them

נָתַרI (b. h.; cmp. נתק) to sever, loosen. Nif. נִיתַּר, נִיתּוֹר 1) to be torn loose, be released. Y.Taan.II, 65d top, v. נָטַש II a. נָתש.Trnsf. to be untied, released from an obligation; to become permitted. Y.Yeb.IV, 6b bot. (ref. to Deut. 25:10) בית שהוא נִיתָּרוכ׳ a house (of several wives) which is released (from the leviratical marriage) by means of one ḥălitsah (performed on one of the wives). Y.Bicc.I, 64b top כל הביכורים שנראו לִיתּוֹר … אינן נִיתּוֹרִיןוכ׳ all the first fruits whioh are to be released (become permitted by being brought to the Temple) in the land (of Palestine), can become so only by reciting the confession (Deut. 26:5–10). Erub.10a; 12a חצר נִיתֶּרֶתוכ׳ a court becomes permitted (for Sabbath purposes) by, v. פַּס. Ib. שהוא נִיתָּרוכ׳ that it is made available ; a. e. Hif. הִתִּיר 1) to loosen, untie, unscrew. Tosef.Sabb.XVI (XVII), 5 שהִתִּירוֹ which one unscrewed; Sabb.XX, 5 מַתִּירִין, v. מַכְבֵּש. Ib. 22a מתירין (ציצית) מבגד לבגד you may untie show-fringes from one garment (and put them) on another garment. Gen. R. s. 5 מַתִּירָן ומוציאוכ׳ he unties them (opens the bags) and lets the air in them escape; a. fr.Tosef.Shebi.I, 7, v. וָתַר. 2) to permit, declare permitted, opp. אָסַר. Sabb.4a הִתִּירוּ לווכ׳ would they (the scholars) permit him to take it out ? Ib. II, 4 ור׳ יהודה מַתִּיר but R. Judah declares it permitted. Ib. 2 וחכמים מַתִּירִין; a. v. fr.V. מַתִּיר. 3) to free, surrender; to outlaw, proscribe. Snh.40b ה׳ עצמו למיתה did he surrender himself to death?, i. e. did he declare that he would commit the act in spite of the warning which defined it to be a deadly crime? Ib. 41a (ref. to Deut. 17:6) עד שיַתִּירוכ׳ until he declares himself ready to undergo capital punishment for his act Ḥull.41a. Y.Peah I, 16a עילא … להַתִּיר דמןוכ׳ they wanted a pretext to outlaw the rebels; a. fr. Hof. הוּתָּר 1) to be loosened, untied. Lev. R. s. 28, beg., a. fr. הוּתְּרָה הרצועה v. רְצוּעָה. Sabb.XX, 5 אם היה מוּתָּרוכ׳ if it (the clothes press) was (partly) unscrewed on the eve of the Sabbath, he may unscrew it entirely. B. Kam.9b שור מותר an ox that is not tied, opp. קשור. Erub.II, 1 קשורות אבל לא מוּתָּרוֹת closely tied together, but not tied in a loose way; a. e. 2) to be permitted. Y.Sabb.II, 5b bot. ה׳ הנדר, v. נֶדֶר; Snh.68a. Ḥull.17a בתחילהה׳ להןוכ׳ originally they were permitted to eat the flesh of an animal killed by stabbing (v. נְחִירָה). Ib. 9a נשחטה הותרה when the animal has been slaughtered according to the ritual, it is (absolutely) permitted. Erub.93b שבת ביון שהותרה הותרה as regards Sabbath laws what has been permitted at the entrance of the Sabbath remains permitted the entire day; ib. 70b כל שה׳ למקצתוכ׳ whatever is permitted for one part of the Sabbath ; a. v. fr.Part. מוּתָּר; f. מוּתֶּרֶת; pl. מוּתָּרִים, מוּתָּרִין; מוּתָּרוֹת (it is, they are) permitted (of things and persons). Ter. X, 7. Yeb.I, 2 צרתה מ׳ her rival is permitted (to him as wife). Ib. III, 2 ומ׳ באחותה and he is permitted to marry her sister. Ib. II, 10 מותרות לינשא להן may be married to them; a. v. fr.Pes.48a, a. e. (ref. to ממשקה ישראל, Ez. 45:15) מן המותר לישראל of what an Israelite is permitted to drink. Sabb.108a (ref. to בפיך, Ex. 13:9) מדבר המותר בפיך the Torah must be written on the skin of an animal which is permitted in thy mouth (a clean animal).

נָתַרI (b. h.; cmp. נתק) to sever, loosen. Nif. נִיתַּר, נִיתּוֹר 1) to be torn loose, be released. Y.Taan.II, 65d top, v. נָטַש II a. נָתש.Trnsf. to be untied, released from an obligation; to become permitted. Y.Yeb.IV, 6b bot. (ref. to Deut. 25:10) בית שהוא נִיתָּרוכ׳ a house (of several wives) which is released (from the leviratical marriage) by means of one ḥălitsah (performed on one of the wives). Y.Bicc.I, 64b top כל הביכורים שנראו לִיתּוֹר … אינן נִיתּוֹרִיןוכ׳ all the first fruits whioh are to be released (become permitted by being brought to the Temple) in the land (of Palestine), can become so only by reciting the confession (Deut. 26:5–10). Erub.10a; 12a חצר נִיתֶּרֶתוכ׳ a court becomes permitted (for Sabbath purposes) by, v. פַּס. Ib. שהוא נִיתָּרוכ׳ that it is made available ; a. e. Hif. הִתִּיר 1) to loosen, untie, unscrew. Tosef.Sabb.XVI (XVII), 5 שהִתִּירוֹ which one unscrewed; Sabb.XX, 5 מַתִּירִין, v. מַכְבֵּש. Ib. 22a מתירין (ציצית) מבגד לבגד you may untie show-fringes from one garment (and put them) on another garment. Gen. R. s. 5 מַתִּירָן ומוציאוכ׳ he unties them (opens the bags) and lets the air in them escape; a. fr.Tosef.Shebi.I, 7, v. וָתַר. 2) to permit, declare permitted, opp. אָסַר. Sabb.4a הִתִּירוּ לווכ׳ would they (the scholars) permit him to take it out ? Ib. II, 4 ור׳ יהודה מַתִּיר but R. Judah declares it permitted. Ib. 2 וחכמים מַתִּירִין; a. v. fr.V. מַתִּיר. 3) to free, surrender; to outlaw, proscribe. Snh.40b ה׳ עצמו למיתה did he surrender himself to death?, i. e. did he declare that he would commit the act in spite of the warning which defined it to be a deadly crime? Ib. 41a (ref. to Deut. 17:6) עד שיַתִּירוכ׳ until he declares himself ready to undergo capital punishment for his act Ḥull.41a. Y.Peah I, 16a עילא … להַתִּיר דמןוכ׳ they wanted a pretext to outlaw the rebels; a. fr. Hof. הוּתָּר 1) to be loosened, untied. Lev. R. s. 28, beg., a. fr. הוּתְּרָה הרצועה v. רְצוּעָה. Sabb.XX, 5 אם היה מוּתָּרוכ׳ if it (the clothes press) was (partly) unscrewed on the eve of the Sabbath, he may unscrew it entirely. B. Kam.9b שור מותר an ox that is not tied, opp. קשור. Erub.II, 1 קשורות אבל לא מוּתָּרוֹת closely tied together, but not tied in a loose way; a. e. 2) to be permitted. Y.Sabb.II, 5b bot. ה׳ הנדר, v. נֶדֶר; Snh.68a. Ḥull.17a בתחילהה׳ להןוכ׳ originally they were permitted to eat the flesh of an animal killed by stabbing (v. נְחִירָה). Ib. 9a נשחטה הותרה when the animal has been slaughtered according to the ritual, it is (absolutely) permitted. Erub.93b שבת ביון שהותרה הותרה as regards Sabbath laws what has been permitted at the entrance of the Sabbath remains permitted the entire day; ib. 70b כל שה׳ למקצתוכ׳ whatever is permitted for one part of the Sabbath ; a. v. fr.Part. מוּתָּר; f. מוּתֶּרֶת; pl. מוּתָּרִים, מוּתָּרִין; מוּתָּרוֹת (it is, they are) permitted (of things and persons). Ter. X, 7. Yeb.I, 2 צרתה מ׳ her rival is permitted (to him as wife). Ib. III, 2 ומ׳ באחותה and he is permitted to marry her sister. Ib. II, 10 מותרות לינשא להן may be married to them; a. v. fr.Pes.48a, a. e. (ref. to ממשקה ישראל, Ez. 45:15) מן המותר לישראל of what an Israelite is permitted to drink. Sabb.108a (ref. to בפיך, Ex. 13:9) מדבר המותר בפיך the Torah must be written on the skin of an animal which is permitted in thy mouth (a clean animal).

סָדַר(Saf. of דּוּר) to arrange, order (corresp. to b. h. ערך). Pes.54a סוֹדְרָן על הכוס he pronounces them (the benedictions) in successive order over the cup. Yoma 45b top שסודרןע״ג המזבח that he must place them in order on the altar; שסדרן על הכבש … וסודרן that he must arrange them on the bridge or on the rim of the altar, until a large pile (of wood) is formed, when he must put them in order (on the altar); Tam.II, 1; a. fr.Part. pass. סָדוּר; f. סְדוּרָה Taan.8a בשביל משנתו שאינה ס׳ עליו it is because his learning is not properly systematised in his mind. Ber.57a עונותיו ס׳ לו his sins are arranged before him; מאי ס׳ ס׳ לימחל what does this mean? It means that they are arranged (ready) to be forgiven; Yoma 88a. B. Bath.69a אבנים הס׳ לגדר stones arranged for erecting a fence, contrad. to צבורות piled up (v. סָוַר); a. fr. Pi. סִידֵּר 1) same Tam.II, 3 לסַדֵּר אש המערכה to arrange the pyre, v. מַעֲרָכָה. Num. R. s. 4 כיצד מְסַדְּרִין לחםוכ׳ how did they arrange the showbread?; ib. also מַסְדִּירִים, מַסְדִּירִין (Hif.); a. fr.ס׳ שבח (cmp. ערך, Ps. 5:4, a. e.) to offer praise. Ab. Zar.7b; Ber.32a לעולם יְסַדִּר אדםוכ׳ one should always offer praise to the Lord first, and then pray (for what he needs). Ib. 34a ראשונות דומה לעבד שמְסַדֵּרוכ׳ in the first three benedictions of the Tfillah one is like a servant that offers praise to his master; a. fr.Part. pass. מְסוּדָּר. Men.95a במס׳ when everything in the Tabernacle was arranged, opp. במסולק when arrangements for moving were being made. 2) (corresp. to העריך, Lev. 27:8) to assess a persons value with reference to the vowers ability to pay, whence: to exempt from seizure (bed, tools ; v. Arakh.VI, 3, sq.). B. Mets. 113b כדרך שמסדרין בערכין כך מסדרין בבעל חוב as well as we allow an exemption from seizure in cases of vows, so we allow it in cases of debt; (Rashi quotes a Var. משרדין, v. שָׂרַד). Ned.65b שמעת מינה אין מסדריןוכ׳ (Var. משיירין) from this you may deduce that no exemption is granted the debtor; B. Mets. 114a מהו שיְסַדְּרוּוכ׳ is a debtor allowed an exemption? Y.B. Kam.IX, 7a top על מנת שלא לסַדֵּר מהוכ׳ with the condition that what my wife or my child wears is not to be exempted from seizure. Ib. אין מסדרין לו מאותו החפץ this special object is not exempted; a. e. Hif. הִסְדִּיר to arrange, establish the order of. Num. R. l. c., v. supra. Ber.28b; Meg.17b ה׳ … על הסדרוכ׳ arranged the eighteen benedictions before Rabbi in the order in which they are to be recited. Sifra Tsav, Mill. כשם שה׳ משהוכ׳ as Moses arranged the service of the Tabernacle, so he arranged ; a. e.

סָדַר(Saf. of דּוּר) to arrange, order (corresp. to b. h. ערך). Pes.54a סוֹדְרָן על הכוס he pronounces them (the benedictions) in successive order over the cup. Yoma 45b top שסודרןע״ג המזבח that he must place them in order on the altar; שסדרן על הכבש … וסודרן that he must arrange them on the bridge or on the rim of the altar, until a large pile (of wood) is formed, when he must put them in order (on the altar); Tam.II, 1; a. fr.Part. pass. סָדוּר; f. סְדוּרָה Taan.8a בשביל משנתו שאינה ס׳ עליו it is because his learning is not properly systematised in his mind. Ber.57a עונותיו ס׳ לו his sins are arranged before him; מאי ס׳ ס׳ לימחל what does this mean? It means that they are arranged (ready) to be forgiven; Yoma 88a. B. Bath.69a אבנים הס׳ לגדר stones arranged for erecting a fence, contrad. to צבורות piled up (v. סָוַר); a. fr. Pi. סִידֵּר 1) same Tam.II, 3 לסַדֵּר אש המערכה to arrange the pyre, v. מַעֲרָכָה. Num. R. s. 4 כיצד מְסַדְּרִין לחםוכ׳ how did they arrange the showbread?; ib. also מַסְדִּירִים, מַסְדִּירִין (Hif.); a. fr.ס׳ שבח (cmp. ערך, Ps. 5:4, a. e.) to offer praise. Ab. Zar.7b; Ber.32a לעולם יְסַדִּר אדםוכ׳ one should always offer praise to the Lord first, and then pray (for what he needs). Ib. 34a ראשונות דומה לעבד שמְסַדֵּרוכ׳ in the first three benedictions of the Tfillah one is like a servant that offers praise to his master; a. fr.Part. pass. מְסוּדָּר. Men.95a במס׳ when everything in the Tabernacle was arranged, opp. במסולק when arrangements for moving were being made. 2) (corresp. to העריך, Lev. 27:8) to assess a persons value with reference to the vowers ability to pay, whence: to exempt from seizure (bed, tools ; v. Arakh.VI, 3, sq.). B. Mets. 113b כדרך שמסדרין בערכין כך מסדרין בבעל חוב as well as we allow an exemption from seizure in cases of vows, so we allow it in cases of debt; (Rashi quotes a Var. משרדין, v. שָׂרַד). Ned.65b שמעת מינה אין מסדריןוכ׳ (Var. משיירין) from this you may deduce that no exemption is granted the debtor; B. Mets. 114a מהו שיְסַדְּרוּוכ׳ is a debtor allowed an exemption? Y.B. Kam.IX, 7a top על מנת שלא לסַדֵּר מהוכ׳ with the condition that what my wife or my child wears is not to be exempted from seizure. Ib. אין מסדרין לו מאותו החפץ this special object is not exempted; a. e. Hif. הִסְדִּיר to arrange, establish the order of. Num. R. l. c., v. supra. Ber.28b; Meg.17b ה׳ … על הסדרוכ׳ arranged the eighteen benedictions before Rabbi in the order in which they are to be recited. Sifra Tsav, Mill. כשם שה׳ משהוכ׳ as Moses arranged the service of the Tabernacle, so he arranged ; a. e.

עָוַת(b. h.; v. עָוָה) to be curved, crooked. Pi. עִוֵּת, עִיֵּות 1) to pervert, wrest; to corrupt. Num. R. s. 10 מתוך כך … ומְעַוְּותִין את הדין in consequence (of drinking) they cause the Law to be forgotten, and they pervert judgment. Nidd.10b אין בודקות … מפני שמְעַוְּותוֹת אותן (not בודקין) they (the women) must not examine them (the young girls) with the fingers, because they may corrupt them (teach them unnatural gratification; Rashi: they may wound them).Koh. R. to I, 15 (ref. to מעות ib.) אם אין אדם מְעַוֵּות עצמו מדברי תורהוכ׳ as long as a person (though doing wrong) does not pervert himself through wilful misinterpretation of the Law, there is a remedy for him; משאדם מעוות נכ׳ but as soon as a person perverts himself ; a. fr.Nidd.12b (adapting Koh. l. c.) הן עִוְּתוּהָ הן תקנוה they make her crooked (the evidence on the cloths will make her unfit for marital intercourse), and they make her straight (if the evidence is favorable). 2) to offend, excite displeasure; wound the feelings of. Snh.97a יְעַיֵּת; Der. Er. Zut. ch. X יְעַוֵּות shall be offensive, v. אָמַר II. Midr. Till. to Ps. 119:78 אע״פ … מְעַוְּתִים אותיוכ׳ although the wicked insult me, I do not abandon the Law. 3) to render offensive, loathsome. Sifré Deut. 1; Yalk. ib. 792 למה אתה מְעַוֵּות עלינווכ׳ why dost thou make the Scriptures loathsome to us (by absurd interpretations)?Part. pass. מְעֻוָּת, מְעוּוָת; f. מְעוֶּוּתֶת; pl. מְעוּוָּתִים, מְעוּוָּהִין; מְעִוּוָּתוֹת, מְעֻוָּ׳ crooked, perverted, perverse. Koh. R. l. c. בעולם הזה מי שהוא מע׳וכ׳ in this world, he who is crooked may be straightened again (a sinner may amend his ways) Ex. R. s. 2, beg. (ref. to עלילות, Ps. 103:7, in contrast to Deut. 22:14) (read:) בשר ודם עלילותיו מע׳וכ׳ the ʿăliloth (machinations) of man are perverse …, but the ʿăliloth (dispositions) of the Lord are merciful; a. e. Nithpa. נִתְעַוֵּות to be curved, wrested; to be perverted; to deteriorate. Koh. R. l. c. אין קורין מעוות … ונ׳ we do not call a thing perverted, unless it was at a time straight (right), and it became curved. Ib. משנִתְעַיְּותוּ המיםוכ׳ when the waters dating from creation became deteriorated. Sot.41b נִתְעַוְּותוּ הדינין (or הדַּיָּנִין, v. Rashi a. l.) the courts became depraved. Ib. 47b נתעוותו הדינין justice became corrupt; (Tosef. ib. XIV, 3 נתקלקל הדין).

עָוַת(b. h.; v. עָוָה) to be curved, crooked. Pi. עִוֵּת, עִיֵּות 1) to pervert, wrest; to corrupt. Num. R. s. 10 מתוך כך … ומְעַוְּותִין את הדין in consequence (of drinking) they cause the Law to be forgotten, and they pervert judgment. Nidd.10b אין בודקות … מפני שמְעַוְּותוֹת אותן (not בודקין) they (the women) must not examine them (the young girls) with the fingers, because they may corrupt them (teach them unnatural gratification; Rashi: they may wound them).Koh. R. to I, 15 (ref. to מעות ib.) אם אין אדם מְעַוֵּות עצמו מדברי תורהוכ׳ as long as a person (though doing wrong) does not pervert himself through wilful misinterpretation of the Law, there is a remedy for him; משאדם מעוות נכ׳ but as soon as a person perverts himself ; a. fr.Nidd.12b (adapting Koh. l. c.) הן עִוְּתוּהָ הן תקנוה they make her crooked (the evidence on the cloths will make her unfit for marital intercourse), and they make her straight (if the evidence is favorable). 2) to offend, excite displeasure; wound the feelings of. Snh.97a יְעַיֵּת; Der. Er. Zut. ch. X יְעַוֵּות shall be offensive, v. אָמַר II. Midr. Till. to Ps. 119:78 אע״פ … מְעַוְּתִים אותיוכ׳ although the wicked insult me, I do not abandon the Law. 3) to render offensive, loathsome. Sifré Deut. 1; Yalk. ib. 792 למה אתה מְעַוֵּות עלינווכ׳ why dost thou make the Scriptures loathsome to us (by absurd interpretations)?Part. pass. מְעֻוָּת, מְעוּוָת; f. מְעוֶּוּתֶת; pl. מְעוּוָּתִים, מְעוּוָּהִין; מְעִוּוָּתוֹת, מְעֻוָּ׳ crooked, perverted, perverse. Koh. R. l. c. בעולם הזה מי שהוא מע׳וכ׳ in this world, he who is crooked may be straightened again (a sinner may amend his ways) Ex. R. s. 2, beg. (ref. to עלילות, Ps. 103:7, in contrast to Deut. 22:14) (read:) בשר ודם עלילותיו מע׳וכ׳ the ʿăliloth (machinations) of man are perverse …, but the ʿăliloth (dispositions) of the Lord are merciful; a. e. Nithpa. נִתְעַוֵּות to be curved, wrested; to be perverted; to deteriorate. Koh. R. l. c. אין קורין מעוות … ונ׳ we do not call a thing perverted, unless it was at a time straight (right), and it became curved. Ib. משנִתְעַיְּותוּ המיםוכ׳ when the waters dating from creation became deteriorated. Sot.41b נִתְעַוְּותוּ הדינין (or הדַּיָּנִין, v. Rashi a. l.) the courts became depraved. Ib. 47b נתעוותו הדינין justice became corrupt; (Tosef. ib. XIV, 3 נתקלקל הדין).

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.