regulating

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

אִסְטְלָא, אִצְטְלָא, אִסְטוֹלָא, אִי׳f. (Ispe. noun of טל, טלל; cmp. טַלִּית) robe, garment. Targ. Y. Gen. 9:23; a. fr.Sabb.128a א׳ הראוייה לו a robe becoming his position. M. Kat. 28b (prov.) שיול א׳וכ׳ the grave is a fine robe for the freeman whose outfit is complete (well becoming old and virtuous age). B. Mets.17a; a. e.Pl. אִסְטְלִין, אִסְטְלֵי, אִסְטַלְוָון, אִצְ׳ דלבושין a suit of clothes. Targ. Gen. 45:22; (ed. Berl. אוּסְטְלַוָּן; ib. Y. אסטלוי ולבוש, read אסטלי דלבוש).Y.Ber.III, 6d bot. (v. margin. note ed. Krot.). M. Kat. 24a. Y.Snh.X, 29b. Koh. R. to XI, 1 א׳ דלבושן v. supra.Cmp. אִסְטַלִּית.Y.Shek.III, 47c bot. אסטלי של זהב, read אִיסְטְרֵי; v. אִיסְתִּירָא. (Although our w. coincides, in meaning and sound, with στολή in its poëtic and older sense as ‘an outfit, yet the form of its Hebrew equivalent ( אסטלית) and the laws regulating the borrowing of words, as well as its appearance in so remote a dialect as the Mandaic (as עצטלא) forbid the derivation from the Greek.

אִסְטְלָא, אִצְטְלָא, אִסְטוֹלָא, אִי׳f. (Ispe. noun of טל, טלל; cmp. טַלִּית) robe, garment. Targ. Y. Gen. 9:23; a. fr.Sabb.128a א׳ הראוייה לו a robe becoming his position. M. Kat. 28b (prov.) שיול א׳וכ׳ the grave is a fine robe for the freeman whose outfit is complete (well becoming old and virtuous age). B. Mets.17a; a. e.Pl. אִסְטְלִין, אִסְטְלֵי, אִסְטַלְוָון, אִצְ׳ דלבושין a suit of clothes. Targ. Gen. 45:22; (ed. Berl. אוּסְטְלַוָּן; ib. Y. אסטלוי ולבוש, read אסטלי דלבוש).Y.Ber.III, 6d bot. (v. margin. note ed. Krot.). M. Kat. 24a. Y.Snh.X, 29b. Koh. R. to XI, 1 א׳ דלבושן v. supra.Cmp. אִסְטַלִּית.Y.Shek.III, 47c bot. אסטלי של זהב, read אִיסְטְרֵי; v. אִיסְתִּירָא. (Although our w. coincides, in meaning and sound, with στολή in its poëtic and older sense as ‘an outfit, yet the form of its Hebrew equivalent ( אסטלית) and the laws regulating the borrowing of words, as well as its appearance in so remote a dialect as the Mandaic (as עצטלא) forbid the derivation from the Greek.

אִסְטְלָא, אִצְטְלָא, אִסְטוֹלָא, אִי׳f. (Ispe. noun of טל, טלל; cmp. טַלִּית) robe, garment. Targ. Y. Gen. 9:23; a. fr.Sabb.128a א׳ הראוייה לו a robe becoming his position. M. Kat. 28b (prov.) שיול א׳וכ׳ the grave is a fine robe for the freeman whose outfit is complete (well becoming old and virtuous age). B. Mets.17a; a. e.Pl. אִסְטְלִין, אִסְטְלֵי, אִסְטַלְוָון, אִצְ׳ דלבושין a suit of clothes. Targ. Gen. 45:22; (ed. Berl. אוּסְטְלַוָּן; ib. Y. אסטלוי ולבוש, read אסטלי דלבוש).Y.Ber.III, 6d bot. (v. margin. note ed. Krot.). M. Kat. 24a. Y.Snh.X, 29b. Koh. R. to XI, 1 א׳ דלבושן v. supra.Cmp. אִסְטַלִּית.Y.Shek.III, 47c bot. אסטלי של זהב, read אִיסְטְרֵי; v. אִיסְתִּירָא. (Although our w. coincides, in meaning and sound, with στολή in its poëtic and older sense as ‘an outfit, yet the form of its Hebrew equivalent ( אסטלית) and the laws regulating the borrowing of words, as well as its appearance in so remote a dialect as the Mandaic (as עצטלא) forbid the derivation from the Greek.

אִסְטְלָא, אִצְטְלָא, אִסְטוֹלָא, אִי׳f. (Ispe. noun of טל, טלל; cmp. טַלִּית) robe, garment. Targ. Y. Gen. 9:23; a. fr.Sabb.128a א׳ הראוייה לו a robe becoming his position. M. Kat. 28b (prov.) שיול א׳וכ׳ the grave is a fine robe for the freeman whose outfit is complete (well becoming old and virtuous age). B. Mets.17a; a. e.Pl. אִסְטְלִין, אִסְטְלֵי, אִסְטַלְוָון, אִצְ׳ דלבושין a suit of clothes. Targ. Gen. 45:22; (ed. Berl. אוּסְטְלַוָּן; ib. Y. אסטלוי ולבוש, read אסטלי דלבוש).Y.Ber.III, 6d bot. (v. margin. note ed. Krot.). M. Kat. 24a. Y.Snh.X, 29b. Koh. R. to XI, 1 א׳ דלבושן v. supra.Cmp. אִסְטַלִּית.Y.Shek.III, 47c bot. אסטלי של זהב, read אִיסְטְרֵי; v. אִיסְתִּירָא. (Although our w. coincides, in meaning and sound, with στολή in its poëtic and older sense as ‘an outfit, yet the form of its Hebrew equivalent ( אסטלית) and the laws regulating the borrowing of words, as well as its appearance in so remote a dialect as the Mandaic (as עצטלא) forbid the derivation from the Greek.

אִסְטְלָא, אִצְטְלָא, אִסְטוֹלָא, אִי׳f. (Ispe. noun of טל, טלל; cmp. טַלִּית) robe, garment. Targ. Y. Gen. 9:23; a. fr.Sabb.128a א׳ הראוייה לו a robe becoming his position. M. Kat. 28b (prov.) שיול א׳וכ׳ the grave is a fine robe for the freeman whose outfit is complete (well becoming old and virtuous age). B. Mets.17a; a. e.Pl. אִסְטְלִין, אִסְטְלֵי, אִסְטַלְוָון, אִצְ׳ דלבושין a suit of clothes. Targ. Gen. 45:22; (ed. Berl. אוּסְטְלַוָּן; ib. Y. אסטלוי ולבוש, read אסטלי דלבוש).Y.Ber.III, 6d bot. (v. margin. note ed. Krot.). M. Kat. 24a. Y.Snh.X, 29b. Koh. R. to XI, 1 א׳ דלבושן v. supra.Cmp. אִסְטַלִּית.Y.Shek.III, 47c bot. אסטלי של זהב, read אִיסְטְרֵי; v. אִיסְתִּירָא. (Although our w. coincides, in meaning and sound, with στολή in its poëtic and older sense as ‘an outfit, yet the form of its Hebrew equivalent ( אסטלית) and the laws regulating the borrowing of words, as well as its appearance in so remote a dialect as the Mandaic (as עצטלא) forbid the derivation from the Greek.

אִסְטְלָא, אִצְטְלָא, אִסְטוֹלָא, אִי׳f. (Ispe. noun of טל, טלל; cmp. טַלִּית) robe, garment. Targ. Y. Gen. 9:23; a. fr.Sabb.128a א׳ הראוייה לו a robe becoming his position. M. Kat. 28b (prov.) שיול א׳וכ׳ the grave is a fine robe for the freeman whose outfit is complete (well becoming old and virtuous age). B. Mets.17a; a. e.Pl. אִסְטְלִין, אִסְטְלֵי, אִסְטַלְוָון, אִצְ׳ דלבושין a suit of clothes. Targ. Gen. 45:22; (ed. Berl. אוּסְטְלַוָּן; ib. Y. אסטלוי ולבוש, read אסטלי דלבוש).Y.Ber.III, 6d bot. (v. margin. note ed. Krot.). M. Kat. 24a. Y.Snh.X, 29b. Koh. R. to XI, 1 א׳ דלבושן v. supra.Cmp. אִסְטַלִּית.Y.Shek.III, 47c bot. אסטלי של זהב, read אִיסְטְרֵי; v. אִיסְתִּירָא. (Although our w. coincides, in meaning and sound, with στολή in its poëtic and older sense as ‘an outfit, yet the form of its Hebrew equivalent ( אסטלית) and the laws regulating the borrowing of words, as well as its appearance in so remote a dialect as the Mandaic (as עצטלא) forbid the derivation from the Greek.

הַגָּדָה, הֲגָדָהf. ( נגד) 1) telling, communication, evidence. Snh.30b (ref. to Lev. 5:1) מקשינןה׳ לראייה the laws regulating the witnessing of the act must also apply to the evidence before court (that the two witnesses must be together). 2) (v. אֲנָדָה) homiletics, popular lecture, opp. to הֲלָכָה legal interpretation. Ḥag.14a מה לך אצלה׳ what hast thou to do with homiletics? Ib. בעליה׳ Ms. M. (ed. א׳) lecturers. Ib. 3a במה היתהה׳וכ׳ what was the subject of to-days lecture?; a. fr.1 3) Haggadah, the recitations at the home service on Passover nights, v. אֲגַדְתָּא. Pes.115b; 116b.Pl. הַגָּדוֹת, הֲגָ׳, Y.Peah, II, 17a bot. אין למדין מן הה׳ we must not derive laws from homiletical interpretations.

הַגָּדָה, הֲגָדָהf. ( נגד) 1) telling, communication, evidence. Snh.30b (ref. to Lev. 5:1) מקשינןה׳ לראייה the laws regulating the witnessing of the act must also apply to the evidence before court (that the two witnesses must be together). 2) (v. אֲנָדָה) homiletics, popular lecture, opp. to הֲלָכָה legal interpretation. Ḥag.14a מה לך אצלה׳ what hast thou to do with homiletics? Ib. בעליה׳ Ms. M. (ed. א׳) lecturers. Ib. 3a במה היתהה׳וכ׳ what was the subject of to-days lecture?; a. fr.1 3) Haggadah, the recitations at the home service on Passover nights, v. אֲגַדְתָּא. Pes.115b; 116b.Pl. הַגָּדוֹת, הֲגָ׳, Y.Peah, II, 17a bot. אין למדין מן הה׳ we must not derive laws from homiletical interpretations.

הַגָּדָה, הֲגָדָהf. ( נגד) 1) telling, communication, evidence. Snh.30b (ref. to Lev. 5:1) מקשינןה׳ לראייה the laws regulating the witnessing of the act must also apply to the evidence before court (that the two witnesses must be together). 2) (v. אֲנָדָה) homiletics, popular lecture, opp. to הֲלָכָה legal interpretation. Ḥag.14a מה לך אצלה׳ what hast thou to do with homiletics? Ib. בעליה׳ Ms. M. (ed. א׳) lecturers. Ib. 3a במה היתהה׳וכ׳ what was the subject of to-days lecture?; a. fr.1 3) Haggadah, the recitations at the home service on Passover nights, v. אֲגַדְתָּא. Pes.115b; 116b.Pl. הַגָּדוֹת, הֲגָ׳, Y.Peah, II, 17a bot. אין למדין מן הה׳ we must not derive laws from homiletical interpretations.

הֶשֵּׂגm. (נָשַׂג) reaching, ה׳ יד regard to ones wealth, the law regulating the payment of certain vows according to ones means (Lev. 27:8). Arakh.5a נידין בה׳ יד does he come under the law of ?Ib. IV, 1 ה׳ יד בנודר the law of hesseg yad is regulated by the means of him who makes the vow; a. e.

הֶשֵּׂגm. (נָשַׂג) reaching, ה׳ יד regard to ones wealth, the law regulating the payment of certain vows according to ones means (Lev. 27:8). Arakh.5a נידין בה׳ יד does he come under the law of ?Ib. IV, 1 ה׳ יד בנודר the law of hesseg yad is regulated by the means of him who makes the vow; a. e.

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.

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.

חֶנֶטm., חֲנָטָה f. (preced. wds.) formation of fruits or leaves. Y.Shebi.IV, end 35c, a. e. שלשולן הוא חַנְטָן their formation of chains is what in other trees is the formation of fruits. Ib. V, beg.35d עקרתה חַנְטוֹ thou disregardest the time of its formation. Y.Maasr.V, 51d bot. בח׳ והשרשה as regards the law regulating the tithes according to the time of the formation of fruits and of taking root.R. Hash. 15b אחר חנטה לשביעית for the laws concerning the fruits of the Sabbatical year the formation of fruits is the deciding mark. Ib. a (in Chald. diction) זיל בתר ח׳ be guided by Men.69a ח׳ דפירא the formation of the fruit, ח׳ דעלה the formation of the texture of leaves; v. הֲנָצָה.