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  • 101 דִּיעֲבַך

    דִּיעֲבַךm. (= דְּאִיעֲבַד, Dithpe. of עֲבַד) having been done, diăbad, a dialectical term to indicate that the case before you is dealt with as a fact, and not with reference to its direct permissibility in the premises, לכתחילה; as a fact, decision ex post facto. Ḥull.2a הכל שוחטין לכתחילה ושחיטתן כשרה ד׳ the words of the Mishnah (I, 1), ‘All slaughter mean a direct permission (all may), whereas the immediately following clause, ‘And their slaughtering is ritually legitimate indicates a decision after the fact (which implies that deaf-mute persons must not be admitted to the slaughtering act)!Ib. b איכא הכל לכ׳ איכא הכל ד׳ sometimes ‘All … means a direct permission (all may), and sometimes a sanction after the fact. Ib. תרתי ד׳ למה לי why should there be in the Mishnah two diabads? Men.105b ד׳ אין לכ׳ לא if it has been done, it is legitimate, but directly permissible it is not. Ber.15a; a. v. fr.בְּדִ׳ as a diabad. Ḥull.15b לא קא מכשיר … אלא בד׳ R. Ḥ. declares the action legitimate after it has been done, but he does not directly authorize it; a. fr. Zeb.75b דאיעבד, read: דאיערב.

    Jewish literature > דִּיעֲבַך

  • 102 הזכרה

    הַזְכָּרָהf. ( זכר; v. אַזְכָּרָה) l) giving a debtor notice in order to prevent loss of right by limitation. Keth.104a גובה שלא בה׳ has a right to collect (after the lapse of twenty five years) even if he has given no notice. 2) Hazkarah (= הַזְכָּרַת גשמים), the insertion of a reference to rain in the second section of the Prayer of Benedictions, v. גְּבוּרָה, contrad. to שַׁאֲלָה. Taan.2b; a. e. 3) the Tera-grammaton. Y.Ber.III, 6c bot.Pl. הַזְכָּרוֹת Ib. IV, 8a top י״חה׳וכ׳ eighteen invocations in Ps. 29. Lev. R. s. 1 י״חה׳ שבק״ש eighteen invocations in the recitation of Shma, v. שְׁמַע; a. e.

    Jewish literature > הזכרה

  • 103 הַזְכָּרָה

    הַזְכָּרָהf. ( זכר; v. אַזְכָּרָה) l) giving a debtor notice in order to prevent loss of right by limitation. Keth.104a גובה שלא בה׳ has a right to collect (after the lapse of twenty five years) even if he has given no notice. 2) Hazkarah (= הַזְכָּרַת גשמים), the insertion of a reference to rain in the second section of the Prayer of Benedictions, v. גְּבוּרָה, contrad. to שַׁאֲלָה. Taan.2b; a. e. 3) the Tera-grammaton. Y.Ber.III, 6c bot.Pl. הַזְכָּרוֹת Ib. IV, 8a top י״חה׳וכ׳ eighteen invocations in Ps. 29. Lev. R. s. 1 י״חה׳ שבק״ש eighteen invocations in the recitation of Shma, v. שְׁמַע; a. e.

    Jewish literature > הַזְכָּרָה

  • 104 הידא

    הֵידָא, הֵידָה, הֵידִיf. (= הֵי דָא, הֵי דָא הִי, v. אֵידֵין, a. הַיְידָּא) 1) what now?, who now?, where now? Targ. Y. I Deut. 4:7; 8 (II הַיְידָּא). Targ. II Esth. 8:7.Koh. R. to IX, 18. 2) (ellipt.) ה׳ ל־, ה׳ לי־ what is this here in reference to? what hast thou to do with? Gen. R. s. 87 הן אדני הי׳ לדקמך (Yalk. ib. 145 הידה לקומך) ‘here is my lord (thy husband), what hast thou to do with the one before thee (me)?Y.B. Kam.V, beg.4d איידי ליקימיך what claim hast thou against me?Lev. R. s. 26 הידא לִיגַבֵּי שנאךוכ׳ (not לי גבי) why dost thou call on thy enemy ?הַיְרָּא, v. הַיְידָּא.

    Jewish literature > הידא

  • 105 הידה

    הֵידָא, הֵידָה, הֵידִיf. (= הֵי דָא, הֵי דָא הִי, v. אֵידֵין, a. הַיְידָּא) 1) what now?, who now?, where now? Targ. Y. I Deut. 4:7; 8 (II הַיְידָּא). Targ. II Esth. 8:7.Koh. R. to IX, 18. 2) (ellipt.) ה׳ ל־, ה׳ לי־ what is this here in reference to? what hast thou to do with? Gen. R. s. 87 הן אדני הי׳ לדקמך (Yalk. ib. 145 הידה לקומך) ‘here is my lord (thy husband), what hast thou to do with the one before thee (me)?Y.B. Kam.V, beg.4d איידי ליקימיך what claim hast thou against me?Lev. R. s. 26 הידא לִיגַבֵּי שנאךוכ׳ (not לי גבי) why dost thou call on thy enemy ?הַיְרָּא, v. הַיְידָּא.

    Jewish literature > הידה

  • 106 הֵידָא

    הֵידָא, הֵידָה, הֵידִיf. (= הֵי דָא, הֵי דָא הִי, v. אֵידֵין, a. הַיְידָּא) 1) what now?, who now?, where now? Targ. Y. I Deut. 4:7; 8 (II הַיְידָּא). Targ. II Esth. 8:7.Koh. R. to IX, 18. 2) (ellipt.) ה׳ ל־, ה׳ לי־ what is this here in reference to? what hast thou to do with? Gen. R. s. 87 הן אדני הי׳ לדקמך (Yalk. ib. 145 הידה לקומך) ‘here is my lord (thy husband), what hast thou to do with the one before thee (me)?Y.B. Kam.V, beg.4d איידי ליקימיך what claim hast thou against me?Lev. R. s. 26 הידא לִיגַבֵּי שנאךוכ׳ (not לי גבי) why dost thou call on thy enemy ?הַיְרָּא, v. הַיְידָּא.

    Jewish literature > הֵידָא

  • 107 הֵידָה

    הֵידָא, הֵידָה, הֵידִיf. (= הֵי דָא, הֵי דָא הִי, v. אֵידֵין, a. הַיְידָּא) 1) what now?, who now?, where now? Targ. Y. I Deut. 4:7; 8 (II הַיְידָּא). Targ. II Esth. 8:7.Koh. R. to IX, 18. 2) (ellipt.) ה׳ ל־, ה׳ לי־ what is this here in reference to? what hast thou to do with? Gen. R. s. 87 הן אדני הי׳ לדקמך (Yalk. ib. 145 הידה לקומך) ‘here is my lord (thy husband), what hast thou to do with the one before thee (me)?Y.B. Kam.V, beg.4d איידי ליקימיך what claim hast thou against me?Lev. R. s. 26 הידא לִיגַבֵּי שנאךוכ׳ (not לי גבי) why dost thou call on thy enemy ?הַיְרָּא, v. הַיְידָּא.

    Jewish literature > הֵידָה

  • 108 הֵידִי

    הֵידָא, הֵידָה, הֵידִיf. (= הֵי דָא, הֵי דָא הִי, v. אֵידֵין, a. הַיְידָּא) 1) what now?, who now?, where now? Targ. Y. I Deut. 4:7; 8 (II הַיְידָּא). Targ. II Esth. 8:7.Koh. R. to IX, 18. 2) (ellipt.) ה׳ ל־, ה׳ לי־ what is this here in reference to? what hast thou to do with? Gen. R. s. 87 הן אדני הי׳ לדקמך (Yalk. ib. 145 הידה לקומך) ‘here is my lord (thy husband), what hast thou to do with the one before thee (me)?Y.B. Kam.V, beg.4d איידי ליקימיך what claim hast thou against me?Lev. R. s. 26 הידא לִיגַבֵּי שנאךוכ׳ (not לי גבי) why dost thou call on thy enemy ?הַיְרָּא, v. הַיְידָּא.

    Jewish literature > הֵידִי

  • 109 העברה

    הַעֲבָרָהf. (עָבַר) 1) carrying, bearing. R. Hash. 27b, a. e. (ref. to והעברת, Lev. 25:9) דרך הַעֲבָרָתוֹ (leave the horn) in the way in which it was borne by the living animal (in its natural shape). 2) (= הַעֲבָרַת קול) causing the sound to pass over a certain space, proclamation. ib. 34a דיליףה׳ה׳ ממשה Ms. M. (ed. דגמר עברה ע׳) we learn the meaning of העביר (Lev. l. c.) from the meaning it has in reference to Moses (Ex. 36:6). Sabb.96b; Yalk. Ex. 413. 3) leading across, passing; in gen. use of the stem עבר. Y.Snh.VII, 25b bot. (interch. with עברה); Sifra Kdoshim ch. VIII, Par. 4 מהה׳וכ׳ the ‘passing there (Deut. 18:10) means through fire, so does the ‘passing here (Lev. 18:21). Bekh.32a ה׳ה׳ ממעשר analogy between the first-born and the tithes founded on the use of the stem עבר (Ex. 8:12, a. Lev. 27:32); (Zeb.9a, a. e. עברה). 4) (from Num. 8:7, 6:5, a. e.) הַעֲבָרַת שיער passing the razor over the hair, shaving. Naz.58b, sq. ה׳ ש׳ removing the hair of the body. Y. ib. II, end, 52b לה׳ ש׳ for the purpose of removing the hair, opp. גידול שיער.

    Jewish literature > העברה

  • 110 הַעֲבָרָה

    הַעֲבָרָהf. (עָבַר) 1) carrying, bearing. R. Hash. 27b, a. e. (ref. to והעברת, Lev. 25:9) דרך הַעֲבָרָתוֹ (leave the horn) in the way in which it was borne by the living animal (in its natural shape). 2) (= הַעֲבָרַת קול) causing the sound to pass over a certain space, proclamation. ib. 34a דיליףה׳ה׳ ממשה Ms. M. (ed. דגמר עברה ע׳) we learn the meaning of העביר (Lev. l. c.) from the meaning it has in reference to Moses (Ex. 36:6). Sabb.96b; Yalk. Ex. 413. 3) leading across, passing; in gen. use of the stem עבר. Y.Snh.VII, 25b bot. (interch. with עברה); Sifra Kdoshim ch. VIII, Par. 4 מהה׳וכ׳ the ‘passing there (Deut. 18:10) means through fire, so does the ‘passing here (Lev. 18:21). Bekh.32a ה׳ה׳ ממעשר analogy between the first-born and the tithes founded on the use of the stem עבר (Ex. 8:12, a. Lev. 27:32); (Zeb.9a, a. e. עברה). 4) (from Num. 8:7, 6:5, a. e.) הַעֲבָרַת שיער passing the razor over the hair, shaving. Naz.58b, sq. ה׳ ש׳ removing the hair of the body. Y. ib. II, end, 52b לה׳ ש׳ for the purpose of removing the hair, opp. גידול שיער.

    Jewish literature > הַעֲבָרָה

  • 111 הפסקה

    הַפְסָקָהf. (preced.) ceasing, interruption, interval. Gen. R. s. 33 Sivan, the seventh month להַפְסָקַתוכ׳ counting from the time the rains ceased (Yalk. ib. 59 לירידת). Taan.4b לה׳ with reference to ceasing to insert the mention of rain in the prayers. Lev. R. s. 1, end אין כאןה׳ there is nothing intervening (between ויקרא a. וידבר, Lev. 1:1); a. fr.Pl. הַפְסָקוֹת. Num. R. s. 14, end ה׳ the intervals in revelations, i. e. passages in the Pentateuch not introduced by vayikra and vaydabber.Esp. Hafsakah, the Sabbath intervening between the four Sabbaths on which the sections of the Torah, Shkalim, Zakhor, Parah and Haḥodesh are severally read, v. פָּרָשָׁה. Meg.30a שנייה לה׳ ‘the second Sabbath means that following the Hafsakah.

    Jewish literature > הפסקה

  • 112 הַפְסָקָה

    הַפְסָקָהf. (preced.) ceasing, interruption, interval. Gen. R. s. 33 Sivan, the seventh month להַפְסָקַתוכ׳ counting from the time the rains ceased (Yalk. ib. 59 לירידת). Taan.4b לה׳ with reference to ceasing to insert the mention of rain in the prayers. Lev. R. s. 1, end אין כאןה׳ there is nothing intervening (between ויקרא a. וידבר, Lev. 1:1); a. fr.Pl. הַפְסָקוֹת. Num. R. s. 14, end ה׳ the intervals in revelations, i. e. passages in the Pentateuch not introduced by vayikra and vaydabber.Esp. Hafsakah, the Sabbath intervening between the four Sabbaths on which the sections of the Torah, Shkalim, Zakhor, Parah and Haḥodesh are severally read, v. פָּרָשָׁה. Meg.30a שנייה לה׳ ‘the second Sabbath means that following the Hafsakah.

    Jewish literature > הַפְסָקָה

  • 113 הרבעה

    הַרְבָּעָהf. (רָבַע) the (forbidden) coupling of heterogeneous animals. Snh.56b הַרְבָּעַת בהמה; Sifra Aḥaré Par. 9, ch. XIII. Ḥull.71a לה׳ with reference to forbidden coupling; a. e.

    Jewish literature > הרבעה

  • 114 הַרְבָּעָה

    הַרְבָּעָהf. (רָבַע) the (forbidden) coupling of heterogeneous animals. Snh.56b הַרְבָּעַת בהמה; Sifra Aḥaré Par. 9, ch. XIII. Ḥull.71a לה׳ with reference to forbidden coupling; a. e.

    Jewish literature > הַרְבָּעָה

  • 115 הריפות

    הֲרִיפוֹתor הָרִי׳ f. pl. (b. h.; הרף, cmp. חָרַף) grits, polenta. Sot.42b (homiletical play on Harafah, 2 Sam. 21:16, a. Orpah, Ruth 1:4) why was she called Harafah? שהכל דשין אותה כה׳ because all pounded (used) her like grits, v. דּוּש. (Cmp. Y.Kidd.I, 59a top a. Kerith. 11a where חרף is taken as the equivalent of כתש, with reference to הריפות Prov. 27:22. Cmp. הַלְטָאָה for obliteration of radical ה.Targ. 1 Chr. 20:4; 6; 8 reads ערפה for h. text הרפאים, הרפא.

    Jewish literature > הריפות

  • 116 הֲרִיפוֹת

    הֲרִיפוֹתor הָרִי׳ f. pl. (b. h.; הרף, cmp. חָרַף) grits, polenta. Sot.42b (homiletical play on Harafah, 2 Sam. 21:16, a. Orpah, Ruth 1:4) why was she called Harafah? שהכל דשין אותה כה׳ because all pounded (used) her like grits, v. דּוּש. (Cmp. Y.Kidd.I, 59a top a. Kerith. 11a where חרף is taken as the equivalent of כתש, with reference to הריפות Prov. 27:22. Cmp. הַלְטָאָה for obliteration of radical ה.Targ. 1 Chr. 20:4; 6; 8 reads ערפה for h. text הרפאים, הרפא.

    Jewish literature > הֲרִיפוֹת

  • 117 ז״ב

    ז״בan abbreviation for זְמַן a. בָּמָה. Zeb.28b דדמי ליה בז״ב because both subjects have reference to time and application to the improvised altar (v. בָּמָה) as well as to the Temple.

    Jewish literature > ז״ב

  • 118 זקק

    זָקַק(b. h.; cmp. זכך a. דקק) (to make thin, fine, clear, 1) to distil, smelt, v. Pi. 2) (cmp. צָרַף) to rivet, forge; to chain, to join; to bind, obligate.Part. pass. זָקוּק, f. זְקוּקָה; pl. זְקוּקִים, זְקוּקִין, f. זְקוּקוֹת, with ל chained to, connected with, dependent on. Men.27a העושין פירות יהיו ז׳וכ׳ the fruit-bearing species of the festive wreath shall be combined with those which bear no fruits. Y.Ber.VI, 10a bot. כשהיו כולן ז׳וכ׳ when they were, all of them, dependent on one loaf (for saying grace). Pesik. R. s. 43 כנגד שלש … זקוקות להן (not זקוקין) corresponding to the three laws for which, our Rabbis taught, women are made responsible (Sabb.II, 6). Y.Ab. Zar. II, 41a top ז׳ למלכות in constant intercourse with the government.Num. R. s. 9 לשנים היא זקוקה she is responsible to two (her husband and the Lord).Shebu.VI, 3. נכסים … זוֹקְקִיןוכ׳ movable chattel binds the immovable with reference to the obligation of making oath, i. e. the two claims preferred in one suit are considered as one lawsuit, and the oath must refer to both; Y.Keth.XII, 36a bot. (read:) לזוֹקְקָן לשבועה to combine the two (as one lawsuit) with regard to the oath. Yeb.II, 5 זוֹקֵק אתוכ׳ he holds his brothers wife tied to the leviratical marriage, i. e. she cannot marry otherwise until released from him; a. fr. V. זִיקָה. Nif. נִזְקַק (cmp. זָוַג Nithpa.) 1) to join, meet; to be engaged in. Gen. R. s. 20 מעולם לא נ׳וכ׳ the Lord never engaged in communication with woman. Ib. s. 42; Pesik. R. s. 5; a. e. נ׳ המלךוכ׳ the king was attached to, took an interest in the affairs of the country. Sabb.12b אין מ״ה נִזְקָקִין לו the angels do not attend to his prayers.( 2) (in a hostile sense) to attack. Gen. R. l. c. באו ברברים לִיוָּקֵק לו (Pesik. R. l. c.; Ruth R. introd., a. e. להִזְדַּוֵּוג) Barbarians came to attack him. 3) to live with; to be coupled. Ruth R. to IV, 3 ע״מ שלא אֶזָּקֵק לה with the condition that I will not live with her. Gen. R. s. 20 איני נִזְקֶקֶתוכ׳ I shall never again live with Pesik. R. s. 15; Pesik. Haḥod., p. 43b> שיהא אדם נִזְקָק לביתו in order that man be attached to his house (love his wife); Yalk Ps. 738; a. e. Hif. הִזְקִיק to oblige. Succ.28a חִזְקַקְתּוּנִיוכ׳ will you force me to say ? Hof. הוּזְקָק to be made dependent on, to obligate ones self, to be obliged to regard. B. Bath. 170a אם הוּזְקָקוּוכ׳ Ms. M. (ed. אם כתוב בו הוּזְקַקְנוּ) if they (the parties to the deed) bound themselves to depend on the signatures of witnesses, (ed. if it was written in the document, we obligate ourselves). Nithpa. נִזְרַּקֵּק 1) to be engaged in, to care. Tanḥ. Korah 6 לא נִזְדַּקְּקוּ לחשיבו (Yalk. Num. 750 נִזְקָקוּ) they did not care to answer him. 2) to attach ones self to, to make love to. Num. R. s. 9. 3) (in an evil sense) to get at, to harm. Ib. s. 5 בקש להִזְדּקֵּק להם wanted to harm them. Pi. זִיקֵּק (b. h.) to smelt, refine, distil. Lev. R. s. 31 עד שמְזַקְּקוֹ until he has refined the gold.Part. pass. מְזוּקָּק, f. מְזוּקֶּקֶת. Pesik. R. s. 14 התורה … ומז׳וכ׳ the Torah is clarified and distilled in forty nine ways. 2) to chain, tie, connect.Part. pass. as ab. Y. Ḥag.3, beg.78d במז׳ לקדש it treats of an object which is tied (has been made subject) to the law regulating sacred matter, i. e. treated as if it were sacred matter, v. טָהֳרָה.

    Jewish literature > זקק

  • 119 זָקַק

    זָקַק(b. h.; cmp. זכך a. דקק) (to make thin, fine, clear, 1) to distil, smelt, v. Pi. 2) (cmp. צָרַף) to rivet, forge; to chain, to join; to bind, obligate.Part. pass. זָקוּק, f. זְקוּקָה; pl. זְקוּקִים, זְקוּקִין, f. זְקוּקוֹת, with ל chained to, connected with, dependent on. Men.27a העושין פירות יהיו ז׳וכ׳ the fruit-bearing species of the festive wreath shall be combined with those which bear no fruits. Y.Ber.VI, 10a bot. כשהיו כולן ז׳וכ׳ when they were, all of them, dependent on one loaf (for saying grace). Pesik. R. s. 43 כנגד שלש … זקוקות להן (not זקוקין) corresponding to the three laws for which, our Rabbis taught, women are made responsible (Sabb.II, 6). Y.Ab. Zar. II, 41a top ז׳ למלכות in constant intercourse with the government.Num. R. s. 9 לשנים היא זקוקה she is responsible to two (her husband and the Lord).Shebu.VI, 3. נכסים … זוֹקְקִיןוכ׳ movable chattel binds the immovable with reference to the obligation of making oath, i. e. the two claims preferred in one suit are considered as one lawsuit, and the oath must refer to both; Y.Keth.XII, 36a bot. (read:) לזוֹקְקָן לשבועה to combine the two (as one lawsuit) with regard to the oath. Yeb.II, 5 זוֹקֵק אתוכ׳ he holds his brothers wife tied to the leviratical marriage, i. e. she cannot marry otherwise until released from him; a. fr. V. זִיקָה. Nif. נִזְקַק (cmp. זָוַג Nithpa.) 1) to join, meet; to be engaged in. Gen. R. s. 20 מעולם לא נ׳וכ׳ the Lord never engaged in communication with woman. Ib. s. 42; Pesik. R. s. 5; a. e. נ׳ המלךוכ׳ the king was attached to, took an interest in the affairs of the country. Sabb.12b אין מ״ה נִזְקָקִין לו the angels do not attend to his prayers.( 2) (in a hostile sense) to attack. Gen. R. l. c. באו ברברים לִיוָּקֵק לו (Pesik. R. l. c.; Ruth R. introd., a. e. להִזְדַּוֵּוג) Barbarians came to attack him. 3) to live with; to be coupled. Ruth R. to IV, 3 ע״מ שלא אֶזָּקֵק לה with the condition that I will not live with her. Gen. R. s. 20 איני נִזְקֶקֶתוכ׳ I shall never again live with Pesik. R. s. 15; Pesik. Haḥod., p. 43b> שיהא אדם נִזְקָק לביתו in order that man be attached to his house (love his wife); Yalk Ps. 738; a. e. Hif. הִזְקִיק to oblige. Succ.28a חִזְקַקְתּוּנִיוכ׳ will you force me to say ? Hof. הוּזְקָק to be made dependent on, to obligate ones self, to be obliged to regard. B. Bath. 170a אם הוּזְקָקוּוכ׳ Ms. M. (ed. אם כתוב בו הוּזְקַקְנוּ) if they (the parties to the deed) bound themselves to depend on the signatures of witnesses, (ed. if it was written in the document, we obligate ourselves). Nithpa. נִזְרַּקֵּק 1) to be engaged in, to care. Tanḥ. Korah 6 לא נִזְדַּקְּקוּ לחשיבו (Yalk. Num. 750 נִזְקָקוּ) they did not care to answer him. 2) to attach ones self to, to make love to. Num. R. s. 9. 3) (in an evil sense) to get at, to harm. Ib. s. 5 בקש להִזְדּקֵּק להם wanted to harm them. Pi. זִיקֵּק (b. h.) to smelt, refine, distil. Lev. R. s. 31 עד שמְזַקְּקוֹ until he has refined the gold.Part. pass. מְזוּקָּק, f. מְזוּקֶּקֶת. Pesik. R. s. 14 התורה … ומז׳וכ׳ the Torah is clarified and distilled in forty nine ways. 2) to chain, tie, connect.Part. pass. as ab. Y. Ḥag.3, beg.78d במז׳ לקדש it treats of an object which is tied (has been made subject) to the law regulating sacred matter, i. e. treated as if it were sacred matter, v. טָהֳרָה.

    Jewish literature > זָקַק

  • 120 חברות

    חֲבֵרוּת, חֲבֵי׳f. (חָבֵר) 1) the condition of a Ḥaber with reference to levitical pureness; the Order of Ḥăberim. Bekh.30b הבא לקבל דברי ח׳ he who comes before scholars to take upon himself the obligations of a ḥaber. Tosef.Dem.III, 4 דוחין אותו מחֲבירוּתוֹ ed. Zuck. (Var. מחבורתו) is expelled from the order; Y. ib. II, 23a top מחבור׳ (cor. acc); a. fr. 2) the position of a scholar, ‘ fellowship Y.Ber.V, 9a bot. אפי׳ תואר ח׳וכ׳ even the appellation of fellowship (if you had called us ḥăberim) would not have been unbecoming to us.

    Jewish literature > חברות

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