Перевод: с иврита на английский

с английского на иврит

put+between

  • 41 שפת

    שָׁפַת(b. h.) to place, pile, esp. to place the cooking vessel over or by the fire. Y.Sabb.I, end, 4b השוֹפֵת את הקדירהוכ׳ if one sets a pot over coals (on the Sabbath), we must warn him Bets.IV, 5 לִשְׁפּוֹתוכ׳ to place a pot on them, v. נָקֵף I. Ḥull.84a מאה מנה יִשְׁפְּתוּוכ׳ if one possesses one hundred Maneh, he may have a pot put on the stove every day. Sot.11b שוֹפְתוֹת שתיוכ׳ they put on two pots, one for hot water, and one with fish; Ex. R. s. 1. Midr. Till. to Ps. 22:16 הייתי דומה … שוֹפְתִין עליה (not שופכין) I was like a stove situate between two roads, on which the travellers do their cooking; ed. Bub. ש׳ קרירותיהן עליה; Yalk. ib. 687; a. fr.Tosef.Kel.B. Mets. III, 1 שפת הימנה, v. שָׂפָה I.

    Jewish literature > שפת

  • 42 שָׁפַת

    שָׁפַת(b. h.) to place, pile, esp. to place the cooking vessel over or by the fire. Y.Sabb.I, end, 4b השוֹפֵת את הקדירהוכ׳ if one sets a pot over coals (on the Sabbath), we must warn him Bets.IV, 5 לִשְׁפּוֹתוכ׳ to place a pot on them, v. נָקֵף I. Ḥull.84a מאה מנה יִשְׁפְּתוּוכ׳ if one possesses one hundred Maneh, he may have a pot put on the stove every day. Sot.11b שוֹפְתוֹת שתיוכ׳ they put on two pots, one for hot water, and one with fish; Ex. R. s. 1. Midr. Till. to Ps. 22:16 הייתי דומה … שוֹפְתִין עליה (not שופכין) I was like a stove situate between two roads, on which the travellers do their cooking; ed. Bub. ש׳ קרירותיהן עליה; Yalk. ib. 687; a. fr.Tosef.Kel.B. Mets. III, 1 שפת הימנה, v. שָׂפָה I.

    Jewish literature > שָׁפַת

  • 43 בין

    בִּין, בּוּן(b. h.; √בה, v. בוא) to pierce, split, penetrate; whence, to discern, understand; v. Hif. Polel בֹּונֵן (cmp. בֵּין) to cause to penetrate, to saturate. SifraVayikra, Ndab., Par. 12, ch. XIV (ref. to Lev. 2:13) יכול תְּבֹונֵּהוּ from bammelaḥ I might judge, ‘thon must thoroughly saturate it, ת״ל תמלח therefore it says, ‘timlaḥ (thou shalt strew). Men.21a (quoting Sifra l. c.) מאי תבונהו what does the word tbonnehu mean? Said R. b. U. ה״ק יכול יִתְבֹּונֶנּוּ כתבן (taking ת as radical, as if imperat. of a verb תבן, denom. of תֶּבֶן) it means, I might suppose, he must mix it up like straw in clay (v. infra). Said A. to him א״ה יתבוננו מיבעי ליה if so, then it ought to read (in the Sifra) yithbonennu (third person). But said A. (taking it fr. בנה) יכול יעשנו כבניין I might suppose, he shall heap the salt upon it like a building (a pile). Said R. to him, א״ה יבננו מיבעי ליה then it ought to read yibnennu. But said R. (you must correct the Sifra so as to read) יכול תבוניהו (corr. תָּבִינֵיהוּ) thou shalt make it savory … יתן בו טעם כבינה he shall put a taste into it as does understanding into a man, v. טַעַם. (Yalk. Lev. 454: מאי יתבנהו … יכול יתבלני כתבן וטיט … תבינהו מ״ל … יכול יעשנו כבנין …א״ה יבנהו מ״ל … יכול תבינהו … יכול יתן בו טעם בבינהAr. ed. Koh.: יכול תבניהו … מאי תבניהו … יכול יתבלנו (הרבה במלח) כתבן בטיט … יכול יתן בי טעם, correct: יכול תבינהו יתןוכ׳.. Hif. 1) הֹובִין (cmp. הֹובִיר, s. v. בּוּר) (denomin. of בֵּין) to mediate, to be interpreter. Ab. Zar.III, 5 (45a) אני אֹובִין לפניך (v. Rabb. D. S. a. l. note 8) let me be thy interpreter (let me explain what you mean) כל מקוםוכ׳ (the words על ההריםוכ׳, Deut. 12:2, are explanatory) wherever thou findest a high mountain, know there must be an idol. (In the version אני אהיה אוביןוכ׳, אֹובֵין is used as a part. of a verb אָבֵין, denomin. of בֵּין, to act as a mediator or interpreter. 2) הֵבִין (b. h.) to perceive, make intelligible, esp. to find analogies (between two cases). ה׳ דבר מתוך דבר prop. to bring out one thing from between another, i. e. to form a conclusion by analogy. Sabb.31a הֵבַנְתָּה וב׳ hast thou cultivated thy mind to conclude (ref. to דעת Is. 33:6). Snh.93b; a. fr. Ḥag.II, 1 (11b) חכם מֵבִין מדעתו (not ומבין, v. Rabb. D. S. a. l. note) a student able to speculate by himself, a thinker.Ib. 13a bot. היה מֵבִין בהשמל speculated over the ḥashmal (Ezek. 1:27); a. fr. Hithpo. a. Nithpo. הִתְבֹּונֵן, נִתְבֹּונָן to understand ones self, to be careful, to reflect. B. Kam.27b להתבונן בדרכים to look around on roads (to be prepared for something in their way against which they might strike). Gen. R. s. 34 ויבן כתי׳ נתבונן the word ויבן (he built, Gen. 8:20) may be read vayaben, i. e. he reflected, argued.

    Jewish literature > בין

  • 44 בון

    בִּין, בּוּן(b. h.; √בה, v. בוא) to pierce, split, penetrate; whence, to discern, understand; v. Hif. Polel בֹּונֵן (cmp. בֵּין) to cause to penetrate, to saturate. SifraVayikra, Ndab., Par. 12, ch. XIV (ref. to Lev. 2:13) יכול תְּבֹונֵּהוּ from bammelaḥ I might judge, ‘thon must thoroughly saturate it, ת״ל תמלח therefore it says, ‘timlaḥ (thou shalt strew). Men.21a (quoting Sifra l. c.) מאי תבונהו what does the word tbonnehu mean? Said R. b. U. ה״ק יכול יִתְבֹּונֶנּוּ כתבן (taking ת as radical, as if imperat. of a verb תבן, denom. of תֶּבֶן) it means, I might suppose, he must mix it up like straw in clay (v. infra). Said A. to him א״ה יתבוננו מיבעי ליה if so, then it ought to read (in the Sifra) yithbonennu (third person). But said A. (taking it fr. בנה) יכול יעשנו כבניין I might suppose, he shall heap the salt upon it like a building (a pile). Said R. to him, א״ה יבננו מיבעי ליה then it ought to read yibnennu. But said R. (you must correct the Sifra so as to read) יכול תבוניהו (corr. תָּבִינֵיהוּ) thou shalt make it savory … יתן בו טעם כבינה he shall put a taste into it as does understanding into a man, v. טַעַם. (Yalk. Lev. 454: מאי יתבנהו … יכול יתבלני כתבן וטיט … תבינהו מ״ל … יכול יעשנו כבנין …א״ה יבנהו מ״ל … יכול תבינהו … יכול יתן בו טעם בבינהAr. ed. Koh.: יכול תבניהו … מאי תבניהו … יכול יתבלנו (הרבה במלח) כתבן בטיט … יכול יתן בי טעם, correct: יכול תבינהו יתןוכ׳.. Hif. 1) הֹובִין (cmp. הֹובִיר, s. v. בּוּר) (denomin. of בֵּין) to mediate, to be interpreter. Ab. Zar.III, 5 (45a) אני אֹובִין לפניך (v. Rabb. D. S. a. l. note 8) let me be thy interpreter (let me explain what you mean) כל מקוםוכ׳ (the words על ההריםוכ׳, Deut. 12:2, are explanatory) wherever thou findest a high mountain, know there must be an idol. (In the version אני אהיה אוביןוכ׳, אֹובֵין is used as a part. of a verb אָבֵין, denomin. of בֵּין, to act as a mediator or interpreter. 2) הֵבִין (b. h.) to perceive, make intelligible, esp. to find analogies (between two cases). ה׳ דבר מתוך דבר prop. to bring out one thing from between another, i. e. to form a conclusion by analogy. Sabb.31a הֵבַנְתָּה וב׳ hast thou cultivated thy mind to conclude (ref. to דעת Is. 33:6). Snh.93b; a. fr. Ḥag.II, 1 (11b) חכם מֵבִין מדעתו (not ומבין, v. Rabb. D. S. a. l. note) a student able to speculate by himself, a thinker.Ib. 13a bot. היה מֵבִין בהשמל speculated over the ḥashmal (Ezek. 1:27); a. fr. Hithpo. a. Nithpo. הִתְבֹּונֵן, נִתְבֹּונָן to understand ones self, to be careful, to reflect. B. Kam.27b להתבונן בדרכים to look around on roads (to be prepared for something in their way against which they might strike). Gen. R. s. 34 ויבן כתי׳ נתבונן the word ויבן (he built, Gen. 8:20) may be read vayaben, i. e. he reflected, argued.

    Jewish literature > בון

  • 45 בִּין

    בִּין, בּוּן(b. h.; √בה, v. בוא) to pierce, split, penetrate; whence, to discern, understand; v. Hif. Polel בֹּונֵן (cmp. בֵּין) to cause to penetrate, to saturate. SifraVayikra, Ndab., Par. 12, ch. XIV (ref. to Lev. 2:13) יכול תְּבֹונֵּהוּ from bammelaḥ I might judge, ‘thon must thoroughly saturate it, ת״ל תמלח therefore it says, ‘timlaḥ (thou shalt strew). Men.21a (quoting Sifra l. c.) מאי תבונהו what does the word tbonnehu mean? Said R. b. U. ה״ק יכול יִתְבֹּונֶנּוּ כתבן (taking ת as radical, as if imperat. of a verb תבן, denom. of תֶּבֶן) it means, I might suppose, he must mix it up like straw in clay (v. infra). Said A. to him א״ה יתבוננו מיבעי ליה if so, then it ought to read (in the Sifra) yithbonennu (third person). But said A. (taking it fr. בנה) יכול יעשנו כבניין I might suppose, he shall heap the salt upon it like a building (a pile). Said R. to him, א״ה יבננו מיבעי ליה then it ought to read yibnennu. But said R. (you must correct the Sifra so as to read) יכול תבוניהו (corr. תָּבִינֵיהוּ) thou shalt make it savory … יתן בו טעם כבינה he shall put a taste into it as does understanding into a man, v. טַעַם. (Yalk. Lev. 454: מאי יתבנהו … יכול יתבלני כתבן וטיט … תבינהו מ״ל … יכול יעשנו כבנין …א״ה יבנהו מ״ל … יכול תבינהו … יכול יתן בו טעם בבינהAr. ed. Koh.: יכול תבניהו … מאי תבניהו … יכול יתבלנו (הרבה במלח) כתבן בטיט … יכול יתן בי טעם, correct: יכול תבינהו יתןוכ׳.. Hif. 1) הֹובִין (cmp. הֹובִיר, s. v. בּוּר) (denomin. of בֵּין) to mediate, to be interpreter. Ab. Zar.III, 5 (45a) אני אֹובִין לפניך (v. Rabb. D. S. a. l. note 8) let me be thy interpreter (let me explain what you mean) כל מקוםוכ׳ (the words על ההריםוכ׳, Deut. 12:2, are explanatory) wherever thou findest a high mountain, know there must be an idol. (In the version אני אהיה אוביןוכ׳, אֹובֵין is used as a part. of a verb אָבֵין, denomin. of בֵּין, to act as a mediator or interpreter. 2) הֵבִין (b. h.) to perceive, make intelligible, esp. to find analogies (between two cases). ה׳ דבר מתוך דבר prop. to bring out one thing from between another, i. e. to form a conclusion by analogy. Sabb.31a הֵבַנְתָּה וב׳ hast thou cultivated thy mind to conclude (ref. to דעת Is. 33:6). Snh.93b; a. fr. Ḥag.II, 1 (11b) חכם מֵבִין מדעתו (not ומבין, v. Rabb. D. S. a. l. note) a student able to speculate by himself, a thinker.Ib. 13a bot. היה מֵבִין בהשמל speculated over the ḥashmal (Ezek. 1:27); a. fr. Hithpo. a. Nithpo. הִתְבֹּונֵן, נִתְבֹּונָן to understand ones self, to be careful, to reflect. B. Kam.27b להתבונן בדרכים to look around on roads (to be prepared for something in their way against which they might strike). Gen. R. s. 34 ויבן כתי׳ נתבונן the word ויבן (he built, Gen. 8:20) may be read vayaben, i. e. he reflected, argued.

    Jewish literature > בִּין

  • 46 בּוּן

    בִּין, בּוּן(b. h.; √בה, v. בוא) to pierce, split, penetrate; whence, to discern, understand; v. Hif. Polel בֹּונֵן (cmp. בֵּין) to cause to penetrate, to saturate. SifraVayikra, Ndab., Par. 12, ch. XIV (ref. to Lev. 2:13) יכול תְּבֹונֵּהוּ from bammelaḥ I might judge, ‘thon must thoroughly saturate it, ת״ל תמלח therefore it says, ‘timlaḥ (thou shalt strew). Men.21a (quoting Sifra l. c.) מאי תבונהו what does the word tbonnehu mean? Said R. b. U. ה״ק יכול יִתְבֹּונֶנּוּ כתבן (taking ת as radical, as if imperat. of a verb תבן, denom. of תֶּבֶן) it means, I might suppose, he must mix it up like straw in clay (v. infra). Said A. to him א״ה יתבוננו מיבעי ליה if so, then it ought to read (in the Sifra) yithbonennu (third person). But said A. (taking it fr. בנה) יכול יעשנו כבניין I might suppose, he shall heap the salt upon it like a building (a pile). Said R. to him, א״ה יבננו מיבעי ליה then it ought to read yibnennu. But said R. (you must correct the Sifra so as to read) יכול תבוניהו (corr. תָּבִינֵיהוּ) thou shalt make it savory … יתן בו טעם כבינה he shall put a taste into it as does understanding into a man, v. טַעַם. (Yalk. Lev. 454: מאי יתבנהו … יכול יתבלני כתבן וטיט … תבינהו מ״ל … יכול יעשנו כבנין …א״ה יבנהו מ״ל … יכול תבינהו … יכול יתן בו טעם בבינהAr. ed. Koh.: יכול תבניהו … מאי תבניהו … יכול יתבלנו (הרבה במלח) כתבן בטיט … יכול יתן בי טעם, correct: יכול תבינהו יתןוכ׳.. Hif. 1) הֹובִין (cmp. הֹובִיר, s. v. בּוּר) (denomin. of בֵּין) to mediate, to be interpreter. Ab. Zar.III, 5 (45a) אני אֹובִין לפניך (v. Rabb. D. S. a. l. note 8) let me be thy interpreter (let me explain what you mean) כל מקוםוכ׳ (the words על ההריםוכ׳, Deut. 12:2, are explanatory) wherever thou findest a high mountain, know there must be an idol. (In the version אני אהיה אוביןוכ׳, אֹובֵין is used as a part. of a verb אָבֵין, denomin. of בֵּין, to act as a mediator or interpreter. 2) הֵבִין (b. h.) to perceive, make intelligible, esp. to find analogies (between two cases). ה׳ דבר מתוך דבר prop. to bring out one thing from between another, i. e. to form a conclusion by analogy. Sabb.31a הֵבַנְתָּה וב׳ hast thou cultivated thy mind to conclude (ref. to דעת Is. 33:6). Snh.93b; a. fr. Ḥag.II, 1 (11b) חכם מֵבִין מדעתו (not ומבין, v. Rabb. D. S. a. l. note) a student able to speculate by himself, a thinker.Ib. 13a bot. היה מֵבִין בהשמל speculated over the ḥashmal (Ezek. 1:27); a. fr. Hithpo. a. Nithpo. הִתְבֹּונֵן, נִתְבֹּונָן to understand ones self, to be careful, to reflect. B. Kam.27b להתבונן בדרכים to look around on roads (to be prepared for something in their way against which they might strike). Gen. R. s. 34 ויבן כתי׳ נתבונן the word ויבן (he built, Gen. 8:20) may be read vayaben, i. e. he reflected, argued.

    Jewish literature > בּוּן

  • 47 מחלוקת

    מַחֲלוֹקֶתf. (b. h. מַחֲלֹקֶת; חָלַק) division; separation; difference, dissension, strife, faction. Gen. R. s. 4 למה אין כתיב … נבראת המ׳ why are not the words ‘that it was good written about the second day of creation?… Because separation was created thereon (Gen. 1:6); אם מ׳ שהיא לתיקונווכ׳ if to a separation which was made for the establishment and settlement of the world, ‘that it was good cannot be applied, how much less to a separation which tends to the confusion of the world! Ab. V, 17 מ׳ שהיא לשם שמים a dissension which is carried on for the sake of heaven (of truth, without selfish motives). Ber.37a עד מתי … בין המ׳ how long wilt thou put thy head between contending parties, i. e. why dost thou deviate from the established rule? Ib. 38b במ׳ שנויה this has been taught under a controversy of opinion. Y.Peah I, 16a בעלי מ׳ people who create strife. Y.Snh.I, 19c top בתחלה לא היתה מ׳וכ׳ in former days there were no conflicting opinions in Israel (they being settled by the Sanhedrin); Bab. ib. 88b לא היו מרבין מ׳וכ׳ they allowed no differences to spread ; Tosef. ib. VII, 1; Tosef.Ḥag.II, 9 מַחֲלוֹקוֹת (pl.). B. Bath. 147a אל תהיו במ׳ do not join a political faction. Hor.11b מפני מַחֲלוֹקָתוֹ שלוכ׳ (not מחלקותו) on account of the contention of Adoniyah (who claimed the right of succession). Ib. כי איכא מ׳ בעיאוכ׳ wherever there was a contest between claimants, anointing was required; a. fr.Pl. מַחֲלוֹקוֹת. Sot.47b רבו מ׳וכ׳ the factions in Israel became numerous. Tosef. Snh. l. c., v. supra. Meg.3a שלא ירבו מ׳וכ׳ in order that dissensions may not spread ; a. e.

    Jewish literature > מחלוקת

  • 48 מַחֲלוֹקֶת

    מַחֲלוֹקֶתf. (b. h. מַחֲלֹקֶת; חָלַק) division; separation; difference, dissension, strife, faction. Gen. R. s. 4 למה אין כתיב … נבראת המ׳ why are not the words ‘that it was good written about the second day of creation?… Because separation was created thereon (Gen. 1:6); אם מ׳ שהיא לתיקונווכ׳ if to a separation which was made for the establishment and settlement of the world, ‘that it was good cannot be applied, how much less to a separation which tends to the confusion of the world! Ab. V, 17 מ׳ שהיא לשם שמים a dissension which is carried on for the sake of heaven (of truth, without selfish motives). Ber.37a עד מתי … בין המ׳ how long wilt thou put thy head between contending parties, i. e. why dost thou deviate from the established rule? Ib. 38b במ׳ שנויה this has been taught under a controversy of opinion. Y.Peah I, 16a בעלי מ׳ people who create strife. Y.Snh.I, 19c top בתחלה לא היתה מ׳וכ׳ in former days there were no conflicting opinions in Israel (they being settled by the Sanhedrin); Bab. ib. 88b לא היו מרבין מ׳וכ׳ they allowed no differences to spread ; Tosef. ib. VII, 1; Tosef.Ḥag.II, 9 מַחֲלוֹקוֹת (pl.). B. Bath. 147a אל תהיו במ׳ do not join a political faction. Hor.11b מפני מַחֲלוֹקָתוֹ שלוכ׳ (not מחלקותו) on account of the contention of Adoniyah (who claimed the right of succession). Ib. כי איכא מ׳ בעיאוכ׳ wherever there was a contest between claimants, anointing was required; a. fr.Pl. מַחֲלוֹקוֹת. Sot.47b רבו מ׳וכ׳ the factions in Israel became numerous. Tosef. Snh. l. c., v. supra. Meg.3a שלא ירבו מ׳וכ׳ in order that dissensions may not spread ; a. e.

    Jewish literature > מַחֲלוֹקֶת

  • 49 מלל II

    מָלַלII (b. h.) 1) to crush, squeeze, esp. to rub ears for husking the grain. Taan.6a דבר שמָל, v. מַלְקוֹש. Maasr. IV, 5, v. מְלִילָה. Bets.13a למוֹלְלָן במלילות with the intention of husking them when parched. Tosef.Sabb. XVI (XVII), 22; Sabb.12a מוֹלֵל he rubs it between two fingers; a. fr.Part. pass. מָלוּל. Tosef. ib. XIV (XV), 17 מוֹלְלִין את המ׳ you may husk that which needs husking. 2) to stir a mush, make a pulp. Pes.40b אין מֹולְלִין … והרוצה שיִמְלֹולוכ׳ you must not stir a dish (in the usual way) on Passover, but he who desires to make a mush, must put in the flour and then add vinegar.Part. pass, as ab. Tosef.Maasr.I, 7 מן המלול ed. (ed. Zuck. המאמל, Var. הממל) out of the olive pulp. Nif. נִמְלַל to be compressible, (of webs) to be soft and downy. Gitt.59a (ref. to מ̇ל̇ת̇ח̇ה, 2 Kings 10:22) דבר הנמ̇ל̇ל ונמת̇ח̇ a cloth which can be compressed (creased) and stretched (again, showing no creases when unfolded); (Rashi: a stuff the thread of which is twisted between the spinners fingers and stretched).V. מַלְמֵלָה br/> p style="font-size:12pt; margin:0pt;" lang="en-US">

    Jewish literature > מלל II

  • 50 מָלַל

    מָלַלII (b. h.) 1) to crush, squeeze, esp. to rub ears for husking the grain. Taan.6a דבר שמָל, v. מַלְקוֹש. Maasr. IV, 5, v. מְלִילָה. Bets.13a למוֹלְלָן במלילות with the intention of husking them when parched. Tosef.Sabb. XVI (XVII), 22; Sabb.12a מוֹלֵל he rubs it between two fingers; a. fr.Part. pass. מָלוּל. Tosef. ib. XIV (XV), 17 מוֹלְלִין את המ׳ you may husk that which needs husking. 2) to stir a mush, make a pulp. Pes.40b אין מֹולְלִין … והרוצה שיִמְלֹולוכ׳ you must not stir a dish (in the usual way) on Passover, but he who desires to make a mush, must put in the flour and then add vinegar.Part. pass, as ab. Tosef.Maasr.I, 7 מן המלול ed. (ed. Zuck. המאמל, Var. הממל) out of the olive pulp. Nif. נִמְלַל to be compressible, (of webs) to be soft and downy. Gitt.59a (ref. to מ̇ל̇ת̇ח̇ה, 2 Kings 10:22) דבר הנמ̇ל̇ל ונמת̇ח̇ a cloth which can be compressed (creased) and stretched (again, showing no creases when unfolded); (Rashi: a stuff the thread of which is twisted between the spinners fingers and stretched).V. מַלְמֵלָה br/> p style="font-size:12pt; margin:0pt;" lang="en-US">

    Jewish literature > מָלַל

  • 51 שבת

    שַׁבָּתf. (b. h.; preced.) 1) day of rest, Sabbath.שַׁבַּת בראשית, v. בְּרֵאשִׁות. Sabb.I, 1 יציאות הש׳ the laws concerning the carrying of objects from one territory (רָשוּת) to another on the Sabbath, v. הוֹצָאָה. Ib. 2b הכא דעיקר ש׳ הוא here where the Sabbath law is the main subject. Ib. 10b מתנה … וש׳ שמה I have a precious gift in my treasury, its name is Sabbath. Ib. 119a תבלין … וש׳ שמווכ׳ we (Jews) have a certain spice, its name is Sabbath, which we put into it (the Sabbath dish), and its flavor spreads, Ib. 117b בש׳ חייב אדם לבצועוכ׳ on the Sabbath one must break bread (say the blessing) over two loaves. Ib. לעולם … להוצאת ש׳ one should always be early in making the purchases for the Sabbath. Ib. 118a עשה שַׁבַּתְּךָוכ׳, v. צָרַךְ. Ib. 119a בואו … ש׳ המלכה come ye, and let us go forth to meet queen Sabbath. Ib. b שני … בערב ש׳ מביתוכ׳ two ministering angels escort man on the Sabbath eve from the synagogue to his house; מלאך … שתהא לש׳ אחרת כךוכ׳ the good angel says, may it be thus the next Sabbath, and the evil angel says Amen against his will. Ib. לא חרבה … את הש׳ Jerusalem was destroyed for no other reason than because they desecrated the Sabbath there. Mekh. Ki Thissa לכם ש׳ מסורהוכ׳, v. מָסַר. R. Hash. IV, 1 שחל להיות בש׳ which falls on a Sabbath day; a. v. fr.Ber.28a, a. e. ש׳ של מי היתה whose Sabbath was it, i. e. whose turn to preach was it?Pl. שַׁבָּתוֹת. Sabb. l. c. אילמלי … שתי ש׳וכ׳ if Israel were to observe two Sabbaths properly, they would at once be redeemed. Yeb.93a ש׳ וימים טיבים Sabbaths and festivals; Keth.110b; a. v. fr. 2) week. Ned.VIII, 1 ש׳ זו אסור בכל הש׳ וש׳ שעברה (if one says on a Sabbath day, ‘I vow abstinence from wine) this Sabbath, he is forbidden to drink wine the whole (incoming) week and the week just expiring. Men.65b באמצע ש׳ during the week, opp. בשבת on the Sabbath day; a. fr.Pl. as ab. Is. 66a אימתי … שבע ש׳ תמימותוכ׳ when do you find seven complete weeks (between Passover and Shabuoth)? When you begin to count from the evening. Pesik. Haʿom., p. 69b> באלו שבע ש׳וכ׳ during those seven weeks between Passover ; a. fr.שַׁבָּת Sabbath, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

    Jewish literature > שבת

  • 52 שַׁבָּת

    שַׁבָּתf. (b. h.; preced.) 1) day of rest, Sabbath.שַׁבַּת בראשית, v. בְּרֵאשִׁות. Sabb.I, 1 יציאות הש׳ the laws concerning the carrying of objects from one territory (רָשוּת) to another on the Sabbath, v. הוֹצָאָה. Ib. 2b הכא דעיקר ש׳ הוא here where the Sabbath law is the main subject. Ib. 10b מתנה … וש׳ שמה I have a precious gift in my treasury, its name is Sabbath. Ib. 119a תבלין … וש׳ שמווכ׳ we (Jews) have a certain spice, its name is Sabbath, which we put into it (the Sabbath dish), and its flavor spreads, Ib. 117b בש׳ חייב אדם לבצועוכ׳ on the Sabbath one must break bread (say the blessing) over two loaves. Ib. לעולם … להוצאת ש׳ one should always be early in making the purchases for the Sabbath. Ib. 118a עשה שַׁבַּתְּךָוכ׳, v. צָרַךְ. Ib. 119a בואו … ש׳ המלכה come ye, and let us go forth to meet queen Sabbath. Ib. b שני … בערב ש׳ מביתוכ׳ two ministering angels escort man on the Sabbath eve from the synagogue to his house; מלאך … שתהא לש׳ אחרת כךוכ׳ the good angel says, may it be thus the next Sabbath, and the evil angel says Amen against his will. Ib. לא חרבה … את הש׳ Jerusalem was destroyed for no other reason than because they desecrated the Sabbath there. Mekh. Ki Thissa לכם ש׳ מסורהוכ׳, v. מָסַר. R. Hash. IV, 1 שחל להיות בש׳ which falls on a Sabbath day; a. v. fr.Ber.28a, a. e. ש׳ של מי היתה whose Sabbath was it, i. e. whose turn to preach was it?Pl. שַׁבָּתוֹת. Sabb. l. c. אילמלי … שתי ש׳וכ׳ if Israel were to observe two Sabbaths properly, they would at once be redeemed. Yeb.93a ש׳ וימים טיבים Sabbaths and festivals; Keth.110b; a. v. fr. 2) week. Ned.VIII, 1 ש׳ זו אסור בכל הש׳ וש׳ שעברה (if one says on a Sabbath day, ‘I vow abstinence from wine) this Sabbath, he is forbidden to drink wine the whole (incoming) week and the week just expiring. Men.65b באמצע ש׳ during the week, opp. בשבת on the Sabbath day; a. fr.Pl. as ab. Is. 66a אימתי … שבע ש׳ תמימותוכ׳ when do you find seven complete weeks (between Passover and Shabuoth)? When you begin to count from the evening. Pesik. Haʿom., p. 69b> באלו שבע ש׳וכ׳ during those seven weeks between Passover ; a. fr.שַׁבָּת Sabbath, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

    Jewish literature > שַׁבָּת

  • 53 אכורנקא

    אַכְוַרְנְקָא, אַכְוַורְנְקֵי, כְּוַורְנַקm. (v. preced.; Pers. Khorengah, Arab. Khawarnak, Fl) dining place, dining hall in the garden. Targ. Y. Deut. 32:50, קי דמלכיא … א׳ a royal banqueting hall (put up for the wedding). Taan.14b; Meg.5b (distinguishing between בנין, erection of a building, and נטיעה, putting up a temporary structure), what is meant by ‘putting up a tent of joy?זה הנוטע אכ׳ של מלכים Ms. M. (Ar. כ׳; ed. אב׳, corr. acc.) it means one putting up a regal banqueting tent (for his sons wedding). Erub.25b אכ׳וכ׳ (ed. אב׳) the Resh Gelutha was to have a banquet (on a Sabbath) in his garden.

    Jewish literature > אכורנקא

  • 54 אַכְוַרְנְקָא

    אַכְוַרְנְקָא, אַכְוַורְנְקֵי, כְּוַורְנַקm. (v. preced.; Pers. Khorengah, Arab. Khawarnak, Fl) dining place, dining hall in the garden. Targ. Y. Deut. 32:50, קי דמלכיא … א׳ a royal banqueting hall (put up for the wedding). Taan.14b; Meg.5b (distinguishing between בנין, erection of a building, and נטיעה, putting up a temporary structure), what is meant by ‘putting up a tent of joy?זה הנוטע אכ׳ של מלכים Ms. M. (Ar. כ׳; ed. אב׳, corr. acc.) it means one putting up a regal banqueting tent (for his sons wedding). Erub.25b אכ׳וכ׳ (ed. אב׳) the Resh Gelutha was to have a banquet (on a Sabbath) in his garden.

    Jewish literature > אַכְוַרְנְקָא

  • 55 אַכְוַורְנְקֵי

    אַכְוַרְנְקָא, אַכְוַורְנְקֵי, כְּוַורְנַקm. (v. preced.; Pers. Khorengah, Arab. Khawarnak, Fl) dining place, dining hall in the garden. Targ. Y. Deut. 32:50, קי דמלכיא … א׳ a royal banqueting hall (put up for the wedding). Taan.14b; Meg.5b (distinguishing between בנין, erection of a building, and נטיעה, putting up a temporary structure), what is meant by ‘putting up a tent of joy?זה הנוטע אכ׳ של מלכים Ms. M. (Ar. כ׳; ed. אב׳, corr. acc.) it means one putting up a regal banqueting tent (for his sons wedding). Erub.25b אכ׳וכ׳ (ed. אב׳) the Resh Gelutha was to have a banquet (on a Sabbath) in his garden.

    Jewish literature > אַכְוַורְנְקֵי

  • 56 כְּוַורְנַק

    אַכְוַרְנְקָא, אַכְוַורְנְקֵי, כְּוַורְנַקm. (v. preced.; Pers. Khorengah, Arab. Khawarnak, Fl) dining place, dining hall in the garden. Targ. Y. Deut. 32:50, קי דמלכיא … א׳ a royal banqueting hall (put up for the wedding). Taan.14b; Meg.5b (distinguishing between בנין, erection of a building, and נטיעה, putting up a temporary structure), what is meant by ‘putting up a tent of joy?זה הנוטע אכ׳ של מלכים Ms. M. (Ar. כ׳; ed. אב׳, corr. acc.) it means one putting up a regal banqueting tent (for his sons wedding). Erub.25b אכ׳וכ׳ (ed. אב׳) the Resh Gelutha was to have a banquet (on a Sabbath) in his garden.

    Jewish literature > כְּוַורְנַק

  • 57 אנטיכי

    אַנְטִיכִיf. (ἀγγοθήκη, ἐγγυθήκη, lat. mutilat. incitega) a receptacle for vessels, a stand for hanging in kettles, tripods Sabb.III, 4 (41a); Gem. ib. one opin., בי כירי antichi (in the Mishnah) means a vessel suspended between fire places (heated bricks); another opin., בי דודי a metal vessel suspended within a caldron-like vessel, the vacant space beneath being filled with coals. Ib. (in evidence of the latter opin.) א׳אע״פ שהיא גרופהוכ׳ Ms. M. (ed. אע׳׳פ שגרופה וקטומה) an antichi, even when cleaned of coals Y.Sabb.III, 6a bot. Tosef.Bets.III, 20. Y. ib. I, 60c bot. כהדא א׳ נפלתוכ׳ as in the case of an antichi which fell M. Kat. 28b (in a funeral dirge) גוד גרמא מככא ונמטי מיא לא׳ take the bone (pin) out of the jaw (the base in which the vessel is suspended) and let water be put into the antichi, i. e. body and soul are now separated, the latter being the vessel going back to the (divine) spring; cmp. Koh. 12:6 sq.; (Ms. M. … מבבא … לאנטוכיא, v. Rabb. D. S. a. l. note.

    Jewish literature > אנטיכי

  • 58 אַנְטִיכִי

    אַנְטִיכִיf. (ἀγγοθήκη, ἐγγυθήκη, lat. mutilat. incitega) a receptacle for vessels, a stand for hanging in kettles, tripods Sabb.III, 4 (41a); Gem. ib. one opin., בי כירי antichi (in the Mishnah) means a vessel suspended between fire places (heated bricks); another opin., בי דודי a metal vessel suspended within a caldron-like vessel, the vacant space beneath being filled with coals. Ib. (in evidence of the latter opin.) א׳אע״פ שהיא גרופהוכ׳ Ms. M. (ed. אע׳׳פ שגרופה וקטומה) an antichi, even when cleaned of coals Y.Sabb.III, 6a bot. Tosef.Bets.III, 20. Y. ib. I, 60c bot. כהדא א׳ נפלתוכ׳ as in the case of an antichi which fell M. Kat. 28b (in a funeral dirge) גוד גרמא מככא ונמטי מיא לא׳ take the bone (pin) out of the jaw (the base in which the vessel is suspended) and let water be put into the antichi, i. e. body and soul are now separated, the latter being the vessel going back to the (divine) spring; cmp. Koh. 12:6 sq.; (Ms. M. … מבבא … לאנטוכיא, v. Rabb. D. S. a. l. note.

    Jewish literature > אַנְטִיכִי

  • 59 ארי

    אֲרִי(אַרְיָוָא) אַרְיָא ch. sam(ארי II, אריה the light-colored). Targ. Num. 24:9; a. fr.B. Mets. 101b, a. e., v. אֲרב. Ned.62b לאברוחי א׳ to drive the lion off, i. e. to get rid of the tax-collector.Shebu.22b, a. fr. א׳ הוא דרביע עלה a lion lies on it, i. e. it is unavailable because it is forbidden.Ab. Zar.31b, a. e. בר א׳ son of a lion (of a great man).Ḥull.59b the tiger is א׳ דבי עילאי the lion of the forest of Ilai (v. Schorr He-Ḥaluts VII, 32; cmp. Koh. Angelol. p. 10 3).Pl. אַרְיָוָתָא, אַרְיָוָן. Targ. 1 Chron. 11:22; a. fr.Lam. R. to I, 9) א׳ דאורייתא the lions of the Law (scholars). Y.Shebi.IX, 39a top. Y.Sabb.I, 4a top מעלי רישא בין א׳ to put ones head between lions, i. e. to argue against the opinions of great men. (Yalk. Num. 771 גבתא דא׳, v. אֲרִיחַ.

    Jewish literature > ארי

  • 60 אֲרִי

    אֲרִי(אַרְיָוָא) אַרְיָא ch. sam(ארי II, אריה the light-colored). Targ. Num. 24:9; a. fr.B. Mets. 101b, a. e., v. אֲרב. Ned.62b לאברוחי א׳ to drive the lion off, i. e. to get rid of the tax-collector.Shebu.22b, a. fr. א׳ הוא דרביע עלה a lion lies on it, i. e. it is unavailable because it is forbidden.Ab. Zar.31b, a. e. בר א׳ son of a lion (of a great man).Ḥull.59b the tiger is א׳ דבי עילאי the lion of the forest of Ilai (v. Schorr He-Ḥaluts VII, 32; cmp. Koh. Angelol. p. 10 3).Pl. אַרְיָוָתָא, אַרְיָוָן. Targ. 1 Chron. 11:22; a. fr.Lam. R. to I, 9) א׳ דאורייתא the lions of the Law (scholars). Y.Shebi.IX, 39a top. Y.Sabb.I, 4a top מעלי רישא בין א׳ to put ones head between lions, i. e. to argue against the opinions of great men. (Yalk. Num. 771 גבתא דא׳, v. אֲרִיחַ.

    Jewish literature > אֲרִי

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  • Put — Put, v. t. [imp. & p. p. {Put}; p. pr. & vb. n. {Putting}.] [AS. potian to thrust: cf. Dan. putte to put, to put into, Fries. putje; perh. akin to W. pwtio to butt, poke, thrust; cf. also Gael. put to push, thrust, and E. potter, v. i.] 1. To… …   The Collaborative International Dictionary of English

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  • Put case — Put Put, v. t. [imp. & p. p. {Put}; p. pr. & vb. n. {Putting}.] [AS. potian to thrust: cf. Dan. putte to put, to put into, Fries. putje; perh. akin to W. pwtio to butt, poke, thrust; cf. also Gael. put to push, thrust, and E. potter, v. i.] 1. To …   The Collaborative International Dictionary of English

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