stated

סָתַם(b. h.; = סחתם, Saf. of חתם) 1) to stop up, close, shut. Ab. Zar. V, 3 כדי שישתום ויִסְתּוֹם ויגוב, v. נָגַב. B. Mets.VII, 5 שלא יהא … ויהא סוֹתֵם את הפתחוכ׳ that he (the laborer) must not be greedy so as to shut the door before himself (make himself objectionable to employers). Ḥull.43a, a. e. מרה שניקבה וכבד סוֹתַמְתָּהּ if the bladder of the gall is perforated, and the liver (adhering to the perforated spot) closes it up. Ib. 49b חלב טהור סותם clean fat (such as it is permitted to eat) forms a stopper (to an adjacent organ, and makes the animal so affected permitted). Pes.IV, 9 (56a) ס׳ מי גיחוןוכ׳ he stopped up the water of the upper Gihon (2 Chr. 32:3); a. fr.Part. pass. סָתוּם; f. סְתוּמָה; pl. סְתוּמִים, סְתוּמִין; סְתוּמוֹת. Yeb.71b; Nidd.30b; Lev. R. s. 14 נפתח הס׳ ונסתםוכ׳ the organ which (in the embryonic stage) was closed, opens, and that which was open, closes itself. Bets.IV, 3 בית … ס׳ a room filled with fruit which was closed up (with bricks). Y. ib. 62c bot. לפסים ס׳ pots with their lids on (not yet cut apart); Tosef. ib. III, 13; Tosef.Sabb. XVI (XVII), 13. Snh.94a (ref. to לסרבה, Is. 9:6) מפני מה כל מ״ם … וזה ס׳ why is every Mem in the middle of a word open, and this one is closed (final Mem). Meg.3a פתוחין … וס׳ בסוףוכ׳ open in the middle of words and closed at the end (v. מנצפ״ך); a. fr.Esp. פרשה סתומה a paragraph in the Torah separated from the preceding by a vacant space in the middle of the line, opp. to פתוחה a section beginning a new indented line. Gen. R. s. 96, beg., v. infra. Treat. Sofrim I, 14 איזוהי ס׳ כל שהניחוכ׳ what is a closed paragraph? When space is left ; וכמה יניח … ותהא נקראת ס׳ and how much space must be left …, in order that the paragraph may be called closed?; a. fr. 2) to conceal. Gen. R. l. c. (ref. to the section beginning with Gen. 47:28) that paragraph is closed, שס׳ ממנווכ׳ because the Lord concealed from his vision all (coming) troubles; (Yalk. ib. 154 שנסתמו ממנו, v. infra); a. e.Part. pass. as ab. concealed, not explicitly stated, opp. מפורש. Zeb.53a יִלָּמֵד ס׳ מן המפורש let that which is not explicitly stated in a law be derived (by analogy) from what is explicitly stated; Sifra Aḥăré, beg. יְלַמֵּד פתוח על הס׳ let the explicit statement throw light on the implicit. Meg.15a כל … אבותיו ס׳ a person (mentioned in the Bible) whose deeds and the deeds of whose ancestors are not stated; a. fr.Y. Bets. l. c. (in Chald. dict.) סתומה the anonymous opinion, v. סְתָמָא. Nif. נִסְתַּם, Hithpa. הִסְתַּתֵּם, Nithpa. נִסְתַּתֵּם to be closed; to be concealed; to be silenced. Gen. R. l. c. בקש … ונ׳ ממנו Jacob wanted to reveal the end of the captivity, and it was closed before him; Yalk. ib. l. c. נִסְתְּמוּ ממנו, v. supra. Cant. R. to I, 4 היה אומר … ומִסְתַּתְּמִין he said a word (of charm) over them, and they became silent (dumb). Snh.31b לעולם … עד שיִסְתַּתֵּם טענותיו (Alf. שיִסְתּוֹם; Asheri שיסתיר) he may continually bring evidence and refute, until he declares himself closed as to his pleas, i. e., until he declares that he has no more evidence to offer. Yeb.76a; Tosef. ib. X, 4, a. e. נ׳ כשר if the perforation in the membrum has closed itself again, he is considered unblemished. Kel. XIV, 8 נִסְתַּתְּמוּ נקבין if the holes have been stopped up. Snh.94a לכך נ׳ therefore the Mem was closed (the final מ was written). Sot.13b נסתתמו ממנו שעריוכ׳ the gates of wisdom were closed before him (he lost his judicial judgment); a. e. Pi. סִיתֵּם to close, Y.Snh.X, 28c bot. היו … מְסַתְּמִיןוכ׳ the ministering angels closed the windows (of heaven) that the prayer of Manasseh might not rise; Deut. R. s. 2; (Pesik. Shub., p. 162b> סוֹתְמִין).

סָתַם(b. h.; = סחתם, Saf. of חתם) 1) to stop up, close, shut. Ab. Zar. V, 3 כדי שישתום ויִסְתּוֹם ויגוב, v. נָגַב. B. Mets.VII, 5 שלא יהא … ויהא סוֹתֵם את הפתחוכ׳ that he (the laborer) must not be greedy so as to shut the door before himself (make himself objectionable to employers). Ḥull.43a, a. e. מרה שניקבה וכבד סוֹתַמְתָּהּ if the bladder of the gall is perforated, and the liver (adhering to the perforated spot) closes it up. Ib. 49b חלב טהור סותם clean fat (such as it is permitted to eat) forms a stopper (to an adjacent organ, and makes the animal so affected permitted). Pes.IV, 9 (56a) ס׳ מי גיחוןוכ׳ he stopped up the water of the upper Gihon (2 Chr. 32:3); a. fr.Part. pass. סָתוּם; f. סְתוּמָה; pl. סְתוּמִים, סְתוּמִין; סְתוּמוֹת. Yeb.71b; Nidd.30b; Lev. R. s. 14 נפתח הס׳ ונסתםוכ׳ the organ which (in the embryonic stage) was closed, opens, and that which was open, closes itself. Bets.IV, 3 בית … ס׳ a room filled with fruit which was closed up (with bricks). Y. ib. 62c bot. לפסים ס׳ pots with their lids on (not yet cut apart); Tosef. ib. III, 13; Tosef.Sabb. XVI (XVII), 13. Snh.94a (ref. to לסרבה, Is. 9:6) מפני מה כל מ״ם … וזה ס׳ why is every Mem in the middle of a word open, and this one is closed (final Mem). Meg.3a פתוחין … וס׳ בסוףוכ׳ open in the middle of words and closed at the end (v. מנצפ״ך); a. fr.Esp. פרשה סתומה a paragraph in the Torah separated from the preceding by a vacant space in the middle of the line, opp. to פתוחה a section beginning a new indented line. Gen. R. s. 96, beg., v. infra. Treat. Sofrim I, 14 איזוהי ס׳ כל שהניחוכ׳ what is a closed paragraph? When space is left ; וכמה יניח … ותהא נקראת ס׳ and how much space must be left …, in order that the paragraph may be called closed?; a. fr. 2) to conceal. Gen. R. l. c. (ref. to the section beginning with Gen. 47:28) that paragraph is closed, שס׳ ממנווכ׳ because the Lord concealed from his vision all (coming) troubles; (Yalk. ib. 154 שנסתמו ממנו, v. infra); a. e.Part. pass. as ab. concealed, not explicitly stated, opp. מפורש. Zeb.53a יִלָּמֵד ס׳ מן המפורש let that which is not explicitly stated in a law be derived (by analogy) from what is explicitly stated; Sifra Aḥăré, beg. יְלַמֵּד פתוח על הס׳ let the explicit statement throw light on the implicit. Meg.15a כל … אבותיו ס׳ a person (mentioned in the Bible) whose deeds and the deeds of whose ancestors are not stated; a. fr.Y. Bets. l. c. (in Chald. dict.) סתומה the anonymous opinion, v. סְתָמָא. Nif. נִסְתַּם, Hithpa. הִסְתַּתֵּם, Nithpa. נִסְתַּתֵּם to be closed; to be concealed; to be silenced. Gen. R. l. c. בקש … ונ׳ ממנו Jacob wanted to reveal the end of the captivity, and it was closed before him; Yalk. ib. l. c. נִסְתְּמוּ ממנו, v. supra. Cant. R. to I, 4 היה אומר … ומִסְתַּתְּמִין he said a word (of charm) over them, and they became silent (dumb). Snh.31b לעולם … עד שיִסְתַּתֵּם טענותיו (Alf. שיִסְתּוֹם; Asheri שיסתיר) he may continually bring evidence and refute, until he declares himself closed as to his pleas, i. e., until he declares that he has no more evidence to offer. Yeb.76a; Tosef. ib. X, 4, a. e. נ׳ כשר if the perforation in the membrum has closed itself again, he is considered unblemished. Kel. XIV, 8 נִסְתַּתְּמוּ נקבין if the holes have been stopped up. Snh.94a לכך נ׳ therefore the Mem was closed (the final מ was written). Sot.13b נסתתמו ממנו שעריוכ׳ the gates of wisdom were closed before him (he lost his judicial judgment); a. e. Pi. סִיתֵּם to close, Y.Snh.X, 28c bot. היו … מְסַתְּמִיןוכ׳ the ministering angels closed the windows (of heaven) that the prayer of Manasseh might not rise; Deut. R. s. 2; (Pesik. Shub., p. 162b> סוֹתְמִין).

יָתַר(b. h.; cmp. אשר, עתר) ( to be strong; denom. יֶתֶר cord, v. יִתְרָא I, to be rich, plentiful. Nif. נוֹתָר to be left over.Part. נוֹתָר m. portions of sacrifices left over beyond the legal time and bound to be burnt. Kerith. III, 4 והיה נ׳ מןוכ׳ and it was an overdue remnant of sacrifices. Ib. I, 1 דם נ׳ blood of overdue sacrifices. Meil.I, 3, a. fr. משום נ׳ as coining under the law of nothar; a. v. fr.Pl. נוֹתָרִים, נוֹתָרוֹת. Sifré Aḥăré Par. 5, ch. VII.Cant. R. to V, 14 כמה נ׳ how many laws about nothar. Num. R. s. 11 שלא לפסול … בנ׳ not to unfit any of the sacrifices by allowing them to become overdue. Hif. a) הוֹתִיר to leave over; to go beyond; to be more. Mekh. Bo s. 6 אםה׳ if he left a part of the Passover lamb over until morning. Sifra Tsav, Par. 7, ch. XII אםה׳ה׳ if he has left over, he has left over (and it may be eaten). Ib. אם הוֹתִירוּ כולו if they left the whole of it over (for the second day); a. fr.Ber.34b לא חסרתם ולא הוֹתַרְתֶּם you stated the time neither too early nor too late. B. Bath.VII, 2 ה׳ כל שהוא if it was somewhat more (than the stated measure).b) הִתִּיר (cmp. הִצִּיק fr. יָצַק), v. infra. Pi. יִיתֵּר (denom. of יָתֵר) to add; to do too much. Erub.13a שמא אתה … מְיַיתֵּר for if thou omit one letter or write one too many; Sot.20a תַּתִּיר Hif. (v. supra). Ex. R. s. 27; Tanḥ Yithro 4 his name was Jether (Jethro) שֶׁיִּ׳ פרשהוכ׳ because he gave rise to an additional chapter (about judges) in the Law; Mekh. ib., Amalek, s.1 שהוֹתִיר.Ib. שיי׳ במעשים טובים because he did more (than ordinary men, was liberal in) good deeds. Y.Keth.IV, end, 29b וייתר, v. יָתַר.Part. pass. מְיוּתָּר, pl. מְיוּתָּרִין added, superfluous. Koh. R. to V, 8 (ref. to ויתרון, ib.) דברים שתראה (ש)הן מי׳ לתורה (not בתורה) things which thou wouldst regard as additions to the Law. Ib. אפי׳ דברים … מי׳ בעולם even things in nature which thou wouldst believe to be superfluous (useless); Ex. R. s. 10; (Gen. R. s. 10 יְתֵירָה); a. e. Nittaf. נִתּוֹתַר to be left over. Yoma 46a איברי עולה שנִתּוֹתְרוּ parts of a burnt-offering which remained over (failed to be entirely burnt). Pes.59b כשנִיתּוֹתְרוּ when they were left over (unoffered).

יָתַר(b. h.; cmp. אשר, עתר) ( to be strong; denom. יֶתֶר cord, v. יִתְרָא I, to be rich, plentiful. Nif. נוֹתָר to be left over.Part. נוֹתָר m. portions of sacrifices left over beyond the legal time and bound to be burnt. Kerith. III, 4 והיה נ׳ מןוכ׳ and it was an overdue remnant of sacrifices. Ib. I, 1 דם נ׳ blood of overdue sacrifices. Meil.I, 3, a. fr. משום נ׳ as coining under the law of nothar; a. v. fr.Pl. נוֹתָרִים, נוֹתָרוֹת. Sifré Aḥăré Par. 5, ch. VII.Cant. R. to V, 14 כמה נ׳ how many laws about nothar. Num. R. s. 11 שלא לפסול … בנ׳ not to unfit any of the sacrifices by allowing them to become overdue. Hif. a) הוֹתִיר to leave over; to go beyond; to be more. Mekh. Bo s. 6 אםה׳ if he left a part of the Passover lamb over until morning. Sifra Tsav, Par. 7, ch. XII אםה׳ה׳ if he has left over, he has left over (and it may be eaten). Ib. אם הוֹתִירוּ כולו if they left the whole of it over (for the second day); a. fr.Ber.34b לא חסרתם ולא הוֹתַרְתֶּם you stated the time neither too early nor too late. B. Bath.VII, 2 ה׳ כל שהוא if it was somewhat more (than the stated measure).b) הִתִּיר (cmp. הִצִּיק fr. יָצַק), v. infra. Pi. יִיתֵּר (denom. of יָתֵר) to add; to do too much. Erub.13a שמא אתה … מְיַיתֵּר for if thou omit one letter or write one too many; Sot.20a תַּתִּיר Hif. (v. supra). Ex. R. s. 27; Tanḥ Yithro 4 his name was Jether (Jethro) שֶׁיִּ׳ פרשהוכ׳ because he gave rise to an additional chapter (about judges) in the Law; Mekh. ib., Amalek, s.1 שהוֹתִיר.Ib. שיי׳ במעשים טובים because he did more (than ordinary men, was liberal in) good deeds. Y.Keth.IV, end, 29b וייתר, v. יָתַר.Part. pass. מְיוּתָּר, pl. מְיוּתָּרִין added, superfluous. Koh. R. to V, 8 (ref. to ויתרון, ib.) דברים שתראה (ש)הן מי׳ לתורה (not בתורה) things which thou wouldst regard as additions to the Law. Ib. אפי׳ דברים … מי׳ בעולם even things in nature which thou wouldst believe to be superfluous (useless); Ex. R. s. 10; (Gen. R. s. 10 יְתֵירָה); a. e. Nittaf. נִתּוֹתַר to be left over. Yoma 46a איברי עולה שנִתּוֹתְרוּ parts of a burnt-offering which remained over (failed to be entirely burnt). Pes.59b כשנִיתּוֹתְרוּ when they were left over (unoffered).

כָּלַל(b. h.; v. כּוּל) 1) to surround, comprise, include. Gen. R. s. 4 חזר וכְלָלָן כולןוכ׳ (not וכללו כולו) he again included them all in the praise (Gen. 1:31). Shebu.23b בכוֹלֵל המותריםוכ׳ when he (in his vow) includes permitted things as well as forbidden things. Ib. 24a, a. fr. איסור כולל, v. אִיסּוּר. R. Hash. IV, 5 וכולל מלכיות עמהן and inserts that section of prayers concerning the divine rulership, v. מַלְכוּת; a. fr.Part. pass. כָּלוּל, f. כְּלוּלָה a) included. Y.Pes.V, 32c bot. ירידת גשמים כ׳וכ׳ the praise for the rain-fall is included therein (Ps. 135:7); Y.Taan.III, 67a, end.Y.Ber.I, 3c top עשרת הדברות כְּלוּלִין בהן the Ten Commandments are contained therein.b) entire, v. כָּלִיל. 2) to generalize (v. כְּלָל). B. Kam.63a חזר (הדר)וכ׳ the text generalizes again.Y.Ab. Zar. IV, 44b top טוחנין … כוללין, read: כּוֹבְרִין, v. כָּבַר. Nif. נִכְלָל to be implied, to be stated in general terms, opp. נפרט. Y.Sot.VII, 21d top דברים שנִכְלָלוּ ונפרטו things which have been stated both implicitly and specifically. Pi. כִּילֵּל 1) to crown. Tanḥ. Reh 7 אם נוצחין … ומְכַלְּלִין אותו when they (the legions) are victorious, they come and make a wreath, and crown him (the king). 2) to include, imply. Part. pass. מְכוּלָּל, pl. מְכוּלָּלִים enclosed (as a germ), potential. Gen. R. s. 10 (ref. to ויכלו, Gen. 2:1) מ׳ היו המעשים things had been created potentially, and then they developed more and more.Y.Ber.VI, 10a top יכללו, read: יִבָּלֲלוּ, v. בָּלַל. Hif. הִכְלִיל to crown, finish, perfect. Part. pass, מוּכְלָל. Yoma 54b (expl. מכלל, Ps. 50:2) מציון מ׳ יופיווכ׳ from Zion the beauty of the world was perfected (by religion). (Cant. R. to V, 11, end מוכללת, read: מוּבְלֶלֶת, v. בָּלַל.

כָּלַל(b. h.; v. כּוּל) 1) to surround, comprise, include. Gen. R. s. 4 חזר וכְלָלָן כולןוכ׳ (not וכללו כולו) he again included them all in the praise (Gen. 1:31). Shebu.23b בכוֹלֵל המותריםוכ׳ when he (in his vow) includes permitted things as well as forbidden things. Ib. 24a, a. fr. איסור כולל, v. אִיסּוּר. R. Hash. IV, 5 וכולל מלכיות עמהן and inserts that section of prayers concerning the divine rulership, v. מַלְכוּת; a. fr.Part. pass. כָּלוּל, f. כְּלוּלָה a) included. Y.Pes.V, 32c bot. ירידת גשמים כ׳וכ׳ the praise for the rain-fall is included therein (Ps. 135:7); Y.Taan.III, 67a, end.Y.Ber.I, 3c top עשרת הדברות כְּלוּלִין בהן the Ten Commandments are contained therein.b) entire, v. כָּלִיל. 2) to generalize (v. כְּלָל). B. Kam.63a חזר (הדר)וכ׳ the text generalizes again.Y.Ab. Zar. IV, 44b top טוחנין … כוללין, read: כּוֹבְרִין, v. כָּבַר. Nif. נִכְלָל to be implied, to be stated in general terms, opp. נפרט. Y.Sot.VII, 21d top דברים שנִכְלָלוּ ונפרטו things which have been stated both implicitly and specifically. Pi. כִּילֵּל 1) to crown. Tanḥ. Reh 7 אם נוצחין … ומְכַלְּלִין אותו when they (the legions) are victorious, they come and make a wreath, and crown him (the king). 2) to include, imply. Part. pass. מְכוּלָּל, pl. מְכוּלָּלִים enclosed (as a germ), potential. Gen. R. s. 10 (ref. to ויכלו, Gen. 2:1) מ׳ היו המעשים things had been created potentially, and then they developed more and more.Y.Ber.VI, 10a top יכללו, read: יִבָּלֲלוּ, v. בָּלַל. Hif. הִכְלִיל to crown, finish, perfect. Part. pass, מוּכְלָל. Yoma 54b (expl. מכלל, Ps. 50:2) מציון מ׳ יופיווכ׳ from Zion the beauty of the world was perfected (by religion). (Cant. R. to V, 11, end מוכללת, read: מוּבְלֶלֶת, v. בָּלַל.

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

סְתָםm. (preced.) 1) closing up. Tosef.Ab. Zar. VII (VIII), 14; Ab. Zar.69b, v. סְתוֹם, a. שְׁתָם. 2) something unknown, undefined. Ib. 74a bot. סְתַם יינן Ms. M. a. Rashi (ed. יין) wine of gentiles of which it is not known that it has been dedicated to an idol, opp. יין נסך; Ḥull.4b. Y.Ab. Zar. III, 43b bot. בס׳ חלוקין they differ with regard to a tree (Asherah) of which it is not known that is has been worshipped. Ib. סְתָמָן עובדיןוכ׳ those of them (the gentiles) not otherwise known worship an image but not a tree. Macc.3b המלוה את חבירו ס׳ he who makes a loan to his neighbor without terms, cannot claim payment before thirty days. Snh.25b ס׳ גבאי כשר a tax collector, unless known to be dishonest, is admissible as witness; ס׳ רועה פסול a shepherd, unless known to guard his flock from illicit pasture, is disqualified. B. Mets.69a (in Chald. dict.) ס׳ אריסאוכ׳ the presumption is that a tenant obligates himself, etc. R. Hash. 7b ס׳ כי אגרוכ׳ as a rule, when one rents a house etc.; a. v. fr. 3) an opinion stated without an authority, anonymous opinion. Yeb.42b, a. fr. מחלוקת ואח״כ ס׳ הלכה כס׳ where differing opinions are quoted and followed by an anonymous opinion (‘the scholars say), the latter is the practice. Ḥull.43a, a. e. הלכה כס׳ משנה the practice follows the anonymous opinion in the Mishnah. Snh.86a, a. e. ס׳ מתני׳ר׳ מאירוכ׳ wherever an anonymous opinion is stated in the Mishnah, it is B. Meïrs; in the Tosefta, etc.; a. fr.Y.Sot.I, 17b bot. כתוב לה ס׳ write the order for two men without specified names.

סְתָםm. (preced.) 1) closing up. Tosef.Ab. Zar. VII (VIII), 14; Ab. Zar.69b, v. סְתוֹם, a. שְׁתָם. 2) something unknown, undefined. Ib. 74a bot. סְתַם יינן Ms. M. a. Rashi (ed. יין) wine of gentiles of which it is not known that it has been dedicated to an idol, opp. יין נסך; Ḥull.4b. Y.Ab. Zar. III, 43b bot. בס׳ חלוקין they differ with regard to a tree (Asherah) of which it is not known that is has been worshipped. Ib. סְתָמָן עובדיןוכ׳ those of them (the gentiles) not otherwise known worship an image but not a tree. Macc.3b המלוה את חבירו ס׳ he who makes a loan to his neighbor without terms, cannot claim payment before thirty days. Snh.25b ס׳ גבאי כשר a tax collector, unless known to be dishonest, is admissible as witness; ס׳ רועה פסול a shepherd, unless known to guard his flock from illicit pasture, is disqualified. B. Mets.69a (in Chald. dict.) ס׳ אריסאוכ׳ the presumption is that a tenant obligates himself, etc. R. Hash. 7b ס׳ כי אגרוכ׳ as a rule, when one rents a house etc.; a. v. fr. 3) an opinion stated without an authority, anonymous opinion. Yeb.42b, a. fr. מחלוקת ואח״כ ס׳ הלכה כס׳ where differing opinions are quoted and followed by an anonymous opinion (‘the scholars say), the latter is the practice. Ḥull.43a, a. e. הלכה כס׳ משנה the practice follows the anonymous opinion in the Mishnah. Snh.86a, a. e. ס׳ מתני׳ר׳ מאירוכ׳ wherever an anonymous opinion is stated in the Mishnah, it is B. Meïrs; in the Tosefta, etc.; a. fr.Y.Sot.I, 17b bot. כתוב לה ס׳ write the order for two men without specified names.

פָּרַש(b. h.) (to divide, separate, 1) (neut. verb) to go away, go aside, depart; to keep off. Yoma I, 5 הוא פוֹרֵש … פּוֹרְשִׁיןוכ׳ he turned aside and wept, and so did they. Y.Keth.I, 25d bot. ראו אותו פירש מציפורין they saw him come out of Sepphoris (so that he is presumably an inhabitant of Sepphoris); פירש מן הבתים they saw him leave one of the houses of Sepphoris. Num. R. s. 9 את פָּרַשְׁתְּ מדרךוכ׳ thou didst depart from the way (disregard the customs) of Israels daughters. Zeb.113a (play on פרשה, Num. 19:5) מקים שפּוֹרֶשֶׁת למיתהוכ׳ there where she departs for death, she shall be burnt. Y.M. Kat. I, 80b bot. (ref. to Lev. 13:45) כדי שתהא טומאה … פְּרוֹש: that the uncleanness itself may cry out …, ‘keep off; Y.Maas. Sh. V, beg. 55d; a. fr. 2) to pass, cross. Yalk. Prov. 946; Yalk. Num. 738 הספינות פּוֹרְשוֹת בים the ships make their way through the sea. 3) (act. verb) to separate, keep off. Num. R. s. 10 כשם שאדם פירש את עצמווכ׳ as a person keeps himself away (abstains) from the fruits of Orlah, so will those who misbehave towards their handmaids, be separated from the virtuous on the day of judgment.; a. fr.Part. pass. פָּרוּש, q. v. 4) (cmp. פָּרַט) to single out, specify, speak distinctly. Ib. (expl. יַפְלִא, Num. 6:2) כשיִפְרוֹש לנדורוכ׳ when he speaks out his vow, to the exclusion of him who thinks it in his heart; a. fr.Sifré Num. 24 עד שיפרוש לך … כדרך שפירשוכ׳ (Yalk. ib. 710 שיפרוט … שפרט), v. פָּרַט. Nif. נִפְרַש to be separated, kept away. Lev. R. s. 22 והן נִפְרָשִׁים מעבודה זרה and thus they will be kept away from idolatrous worship; a. e. Pi. פֵּירֵש 1) (neut. verb) to depart, withdraw; to abstain. Snh.82b היה לו … לפרוש ולא פי׳ Zimri might have withdrawn (from the woman), but he did not. Ib. a אם פ׳וכ׳ if Z. had withdrawn, and Phineas had slain him Pes.87b פ׳ מן האשה withdrew from contact with his wife. Gen. R. s. 20 שפֵּייְשָׁה היה מאדם that Eve was separated from Adam.Sabb.86b פירשה מן האיש the semen issued from a man.Pes.49b שנה ופ׳ קשהוכ׳ he that studied and gave it up, is the worst of all (in hostility to scholars); a. fr. 2) to go on a voyage; to cross the ocean (cmp. פָּלַג Hif.). Y.M. Kat. III, beg. 81c אסיר לפָרֵש לים הגדול it is forbidden to start on a sea voyage (during the festive week). Y.Yeb.XVI, 15d top עשיתי מְפָרֵשוכ׳ I was crossing Y.Meg.II, 73b top מְפָרְשֵׁי ימים voyagers on the sea; a. fr. 3) (act. verb) to separate. Gen. R. s. 22 אילו רצה המלך פֵּירְשָׁן ולא רצה המלך לפָרְשָׁן if the king desired it, he would separate them (the fighters), but the king does not wish to separate them; Yalk. ib. 38. 4) to specify, express clearly. Ib. א״א לפה לפָרְשוֹ no mouth can express it. Men.91a דמְפָרֵש when he (in making his vow) specified (‘sheep or ‘cattle), opp. בסתמא. Gen. R. s. 6 אנשי … פֵּירְשוּ איתו the men of the Great Assembly said it plainly. Snh.VII, 5 עד שיְפָרֵש השם until he mentions the Name expressly (uses the Tetragrammaton), opp. כִּינּוּי. Gitt.36a שיהו עדים מְפָרְשִׁין שמותיהן that witnesses must sign their full names; a. fr.Part. pass. מְפיֹרָש, f. מְפוֹרֶשֶׁת; pl. מְפוֹרָשִׁים, מְפוֹרָשִׁין; מְפוֹרָשוֹת. B. Kam.54b, a. fr. מה הפרט מפ׳, v. פְּרָט. B. Mets.94b שלישת בשואל מפ׳ that the third paragraph treats of a borrower, is explicitly stated (Ex. 22:13). Sot.38a, a. fr. שם המפ׳ the special Name (the Tetragrammaton), v. supra. Zeb.53a, v. סָתַם. Ḥag.22b ומה סתימות … מפ׳וכ׳ if your undefined teachings are so well-founded, how much more your explicit teachings; a. fr. 5) to explain, interpret, define. Ned.2b פתח … ומפרש ידות the Mishnah begins with kinnuyim …, and goes on explaining yadoth! Zeb.13a ואין לי לפרש and I am unable to explain (the reason of the distinction between receiving and sprinkling the blood); אני אֲפָרֵש I shall explain it. Ned.81a דבר זה … ולא פֵירְשוּהוּ עד שפֵּירְשוֹוכ׳ that question (Jer. 9:11) was asked of prophets and scholars, and they could not explain it, until the Lord himself explained it (ib. 12). Kat. 16b; Ber.18a לא פֵירְשוּ לך they did not interpret (the verse) to you; v. שָׁנָה. Gen. R. s. 31 ולא פ׳ and did not explain (of what material the serpent was to be made); Y.R. Hash. III, end, 59a; a. fr.Part. pass. as ab. Meg.3a, a. e. (ref. to Neh. 8:8) מפ׳ זה תרגים mforash means interpretation. Hithpa. הִתְפָּרֵש, Nithpa. נִתְפָּרֵש to be specified, defined; to be explained. Lev. R. s. 6 כל נביא שנתפ׳ a prophet; whose name is stated. Gen. R. l. c. בשלשה נ׳ ובאחד לא נ׳ in three places (in which עֲשֵׁה occurs) the command is specified, but in the fourth (Num. 21:8) it is not specified, v. supra. Yalk. Gen. 20 דבר שאינו מִתְפָּרֵש במקימווכ׳ a thing which is not defined in its original place but is defined i in another passage; a. e. Hif. הִפְרִיש 1) to separate; to set aside, dedicate. Yoma I, 1 מִפְרִישִׁין כהןוכ׳ they removed the high priest from his house to the cell Ter. IV, 1 המַפְרִיש מקצתוכ׳ he who sets aside one portion of what is due of Trumah or tithes. Num. R. s. 10 (ref. to Num. 6:11, ועשה) שיַפְרִשֵׁם הכהןוכ׳ that the priest when offering them designates them, one for a sin-offering Ib. (ref. to Prov. 23:32) מה צפעון זה מפריש … כך היין מפרישוכ׳ as the adder divides between life and death, so wine removes from the ways of life to those of death; Lev. R. s. 12 כךה׳ היין בין אדםוכ׳ so wine caused a separation between Adam and Eve; ה׳ היין בין נח לבניו לעבדות wine caused a division between Noah and his sons with regard to slavery; ה׳ היין בין אהרן ובניו למיתה wine caused a division between Aaron and his sons with regard to death; Yalk. Prov. 960. Tam.IV, 3 מן הכבד …ה׳ severed the lungs from the liver; a. fr.Part. pass. מוּפְרָש. Ned.I, 1 מוּפְרְשַׁנִי ממך I will be separated from thee (will have no dealings with thee, accept no favors); ib. 5a; a. e. 2) to go to sea. Gen. R. s. 13 היו מַפְרִישִׁין ליםוכ׳ were crossing the ocean; a. e.

פָּרַש(b. h.) (to divide, separate, 1) (neut. verb) to go away, go aside, depart; to keep off. Yoma I, 5 הוא פוֹרֵש … פּוֹרְשִׁיןוכ׳ he turned aside and wept, and so did they. Y.Keth.I, 25d bot. ראו אותו פירש מציפורין they saw him come out of Sepphoris (so that he is presumably an inhabitant of Sepphoris); פירש מן הבתים they saw him leave one of the houses of Sepphoris. Num. R. s. 9 את פָּרַשְׁתְּ מדרךוכ׳ thou didst depart from the way (disregard the customs) of Israels daughters. Zeb.113a (play on פרשה, Num. 19:5) מקים שפּוֹרֶשֶׁת למיתהוכ׳ there where she departs for death, she shall be burnt. Y.M. Kat. I, 80b bot. (ref. to Lev. 13:45) כדי שתהא טומאה … פְּרוֹש: that the uncleanness itself may cry out …, ‘keep off; Y.Maas. Sh. V, beg. 55d; a. fr. 2) to pass, cross. Yalk. Prov. 946; Yalk. Num. 738 הספינות פּוֹרְשוֹת בים the ships make their way through the sea. 3) (act. verb) to separate, keep off. Num. R. s. 10 כשם שאדם פירש את עצמווכ׳ as a person keeps himself away (abstains) from the fruits of Orlah, so will those who misbehave towards their handmaids, be separated from the virtuous on the day of judgment.; a. fr.Part. pass. פָּרוּש, q. v. 4) (cmp. פָּרַט) to single out, specify, speak distinctly. Ib. (expl. יַפְלִא, Num. 6:2) כשיִפְרוֹש לנדורוכ׳ when he speaks out his vow, to the exclusion of him who thinks it in his heart; a. fr.Sifré Num. 24 עד שיפרוש לך … כדרך שפירשוכ׳ (Yalk. ib. 710 שיפרוט … שפרט), v. פָּרַט. Nif. נִפְרַש to be separated, kept away. Lev. R. s. 22 והן נִפְרָשִׁים מעבודה זרה and thus they will be kept away from idolatrous worship; a. e. Pi. פֵּירֵש 1) (neut. verb) to depart, withdraw; to abstain. Snh.82b היה לו … לפרוש ולא פי׳ Zimri might have withdrawn (from the woman), but he did not. Ib. a אם פ׳וכ׳ if Z. had withdrawn, and Phineas had slain him Pes.87b פ׳ מן האשה withdrew from contact with his wife. Gen. R. s. 20 שפֵּייְשָׁה היה מאדם that Eve was separated from Adam.Sabb.86b פירשה מן האיש the semen issued from a man.Pes.49b שנה ופ׳ קשהוכ׳ he that studied and gave it up, is the worst of all (in hostility to scholars); a. fr. 2) to go on a voyage; to cross the ocean (cmp. פָּלַג Hif.). Y.M. Kat. III, beg. 81c אסיר לפָרֵש לים הגדול it is forbidden to start on a sea voyage (during the festive week). Y.Yeb.XVI, 15d top עשיתי מְפָרֵשוכ׳ I was crossing Y.Meg.II, 73b top מְפָרְשֵׁי ימים voyagers on the sea; a. fr. 3) (act. verb) to separate. Gen. R. s. 22 אילו רצה המלך פֵּירְשָׁן ולא רצה המלך לפָרְשָׁן if the king desired it, he would separate them (the fighters), but the king does not wish to separate them; Yalk. ib. 38. 4) to specify, express clearly. Ib. א״א לפה לפָרְשוֹ no mouth can express it. Men.91a דמְפָרֵש when he (in making his vow) specified (‘sheep or ‘cattle), opp. בסתמא. Gen. R. s. 6 אנשי … פֵּירְשוּ איתו the men of the Great Assembly said it plainly. Snh.VII, 5 עד שיְפָרֵש השם until he mentions the Name expressly (uses the Tetragrammaton), opp. כִּינּוּי. Gitt.36a שיהו עדים מְפָרְשִׁין שמותיהן that witnesses must sign their full names; a. fr.Part. pass. מְפיֹרָש, f. מְפוֹרֶשֶׁת; pl. מְפוֹרָשִׁים, מְפוֹרָשִׁין; מְפוֹרָשוֹת. B. Kam.54b, a. fr. מה הפרט מפ׳, v. פְּרָט. B. Mets.94b שלישת בשואל מפ׳ that the third paragraph treats of a borrower, is explicitly stated (Ex. 22:13). Sot.38a, a. fr. שם המפ׳ the special Name (the Tetragrammaton), v. supra. Zeb.53a, v. סָתַם. Ḥag.22b ומה סתימות … מפ׳וכ׳ if your undefined teachings are so well-founded, how much more your explicit teachings; a. fr. 5) to explain, interpret, define. Ned.2b פתח … ומפרש ידות the Mishnah begins with kinnuyim …, and goes on explaining yadoth! Zeb.13a ואין לי לפרש and I am unable to explain (the reason of the distinction between receiving and sprinkling the blood); אני אֲפָרֵש I shall explain it. Ned.81a דבר זה … ולא פֵירְשוּהוּ עד שפֵּירְשוֹוכ׳ that question (Jer. 9:11) was asked of prophets and scholars, and they could not explain it, until the Lord himself explained it (ib. 12). Kat. 16b; Ber.18a לא פֵירְשוּ לך they did not interpret (the verse) to you; v. שָׁנָה. Gen. R. s. 31 ולא פ׳ and did not explain (of what material the serpent was to be made); Y.R. Hash. III, end, 59a; a. fr.Part. pass. as ab. Meg.3a, a. e. (ref. to Neh. 8:8) מפ׳ זה תרגים mforash means interpretation. Hithpa. הִתְפָּרֵש, Nithpa. נִתְפָּרֵש to be specified, defined; to be explained. Lev. R. s. 6 כל נביא שנתפ׳ a prophet; whose name is stated. Gen. R. l. c. בשלשה נ׳ ובאחד לא נ׳ in three places (in which עֲשֵׁה occurs) the command is specified, but in the fourth (Num. 21:8) it is not specified, v. supra. Yalk. Gen. 20 דבר שאינו מִתְפָּרֵש במקימווכ׳ a thing which is not defined in its original place but is defined i in another passage; a. e. Hif. הִפְרִיש 1) to separate; to set aside, dedicate. Yoma I, 1 מִפְרִישִׁין כהןוכ׳ they removed the high priest from his house to the cell Ter. IV, 1 המַפְרִיש מקצתוכ׳ he who sets aside one portion of what is due of Trumah or tithes. Num. R. s. 10 (ref. to Num. 6:11, ועשה) שיַפְרִשֵׁם הכהןוכ׳ that the priest when offering them designates them, one for a sin-offering Ib. (ref. to Prov. 23:32) מה צפעון זה מפריש … כך היין מפרישוכ׳ as the adder divides between life and death, so wine removes from the ways of life to those of death; Lev. R. s. 12 כךה׳ היין בין אדםוכ׳ so wine caused a separation between Adam and Eve; ה׳ היין בין נח לבניו לעבדות wine caused a division between Noah and his sons with regard to slavery; ה׳ היין בין אהרן ובניו למיתה wine caused a division between Aaron and his sons with regard to death; Yalk. Prov. 960. Tam.IV, 3 מן הכבד …ה׳ severed the lungs from the liver; a. fr.Part. pass. מוּפְרָש. Ned.I, 1 מוּפְרְשַׁנִי ממך I will be separated from thee (will have no dealings with thee, accept no favors); ib. 5a; a. e. 2) to go to sea. Gen. R. s. 13 היו מַפְרִישִׁין ליםוכ׳ were crossing the ocean; a. e.