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זְמַןI ch. sam( Nithpa. נִזְדַּמֵּן to join ones self to).Part. pass. זְמִין ready, prepared. Targ. Ex. 34:2 (Y. זַמִין, זַמְיַן, incorr.).Ib. 19:11; 15 זְמִינִין (Y. II מְזַמְנַן, v. infra).v. זְמִינָא. Pa. זַמֵּין 1) to invite; to appoint; to summon; to prepare. Targ. Mic. 3:5. Targ. Ex. 19:10; 14 (ed. Berl. זָמֵין, v. Berl. Targ. O. II, p. 2 5); a. fr. (Ib. 25:22 ואִיזַמָן, ed. Berl. ואֵיזָמֵין, Y. אֵיזְמַן, Ithpe..M. Kat. 16a מְזַמְּנִינָן ליהוכ׳ we summon him Cant. R. to V, 13 ביומוי דזַמְּנִינָןוכ׳ (not דזמניין) in those my days when we invited two parties of scholars (for discussions).Part. pass. מְזַמַּן (hebraism: מְזוּמָּן). Targ. Ps. 72:17 (h. text ינון).Pl. constr. מְזַמְּנֵי. Targ. Y. Num. 1:16 (h. text קריאי). (Ib. 26:9 מנמנמי Ar., read מזמני; ed. מערעי). 2) to appoint a meal in common, to say grace in common., Ber.45b ניהדר ונְזַמֵּן let us go back and agree (retrospectively) to make our meal a common one. Af. אַזְמֵין same. Targ. Y. Gen. 24:7. Targ. 1 Sam. 16:3. Targ. Ex. 19:10 ותַזְ׳ some ed. v. supra; a. fr.Ber.50b אַזְמוּן עלייהו they counted them in for common grace, v. preced. Pi.Snh.48a דאַזְמְנֵיהוכ׳ which one designated for B. Bath.58a sq. אי אתי אינש מעלמא ומַזְמִין ליה לדינא Ms. M. (ed. incorr.) if any unknown man will come and sue him; a. fr. Ithpa. אִזְדַּמֵּן 1) as preced. Nithpa. Targ. Job 33:23.Targ. Y. II Gen. 19:31 למִיזְדַּמְנָאוכ׳ to join us in wedlock (cmp. זְוַג).Targ. Am. 3:3; a. e. 2) to prepare ones self. Targ. Josh. 7:13; a. e. Targ. Y. II Gen. 22:8 יזדמן, read יְזַמֵּן.Contr. אִיזַּמֵּן, Ithpa. אִיזְּמִין, v. supra.

זְמַןI ch. sam( Nithpa. נִזְדַּמֵּן to join ones self to).Part. pass. זְמִין ready, prepared. Targ. Ex. 34:2 (Y. זַמִין, זַמְיַן, incorr.).Ib. 19:11; 15 זְמִינִין (Y. II מְזַמְנַן, v. infra).v. זְמִינָא. Pa. זַמֵּין 1) to invite; to appoint; to summon; to prepare. Targ. Mic. 3:5. Targ. Ex. 19:10; 14 (ed. Berl. זָמֵין, v. Berl. Targ. O. II, p. 2 5); a. fr. (Ib. 25:22 ואִיזַמָן, ed. Berl. ואֵיזָמֵין, Y. אֵיזְמַן, Ithpe..M. Kat. 16a מְזַמְּנִינָן ליהוכ׳ we summon him Cant. R. to V, 13 ביומוי דזַמְּנִינָןוכ׳ (not דזמניין) in those my days when we invited two parties of scholars (for discussions).Part. pass. מְזַמַּן (hebraism: מְזוּמָּן). Targ. Ps. 72:17 (h. text ינון).Pl. constr. מְזַמְּנֵי. Targ. Y. Num. 1:16 (h. text קריאי). (Ib. 26:9 מנמנמי Ar., read מזמני; ed. מערעי). 2) to appoint a meal in common, to say grace in common., Ber.45b ניהדר ונְזַמֵּן let us go back and agree (retrospectively) to make our meal a common one. Af. אַזְמֵין same. Targ. Y. Gen. 24:7. Targ. 1 Sam. 16:3. Targ. Ex. 19:10 ותַזְ׳ some ed. v. supra; a. fr.Ber.50b אַזְמוּן עלייהו they counted them in for common grace, v. preced. Pi.Snh.48a דאַזְמְנֵיהוכ׳ which one designated for B. Bath.58a sq. אי אתי אינש מעלמא ומַזְמִין ליה לדינא Ms. M. (ed. incorr.) if any unknown man will come and sue him; a. fr. Ithpa. אִזְדַּמֵּן 1) as preced. Nithpa. Targ. Job 33:23.Targ. Y. II Gen. 19:31 למִיזְדַּמְנָאוכ׳ to join us in wedlock (cmp. זְוַג).Targ. Am. 3:3; a. e. 2) to prepare ones self. Targ. Josh. 7:13; a. e. Targ. Y. II Gen. 22:8 יזדמן, read יְזַמֵּן.Contr. אִיזַּמֵּן, Ithpa. אִיזְּמִין, v. supra.

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אֲלַםch., intr. אֲלֵים (אַלֵּים Pa., עלים) (v. preced.) 1) to be or grow strong, to grow. Targ. 1. Chr 22:12 (13) אֲלַם (h. text אֱמָץ, Var. עילם). Targ. O. Deut. 31:6; 7; 23 ed. Vien. א׳ (ed. Berl. ע׳, v. Berl. Targ. O. II, p. 59).B. Bath. 124a; 135b (he left them) דיקלא וא׳ a slender palm-tree and it grew thick. 2) to tie, v. אֲלוּמָּא. 3) to be mute; v. Ithp. Pa. אַלֵּים 1) to be strong, v. supra. 2) to strengthen, support. Targ. 2. Chr 11:17; a. e. Part. pass. f. מְאַלְּמָא resolved, insisting upon. Targ. Ruth 1:18 (h. text מתאמצת).B. Kam.90a אַלְמוּהָ רבנןוכ׳ the Rabbis fortified the husbands right (gave him superior privileges). Kidd.43a אַלּוּמֵי קא מְאַלִּימְנָא למילתיה (Rashi אַלְּמוּהָ) we (the court) give him privileges. 3) to overpower. Sabb.156b אַלְּמֵיה יצריה his appetite overwhelmed him. Ithpa. אִתְאַלֵּם 1) to make ones self strong, to summon strength. Targ. Job 36:19. 2) to become mute, be silenced. Targ. Ps. 39:10. Targ. Koh. 12:6. Targ. Ps. 90:10 מִתְאַלְּמִין (for h. text בָּהֶם?). Targ. Job 6:6 Ms. Vers. מִתְאַלֵּם (?), h. text חלמות!.

אֲלַםch., intr. אֲלֵים (אַלֵּים Pa., עלים) (v. preced.) 1) to be or grow strong, to grow. Targ. 1. Chr 22:12 (13) אֲלַם (h. text אֱמָץ, Var. עילם). Targ. O. Deut. 31:6; 7; 23 ed. Vien. א׳ (ed. Berl. ע׳, v. Berl. Targ. O. II, p. 59).B. Bath. 124a; 135b (he left them) דיקלא וא׳ a slender palm-tree and it grew thick. 2) to tie, v. אֲלוּמָּא. 3) to be mute; v. Ithp. Pa. אַלֵּים 1) to be strong, v. supra. 2) to strengthen, support. Targ. 2. Chr 11:17; a. e. Part. pass. f. מְאַלְּמָא resolved, insisting upon. Targ. Ruth 1:18 (h. text מתאמצת).B. Kam.90a אַלְמוּהָ רבנןוכ׳ the Rabbis fortified the husbands right (gave him superior privileges). Kidd.43a אַלּוּמֵי קא מְאַלִּימְנָא למילתיה (Rashi אַלְּמוּהָ) we (the court) give him privileges. 3) to overpower. Sabb.156b אַלְּמֵיה יצריה his appetite overwhelmed him. Ithpa. אִתְאַלֵּם 1) to make ones self strong, to summon strength. Targ. Job 36:19. 2) to become mute, be silenced. Targ. Ps. 39:10. Targ. Koh. 12:6. Targ. Ps. 90:10 מִתְאַלְּמִין (for h. text בָּהֶם?). Targ. Job 6:6 Ms. Vers. מִתְאַלֵּם (?), h. text חלמות!.

בָּטֵלI (b. h.; v. בטי) ( to be hollow); 1) to be void, abolished, suspended; to cease to exist. Keth.103b בָּטְלָה קדושה sanctity of life ceased; (oth. opin.: the levitical law concerning the contact with a corpse was suspended in favor of Rabbi; v. Tosaf. a. l.. Ab. V, 16 ב׳ דבר בְּטֵלָהוכ׳ as soon as the (sensual) attraction disappears, love will disappear. Ib. 21 as if dead ועבר וב׳ מן העולם and passed away and disappeared from this world. Y.Meg.I, 70d top, a. e. בטלה מגלת תענית the Scroll of Fasts has been abolished (the festive commemorations enumerated therein are no more observed). Sot.IX, 9 (47a); a. fr. 2) to rest from labor, be at ease, be idle. Ab. IV, 10 אם בָּטַלְתָּ מןוכ׳ if thou choosest not to study the law, there will be many disturbances (excuses) to assist thee. Ib. I, 5 בּוֹטֵל מד׳׳ת he neglects the study of the Law; a. fr. Nif. נִבְטַל 1) to be abolished, suspended. Y.Meg.I, 70d bot. עתידין לִיבָּטֵל (= לְהִיבָּטֵל) shall in future be abolished (neglected). Gitt.32a, v. infra. 2) to be excused, be exempt, Ib. II, 16 thou art not a free man להִבָּטֵל ממנה so as to be exempt from lifes duties. 3) to remain single. Gitt.IV, 5 (41b) יִבָּטֵל shall he never marry? Pi. בִּיטֵּל, בִּטֵּל 1) to abolish, suspend, cancel, undo, neglect. Ab. II, 4 בַּטֵּל רצונךוכ׳ set aside thy will for the sake of the Lords will, in order that He may set aside the will of others (euphem. for His will) for the sake of thy will (withdraw evil decrees at thy prayer). Ib. IV, 9 המְבַטֵּלוכ׳ he who neglects the study of the Law on account of his wealth. Sot.IX, 10 (47a) אף הוא בִּטֵּל את המעוררין he also abolished (the custom of) the wakers, v. עָרַר. Sabb.63a מְבַטְּלָהּ he (the observer of the Law) will cancel it (avert Gods evil decree). Mekh. Bshall., Amalek, 2, v. אִיפָּטִיקוֹס. Macc.24a. Ab. Zar. IV, 7 למה מְבַטְּלָהּ why does He not destroy it (the objects of idol worship)?Gitt.IV, 1 שוב אינו יכול לבַטְּלוֹ he can no longer annul it (his letter of divorce). Ib. 2 in former times a man could summon a court in a strange place ובִּטְּלוֹ and declare it (the letter of divorce which he had sent off) void. Ib. 32b אתי דיבור ומבטל דיבור a word (declaration) comes and cancels a word.Ab. Zar.IV, 4 (42b) an idolator (gentile) מבטל אליל שלווכ׳ may (by mutilation) cancel his own or his neigbors idol (so that it is no longer subject to the law forbidding Jews to derive any benefits from idolatrous paraphernalia), but an Israelite cannot Ib. המב׳ אליל ב׳וכ׳ in cancelling an idol, one has at the same time cancelled its attachments; a. fr.ב׳ רשות to resign possession, a legal fiction by which the carrying of objects on the Sabbath from ones own place to one common to several persons, may be permitted. Erub.VI, 7 מְבַטֵּל את רשותו he (the brother who forgot to lay the Erub, v. עֵירוּב) must resign his share in the common property. Ib. 68b מבטלין ותוזרין ומב׳ you may resign your share to your neighbor, and then he may resign to you; a. fr.ב׳ חמץ to renounce (by declaration) the possession of anything leavened that may have remained undiscovered in ones possession. Pes.6b הבודק צריך שיְבַטֵּל after one has searched the house for leavened things, he most renounce (whatever he may have failed to find); a. fr.Part. pass. מְבוּטָּל, f. מְבוּטֶּלֶת. Erub.69b רשותי מב׳ לך my possession be resigned to thee (for Sabbath purposes). Gitt.32a if a recipient says, מתנה זו מב׳ ‘this donation be void, תִּיבָּטֵל ‘shall be void, opp. to בְּטֵלָה היא ‘is a void one, i. e. has been annulled.Eduy. I, 5; Gitt36b, a. fr. אין ב׳׳ד יכול לבַ׳וכ׳ no court can repeal (overrule) the decisions of another court, unless 2) to neutralize an admixture of forbidden food in a certain quantity. Ḥull.108a ושאינו מינו … ומבטלו and the portion of the mixture which is not its kind is prevailing and neutralizes the forbidden portion (as if did not exist at all); a. fr. 3) to disturb, cause suspense, interfere with. Erub.63b; Meg.3a בִּיטַּלְתֶּםוכ׳ ye interfered with the daily offering; a. fr.Ber.II, 5 לבטל ממניוכ׳ to suspend (shake off) the yoke of heavenly government even one minute. Hif. הִבְטִיל to cause interruption, to order suspension. Succ.V, 5 להַבְטִיל את העםוכ׳ to cause the people to cease working. Hithpa. a. Nithpa. הִתְבַּטֵּל, נִתְבַּטֵּל to be interrupted, v. Nif.Tan. dbe El. I, 5; II, 3.

בָּטֵלI (b. h.; v. בטי) ( to be hollow); 1) to be void, abolished, suspended; to cease to exist. Keth.103b בָּטְלָה קדושה sanctity of life ceased; (oth. opin.: the levitical law concerning the contact with a corpse was suspended in favor of Rabbi; v. Tosaf. a. l.. Ab. V, 16 ב׳ דבר בְּטֵלָהוכ׳ as soon as the (sensual) attraction disappears, love will disappear. Ib. 21 as if dead ועבר וב׳ מן העולם and passed away and disappeared from this world. Y.Meg.I, 70d top, a. e. בטלה מגלת תענית the Scroll of Fasts has been abolished (the festive commemorations enumerated therein are no more observed). Sot.IX, 9 (47a); a. fr. 2) to rest from labor, be at ease, be idle. Ab. IV, 10 אם בָּטַלְתָּ מןוכ׳ if thou choosest not to study the law, there will be many disturbances (excuses) to assist thee. Ib. I, 5 בּוֹטֵל מד׳׳ת he neglects the study of the Law; a. fr. Nif. נִבְטַל 1) to be abolished, suspended. Y.Meg.I, 70d bot. עתידין לִיבָּטֵל (= לְהִיבָּטֵל) shall in future be abolished (neglected). Gitt.32a, v. infra. 2) to be excused, be exempt, Ib. II, 16 thou art not a free man להִבָּטֵל ממנה so as to be exempt from lifes duties. 3) to remain single. Gitt.IV, 5 (41b) יִבָּטֵל shall he never marry? Pi. בִּיטֵּל, בִּטֵּל 1) to abolish, suspend, cancel, undo, neglect. Ab. II, 4 בַּטֵּל רצונךוכ׳ set aside thy will for the sake of the Lords will, in order that He may set aside the will of others (euphem. for His will) for the sake of thy will (withdraw evil decrees at thy prayer). Ib. IV, 9 המְבַטֵּלוכ׳ he who neglects the study of the Law on account of his wealth. Sot.IX, 10 (47a) אף הוא בִּטֵּל את המעוררין he also abolished (the custom of) the wakers, v. עָרַר. Sabb.63a מְבַטְּלָהּ he (the observer of the Law) will cancel it (avert Gods evil decree). Mekh. Bshall., Amalek, 2, v. אִיפָּטִיקוֹס. Macc.24a. Ab. Zar. IV, 7 למה מְבַטְּלָהּ why does He not destroy it (the objects of idol worship)?Gitt.IV, 1 שוב אינו יכול לבַטְּלוֹ he can no longer annul it (his letter of divorce). Ib. 2 in former times a man could summon a court in a strange place ובִּטְּלוֹ and declare it (the letter of divorce which he had sent off) void. Ib. 32b אתי דיבור ומבטל דיבור a word (declaration) comes and cancels a word.Ab. Zar.IV, 4 (42b) an idolator (gentile) מבטל אליל שלווכ׳ may (by mutilation) cancel his own or his neigbors idol (so that it is no longer subject to the law forbidding Jews to derive any benefits from idolatrous paraphernalia), but an Israelite cannot Ib. המב׳ אליל ב׳וכ׳ in cancelling an idol, one has at the same time cancelled its attachments; a. fr.ב׳ רשות to resign possession, a legal fiction by which the carrying of objects on the Sabbath from ones own place to one common to several persons, may be permitted. Erub.VI, 7 מְבַטֵּל את רשותו he (the brother who forgot to lay the Erub, v. עֵירוּב) must resign his share in the common property. Ib. 68b מבטלין ותוזרין ומב׳ you may resign your share to your neighbor, and then he may resign to you; a. fr.ב׳ חמץ to renounce (by declaration) the possession of anything leavened that may have remained undiscovered in ones possession. Pes.6b הבודק צריך שיְבַטֵּל after one has searched the house for leavened things, he most renounce (whatever he may have failed to find); a. fr.Part. pass. מְבוּטָּל, f. מְבוּטֶּלֶת. Erub.69b רשותי מב׳ לך my possession be resigned to thee (for Sabbath purposes). Gitt.32a if a recipient says, מתנה זו מב׳ ‘this donation be void, תִּיבָּטֵל ‘shall be void, opp. to בְּטֵלָה היא ‘is a void one, i. e. has been annulled.Eduy. I, 5; Gitt36b, a. fr. אין ב׳׳ד יכול לבַ׳וכ׳ no court can repeal (overrule) the decisions of another court, unless 2) to neutralize an admixture of forbidden food in a certain quantity. Ḥull.108a ושאינו מינו … ומבטלו and the portion of the mixture which is not its kind is prevailing and neutralizes the forbidden portion (as if did not exist at all); a. fr. 3) to disturb, cause suspense, interfere with. Erub.63b; Meg.3a בִּיטַּלְתֶּםוכ׳ ye interfered with the daily offering; a. fr.Ber.II, 5 לבטל ממניוכ׳ to suspend (shake off) the yoke of heavenly government even one minute. Hif. הִבְטִיל to cause interruption, to order suspension. Succ.V, 5 להַבְטִיל את העםוכ׳ to cause the people to cease working. Hithpa. a. Nithpa. הִתְבַּטֵּל, נִתְבַּטֵּל to be interrupted, v. Nif.Tan. dbe El. I, 5; II, 3.

זָמַן(b. h.; cmp. זבן) to arrange, designate. Pi. זִימֵּן 1) to invite, esp. to a meal. B. Kam.79b; a. v. fr.Part. pass. מְזוּמָּן, f. מְזוּמֶּנֶת; pl. מְזוּמָּנִים, מְזוּמָּנוֹת a) invited. Pesik. R. s. 41, end מי שהוא מ׳ לסעודה he who is invited to the feast. Ib. (expl. מקראי, Is. 48:12) מְזוּמָּנִי my invited guest (Israel); a. e.b) designated, chosen. Ber.43a הוא מ׳ לברכה he is the one designated (by the host) to say grace. Ab. Zar.17a מז׳ לחייוכ׳ chosen for the bliss of futurity.Sub. 102a> עת היא מ׳וכ׳ there is a time designated for Ib. יום מזומן (not עת היא, v. Rabb. D. S. a. l. note 8); Yalk Is. 330; Ib. Jer. 287.c) ready at hand, in ones possession. B. Mets. 102a; Sifré Deut. 227, a. e. כי יקרא פרט למ׳ ‘if it chance (Deut. 22:6) this excludes that which is at thy disposal (in thy court yard); a. e. 2) to appoint a meal in common, so as to say grace together; to preface the grace after meal by saying, Let us praise ; v. זִימּוּן. Ber.VII, 1 שלשה … חייבין לזַמֵּן if three dine together, they are bound to make an appointment for common grace. Ib. מְזַמְּנִין עליו common grace may be appointed by making him one of the party (offering him something to eat). Ib. אין מ׳ עליהן you cannot count them in (to make up the requisite number). Ib. 2 עד כמה מזמנין how much must one eat of the meal in order to be counted one of the company? Ib. 3 כיצד מ׳ how is the appeal for common grace made?; a. fr. Hif. הִזְמִין 1) to cause to prepare, to notify. Dem. VII, 1 המַזְמִין את חבירווכ׳ if one notifies his friend that he will dine with him (on the Sabbath). 2) to designate for use; v. הַזְמָנָה. Ber.26a הִזְמִינוֹוכ׳ if he designated a building for 3) to summon, v. next w. Nithpa. נִזְדַּמֵּן 1) to meet, to come to hand (providentially); to join ones self to. Snh.96a אותו מלאךשנ׳ לווכ׳ that angel who was commissioned to accompany Abraham. Ib. נ׳ לו רגלי אחד a footman was joined to him (to meet his challenge). Ab. Zar.25b ישראלשנ׳ לווכ׳ (Ḥull.91a שנטפל) an Israelite whom a gentile joins on the road. Shebi. VII, 4 שנִזְדַּמְּנוּ להםוכ׳ who accidentally caught unclean animals; a. fr. 2) to make an appointment for meeting one another. Pesik. R. s. 33, v. זִימּוּן.

זָמַן(b. h.; cmp. זבן) to arrange, designate. Pi. זִימֵּן 1) to invite, esp. to a meal. B. Kam.79b; a. v. fr.Part. pass. מְזוּמָּן, f. מְזוּמֶּנֶת; pl. מְזוּמָּנִים, מְזוּמָּנוֹת a) invited. Pesik. R. s. 41, end מי שהוא מ׳ לסעודה he who is invited to the feast. Ib. (expl. מקראי, Is. 48:12) מְזוּמָּנִי my invited guest (Israel); a. e.b) designated, chosen. Ber.43a הוא מ׳ לברכה he is the one designated (by the host) to say grace. Ab. Zar.17a מז׳ לחייוכ׳ chosen for the bliss of futurity.Sub. 102a> עת היא מ׳וכ׳ there is a time designated for Ib. יום מזומן (not עת היא, v. Rabb. D. S. a. l. note 8); Yalk Is. 330; Ib. Jer. 287.c) ready at hand, in ones possession. B. Mets. 102a; Sifré Deut. 227, a. e. כי יקרא פרט למ׳ ‘if it chance (Deut. 22:6) this excludes that which is at thy disposal (in thy court yard); a. e. 2) to appoint a meal in common, so as to say grace together; to preface the grace after meal by saying, Let us praise ; v. זִימּוּן. Ber.VII, 1 שלשה … חייבין לזַמֵּן if three dine together, they are bound to make an appointment for common grace. Ib. מְזַמְּנִין עליו common grace may be appointed by making him one of the party (offering him something to eat). Ib. אין מ׳ עליהן you cannot count them in (to make up the requisite number). Ib. 2 עד כמה מזמנין how much must one eat of the meal in order to be counted one of the company? Ib. 3 כיצד מ׳ how is the appeal for common grace made?; a. fr. Hif. הִזְמִין 1) to cause to prepare, to notify. Dem. VII, 1 המַזְמִין את חבירווכ׳ if one notifies his friend that he will dine with him (on the Sabbath). 2) to designate for use; v. הַזְמָנָה. Ber.26a הִזְמִינוֹוכ׳ if he designated a building for 3) to summon, v. next w. Nithpa. נִזְדַּמֵּן 1) to meet, to come to hand (providentially); to join ones self to. Snh.96a אותו מלאךשנ׳ לווכ׳ that angel who was commissioned to accompany Abraham. Ib. נ׳ לו רגלי אחד a footman was joined to him (to meet his challenge). Ab. Zar.25b ישראלשנ׳ לווכ׳ (Ḥull.91a שנטפל) an Israelite whom a gentile joins on the road. Shebi. VII, 4 שנִזְדַּמְּנוּ להםוכ׳ who accidentally caught unclean animals; a. fr. 2) to make an appointment for meeting one another. Pesik. R. s. 33, v. זִימּוּן.

סְקִיפְטוֹרִיןm. pl. (exceptores) short-hand writers, clerks in court. Pesik. Haḥod., p. 53b> sq. (read:) העמידו סניגורין ויעמדו ס׳ summon the advocates and let the clerks be ready; ib. העבירו … ויעברו ס׳ dismiss the advocates and let the clerks go; Yalk. Ex. 190 ספיקטורין; Yalk. Ps. 831 ספיקטרין, ספיקטו׳ (corr. acc.); (Y.R. Hash. I, 57b top קטיגורין).

סְקִיפְטוֹרִיןm. pl. (exceptores) short-hand writers, clerks in court. Pesik. Haḥod., p. 53b> sq. (read:) העמידו סניגורין ויעמדו ס׳ summon the advocates and let the clerks be ready; ib. העבירו … ויעברו ס׳ dismiss the advocates and let the clerks go; Yalk. Ex. 190 ספיקטורין; Yalk. Ps. 831 ספיקטרין, ספיקטו׳ (corr. acc.); (Y.R. Hash. I, 57b top קטיגורין).

עֶזְרָהII f. (b. h.; עָזַר) help. Taan.III, 7 (19a) לע׳ ולא לצעקה (you may blow the alarm on the Sabbath to summon people) for help, but not for prayer. Kidd.6a עֶזְרָתִי מהו (if one says to a woman) ‘be my help, how is it (is she betrothed)?, v. עֵזֶר.

עֶזְרָהII f. (b. h.; עָזַר) help. Taan.III, 7 (19a) לע׳ ולא לצעקה (you may blow the alarm on the Sabbath to summon people) for help, but not for prayer. Kidd.6a עֶזְרָתִי מהו (if one says to a woman) ‘be my help, how is it (is she betrothed)?, v. עֵזֶר.

עֲרַעII (preced.; v. אָרַע II), Pa. עָרַע to call, proclaim, summon. Targ. Zeph. 1:7 (h. text הקדיש). Targ. O. Lev. 23:2; a. fr.; v. אֲרַע II.

עֲרַעII (preced.; v. אָרַע II), Pa. עָרַע to call, proclaim, summon. Targ. Zeph. 1:7 (h. text הקדיש). Targ. O. Lev. 23:2; a. fr.; v. אֲרַע II.