan). B. Mets.V, 2 מרבין … ואין מרביןוכ׳ you may make a profit by a reduction of rent on account of payment in advance, but you dare not make a profit by increasing the price of an object sold on account of postponed payment; a. e. Hif. הִרְבָּה to cause increase; to strengthen; to do much. Ber.17a, v. מָעַט. Ab. I, 17 וכל המַרְבֶּה דבריםוכ׳ he that talks much brings about sin. Ib. II, 7 מרבה בשרוכ׳ making much flesh (indulging in eating) makes much food for worms; מרבה צרקהוכ׳ he that does much charity, does much for peace. Ber.40a מפרין ומרבין, v. פָּרָה II. Ib. 64a ת״ח מַרְבִּיםוכ׳ scholars advance peace in the world; a. fr.B. Bath.11b בני מבוי … שמרבה עליהן את הדרך the neighbors may prevent him, because he increases the use of the way too much for them (causes many people to step upon their ground); Tosef. ib. I, 4; Y. ib. II, 13b bot. דו יכיל מימר … והן מרבין עלינווכ׳ he may say to him, they go and come, ask for thee and cannot find thee, and thus they use the way too frequently for us. Nithpa. נִתְרַבָּה to be increased; with בגדים, to be clothed with the larger number of garments designated for the high priest, v. מְרוּבֶּה. Yoma 5a נ׳ שבעה if he wore the high priestly garments during the entire week of inauguration; נ׳ יום אחד if he wore them only one day.

רבי, רָבָה, רָבֶה(b. h.) to be much, many; to grow, increase. Yoma 87b עונותינו רָבוּוכ׳ our sins are too many to be counted. Gen. R. s. 34 אצא ואהי פרה ורָבֶהוכ׳ I may go out (of the ark) and be multiplying and increasing for curse. Bekh.44b דםר׳ שחיןר׳ if the blood is allowed to increase (if bleeding is neglected), skin disease will develop; מי רגלים רָבִיןוכ׳ if one allows the urine to increase (through neglect) Sabb.33b בעון … צרות רָבוֹתוכ׳ for the sin of obscene talk troubles increase, and new evil decrees come Num. R. s. 11, v. פָּרָה II. Gen. R. s. 48 הכתבר׳וכ׳, v. כְּתָב Sot.47b משרבו … בדיןר׳וכ׳ when the whisperers in court (secret influences) increased, the anger (of God) against Israel increased. Snh.97a העזות תִּרְבֶּה impudence shall be large. Y.Yeb.IV, 6a bot., v. אל״ף; a. fr.Gen. R. s. 98 (play on בן פרת, Gen. 49:22) בן פירות רָבִיתָה ‘a child of fruits (through interpreting Pharaohs dream about the ears of corn) thou didst grow (to high office); בן פרות רביתה יוסף ‘a child of cows (through interpreting the dream about cows) thou didst grow; בן פורת (יוסף) רָבִיתָ יוסף ‘a child of growth, thou didst grow tall (so as to protect Rachel from Esaus sight; v. Gen. R. s. 78); Yalk. ib. 133 (read:) בן פורת יוסף פָּרִיתָ רבית יוסף. Pi. רִיבָּה 1) to increase, do much, do more. Gen. R. s. 34 ר׳ בטהורים יותרוכ׳ ordered a larger number of the clean animals to be taken into the ark than of the unclean. Tosef.Dem.IV, 12 ר׳ בעיר ולאר׳ במדינה if one offers a large quantity for sale, while none is offered in the country. Ib. 13 כל שר׳ לו מותר wherever one has a large quantity for sale, it is permitted (to buy of him); a. fr.Men.89a ר׳ שמןוכ׳, v. רְבִיכָה. 2) (hermeneutics) to use an additional word for the purpose of intimating something not otherwise included; to argue from an additional word or from a generalization in the Biblical text; to widen the scope of a law; to include. Ib. אם אתה מְרַבֶּהוכ׳ if thou wert to argue an entire day on the intimation of an increase lying in the words bashshemen (Lev. 6:14; 7:12), I should not listen to thee; Zeb.82a; Nidd.72b. Shebu.26a, v. מָעַט. Ib. 27a מדאצטריך או לְרַבּוֹתוכ׳ as the word אוֹ (Lev. 5:4) is needed for the inclusion of vows for the benefit of others. Pes.22b, v. אֵת. Snh.60b יכול שאני מְרַבֶּהוכ׳ you might think that I must include ; a. v. fr.(Yalk. Ex. 348 ר׳ כלוכ׳, v. רִיקֵן.Gen. R. s. 85 (ref. to Gen. 38:29) זה רִבָּה על כל הפריצים ממך יעמודו (not יעמוד) this event implies (the prophecy) that all conquerors shall rise from thee (Perez); Yalk. ib. 145. 3) to lend or borrow on usury (רִבִּית); to make a profit. Sifra Bhar, ch. VI, Par. 5; B. Mets.V, 1 (expl. תַּרְבִּית) המְרַבֶּה בפירות he who makes a profit on lending provisions. Tosef. ib. IV, 2 מְרַבִּין על השכר ואין מרביןוכ׳ you may make a profit on renting (lending money to the money-changer merely for exhibition), but you dare not make a profit on a sale (of land as security for a loan). B. Mets.V, 2 מרבין … ואין מרביןוכ׳ you may make a profit by a reduction of rent on account of payment in advance, but you dare not make a profit by increasing the price of an object sold on account of postponed payment; a. e. Hif. הִרְבָּה to cause increase; to strengthen; to do much. Ber.17a, v. מָעַט. Ab. I, 17 וכל המַרְבֶּה דבריםוכ׳ he that talks much brings about sin. Ib. II, 7 מרבה בשרוכ׳ making much flesh (indulging in eating) makes much food for worms; מרבה צרקהוכ׳ he that does much charity, does much for peace. Ber.40a מפרין ומרבין, v. פָּרָה II. Ib. 64a ת״ח מַרְבִּיםוכ׳ scholars advance peace in the world; a. fr.B. Bath.11b בני מבוי … שמרבה עליהן את הדרך the neighbors may prevent him, because he increases the use of the way too much for them (causes many people to step upon their ground); Tosef. ib. I, 4; Y. ib. II, 13b bot. דו יכיל מימר … והן מרבין עלינווכ׳ he may say to him, they go and come, ask for thee and cannot find thee, and thus they use the way too frequently for us. Nithpa. נִתְרַבָּה to be increased; with בגדים, to be clothed with the larger number of garments designated for the high priest, v. מְרוּבֶּה. Yoma 5a נ׳ שבעה if he wore the high priestly garments during the entire week of inauguration; נ׳ יום אחד if he wore them only one day.

רבי, רָבָה, רָבֶה(b. h.) to be much, many; to grow, increase. Yoma 87b עונותינו רָבוּוכ׳ our sins are too many to be counted. Gen. R. s. 34 אצא ואהי פרה ורָבֶהוכ׳ I may go out (of the ark) and be multiplying and increasing for curse. Bekh.44b דםר׳ שחיןר׳ if the blood is allowed to increase (if bleeding is neglected), skin disease will develop; מי רגלים רָבִיןוכ׳ if one allows the urine to increase (through neglect) Sabb.33b בעון … צרות רָבוֹתוכ׳ for the sin of obscene talk troubles increase, and new evil decrees come Num. R. s. 11, v. פָּרָה II. Gen. R. s. 48 הכתבר׳וכ׳, v. כְּתָב Sot.47b משרבו … בדיןר׳וכ׳ when the whisperers in court (secret influences) increased, the anger (of God) against Israel increased. Snh.97a העזות תִּרְבֶּה impudence shall be large. Y.Yeb.IV, 6a bot., v. אל״ף; a. fr.Gen. R. s. 98 (play on בן פרת, Gen. 49:22) בן פירות רָבִיתָה ‘a child of fruits (through interpreting Pharaohs dream about the ears of corn) thou didst grow (to high office); בן פרות רביתה יוסף ‘a child of cows (through interpreting the dream about cows) thou didst grow; בן פורת (יוסף) רָבִיתָ יוסף ‘a child of growth, thou didst grow tall (so as to protect Rachel from Esaus sight; v. Gen. R. s. 78); Yalk. ib. 133 (read:) בן פורת יוסף פָּרִיתָ רבית יוסף. Pi. רִיבָּה 1) to increase, do much, do more. Gen. R. s. 34 ר׳ בטהורים יותרוכ׳ ordered a larger number of the clean animals to be taken into the ark than of the unclean. Tosef.Dem.IV, 12 ר׳ בעיר ולאר׳ במדינה if one offers a large quantity for sale, while none is offered in the country. Ib. 13 כל שר׳ לו מותר wherever one has a large quantity for sale, it is permitted (to buy of him); a. fr.Men.89a ר׳ שמןוכ׳, v. רְבִיכָה. 2) (hermeneutics) to use an additional word for the purpose of intimating something not otherwise included; to argue from an additional word or from a generalization in the Biblical text; to widen the scope of a law; to include. Ib. אם אתה מְרַבֶּהוכ׳ if thou wert to argue an entire day on the intimation of an increase lying in the words bashshemen (Lev. 6:14; 7:12), I should not listen to thee; Zeb.82a; Nidd.72b. Shebu.26a, v. מָעַט. Ib. 27a מדאצטריך או לְרַבּוֹתוכ׳ as the word אוֹ (Lev. 5:4) is needed for the inclusion of vows for the benefit of others. Pes.22b, v. אֵת. Snh.60b יכול שאני מְרַבֶּהוכ׳ you might think that I must include ; a. v. fr.(Yalk. Ex. 348 ר׳ כלוכ׳, v. רִיקֵן.Gen. R. s. 85 (ref. to Gen. 38:29) זה רִבָּה על כל הפריצים ממך יעמודו (not יעמוד) this event implies (the prophecy) that all conquerors shall rise from thee (Perez); Yalk. ib. 145. 3) to lend or borrow on usury (רִבִּית); to make a profit. Sifra Bhar, ch. VI, Par. 5; B. Mets.V, 1 (expl. תַּרְבִּית) המְרַבֶּה בפירות he who makes a profit on lending provisions. Tosef. ib. IV, 2 מְרַבִּין על השכר ואין מרביןוכ׳ you may make a profit on renting (lending money to the money-changer merely for exhibition), but you dare not make a profit on a sale (of land as security for a loan). B. Mets.V, 2 מרבין … ואין מרביןוכ׳ you may make a profit by a reduction of rent on account of payment in advance, but you dare not make a profit by increasing the price of an object sold on account of postponed payment; a. e. Hif. הִרְבָּה to cause increase; to strengthen; to do much. Ber.17a, v. מָעַט. Ab. I, 17 וכל המַרְבֶּה דבריםוכ׳ he that talks much brings about sin. Ib. II, 7 מרבה בשרוכ׳ making much flesh (indulging in eating) makes much food for worms; מרבה צרקהוכ׳ he that does much charity, does much for peace. Ber.40a מפרין ומרבין, v. פָּרָה II. Ib. 64a ת״ח מַרְבִּיםוכ׳ scholars advance peace in the world; a. fr.B. Bath.11b בני מבוי … שמרבה עליהן את הדרך the neighbors may prevent him, because he increases the use of the way too much for them (causes many people to step upon their ground); Tosef. ib. I, 4; Y. ib. II, 13b bot. דו יכיל מימר … והן מרבין עלינווכ׳ he may say to him, they go and come, ask for thee and cannot find thee, and thus they use the way too frequently for us. Nithpa. נִתְרַבָּה to be increased; with בגדים, to be clothed with the larger number of garments designated for the high priest, v. מְרוּבֶּה. Yoma 5a נ׳ שבעה if he wore the high priestly garments during the entire week of inauguration; נ׳ יום אחד if he wore them only one day.

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

תָּפַס, תָּפַשׂ(b. h.; cmp. תָּפַף) to seize, take hold on; to take effect. Keth.84b את תּוֹפֵס לבעל חובוכ׳ thou seizest property in behalf of a creditor when the debtor owes others, ואמרר׳ י׳ התופסוכ׳ and R. J. has decided that he who seizes in behalf of a creditor when there are other claimants has not taken legal possession. Ib. top והוא שת׳ מחיים (his possession is effectual) when he has seized it during the decedents life-time. Ab. Zar.8b (expl. קרטיסיס) יום שתָּפְסָה בו רומי מלכות the day when Rome took hold of the government (of the east, v. תְּפִיסָה). Y.Taan.IV, 68c top היה משה תוֹפְשָׂן Moses held fast on them (the tablets). R. Hash. 4b, a. fr. תָּפַסְתָּ מרובהוכ׳, v. מוּעָט. B. Mets. 102b, a. e. תְּפוֹס לשון אחרון hold to the latter expression, i. e. if an agreement contains two discrepant clauses, the second is legally recognized; Ten. 26a a. e. תפוס לשון ראשון the first clause (of a vow) is legally recognized. Yeb.10b, a. fr. אין קודושין תּוֹפְסִיןוכ׳, v. קִידּוּש. Y.Dem.VI, 25b תָּפְשָׂה מדת הדיןוכ׳ justice takes hold on him, i. e. the full rigor of the law is applied against him Num. R. s. 111> (ref. to Prov. 3:34) אלו הנזירים שתּוֹפְשִׂים ענוה בעצמןוכ׳ that means the Nazarites who choose humility for themselves, who abstain from wine Ib. 108> ותְפָשָׂם and arrested them, v. לוּפָר. Snh.64a מפני מה תפסה תורה לשון מולך why does the Biblical text choose the word Molekh (in place of idol in general)?, Y.Ber.VII, 11c top, a. e. תופסין אותו seize him, take him to task, v. נַקְדָּן. Ab. Zar.64a דמי … מי תוֹפֶסֶת דמיהוכ׳ how about money which was realized by the sale of an idol, in the hands of a gentile? does the idol hold its equivalent in gentile hands or not?, i. e. does the money in gentile hands retain its character as compensation for an idol, and is it thus forbidden to a Jew? Ex. R. s. 1520> היה שלמה תופס פיווכ׳ Solomon controlled his mouth, in order not to speak before Gen. R. s. 12 כל … תופסין את הלשון וזה אינו תופסוכ׳ all other letters catch the tongue (require an effort of the organs of speech), but this (the Hé) does not catch (is merely a breathing sound).Part. pass. תָּפוּס, תָּפוּשׂ; f. תְּפוּסָה, תְּפוּשָׂה a) (cmp. אָחוּז s. v. אָחַז) holding. Y. Taan. l. c. היה משה ת׳ בטפחיים Moses was holding two handbreadths (of the tablets). Ex. R. s. 46, beg. חיה ת׳ בלוחותוכ׳ he held the tablets, and would not believe that Israel had sinned. Sifra Bḥuck. Par. 2, ch. VIII תְּפוּסֵי מעשהוכ׳ holding to the deeds of their fathers, generation after generation; a. e.b) seized, captured. Mekh. Mishp., s. 17 תפוסה the outraged woman, opp. מפותה the seduced. Nif. נִתְפַּס, נִתְפַּשׂ to be seized, arrested; to have ones property seized; to be made responsible. Ex. R. s. 1518> בן ביתשנ׳ על ידי בעלוכ׳ a domestic servant who was seized for his employers debt. Tosef.Ḥull.II, 24 נ׳ ע״ר מינות, v. מִינוּת. Ib. ונִתְפַּסְתִּי עלוכ׳ and therefore I was arrested on the suspicion of heresy. Ab. Zar.17b כשנִתְפְּסוּר׳ אלעזרוכ׳ when R. El. a. R. H. b. T. were arrested (by Roman officials, for rebellious conduct). Ib. אשריך שנִתְפַּסְתָּ עלוכ׳ happy art thou, for thou hast been arrested on one charge only, and woe me that I have been arrested on five charges. B. Bath.16b אין אדם נ׳ על צערו Ms. M. (ed. בשעת) no man is taken to account for what he speaks in his distress. Sabb.33b נִתְפָּסִים על הדור are seized for the debt (die for the sins) of their generation. Y.Keth.XIII, 35d כל הנ׳ על חבירו חייב ליתן לו in every case if ones property was seized for a neighbors debt, the latter has to reimburse him; ib. אין לך נ׳וכ׳ in no case must he reimburse him, except in the case of annona and head-tax; Y.B. Kam.X, end, 7c; Y.Ned.IV, beg.38c. Deut. R. s. 2, beg. (prov.) הוי זהיר שלא תִתָּפֵס מקום דבורך take care that thou be not caught on the spot where thou speakest (held to thy word); a. fr. Hif. חִתְפִּיס to cause to be seized, cause to take hold. Y.Succ.IV, 54d top ראה שהִתְפִּיסָתְךָ התורה לשוןוכ׳ behold, the Law has made thee use the expression of endearment Tem.2a הכל מַתְפִּיסִין בתמורה all persons can cause the seizure of the substitute together with the original by exchanging a consecrated animal (v. תְּמוּרָה). Ib. 9a מי מַתְפִּיס בדבר שאינו שלו can one cause the seizure of a thing which is not his?; a. e.Ned.11b, sq. מתפיס, v. next w. Pi. תִּפֵּס, תִּפֵּשׂ (v. טָפַס) to climb, rise. Gen. R. s. 66, end (ref. to Prov. 30:28) באיזה זכות השממית מְתַפֶּשֶׂת בזכותוכ׳ for what merit does the spider (Esau-Rome) climb (rise to power)? For the merit of those hands (with which Esau nursed his father, by ref. to Gen. 27:31); Yalk. ib. 115; Yalk. Prov. 963 תְּתַפֵּשׂ. Pirel תִּרְפֵּס, Hithparel הִתַּרְפֵּס same. Y.Erub.V, 22d top רואה אותי כי מִיתַּרְפֵּס ועולה מְתַרְפֵּס ויורד, (v. טָפַס) you look upon it (measure the distance for Sabbath purposes) as if one would climb up and climb down (the wady).

תָּפַס, תָּפַשׂ(b. h.; cmp. תָּפַף) to seize, take hold on; to take effect. Keth.84b את תּוֹפֵס לבעל חובוכ׳ thou seizest property in behalf of a creditor when the debtor owes others, ואמרר׳ י׳ התופסוכ׳ and R. J. has decided that he who seizes in behalf of a creditor when there are other claimants has not taken legal possession. Ib. top והוא שת׳ מחיים (his possession is effectual) when he has seized it during the decedents life-time. Ab. Zar.8b (expl. קרטיסיס) יום שתָּפְסָה בו רומי מלכות the day when Rome took hold of the government (of the east, v. תְּפִיסָה). Y.Taan.IV, 68c top היה משה תוֹפְשָׂן Moses held fast on them (the tablets). R. Hash. 4b, a. fr. תָּפַסְתָּ מרובהוכ׳, v. מוּעָט. B. Mets. 102b, a. e. תְּפוֹס לשון אחרון hold to the latter expression, i. e. if an agreement contains two discrepant clauses, the second is legally recognized; Ten. 26a a. e. תפוס לשון ראשון the first clause (of a vow) is legally recognized. Yeb.10b, a. fr. אין קודושין תּוֹפְסִיןוכ׳, v. קִידּוּש. Y.Dem.VI, 25b תָּפְשָׂה מדת הדיןוכ׳ justice takes hold on him, i. e. the full rigor of the law is applied against him Num. R. s. 111> (ref. to Prov. 3:34) אלו הנזירים שתּוֹפְשִׂים ענוה בעצמןוכ׳ that means the Nazarites who choose humility for themselves, who abstain from wine Ib. 108> ותְפָשָׂם and arrested them, v. לוּפָר. Snh.64a מפני מה תפסה תורה לשון מולך why does the Biblical text choose the word Molekh (in place of idol in general)?, Y.Ber.VII, 11c top, a. e. תופסין אותו seize him, take him to task, v. נַקְדָּן. Ab. Zar.64a דמי … מי תוֹפֶסֶת דמיהוכ׳ how about money which was realized by the sale of an idol, in the hands of a gentile? does the idol hold its equivalent in gentile hands or not?, i. e. does the money in gentile hands retain its character as compensation for an idol, and is it thus forbidden to a Jew? Ex. R. s. 1520> היה שלמה תופס פיווכ׳ Solomon controlled his mouth, in order not to speak before Gen. R. s. 12 כל … תופסין את הלשון וזה אינו תופסוכ׳ all other letters catch the tongue (require an effort of the organs of speech), but this (the Hé) does not catch (is merely a breathing sound).Part. pass. תָּפוּס, תָּפוּשׂ; f. תְּפוּסָה, תְּפוּשָׂה a) (cmp. אָחוּז s. v. אָחַז) holding. Y. Taan. l. c. היה משה ת׳ בטפחיים Moses was holding two handbreadths (of the tablets). Ex. R. s. 46, beg. חיה ת׳ בלוחותוכ׳ he held the tablets, and would not believe that Israel had sinned. Sifra Bḥuck. Par. 2, ch. VIII תְּפוּסֵי מעשהוכ׳ holding to the deeds of their fathers, generation after generation; a. e.b) seized, captured. Mekh. Mishp., s. 17 תפוסה the outraged woman, opp. מפותה the seduced. Nif. נִתְפַּס, נִתְפַּשׂ to be seized, arrested; to have ones property seized; to be made responsible. Ex. R. s. 1518> בן ביתשנ׳ על ידי בעלוכ׳ a domestic servant who was seized for his employers debt. Tosef.Ḥull.II, 24 נ׳ ע״ר מינות, v. מִינוּת. Ib. ונִתְפַּסְתִּי עלוכ׳ and therefore I was arrested on the suspicion of heresy. Ab. Zar.17b כשנִתְפְּסוּר׳ אלעזרוכ׳ when R. El. a. R. H. b. T. were arrested (by Roman officials, for rebellious conduct). Ib. אשריך שנִתְפַּסְתָּ עלוכ׳ happy art thou, for thou hast been arrested on one charge only, and woe me that I have been arrested on five charges. B. Bath.16b אין אדם נ׳ על צערו Ms. M. (ed. בשעת) no man is taken to account for what he speaks in his distress. Sabb.33b נִתְפָּסִים על הדור are seized for the debt (die for the sins) of their generation. Y.Keth.XIII, 35d כל הנ׳ על חבירו חייב ליתן לו in every case if ones property was seized for a neighbors debt, the latter has to reimburse him; ib. אין לך נ׳וכ׳ in no case must he reimburse him, except in the case of annona and head-tax; Y.B. Kam.X, end, 7c; Y.Ned.IV, beg.38c. Deut. R. s. 2, beg. (prov.) הוי זהיר שלא תִתָּפֵס מקום דבורך take care that thou be not caught on the spot where thou speakest (held to thy word); a. fr. Hif. חִתְפִּיס to cause to be seized, cause to take hold. Y.Succ.IV, 54d top ראה שהִתְפִּיסָתְךָ התורה לשוןוכ׳ behold, the Law has made thee use the expression of endearment Tem.2a הכל מַתְפִּיסִין בתמורה all persons can cause the seizure of the substitute together with the original by exchanging a consecrated animal (v. תְּמוּרָה). Ib. 9a מי מַתְפִּיס בדבר שאינו שלו can one cause the seizure of a thing which is not his?; a. e.Ned.11b, sq. מתפיס, v. next w. Pi. תִּפֵּס, תִּפֵּשׂ (v. טָפַס) to climb, rise. Gen. R. s. 66, end (ref. to Prov. 30:28) באיזה זכות השממית מְתַפֶּשֶׂת בזכותוכ׳ for what merit does the spider (Esau-Rome) climb (rise to power)? For the merit of those hands (with which Esau nursed his father, by ref. to Gen. 27:31); Yalk. ib. 115; Yalk. Prov. 963 תְּתַפֵּשׂ. Pirel תִּרְפֵּס, Hithparel הִתַּרְפֵּס same. Y.Erub.V, 22d top רואה אותי כי מִיתַּרְפֵּס ועולה מְתַרְפֵּס ויורד, (v. טָפַס) you look upon it (measure the distance for Sabbath purposes) as if one would climb up and climb down (the wady).

תָּפַס, תָּפַשׂ(b. h.; cmp. תָּפַף) to seize, take hold on; to take effect. Keth.84b את תּוֹפֵס לבעל חובוכ׳ thou seizest property in behalf of a creditor when the debtor owes others, ואמרר׳ י׳ התופסוכ׳ and R. J. has decided that he who seizes in behalf of a creditor when there are other claimants has not taken legal possession. Ib. top והוא שת׳ מחיים (his possession is effectual) when he has seized it during the decedents life-time. Ab. Zar.8b (expl. קרטיסיס) יום שתָּפְסָה בו רומי מלכות the day when Rome took hold of the government (of the east, v. תְּפִיסָה). Y.Taan.IV, 68c top היה משה תוֹפְשָׂן Moses held fast on them (the tablets). R. Hash. 4b, a. fr. תָּפַסְתָּ מרובהוכ׳, v. מוּעָט. B. Mets. 102b, a. e. תְּפוֹס לשון אחרון hold to the latter expression, i. e. if an agreement contains two discrepant clauses, the second is legally recognized; Ten. 26a a. e. תפוס לשון ראשון the first clause (of a vow) is legally recognized. Yeb.10b, a. fr. אין קודושין תּוֹפְסִיןוכ׳, v. קִידּוּש. Y.Dem.VI, 25b תָּפְשָׂה מדת הדיןוכ׳ justice takes hold on him, i. e. the full rigor of the law is applied against him Num. R. s. 111> (ref. to Prov. 3:34) אלו הנזירים שתּוֹפְשִׂים ענוה בעצמןוכ׳ that means the Nazarites who choose humility for themselves, who abstain from wine Ib. 108> ותְפָשָׂם and arrested them, v. לוּפָר. Snh.64a מפני מה תפסה תורה לשון מולך why does the Biblical text choose the word Molekh (in place of idol in general)?, Y.Ber.VII, 11c top, a. e. תופסין אותו seize him, take him to task, v. נַקְדָּן. Ab. Zar.64a דמי … מי תוֹפֶסֶת דמיהוכ׳ how about money which was realized by the sale of an idol, in the hands of a gentile? does the idol hold its equivalent in gentile hands or not?, i. e. does the money in gentile hands retain its character as compensation for an idol, and is it thus forbidden to a Jew? Ex. R. s. 1520> היה שלמה תופס פיווכ׳ Solomon controlled his mouth, in order not to speak before Gen. R. s. 12 כל … תופסין את הלשון וזה אינו תופסוכ׳ all other letters catch the tongue (require an effort of the organs of speech), but this (the Hé) does not catch (is merely a breathing sound).Part. pass. תָּפוּס, תָּפוּשׂ; f. תְּפוּסָה, תְּפוּשָׂה a) (cmp. אָחוּז s. v. אָחַז) holding. Y. Taan. l. c. היה משה ת׳ בטפחיים Moses was holding two handbreadths (of the tablets). Ex. R. s. 46, beg. חיה ת׳ בלוחותוכ׳ he held the tablets, and would not believe that Israel had sinned. Sifra Bḥuck. Par. 2, ch. VIII תְּפוּסֵי מעשהוכ׳ holding to the deeds of their fathers, generation after generation; a. e.b) seized, captured. Mekh. Mishp., s. 17 תפוסה the outraged woman, opp. מפותה the seduced. Nif. נִתְפַּס, נִתְפַּשׂ to be seized, arrested; to have ones property seized; to be made responsible. Ex. R. s. 1518> בן ביתשנ׳ על ידי בעלוכ׳ a domestic servant who was seized for his employers debt. Tosef.Ḥull.II, 24 נ׳ ע״ר מינות, v. מִינוּת. Ib. ונִתְפַּסְתִּי עלוכ׳ and therefore I was arrested on the suspicion of heresy. Ab. Zar.17b כשנִתְפְּסוּר׳ אלעזרוכ׳ when R. El. a. R. H. b. T. were arrested (by Roman officials, for rebellious conduct). Ib. אשריך שנִתְפַּסְתָּ עלוכ׳ happy art thou, for thou hast been arrested on one charge only, and woe me that I have been arrested on five charges. B. Bath.16b אין אדם נ׳ על צערו Ms. M. (ed. בשעת) no man is taken to account for what he speaks in his distress. Sabb.33b נִתְפָּסִים על הדור are seized for the debt (die for the sins) of their generation. Y.Keth.XIII, 35d כל הנ׳ על חבירו חייב ליתן לו in every case if ones property was seized for a neighbors debt, the latter has to reimburse him; ib. אין לך נ׳וכ׳ in no case must he reimburse him, except in the case of annona and head-tax; Y.B. Kam.X, end, 7c; Y.Ned.IV, beg.38c. Deut. R. s. 2, beg. (prov.) הוי זהיר שלא תִתָּפֵס מקום דבורך take care that thou be not caught on the spot where thou speakest (held to thy word); a. fr. Hif. חִתְפִּיס to cause to be seized, cause to take hold. Y.Succ.IV, 54d top ראה שהִתְפִּיסָתְךָ התורה לשוןוכ׳ behold, the Law has made thee use the expression of endearment Tem.2a הכל מַתְפִּיסִין בתמורה all persons can cause the seizure of the substitute together with the original by exchanging a consecrated animal (v. תְּמוּרָה). Ib. 9a מי מַתְפִּיס בדבר שאינו שלו can one cause the seizure of a thing which is not his?; a. e.Ned.11b, sq. מתפיס, v. next w. Pi. תִּפֵּס, תִּפֵּשׂ (v. טָפַס) to climb, rise. Gen. R. s. 66, end (ref. to Prov. 30:28) באיזה זכות השממית מְתַפֶּשֶׂת בזכותוכ׳ for what merit does the spider (Esau-Rome) climb (rise to power)? For the merit of those hands (with which Esau nursed his father, by ref. to Gen. 27:31); Yalk. ib. 115; Yalk. Prov. 963 תְּתַפֵּשׂ. Pirel תִּרְפֵּס, Hithparel הִתַּרְפֵּס same. Y.Erub.V, 22d top רואה אותי כי מִיתַּרְפֵּס ועולה מְתַרְפֵּס ויורד, (v. טָפַס) you look upon it (measure the distance for Sabbath purposes) as if one would climb up and climb down (the wady).

תָּפַס, תָּפַשׂ(b. h.; cmp. תָּפַף) to seize, take hold on; to take effect. Keth.84b את תּוֹפֵס לבעל חובוכ׳ thou seizest property in behalf of a creditor when the debtor owes others, ואמרר׳ י׳ התופסוכ׳ and R. J. has decided that he who seizes in behalf of a creditor when there are other claimants has not taken legal possession. Ib. top והוא שת׳ מחיים (his possession is effectual) when he has seized it during the decedents life-time. Ab. Zar.8b (expl. קרטיסיס) יום שתָּפְסָה בו רומי מלכות the day when Rome took hold of the government (of the east, v. תְּפִיסָה). Y.Taan.IV, 68c top היה משה תוֹפְשָׂן Moses held fast on them (the tablets). R. Hash. 4b, a. fr. תָּפַסְתָּ מרובהוכ׳, v. מוּעָט. B. Mets. 102b, a. e. תְּפוֹס לשון אחרון hold to the latter expression, i. e. if an agreement contains two discrepant clauses, the second is legally recognized; Ten. 26a a. e. תפוס לשון ראשון the first clause (of a vow) is legally recognized. Yeb.10b, a. fr. אין קודושין תּוֹפְסִיןוכ׳, v. קִידּוּש. Y.Dem.VI, 25b תָּפְשָׂה מדת הדיןוכ׳ justice takes hold on him, i. e. the full rigor of the law is applied against him Num. R. s. 111> (ref. to Prov. 3:34) אלו הנזירים שתּוֹפְשִׂים ענוה בעצמןוכ׳ that means the Nazarites who choose humility for themselves, who abstain from wine Ib. 108> ותְפָשָׂם and arrested them, v. לוּפָר. Snh.64a מפני מה תפסה תורה לשון מולך why does the Biblical text choose the word Molekh (in place of idol in general)?, Y.Ber.VII, 11c top, a. e. תופסין אותו seize him, take him to task, v. נַקְדָּן. Ab. Zar.64a דמי … מי תוֹפֶסֶת דמיהוכ׳ how about money which was realized by the sale of an idol, in the hands of a gentile? does the idol hold its equivalent in gentile hands or not?, i. e. does the money in gentile hands retain its character as compensation for an idol, and is it thus forbidden to a Jew? Ex. R. s. 1520> היה שלמה תופס פיווכ׳ Solomon controlled his mouth, in order not to speak before Gen. R. s. 12 כל … תופסין את הלשון וזה אינו תופסוכ׳ all other letters catch the tongue (require an effort of the organs of speech), but this (the Hé) does not catch (is merely a breathing sound).Part. pass. תָּפוּס, תָּפוּשׂ; f. תְּפוּסָה, תְּפוּשָׂה a) (cmp. אָחוּז s. v. אָחַז) holding. Y. Taan. l. c. היה משה ת׳ בטפחיים Moses was holding two handbreadths (of the tablets). Ex. R. s. 46, beg. חיה ת׳ בלוחותוכ׳ he held the tablets, and would not believe that Israel had sinned. Sifra Bḥuck. Par. 2, ch. VIII תְּפוּסֵי מעשהוכ׳ holding to the deeds of their fathers, generation after generation; a. e.b) seized, captured. Mekh. Mishp., s. 17 תפוסה the outraged woman, opp. מפותה the seduced. Nif. נִתְפַּס, נִתְפַּשׂ to be seized, arrested; to have ones property seized; to be made responsible. Ex. R. s. 1518> בן ביתשנ׳ על ידי בעלוכ׳ a domestic servant who was seized for his employers debt. Tosef.Ḥull.II, 24 נ׳ ע״ר מינות, v. מִינוּת. Ib. ונִתְפַּסְתִּי עלוכ׳ and therefore I was arrested on the suspicion of heresy. Ab. Zar.17b כשנִתְפְּסוּר׳ אלעזרוכ׳ when R. El. a. R. H. b. T. were arrested (by Roman officials, for rebellious conduct). Ib. אשריך שנִתְפַּסְתָּ עלוכ׳ happy art thou, for thou hast been arrested on one charge only, and woe me that I have been arrested on five charges. B. Bath.16b אין אדם נ׳ על צערו Ms. M. (ed. בשעת) no man is taken to account for what he speaks in his distress. Sabb.33b נִתְפָּסִים על הדור are seized for the debt (die for the sins) of their generation. Y.Keth.XIII, 35d כל הנ׳ על חבירו חייב ליתן לו in every case if ones property was seized for a neighbors debt, the latter has to reimburse him; ib. אין לך נ׳וכ׳ in no case must he reimburse him, except in the case of annona and head-tax; Y.B. Kam.X, end, 7c; Y.Ned.IV, beg.38c. Deut. R. s. 2, beg. (prov.) הוי זהיר שלא תִתָּפֵס מקום דבורך take care that thou be not caught on the spot where thou speakest (held to thy word); a. fr. Hif. חִתְפִּיס to cause to be seized, cause to take hold. Y.Succ.IV, 54d top ראה שהִתְפִּיסָתְךָ התורה לשוןוכ׳ behold, the Law has made thee use the expression of endearment Tem.2a הכל מַתְפִּיסִין בתמורה all persons can cause the seizure of the substitute together with the original by exchanging a consecrated animal (v. תְּמוּרָה). Ib. 9a מי מַתְפִּיס בדבר שאינו שלו can one cause the seizure of a thing which is not his?; a. e.Ned.11b, sq. מתפיס, v. next w. Pi. תִּפֵּס, תִּפֵּשׂ (v. טָפַס) to climb, rise. Gen. R. s. 66, end (ref. to Prov. 30:28) באיזה זכות השממית מְתַפֶּשֶׂת בזכותוכ׳ for what merit does the spider (Esau-Rome) climb (rise to power)? For the merit of those hands (with which Esau nursed his father, by ref. to Gen. 27:31); Yalk. ib. 115; Yalk. Prov. 963 תְּתַפֵּשׂ. Pirel תִּרְפֵּס, Hithparel הִתַּרְפֵּס same. Y.Erub.V, 22d top רואה אותי כי מִיתַּרְפֵּס ועולה מְתַרְפֵּס ויורד, (v. טָפַס) you look upon it (measure the distance for Sabbath purposes) as if one would climb up and climb down (the wady).

סָתַם(b. h.; = סחתם, Saf. of חתם) 1) to stop up, close, shut. Ab. Zar. V, 3 כדי שישתום ויִסְתּוֹם ויגוב, v. נָגַב. B. Mets.VII, 5 שלא יהא … ויהא סוֹתֵם את הפתחוכ׳ that he (the laborer) must not be greedy so as to shut the door before himself (make himself objectionable to employers). Ḥull.43a, a. e. מרה שניקבה וכבד סוֹתַמְתָּהּ if the bladder of the gall is perforated, and the liver (adhering to the perforated spot) closes it up. Ib. 49b חלב טהור סותם clean fat (such as it is permitted to eat) forms a stopper (to an adjacent organ, and makes the animal so affected permitted). Pes.IV, 9 (56a) ס׳ מי גיחוןוכ׳ he stopped up the water of the upper Gihon (2 Chr. 32:3); a. fr.Part. pass. סָתוּם; f. סְתוּמָה; pl. סְתוּמִים, סְתוּמִין; סְתוּמוֹת. Yeb.71b; Nidd.30b; Lev. R. s. 14 נפתח הס׳ ונסתםוכ׳ the organ which (in the embryonic stage) was closed, opens, and that which was open, closes itself. Bets.IV, 3 בית … ס׳ a room filled with fruit which was closed up (with bricks). Y. ib. 62c bot. לפסים ס׳ pots with their lids on (not yet cut apart); Tosef. ib. III, 13; Tosef.Sabb. XVI (XVII), 13. Snh.94a (ref. to לסרבה, Is. 9:6) מפני מה כל מ״ם … וזה ס׳ why is every Mem in the middle of a word open, and this one is closed (final Mem). Meg.3a פתוחין … וס׳ בסוףוכ׳ open in the middle of words and closed at the end (v. מנצפ״ך); a. fr.Esp. פרשה סתומה a paragraph in the Torah separated from the preceding by a vacant space in the middle of the line, opp. to פתוחה a section beginning a new indented line. Gen. R. s. 96, beg., v. infra. Treat. Sofrim I, 14 איזוהי ס׳ כל שהניחוכ׳ what is a closed paragraph? When space is left ; וכמה יניח … ותהא נקראת ס׳ and how much space must be left …, in order that the paragraph may be called closed?; a. fr. 2) to conceal. Gen. R. l. c. (ref. to the section beginning with Gen. 47:28) that paragraph is closed, שס׳ ממנווכ׳ because the Lord concealed from his vision all (coming) troubles; (Yalk. ib. 154 שנסתמו ממנו, v. infra); a. e.Part. pass. as ab. concealed, not explicitly stated, opp. מפורש. Zeb.53a יִלָּמֵד ס׳ מן המפורש let that which is not explicitly stated in a law be derived (by analogy) from what is explicitly stated; Sifra Aḥăré, beg. יְלַמֵּד פתוח על הס׳ let the explicit statement throw light on the implicit. Meg.15a כל … אבותיו ס׳ a person (mentioned in the Bible) whose deeds and the deeds of whose ancestors are not stated; a. fr.Y. Bets. l. c. (in Chald. dict.) סתומה the anonymous opinion, v. סְתָמָא. Nif. נִסְתַּם, Hithpa. הִסְתַּתֵּם, Nithpa. נִסְתַּתֵּם to be closed; to be concealed; to be silenced. Gen. R. l. c. בקש … ונ׳ ממנו Jacob wanted to reveal the end of the captivity, and it was closed before him; Yalk. ib. l. c. נִסְתְּמוּ ממנו, v. supra. Cant. R. to I, 4 היה אומר … ומִסְתַּתְּמִין he said a word (of charm) over them, and they became silent (dumb). Snh.31b לעולם … עד שיִסְתַּתֵּם טענותיו (Alf. שיִסְתּוֹם; Asheri שיסתיר) he may continually bring evidence and refute, until he declares himself closed as to his pleas, i. e., until he declares that he has no more evidence to offer. Yeb.76a; Tosef. ib. X, 4, a. e. נ׳ כשר if the perforation in the membrum has closed itself again, he is considered unblemished. Kel. XIV, 8 נִסְתַּתְּמוּ נקבין if the holes have been stopped up. Snh.94a לכך נ׳ therefore the Mem was closed (the final מ was written). Sot.13b נסתתמו ממנו שעריוכ׳ the gates of wisdom were closed before him (he lost his judicial judgment); a. e. Pi. סִיתֵּם to close, Y.Snh.X, 28c bot. היו … מְסַתְּמִיןוכ׳ the ministering angels closed the windows (of heaven) that the prayer of Manasseh might not rise; Deut. R. s. 2; (Pesik. Shub., p. 162b> סוֹתְמִין).

סָתַם(b. h.; = סחתם, Saf. of חתם) 1) to stop up, close, shut. Ab. Zar. V, 3 כדי שישתום ויִסְתּוֹם ויגוב, v. נָגַב. B. Mets.VII, 5 שלא יהא … ויהא סוֹתֵם את הפתחוכ׳ that he (the laborer) must not be greedy so as to shut the door before himself (make himself objectionable to employers). Ḥull.43a, a. e. מרה שניקבה וכבד סוֹתַמְתָּהּ if the bladder of the gall is perforated, and the liver (adhering to the perforated spot) closes it up. Ib. 49b חלב טהור סותם clean fat (such as it is permitted to eat) forms a stopper (to an adjacent organ, and makes the animal so affected permitted). Pes.IV, 9 (56a) ס׳ מי גיחוןוכ׳ he stopped up the water of the upper Gihon (2 Chr. 32:3); a. fr.Part. pass. סָתוּם; f. סְתוּמָה; pl. סְתוּמִים, סְתוּמִין; סְתוּמוֹת. Yeb.71b; Nidd.30b; Lev. R. s. 14 נפתח הס׳ ונסתםוכ׳ the organ which (in the embryonic stage) was closed, opens, and that which was open, closes itself. Bets.IV, 3 בית … ס׳ a room filled with fruit which was closed up (with bricks). Y. ib. 62c bot. לפסים ס׳ pots with their lids on (not yet cut apart); Tosef. ib. III, 13; Tosef.Sabb. XVI (XVII), 13. Snh.94a (ref. to לסרבה, Is. 9:6) מפני מה כל מ״ם … וזה ס׳ why is every Mem in the middle of a word open, and this one is closed (final Mem). Meg.3a פתוחין … וס׳ בסוףוכ׳ open in the middle of words and closed at the end (v. מנצפ״ך); a. fr.Esp. פרשה סתומה a paragraph in the Torah separated from the preceding by a vacant space in the middle of the line, opp. to פתוחה a section beginning a new indented line. Gen. R. s. 96, beg., v. infra. Treat. Sofrim I, 14 איזוהי ס׳ כל שהניחוכ׳ what is a closed paragraph? When space is left ; וכמה יניח … ותהא נקראת ס׳ and how much space must be left …, in order that the paragraph may be called closed?; a. fr. 2) to conceal. Gen. R. l. c. (ref. to the section beginning with Gen. 47:28) that paragraph is closed, שס׳ ממנווכ׳ because the Lord concealed from his vision all (coming) troubles; (Yalk. ib. 154 שנסתמו ממנו, v. infra); a. e.Part. pass. as ab. concealed, not explicitly stated, opp. מפורש. Zeb.53a יִלָּמֵד ס׳ מן המפורש let that which is not explicitly stated in a law be derived (by analogy) from what is explicitly stated; Sifra Aḥăré, beg. יְלַמֵּד פתוח על הס׳ let the explicit statement throw light on the implicit. Meg.15a כל … אבותיו ס׳ a person (mentioned in the Bible) whose deeds and the deeds of whose ancestors are not stated; a. fr.Y. Bets. l. c. (in Chald. dict.) סתומה the anonymous opinion, v. סְתָמָא. Nif. נִסְתַּם, Hithpa. הִסְתַּתֵּם, Nithpa. נִסְתַּתֵּם to be closed; to be concealed; to be silenced. Gen. R. l. c. בקש … ונ׳ ממנו Jacob wanted to reveal the end of the captivity, and it was closed before him; Yalk. ib. l. c. נִסְתְּמוּ ממנו, v. supra. Cant. R. to I, 4 היה אומר … ומִסְתַּתְּמִין he said a word (of charm) over them, and they became silent (dumb). Snh.31b לעולם … עד שיִסְתַּתֵּם טענותיו (Alf. שיִסְתּוֹם; Asheri שיסתיר) he may continually bring evidence and refute, until he declares himself closed as to his pleas, i. e., until he declares that he has no more evidence to offer. Yeb.76a; Tosef. ib. X, 4, a. e. נ׳ כשר if the perforation in the membrum has closed itself again, he is considered unblemished. Kel. XIV, 8 נִסְתַּתְּמוּ נקבין if the holes have been stopped up. Snh.94a לכך נ׳ therefore the Mem was closed (the final מ was written). Sot.13b נסתתמו ממנו שעריוכ׳ the gates of wisdom were closed before him (he lost his judicial judgment); a. e. Pi. סִיתֵּם to close, Y.Snh.X, 28c bot. היו … מְסַתְּמִיןוכ׳ the ministering angels closed the windows (of heaven) that the prayer of Manasseh might not rise; Deut. R. s. 2; (Pesik. Shub., p. 162b> סוֹתְמִין).

שִׁינּוּי, שִׁנּ׳m. (שָׁנָה) change. Gen. R. s. 44 ש׳ השם change of name; ש׳ מקום change of residence. Sabb.114a top ש׳ בגדים change of dress (for the Sabbath, for prayer). Keth.110b, a. e. ש׳ וסת, v. וֶסֶת; a. fr.Esp. (law) change of form (and name) effected on an illegitimately obtained object, by which the present possessor is privileged to retain the object and pay its value. B. Kam.65b נעשה ש׳ בידו וקנאו the change (from calf to ox) happened while the animal was in his possession, and he has obtained ownership. Ib. וניקנינהו בש׳ השם may he not have obtained the ownership of it through the change of name? Ib. ש׳ במקומו עומד (not עומדת) the change stands in its (the originals) place, i. e. the change of form or name of an object does not affect its legal status; ib. 93b; ib. 68a ש׳ במקומה עומד. Ib. 66b ש׳ מעשה (= ש׳ע״י מעשה) a change brought about by human action. Ib. 68a, a. fr. ש׳ רשות change of possession (by transfer of the object to a third person). Ib. 93b ש׳ דרבנן a change which gives the right of ownership by rabbinical ordinance, i. e. ש׳ החוזר לברייתו (ib. 67a) a change (of name) which can be undone by restoring the object to its original condition; ש׳ דאורייתא a change which gives the right of ownership by Biblical law, i. e. a change which cannot be undone; a. fr.Men.43a וסימנך ש׳ שקר ש׳ אמת and the mnemonical word (to remember which change proves the color to be genuine ( תכלת), and which proves it to be adulterated) is ‘a false change (one who changes his word for evil is a bad man), ‘a true change (one who changes his word to do better than he has promised).Sifra Vayikra, Ḥob., ch. XIX, Par. 11; Meïl. 18a, v. שִׁיקּוּר I.Pl. שִׁינּוּיִים, שִׁינּוּיִין. B. Kam.65b (ref. to גם, Deut. 23:19) לרבות שִׁינּוּיֵיהֶם, this serves to include in the prohibition these objects even when they have been changed in form; Tem.30b; a. e.