reference

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

אַזְכָּרָהf. (b. h.; = הַזְכָּרָה, זכר) 1) remembrance, mention (of Div. Name), recitation (of prayer); reference. Y.Ber.V, 9b א׳ שהיא מריוח the reference to rain (in the second section of the eighteen benedictions) which is an expression of satisfaction (plenty), opp. שאלה, the prayer for rain (in the ninth benediction) which is an expression of anxiety.Y.Meg.III, 74b top שתהא אַזְכָּרָתָן קודםוכ׳ that the recitation (of the events commemorated on Purim) precede the celebration thereof. 2) (v. אַדְכָּרָה) the Divine Name, Tetragrammaton. Num. R. s. 2, beg. the students מראים את הא׳וכ׳ point out the Div. Name with their fingers; Cant. R. to II, 4 מדלג על הא׳ skips the Div. Name in recitation of lessons.Pl. אַזְכָּרֹות. Yoma 8a שיש בהן א׳ הרבה in which the Div. N. frequently occurs. Y.Ber.III, 6c.Y.Sabb.XVI, 15c bot.; Bab. ibid. 116a קודר אזכרותֵיהֶן you must cut out the Div. N. occurring in them (the heretic writings). Y.Taan.II, 65c top י״ח א׳וכ׳ eighteen times that the Tetragrammaton appears in the Psalm Habu (XXIX). Num. R. s. 2, beg.; a. fr.

אַזְכָּרָהf. (b. h.; = הַזְכָּרָה, זכר) 1) remembrance, mention (of Div. Name), recitation (of prayer); reference. Y.Ber.V, 9b א׳ שהיא מריוח the reference to rain (in the second section of the eighteen benedictions) which is an expression of satisfaction (plenty), opp. שאלה, the prayer for rain (in the ninth benediction) which is an expression of anxiety.Y.Meg.III, 74b top שתהא אַזְכָּרָתָן קודםוכ׳ that the recitation (of the events commemorated on Purim) precede the celebration thereof. 2) (v. אַדְכָּרָה) the Divine Name, Tetragrammaton. Num. R. s. 2, beg. the students מראים את הא׳וכ׳ point out the Div. Name with their fingers; Cant. R. to II, 4 מדלג על הא׳ skips the Div. Name in recitation of lessons.Pl. אַזְכָּרֹות. Yoma 8a שיש בהן א׳ הרבה in which the Div. N. frequently occurs. Y.Ber.III, 6c.Y.Sabb.XVI, 15c bot.; Bab. ibid. 116a קודר אזכרותֵיהֶן you must cut out the Div. N. occurring in them (the heretic writings). Y.Taan.II, 65c top י״ח א׳וכ׳ eighteen times that the Tetragrammaton appears in the Psalm Habu (XXIX). Num. R. s. 2, beg.; a. fr.

הָאI f. (demonstr. pronoun) this. Yoma 26a הא שכיחא והאוכ׳ the one is a frequent (daily) performance, but the other is rare. Ber.2a והאקמ״ל and this he intimates. Ib. 4b והא דקאמריוכ׳ and as to this (the fact) that they say, ‘Until midnight, it is said in order to prevent Ib. 9a הא דר׳ אחא as to this (opinion) of R. Aḥa. Ib. 15b הא דידיה והא דרביה the one represents his own opinion, the other that of his teacher; a. v. fr. הא והא both. Taan.25a bot.; a. fr.Contractions: הָנַיְחָא = הא ניחא this would be right. Yoma 3a; a. fr.וְהָדְתַנְיָא = והא דת׳ and as to it being taught in the Boraitha. B. Kam.12a; a. fr.With prefixes: דְּהָא of this. Yoma 13b דגיטא דהאוכ׳ that the letter of divorce for this wife is invalid; a. fr.אַהָא = על הא referring to this. Keth.40b אַתּוּן אהאוכ׳ ye cited it (Resh Lakishs opinion) with reference to that, we used to cite it with reference to this; a. fr. 2) here, here is. Targ. Gen. 22:7; a. fr.B. Kam12a הא עולאוכ׳ here is (the opinion of) Ulla, here ; a. fr. 3) (as conjunction) ( there is this, a) introducing a self-evident consequent, then of course. Yoma 13a מיתה הך הא קיימא הא if that one dies, there is the other one living; a. fr.דְּהָא for, of course. Ber.3b דהא אשהוכ׳ for, of course, a woman is not liable to be found in the open field; a. fr.b) introducing a counter-argument, ( here is a case speaking against you, but, isnt it? Ib. 4b ואי אמרת … הא לא קא סמך … דהאוכ׳ and if you be right in saying that one must ; then he failed to do so, since he had to say hashkibenu between. Ib. 9b הא בליליא נמיוכ׳ are they not by night, too, distinguishable?Ib. 13a לקרות והא קא קרי you say, ‘if he directed his heart (Mish. II, 1) means the intention to read in the Law? well, was he not reading?Ib. ולרבי נמי הא כתיב שמע but according to Rabbis opinion, too, does not the text say shʾma (you must understand)?Contractions: הָכְתִיב = הא כתיב, הָאֲמַר = הא אמר, הָתַנְיָא = הא תניא do we not read?, did he not say?, has it not been taught? Yoma 26a. R. Hash. 34b. Ber.14b; a. fr.c) introducing an inference of limitation, this means to say but.Ib. 13b מקרא … הא מיגנאש״ד read he dare not (while lying on his back), but sleeping in that position is permitted?, והאר׳וכ׳ but didnt R. … say ?Y.Succ.V, beg55a (ref. to Mishnah: ‘playing the flute) הא של קרבן דוחה this allows the inference that at offerings the playing does supersede the Sabbath.Targ. Y. Ex. 7:23 הא some ed., read דָּא.

הָאI f. (demonstr. pronoun) this. Yoma 26a הא שכיחא והאוכ׳ the one is a frequent (daily) performance, but the other is rare. Ber.2a והאקמ״ל and this he intimates. Ib. 4b והא דקאמריוכ׳ and as to this (the fact) that they say, ‘Until midnight, it is said in order to prevent Ib. 9a הא דר׳ אחא as to this (opinion) of R. Aḥa. Ib. 15b הא דידיה והא דרביה the one represents his own opinion, the other that of his teacher; a. v. fr. הא והא both. Taan.25a bot.; a. fr.Contractions: הָנַיְחָא = הא ניחא this would be right. Yoma 3a; a. fr.וְהָדְתַנְיָא = והא דת׳ and as to it being taught in the Boraitha. B. Kam.12a; a. fr.With prefixes: דְּהָא of this. Yoma 13b דגיטא דהאוכ׳ that the letter of divorce for this wife is invalid; a. fr.אַהָא = על הא referring to this. Keth.40b אַתּוּן אהאוכ׳ ye cited it (Resh Lakishs opinion) with reference to that, we used to cite it with reference to this; a. fr. 2) here, here is. Targ. Gen. 22:7; a. fr.B. Kam12a הא עולאוכ׳ here is (the opinion of) Ulla, here ; a. fr. 3) (as conjunction) ( there is this, a) introducing a self-evident consequent, then of course. Yoma 13a מיתה הך הא קיימא הא if that one dies, there is the other one living; a. fr.דְּהָא for, of course. Ber.3b דהא אשהוכ׳ for, of course, a woman is not liable to be found in the open field; a. fr.b) introducing a counter-argument, ( here is a case speaking against you, but, isnt it? Ib. 4b ואי אמרת … הא לא קא סמך … דהאוכ׳ and if you be right in saying that one must ; then he failed to do so, since he had to say hashkibenu between. Ib. 9b הא בליליא נמיוכ׳ are they not by night, too, distinguishable?Ib. 13a לקרות והא קא קרי you say, ‘if he directed his heart (Mish. II, 1) means the intention to read in the Law? well, was he not reading?Ib. ולרבי נמי הא כתיב שמע but according to Rabbis opinion, too, does not the text say shʾma (you must understand)?Contractions: הָכְתִיב = הא כתיב, הָאֲמַר = הא אמר, הָתַנְיָא = הא תניא do we not read?, did he not say?, has it not been taught? Yoma 26a. R. Hash. 34b. Ber.14b; a. fr.c) introducing an inference of limitation, this means to say but.Ib. 13b מקרא … הא מיגנאש״ד read he dare not (while lying on his back), but sleeping in that position is permitted?, והאר׳וכ׳ but didnt R. … say ?Y.Succ.V, beg55a (ref. to Mishnah: ‘playing the flute) הא של קרבן דוחה this allows the inference that at offerings the playing does supersede the Sabbath.Targ. Y. Ex. 7:23 הא some ed., read דָּא.

הַלָּןor הָלָן (v. הָלָא) there, opp. כַּאן. Y.Keth.IV, 28d bot.; Y.GittV, 46d bot. בני בנים של כאן בני בנים שלה׳ the ‘grandchildren here (with reference to maintenance) are legally the same as the ‘grandchildren there (with reference to the duty of propagation, i. e. ‘grandchildren are like children). Lev. R. s. 10 תבא לקיחה של כאן … של (ed. Wilno שֶלְּהַלָּן, v. infra) the ‘taking here (Lev. 8:2) shall atone for the ‘taking there (Ex. 32:4).Mostly לְהַלָּן there. B. Kam.84a מה לה׳ ממון אף כאן ממון as below (Ex. 21:36) taḥath means pecuniary compensation, so here (ib. 24) Sot.38a נאמר כאן … ונאמר לה׳ here (Num. 6:27) the expression sum shem is used, and there (Deut. 12:5) ; a. fr.Gen. R. s. 50 (expl. גש הלאה, Gen. 19:9) קרב לה׳ get nearer there (go away).

הַלָּןor הָלָן (v. הָלָא) there, opp. כַּאן. Y.Keth.IV, 28d bot.; Y.GittV, 46d bot. בני בנים של כאן בני בנים שלה׳ the ‘grandchildren here (with reference to maintenance) are legally the same as the ‘grandchildren there (with reference to the duty of propagation, i. e. ‘grandchildren are like children). Lev. R. s. 10 תבא לקיחה של כאן … של (ed. Wilno שֶלְּהַלָּן, v. infra) the ‘taking here (Lev. 8:2) shall atone for the ‘taking there (Ex. 32:4).Mostly לְהַלָּן there. B. Kam.84a מה לה׳ ממון אף כאן ממון as below (Ex. 21:36) taḥath means pecuniary compensation, so here (ib. 24) Sot.38a נאמר כאן … ונאמר לה׳ here (Num. 6:27) the expression sum shem is used, and there (Deut. 12:5) ; a. fr.Gen. R. s. 50 (expl. גש הלאה, Gen. 19:9) קרב לה׳ get nearer there (go away).

זְמַםI. ch. sam( Nithpa. נִזְדַּמֵּם to be refuted). Af. אַזֵּים = preced. Hif. Targ. Y. Deut. 19:18 דמַזְמִין who rebut.B. Kam.73b bot. דאפכינהו ואַזְמִינְהוּ they reversed their statement of the case and also testified to an alibi as to time and place. Ithpa. אִיתַּזֵּים, אִיתַּזַּם to be proven a false witness. Ib. 73a כי מִתַּזְּמֵי אטביחה when they were proven false witnesses with reference to slaughtering; ואִיתַּזְּמוּ להו אגניבה and they are considered as false witnesses also with reference to stealing. Ib. אטביחה דקא מִיתַּזְּמֵי אִיתַּזּוּם as regards the testimony to slaughtering on which they were refuted, they are refuted; a. e.Ithpa. אִתְּזוֹם. Macc.3b א׳ חד מינייהו against one of them an alibi was proven.

זְמַםI. ch. sam( Nithpa. נִזְדַּמֵּם to be refuted). Af. אַזֵּים = preced. Hif. Targ. Y. Deut. 19:18 דמַזְמִין who rebut.B. Kam.73b bot. דאפכינהו ואַזְמִינְהוּ they reversed their statement of the case and also testified to an alibi as to time and place. Ithpa. אִיתַּזֵּים, אִיתַּזַּם to be proven a false witness. Ib. 73a כי מִתַּזְּמֵי אטביחה when they were proven false witnesses with reference to slaughtering; ואִיתַּזְּמוּ להו אגניבה and they are considered as false witnesses also with reference to stealing. Ib. אטביחה דקא מִיתַּזְּמֵי אִיתַּזּוּם as regards the testimony to slaughtering on which they were refuted, they are refuted; a. e.Ithpa. אִתְּזוֹם. Macc.3b א׳ חד מינייהו against one of them an alibi was proven.

יְעַדch., Pa. יַעֵד 1) as preced. Pi., to designate. Kidd.18b הא יַעוּדֵי מְיַיעֵד לה but betroth her he may? 2) (v. עוּד, מוּעָד) to forewarn the owner of a noxious beast. B. Kam.84b ויַעֲדוּהָ and declared the beast noxious. Ib. 24a שלשה … ליַיעוּדִי תוראוכ׳ the three days mentionedare they required for declaring the ox noxious (making the owner responsible, if the ox gored three days in succession) or for warning the owner (i. e. that the owner must have three notices in three consecutive days)?; ib. 41a; a. e. Ithpa. אִיָּיעֵד to be forewarned, to be declared noxious (מוּעָד). Ib. 84b דא׳ התםוכ׳ he was declared noxious there (in Palestine) and was brought to Babylonia, Ib. 24a מִיָּיעֵד he stands forewarned. Ib. 37b לשוורים הוא דא׳ he stands forewarned with reference to damage done to oxen only; א׳ ליה לכולהו מיני he stands forewarned with reference to all kinds (oxen, asses and camels); a. e.