take to wife

קִינוֹנְיָא, קְנוֹ׳f. (κοινωνία) partnership; (used in an evil sense) conspiracy to defraud and divide the profits. B. Bath. X, 7 (173b) הערב … שמא יעשו קינ׳וכ׳ Y. ed. a. Bab. (Mish. ed. קנ׳) if one has become surety to a woman for her jointure, and her husband divorces her, the husband must vow that he will never accept any benefit from her (so that he cannot remarry her), lest they form a conspiracy against the guarantors property and (after collecting the jointure) he take his wife back. Y.B. Mets.I, end, 8a a note of indebtedness found must not he returned מפני ק׳ because a conspiracy may be formed (between the creditor and the debtor to collect the debt, already cancelled, from the purchaser of the debtors land, v. לְקוּחוֹת); Bab. ib. 13a חייש לפרעון ולק׳ (Abayi forbids the restoration of the note, because) he apprehends that it may have been paid, and a conspiracy may be formed; לא חיישינן … וק׳ we do not apprehend Tosef.Kidd.III, 5 על מנת … שמא עשו ק׳ if one says to a woman, be betrothed unto me on the condition that …: she is betrothed, because we apprehend a conspiracy (between them to annul the betrothal without a formal Get); a. e.

קִינוֹנְיָא, קְנוֹ׳f. (κοινωνία) partnership; (used in an evil sense) conspiracy to defraud and divide the profits. B. Bath. X, 7 (173b) הערב … שמא יעשו קינ׳וכ׳ Y. ed. a. Bab. (Mish. ed. קנ׳) if one has become surety to a woman for her jointure, and her husband divorces her, the husband must vow that he will never accept any benefit from her (so that he cannot remarry her), lest they form a conspiracy against the guarantors property and (after collecting the jointure) he take his wife back. Y.B. Mets.I, end, 8a a note of indebtedness found must not he returned מפני ק׳ because a conspiracy may be formed (between the creditor and the debtor to collect the debt, already cancelled, from the purchaser of the debtors land, v. לְקוּחוֹת); Bab. ib. 13a חייש לפרעון ולק׳ (Abayi forbids the restoration of the note, because) he apprehends that it may have been paid, and a conspiracy may be formed; לא חיישינן … וק׳ we do not apprehend Tosef.Kidd.III, 5 על מנת … שמא עשו ק׳ if one says to a woman, be betrothed unto me on the condition that …: she is betrothed, because we apprehend a conspiracy (between them to annul the betrothal without a formal Get); a. e.

קִינוֹנְיָא, קְנוֹ׳f. (κοινωνία) partnership; (used in an evil sense) conspiracy to defraud and divide the profits. B. Bath. X, 7 (173b) הערב … שמא יעשו קינ׳וכ׳ Y. ed. a. Bab. (Mish. ed. קנ׳) if one has become surety to a woman for her jointure, and her husband divorces her, the husband must vow that he will never accept any benefit from her (so that he cannot remarry her), lest they form a conspiracy against the guarantors property and (after collecting the jointure) he take his wife back. Y.B. Mets.I, end, 8a a note of indebtedness found must not he returned מפני ק׳ because a conspiracy may be formed (between the creditor and the debtor to collect the debt, already cancelled, from the purchaser of the debtors land, v. לְקוּחוֹת); Bab. ib. 13a חייש לפרעון ולק׳ (Abayi forbids the restoration of the note, because) he apprehends that it may have been paid, and a conspiracy may be formed; לא חיישינן … וק׳ we do not apprehend Tosef.Kidd.III, 5 על מנת … שמא עשו ק׳ if one says to a woman, be betrothed unto me on the condition that …: she is betrothed, because we apprehend a conspiracy (between them to annul the betrothal without a formal Get); a. e.

קִינוֹנְיָא, קְנוֹ׳f. (κοινωνία) partnership; (used in an evil sense) conspiracy to defraud and divide the profits. B. Bath. X, 7 (173b) הערב … שמא יעשו קינ׳וכ׳ Y. ed. a. Bab. (Mish. ed. קנ׳) if one has become surety to a woman for her jointure, and her husband divorces her, the husband must vow that he will never accept any benefit from her (so that he cannot remarry her), lest they form a conspiracy against the guarantors property and (after collecting the jointure) he take his wife back. Y.B. Mets.I, end, 8a a note of indebtedness found must not he returned מפני ק׳ because a conspiracy may be formed (between the creditor and the debtor to collect the debt, already cancelled, from the purchaser of the debtors land, v. לְקוּחוֹת); Bab. ib. 13a חייש לפרעון ולק׳ (Abayi forbids the restoration of the note, because) he apprehends that it may have been paid, and a conspiracy may be formed; לא חיישינן … וק׳ we do not apprehend Tosef.Kidd.III, 5 על מנת … שמא עשו ק׳ if one says to a woman, be betrothed unto me on the condition that …: she is betrothed, because we apprehend a conspiracy (between them to annul the betrothal without a formal Get); a. e.

שְׁבַשPa. שַׁבֵּיש 1) (denom. of שִׁבְשָׁא) to branch off, send forth branches. Targ. Ps. 80:12 שַׁבֵּישְׁתָּא Ms. (ed. Wil. שְׁבֵשַׁת, Pe.). 2) to cut branches, harvest grapes. B. Mets.73a, v. שַׁבָּשָׁא. 3) (v. preced.) to entangle, confound, overpower. Targ. Jer. 20:7 (h. text פתה); Targ. II Esth. 1:2. Targ. Koh. 5:1.Part. pass. מְשַׁבַּש; pl. מְשַׁבְּשִׁין. Targ. Job 40:17 (Ms. מִשְׁתַּבְּשִׁין Ithpa.; h. text ישרגו).Yeb.75b לשַׁבּוּשֵׁיה למרימרוכ׳ he only wanted to confuse Mremar (test his ingenuity). Ib. 108b איידי … אזל מְשַׁבֵּשוכ׳ because she is familiar with his hints and signs, he may confuse (have undue influence over) her and remarry her. Ib. הא כבר שַׁבְּשָׁהּ ולא אִישַּׁבְּשָׁא (not שבשא) he has before tried to influence her, and she was not influenced. Ned.89b שַׁבְּשֵׁיה ואנסביהוכ׳ (not ואינסיב, Rashi שיבשיה) he persuaded him and made him take a wife. Ithpa. אִישְׁתַּבַּש, אִישַּׁבַּש 1) to be entangled. Targ. Lam. 1:14 (ed. Lag. a. oth. אתיבשו, oth. ed. איתבשו, corr. acc.; h. text ישתרגו). 2) to be confounded. Targ. Jer. l. c. (h. text ואפת). Ib. 50:36 (h. text נֹאָלוּ). Targ. Ez. 24:10.Yeb. l. c., אִישַּׁבְּשָׁא (marg. corr. אִשְׁתַּבְּשָׁא), v. supra.Esp. to blunder, be mistaken. Pes.17a אישתבש כהני the answer of the priests was erroneous. Shebu.28b אִישְׁתַּבְּשַׁת thou art mistaken; Zeb.26a.V. מְשַׁבֶּשְׁתָּא.

שְׁבַשPa. שַׁבֵּיש 1) (denom. of שִׁבְשָׁא) to branch off, send forth branches. Targ. Ps. 80:12 שַׁבֵּישְׁתָּא Ms. (ed. Wil. שְׁבֵשַׁת, Pe.). 2) to cut branches, harvest grapes. B. Mets.73a, v. שַׁבָּשָׁא. 3) (v. preced.) to entangle, confound, overpower. Targ. Jer. 20:7 (h. text פתה); Targ. II Esth. 1:2. Targ. Koh. 5:1.Part. pass. מְשַׁבַּש; pl. מְשַׁבְּשִׁין. Targ. Job 40:17 (Ms. מִשְׁתַּבְּשִׁין Ithpa.; h. text ישרגו).Yeb.75b לשַׁבּוּשֵׁיה למרימרוכ׳ he only wanted to confuse Mremar (test his ingenuity). Ib. 108b איידי … אזל מְשַׁבֵּשוכ׳ because she is familiar with his hints and signs, he may confuse (have undue influence over) her and remarry her. Ib. הא כבר שַׁבְּשָׁהּ ולא אִישַּׁבְּשָׁא (not שבשא) he has before tried to influence her, and she was not influenced. Ned.89b שַׁבְּשֵׁיה ואנסביהוכ׳ (not ואינסיב, Rashi שיבשיה) he persuaded him and made him take a wife. Ithpa. אִישְׁתַּבַּש, אִישַּׁבַּש 1) to be entangled. Targ. Lam. 1:14 (ed. Lag. a. oth. אתיבשו, oth. ed. איתבשו, corr. acc.; h. text ישתרגו). 2) to be confounded. Targ. Jer. l. c. (h. text ואפת). Ib. 50:36 (h. text נֹאָלוּ). Targ. Ez. 24:10.Yeb. l. c., אִישַּׁבְּשָׁא (marg. corr. אִשְׁתַּבְּשָׁא), v. supra.Esp. to blunder, be mistaken. Pes.17a אישתבש כהני the answer of the priests was erroneous. Shebu.28b אִישְׁתַּבְּשַׁת thou art mistaken; Zeb.26a.V. מְשַׁבֶּשְׁתָּא.

אִיסּוּרII, אִסּוּר m. ( אסר; cmp. b. h. אֵסוּר, a. אֵיסוּר) 1) band, chain; trnsf. social circle. Succ.45b (ref. to Ps. 118:27) כל העושה א׳ לחגוכ׳ he who creates a circle for the festival with eating and drinking, i. e. social pleasures. (Oth. explan.: he who makes an addition to the number of festive days;hence the popular name of אסרו חג for the day following the festivals. 2) prohibition, interdict; also the forbidden object. Y.Ber.I, 3b bot. דברי תורה יש בהן א׳וכ׳ the Biblical law contains prohibitions and permissions.א׳ ערוה an obstacle to marriage by the existing laws of incest, e. g. a man prevented from performing a levirate marriage because his late brothers wife is his own wifes sister; א׳ מצוה a marriage (or sexual connection) permitted in the Torah but forbidden by Rabbinical enactment;so called because obedience to the Rabbis is a meritorious act ( מצוה); א׳ קדושה marriage restrictions incumbent on priests on account of their sacred office; (another opinion inverts the last two definitions). Yeb.II, 3 (20a).אין א׳ חל על א׳ one prohibition can take no legal hold where another prohibition already exists; i. e. you can punish, or impose sacrificial expiation, only for the first one; e. g. if you eat the meat of an unclean animal which, besides, has not been slaughtered according to ritual ( נבלה). Ib. 13b; a. fr.Exceptions to this principle (adopted by most authorities) are when the acceding act is: 1) א׳ כֹּולֵל a more comprehensive prohibition, i. e. having a wider range of prohibited objects; e. g. the law imposing abstinence from food on the Day of Atonement includes food in general, i. e. food otherwise allowed as well as food forbidden at all times; א׳ מֹוסִיף a more extensive prohibition, i. e. having a wider range of persons concerned; e. g. the sister of As wife is forbidden to him ( אחות אשתו) but not to his brothers. If, afterwards, his brother B. marries that sister of A.s wife, she is forbidden in marriage (after B.s death) to all the brothers as a brothers wife, and to A. both as his own living wifes sister and as his late brothers wife ( אשת אח); 3) א׳ בַּת אַתַת a coincidental prohibition, i. e. two prohibitions taking effect at the same moment, e. g. the Day of Atonement coinciding with the Sabbath day, in which case the restrictions connected with each take effect at the same time (night-fall); 4) א׳ תָמוּר a heavier prohibition, i. e. a prohibition imposing larger restrictions, e. g. the law prohibiting any profitable use of thing (א׳ הנאה), compared to the lighter prohibition, א׳ קַל, not to eat or drink a thing (v. infra). Yeb.32b sq; Shebu. 24ab; Ḥull.101a sq; Kerith. 14b.א׳ תורה a Biblical prohibitory law; א׳דרבנן a Rabbinical prohibitory enactment.א׳ לאו a prohibition expressed in the Law by a plain (לֹא) ‘thou shalt not, without defining the penalty, in which case the latter consists of thirty nine lashes (v., מַלְקוּת).א׳ כרת a prohibition to which the Bible attaches the penalty of excision (by the hand of God).א׳ מיתה a prohibition the transgression of which the Bible punishes with death (execution).א׳ אכילה the law not to eat (meat boiled with milk); א׳ הנאה not to make any use (of it, as selling); א׳ בישול not to boil (meat with milk), Ḥull.115b; a. fr.א׳ במות v. בָּמָה.Pl. אִיסּוּרִין. Ḥull.98a sq. כל א׳ שבתורה (בטלין) בששים all things Biblically forbidden are neutralized if mixed with a quantity sixty times as large; ib. במאהin a quantity one hundred times as large; a. fr.

אִיסּוּרII, אִסּוּר m. ( אסר; cmp. b. h. אֵסוּר, a. אֵיסוּר) 1) band, chain; trnsf. social circle. Succ.45b (ref. to Ps. 118:27) כל העושה א׳ לחגוכ׳ he who creates a circle for the festival with eating and drinking, i. e. social pleasures. (Oth. explan.: he who makes an addition to the number of festive days;hence the popular name of אסרו חג for the day following the festivals. 2) prohibition, interdict; also the forbidden object. Y.Ber.I, 3b bot. דברי תורה יש בהן א׳וכ׳ the Biblical law contains prohibitions and permissions.א׳ ערוה an obstacle to marriage by the existing laws of incest, e. g. a man prevented from performing a levirate marriage because his late brothers wife is his own wifes sister; א׳ מצוה a marriage (or sexual connection) permitted in the Torah but forbidden by Rabbinical enactment;so called because obedience to the Rabbis is a meritorious act ( מצוה); א׳ קדושה marriage restrictions incumbent on priests on account of their sacred office; (another opinion inverts the last two definitions). Yeb.II, 3 (20a).אין א׳ חל על א׳ one prohibition can take no legal hold where another prohibition already exists; i. e. you can punish, or impose sacrificial expiation, only for the first one; e. g. if you eat the meat of an unclean animal which, besides, has not been slaughtered according to ritual ( נבלה). Ib. 13b; a. fr.Exceptions to this principle (adopted by most authorities) are when the acceding act is: 1) א׳ כֹּולֵל a more comprehensive prohibition, i. e. having a wider range of prohibited objects; e. g. the law imposing abstinence from food on the Day of Atonement includes food in general, i. e. food otherwise allowed as well as food forbidden at all times; א׳ מֹוסִיף a more extensive prohibition, i. e. having a wider range of persons concerned; e. g. the sister of As wife is forbidden to him ( אחות אשתו) but not to his brothers. If, afterwards, his brother B. marries that sister of A.s wife, she is forbidden in marriage (after B.s death) to all the brothers as a brothers wife, and to A. both as his own living wifes sister and as his late brothers wife ( אשת אח); 3) א׳ בַּת אַתַת a coincidental prohibition, i. e. two prohibitions taking effect at the same moment, e. g. the Day of Atonement coinciding with the Sabbath day, in which case the restrictions connected with each take effect at the same time (night-fall); 4) א׳ תָמוּר a heavier prohibition, i. e. a prohibition imposing larger restrictions, e. g. the law prohibiting any profitable use of thing (א׳ הנאה), compared to the lighter prohibition, א׳ קַל, not to eat or drink a thing (v. infra). Yeb.32b sq; Shebu. 24ab; Ḥull.101a sq; Kerith. 14b.א׳ תורה a Biblical prohibitory law; א׳דרבנן a Rabbinical prohibitory enactment.א׳ לאו a prohibition expressed in the Law by a plain (לֹא) ‘thou shalt not, without defining the penalty, in which case the latter consists of thirty nine lashes (v., מַלְקוּת).א׳ כרת a prohibition to which the Bible attaches the penalty of excision (by the hand of God).א׳ מיתה a prohibition the transgression of which the Bible punishes with death (execution).א׳ אכילה the law not to eat (meat boiled with milk); א׳ הנאה not to make any use (of it, as selling); א׳ בישול not to boil (meat with milk), Ḥull.115b; a. fr.א׳ במות v. בָּמָה.Pl. אִיסּוּרִין. Ḥull.98a sq. כל א׳ שבתורה (בטלין) בששים all things Biblically forbidden are neutralized if mixed with a quantity sixty times as large; ib. במאהin a quantity one hundred times as large; a. fr.

פני, פָּנָה(b. h.) 1) to turn (ones face). Yoma 17b, a. e. שאתה פוֹנֶה, v. פִּינָּה. Y.Ab. Zar. III, 42b sq. (ref. to Lev. 19:4) אל תִּפְנֶה לעובדן do not turn thy face to them to worship them; אל תפנה לראותן ממש it is meant literally, do not turn thy face to look at them; Sifra Kdosh. beg. אל תפנה לראותם וַדַּיי. Ib. תחלתם אלילים הם אם פּוֹנֶה את אחריהןוכ׳ at first they are ‘nothings, but if thou turnest after them, thou wilt make them (thy) gods; Yalk. Lev. 604. Ib.; Sabb.149a (ref. to Lev. l. c.) אל תִּפְנוּ אֶל מדעתכם turn not to the creation of your fancy (Rashi; anoth. interpret., v. infra); a. v. fr. 2) to turn around, go away. Lam. R. to I, 1 כיון ששתה ופ׳ לילך (מעשה) רבתי when he had drunk and turned to go away. Gen. R. s. 68 יצא משם פ׳ זיוה פ׳ הדרה when he (the righteous) goes away from a place, its splendor is gone, its glory is gone; Ruth R. to I, 7. Sifra Kdosh., ch. VIII, Par. 4, a. e. (ref. to ונתתי את פני, Lev. 20:6; cmp. פְּנַאי) פּוֹנֶה אני מכלוכ׳, v. עֵסֶק. Midr. Prov. to 16:11 לִפְנוֹת היום when the day was going away (towards evening); a. v. fr. 3) (act. verb) to turn, pervert. Cant. R. to VII, 9 (play on אח̇ש̇ד̇רפ̇נ̇יא, Dan. 3:2) אלו ארכונות שהן נש̇ח̇ד̇ין ופ̇וני̇ן דיןוכ׳ (not נחשדין) those are the officers that are bribed and turn justice in any direction; ib. שמה̇ד̇ר̇ין פ̇נ̇ים ופ̇ונ̇ין דין who respect persons and pervert justice; a. fr. 4) to turn aside, go out, (euphem.) to ease ones self. Y.Sot.I, 16d אם יִפְנֶה אחר מהן לצורכו if one of them goes out for a human need. Toh. X, 2 ופוֹנִים (Ber.62a ונִפְנִין, Nif.). 5) to vacate (v. infra); to free, release. Pesik. R. s. 42 הספינה … ולא תטריח עליה לִפְנוֹתָהּ (not הטריח) thy friends ship has been seized (for public service), and wilt thou not take pains to release it? ועכשיו של אחרים הוא פוֹנֶה ושלו אינה נפנית and now he releases other mens ships, and shall not his be released.?Part. pass. פָּנוּי; f. פְּנוּיָה vacant, empty, free. Ber.43a אין בית הבליעה פ׳ his œsophagus is not free (which makes speaking dangerous). Y.Kil.III, beg.28c אי אפשר … נקב אחד פ׳וכ׳ it is not possible that there should not be one cavity free for planting ; Y.Sabb.IX, 11d bot. אפשר … פניי (corr. acc.). Num. R. s. 14 והיה הבית פ׳ and the house was empty (none at home); a. fr.V. פָּנוּי. Pi. פִּינָּה 1) to empty, remove, transfer. Sabb.III, 5 המיחם שפִּינָּהוּוכ׳ in the kettle which one has emptied (or: which one has removed from the oven) ; ib. 41a המיחם שפ׳ ממנו מיםוכ׳ in the kettle out of which one has removed the hot water. Ib. XVIII, 1 מְפַנִּיןאפי׳וכ׳ you may clear away (on the Sabbath) even four or five piles … to make room for guests. Y.Gitt.VIII, 49d top אם … איש מְפַנֶּה if the court belongs to the wife, the husband (after divorce) must vacate it, ושל איש אשה מְפַנָּה and if it belongs to the husband, the wife must vacate it; מי מפנה מפני מי which of them must vacate it for the other? Taan.21a בקשו תלמידיו לפַנּוֹת אתוכ׳ his disciples wanted to move his bed first and then his furniture; פַּנּוּ את הכליםוכ׳ move the furniture first. Ab. III, 4 מפנה לבו לבטלה empties his heart (of serious thoughts to make room) for frivolous subjects. Sabb.149a (ref. to Lev. 19:4, v. supra) אל תְּפַנוּ אֵל מדעתכם do not remove God from your minds (to make room for idols). B. Kam.81b מְפַנֵּיהוּ לשדהוכ׳ he must remove the corpse to Y.Maasr.II, 49d רוצה אדם לפנות עסקיווכ׳ (ed. Krot. רוצה הוא אדם לפנע; ed. Zyt. לפלה, corr. acc.) a man is anxious to dispose of his goods in the first place he strikes ; a. fr. 2) to free, acquit. Tanḥ. Vayikra 6 פ׳ לקרתני ולבן פלטריןוכ׳ he acquitted the commoner, but convicted the courtier. Ib. לקרתני פּנִּיתִיוכ׳ I acquitted the commoner, because he knows not the royal customs; a. fr. Nif. נִפְנֶה 1) to turn. Midr. Till. to Ps. 18:5 נִפְנֵיתִי לכאןוכ׳ I turned in all directions, and there is no redeemer but thee; Yalk. Sam. 157; a. e. 2) to be removed, to die. Gen. R. s. 98 שהיה נ׳ מן העולם who was going to die. Tosef.Par.III (II), 8 נ׳ בני my son is dead (v. infra); a. e. 3) to be free, at leisure. Ib. לכשאֶפָּנֶה לך when I shall have leisure for thee, i. e. I shall take revenge on thee, when opportunity offers; אמר לו כשתִּפָּנֶה said he to him, when thou shalt be at leisure (or when thou shalt be dead, v. supra); ib. (Vers. of R. S. to Par. III, 8) לא נ׳ בני שהעריב שמשו my son has found no leisure (to take revenge), for his sun has set (he is dead). Ab. II, 4 אל תאמר לכשאפנה אשנה שמא לא תפנה say not, when I shall be at leisure, I will study; may be thou wilt never find leisure; a. fr. 4) to ease ones self. Sabb.82a הנצרך לִפָּנוֹת ואינו נפנה (Alf. להִפָּנוֹת) he who feels the want of easing himself, and is not relieved; ib. הנצרך ליפנות ואינו יכול ליפנות. Ber.62a ונִפְנִין, v. supra; a. fr. 5) to be released. Pesik. R. l. c., v. supra. Hif. הִפְנָה to vacate.Part. pass. מוּפְנֶה a) free, disengaged, single. Yeb.III, 5 שלשה אחין … ואחד מ׳ three brothera two of whom were married to two sisters, and one is free (unmarried or married to one who is a stranger to his brothers wives); Y. ib. III, 4d top; a. e.b) (dialectical exegesis) free for interpretation, unnecessary for the plain sense or context. Nidd.22b וייצר מ׳ משני צדדין מ׳ … ומ׳ גבי בהמה vayitser is free for interpretation on both sides, it is free with regard to man (Gen. 2:7, because mans creation is mentioned in ויברא, ib. 1:27), and free with regard to beasts (ib. 2:19, their creation being stated in ויעש, ib. 1:25). Ib. כל גזירה שוה שאינה מוּפְנָה כל עיקרוכ׳ analogous words which are not entirely free (in both texts) cannot be made the basis for interpretation as gzerah shavah (v. גְּזֵרָה). Ib. מ׳ מצד אחד free in one of the texts; Sabb.64a; a. fr. Hithpa. הִתְפַּנָּה 1) to be vacated, cleared, removed. Y.Naz.IX, 57d bot. כל הקברות מִתְפַּנִּיןוכ׳ all graves may be vacated (transferred), except ; Treat. Smaḥ. ch. XIV. 2) to be released. Pesik. R. l. c. כדי הוא (ש) תִּיתְפּנֶּה he deserves it to have his ship released (ed. Prag כדי הוא שיִתְפַּנֶּה he deserves to be released).

פני, פָּנָה(b. h.) 1) to turn (ones face). Yoma 17b, a. e. שאתה פוֹנֶה, v. פִּינָּה. Y.Ab. Zar. III, 42b sq. (ref. to Lev. 19:4) אל תִּפְנֶה לעובדן do not turn thy face to them to worship them; אל תפנה לראותן ממש it is meant literally, do not turn thy face to look at them; Sifra Kdosh. beg. אל תפנה לראותם וַדַּיי. Ib. תחלתם אלילים הם אם פּוֹנֶה את אחריהןוכ׳ at first they are ‘nothings, but if thou turnest after them, thou wilt make them (thy) gods; Yalk. Lev. 604. Ib.; Sabb.149a (ref. to Lev. l. c.) אל תִּפְנוּ אֶל מדעתכם turn not to the creation of your fancy (Rashi; anoth. interpret., v. infra); a. v. fr. 2) to turn around, go away. Lam. R. to I, 1 כיון ששתה ופ׳ לילך (מעשה) רבתי when he had drunk and turned to go away. Gen. R. s. 68 יצא משם פ׳ זיוה פ׳ הדרה when he (the righteous) goes away from a place, its splendor is gone, its glory is gone; Ruth R. to I, 7. Sifra Kdosh., ch. VIII, Par. 4, a. e. (ref. to ונתתי את פני, Lev. 20:6; cmp. פְּנַאי) פּוֹנֶה אני מכלוכ׳, v. עֵסֶק. Midr. Prov. to 16:11 לִפְנוֹת היום when the day was going away (towards evening); a. v. fr. 3) (act. verb) to turn, pervert. Cant. R. to VII, 9 (play on אח̇ש̇ד̇רפ̇נ̇יא, Dan. 3:2) אלו ארכונות שהן נש̇ח̇ד̇ין ופ̇וני̇ן דיןוכ׳ (not נחשדין) those are the officers that are bribed and turn justice in any direction; ib. שמה̇ד̇ר̇ין פ̇נ̇ים ופ̇ונ̇ין דין who respect persons and pervert justice; a. fr. 4) to turn aside, go out, (euphem.) to ease ones self. Y.Sot.I, 16d אם יִפְנֶה אחר מהן לצורכו if one of them goes out for a human need. Toh. X, 2 ופוֹנִים (Ber.62a ונִפְנִין, Nif.). 5) to vacate (v. infra); to free, release. Pesik. R. s. 42 הספינה … ולא תטריח עליה לִפְנוֹתָהּ (not הטריח) thy friends ship has been seized (for public service), and wilt thou not take pains to release it? ועכשיו של אחרים הוא פוֹנֶה ושלו אינה נפנית and now he releases other mens ships, and shall not his be released.?Part. pass. פָּנוּי; f. פְּנוּיָה vacant, empty, free. Ber.43a אין בית הבליעה פ׳ his œsophagus is not free (which makes speaking dangerous). Y.Kil.III, beg.28c אי אפשר … נקב אחד פ׳וכ׳ it is not possible that there should not be one cavity free for planting ; Y.Sabb.IX, 11d bot. אפשר … פניי (corr. acc.). Num. R. s. 14 והיה הבית פ׳ and the house was empty (none at home); a. fr.V. פָּנוּי. Pi. פִּינָּה 1) to empty, remove, transfer. Sabb.III, 5 המיחם שפִּינָּהוּוכ׳ in the kettle which one has emptied (or: which one has removed from the oven) ; ib. 41a המיחם שפ׳ ממנו מיםוכ׳ in the kettle out of which one has removed the hot water. Ib. XVIII, 1 מְפַנִּיןאפי׳וכ׳ you may clear away (on the Sabbath) even four or five piles … to make room for guests. Y.Gitt.VIII, 49d top אם … איש מְפַנֶּה if the court belongs to the wife, the husband (after divorce) must vacate it, ושל איש אשה מְפַנָּה and if it belongs to the husband, the wife must vacate it; מי מפנה מפני מי which of them must vacate it for the other? Taan.21a בקשו תלמידיו לפַנּוֹת אתוכ׳ his disciples wanted to move his bed first and then his furniture; פַּנּוּ את הכליםוכ׳ move the furniture first. Ab. III, 4 מפנה לבו לבטלה empties his heart (of serious thoughts to make room) for frivolous subjects. Sabb.149a (ref. to Lev. 19:4, v. supra) אל תְּפַנוּ אֵל מדעתכם do not remove God from your minds (to make room for idols). B. Kam.81b מְפַנֵּיהוּ לשדהוכ׳ he must remove the corpse to Y.Maasr.II, 49d רוצה אדם לפנות עסקיווכ׳ (ed. Krot. רוצה הוא אדם לפנע; ed. Zyt. לפלה, corr. acc.) a man is anxious to dispose of his goods in the first place he strikes ; a. fr. 2) to free, acquit. Tanḥ. Vayikra 6 פ׳ לקרתני ולבן פלטריןוכ׳ he acquitted the commoner, but convicted the courtier. Ib. לקרתני פּנִּיתִיוכ׳ I acquitted the commoner, because he knows not the royal customs; a. fr. Nif. נִפְנֶה 1) to turn. Midr. Till. to Ps. 18:5 נִפְנֵיתִי לכאןוכ׳ I turned in all directions, and there is no redeemer but thee; Yalk. Sam. 157; a. e. 2) to be removed, to die. Gen. R. s. 98 שהיה נ׳ מן העולם who was going to die. Tosef.Par.III (II), 8 נ׳ בני my son is dead (v. infra); a. e. 3) to be free, at leisure. Ib. לכשאֶפָּנֶה לך when I shall have leisure for thee, i. e. I shall take revenge on thee, when opportunity offers; אמר לו כשתִּפָּנֶה said he to him, when thou shalt be at leisure (or when thou shalt be dead, v. supra); ib. (Vers. of R. S. to Par. III, 8) לא נ׳ בני שהעריב שמשו my son has found no leisure (to take revenge), for his sun has set (he is dead). Ab. II, 4 אל תאמר לכשאפנה אשנה שמא לא תפנה say not, when I shall be at leisure, I will study; may be thou wilt never find leisure; a. fr. 4) to ease ones self. Sabb.82a הנצרך לִפָּנוֹת ואינו נפנה (Alf. להִפָּנוֹת) he who feels the want of easing himself, and is not relieved; ib. הנצרך ליפנות ואינו יכול ליפנות. Ber.62a ונִפְנִין, v. supra; a. fr. 5) to be released. Pesik. R. l. c., v. supra. Hif. הִפְנָה to vacate.Part. pass. מוּפְנֶה a) free, disengaged, single. Yeb.III, 5 שלשה אחין … ואחד מ׳ three brothera two of whom were married to two sisters, and one is free (unmarried or married to one who is a stranger to his brothers wives); Y. ib. III, 4d top; a. e.b) (dialectical exegesis) free for interpretation, unnecessary for the plain sense or context. Nidd.22b וייצר מ׳ משני צדדין מ׳ … ומ׳ גבי בהמה vayitser is free for interpretation on both sides, it is free with regard to man (Gen. 2:7, because mans creation is mentioned in ויברא, ib. 1:27), and free with regard to beasts (ib. 2:19, their creation being stated in ויעש, ib. 1:25). Ib. כל גזירה שוה שאינה מוּפְנָה כל עיקרוכ׳ analogous words which are not entirely free (in both texts) cannot be made the basis for interpretation as gzerah shavah (v. גְּזֵרָה). Ib. מ׳ מצד אחד free in one of the texts; Sabb.64a; a. fr. Hithpa. הִתְפַּנָּה 1) to be vacated, cleared, removed. Y.Naz.IX, 57d bot. כל הקברות מִתְפַּנִּיןוכ׳ all graves may be vacated (transferred), except ; Treat. Smaḥ. ch. XIV. 2) to be released. Pesik. R. l. c. כדי הוא (ש) תִּיתְפּנֶּה he deserves it to have his ship released (ed. Prag כדי הוא שיִתְפַּנֶּה he deserves to be released).

פני, פָּנָה(b. h.) 1) to turn (ones face). Yoma 17b, a. e. שאתה פוֹנֶה, v. פִּינָּה. Y.Ab. Zar. III, 42b sq. (ref. to Lev. 19:4) אל תִּפְנֶה לעובדן do not turn thy face to them to worship them; אל תפנה לראותן ממש it is meant literally, do not turn thy face to look at them; Sifra Kdosh. beg. אל תפנה לראותם וַדַּיי. Ib. תחלתם אלילים הם אם פּוֹנֶה את אחריהןוכ׳ at first they are ‘nothings, but if thou turnest after them, thou wilt make them (thy) gods; Yalk. Lev. 604. Ib.; Sabb.149a (ref. to Lev. l. c.) אל תִּפְנוּ אֶל מדעתכם turn not to the creation of your fancy (Rashi; anoth. interpret., v. infra); a. v. fr. 2) to turn around, go away. Lam. R. to I, 1 כיון ששתה ופ׳ לילך (מעשה) רבתי when he had drunk and turned to go away. Gen. R. s. 68 יצא משם פ׳ זיוה פ׳ הדרה when he (the righteous) goes away from a place, its splendor is gone, its glory is gone; Ruth R. to I, 7. Sifra Kdosh., ch. VIII, Par. 4, a. e. (ref. to ונתתי את פני, Lev. 20:6; cmp. פְּנַאי) פּוֹנֶה אני מכלוכ׳, v. עֵסֶק. Midr. Prov. to 16:11 לִפְנוֹת היום when the day was going away (towards evening); a. v. fr. 3) (act. verb) to turn, pervert. Cant. R. to VII, 9 (play on אח̇ש̇ד̇רפ̇נ̇יא, Dan. 3:2) אלו ארכונות שהן נש̇ח̇ד̇ין ופ̇וני̇ן דיןוכ׳ (not נחשדין) those are the officers that are bribed and turn justice in any direction; ib. שמה̇ד̇ר̇ין פ̇נ̇ים ופ̇ונ̇ין דין who respect persons and pervert justice; a. fr. 4) to turn aside, go out, (euphem.) to ease ones self. Y.Sot.I, 16d אם יִפְנֶה אחר מהן לצורכו if one of them goes out for a human need. Toh. X, 2 ופוֹנִים (Ber.62a ונִפְנִין, Nif.). 5) to vacate (v. infra); to free, release. Pesik. R. s. 42 הספינה … ולא תטריח עליה לִפְנוֹתָהּ (not הטריח) thy friends ship has been seized (for public service), and wilt thou not take pains to release it? ועכשיו של אחרים הוא פוֹנֶה ושלו אינה נפנית and now he releases other mens ships, and shall not his be released.?Part. pass. פָּנוּי; f. פְּנוּיָה vacant, empty, free. Ber.43a אין בית הבליעה פ׳ his œsophagus is not free (which makes speaking dangerous). Y.Kil.III, beg.28c אי אפשר … נקב אחד פ׳וכ׳ it is not possible that there should not be one cavity free for planting ; Y.Sabb.IX, 11d bot. אפשר … פניי (corr. acc.). Num. R. s. 14 והיה הבית פ׳ and the house was empty (none at home); a. fr.V. פָּנוּי. Pi. פִּינָּה 1) to empty, remove, transfer. Sabb.III, 5 המיחם שפִּינָּהוּוכ׳ in the kettle which one has emptied (or: which one has removed from the oven) ; ib. 41a המיחם שפ׳ ממנו מיםוכ׳ in the kettle out of which one has removed the hot water. Ib. XVIII, 1 מְפַנִּיןאפי׳וכ׳ you may clear away (on the Sabbath) even four or five piles … to make room for guests. Y.Gitt.VIII, 49d top אם … איש מְפַנֶּה if the court belongs to the wife, the husband (after divorce) must vacate it, ושל איש אשה מְפַנָּה and if it belongs to the husband, the wife must vacate it; מי מפנה מפני מי which of them must vacate it for the other? Taan.21a בקשו תלמידיו לפַנּוֹת אתוכ׳ his disciples wanted to move his bed first and then his furniture; פַּנּוּ את הכליםוכ׳ move the furniture first. Ab. III, 4 מפנה לבו לבטלה empties his heart (of serious thoughts to make room) for frivolous subjects. Sabb.149a (ref. to Lev. 19:4, v. supra) אל תְּפַנוּ אֵל מדעתכם do not remove God from your minds (to make room for idols). B. Kam.81b מְפַנֵּיהוּ לשדהוכ׳ he must remove the corpse to Y.Maasr.II, 49d רוצה אדם לפנות עסקיווכ׳ (ed. Krot. רוצה הוא אדם לפנע; ed. Zyt. לפלה, corr. acc.) a man is anxious to dispose of his goods in the first place he strikes ; a. fr. 2) to free, acquit. Tanḥ. Vayikra 6 פ׳ לקרתני ולבן פלטריןוכ׳ he acquitted the commoner, but convicted the courtier. Ib. לקרתני פּנִּיתִיוכ׳ I acquitted the commoner, because he knows not the royal customs; a. fr. Nif. נִפְנֶה 1) to turn. Midr. Till. to Ps. 18:5 נִפְנֵיתִי לכאןוכ׳ I turned in all directions, and there is no redeemer but thee; Yalk. Sam. 157; a. e. 2) to be removed, to die. Gen. R. s. 98 שהיה נ׳ מן העולם who was going to die. Tosef.Par.III (II), 8 נ׳ בני my son is dead (v. infra); a. e. 3) to be free, at leisure. Ib. לכשאֶפָּנֶה לך when I shall have leisure for thee, i. e. I shall take revenge on thee, when opportunity offers; אמר לו כשתִּפָּנֶה said he to him, when thou shalt be at leisure (or when thou shalt be dead, v. supra); ib. (Vers. of R. S. to Par. III, 8) לא נ׳ בני שהעריב שמשו my son has found no leisure (to take revenge), for his sun has set (he is dead). Ab. II, 4 אל תאמר לכשאפנה אשנה שמא לא תפנה say not, when I shall be at leisure, I will study; may be thou wilt never find leisure; a. fr. 4) to ease ones self. Sabb.82a הנצרך לִפָּנוֹת ואינו נפנה (Alf. להִפָּנוֹת) he who feels the want of easing himself, and is not relieved; ib. הנצרך ליפנות ואינו יכול ליפנות. Ber.62a ונִפְנִין, v. supra; a. fr. 5) to be released. Pesik. R. l. c., v. supra. Hif. הִפְנָה to vacate.Part. pass. מוּפְנֶה a) free, disengaged, single. Yeb.III, 5 שלשה אחין … ואחד מ׳ three brothera two of whom were married to two sisters, and one is free (unmarried or married to one who is a stranger to his brothers wives); Y. ib. III, 4d top; a. e.b) (dialectical exegesis) free for interpretation, unnecessary for the plain sense or context. Nidd.22b וייצר מ׳ משני צדדין מ׳ … ומ׳ גבי בהמה vayitser is free for interpretation on both sides, it is free with regard to man (Gen. 2:7, because mans creation is mentioned in ויברא, ib. 1:27), and free with regard to beasts (ib. 2:19, their creation being stated in ויעש, ib. 1:25). Ib. כל גזירה שוה שאינה מוּפְנָה כל עיקרוכ׳ analogous words which are not entirely free (in both texts) cannot be made the basis for interpretation as gzerah shavah (v. גְּזֵרָה). Ib. מ׳ מצד אחד free in one of the texts; Sabb.64a; a. fr. Hithpa. הִתְפַּנָּה 1) to be vacated, cleared, removed. Y.Naz.IX, 57d bot. כל הקברות מִתְפַּנִּיןוכ׳ all graves may be vacated (transferred), except ; Treat. Smaḥ. ch. XIV. 2) to be released. Pesik. R. l. c. כדי הוא (ש) תִּיתְפּנֶּה he deserves it to have his ship released (ed. Prag כדי הוא שיִתְפַּנֶּה he deserves to be released).

קני(קָנָה) קָנָא (cmp. Arab. ḳana) to be hot. Pi. קִינֵּא, קִנֵּא (b. h.) 1) to be jealous; to envy. Lam. R. introd. (R. Joḥ. 1) לא קִנֵּאתִי בה I was not jealous of her; מפני מה קִנֵּאתָ לע״זוכ׳ why art thou jealous of an idol in which there is no reality?; a. e.Esp. ק׳ לאשתו to suspect ones wife of unbecoming conduct; to accuse of faithlessness; to warn ones wife. Sot.I, 1 המְקַנֵּא … מקנא לה על פי שנים he who suspects his wife … must bring charges against her based on a warning given in the presence of two witnesses. Ib. 2 כיצד מקנא לה אומר לה בפני שנים לא תדבריוכ׳ how must he warn her? If he says before two witnesses, do not speak (associate) with that man, and she does so, she is still permitted to him for marital life Tosef. ib. I, 1 (read:) המקנא לאשתו מקנא על פי עד אחדוכ׳ (ed. Zuck. המְקַנֶּה, Var. מקנה) he who wants to proceed against his wife, must bring charges based on a statement of warning by one witness or on his own statement; Sot.2b. Ib. a אסור לקַנְּאוֹת it is forbidden to warn ones wife (in the presence of witnesses). Ib. 3a מותר לק׳ it is permitted M. Kat. 18b (ref. to Ps. 106:16) שכל … קי׳ לאשתו ממשה every one of them warned his wife in jealousy of Moses. Num. R. s. 9 ע״י איש הוא מקנה אותהוכ׳ he may bring charges on the ground of suspicious conduct towards a man (human being) but not Ib. בית רין מְקַנְּאִין להםוכ׳ (some ed. מְקַנִּין) the court takes proceedings in their (the husbands) behalf ; a. fr. 2) to arouse jealousy; to provoke. Meg.15b קִנְּאַתּוּ במלךוכ׳ she (by inviting Haman) aroused against him the jealousy of the king and the jealousy of the (other) princes. Num. R. l. c. שהיא מְקַנְּאָה להקב״הוכ׳ for she provokes the Lord and her husband; a. e. Hithpa. הִתְקַנֵּא, Nithpa. נִתְקַנֵּא to be jealous; to be incensed. Men.109b נ׳ בו … בשמעי אחיו Onias was jealous of his brother Shimei. Snh.105b בכל אדם מִתְקַנֵּאוכ׳ a man is envious of all except his son and his pupil. Meg.13a מִתְקַנְּאָה, v. יָרֵךְ. Ab. Zar.54b מפני מה מתקנא בעובדיהוכ׳ why is he jealous of (incensed against) those who worship it (the idol), and is not jealous of (takes no revenge on) itself? Meg.19a מה …שנ׳ בכלוכ׳ what reason had Haman to take revenge on all the Jews?; a. fr.

קני(קָנָה) קָנָא (cmp. Arab. ḳana) to be hot. Pi. קִינֵּא, קִנֵּא (b. h.) 1) to be jealous; to envy. Lam. R. introd. (R. Joḥ. 1) לא קִנֵּאתִי בה I was not jealous of her; מפני מה קִנֵּאתָ לע״זוכ׳ why art thou jealous of an idol in which there is no reality?; a. e.Esp. ק׳ לאשתו to suspect ones wife of unbecoming conduct; to accuse of faithlessness; to warn ones wife. Sot.I, 1 המְקַנֵּא … מקנא לה על פי שנים he who suspects his wife … must bring charges against her based on a warning given in the presence of two witnesses. Ib. 2 כיצד מקנא לה אומר לה בפני שנים לא תדבריוכ׳ how must he warn her? If he says before two witnesses, do not speak (associate) with that man, and she does so, she is still permitted to him for marital life Tosef. ib. I, 1 (read:) המקנא לאשתו מקנא על פי עד אחדוכ׳ (ed. Zuck. המְקַנֶּה, Var. מקנה) he who wants to proceed against his wife, must bring charges based on a statement of warning by one witness or on his own statement; Sot.2b. Ib. a אסור לקַנְּאוֹת it is forbidden to warn ones wife (in the presence of witnesses). Ib. 3a מותר לק׳ it is permitted M. Kat. 18b (ref. to Ps. 106:16) שכל … קי׳ לאשתו ממשה every one of them warned his wife in jealousy of Moses. Num. R. s. 9 ע״י איש הוא מקנה אותהוכ׳ he may bring charges on the ground of suspicious conduct towards a man (human being) but not Ib. בית רין מְקַנְּאִין להםוכ׳ (some ed. מְקַנִּין) the court takes proceedings in their (the husbands) behalf ; a. fr. 2) to arouse jealousy; to provoke. Meg.15b קִנְּאַתּוּ במלךוכ׳ she (by inviting Haman) aroused against him the jealousy of the king and the jealousy of the (other) princes. Num. R. l. c. שהיא מְקַנְּאָה להקב״הוכ׳ for she provokes the Lord and her husband; a. e. Hithpa. הִתְקַנֵּא, Nithpa. נִתְקַנֵּא to be jealous; to be incensed. Men.109b נ׳ בו … בשמעי אחיו Onias was jealous of his brother Shimei. Snh.105b בכל אדם מִתְקַנֵּאוכ׳ a man is envious of all except his son and his pupil. Meg.13a מִתְקַנְּאָה, v. יָרֵךְ. Ab. Zar.54b מפני מה מתקנא בעובדיהוכ׳ why is he jealous of (incensed against) those who worship it (the idol), and is not jealous of (takes no revenge on) itself? Meg.19a מה …שנ׳ בכלוכ׳ what reason had Haman to take revenge on all the Jews?; a. fr.

פָּקַד(b. h.) (to search, examine) 1) to visit; (euphem.) to have marital connection with. Yeb.62b ואינו פוֹקְדָהּ does not visit her (in due time, v. עוֹנָה I), Ib. חייב אדם לִפְקוֹד וכו׳ a man is bound to visit his wife before going on a journey.Treat. Smaḥ. ch. VIII יוצאין … ופוֹקְדין על המתיםוכ׳ you may go out to the burial ground and call upon the dead until three days (after being placed in the sepulchral chamber), and there is no superstitious practice in that; מעשה שפְּקָדוֹ אחדוכ׳ it occurred that one visited an entombed person, and the latter (was found living and) lived twenty years thereafter; a. fr. 2) (of the Lord) to visit, remember, decree upon. Tanḥ. Vayera 14 בלשון … אני פוֹקְדָךְ with the same expression … I will remember thee (bless thee with issue). Ib. הרוני פוֹקֵד לאברהםוכ׳ I will remember Abraham (relieve him from impotence) at the same time with Abimelech (ref. to Gen. 20:17–21:1). Pesik. R. s. 43 כשבא לפקוד את חנה when the Lord came to visit Hannah; a. v. fr.Part. pass. פָּקוּד; f. פְּקוּדָה; pl. פְּקיּדִים, פְּקוּדִין; פְּקוּדִוֹת. Snh.97a עד שהראשונה פ׳ שנייהוכ׳ while the first calamity is remembered (by the Lord for delivery), the second quickly comes. 3) to count, muster; v. פָּקוּד, פְּקידָה, פִּיקּוּד. 4) (denom. of פָּקִיד, interch. with Hif.) to give in charge, entrust, deposit. Pesik. R. l. c. בעל פקדונות אני … פּוֹקֵד אצלי אני נותן לו I (the Lord) am a trustee, whatever a man deposits with me, I give back to him. Ib. נפשות פְּקַדְתֶּם אצליוכ׳ you (Abraham and Sarah) deposited souls with me (converted souls to the belief in me), I will pay you back in souls (ref. to Gen. 21:1); a. fr. 5) (denom. of פָּקִיד) to command, order. Ib. s. 42 פָּקַדְתִּי לאדםוכ׳ I gave Adam a command, and he did not do it; פקדתי למלאדוכ׳ I commissioned the angel of death, and he did (what I commanded him). Shebu.VII, 7 (45a) שבועה שלא פְּקָדָנוּ אבא we swear that our father has not left us any order (concerning this case); Y.Keth.VII, 33b פִּיקְּדָנוּ Shebu.48b מה לו שלא פְקָרַנִי אבא ושלא פקדני אחי what is the difference between the oath of an heir ‘that my father has not left me an order, and ‘that my brother ?; a. fr. Pi. פִּיקֵּד same, v. supra. Nif. נִפְקַד, Hithpa. הִתְפַּקֵּד, Nithpa. נִתְפַּקֵּד 1) to be visited, remembered, decreed upon. Gen. R. s. 53 בשעה שנִפְקְדָה … נִפְקְדוּ עמה when Sarah was visited, v. עֲקָרָה. Ib. אינו דין שתִּפָּקֵד is it not right that she should be visited? Tanḥ. Vayera 13 תהי נִפְקֶדֶת she shall be remembered. R. Hash. 11a. Pesik. R. s. 42 בדין הוא שיִפָּקֵד אבוהם it is right that Abraham be visited. Ib. שתִּתְפַּקֵּד אף היא that she be likewise visited. Lev. R. s. 29; Pesik. Baḥod., p. 150b> (quot. from Rabs New Years prayer) ובריות בו יִפָּקֵדוּ להזכירםוכ׳ and creatures are passed upon on that day to record them for life or for death; a. fr. 2) to be commanded, commissioned. Pesik. R. l. c. יש שנתפ׳ ולא עשהוכ׳ some are commanded and do not (what they are ordered to) Mekh. Bshall., Vayassa, s. 4 עשו מה שנִתְפַּקְּדוּ they did what they were commanded to do; a. e. Hif. הִפְּקִיד 1) to give in charge, deposit. B. Mets.III, 1 המַפְקִיד אצלוכ׳ if a man deposits for safe-keeping with his neighbor Ib. 36a sq. כל המפקיד על דעת אשתו ובניו הוא מפקיד he who deposits with his neighbor, does so with the presumptive condition that the latters wife and children be also trustees (and it was no breach of trust to leave the deposit in their charge). Gen. R. s. 53 עמלקה׳ אצליוכ׳ Amalek deposited with me bundles of thorns (wrong-doings) ; שרה הִפְקִידָה אצליוכ׳ Sarah deposited with me virtues and good deeds Pesik. R. s. 43; a. fr.B. Mets.35a ופרקין המפקיד הוה and our subject at college was hammafḳid (the Mishnah B. Mets. l. c. and the discussions concerning it).Part. pass. מוּפְקָד; f. מוּפְקֶדֶת B. Kam. 105a כגון שהיתה … מופ׳ ביד אחרים when his fathers bag was left in trust with other people; a. e. 2) to take charge of. Yalk. Deut. 847 הַפִקֵד לו הפקדון הזה take this object in charge for me.