order+off

גָּדַר(b. h.; v. גדד I) 1) to cut, esp. to harvest dates. B. Mets.89b (Ar. גדד, v. Rabb. D. S. a. l. note 300). B. Bath.36b עד שיגדור ג׳ גדירות until he has reaped three date harvests.Y.Sabb.VII, 9c top; Bab. ib. 73b (terms equivalent to קוצר); Y. ib. 10a ed. Krot. הגורד (corr. acc.).Sabb.50a; 125b חריות … שגְּדָרָן לעצים twigs of a date tree which one cut with the intention of using them for fuel; v. גָּדַע.Tosef.Ber.IV, 21; a. fr.Part. pass. גָּדוּר cut down. Tosef.Shebi.IV, 13 כרם ג׳ בציפורי (Var. גדול; R. S. to Shebi. VI, 4 גריד) a ruined vineyard in Zepphoris. 2) to surround with a גֶּדֶר, fence in; to limit, control, ward off. B. Kam.23a שהיה לו לגֹודְרָהּ ולא גְדָרָהּ he ought to have fenced it in and did not do so. Tosef.M. Kat. I, 7 חומת … גֹּודְרִין אותה if a city wall is broken into, we may fence it in (repair it, during the festive week).Gen. R. s. 49 (play on haaf, Gen. 18:23) אתה גֹודֵר את האף והאף לא יִגְדָּרְךָ Thou controllest the anger, but the anger does not control Thee.Y.Ber.IX, end, 14c וגֹודְרָהּ, v. זָקֵן I.Mikv. V, 6 גודר כלים one may form a dam with garments (Tosef. ib. IV, 10 גרר, corr. acc.). Y.Ber.III, 6c דבר שהוא גֹודֵר את ישראל מןוכ׳ a custom which guards Israel from sin. Lev. R. s. 24 מי שהוא גודר עצמווכ׳ (Y.Yeb.II, 3d top פורש) he who guards himself against sin (restraining himself from anything unchaste) is called holy. Gen. R. s. 70 גָּדְרוּ עצמןוכ׳ trained themselves to chastity; a. fr.Part. pass. גָּדוּר abstinent, chaste. Lev. R. s. 22 ומעצמו הוא ג׳ and he will become abstinent of his own accord. Gen. R. l. c. אנשי מזרח גְּדוּרִיםוכ׳ the people of the East are chaste; a. fr.ג׳ פרצה (or sub. פרצה) to fence in a breach, to remedy calamities, also to check lawlessness by preventive measures (v. גְּזֵרָה). Ber.19a שתִּגְדֹּורוכ׳ that Thou repair our breaches (relieve us); B. Bath.91b.Lev. R. s. 1 (play on Abigdor 1 Chr. 4:4) הרבה גֹודְרִיןוכ׳ Israel had many fence-makers (guardians against sin). Ruth. R. s. 2, a. fr.Erub.6a, a. e. ג׳ בה גדר, v. בִּקְעָה.Y.Erub.X, 26b bot. דלת גודרתוכ׳; Tosef. ib. XI (VII), 18 גוררת ed. Zuck., Var. גוד׳, v. גָּרַר.Y.Sabb.XV, 15b top וגדרתא, read וּגְדָרַתָּהּ. Nif. נִגְדָּר to be guarded; to guard ones self. Y.Sabb.XVII, beg.16a כיון שנִגְדְּרוּ (ib. III, 6a top שנִתְגַּדְּרוּ) when they had been trained (to guard against desecrating the Sabbath). Lev. R. s. 32 נ׳ כל הנשיםוכ׳ all women were made chaste through her meritorious example; a. e. Pi. גִּידֵּר to cut into. Gitt.56b; Lev. R. s. 20; 22; Num. R. s. 18 וגִידּ׳ את הפרוכת and cut into the curtain (Koh. R. to V, 8; Tanḥ. Ḥuck. 1 וגָד׳). Tosef.Shebi.III, 20 מְגַדֵּר בחורשין Var. (ed. Zuck. מברך) to cut into, to clear thickets, v. בהה. Hithpa. הִתְגַּדֵּר 1) ( to cut onesself off from others, to distinguish ones self, to excel; to raise ones self above others, to arrogate power, he presumptuous. Ber.17a כשם שהוא אינו מִתְגַּדֵּרוכ׳ as he cannot excel in my work (study), so can I not in his (field labor). Ḥull.7a my predecessors have left room for me להִתְגַּדֵּר בו to distinguish myself; Yoma 78a; (Y.Dem.II, 22c bot. עטרה לחתעטר, Ar. להתגדר).Ned.81a כדי שלא יִתְגַּדְּרוּ עלוכ׳ in order that they may not be presumptuous towards the people; v. גָּבַר Hithpa. (Mekh. Bshall., Vayassa 1 כבן שמתגדרוכ׳, v. גָּרַר II. 2) to be trained, v. supra Nif.

גָּדַר(b. h.; v. גדד I) 1) to cut, esp. to harvest dates. B. Mets.89b (Ar. גדד, v. Rabb. D. S. a. l. note 300). B. Bath.36b עד שיגדור ג׳ גדירות until he has reaped three date harvests.Y.Sabb.VII, 9c top; Bab. ib. 73b (terms equivalent to קוצר); Y. ib. 10a ed. Krot. הגורד (corr. acc.).Sabb.50a; 125b חריות … שגְּדָרָן לעצים twigs of a date tree which one cut with the intention of using them for fuel; v. גָּדַע.Tosef.Ber.IV, 21; a. fr.Part. pass. גָּדוּר cut down. Tosef.Shebi.IV, 13 כרם ג׳ בציפורי (Var. גדול; R. S. to Shebi. VI, 4 גריד) a ruined vineyard in Zepphoris. 2) to surround with a גֶּדֶר, fence in; to limit, control, ward off. B. Kam.23a שהיה לו לגֹודְרָהּ ולא גְדָרָהּ he ought to have fenced it in and did not do so. Tosef.M. Kat. I, 7 חומת … גֹּודְרִין אותה if a city wall is broken into, we may fence it in (repair it, during the festive week).Gen. R. s. 49 (play on haaf, Gen. 18:23) אתה גֹודֵר את האף והאף לא יִגְדָּרְךָ Thou controllest the anger, but the anger does not control Thee.Y.Ber.IX, end, 14c וגֹודְרָהּ, v. זָקֵן I.Mikv. V, 6 גודר כלים one may form a dam with garments (Tosef. ib. IV, 10 גרר, corr. acc.). Y.Ber.III, 6c דבר שהוא גֹודֵר את ישראל מןוכ׳ a custom which guards Israel from sin. Lev. R. s. 24 מי שהוא גודר עצמווכ׳ (Y.Yeb.II, 3d top פורש) he who guards himself against sin (restraining himself from anything unchaste) is called holy. Gen. R. s. 70 גָּדְרוּ עצמןוכ׳ trained themselves to chastity; a. fr.Part. pass. גָּדוּר abstinent, chaste. Lev. R. s. 22 ומעצמו הוא ג׳ and he will become abstinent of his own accord. Gen. R. l. c. אנשי מזרח גְּדוּרִיםוכ׳ the people of the East are chaste; a. fr.ג׳ פרצה (or sub. פרצה) to fence in a breach, to remedy calamities, also to check lawlessness by preventive measures (v. גְּזֵרָה). Ber.19a שתִּגְדֹּורוכ׳ that Thou repair our breaches (relieve us); B. Bath.91b.Lev. R. s. 1 (play on Abigdor 1 Chr. 4:4) הרבה גֹודְרִיןוכ׳ Israel had many fence-makers (guardians against sin). Ruth. R. s. 2, a. fr.Erub.6a, a. e. ג׳ בה גדר, v. בִּקְעָה.Y.Erub.X, 26b bot. דלת גודרתוכ׳; Tosef. ib. XI (VII), 18 גוררת ed. Zuck., Var. גוד׳, v. גָּרַר.Y.Sabb.XV, 15b top וגדרתא, read וּגְדָרַתָּהּ. Nif. נִגְדָּר to be guarded; to guard ones self. Y.Sabb.XVII, beg.16a כיון שנִגְדְּרוּ (ib. III, 6a top שנִתְגַּדְּרוּ) when they had been trained (to guard against desecrating the Sabbath). Lev. R. s. 32 נ׳ כל הנשיםוכ׳ all women were made chaste through her meritorious example; a. e. Pi. גִּידֵּר to cut into. Gitt.56b; Lev. R. s. 20; 22; Num. R. s. 18 וגִידּ׳ את הפרוכת and cut into the curtain (Koh. R. to V, 8; Tanḥ. Ḥuck. 1 וגָד׳). Tosef.Shebi.III, 20 מְגַדֵּר בחורשין Var. (ed. Zuck. מברך) to cut into, to clear thickets, v. בהה. Hithpa. הִתְגַּדֵּר 1) ( to cut onesself off from others, to distinguish ones self, to excel; to raise ones self above others, to arrogate power, he presumptuous. Ber.17a כשם שהוא אינו מִתְגַּדֵּרוכ׳ as he cannot excel in my work (study), so can I not in his (field labor). Ḥull.7a my predecessors have left room for me להִתְגַּדֵּר בו to distinguish myself; Yoma 78a; (Y.Dem.II, 22c bot. עטרה לחתעטר, Ar. להתגדר).Ned.81a כדי שלא יִתְגַּדְּרוּ עלוכ׳ in order that they may not be presumptuous towards the people; v. גָּבַר Hithpa. (Mekh. Bshall., Vayassa 1 כבן שמתגדרוכ׳, v. גָּרַר II. 2) to be trained, v. supra Nif.

גְּרִירָהf. ( גרר) 1) scraping off. Ḥull.84a מחוסר … וג׳ requires the acts of pouring out the blood, scraping off the blood stains Ib. 93a ריש מעיא … בעי ג׳ the top of the small bowels up to a cubits length must be scraped (in order to remove the fat). 2) dragging, pulling, moving an object without lifting. Sabb.22a; Pes.101a; Men.41b הלכה … בג׳ the law decides in favor of … with reference to dragging an object on the Sabbath, v. גָּרַר. Y.Kidd.I, 60d top מהו שיקנו בג׳ can they be taken possession of by moving without lifting? 3) carrying with, involving. Y.Pes.VII, 34c top מאי נפקא … ג׳ what is the difference between them? They differ as to the majority of one tribe carrying with it (determining the legal status of) the whole nation, v. גָּרַר 3.Sabb.71a ומי אית ליה … ג׳ does R. adopt the opinion that one action can be involved with another so as to be considered one continuous act (e. g. cutting grain and immediately grinding it)? Ib. ג׳ דג׳ an application of this principle in the second degree, that the action involved should involve a third action.

גְּרִירָהf. ( גרר) 1) scraping off. Ḥull.84a מחוסר … וג׳ requires the acts of pouring out the blood, scraping off the blood stains Ib. 93a ריש מעיא … בעי ג׳ the top of the small bowels up to a cubits length must be scraped (in order to remove the fat). 2) dragging, pulling, moving an object without lifting. Sabb.22a; Pes.101a; Men.41b הלכה … בג׳ the law decides in favor of … with reference to dragging an object on the Sabbath, v. גָּרַר. Y.Kidd.I, 60d top מהו שיקנו בג׳ can they be taken possession of by moving without lifting? 3) carrying with, involving. Y.Pes.VII, 34c top מאי נפקא … ג׳ what is the difference between them? They differ as to the majority of one tribe carrying with it (determining the legal status of) the whole nation, v. גָּרַר 3.Sabb.71a ומי אית ליה … ג׳ does R. adopt the opinion that one action can be involved with another so as to be considered one continuous act (e. g. cutting grain and immediately grinding it)? Ib. ג׳ דג׳ an application of this principle in the second degree, that the action involved should involve a third action.

הַפְשָׁטָהf. same. Sabb.116b קודם הַפְשָׁטַת העור before the hide (up to the chest) is stripped off. Sifra Vayikra, Ndabab, Par. 4, ch. VI (ref. to Lev. 1:6) נתחים שהיו בכללה׳ such pieces as are affected by the order of flaying (to the exclusion of the head which is cut off before flaying); a. e.

הַפְשָׁטָהf. same. Sabb.116b קודם הַפְשָׁטַת העור before the hide (up to the chest) is stripped off. Sifra Vayikra, Ndabab, Par. 4, ch. VI (ref. to Lev. 1:6) נתחים שהיו בכללה׳ such pieces as are affected by the order of flaying (to the exclusion of the head which is cut off before flaying); a. e.

מחי, מָחָה,(מָחַח) (b. h.; v. מָהָה) to rub, wipe out; to wear out, destroy. (In Talm. mostly מָחַק. Erub.l3a; Sot.II, 4 (17b) (ref. to ימחה, Num. 5:23) כתב שיכול לִמְחוֹת (Mish. להִמָּחֵק) a writing which one can wash off. Gen. R. s. 23 (play on מחויאל, Gen. 4:18) מוֹחָן אניוכ׳ I shall wipe them out of the world; a. e.V. מָחוּי. Pi. מִיחָה (to strike out, annul, 1) to protest against. B. Bath.38b מי׳ בפני שנים if he entered a protest against the illegitimate occupation of his property in the presence of two (v. מְחָאָה). Ib. וכי למָחוֹתוכ׳ must he protest in the occupants presence?Keth.11a מִיחֲתָה she protested against her conversion in childhood. Pes.88a יכולה למחות she has the privilege of protesting (declaring her preference); a. fr. 2) (with ב or ביד of the person) to forewarn, interfere, try to prevent. Sabb.55b bot. מפני שהיה לו … בחפני ולא מי׳ (not לחפני, v. Rabb. D. S. a. l. note) it was for Ph. to forewarn Hofni, and he did not. Ib.a שאם מִיחוּ בהם לא יקבלו מהם (Ms. M. מחו … קבלו) that if they warned them, they would not have heeded them. Pes.IV, 8, a. e. לא מיחו בידם they did not prohibit their doing so; a. fr.Cant. R. to IV, 12 עמדו הבנית (ו)מִיחוּ על עצמןוכ׳ the daughters (in their fathers absence) entered a protest concerning themselves and gave themselves away to husbands (Pesik. Bshall., p. 82a>, a. e. נתעסקו בעצמן). Hif. הִמְחָה 1) to dissolve, dilute. Y.Pes.III, beg.29d ה׳ את החמץ if (by boiling) he made a mush of the leavened matter (made it unrecognizable). Ḥull.120a; Y.Maas. Sh. II, beg. 53b, a. e., v. גָּמָא; a. fr. (interchanging with הִמְהָה).Tosef.Par.IX (VIII), 8 הִמְחָן באור (not באויר) if he thawed the frozen water by artificial heat.(Midr. Till. to Ps. 6:7 וממחה, read וממסה, v. מָסָה. 2) to rub off, cleanse, polish. B. Bath. V, 10 מַמְחֶה משקלותיו cleanses his weights. Lev. R. s. 7 (play on מיחים, Ps. 66:15) כזה שהוא ממחה בקערה like him who wipes a dish (licks the remnants up); Pesik. Eth Korb., p. 61a>; Pesik. R. s. 16; a. e.Pirké dR. El. ch. XVII מַמְחָה בכפיה she produces a sound by rubbing her hands (in sympathy with the mourners). 3) (denom. of מוּמְחֶה) to recognize as an authority; in gen. to authorize; to appoint. Snh.23a לא כל הימנו … שהִמְחוּהוּ רבים עליהם he cannot reject a judge whom the majority has recognized as an authority over them. B. Mets. IX, 12 הִמְחֵהוּ אצלוכ׳ if he gave him an order to the storekeeper. Y.Pes.VIII, 35d top אם במַמְחִין סתם האשה מַמְחָהוכ׳ if by מדעתו is meant giving authority (and not merely knowing and tolerating), it is tacitly understood that a woman makes an appointment as if saying, I will dine with my children; if it means merely knowing, then theMishnah (Pes. VIII, 1) means appointment.Y.Sabb.XIII, beg.14a הממחה צדדיו ed. Krot., v. מָתַח. Nif. נִמְחֶה to be dissolved, washed away; to be wiped out, destroyed. Y.Pes.III, beg.29d a cake boiled שלא נ׳ without being mashed beyond recognition (v. supra). Taan.III, 8, a. e. אם נִמְחֵיתוכ׳, whether the stone … has been washed away, v. אֶבֶן. Tosef. Par. l. c. נִימּוֹחוּ (fr. מָחַח) the water was thawed up. Gen. R. s. 28. אפי׳ אסטרובולין … נ׳. even the millstone was washed away. Ib. וכמה נימוחו מהם and how many of them were destroyed?; a. e.

מחי, מָחָה,(מָחַח) (b. h.; v. מָהָה) to rub, wipe out; to wear out, destroy. (In Talm. mostly מָחַק. Erub.l3a; Sot.II, 4 (17b) (ref. to ימחה, Num. 5:23) כתב שיכול לִמְחוֹת (Mish. להִמָּחֵק) a writing which one can wash off. Gen. R. s. 23 (play on מחויאל, Gen. 4:18) מוֹחָן אניוכ׳ I shall wipe them out of the world; a. e.V. מָחוּי. Pi. מִיחָה (to strike out, annul, 1) to protest against. B. Bath.38b מי׳ בפני שנים if he entered a protest against the illegitimate occupation of his property in the presence of two (v. מְחָאָה). Ib. וכי למָחוֹתוכ׳ must he protest in the occupants presence?Keth.11a מִיחֲתָה she protested against her conversion in childhood. Pes.88a יכולה למחות she has the privilege of protesting (declaring her preference); a. fr. 2) (with ב or ביד of the person) to forewarn, interfere, try to prevent. Sabb.55b bot. מפני שהיה לו … בחפני ולא מי׳ (not לחפני, v. Rabb. D. S. a. l. note) it was for Ph. to forewarn Hofni, and he did not. Ib.a שאם מִיחוּ בהם לא יקבלו מהם (Ms. M. מחו … קבלו) that if they warned them, they would not have heeded them. Pes.IV, 8, a. e. לא מיחו בידם they did not prohibit their doing so; a. fr.Cant. R. to IV, 12 עמדו הבנית (ו)מִיחוּ על עצמןוכ׳ the daughters (in their fathers absence) entered a protest concerning themselves and gave themselves away to husbands (Pesik. Bshall., p. 82a>, a. e. נתעסקו בעצמן). Hif. הִמְחָה 1) to dissolve, dilute. Y.Pes.III, beg.29d ה׳ את החמץ if (by boiling) he made a mush of the leavened matter (made it unrecognizable). Ḥull.120a; Y.Maas. Sh. II, beg. 53b, a. e., v. גָּמָא; a. fr. (interchanging with הִמְהָה).Tosef.Par.IX (VIII), 8 הִמְחָן באור (not באויר) if he thawed the frozen water by artificial heat.(Midr. Till. to Ps. 6:7 וממחה, read וממסה, v. מָסָה. 2) to rub off, cleanse, polish. B. Bath. V, 10 מַמְחֶה משקלותיו cleanses his weights. Lev. R. s. 7 (play on מיחים, Ps. 66:15) כזה שהוא ממחה בקערה like him who wipes a dish (licks the remnants up); Pesik. Eth Korb., p. 61a>; Pesik. R. s. 16; a. e.Pirké dR. El. ch. XVII מַמְחָה בכפיה she produces a sound by rubbing her hands (in sympathy with the mourners). 3) (denom. of מוּמְחֶה) to recognize as an authority; in gen. to authorize; to appoint. Snh.23a לא כל הימנו … שהִמְחוּהוּ רבים עליהם he cannot reject a judge whom the majority has recognized as an authority over them. B. Mets. IX, 12 הִמְחֵהוּ אצלוכ׳ if he gave him an order to the storekeeper. Y.Pes.VIII, 35d top אם במַמְחִין סתם האשה מַמְחָהוכ׳ if by מדעתו is meant giving authority (and not merely knowing and tolerating), it is tacitly understood that a woman makes an appointment as if saying, I will dine with my children; if it means merely knowing, then theMishnah (Pes. VIII, 1) means appointment.Y.Sabb.XIII, beg.14a הממחה צדדיו ed. Krot., v. מָתַח. Nif. נִמְחֶה to be dissolved, washed away; to be wiped out, destroyed. Y.Pes.III, beg.29d a cake boiled שלא נ׳ without being mashed beyond recognition (v. supra). Taan.III, 8, a. e. אם נִמְחֵיתוכ׳, whether the stone … has been washed away, v. אֶבֶן. Tosef. Par. l. c. נִימּוֹחוּ (fr. מָחַח) the water was thawed up. Gen. R. s. 28. אפי׳ אסטרובולין … נ׳. even the millstone was washed away. Ib. וכמה נימוחו מהם and how many of them were destroyed?; a. e.

מחי, מָחָה,(מָחַח) (b. h.; v. מָהָה) to rub, wipe out; to wear out, destroy. (In Talm. mostly מָחַק. Erub.l3a; Sot.II, 4 (17b) (ref. to ימחה, Num. 5:23) כתב שיכול לִמְחוֹת (Mish. להִמָּחֵק) a writing which one can wash off. Gen. R. s. 23 (play on מחויאל, Gen. 4:18) מוֹחָן אניוכ׳ I shall wipe them out of the world; a. e.V. מָחוּי. Pi. מִיחָה (to strike out, annul, 1) to protest against. B. Bath.38b מי׳ בפני שנים if he entered a protest against the illegitimate occupation of his property in the presence of two (v. מְחָאָה). Ib. וכי למָחוֹתוכ׳ must he protest in the occupants presence?Keth.11a מִיחֲתָה she protested against her conversion in childhood. Pes.88a יכולה למחות she has the privilege of protesting (declaring her preference); a. fr. 2) (with ב or ביד of the person) to forewarn, interfere, try to prevent. Sabb.55b bot. מפני שהיה לו … בחפני ולא מי׳ (not לחפני, v. Rabb. D. S. a. l. note) it was for Ph. to forewarn Hofni, and he did not. Ib.a שאם מִיחוּ בהם לא יקבלו מהם (Ms. M. מחו … קבלו) that if they warned them, they would not have heeded them. Pes.IV, 8, a. e. לא מיחו בידם they did not prohibit their doing so; a. fr.Cant. R. to IV, 12 עמדו הבנית (ו)מִיחוּ על עצמןוכ׳ the daughters (in their fathers absence) entered a protest concerning themselves and gave themselves away to husbands (Pesik. Bshall., p. 82a>, a. e. נתעסקו בעצמן). Hif. הִמְחָה 1) to dissolve, dilute. Y.Pes.III, beg.29d ה׳ את החמץ if (by boiling) he made a mush of the leavened matter (made it unrecognizable). Ḥull.120a; Y.Maas. Sh. II, beg. 53b, a. e., v. גָּמָא; a. fr. (interchanging with הִמְהָה).Tosef.Par.IX (VIII), 8 הִמְחָן באור (not באויר) if he thawed the frozen water by artificial heat.(Midr. Till. to Ps. 6:7 וממחה, read וממסה, v. מָסָה. 2) to rub off, cleanse, polish. B. Bath. V, 10 מַמְחֶה משקלותיו cleanses his weights. Lev. R. s. 7 (play on מיחים, Ps. 66:15) כזה שהוא ממחה בקערה like him who wipes a dish (licks the remnants up); Pesik. Eth Korb., p. 61a>; Pesik. R. s. 16; a. e.Pirké dR. El. ch. XVII מַמְחָה בכפיה she produces a sound by rubbing her hands (in sympathy with the mourners). 3) (denom. of מוּמְחֶה) to recognize as an authority; in gen. to authorize; to appoint. Snh.23a לא כל הימנו … שהִמְחוּהוּ רבים עליהם he cannot reject a judge whom the majority has recognized as an authority over them. B. Mets. IX, 12 הִמְחֵהוּ אצלוכ׳ if he gave him an order to the storekeeper. Y.Pes.VIII, 35d top אם במַמְחִין סתם האשה מַמְחָהוכ׳ if by מדעתו is meant giving authority (and not merely knowing and tolerating), it is tacitly understood that a woman makes an appointment as if saying, I will dine with my children; if it means merely knowing, then theMishnah (Pes. VIII, 1) means appointment.Y.Sabb.XIII, beg.14a הממחה צדדיו ed. Krot., v. מָתַח. Nif. נִמְחֶה to be dissolved, washed away; to be wiped out, destroyed. Y.Pes.III, beg.29d a cake boiled שלא נ׳ without being mashed beyond recognition (v. supra). Taan.III, 8, a. e. אם נִמְחֵיתוכ׳, whether the stone … has been washed away, v. אֶבֶן. Tosef. Par. l. c. נִימּוֹחוּ (fr. מָחַח) the water was thawed up. Gen. R. s. 28. אפי׳ אסטרובולין … נ׳. even the millstone was washed away. Ib. וכמה נימוחו מהם and how many of them were destroyed?; a. e.

עוּקָץm. (עָקַץ) (tail, end, 1) (= קוֹץ) thorn, point, prick, sting. Y.Sabb.XIV, 14d top עוּקַץ עקרב Scorpions Tail (name of a plant); Y.Ab. Zar. II, 40d top. Gen. R. s. 12 והע׳ שלו למעלה the pointed stroke of the letter He is directed upwards. Kel. XIII, 5; Sabb.52b מחט … עוּקצָהּ a needle whose point is broken off (v. חוֹר I); a. e.Esp. the peduncle of fruits. Succ.III, 6 נטל עוּקְצוֹ if its (the Ethrogs) peduncle is off. Ukts. I, 6; a. fr.Pl. עוּקְצִים, עוּקְצִין. Lev. R. s. 30 תמרה יש בה אוכל ויש בה ע׳ on the palm there is eatable fruit and there are prickles. Ukts. l. c. עוּקְצֵי תאנים the peduncles of figs; a. fr.‘Uḳtsim, ‘Uktsin, name of a treatise of the Mishnah and Tosefta, of the Order of Toharoth. Hor.13b ניתי מר וניתני בע׳ come, sir, lecture on ‘Uktsin. Ib. גלי עֻקְצִים explain ‘U. 2) (= b. h. עָצֶה) ( spine, haunch ( with tail). Tam.III, 1. Ib. IV, 3. Ḥull.93a; a. e. 3) (= קָצֶה) corner, recess. Y.Dem.V, 24c bot. בתחלת כל ע׳ וע׳ (not בתחלה) at the beginning of each corner (in which fruits are piled up).

עוּקָץm. (עָקַץ) (tail, end, 1) (= קוֹץ) thorn, point, prick, sting. Y.Sabb.XIV, 14d top עוּקַץ עקרב Scorpions Tail (name of a plant); Y.Ab. Zar. II, 40d top. Gen. R. s. 12 והע׳ שלו למעלה the pointed stroke of the letter He is directed upwards. Kel. XIII, 5; Sabb.52b מחט … עוּקצָהּ a needle whose point is broken off (v. חוֹר I); a. e.Esp. the peduncle of fruits. Succ.III, 6 נטל עוּקְצוֹ if its (the Ethrogs) peduncle is off. Ukts. I, 6; a. fr.Pl. עוּקְצִים, עוּקְצִין. Lev. R. s. 30 תמרה יש בה אוכל ויש בה ע׳ on the palm there is eatable fruit and there are prickles. Ukts. l. c. עוּקְצֵי תאנים the peduncles of figs; a. fr.‘Uḳtsim, ‘Uktsin, name of a treatise of the Mishnah and Tosefta, of the Order of Toharoth. Hor.13b ניתי מר וניתני בע׳ come, sir, lecture on ‘Uktsin. Ib. גלי עֻקְצִים explain ‘U. 2) (= b. h. עָצֶה) ( spine, haunch ( with tail). Tam.III, 1. Ib. IV, 3. Ḥull.93a; a. e. 3) (= קָצֶה) corner, recess. Y.Dem.V, 24c bot. בתחלת כל ע׳ וע׳ (not בתחלה) at the beginning of each corner (in which fruits are piled up).

ערי, עָרָהII (b. h.; cmp. עוּר I) to stir up. Hif. הֶעֱרָה 1) to stimulate, esp. to excite the sexual organ by contact (as the first stage of sexual connection), v. הַעֲרָאָה. Ker.II, 4 כל העריות עשה בהן את המַעֲרֶה כגומר in all illicit connections the text makes him who passes through the first stage as punishable as him that finishes. Y.Keth.III, 27d הֶעֱרוּ בה עשרהוכ׳ if ten persons came in carnal contact with her, and one of them consummated. Sot.42b (play on מע̇ר̇ות, 1 Sam. 17:23) שהכל הע̇ר̇ו באמו all the world had taken liberties with his mother; a. fr. 2) to intermix. Y.Yoma V, 42d top (צריך) זקוק להַעְרוֹת he must mix (the blood of the bull with that of the goat), v. Pi. Hof. הוּעֲרָה to be interwoven, entangled, caught. Y.Peah I, 16a bot. בסירה הוּעֲרַת it (the skirt) was caught, v. עָדָה I; ib. הוּעֲרוּ; Y.Sot.I, 17b (also הָעֳרַת). Pi. עֵירָה to intermix (of liquids), pour; to interweave, intertwine. Yoma V, 4 עי׳ דם הפר לתוךוכ׳ he poured the blood of the bullock to that of the goat, and put the full bowl in the empty one; expl. ib. 58a עי׳ מזרק מלאוכ׳ he poured the contents of the filled bowl into the empty bowl … in order to mix them thoroughly. Y. ib. V, 42d top (interch. with בָּלַל a. עָרַב). Y.Maasr.I, end, 49b לעָרוֹתוכ׳ to pour into (interch. with להַעֲרוֹת, Hif.); Y.Sabb.III, 6b. Nidd.X, 6 היתה מְעָרָה מים לפסח was permitted to pour water from vessel to vessel for Passover purposes (to wash the Passover meat without touching the water). Ab. Zar. V, 7 המְעָרֶה מכלי אל כלי if a Jew pours wine from one vessel into another (held by a gentile), את שעי׳ ממנו מותר the wine remaining in the vessel from which he poured is permitted; a. fr.Sifra Kʾdosh., Par. 2, ch. V עי׳ כל הפרשה כולה לכיוכ׳ the writer intended to join the whole paragraph (concerning emancipation) to ‘for she has not been set free (Lev. 19:20), to intimate that emancipation is consummated by a document only; (Gitt.39b אוֹרְעָהוכ׳ (fr. אָרַע I) the whole paragraph has been joined B. Bath. 113b אורעה … להיות דין, v. אָרַע II, a. corr. acc.) Y.Kidd.I, 58d bot. (ref. to Deut. 25:5) ת״ל ויבמה עי׳ הפרשה כולה לייבוםוכ׳ the text says, vyibbmah (‘and thus he shall be her levir); the whole paragraph is connected with yibbum (the word ויבמה), intimating that marital connection only consummates the levirate marriage; Y.Yeb.II, beg.3c עודה (Rabad to Sifra l. c. quotes עורה, corr. acc.). Y.Snh.VII, 24d עֵרָה את כלוכ׳ the whole paragraph depends on the word mother.Part. pass. מְעוּרֶה; f. מְעוּרָה; pl. מְעוּרִים, מְעוּרִין; מְעוּרוֹת intertwined, interwoven; mixed up. Tbul Yom III, 1 אוכל שנפרס ומע׳ מקצת if an eatable part of a fruit is broken off but partly hangs on (is not entirely severed). Ukts. III, 8 יחור של … ומע׳ בקליפה a shoot of a fig tree which is torn off but is still attached to the tree by the rind; Tosef.Kel.B. Kam.I, 13. Yoma 54a הכרובים שהיו מע׳ זה בזה the cherubs (in the Temple) whose bodies were intertwisted with one another. Ib. sq. (expl. כמער איש וליות, 1 Kings 7:36) כאיש המע׳ בלויה שלו like a man embracing his companion (wife). Ḥull.127b ומע׳ בהוט השערה attached by a hairs breadth. Bets.7a; a. fr. Hithpa. הִתְעָרֶה, Nithpa. נִתְעָרֶה to be intertwined, come into intimate contact. Ruth R. to I, 14 (ref. to מערית, v. supra) ממאה … שנִתְעָרוּ בהוכ׳ on one hundred … that were in contact with her the whole night (interch. with נתערבו).

ערי, עָרָהII (b. h.; cmp. עוּר I) to stir up. Hif. הֶעֱרָה 1) to stimulate, esp. to excite the sexual organ by contact (as the first stage of sexual connection), v. הַעֲרָאָה. Ker.II, 4 כל העריות עשה בהן את המַעֲרֶה כגומר in all illicit connections the text makes him who passes through the first stage as punishable as him that finishes. Y.Keth.III, 27d הֶעֱרוּ בה עשרהוכ׳ if ten persons came in carnal contact with her, and one of them consummated. Sot.42b (play on מע̇ר̇ות, 1 Sam. 17:23) שהכל הע̇ר̇ו באמו all the world had taken liberties with his mother; a. fr. 2) to intermix. Y.Yoma V, 42d top (צריך) זקוק להַעְרוֹת he must mix (the blood of the bull with that of the goat), v. Pi. Hof. הוּעֲרָה to be interwoven, entangled, caught. Y.Peah I, 16a bot. בסירה הוּעֲרַת it (the skirt) was caught, v. עָדָה I; ib. הוּעֲרוּ; Y.Sot.I, 17b (also הָעֳרַת). Pi. עֵירָה to intermix (of liquids), pour; to interweave, intertwine. Yoma V, 4 עי׳ דם הפר לתוךוכ׳ he poured the blood of the bullock to that of the goat, and put the full bowl in the empty one; expl. ib. 58a עי׳ מזרק מלאוכ׳ he poured the contents of the filled bowl into the empty bowl … in order to mix them thoroughly. Y. ib. V, 42d top (interch. with בָּלַל a. עָרַב). Y.Maasr.I, end, 49b לעָרוֹתוכ׳ to pour into (interch. with להַעֲרוֹת, Hif.); Y.Sabb.III, 6b. Nidd.X, 6 היתה מְעָרָה מים לפסח was permitted to pour water from vessel to vessel for Passover purposes (to wash the Passover meat without touching the water). Ab. Zar. V, 7 המְעָרֶה מכלי אל כלי if a Jew pours wine from one vessel into another (held by a gentile), את שעי׳ ממנו מותר the wine remaining in the vessel from which he poured is permitted; a. fr.Sifra Kʾdosh., Par. 2, ch. V עי׳ כל הפרשה כולה לכיוכ׳ the writer intended to join the whole paragraph (concerning emancipation) to ‘for she has not been set free (Lev. 19:20), to intimate that emancipation is consummated by a document only; (Gitt.39b אוֹרְעָהוכ׳ (fr. אָרַע I) the whole paragraph has been joined B. Bath. 113b אורעה … להיות דין, v. אָרַע II, a. corr. acc.) Y.Kidd.I, 58d bot. (ref. to Deut. 25:5) ת״ל ויבמה עי׳ הפרשה כולה לייבוםוכ׳ the text says, vyibbmah (‘and thus he shall be her levir); the whole paragraph is connected with yibbum (the word ויבמה), intimating that marital connection only consummates the levirate marriage; Y.Yeb.II, beg.3c עודה (Rabad to Sifra l. c. quotes עורה, corr. acc.). Y.Snh.VII, 24d עֵרָה את כלוכ׳ the whole paragraph depends on the word mother.Part. pass. מְעוּרֶה; f. מְעוּרָה; pl. מְעוּרִים, מְעוּרִין; מְעוּרוֹת intertwined, interwoven; mixed up. Tbul Yom III, 1 אוכל שנפרס ומע׳ מקצת if an eatable part of a fruit is broken off but partly hangs on (is not entirely severed). Ukts. III, 8 יחור של … ומע׳ בקליפה a shoot of a fig tree which is torn off but is still attached to the tree by the rind; Tosef.Kel.B. Kam.I, 13. Yoma 54a הכרובים שהיו מע׳ זה בזה the cherubs (in the Temple) whose bodies were intertwisted with one another. Ib. sq. (expl. כמער איש וליות, 1 Kings 7:36) כאיש המע׳ בלויה שלו like a man embracing his companion (wife). Ḥull.127b ומע׳ בהוט השערה attached by a hairs breadth. Bets.7a; a. fr. Hithpa. הִתְעָרֶה, Nithpa. נִתְעָרֶה to be intertwined, come into intimate contact. Ruth R. to I, 14 (ref. to מערית, v. supra) ממאה … שנִתְעָרוּ בהוכ׳ on one hundred … that were in contact with her the whole night (interch. with נתערבו).

ערי, עָרָהII (b. h.; cmp. עוּר I) to stir up. Hif. הֶעֱרָה 1) to stimulate, esp. to excite the sexual organ by contact (as the first stage of sexual connection), v. הַעֲרָאָה. Ker.II, 4 כל העריות עשה בהן את המַעֲרֶה כגומר in all illicit connections the text makes him who passes through the first stage as punishable as him that finishes. Y.Keth.III, 27d הֶעֱרוּ בה עשרהוכ׳ if ten persons came in carnal contact with her, and one of them consummated. Sot.42b (play on מע̇ר̇ות, 1 Sam. 17:23) שהכל הע̇ר̇ו באמו all the world had taken liberties with his mother; a. fr. 2) to intermix. Y.Yoma V, 42d top (צריך) זקוק להַעְרוֹת he must mix (the blood of the bull with that of the goat), v. Pi. Hof. הוּעֲרָה to be interwoven, entangled, caught. Y.Peah I, 16a bot. בסירה הוּעֲרַת it (the skirt) was caught, v. עָדָה I; ib. הוּעֲרוּ; Y.Sot.I, 17b (also הָעֳרַת). Pi. עֵירָה to intermix (of liquids), pour; to interweave, intertwine. Yoma V, 4 עי׳ דם הפר לתוךוכ׳ he poured the blood of the bullock to that of the goat, and put the full bowl in the empty one; expl. ib. 58a עי׳ מזרק מלאוכ׳ he poured the contents of the filled bowl into the empty bowl … in order to mix them thoroughly. Y. ib. V, 42d top (interch. with בָּלַל a. עָרַב). Y.Maasr.I, end, 49b לעָרוֹתוכ׳ to pour into (interch. with להַעֲרוֹת, Hif.); Y.Sabb.III, 6b. Nidd.X, 6 היתה מְעָרָה מים לפסח was permitted to pour water from vessel to vessel for Passover purposes (to wash the Passover meat without touching the water). Ab. Zar. V, 7 המְעָרֶה מכלי אל כלי if a Jew pours wine from one vessel into another (held by a gentile), את שעי׳ ממנו מותר the wine remaining in the vessel from which he poured is permitted; a. fr.Sifra Kʾdosh., Par. 2, ch. V עי׳ כל הפרשה כולה לכיוכ׳ the writer intended to join the whole paragraph (concerning emancipation) to ‘for she has not been set free (Lev. 19:20), to intimate that emancipation is consummated by a document only; (Gitt.39b אוֹרְעָהוכ׳ (fr. אָרַע I) the whole paragraph has been joined B. Bath. 113b אורעה … להיות דין, v. אָרַע II, a. corr. acc.) Y.Kidd.I, 58d bot. (ref. to Deut. 25:5) ת״ל ויבמה עי׳ הפרשה כולה לייבוםוכ׳ the text says, vyibbmah (‘and thus he shall be her levir); the whole paragraph is connected with yibbum (the word ויבמה), intimating that marital connection only consummates the levirate marriage; Y.Yeb.II, beg.3c עודה (Rabad to Sifra l. c. quotes עורה, corr. acc.). Y.Snh.VII, 24d עֵרָה את כלוכ׳ the whole paragraph depends on the word mother.Part. pass. מְעוּרֶה; f. מְעוּרָה; pl. מְעוּרִים, מְעוּרִין; מְעוּרוֹת intertwined, interwoven; mixed up. Tbul Yom III, 1 אוכל שנפרס ומע׳ מקצת if an eatable part of a fruit is broken off but partly hangs on (is not entirely severed). Ukts. III, 8 יחור של … ומע׳ בקליפה a shoot of a fig tree which is torn off but is still attached to the tree by the rind; Tosef.Kel.B. Kam.I, 13. Yoma 54a הכרובים שהיו מע׳ זה בזה the cherubs (in the Temple) whose bodies were intertwisted with one another. Ib. sq. (expl. כמער איש וליות, 1 Kings 7:36) כאיש המע׳ בלויה שלו like a man embracing his companion (wife). Ḥull.127b ומע׳ בהוט השערה attached by a hairs breadth. Bets.7a; a. fr. Hithpa. הִתְעָרֶה, Nithpa. נִתְעָרֶה to be intertwined, come into intimate contact. Ruth R. to I, 14 (ref. to מערית, v. supra) ממאה … שנִתְעָרוּ בהוכ׳ on one hundred … that were in contact with her the whole night (interch. with נתערבו).

פֵּאָה, פֵּי׳f. (b. h.; פאה to split, divide; v. Ges. H. Dict.12> s. v.) section, segment, corner.Pl. פֵּאוֹת, פֵּי׳. Erub.51a (ref. to Num. 35:5) פ׳ כתיבן the text speaks of corners (angular additions); ib. לזה אתה נותן פ׳ אין אתה נותן פ׳וכ׳ for this purpose (the definition of suburbs) you allow corners to be included (i. e. square measurements), but you must not allow corners to those appointing a Sabbath center (שְׁבִיתָה), i. e. you must allow them to walk only within a circle the radius of which is two thousand cubits. Ib. 11a בארבע פ׳ השדה Ar. (ed. פינות) in the four corners of the field; a. e.Esp. 1) פְּאַת ראש the hair on the temples; פאת זקן the hair on the chin. Macc.III, 5 המקיף פ׳ ראשו והמשחית פ׳ זקנו (v. Lev. 19:27) he who cuts off (shaves) the hair of his temples and destroys the hair of his chins; expl. ib. 20b פאת ראשו סוף ראשווכ׳ the peah of his head means cutting the tail-end of the hair of his head … making his temples as smooth as the spot behind the ear and as the forehead; פאת זקנו סוף זקנווכ׳ the peah of his chin means the pointed ends of his chin, v. שִׁיבּוֹלֶת; Sifra Kdosh., Par. 3, ch. VI; a. e.In gen. curls; פ׳ נכרית strange (false) curls, wig. Sabb.VI, 5. Naz.28b; a. e. 2) (פאת שדה) the corner of the field, the portion of the harvest left for the poor, peah (Lev. 19:9 sq.) Sifra Kdosh., Par. 1, ch. I פטור מן הלקט … והפ׳ is exempt from the duty of leaving for the poor the gleanings, the forgotten sheaf, and the corner. Ib. חייבים בפ׳ are subject to peah. Ib. אין פ׳ אלא מחמת הכילויוכ׳ the title of peah comes only through the finishing (of the cutting of the field, i. e. if one left a plot uncut in the middle of a field, the poor cannot take it, before the field is entirely cut), and only when it has a name (has been designated by the owner as the poor mans share), and the real peah is only that which is left at the end (i. e. he who has left a plot in the middle, must also leave a corner); ib. נתן בתחילה הרי זו פ׳ if he left a portion on beginning to cut or in the middle, it is peah (belongs to the poor, and is exempt from tithes); Peah I, 3; a. v. fr. 3) (transf.) braid, vines plaited together so as to form a cover or a partition. Tosef.Kil.IV, 5 אם היו קנים מדוקרנין עושה אותן פ׳ מלמעלה ומותר if forked reeds were standing there, he forms a plait above, and it is permitted (it forms a partition with regard to mixed seeds); Erub.11b. Y.Kil.IV, 29b מציל משום פ׳ it saves (makes the place marked off by reeds a partitioned field) the same as a garland of vines. Ib. הדא פ׳ מה אתוכ׳ what do you mean by that peah? do you mean overhead, or on the side? Ib. bot. הפ׳ אינהוכ׳ the ‘plait does not save (is not considered a partition), unless it is solidly joined on four sides. Ib. פ׳ מהו שתציל בסוכה do intertwined vines form a partition with regard to Succah (to be considered a wall)?; Y.Succ.I, 52a bot. Erub. l. c. top פ׳ מותרת לענין כלאיםוכ׳ (Ms. M. פ׳ קליעית קליעית, being a gloss to פ׳; v. Rabb. D. S. a. l. note) ‘braids form a partition with regard to mixed seeds, but not with regard to Sabbath laws; a. fr. Peah, name of a treatise of Mishnah, Tosefta and Talmud Yrushalmi, of the Order of Zraʿim.

פֵּאָה, פֵּי׳f. (b. h.; פאה to split, divide; v. Ges. H. Dict.12> s. v.) section, segment, corner.Pl. פֵּאוֹת, פֵּי׳. Erub.51a (ref. to Num. 35:5) פ׳ כתיבן the text speaks of corners (angular additions); ib. לזה אתה נותן פ׳ אין אתה נותן פ׳וכ׳ for this purpose (the definition of suburbs) you allow corners to be included (i. e. square measurements), but you must not allow corners to those appointing a Sabbath center (שְׁבִיתָה), i. e. you must allow them to walk only within a circle the radius of which is two thousand cubits. Ib. 11a בארבע פ׳ השדה Ar. (ed. פינות) in the four corners of the field; a. e.Esp. 1) פְּאַת ראש the hair on the temples; פאת זקן the hair on the chin. Macc.III, 5 המקיף פ׳ ראשו והמשחית פ׳ זקנו (v. Lev. 19:27) he who cuts off (shaves) the hair of his temples and destroys the hair of his chins; expl. ib. 20b פאת ראשו סוף ראשווכ׳ the peah of his head means cutting the tail-end of the hair of his head … making his temples as smooth as the spot behind the ear and as the forehead; פאת זקנו סוף זקנווכ׳ the peah of his chin means the pointed ends of his chin, v. שִׁיבּוֹלֶת; Sifra Kdosh., Par. 3, ch. VI; a. e.In gen. curls; פ׳ נכרית strange (false) curls, wig. Sabb.VI, 5. Naz.28b; a. e. 2) (פאת שדה) the corner of the field, the portion of the harvest left for the poor, peah (Lev. 19:9 sq.) Sifra Kdosh., Par. 1, ch. I פטור מן הלקט … והפ׳ is exempt from the duty of leaving for the poor the gleanings, the forgotten sheaf, and the corner. Ib. חייבים בפ׳ are subject to peah. Ib. אין פ׳ אלא מחמת הכילויוכ׳ the title of peah comes only through the finishing (of the cutting of the field, i. e. if one left a plot uncut in the middle of a field, the poor cannot take it, before the field is entirely cut), and only when it has a name (has been designated by the owner as the poor mans share), and the real peah is only that which is left at the end (i. e. he who has left a plot in the middle, must also leave a corner); ib. נתן בתחילה הרי זו פ׳ if he left a portion on beginning to cut or in the middle, it is peah (belongs to the poor, and is exempt from tithes); Peah I, 3; a. v. fr. 3) (transf.) braid, vines plaited together so as to form a cover or a partition. Tosef.Kil.IV, 5 אם היו קנים מדוקרנין עושה אותן פ׳ מלמעלה ומותר if forked reeds were standing there, he forms a plait above, and it is permitted (it forms a partition with regard to mixed seeds); Erub.11b. Y.Kil.IV, 29b מציל משום פ׳ it saves (makes the place marked off by reeds a partitioned field) the same as a garland of vines. Ib. הדא פ׳ מה אתוכ׳ what do you mean by that peah? do you mean overhead, or on the side? Ib. bot. הפ׳ אינהוכ׳ the ‘plait does not save (is not considered a partition), unless it is solidly joined on four sides. Ib. פ׳ מהו שתציל בסוכה do intertwined vines form a partition with regard to Succah (to be considered a wall)?; Y.Succ.I, 52a bot. Erub. l. c. top פ׳ מותרת לענין כלאיםוכ׳ (Ms. M. פ׳ קליעית קליעית, being a gloss to פ׳; v. Rabb. D. S. a. l. note) ‘braids form a partition with regard to mixed seeds, but not with regard to Sabbath laws; a. fr. Peah, name of a treatise of Mishnah, Tosefta and Talmud Yrushalmi, of the Order of Zraʿim.

פֵּאָה, פֵּי׳f. (b. h.; פאה to split, divide; v. Ges. H. Dict.12> s. v.) section, segment, corner.Pl. פֵּאוֹת, פֵּי׳. Erub.51a (ref. to Num. 35:5) פ׳ כתיבן the text speaks of corners (angular additions); ib. לזה אתה נותן פ׳ אין אתה נותן פ׳וכ׳ for this purpose (the definition of suburbs) you allow corners to be included (i. e. square measurements), but you must not allow corners to those appointing a Sabbath center (שְׁבִיתָה), i. e. you must allow them to walk only within a circle the radius of which is two thousand cubits. Ib. 11a בארבע פ׳ השדה Ar. (ed. פינות) in the four corners of the field; a. e.Esp. 1) פְּאַת ראש the hair on the temples; פאת זקן the hair on the chin. Macc.III, 5 המקיף פ׳ ראשו והמשחית פ׳ זקנו (v. Lev. 19:27) he who cuts off (shaves) the hair of his temples and destroys the hair of his chins; expl. ib. 20b פאת ראשו סוף ראשווכ׳ the peah of his head means cutting the tail-end of the hair of his head … making his temples as smooth as the spot behind the ear and as the forehead; פאת זקנו סוף זקנווכ׳ the peah of his chin means the pointed ends of his chin, v. שִׁיבּוֹלֶת; Sifra Kdosh., Par. 3, ch. VI; a. e.In gen. curls; פ׳ נכרית strange (false) curls, wig. Sabb.VI, 5. Naz.28b; a. e. 2) (פאת שדה) the corner of the field, the portion of the harvest left for the poor, peah (Lev. 19:9 sq.) Sifra Kdosh., Par. 1, ch. I פטור מן הלקט … והפ׳ is exempt from the duty of leaving for the poor the gleanings, the forgotten sheaf, and the corner. Ib. חייבים בפ׳ are subject to peah. Ib. אין פ׳ אלא מחמת הכילויוכ׳ the title of peah comes only through the finishing (of the cutting of the field, i. e. if one left a plot uncut in the middle of a field, the poor cannot take it, before the field is entirely cut), and only when it has a name (has been designated by the owner as the poor mans share), and the real peah is only that which is left at the end (i. e. he who has left a plot in the middle, must also leave a corner); ib. נתן בתחילה הרי זו פ׳ if he left a portion on beginning to cut or in the middle, it is peah (belongs to the poor, and is exempt from tithes); Peah I, 3; a. v. fr. 3) (transf.) braid, vines plaited together so as to form a cover or a partition. Tosef.Kil.IV, 5 אם היו קנים מדוקרנין עושה אותן פ׳ מלמעלה ומותר if forked reeds were standing there, he forms a plait above, and it is permitted (it forms a partition with regard to mixed seeds); Erub.11b. Y.Kil.IV, 29b מציל משום פ׳ it saves (makes the place marked off by reeds a partitioned field) the same as a garland of vines. Ib. הדא פ׳ מה אתוכ׳ what do you mean by that peah? do you mean overhead, or on the side? Ib. bot. הפ׳ אינהוכ׳ the ‘plait does not save (is not considered a partition), unless it is solidly joined on four sides. Ib. פ׳ מהו שתציל בסוכה do intertwined vines form a partition with regard to Succah (to be considered a wall)?; Y.Succ.I, 52a bot. Erub. l. c. top פ׳ מותרת לענין כלאיםוכ׳ (Ms. M. פ׳ קליעית קליעית, being a gloss to פ׳; v. Rabb. D. S. a. l. note) ‘braids form a partition with regard to mixed seeds, but not with regard to Sabbath laws; a. fr. Peah, name of a treatise of Mishnah, Tosefta and Talmud Yrushalmi, of the Order of Zraʿim.

פֵּאָה, פֵּי׳f. (b. h.; פאה to split, divide; v. Ges. H. Dict.12> s. v.) section, segment, corner.Pl. פֵּאוֹת, פֵּי׳. Erub.51a (ref. to Num. 35:5) פ׳ כתיבן the text speaks of corners (angular additions); ib. לזה אתה נותן פ׳ אין אתה נותן פ׳וכ׳ for this purpose (the definition of suburbs) you allow corners to be included (i. e. square measurements), but you must not allow corners to those appointing a Sabbath center (שְׁבִיתָה), i. e. you must allow them to walk only within a circle the radius of which is two thousand cubits. Ib. 11a בארבע פ׳ השדה Ar. (ed. פינות) in the four corners of the field; a. e.Esp. 1) פְּאַת ראש the hair on the temples; פאת זקן the hair on the chin. Macc.III, 5 המקיף פ׳ ראשו והמשחית פ׳ זקנו (v. Lev. 19:27) he who cuts off (shaves) the hair of his temples and destroys the hair of his chins; expl. ib. 20b פאת ראשו סוף ראשווכ׳ the peah of his head means cutting the tail-end of the hair of his head … making his temples as smooth as the spot behind the ear and as the forehead; פאת זקנו סוף זקנווכ׳ the peah of his chin means the pointed ends of his chin, v. שִׁיבּוֹלֶת; Sifra Kdosh., Par. 3, ch. VI; a. e.In gen. curls; פ׳ נכרית strange (false) curls, wig. Sabb.VI, 5. Naz.28b; a. e. 2) (פאת שדה) the corner of the field, the portion of the harvest left for the poor, peah (Lev. 19:9 sq.) Sifra Kdosh., Par. 1, ch. I פטור מן הלקט … והפ׳ is exempt from the duty of leaving for the poor the gleanings, the forgotten sheaf, and the corner. Ib. חייבים בפ׳ are subject to peah. Ib. אין פ׳ אלא מחמת הכילויוכ׳ the title of peah comes only through the finishing (of the cutting of the field, i. e. if one left a plot uncut in the middle of a field, the poor cannot take it, before the field is entirely cut), and only when it has a name (has been designated by the owner as the poor mans share), and the real peah is only that which is left at the end (i. e. he who has left a plot in the middle, must also leave a corner); ib. נתן בתחילה הרי זו פ׳ if he left a portion on beginning to cut or in the middle, it is peah (belongs to the poor, and is exempt from tithes); Peah I, 3; a. v. fr. 3) (transf.) braid, vines plaited together so as to form a cover or a partition. Tosef.Kil.IV, 5 אם היו קנים מדוקרנין עושה אותן פ׳ מלמעלה ומותר if forked reeds were standing there, he forms a plait above, and it is permitted (it forms a partition with regard to mixed seeds); Erub.11b. Y.Kil.IV, 29b מציל משום פ׳ it saves (makes the place marked off by reeds a partitioned field) the same as a garland of vines. Ib. הדא פ׳ מה אתוכ׳ what do you mean by that peah? do you mean overhead, or on the side? Ib. bot. הפ׳ אינהוכ׳ the ‘plait does not save (is not considered a partition), unless it is solidly joined on four sides. Ib. פ׳ מהו שתציל בסוכה do intertwined vines form a partition with regard to Succah (to be considered a wall)?; Y.Succ.I, 52a bot. Erub. l. c. top פ׳ מותרת לענין כלאיםוכ׳ (Ms. M. פ׳ קליעית קליעית, being a gloss to פ׳; v. Rabb. D. S. a. l. note) ‘braids form a partition with regard to mixed seeds, but not with regard to Sabbath laws; a. fr. Peah, name of a treatise of Mishnah, Tosefta and Talmud Yrushalmi, of the Order of Zraʿim.