opened+up

נָאֶהm., נָאָה f. (b. h.; = נאוה, v. אוּת) suited, becoming; handsome. Tanḥ. Bshall. 11 נ׳ שירהוכ׳ it is meet to sing unto the Lord. Sabb.133b; Naz.2b סוכה נ׳ a handsome Succah; a. fr.Ib. I, 1, v. נָוֶה.Pl. נָאִים, נָאִין; נָאוֹת. Sifra Aḥăré, end (ref. to Lev. 18:26 ושמרתם אתם) אתם נ׳ שומריםוכ׳ you are the proper persons to guard them (the laws of chastity), because you opened (were the first to observe) them. Tanḥ. Masʿé 4 הם נ׳ ולבושיהם נ׳ הם נ׳ לארץוכ׳ they are handsome, and their garments are becoming, they are suited to the land, and the land to them. Ned.IX, 10 בנית ישראל נ׳ הן אלאוכ׳ the daughters of Israel are good-looking, but misery disfigures them. Sabb. l. c. Sifré Deut. 320 (ref. to Deut. 32:19) ממה שהם נ׳ לווכ׳ because they are pleasing to him (he calling them sons and daughters), they are bold before him. Tosef.Sot.II, 3 יולדת נ׳ she will bear handsome children; Y. ib. III, 18d bot. נָעִים; a. fr.נָאוֹת f. pl. (noun) beauties. Lam. R. to II, 2 (ref. to נאות, ib.) כל נְאוֹתָיו של יצקב all the beauties (excellent men) of Jacob. Yalk. Ex. 244 (ref. to ואנוהו, Ex. 15:2) אגיד נאותיו ושבחו שלוכ׳ I will tell the excellencies and praises of ; ib. אדבר בנאוֹתיו ושבחיו; Mekh. Bshall., Shir., s.3 בנבואתו שבחו (corr. acc.); Yalk. Cant. 988 בנויתיו ובשבחו, read: בנוֹיוֹתָיו, v. נוֹי. Treat. Sofrim III, 13 היבות בנאות שלו speak much of his excellencies. Lam. R. introd. end, v. קִינָה; a. fr.נָאֶה (adv.) becomingly, well. Tosef.Yeb.VIII, 4, a. e. נ׳ דירש preaches well, ונ׳ מקיים and acts in conformity (with his words).

נָאֶהm., נָאָה f. (b. h.; = נאוה, v. אוּת) suited, becoming; handsome. Tanḥ. Bshall. 11 נ׳ שירהוכ׳ it is meet to sing unto the Lord. Sabb.133b; Naz.2b סוכה נ׳ a handsome Succah; a. fr.Ib. I, 1, v. נָוֶה.Pl. נָאִים, נָאִין; נָאוֹת. Sifra Aḥăré, end (ref. to Lev. 18:26 ושמרתם אתם) אתם נ׳ שומריםוכ׳ you are the proper persons to guard them (the laws of chastity), because you opened (were the first to observe) them. Tanḥ. Masʿé 4 הם נ׳ ולבושיהם נ׳ הם נ׳ לארץוכ׳ they are handsome, and their garments are becoming, they are suited to the land, and the land to them. Ned.IX, 10 בנית ישראל נ׳ הן אלאוכ׳ the daughters of Israel are good-looking, but misery disfigures them. Sabb. l. c. Sifré Deut. 320 (ref. to Deut. 32:19) ממה שהם נ׳ לווכ׳ because they are pleasing to him (he calling them sons and daughters), they are bold before him. Tosef.Sot.II, 3 יולדת נ׳ she will bear handsome children; Y. ib. III, 18d bot. נָעִים; a. fr.נָאוֹת f. pl. (noun) beauties. Lam. R. to II, 2 (ref. to נאות, ib.) כל נְאוֹתָיו של יצקב all the beauties (excellent men) of Jacob. Yalk. Ex. 244 (ref. to ואנוהו, Ex. 15:2) אגיד נאותיו ושבחו שלוכ׳ I will tell the excellencies and praises of ; ib. אדבר בנאוֹתיו ושבחיו; Mekh. Bshall., Shir., s.3 בנבואתו שבחו (corr. acc.); Yalk. Cant. 988 בנויתיו ובשבחו, read: בנוֹיוֹתָיו, v. נוֹי. Treat. Sofrim III, 13 היבות בנאות שלו speak much of his excellencies. Lam. R. introd. end, v. קִינָה; a. fr.נָאֶה (adv.) becomingly, well. Tosef.Yeb.VIII, 4, a. e. נ׳ דירש preaches well, ונ׳ מקיים and acts in conformity (with his words).

נֶבֶל, נֵבֶלm. (b. h.; cmp. b. h. נבב, a. אַבּוּב) 1) leather bottle. Lev. R. s. 5 (ref. to Am. 6:5) שהיו פורטים … אלא בנ׳ they opened their mouths with words of levity, saying, David recited his songs only with the bottle (wine). 2) a hollow musical instrument, lyre (with a leather body). Y.Succ.V, 55c bot. היא נ׳ היא כנורוכ׳ nebel and kinnor (cithern) are the same, with the only difference of more strings (for the former). Ib. למה נקרא נ̇ב̇ל̇ שהוא מ̇ל̇ב̇וןוכ׳, v. לָבַן II; ע״י עור שאינו עבודוכ׳ on account of the untanned skin and the larger number of strings it shames Arakh.II, 6 לא היו אומרים בנ׳וכ׳ they (the Levite boys) sang without accompaniment of nebel or kinnor; ib. 13b למימרא דנ׳ לחודוכ׳ does this intimate that nebel and kinnor are not the same?; a. e. 3) a leather wind-instrument, a sort of bellows. Ib. (ref. to Ps. 33:2 sq.) לעוה״ב איידי דנפישי נימין דידיה נפיש קליה כי נ׳ קרי ליה נ׳ because the kinnor of the future will have numerous strings (ten strings), and its sound will be loud like that of the nebel, it is called nebel.Pl. נְבָלִים. Ib. 2:3. Kel. XV, 6 נִבְלֵי השרה the instruments for secular music; נ׳ בני לוי those of the Levites (in the Temple). Ib. XXIV, 14, v. מִטְפַּחַת.

נֶבֶל, נֵבֶלm. (b. h.; cmp. b. h. נבב, a. אַבּוּב) 1) leather bottle. Lev. R. s. 5 (ref. to Am. 6:5) שהיו פורטים … אלא בנ׳ they opened their mouths with words of levity, saying, David recited his songs only with the bottle (wine). 2) a hollow musical instrument, lyre (with a leather body). Y.Succ.V, 55c bot. היא נ׳ היא כנורוכ׳ nebel and kinnor (cithern) are the same, with the only difference of more strings (for the former). Ib. למה נקרא נ̇ב̇ל̇ שהוא מ̇ל̇ב̇וןוכ׳, v. לָבַן II; ע״י עור שאינו עבודוכ׳ on account of the untanned skin and the larger number of strings it shames Arakh.II, 6 לא היו אומרים בנ׳וכ׳ they (the Levite boys) sang without accompaniment of nebel or kinnor; ib. 13b למימרא דנ׳ לחודוכ׳ does this intimate that nebel and kinnor are not the same?; a. e. 3) a leather wind-instrument, a sort of bellows. Ib. (ref. to Ps. 33:2 sq.) לעוה״ב איידי דנפישי נימין דידיה נפיש קליה כי נ׳ קרי ליה נ׳ because the kinnor of the future will have numerous strings (ten strings), and its sound will be loud like that of the nebel, it is called nebel.Pl. נְבָלִים. Ib. 2:3. Kel. XV, 6 נִבְלֵי השרה the instruments for secular music; נ׳ בני לוי those of the Levites (in the Temple). Ib. XXIV, 14, v. מִטְפַּחַת.

נֶבֶל, נֵבֶלm. (b. h.; cmp. b. h. נבב, a. אַבּוּב) 1) leather bottle. Lev. R. s. 5 (ref. to Am. 6:5) שהיו פורטים … אלא בנ׳ they opened their mouths with words of levity, saying, David recited his songs only with the bottle (wine). 2) a hollow musical instrument, lyre (with a leather body). Y.Succ.V, 55c bot. היא נ׳ היא כנורוכ׳ nebel and kinnor (cithern) are the same, with the only difference of more strings (for the former). Ib. למה נקרא נ̇ב̇ל̇ שהוא מ̇ל̇ב̇וןוכ׳, v. לָבַן II; ע״י עור שאינו עבודוכ׳ on account of the untanned skin and the larger number of strings it shames Arakh.II, 6 לא היו אומרים בנ׳וכ׳ they (the Levite boys) sang without accompaniment of nebel or kinnor; ib. 13b למימרא דנ׳ לחודוכ׳ does this intimate that nebel and kinnor are not the same?; a. e. 3) a leather wind-instrument, a sort of bellows. Ib. (ref. to Ps. 33:2 sq.) לעוה״ב איידי דנפישי נימין דידיה נפיש קליה כי נ׳ קרי ליה נ׳ because the kinnor of the future will have numerous strings (ten strings), and its sound will be loud like that of the nebel, it is called nebel.Pl. נְבָלִים. Ib. 2:3. Kel. XV, 6 נִבְלֵי השרה the instruments for secular music; נ׳ בני לוי those of the Levites (in the Temple). Ib. XXIV, 14, v. מִטְפַּחַת.

נַפָּחm. (preced. wds.) smith. Gen. R. s. 84, beg. (read:) נ׳ שהיה מפוחו פתוח באמצע פלטיא ופתח בנו זהבי מפוח כנגדו a smith whose open shop was in the middle of the road, and whose son, a jeweler, opened a smithy opposite him; Tanḥ. Vayesheb 1; a. fr.Y.R. Hash. II, 58b top, a. e. בן הנ׳ the smiths son, i. e. R. Johanan, v. next w.Pl. נַפָּחִין. Y.B. Bath.II, beg.13b ולא של נ׳ nor dare an oven for smiths be put up (without the precautions mentioned in the Mishnah).

נַפָּחm. (preced. wds.) smith. Gen. R. s. 84, beg. (read:) נ׳ שהיה מפוחו פתוח באמצע פלטיא ופתח בנו זהבי מפוח כנגדו a smith whose open shop was in the middle of the road, and whose son, a jeweler, opened a smithy opposite him; Tanḥ. Vayesheb 1; a. fr.Y.R. Hash. II, 58b top, a. e. בן הנ׳ the smiths son, i. e. R. Johanan, v. next w.Pl. נַפָּחִין. Y.B. Bath.II, beg.13b ולא של נ׳ nor dare an oven for smiths be put up (without the precautions mentioned in the Mishnah).

נְפַקch. (corresp. to h. יצא) same, 1) to go out, come out; to result, end. Targ. O. 8:7 מִיפַּק ed. Berl. (oth. ed. a. Y. מֵיפַק); a. v. fr.Y.Ber.I, 2c top שרי מלכא נ׳ וכ׳ when the king begins to march out, even if he has not yet gone out, we say, he has gone out. Ib. 3c bot. הוינן נַפְקִין לתצניתא we went out for fast and prayer. Koh. R. to X, 8 מִינְּפַק ליה (= מן נ׳) after he came out. Y.Taan.IV, 69a מִנַּפְקִן when they came out; Lam. R. to II, 2 מן דנַפְקוּן. Y. l. c. לא נפקון טבאות (Matt. K. to Lam. R. l. c. לא נַפְקַת להון) they did not end well. Pesik. Bshall., p. 94a> וגוש חלבאי נפקיןוכ׳ and the men of Giscala went out after them with sticks ; Koh. R. to XI, 2 וגוש חלב אנפקין (corr. acc.); a. v. fr.Imperat. פּוּק. Targ. Gen. 8:16; a. fr.Erub.14b, a. e. פ׳ חזיוכ׳, v. דְּבַר. Sabb.106a, a. e. פ׳ תניוכ׳, v. בַּר I ch.Part. נָפֵיק. Targ. 1 Kings 15:17; v. next w.; a. fr.(כנ׳) כד לפיק ביה = h. כיוצא בו (v. יָצָא) similar to, corresponding. Targ. Y. II Gen. 2:18. Targ. Y. Deut. 14:8 (not כַּנְפֵיק, כַּנְפֵק).Y.Ber.VI, 10b bot. נ׳ אנא ידי חובתי do I do my duty?, v. יָצָא. Succ.36b ונ׳ בה and used it for doing his duty (for the ceremony of Ethrog).Y.Sabb.VI, 8a top, a. e. מה נָ׳ מן ביניהון what is the outcome from between them?, i. e. what is the difference between them in practice? נפקא מונהוכ׳ the practical difference is Bets.6b למאי נ׳ מינה in regard to what practice is there a difference (whether or not eggs found in a chicken can be hatched)? למקח וממכר it makes a difference in trade (if one bought eggs for breeding). Keth.72a מאי נ׳ לה מינה תיעביד what difference does it make to her? let her do it; a. v. fr.Tem.7a נ׳ ליהוכ׳ it is derived from the Biblical word Ib. תֵּיפוּק ליה זריקהוכ׳ let ‘sprinkling be derived from Gen. R. s. 52 ונְיפוֹק ידוי and do justice to it (to the verse to be explained), v. supra. 2) to take out, exclude. Sabb.74a ולֵיפוּק חדאוכ׳ let him take out one (of the enumerated categories) and insert another one. Ḥull.43a לא תִיפַּק, v. infraTarg. Am. 9:13, v. infra. Af. אַפֵּיק, Haf. הַנְפַּק 1) to lead forth, carry forth; to bring forth, produce; to derive; to take out, exclude. Targ. Ex. 16:3. Targ. Am. 9:13 במַפִּיק ed. Lag. (oth. ed. במִפַּק, corr. acc.). Targ. Job 15:13; a. fr.Ber.38a (ref. to המוציא in the benediction over bread) דא׳ משמע it means ‘who has brought forth; דמַפִּיק משמע it means ‘who brings forth. Ib. אַפִּיקוּ ליה ריפתא they brought out bread (and placed it) before him. Ib. (ref. to המוציא, Ex. 6:7) כד מַפִּיקְנָא לכו … דאַפֵּיקִיתוכ׳ when I lead you forth, I shall do for you a thing that you may know that it is I who led you forth. Sot.16b; R. Hash. 13a לא תַפִּיק נפשך יכ׳ do not let thyself go beyond the established rule. B. Bath.60a דהוה מַפְּיקוכ׳ which led to (opened towards) etc. Tem.3b מפיק שםוכ׳ utters the name of the Lord in vain. Ib. 7a מַפְּקִינָן לבמת יחיד we derive from it a rule for individual high-places.Ḥull.42b אַפֵּיק חדאוכ׳ take out one category and insert another. Ib. 43a top הנך דאַפְּקַת לא תַפִּיק Tosaf. (ed. לא תיפק) the two which thou didst exclude, do not exclude; a. v. fr.לְאַפּוּקֵי or לַאֲפוּקֵי to the exclusion of, v. אַפֵּק. 2) to take out by legal decision; to collect; to claim. Keth.76b מייתי אב ראיה ומפיק the father brings evidence and gets a verdict for collecting, opp. ומוקים for letting the money stand where it is. Y.Gitt.I, end, 43d ואַפְּקוּן מיניה and collected from him. Ib. בעון מִיפְּקָא (v. supra Pe. 2) they wanted to collect. Y.Shebu.VII, 38a top אתון ואַפְּקוּן דלאוכ׳ they came and claimed that he had not given them anything; a. fr. Ittaf. אִיתַּפַּק, Ithaf. אִתְאַפַּק to be carried forth. Targ. Gen. 38:25; a. fr.Y.Gitt.VI, 48a bot. אתא׳ למקטלא was led out to be executed.

נְפַקch. (corresp. to h. יצא) same, 1) to go out, come out; to result, end. Targ. O. 8:7 מִיפַּק ed. Berl. (oth. ed. a. Y. מֵיפַק); a. v. fr.Y.Ber.I, 2c top שרי מלכא נ׳ וכ׳ when the king begins to march out, even if he has not yet gone out, we say, he has gone out. Ib. 3c bot. הוינן נַפְקִין לתצניתא we went out for fast and prayer. Koh. R. to X, 8 מִינְּפַק ליה (= מן נ׳) after he came out. Y.Taan.IV, 69a מִנַּפְקִן when they came out; Lam. R. to II, 2 מן דנַפְקוּן. Y. l. c. לא נפקון טבאות (Matt. K. to Lam. R. l. c. לא נַפְקַת להון) they did not end well. Pesik. Bshall., p. 94a> וגוש חלבאי נפקיןוכ׳ and the men of Giscala went out after them with sticks ; Koh. R. to XI, 2 וגוש חלב אנפקין (corr. acc.); a. v. fr.Imperat. פּוּק. Targ. Gen. 8:16; a. fr.Erub.14b, a. e. פ׳ חזיוכ׳, v. דְּבַר. Sabb.106a, a. e. פ׳ תניוכ׳, v. בַּר I ch.Part. נָפֵיק. Targ. 1 Kings 15:17; v. next w.; a. fr.(כנ׳) כד לפיק ביה = h. כיוצא בו (v. יָצָא) similar to, corresponding. Targ. Y. II Gen. 2:18. Targ. Y. Deut. 14:8 (not כַּנְפֵיק, כַּנְפֵק).Y.Ber.VI, 10b bot. נ׳ אנא ידי חובתי do I do my duty?, v. יָצָא. Succ.36b ונ׳ בה and used it for doing his duty (for the ceremony of Ethrog).Y.Sabb.VI, 8a top, a. e. מה נָ׳ מן ביניהון what is the outcome from between them?, i. e. what is the difference between them in practice? נפקא מונהוכ׳ the practical difference is Bets.6b למאי נ׳ מינה in regard to what practice is there a difference (whether or not eggs found in a chicken can be hatched)? למקח וממכר it makes a difference in trade (if one bought eggs for breeding). Keth.72a מאי נ׳ לה מינה תיעביד what difference does it make to her? let her do it; a. v. fr.Tem.7a נ׳ ליהוכ׳ it is derived from the Biblical word Ib. תֵּיפוּק ליה זריקהוכ׳ let ‘sprinkling be derived from Gen. R. s. 52 ונְיפוֹק ידוי and do justice to it (to the verse to be explained), v. supra. 2) to take out, exclude. Sabb.74a ולֵיפוּק חדאוכ׳ let him take out one (of the enumerated categories) and insert another one. Ḥull.43a לא תִיפַּק, v. infraTarg. Am. 9:13, v. infra. Af. אַפֵּיק, Haf. הַנְפַּק 1) to lead forth, carry forth; to bring forth, produce; to derive; to take out, exclude. Targ. Ex. 16:3. Targ. Am. 9:13 במַפִּיק ed. Lag. (oth. ed. במִפַּק, corr. acc.). Targ. Job 15:13; a. fr.Ber.38a (ref. to המוציא in the benediction over bread) דא׳ משמע it means ‘who has brought forth; דמַפִּיק משמע it means ‘who brings forth. Ib. אַפִּיקוּ ליה ריפתא they brought out bread (and placed it) before him. Ib. (ref. to המוציא, Ex. 6:7) כד מַפִּיקְנָא לכו … דאַפֵּיקִיתוכ׳ when I lead you forth, I shall do for you a thing that you may know that it is I who led you forth. Sot.16b; R. Hash. 13a לא תַפִּיק נפשך יכ׳ do not let thyself go beyond the established rule. B. Bath.60a דהוה מַפְּיקוכ׳ which led to (opened towards) etc. Tem.3b מפיק שםוכ׳ utters the name of the Lord in vain. Ib. 7a מַפְּקִינָן לבמת יחיד we derive from it a rule for individual high-places.Ḥull.42b אַפֵּיק חדאוכ׳ take out one category and insert another. Ib. 43a top הנך דאַפְּקַת לא תַפִּיק Tosaf. (ed. לא תיפק) the two which thou didst exclude, do not exclude; a. v. fr.לְאַפּוּקֵי or לַאֲפוּקֵי to the exclusion of, v. אַפֵּק. 2) to take out by legal decision; to collect; to claim. Keth.76b מייתי אב ראיה ומפיק the father brings evidence and gets a verdict for collecting, opp. ומוקים for letting the money stand where it is. Y.Gitt.I, end, 43d ואַפְּקוּן מיניה and collected from him. Ib. בעון מִיפְּקָא (v. supra Pe. 2) they wanted to collect. Y.Shebu.VII, 38a top אתון ואַפְּקוּן דלאוכ׳ they came and claimed that he had not given them anything; a. fr. Ittaf. אִיתַּפַּק, Ithaf. אִתְאַפַּק to be carried forth. Targ. Gen. 38:25; a. fr.Y.Gitt.VI, 48a bot. אתא׳ למקטלא was led out to be executed.

סָגַר(b. h.) to bar, bolt; to lock up, close. Snh.38a (ref. to מסגר, 2 Kings 24:16) כיון שסוֹגְרִין הלכהוכ׳ after they had closed the discussion about a law (declared it obscure), there was none to open again; Gitt.88a; Sifré Deut. 321 אהר שפותח אין סוֹגֵר after he has opened (explained), none can close (raise objection). Tanḥ. Shmini 9 עבר על כל בתי … וס׳ אותם he passed over all synagogues and schools and closed them. Mekh. Bshall., s. 3 ושונא רודףוכ׳ הים סוגר the sea forming a bar, and the enemy pursuing ; Ex. R. s. 21 (not סגר). Mekh. Yithro, Amal., s. 1 מתחלה … שהיתה סוֹגֶרֶת ומְסוּגֶּרֶתוכ׳ formerly no slave could flee from Egypt, for it was shut up and barred (Josh. 6:1); a. fr.Cant. R. to III, 10 (expl. זהב סָגוּר) שהיה סוֹגר בעד כלוכ׳ it locked up the shops of all workers in gold (ruined their trade); Y.Yoma IV, 41d top מכסיף (corr. acc.); Num. R. s. 12 (not סגור); Ex. R. s. 35 שהיה סגור כלוכ׳ (corr. acc.). Nif. נִסְגָּר to be locked up. Yoma 45a כל החנויות נִסְגָּרוֹת all (gold) shops were closed (their business ruined, v. supra); a. e. Hif. הִסְגִּיר, to lock up; to bind over, hand over, deliver. Sifré Deut. 322 בקשו ישראל לברוח … היו מַסְגִּירִים אותם when the Israelites attempted to flee northward, they blocked their way. Ib. 323 (ref. to Deut. 32:30) איני מַסְגִּיר אתכםע״י עצמיוכ׳ I shall not deliver you (into the hands of the enemy) directly, but through others (who will betray you). Ib. מוכרני מיד ומַסְגִּירַנִי מיד I sell and immediately deliver you. Tanḥ. Shmini l. c. (ref. to המסגר, v. supra) שכל או״ח … שהן מַסְגִּירִין לכל האומות all nations go before them into enclosures and flee, for they cause all nations to lock themselves up; a. fr.Esp. to lock up the leper pending the priests observation (Lev. 13:4, a. e.). Neg. V, 1; a. fr.Part. pass. מוּסְגָּר a leper under trial, opp. מוחלט (v. חָלַט I). Meg.I, 7; a. fr. Pu. סוּגָּר to be closed, locked. Part. מְסוּגָּר, f. מְסוּגֶּרֶת, v. supra.

סָגַר(b. h.) to bar, bolt; to lock up, close. Snh.38a (ref. to מסגר, 2 Kings 24:16) כיון שסוֹגְרִין הלכהוכ׳ after they had closed the discussion about a law (declared it obscure), there was none to open again; Gitt.88a; Sifré Deut. 321 אהר שפותח אין סוֹגֵר after he has opened (explained), none can close (raise objection). Tanḥ. Shmini 9 עבר על כל בתי … וס׳ אותם he passed over all synagogues and schools and closed them. Mekh. Bshall., s. 3 ושונא רודףוכ׳ הים סוגר the sea forming a bar, and the enemy pursuing ; Ex. R. s. 21 (not סגר). Mekh. Yithro, Amal., s. 1 מתחלה … שהיתה סוֹגֶרֶת ומְסוּגֶּרֶתוכ׳ formerly no slave could flee from Egypt, for it was shut up and barred (Josh. 6:1); a. fr.Cant. R. to III, 10 (expl. זהב סָגוּר) שהיה סוֹגר בעד כלוכ׳ it locked up the shops of all workers in gold (ruined their trade); Y.Yoma IV, 41d top מכסיף (corr. acc.); Num. R. s. 12 (not סגור); Ex. R. s. 35 שהיה סגור כלוכ׳ (corr. acc.). Nif. נִסְגָּר to be locked up. Yoma 45a כל החנויות נִסְגָּרוֹת all (gold) shops were closed (their business ruined, v. supra); a. e. Hif. הִסְגִּיר, to lock up; to bind over, hand over, deliver. Sifré Deut. 322 בקשו ישראל לברוח … היו מַסְגִּירִים אותם when the Israelites attempted to flee northward, they blocked their way. Ib. 323 (ref. to Deut. 32:30) איני מַסְגִּיר אתכםע״י עצמיוכ׳ I shall not deliver you (into the hands of the enemy) directly, but through others (who will betray you). Ib. מוכרני מיד ומַסְגִּירַנִי מיד I sell and immediately deliver you. Tanḥ. Shmini l. c. (ref. to המסגר, v. supra) שכל או״ח … שהן מַסְגִּירִין לכל האומות all nations go before them into enclosures and flee, for they cause all nations to lock themselves up; a. fr.Esp. to lock up the leper pending the priests observation (Lev. 13:4, a. e.). Neg. V, 1; a. fr.Part. pass. מוּסְגָּר a leper under trial, opp. מוחלט (v. חָלַט I). Meg.I, 7; a. fr. Pu. סוּגָּר to be closed, locked. Part. מְסוּגָּר, f. מְסוּגֶּרֶת, v. supra.

סוּםI (v. שׂוּם) to attach, place; to tie together. Tosef.Shebi.I, 11 אין סָמִין את הגפניםוכ׳ Var. ed. Zuck. (text: אף סימין oth. ed. אין סכין) you must not bind the grapevines in the Sabbatical year. Pi. סִיֵּים 1) same. Cant. R. to VII, 1 (ref. to שולמית ib., a. Num. 6:26) אומה שמְסַיְּימִים לה שלוםוכ׳ a nation to which peace is assigned every day; (Gen. R. s. 66 שהכהנים מְשִׂימִין לה שלוםוכ׳). 2) to mark, name (cmp. שם, שוּם); to distinguish. Y.Peah VII, beg.20a הדקל מְסַיְּימוֹ the neighboring palm-tree serves as a mark for it (that the owner did not forget it); זה מְסַיֵּיםוכ׳ they mark each other (cmp. Mish. ib. 1 שיש לו שם). Deut. R. s. 7 בתוך המדינהוכ׳ סַיּימֵנִי give me some distinction in the country, (by which to show) that I am thy son. Y.Ber.V, end, 9d וסִיְּימוּ באותהוכ׳ and they noted (the time when he said it), at that very time he (the patient) asked for food. Y.Meg.I, 71d וסיימו אותן חכמיםוכ׳ the scholars noted them (took their names, in order to be able to observe their career), and all of them turned out great men; Gen. R. s. 1. Y.Dem.V, 24c bot. ומְסַיֵּים … סִיַּימְתִּי and he makes a mark (on the pile), and says to the priest, so far I have marked (as tithe); a. fr.(Gen. R. s. 42 end ומסיים את עצמך v. סוּף II.Part. pass. מְסוּיָּים, מְסוּיָּם; f. מְסוּיֶּימֶת Y. Peah l. c. היה מס׳ בדעתו if it (the olive or the sheaf left behind) was noted in his mind (so that he could identify it), כאילו הוא מס׳ it is to be considered as if it were marked (by a special name, locality). B. Bath.54a שדה המס׳ במצריה a field definable by its bonndaries. Y.Yeb.XV, 15a אדם מס׳ a well-known man. Y.Shek.I, 46b top דבר המס׳ an object which bears the name of its owner. Gen. R. s. 44 מה איים הללו מס׳ ביםוכ׳ as the islands are distinguishable in the sea, so were Abraham and Shem distinguished in the world; a. fr. 3) to tie up; to finish, wind up, opp. פתח. Arakh.10b פתח בחליל ומסיים באבוב the Mishnah begins with ḥalil and ends with abbub! Ber.10a פתח בה באשרי וס׳ באשרי he began it (the psalm) with ashré and closed it with ashré; a. fr.Part. pass. as ab. Y.Bets. I, beg. 60a בהמה יולדת לחדשים מס׳ every animal gives birth after a certain number of complete months, opp. למקוטעין counting a fraction of the last month as a whole month. Nithpa. נִסְתַּיֵּים 1) to be marked, defined. Y.Ter.III, 42b top מקום שנִסְתַּיְּימָהוכ׳ where the Trumah of one pile was marked, there (in the corresponding place) the Trumah of the other pile was meant to be dedicated. Y.Shebi.VIII, 38a זה שהוא … ונסתיימה לווכ׳ if one used a basket for measuring and after using it two or three times knew exactly how much it contained; a. e. 2) to be finished, concluded. B. Bath. 125b דבר זה נפתח בגדולים ונ׳וכ׳ this subject was opened by great men and has been concluded by small men.

סוּםI (v. שׂוּם) to attach, place; to tie together. Tosef.Shebi.I, 11 אין סָמִין את הגפניםוכ׳ Var. ed. Zuck. (text: אף סימין oth. ed. אין סכין) you must not bind the grapevines in the Sabbatical year. Pi. סִיֵּים 1) same. Cant. R. to VII, 1 (ref. to שולמית ib., a. Num. 6:26) אומה שמְסַיְּימִים לה שלוםוכ׳ a nation to which peace is assigned every day; (Gen. R. s. 66 שהכהנים מְשִׂימִין לה שלוםוכ׳). 2) to mark, name (cmp. שם, שוּם); to distinguish. Y.Peah VII, beg.20a הדקל מְסַיְּימוֹ the neighboring palm-tree serves as a mark for it (that the owner did not forget it); זה מְסַיֵּיםוכ׳ they mark each other (cmp. Mish. ib. 1 שיש לו שם). Deut. R. s. 7 בתוך המדינהוכ׳ סַיּימֵנִי give me some distinction in the country, (by which to show) that I am thy son. Y.Ber.V, end, 9d וסִיְּימוּ באותהוכ׳ and they noted (the time when he said it), at that very time he (the patient) asked for food. Y.Meg.I, 71d וסיימו אותן חכמיםוכ׳ the scholars noted them (took their names, in order to be able to observe their career), and all of them turned out great men; Gen. R. s. 1. Y.Dem.V, 24c bot. ומְסַיֵּים … סִיַּימְתִּי and he makes a mark (on the pile), and says to the priest, so far I have marked (as tithe); a. fr.(Gen. R. s. 42 end ומסיים את עצמך v. סוּף II.Part. pass. מְסוּיָּים, מְסוּיָּם; f. מְסוּיֶּימֶת Y. Peah l. c. היה מס׳ בדעתו if it (the olive or the sheaf left behind) was noted in his mind (so that he could identify it), כאילו הוא מס׳ it is to be considered as if it were marked (by a special name, locality). B. Bath.54a שדה המס׳ במצריה a field definable by its bonndaries. Y.Yeb.XV, 15a אדם מס׳ a well-known man. Y.Shek.I, 46b top דבר המס׳ an object which bears the name of its owner. Gen. R. s. 44 מה איים הללו מס׳ ביםוכ׳ as the islands are distinguishable in the sea, so were Abraham and Shem distinguished in the world; a. fr. 3) to tie up; to finish, wind up, opp. פתח. Arakh.10b פתח בחליל ומסיים באבוב the Mishnah begins with ḥalil and ends with abbub! Ber.10a פתח בה באשרי וס׳ באשרי he began it (the psalm) with ashré and closed it with ashré; a. fr.Part. pass. as ab. Y.Bets. I, beg. 60a בהמה יולדת לחדשים מס׳ every animal gives birth after a certain number of complete months, opp. למקוטעין counting a fraction of the last month as a whole month. Nithpa. נִסְתַּיֵּים 1) to be marked, defined. Y.Ter.III, 42b top מקום שנִסְתַּיְּימָהוכ׳ where the Trumah of one pile was marked, there (in the corresponding place) the Trumah of the other pile was meant to be dedicated. Y.Shebi.VIII, 38a זה שהוא … ונסתיימה לווכ׳ if one used a basket for measuring and after using it two or three times knew exactly how much it contained; a. e. 2) to be finished, concluded. B. Bath. 125b דבר זה נפתח בגדולים ונ׳וכ׳ this subject was opened by great men and has been concluded by small men.

סוּמָאI m. (preced.) blind, blind man. Hag. 1:1. Ib. 2a ס׳ באחת מעיניו blind in one eye. Taan.21a ס׳ משתי עיניו blind in both eyes. Ex. R. s. 36 פקח וס׳ שהיווכ׳ a seeing and a blind man that were walking B. Bath.12b; Nidd.20b כס׳ בארובה, v. אֲרוּבָּה; a. fr.Pl. סוּמִים, סוּמִין Gen. R. s. 53 בשעה … הרבה ס׳ נתפתחו when Sarah was remembered, many childless women were remembered with her, … many blind persons had their eyes opened. Ib. (ref. to Gen. 21:19) הכל בחזקת ס׳ עדוכ׳ all men are to be considered as blind, until the Lord opens their eyes. Snh.34b שלא בס׳ cannot be performed by blind persons; a. fr. Fem. סוּמָא, סוּמָה. Keth.17a הרי … או ס׳ suppose the bride is lame or blind. Y.Sot.II, end, 18b הוא סומא היא ס׳ whether he (the husband) be blind, or she, (the law is the same). Ḥull.139b; a. fr.(Ch. סוֹמָא, v. סַמְיָא.

סוּמָאI m. (preced.) blind, blind man. Hag. 1:1. Ib. 2a ס׳ באחת מעיניו blind in one eye. Taan.21a ס׳ משתי עיניו blind in both eyes. Ex. R. s. 36 פקח וס׳ שהיווכ׳ a seeing and a blind man that were walking B. Bath.12b; Nidd.20b כס׳ בארובה, v. אֲרוּבָּה; a. fr.Pl. סוּמִים, סוּמִין Gen. R. s. 53 בשעה … הרבה ס׳ נתפתחו when Sarah was remembered, many childless women were remembered with her, … many blind persons had their eyes opened. Ib. (ref. to Gen. 21:19) הכל בחזקת ס׳ עדוכ׳ all men are to be considered as blind, until the Lord opens their eyes. Snh.34b שלא בס׳ cannot be performed by blind persons; a. fr. Fem. סוּמָא, סוּמָה. Keth.17a הרי … או ס׳ suppose the bride is lame or blind. Y.Sot.II, end, 18b הוא סומא היא ס׳ whether he (the husband) be blind, or she, (the law is the same). Ḥull.139b; a. fr.(Ch. סוֹמָא, v. סַמְיָא.

סְפֵקָא, סְפֵי׳ch. sam( סָפֶק m. (preced. wds.) doubt). Targ. Y. Lev. 8:15 סְפֵיק (סְפֵק) constr.Ber.3b מי איכא ס׳ קמיוכ׳ is there a doubt before God?; Gitt.6b. Ker.21a, a. e. כוי ס׳ הוא the Koy is a doubtful animal (as to classification), v. כּוֹי. Ib. אצטריך קרא למיסר ס׳ does it need a special intimation in the Biblical text to forbid the blood of an animal of doubtful classification?; Yoma 74b אצטריך קרא לרבויי ס׳ does it need an intimation in order to include an animal of doubtful classification (i. e. is it doubtful with God who revealed the Law)?; a. v. fr.(סְפֵק) סְפֵיק ס׳ the doubt of a doubt, double doubt. Ab. Zar.70a bot. הוי ליה ס׳ ס׳ it is a doubly doubtful case (first, whether a Jew or a gentile opened the cask, and secondly, if a gentile, whether he touched the wine). Keth.9a; a. fr.Pl. סְפֵקי, סְפֵי׳. Ḥull.18b דאפילו ס׳ דגברי גריס who records even the doubts as to the authorities of a Halakhah. Ib. 95b תליסר גמלי ס׳וכ׳ thirteen camel loads of questionable cases of trefah; a. e.

סְפֵקָא, סְפֵי׳ch. sam( סָפֶק m. (preced. wds.) doubt). Targ. Y. Lev. 8:15 סְפֵיק (סְפֵק) constr.Ber.3b מי איכא ס׳ קמיוכ׳ is there a doubt before God?; Gitt.6b. Ker.21a, a. e. כוי ס׳ הוא the Koy is a doubtful animal (as to classification), v. כּוֹי. Ib. אצטריך קרא למיסר ס׳ does it need a special intimation in the Biblical text to forbid the blood of an animal of doubtful classification?; Yoma 74b אצטריך קרא לרבויי ס׳ does it need an intimation in order to include an animal of doubtful classification (i. e. is it doubtful with God who revealed the Law)?; a. v. fr.(סְפֵק) סְפֵיק ס׳ the doubt of a doubt, double doubt. Ab. Zar.70a bot. הוי ליה ס׳ ס׳ it is a doubly doubtful case (first, whether a Jew or a gentile opened the cask, and secondly, if a gentile, whether he touched the wine). Keth.9a; a. fr.Pl. סְפֵקי, סְפֵי׳. Ḥull.18b דאפילו ס׳ דגברי גריס who records even the doubts as to the authorities of a Halakhah. Ib. 95b תליסר גמלי ס׳וכ׳ thirteen camel loads of questionable cases of trefah; a. e.

סְפֵקָא, סְפֵי׳ch. sam( סָפֶק m. (preced. wds.) doubt). Targ. Y. Lev. 8:15 סְפֵיק (סְפֵק) constr.Ber.3b מי איכא ס׳ קמיוכ׳ is there a doubt before God?; Gitt.6b. Ker.21a, a. e. כוי ס׳ הוא the Koy is a doubtful animal (as to classification), v. כּוֹי. Ib. אצטריך קרא למיסר ס׳ does it need a special intimation in the Biblical text to forbid the blood of an animal of doubtful classification?; Yoma 74b אצטריך קרא לרבויי ס׳ does it need an intimation in order to include an animal of doubtful classification (i. e. is it doubtful with God who revealed the Law)?; a. v. fr.(סְפֵק) סְפֵיק ס׳ the doubt of a doubt, double doubt. Ab. Zar.70a bot. הוי ליה ס׳ ס׳ it is a doubly doubtful case (first, whether a Jew or a gentile opened the cask, and secondly, if a gentile, whether he touched the wine). Keth.9a; a. fr.Pl. סְפֵקי, סְפֵי׳. Ḥull.18b דאפילו ס׳ דגברי גריס who records even the doubts as to the authorities of a Halakhah. Ib. 95b תליסר גמלי ס׳וכ׳ thirteen camel loads of questionable cases of trefah; a. e.

סְפֵקָא, סְפֵי׳ch. sam( סָפֶק m. (preced. wds.) doubt). Targ. Y. Lev. 8:15 סְפֵיק (סְפֵק) constr.Ber.3b מי איכא ס׳ קמיוכ׳ is there a doubt before God?; Gitt.6b. Ker.21a, a. e. כוי ס׳ הוא the Koy is a doubtful animal (as to classification), v. כּוֹי. Ib. אצטריך קרא למיסר ס׳ does it need a special intimation in the Biblical text to forbid the blood of an animal of doubtful classification?; Yoma 74b אצטריך קרא לרבויי ס׳ does it need an intimation in order to include an animal of doubtful classification (i. e. is it doubtful with God who revealed the Law)?; a. v. fr.(סְפֵק) סְפֵיק ס׳ the doubt of a doubt, double doubt. Ab. Zar.70a bot. הוי ליה ס׳ ס׳ it is a doubly doubtful case (first, whether a Jew or a gentile opened the cask, and secondly, if a gentile, whether he touched the wine). Keth.9a; a. fr.Pl. סְפֵקי, סְפֵי׳. Ḥull.18b דאפילו ס׳ דגברי גריס who records even the doubts as to the authorities of a Halakhah. Ib. 95b תליסר גמלי ס׳וכ׳ thirteen camel loads of questionable cases of trefah; a. e.

עַדm. (b. h.; עוּד) turn, continuation; (prep.) up to, until, during, while; in place of. B. Mets.87a; Snh.107b עד אברהם up to Abrahams time, v. זִקְנָה. B. Kam.55a עד שאתה שואלניוכ׳ during the time that, instead of asking me Gen. R. s. 58 עד שלא ישקיעוכ׳ before yet the Lord causes the sun of one righteous man to set, he causes that of another to rise. Kidd.29b עד כ׳ שנה until a person is twenty years old. Ib. 31a עד היכן כיבודוכ׳ how far does the duty of honoring parents go?; a. v. fr.Ber.26b (ref. to ib. IV, 1 ‘up to four hours) עד וָעַד בכללוכ׳ does it mean ‘up to, and that ‘up to included, i. e. including the whole fourth hour of the day, or excluding the fourth hour? Nidd.58b לימא בעד ועד בכלל קמיפלגי shall we say, their difference turns on the question whether ‘until is meant to include or to exclude the terminus? Ib. איכא עד ועד בכלל ואיכא עד ולא עד בכלל sometimes ‘until means inclusive of, and sometimes exclusive of. Ib. קמיפלגי בעד ועד דהכא they differ as to the meaning of the word ‘until in this case (in the Mishnah); a. fr.בַּעַד, בְּעַד (cmp. עֲבוּר) in behalf of, for, about. Midr. Till. to Ps. 4 וכי … הפונדק בַּעֲדֵינוּ (our w. missing in ed. Bub.) has that innkeeper opened his shop for the first time today, for our benefit? Ib. to Ps. 12 שאל בַּעֲדוֹוכ׳ he inquired about him, where is he?; a. e.וָעֶד, v. עוֹלָם.