regularly

כָּבֵדI (b. h.) to be heavy, weighty, important; cmp. יָקַר. Pi. כִּבֵּר, כִּי׳ 1) to honor, hold precious; to show honor. Ab. IV, 1 איזהו מכובר המְכַבֵּרוכ׳ who will be honored? He who honors men. Sabb.113b ר״י קרי למאניה מְכַבְּדוֹתַי Rabbi Joh. called his garments ‘my honorers; B. Kam.91b; Snh.94a; a. fr.Ber.46b bot. אין מְכַבְּדִיןוכ׳ we must not show honors (saying, ‘you go first) on highroads Part. pass. מְכוּבָּד, pl. מְכוּבָּדִים, מְכוּבָּדִין. Ab. l. c., v. supra. Ib. 6 כל המכבד … גופו מ׳ עלוכ׳ he who honors the Law, will himself be honored of men. Ber.60b, v. infra. Ab. Zar. III, 3, v. בָּזָה; a. fr. 2) (cmp. אִיקְרָא, יְקַר) to offer a gift. Tanḥ. Vayḥi 13 שמְכַבְּדִין מפירותיהםוכ׳ they offer of their fruits to kings; Gen. R. s. 99, end והם מבכרין (corr. acc.); a. e. 3) ( to make look respectable, to sweep, adjust the room. Ber.VIII, 4 מכבדיו את הביתוכ׳ (after meal) the room is put in order (the crumbs swept), and then Bets.II, 7 (22b) מכבדין בין המטות (Bab. ed. בית המטות) (on Holy Days) you may sweep between the dining conches (the dining room); Y. ib. II, 61c bot. Tam.V, 5 היה מְכַבְּדָן לאמה one swept them (the coals) into the duct; a. fr.Mikv. VIII, 4 כִּיבְּרָֹה את, הבית v. בַּיִת 6.(Ruth R. end וכבד some ed., read: וכָבַר. Hithpa. חִתְכַּבֵּד, Nithpa. נִתְכַּבֵּד to be honored; to pride, exalt ones self. Gen. R. s. 1 כל המִתְכַּבֵּד בקלוןוכ׳ whoever elevates himself at the expense of his neighbors degradation, has no share in the world to come; Y. Ḥag.II, 77c. Meg.28a מימי לא נִתְכַּבַּדְתִּיוכ׳ I never elevated myself Ber.60b הִתְכַּבְּדוּ מכובדים be in honor dismissed, yon honored ones (angels); a. e. 2) to be cleaned, swept; to be dressed, adorned. Pes.7a שוקי … עשויין להתכ׳וכ׳ the streets of Jerusalem used to be swept every day. Y.Nidd.I, beg.48d כמבוי שהוא מתכבדוכ׳ like an alley which is regularly swept and flushed. Bab. ib. 56a חזקתז מתכבד it is presumed to be clean. Num. R. s. 13 לאכול ולשתות ולהתכבד to eat and drink and dress. Tosef.Ter.X, 5 ליכבד, read with ed. Zuck. ליכבר, v. כָּבַר. Hif. הִכְבִּיד) to be heavy. Naz.I, 2 ה׳ שערו if his hair is too heavy on him. 2) to make heavy. Ex. R. s. 9; Tanḥ. Vaera 12 (play on כָּבֵד, Ex. 7:14, a. הִכָּבְדִי14:18) בלשון שהִכְבֵּדְתָּ בו בלשון אני מתכבד with the same expression ( כבד) with which thou didst make heavy (Israels yoke), I shall be honored; Tanḥ. ed. Bub. ib. 14 שהכבדת את לבך wherewith thou didst harden thy heart. 3) to grow worse, be very sick (cmp. טָעַן II), opp. היקל. Snh.IX, 1 ה׳ ומת grew worse and died; ib. 78b; a. e. 4) to sweep. Num. R. s. 23; Tanḥ. Masʿé 13 הִכְבִּידָן he swept (drove) them out, v. מַכְבֵּד a. הָמַם.

כָּבֵדI (b. h.) to be heavy, weighty, important; cmp. יָקַר. Pi. כִּבֵּר, כִּי׳ 1) to honor, hold precious; to show honor. Ab. IV, 1 איזהו מכובר המְכַבֵּרוכ׳ who will be honored? He who honors men. Sabb.113b ר״י קרי למאניה מְכַבְּדוֹתַי Rabbi Joh. called his garments ‘my honorers; B. Kam.91b; Snh.94a; a. fr.Ber.46b bot. אין מְכַבְּדִיןוכ׳ we must not show honors (saying, ‘you go first) on highroads Part. pass. מְכוּבָּד, pl. מְכוּבָּדִים, מְכוּבָּדִין. Ab. l. c., v. supra. Ib. 6 כל המכבד … גופו מ׳ עלוכ׳ he who honors the Law, will himself be honored of men. Ber.60b, v. infra. Ab. Zar. III, 3, v. בָּזָה; a. fr. 2) (cmp. אִיקְרָא, יְקַר) to offer a gift. Tanḥ. Vayḥi 13 שמְכַבְּדִין מפירותיהםוכ׳ they offer of their fruits to kings; Gen. R. s. 99, end והם מבכרין (corr. acc.); a. e. 3) ( to make look respectable, to sweep, adjust the room. Ber.VIII, 4 מכבדיו את הביתוכ׳ (after meal) the room is put in order (the crumbs swept), and then Bets.II, 7 (22b) מכבדין בין המטות (Bab. ed. בית המטות) (on Holy Days) you may sweep between the dining conches (the dining room); Y. ib. II, 61c bot. Tam.V, 5 היה מְכַבְּדָן לאמה one swept them (the coals) into the duct; a. fr.Mikv. VIII, 4 כִּיבְּרָֹה את, הבית v. בַּיִת 6.(Ruth R. end וכבד some ed., read: וכָבַר. Hithpa. חִתְכַּבֵּד, Nithpa. נִתְכַּבֵּד to be honored; to pride, exalt ones self. Gen. R. s. 1 כל המִתְכַּבֵּד בקלוןוכ׳ whoever elevates himself at the expense of his neighbors degradation, has no share in the world to come; Y. Ḥag.II, 77c. Meg.28a מימי לא נִתְכַּבַּדְתִּיוכ׳ I never elevated myself Ber.60b הִתְכַּבְּדוּ מכובדים be in honor dismissed, yon honored ones (angels); a. e. 2) to be cleaned, swept; to be dressed, adorned. Pes.7a שוקי … עשויין להתכ׳וכ׳ the streets of Jerusalem used to be swept every day. Y.Nidd.I, beg.48d כמבוי שהוא מתכבדוכ׳ like an alley which is regularly swept and flushed. Bab. ib. 56a חזקתז מתכבד it is presumed to be clean. Num. R. s. 13 לאכול ולשתות ולהתכבד to eat and drink and dress. Tosef.Ter.X, 5 ליכבד, read with ed. Zuck. ליכבר, v. כָּבַר. Hif. הִכְבִּיד) to be heavy. Naz.I, 2 ה׳ שערו if his hair is too heavy on him. 2) to make heavy. Ex. R. s. 9; Tanḥ. Vaera 12 (play on כָּבֵד, Ex. 7:14, a. הִכָּבְדִי14:18) בלשון שהִכְבֵּדְתָּ בו בלשון אני מתכבד with the same expression ( כבד) with which thou didst make heavy (Israels yoke), I shall be honored; Tanḥ. ed. Bub. ib. 14 שהכבדת את לבך wherewith thou didst harden thy heart. 3) to grow worse, be very sick (cmp. טָעַן II), opp. היקל. Snh.IX, 1 ה׳ ומת grew worse and died; ib. 78b; a. e. 4) to sweep. Num. R. s. 23; Tanḥ. Masʿé 13 הִכְבִּידָן he swept (drove) them out, v. מַכְבֵּד a. הָמַם.

נָדַר(b. h.; cmp. נָדָה) ( to keep off, to vow (abstinence). Ned.V, 1 שנָדְרוּ זה מזה who vowed not to receive benefits from one another. Ib. III, 6 הנוֹדֵר מיורדי הים he who vows to forbid himself benefits from seafarers. Ib. VI, 1 הנודר מן המבושל who vows to abstain from whatever is cooked. Ib. 77b כל הנודראע״פוכ׳ whoever vows, even if he fulfills his vow, is called a sinner. Ib. I, 1 נ׳ בנזיר … ובקרבן his is a valid vow implying nazariteship and sacrifice. Naz. IV, 4 שנָדְרָה בנזיר who vowed to be a Nazarite; a. fr.Imperative: דּוֹר. Snh.III, 2 דּוֹר לי בחיי ראשך vow (swear) to me by anything concerning thy person (and I will accept it as a legal oath). Kidd.41a דור הנאה ממנו renounce all benefit from him.Ned.III, 4 נוֹדְרִין להרגיןוכ׳ (Tosef. ib. II, 2 תולין) you are not bound by a vow made to escape robbery by highway-men Arakh.I, 1, a. e. נודרים may vow to dedicate the value of a certain person to the sanctuary, contrad. to עָרַךְ q. v.Part. pass. נָדוּר being under the obligation of a vow; being the legitimate subject of a vow. Shebu.20a והואשנ׳ ובא מאותו היום provided he was bound by a vow to fast on that day; Ned.12a והואשנ׳ באותו היום (v. Rashi a. l.). Ib. שנ׳ ובא מאותו היום ואילך that he has vowed to fast regularly on that day (every week). Ib. 13a דבר הנ׳ a thing which can be made forbidden by a vow (not otherwise forbidden by law). Ib. 46a תני ונ׳ הנאהוכ׳ interpret מודר as meaning, and he through his own vow is forbidden any benefit Naz.9b נ׳ ונזיר he is under the influence of a vow (of abstention from dried figs) and is also a Nazarite; a. e. Nif. נִידּר 1) to be made the subject of a vow; to have ones personal value dedicated to the sanctuary. Arakh.I, 1 נודרים ונִידָּרִים are entitled to dedicate (v. supra) and to be dedicated. Ib. 3 לא נ׳ cannot be dedicated (has no value); a. fr. 2) to be vowed for a sacrifice. Meg.I, 10 כל שהוא נִידָּר, v. נָרב; a. e. Hif. הִדִּיר to put a person under the influence of a vow; to prohibit, forbid. Keth.VII, 1 המַדִּיר את אשתו מליהנות לו if one vows that his wife shall derive no benefit from him. Ib. המדיר … שלא תטעוםוכ׳ if a man (by confirming her vow) subjects his wife to a restriction from tasting Y. ib. 31b ויש אדם שמדיר את אשתו מחיים (not חבירו) can a man forbid his wife that which belongs to the necessaries of life? Ib. bot. הִדִּירָהּ שלא להשאילוכ׳ if he, by means of a vow, forbade her to lend to her neighbors a winnow or a sieve. Ned.III, 3 הִדִּירוֹ חבירווכ׳ if his friend urged him under a vow to dine with him. Naz. IV, 6 מַדִּיר את בנו בנזיר has power to make his (minor) son a Nazarite; a. fr.Trnsf. to make inaccessible. B. Bath.22a במַדִּיר את כותלו. v. מָדַר. Hof. הוּדָּר to be forbidden by a vow; to be subjected to the influence of a vow. Gitt.35b נדר שה׳ ברבים a votary prohibition imposed on a person in public; ib. 36a; a. e. Ned.IV, 1 המוּדָּר הנאה מחבירו he who is forbidden, by his neighbors vow, to derive any benefit Ib. 46a היה אחד מהם מודרוכ׳ if one was forbidden, expl. ‘forbidden through his own vow, v. supra. Ib. V, 4 המודר אסור he against whom the vow was directed is forbidden (all benefits). Ib. I, 1 מוּדְּרַנִי ממך I will be (as if) subjected to a vow of thine forbidding me any benefit at thy hands. Ib. 5a מודר אני ממך לא משתעינאוכ׳ ‘I will be muddar (kept distant) from thee may mean, I will not talk to thee; a. fr.

נָדַר(b. h.; cmp. נָדָה) ( to keep off, to vow (abstinence). Ned.V, 1 שנָדְרוּ זה מזה who vowed not to receive benefits from one another. Ib. III, 6 הנוֹדֵר מיורדי הים he who vows to forbid himself benefits from seafarers. Ib. VI, 1 הנודר מן המבושל who vows to abstain from whatever is cooked. Ib. 77b כל הנודראע״פוכ׳ whoever vows, even if he fulfills his vow, is called a sinner. Ib. I, 1 נ׳ בנזיר … ובקרבן his is a valid vow implying nazariteship and sacrifice. Naz. IV, 4 שנָדְרָה בנזיר who vowed to be a Nazarite; a. fr.Imperative: דּוֹר. Snh.III, 2 דּוֹר לי בחיי ראשך vow (swear) to me by anything concerning thy person (and I will accept it as a legal oath). Kidd.41a דור הנאה ממנו renounce all benefit from him.Ned.III, 4 נוֹדְרִין להרגיןוכ׳ (Tosef. ib. II, 2 תולין) you are not bound by a vow made to escape robbery by highway-men Arakh.I, 1, a. e. נודרים may vow to dedicate the value of a certain person to the sanctuary, contrad. to עָרַךְ q. v.Part. pass. נָדוּר being under the obligation of a vow; being the legitimate subject of a vow. Shebu.20a והואשנ׳ ובא מאותו היום provided he was bound by a vow to fast on that day; Ned.12a והואשנ׳ באותו היום (v. Rashi a. l.). Ib. שנ׳ ובא מאותו היום ואילך that he has vowed to fast regularly on that day (every week). Ib. 13a דבר הנ׳ a thing which can be made forbidden by a vow (not otherwise forbidden by law). Ib. 46a תני ונ׳ הנאהוכ׳ interpret מודר as meaning, and he through his own vow is forbidden any benefit Naz.9b נ׳ ונזיר he is under the influence of a vow (of abstention from dried figs) and is also a Nazarite; a. e. Nif. נִידּר 1) to be made the subject of a vow; to have ones personal value dedicated to the sanctuary. Arakh.I, 1 נודרים ונִידָּרִים are entitled to dedicate (v. supra) and to be dedicated. Ib. 3 לא נ׳ cannot be dedicated (has no value); a. fr. 2) to be vowed for a sacrifice. Meg.I, 10 כל שהוא נִידָּר, v. נָרב; a. e. Hif. הִדִּיר to put a person under the influence of a vow; to prohibit, forbid. Keth.VII, 1 המַדִּיר את אשתו מליהנות לו if one vows that his wife shall derive no benefit from him. Ib. המדיר … שלא תטעוםוכ׳ if a man (by confirming her vow) subjects his wife to a restriction from tasting Y. ib. 31b ויש אדם שמדיר את אשתו מחיים (not חבירו) can a man forbid his wife that which belongs to the necessaries of life? Ib. bot. הִדִּירָהּ שלא להשאילוכ׳ if he, by means of a vow, forbade her to lend to her neighbors a winnow or a sieve. Ned.III, 3 הִדִּירוֹ חבירווכ׳ if his friend urged him under a vow to dine with him. Naz. IV, 6 מַדִּיר את בנו בנזיר has power to make his (minor) son a Nazarite; a. fr.Trnsf. to make inaccessible. B. Bath.22a במַדִּיר את כותלו. v. מָדַר. Hof. הוּדָּר to be forbidden by a vow; to be subjected to the influence of a vow. Gitt.35b נדר שה׳ ברבים a votary prohibition imposed on a person in public; ib. 36a; a. e. Ned.IV, 1 המוּדָּר הנאה מחבירו he who is forbidden, by his neighbors vow, to derive any benefit Ib. 46a היה אחד מהם מודרוכ׳ if one was forbidden, expl. ‘forbidden through his own vow, v. supra. Ib. V, 4 המודר אסור he against whom the vow was directed is forbidden (all benefits). Ib. I, 1 מוּדְּרַנִי ממך I will be (as if) subjected to a vow of thine forbidding me any benefit at thy hands. Ib. 5a מודר אני ממך לא משתעינאוכ׳ ‘I will be muddar (kept distant) from thee may mean, I will not talk to thee; a. fr.

נֵס, נִסָּא, נִי׳I m. ch. = h. נֵס I, 1) flag, sign, miraculous event. Targ. Y. Num. 25:8; a. fr.Y.Pes.V, 32c bot. נסא הוה רב a great event (delivery from danger) had occurred; Y.Taan.III, end, 67a ניסא. Ber.54a נ׳ דרבים a providential event which concerns the community, opp. נ׳ דיחיד. Meg.3b משום פרסומי נ׳ because it is a duty to proclaim the wonderful event (in the Book of Esther); Sabb.23b פרסומי נ׳ to proclaim the wonderful events (of the Maccabean days, by lighting the candles); a. v. fr.Pl. נִסִּין, נִסַּיָּא, נִסֵּי, נִי׳. Targ. O. Ex. 17:15. Targ. Y. II Num. 21:14; a. fr.Y.Ter.VIII, end, 46c. Yoma 21a נ׳ דגואי wonders which happened within the Temple; נ׳ דבראי outside of the Temple. Ib. b נ׳ דקביעי permanent, regularly recurring wonders; a. fr. 2) (= נִסָּיוֹן) trial.Pl. as ab. Targ. Y. II Ex. 15:25.Y.Maas. Sh. V, end, 55c (oneirocritical play on נִיסַן) וניסין לית את חמי and thou shalt experience no trials; (Lam. R. to I, 1 רבתי (חד מתלמ׳) נִסְיוֹנִין; Ber.56b ולא אתית לידי נסיון).

נֵס, נִסָּא, נִי׳I m. ch. = h. נֵס I, 1) flag, sign, miraculous event. Targ. Y. Num. 25:8; a. fr.Y.Pes.V, 32c bot. נסא הוה רב a great event (delivery from danger) had occurred; Y.Taan.III, end, 67a ניסא. Ber.54a נ׳ דרבים a providential event which concerns the community, opp. נ׳ דיחיד. Meg.3b משום פרסומי נ׳ because it is a duty to proclaim the wonderful event (in the Book of Esther); Sabb.23b פרסומי נ׳ to proclaim the wonderful events (of the Maccabean days, by lighting the candles); a. v. fr.Pl. נִסִּין, נִסַּיָּא, נִסֵּי, נִי׳. Targ. O. Ex. 17:15. Targ. Y. II Num. 21:14; a. fr.Y.Ter.VIII, end, 46c. Yoma 21a נ׳ דגואי wonders which happened within the Temple; נ׳ דבראי outside of the Temple. Ib. b נ׳ דקביעי permanent, regularly recurring wonders; a. fr. 2) (= נִסָּיוֹן) trial.Pl. as ab. Targ. Y. II Ex. 15:25.Y.Maas. Sh. V, end, 55c (oneirocritical play on נִיסַן) וניסין לית את חמי and thou shalt experience no trials; (Lam. R. to I, 1 רבתי (חד מתלמ׳) נִסְיוֹנִין; Ber.56b ולא אתית לידי נסיון).

נֵס, נִסָּא, נִי׳I m. ch. = h. נֵס I, 1) flag, sign, miraculous event. Targ. Y. Num. 25:8; a. fr.Y.Pes.V, 32c bot. נסא הוה רב a great event (delivery from danger) had occurred; Y.Taan.III, end, 67a ניסא. Ber.54a נ׳ דרבים a providential event which concerns the community, opp. נ׳ דיחיד. Meg.3b משום פרסומי נ׳ because it is a duty to proclaim the wonderful event (in the Book of Esther); Sabb.23b פרסומי נ׳ to proclaim the wonderful events (of the Maccabean days, by lighting the candles); a. v. fr.Pl. נִסִּין, נִסַּיָּא, נִסֵּי, נִי׳. Targ. O. Ex. 17:15. Targ. Y. II Num. 21:14; a. fr.Y.Ter.VIII, end, 46c. Yoma 21a נ׳ דגואי wonders which happened within the Temple; נ׳ דבראי outside of the Temple. Ib. b נ׳ דקביעי permanent, regularly recurring wonders; a. fr. 2) (= נִסָּיוֹן) trial.Pl. as ab. Targ. Y. II Ex. 15:25.Y.Maas. Sh. V, end, 55c (oneirocritical play on נִיסַן) וניסין לית את חמי and thou shalt experience no trials; (Lam. R. to I, 1 רבתי (חד מתלמ׳) נִסְיוֹנִין; Ber.56b ולא אתית לידי נסיון).

נֵס, נִסָּא, נִי׳I m. ch. = h. נֵס I, 1) flag, sign, miraculous event. Targ. Y. Num. 25:8; a. fr.Y.Pes.V, 32c bot. נסא הוה רב a great event (delivery from danger) had occurred; Y.Taan.III, end, 67a ניסא. Ber.54a נ׳ דרבים a providential event which concerns the community, opp. נ׳ דיחיד. Meg.3b משום פרסומי נ׳ because it is a duty to proclaim the wonderful event (in the Book of Esther); Sabb.23b פרסומי נ׳ to proclaim the wonderful events (of the Maccabean days, by lighting the candles); a. v. fr.Pl. נִסִּין, נִסַּיָּא, נִסֵּי, נִי׳. Targ. O. Ex. 17:15. Targ. Y. II Num. 21:14; a. fr.Y.Ter.VIII, end, 46c. Yoma 21a נ׳ דגואי wonders which happened within the Temple; נ׳ דבראי outside of the Temple. Ib. b נ׳ דקביעי permanent, regularly recurring wonders; a. fr. 2) (= נִסָּיוֹן) trial.Pl. as ab. Targ. Y. II Ex. 15:25.Y.Maas. Sh. V, end, 55c (oneirocritical play on נִיסַן) וניסין לית את חמי and thou shalt experience no trials; (Lam. R. to I, 1 רבתי (חד מתלמ׳) נִסְיוֹנִין; Ber.56b ולא אתית לידי נסיון).

נֵס, נִסָּא, נִי׳I m. ch. = h. נֵס I, 1) flag, sign, miraculous event. Targ. Y. Num. 25:8; a. fr.Y.Pes.V, 32c bot. נסא הוה רב a great event (delivery from danger) had occurred; Y.Taan.III, end, 67a ניסא. Ber.54a נ׳ דרבים a providential event which concerns the community, opp. נ׳ דיחיד. Meg.3b משום פרסומי נ׳ because it is a duty to proclaim the wonderful event (in the Book of Esther); Sabb.23b פרסומי נ׳ to proclaim the wonderful events (of the Maccabean days, by lighting the candles); a. v. fr.Pl. נִסִּין, נִסַּיָּא, נִסֵּי, נִי׳. Targ. O. Ex. 17:15. Targ. Y. II Num. 21:14; a. fr.Y.Ter.VIII, end, 46c. Yoma 21a נ׳ דגואי wonders which happened within the Temple; נ׳ דבראי outside of the Temple. Ib. b נ׳ דקביעי permanent, regularly recurring wonders; a. fr. 2) (= נִסָּיוֹן) trial.Pl. as ab. Targ. Y. II Ex. 15:25.Y.Maas. Sh. V, end, 55c (oneirocritical play on נִיסַן) וניסין לית את חמי and thou shalt experience no trials; (Lam. R. to I, 1 רבתי (חד מתלמ׳) נִסְיוֹנִין; Ber.56b ולא אתית לידי נסיון).

קָבַעII (preced.) (to squeeze in, make a hole, 1) to insert, drive in; to fix. B. Bath.7b קְבַעוכ׳, v. מַסְמָר. Tanḥ. Bhaʿal. 15 (ref. to Koh. 12:11 משמרות) אם קָבַעְתָּ אותם כמ̇ס̇מ̇ר̇ בלבך הן מ̇ש̇מ̇ר̇ין אותך if thou hast driven them (the words of the Law) like a nail into thy heart, they will guard thee. Lev. R. s. 5 (ref. to Is. 22:16) אפי׳ איזה מסמר קבעת כאן what nail hast thou driven into it (to acquire ownership)? Tosef.Kel.B. Mets.X, 6 אע״פ שקְבָעָןוכ׳ (not שקבאן) although he fastened them with nails; a. fr.Part. pass. קָבוּעַ; f. קְבוּעָה Ib. צריך אדם … יתד ק׳וכ׳ a man ought to have a nail or a peg fixed in the burial ground so as to take possession and be sure to be buried in the designated place. Y.Maas. Sh. V, beg. 55d אבן ק׳ a stone affixed to the ground, stationary, opp. תלושה; a. fr.Trnsf. to fix, appoint, make permanent. Ber.6b כל הקוֹבֵעַ מקוםוכ׳ he who designates a certain place where to pray regularly; ib. 7b. Sabb.31b קָבַעְתָּוכ׳, v. עֵת. Meg.7a בתחלה קְבָעוּהָוכ׳ at first they instituted the feast of Purim for Shushan, and afterwards for the whole world. Ib. שלחה … קִבְעוּנִי לדורות Esther sent word to the scholars, Appoint my memory to be celebrated for all generations. Ab. III, 2 הקב״ה קובע לו שכר the Lord will determine his reward. Bets.20a בקשו לִקְבּוֹעַ הלכהוכ׳ they attempted (by vote) to establish the law in agreement with their opinion; Tosef.Ḥag.II, 11; a. fr.Part. pass. as ab. Tosef.Ab. Zar. I, 1 אידין הקְבוּעִין regular (annual) festivals. Ab. Zar.11b חמשה בתיע״ז ק׳ הן five idolatrous temples (and the fairs connected therewith) are permanent; expl. ib. לעולם חדיראוכ׳ permanent, regular, and all the year through B. Bath. l. c. הלכות קְבוּעוֹת הן they are established laws; a. fr. 2) (denom. of קֶבַע) to impart the character of a regular appointed meal. Bets.34b שבת מהו שתִּקְבַּע מוקצה למעשר does the Sabbath give, to fruit not yet ready for regular use, the character of an appointed meal with reference to the duty of tithing (so that you dare not eat of them on the Sabbath even as a luncheon, אכילת עראי)? Ib. שבת קוֹבַעַתוכ׳ the Sabbath gives that character, whether the food you partake of be sufficiently ready for consumption or not. Pes.105a כשם שהשבת … קובעת לקידוש as the Sabbath makes every meal an appointed one with regard to tithes, so does it with reference to Ḳiddush (that you dare not taste anything before reciting the Ḳiddush, v. קִידּוּש). Ib. קָבְעָה להבדלה the exit of the Sabbath makes every meal an appointed one as regards the Habdalah (v. הַבְדָּלָה); a. fr. Pl. קִבֵּעַ to wedge in, set. Sabb.67b המְקַבַּעַת Rashi Var., v. בָּקַע.Part. pass. מְקוּבַּע; f. מְקוּבַּעַת. Num. R. s. 12 כעטרה הזאת שמק׳ באבניםוכ׳ like the royal crown which is beset with precious stones and pearls. Nif. נִקְבַּע to be appointed, established. Tosef.Hag.II, 11 נִקְבְּעָה הלכה כדבריוכ׳ the law was established (by vote) in accordance with the opinion of ; (Bets.20b וקבעווכ׳). Y.Yoma V, beg.42b שאין … נִקְבָּעִין אלאוכ׳ congregational sacrifices are designated as such only by the act of slaughtering. Ḥall. IV, 11 שלא יִקָּבַע הדבר חובה that this usage may not become an established obligation; a. e.

קָבַעII (preced.) (to squeeze in, make a hole, 1) to insert, drive in; to fix. B. Bath.7b קְבַעוכ׳, v. מַסְמָר. Tanḥ. Bhaʿal. 15 (ref. to Koh. 12:11 משמרות) אם קָבַעְתָּ אותם כמ̇ס̇מ̇ר̇ בלבך הן מ̇ש̇מ̇ר̇ין אותך if thou hast driven them (the words of the Law) like a nail into thy heart, they will guard thee. Lev. R. s. 5 (ref. to Is. 22:16) אפי׳ איזה מסמר קבעת כאן what nail hast thou driven into it (to acquire ownership)? Tosef.Kel.B. Mets.X, 6 אע״פ שקְבָעָןוכ׳ (not שקבאן) although he fastened them with nails; a. fr.Part. pass. קָבוּעַ; f. קְבוּעָה Ib. צריך אדם … יתד ק׳וכ׳ a man ought to have a nail or a peg fixed in the burial ground so as to take possession and be sure to be buried in the designated place. Y.Maas. Sh. V, beg. 55d אבן ק׳ a stone affixed to the ground, stationary, opp. תלושה; a. fr.Trnsf. to fix, appoint, make permanent. Ber.6b כל הקוֹבֵעַ מקוםוכ׳ he who designates a certain place where to pray regularly; ib. 7b. Sabb.31b קָבַעְתָּוכ׳, v. עֵת. Meg.7a בתחלה קְבָעוּהָוכ׳ at first they instituted the feast of Purim for Shushan, and afterwards for the whole world. Ib. שלחה … קִבְעוּנִי לדורות Esther sent word to the scholars, Appoint my memory to be celebrated for all generations. Ab. III, 2 הקב״ה קובע לו שכר the Lord will determine his reward. Bets.20a בקשו לִקְבּוֹעַ הלכהוכ׳ they attempted (by vote) to establish the law in agreement with their opinion; Tosef.Ḥag.II, 11; a. fr.Part. pass. as ab. Tosef.Ab. Zar. I, 1 אידין הקְבוּעִין regular (annual) festivals. Ab. Zar.11b חמשה בתיע״ז ק׳ הן five idolatrous temples (and the fairs connected therewith) are permanent; expl. ib. לעולם חדיראוכ׳ permanent, regular, and all the year through B. Bath. l. c. הלכות קְבוּעוֹת הן they are established laws; a. fr. 2) (denom. of קֶבַע) to impart the character of a regular appointed meal. Bets.34b שבת מהו שתִּקְבַּע מוקצה למעשר does the Sabbath give, to fruit not yet ready for regular use, the character of an appointed meal with reference to the duty of tithing (so that you dare not eat of them on the Sabbath even as a luncheon, אכילת עראי)? Ib. שבת קוֹבַעַתוכ׳ the Sabbath gives that character, whether the food you partake of be sufficiently ready for consumption or not. Pes.105a כשם שהשבת … קובעת לקידוש as the Sabbath makes every meal an appointed one with regard to tithes, so does it with reference to Ḳiddush (that you dare not taste anything before reciting the Ḳiddush, v. קִידּוּש). Ib. קָבְעָה להבדלה the exit of the Sabbath makes every meal an appointed one as regards the Habdalah (v. הַבְדָּלָה); a. fr. Pl. קִבֵּעַ to wedge in, set. Sabb.67b המְקַבַּעַת Rashi Var., v. בָּקַע.Part. pass. מְקוּבַּע; f. מְקוּבַּעַת. Num. R. s. 12 כעטרה הזאת שמק׳ באבניםוכ׳ like the royal crown which is beset with precious stones and pearls. Nif. נִקְבַּע to be appointed, established. Tosef.Hag.II, 11 נִקְבְּעָה הלכה כדבריוכ׳ the law was established (by vote) in accordance with the opinion of ; (Bets.20b וקבעווכ׳). Y.Yoma V, beg.42b שאין … נִקְבָּעִין אלאוכ׳ congregational sacrifices are designated as such only by the act of slaughtering. Ḥall. IV, 11 שלא יִקָּבַע הדבר חובה that this usage may not become an established obligation; a. e.

קְפִיצָהf. (קָפַץ) 1) leaping. Midr. Till., to Ps. 22 אותה ק׳ ed. Bub. (ed. הקְפָצָה), v. קָפַץ; Yalk. ib. 687.Pl. קְפִיצֹות. Y.Succ.V, 55c top היה … בקְפִיצֹותָיו prided himself on his leaping performances. 2) miraculous translation from place to place. Erub.43a רקאזיל בק׳ he traversed a large distance by miraculous flight; Yeb.116a. 3) skipping, intermission. Nidd.11a בלא ק׳ regularly.Pl. as ab. Ib.; a. e. 4) ( closing of lips, mimic intimation of, or to a deaf and dumb person.Pl. as ab. Gitt.71a לא הלכו … ואחר קפיצותיווכ׳ we follow his intimations by hints or motions of the lips or by writing only in the disposal of chattel, but not for letters of divorce.

קְפִיצָהf. (קָפַץ) 1) leaping. Midr. Till., to Ps. 22 אותה ק׳ ed. Bub. (ed. הקְפָצָה), v. קָפַץ; Yalk. ib. 687.Pl. קְפִיצֹות. Y.Succ.V, 55c top היה … בקְפִיצֹותָיו prided himself on his leaping performances. 2) miraculous translation from place to place. Erub.43a רקאזיל בק׳ he traversed a large distance by miraculous flight; Yeb.116a. 3) skipping, intermission. Nidd.11a בלא ק׳ regularly.Pl. as ab. Ib.; a. e. 4) ( closing of lips, mimic intimation of, or to a deaf and dumb person.Pl. as ab. Gitt.71a לא הלכו … ואחר קפיצותיווכ׳ we follow his intimations by hints or motions of the lips or by writing only in the disposal of chattel, but not for letters of divorce.

שָׁאַל(b. h.) 1) to ask, beg; to inquire, question. Yoma 75a bot. בשר ששָׁאֲלוּ שלאוכ׳ flesh for which they asked unreasonably was given them at an unreasonable time (in the evening) Taan.4a, v. הוֹגָן. Ber.V, 2 (33a) ושוֹאֲלִין (את) הגשמיםוכ׳ (Bab. ed. ושְׁאֵלָה, v. Rabb. D. S. a. l.) and the prayer for rain is inserted in the Benediction of Years (the ninth section of the Prayer of Benedictions, v. שָׁנָה). Taan.I, 1 אף אני לא אמרתי לִשְׁאוֹל אלא להזכיר I also did not say, ‘to ask for rain, but to mention rain. Ib. 2. Y.Ber.V, 9b bot. שוֹאֵל צרכיו, v. צוֹרֶךְ. B. Bath.IX, 1 יִשְׁאֲלוּוכ׳, v. פֶּתַח. Ab. IV, 18 ואל תִּשְׁאַל לו בשעת נדרו ask not thy neighbor (as to circumstances which may change the aspects of his vow) at the moment of his vow, v. infra Nif. Ib. V, 7 שואל כענין ומשיבוכ׳ he (the wise student) asks pertinent questions, and (when asked) replies in agreement with the adopted law. Bekh.36a עמד השואל וש׳ יכ׳ the questioner (at college) arose and asked Ned.20a שָׁאֲלוּ אתוכ׳ they asked Imma Shalom Nidd.68b בראשון לא שָׁאַלְתִּי … שלא שאלתי as to the first day I did not ask, and I made a mistake in not asking. Gen. R. s. 68 מטרונה שָׁאֶלָהוכ׳ a Roman matron asked R. José ; a. v. fr.Yoma 73a כיצד שוֹאֲלִין השואל פניו כלפי נִשְׁאָל הנשאלוכ׳ how were the Urim and Tummim consulted? The inquirer had his face directed to him (the priest) who was consulted, and the latter directed himself to the Divine Presence (the Urim and Tummim). Ib. אין שואלין שניוכ׳ you must not ask two questions at a time; a. fr.ש׳ בשלום (or sub. בשלום) to salute. M. Kat. 21b הוא שואל בשלום אחרים … אחרים אין שואלין בשלומווכ׳ he (the mourner during the first thirty days) may inquire after the peace of others, for they dwell in peace, but others must not inquire after his peace, for he does not dwell in peace. Ib. משיב ואינו שואל, v. שוּב; a. fr. 2) (cmp. דָּרַש) to discuss, lecture. Tosef.Meg.IV (III), 5 שואלין הילכותוכ׳ the laws of Passover are expounded on Passover, v. עִנְיָן; Meg.29b שואלין בהלכותוכ׳; Y.Pes.I, 27b bot.; Bab. ib. 6a שואלין בהלכותוכ׳ Ms. M. (ed. שואלין ודורשין, v. Rabb. D. S. a. l. note); Snh.12b; a. fr. 3) (cmp. בְּעֵי I) to beg to remark, to submit. Y.Shek.I, beg.45d ר׳ חזקיה ש׳ מעתהוכ׳ R. H. remarked, according to this Ib. 46b. Y.Snh.IX, 27a bot.; a. fr. 4) to ask for a loan, to borrow. Sabb.XXIII, 1 שואל אדם מחבירווכ׳ a man may borrow of his neighbor vessels of wine or oil (on the Sabbath), but must not say הַלְוֵינִי (v. infra Hif.); a. fr.Esp. to borrow an object for use (with ref. to Ex. 22:13 sq.). B. Mets. 103a שואל אדם בטובו לעולם if a person borrows an object (saying, ‘lend it to me) for its usefulness, it is a standing loan (he is permitted to take it whenever he desires to use it). Ib. VIII, 1 השואל את הפרה וש׳ בעליה עמה if a person borrows a cow for work, borrowing her owner with her (the owner lending his personal service). Ib. 95b שָׁאֲלָהּ ואחר כך ש׳וכ׳ if he borrowed the cow only, and after a while borrowed her owner; a. fr.שוֹאֵל the borrower of an object. Ib. a חיובא דש׳ the responsibility of the borrower. Ib. 96b top ש׳ הוי או שוכר הוי is he legally considered a borrower or a hirer? Ib. III, 2 והש׳ ישלםוכ׳ and the borrower must indemnify the hirer; a. fr.Sabb.96b אורגי … לשוֹאֲלֵיהֶן (Ar. לשווליהן, v. שְׁוַולְיָא) the curtain weavers were wont to throw the clue over to such as would borrow it from them.Part. pass. שָׁאוּל; f. שְׁאוּלָה Taan.23b טלית ש׳ היתהוכ׳ it was a cloak that had been lent to me, I had borrowed it for such a purpose (for ordinary wear), but not for that purpose (to wear it when carrying a load). Ib. IV, 8 שבהן … בכלי לבן שְׁאוּלִיןוכ׳ on those days the maidens of Zion went out (to the vineyards) in white garments borrowed for the purpose, in order not to put to shame those who had none; a. fr.(Gen. R. s. 65 לא שאול … ולא שאולה, v. next w.Ib. s. 19 שאולת חומץ, read: שוֹאֶלֶת, a woman asking for some vinegar. Hif. הִשְׁאִיל 1) to cause inquiry, to inquire. Ber.6b כל הרגיל …הקב״ה מַשְׁאִיל בו if one who comes regularly to synagogue fails to come one day, the Lord holds inquiry about him. Yeb.76b עד שאתה משאיל עליו … שְׁאַלוכ׳ instead of inquiring about him whether or not he is fit for government, ask whether Ib. (in Chald. dict.) אאבוה קא משאיל he (Saul) asked (Abner) to inquire who his (Davids) father was. B. Bath. 123a היתה יושבת … ומַשְׁאֶלֶתוכ׳ she sat at the cross-roads and made inquiries; a. e. 2) to lend. Sabb.148a (ref. to Mish. ib. XIII, 1, v. supra) מאי שנא הַשְׁאִילֵינִי ומאי שנא הלויני what is the difference, whether you say hashileni (lend me) or halveni (loan me)? השאיליני לא אתי למיכתבוכ׳ when you say ‘lend me, no document is expected to be written for it Ned.IV, 6 חמודר … לא יַשְׁאִילֶנּוּ ולא יִשְׁאַל ממנו he who by his neighbors vow is forbidden any benefit at his hand, must neither lend him nor borrow from him B. Mets. 116a דברים העשויין להַשְׁאִילוכ׳ things which are frequently lent out or hired out; a. fr.מַשְׁאִיל the lender, owner of the lent object. Ib. 96a; a. fr.(Pesik. Vayhi, p. 63a> שאילו השאיל, v. שָׁחַל II. Nif. נִשְׁאַל 1) to be asked, consulted. Yoma 73a בגדים … נ׳ בהן when the war chaplain is consulted, he wears the garments which the high priest wears when he officiates, v. supra. Ib. 85a נִשְׁאֲלָה שאלהוכ׳ the following question was asked in their presence; Kidd.40b. Ned.81a דבר זה נ׳ לחכמיםוכ׳ this problem was placed before the scholars and the prophets, and they could not solve it ; a. fr. 2) נ׳ על to allow ones self to be asked about the circumstances of a case, to appear before a scholar for a decision on a ritual case. Y.Ter.VIII, 46a bot. שדעתו להִישָּׁאֵל עליה a case (of Trumah) which he had intended to have a scholar decide. Ib. הריני מניחה על מנת שאֶישָּׁאֵל עליה I put it (the doubtful Trumah) aside with the intention of having it decided Toh. III, 6 שאין בו דעת להִשָּׁאֵל (a child) whose mind is not sufficiently developed to be questioned. Ib. V, 5 אם נִשְׁאֲלוּ זהוכ׳ if they come for a decision, each of them separately; a. fr.Esp. נ׳ (על נדרו) to come before a scholar for absolution from a vow. Ned.90a קונם … ולמי שאֶשָּׁאֵל עליו if one vows, I will not be benefited by N. N., nor by any scholar to whom I may apply for absolution from this vow; נ׳ על הראשוןוכ׳ he must first apply for absolution from the first part of the vow, and then from the second. Ib. נ׳ על נדרו … נזרו he must first apply for absolution from his vow of abstinence, and then from his nazaritic vow. Ib. 69a נִשְׁאָלִין על ההקםוכ׳ you may apply for absolution in order to revoke your confirmation (of your daughters vow), but you cannot do so in order to revoke your invalidation; a. fr. 3) to be borrowed, to do gratuitous service. B. Mets.96a שותפין ששאלו ונ׳ לאחד מהן if partners borrow an animal for work, and its owner lends his services to one of them individually. Ib. האומר לשלוחו צא והִשָּׁאֵל ליוכ׳ (not והשאיל) if a person says to his deputy, go out and do work in my behalf together with my cow (lent to my neighbor). Ib. האומר לעבדו צא והשאל עםוכ׳ if he says to his slave, go out and do work ; a. e.

שָׁאַל(b. h.) 1) to ask, beg; to inquire, question. Yoma 75a bot. בשר ששָׁאֲלוּ שלאוכ׳ flesh for which they asked unreasonably was given them at an unreasonable time (in the evening) Taan.4a, v. הוֹגָן. Ber.V, 2 (33a) ושוֹאֲלִין (את) הגשמיםוכ׳ (Bab. ed. ושְׁאֵלָה, v. Rabb. D. S. a. l.) and the prayer for rain is inserted in the Benediction of Years (the ninth section of the Prayer of Benedictions, v. שָׁנָה). Taan.I, 1 אף אני לא אמרתי לִשְׁאוֹל אלא להזכיר I also did not say, ‘to ask for rain, but to mention rain. Ib. 2. Y.Ber.V, 9b bot. שוֹאֵל צרכיו, v. צוֹרֶךְ. B. Bath.IX, 1 יִשְׁאֲלוּוכ׳, v. פֶּתַח. Ab. IV, 18 ואל תִּשְׁאַל לו בשעת נדרו ask not thy neighbor (as to circumstances which may change the aspects of his vow) at the moment of his vow, v. infra Nif. Ib. V, 7 שואל כענין ומשיבוכ׳ he (the wise student) asks pertinent questions, and (when asked) replies in agreement with the adopted law. Bekh.36a עמד השואל וש׳ יכ׳ the questioner (at college) arose and asked Ned.20a שָׁאֲלוּ אתוכ׳ they asked Imma Shalom Nidd.68b בראשון לא שָׁאַלְתִּי … שלא שאלתי as to the first day I did not ask, and I made a mistake in not asking. Gen. R. s. 68 מטרונה שָׁאֶלָהוכ׳ a Roman matron asked R. José ; a. v. fr.Yoma 73a כיצד שוֹאֲלִין השואל פניו כלפי נִשְׁאָל הנשאלוכ׳ how were the Urim and Tummim consulted? The inquirer had his face directed to him (the priest) who was consulted, and the latter directed himself to the Divine Presence (the Urim and Tummim). Ib. אין שואלין שניוכ׳ you must not ask two questions at a time; a. fr.ש׳ בשלום (or sub. בשלום) to salute. M. Kat. 21b הוא שואל בשלום אחרים … אחרים אין שואלין בשלומווכ׳ he (the mourner during the first thirty days) may inquire after the peace of others, for they dwell in peace, but others must not inquire after his peace, for he does not dwell in peace. Ib. משיב ואינו שואל, v. שוּב; a. fr. 2) (cmp. דָּרַש) to discuss, lecture. Tosef.Meg.IV (III), 5 שואלין הילכותוכ׳ the laws of Passover are expounded on Passover, v. עִנְיָן; Meg.29b שואלין בהלכותוכ׳; Y.Pes.I, 27b bot.; Bab. ib. 6a שואלין בהלכותוכ׳ Ms. M. (ed. שואלין ודורשין, v. Rabb. D. S. a. l. note); Snh.12b; a. fr. 3) (cmp. בְּעֵי I) to beg to remark, to submit. Y.Shek.I, beg.45d ר׳ חזקיה ש׳ מעתהוכ׳ R. H. remarked, according to this Ib. 46b. Y.Snh.IX, 27a bot.; a. fr. 4) to ask for a loan, to borrow. Sabb.XXIII, 1 שואל אדם מחבירווכ׳ a man may borrow of his neighbor vessels of wine or oil (on the Sabbath), but must not say הַלְוֵינִי (v. infra Hif.); a. fr.Esp. to borrow an object for use (with ref. to Ex. 22:13 sq.). B. Mets. 103a שואל אדם בטובו לעולם if a person borrows an object (saying, ‘lend it to me) for its usefulness, it is a standing loan (he is permitted to take it whenever he desires to use it). Ib. VIII, 1 השואל את הפרה וש׳ בעליה עמה if a person borrows a cow for work, borrowing her owner with her (the owner lending his personal service). Ib. 95b שָׁאֲלָהּ ואחר כך ש׳וכ׳ if he borrowed the cow only, and after a while borrowed her owner; a. fr.שוֹאֵל the borrower of an object. Ib. a חיובא דש׳ the responsibility of the borrower. Ib. 96b top ש׳ הוי או שוכר הוי is he legally considered a borrower or a hirer? Ib. III, 2 והש׳ ישלםוכ׳ and the borrower must indemnify the hirer; a. fr.Sabb.96b אורגי … לשוֹאֲלֵיהֶן (Ar. לשווליהן, v. שְׁוַולְיָא) the curtain weavers were wont to throw the clue over to such as would borrow it from them.Part. pass. שָׁאוּל; f. שְׁאוּלָה Taan.23b טלית ש׳ היתהוכ׳ it was a cloak that had been lent to me, I had borrowed it for such a purpose (for ordinary wear), but not for that purpose (to wear it when carrying a load). Ib. IV, 8 שבהן … בכלי לבן שְׁאוּלִיןוכ׳ on those days the maidens of Zion went out (to the vineyards) in white garments borrowed for the purpose, in order not to put to shame those who had none; a. fr.(Gen. R. s. 65 לא שאול … ולא שאולה, v. next w.Ib. s. 19 שאולת חומץ, read: שוֹאֶלֶת, a woman asking for some vinegar. Hif. הִשְׁאִיל 1) to cause inquiry, to inquire. Ber.6b כל הרגיל …הקב״ה מַשְׁאִיל בו if one who comes regularly to synagogue fails to come one day, the Lord holds inquiry about him. Yeb.76b עד שאתה משאיל עליו … שְׁאַלוכ׳ instead of inquiring about him whether or not he is fit for government, ask whether Ib. (in Chald. dict.) אאבוה קא משאיל he (Saul) asked (Abner) to inquire who his (Davids) father was. B. Bath. 123a היתה יושבת … ומַשְׁאֶלֶתוכ׳ she sat at the cross-roads and made inquiries; a. e. 2) to lend. Sabb.148a (ref. to Mish. ib. XIII, 1, v. supra) מאי שנא הַשְׁאִילֵינִי ומאי שנא הלויני what is the difference, whether you say hashileni (lend me) or halveni (loan me)? השאיליני לא אתי למיכתבוכ׳ when you say ‘lend me, no document is expected to be written for it Ned.IV, 6 חמודר … לא יַשְׁאִילֶנּוּ ולא יִשְׁאַל ממנו he who by his neighbors vow is forbidden any benefit at his hand, must neither lend him nor borrow from him B. Mets. 116a דברים העשויין להַשְׁאִילוכ׳ things which are frequently lent out or hired out; a. fr.מַשְׁאִיל the lender, owner of the lent object. Ib. 96a; a. fr.(Pesik. Vayhi, p. 63a> שאילו השאיל, v. שָׁחַל II. Nif. נִשְׁאַל 1) to be asked, consulted. Yoma 73a בגדים … נ׳ בהן when the war chaplain is consulted, he wears the garments which the high priest wears when he officiates, v. supra. Ib. 85a נִשְׁאֲלָה שאלהוכ׳ the following question was asked in their presence; Kidd.40b. Ned.81a דבר זה נ׳ לחכמיםוכ׳ this problem was placed before the scholars and the prophets, and they could not solve it ; a. fr. 2) נ׳ על to allow ones self to be asked about the circumstances of a case, to appear before a scholar for a decision on a ritual case. Y.Ter.VIII, 46a bot. שדעתו להִישָּׁאֵל עליה a case (of Trumah) which he had intended to have a scholar decide. Ib. הריני מניחה על מנת שאֶישָּׁאֵל עליה I put it (the doubtful Trumah) aside with the intention of having it decided Toh. III, 6 שאין בו דעת להִשָּׁאֵל (a child) whose mind is not sufficiently developed to be questioned. Ib. V, 5 אם נִשְׁאֲלוּ זהוכ׳ if they come for a decision, each of them separately; a. fr.Esp. נ׳ (על נדרו) to come before a scholar for absolution from a vow. Ned.90a קונם … ולמי שאֶשָּׁאֵל עליו if one vows, I will not be benefited by N. N., nor by any scholar to whom I may apply for absolution from this vow; נ׳ על הראשוןוכ׳ he must first apply for absolution from the first part of the vow, and then from the second. Ib. נ׳ על נדרו … נזרו he must first apply for absolution from his vow of abstinence, and then from his nazaritic vow. Ib. 69a נִשְׁאָלִין על ההקםוכ׳ you may apply for absolution in order to revoke your confirmation (of your daughters vow), but you cannot do so in order to revoke your invalidation; a. fr. 3) to be borrowed, to do gratuitous service. B. Mets.96a שותפין ששאלו ונ׳ לאחד מהן if partners borrow an animal for work, and its owner lends his services to one of them individually. Ib. האומר לשלוחו צא והִשָּׁאֵל ליוכ׳ (not והשאיל) if a person says to his deputy, go out and do work in my behalf together with my cow (lent to my neighbor). Ib. האומר לעבדו צא והשאל עםוכ׳ if he says to his slave, go out and do work ; a. e.