ritually

סִימָןm. (סוּם I, v. םוּמָא II) mark, sign; omen; symptom; cipher, mnemotechnical note. B. Mets.22b ס׳ העשוי לידרס לא הוי ס׳ a mark (on a lost object) which is liable to be effaced by treading upon it, is no mark (by which one can claim it). Ib. 23a ס׳ הבא מאליו an accidental mark (not made purposely). Ib. 24b נתן בה ס׳ he told a sign (by which he identified it). Ib. 27b ס׳ מובהק a distinguished (specific) mark of identification.Ber.24b ס׳ יפה an auspicious omen. Taan.30b אינו דוֹאה סִימַן ברכהוכ׳ will never see a sign of blessing (will labor without success).Kidd.16b דברי הכל ס׳ all agree that it is a sign of puberty. Ḥull.61a עוף הבא בס׳ אחד a bird which has one of the four marks of cleanness. Erub.54b (ref. to שימה, Deut. 31:19) א״ת שימה אלא סִימָנָהּ read not simah (put it), but simanah (its mark, catchwords). Ib. 54a, a. fr. (editorial gloss) ס׳וכ׳ the catchwords for the subject following are ; a. v. fr.Trnsf. the organ, the cutting of which is an indication that the animal has been slaughtered according to the ritual, the windpipe and the gullet. Ḥull.27b הכשרו בס׳ אחד is made ritually fit for eating by the cutting of either of the organs; a. fr.Pl. סִימָנִים, סִימָנִין. B. Mets.27a, a. fr. ס׳ דאורייתאוכ׳ is identification by marks a Biblical or a rabbinical institution? Ib. II, 5 שיש בה ס׳ which can be identified by signs. Ib. 7 אמר אבידה ולא אמר סִימָנֶיהָ if he states the object he has lost, but cannot describe it.Kidd.4a, a. fr. סִימָנֵי נערות evidences of puberty (v. נַעֲרוּת). Ib. 16a קונה את עצמה בס׳ acquires herself (becomes free) on showing evidences of puberty. Ib. b אין ס׳ באיש a man-servant does not go out free on reaching puberty. Ḥull.III, 6 סימני בהמהוכ׳ the distinguishing marks of cleanness in animals Ib. 27b לחייבו בשני ס׳ to make it obligatory to cut both organs (the windpipe and the gullet). Ib. 44a עיקור ס׳ the case of the organs being torn loose before cutting. Erub.54b אין התורה … בס׳ knowledge of the Law can be obtained only by means of signs (rubrication by catchwords). Ib. 21b סימני טעמים notes of accentuation (v. טַעַם); a. fr.

סַכַּנְתָּאf. = h. סַכָּנָה. Constr. סַכָּנַת. Targ. 1 Chr. 11:19. Targ. Lam. 5:9 Levita a. some ed.Ḥull.9b מי קא מדמית איסורא לס׳ how can you compare what is forbidden ritually with what is forbidden on account of possible risk to health? Ib. 10a חמירא ס׳וכ׳, v. חֲמִיר I. Koh. R. to VII, 11 דימא ס׳ for bathing in the sea is dangerous; a. fr.

סַכַּנְתָּאf. = h. סַכָּנָה. Constr. סַכָּנַת. Targ. 1 Chr. 11:19. Targ. Lam. 5:9 Levita a. some ed.Ḥull.9b מי קא מדמית איסורא לס׳ how can you compare what is forbidden ritually with what is forbidden on account of possible risk to health? Ib. 10a חמירא ס׳וכ׳, v. חֲמִיר I. Koh. R. to VII, 11 דימא ס׳ for bathing in the sea is dangerous; a. fr.

עָמַךII (b. h.) 1) to stand, stand up, rise; to remain, endure; to be ready. Ber.V, 1 אין עוֹמְדִין להתפללוכ׳ you must not stand up (make ready) for prayer,, v. כּוֹבֶד. Ib. I, 2 שכן דרך … לַעֲמוֹדוכ׳ for princes generally rise at three hours. Ib. 3 (expl. ובקומך, Deut. 6:7) בשעה שבני אדם עוֹמְדִים at the time when people get up (in the morning). Kidd.71a עוֹמֵד בחצי ימיו a middle-aged man. Y.Snh.VIII, 26b ע׳ בדין stood before court. B. Mets.47b מי שאינו עוֹמד בדיבורו who does not stand by (keep) his promise. Kil. IV, 4 העומד that part of the fence which is unimpaired, opp. פרוץ. Neg. I, 3, sq. העומד the leprous spot which remained in its place (Lev. 13:28). B. Bath.60b יכולין לעמוד בה, v. גְּזֵרָה. Ex. R. s. 2 בקש משה שיַעַמְדּוּ וכו׳ Moses prayed that from him should rise priests and kings; a. v. fr.Esp. uses: ע׳ על a) to understand. Y.Shek.I, 45d, v. אוֹפִי; a. e.b) to insist upon. Meg.28a לא עָמַדְתִּי על מדותי, v. מִדָּה. Kidd. l. c. מְעַמֵּד על מדותיו Pi. (Rashi מַעֲמִיד Hif.)c) to be reduced to. Y.Ber.II, 5c ע׳ על חמשים it came down to fifty; a. fr. 2) (of liquids) to settle, become consistent. Ab. Zar.35b חלב טהור עומד milk of a clean animal curdles (can be made into cheese or butter). 3) (of blades) to become dull (without being notched). Bets.28b סכין שעָמְדָה מותרוכ׳ a slaughtering knife which has become dull may be sharpened on the Holy Day.)עוֹמֵד ל־ standing ready, designated for. Pes.13b, a. fr. כל העומד לזרוקוכ׳ whatever is ready to be sprinkled, is considered as if it had been sprinkled. Keth.51a top; a. fr. 5) ע׳ ב־ to resist. Cant. R. to VII, 8 כל … לעמוד בזנות he who can resister the temptation of lust; כאילו עומד בשתיהן as if he resisted both; a. e. Hif. הֶעֱמִיד to cause to stand, to place; to restore, preserve; to beget, produce. Y.R. Hash. I, 57b top הַעֲמִידוּ בימה put the dais up (to hold court). Tam.V, 6 היה מַעֲמִידוכ׳ made the unclean priests stand in the eastern gate. Yeb.62b הם הם הֶעֱמִידוּ תורהוכ׳ it was they who preserved the law (tradition) in those days. Ab. I, 1 הַעֲמִידוּ תלמידים הרבה rear many scholars. Num. R. s. 14 ה׳ בנים begot children. Koh. R. to I, 4 מה היא עומדת מַעֲמֶדֶת what does ʿomadeth (ib.) mean? She (the earth) preserves, v. תַּפְקִיד. Gen. R. s. 90 שכל ארץ וארץ מעמדת פירותיה each ground preserves its own fruits (when put into the ground), Ib. דברים שהן מַעֲמִידִין substances which conserve, v. קִטְמִית; a. fr. 2) to change the standing of; to enlarge; to reduce. Meg.15b שתי אמות היה והֶעֱמִידוֹ עלוכ׳ it was two cubits long, and he extended it to twelve. Macc.24a (of the 613 laws of the Torah) בא דוד והֶעֱמִידָן עלוכ׳ David came and brought them down to eleven (Ps. 15); בא עמוס והעמידן על אחת Amos came and reduced them to one (Am. 5:4). 3) ה׳ (על) עצמו to contain, check ones self. Snh.72a אין אדם מעמיד עצמו על ממונו no one will restrain himself from defending his property. Ib. 93b מַעֲמִידִין על עצמם בשעהוכ׳ they restrained themselves when they had a human need. 4) (of liquids) to make consistent, curdle. Ab. Zar. II, 5 מעמידין אותן בקיבת נבלה they make the cheese by putting into the milk rennet from an animal not ritually slaughtered. Orl. I, 7 המעמיד בשרף הערלה if one curdles milk by means of a resinous substance (an acid) from an ‘uncircumcised tree (v. עָרְלָה); a. e. 5) ה׳ על חזקתו to let a thing stand on the basis of its presumptive condition, to assume that the ordinary condition has not changed. Nidd.2a הַעֲמֵד אשה על חזקתה assume that the woman has not changed her presumptive condition (of cleanness); העמד דבר על חזקתו assume everything to remain unchanged (until a change is proven). Keth.75b; a. fr. 6) ה׳ על מדותיו (sub. עצמו), v. supra. Pi. עִמֵּד 1) (sub. עצמו) to insist. Kidd.71a, v. supra. 2) to place; part. pass. מְעוּמָּד, q. v.

עָמַךII (b. h.) 1) to stand, stand up, rise; to remain, endure; to be ready. Ber.V, 1 אין עוֹמְדִין להתפללוכ׳ you must not stand up (make ready) for prayer,, v. כּוֹבֶד. Ib. I, 2 שכן דרך … לַעֲמוֹדוכ׳ for princes generally rise at three hours. Ib. 3 (expl. ובקומך, Deut. 6:7) בשעה שבני אדם עוֹמְדִים at the time when people get up (in the morning). Kidd.71a עוֹמֵד בחצי ימיו a middle-aged man. Y.Snh.VIII, 26b ע׳ בדין stood before court. B. Mets.47b מי שאינו עוֹמד בדיבורו who does not stand by (keep) his promise. Kil. IV, 4 העומד that part of the fence which is unimpaired, opp. פרוץ. Neg. I, 3, sq. העומד the leprous spot which remained in its place (Lev. 13:28). B. Bath.60b יכולין לעמוד בה, v. גְּזֵרָה. Ex. R. s. 2 בקש משה שיַעַמְדּוּ וכו׳ Moses prayed that from him should rise priests and kings; a. v. fr.Esp. uses: ע׳ על a) to understand. Y.Shek.I, 45d, v. אוֹפִי; a. e.b) to insist upon. Meg.28a לא עָמַדְתִּי על מדותי, v. מִדָּה. Kidd. l. c. מְעַמֵּד על מדותיו Pi. (Rashi מַעֲמִיד Hif.)c) to be reduced to. Y.Ber.II, 5c ע׳ על חמשים it came down to fifty; a. fr. 2) (of liquids) to settle, become consistent. Ab. Zar.35b חלב טהור עומד milk of a clean animal curdles (can be made into cheese or butter). 3) (of blades) to become dull (without being notched). Bets.28b סכין שעָמְדָה מותרוכ׳ a slaughtering knife which has become dull may be sharpened on the Holy Day.)עוֹמֵד ל־ standing ready, designated for. Pes.13b, a. fr. כל העומד לזרוקוכ׳ whatever is ready to be sprinkled, is considered as if it had been sprinkled. Keth.51a top; a. fr. 5) ע׳ ב־ to resist. Cant. R. to VII, 8 כל … לעמוד בזנות he who can resister the temptation of lust; כאילו עומד בשתיהן as if he resisted both; a. e. Hif. הֶעֱמִיד to cause to stand, to place; to restore, preserve; to beget, produce. Y.R. Hash. I, 57b top הַעֲמִידוּ בימה put the dais up (to hold court). Tam.V, 6 היה מַעֲמִידוכ׳ made the unclean priests stand in the eastern gate. Yeb.62b הם הם הֶעֱמִידוּ תורהוכ׳ it was they who preserved the law (tradition) in those days. Ab. I, 1 הַעֲמִידוּ תלמידים הרבה rear many scholars. Num. R. s. 14 ה׳ בנים begot children. Koh. R. to I, 4 מה היא עומדת מַעֲמֶדֶת what does ʿomadeth (ib.) mean? She (the earth) preserves, v. תַּפְקִיד. Gen. R. s. 90 שכל ארץ וארץ מעמדת פירותיה each ground preserves its own fruits (when put into the ground), Ib. דברים שהן מַעֲמִידִין substances which conserve, v. קִטְמִית; a. fr. 2) to change the standing of; to enlarge; to reduce. Meg.15b שתי אמות היה והֶעֱמִידוֹ עלוכ׳ it was two cubits long, and he extended it to twelve. Macc.24a (of the 613 laws of the Torah) בא דוד והֶעֱמִידָן עלוכ׳ David came and brought them down to eleven (Ps. 15); בא עמוס והעמידן על אחת Amos came and reduced them to one (Am. 5:4). 3) ה׳ (על) עצמו to contain, check ones self. Snh.72a אין אדם מעמיד עצמו על ממונו no one will restrain himself from defending his property. Ib. 93b מַעֲמִידִין על עצמם בשעהוכ׳ they restrained themselves when they had a human need. 4) (of liquids) to make consistent, curdle. Ab. Zar. II, 5 מעמידין אותן בקיבת נבלה they make the cheese by putting into the milk rennet from an animal not ritually slaughtered. Orl. I, 7 המעמיד בשרף הערלה if one curdles milk by means of a resinous substance (an acid) from an ‘uncircumcised tree (v. עָרְלָה); a. e. 5) ה׳ על חזקתו to let a thing stand on the basis of its presumptive condition, to assume that the ordinary condition has not changed. Nidd.2a הַעֲמֵד אשה על חזקתה assume that the woman has not changed her presumptive condition (of cleanness); העמד דבר על חזקתו assume everything to remain unchanged (until a change is proven). Keth.75b; a. fr. 6) ה׳ על מדותיו (sub. עצמו), v. supra. Pi. עִמֵּד 1) (sub. עצמו) to insist. Kidd.71a, v. supra. 2) to place; part. pass. מְעוּמָּד, q. v.

פָּסַל(b. h.) 1) to cut, chip, hew, trim. Tanḥ. ʿEḳeb 9 (ref. to Koh. 3:5) עת היה לִפְסוֹל שניוכ׳ the time came to hew other two tablets (in place of the broken). Ib. מתחת כסא הכבוד פְּסָלָן he hewed them from under the throne of glory. Ab. Zar.52a (ref. to Deut. 7:25) משפְּסָלוֹ נעשה אלוה as soon as a gentile has done chiselling on it, it becomes a deity (an idol forbidden to Jews for any use); ib. פסלו לאלוה לאוכ׳ when the gentile has hewed it for a god, thou shalt not covet it; פסלו מאלוה ולקחת לך when he chips it so as to unfit it as an idol (v. infra), thou mayest take it unto thyself; a. e.Part. pass. פָּסוּל; f. פְּסוּלָה; pl. פְּסוּלִים, פְּסוּלִין; פְּסוּלוֹת a) chiselled, chipped. Lev. R. s. 22 אבנים פ׳ chipped stones (unfit for the altar); a. e.b) (cmp. פָּגַם) defective, unfit, disqualified, v. פָּסוּל. 2) (denom. of פָּסוּל) to disqualify, to be the cause of disqualification of; to declare unfit. Ḥull.III, 12 פּוֹסְלִין, v. כָּשֵׁר I. Ab. Zar. l. c. מניין לנכרי שפּוֹסֵל אלוהו how will you prove that a gentile can cancel his deity (by disfiguring it)? Kidd.70a אוי לו לפוסל את זרעו ולפוגםוכ׳ woe to him who causes his descendants to be disqualified and his family to be tarnished. Ib. כל הפוסל פסול he who tarnishes (casts suspicion on the purity of a family) is himself tarnished (of spurious descent); במומו פוסל he charges others with his own defect. Ex. R. s. 1 החזירתו … ופ׳ את כלן she (Pharaohs daughter) took him (the infant Moses) around to all Egyptian women to give him suck, but he rejected all of them (refused to take their breasts); ולמה פְסָלָן and why did he reject them? Snh.III, 1 זה פוֹסֵל דיינו של זהוכ׳ each has a right to reject the judge chosen by the other; אם היו כשרים … אינו יכול לפוֹסְלָן if they are fit (not legally disqualified) or authorized, he cannot reject them. Ib. זה פוסל עדיווכ׳ every witness in a case may help by his testimony to disqualify the opposing partys witnesses. R. Hash. I, 7 קבלו … ופָסְלוּוכ׳ they accepted as witnesses himself and his son, and rejected his slave. Mikv. II, 4 פּוֹסְלִין את המקוה are sufficient to make the pond unfit for ritual immersion. Ib. VII, 5 לא פְסָלוּהוּ they do not make the blood unfit. Zeb.I, 4 המחשבה פוֹסֶלֶת the improper intention makes the sacrifice unfit. Succ.II, 7, a. e. בית שמאי פוסלין the school of Sh. declares such a Succah to be ritually unfit; a. v. fr.Trnsf. to cancel, abrogate. B. Kam.97a פְּסָלַתּוּ מלכות the government cancelled the coin; פסלתו מדינה the inhabitants of the district refused to pass it.Gen. R. s. 30, beg. כל מקום שנאמר אלה פ׳ את הראשוניםוכ׳ wherever the Biblical text has ‘these, it is meant to cancel (exclude) the preceding; wherever it has ‘and these, it is to add to the preceding; Ex. R. s. 1 אלה תולדות … פ׳וכ׳ ‘these are the origins of heaven and earth (Gen. 2:4), this excludes the time of chaos; a. fr. Nif. נִפִסַל 1) to be hewn, sculptured. Sifra Kdosh. beg. פסל על שהם נִפְסָלִין idols are named pesel, because they are sculptured; (Yalk. Lev. 604 פסולין). 2) to be disqualified, made unfit, declared unfit. Zeb.I, 4 הזבח נ׳ ארבעהוכ׳ a sacrifice may become unfit by improper actions in four stages, at the slaughtering Pes.15b; 45b הפת … ונִפְסְלָה מלאכול if bread becomes mouldy and unfit for man to eat. Toh. VIII, 6 עד שיִפָּסֵל מאוכל הכלב until it becomes unfit for a dog to eat; Y.Ḥall.IV, 60a top עד שתִּפְסוֹל. Men.100a, v. פְּסוֹל. Num. R. s. 6 end לא היו נִפְסָלִים אלא בקול they (the Levites) became unfit for service only when they lost their voice for song. B. Kam.IX, 2 נִפְסְלָה מעל גבי המזבח became unfit for the altar; a. fr.Trnsf. to be cancelled, abrogated. B. Kam. l. c. (גזל) מטבע ונ׳ if one stole a coin, and it was invalidated (before he made the restitution). Snh.104b (expl. סִלָּה, Lam. 1:15) כאדם שאומר לחברו נפסלה מטבע זו as one says to his neighbor, this coin is worthless; v. סָלָא; a. e. Pi. פִּיסֵּל to cut off dry twigs, to trim. Shebi. II, 3 מְפַסְּלִין עדוכ׳ (in the ante-Sabbatical year) you may trim trees up to New Year, v. פִּיסּוּל. Mikv. IX, 7 מְפַסְּלי אילנות trimmers of trees. Y.Sabb.VII, 10a top; a. e.Yalk. Deut. 942 מְפַסְּלוֹ במעצד he chips it (the crooked staff) with the adze; Sifré ib. 308 מפתלו (corr. acc.). Hif. הִפְסִיל to find fault, to speak contemptuously. Koh. R. to XI, 9 שהיה מַפְסִיל בנשיםוכ׳ who used to find fault with women (considering none good enough for him as wife), and was a profligate.(Part. pass. מוּפְסָל, v. next w.

פָּסַל(b. h.) 1) to cut, chip, hew, trim. Tanḥ. ʿEḳeb 9 (ref. to Koh. 3:5) עת היה לִפְסוֹל שניוכ׳ the time came to hew other two tablets (in place of the broken). Ib. מתחת כסא הכבוד פְּסָלָן he hewed them from under the throne of glory. Ab. Zar.52a (ref. to Deut. 7:25) משפְּסָלוֹ נעשה אלוה as soon as a gentile has done chiselling on it, it becomes a deity (an idol forbidden to Jews for any use); ib. פסלו לאלוה לאוכ׳ when the gentile has hewed it for a god, thou shalt not covet it; פסלו מאלוה ולקחת לך when he chips it so as to unfit it as an idol (v. infra), thou mayest take it unto thyself; a. e.Part. pass. פָּסוּל; f. פְּסוּלָה; pl. פְּסוּלִים, פְּסוּלִין; פְּסוּלוֹת a) chiselled, chipped. Lev. R. s. 22 אבנים פ׳ chipped stones (unfit for the altar); a. e.b) (cmp. פָּגַם) defective, unfit, disqualified, v. פָּסוּל. 2) (denom. of פָּסוּל) to disqualify, to be the cause of disqualification of; to declare unfit. Ḥull.III, 12 פּוֹסְלִין, v. כָּשֵׁר I. Ab. Zar. l. c. מניין לנכרי שפּוֹסֵל אלוהו how will you prove that a gentile can cancel his deity (by disfiguring it)? Kidd.70a אוי לו לפוסל את זרעו ולפוגםוכ׳ woe to him who causes his descendants to be disqualified and his family to be tarnished. Ib. כל הפוסל פסול he who tarnishes (casts suspicion on the purity of a family) is himself tarnished (of spurious descent); במומו פוסל he charges others with his own defect. Ex. R. s. 1 החזירתו … ופ׳ את כלן she (Pharaohs daughter) took him (the infant Moses) around to all Egyptian women to give him suck, but he rejected all of them (refused to take their breasts); ולמה פְסָלָן and why did he reject them? Snh.III, 1 זה פוֹסֵל דיינו של זהוכ׳ each has a right to reject the judge chosen by the other; אם היו כשרים … אינו יכול לפוֹסְלָן if they are fit (not legally disqualified) or authorized, he cannot reject them. Ib. זה פוסל עדיווכ׳ every witness in a case may help by his testimony to disqualify the opposing partys witnesses. R. Hash. I, 7 קבלו … ופָסְלוּוכ׳ they accepted as witnesses himself and his son, and rejected his slave. Mikv. II, 4 פּוֹסְלִין את המקוה are sufficient to make the pond unfit for ritual immersion. Ib. VII, 5 לא פְסָלוּהוּ they do not make the blood unfit. Zeb.I, 4 המחשבה פוֹסֶלֶת the improper intention makes the sacrifice unfit. Succ.II, 7, a. e. בית שמאי פוסלין the school of Sh. declares such a Succah to be ritually unfit; a. v. fr.Trnsf. to cancel, abrogate. B. Kam.97a פְּסָלַתּוּ מלכות the government cancelled the coin; פסלתו מדינה the inhabitants of the district refused to pass it.Gen. R. s. 30, beg. כל מקום שנאמר אלה פ׳ את הראשוניםוכ׳ wherever the Biblical text has ‘these, it is meant to cancel (exclude) the preceding; wherever it has ‘and these, it is to add to the preceding; Ex. R. s. 1 אלה תולדות … פ׳וכ׳ ‘these are the origins of heaven and earth (Gen. 2:4), this excludes the time of chaos; a. fr. Nif. נִפִסַל 1) to be hewn, sculptured. Sifra Kdosh. beg. פסל על שהם נִפְסָלִין idols are named pesel, because they are sculptured; (Yalk. Lev. 604 פסולין). 2) to be disqualified, made unfit, declared unfit. Zeb.I, 4 הזבח נ׳ ארבעהוכ׳ a sacrifice may become unfit by improper actions in four stages, at the slaughtering Pes.15b; 45b הפת … ונִפְסְלָה מלאכול if bread becomes mouldy and unfit for man to eat. Toh. VIII, 6 עד שיִפָּסֵל מאוכל הכלב until it becomes unfit for a dog to eat; Y.Ḥall.IV, 60a top עד שתִּפְסוֹל. Men.100a, v. פְּסוֹל. Num. R. s. 6 end לא היו נִפְסָלִים אלא בקול they (the Levites) became unfit for service only when they lost their voice for song. B. Kam.IX, 2 נִפְסְלָה מעל גבי המזבח became unfit for the altar; a. fr.Trnsf. to be cancelled, abrogated. B. Kam. l. c. (גזל) מטבע ונ׳ if one stole a coin, and it was invalidated (before he made the restitution). Snh.104b (expl. סִלָּה, Lam. 1:15) כאדם שאומר לחברו נפסלה מטבע זו as one says to his neighbor, this coin is worthless; v. סָלָא; a. e. Pi. פִּיסֵּל to cut off dry twigs, to trim. Shebi. II, 3 מְפַסְּלִין עדוכ׳ (in the ante-Sabbatical year) you may trim trees up to New Year, v. פִּיסּוּל. Mikv. IX, 7 מְפַסְּלי אילנות trimmers of trees. Y.Sabb.VII, 10a top; a. e.Yalk. Deut. 942 מְפַסְּלוֹ במעצד he chips it (the crooked staff) with the adze; Sifré ib. 308 מפתלו (corr. acc.). Hif. הִפְסִיל to find fault, to speak contemptuously. Koh. R. to XI, 9 שהיה מַפְסִיל בנשיםוכ׳ who used to find fault with women (considering none good enough for him as wife), and was a profligate.(Part. pass. מוּפְסָל, v. next w.

פַּרְגִּיתf., pl. פּרְגִּיּוֹת (פָּרַג; cmp. פרח) young poultry. Ber.39a. B. Mets.24b אשכח פ׳ שחוטות found ritually killed poultry; a. e.

פַּרְגִּיתf., pl. פּרְגִּיּוֹת (פָּרַג; cmp. פרח) young poultry. Ber.39a. B. Mets.24b אשכח פ׳ שחוטות found ritually killed poultry; a. e.

פַּרְסָהII f. (b. h.; פָּרַס) split hoof; foot; toes (v. אִסְפֶּירֶס). Ḥull.59a, v. פָּרַס I. Ib. 68b (ref. to בבהמה ‘in the animal, Lev. 11:3) פ׳ הֶחֱזִירוכ׳ if the embryo, having, put forth its feet, withdrew one foot, you may eat it (when the mother is ritually slaughtered); if it withdraws ‘feet, you may eat it; a. fr.Mikv. V, 6 פַּרְסַח החמורוכ׳ the water gathered in the depression created by asses marching in the valley; (Tosef. ib. V, 1 פַּרְסוֹת רגלי בהמה).Pl. פְּרָסוֹת. Ḥull. l. c. Ib. 59a פַרְסוֹתֶיהָ חתוכות its hoofs were cut off. Sifré Deut. 2 אילו זכו … שעלו פַרְסוֹת רגליחםוכ׳ if the Israelites had been good, they would have entered Palestine as soon as their feet had come up from the sea; a. fr.בית חפ׳ the legs. Ḥull.55b; Y.Pes.VII, 35a bot.; (Ḥull.IX, 2 הפ׳ only).

פַּרְסָהII f. (b. h.; פָּרַס) split hoof; foot; toes (v. אִסְפֶּירֶס). Ḥull.59a, v. פָּרַס I. Ib. 68b (ref. to בבהמה ‘in the animal, Lev. 11:3) פ׳ הֶחֱזִירוכ׳ if the embryo, having, put forth its feet, withdrew one foot, you may eat it (when the mother is ritually slaughtered); if it withdraws ‘feet, you may eat it; a. fr.Mikv. V, 6 פַּרְסַח החמורוכ׳ the water gathered in the depression created by asses marching in the valley; (Tosef. ib. V, 1 פַּרְסוֹת רגלי בהמה).Pl. פְּרָסוֹת. Ḥull. l. c. Ib. 59a פַרְסוֹתֶיהָ חתוכות its hoofs were cut off. Sifré Deut. 2 אילו זכו … שעלו פַרְסוֹת רגליחםוכ׳ if the Israelites had been good, they would have entered Palestine as soon as their feet had come up from the sea; a. fr.בית חפ׳ the legs. Ḥull.55b; Y.Pes.VII, 35a bot.; (Ḥull.IX, 2 הפ׳ only).

קְרוֹמִיתf. (v. קְרוּם); ק׳ של קנה (or sub. של קנה) the skin-like, scaly envelope of reed, haulm (used as knife, v. Löw, Pfl. p. 34 4). Tosef.Ḥull.I, 5; Ḥull.15b, a. e. בכל … בק׳וכ׳ you may cut ritually with any tool, … with glass or with a reed haulm. Ib. 57b עשו לה ק׳וכ׳ Ms. M. a. Ar. (ed. קרומין, v. Rabb. D. S. a. l. note) they prepared for it (to be inserted in the perforated windpipe) the haulm (ed. haulms) of reed, and the animal recovered.Pl. קְרוֹמִיּוֹת. Gen. R. s. 56 (used as sing.); Y.Sabb.VIII, end, 11c קלומות (corr. acc.).Pesik. Bshall. p. 87a> שהיו ניתנים … וק׳ של קנהוכ׳ (Ar. וקולמיות, corr. acc.) they put glowing iron balls under their armpits, and drove pieces of reed under their nails; Midr. Till. to Ps. 16; Yalk. ib. 667; Cant. R. to II, 7 קרטיות (corr. acc.). Sabb.125a ק׳ של מחצלת shreds of reeds detached from mats.

קְרוֹמִיתf. (v. קְרוּם); ק׳ של קנה (or sub. של קנה) the skin-like, scaly envelope of reed, haulm (used as knife, v. Löw, Pfl. p. 34 4). Tosef.Ḥull.I, 5; Ḥull.15b, a. e. בכל … בק׳וכ׳ you may cut ritually with any tool, … with glass or with a reed haulm. Ib. 57b עשו לה ק׳וכ׳ Ms. M. a. Ar. (ed. קרומין, v. Rabb. D. S. a. l. note) they prepared for it (to be inserted in the perforated windpipe) the haulm (ed. haulms) of reed, and the animal recovered.Pl. קְרוֹמִיּוֹת. Gen. R. s. 56 (used as sing.); Y.Sabb.VIII, end, 11c קלומות (corr. acc.).Pesik. Bshall. p. 87a> שהיו ניתנים … וק׳ של קנהוכ׳ (Ar. וקולמיות, corr. acc.) they put glowing iron balls under their armpits, and drove pieces of reed under their nails; Midr. Till. to Ps. 16; Yalk. ib. 667; Cant. R. to II, 7 קרטיות (corr. acc.). Sabb.125a ק׳ של מחצלת shreds of reeds detached from mats.

קרי, קָרָהII, Pi. קֵרָה (b. h.) 1) (denom. of קוֹרָה, q. v.) to lay beams; to cover. 2) (denom. of קִיר, q. v.) to wall up, close. Ber.10b (ref. to 2 Kings 4:10) עלייה … וקֵירוּהָ it was an open upper room (a balcony), and they closed it up. M. Kat. I, 4 מְקָרִין את הפירצהוכ׳ you may close up a breach during the festive week. Ib. 7a כיצד מקריןוכ׳ in what way is it to be done?… With shrubbery or bay-trees. Succ.I, 8 המְקָרֶה סוכתווכ׳ he who covers his Succah with spits or boards of a bed-side. Lev. R. s. 1 היה מקרה בקורותוכ׳ he covered the building with joists, and wrote the name of the king on them; a. e.Part. pass. מְקוֹרֶה; f. מְקוֹרָה. Y.Succ.1, 51d top סוכה מ׳ פסולה a Succah covered with beams is ritually unfit; מבוי מ׳ כשר a covered alley is fit (for Sabbath movements). Y.Naz.IX, 57d מערה מ׳ a vaulted cave. Sabb.5a; a. fr.

קרי, קָרָהII, Pi. קֵרָה (b. h.) 1) (denom. of קוֹרָה, q. v.) to lay beams; to cover. 2) (denom. of קִיר, q. v.) to wall up, close. Ber.10b (ref. to 2 Kings 4:10) עלייה … וקֵירוּהָ it was an open upper room (a balcony), and they closed it up. M. Kat. I, 4 מְקָרִין את הפירצהוכ׳ you may close up a breach during the festive week. Ib. 7a כיצד מקריןוכ׳ in what way is it to be done?… With shrubbery or bay-trees. Succ.I, 8 המְקָרֶה סוכתווכ׳ he who covers his Succah with spits or boards of a bed-side. Lev. R. s. 1 היה מקרה בקורותוכ׳ he covered the building with joists, and wrote the name of the king on them; a. e.Part. pass. מְקוֹרֶה; f. מְקוֹרָה. Y.Succ.1, 51d top סוכה מ׳ פסולה a Succah covered with beams is ritually unfit; מבוי מ׳ כשר a covered alley is fit (for Sabbath movements). Y.Naz.IX, 57d מערה מ׳ a vaulted cave. Sabb.5a; a. fr.

קרי, קָרָהII, Pi. קֵרָה (b. h.) 1) (denom. of קוֹרָה, q. v.) to lay beams; to cover. 2) (denom. of קִיר, q. v.) to wall up, close. Ber.10b (ref. to 2 Kings 4:10) עלייה … וקֵירוּהָ it was an open upper room (a balcony), and they closed it up. M. Kat. I, 4 מְקָרִין את הפירצהוכ׳ you may close up a breach during the festive week. Ib. 7a כיצד מקריןוכ׳ in what way is it to be done?… With shrubbery or bay-trees. Succ.I, 8 המְקָרֶה סוכתווכ׳ he who covers his Succah with spits or boards of a bed-side. Lev. R. s. 1 היה מקרה בקורותוכ׳ he covered the building with joists, and wrote the name of the king on them; a. e.Part. pass. מְקוֹרֶה; f. מְקוֹרָה. Y.Succ.1, 51d top סוכה מ׳ פסולה a Succah covered with beams is ritually unfit; מבוי מ׳ כשר a covered alley is fit (for Sabbath movements). Y.Naz.IX, 57d מערה מ׳ a vaulted cave. Sabb.5a; a. fr.

קָרַץ(b. h.) 1) to make an incision; to cut. Yoma III, 4 קְרָצוֹ ומרקוכ׳ he made the ritually required cut, and some one else finished, v. מָרַק. Ib. 32b מאי קרצו … לישנאוכ׳ what is meant by ḳratso?… It has the meaning of slaying (by ref. to Jer. 46:20); Y. ib. III, 40c top, v. נָכוֹסָא. Tosef.Ukts.II, 8 כיון שקרצו as soon as he has made an incision into it (although he did not cut it apart, v. Ukts. II, 5).Esp. to cut dough on the bakers board. Kel. XV, 2 אם … קוֹרֵץ עליו if he prepares it to cut dough on it; Tosef. ib. B. Mets.V, 4; a. fr.Y.Pes.IV, 31b top מודיי שקודצין, read: שקוצרין. 2) to bite, pinch. Nidd.VI, 12 כדי לִקְרוֹץ בצפורן a hair large enough to seize with the nails. 3) ( to form a groove, to press the lips close together; to gesticulate with closed lips. Mikv. VIII, 5 קָרְצָה שפתותיה if (in taking a ritual immersion) she pressed her lips together.Yoma 19b הקורא … ולא יִקְרוֹץ בשפתותיו reading the Shmʿa one must not blink with ones eyes, nor gesticulate with ones lips (make motions to his neighbor). Pi. קֵרֵץ same. Ib. הקורא … ומְקָרֵץוכ׳ of him who reads the Shmʿa and blinks with his eyes and gesticulates with his lips and points with his fingers, the Scriptures say, ‘not me didst thou call (Is. 43:22); Yalk. Is. 318) וקוֹרֵץ. Nif. נִקְרַץ to be nipped off. Peah VII, 4 אם נִקְרֶצֶת עםוכ׳ if it (the isolated bunch on the knee of a vine) can be nipped off as a cluster, it belongs to the owner (Ms. M. נקצרת, v. Rabb. D. S. a. l. note); Sifra Kdosh., Par. 1, ch. III (Var. נקצרת); Yalk. Lev. 605 נקצרת; Y.Peah VII, 20a bot. אני אומר את הנִקְרָצוֹת עם האשכולות (not עם) I mean those which have been nipped off in clusters; a. e.

קָרַץ(b. h.) 1) to make an incision; to cut. Yoma III, 4 קְרָצוֹ ומרקוכ׳ he made the ritually required cut, and some one else finished, v. מָרַק. Ib. 32b מאי קרצו … לישנאוכ׳ what is meant by ḳratso?… It has the meaning of slaying (by ref. to Jer. 46:20); Y. ib. III, 40c top, v. נָכוֹסָא. Tosef.Ukts.II, 8 כיון שקרצו as soon as he has made an incision into it (although he did not cut it apart, v. Ukts. II, 5).Esp. to cut dough on the bakers board. Kel. XV, 2 אם … קוֹרֵץ עליו if he prepares it to cut dough on it; Tosef. ib. B. Mets.V, 4; a. fr.Y.Pes.IV, 31b top מודיי שקודצין, read: שקוצרין. 2) to bite, pinch. Nidd.VI, 12 כדי לִקְרוֹץ בצפורן a hair large enough to seize with the nails. 3) ( to form a groove, to press the lips close together; to gesticulate with closed lips. Mikv. VIII, 5 קָרְצָה שפתותיה if (in taking a ritual immersion) she pressed her lips together.Yoma 19b הקורא … ולא יִקְרוֹץ בשפתותיו reading the Shmʿa one must not blink with ones eyes, nor gesticulate with ones lips (make motions to his neighbor). Pi. קֵרֵץ same. Ib. הקורא … ומְקָרֵץוכ׳ of him who reads the Shmʿa and blinks with his eyes and gesticulates with his lips and points with his fingers, the Scriptures say, ‘not me didst thou call (Is. 43:22); Yalk. Is. 318) וקוֹרֵץ. Nif. נִקְרַץ to be nipped off. Peah VII, 4 אם נִקְרֶצֶת עםוכ׳ if it (the isolated bunch on the knee of a vine) can be nipped off as a cluster, it belongs to the owner (Ms. M. נקצרת, v. Rabb. D. S. a. l. note); Sifra Kdosh., Par. 1, ch. III (Var. נקצרת); Yalk. Lev. 605 נקצרת; Y.Peah VII, 20a bot. אני אומר את הנִקְרָצוֹת עם האשכולות (not עם) I mean those which have been nipped off in clusters; a. e.

רְבוּבָה I f. (רָבַב) (pile, deposit, cavity in the ascent to the altar for the deposit of fowls ritually disqualified. Midd. III, 3; v., however, רְבוּכָה.

רוּבָּאch. sam(רוב kasher). Ḥull.11a מנא הא מילתא … בתרר׳ whence do we derive the rule laid down by the Rabbis, that we are guided by the majority? Ib. ר׳ דאיתיה קמן a majority which is before us, a majority of a definite number; ר׳ דליתיה קמן כגוןוכ׳ a majority of an indefinite number, as for instance, the case of a minor yabam (Yeb. XIII, 12, when we are guided by the principle that the majority of persons are not impotent). B. Kam.46b ר׳ דאנשי לרדיאוכ׳ most people buy animals for ploughing. Ib.; B. Bath.92b, v. אִיסּוּרָא; a. v. fr.Pl. רוּבֵּי. Ḥull.28b תריר׳ … ליכא Rashi (ed. רובא) two larger portions of one object cannot be assumed, i. e. if an object is divided into two equal parts, you cannot apply the principle that either half may be ritually considered as if it were the larger portion.