to be bound to bring a sin-offering

חוּב(b. h.), perf. חָב, part. חַיָיב. חָב (to be bound over, seized, 1) to be declared guilty, be sentenced; to be punishable; to be (legally, morally or religiously) bound, to be responsible. B. Kam.I, 1 חב המזיק he who caused the damage must pay. Ib. 6b חב … חייב … מיבעי לה the Mishnah says ḥab, ought it not rather to read ḥayab (part.)?(Answ.: they are the words of a Jerusalem Tannai.Ib. I, 2 כל שחַבְתִּי בשמירתווכ׳ for whatever I am legally bound to guard, I am legally answerable in case of injury. Sabb.I, 1 העני חייב the recipient (the person standing outside) is guilty (of transgressing the Sabbath law).Y.Ned.I, 36d top חב על כלוכ׳ he is punishable for each separately.Ber.IX, 5 חייב אדםוכ׳ man must praise the Lord Ḥag.4a, a. e. כל מצוה שהאשה חַיֶיבֶת בהוכ׳ whatever religious act is obligatory on woman, is also obligatory Ib. מה להלן נשים חַיָיביֹת as there (Deut. 31:12) women are included in the obligation; a. v. fr. 2) to act in behalf of a person to the latters disadvantage. Erub.VII, 11 ואין חָבִיןוכ׳, v. זָכָה. Y.B. Kam.IV, 4b bot. בתחלה …ע״מ לָחוֹב להןוכ׳ originally guardians are not assigned to minors that they may eventually act to their disadvantage ; ואם חָבוּ חָבוּ but if they have done so, their action is legal (and they cannot be held responsible); Y.Gitt.V, 47a top.Y.Keth.XI, 34b bot. נמצאתה חבוכ׳ then you would cause a disadvantage to the relics; a. fr.ח׳ בעצמו to be alone answerable for ones loss. Ber.I, 3 כדאי היית לָחוֹב בעצמך thou wouldst have deserved to be made answerable, i. e. if you had met with an accident you would have had none but yourself to blame. 3) to owe, be indebted. Shebu.VII, 5; a. fr.ח׳ חטאת to be bound to bring a sin-offering; ח׳ מיתה to be subject to death penalty. Sabb.VII, 1. Ib. XI, 6 כל חַיְיבֵי חטאתוכ׳ all those eventually bound to bring, are not bound, unless Snh.58b; a. fr. Pi. חִיֵּיב to declare guilty, to convict, sentence (opp. זִיכָּה, פָּטַר). Snh.6a ח׳ את הזכאי if a judge (by an illegal decision) convicted one who ought to have been acquitted. Ib. III, 6 ואחד מְחַיֵּיב and one votes for acquittal. Shebu.IV, 13 ר׳ מאיר מח׳וכ׳ R. M. says, he is guilty (of blasphemy); a. v. fr.Ex. R. s. 32, beg. חִיַּיבְתֶּם עצמיכם you have given judgment against yourselves. B. Mets.3b פיו אין מְחַיְּיבֹו ממוןוכ׳ the defendants own statement cannot cause a judgment against him to pay a penalty, but causes the imposition of an oath. Yoma 35b הלל מח׳וכ׳, v. הִלֵּל.Part. pass. מְחוּיָּיב, מְחוּיָּב = חַיָיב, sentenced, bound. Y.Keth.III, 27b מְחוּיְּיבֵי מיתות those sentenced to death, מ׳ מכות sentenced to lashes.Ber.20b, a. fr. כל שאינו מ׳ בדברוכ׳ whatever is not obligatory upon a person himself, cannot be done by him as a representative of the community, v. חֹובָה; a. fr. Hithpa. הִתְחַיֵּיב, Nithpa. נִתְחַיֵּיב 1) to be convicted, amenable to law. Keth.30b מישנ׳ סקילה he who (under Jewish jurisdiction) would have been sentenced to death through stoning. Ib. כבר נ׳ בגניבהוכ׳ he was amenable to punishment for theft, before he transgressed Ib. מִתְחַיֵּיב בנפשו לא הוהוכ׳ but guilty of a deadly sin he was not until he ate it; a. fr. 2) to be responsible. Ab. III, 4, a. fr. הרי זה מתח׳ בנפשו he is responsible for his life, would have himself to blame, if any accident should befall him (v. Ber.3 quoted above). 3) to be doomed, to have the misfortune to. Tosef.Shebu.III, 4 אין אדם מתח׳ לשמועוכ׳ one has not the misfortune to hear (a curse), unless he sinned himself (ref. to Lev. 5:1). Ib. הרואה … עבירה נ׳ לראות if one sees people sin, (we say) he had the misfortune to see, opp. זכה.

חוּב(b. h.), perf. חָב, part. חַיָיב. חָב (to be bound over, seized, 1) to be declared guilty, be sentenced; to be punishable; to be (legally, morally or religiously) bound, to be responsible. B. Kam.I, 1 חב המזיק he who caused the damage must pay. Ib. 6b חב … חייב … מיבעי לה the Mishnah says ḥab, ought it not rather to read ḥayab (part.)?(Answ.: they are the words of a Jerusalem Tannai.Ib. I, 2 כל שחַבְתִּי בשמירתווכ׳ for whatever I am legally bound to guard, I am legally answerable in case of injury. Sabb.I, 1 העני חייב the recipient (the person standing outside) is guilty (of transgressing the Sabbath law).Y.Ned.I, 36d top חב על כלוכ׳ he is punishable for each separately.Ber.IX, 5 חייב אדםוכ׳ man must praise the Lord Ḥag.4a, a. e. כל מצוה שהאשה חַיֶיבֶת בהוכ׳ whatever religious act is obligatory on woman, is also obligatory Ib. מה להלן נשים חַיָיביֹת as there (Deut. 31:12) women are included in the obligation; a. v. fr. 2) to act in behalf of a person to the latters disadvantage. Erub.VII, 11 ואין חָבִיןוכ׳, v. זָכָה. Y.B. Kam.IV, 4b bot. בתחלה …ע״מ לָחוֹב להןוכ׳ originally guardians are not assigned to minors that they may eventually act to their disadvantage ; ואם חָבוּ חָבוּ but if they have done so, their action is legal (and they cannot be held responsible); Y.Gitt.V, 47a top.Y.Keth.XI, 34b bot. נמצאתה חבוכ׳ then you would cause a disadvantage to the relics; a. fr.ח׳ בעצמו to be alone answerable for ones loss. Ber.I, 3 כדאי היית לָחוֹב בעצמך thou wouldst have deserved to be made answerable, i. e. if you had met with an accident you would have had none but yourself to blame. 3) to owe, be indebted. Shebu.VII, 5; a. fr.ח׳ חטאת to be bound to bring a sin-offering; ח׳ מיתה to be subject to death penalty. Sabb.VII, 1. Ib. XI, 6 כל חַיְיבֵי חטאתוכ׳ all those eventually bound to bring, are not bound, unless Snh.58b; a. fr. Pi. חִיֵּיב to declare guilty, to convict, sentence (opp. זִיכָּה, פָּטַר). Snh.6a ח׳ את הזכאי if a judge (by an illegal decision) convicted one who ought to have been acquitted. Ib. III, 6 ואחד מְחַיֵּיב and one votes for acquittal. Shebu.IV, 13 ר׳ מאיר מח׳וכ׳ R. M. says, he is guilty (of blasphemy); a. v. fr.Ex. R. s. 32, beg. חִיַּיבְתֶּם עצמיכם you have given judgment against yourselves. B. Mets.3b פיו אין מְחַיְּיבֹו ממוןוכ׳ the defendants own statement cannot cause a judgment against him to pay a penalty, but causes the imposition of an oath. Yoma 35b הלל מח׳וכ׳, v. הִלֵּל.Part. pass. מְחוּיָּיב, מְחוּיָּב = חַיָיב, sentenced, bound. Y.Keth.III, 27b מְחוּיְּיבֵי מיתות those sentenced to death, מ׳ מכות sentenced to lashes.Ber.20b, a. fr. כל שאינו מ׳ בדברוכ׳ whatever is not obligatory upon a person himself, cannot be done by him as a representative of the community, v. חֹובָה; a. fr. Hithpa. הִתְחַיֵּיב, Nithpa. נִתְחַיֵּיב 1) to be convicted, amenable to law. Keth.30b מישנ׳ סקילה he who (under Jewish jurisdiction) would have been sentenced to death through stoning. Ib. כבר נ׳ בגניבהוכ׳ he was amenable to punishment for theft, before he transgressed Ib. מִתְחַיֵּיב בנפשו לא הוהוכ׳ but guilty of a deadly sin he was not until he ate it; a. fr. 2) to be responsible. Ab. III, 4, a. fr. הרי זה מתח׳ בנפשו he is responsible for his life, would have himself to blame, if any accident should befall him (v. Ber.3 quoted above). 3) to be doomed, to have the misfortune to. Tosef.Shebu.III, 4 אין אדם מתח׳ לשמועוכ׳ one has not the misfortune to hear (a curse), unless he sinned himself (ref. to Lev. 5:1). Ib. הרואה … עבירה נ׳ לראות if one sees people sin, (we say) he had the misfortune to see, opp. זכה.

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.

שְׁגָגָהf. (b. h.; preced.) inadvertent act, error. Ker.I, 2 על אלו … ועל שִׁגְגָתָם חטאת for the following acts one incurs the punishment of extinction if wilfully committed, and is bound to bring a sin-offering if committed inadvertently. Ib. II, 2 אלו … הזדון כש׳ the following must offer a sacrifice for their wilful acts as if they were inadvertent ones. Sabb.70a (in Chald. dict.) קרבן דחייב רחמנא אמאי אש׳ for what act does the Law demand a sacrifice? Only for an inadvertent act. Ib. 69a שִׁגְגַת קרבן שמה ש׳ ignorance as to eventual liability to a sacrifice is called inadvertency; Shebu.26b. Ib. איזוהי שגגת שבועתוכ׳ how is inadvertency in a vain oath with regard to a past event possible?; a. v. fr.M. Kat. 18a, a. fr. והואי כש׳ שיוצאה מלפני השליט (fr. Koh. 10:5) and it was as an error proceeding from the ruler, i. e. his ominous words, although not meant as such, came true.Pl. שְׁגָגוֹת. Sabb.70a (in Chald. diet.) התם חדא שגגה הכא טובא ש׳ הוייו there it is only one error, here there are several. B. Mets.33b, v. זָרוֹן. Y.Shebu.I, 33a חטאתם אלו הש׳ ‘their sins (Lev. 16:21) this refers to inadvertent acts; a. fr.

שְׁגָגָהf. (b. h.; preced.) inadvertent act, error. Ker.I, 2 על אלו … ועל שִׁגְגָתָם חטאת for the following acts one incurs the punishment of extinction if wilfully committed, and is bound to bring a sin-offering if committed inadvertently. Ib. II, 2 אלו … הזדון כש׳ the following must offer a sacrifice for their wilful acts as if they were inadvertent ones. Sabb.70a (in Chald. dict.) קרבן דחייב רחמנא אמאי אש׳ for what act does the Law demand a sacrifice? Only for an inadvertent act. Ib. 69a שִׁגְגַת קרבן שמה ש׳ ignorance as to eventual liability to a sacrifice is called inadvertency; Shebu.26b. Ib. איזוהי שגגת שבועתוכ׳ how is inadvertency in a vain oath with regard to a past event possible?; a. v. fr.M. Kat. 18a, a. fr. והואי כש׳ שיוצאה מלפני השליט (fr. Koh. 10:5) and it was as an error proceeding from the ruler, i. e. his ominous words, although not meant as such, came true.Pl. שְׁגָגוֹת. Sabb.70a (in Chald. diet.) התם חדא שגגה הכא טובא ש׳ הוייו there it is only one error, here there are several. B. Mets.33b, v. זָרוֹן. Y.Shebu.I, 33a חטאתם אלו הש׳ ‘their sins (Lev. 16:21) this refers to inadvertent acts; a. fr.

שָׁמַר(b. h.) (to be still,) to watch, guard, wait; to observe; to keep. Snh.63b לא … שְׁמוֹר ליוכ׳ one should not say to his neighbor, wait for me at such and such an idolatrous statue (or temple). B. Mets.58a השוכר … לִשְׁמוֹר אתוכ׳ if one hires a workingman to guard a cow, a child Sabb.118b אלמלי שָׁמְרוּ ישראלוכ׳ if Israel had observed the first Sabbath ; a v. fr.Part. pass. שָׁמוּר; f. שְׁמוּרָה Ib. XXII, 4 נותנין … בשביל שיהא ש׳ you may put a dish into the well that it be kept (cool); a. e. Pi. שִׁמֵּר 1) same. Ib. 118b אילמלי מְשֵׁמְּרִין ישראלוכ׳ if Israel would observe two Sabbaths as they ought do, they would at once be redeemed. Keth.62b ענייה זו לשוא שִׁימְּרָה the poor woman has in vain waited (for her husband). Ab. Zar. IV, 11 אין … יושב ומְשַׁמֵּרוכ׳ the watchman (guarding wine against idolatrous defilement) need not sit and watch Y.Kidd.I, 58d top המקום משמרוכ׳ God has watched, and such a case has never occurred. Y.M. Kat. III, 82c שי׳הקב״ה … שבעה the Lord observed the seven days of mourning for his world (before the flood, ref. to Gen. 7:10); a. fr. 2) (denom. of שְׁמָרִים) to clear wine from lees, filter, strain (v. מְשַׁמֶּרֶת). Sabb.138a שי׳ חייבוכ׳ if one filtered wine (on the Sabbath), he is bound to bring a sin-offering; Y. ib. XX, 17c; VII, 10b, a. e. המשמר חייב שום בורר he who filters is guilty, v. בָּרַר. Ib. המשמר יין למטןוכ׳ when one filters, the wine goes down, and the lees remain above (in the filter); a. fr.Bab. ib. 146b מקום העשוי לְשַׁמֵּר a place in the keg where a hole has been made for the purpose of letting the wine off, clear of lees (and has been closed again; Ar. s. v. חזק; Rashi: where the hole has been closed in order to preserve the flavor).Part. pass. מְשוּמָּר a) guarded. Pes.109b (ref. to שמרים, Ex. 12:42) ליל המש׳ ובא מן המזיקין a night which is for all time guarded against dangers (v. מַזִּיק); R. Hash. 11b.b) kept, preserved, designated. Ib. ליל המש׳ ובא מששתוכ׳ a night which has been designated for redemption since the six days of creation. Snh.99a; Ber.34b יין המש׳וכ׳, v. עֵנָב; a. e. Hithpa. הִשְׁתַּמֵּר 1) to be on ones guard, be observant. Mekh. Bo, s. 14 (ref. to שמרים, v. supra) מגיד … צריכין להִשְׁתַּמֵּר בו this intimates that all Israelites must be careful in it (to observe its ceremonies); Yalk. Ex. 210; Tanḥ. Bo 9. 2) to be guarded. B. Mets.11a המִשְׁתַּמֶּרֶת, v. חָצֵר. Erub.54b אם ראשון … מִשְׁתַּמֵּרוכ׳ if the fowler; breaks the wings of each bird as he catches it, it is kept (from flying off) Men.99b כל המשמר … נשמתוֹ משתמרת who guards the Law (takes care not to forget it), his soul is guarded; a. e. Nif. נִשְׁמַר same, to be on ones guard. Ib. כל מקומ שנאמר הִשָּׁמֶר פן ואלוכ׳ wherever the Scripture has the words, ‘be on thy guard, lest, or ‘be on thy guard that not, it is a prohibitive law; ib. השמר ופןוכ׳ ‘be on thy guard and ‘lest make two prohibitions. Ib. 36b השמר דלאו לאו hishshamer followed by a negative is a prohibitory law; השמר דעשה עשה hishshamer connected with a positive order, is a positive command (v. עָשָׂה).Tanḥ. Vayḥi 13 ומשמירין, v. שָׁפַר.

שָׁמַר(b. h.) (to be still,) to watch, guard, wait; to observe; to keep. Snh.63b לא … שְׁמוֹר ליוכ׳ one should not say to his neighbor, wait for me at such and such an idolatrous statue (or temple). B. Mets.58a השוכר … לִשְׁמוֹר אתוכ׳ if one hires a workingman to guard a cow, a child Sabb.118b אלמלי שָׁמְרוּ ישראלוכ׳ if Israel had observed the first Sabbath ; a v. fr.Part. pass. שָׁמוּר; f. שְׁמוּרָה Ib. XXII, 4 נותנין … בשביל שיהא ש׳ you may put a dish into the well that it be kept (cool); a. e. Pi. שִׁמֵּר 1) same. Ib. 118b אילמלי מְשֵׁמְּרִין ישראלוכ׳ if Israel would observe two Sabbaths as they ought do, they would at once be redeemed. Keth.62b ענייה זו לשוא שִׁימְּרָה the poor woman has in vain waited (for her husband). Ab. Zar. IV, 11 אין … יושב ומְשַׁמֵּרוכ׳ the watchman (guarding wine against idolatrous defilement) need not sit and watch Y.Kidd.I, 58d top המקום משמרוכ׳ God has watched, and such a case has never occurred. Y.M. Kat. III, 82c שי׳הקב״ה … שבעה the Lord observed the seven days of mourning for his world (before the flood, ref. to Gen. 7:10); a. fr. 2) (denom. of שְׁמָרִים) to clear wine from lees, filter, strain (v. מְשַׁמֶּרֶת). Sabb.138a שי׳ חייבוכ׳ if one filtered wine (on the Sabbath), he is bound to bring a sin-offering; Y. ib. XX, 17c; VII, 10b, a. e. המשמר חייב שום בורר he who filters is guilty, v. בָּרַר. Ib. המשמר יין למטןוכ׳ when one filters, the wine goes down, and the lees remain above (in the filter); a. fr.Bab. ib. 146b מקום העשוי לְשַׁמֵּר a place in the keg where a hole has been made for the purpose of letting the wine off, clear of lees (and has been closed again; Ar. s. v. חזק; Rashi: where the hole has been closed in order to preserve the flavor).Part. pass. מְשוּמָּר a) guarded. Pes.109b (ref. to שמרים, Ex. 12:42) ליל המש׳ ובא מן המזיקין a night which is for all time guarded against dangers (v. מַזִּיק); R. Hash. 11b.b) kept, preserved, designated. Ib. ליל המש׳ ובא מששתוכ׳ a night which has been designated for redemption since the six days of creation. Snh.99a; Ber.34b יין המש׳וכ׳, v. עֵנָב; a. e. Hithpa. הִשְׁתַּמֵּר 1) to be on ones guard, be observant. Mekh. Bo, s. 14 (ref. to שמרים, v. supra) מגיד … צריכין להִשְׁתַּמֵּר בו this intimates that all Israelites must be careful in it (to observe its ceremonies); Yalk. Ex. 210; Tanḥ. Bo 9. 2) to be guarded. B. Mets.11a המִשְׁתַּמֶּרֶת, v. חָצֵר. Erub.54b אם ראשון … מִשְׁתַּמֵּרוכ׳ if the fowler; breaks the wings of each bird as he catches it, it is kept (from flying off) Men.99b כל המשמר … נשמתוֹ משתמרת who guards the Law (takes care not to forget it), his soul is guarded; a. e. Nif. נִשְׁמַר same, to be on ones guard. Ib. כל מקומ שנאמר הִשָּׁמֶר פן ואלוכ׳ wherever the Scripture has the words, ‘be on thy guard, lest, or ‘be on thy guard that not, it is a prohibitive law; ib. השמר ופןוכ׳ ‘be on thy guard and ‘lest make two prohibitions. Ib. 36b השמר דלאו לאו hishshamer followed by a negative is a prohibitory law; השמר דעשה עשה hishshamer connected with a positive order, is a positive command (v. עָשָׂה).Tanḥ. Vayḥi 13 ומשמירין, v. שָׁפַר.

תִּרְגֵּם, תִּירְ׳(late b. h.; רגם to speak aloud, Assyr.) to deliver, proclaim (V. Ezra 4:7). Lev. R. s. 9 (ref. to Prov. 14:9 יליץ) הטיפש הזה מְתַרְגֵּם חובתו בפיווכ׳ that fool proclaims his guilt with his own mouth and says, am I not bound to bring a sin-offering ?Esp. a) to explain, interpret, act as an Amora (v. אֲמוֹרָא); b) (at public service) to translate orally ( in Aramaic) what has been read from the Scriptures in the original. Y.Bicc.III, 65d top תי׳ר׳וכ׳ R. Jacob … (having to act as an Amora to an ignorant teacher) interpreted (the verse Hab. 2:19) Y.Succ.V, 55b bot. מהו מפקיעין תי׳ר׳ … מפשילים what is mafḳiʿin? R. H. (as Amora) before R. J. explained it by the word mafshilim (v. פָּשַׁל). B. Bath.88a אני וארי תִּרְגֵּימְנוּהָ (prob. to be read: תִּירְגַּמְ׳) I and the lion in our company (a great scholar) have explained it; (Snh.8b; Sabb.111b תַּרְגְּימְנָא, תַּרְגִּימְנָהּ Chald.). Ib. 53a ישר וכן תִּרְגְּמָהּוכ׳ it is right, and so did Aryokh (Samuel) teach it (as Amora) in Babylonia. Kidd.49a; Tosef.Meg.IV (III), 41 המְתַרְגַּםוכ׳, v. צוּרָה. Meg.IV, 6 קטן … ומתרגם a minor may read from the Law and translate; a. fr. Hithpa. הִיתַּרְגֵּם, הִתַּ׳ to be translated, interpreted. Ib. 10 מִיתַּרְגֵּם, מִיתַּרְגְּמִין; Tosef. ib. IV (III), 31 מִתַּ׳, v. קָרָא; a. e.

תִּרְגֵּם, תִּירְ׳(late b. h.; רגם to speak aloud, Assyr.) to deliver, proclaim (V. Ezra 4:7). Lev. R. s. 9 (ref. to Prov. 14:9 יליץ) הטיפש הזה מְתַרְגֵּם חובתו בפיווכ׳ that fool proclaims his guilt with his own mouth and says, am I not bound to bring a sin-offering ?Esp. a) to explain, interpret, act as an Amora (v. אֲמוֹרָא); b) (at public service) to translate orally ( in Aramaic) what has been read from the Scriptures in the original. Y.Bicc.III, 65d top תי׳ר׳וכ׳ R. Jacob … (having to act as an Amora to an ignorant teacher) interpreted (the verse Hab. 2:19) Y.Succ.V, 55b bot. מהו מפקיעין תי׳ר׳ … מפשילים what is mafḳiʿin? R. H. (as Amora) before R. J. explained it by the word mafshilim (v. פָּשַׁל). B. Bath.88a אני וארי תִּרְגֵּימְנוּהָ (prob. to be read: תִּירְגַּמְ׳) I and the lion in our company (a great scholar) have explained it; (Snh.8b; Sabb.111b תַּרְגְּימְנָא, תַּרְגִּימְנָהּ Chald.). Ib. 53a ישר וכן תִּרְגְּמָהּוכ׳ it is right, and so did Aryokh (Samuel) teach it (as Amora) in Babylonia. Kidd.49a; Tosef.Meg.IV (III), 41 המְתַרְגַּםוכ׳, v. צוּרָה. Meg.IV, 6 קטן … ומתרגם a minor may read from the Law and translate; a. fr. Hithpa. הִיתַּרְגֵּם, הִתַּ׳ to be translated, interpreted. Ib. 10 מִיתַּרְגֵּם, מִיתַּרְגְּמִין; Tosef. ib. IV (III), 31 מִתַּ׳, v. קָרָא; a. e.

תִּרְגֵּם, תִּירְ׳(late b. h.; רגם to speak aloud, Assyr.) to deliver, proclaim (V. Ezra 4:7). Lev. R. s. 9 (ref. to Prov. 14:9 יליץ) הטיפש הזה מְתַרְגֵּם חובתו בפיווכ׳ that fool proclaims his guilt with his own mouth and says, am I not bound to bring a sin-offering ?Esp. a) to explain, interpret, act as an Amora (v. אֲמוֹרָא); b) (at public service) to translate orally ( in Aramaic) what has been read from the Scriptures in the original. Y.Bicc.III, 65d top תי׳ר׳וכ׳ R. Jacob … (having to act as an Amora to an ignorant teacher) interpreted (the verse Hab. 2:19) Y.Succ.V, 55b bot. מהו מפקיעין תי׳ר׳ … מפשילים what is mafḳiʿin? R. H. (as Amora) before R. J. explained it by the word mafshilim (v. פָּשַׁל). B. Bath.88a אני וארי תִּרְגֵּימְנוּהָ (prob. to be read: תִּירְגַּמְ׳) I and the lion in our company (a great scholar) have explained it; (Snh.8b; Sabb.111b תַּרְגְּימְנָא, תַּרְגִּימְנָהּ Chald.). Ib. 53a ישר וכן תִּרְגְּמָהּוכ׳ it is right, and so did Aryokh (Samuel) teach it (as Amora) in Babylonia. Kidd.49a; Tosef.Meg.IV (III), 41 המְתַרְגַּםוכ׳, v. צוּרָה. Meg.IV, 6 קטן … ומתרגם a minor may read from the Law and translate; a. fr. Hithpa. הִיתַּרְגֵּם, הִתַּ׳ to be translated, interpreted. Ib. 10 מִיתַּרְגֵּם, מִיתַּרְגְּמִין; Tosef. ib. IV (III), 31 מִתַּ׳, v. קָרָא; a. e.

תִּרְגֵּם, תִּירְ׳(late b. h.; רגם to speak aloud, Assyr.) to deliver, proclaim (V. Ezra 4:7). Lev. R. s. 9 (ref. to Prov. 14:9 יליץ) הטיפש הזה מְתַרְגֵּם חובתו בפיווכ׳ that fool proclaims his guilt with his own mouth and says, am I not bound to bring a sin-offering ?Esp. a) to explain, interpret, act as an Amora (v. אֲמוֹרָא); b) (at public service) to translate orally ( in Aramaic) what has been read from the Scriptures in the original. Y.Bicc.III, 65d top תי׳ר׳וכ׳ R. Jacob … (having to act as an Amora to an ignorant teacher) interpreted (the verse Hab. 2:19) Y.Succ.V, 55b bot. מהו מפקיעין תי׳ר׳ … מפשילים what is mafḳiʿin? R. H. (as Amora) before R. J. explained it by the word mafshilim (v. פָּשַׁל). B. Bath.88a אני וארי תִּרְגֵּימְנוּהָ (prob. to be read: תִּירְגַּמְ׳) I and the lion in our company (a great scholar) have explained it; (Snh.8b; Sabb.111b תַּרְגְּימְנָא, תַּרְגִּימְנָהּ Chald.). Ib. 53a ישר וכן תִּרְגְּמָהּוכ׳ it is right, and so did Aryokh (Samuel) teach it (as Amora) in Babylonia. Kidd.49a; Tosef.Meg.IV (III), 41 המְתַרְגַּםוכ׳, v. צוּרָה. Meg.IV, 6 קטן … ומתרגם a minor may read from the Law and translate; a. fr. Hithpa. הִיתַּרְגֵּם, הִתַּ׳ to be translated, interpreted. Ib. 10 מִיתַּרְגֵּם, מִיתַּרְגְּמִין; Tosef. ib. IV (III), 31 מִתַּ׳, v. קָרָא; a. e.