our+lord

מַחְתֶּרֶתf. (b. h.; חָתַר) breaking in, breach. Snh. VIII, 6 הבא במ׳ נידוןוכ׳ he who breaks in is judged (allowed to be killed with impunity) on account of what he will do. Ib. 72a; Yoma 85b מאי טעמא דמ׳ what is the reason of the law allowing to kill one breaking in (Ex. 22:1)?Snh.72b אין לי אלא מ׳ גגווכ׳ the text speaks only of breaking in, whence can it be proven that the thief found on ones roof may be killed?Ib. מַחְתַּרְתּוֹ זו זב׳ his breaking in serves the place of forewarning (he knew what he might expect). Ib. 103a (ref. to ויחתר, 2 Chr. 33:13, v. S. Baer, Liber Chron., p. 126, a. Rabb. D. S. to Snh. 1. c. note 200) עשה לו חק״בה כמין מ׳וכ׳ the Lord made for him an opening in the heaven to receive him ; (Pesik. Shub., p. 162b> חֲתִירָה). Midr. Till. to Ps. 118, מה מצא … מן המ׳ what has he found in our possession (taken) from the place we broke into? Ib. המ׳ זו העיר the place broken into is the City (of Jerusalem); a. e.

מַחְתֶּרֶתf. (b. h.; חָתַר) breaking in, breach. Snh. VIII, 6 הבא במ׳ נידוןוכ׳ he who breaks in is judged (allowed to be killed with impunity) on account of what he will do. Ib. 72a; Yoma 85b מאי טעמא דמ׳ what is the reason of the law allowing to kill one breaking in (Ex. 22:1)?Snh.72b אין לי אלא מ׳ גגווכ׳ the text speaks only of breaking in, whence can it be proven that the thief found on ones roof may be killed?Ib. מַחְתַּרְתּוֹ זו זב׳ his breaking in serves the place of forewarning (he knew what he might expect). Ib. 103a (ref. to ויחתר, 2 Chr. 33:13, v. S. Baer, Liber Chron., p. 126, a. Rabb. D. S. to Snh. 1. c. note 200) עשה לו חק״בה כמין מ׳וכ׳ the Lord made for him an opening in the heaven to receive him ; (Pesik. Shub., p. 162b> חֲתִירָה). Midr. Till. to Ps. 118, מה מצא … מן המ׳ what has he found in our possession (taken) from the place we broke into? Ib. המ׳ זו העיר the place broken into is the City (of Jerusalem); a. e.

נְזִיפָהf. (נָזַף) anger, rebuke, esp. nzifah, a lower degree of excommunication; v. נִידּוּי. Snh.68a גער בו ויצא בנ׳ he frowned at him, and he (the son) went away feeling the rebuke. Sabb.31a והוציאו בנ׳ and made him go out in anger. Ib. 97a ההוא בנ׳ בעלמא this (בם, Num. 12:9) refers only to the anger (of the Lord, not to leprosy). M. Kat. 16a אין נ׳ פחותוכ׳ the minor ban lasts no less than seven days. Ib.b נ׳ דידהו their (the Palestinian) nzifah; נ׳ דידן our (the Babylonian) n.; a. fr.

נְזִיפָהf. (נָזַף) anger, rebuke, esp. nzifah, a lower degree of excommunication; v. נִידּוּי. Snh.68a גער בו ויצא בנ׳ he frowned at him, and he (the son) went away feeling the rebuke. Sabb.31a והוציאו בנ׳ and made him go out in anger. Ib. 97a ההוא בנ׳ בעלמא this (בם, Num. 12:9) refers only to the anger (of the Lord, not to leprosy). M. Kat. 16a אין נ׳ פחותוכ׳ the minor ban lasts no less than seven days. Ib.b נ׳ דידהו their (the Palestinian) nzifah; נ׳ דידן our (the Babylonian) n.; a. fr.

עָכַב(cmp. עָקַב) to be curved; hooked. Pi. עִיכֵּב 1) to detain, prevent. Mekh. Bshall. s. 1 ואל תְּעַכֵּב את גאולתנו and delay not our redemption. Ber.7a ומי מְעַכֵּב, v. עִיסָה; a. fr.Esp. to invalidate an act by an omission; to be indispensable (v. עִיכּוּב). Zeb.V, 1 מתנה אחת מהן מְעַכֶּבֶת the omission of one of these manipulations (v. מַתָּנָה) makes the whole act illegal. Ib. אם לא נתן לא ע׳ if he did not pour the blood into the ysod (יְסוֹד), it does not invalidate the act. Ib. 48a לעַכֵּב מנין whence do we prove that it is indispensable? (opp. למצוה). Men.IV, 1 התכלת אינה מעכבת את הלבן the absence of the blue thread in the show fringes does not hinder the white thread, i. e. in the absence of the one, the other may do for the ceremony. Ib. הסולת והשמן אינם מְעַכְּבִין … ולא היין מְעַכְּבָן the flour and oil (of the Minḥah) are no hinderance to offering the wine, nor does the wine form a hinderance to them, i. e. the order in which they are offered is immaterial. Ib. המתנות … אינן מְעַכְּבוֹת זו את זו the sprinklings upon the outer altar are no hinderance to one another, i. e. one of them is enough to make the ceremony legal. Ber.2a ביאת שמשו מְעַכַּבְתּוֹ מלאכולוכ׳ the sunset of his last day of levitical uncleanness is indispensable for allowing him to eat Trumah, but the offering of his sacrifice is not; a. v. fr.Part. pass. מְעוּכָּב; f. מְעוּכֶּבֶת; pl. מְעוּכָּבִים, מְעוּכָּבִין; מְעוּכָּבוֹת. Y.Sot.II, beg.17d ומכיון שהוא מע׳ מלשמוחוכ׳ since he is prevented from rejoicing with her (at the sacrifice), it is as if he prevented her from partaking of the sacrifice (by failing to provide for her offering of sanctification). Ib. והוא מעכב מלשמוח (read מְעוּכָּב). Mekh. l. c. כי בגללך אנו מע׳ for we are detained on thy account; a. e. 2) to detain ones self; to tarry; to wait for. Ex. R. s. 3 סבור אתה שהיה משה מעכבוכ׳ do you think that Moses hesitated (was unwilling) to go? Gen. R. s. 55 על מנת שנאמר לך … ולא תְעַכֵּב even if I tell thee to sacrifice thy son to me, thou wilt not hesitate. Ib. ולא יְעַכֵּב he will not hesitate. Ib. הלואי … ולא אֲעַכֵּב O! that the Lord would appear to me and tell me that I should cut off one of my limbs! I would not hesitate. Tanḥ. Eḳeb 6 השכינה מעכבת ישראל וענני כבוד מְעַכְּבִין לך the Divine Presence is waiting, Israel and the clouds of glory are waiting for thee; ib. Bshall. 2; a. fr. Hithpa. הִתְעַכֵּב, Nithpa. נִתְעַכִּב to be prevented; to be delayed. Y.Pes.VI, 33b bot. מִתְעַכֵּב מן המצות he is precluded from religious acts. Koh. R. to II, 2 מה טיבו שבני מתעכב what is the cause of my sons tarrying? Num. R. s. 14 נ׳ לה הענן the cloud of glory tarried for her (Miriams) sake; Sot.I, 9 נִתְעַכְּבוּ לה ישראלוכ׳ Israel tarried for her sake seven days; a. fr.

עָכַב(cmp. עָקַב) to be curved; hooked. Pi. עִיכֵּב 1) to detain, prevent. Mekh. Bshall. s. 1 ואל תְּעַכֵּב את גאולתנו and delay not our redemption. Ber.7a ומי מְעַכֵּב, v. עִיסָה; a. fr.Esp. to invalidate an act by an omission; to be indispensable (v. עִיכּוּב). Zeb.V, 1 מתנה אחת מהן מְעַכֶּבֶת the omission of one of these manipulations (v. מַתָּנָה) makes the whole act illegal. Ib. אם לא נתן לא ע׳ if he did not pour the blood into the ysod (יְסוֹד), it does not invalidate the act. Ib. 48a לעַכֵּב מנין whence do we prove that it is indispensable? (opp. למצוה). Men.IV, 1 התכלת אינה מעכבת את הלבן the absence of the blue thread in the show fringes does not hinder the white thread, i. e. in the absence of the one, the other may do for the ceremony. Ib. הסולת והשמן אינם מְעַכְּבִין … ולא היין מְעַכְּבָן the flour and oil (of the Minḥah) are no hinderance to offering the wine, nor does the wine form a hinderance to them, i. e. the order in which they are offered is immaterial. Ib. המתנות … אינן מְעַכְּבוֹת זו את זו the sprinklings upon the outer altar are no hinderance to one another, i. e. one of them is enough to make the ceremony legal. Ber.2a ביאת שמשו מְעַכַּבְתּוֹ מלאכולוכ׳ the sunset of his last day of levitical uncleanness is indispensable for allowing him to eat Trumah, but the offering of his sacrifice is not; a. v. fr.Part. pass. מְעוּכָּב; f. מְעוּכֶּבֶת; pl. מְעוּכָּבִים, מְעוּכָּבִין; מְעוּכָּבוֹת. Y.Sot.II, beg.17d ומכיון שהוא מע׳ מלשמוחוכ׳ since he is prevented from rejoicing with her (at the sacrifice), it is as if he prevented her from partaking of the sacrifice (by failing to provide for her offering of sanctification). Ib. והוא מעכב מלשמוח (read מְעוּכָּב). Mekh. l. c. כי בגללך אנו מע׳ for we are detained on thy account; a. e. 2) to detain ones self; to tarry; to wait for. Ex. R. s. 3 סבור אתה שהיה משה מעכבוכ׳ do you think that Moses hesitated (was unwilling) to go? Gen. R. s. 55 על מנת שנאמר לך … ולא תְעַכֵּב even if I tell thee to sacrifice thy son to me, thou wilt not hesitate. Ib. ולא יְעַכֵּב he will not hesitate. Ib. הלואי … ולא אֲעַכֵּב O! that the Lord would appear to me and tell me that I should cut off one of my limbs! I would not hesitate. Tanḥ. Eḳeb 6 השכינה מעכבת ישראל וענני כבוד מְעַכְּבִין לך the Divine Presence is waiting, Israel and the clouds of glory are waiting for thee; ib. Bshall. 2; a. fr. Hithpa. הִתְעַכֵּב, Nithpa. נִתְעַכִּב to be prevented; to be delayed. Y.Pes.VI, 33b bot. מִתְעַכֵּב מן המצות he is precluded from religious acts. Koh. R. to II, 2 מה טיבו שבני מתעכב what is the cause of my sons tarrying? Num. R. s. 14 נ׳ לה הענן the cloud of glory tarried for her (Miriams) sake; Sot.I, 9 נִתְעַכְּבוּ לה ישראלוכ׳ Israel tarried for her sake seven days; a. fr.

עֲנִיּוּתf. (denom. of עָנִי) misery, poverty; stint. Sabb.33a; Kidd.49b סימן לגסות (הרוח) ע׳ poverty is a symptom of haughtiness (haughtiness will be followed by poverty). Ib. מאי ע׳ ע׳ דתורה the poverty (of the Babylonians) means poverty of the Law (ignorance). Sabb.102b; Keth.106b, a. e. אין ע׳ במקום עשירות there must be no stint where there is wealth, i. e. you must not be small in large affairs. Ex. R. s. 31 אלו נתקבצו … והע׳ לצד אחר הע׳וכ׳ if all suffering were gathered on one side, and poverty on the other, poverty would outweigh all. Ib. אמרהקב״ה … עֲנִיּוּתוֹוכ׳ the Lord says (to the usurer), is not this mans poverty enough, that thou ?; a. fr.Esth. R. introd. (play on באניות, Deut. 28:68) בע׳ ממעשים טובים in thy want of good deeds.Y.Kidd.III, 64b top בעֲנִיּוּתֵינוּ צריכהוכ׳ according to our poverty (of mind), she requires a letter of divorce from him.

עֲנִיּוּתf. (denom. of עָנִי) misery, poverty; stint. Sabb.33a; Kidd.49b סימן לגסות (הרוח) ע׳ poverty is a symptom of haughtiness (haughtiness will be followed by poverty). Ib. מאי ע׳ ע׳ דתורה the poverty (of the Babylonians) means poverty of the Law (ignorance). Sabb.102b; Keth.106b, a. e. אין ע׳ במקום עשירות there must be no stint where there is wealth, i. e. you must not be small in large affairs. Ex. R. s. 31 אלו נתקבצו … והע׳ לצד אחר הע׳וכ׳ if all suffering were gathered on one side, and poverty on the other, poverty would outweigh all. Ib. אמרהקב״ה … עֲנִיּוּתוֹוכ׳ the Lord says (to the usurer), is not this mans poverty enough, that thou ?; a. fr.Esth. R. introd. (play on באניות, Deut. 28:68) בע׳ ממעשים טובים in thy want of good deeds.Y.Kidd.III, 64b top בעֲנִיּוּתֵינוּ צריכהוכ׳ according to our poverty (of mind), she requires a letter of divorce from him.

פָּשַׁט(b. h.) 1) to stretch, straighten. Sabb.I, 1, sq. פ׳ העני את ידווכ׳ if the recipient puts his hand forth to within (the house). Pes.118b, a. e. שפּוֹשְׁטִין, v. פַּס II. Gen. R. s. 28 לא פָשְׁטוּ ידיהם במצות they (the Sodomites) never stretched their hands forth for good deeds (charity); Lam. R. to IV, 6; Yalk. Ez. 351. Ber.3b; Snh.16a לכו פִשְׁטוּוכ׳, v. גְּדוּד. Men.I, 2 פושט את אצבעותיווכ׳ he stretches his fingers so as to reach his wrist. Lev. R. s. 2 פושטין לו יד we must reach forth our hands to him, v. כָּנָף. Keth.XIII, 5 הפוסק … ופ׳ לו את הרגל a man promises a certain amount to his intended son-in-law, and shows him the foot, i. e. refuses to give it to him; a. v. fr.Y.R. Hash. III, 58d top (ref. to פשוט, ib. III, 3) כדי שיִפְשְׁטוּוכ׳ (or שיְפַשְּׁטוּ, Pi.) (the horn is straight,) intimating that they must straighten their hearts through repentance.Part. pass. פָּשוּט, q. v. 2) to strip; (sub. בגדיו) to undress. Yoma III, 4; 6. Ib. 31b פּוֹשֵׁט … מקדש he (the high priest) undresses first and then sanctifies (washes his hands and feet). Ib. 32a כלום אדם פושט אלאוכ׳ can a man put off anything except what he has put on? Tam.I, 1; a. fr.Part. pass. פָּשוּט. Y.Yoma III, 40c bot. אחת פ׳ ואחת לבושוכ׳ whether he undresses or dresses, in either case the sanctification follows the act. 3) to make plain, to explain. Num. R. s. 18; Tanḥ. Ḥuck. 1 היה יושב ופושטוכ׳ was sitting at the gate of his town and explaining (teaching); (Gen. R. s. 10 ודורש). Ex. R. s. 47 היה למד … ופושט אותהוכ׳ he learned (the Torah) in day-time and explained it to himself at night; a. fr.Part. pass. as ab. Lev. R. s. 16 (ref. to Ps. 34:13) כל ימי … היכן הוא פ׳ all my days I have read this verse (question), but I never knew where it is answered. 4) (neut. verb) to spread, be published. Hor.3b עד שתִּפְשוֹט הוראה בכלוכ׳ until the decision is spread (adopted) in the whole congregation of Israel. Ab. Zar.36a; a. fr. Pi. פִּישֵּׁט 1) to stretch, straighten out. Y.Snh.III, 21a bot. התחיל מְפַשִּׁטוכ׳ (interch. with פישט) he began to put forth his hands and deal in fruits of the Sabbatical year. Tosef.Neg.I, 8 מְפַשְּׁטִין את קומטיווכ׳ the creases are straightened out, and then the leprous spot is examined; a. e.Tosef.Nidd.VI, 4, v. infra.Part. pass. מְפוּשָּׁט. Y.Naz.IX, 57d רגליו מְפוּשָּׁטוֹת וידווכ׳ if the corpse is found with its feet stretched and its hands on the heart, opp. קמצוץ. 2) to strip, take off. Tosef.Kel.B. Kam.IV, 17 משיְפַשֵּׁט את חלוקו (not חלוקן) from the time that the coat (the plaster of the stove) is taken off. Nif. נִפְשַׁט 1) to be straightened out, be unfolded, become flat. Kel. XXVI, 2 נ׳ טהור when it (the bag) is straightened out (so as to be a plain piece of leather, v. פָּשוּט), it is not susceptible to uncleanness. Tosef. Neg. l. c. כקמיטשנ׳ like a creased garment that has been straightened out; a. e. 2) to be stripped. Pirké dR. El. ch. XIV נ׳ עור צפורןוכ׳ the horny skin was taken from Adam, and he saw himself naked. Midr. Till. to Ps. 92, v. infra. Hif. הִפְשִׁיט 1) to strip, flay. Pes.V, 9 כיצד תולין ומַפְשִׁיטִין how did they suspend and flay (the Passover Iamb)? Ib. מי … ולהַפְשִׁיט he that could find no place where to suspend and flay. Tam.IV, 2. Pesik. R. s. 28 הִפְשִׁיטוּ את עבדיהםוכ׳ they undressed their men servants and maid servants and presented them ; a. fr. 2) to shed the skin. Pirké dR. El. l. c. שיהא מַפְשִׁיט את עורווכ׳ that it (the serpent) should shed its skin once in seven years. Midr. Till. to Ps. 92 מן העור שה׳ הנחשוכ׳ ed. Bub. (oth. ed. שנפשט) of the skin which the serpent shed the Lord made garments of honor ; Pirké dR. El. ch. XX; Yalk. Gen. 34. Hof. הוּפְשַׁט to be stripped. Zeb.XI, 3 עד שלאה׳ before the hide was taken off. Ib. 93b; a. e. Hithpa. הִתְפַּשֵּׁט, Nithpa. נִתְפַּשֵּׁט to be straightened, become even; to flatten. Ḥag.9a חיגר … ונ׳וכ׳ if he was lame on the first day and became straight Y.Yeb.I, 2d bot. עד שתִּתְפַּשֵּׁט הכף, v. כַּף; Tosef.Nidd.VI, 4 עד שתְּפַשֵּׁט אתוכ׳. B. Bath. 120a נִתְפַּשְּׁטוּ הקמטיןוכ׳ the wrinkles became even, and her beauty returned ; a. e.

פָּשַׁט(b. h.) 1) to stretch, straighten. Sabb.I, 1, sq. פ׳ העני את ידווכ׳ if the recipient puts his hand forth to within (the house). Pes.118b, a. e. שפּוֹשְׁטִין, v. פַּס II. Gen. R. s. 28 לא פָשְׁטוּ ידיהם במצות they (the Sodomites) never stretched their hands forth for good deeds (charity); Lam. R. to IV, 6; Yalk. Ez. 351. Ber.3b; Snh.16a לכו פִשְׁטוּוכ׳, v. גְּדוּד. Men.I, 2 פושט את אצבעותיווכ׳ he stretches his fingers so as to reach his wrist. Lev. R. s. 2 פושטין לו יד we must reach forth our hands to him, v. כָּנָף. Keth.XIII, 5 הפוסק … ופ׳ לו את הרגל a man promises a certain amount to his intended son-in-law, and shows him the foot, i. e. refuses to give it to him; a. v. fr.Y.R. Hash. III, 58d top (ref. to פשוט, ib. III, 3) כדי שיִפְשְׁטוּוכ׳ (or שיְפַשְּׁטוּ, Pi.) (the horn is straight,) intimating that they must straighten their hearts through repentance.Part. pass. פָּשוּט, q. v. 2) to strip; (sub. בגדיו) to undress. Yoma III, 4; 6. Ib. 31b פּוֹשֵׁט … מקדש he (the high priest) undresses first and then sanctifies (washes his hands and feet). Ib. 32a כלום אדם פושט אלאוכ׳ can a man put off anything except what he has put on? Tam.I, 1; a. fr.Part. pass. פָּשוּט. Y.Yoma III, 40c bot. אחת פ׳ ואחת לבושוכ׳ whether he undresses or dresses, in either case the sanctification follows the act. 3) to make plain, to explain. Num. R. s. 18; Tanḥ. Ḥuck. 1 היה יושב ופושטוכ׳ was sitting at the gate of his town and explaining (teaching); (Gen. R. s. 10 ודורש). Ex. R. s. 47 היה למד … ופושט אותהוכ׳ he learned (the Torah) in day-time and explained it to himself at night; a. fr.Part. pass. as ab. Lev. R. s. 16 (ref. to Ps. 34:13) כל ימי … היכן הוא פ׳ all my days I have read this verse (question), but I never knew where it is answered. 4) (neut. verb) to spread, be published. Hor.3b עד שתִּפְשוֹט הוראה בכלוכ׳ until the decision is spread (adopted) in the whole congregation of Israel. Ab. Zar.36a; a. fr. Pi. פִּישֵּׁט 1) to stretch, straighten out. Y.Snh.III, 21a bot. התחיל מְפַשִּׁטוכ׳ (interch. with פישט) he began to put forth his hands and deal in fruits of the Sabbatical year. Tosef.Neg.I, 8 מְפַשְּׁטִין את קומטיווכ׳ the creases are straightened out, and then the leprous spot is examined; a. e.Tosef.Nidd.VI, 4, v. infra.Part. pass. מְפוּשָּׁט. Y.Naz.IX, 57d רגליו מְפוּשָּׁטוֹת וידווכ׳ if the corpse is found with its feet stretched and its hands on the heart, opp. קמצוץ. 2) to strip, take off. Tosef.Kel.B. Kam.IV, 17 משיְפַשֵּׁט את חלוקו (not חלוקן) from the time that the coat (the plaster of the stove) is taken off. Nif. נִפְשַׁט 1) to be straightened out, be unfolded, become flat. Kel. XXVI, 2 נ׳ טהור when it (the bag) is straightened out (so as to be a plain piece of leather, v. פָּשוּט), it is not susceptible to uncleanness. Tosef. Neg. l. c. כקמיטשנ׳ like a creased garment that has been straightened out; a. e. 2) to be stripped. Pirké dR. El. ch. XIV נ׳ עור צפורןוכ׳ the horny skin was taken from Adam, and he saw himself naked. Midr. Till. to Ps. 92, v. infra. Hif. הִפְשִׁיט 1) to strip, flay. Pes.V, 9 כיצד תולין ומַפְשִׁיטִין how did they suspend and flay (the Passover Iamb)? Ib. מי … ולהַפְשִׁיט he that could find no place where to suspend and flay. Tam.IV, 2. Pesik. R. s. 28 הִפְשִׁיטוּ את עבדיהםוכ׳ they undressed their men servants and maid servants and presented them ; a. fr. 2) to shed the skin. Pirké dR. El. l. c. שיהא מַפְשִׁיט את עורווכ׳ that it (the serpent) should shed its skin once in seven years. Midr. Till. to Ps. 92 מן העור שה׳ הנחשוכ׳ ed. Bub. (oth. ed. שנפשט) of the skin which the serpent shed the Lord made garments of honor ; Pirké dR. El. ch. XX; Yalk. Gen. 34. Hof. הוּפְשַׁט to be stripped. Zeb.XI, 3 עד שלאה׳ before the hide was taken off. Ib. 93b; a. e. Hithpa. הִתְפַּשֵּׁט, Nithpa. נִתְפַּשֵּׁט to be straightened, become even; to flatten. Ḥag.9a חיגר … ונ׳וכ׳ if he was lame on the first day and became straight Y.Yeb.I, 2d bot. עד שתִּתְפַּשֵּׁט הכף, v. כַּף; Tosef.Nidd.VI, 4 עד שתְּפַשֵּׁט אתוכ׳. B. Bath. 120a נִתְפַּשְּׁטוּ הקמטיןוכ׳ the wrinkles became even, and her beauty returned ; a. e.

צֶלֶםm. (b. h.; denom. of צֵל; v. Del. Proleg., p. 141 note) shadow, picture, image. Gen. R. s. 8 העליונים נבראו בצ׳ ובדמותוכ׳ the celestials are created in the (divine) image and likeness ; הריני בורא אותו בצ׳ ובדמותוכ׳ I will create him (man) in an image and likeness that he may partake of the nature of the celestials Ib. (ref. to Gen. 1:26; 28) את שהוא בצַלְמֵינוּ כדמותינו ורדווכ׳ of him who is in our image and likeness (who imitates the Creator) it is said, urdu (rule); of him who is not, it is said yerʾdu (they shall go down); Yalk. ib. 14. Ab. III, 14 שנברא בצ׳ that he was created in the image (of God). Tanḥ. Mishp. 19 תנו כבוד לצַלְמוֹוכ׳ pay honor to the image of the ‘Lord! Gen. R. s. 89 (Daniel divined) חלמא … חלום הצ׳ וחלום האילן the dream and its interpretation, the dream of the shadow (imagination) and the dream of the tree (reality). Midr. Till, to Ps. 25:8 על כל … צ׳ והיתה וכ׳ every mile was a station, and at every station was a figure with a curved hand which pointed towards the places of refuge ; a. fr.Esp. idol. Ex. R. s. 24 צלמו של מיכה; Esth. R. to III, 7, v. מִיכָה I. Taan.IV, 6 (26b) והועמד צ׳ בהיכל Ms. M. (ed. והעמיד) and an idol was placed in the temple. Ruth R. to II, 14 אדם שהעמיד צ׳וכ׳ wilt thou receive in repentance the man (Manasseh) that put an idol in the Temple? Lam. R. to I, 9 צ׳ חלול a hollow idol. Ib. introd. (R. Josh. 1), v. לוֹכְסָן; a. fr.Pl. צְלָמִים, צְלָמִין. Meg.15b כיון שהגיעה לבית הצ׳וכ׳ when she (Esther) reached the room of the idols (in the palace), the Divine Presence left her; a. e.Kil. IV, 9, v. צַלְמוֹן.

צֶלֶםm. (b. h.; denom. of צֵל; v. Del. Proleg., p. 141 note) shadow, picture, image. Gen. R. s. 8 העליונים נבראו בצ׳ ובדמותוכ׳ the celestials are created in the (divine) image and likeness ; הריני בורא אותו בצ׳ ובדמותוכ׳ I will create him (man) in an image and likeness that he may partake of the nature of the celestials Ib. (ref. to Gen. 1:26; 28) את שהוא בצַלְמֵינוּ כדמותינו ורדווכ׳ of him who is in our image and likeness (who imitates the Creator) it is said, urdu (rule); of him who is not, it is said yerʾdu (they shall go down); Yalk. ib. 14. Ab. III, 14 שנברא בצ׳ that he was created in the image (of God). Tanḥ. Mishp. 19 תנו כבוד לצַלְמוֹוכ׳ pay honor to the image of the ‘Lord! Gen. R. s. 89 (Daniel divined) חלמא … חלום הצ׳ וחלום האילן the dream and its interpretation, the dream of the shadow (imagination) and the dream of the tree (reality). Midr. Till, to Ps. 25:8 על כל … צ׳ והיתה וכ׳ every mile was a station, and at every station was a figure with a curved hand which pointed towards the places of refuge ; a. fr.Esp. idol. Ex. R. s. 24 צלמו של מיכה; Esth. R. to III, 7, v. מִיכָה I. Taan.IV, 6 (26b) והועמד צ׳ בהיכל Ms. M. (ed. והעמיד) and an idol was placed in the temple. Ruth R. to II, 14 אדם שהעמיד צ׳וכ׳ wilt thou receive in repentance the man (Manasseh) that put an idol in the Temple? Lam. R. to I, 9 צ׳ חלול a hollow idol. Ib. introd. (R. Josh. 1), v. לוֹכְסָן; a. fr.Pl. צְלָמִים, צְלָמִין. Meg.15b כיון שהגיעה לבית הצ׳וכ׳ when she (Esther) reached the room of the idols (in the palace), the Divine Presence left her; a. e.Kil. IV, 9, v. צַלְמוֹן.

צַמְצֵםch. sam( צִמְצֵם ( Pilp. of צָמַם) to contract; to press, squeeze in, force into close confinement), 1) to squeeze in, confine. Snh.76b ההוא גברא דמִצַמְצְמָהּוכ׳ (not … מא; Ms. M. דצימצם Hebr. form) a man that confined his neighbors animal so as to expose it to sunstroke; Yalk. Num. 787 דצמצמיה, read: דצַמְצְמָהּ. Yeb.46a ארפו ליה וצַמְצְמוּ ליה (ed. וצימצמו, Hebr. form) they loosened the halter around his neck, and pressed it close to his neck; צ׳ ליה כי היכיוכ׳ they pressed it, in order that he (when immersing) may not anticipate them and say, I take this immersion as a freedman.Transf. to get a person into a dilemma. Lam. R. introd. (R. Josh. 2) אמר מְצַמְצְמָא יתיוכ׳ Nebuchadnezzar said, he (the Lord, in commanding me to destroy the Temple) wants to get me into trouble, that he may do unto me as he did ; ib. (Zabdi 2) מצמצא some ed. (corr. acc.); ib. to IV, 12. 2) (cmp. b. h. צַמָּה, v. אִיסְטְמָא) to restrain the hair from flying, to tie up, veil. Targ. Y. II Gen. 38:15 (h. text כסתה).(Gen. R. s. 98 צמצמתא some ed., read: למְצַמְּתָא, v. צְמַת. Ithpalp. 1) אִתְצַמְצַם to veil ones self. Targ. Y. II Gen. 24:65 (h. text ותתכס). 2) אִצְטַמְטַם (cmp. מזרנזדין, v. זעזע) to be pressed, want. Lam. R. to I, 1 (רבתי) אִצְטַמְטְמִינָן לבישראוכ׳ we were pressed for meat (our store of meat had given out). Ib. ואצטמטימתון לחמרא (corr. acc.) and we had no wine; v. צְמַת.

צַמְצֵםch. sam( צִמְצֵם ( Pilp. of צָמַם) to contract; to press, squeeze in, force into close confinement), 1) to squeeze in, confine. Snh.76b ההוא גברא דמִצַמְצְמָהּוכ׳ (not … מא; Ms. M. דצימצם Hebr. form) a man that confined his neighbors animal so as to expose it to sunstroke; Yalk. Num. 787 דצמצמיה, read: דצַמְצְמָהּ. Yeb.46a ארפו ליה וצַמְצְמוּ ליה (ed. וצימצמו, Hebr. form) they loosened the halter around his neck, and pressed it close to his neck; צ׳ ליה כי היכיוכ׳ they pressed it, in order that he (when immersing) may not anticipate them and say, I take this immersion as a freedman.Transf. to get a person into a dilemma. Lam. R. introd. (R. Josh. 2) אמר מְצַמְצְמָא יתיוכ׳ Nebuchadnezzar said, he (the Lord, in commanding me to destroy the Temple) wants to get me into trouble, that he may do unto me as he did ; ib. (Zabdi 2) מצמצא some ed. (corr. acc.); ib. to IV, 12. 2) (cmp. b. h. צַמָּה, v. אִיסְטְמָא) to restrain the hair from flying, to tie up, veil. Targ. Y. II Gen. 38:15 (h. text כסתה).(Gen. R. s. 98 צמצמתא some ed., read: למְצַמְּתָא, v. צְמַת. Ithpalp. 1) אִתְצַמְצַם to veil ones self. Targ. Y. II Gen. 24:65 (h. text ותתכס). 2) אִצְטַמְטַם (cmp. מזרנזדין, v. זעזע) to be pressed, want. Lam. R. to I, 1 (רבתי) אִצְטַמְטְמִינָן לבישראוכ׳ we were pressed for meat (our store of meat had given out). Ib. ואצטמטימתון לחמרא (corr. acc.) and we had no wine; v. צְמַת.

קָטֵיגוֹרm. (κατήγορος) accuser, public prosecutor. Ab. IV, 11 העובר … קונה לו ק׳ אחד he who commits one sin, acquires one prosecutor for himself, opp. פרקליט. R. Hash. 26a, v. סְנֵיגוֹר. Ex. R. s. 43, beg. Lev. R. s. 19 עלה קָטֵיגוֹרוֹוכ׳ his (Solomons) accuser (before the Lord) arose Ib. s. 30; a. fr.(Ab. dR. N. ch. II קושרין ק׳, read: קָטֵיגוֹרְיָא.Pl. קָטֵיגוֹרִים, קָטֵיגוֹרִין. Pesik. R. s. 40 וק׳ עומדים לפניך … קטיגוריא (not … רים) the accusers stand before thee, and the advocates stand before thee, these pleading in our favor, and those bringing charges against us. Y.R. Hash. I, 57b top. Midr. Till. to Ps. 8:2 בכל יום הייתם ק׳וכ׳ ed. Bub. (ed. קטיגטין, corr. acc.) at all times you have been accusers (creating mischief) between me and Israel; a. e.Gen. R. s. 31, beg. הגיע ק׳ some ed., read: קָטֵיגוֹרְיָא.

קָטֵיגוֹרm. (κατήγορος) accuser, public prosecutor. Ab. IV, 11 העובר … קונה לו ק׳ אחד he who commits one sin, acquires one prosecutor for himself, opp. פרקליט. R. Hash. 26a, v. סְנֵיגוֹר. Ex. R. s. 43, beg. Lev. R. s. 19 עלה קָטֵיגוֹרוֹוכ׳ his (Solomons) accuser (before the Lord) arose Ib. s. 30; a. fr.(Ab. dR. N. ch. II קושרין ק׳, read: קָטֵיגוֹרְיָא.Pl. קָטֵיגוֹרִים, קָטֵיגוֹרִין. Pesik. R. s. 40 וק׳ עומדים לפניך … קטיגוריא (not … רים) the accusers stand before thee, and the advocates stand before thee, these pleading in our favor, and those bringing charges against us. Y.R. Hash. I, 57b top. Midr. Till. to Ps. 8:2 בכל יום הייתם ק׳וכ׳ ed. Bub. (ed. קטיגטין, corr. acc.) at all times you have been accusers (creating mischief) between me and Israel; a. e.Gen. R. s. 31, beg. הגיע ק׳ some ed., read: קָטֵיגוֹרְיָא.

שׂוּם, שִׂים(b. h.; v. סוּם) to place, put, appoint, make. Ber.39b ששַׂמְתָּ שלוםוכ׳ thou hast made peace between the scholars. Mekh. Bshall. introd. במקום הזה שָׂמוּהוּ in this place they (the Egyptians) have put him (Joseph). Ber.28b מודה … ששמת חלקיוכ׳ I thank thee, O Lord, that thou hast appointed my lot to be with those who sit in the school-house, and not with those who abide at the corners (idlers); a. fr. Hif. הֵשִׂים same. Yeb.45b שאתה מֵשִׂים, v. מְשִׂימָה. Ber.16b ותָשִׂים חלקנווכ׳ and that thou mayest place our lot in paradise. Ib. שתשים שלוםוכ׳, v. פַּמִילְיָא. Snh.99b כל העוסק … משים שלוםוכ׳ whosoever is engaged in the study of the Law for its own sake, causes peace to reign ; a. e.

שׂוּם, שִׂים(b. h.; v. סוּם) to place, put, appoint, make. Ber.39b ששַׂמְתָּ שלוםוכ׳ thou hast made peace between the scholars. Mekh. Bshall. introd. במקום הזה שָׂמוּהוּ in this place they (the Egyptians) have put him (Joseph). Ber.28b מודה … ששמת חלקיוכ׳ I thank thee, O Lord, that thou hast appointed my lot to be with those who sit in the school-house, and not with those who abide at the corners (idlers); a. fr. Hif. הֵשִׂים same. Yeb.45b שאתה מֵשִׂים, v. מְשִׂימָה. Ber.16b ותָשִׂים חלקנווכ׳ and that thou mayest place our lot in paradise. Ib. שתשים שלוםוכ׳, v. פַּמִילְיָא. Snh.99b כל העוסק … משים שלוםוכ׳ whosoever is engaged in the study of the Law for its own sake, causes peace to reign ; a. e.

שׂוּם, שִׂים(b. h.; v. סוּם) to place, put, appoint, make. Ber.39b ששַׂמְתָּ שלוםוכ׳ thou hast made peace between the scholars. Mekh. Bshall. introd. במקום הזה שָׂמוּהוּ in this place they (the Egyptians) have put him (Joseph). Ber.28b מודה … ששמת חלקיוכ׳ I thank thee, O Lord, that thou hast appointed my lot to be with those who sit in the school-house, and not with those who abide at the corners (idlers); a. fr. Hif. הֵשִׂים same. Yeb.45b שאתה מֵשִׂים, v. מְשִׂימָה. Ber.16b ותָשִׂים חלקנווכ׳ and that thou mayest place our lot in paradise. Ib. שתשים שלוםוכ׳, v. פַּמִילְיָא. Snh.99b כל העוסק … משים שלוםוכ׳ whosoever is engaged in the study of the Law for its own sake, causes peace to reign ; a. e.

שׂוּם, שִׂים(b. h.; v. סוּם) to place, put, appoint, make. Ber.39b ששַׂמְתָּ שלוםוכ׳ thou hast made peace between the scholars. Mekh. Bshall. introd. במקום הזה שָׂמוּהוּ in this place they (the Egyptians) have put him (Joseph). Ber.28b מודה … ששמת חלקיוכ׳ I thank thee, O Lord, that thou hast appointed my lot to be with those who sit in the school-house, and not with those who abide at the corners (idlers); a. fr. Hif. הֵשִׂים same. Yeb.45b שאתה מֵשִׂים, v. מְשִׂימָה. Ber.16b ותָשִׂים חלקנווכ׳ and that thou mayest place our lot in paradise. Ib. שתשים שלוםוכ׳, v. פַּמִילְיָא. Snh.99b כל העוסק … משים שלוםוכ׳ whosoever is engaged in the study of the Law for its own sake, causes peace to reign ; a. e.