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1 אדם מן השורה
the average citizen, the man in the street, the ordinary man -
2 סרג
סָרַג(b. h. שָׂרַג; Saf. of אָרַג), Pi. סֵירֵג (to interlace, plait, to strap (in zig-zag); to girth. Kel. XVI, 1 משיְסָרֵג בהוכ׳ from the time he made three meshes of girthing. Tosef. ib. B. Bath.I, 12 סֵירְגֹו במשיחיתוכ׳ if he strapped it (the disjointed frame) with cords Ib. B. Mets.IX, 4 (read:) שהוא מְסָרֵג בו את המטה with which one girths the bedstead. M. Kat. I, 8 ומסָרְגִין את המטות you may girth the bedsteads (during the festive week). Y.Ber.III, beg.5d, a. e. כל שמסרגין עלוכ׳ a bedstead on which the girths are drawn on top is called miṭṭah, when drawn beneath, dargesh; Ned.56b (v. אַבְקָתָא); a. fr.Trnsf. a) to unite, combine. Gen. R. s. 85 (ref. to the chronological disorder in the Book of Daniel, in going from Belshazzar (ch. 5) to Darius (ch. 6), again to the first year of B. (ch. 7), and to the third year of B. (ch. 8) unite כדי לסָרֵג עלוכ׳ in order to combine the entire section as one written in the spirit of holiness; Yalk. ib. 144; Yalk. Dan. 1063 לִסְרֹוג (perh. to be read לסָרֵיג).b) to make a partition by means of net-work, like lattices Tosef.Men. X, 23 ומסרגין שם כנגדוכ׳ and there they fence in an area of about three Sah.Part. pass. מְסֹורָג. Ber.57b, v. next w. 2) to do a thing in a manner in which straps are drawn in bedsteads, i. e. in zig-zag; to skip. Tosef.Nidd.IX, 3 סֵירְגָה להוכ׳ if she skipped four days (beyond the ordinary period of menstruation); Nidd.64a סירגה ליוםוכ׳ if she skipped (from the twenty-first) to the twenty-fourth day. Y.Gitt.VII, 48c bot. ובלבד במְסָרְגִין לו provided they put cross-questions to him alternately (one question to which a positive, and one to which a negative answer are expected, so as to test his sanity).Part. pass. מְסֹורָג; f. מְסֹורֶגֶת; pl. מְסֹורָגִים, מְסֹורָגִין; מְסֹורָגֹות. Mekh. Yithro, Baḥod. s. 6 (read as;) Yalk. Ex. 292 (ref. to Ex. 20:5) בזמן שהן אינן מסורגין או בזמן שהן מס׳ (not מסרגין) are the sins of the fathers visited upon the children when the succession is uninterrupted, or even when interrupted (by a good generation)? Y.Snh.I, 19c bot. מס׳ עלו the differently marked ballots came up alternately. Tosef.Nidd.IX, 13, v. סֵירוּג.Trnsf. a) to write in broken lines (leaving a vacant space in the middle of the line); to spread. Treat. Sofrim I, 11 מְסָרְגֹווכ׳ he spreads the writing so as to make a small column of it.Part. pass. as ab. Ib. 10 רצוף שעשאו מס׳ או מס׳וכ׳ if he wrote in broken lines what is to be written in continuous lines or vice versa; או שעשה המס׳ שלא כהלכתו or if he did the spreading not in accordance with the rule.b) to trace cross-lines on stone, to carve designs. Pesik. ‘Ăniya, p. 137a> מְסָרְגִין בו carving it; Yalk. Is. 339 (omitted in Pesik. R. s. 3 2); v. סָתַת.V. סִירוּג. Hithpa. הִסְתָּרֵג to be provided with girths, be strapped. Ned.56b אי מטה מִסְתָּרֶגֶת על גבה if it be, that miṭṭah is a couch, the straps of which are drawn over the frame -
3 סָרַג
סָרַג(b. h. שָׂרַג; Saf. of אָרַג), Pi. סֵירֵג (to interlace, plait, to strap (in zig-zag); to girth. Kel. XVI, 1 משיְסָרֵג בהוכ׳ from the time he made three meshes of girthing. Tosef. ib. B. Bath.I, 12 סֵירְגֹו במשיחיתוכ׳ if he strapped it (the disjointed frame) with cords Ib. B. Mets.IX, 4 (read:) שהוא מְסָרֵג בו את המטה with which one girths the bedstead. M. Kat. I, 8 ומסָרְגִין את המטות you may girth the bedsteads (during the festive week). Y.Ber.III, beg.5d, a. e. כל שמסרגין עלוכ׳ a bedstead on which the girths are drawn on top is called miṭṭah, when drawn beneath, dargesh; Ned.56b (v. אַבְקָתָא); a. fr.Trnsf. a) to unite, combine. Gen. R. s. 85 (ref. to the chronological disorder in the Book of Daniel, in going from Belshazzar (ch. 5) to Darius (ch. 6), again to the first year of B. (ch. 7), and to the third year of B. (ch. 8) unite כדי לסָרֵג עלוכ׳ in order to combine the entire section as one written in the spirit of holiness; Yalk. ib. 144; Yalk. Dan. 1063 לִסְרֹוג (perh. to be read לסָרֵיג).b) to make a partition by means of net-work, like lattices Tosef.Men. X, 23 ומסרגין שם כנגדוכ׳ and there they fence in an area of about three Sah.Part. pass. מְסֹורָג. Ber.57b, v. next w. 2) to do a thing in a manner in which straps are drawn in bedsteads, i. e. in zig-zag; to skip. Tosef.Nidd.IX, 3 סֵירְגָה להוכ׳ if she skipped four days (beyond the ordinary period of menstruation); Nidd.64a סירגה ליוםוכ׳ if she skipped (from the twenty-first) to the twenty-fourth day. Y.Gitt.VII, 48c bot. ובלבד במְסָרְגִין לו provided they put cross-questions to him alternately (one question to which a positive, and one to which a negative answer are expected, so as to test his sanity).Part. pass. מְסֹורָג; f. מְסֹורֶגֶת; pl. מְסֹורָגִים, מְסֹורָגִין; מְסֹורָגֹות. Mekh. Yithro, Baḥod. s. 6 (read as;) Yalk. Ex. 292 (ref. to Ex. 20:5) בזמן שהן אינן מסורגין או בזמן שהן מס׳ (not מסרגין) are the sins of the fathers visited upon the children when the succession is uninterrupted, or even when interrupted (by a good generation)? Y.Snh.I, 19c bot. מס׳ עלו the differently marked ballots came up alternately. Tosef.Nidd.IX, 13, v. סֵירוּג.Trnsf. a) to write in broken lines (leaving a vacant space in the middle of the line); to spread. Treat. Sofrim I, 11 מְסָרְגֹווכ׳ he spreads the writing so as to make a small column of it.Part. pass. as ab. Ib. 10 רצוף שעשאו מס׳ או מס׳וכ׳ if he wrote in broken lines what is to be written in continuous lines or vice versa; או שעשה המס׳ שלא כהלכתו or if he did the spreading not in accordance with the rule.b) to trace cross-lines on stone, to carve designs. Pesik. ‘Ăniya, p. 137a> מְסָרְגִין בו carving it; Yalk. Is. 339 (omitted in Pesik. R. s. 3 2); v. סָתַת.V. סִירוּג. Hithpa. הִסְתָּרֵג to be provided with girths, be strapped. Ned.56b אי מטה מִסְתָּרֶגֶת על גבה if it be, that miṭṭah is a couch, the straps of which are drawn over the frame -
4 עומר
עוֹמֶר, עֹמֶרm. (b. h.; עָמַד) 1) sheaf. Peah IV, 3 ע׳ השכחה the forgotten sheaf (Deut. 24:19); a. fr.Pl. עוֹמְרִים, עוֹמְרִין, עֳמָרִ׳. Ib. 6:5 שני ע׳ שכחה two sheaves left in the field are considered as forgotten (belong to the poor). Ib. 6 שני ע׳ ובהם סאתים two sheaves containing two Sah between them (the ordinary size of a sheaf being one Sah). Ib. וכי מרוב הע׳וכ׳ is the privilege of the owner strengthened or infringed by the quantity of the sheaves (irrespective of their sizes)? Ib. 5:1; a. fr. (Lev. R. s. 15; Yalk. ib. 551, v. עוֹמְדִים. 2) ( the quantity of grain in a sheaf, Omer, a dry measure, esp. the Omer of barley offered on the sixteenth day of Nisan (Lev. 23:10–14). Men.X, 1 הע׳ היה בא בשבתוכ׳ the Omer, when offered on the Sabbath, was prepared by cutting three Sah-fuls of barley (sifted down to one Omer). Tosef.Dem.I, 28 מותר ע׳ that which is left over when preparing the Omer. Men.X, 6 הע׳ היה מתירוכ׳ the offering of the Omer had the effect of allowing the use of the new crop in the country. Ib. 7 קידם לע׳ before the Omer was to be offered (before the sixteenth of Nisan); a. fr. -
5 עמר
עוֹמֶר, עֹמֶרm. (b. h.; עָמַד) 1) sheaf. Peah IV, 3 ע׳ השכחה the forgotten sheaf (Deut. 24:19); a. fr.Pl. עוֹמְרִים, עוֹמְרִין, עֳמָרִ׳. Ib. 6:5 שני ע׳ שכחה two sheaves left in the field are considered as forgotten (belong to the poor). Ib. 6 שני ע׳ ובהם סאתים two sheaves containing two Sah between them (the ordinary size of a sheaf being one Sah). Ib. וכי מרוב הע׳וכ׳ is the privilege of the owner strengthened or infringed by the quantity of the sheaves (irrespective of their sizes)? Ib. 5:1; a. fr. (Lev. R. s. 15; Yalk. ib. 551, v. עוֹמְדִים. 2) ( the quantity of grain in a sheaf, Omer, a dry measure, esp. the Omer of barley offered on the sixteenth day of Nisan (Lev. 23:10–14). Men.X, 1 הע׳ היה בא בשבתוכ׳ the Omer, when offered on the Sabbath, was prepared by cutting three Sah-fuls of barley (sifted down to one Omer). Tosef.Dem.I, 28 מותר ע׳ that which is left over when preparing the Omer. Men.X, 6 הע׳ היה מתירוכ׳ the offering of the Omer had the effect of allowing the use of the new crop in the country. Ib. 7 קידם לע׳ before the Omer was to be offered (before the sixteenth of Nisan); a. fr. -
6 עוֹמֶר
עוֹמֶר, עֹמֶרm. (b. h.; עָמַד) 1) sheaf. Peah IV, 3 ע׳ השכחה the forgotten sheaf (Deut. 24:19); a. fr.Pl. עוֹמְרִים, עוֹמְרִין, עֳמָרִ׳. Ib. 6:5 שני ע׳ שכחה two sheaves left in the field are considered as forgotten (belong to the poor). Ib. 6 שני ע׳ ובהם סאתים two sheaves containing two Sah between them (the ordinary size of a sheaf being one Sah). Ib. וכי מרוב הע׳וכ׳ is the privilege of the owner strengthened or infringed by the quantity of the sheaves (irrespective of their sizes)? Ib. 5:1; a. fr. (Lev. R. s. 15; Yalk. ib. 551, v. עוֹמְדִים. 2) ( the quantity of grain in a sheaf, Omer, a dry measure, esp. the Omer of barley offered on the sixteenth day of Nisan (Lev. 23:10–14). Men.X, 1 הע׳ היה בא בשבתוכ׳ the Omer, when offered on the Sabbath, was prepared by cutting three Sah-fuls of barley (sifted down to one Omer). Tosef.Dem.I, 28 מותר ע׳ that which is left over when preparing the Omer. Men.X, 6 הע׳ היה מתירוכ׳ the offering of the Omer had the effect of allowing the use of the new crop in the country. Ib. 7 קידם לע׳ before the Omer was to be offered (before the sixteenth of Nisan); a. fr. -
7 עֹמֶר
עוֹמֶר, עֹמֶרm. (b. h.; עָמַד) 1) sheaf. Peah IV, 3 ע׳ השכחה the forgotten sheaf (Deut. 24:19); a. fr.Pl. עוֹמְרִים, עוֹמְרִין, עֳמָרִ׳. Ib. 6:5 שני ע׳ שכחה two sheaves left in the field are considered as forgotten (belong to the poor). Ib. 6 שני ע׳ ובהם סאתים two sheaves containing two Sah between them (the ordinary size of a sheaf being one Sah). Ib. וכי מרוב הע׳וכ׳ is the privilege of the owner strengthened or infringed by the quantity of the sheaves (irrespective of their sizes)? Ib. 5:1; a. fr. (Lev. R. s. 15; Yalk. ib. 551, v. עוֹמְדִים. 2) ( the quantity of grain in a sheaf, Omer, a dry measure, esp. the Omer of barley offered on the sixteenth day of Nisan (Lev. 23:10–14). Men.X, 1 הע׳ היה בא בשבתוכ׳ the Omer, when offered on the Sabbath, was prepared by cutting three Sah-fuls of barley (sifted down to one Omer). Tosef.Dem.I, 28 מותר ע׳ that which is left over when preparing the Omer. Men.X, 6 הע׳ היה מתירוכ׳ the offering of the Omer had the effect of allowing the use of the new crop in the country. Ib. 7 קידם לע׳ before the Omer was to be offered (before the sixteenth of Nisan); a. fr. -
8 עמך II
עָמַךII (b. h.) 1) to stand, stand up, rise; to remain, endure; to be ready. Ber.V, 1 אין עוֹמְדִין להתפללוכ׳ you must not stand up (make ready) for prayer,, v. כּוֹבֶד. Ib. I, 2 שכן דרך … לַעֲמוֹדוכ׳ for princes generally rise at three hours. Ib. 3 (expl. ובקומך, Deut. 6:7) בשעה שבני אדם עוֹמְדִים at the time when people get up (in the morning). Kidd.71a עוֹמֵד בחצי ימיו a middle-aged man. Y.Snh.VIII, 26b ע׳ בדין stood before court. B. Mets.47b מי שאינו עוֹמד בדיבורו who does not stand by (keep) his promise. Kil. IV, 4 העומד that part of the fence which is unimpaired, opp. פרוץ. Neg. I, 3, sq. העומד the leprous spot which remained in its place (Lev. 13:28). B. Bath.60b יכולין לעמוד בה, v. גְּזֵרָה. Ex. R. s. 2 בקש משה שיַעַמְדּוּ וכו׳ Moses prayed that from him should rise priests and kings; a. v. fr.Esp. uses: ע׳ על a) to understand. Y.Shek.I, 45d, v. אוֹפִי; a. e.b) to insist upon. Meg.28a לא עָמַדְתִּי על מדותי, v. מִדָּה. Kidd. l. c. מְעַמֵּד על מדותיו Pi. (Rashi מַעֲמִיד Hif.)c) to be reduced to. Y.Ber.II, 5c ע׳ על חמשים it came down to fifty; a. fr. 2) (of liquids) to settle, become consistent. Ab. Zar.35b חלב טהור עומד milk of a clean animal curdles (can be made into cheese or butter). 3) (of blades) to become dull (without being notched). Bets.28b סכין שעָמְדָה מותרוכ׳ a slaughtering knife which has become dull may be sharpened on the Holy Day.)עוֹמֵד ל־ standing ready, designated for. Pes.13b, a. fr. כל העומד לזרוקוכ׳ whatever is ready to be sprinkled, is considered as if it had been sprinkled. Keth.51a top; a. fr. 5) ע׳ ב־ to resist. Cant. R. to VII, 8 כל … לעמוד בזנות he who can resister the temptation of lust; כאילו עומד בשתיהן as if he resisted both; a. e. Hif. הֶעֱמִיד to cause to stand, to place; to restore, preserve; to beget, produce. Y.R. Hash. I, 57b top הַעֲמִידוּ בימה put the dais up (to hold court). Tam.V, 6 היה מַעֲמִידוכ׳ made the unclean priests stand in the eastern gate. Yeb.62b הם הם הֶעֱמִידוּ תורהוכ׳ it was they who preserved the law (tradition) in those days. Ab. I, 1 הַעֲמִידוּ תלמידים הרבה rear many scholars. Num. R. s. 14 ה׳ בנים begot children. Koh. R. to I, 4 מה היא עומדת מַעֲמֶדֶת what does ʿomadeth (ib.) mean? She (the earth) preserves, v. תַּפְקִיד. Gen. R. s. 90 שכל ארץ וארץ מעמדת פירותיה each ground preserves its own fruits (when put into the ground), Ib. דברים שהן מַעֲמִידִין substances which conserve, v. קִטְמִית; a. fr. 2) to change the standing of; to enlarge; to reduce. Meg.15b שתי אמות היה והֶעֱמִידוֹ עלוכ׳ it was two cubits long, and he extended it to twelve. Macc.24a (of the 613 laws of the Torah) בא דוד והֶעֱמִידָן עלוכ׳ David came and brought them down to eleven (Ps. 15); בא עמוס והעמידן על אחת Amos came and reduced them to one (Am. 5:4). 3) ה׳ (על) עצמו to contain, check ones self. Snh.72a אין אדם מעמיד עצמו על ממונו no one will restrain himself from defending his property. Ib. 93b מַעֲמִידִין על עצמם בשעהוכ׳ they restrained themselves when they had a human need. 4) (of liquids) to make consistent, curdle. Ab. Zar. II, 5 מעמידין אותן בקיבת נבלה they make the cheese by putting into the milk rennet from an animal not ritually slaughtered. Orl. I, 7 המעמיד בשרף הערלה if one curdles milk by means of a resinous substance (an acid) from an ‘uncircumcised tree (v. עָרְלָה); a. e. 5) ה׳ על חזקתו to let a thing stand on the basis of its presumptive condition, to assume that the ordinary condition has not changed. Nidd.2a הַעֲמֵד אשה על חזקתה assume that the woman has not changed her presumptive condition (of cleanness); העמד דבר על חזקתו assume everything to remain unchanged (until a change is proven). Keth.75b; a. fr. 6) ה׳ על מדותיו (sub. עצמו), v. supra. Pi. עִמֵּד 1) (sub. עצמו) to insist. Kidd.71a, v. supra. 2) to place; part. pass. מְעוּמָּד, q. v. -
9 עָמַך
עָמַךII (b. h.) 1) to stand, stand up, rise; to remain, endure; to be ready. Ber.V, 1 אין עוֹמְדִין להתפללוכ׳ you must not stand up (make ready) for prayer,, v. כּוֹבֶד. Ib. I, 2 שכן דרך … לַעֲמוֹדוכ׳ for princes generally rise at three hours. Ib. 3 (expl. ובקומך, Deut. 6:7) בשעה שבני אדם עוֹמְדִים at the time when people get up (in the morning). Kidd.71a עוֹמֵד בחצי ימיו a middle-aged man. Y.Snh.VIII, 26b ע׳ בדין stood before court. B. Mets.47b מי שאינו עוֹמד בדיבורו who does not stand by (keep) his promise. Kil. IV, 4 העומד that part of the fence which is unimpaired, opp. פרוץ. Neg. I, 3, sq. העומד the leprous spot which remained in its place (Lev. 13:28). B. Bath.60b יכולין לעמוד בה, v. גְּזֵרָה. Ex. R. s. 2 בקש משה שיַעַמְדּוּ וכו׳ Moses prayed that from him should rise priests and kings; a. v. fr.Esp. uses: ע׳ על a) to understand. Y.Shek.I, 45d, v. אוֹפִי; a. e.b) to insist upon. Meg.28a לא עָמַדְתִּי על מדותי, v. מִדָּה. Kidd. l. c. מְעַמֵּד על מדותיו Pi. (Rashi מַעֲמִיד Hif.)c) to be reduced to. Y.Ber.II, 5c ע׳ על חמשים it came down to fifty; a. fr. 2) (of liquids) to settle, become consistent. Ab. Zar.35b חלב טהור עומד milk of a clean animal curdles (can be made into cheese or butter). 3) (of blades) to become dull (without being notched). Bets.28b סכין שעָמְדָה מותרוכ׳ a slaughtering knife which has become dull may be sharpened on the Holy Day.)עוֹמֵד ל־ standing ready, designated for. Pes.13b, a. fr. כל העומד לזרוקוכ׳ whatever is ready to be sprinkled, is considered as if it had been sprinkled. Keth.51a top; a. fr. 5) ע׳ ב־ to resist. Cant. R. to VII, 8 כל … לעמוד בזנות he who can resister the temptation of lust; כאילו עומד בשתיהן as if he resisted both; a. e. Hif. הֶעֱמִיד to cause to stand, to place; to restore, preserve; to beget, produce. Y.R. Hash. I, 57b top הַעֲמִידוּ בימה put the dais up (to hold court). Tam.V, 6 היה מַעֲמִידוכ׳ made the unclean priests stand in the eastern gate. Yeb.62b הם הם הֶעֱמִידוּ תורהוכ׳ it was they who preserved the law (tradition) in those days. Ab. I, 1 הַעֲמִידוּ תלמידים הרבה rear many scholars. Num. R. s. 14 ה׳ בנים begot children. Koh. R. to I, 4 מה היא עומדת מַעֲמֶדֶת what does ʿomadeth (ib.) mean? She (the earth) preserves, v. תַּפְקִיד. Gen. R. s. 90 שכל ארץ וארץ מעמדת פירותיה each ground preserves its own fruits (when put into the ground), Ib. דברים שהן מַעֲמִידִין substances which conserve, v. קִטְמִית; a. fr. 2) to change the standing of; to enlarge; to reduce. Meg.15b שתי אמות היה והֶעֱמִידוֹ עלוכ׳ it was two cubits long, and he extended it to twelve. Macc.24a (of the 613 laws of the Torah) בא דוד והֶעֱמִידָן עלוכ׳ David came and brought them down to eleven (Ps. 15); בא עמוס והעמידן על אחת Amos came and reduced them to one (Am. 5:4). 3) ה׳ (על) עצמו to contain, check ones self. Snh.72a אין אדם מעמיד עצמו על ממונו no one will restrain himself from defending his property. Ib. 93b מַעֲמִידִין על עצמם בשעהוכ׳ they restrained themselves when they had a human need. 4) (of liquids) to make consistent, curdle. Ab. Zar. II, 5 מעמידין אותן בקיבת נבלה they make the cheese by putting into the milk rennet from an animal not ritually slaughtered. Orl. I, 7 המעמיד בשרף הערלה if one curdles milk by means of a resinous substance (an acid) from an ‘uncircumcised tree (v. עָרְלָה); a. e. 5) ה׳ על חזקתו to let a thing stand on the basis of its presumptive condition, to assume that the ordinary condition has not changed. Nidd.2a הַעֲמֵד אשה על חזקתה assume that the woman has not changed her presumptive condition (of cleanness); העמד דבר על חזקתו assume everything to remain unchanged (until a change is proven). Keth.75b; a. fr. 6) ה׳ על מדותיו (sub. עצמו), v. supra. Pi. עִמֵּד 1) (sub. עצמו) to insist. Kidd.71a, v. supra. 2) to place; part. pass. מְעוּמָּד, q. v. -
10 שתל
שָׁתַל(b. h.; cmp. שִׁית) to set, plant. Yoma 38b ראה … עמד ושְׁתָלָן בכל דור ודור the Lord saw that the righteous men were few, so he planted them in every generation (distributed them, ref. to 1 Sam. 2:8; cmp. שָׁתַת II). Gen. R. s. 26; Yalk. Ps. 845 (ref. to Ps. 92:14) זה נח ששְׁתָלוֹוכ׳ this refers to Noah whom the Lord planted in the ark. Gen. R. s. 61 (ref. to Ps. 1:3) ששתלוהקב״הוכ׳ (Abraham) whom the Lord planted in the land of Israel. Snh.37b (play on ש̇ל̇ת̇יא̇ל̇, 1 Chr. 3:17 שאלת׳ שש̇ת̇ל̇ו א̇ל̇ שלא כדרך הנִשְׁתָּלִין whom the Lord planted (caused to be begotten) not in the ordinary way of those that are planted (he having been begotten in prison); a. fr.Part. pass. שָׁתוּל; f. שְׁתוּלָה; pl. שְׁתוּלִים Yalk. l. c. כגן … ש׳ מערוגהוכ׳ like a garden that is planted bed by bed; (Midr. Till. to Ps. 92:14 נטוע). Num. R. s. 31> עד שהם ש׳ הם בביתוכ׳ so long as they are planted (seated in rows), they are in the house of God, that is to say, the children at school; a. e. Hif. הִשְׁתִּיל (of roots) to spread. Pesik. R. s. 3 (ref. to Koh. 12:11) כשם ששרשיו … מַשְׁתִּילִים לכל מקום כך … נכנסים ומשתיליםוכ׳ as the roots of a tree spread in all directions, so the words of the Law enter and penetrate the whole body (Num. R. s. 144> משתרשים). Nif. נִשְׁתַּל; Hof. הוּשְׁתָּל to be planted. Snh. l. c., v. supra. Lev. R. s. 10; Cant. R. to VIII, 6 (ref. to שאל̇ת̇יאל, v. supra) שממנו הוּשְׁ֗תְּ֗לָ֗ה מלכותוכ׳ from him was the dynasty of the house of David planted (procreated). Midr. Till. to Ps. 4 מה היה … נִשְׁתְּלָה מבת שבע did David think that royalty would be planted from Bathsheba (that through her son the dynasty would be continued)?; a. e. -
11 שָׁתַל
שָׁתַל(b. h.; cmp. שִׁית) to set, plant. Yoma 38b ראה … עמד ושְׁתָלָן בכל דור ודור the Lord saw that the righteous men were few, so he planted them in every generation (distributed them, ref. to 1 Sam. 2:8; cmp. שָׁתַת II). Gen. R. s. 26; Yalk. Ps. 845 (ref. to Ps. 92:14) זה נח ששְׁתָלוֹוכ׳ this refers to Noah whom the Lord planted in the ark. Gen. R. s. 61 (ref. to Ps. 1:3) ששתלוהקב״הוכ׳ (Abraham) whom the Lord planted in the land of Israel. Snh.37b (play on ש̇ל̇ת̇יא̇ל̇, 1 Chr. 3:17 שאלת׳ שש̇ת̇ל̇ו א̇ל̇ שלא כדרך הנִשְׁתָּלִין whom the Lord planted (caused to be begotten) not in the ordinary way of those that are planted (he having been begotten in prison); a. fr.Part. pass. שָׁתוּל; f. שְׁתוּלָה; pl. שְׁתוּלִים Yalk. l. c. כגן … ש׳ מערוגהוכ׳ like a garden that is planted bed by bed; (Midr. Till. to Ps. 92:14 נטוע). Num. R. s. 31> עד שהם ש׳ הם בביתוכ׳ so long as they are planted (seated in rows), they are in the house of God, that is to say, the children at school; a. e. Hif. הִשְׁתִּיל (of roots) to spread. Pesik. R. s. 3 (ref. to Koh. 12:11) כשם ששרשיו … מַשְׁתִּילִים לכל מקום כך … נכנסים ומשתיליםוכ׳ as the roots of a tree spread in all directions, so the words of the Law enter and penetrate the whole body (Num. R. s. 144> משתרשים). Nif. נִשְׁתַּל; Hof. הוּשְׁתָּל to be planted. Snh. l. c., v. supra. Lev. R. s. 10; Cant. R. to VIII, 6 (ref. to שאל̇ת̇יאל, v. supra) שממנו הוּשְׁ֗תְּ֗לָ֗ה מלכותוכ׳ from him was the dynasty of the house of David planted (procreated). Midr. Till. to Ps. 4 מה היה … נִשְׁתְּלָה מבת שבע did David think that royalty would be planted from Bathsheba (that through her son the dynasty would be continued)?; a. e. -
12 הוי
הוי, הָוָה, הָיָה(b. h.) to exits; to be, become; to occur, come to pass.With part. ה׳ מביט he looked; ה׳ אומר he said, freq. used to say. Gen. B. s. 1, beg. אני הָיִיתִיוכ׳ I was the implement Ib. ה׳הקב״ה מביטוכ׳ the Lord looked into the Law (as often as a thing was to be created). Ab. I, 13 הואה׳ אומר the same used to say. Gen. R. s. 2 ה׳ ללמה ולא כלום became a nothing; a. v. fr.Apocopate forms: אֱהִי, אֱהֵא, תְּהִי, תְּהֵא, יְהִי, יְהֵא; תְּהוּ (= תִּהְיוּ), יְהוּ (= יִהְיוּ). Yoma 66b אהא בשלום אני נכ׳ (Tosef. ib. IV (III), 14 נִהְיֶה) may I and you be as well; Y. ib. VI, 43c bot. כן תהווכ׳ so may ye be well. B. Mets.35a תהא במאמינו let this be (speak of a case) when he accepts his opponents statement; a. v. fr.Part. הֹוֶה, הֹוֶוה 1) frequent, usual. Sabb.VI, 6 דברו חכמים בה׳ the scholars (in using the words ‘Arabian women‘) speak of the ordinary custom (not to the exclusion of other people); a. fr. 2) existing, enduring. Pesik. R. s. 11, end הם הוֹוִים ודומים (להקב״ה) they shall be existing for themselves (not merely as an attachment) and resembling (the Lord); ib. אף הם הווים אשוכ׳ they, too, shall endure as a consuming fire.Cant. R. to II, 13 עניות ירבה ויוקר הווה (read תרבה) poverty shall increase, and prices remain high (different in Snh.97a a. Sot.49b, v. אָמַר II). Imper. הֱוֵי, הֱוֵא; pl. הֱווּ. Ab. I, 4. Ib. II, 3; a. fr.הֱוֵי אוֹמֵר, also elliptically הֱוֵי Say, i. e you must admit, this proves, that is meant by saying. Taan.2a which is the service of the heart? ה׳ אומר זו תפלה you must admit, it is prayer. Tosef.Nidd.I, 6 ה׳ לא אמרוםוכ׳ that is to say, the scholars have spoken Cant. R. to I, 6 ה׳ כרמי שליוכ׳ this is meant by ‘my vineyard Y.Shebu.VII, 38c top היוי לא צורכהוכ׳ it is evident that it would not have been necessary ; a. fr. Pi. הִוָּה, הִיָּה (v. הֲוָיָה 1) 1) to change ones legal status, to dispose of. Keth.40b (ref. to תהיה Deut. 22:19) במְהַוָּה עצמהוכ׳ the text speaks of a woman who can dispose of herself. 2) to produce, make. Kidd.58a (ref. to והיית, Deut. 7:26) כל שאתה מְהַיֶּיה הימנה whatever thou makest out of it; Tem.30b מְהַיֶּה ממנה; a. e. -
13 הוה
הוי, הָוָה, הָיָה(b. h.) to exits; to be, become; to occur, come to pass.With part. ה׳ מביט he looked; ה׳ אומר he said, freq. used to say. Gen. B. s. 1, beg. אני הָיִיתִיוכ׳ I was the implement Ib. ה׳הקב״ה מביטוכ׳ the Lord looked into the Law (as often as a thing was to be created). Ab. I, 13 הואה׳ אומר the same used to say. Gen. R. s. 2 ה׳ ללמה ולא כלום became a nothing; a. v. fr.Apocopate forms: אֱהִי, אֱהֵא, תְּהִי, תְּהֵא, יְהִי, יְהֵא; תְּהוּ (= תִּהְיוּ), יְהוּ (= יִהְיוּ). Yoma 66b אהא בשלום אני נכ׳ (Tosef. ib. IV (III), 14 נִהְיֶה) may I and you be as well; Y. ib. VI, 43c bot. כן תהווכ׳ so may ye be well. B. Mets.35a תהא במאמינו let this be (speak of a case) when he accepts his opponents statement; a. v. fr.Part. הֹוֶה, הֹוֶוה 1) frequent, usual. Sabb.VI, 6 דברו חכמים בה׳ the scholars (in using the words ‘Arabian women‘) speak of the ordinary custom (not to the exclusion of other people); a. fr. 2) existing, enduring. Pesik. R. s. 11, end הם הוֹוִים ודומים (להקב״ה) they shall be existing for themselves (not merely as an attachment) and resembling (the Lord); ib. אף הם הווים אשוכ׳ they, too, shall endure as a consuming fire.Cant. R. to II, 13 עניות ירבה ויוקר הווה (read תרבה) poverty shall increase, and prices remain high (different in Snh.97a a. Sot.49b, v. אָמַר II). Imper. הֱוֵי, הֱוֵא; pl. הֱווּ. Ab. I, 4. Ib. II, 3; a. fr.הֱוֵי אוֹמֵר, also elliptically הֱוֵי Say, i. e you must admit, this proves, that is meant by saying. Taan.2a which is the service of the heart? ה׳ אומר זו תפלה you must admit, it is prayer. Tosef.Nidd.I, 6 ה׳ לא אמרוםוכ׳ that is to say, the scholars have spoken Cant. R. to I, 6 ה׳ כרמי שליוכ׳ this is meant by ‘my vineyard Y.Shebu.VII, 38c top היוי לא צורכהוכ׳ it is evident that it would not have been necessary ; a. fr. Pi. הִוָּה, הִיָּה (v. הֲוָיָה 1) 1) to change ones legal status, to dispose of. Keth.40b (ref. to תהיה Deut. 22:19) במְהַוָּה עצמהוכ׳ the text speaks of a woman who can dispose of herself. 2) to produce, make. Kidd.58a (ref. to והיית, Deut. 7:26) כל שאתה מְהַיֶּיה הימנה whatever thou makest out of it; Tem.30b מְהַיֶּה ממנה; a. e. -
14 הָוָה
הוי, הָוָה, הָיָה(b. h.) to exits; to be, become; to occur, come to pass.With part. ה׳ מביט he looked; ה׳ אומר he said, freq. used to say. Gen. B. s. 1, beg. אני הָיִיתִיוכ׳ I was the implement Ib. ה׳הקב״ה מביטוכ׳ the Lord looked into the Law (as often as a thing was to be created). Ab. I, 13 הואה׳ אומר the same used to say. Gen. R. s. 2 ה׳ ללמה ולא כלום became a nothing; a. v. fr.Apocopate forms: אֱהִי, אֱהֵא, תְּהִי, תְּהֵא, יְהִי, יְהֵא; תְּהוּ (= תִּהְיוּ), יְהוּ (= יִהְיוּ). Yoma 66b אהא בשלום אני נכ׳ (Tosef. ib. IV (III), 14 נִהְיֶה) may I and you be as well; Y. ib. VI, 43c bot. כן תהווכ׳ so may ye be well. B. Mets.35a תהא במאמינו let this be (speak of a case) when he accepts his opponents statement; a. v. fr.Part. הֹוֶה, הֹוֶוה 1) frequent, usual. Sabb.VI, 6 דברו חכמים בה׳ the scholars (in using the words ‘Arabian women‘) speak of the ordinary custom (not to the exclusion of other people); a. fr. 2) existing, enduring. Pesik. R. s. 11, end הם הוֹוִים ודומים (להקב״ה) they shall be existing for themselves (not merely as an attachment) and resembling (the Lord); ib. אף הם הווים אשוכ׳ they, too, shall endure as a consuming fire.Cant. R. to II, 13 עניות ירבה ויוקר הווה (read תרבה) poverty shall increase, and prices remain high (different in Snh.97a a. Sot.49b, v. אָמַר II). Imper. הֱוֵי, הֱוֵא; pl. הֱווּ. Ab. I, 4. Ib. II, 3; a. fr.הֱוֵי אוֹמֵר, also elliptically הֱוֵי Say, i. e you must admit, this proves, that is meant by saying. Taan.2a which is the service of the heart? ה׳ אומר זו תפלה you must admit, it is prayer. Tosef.Nidd.I, 6 ה׳ לא אמרוםוכ׳ that is to say, the scholars have spoken Cant. R. to I, 6 ה׳ כרמי שליוכ׳ this is meant by ‘my vineyard Y.Shebu.VII, 38c top היוי לא צורכהוכ׳ it is evident that it would not have been necessary ; a. fr. Pi. הִוָּה, הִיָּה (v. הֲוָיָה 1) 1) to change ones legal status, to dispose of. Keth.40b (ref. to תהיה Deut. 22:19) במְהַוָּה עצמהוכ׳ the text speaks of a woman who can dispose of herself. 2) to produce, make. Kidd.58a (ref. to והיית, Deut. 7:26) כל שאתה מְהַיֶּיה הימנה whatever thou makest out of it; Tem.30b מְהַיֶּה ממנה; a. e. -
15 הָיָה
הוי, הָוָה, הָיָה(b. h.) to exits; to be, become; to occur, come to pass.With part. ה׳ מביט he looked; ה׳ אומר he said, freq. used to say. Gen. B. s. 1, beg. אני הָיִיתִיוכ׳ I was the implement Ib. ה׳הקב״ה מביטוכ׳ the Lord looked into the Law (as often as a thing was to be created). Ab. I, 13 הואה׳ אומר the same used to say. Gen. R. s. 2 ה׳ ללמה ולא כלום became a nothing; a. v. fr.Apocopate forms: אֱהִי, אֱהֵא, תְּהִי, תְּהֵא, יְהִי, יְהֵא; תְּהוּ (= תִּהְיוּ), יְהוּ (= יִהְיוּ). Yoma 66b אהא בשלום אני נכ׳ (Tosef. ib. IV (III), 14 נִהְיֶה) may I and you be as well; Y. ib. VI, 43c bot. כן תהווכ׳ so may ye be well. B. Mets.35a תהא במאמינו let this be (speak of a case) when he accepts his opponents statement; a. v. fr.Part. הֹוֶה, הֹוֶוה 1) frequent, usual. Sabb.VI, 6 דברו חכמים בה׳ the scholars (in using the words ‘Arabian women‘) speak of the ordinary custom (not to the exclusion of other people); a. fr. 2) existing, enduring. Pesik. R. s. 11, end הם הוֹוִים ודומים (להקב״ה) they shall be existing for themselves (not merely as an attachment) and resembling (the Lord); ib. אף הם הווים אשוכ׳ they, too, shall endure as a consuming fire.Cant. R. to II, 13 עניות ירבה ויוקר הווה (read תרבה) poverty shall increase, and prices remain high (different in Snh.97a a. Sot.49b, v. אָמַר II). Imper. הֱוֵי, הֱוֵא; pl. הֱווּ. Ab. I, 4. Ib. II, 3; a. fr.הֱוֵי אוֹמֵר, also elliptically הֱוֵי Say, i. e you must admit, this proves, that is meant by saying. Taan.2a which is the service of the heart? ה׳ אומר זו תפלה you must admit, it is prayer. Tosef.Nidd.I, 6 ה׳ לא אמרוםוכ׳ that is to say, the scholars have spoken Cant. R. to I, 6 ה׳ כרמי שליוכ׳ this is meant by ‘my vineyard Y.Shebu.VII, 38c top היוי לא צורכהוכ׳ it is evident that it would not have been necessary ; a. fr. Pi. הִוָּה, הִיָּה (v. הֲוָיָה 1) 1) to change ones legal status, to dispose of. Keth.40b (ref. to תהיה Deut. 22:19) במְהַוָּה עצמהוכ׳ the text speaks of a woman who can dispose of herself. 2) to produce, make. Kidd.58a (ref. to והיית, Deut. 7:26) כל שאתה מְהַיֶּיה הימנה whatever thou makest out of it; Tem.30b מְהַיֶּה ממנה; a. e. -
16 נדב
נָדַב(b. h.) 1) to make willing, to prompt. Tanḥ. Trum. 3 (ref. to Ex. 25:2) יצא … שאין לבו נוֹדְבוֹ this excludes the insane whom his heart (reason) cannot prompt; (Tanḥ. ed. Bub. ib. 2 שאינו מתנדב בלבו). 2) (denom. of נְדָבָה) to offer willingly, donate, consecrate, contrad. to נָדַר (v. נְדָבָה). Ned.9b (ref. to Mish. I, 1) תני נ׳ בנזירוכ׳ read nadab (in place of nadar), he made a noble vow Ib. 10a תני נוֹדֵבוכ׳ read nodeb (in place of נודר), he dedicates the sacrifice and fulfills (offers it). Nif. נִידָּב, נִידָּב to be donated, dedicated. Meg.I, 10 כל שהוא נידר ונ׳ whatever sacrifice is dependent on vow or dedication; Zeb.117a כל הנדר ונ׳ Ms. M.; Sifré Deut. 65; Tem.14b. Ib. נזיר לאו נדר ונ׳ הוא the sacrifices of the Nazarite are not to be classified among the vowed or free-will offerings; a. e. Hithpa. הִתְנַדֵּב to be prompted; to vow a free-will offering; to donate. Tosef.Ned.I, 1 אין הרשעים מִתְנַדְּבִים wicked men do not vow offerings. Ib. מתנדבים נזירות used to vow to be Nazarites. Men.XII, 3 לאה׳ כדרך המתנדבים he did not make his vow in the ordinary way of vowing people. Ib. 4 מִתְנַדֵּב אדםוכ׳ a man may vow a meal offering of sixty Tanḥ. ed. Bub. l. c. מתנדב בלבו is prompted by his heart, v. supra. Arakh.6b עכו״ם שה׳ מנורהוכ׳ if a gentile donated a lamp to a synagogue. Sifra Tsav, Milluim. Par. 1 בשעה שצוה … להִתְנַדֵּבוכ׳ when the Lord of the world ordered free-will donations for the sanctuary; שלא יִתְנַדֵּב אדם גזלוכ׳ that no man must donate what is forced out of him, i. e. no pressure may be used for contributions for a sacred purpose; Yalk. Lev. 515. Snh.43a נשים … מִתְנַדְּבוֹתוכ׳ worthy women … volunteered their services and brought them (benumbing drinks for the culprits); a. fr. -
17 נָדַב
נָדַב(b. h.) 1) to make willing, to prompt. Tanḥ. Trum. 3 (ref. to Ex. 25:2) יצא … שאין לבו נוֹדְבוֹ this excludes the insane whom his heart (reason) cannot prompt; (Tanḥ. ed. Bub. ib. 2 שאינו מתנדב בלבו). 2) (denom. of נְדָבָה) to offer willingly, donate, consecrate, contrad. to נָדַר (v. נְדָבָה). Ned.9b (ref. to Mish. I, 1) תני נ׳ בנזירוכ׳ read nadab (in place of nadar), he made a noble vow Ib. 10a תני נוֹדֵבוכ׳ read nodeb (in place of נודר), he dedicates the sacrifice and fulfills (offers it). Nif. נִידָּב, נִידָּב to be donated, dedicated. Meg.I, 10 כל שהוא נידר ונ׳ whatever sacrifice is dependent on vow or dedication; Zeb.117a כל הנדר ונ׳ Ms. M.; Sifré Deut. 65; Tem.14b. Ib. נזיר לאו נדר ונ׳ הוא the sacrifices of the Nazarite are not to be classified among the vowed or free-will offerings; a. e. Hithpa. הִתְנַדֵּב to be prompted; to vow a free-will offering; to donate. Tosef.Ned.I, 1 אין הרשעים מִתְנַדְּבִים wicked men do not vow offerings. Ib. מתנדבים נזירות used to vow to be Nazarites. Men.XII, 3 לאה׳ כדרך המתנדבים he did not make his vow in the ordinary way of vowing people. Ib. 4 מִתְנַדֵּב אדםוכ׳ a man may vow a meal offering of sixty Tanḥ. ed. Bub. l. c. מתנדב בלבו is prompted by his heart, v. supra. Arakh.6b עכו״ם שה׳ מנורהוכ׳ if a gentile donated a lamp to a synagogue. Sifra Tsav, Milluim. Par. 1 בשעה שצוה … להִתְנַדֵּבוכ׳ when the Lord of the world ordered free-will donations for the sanctuary; שלא יִתְנַדֵּב אדם גזלוכ׳ that no man must donate what is forced out of him, i. e. no pressure may be used for contributions for a sacred purpose; Yalk. Lev. 515. Snh.43a נשים … מִתְנַדְּבוֹתוכ׳ worthy women … volunteered their services and brought them (benumbing drinks for the culprits); a. fr. -
18 שכר
שָׂכָרm. (b. h.; שָׂכַר) wages, profit, reward. Shebu.VIII, 1, a. e. נישא ש׳ he that receives wages (for watching), v. שוֹמֵר. Succ.29b שְׂכַר שכיר, v. עָשַׁק. B. Mets. 112a כל הכובש שְׂ׳וכ׳ he that delays the payment of the hired mans wages, is considered as if taking his life. Ab. V, 11 יצא שְׂכָרוֹוכ׳, v. הֶפְסֵד. B. Kam. 116a, a. e. אין לו אלא שְׂכָרוֹ he can claim only the ordinary laborers pay, v. שָׁלֵם II; a. fr.Esp. divine reward. Erub.22a (ref. to Deut. 7:11) הוים לעשותם … למחר לקנל שְׂכָרָם ‘to do them to-day, and not to do them to-morrow (do not procrastinate); ‘to do them to-day, and to receive the reward for them tomorrow (expect not immediate reward). Ib. 65a לא נכרא יין … לשלם ש׳ לרשעים wine has been created for the purpose of comforting (cheering up) mourners and paying reward to the wicked (for what good they may do, in this world); Num. R. s. 104>. Ab. II, 16 נאמן … שְׂכַר פעולתך thy employer may be trusted that he will pay thee the wages due for thy work. Ib. ודע שמתן שְׂכָרָםוכ׳ but keep in mind that the reward of the righteous is reserved for the hereafter; a. fr.בִּשְׂכַר as a reward for, on account of (cmp. זְבוּת). Sot.11b בש׳ נשים צדקניותוכ׳ for the sake of the righteous women of that generation were the Israelites redeemed; Ex. R. s. 1. Ḥull.88b בש׳ שאמרוכ׳ as a reward for what Abraham our father said (Gen. 18:27) Ex. R. s. 45 בש׳ שלש זכה לשלש on account of three things he (Moses) was granted three things; בש׳ ויסתרוכ׳ on account of ‘he hid his face (Ex. 3:6) ; a. fr.(Yalk. Is. 371 שכרן, read: שִׂבְרָן, v. סֵבֶר. -
19 שָׂכָר
שָׂכָרm. (b. h.; שָׂכַר) wages, profit, reward. Shebu.VIII, 1, a. e. נישא ש׳ he that receives wages (for watching), v. שוֹמֵר. Succ.29b שְׂכַר שכיר, v. עָשַׁק. B. Mets. 112a כל הכובש שְׂ׳וכ׳ he that delays the payment of the hired mans wages, is considered as if taking his life. Ab. V, 11 יצא שְׂכָרוֹוכ׳, v. הֶפְסֵד. B. Kam. 116a, a. e. אין לו אלא שְׂכָרוֹ he can claim only the ordinary laborers pay, v. שָׁלֵם II; a. fr.Esp. divine reward. Erub.22a (ref. to Deut. 7:11) הוים לעשותם … למחר לקנל שְׂכָרָם ‘to do them to-day, and not to do them to-morrow (do not procrastinate); ‘to do them to-day, and to receive the reward for them tomorrow (expect not immediate reward). Ib. 65a לא נכרא יין … לשלם ש׳ לרשעים wine has been created for the purpose of comforting (cheering up) mourners and paying reward to the wicked (for what good they may do, in this world); Num. R. s. 104>. Ab. II, 16 נאמן … שְׂכַר פעולתך thy employer may be trusted that he will pay thee the wages due for thy work. Ib. ודע שמתן שְׂכָרָםוכ׳ but keep in mind that the reward of the righteous is reserved for the hereafter; a. fr.בִּשְׂכַר as a reward for, on account of (cmp. זְבוּת). Sot.11b בש׳ נשים צדקניותוכ׳ for the sake of the righteous women of that generation were the Israelites redeemed; Ex. R. s. 1. Ḥull.88b בש׳ שאמרוכ׳ as a reward for what Abraham our father said (Gen. 18:27) Ex. R. s. 45 בש׳ שלש זכה לשלש on account of three things he (Moses) was granted three things; בש׳ ויסתרוכ׳ on account of ‘he hid his face (Ex. 3:6) ; a. fr.(Yalk. Is. 371 שכרן, read: שִׂבְרָן, v. סֵבֶר. -
20 שלם II
שָׁלֵםII m. (b. h.; preced.) whole, complete. Naz. 44 לאביו בזמן שהוא ש׳וכ׳ ‘for his father (Lev. 21:2) as long as his body is intact (he may defile himself by contact), but not when it is defective. B. Kam.I, 4, a. fr. נזק ש׳ (abbrev. נ״ש), v. נֵזֶק. Gen. R. s. 79 (ref. to Gen. 33:18) ש׳ בגופו intact in his body; ש׳ בבניו intact in his children; ש׳ בממונו unimpaired in his possessions; ש׳ בתלמודו whole in his learning (having forgotten nothing of his paternal lessons). Sifra Vayikra, Ndabah, Par. 13, ch. XVI (play on שְׁלָמִים) מי שהוא ש׳ מביא שלמים היה אונןוכ׳ Ar. (ed. שָׁלוֹם) if he is whole (mourns over no loss), he may bring a peace-offering, if he is a mourner, he dare not. Ib. כל קרבן … היה ש׳ מביאוכ׳ whatever sacrifice he may offer, if he is whole, he may Nidd.V, 3 כחתן ש׳, v. חָתָן; a. fr.B. Kam. 116b נותן לו שכרו מִשָּׁ׳ he must pay him the full (promised) reward, opp. אין לו אלא שכרו he can claim only the ordinary wages for his labor.Pl. שְׁלֵמִים, שְׁלֵמִין, שְׁלֵי׳. Sifra l. c. Ber.39b פתיתין וש׳ broken pieces of bread and whole loaves. Sabb.98b ש׳ solid boards, opp. דנִיסְרָא; a. fr.Fem. שְׁלֵמָה, שְׁלֵי׳. Zeb.5a משנה ש׳ a perfect (undisputed) Mishnah. Ber. l. c. פרוסה של חיטין וש׳וכ׳ if there is before you a piece of wheat bread, and a whole loaf of barley bread. Ib. מניח … בתוך הש׳ he places the broken with the whole loaf. Ib. וש׳ משנתך (Ms. M. ושלום) and what thou teachest is perfect. Tosef. ib. IV, 15. Men.65b ולא תהא תורה ש׳ שלניוכ׳ should not our perfect Torah pass for as much as your idle talk?; a. fr.Y.Pes.II, 29b bot. מצה שלמה, v. שְׁלֹמֹה.Pl. שְׁלֵמוֹת, שְׁלֵי׳. Treat. Smaḥoth ch. VIII, end (ref. to Deut. 27:6) ומה אבנים … יהיו ש׳ לפני בני תורה … יהיו שלימים לפניהקב״הוכ׳ of stones (for the altar) which do not see …, because they make peace between Israel and their father in heaven, the Lord says, they must be whole before me, how much more must scholars, I who are an atonement for the world, be whole before the Lord!; a. e.
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