slaughtering+stand

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.

שהי, שָׁהָה, שָׁהָא(b. h. שאה) 1) to stand still, pause; to dwell, tarry. Shebu.II, 3 או שש׳ בכדי השתחוואה or if the unclean person stayed in the Temple long enough for prostration. Ib. 17a (mixed diet.) בדלא ש׳ when he did not stand still (but walked constantly though slowly). Yeb.VI, 7 נשא אשה וש׳ עמהוכ׳ if one married a woman and lived with her ten years without issue. Ib. רשאי השני לִשְׁהוֹתוכ׳ the second husband may live with her ten years. Ib. 36b כל ששהאוכ׳ a human birth that survived thirty days (although born in the eighth month) is not considered an abortion; Sabb.135b ששהה. Ber.V, 1 חסידים … שוֹהִין שעהוכ׳ the pious men of olden times used to tarry a while (in the synagogue) before prayer Ib. 32b היו שוהין שעה … וחוזרין ושוהיןוכ׳ they waited an hour, and prayed an hour, and tarried again an hour (at synagogue); a. fr.Esp. (ritual) to pause during the act of slaughtering (which makes the animal so cut unfit to eat). Ḥull2b שמא יִשְׁהוּוכ׳ they might pause, might press the knife, v. שְׁהִיָּיה. Ib. 12a; a. fr. 2) to delay, v. infra. Hif. הִשְׁהָה, הִשְׁהָא to cause delay; to detain, restrain. Nidd.31a sq. מהיך שמַשְׁהִין עצמןוכ׳ because they restrain themselves (retard effusion) Snh.76a המַשְׁהֶא בתווכ׳ he who retards (the marriage of) his marriageable daughter. Gen. R. s. 85 והן מַשְׁהִין אותןוכ׳ and they (the sons of Eli) caused them to stay away from their home one night. Lev. R. s. 37, beg. שנודר ומשההוכ׳ who vows (a sacrifice) and procrastinates the fulfilment of his vow. Ib. ע״י שנדר ושָׁהָה את נדרו (perh. שִׁהָה, Pi.) because he had vowed and was procrastinating Keth.61a הכל משהין בפני השמשוכ׳ you may postpone every dish before the waiter (keep him from eating while he is serving), except ; a. fr. Pi. שִׁיהָה same, to delay the use of, let stand. Y.Ter.VIII, 45c top אסור לְשָׁהוֹתוֹ ואם שִׁיהוֹוכ׳ (or לַשְׁהוֹתוֹ, Hif.) you must not let it stand, but if one did, and it turned into vinegar Ib. ואם שִׁיהָן and if one did let them stand; a. e. Hithpa. הִשְׁתָּהֶה, Nithpa. נִשְׁתָּהֶא, נִשְׁתָּהֶה 1) to be delayed. R. Hash. IV, 4 פעם אחת נִשְׁתָּהוּ … מלבוא once the witnesses (that had seen the new moon rise) were delayed from coming (were late). Nidd.27a מעשה ונ׳ הולד אחרוכ׳ it occurred that a twin child was born three months after its brother; a. fr. 2) to gaze, be undecided, deliberate Num. R. s. 57> מה אתה עומד ומִשְׁתָּהֶה (some ed. ומִשְׁתָּהֶא) why dost thou stand and deliberate?; a. e.

שהי, שָׁהָה, שָׁהָא(b. h. שאה) 1) to stand still, pause; to dwell, tarry. Shebu.II, 3 או שש׳ בכדי השתחוואה or if the unclean person stayed in the Temple long enough for prostration. Ib. 17a (mixed diet.) בדלא ש׳ when he did not stand still (but walked constantly though slowly). Yeb.VI, 7 נשא אשה וש׳ עמהוכ׳ if one married a woman and lived with her ten years without issue. Ib. רשאי השני לִשְׁהוֹתוכ׳ the second husband may live with her ten years. Ib. 36b כל ששהאוכ׳ a human birth that survived thirty days (although born in the eighth month) is not considered an abortion; Sabb.135b ששהה. Ber.V, 1 חסידים … שוֹהִין שעהוכ׳ the pious men of olden times used to tarry a while (in the synagogue) before prayer Ib. 32b היו שוהין שעה … וחוזרין ושוהיןוכ׳ they waited an hour, and prayed an hour, and tarried again an hour (at synagogue); a. fr.Esp. (ritual) to pause during the act of slaughtering (which makes the animal so cut unfit to eat). Ḥull2b שמא יִשְׁהוּוכ׳ they might pause, might press the knife, v. שְׁהִיָּיה. Ib. 12a; a. fr. 2) to delay, v. infra. Hif. הִשְׁהָה, הִשְׁהָא to cause delay; to detain, restrain. Nidd.31a sq. מהיך שמַשְׁהִין עצמןוכ׳ because they restrain themselves (retard effusion) Snh.76a המַשְׁהֶא בתווכ׳ he who retards (the marriage of) his marriageable daughter. Gen. R. s. 85 והן מַשְׁהִין אותןוכ׳ and they (the sons of Eli) caused them to stay away from their home one night. Lev. R. s. 37, beg. שנודר ומשההוכ׳ who vows (a sacrifice) and procrastinates the fulfilment of his vow. Ib. ע״י שנדר ושָׁהָה את נדרו (perh. שִׁהָה, Pi.) because he had vowed and was procrastinating Keth.61a הכל משהין בפני השמשוכ׳ you may postpone every dish before the waiter (keep him from eating while he is serving), except ; a. fr. Pi. שִׁיהָה same, to delay the use of, let stand. Y.Ter.VIII, 45c top אסור לְשָׁהוֹתוֹ ואם שִׁיהוֹוכ׳ (or לַשְׁהוֹתוֹ, Hif.) you must not let it stand, but if one did, and it turned into vinegar Ib. ואם שִׁיהָן and if one did let them stand; a. e. Hithpa. הִשְׁתָּהֶה, Nithpa. נִשְׁתָּהֶא, נִשְׁתָּהֶה 1) to be delayed. R. Hash. IV, 4 פעם אחת נִשְׁתָּהוּ … מלבוא once the witnesses (that had seen the new moon rise) were delayed from coming (were late). Nidd.27a מעשה ונ׳ הולד אחרוכ׳ it occurred that a twin child was born three months after its brother; a. fr. 2) to gaze, be undecided, deliberate Num. R. s. 57> מה אתה עומד ומִשְׁתָּהֶה (some ed. ומִשְׁתָּהֶא) why dost thou stand and deliberate?; a. e.

שהי, שָׁהָה, שָׁהָא(b. h. שאה) 1) to stand still, pause; to dwell, tarry. Shebu.II, 3 או שש׳ בכדי השתחוואה or if the unclean person stayed in the Temple long enough for prostration. Ib. 17a (mixed diet.) בדלא ש׳ when he did not stand still (but walked constantly though slowly). Yeb.VI, 7 נשא אשה וש׳ עמהוכ׳ if one married a woman and lived with her ten years without issue. Ib. רשאי השני לִשְׁהוֹתוכ׳ the second husband may live with her ten years. Ib. 36b כל ששהאוכ׳ a human birth that survived thirty days (although born in the eighth month) is not considered an abortion; Sabb.135b ששהה. Ber.V, 1 חסידים … שוֹהִין שעהוכ׳ the pious men of olden times used to tarry a while (in the synagogue) before prayer Ib. 32b היו שוהין שעה … וחוזרין ושוהיןוכ׳ they waited an hour, and prayed an hour, and tarried again an hour (at synagogue); a. fr.Esp. (ritual) to pause during the act of slaughtering (which makes the animal so cut unfit to eat). Ḥull2b שמא יִשְׁהוּוכ׳ they might pause, might press the knife, v. שְׁהִיָּיה. Ib. 12a; a. fr. 2) to delay, v. infra. Hif. הִשְׁהָה, הִשְׁהָא to cause delay; to detain, restrain. Nidd.31a sq. מהיך שמַשְׁהִין עצמןוכ׳ because they restrain themselves (retard effusion) Snh.76a המַשְׁהֶא בתווכ׳ he who retards (the marriage of) his marriageable daughter. Gen. R. s. 85 והן מַשְׁהִין אותןוכ׳ and they (the sons of Eli) caused them to stay away from their home one night. Lev. R. s. 37, beg. שנודר ומשההוכ׳ who vows (a sacrifice) and procrastinates the fulfilment of his vow. Ib. ע״י שנדר ושָׁהָה את נדרו (perh. שִׁהָה, Pi.) because he had vowed and was procrastinating Keth.61a הכל משהין בפני השמשוכ׳ you may postpone every dish before the waiter (keep him from eating while he is serving), except ; a. fr. Pi. שִׁיהָה same, to delay the use of, let stand. Y.Ter.VIII, 45c top אסור לְשָׁהוֹתוֹ ואם שִׁיהוֹוכ׳ (or לַשְׁהוֹתוֹ, Hif.) you must not let it stand, but if one did, and it turned into vinegar Ib. ואם שִׁיהָן and if one did let them stand; a. e. Hithpa. הִשְׁתָּהֶה, Nithpa. נִשְׁתָּהֶא, נִשְׁתָּהֶה 1) to be delayed. R. Hash. IV, 4 פעם אחת נִשְׁתָּהוּ … מלבוא once the witnesses (that had seen the new moon rise) were delayed from coming (were late). Nidd.27a מעשה ונ׳ הולד אחרוכ׳ it occurred that a twin child was born three months after its brother; a. fr. 2) to gaze, be undecided, deliberate Num. R. s. 57> מה אתה עומד ומִשְׁתָּהֶה (some ed. ומִשְׁתָּהֶא) why dost thou stand and deliberate?; a. e.

שהי, שָׁהָה, שָׁהָא(b. h. שאה) 1) to stand still, pause; to dwell, tarry. Shebu.II, 3 או שש׳ בכדי השתחוואה or if the unclean person stayed in the Temple long enough for prostration. Ib. 17a (mixed diet.) בדלא ש׳ when he did not stand still (but walked constantly though slowly). Yeb.VI, 7 נשא אשה וש׳ עמהוכ׳ if one married a woman and lived with her ten years without issue. Ib. רשאי השני לִשְׁהוֹתוכ׳ the second husband may live with her ten years. Ib. 36b כל ששהאוכ׳ a human birth that survived thirty days (although born in the eighth month) is not considered an abortion; Sabb.135b ששהה. Ber.V, 1 חסידים … שוֹהִין שעהוכ׳ the pious men of olden times used to tarry a while (in the synagogue) before prayer Ib. 32b היו שוהין שעה … וחוזרין ושוהיןוכ׳ they waited an hour, and prayed an hour, and tarried again an hour (at synagogue); a. fr.Esp. (ritual) to pause during the act of slaughtering (which makes the animal so cut unfit to eat). Ḥull2b שמא יִשְׁהוּוכ׳ they might pause, might press the knife, v. שְׁהִיָּיה. Ib. 12a; a. fr. 2) to delay, v. infra. Hif. הִשְׁהָה, הִשְׁהָא to cause delay; to detain, restrain. Nidd.31a sq. מהיך שמַשְׁהִין עצמןוכ׳ because they restrain themselves (retard effusion) Snh.76a המַשְׁהֶא בתווכ׳ he who retards (the marriage of) his marriageable daughter. Gen. R. s. 85 והן מַשְׁהִין אותןוכ׳ and they (the sons of Eli) caused them to stay away from their home one night. Lev. R. s. 37, beg. שנודר ומשההוכ׳ who vows (a sacrifice) and procrastinates the fulfilment of his vow. Ib. ע״י שנדר ושָׁהָה את נדרו (perh. שִׁהָה, Pi.) because he had vowed and was procrastinating Keth.61a הכל משהין בפני השמשוכ׳ you may postpone every dish before the waiter (keep him from eating while he is serving), except ; a. fr. Pi. שִׁיהָה same, to delay the use of, let stand. Y.Ter.VIII, 45c top אסור לְשָׁהוֹתוֹ ואם שִׁיהוֹוכ׳ (or לַשְׁהוֹתוֹ, Hif.) you must not let it stand, but if one did, and it turned into vinegar Ib. ואם שִׁיהָן and if one did let them stand; a. e. Hithpa. הִשְׁתָּהֶה, Nithpa. נִשְׁתָּהֶא, נִשְׁתָּהֶה 1) to be delayed. R. Hash. IV, 4 פעם אחת נִשְׁתָּהוּ … מלבוא once the witnesses (that had seen the new moon rise) were delayed from coming (were late). Nidd.27a מעשה ונ׳ הולד אחרוכ׳ it occurred that a twin child was born three months after its brother; a. fr. 2) to gaze, be undecided, deliberate Num. R. s. 57> מה אתה עומד ומִשְׁתָּהֶה (some ed. ומִשְׁתָּהֶא) why dost thou stand and deliberate?; a. e.

נָקַש(v. קִשְׁקֵש I) to strike against; to touch closely. Bekh.VII, 6 (45a) (expl. עיקל) כל שמקיף … נוֹקְשוֹתוכ׳ (Mish. ed. נושקות) he whose legs do not touch each other when he puts his feet together. Meg.12b, v. infra. Hif. הִקִּיש 1) to cause striking against; to knock. Bekh. l. c. (44b) המַקִּיש בקרסוליווכ׳ he who knocks his anklebones against each other (in walking, because his legs are bent outward), or rubs his legs against each other (his feet being bent outward). Midr. Sam. ch. IX מַקֶּשֶׁת ברגליה ומקשת בקרניה she knocks (creates a loud sound) with her feet and with her horns. Zab. IV, 1, sq. ה׳ עלוכ׳ if he knocked against Meg.12b (play on בן קיש, Esth. 2:5) שה׳ עלוכ׳ (Ms. M. שנָקַש) he (Mordecai) knocked at the gates of mercy ; a. fr.Esp. (cmp. נָגַן, נָכָה) to strike an instrument, play. Tam.VII, 3. Gen. R. s. 18 (play on הפעם, Gen. 2:23) עתידה להַקִּיש עלי כזוג (‘Rashi: לקשקש) she is destined to be loud against me like a bell. Pesik. R. s. 31; Midr. Till. to Ps. 137 אני מבקש שתעמדו ותַקִּישוּ … כדרך שהייתם מַקִּישִׁיןוכ׳ I desire that you play on the cithern before me and the idol, as you played before your God. Ib. אנו עומדים להַקִּישוכ׳ shall we stand playing before this dwarf (Nebuchadnezzar) and this idol? Ib. to Ps. 92, end (play on יקשן, Gen. 25:2) שהיו מקישין בתוף לעכו״ם they struck the timbrel before idols; Yalk. Chr. 1073; Gen. R. s. 61 מקשין בית׳ (corr. acc.). 2) (cmp. נָּקַף) to bring under the same category by juxtaposition, to compare. Kidd.5a, a. fr. (ref. to ויצאה a. והיתה in the same verse, Deut. 24:2) מקיש הויה ליציאה, v. הֲוָיָה. Snh.60b (ref. to Ex. 22:19 a. 34:14) זביחה בכלל … להַקִּיש אליה slaughtering for the idol would have been included in worshipping, and why is it singled out? To compare all other idolatrous functions with it: as slaughtering ia a function performed inside Zeb.5b הִקִּישוֹ הכתובוכ׳ the text (Lev. 7:37) places it side by side with peace offerings; a. fr. Hof. הוּקַּש to be placed side by side, to be compared. Ker.3a (ref. to Num. 15:29, sq.) הוּקְּשָׂה כל התורהוכ׳ all the laws of the Torah are here placed on an equality with idolatry (as regards conditions of punishment). Ib. 2b הוּקְּשוּ כל העריות כולןוכ׳ all laws concerning incest are put on an equality with (Lev. 18:29); a. fr.Part. מוּקָּש. Gen. R. s. 35 (play on קשתי, Gen. 9:13) דבר שהוא מ׳ לי something comparable with me (with the Divine Glory); Yalk. ib. 61; v. קִישוּת II.

נָקַש(v. קִשְׁקֵש I) to strike against; to touch closely. Bekh.VII, 6 (45a) (expl. עיקל) כל שמקיף … נוֹקְשוֹתוכ׳ (Mish. ed. נושקות) he whose legs do not touch each other when he puts his feet together. Meg.12b, v. infra. Hif. הִקִּיש 1) to cause striking against; to knock. Bekh. l. c. (44b) המַקִּיש בקרסוליווכ׳ he who knocks his anklebones against each other (in walking, because his legs are bent outward), or rubs his legs against each other (his feet being bent outward). Midr. Sam. ch. IX מַקֶּשֶׁת ברגליה ומקשת בקרניה she knocks (creates a loud sound) with her feet and with her horns. Zab. IV, 1, sq. ה׳ עלוכ׳ if he knocked against Meg.12b (play on בן קיש, Esth. 2:5) שה׳ עלוכ׳ (Ms. M. שנָקַש) he (Mordecai) knocked at the gates of mercy ; a. fr.Esp. (cmp. נָגַן, נָכָה) to strike an instrument, play. Tam.VII, 3. Gen. R. s. 18 (play on הפעם, Gen. 2:23) עתידה להַקִּיש עלי כזוג (‘Rashi: לקשקש) she is destined to be loud against me like a bell. Pesik. R. s. 31; Midr. Till. to Ps. 137 אני מבקש שתעמדו ותַקִּישוּ … כדרך שהייתם מַקִּישִׁיןוכ׳ I desire that you play on the cithern before me and the idol, as you played before your God. Ib. אנו עומדים להַקִּישוכ׳ shall we stand playing before this dwarf (Nebuchadnezzar) and this idol? Ib. to Ps. 92, end (play on יקשן, Gen. 25:2) שהיו מקישין בתוף לעכו״ם they struck the timbrel before idols; Yalk. Chr. 1073; Gen. R. s. 61 מקשין בית׳ (corr. acc.). 2) (cmp. נָּקַף) to bring under the same category by juxtaposition, to compare. Kidd.5a, a. fr. (ref. to ויצאה a. והיתה in the same verse, Deut. 24:2) מקיש הויה ליציאה, v. הֲוָיָה. Snh.60b (ref. to Ex. 22:19 a. 34:14) זביחה בכלל … להַקִּיש אליה slaughtering for the idol would have been included in worshipping, and why is it singled out? To compare all other idolatrous functions with it: as slaughtering ia a function performed inside Zeb.5b הִקִּישוֹ הכתובוכ׳ the text (Lev. 7:37) places it side by side with peace offerings; a. fr. Hof. הוּקַּש to be placed side by side, to be compared. Ker.3a (ref. to Num. 15:29, sq.) הוּקְּשָׂה כל התורהוכ׳ all the laws of the Torah are here placed on an equality with idolatry (as regards conditions of punishment). Ib. 2b הוּקְּשוּ כל העריות כולןוכ׳ all laws concerning incest are put on an equality with (Lev. 18:29); a. fr.Part. מוּקָּש. Gen. R. s. 35 (play on קשתי, Gen. 9:13) דבר שהוא מ׳ לי something comparable with me (with the Divine Glory); Yalk. ib. 61; v. קִישוּת II.

מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife.

מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife.

מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife.

נַמִּיadv. (= נְהֵי מִי; cmp. ויהי מה 2 Sam. 18:23) at all events, really, even, likewise. Pes.102a נימא ניהוי תיובתיה נ׳ מהא Ms. M. (ed. נימא מהא נ׳ תיהוי תיובתא) I mean to say, at all events (even if the previous objection could be met) he will stand refuted from this citation; Erub.30a. Pes.114a, a. fr. הכא נ׳ (abbrev. ה״נ), v. הָכָא. Yoma 64a נהי נ׳, v. נְהֵי II.הכי נ׳ (abbrev. ה״נ) it is really so; is it really so? Ḥag.11b ה״נ will you say, it is really so (that this subject must be taught only in the presence of three students)? Ḥull.11b sq. ה״נ דלאוכ׳ (will you say) it is really so that he ate no meat?; וכי תימאה״נוכ׳ and if you will say, ‘yes, it is so, what about sacred meat? Ib. 12a אפי׳ תרומה נ׳ then you must say ‘yes even with regard to Trumah; אפי׳ שחיטה נ׳ לא then you must say ‘no even with regard to slaughtering. Ib. אי נ׳ שמע אינש אחרינא Rashi (ed. incorr.) even if another person did overhear it. Ib. 51a והאי נ׳וכ׳ and this animal has really measured its strength. B. Mets.98a, a. fr. אי נ׳ or indeed (which would be better).R. Hash. 22b, a. fr. הכי נ׳ מסתברא so, indeed, it stands to reason. Ib., a. fr. תניא נ׳ הכי so, indeed, it has been taught. Ber.4b מה קימה … אף שכיבה נ׳וכ׳ as on getting up you must recite …, so on lying down likewise ; a. v. fr.

נַמִּיadv. (= נְהֵי מִי; cmp. ויהי מה 2 Sam. 18:23) at all events, really, even, likewise. Pes.102a נימא ניהוי תיובתיה נ׳ מהא Ms. M. (ed. נימא מהא נ׳ תיהוי תיובתא) I mean to say, at all events (even if the previous objection could be met) he will stand refuted from this citation; Erub.30a. Pes.114a, a. fr. הכא נ׳ (abbrev. ה״נ), v. הָכָא. Yoma 64a נהי נ׳, v. נְהֵי II.הכי נ׳ (abbrev. ה״נ) it is really so; is it really so? Ḥag.11b ה״נ will you say, it is really so (that this subject must be taught only in the presence of three students)? Ḥull.11b sq. ה״נ דלאוכ׳ (will you say) it is really so that he ate no meat?; וכי תימאה״נוכ׳ and if you will say, ‘yes, it is so, what about sacred meat? Ib. 12a אפי׳ תרומה נ׳ then you must say ‘yes even with regard to Trumah; אפי׳ שחיטה נ׳ לא then you must say ‘no even with regard to slaughtering. Ib. אי נ׳ שמע אינש אחרינא Rashi (ed. incorr.) even if another person did overhear it. Ib. 51a והאי נ׳וכ׳ and this animal has really measured its strength. B. Mets.98a, a. fr. אי נ׳ or indeed (which would be better).R. Hash. 22b, a. fr. הכי נ׳ מסתברא so, indeed, it stands to reason. Ib., a. fr. תניא נ׳ הכי so, indeed, it has been taught. Ber.4b מה קימה … אף שכיבה נ׳וכ׳ as on getting up you must recite …, so on lying down likewise ; a. v. fr.

רְמֵי, רְמָאch. sam(רמי, רמה yarah), 1) to throw, swing; to put on; to impose. Targ. Ex. 15:1. Targ. Ez. 16:5. Targ. 2 Kings 18:14. Targ. Ps. 78:57 (h. text רְמִיָּח!); a. fr.Men.42a ר׳ חוטי threw (attached) threads as show fringes; ר׳ ארבע put four threads on. Sabb.10a, v. פּוּזְמְקֵי. Nidd.33b ר׳ ליה תורא threw an ox down (slaughtered an ox) in his honor. Men.42b רְמִינָן להו ביורה we cast them into the boiler.Part. pass, רְמֵי, רַמְיָא thrown down, lying. Targ. Deut. 21:1 (O. ed. Vien. רָמֵי). Targ. Jud. 19:27; a. e.Zeb.5a ר׳ ריש לקישוכ׳ Resh Laḳish was lying on his belly in the college hall and asked Shebu.34b כל מילתא דלאר׳ עליהוכ׳ a thing which does not rest upon a man (in which he is not interested), he will do unconsciously; ib. 41b, sq.; B. Bath.39a; a. fr.ר׳ לבני ( to put up bricks, to make bricks. Targ. Gen. 11:3. Targ. Ex. 5:7; a. e.ר׳ תיגרא to create discord; to dispute. Targ. Prov. 6:14; 19; a. e.Sabb.130a ליכא … דלא רָמוּ בה ת׳ there is no marriage contract at which the parties do not quarrel. 2) to lift, remove. Y.Snh.X, 29a bot. בעי מִירְמִיתֵיה wanted to lift it; a. e. 3) ( to pitch one thing against another, to show an incongruity; to object. Nidd. l. c. ר׳ … מתניתין אהדדי pointed out an incongruity between two Mishnahs. Taan.4b גברא אגברא קא רָמִית thou provest an incongruity between two authorities (why can they not differ in opinion)? B. Mets.22b רב פפאר׳ כתיבוכ׳ Rab Papa raised an objection: it is written (Lev. 11:38) ki yitten, and we read ki yuttan, how is this to be explained? Yeb.108b ורְמִינְהִיוכ׳ and we shall show an incongruity in it, i. e. this disagrees with the Mishnah, Succ.16a איכא דר׳ ליה מִירְמָא some put it in the shape of pointing out a contradiction (between a Mishnah and a Boraitha); a. v. fr. Af. אַרְמֵי 1) to cast. Targ. Jud. 20:16. Targ. Prov. 1:14; a. e.Sabb.156b הוה מַרְמִינָןוכ׳ we used to cast our bread together (into one basket) and eat. Ib. אנא קאים וארמינא I will stand up and put the bread into the basket; a. e. 2) to tear away, remove with force. Pes.10b אַרְמוּיֵי אַרְמַיה מיניה (not ארמוייה) it (the mouse) may have snatched it from the other mouse. Ḥag.15b אי … מאן מַרְמֵי ליה מאן if I take him by the hand, who will tear him away from me? who? 3) to lift up. Ab. Zar.34b תַּרְמִינָךְ שעתך (Ms. M. תור מינך, v. Rabb. D. S. a. l. note) may thy hour lift thee up (i. e. may thy luck be high)! Pa. רַמֵּי to impose, deceive. Targ. Y. Num. 25:18. Targ. Prov. 26:19.Lev. R. s. 5 הוה מְרַמֵּי במצוותה, v. preced.; a. e. Ithpe. אִתְרְמֵי, אִתְרְמָא 1) to throw ones self, be thrown. Targ. 1 Chr. 10:4, sq. Targ. Josh. 10:11.Targ. Prov. 6:6 אתרמי some ed., read: אתד׳, v. דְּמֵי l. 2) (cmp. קְלַע I) to happen, chance. Ḥull.13a מקום … איתרמי ליה (not איתרמו) because no suitable place (for slaughtering) offered itself there. Shebu.41b עד דמִתְרְמוּ בי תריוכ׳ until two persons shall happen to come that have studied ; a. e.

רְמֵי, רְמָאch. sam(רמי, רמה yarah), 1) to throw, swing; to put on; to impose. Targ. Ex. 15:1. Targ. Ez. 16:5. Targ. 2 Kings 18:14. Targ. Ps. 78:57 (h. text רְמִיָּח!); a. fr.Men.42a ר׳ חוטי threw (attached) threads as show fringes; ר׳ ארבע put four threads on. Sabb.10a, v. פּוּזְמְקֵי. Nidd.33b ר׳ ליה תורא threw an ox down (slaughtered an ox) in his honor. Men.42b רְמִינָן להו ביורה we cast them into the boiler.Part. pass, רְמֵי, רַמְיָא thrown down, lying. Targ. Deut. 21:1 (O. ed. Vien. רָמֵי). Targ. Jud. 19:27; a. e.Zeb.5a ר׳ ריש לקישוכ׳ Resh Laḳish was lying on his belly in the college hall and asked Shebu.34b כל מילתא דלאר׳ עליהוכ׳ a thing which does not rest upon a man (in which he is not interested), he will do unconsciously; ib. 41b, sq.; B. Bath.39a; a. fr.ר׳ לבני ( to put up bricks, to make bricks. Targ. Gen. 11:3. Targ. Ex. 5:7; a. e.ר׳ תיגרא to create discord; to dispute. Targ. Prov. 6:14; 19; a. e.Sabb.130a ליכא … דלא רָמוּ בה ת׳ there is no marriage contract at which the parties do not quarrel. 2) to lift, remove. Y.Snh.X, 29a bot. בעי מִירְמִיתֵיה wanted to lift it; a. e. 3) ( to pitch one thing against another, to show an incongruity; to object. Nidd. l. c. ר׳ … מתניתין אהדדי pointed out an incongruity between two Mishnahs. Taan.4b גברא אגברא קא רָמִית thou provest an incongruity between two authorities (why can they not differ in opinion)? B. Mets.22b רב פפאר׳ כתיבוכ׳ Rab Papa raised an objection: it is written (Lev. 11:38) ki yitten, and we read ki yuttan, how is this to be explained? Yeb.108b ורְמִינְהִיוכ׳ and we shall show an incongruity in it, i. e. this disagrees with the Mishnah, Succ.16a איכא דר׳ ליה מִירְמָא some put it in the shape of pointing out a contradiction (between a Mishnah and a Boraitha); a. v. fr. Af. אַרְמֵי 1) to cast. Targ. Jud. 20:16. Targ. Prov. 1:14; a. e.Sabb.156b הוה מַרְמִינָןוכ׳ we used to cast our bread together (into one basket) and eat. Ib. אנא קאים וארמינא I will stand up and put the bread into the basket; a. e. 2) to tear away, remove with force. Pes.10b אַרְמוּיֵי אַרְמַיה מיניה (not ארמוייה) it (the mouse) may have snatched it from the other mouse. Ḥag.15b אי … מאן מַרְמֵי ליה מאן if I take him by the hand, who will tear him away from me? who? 3) to lift up. Ab. Zar.34b תַּרְמִינָךְ שעתך (Ms. M. תור מינך, v. Rabb. D. S. a. l. note) may thy hour lift thee up (i. e. may thy luck be high)! Pa. רַמֵּי to impose, deceive. Targ. Y. Num. 25:18. Targ. Prov. 26:19.Lev. R. s. 5 הוה מְרַמֵּי במצוותה, v. preced.; a. e. Ithpe. אִתְרְמֵי, אִתְרְמָא 1) to throw ones self, be thrown. Targ. 1 Chr. 10:4, sq. Targ. Josh. 10:11.Targ. Prov. 6:6 אתרמי some ed., read: אתד׳, v. דְּמֵי l. 2) (cmp. קְלַע I) to happen, chance. Ḥull.13a מקום … איתרמי ליה (not איתרמו) because no suitable place (for slaughtering) offered itself there. Shebu.41b עד דמִתְרְמוּ בי תריוכ׳ until two persons shall happen to come that have studied ; a. e.

רְמֵי, רְמָאch. sam(רמי, רמה yarah), 1) to throw, swing; to put on; to impose. Targ. Ex. 15:1. Targ. Ez. 16:5. Targ. 2 Kings 18:14. Targ. Ps. 78:57 (h. text רְמִיָּח!); a. fr.Men.42a ר׳ חוטי threw (attached) threads as show fringes; ר׳ ארבע put four threads on. Sabb.10a, v. פּוּזְמְקֵי. Nidd.33b ר׳ ליה תורא threw an ox down (slaughtered an ox) in his honor. Men.42b רְמִינָן להו ביורה we cast them into the boiler.Part. pass, רְמֵי, רַמְיָא thrown down, lying. Targ. Deut. 21:1 (O. ed. Vien. רָמֵי). Targ. Jud. 19:27; a. e.Zeb.5a ר׳ ריש לקישוכ׳ Resh Laḳish was lying on his belly in the college hall and asked Shebu.34b כל מילתא דלאר׳ עליהוכ׳ a thing which does not rest upon a man (in which he is not interested), he will do unconsciously; ib. 41b, sq.; B. Bath.39a; a. fr.ר׳ לבני ( to put up bricks, to make bricks. Targ. Gen. 11:3. Targ. Ex. 5:7; a. e.ר׳ תיגרא to create discord; to dispute. Targ. Prov. 6:14; 19; a. e.Sabb.130a ליכא … דלא רָמוּ בה ת׳ there is no marriage contract at which the parties do not quarrel. 2) to lift, remove. Y.Snh.X, 29a bot. בעי מִירְמִיתֵיה wanted to lift it; a. e. 3) ( to pitch one thing against another, to show an incongruity; to object. Nidd. l. c. ר׳ … מתניתין אהדדי pointed out an incongruity between two Mishnahs. Taan.4b גברא אגברא קא רָמִית thou provest an incongruity between two authorities (why can they not differ in opinion)? B. Mets.22b רב פפאר׳ כתיבוכ׳ Rab Papa raised an objection: it is written (Lev. 11:38) ki yitten, and we read ki yuttan, how is this to be explained? Yeb.108b ורְמִינְהִיוכ׳ and we shall show an incongruity in it, i. e. this disagrees with the Mishnah, Succ.16a איכא דר׳ ליה מִירְמָא some put it in the shape of pointing out a contradiction (between a Mishnah and a Boraitha); a. v. fr. Af. אַרְמֵי 1) to cast. Targ. Jud. 20:16. Targ. Prov. 1:14; a. e.Sabb.156b הוה מַרְמִינָןוכ׳ we used to cast our bread together (into one basket) and eat. Ib. אנא קאים וארמינא I will stand up and put the bread into the basket; a. e. 2) to tear away, remove with force. Pes.10b אַרְמוּיֵי אַרְמַיה מיניה (not ארמוייה) it (the mouse) may have snatched it from the other mouse. Ḥag.15b אי … מאן מַרְמֵי ליה מאן if I take him by the hand, who will tear him away from me? who? 3) to lift up. Ab. Zar.34b תַּרְמִינָךְ שעתך (Ms. M. תור מינך, v. Rabb. D. S. a. l. note) may thy hour lift thee up (i. e. may thy luck be high)! Pa. רַמֵּי to impose, deceive. Targ. Y. Num. 25:18. Targ. Prov. 26:19.Lev. R. s. 5 הוה מְרַמֵּי במצוותה, v. preced.; a. e. Ithpe. אִתְרְמֵי, אִתְרְמָא 1) to throw ones self, be thrown. Targ. 1 Chr. 10:4, sq. Targ. Josh. 10:11.Targ. Prov. 6:6 אתרמי some ed., read: אתד׳, v. דְּמֵי l. 2) (cmp. קְלַע I) to happen, chance. Ḥull.13a מקום … איתרמי ליה (not איתרמו) because no suitable place (for slaughtering) offered itself there. Shebu.41b עד דמִתְרְמוּ בי תריוכ׳ until two persons shall happen to come that have studied ; a. e.

רְמֵי, רְמָאch. sam(רמי, רמה yarah), 1) to throw, swing; to put on; to impose. Targ. Ex. 15:1. Targ. Ez. 16:5. Targ. 2 Kings 18:14. Targ. Ps. 78:57 (h. text רְמִיָּח!); a. fr.Men.42a ר׳ חוטי threw (attached) threads as show fringes; ר׳ ארבע put four threads on. Sabb.10a, v. פּוּזְמְקֵי. Nidd.33b ר׳ ליה תורא threw an ox down (slaughtered an ox) in his honor. Men.42b רְמִינָן להו ביורה we cast them into the boiler.Part. pass, רְמֵי, רַמְיָא thrown down, lying. Targ. Deut. 21:1 (O. ed. Vien. רָמֵי). Targ. Jud. 19:27; a. e.Zeb.5a ר׳ ריש לקישוכ׳ Resh Laḳish was lying on his belly in the college hall and asked Shebu.34b כל מילתא דלאר׳ עליהוכ׳ a thing which does not rest upon a man (in which he is not interested), he will do unconsciously; ib. 41b, sq.; B. Bath.39a; a. fr.ר׳ לבני ( to put up bricks, to make bricks. Targ. Gen. 11:3. Targ. Ex. 5:7; a. e.ר׳ תיגרא to create discord; to dispute. Targ. Prov. 6:14; 19; a. e.Sabb.130a ליכא … דלא רָמוּ בה ת׳ there is no marriage contract at which the parties do not quarrel. 2) to lift, remove. Y.Snh.X, 29a bot. בעי מִירְמִיתֵיה wanted to lift it; a. e. 3) ( to pitch one thing against another, to show an incongruity; to object. Nidd. l. c. ר׳ … מתניתין אהדדי pointed out an incongruity between two Mishnahs. Taan.4b גברא אגברא קא רָמִית thou provest an incongruity between two authorities (why can they not differ in opinion)? B. Mets.22b רב פפאר׳ כתיבוכ׳ Rab Papa raised an objection: it is written (Lev. 11:38) ki yitten, and we read ki yuttan, how is this to be explained? Yeb.108b ורְמִינְהִיוכ׳ and we shall show an incongruity in it, i. e. this disagrees with the Mishnah, Succ.16a איכא דר׳ ליה מִירְמָא some put it in the shape of pointing out a contradiction (between a Mishnah and a Boraitha); a. v. fr. Af. אַרְמֵי 1) to cast. Targ. Jud. 20:16. Targ. Prov. 1:14; a. e.Sabb.156b הוה מַרְמִינָןוכ׳ we used to cast our bread together (into one basket) and eat. Ib. אנא קאים וארמינא I will stand up and put the bread into the basket; a. e. 2) to tear away, remove with force. Pes.10b אַרְמוּיֵי אַרְמַיה מיניה (not ארמוייה) it (the mouse) may have snatched it from the other mouse. Ḥag.15b אי … מאן מַרְמֵי ליה מאן if I take him by the hand, who will tear him away from me? who? 3) to lift up. Ab. Zar.34b תַּרְמִינָךְ שעתך (Ms. M. תור מינך, v. Rabb. D. S. a. l. note) may thy hour lift thee up (i. e. may thy luck be high)! Pa. רַמֵּי to impose, deceive. Targ. Y. Num. 25:18. Targ. Prov. 26:19.Lev. R. s. 5 הוה מְרַמֵּי במצוותה, v. preced.; a. e. Ithpe. אִתְרְמֵי, אִתְרְמָא 1) to throw ones self, be thrown. Targ. 1 Chr. 10:4, sq. Targ. Josh. 10:11.Targ. Prov. 6:6 אתרמי some ed., read: אתד׳, v. דְּמֵי l. 2) (cmp. קְלַע I) to happen, chance. Ḥull.13a מקום … איתרמי ליה (not איתרמו) because no suitable place (for slaughtering) offered itself there. Shebu.41b עד דמִתְרְמוּ בי תריוכ׳ until two persons shall happen to come that have studied ; a. e.

שְׁהֵי, שְׁהָא,(שְׁוָה) ch. 1) same, to stand still; to tarry, gaze, be astonished. Targ. Y. Gen. 43:10. Targ. Y. Ex. 12:39. Targ. O. Gen. 24:21. Targ. Is. 29:9; a. fr.Targ. Hab. 1:5 שְׁוָהוּ (ed. Lag. שְׁהוּ).Ḥull.75b (איכא דאמרי) מִשְׁהָא הוה שָׁהֵי ליהוכ׳ some say, he (Resh Laḳish) gazed at him (when R. Joḥ. gave his opinion) and was silent (and in the meanwhile R. Asi left the college room); Shebu.40a; 45b. Ḥull.9a זימנין דשהי ודריסוכ׳ sometimes he may pause in slaughtering or press the knife without knowing it; a. e. 2) to be vacant, lie waste. Targ. 2 Kings 19:25 Mus. (ed. דשְׁחוֹ; ed. Wil. דיִשְׁחוּ); Targ. Is. 37:26 (ed. דשחו).Ber.6a ברכי דשהיי Ar., v. שַׁלְהֵי II. Ithpe. אִשְׁתְּהִי to be delayed, tarry. Targ. Y. Gen. 19:16. Ib. 32:5; 25. Targ. 1 Chr. 13:14; a. e.Bets.6a לא אמרן אלא דא׳ … מַשְׁהִינָן ליה they allow burial on the second festive day only when the corpse has been lying for some time, but if it was not, we postpone its burial. Yeb.80b אִשְׁתְּהוּיֵי הוא דא׳ its birth was delayed. Ib. מִשְׁתְּהָא a birth may be delayed (beyond the time of maturity). Ib. וא׳ עד תריסרוכ׳ and he (the husband) tarried (was away from home) as much as twelve months; a. e. Af. אַשְׁהֵי to delay, be slack. Targ. Y. Deut. 7:10. Ib. 22:22 לֹא תַשְׁהוּנָהּ (ed. Vien. תִשְׁהוֹנֵיה, corr. acc.) do not delay her execution.Bets. l. c., v. supra.