the thing

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.

עָסַק(cmp. b. h. עָשַׂק) (with ב) to work at, be engaged in. Sifra Kdosh., ch. VIII, Par. 4 ועוֹסֵק בו; Yalk. Lev. 619 ועוֹסְקֵנִי בו and busy myself with him (to punish him), v. עֵסֶק II. Ber.11a (ref. to Deut. 6:7, ‘when thou sittest in thy house) פרט לעוסק במצוה this exempts (from reading the Shma) him who is engaged in a religious work; Succ.25a Ib. והעוסק במצוה פטור מן המצוה מהכא נפקאוכ׳ is it from here (Deut. l. c.) that we derive the rule, that he who is engaged in a religious act is exempt from other religious duties? Ib. 26a. Pes.50b לעולם וַעֲסוֹק אדם בתורהוכ׳ let man by all means be engaged in the study of the Law and the pursuit of religious work, even if not for their own sake, v. שֵׁם. Ib. וכל העוֹסְקִין במלאכת שמים and all those who make a living of religious work (deal in objects used for religious ceremonies); ib. ואם עוסקין לשמהוכ׳ but if they do so from a religious motive ; a. fr.Part. pass. עָסוּק; pl. עֲסוּקִון. Keth.103b ר׳ חייא ע׳ במצות הוה R. Ḥ. was always engaged in some good work (charity). Tosef.Bicc.II, 15 וכל העסוקין לגכוה all whose business is connected with religion, v. supra. Ib. אם היו ע׳ לשום שמים, v. supra. Ex. R. s. 20 (ref. to Ex. 13:19) כל ישראל היו ע׳ בכסףוכ׳ while all Israel were busy taking along silver and gold, Moses was busy getting the bones of Joseph; a. fr. Hif. הֶעֱסִיק to engage, keep interested, entertain. Yoma I, 7 ומַעֲסִיקִין אותו and they entertain him (to keep him awake); ib. 19b לא היו מעסיקין אותווכ׳ they did not entertain him with music, but with their mouth (speech); Tosef. ib. I, 9. Ib. לעַסְּקוֹ בהברה (not בהברא, Pi.) to keep him awake with noise (recitations). Midr. Till. to Ps. 7 הין מַעֲסִיקוֹת אותי עד שיבוא שמואל they kept him engaged (in talk) until Samuel came; a. e. Pi. עִיסֵּק same, v. supra. Hithpa. הִתְעַסֵּק, Nithpa. נִתְעַסֵּק 1) to occupy ones self, to attend. Sot.I, 9 מי לנו גדול מיוסף שלא נ׳ בו אלא משה who is greater than Joseph, to whose body none attended but Moses himself? (v. supra); מי גדול ממשה שלא ני בווכ׳ who is greater than Moses in whose burial none but the Lord himself was engaged? Lev. R. s. 25 מתחלת ברייתו … לא נ׳וכ׳ soon after the creation the Lord was first of all engaged in planting (Gen. 2:8), אף אתם לא תִתְעַסְּקוּוכ׳ even so, when you enter the land, you shall apply yourselves first of all to planting (Lev. 19:23). Y. Ḥag.II, 77b וישבו ונִתְעַסְּקוּ, v. next w. Tanḥ. Vaëra 5 (play on הָעשֶׁק, Koh. 7:7) עסקשנ׳ שלמה … הטעהו (not הטעוהו) the occupation with vain things in which Solomon engaged, led him astray; ib. כשהחכם מִתְעַסֵּק בדברים הרבה מערבביןוכ׳ when a scholar engages in too many affairs, they confound him so that he loses his wisdom; ib. חכם המתעסק בצרכי צמור משכחיןוכ׳ if a scholar busies himself with public affairs, they cause him to forget his learning; a. fr.Tosef.Arakh.IV, 27 מִתְעַסֵּק בירק בקדרה בכל יום may arrange to have vegetables in the pot every day; מתעסק ירק בקדרה ואלפסוכ׳ (read: בירק) may have vegetables in the pot and stew 2) to do a thing without a direct practical purpose; to practice, experiment. Sabb.157b מתעסק בעלמא אנא I was merely playing (without the intention of measuring). R. Hash. IV, 8 (32b) אבל מִתְעַסְּקִין בהם כדי שילמדו Ms. M. (ed. מתע׳ עמהם עד) but you may practice with them that they may learn (to blow the Shofar); והמתעסק לא יצא and he who merely blows for practice, has not done his duty. Ib. 33a מתע׳ בהן עד שילמדווכ׳ (Tosef. ib. IV (II), 10 מתלמדין להקוע) you may practice with them …, even on the Sabbath; a. e. 3) to do one thing while intending to do another thing; to miss ones purpose, choose the wrong thing. Snh.62b המתעסק בחלביםוכ׳ he that misses his purpose in selecting forbidden fat to eat (intending to reach out for a permitted piece), or in consanguineous connection (by mistaking the person) is bound to bring a sin offering; המתע׳ בשבת who does a forbidden act by mistake on the Sabbath (meaning to do a different though forbidden act); Kerith. 19b. Ib. IV, 3 (19a) (ref. to אשר חטא בה, Lev. 4:23) פרט למתעסק this is to exempt him who sinned by doing the thing which he had not intended to do. Ib. 19b מתעסק דמאי to what kind of a mistaken act does this refer? Ib. מתע׳ בדבר דלאו מצוה if by mistake he did an act which was not commanded (for that day). Ib. מתע׳ בחבורה making a wound (on the Sabbath) by mistake (circumcising the wrong child), opp. מקלקל בחבורה doing harm by making a wound; a. fr. 4) to dispute, argue. Gen. R. s. 8 עו שמלאכי השרת מדיינין … ומתעסקין אלו עם אלו while the ministering angels were arguing with one another, disputing with one another, God created him (Adam); a. e.

שני, שָׁנָה(b. h.) 1) to repeat, do a second time. Yoma 86b ואם ש׳ בהןוכ׳ but if he committed the same sins again, he must confess them. Ib. כיון … וש׳ בהוכ׳ when a man commits a sin and repeats it, it appears to him permitted; M. Kat. 27b. Ib. 16b; Ber.18a אם קרית לא שָׁנִיתָ ואם שניתוכ׳ if thou hast read (studied), thou hast not repeated, and if thou hast repeated, thou hast not reviewed a third time, and if thou hast done so, they have not explained it to thee (v. פָּרַש). Sot.9a (ref. to Mal. 3:6) לא … ושָׁנִיתִי להוכ׳ I never struck a nation and had to do it a second time, but you, children of Israel, have not been consumed; Yalk. Deut. 825. Ib. שהיה מכה … ולא שֹׁונֶה לו who used to strike a man once and no more (killed with one stroke). Tosef.Toh.IV. 1 אומר לו שיִשְׁנֶה we say to him that he should do it again (when it will be seen whether it can be done without touching un-cleanness); אין שֹׁונִין בטהרות we must not try again for the purpose of deciding in matters of levitical cleanness; Nidd.5b אומרים לו שְׁנֵה ושונה we say to him, do it again, and he does it again; a. fr.Part. pass. שָׁנוּי; f. שְׁנוּיָה Meg.31a; Ab. Zar.19b, v. שָׁלַש; a. e. 2) (denom. of מִשְׁנָה) to study the Mishnah; in gen. to study; to teach. Meg.28b; Nidd.73a כל השונהוכ׳ he who studies (reviews) traditional laws every day. Meg.32a; Treat. Sofrim III, 10 השונה בלא זמרה who studies (Mishnah and Gemarah) without chant. B. Mets.44a שנית לנו … ותִשְׁנֶה לנווכ׳ in thy earlier days thou taughtest us … and again in thy old days, thou teachest us ?; Ab. Zar.52b. Erub.92a וכי רבי לא שְׁנָאָהּוכ׳ but if Rabbi has not taught that, whence could R. Ḥiyya have it?; Yeb.43a; Nidd.62a רבי לא שנהוכ׳ Rabbi has not taught this? whence ? Yeb.108b, a. e. מי שש׳ זו לא ש׳ זו he who taught this, has not taught that, i. e. the two clauses in the Mishnah are from different authors, v. תַּבְרָא. Ḥull.85a ראה רבי … ושְׁנָאָןוכ׳ Ms. M. (ed. ושנאו) Rabbi approved of the opinion of R. … and embodied it in the Mishnah as the opinion of ‘the scholars. Pes.3b; Ḥull.63b לעולם יִשְׁנֶה אדם לתלמידווכ׳ one should always teach his pupil the shortest way (use the briefest terms). Ib. 81b, a. fr. לא שָׁנוּ אלאוכ׳ they have taught this only with regard to a case, i. e. this is meant only when ; a. fr.Part. pass. as ab. Nidd.22b, a. fr. במחלוקת שנויה, v. מַחֲלֹוקֶת. Nif. נִשְׁנֶה 1) to be repeated. Snh.59a ונִישְׁנֵית, v. נֹחַ. Ḥull.63b למה נִשְׁנוּ בבהמהוכ׳ why are the laws of clean and unclean animals repeated (in Deut.)? With reference to quadrupeds, on account of hasshsuʿah (Deut. 14:7, which is not found in Lev. 11:4), v. שְׁסוּעָה; Bekh.6b; a. e. 2) to be taught. B. Mets.33b; B. Kam.94b, a. e. בימי רבי נשנית משנה זו this Mishnah was taught (originated) in Rabbis days. Ber.28a, v. עֵדוּת; a. e. Hif. הִשְׂנֶה to teach (Mishnah). Lam. R. to I, 6 הַשְׁנֵינִי פרקוכ׳, v. קָרָא II; a. e. Pi. שנָּה, שִׁינָּה 1) to repeat, to come a second time. Y.1 Snh.III, 21b bot. לְשַׁנֹּות, v. טַעֲנָה. Num. R. s. 420> ולא שִׁינְּתָה, v. שָׁלַש;. 2) to change, vary, modify; to make a distinction. B. Mets.VI, 2 כל המְשַׁנֶּה ידיווכ׳, v. יָד Snh.92b אפי׳ … לא יְשנֶּה אדם את עצמווכ׳ even in time of danger (persecution) a man must not change himself from (disguise the insignia of) his office. Yeb.65b מותד … לשנותוכ׳ one may modify (the report of a persons utterances) in the interest of peace. Ib. גרול …הקב״ה ש׳ בווכ׳ peace is a great thing, for even the Lord modified (Sarahs words) for its sake (ref. to Gen. 18:12 a. 13). Y.Pes.IV, 30d top אל תְּשַׁנּוּ מנהנוכ׳ change not the usage of your fathers Gen. R. s. 48 זה אחד … ששִׁינּוּוכ׳ this is one of the things which they (the seventy translators) changed for king Ptolemee. Sabb.10b לעולם אל יְשַׁנֶּה אדם בנו בין הבנים a man must never distinguish his son among his sons (favor one son more than the others); Gen. R. s. 84. Bets.30a אם אי אפשר לשנות if it is not possible to do the thing in a different manner (so as to be reminded that it is a Holy Day). Tanḥ. Nitsabim 3 כבר … שלא אֲשנֶּה בכםוכ׳ I have sworn to you that I will not change my relation to you Yalk. Mal. 589 מי שי׳ במי which of us changed his conduct towards the other?; המקום לא שי׳ בישראל God has not changed his relation to Israel; a. fr.Part. pass. מְשוּנֶּה; f. מְשוּנָּה. Y.Taan.I, end, 64d עורב יצא מש׳ מן הבריות the raven came out of the ark looking different from all other creatures (black). Shek. V, 2, v. רִצְפָה. Sabb.56a (ref. to 2 Sam. 12:9) מש׳ רעה זווכ׳ this evil deed is different from all Ib. 156b מיתה מש׳ a strange (unnatural, sudden) death; Sot.35a; a. fr.Deut. R. s. 9 ראה אותו מש׳ he saw him (the angel of death) looking strange (excited); מפני מה אתה מש׳ why art thou excited? Hithpa. הִשְׁתַּנֶּה, Nithpa. נִשְׁתַּנֶּה to be changed, different. Snh.38a בשלשה … מִשְׁתַּנֶּה מחבירווכ׳ by three things one man is distinguishable from another: by his voice Pes.X, 4 (116a) מה נ׳ הלילהוכ׳ why is this night different from all other nights? Snh.71b (read:) הואיל ונ׳ דינו ונִשְׁתֵּנֵית מיתתו because his (the proselytes) legal status is different, and the mode of capital punishment is different for him. Sabb.53b נִשְׁתַּנּוּ לו סדריוכ׳ the order of nature had to be changed for him. R. Hash. 19a מה נִישְׁתַּנִּינוּ מכלוכ׳ wherein are we different from any other nation or tongue that you decree for us such hard decrees?; a. e.

שני, שָׁנָה(b. h.) 1) to repeat, do a second time. Yoma 86b ואם ש׳ בהןוכ׳ but if he committed the same sins again, he must confess them. Ib. כיון … וש׳ בהוכ׳ when a man commits a sin and repeats it, it appears to him permitted; M. Kat. 27b. Ib. 16b; Ber.18a אם קרית לא שָׁנִיתָ ואם שניתוכ׳ if thou hast read (studied), thou hast not repeated, and if thou hast repeated, thou hast not reviewed a third time, and if thou hast done so, they have not explained it to thee (v. פָּרַש). Sot.9a (ref. to Mal. 3:6) לא … ושָׁנִיתִי להוכ׳ I never struck a nation and had to do it a second time, but you, children of Israel, have not been consumed; Yalk. Deut. 825. Ib. שהיה מכה … ולא שֹׁונֶה לו who used to strike a man once and no more (killed with one stroke). Tosef.Toh.IV. 1 אומר לו שיִשְׁנֶה we say to him that he should do it again (when it will be seen whether it can be done without touching un-cleanness); אין שֹׁונִין בטהרות we must not try again for the purpose of deciding in matters of levitical cleanness; Nidd.5b אומרים לו שְׁנֵה ושונה we say to him, do it again, and he does it again; a. fr.Part. pass. שָׁנוּי; f. שְׁנוּיָה Meg.31a; Ab. Zar.19b, v. שָׁלַש; a. e. 2) (denom. of מִשְׁנָה) to study the Mishnah; in gen. to study; to teach. Meg.28b; Nidd.73a כל השונהוכ׳ he who studies (reviews) traditional laws every day. Meg.32a; Treat. Sofrim III, 10 השונה בלא זמרה who studies (Mishnah and Gemarah) without chant. B. Mets.44a שנית לנו … ותִשְׁנֶה לנווכ׳ in thy earlier days thou taughtest us … and again in thy old days, thou teachest us ?; Ab. Zar.52b. Erub.92a וכי רבי לא שְׁנָאָהּוכ׳ but if Rabbi has not taught that, whence could R. Ḥiyya have it?; Yeb.43a; Nidd.62a רבי לא שנהוכ׳ Rabbi has not taught this? whence ? Yeb.108b, a. e. מי שש׳ זו לא ש׳ זו he who taught this, has not taught that, i. e. the two clauses in the Mishnah are from different authors, v. תַּבְרָא. Ḥull.85a ראה רבי … ושְׁנָאָןוכ׳ Ms. M. (ed. ושנאו) Rabbi approved of the opinion of R. … and embodied it in the Mishnah as the opinion of ‘the scholars. Pes.3b; Ḥull.63b לעולם יִשְׁנֶה אדם לתלמידווכ׳ one should always teach his pupil the shortest way (use the briefest terms). Ib. 81b, a. fr. לא שָׁנוּ אלאוכ׳ they have taught this only with regard to a case, i. e. this is meant only when ; a. fr.Part. pass. as ab. Nidd.22b, a. fr. במחלוקת שנויה, v. מַחֲלֹוקֶת. Nif. נִשְׁנֶה 1) to be repeated. Snh.59a ונִישְׁנֵית, v. נֹחַ. Ḥull.63b למה נִשְׁנוּ בבהמהוכ׳ why are the laws of clean and unclean animals repeated (in Deut.)? With reference to quadrupeds, on account of hasshsuʿah (Deut. 14:7, which is not found in Lev. 11:4), v. שְׁסוּעָה; Bekh.6b; a. e. 2) to be taught. B. Mets.33b; B. Kam.94b, a. e. בימי רבי נשנית משנה זו this Mishnah was taught (originated) in Rabbis days. Ber.28a, v. עֵדוּת; a. e. Hif. הִשְׂנֶה to teach (Mishnah). Lam. R. to I, 6 הַשְׁנֵינִי פרקוכ׳, v. קָרָא II; a. e. Pi. שנָּה, שִׁינָּה 1) to repeat, to come a second time. Y.1 Snh.III, 21b bot. לְשַׁנֹּות, v. טַעֲנָה. Num. R. s. 420> ולא שִׁינְּתָה, v. שָׁלַש;. 2) to change, vary, modify; to make a distinction. B. Mets.VI, 2 כל המְשַׁנֶּה ידיווכ׳, v. יָד Snh.92b אפי׳ … לא יְשנֶּה אדם את עצמווכ׳ even in time of danger (persecution) a man must not change himself from (disguise the insignia of) his office. Yeb.65b מותד … לשנותוכ׳ one may modify (the report of a persons utterances) in the interest of peace. Ib. גרול …הקב״ה ש׳ בווכ׳ peace is a great thing, for even the Lord modified (Sarahs words) for its sake (ref. to Gen. 18:12 a. 13). Y.Pes.IV, 30d top אל תְּשַׁנּוּ מנהנוכ׳ change not the usage of your fathers Gen. R. s. 48 זה אחד … ששִׁינּוּוכ׳ this is one of the things which they (the seventy translators) changed for king Ptolemee. Sabb.10b לעולם אל יְשַׁנֶּה אדם בנו בין הבנים a man must never distinguish his son among his sons (favor one son more than the others); Gen. R. s. 84. Bets.30a אם אי אפשר לשנות if it is not possible to do the thing in a different manner (so as to be reminded that it is a Holy Day). Tanḥ. Nitsabim 3 כבר … שלא אֲשנֶּה בכםוכ׳ I have sworn to you that I will not change my relation to you Yalk. Mal. 589 מי שי׳ במי which of us changed his conduct towards the other?; המקום לא שי׳ בישראל God has not changed his relation to Israel; a. fr.Part. pass. מְשוּנֶּה; f. מְשוּנָּה. Y.Taan.I, end, 64d עורב יצא מש׳ מן הבריות the raven came out of the ark looking different from all other creatures (black). Shek. V, 2, v. רִצְפָה. Sabb.56a (ref. to 2 Sam. 12:9) מש׳ רעה זווכ׳ this evil deed is different from all Ib. 156b מיתה מש׳ a strange (unnatural, sudden) death; Sot.35a; a. fr.Deut. R. s. 9 ראה אותו מש׳ he saw him (the angel of death) looking strange (excited); מפני מה אתה מש׳ why art thou excited? Hithpa. הִשְׁתַּנֶּה, Nithpa. נִשְׁתַּנֶּה to be changed, different. Snh.38a בשלשה … מִשְׁתַּנֶּה מחבירווכ׳ by three things one man is distinguishable from another: by his voice Pes.X, 4 (116a) מה נ׳ הלילהוכ׳ why is this night different from all other nights? Snh.71b (read:) הואיל ונ׳ דינו ונִשְׁתֵּנֵית מיתתו because his (the proselytes) legal status is different, and the mode of capital punishment is different for him. Sabb.53b נִשְׁתַּנּוּ לו סדריוכ׳ the order of nature had to be changed for him. R. Hash. 19a מה נִישְׁתַּנִּינוּ מכלוכ׳ wherein are we different from any other nation or tongue that you decree for us such hard decrees?; a. e.

שני, שָׁנָה(b. h.) 1) to repeat, do a second time. Yoma 86b ואם ש׳ בהןוכ׳ but if he committed the same sins again, he must confess them. Ib. כיון … וש׳ בהוכ׳ when a man commits a sin and repeats it, it appears to him permitted; M. Kat. 27b. Ib. 16b; Ber.18a אם קרית לא שָׁנִיתָ ואם שניתוכ׳ if thou hast read (studied), thou hast not repeated, and if thou hast repeated, thou hast not reviewed a third time, and if thou hast done so, they have not explained it to thee (v. פָּרַש). Sot.9a (ref. to Mal. 3:6) לא … ושָׁנִיתִי להוכ׳ I never struck a nation and had to do it a second time, but you, children of Israel, have not been consumed; Yalk. Deut. 825. Ib. שהיה מכה … ולא שֹׁונֶה לו who used to strike a man once and no more (killed with one stroke). Tosef.Toh.IV. 1 אומר לו שיִשְׁנֶה we say to him that he should do it again (when it will be seen whether it can be done without touching un-cleanness); אין שֹׁונִין בטהרות we must not try again for the purpose of deciding in matters of levitical cleanness; Nidd.5b אומרים לו שְׁנֵה ושונה we say to him, do it again, and he does it again; a. fr.Part. pass. שָׁנוּי; f. שְׁנוּיָה Meg.31a; Ab. Zar.19b, v. שָׁלַש; a. e. 2) (denom. of מִשְׁנָה) to study the Mishnah; in gen. to study; to teach. Meg.28b; Nidd.73a כל השונהוכ׳ he who studies (reviews) traditional laws every day. Meg.32a; Treat. Sofrim III, 10 השונה בלא זמרה who studies (Mishnah and Gemarah) without chant. B. Mets.44a שנית לנו … ותִשְׁנֶה לנווכ׳ in thy earlier days thou taughtest us … and again in thy old days, thou teachest us ?; Ab. Zar.52b. Erub.92a וכי רבי לא שְׁנָאָהּוכ׳ but if Rabbi has not taught that, whence could R. Ḥiyya have it?; Yeb.43a; Nidd.62a רבי לא שנהוכ׳ Rabbi has not taught this? whence ? Yeb.108b, a. e. מי שש׳ זו לא ש׳ זו he who taught this, has not taught that, i. e. the two clauses in the Mishnah are from different authors, v. תַּבְרָא. Ḥull.85a ראה רבי … ושְׁנָאָןוכ׳ Ms. M. (ed. ושנאו) Rabbi approved of the opinion of R. … and embodied it in the Mishnah as the opinion of ‘the scholars. Pes.3b; Ḥull.63b לעולם יִשְׁנֶה אדם לתלמידווכ׳ one should always teach his pupil the shortest way (use the briefest terms). Ib. 81b, a. fr. לא שָׁנוּ אלאוכ׳ they have taught this only with regard to a case, i. e. this is meant only when ; a. fr.Part. pass. as ab. Nidd.22b, a. fr. במחלוקת שנויה, v. מַחֲלֹוקֶת. Nif. נִשְׁנֶה 1) to be repeated. Snh.59a ונִישְׁנֵית, v. נֹחַ. Ḥull.63b למה נִשְׁנוּ בבהמהוכ׳ why are the laws of clean and unclean animals repeated (in Deut.)? With reference to quadrupeds, on account of hasshsuʿah (Deut. 14:7, which is not found in Lev. 11:4), v. שְׁסוּעָה; Bekh.6b; a. e. 2) to be taught. B. Mets.33b; B. Kam.94b, a. e. בימי רבי נשנית משנה זו this Mishnah was taught (originated) in Rabbis days. Ber.28a, v. עֵדוּת; a. e. Hif. הִשְׂנֶה to teach (Mishnah). Lam. R. to I, 6 הַשְׁנֵינִי פרקוכ׳, v. קָרָא II; a. e. Pi. שנָּה, שִׁינָּה 1) to repeat, to come a second time. Y.1 Snh.III, 21b bot. לְשַׁנֹּות, v. טַעֲנָה. Num. R. s. 420> ולא שִׁינְּתָה, v. שָׁלַש;. 2) to change, vary, modify; to make a distinction. B. Mets.VI, 2 כל המְשַׁנֶּה ידיווכ׳, v. יָד Snh.92b אפי׳ … לא יְשנֶּה אדם את עצמווכ׳ even in time of danger (persecution) a man must not change himself from (disguise the insignia of) his office. Yeb.65b מותד … לשנותוכ׳ one may modify (the report of a persons utterances) in the interest of peace. Ib. גרול …הקב״ה ש׳ בווכ׳ peace is a great thing, for even the Lord modified (Sarahs words) for its sake (ref. to Gen. 18:12 a. 13). Y.Pes.IV, 30d top אל תְּשַׁנּוּ מנהנוכ׳ change not the usage of your fathers Gen. R. s. 48 זה אחד … ששִׁינּוּוכ׳ this is one of the things which they (the seventy translators) changed for king Ptolemee. Sabb.10b לעולם אל יְשַׁנֶּה אדם בנו בין הבנים a man must never distinguish his son among his sons (favor one son more than the others); Gen. R. s. 84. Bets.30a אם אי אפשר לשנות if it is not possible to do the thing in a different manner (so as to be reminded that it is a Holy Day). Tanḥ. Nitsabim 3 כבר … שלא אֲשנֶּה בכםוכ׳ I have sworn to you that I will not change my relation to you Yalk. Mal. 589 מי שי׳ במי which of us changed his conduct towards the other?; המקום לא שי׳ בישראל God has not changed his relation to Israel; a. fr.Part. pass. מְשוּנֶּה; f. מְשוּנָּה. Y.Taan.I, end, 64d עורב יצא מש׳ מן הבריות the raven came out of the ark looking different from all other creatures (black). Shek. V, 2, v. רִצְפָה. Sabb.56a (ref. to 2 Sam. 12:9) מש׳ רעה זווכ׳ this evil deed is different from all Ib. 156b מיתה מש׳ a strange (unnatural, sudden) death; Sot.35a; a. fr.Deut. R. s. 9 ראה אותו מש׳ he saw him (the angel of death) looking strange (excited); מפני מה אתה מש׳ why art thou excited? Hithpa. הִשְׁתַּנֶּה, Nithpa. נִשְׁתַּנֶּה to be changed, different. Snh.38a בשלשה … מִשְׁתַּנֶּה מחבירווכ׳ by three things one man is distinguishable from another: by his voice Pes.X, 4 (116a) מה נ׳ הלילהוכ׳ why is this night different from all other nights? Snh.71b (read:) הואיל ונ׳ דינו ונִשְׁתֵּנֵית מיתתו because his (the proselytes) legal status is different, and the mode of capital punishment is different for him. Sabb.53b נִשְׁתַּנּוּ לו סדריוכ׳ the order of nature had to be changed for him. R. Hash. 19a מה נִישְׁתַּנִּינוּ מכלוכ׳ wherein are we different from any other nation or tongue that you decree for us such hard decrees?; a. e.

קַשְׁיָאII f. (preced.) difficult, open to objection; unanswerable objection; contradiction. Erub.13a הא גופא ק׳וכ׳ this in itself is a contradiction; you said, R. I. did not say such a thing, which implies that this opinion is to be rejected, and then you said, this opinion is the adopted rule. Ib. ק׳ שימוש אשימוש there is a contradiction between the two narratives of R. Meirs ministrations; ק׳ אסיה אאסרה there is a contradiction between the relations concerning the teacher who forbade it; שימוש אשימוש לא ק׳וכ׳ there is no contradiction between the two relations concerning the ministrations, (for I may say,) first he went ; אלא אסרה אאסרה ק׳ ק׳ but between the relations as to who prohibited it, is there not a contradiction? There is a contradiction (it remains unanswered). Ber.22b לא ק׳וכ׳ there is no contradiction (between the two traditions): the one speaks of a case where the thing is possible, the other Sabb.22b ק׳ the argument (of R. Papa) is unanswerable. Y. ib. XII, end, 13d וק׳ על דרבןוכ׳ and this is an argument against the opinion of Rabban G.; a. v. fr.

קַשְׁיָאII f. (preced.) difficult, open to objection; unanswerable objection; contradiction. Erub.13a הא גופא ק׳וכ׳ this in itself is a contradiction; you said, R. I. did not say such a thing, which implies that this opinion is to be rejected, and then you said, this opinion is the adopted rule. Ib. ק׳ שימוש אשימוש there is a contradiction between the two narratives of R. Meirs ministrations; ק׳ אסיה אאסרה there is a contradiction between the relations concerning the teacher who forbade it; שימוש אשימוש לא ק׳וכ׳ there is no contradiction between the two relations concerning the ministrations, (for I may say,) first he went ; אלא אסרה אאסרה ק׳ ק׳ but between the relations as to who prohibited it, is there not a contradiction? There is a contradiction (it remains unanswered). Ber.22b לא ק׳וכ׳ there is no contradiction (between the two traditions): the one speaks of a case where the thing is possible, the other Sabb.22b ק׳ the argument (of R. Papa) is unanswerable. Y. ib. XII, end, 13d וק׳ על דרבןוכ׳ and this is an argument against the opinion of Rabban G.; a. v. fr.

תְּפַסI, תְּפַשׂ, ch. sam(תפס, תפשׂb) seized, captured), to seize, catch. Targ. Ps. 10:9. Targ. II Esth. 3:8; a. e.Keth.84b קריביה … תָּפוּס פרהוכ׳ relatives of R. J. seized a cow that belonged to heirs, out of an alley; שפיר תְּפַסְתּוּהָ you have seized her legally; ib. תַּפְסִיתוּהָ. Ib. ההוא … דתַפְסֵי תורא מיניה there was a cowherd for heirs (minors) from whom they (creditors) seized an ox; מחיים תְּפִיסְנָא ליה I took it when the father was yet living; a. fr.Part. pass. תָּפִיס holding. B. Mets. 102b משום דת׳ because he is in possession; הכא נמי קא ת׳ here, too, he is in possession; a. e. Af. אַתְפֵּיס to cause to seize, to deposit with (as security). B. Bath. 174a אַתְפְּסֵיה (not אתפסוה); ib. b דאתפסיה (not דאתפסה); Keth.107a דאַתְפְּסָהּ צררי, v. צְרָרָא I. Ithpa. אִיתַּפֵּס, אִיתַּפֵּשׂ; Ithpe. אִתְּפִיס, אִתְּפִיש 1) to be seized, arrested. Targ. Koh. 11:4 (ed. Vien. מִתְפַּס).Tem.26b למימרא דתחת לישנא דאִיתַּפּוּסֵי הוא shall we say that taḥath has the meaning of being arrested, i. e. if you say, this animal shall be taḥath (in the place of) that animal, it becomes consecrated according to the law of exchange (תְּמוּרָה)? ib. תחת … לישנא דאתפוסי ולישנא דאחולי taḥath appears in the sense of being arrested and in the sense of redeeming; לישנא דאיתפוסי דכתיבוכ׳ in the sense of being arrested, as we read (Lev. 13:23) Ib. 27a; a. e. 2) to be deposited. Keth.107b לא מִתְּפִיס v. צְרָרָא I. 3) to hold ones self, cling to. Ned.11b בהיתירא קא מתפיס he clings to the idea of permission, i. e. by saying, ‘this thing be unto me like flesh of a peace-offering after the blood has been sprinkled, he proves that he means to emphasize the permission to enjoy the thing; אלא כגון … בעיקרו קא מתפיס ות׳ but in a case like this, when he puts down flesh of a peace-offering, and places some permitted food beside it, and says, ‘this be like this: does he mean to refer to the original condition of the peace-offering ? (v. צִנְנָא). Ib. 12a בקרבן קא תפיס he refers to the sacred character of a sacrifice; כמתפיס בדבר האסור as if referring to something ritually forbidden (not to something made forbidden by consecration or vow). Ib. בעיקר קא מתפיס he refers to the original day (of his fathers death). Naz.22b, v. צִנְנָא. Ib. 21a חד בחבריה מתפיס in (in saying, ‘and I) each refers to him that spoke immediately before him; בקמא מִיתַּפְּסֵי they all refer to the first person; a. e.

תְּפַסI, תְּפַשׂ, ch. sam(תפס, תפשׂb) seized, captured), to seize, catch. Targ. Ps. 10:9. Targ. II Esth. 3:8; a. e.Keth.84b קריביה … תָּפוּס פרהוכ׳ relatives of R. J. seized a cow that belonged to heirs, out of an alley; שפיר תְּפַסְתּוּהָ you have seized her legally; ib. תַּפְסִיתוּהָ. Ib. ההוא … דתַפְסֵי תורא מיניה there was a cowherd for heirs (minors) from whom they (creditors) seized an ox; מחיים תְּפִיסְנָא ליה I took it when the father was yet living; a. fr.Part. pass. תָּפִיס holding. B. Mets. 102b משום דת׳ because he is in possession; הכא נמי קא ת׳ here, too, he is in possession; a. e. Af. אַתְפֵּיס to cause to seize, to deposit with (as security). B. Bath. 174a אַתְפְּסֵיה (not אתפסוה); ib. b דאתפסיה (not דאתפסה); Keth.107a דאַתְפְּסָהּ צררי, v. צְרָרָא I. Ithpa. אִיתַּפֵּס, אִיתַּפֵּשׂ; Ithpe. אִתְּפִיס, אִתְּפִיש 1) to be seized, arrested. Targ. Koh. 11:4 (ed. Vien. מִתְפַּס).Tem.26b למימרא דתחת לישנא דאִיתַּפּוּסֵי הוא shall we say that taḥath has the meaning of being arrested, i. e. if you say, this animal shall be taḥath (in the place of) that animal, it becomes consecrated according to the law of exchange (תְּמוּרָה)? ib. תחת … לישנא דאתפוסי ולישנא דאחולי taḥath appears in the sense of being arrested and in the sense of redeeming; לישנא דאיתפוסי דכתיבוכ׳ in the sense of being arrested, as we read (Lev. 13:23) Ib. 27a; a. e. 2) to be deposited. Keth.107b לא מִתְּפִיס v. צְרָרָא I. 3) to hold ones self, cling to. Ned.11b בהיתירא קא מתפיס he clings to the idea of permission, i. e. by saying, ‘this thing be unto me like flesh of a peace-offering after the blood has been sprinkled, he proves that he means to emphasize the permission to enjoy the thing; אלא כגון … בעיקרו קא מתפיס ות׳ but in a case like this, when he puts down flesh of a peace-offering, and places some permitted food beside it, and says, ‘this be like this: does he mean to refer to the original condition of the peace-offering ? (v. צִנְנָא). Ib. 12a בקרבן קא תפיס he refers to the sacred character of a sacrifice; כמתפיס בדבר האסור as if referring to something ritually forbidden (not to something made forbidden by consecration or vow). Ib. בעיקר קא מתפיס he refers to the original day (of his fathers death). Naz.22b, v. צִנְנָא. Ib. 21a חד בחבריה מתפיס in (in saying, ‘and I) each refers to him that spoke immediately before him; בקמא מִיתַּפְּסֵי they all refer to the first person; a. e.

תְּמַלְיוֹס, תִּימַ׳m. (θεμέλιος, sub. λίθος) foundation stone, foundation. Ylamd. to Num. 23:9, quot. in Ar. היה חופר ויורד ומבקש ליתן ת׳ digged deeper and deeper, seeking to lay a foundation.Pl. תְּמַלְיוֹסִים, תְּמַלְיוֹסִין, תִּי׳. Gen. R. s. 3 לידע היאך הוא קובע ת׳ (Ar. sing.) to find out where to lay the foundations; Yalk. ib. 4. Y.Snh.X, 29a bot. בשעה … ת׳וכ׳ when David went to dig for the foundation of the Temple. Y.Sot.VI, beg.20d מילה דלית בה ת׳ (prob. to be read: תְּמַלְיוסַיס, θεμελίωσις) a thing (rumor) without foundation. Y.Keth.V, 29c bot. עיקרא לית לה ת׳וכ׳ the thing itself has no foundation, and the Rabbis built upon it and went up ; a. e.

תְּמַלְיוֹס, תִּימַ׳m. (θεμέλιος, sub. λίθος) foundation stone, foundation. Ylamd. to Num. 23:9, quot. in Ar. היה חופר ויורד ומבקש ליתן ת׳ digged deeper and deeper, seeking to lay a foundation.Pl. תְּמַלְיוֹסִים, תְּמַלְיוֹסִין, תִּי׳. Gen. R. s. 3 לידע היאך הוא קובע ת׳ (Ar. sing.) to find out where to lay the foundations; Yalk. ib. 4. Y.Snh.X, 29a bot. בשעה … ת׳וכ׳ when David went to dig for the foundation of the Temple. Y.Sot.VI, beg.20d מילה דלית בה ת׳ (prob. to be read: תְּמַלְיוסַיס, θεμελίωσις) a thing (rumor) without foundation. Y.Keth.V, 29c bot. עיקרא לית לה ת׳וכ׳ the thing itself has no foundation, and the Rabbis built upon it and went up ; a. e.

תְּמַלְיוֹס, תִּימַ׳m. (θεμέλιος, sub. λίθος) foundation stone, foundation. Ylamd. to Num. 23:9, quot. in Ar. היה חופר ויורד ומבקש ליתן ת׳ digged deeper and deeper, seeking to lay a foundation.Pl. תְּמַלְיוֹסִים, תְּמַלְיוֹסִין, תִּי׳. Gen. R. s. 3 לידע היאך הוא קובע ת׳ (Ar. sing.) to find out where to lay the foundations; Yalk. ib. 4. Y.Snh.X, 29a bot. בשעה … ת׳וכ׳ when David went to dig for the foundation of the Temple. Y.Sot.VI, beg.20d מילה דלית בה ת׳ (prob. to be read: תְּמַלְיוסַיס, θεμελίωσις) a thing (rumor) without foundation. Y.Keth.V, 29c bot. עיקרא לית לה ת׳וכ׳ the thing itself has no foundation, and the Rabbis built upon it and went up ; a. e.

תְּמַלְיוֹס, תִּימַ׳m. (θεμέλιος, sub. λίθος) foundation stone, foundation. Ylamd. to Num. 23:9, quot. in Ar. היה חופר ויורד ומבקש ליתן ת׳ digged deeper and deeper, seeking to lay a foundation.Pl. תְּמַלְיוֹסִים, תְּמַלְיוֹסִין, תִּי׳. Gen. R. s. 3 לידע היאך הוא קובע ת׳ (Ar. sing.) to find out where to lay the foundations; Yalk. ib. 4. Y.Snh.X, 29a bot. בשעה … ת׳וכ׳ when David went to dig for the foundation of the Temple. Y.Sot.VI, beg.20d מילה דלית בה ת׳ (prob. to be read: תְּמַלְיוסַיס, θεμελίωσις) a thing (rumor) without foundation. Y.Keth.V, 29c bot. עיקרא לית לה ת׳וכ׳ the thing itself has no foundation, and the Rabbis built upon it and went up ; a. e.

צִנְנָאm. (preced.) cold. Naz.22b כי מתפיס … בצ׳ מתפיס (Rashi בצינ׳) when a man takes hold (of a dish), does he do so when it is in its original condition (as it is cooked), or when it is cooled off?, i. e. when referring to a thing in a vow, is the vowing person presumed to mean the thing when it is yet prohibited (as flesh of a peace-offering before the blood is sprinkled), or when it has become permitted?; Ned.11b בהיתירא, a gloss that took the place of our w.; Ar. reads בצְנָפָא, q. v.

צִנְנָאm. (preced.) cold. Naz.22b כי מתפיס … בצ׳ מתפיס (Rashi בצינ׳) when a man takes hold (of a dish), does he do so when it is in its original condition (as it is cooked), or when it is cooled off?, i. e. when referring to a thing in a vow, is the vowing person presumed to mean the thing when it is yet prohibited (as flesh of a peace-offering before the blood is sprinkled), or when it has become permitted?; Ned.11b בהיתירא, a gloss that took the place of our w.; Ar. reads בצְנָפָא, q. v.

רֶגֶלf. (b. h.; preced.) 1) foot; leg; (of quadrupeds) hindleg. Sabb.31a כשאני עומד עלר׳ אחת within the time that I can stand on one leg. Ḥull.II, 6, v. פִּרְכֵּס II; a. v. fr.Esp. (sub. נזק) the damage done by an animals foot, treading, stamping. B. Kam.2b, v. שֵׁן. Ib. 3a; a. fr.תורת (ה)ר׳ the law for the protection of travellers, permission to trade. Tanḥ. Bshall. 12 (the Sodomites said) בואו ונשכח ת׳ הר׳וכ׳ come, let us make the law of free trade forgotten in our land; Snh.109a; a. e.לר׳ (v. next w.) in the wake of, for the sake of (cmp. שְׁבִיל). Gen. R. s. 97 (ref. to רגלי, Num. 11:21) כולן לרַגְלִי עלו they all came up (from Egypt) for my sake. Yalk. Sam. 143 יצחק … לרַגְלוֹ Isaac went down to Gerar, and blessing came down for his sake, a. e.Du. רַגְלַיִם; pl. רְגָלִים. Nidd.31a, v. הִילּוּךְ. Ber.10b המתפלל … את רַגְלָיו he that says the prayers (חְּפִלָּה) must direct his feet (stand straight). Ḥull.III, 7, v. קַרְסוּל. Ib. IV, 6 בהמה … רַגְלֶיהָ an animal that had its hindlegs cut off. Ber.32a כסא של שלשר׳ a chair with three legs (the merits of the three patriarchs); a. v. fr.מאין הר׳, v. אַיִן II.מיר׳, v. מַיִםר׳ לדבר. (the thing has feet to stand on,) there is a basis, a reason for it. Naz.IX, 3 שר׳ לד׳ for there is a reason (to assume that the field once was a burial ground). Ib. 4; a. fr. 2) ( pilgrimage, one of the three festivals (Ex. 23:14). M. Kat. III, 5 שלשה … קודם לר׳ three days before a festival. Ib. 19a, sq. ערב הר׳ the eve of a festival. Ib. 20a כל שהוא משום אבל הר׳ מפסיקווכ׳ an intervening festival interrupts whatever concerns the mourning itself (and the mourning observances must be continued after the festival). Num. R. s. 19 ועשו את הר׳וכ׳ they observed the festival in Tishri, and after the festive season they took up the war against Sihon. Yoma 21a בשעה … עולין לר׳ when the Israelites went to the Temple for the festive visit. R. Hash. 4b, a. fr. שמיניר׳ בפניוכ׳ the eighth day of Succoth is an independent festival; a. v. fr.ר׳ רדופין, v. רָדַף.Pl. as ab. R. Hash. I, 1 the first of Nisan is ראש השנה … ולר׳ is the beginning of the year for the date of the years of kings and for the order of the festivals (making Passover the first). Pes.8b, a. fr. עוליר׳ pilgrims to the Temple, v. supra. Erub.40b, a. fr. שלשהר׳ the three festivals. Ib. לא איקרור׳ they (New Year and Day of Atonement) are not called rgalim (pilgrims festivals); a. fr.

רֶגֶלf. (b. h.; preced.) 1) foot; leg; (of quadrupeds) hindleg. Sabb.31a כשאני עומד עלר׳ אחת within the time that I can stand on one leg. Ḥull.II, 6, v. פִּרְכֵּס II; a. v. fr.Esp. (sub. נזק) the damage done by an animals foot, treading, stamping. B. Kam.2b, v. שֵׁן. Ib. 3a; a. fr.תורת (ה)ר׳ the law for the protection of travellers, permission to trade. Tanḥ. Bshall. 12 (the Sodomites said) בואו ונשכח ת׳ הר׳וכ׳ come, let us make the law of free trade forgotten in our land; Snh.109a; a. e.לר׳ (v. next w.) in the wake of, for the sake of (cmp. שְׁבִיל). Gen. R. s. 97 (ref. to רגלי, Num. 11:21) כולן לרַגְלִי עלו they all came up (from Egypt) for my sake. Yalk. Sam. 143 יצחק … לרַגְלוֹ Isaac went down to Gerar, and blessing came down for his sake, a. e.Du. רַגְלַיִם; pl. רְגָלִים. Nidd.31a, v. הִילּוּךְ. Ber.10b המתפלל … את רַגְלָיו he that says the prayers (חְּפִלָּה) must direct his feet (stand straight). Ḥull.III, 7, v. קַרְסוּל. Ib. IV, 6 בהמה … רַגְלֶיהָ an animal that had its hindlegs cut off. Ber.32a כסא של שלשר׳ a chair with three legs (the merits of the three patriarchs); a. v. fr.מאין הר׳, v. אַיִן II.מיר׳, v. מַיִםר׳ לדבר. (the thing has feet to stand on,) there is a basis, a reason for it. Naz.IX, 3 שר׳ לד׳ for there is a reason (to assume that the field once was a burial ground). Ib. 4; a. fr. 2) ( pilgrimage, one of the three festivals (Ex. 23:14). M. Kat. III, 5 שלשה … קודם לר׳ three days before a festival. Ib. 19a, sq. ערב הר׳ the eve of a festival. Ib. 20a כל שהוא משום אבל הר׳ מפסיקווכ׳ an intervening festival interrupts whatever concerns the mourning itself (and the mourning observances must be continued after the festival). Num. R. s. 19 ועשו את הר׳וכ׳ they observed the festival in Tishri, and after the festive season they took up the war against Sihon. Yoma 21a בשעה … עולין לר׳ when the Israelites went to the Temple for the festive visit. R. Hash. 4b, a. fr. שמיניר׳ בפניוכ׳ the eighth day of Succoth is an independent festival; a. v. fr.ר׳ רדופין, v. רָדַף.Pl. as ab. R. Hash. I, 1 the first of Nisan is ראש השנה … ולר׳ is the beginning of the year for the date of the years of kings and for the order of the festivals (making Passover the first). Pes.8b, a. fr. עוליר׳ pilgrims to the Temple, v. supra. Erub.40b, a. fr. שלשהר׳ the three festivals. Ib. לא איקרור׳ they (New Year and Day of Atonement) are not called rgalim (pilgrims festivals); a. fr.

נָגַע(b. h.) 1) to touch; to strike; to injure (with ב of object). Sabb.13b. Num. R. s. 14 אילו נ׳ באשתוכ׳ if he touched Potifars wife. Ib. (ref. to Koh. 8:5) שלא נ׳ בו הדבר the thing (the speech of the chief butler) did not harm him, v. נִגְעָה. Y.Peah VIII, 21a bot., a. e. נָגְעוּ בה, v. מַכָּה. Y.Yeb.I, end, 13b לא היוב״ש נוֹגְעִין בו the Shammaites would not take up the ease; a. v. fr.נוֹגֵעַ בעדות an interested witness. Snh.34a דמיחזי כנ׳ בעדותו he has the appearance of an interested witness. B. Bath.43a top אמאי נוֹגְעִין בעדותן הן why are they admitted to testify? Are they not interested witnesses? Kidd.43b; a. fr. 2) (v. Hif.) to arrive, to come to pass. Gen. R. s. 84 שעתידין הדברים לִיגַּע for these things (which Joseph dreamt) shall come to pass; Yalk. ib. 141. Hif. הִגִּיעַ 1) to reach; to become the property of; to obtain; to cause to reach. B. Mets. X, 5 הִגִּיעוּךָ they shall be thine. Arakh.VIII, 1; 3 (27a, sq.) הִגִּיעָתְךָ it is thine (Bab. ed. הִגַּעְתִּיךָ I let thee have it), i. e. thy offer is accepted; Tosef. ib. IV, 20 הִגַּעְתָּהוּ thou hast acquired it. Tosef.B. Bath.VI, 7, a. e. הִגִּיעוֹ it is his, i. e. he must pay for it. Y.Erub.III, 21a bot., a. e. הִגִּיעוּךָ סוף thou hast been made to reach the final conclusion, i. e. thou must admit, v. חָוַר. Ber.IX, 3 (54a) שהחינו וקיימנו והִגִּיעָנוּ לזמן הזה (Mish. ed. only שהחינו) who hast granted us life and sustenance and suffered us to reach this period. Pes.X, 6 כן … יַגִּיעֵנוּוכ׳ so may He allow us to reach ; a. v. fr.הַגַּע עצמך put thyself in the position, i. e. suppose. Y.Gitt.III, 44d, v. זָוַג; a. fr. 2) to arrive, to come to pass; to concern. Gen. R. l. c. שתחיית המתים מַגַּעַת בימיו that the resurrection of the dead will come to pass in his days. Ib. שהדברים מַגִּיעִים לבלההוכ׳ that these things concern Bilhah. Gitt.VIII, 3 כיון שה׳ לאוירוכ׳ as soon as the letter of divorce reaches the space over the roof. Ib. VII, 7 ה׳ לאנטיפטריס if he came as far as Antipatris. Num. R. s. 5 שלא יַגִּיעַ לכם כשם שה׳וכ׳ that the same may not happen to you as happened to the sons of Aaron. Ned.VIII, 2 עד שיגיע until the time (Passover) comes, opp. עד שיצא until it is passed; a. fr.Tosef.Toh.VI, 14 ומשהגיע, v. יָגַע. Hof. הוּגָּע to be brought to a condition. Zeb.88a, sq. הוּגְּעוּ למים Rashi (ed. במים, v. Rabb. D. S. a. l. note 2) if they have come to such a condition as to need washing in water; הוגעו לנתר ואהל if they need cleansing with natron and aloes; (Yalk. Ex. 381 הוּגְעֲלוּ במים if they can be cleansed with, v. גָּעַל). Pi. נִיגֵּעַ (denom. of נֶגַע) to afflict with leprosy.Part. pass. מְנוּגָּע; f. מְנוּגַּעַת; pl. מְנוּגָּעִים; מְנוּגָּעוֹת. Neg. XIII, 9 מי שנכנס לבית המ׳ he who enters a house which is unclean on account of leprosy in the walls. Erub. VIII, 2 חצייה לבית המנ׳ half the time (required for consuming it) is the measure for the stay in a leprous house. Tosef.Neg.VI, 1 בית המנ׳ לא היהוכ׳ a case of a leprous house has never occurred Ib. אבנים מנ׳ stones from a leprous house; Snh.71a; a. e. Nithpa. נִתְנַגֵּעַ to be afflicted with leprosy. Ker.II, 3 מצורעשנ׳ נגעים הרבה a leper that had several attacks in succession (before being purified from the first); Tosef.Neg.IX, 7. Tosef.B. Mets. VIII, 30 המשכיר … וניתנ׳ if one rented a house to his neighbor, and it became leprous; Arakh.20b; a. fr.

נָגַע(b. h.) 1) to touch; to strike; to injure (with ב of object). Sabb.13b. Num. R. s. 14 אילו נ׳ באשתוכ׳ if he touched Potifars wife. Ib. (ref. to Koh. 8:5) שלא נ׳ בו הדבר the thing (the speech of the chief butler) did not harm him, v. נִגְעָה. Y.Peah VIII, 21a bot., a. e. נָגְעוּ בה, v. מַכָּה. Y.Yeb.I, end, 13b לא היוב״ש נוֹגְעִין בו the Shammaites would not take up the ease; a. v. fr.נוֹגֵעַ בעדות an interested witness. Snh.34a דמיחזי כנ׳ בעדותו he has the appearance of an interested witness. B. Bath.43a top אמאי נוֹגְעִין בעדותן הן why are they admitted to testify? Are they not interested witnesses? Kidd.43b; a. fr. 2) (v. Hif.) to arrive, to come to pass. Gen. R. s. 84 שעתידין הדברים לִיגַּע for these things (which Joseph dreamt) shall come to pass; Yalk. ib. 141. Hif. הִגִּיעַ 1) to reach; to become the property of; to obtain; to cause to reach. B. Mets. X, 5 הִגִּיעוּךָ they shall be thine. Arakh.VIII, 1; 3 (27a, sq.) הִגִּיעָתְךָ it is thine (Bab. ed. הִגַּעְתִּיךָ I let thee have it), i. e. thy offer is accepted; Tosef. ib. IV, 20 הִגַּעְתָּהוּ thou hast acquired it. Tosef.B. Bath.VI, 7, a. e. הִגִּיעוֹ it is his, i. e. he must pay for it. Y.Erub.III, 21a bot., a. e. הִגִּיעוּךָ סוף thou hast been made to reach the final conclusion, i. e. thou must admit, v. חָוַר. Ber.IX, 3 (54a) שהחינו וקיימנו והִגִּיעָנוּ לזמן הזה (Mish. ed. only שהחינו) who hast granted us life and sustenance and suffered us to reach this period. Pes.X, 6 כן … יַגִּיעֵנוּוכ׳ so may He allow us to reach ; a. v. fr.הַגַּע עצמך put thyself in the position, i. e. suppose. Y.Gitt.III, 44d, v. זָוַג; a. fr. 2) to arrive, to come to pass; to concern. Gen. R. l. c. שתחיית המתים מַגַּעַת בימיו that the resurrection of the dead will come to pass in his days. Ib. שהדברים מַגִּיעִים לבלההוכ׳ that these things concern Bilhah. Gitt.VIII, 3 כיון שה׳ לאוירוכ׳ as soon as the letter of divorce reaches the space over the roof. Ib. VII, 7 ה׳ לאנטיפטריס if he came as far as Antipatris. Num. R. s. 5 שלא יַגִּיעַ לכם כשם שה׳וכ׳ that the same may not happen to you as happened to the sons of Aaron. Ned.VIII, 2 עד שיגיע until the time (Passover) comes, opp. עד שיצא until it is passed; a. fr.Tosef.Toh.VI, 14 ומשהגיע, v. יָגַע. Hof. הוּגָּע to be brought to a condition. Zeb.88a, sq. הוּגְּעוּ למים Rashi (ed. במים, v. Rabb. D. S. a. l. note 2) if they have come to such a condition as to need washing in water; הוגעו לנתר ואהל if they need cleansing with natron and aloes; (Yalk. Ex. 381 הוּגְעֲלוּ במים if they can be cleansed with, v. גָּעַל). Pi. נִיגֵּעַ (denom. of נֶגַע) to afflict with leprosy.Part. pass. מְנוּגָּע; f. מְנוּגַּעַת; pl. מְנוּגָּעִים; מְנוּגָּעוֹת. Neg. XIII, 9 מי שנכנס לבית המ׳ he who enters a house which is unclean on account of leprosy in the walls. Erub. VIII, 2 חצייה לבית המנ׳ half the time (required for consuming it) is the measure for the stay in a leprous house. Tosef.Neg.VI, 1 בית המנ׳ לא היהוכ׳ a case of a leprous house has never occurred Ib. אבנים מנ׳ stones from a leprous house; Snh.71a; a. e. Nithpa. נִתְנַגֵּעַ to be afflicted with leprosy. Ker.II, 3 מצורעשנ׳ נגעים הרבה a leper that had several attacks in succession (before being purified from the first); Tosef.Neg.IX, 7. Tosef.B. Mets. VIII, 30 המשכיר … וניתנ׳ if one rented a house to his neighbor, and it became leprous; Arakh.20b; a. fr.