to+be+friends+with+sb

שָׁלֵםI, שָׁלַם, (b. h.) to be whole, complete; to end, cease. Y.Sot.VIII, 22c bot. שלום שבימיו שָׁלְמָהוכ׳ Zedekiah was named Shallum, because in his days ended the reign of the house of Judah; Y.Shek.VI, 49d top; Y.Hor.III, 47c bot.; Bab. ib. 11b; Ker.5b ששלם (corr. acc.); Yalk. Kings 250; Yalk. Chr. 1085. Pesik. R. s. 6 (ref. to 1 Kings 7:51) כיון שבא … עכשיו שלמה מלאכתוכ׳ when Solomon came and built the Temple, the Lord said, now the work of heaven and earth (creation) is complete; Yalk. Kings 186 שְׁלֵימָה. Pesik. R. l. c. כיון שהִשְׁלִימוּ … שלמה נפשם when the workmen had finished their work, their life was finished (they died); Yalk. l. c.; a. e. Hif. הִשְׁלִים 1) to complete, finish. Pesik. R. l. c., v. supra. Y.R. Hash. I, 57a top; Y.Shebi.II, 34a top מכיון שהוא עומד … מַשְׁלִים שנתו since he stands in (has entered) the third year of the tree, he may count it a full year. Yoma 33a (ref. to Lev. 6:5, play on עליח … השלמים) עליח הַשְׁלֵם כלוכ׳ with it (the evening sacrifice) cease all sacrifices (none can be offered after it). B. Kam.10a החופר … והִשְׁלִימָהּ לעשרה if one digs a pit nine cubits deep, and another comes and completes it to the legal size of ten. Ber.47b שחרר … והִשְׁלִימוֹוכ׳ he freed his slave and used him to complete the quorum of ten persons. Ib. 8b המשלים פרשיותיו, v. פָּרָשָׁה I. Pesik. R. l. c. לכך נקרא שלמה שה׳ … לתוך מעשה ידיו he is called Shlomoh (perfect), because God caused the work of creation to be perfected through his handiwork (the Temple); Yalk. Kings l. c.; a. fr.Esp. to finish the fast-day. Taan.VII, 9 יַשְׁלִימוּ they must fast the whole day. Yoma 82a מַשְׁלִימִין they must fast to the end of the day; a. fr.Part. pass. מוּשְׁלָם perfect, virtuous. Hor. l. c. he was named Shallum שהיה מ׳ במעשיו Ag. Hatt. (ed. משולם) because he was perfect in his deeds; Yalk. Kings 250; Yalk. Chr. l. c. 2) (denom. of שָׁלוֹם) to make friends, or to surrender. Succ.52a (ref. to Prov. 25:22) א״ת יְשַׁלֵּם אלא יַשְׁלִימֶנּוּ לך read not yshallem (he will pay) but, he will surrender him (the evil spirit) to thee; (comment.; he will make him be friends with thee).Part. pass. as ab. Num. R. s. 74> אחד עשר יום היו מוּשְׁלָמִים לאלהים eleven days were they (the Israelites) at peace with God (adhered to him sincerely); כ״ט יום … מוּשְׁלָמִין twenty-nine days they were sincere servants of God, opp. עשו את העגל. Ib. אינם מושלמים ליוכ׳ (ed. Wil. משלמים, corr. acc.) they will be faithful to me only forty days. Gen. R. s. 16, beg. מ׳ לבוראו faithful to his Creator; a. e. Nif. נִשְׁלַם to be finished, to end. Tanḥ. Mishp. 19 המלאך אומר נ׳ פלוני the angel says, such and such has ended (must die). Pi. שִׁלֵּם 1) to perfect.Part. pass. מְשוּלָּם. Hor. l. c., v. supra. Yalk. Lev. 458 מְשוּלָּמִים, v. שָׁלוֹם. 2) to compensate, reward, pay. Pesik. R. l. c. (play on יתשלם, 1 Kings 7:51) עלי לשַׁלֵּם להם מתן שכר it is for me to pay them their reward. Ib. עלי לשלם לו it is for me to compensate it (the month of Kislev) for its loss; ומה ש׳ לווכ׳ and wherewith did he compensate it? With the dedication under the Hasmonean house. Y.Taan.II, 65b top (ref. to Mic. 7:3) שַׁלֵּם לי יַאֲשַׁלֵּם לך (the judge says,) pay me, and I shall pay thee (decide in thy favor). B. Kam.I, 1 חב המזיק לשלםוכ׳ he that caused the damage is bound to pay Ib. 4 משַׁלֵּם נזק שלם must pay the full indemnity. B. Mets.III, 1 ש׳ ולא רצהוכ׳ if he pays in preference to making oath. B. Bath.III, 4 מְשַׁלְּמִין לי את הכל they must pay him in full. Ab. II, 16 שיְשַׁלֵּם, v. שָׂכָר; a. v. fr.

שָׁלֵםI, שָׁלַם, (b. h.) to be whole, complete; to end, cease. Y.Sot.VIII, 22c bot. שלום שבימיו שָׁלְמָהוכ׳ Zedekiah was named Shallum, because in his days ended the reign of the house of Judah; Y.Shek.VI, 49d top; Y.Hor.III, 47c bot.; Bab. ib. 11b; Ker.5b ששלם (corr. acc.); Yalk. Kings 250; Yalk. Chr. 1085. Pesik. R. s. 6 (ref. to 1 Kings 7:51) כיון שבא … עכשיו שלמה מלאכתוכ׳ when Solomon came and built the Temple, the Lord said, now the work of heaven and earth (creation) is complete; Yalk. Kings 186 שְׁלֵימָה. Pesik. R. l. c. כיון שהִשְׁלִימוּ … שלמה נפשם when the workmen had finished their work, their life was finished (they died); Yalk. l. c.; a. e. Hif. הִשְׁלִים 1) to complete, finish. Pesik. R. l. c., v. supra. Y.R. Hash. I, 57a top; Y.Shebi.II, 34a top מכיון שהוא עומד … מַשְׁלִים שנתו since he stands in (has entered) the third year of the tree, he may count it a full year. Yoma 33a (ref. to Lev. 6:5, play on עליח … השלמים) עליח הַשְׁלֵם כלוכ׳ with it (the evening sacrifice) cease all sacrifices (none can be offered after it). B. Kam.10a החופר … והִשְׁלִימָהּ לעשרה if one digs a pit nine cubits deep, and another comes and completes it to the legal size of ten. Ber.47b שחרר … והִשְׁלִימוֹוכ׳ he freed his slave and used him to complete the quorum of ten persons. Ib. 8b המשלים פרשיותיו, v. פָּרָשָׁה I. Pesik. R. l. c. לכך נקרא שלמה שה׳ … לתוך מעשה ידיו he is called Shlomoh (perfect), because God caused the work of creation to be perfected through his handiwork (the Temple); Yalk. Kings l. c.; a. fr.Esp. to finish the fast-day. Taan.VII, 9 יַשְׁלִימוּ they must fast the whole day. Yoma 82a מַשְׁלִימִין they must fast to the end of the day; a. fr.Part. pass. מוּשְׁלָם perfect, virtuous. Hor. l. c. he was named Shallum שהיה מ׳ במעשיו Ag. Hatt. (ed. משולם) because he was perfect in his deeds; Yalk. Kings 250; Yalk. Chr. l. c. 2) (denom. of שָׁלוֹם) to make friends, or to surrender. Succ.52a (ref. to Prov. 25:22) א״ת יְשַׁלֵּם אלא יַשְׁלִימֶנּוּ לך read not yshallem (he will pay) but, he will surrender him (the evil spirit) to thee; (comment.; he will make him be friends with thee).Part. pass. as ab. Num. R. s. 74> אחד עשר יום היו מוּשְׁלָמִים לאלהים eleven days were they (the Israelites) at peace with God (adhered to him sincerely); כ״ט יום … מוּשְׁלָמִין twenty-nine days they were sincere servants of God, opp. עשו את העגל. Ib. אינם מושלמים ליוכ׳ (ed. Wil. משלמים, corr. acc.) they will be faithful to me only forty days. Gen. R. s. 16, beg. מ׳ לבוראו faithful to his Creator; a. e. Nif. נִשְׁלַם to be finished, to end. Tanḥ. Mishp. 19 המלאך אומר נ׳ פלוני the angel says, such and such has ended (must die). Pi. שִׁלֵּם 1) to perfect.Part. pass. מְשוּלָּם. Hor. l. c., v. supra. Yalk. Lev. 458 מְשוּלָּמִים, v. שָׁלוֹם. 2) to compensate, reward, pay. Pesik. R. l. c. (play on יתשלם, 1 Kings 7:51) עלי לשַׁלֵּם להם מתן שכר it is for me to pay them their reward. Ib. עלי לשלם לו it is for me to compensate it (the month of Kislev) for its loss; ומה ש׳ לווכ׳ and wherewith did he compensate it? With the dedication under the Hasmonean house. Y.Taan.II, 65b top (ref. to Mic. 7:3) שַׁלֵּם לי יַאֲשַׁלֵּם לך (the judge says,) pay me, and I shall pay thee (decide in thy favor). B. Kam.I, 1 חב המזיק לשלםוכ׳ he that caused the damage is bound to pay Ib. 4 משַׁלֵּם נזק שלם must pay the full indemnity. B. Mets.III, 1 ש׳ ולא רצהוכ׳ if he pays in preference to making oath. B. Bath.III, 4 מְשַׁלְּמִין לי את הכל they must pay him in full. Ab. II, 16 שיְשַׁלֵּם, v. שָׂכָר; a. v. fr.

חָבַר(b. h.) 1) to join, befriend, assist. Y.Ab. Zar. I, 39b top (ref. to Ps. 58:6) (read:) כל מי שהיה חוֹבְרוֹ הוא חוברו whoever assisted him (in his political ambition), him he befriended.Esp. חוֹבֵר, pl. חוֹבְרִים, חוֹבְרִין having a share in the ownership of a sacrifice, v. חֲבוּרָה. Men.IX, 9 (93b bot.) אחד מניף לכל החו׳ Ms. M. (ed. חֲבֵרִים) one of the company does the waving in behalf of all of them, Ib. 94a נתמעטה בחו׳ is reduced in numbers as regards the participants (only one of them being required to act). Tem.2a; Arakh.2a בעלי ח׳ (sub. קרבן) partners of a sacrifice (also בעלי קרבן). 2) with על (cmp. זָוַג) to join against, protest. B. Bath.2a חָבְרוּ עליווכ׳ his brothers combined to protest against his actions. 3) to tie, fascinate, charm. Lam. R. to I, 5 מביאין חוֹבֵר וחוֹבְרִיןוכ׳ they procure a charmer and charm the serpent. Sifré Deut. 172 ח׳ מרובה he who charms large objects; Ker.3b ח׳ גדול; Snh.65a חַבָּר גדול. Ker. l. c. חוֹבֵר חֶבֶר דבלאו הדין הוא but what kind of charmer (Deut. 18:11) is he that is liable only to lashes (v. לַאו)?; a. fr.( 4) (cmp. חָבַל) to unshape, wound. Denom. חַבּוּרָה. Pi. חִיבֵּר 1) to join, fasten. Yalk. Job 927 (ref. to Job 40:30) מי שח׳ עצמו במצות whoever befriended himself with good deeds; Tanḥ. Nitsab. 4 (corr. acc.). Kel. XIV, 2 וחִבְּרָהּ לו (or וחֲבָרָהּ) and he fastened the tube to it (the staff), Ib. משיְחַבֵּר from the moment he attaches it, opp. משיחבל, v. חָבַל.Part. pass. מְחוּבָּר. Ib. XII, 2 כל המ׳וכ׳ whatever is fastened (belonging) to an object fit to become unclean מ׳ (לקרקע) fixed, immovable, opp. תלוש. B. Mets.89a אוכל במ׳ may eat of what is standing in the field (Deut. 23:25, sq.). Peah IV, 1, v. דָּלִית. Y. Ib. 18a ואינו מ׳ and when the Mishnah says בדלית ובדקל, it does not mean במ׳ בדליתוכ׳ ‘of that which is attached to the vine and tree; אין תימר מ׳ הואוכ׳ if you say, it means that which is attached, then the Mishnah means to say that the owner must designate the Peah while it is up (on the tree) Ib. II beg.16d (in a passage misplaced and corrupted) הא גדר מ׳ ואינו מ׳ this ‘fence (Mish. Ib. II, 3) is to be considered as something attached to the ground (like a growth) and (in other respects) as not attached. 2) to charm. Lam. R., introd. (R. Josh. 2) התחיל מְחַבֵּר חֲבָרִים (not מחבי חביים) he began to consult charmers (with ref. to Ez. 21:26). Snh.65a מקטר לחַבֵּר he burns incense for charming purposes (to exorcise the demons); a. fr. Nif. נֶחְבַּר to be joined, gathered. Gen. R. s. 80 (ref. to Hos. 6:9) as the priests נֶחְבָּרִים עלוכ׳ are grooped around ; Macc.10a מִתְחַבְּרִיןוכ׳. Hithpa. הִתְחַבֵּר, Nithpa. נִתְחַבֵּר 1) same; v. supra. 2) to associate, make friends with. Ab. I, 7.Num. R. s. 20, beg. נִתְחַבְּרוּ מואבוכ׳ Moab and Midian formed an alliance; Tanḥ. Balak 3. 3) to be charmed, spellbound. Ib. Bshall. 18 מיד נתח׳וכ׳ at once the bird is spellbound (by the snake looking at its shadow) and falls to pieces; Yalk. Ex. 255 מת (read מתחבר); Mekh. Bshall., Vayassa, s.1 מִתְחַבֵּר על צלו (not ומת׳ אל) it remains spell-bound over its own shadow.

חָבַר(b. h.) 1) to join, befriend, assist. Y.Ab. Zar. I, 39b top (ref. to Ps. 58:6) (read:) כל מי שהיה חוֹבְרוֹ הוא חוברו whoever assisted him (in his political ambition), him he befriended.Esp. חוֹבֵר, pl. חוֹבְרִים, חוֹבְרִין having a share in the ownership of a sacrifice, v. חֲבוּרָה. Men.IX, 9 (93b bot.) אחד מניף לכל החו׳ Ms. M. (ed. חֲבֵרִים) one of the company does the waving in behalf of all of them, Ib. 94a נתמעטה בחו׳ is reduced in numbers as regards the participants (only one of them being required to act). Tem.2a; Arakh.2a בעלי ח׳ (sub. קרבן) partners of a sacrifice (also בעלי קרבן). 2) with על (cmp. זָוַג) to join against, protest. B. Bath.2a חָבְרוּ עליווכ׳ his brothers combined to protest against his actions. 3) to tie, fascinate, charm. Lam. R. to I, 5 מביאין חוֹבֵר וחוֹבְרִיןוכ׳ they procure a charmer and charm the serpent. Sifré Deut. 172 ח׳ מרובה he who charms large objects; Ker.3b ח׳ גדול; Snh.65a חַבָּר גדול. Ker. l. c. חוֹבֵר חֶבֶר דבלאו הדין הוא but what kind of charmer (Deut. 18:11) is he that is liable only to lashes (v. לַאו)?; a. fr.( 4) (cmp. חָבַל) to unshape, wound. Denom. חַבּוּרָה. Pi. חִיבֵּר 1) to join, fasten. Yalk. Job 927 (ref. to Job 40:30) מי שח׳ עצמו במצות whoever befriended himself with good deeds; Tanḥ. Nitsab. 4 (corr. acc.). Kel. XIV, 2 וחִבְּרָהּ לו (or וחֲבָרָהּ) and he fastened the tube to it (the staff), Ib. משיְחַבֵּר from the moment he attaches it, opp. משיחבל, v. חָבַל.Part. pass. מְחוּבָּר. Ib. XII, 2 כל המ׳וכ׳ whatever is fastened (belonging) to an object fit to become unclean מ׳ (לקרקע) fixed, immovable, opp. תלוש. B. Mets.89a אוכל במ׳ may eat of what is standing in the field (Deut. 23:25, sq.). Peah IV, 1, v. דָּלִית. Y. Ib. 18a ואינו מ׳ and when the Mishnah says בדלית ובדקל, it does not mean במ׳ בדליתוכ׳ ‘of that which is attached to the vine and tree; אין תימר מ׳ הואוכ׳ if you say, it means that which is attached, then the Mishnah means to say that the owner must designate the Peah while it is up (on the tree) Ib. II beg.16d (in a passage misplaced and corrupted) הא גדר מ׳ ואינו מ׳ this ‘fence (Mish. Ib. II, 3) is to be considered as something attached to the ground (like a growth) and (in other respects) as not attached. 2) to charm. Lam. R., introd. (R. Josh. 2) התחיל מְחַבֵּר חֲבָרִים (not מחבי חביים) he began to consult charmers (with ref. to Ez. 21:26). Snh.65a מקטר לחַבֵּר he burns incense for charming purposes (to exorcise the demons); a. fr. Nif. נֶחְבַּר to be joined, gathered. Gen. R. s. 80 (ref. to Hos. 6:9) as the priests נֶחְבָּרִים עלוכ׳ are grooped around ; Macc.10a מִתְחַבְּרִיןוכ׳. Hithpa. הִתְחַבֵּר, Nithpa. נִתְחַבֵּר 1) same; v. supra. 2) to associate, make friends with. Ab. I, 7.Num. R. s. 20, beg. נִתְחַבְּרוּ מואבוכ׳ Moab and Midian formed an alliance; Tanḥ. Balak 3. 3) to be charmed, spellbound. Ib. Bshall. 18 מיד נתח׳וכ׳ at once the bird is spellbound (by the snake looking at its shadow) and falls to pieces; Yalk. Ex. 255 מת (read מתחבר); Mekh. Bshall., Vayassa, s.1 מִתְחַבֵּר על צלו (not ומת׳ אל) it remains spell-bound over its own shadow.

נָחַם(b. h.; cmp. נוּחַ) to be at ease. Ex. R. s. 20 (homiletic interpret. of נָחָם, Ex. 13:17) אמרהקב״ה איני מתנחםוכ׳ the Lord said, I shall not be contented, until, for we read ולא נָחַם (perhaps meant for נִחַם Nif.). Pi. נִיחֵם to comfort, censole. Pesik. Naḥ., p. 128a> א״להקב״ה אני ואתם נלך ונְנַחֲמֶנָּה the Lord said to them (the prophets), Myself and you, let us go and comfort her (Jerusalem); ib. נַחֲמוּהָ עמיוכ׳ comfort her, O my people; comfort her, you on high (angels) Ib. הקב״ה שלחני אצלך לנַחְמֵךְ the Lord sent me to thee (Jerusalem) to comfort thee. Ib.b> נַחֲמוּנִי נחמוני עמי comfort me, comfort me, O my people. Pesik. R. s. 30 ונכנסו חביריו לנַחֲמוֹ and his friends came in to comfort him; אם על אשתו מְנַחֲמִים לווכ׳ if it is for the loss of his wife that they seek to console him, and he refuses to be consoled Midd. II, 2 השוכן בבית הזה יְנַחֶמְךָ may He who resides in this house console thee. Y.Gitt.V, 47c top; Y.Dem.IV, 24a bot. ומְנַחֲמִין אביליוכ׳ and you must comfort the gentile mourners (of your place) as well as the Jewish mourners; Y.Ab. Zar. I, 39c bot. ניחמים (corr. acc.); Tosef.Gitt.V (III), 5; a. fr.מְנַחֵם the consoling friend of the mourner. Yalk. Prov. 947 בבית האבל בחול פריס מנ׳ ויהיב לאבל … יש לה מנ׳ פריס מנ׳וכ׳ in the house of the mourner, on week days, the comforter breaks the bread and gives it to the mourner, as it is written (Lam. 1:17), ‘Zion breaks (the bread) with her own hands, she has no comforter, but if she had a comforter, the comforter would break it Pl. מְנַחֲמִים, מְנַחֲמִין. M. Kat. 27a בית המנ׳ the room where the comforters meet. Ib.b כיון שניענע … אין מנ׳וכ׳ as soon as the mourner nods with his head (indicating that he accepts their consolations), the friends are no longer permitted to sit with him; a. fr.Sabb.152a מת שאין לו מנ׳ a deceased person that leaves no direct relations to be comforted. Nif. נִחַם, Hithpa. הִתְנַחֵם, Nithpa. נִתְנַחֵם 1) to be comforted, accept consolation. Pesik. l. c. מי צריך להִנָּחֵם which of them is in need of being comforted?; ib. להִתְנַחֵם. Snh.19a תִּתְנֶחָמוּ be comforted. Ib. תִּתְנֶחָמוּ receiving consolations from others. Pesik. R. l. c. ואינו מתנחם, v. supra. Gen. R. s. 84 מִתְנַחֲמִים על המתיםוכ׳ people accept consolation for dead persons but not for living ones (that have disappeared); a. fr.Ib. s. 27 (expl. וינחם, Gen. 6:6) מתנ׳ אני שבראתיוכ׳ I have that consolation that I created him (man) to live on earth below 2) to seek comfort; to be sorry, regret, reconsider. Ib. מתנ׳ אני שעשיתווכ׳ I regret that I made him, and that he was placed on earth. Ex. R. s. 45, beg. ואני מתנ׳ עליו and I am sorry for him (reconsider my judgment). Num. R. s. 23 (ref. to Num. 23:19) לא בן עמרם עשה אותו להִנָּחֵם did not the son of Amram cause him (God) to reconsider (Ex. 32:14); ib. להִתְנַחֵם; Y.Taan.I, 65b bot. שעשה לאל שיִתְנֶחָם; a. fr.

נָחַם(b. h.; cmp. נוּחַ) to be at ease. Ex. R. s. 20 (homiletic interpret. of נָחָם, Ex. 13:17) אמרהקב״ה איני מתנחםוכ׳ the Lord said, I shall not be contented, until, for we read ולא נָחַם (perhaps meant for נִחַם Nif.). Pi. נִיחֵם to comfort, censole. Pesik. Naḥ., p. 128a> א״להקב״ה אני ואתם נלך ונְנַחֲמֶנָּה the Lord said to them (the prophets), Myself and you, let us go and comfort her (Jerusalem); ib. נַחֲמוּהָ עמיוכ׳ comfort her, O my people; comfort her, you on high (angels) Ib. הקב״ה שלחני אצלך לנַחְמֵךְ the Lord sent me to thee (Jerusalem) to comfort thee. Ib.b> נַחֲמוּנִי נחמוני עמי comfort me, comfort me, O my people. Pesik. R. s. 30 ונכנסו חביריו לנַחֲמוֹ and his friends came in to comfort him; אם על אשתו מְנַחֲמִים לווכ׳ if it is for the loss of his wife that they seek to console him, and he refuses to be consoled Midd. II, 2 השוכן בבית הזה יְנַחֶמְךָ may He who resides in this house console thee. Y.Gitt.V, 47c top; Y.Dem.IV, 24a bot. ומְנַחֲמִין אביליוכ׳ and you must comfort the gentile mourners (of your place) as well as the Jewish mourners; Y.Ab. Zar. I, 39c bot. ניחמים (corr. acc.); Tosef.Gitt.V (III), 5; a. fr.מְנַחֵם the consoling friend of the mourner. Yalk. Prov. 947 בבית האבל בחול פריס מנ׳ ויהיב לאבל … יש לה מנ׳ פריס מנ׳וכ׳ in the house of the mourner, on week days, the comforter breaks the bread and gives it to the mourner, as it is written (Lam. 1:17), ‘Zion breaks (the bread) with her own hands, she has no comforter, but if she had a comforter, the comforter would break it Pl. מְנַחֲמִים, מְנַחֲמִין. M. Kat. 27a בית המנ׳ the room where the comforters meet. Ib.b כיון שניענע … אין מנ׳וכ׳ as soon as the mourner nods with his head (indicating that he accepts their consolations), the friends are no longer permitted to sit with him; a. fr.Sabb.152a מת שאין לו מנ׳ a deceased person that leaves no direct relations to be comforted. Nif. נִחַם, Hithpa. הִתְנַחֵם, Nithpa. נִתְנַחֵם 1) to be comforted, accept consolation. Pesik. l. c. מי צריך להִנָּחֵם which of them is in need of being comforted?; ib. להִתְנַחֵם. Snh.19a תִּתְנֶחָמוּ be comforted. Ib. תִּתְנֶחָמוּ receiving consolations from others. Pesik. R. l. c. ואינו מתנחם, v. supra. Gen. R. s. 84 מִתְנַחֲמִים על המתיםוכ׳ people accept consolation for dead persons but not for living ones (that have disappeared); a. fr.Ib. s. 27 (expl. וינחם, Gen. 6:6) מתנ׳ אני שבראתיוכ׳ I have that consolation that I created him (man) to live on earth below 2) to seek comfort; to be sorry, regret, reconsider. Ib. מתנ׳ אני שעשיתווכ׳ I regret that I made him, and that he was placed on earth. Ex. R. s. 45, beg. ואני מתנ׳ עליו and I am sorry for him (reconsider my judgment). Num. R. s. 23 (ref. to Num. 23:19) לא בן עמרם עשה אותו להִנָּחֵם did not the son of Amram cause him (God) to reconsider (Ex. 32:14); ib. להִתְנַחֵם; Y.Taan.I, 65b bot. שעשה לאל שיִתְנֶחָם; a. fr.

פָּטַר(b. h.) 1) to break through, open. Bekh.VIII, 1 (46a) (ref. to Ex. 13:2) עד שיִפְטְרוּ רחם מישראל (not שיפטרוה) provided they open the womb when the mother is an Israelite (although she conceived before her conversion); ib. 47a. 2) to send off, discharge, dismiss. Keth.XIII, 5, a. fr. או כנוס או פְּטוֹר (the betrothed has a right to say) either marry or release (me by divorce). Gitt.VI, 5 פִּטְרוּהָ … לא אמר כלום if one says to friends, ‘release her … he has said nothing (they are not authorized to write a letter of divorce, as it might mean, release her of her debts); ib. 65b ר׳ נתן אומר פַּטְּרוּהָ דבריו קיימין פִּיטָרוּהָ לא אמר כלום R. N. says, if he said paṭṭruha (Pi.), his words stand (a divorce is meant), but if he says piṭruha ( Kal) Ib. ר׳ נתן דבבלאה … בין פיטרוה לפטרוהוכ׳ R. N. who is a Babylonian, draws a distinction between piṭruha and paṭṭruha; our Tannai (in the Mishnah) being a Palestinian does not Ib. VIII, 4. פּוֹטֵר … בגט ישן a man may divorce his wife with an old letter of divorce (having been closeted with her after he had written it); Tosef. ib. VIII (VI), 3 אינו פוטרוכ׳ he must not divorce with an old letter, in order that the letter of divorce may not date farther back than (the conception of) her child; a. fr. 3) to dismiss, give leave, let go. Sot.IX, 6 ופְטַרְנוּהוּ בלא מזון and we let him (the stranger) go without provision. Midr. Till. to Ps. 91 מי גרול הפּוֹטֵר או הנִפְטָר which is the superior of the two? he who gives leave, or he who takes leave? Ib. (ref. to Gen. 32:27) הרי יעקב פוטר למלאך behold, Jacob gives leave to the angel; a. fr. 4) (law) to discharge, acquit; (ritual) to exempt from obligation, to declare free from punishment, eventually from sacrificial atonement, opp. חִיֵּיב. Erub.65a יכול אני לִפְטוֹרוכ׳ I can (by my plea) release from judgment the whole world (all Israelites) from the destruction of the Temple to the present time, for we read (Is. 51:21), Hear now this, thou afflicted and drunken (a drunken person is irresponsible); ib. מאי יכולני לפטור נמי מדין תפלה this ‘I can release means also from responsibility for neglect of prayer (the drunken not being permitted to pray). Succ.45b. Sabb.II, 5 ר׳ יוסי פוטר בכלןוכ׳ R. J. declares (him that did it) free from punishment or eventual sacrifice in all those cases, except Ker.IV, 2 ר׳ יהושע פוטר R. J. absolves him from bringing a sin-offering, opp. מחייב חטאת. Snh.V, 5 אם מצאו לו זכות פְּטָרוּהוּ if they found evidence in his favor, they (the court) acquitted him; a. v. fr.Trnsf. to cause exemption; to cover, include. Ber.VI, 5 ברך על היין … פ׳ את הייןוכ׳ if he recited the blessing over wine before the meal, he has therewith exempted the wine offered after the meal (from an additional blessing). Ib. 7 מברך על העיקר ופוטר את הטפלה he says the blessing over the chief dish, and with this he covers that which goes with it (v. טְפֵלָה). Yeb.I, 1 חמש … פּוֹטְרוֹת צרותיהן fifteen women (of various kinship with the yabam, by which he is prevented from marrying any of them) cover their rivals (making them free from dependence on the yabam for marriage or discharge); a. fr.Part. pass. פָּטוּר; f. פְּטוּרָה; pl. פְּטוּרִים, פְּטוּרִין; פְּטוּרוֹת (is, are) exempt, free, opp. חַיָּיב. Peah I, 6 ופ׳ מן המעשרותוכ׳ and he need not give the tithes, until B. Mets.VIII, 1 פ׳ (sub. מלשלם) he is free from indemnity. Ib. VII, 10 מתנה … להיות פ׳ משבועה may have an agreement to be eventually exempt from making oath; להיות פ׳ מלשלם to be exempt from responsibility. Kidd.I, 7 כל מצות הבן על האב … ונשים פ׳ to all paternal duties men are bound, but women (mothers) are exempt from them. Yeb.I, 2 כשם שבתו פ׳ כך צרתה פ׳ as well as his (the yabams) daughter is exempt (from the law of levirate marriage, because the yabam cannot marry her), so her rival is exempt; a. v. fr. Pi. פִּיטֵּר to dismiss; to divorce. Gitt.65b, v. supra. Kidd.31b פַּטְּרוּנִי dismiss (escort) me; a. e. Nif. נִפְטָר, Hithpa. הִתְפַטֵּר 1) to be exempted, freed. Bekh.II, 1 לא נִפְטְרוּ מבכורוכ׳ they (the Levites) have not been exempted from consecrating the firstborn of clean animals, but only from redeeming their firstborn sons and the firstborn of asses; a. e. 2) to be dismissed, take leave, depart. Yoma I, 5 נפטרו והלכו להם they took leave and went. Sot.IX, 5. Ber.64a הנ׳ מחבירווכ׳ he who leaves his friend (after escorting him a distance) must not say, ‘go in peace, but, ‘go to peace; הנ׳ מן המתוכ׳ he who takes leave of the dead (after burial) Ib. 31a; Erub.64a לא יִפָּטֵר אדםוכ׳ one must not leave a friend otherwise than with a word of tradition (on legal or religious subjects), by which he may remember him; a. fr.Esp. to depart this world, to die. Ber.17a גדל בשם טוב ונ׳ בשם טוב מן העולם who grew (lived) with a good name, and left the world with a good name. Tem.16a בשעהשנ׳ משה רבינו לגן עדן when Moses our teacher was to depart for paradise. Gen. R. s. 96; a. fr.Yalk. Koh. 989 בשעה … מִתְפַּטְּרִיםוכ׳ when the children are dismissed from school. Hif. הִפְטִיר 1) to discard; ה׳ בשפה to discard with the lip, to spurn. Pesik. R. s. 37 מחרקין … ומַפְטִירִים בשפתותיהם gnashed their teeth … and spurned with their lips (ref. to Ps. 22:8). Treat. Der. Er. ch. 2 מפְטִירֵי שפה (= מפטירין בשפה). 2) to dismiss, adjourn a meeting. Y.Ber.IV, 7d top הַפְטֵר את העם dismiss the people (adjourn the meeting). M. Kat. 5b, v. בָּכָה. Ḥull.51a מַפְטִיר כנסיות one who dismisses the assemblies, janitor, v. כְּנֶסֶת.Pes.X, 8, v. אֶפִּיקוֹמָן; a. e. 3) ( to recite before dismissal, to conclude the reading from the Law by reading a portion of the Prophets, to read the Hafṭarah (v. הַפְטָרָה). Meg.IV, 1 בשני … ואין מַפְטִירִין בנביא on Mondays, Thursdays and Saturday afternoons three persons read from the Law …, and we do not close with a lesson from the Prophets. Ib. 5 המפטיר בנביא הואוכ׳ he who concludes with the prophetic lesson (being the last of those called up) has the privilege of, v. פָּרַס; a. fr.

פָּטַר(b. h.) 1) to break through, open. Bekh.VIII, 1 (46a) (ref. to Ex. 13:2) עד שיִפְטְרוּ רחם מישראל (not שיפטרוה) provided they open the womb when the mother is an Israelite (although she conceived before her conversion); ib. 47a. 2) to send off, discharge, dismiss. Keth.XIII, 5, a. fr. או כנוס או פְּטוֹר (the betrothed has a right to say) either marry or release (me by divorce). Gitt.VI, 5 פִּטְרוּהָ … לא אמר כלום if one says to friends, ‘release her … he has said nothing (they are not authorized to write a letter of divorce, as it might mean, release her of her debts); ib. 65b ר׳ נתן אומר פַּטְּרוּהָ דבריו קיימין פִּיטָרוּהָ לא אמר כלום R. N. says, if he said paṭṭruha (Pi.), his words stand (a divorce is meant), but if he says piṭruha ( Kal) Ib. ר׳ נתן דבבלאה … בין פיטרוה לפטרוהוכ׳ R. N. who is a Babylonian, draws a distinction between piṭruha and paṭṭruha; our Tannai (in the Mishnah) being a Palestinian does not Ib. VIII, 4. פּוֹטֵר … בגט ישן a man may divorce his wife with an old letter of divorce (having been closeted with her after he had written it); Tosef. ib. VIII (VI), 3 אינו פוטרוכ׳ he must not divorce with an old letter, in order that the letter of divorce may not date farther back than (the conception of) her child; a. fr. 3) to dismiss, give leave, let go. Sot.IX, 6 ופְטַרְנוּהוּ בלא מזון and we let him (the stranger) go without provision. Midr. Till. to Ps. 91 מי גרול הפּוֹטֵר או הנִפְטָר which is the superior of the two? he who gives leave, or he who takes leave? Ib. (ref. to Gen. 32:27) הרי יעקב פוטר למלאך behold, Jacob gives leave to the angel; a. fr. 4) (law) to discharge, acquit; (ritual) to exempt from obligation, to declare free from punishment, eventually from sacrificial atonement, opp. חִיֵּיב. Erub.65a יכול אני לִפְטוֹרוכ׳ I can (by my plea) release from judgment the whole world (all Israelites) from the destruction of the Temple to the present time, for we read (Is. 51:21), Hear now this, thou afflicted and drunken (a drunken person is irresponsible); ib. מאי יכולני לפטור נמי מדין תפלה this ‘I can release means also from responsibility for neglect of prayer (the drunken not being permitted to pray). Succ.45b. Sabb.II, 5 ר׳ יוסי פוטר בכלןוכ׳ R. J. declares (him that did it) free from punishment or eventual sacrifice in all those cases, except Ker.IV, 2 ר׳ יהושע פוטר R. J. absolves him from bringing a sin-offering, opp. מחייב חטאת. Snh.V, 5 אם מצאו לו זכות פְּטָרוּהוּ if they found evidence in his favor, they (the court) acquitted him; a. v. fr.Trnsf. to cause exemption; to cover, include. Ber.VI, 5 ברך על היין … פ׳ את הייןוכ׳ if he recited the blessing over wine before the meal, he has therewith exempted the wine offered after the meal (from an additional blessing). Ib. 7 מברך על העיקר ופוטר את הטפלה he says the blessing over the chief dish, and with this he covers that which goes with it (v. טְפֵלָה). Yeb.I, 1 חמש … פּוֹטְרוֹת צרותיהן fifteen women (of various kinship with the yabam, by which he is prevented from marrying any of them) cover their rivals (making them free from dependence on the yabam for marriage or discharge); a. fr.Part. pass. פָּטוּר; f. פְּטוּרָה; pl. פְּטוּרִים, פְּטוּרִין; פְּטוּרוֹת (is, are) exempt, free, opp. חַיָּיב. Peah I, 6 ופ׳ מן המעשרותוכ׳ and he need not give the tithes, until B. Mets.VIII, 1 פ׳ (sub. מלשלם) he is free from indemnity. Ib. VII, 10 מתנה … להיות פ׳ משבועה may have an agreement to be eventually exempt from making oath; להיות פ׳ מלשלם to be exempt from responsibility. Kidd.I, 7 כל מצות הבן על האב … ונשים פ׳ to all paternal duties men are bound, but women (mothers) are exempt from them. Yeb.I, 2 כשם שבתו פ׳ כך צרתה פ׳ as well as his (the yabams) daughter is exempt (from the law of levirate marriage, because the yabam cannot marry her), so her rival is exempt; a. v. fr. Pi. פִּיטֵּר to dismiss; to divorce. Gitt.65b, v. supra. Kidd.31b פַּטְּרוּנִי dismiss (escort) me; a. e. Nif. נִפְטָר, Hithpa. הִתְפַטֵּר 1) to be exempted, freed. Bekh.II, 1 לא נִפְטְרוּ מבכורוכ׳ they (the Levites) have not been exempted from consecrating the firstborn of clean animals, but only from redeeming their firstborn sons and the firstborn of asses; a. e. 2) to be dismissed, take leave, depart. Yoma I, 5 נפטרו והלכו להם they took leave and went. Sot.IX, 5. Ber.64a הנ׳ מחבירווכ׳ he who leaves his friend (after escorting him a distance) must not say, ‘go in peace, but, ‘go to peace; הנ׳ מן המתוכ׳ he who takes leave of the dead (after burial) Ib. 31a; Erub.64a לא יִפָּטֵר אדםוכ׳ one must not leave a friend otherwise than with a word of tradition (on legal or religious subjects), by which he may remember him; a. fr.Esp. to depart this world, to die. Ber.17a גדל בשם טוב ונ׳ בשם טוב מן העולם who grew (lived) with a good name, and left the world with a good name. Tem.16a בשעהשנ׳ משה רבינו לגן עדן when Moses our teacher was to depart for paradise. Gen. R. s. 96; a. fr.Yalk. Koh. 989 בשעה … מִתְפַּטְּרִיםוכ׳ when the children are dismissed from school. Hif. הִפְטִיר 1) to discard; ה׳ בשפה to discard with the lip, to spurn. Pesik. R. s. 37 מחרקין … ומַפְטִירִים בשפתותיהם gnashed their teeth … and spurned with their lips (ref. to Ps. 22:8). Treat. Der. Er. ch. 2 מפְטִירֵי שפה (= מפטירין בשפה). 2) to dismiss, adjourn a meeting. Y.Ber.IV, 7d top הַפְטֵר את העם dismiss the people (adjourn the meeting). M. Kat. 5b, v. בָּכָה. Ḥull.51a מַפְטִיר כנסיות one who dismisses the assemblies, janitor, v. כְּנֶסֶת.Pes.X, 8, v. אֶפִּיקוֹמָן; a. e. 3) ( to recite before dismissal, to conclude the reading from the Law by reading a portion of the Prophets, to read the Hafṭarah (v. הַפְטָרָה). Meg.IV, 1 בשני … ואין מַפְטִירִין בנביא on Mondays, Thursdays and Saturday afternoons three persons read from the Law …, and we do not close with a lesson from the Prophets. Ib. 5 המפטיר בנביא הואוכ׳ he who concludes with the prophetic lesson (being the last of those called up) has the privilege of, v. פָּרַס; a. fr.

ראי, רָאָה(b. h.) ( to meet with, 1) to see. Ber.IX, 1 הרואֶה מקיםוכ׳ he who sees (comes to) a place Ib. 56b הרואה נהר בחלום he who sees a river in his dream. B. Bath.82a כל שרואה פני חמה, v. גֶּזַע. Gen. R. s. 56 רוֹאִים אתם … רואה do you see what I see? Ex. R. s. 3 אתה רואה ראייה אחתוכ׳ thou seest only one vision, but I see two; אתה רואה אותן באיןוכ׳ thou seest them come to Sinai and receive my Law, but I see B. Mets.73b רָאִיתָ שאינווכ׳ if thou observest that he does not conduct himself properly; a. v. fr.Snh.52a הֵנִרְאֶה מיוכ׳ (Ms. M. הֵא נראה) well, we shall see which, v. קָבַר. Sabb.150a לא יאמר … הנראה שתעמורוכ׳ one must not say to ones neighbor (on the Sabbath), well, we shall see (I am confident) that you will be with me in the evening (for business); Ab. Zar.7a (Tosaf. = הֲנִרְאֶה בעיניך, Nif. is it pleasing to thee?); Tosef.Sabb. XVII (XVIII), 11 נראה ed. Zuck. (Var. הנ׳). Sifré Num. 84 הנראה שתגיע עמנווכ׳ be sure to arrive with (meet) us at Ib. הנ׳ שתעמידניוכ׳ be sure to wake me up, for I ר׳ דם, ר׳ קרי to have an attack, be affected with. Yeb.76a לאר׳ קרי מימיו he never had a nightly pollution. Zab. I, 1 ר׳ אחת … ובשלישיר׳ שתים (sub. זיבה) if he felt one attack of gonorrhœa …, and on the third day he had two attacks. Ber.III, 6 רָאֲתָה נדה (sub. דם) felt menstruation. Ib. 26a ר׳ זיבה felt a flux; a. fr. 2) to reflect; to reason; to consider. B. Bath.83a רוֹאִין … כאילווכ׳ we consider the central vine-trees as if not existing. Erub.I, 5 רואין אותה … מתכת we consider it (the cross-piece of straw or reeds) as if it were of metal; עקימה רואיןוכ׳ if it is curved, we consider it as if it were straight. Gen. R. l. c. הוי רואה דמיווכ׳ look upon the blood of this ram, as if it were the blood of ; a. v. fr.מהר׳ what did he see?, what was the reason; in gen. why? B. Bath. 123a מהר׳ יעקב שנטלוכ׳ what reason had Jacob to take the birthright from Reuben? Pes.53b מה רָאוּ … שמסרווכ׳ what did Hananiah, Mishael and Azariah have in mind (how did they reason) when they were ready to give up their lives ? Sifré Deut. 307 מה ראו … שנשטפווכ׳ why were the men of the flood drowned ?; a. fr. 3) to see the reason of, to like, choose, prefer, approve of. Keth.XIII, 3, sq. רואה אני את רבריוכ׳ I like the opinion of Admon. Ib. 109a כל מקום שאמר … רואח אניוכ׳ wherever R. G. said, I like, that opinion is the adopted rule. Ab. II, 7 רואה אני … מדבריכם I prefer what El. … said to what you said; a. fr.Part. pass. רָאוּי; f. רְאוּיָה; pl. רְאוּיִים; רְאוּיִין; רְאוּיוֹת chosen, selected; designated, predestined; fit, worthy, adapted (v. חֲזִי). Bekh.59b, a. e. מנין הר׳, v. מִנְיָן. Ḥull.83b, a. fr. כל הר׳ לבילה whatever is capable of being mixed, v. בִּילָה. Nidd.VI, 4 כל הר׳ לדוןוכ׳ whoever is fit (authorized) to give judgment in a criminal court, is fit Sabb.89b ר׳ היה יעקבוכ׳ Jacob was destined to go down to Egypt in iron chains, but his merits were the cause (that no such force was used). Snh.107a ר׳ היתהוכ׳ Bathsheba … was predestined (as wife) for David, only he anticipated fate, v. פַּגָּה. Ber.4a ר׳ היו ישראל ליעשותוכ׳ it had been intended that a miracle be performed for the Israelites in Ezras days, as it has been in Joshuas time, but sin was the cause (that it was not done). Nidd.60a ר׳ לראות fit (old enough) to have menstruation; a. v. fr. Nif. נִרְאָה 1) to be seen, be visible; to appear; to seem. Gen. R. s. 48 נִרְאִין כאוכליןוכ׳ they had the appearance of eating, one course after the other being removed. Pesik. R. s. 21 בפנים הרבה נ׳ להםוכ׳ the Lord appeared to them at Sinai with various expressions of countenance. Pesik. Vayhi, p. 5a> קרסי זהב נראין … הנראיןוכ׳, v. קֶרֶס. Ḥag.2a; Snh.4b, a. e. (ref. to יראה, Ex. 23:17) יִרְאֶה יֵרָאֶה … לִרְאוֹת … לֵירָאוֹת you may read it yireh (he shall see, the Lord) or yeraëh (he shall be seen): as He comes to see, so does He come to be seen (i. e. he that is blind in one eye is exempt from visiting the Temple. Ḥag.5b הנראין ואינן רואין … הרואים יאינן נראין, v. קָבַל I, Hif.Pes.53a שנ׳ כמקדישוכ׳ it looks as if he dedicated his animal as a sacrifice, and were to eat sacred meat outside of the Temple. Ab. II, 3 נראין כאוהביןוכ׳ they appear to be friends as long as it profits them; a. v. fr. 2) to become fit, be fit. Yoma 64a, v. דָּחָה. Succ.33b נ׳ ונדחה חוזר ונ׳ what had been fit at one time of the Holy Day, and was discarded (on account of a temporary unfitness), may again become fit (for use on the same day); a. e. 3) to be liked, approved of; to appear reasonable. Ḥull.108b נ׳ דבריוכ׳ R. Judahs opinion is acceptable in the event that no stirring has taken place. Ib. 109a נ׳ דבריר׳ י׳ בהא … בהא R. Judahs opinion is acceptable in such a case, and that of the scholars in such a case. Ber.33b ר׳ חייא … נראין R. Ḥ. bar Abba reported Rabbi to have said nirin (it seems acceptable), contrad. to מטין a. מודים; Erub.46b; a. fr. Hif. הֶרְאָה to cause to see; to show. Pesik. Shek., p. 19a> (ref. to Ex. 30:13) כמין מטבע … והֶרְאֵהוּ למשהוכ׳ the Lord took a sort of a coin of fire from under his throne of glory and showed it to Moses, saying, ‘this they shall give, like this Ib. p. 18b> הקטנהה׳ לדודוכ׳ he (Joab) produced before David the smaller census, the larger he did not. Kidd.48b; B. Bath. 165a, a. e. מרְאֶה מקום הוא לו he merely indicated the place to him, v. קְפֵידָא. Ber.55b מראין לו חלום טוב is shown a good dream (vision), Ib. הֶרְאוּהוּ חלומווכ׳ was shown his own dream and the interpretation of his fellow prisoners dream. Ab. Zar.5a ה׳ לוהקב״ה לאדם דורוכ׳ the Lord allowed Adam to see each coming generation and its preachers Taan.10b אל תַּרְאוּ עצמכםוכ׳, v. שָׂבֵעַ I; a. v. fr.ה׳ פנים a) ( to show a ( friendly) face, to visit the mourner. Y.M. Kat. III, 82b מפני … להַרְאוֹתוכ׳ why is it recommended to visit the mourner (on the Sabbath, when no other mourning ceremonies are otherwise observed)? Ib. 83a bot. אין מראיןוכ׳ a mourner is not visited on New Years Day Gen. R. s. 100; a. e.b) to enlighten, convince by clear argument. Snh.93b (ref. to איש תאר, 1 Sam. 16:18) שמראה פנים בהלכה he makes faces shine when he argues; Num. R. s. 13; (Ruth R. to II, 1; Yalk. Sam. 125 שמאיר); a. e. Hof. הוּרְאָה to be shown. Y.M. Kat. III, 82c top אם הוּרְאוּ לו רוב פנים if most of the faces have been shown him, i. e. if the majority of comforters have been to see him (v. supra). Hithpa. הִתְרָאֶה to show ones self. Taan.10b שכח … אל יִתְרָאֶה בפני הצבור if he forgot and ate and drank (in a place where a fast is held), he must not show himself before the people.

ראי, רָאָה(b. h.) ( to meet with, 1) to see. Ber.IX, 1 הרואֶה מקיםוכ׳ he who sees (comes to) a place Ib. 56b הרואה נהר בחלום he who sees a river in his dream. B. Bath.82a כל שרואה פני חמה, v. גֶּזַע. Gen. R. s. 56 רוֹאִים אתם … רואה do you see what I see? Ex. R. s. 3 אתה רואה ראייה אחתוכ׳ thou seest only one vision, but I see two; אתה רואה אותן באיןוכ׳ thou seest them come to Sinai and receive my Law, but I see B. Mets.73b רָאִיתָ שאינווכ׳ if thou observest that he does not conduct himself properly; a. v. fr.Snh.52a הֵנִרְאֶה מיוכ׳ (Ms. M. הֵא נראה) well, we shall see which, v. קָבַר. Sabb.150a לא יאמר … הנראה שתעמורוכ׳ one must not say to ones neighbor (on the Sabbath), well, we shall see (I am confident) that you will be with me in the evening (for business); Ab. Zar.7a (Tosaf. = הֲנִרְאֶה בעיניך, Nif. is it pleasing to thee?); Tosef.Sabb. XVII (XVIII), 11 נראה ed. Zuck. (Var. הנ׳). Sifré Num. 84 הנראה שתגיע עמנווכ׳ be sure to arrive with (meet) us at Ib. הנ׳ שתעמידניוכ׳ be sure to wake me up, for I ר׳ דם, ר׳ קרי to have an attack, be affected with. Yeb.76a לאר׳ קרי מימיו he never had a nightly pollution. Zab. I, 1 ר׳ אחת … ובשלישיר׳ שתים (sub. זיבה) if he felt one attack of gonorrhœa …, and on the third day he had two attacks. Ber.III, 6 רָאֲתָה נדה (sub. דם) felt menstruation. Ib. 26a ר׳ זיבה felt a flux; a. fr. 2) to reflect; to reason; to consider. B. Bath.83a רוֹאִין … כאילווכ׳ we consider the central vine-trees as if not existing. Erub.I, 5 רואין אותה … מתכת we consider it (the cross-piece of straw or reeds) as if it were of metal; עקימה רואיןוכ׳ if it is curved, we consider it as if it were straight. Gen. R. l. c. הוי רואה דמיווכ׳ look upon the blood of this ram, as if it were the blood of ; a. v. fr.מהר׳ what did he see?, what was the reason; in gen. why? B. Bath. 123a מהר׳ יעקב שנטלוכ׳ what reason had Jacob to take the birthright from Reuben? Pes.53b מה רָאוּ … שמסרווכ׳ what did Hananiah, Mishael and Azariah have in mind (how did they reason) when they were ready to give up their lives ? Sifré Deut. 307 מה ראו … שנשטפווכ׳ why were the men of the flood drowned ?; a. fr. 3) to see the reason of, to like, choose, prefer, approve of. Keth.XIII, 3, sq. רואה אני את רבריוכ׳ I like the opinion of Admon. Ib. 109a כל מקום שאמר … רואח אניוכ׳ wherever R. G. said, I like, that opinion is the adopted rule. Ab. II, 7 רואה אני … מדבריכם I prefer what El. … said to what you said; a. fr.Part. pass. רָאוּי; f. רְאוּיָה; pl. רְאוּיִים; רְאוּיִין; רְאוּיוֹת chosen, selected; designated, predestined; fit, worthy, adapted (v. חֲזִי). Bekh.59b, a. e. מנין הר׳, v. מִנְיָן. Ḥull.83b, a. fr. כל הר׳ לבילה whatever is capable of being mixed, v. בִּילָה. Nidd.VI, 4 כל הר׳ לדוןוכ׳ whoever is fit (authorized) to give judgment in a criminal court, is fit Sabb.89b ר׳ היה יעקבוכ׳ Jacob was destined to go down to Egypt in iron chains, but his merits were the cause (that no such force was used). Snh.107a ר׳ היתהוכ׳ Bathsheba … was predestined (as wife) for David, only he anticipated fate, v. פַּגָּה. Ber.4a ר׳ היו ישראל ליעשותוכ׳ it had been intended that a miracle be performed for the Israelites in Ezras days, as it has been in Joshuas time, but sin was the cause (that it was not done). Nidd.60a ר׳ לראות fit (old enough) to have menstruation; a. v. fr. Nif. נִרְאָה 1) to be seen, be visible; to appear; to seem. Gen. R. s. 48 נִרְאִין כאוכליןוכ׳ they had the appearance of eating, one course after the other being removed. Pesik. R. s. 21 בפנים הרבה נ׳ להםוכ׳ the Lord appeared to them at Sinai with various expressions of countenance. Pesik. Vayhi, p. 5a> קרסי זהב נראין … הנראיןוכ׳, v. קֶרֶס. Ḥag.2a; Snh.4b, a. e. (ref. to יראה, Ex. 23:17) יִרְאֶה יֵרָאֶה … לִרְאוֹת … לֵירָאוֹת you may read it yireh (he shall see, the Lord) or yeraëh (he shall be seen): as He comes to see, so does He come to be seen (i. e. he that is blind in one eye is exempt from visiting the Temple. Ḥag.5b הנראין ואינן רואין … הרואים יאינן נראין, v. קָבַל I, Hif.Pes.53a שנ׳ כמקדישוכ׳ it looks as if he dedicated his animal as a sacrifice, and were to eat sacred meat outside of the Temple. Ab. II, 3 נראין כאוהביןוכ׳ they appear to be friends as long as it profits them; a. v. fr. 2) to become fit, be fit. Yoma 64a, v. דָּחָה. Succ.33b נ׳ ונדחה חוזר ונ׳ what had been fit at one time of the Holy Day, and was discarded (on account of a temporary unfitness), may again become fit (for use on the same day); a. e. 3) to be liked, approved of; to appear reasonable. Ḥull.108b נ׳ דבריוכ׳ R. Judahs opinion is acceptable in the event that no stirring has taken place. Ib. 109a נ׳ דבריר׳ י׳ בהא … בהא R. Judahs opinion is acceptable in such a case, and that of the scholars in such a case. Ber.33b ר׳ חייא … נראין R. Ḥ. bar Abba reported Rabbi to have said nirin (it seems acceptable), contrad. to מטין a. מודים; Erub.46b; a. fr. Hif. הֶרְאָה to cause to see; to show. Pesik. Shek., p. 19a> (ref. to Ex. 30:13) כמין מטבע … והֶרְאֵהוּ למשהוכ׳ the Lord took a sort of a coin of fire from under his throne of glory and showed it to Moses, saying, ‘this they shall give, like this Ib. p. 18b> הקטנהה׳ לדודוכ׳ he (Joab) produced before David the smaller census, the larger he did not. Kidd.48b; B. Bath. 165a, a. e. מרְאֶה מקום הוא לו he merely indicated the place to him, v. קְפֵידָא. Ber.55b מראין לו חלום טוב is shown a good dream (vision), Ib. הֶרְאוּהוּ חלומווכ׳ was shown his own dream and the interpretation of his fellow prisoners dream. Ab. Zar.5a ה׳ לוהקב״ה לאדם דורוכ׳ the Lord allowed Adam to see each coming generation and its preachers Taan.10b אל תַּרְאוּ עצמכםוכ׳, v. שָׂבֵעַ I; a. v. fr.ה׳ פנים a) ( to show a ( friendly) face, to visit the mourner. Y.M. Kat. III, 82b מפני … להַרְאוֹתוכ׳ why is it recommended to visit the mourner (on the Sabbath, when no other mourning ceremonies are otherwise observed)? Ib. 83a bot. אין מראיןוכ׳ a mourner is not visited on New Years Day Gen. R. s. 100; a. e.b) to enlighten, convince by clear argument. Snh.93b (ref. to איש תאר, 1 Sam. 16:18) שמראה פנים בהלכה he makes faces shine when he argues; Num. R. s. 13; (Ruth R. to II, 1; Yalk. Sam. 125 שמאיר); a. e. Hof. הוּרְאָה to be shown. Y.M. Kat. III, 82c top אם הוּרְאוּ לו רוב פנים if most of the faces have been shown him, i. e. if the majority of comforters have been to see him (v. supra). Hithpa. הִתְרָאֶה to show ones self. Taan.10b שכח … אל יִתְרָאֶה בפני הצבור if he forgot and ate and drank (in a place where a fast is held), he must not show himself before the people.

ראי, רָאָה(b. h.) ( to meet with, 1) to see. Ber.IX, 1 הרואֶה מקיםוכ׳ he who sees (comes to) a place Ib. 56b הרואה נהר בחלום he who sees a river in his dream. B. Bath.82a כל שרואה פני חמה, v. גֶּזַע. Gen. R. s. 56 רוֹאִים אתם … רואה do you see what I see? Ex. R. s. 3 אתה רואה ראייה אחתוכ׳ thou seest only one vision, but I see two; אתה רואה אותן באיןוכ׳ thou seest them come to Sinai and receive my Law, but I see B. Mets.73b רָאִיתָ שאינווכ׳ if thou observest that he does not conduct himself properly; a. v. fr.Snh.52a הֵנִרְאֶה מיוכ׳ (Ms. M. הֵא נראה) well, we shall see which, v. קָבַר. Sabb.150a לא יאמר … הנראה שתעמורוכ׳ one must not say to ones neighbor (on the Sabbath), well, we shall see (I am confident) that you will be with me in the evening (for business); Ab. Zar.7a (Tosaf. = הֲנִרְאֶה בעיניך, Nif. is it pleasing to thee?); Tosef.Sabb. XVII (XVIII), 11 נראה ed. Zuck. (Var. הנ׳). Sifré Num. 84 הנראה שתגיע עמנווכ׳ be sure to arrive with (meet) us at Ib. הנ׳ שתעמידניוכ׳ be sure to wake me up, for I ר׳ דם, ר׳ קרי to have an attack, be affected with. Yeb.76a לאר׳ קרי מימיו he never had a nightly pollution. Zab. I, 1 ר׳ אחת … ובשלישיר׳ שתים (sub. זיבה) if he felt one attack of gonorrhœa …, and on the third day he had two attacks. Ber.III, 6 רָאֲתָה נדה (sub. דם) felt menstruation. Ib. 26a ר׳ זיבה felt a flux; a. fr. 2) to reflect; to reason; to consider. B. Bath.83a רוֹאִין … כאילווכ׳ we consider the central vine-trees as if not existing. Erub.I, 5 רואין אותה … מתכת we consider it (the cross-piece of straw or reeds) as if it were of metal; עקימה רואיןוכ׳ if it is curved, we consider it as if it were straight. Gen. R. l. c. הוי רואה דמיווכ׳ look upon the blood of this ram, as if it were the blood of ; a. v. fr.מהר׳ what did he see?, what was the reason; in gen. why? B. Bath. 123a מהר׳ יעקב שנטלוכ׳ what reason had Jacob to take the birthright from Reuben? Pes.53b מה רָאוּ … שמסרווכ׳ what did Hananiah, Mishael and Azariah have in mind (how did they reason) when they were ready to give up their lives ? Sifré Deut. 307 מה ראו … שנשטפווכ׳ why were the men of the flood drowned ?; a. fr. 3) to see the reason of, to like, choose, prefer, approve of. Keth.XIII, 3, sq. רואה אני את רבריוכ׳ I like the opinion of Admon. Ib. 109a כל מקום שאמר … רואח אניוכ׳ wherever R. G. said, I like, that opinion is the adopted rule. Ab. II, 7 רואה אני … מדבריכם I prefer what El. … said to what you said; a. fr.Part. pass. רָאוּי; f. רְאוּיָה; pl. רְאוּיִים; רְאוּיִין; רְאוּיוֹת chosen, selected; designated, predestined; fit, worthy, adapted (v. חֲזִי). Bekh.59b, a. e. מנין הר׳, v. מִנְיָן. Ḥull.83b, a. fr. כל הר׳ לבילה whatever is capable of being mixed, v. בִּילָה. Nidd.VI, 4 כל הר׳ לדוןוכ׳ whoever is fit (authorized) to give judgment in a criminal court, is fit Sabb.89b ר׳ היה יעקבוכ׳ Jacob was destined to go down to Egypt in iron chains, but his merits were the cause (that no such force was used). Snh.107a ר׳ היתהוכ׳ Bathsheba … was predestined (as wife) for David, only he anticipated fate, v. פַּגָּה. Ber.4a ר׳ היו ישראל ליעשותוכ׳ it had been intended that a miracle be performed for the Israelites in Ezras days, as it has been in Joshuas time, but sin was the cause (that it was not done). Nidd.60a ר׳ לראות fit (old enough) to have menstruation; a. v. fr. Nif. נִרְאָה 1) to be seen, be visible; to appear; to seem. Gen. R. s. 48 נִרְאִין כאוכליןוכ׳ they had the appearance of eating, one course after the other being removed. Pesik. R. s. 21 בפנים הרבה נ׳ להםוכ׳ the Lord appeared to them at Sinai with various expressions of countenance. Pesik. Vayhi, p. 5a> קרסי זהב נראין … הנראיןוכ׳, v. קֶרֶס. Ḥag.2a; Snh.4b, a. e. (ref. to יראה, Ex. 23:17) יִרְאֶה יֵרָאֶה … לִרְאוֹת … לֵירָאוֹת you may read it yireh (he shall see, the Lord) or yeraëh (he shall be seen): as He comes to see, so does He come to be seen (i. e. he that is blind in one eye is exempt from visiting the Temple. Ḥag.5b הנראין ואינן רואין … הרואים יאינן נראין, v. קָבַל I, Hif.Pes.53a שנ׳ כמקדישוכ׳ it looks as if he dedicated his animal as a sacrifice, and were to eat sacred meat outside of the Temple. Ab. II, 3 נראין כאוהביןוכ׳ they appear to be friends as long as it profits them; a. v. fr. 2) to become fit, be fit. Yoma 64a, v. דָּחָה. Succ.33b נ׳ ונדחה חוזר ונ׳ what had been fit at one time of the Holy Day, and was discarded (on account of a temporary unfitness), may again become fit (for use on the same day); a. e. 3) to be liked, approved of; to appear reasonable. Ḥull.108b נ׳ דבריוכ׳ R. Judahs opinion is acceptable in the event that no stirring has taken place. Ib. 109a נ׳ דבריר׳ י׳ בהא … בהא R. Judahs opinion is acceptable in such a case, and that of the scholars in such a case. Ber.33b ר׳ חייא … נראין R. Ḥ. bar Abba reported Rabbi to have said nirin (it seems acceptable), contrad. to מטין a. מודים; Erub.46b; a. fr. Hif. הֶרְאָה to cause to see; to show. Pesik. Shek., p. 19a> (ref. to Ex. 30:13) כמין מטבע … והֶרְאֵהוּ למשהוכ׳ the Lord took a sort of a coin of fire from under his throne of glory and showed it to Moses, saying, ‘this they shall give, like this Ib. p. 18b> הקטנהה׳ לדודוכ׳ he (Joab) produced before David the smaller census, the larger he did not. Kidd.48b; B. Bath. 165a, a. e. מרְאֶה מקום הוא לו he merely indicated the place to him, v. קְפֵידָא. Ber.55b מראין לו חלום טוב is shown a good dream (vision), Ib. הֶרְאוּהוּ חלומווכ׳ was shown his own dream and the interpretation of his fellow prisoners dream. Ab. Zar.5a ה׳ לוהקב״ה לאדם דורוכ׳ the Lord allowed Adam to see each coming generation and its preachers Taan.10b אל תַּרְאוּ עצמכםוכ׳, v. שָׂבֵעַ I; a. v. fr.ה׳ פנים a) ( to show a ( friendly) face, to visit the mourner. Y.M. Kat. III, 82b מפני … להַרְאוֹתוכ׳ why is it recommended to visit the mourner (on the Sabbath, when no other mourning ceremonies are otherwise observed)? Ib. 83a bot. אין מראיןוכ׳ a mourner is not visited on New Years Day Gen. R. s. 100; a. e.b) to enlighten, convince by clear argument. Snh.93b (ref. to איש תאר, 1 Sam. 16:18) שמראה פנים בהלכה he makes faces shine when he argues; Num. R. s. 13; (Ruth R. to II, 1; Yalk. Sam. 125 שמאיר); a. e. Hof. הוּרְאָה to be shown. Y.M. Kat. III, 82c top אם הוּרְאוּ לו רוב פנים if most of the faces have been shown him, i. e. if the majority of comforters have been to see him (v. supra). Hithpa. הִתְרָאֶה to show ones self. Taan.10b שכח … אל יִתְרָאֶה בפני הצבור if he forgot and ate and drank (in a place where a fast is held), he must not show himself before the people.

פַּסII m. (b. h.; פָּסַס) 1) strip, stripe.Pl. פַּסִּים, פַּסִּין. Gen. R. s. 84 (ref. to Gen. 37:3 sq., a. Ps. 66:5 sq.; v. עֲלִילָה) why ‘did they hate him? That (in the course of events it should come about that) שיקרע הים לפניהם פ׳ פ׳ the sea be rent before them in strips (ed. Wil. פ̇ס̇י̇ם̇ פס ים passim alludes to ‘strip of the sea).Esp. (cmp. פֶּרֶק) פס יד, palm, the hand from the wrist to the tip of the finger; פס רגל the foot to the ankle, interch. with פִּסַּת, פִּיסַּת (constr. of פִּסָּה). Ib. (expl. פסים, Gen. l. c.) שהיתה מגעת עד פס ידו the coat reached with its sleeves to his wrist; שהיתה … בפס ידו it was very fine and light, and could be (compressed and) hidden in his hand (cmp. מַלְמֵלָה). Meg.IV, 8 (24b) נתנה … על פס ידווכ׳ if he placed the Tfillin on his forehead or on his palm. Yoma 87a (play on ה̇ת̇ר̇פ̇ס̇, Prov. 6:3) (read:) אם ממון יש לו בידך ה̇ת̇ר לו פ̇ס̇ת ידוכ׳ if thou owest him (whom thou hast wronged) money, untie thy hand to him (pay him), if not (if thou hast otherwise wronged him), get several friends around him (to ask his pardon in their presence); B. Mets. 115a; B. Bath. 173b; Yalk. Prov. 938. Gen. R. s. 78 (play on מ̇ת̇ר̇פ̇ס בר̇צ̇י, Ps. 68:31) מ̇ת̇יר̇ את הפ̇ס̇ ומ̇ת̇ר̇צ̇ה בכסף he (Edom-Rome) opens his hand (for bribery), and is appeased with silver; Ex. R. s. 35 מתרת את הפסוכ׳ she (Rome) opens ; Yalk. Ps. 800 שפושטין פסת יד … ואין עושין ר̇צ̇וןוכ׳ they stretch forth their hand to accept silver, and then do not what the givers desire; Pes.118b שפושטין פסת ידוכ׳ Ms. M. (ed. שפושטין יד). Yoma 47a על פ׳ ידו up to his wrist, v. חָפָה; Sifra Vayikra, Ndab., ch. X, Par. 9 חופה את פס ידווכ׳ he bends his hand (grabbing) in the pan Ohol. I, 8 שלשים בפס הרגל thirty joints in the foot. Yalk. Sam. 143 חלילה … פ׳ יד ופ׳ רגל ועקב מגולין never were their wrists or their feet or their heels seen uncovered; Midr. Sam. ch. XXV (corr. acc.); a. fr. 2) partition, board, barrier. Erub.5a אם יש שם פם ארבעה if a bar of four handbreadths is left or placed above the breach. Ib. 10b עושה פם גבוה עשרהוכ׳ he cuts a board ten handbreadths high and four cubits long ; a. fr.Pl. as ab. Ib. II, 1 עושין פ׳ לביראותוכ׳ you must place partitions around watering stations in the shape of four cornerpieces, v. דְּיֹומַד Ib. 11a פַּסֵּי ביראות the partitions of watering stations; a. fr.Maasr. I, 7, v. פַּץ. 3) Pl. (v. פִּיסִּים) tax; פַּסֵּי העיר town tax (used for maintaining the safety of the town). Tosef.Peah IV, 9 לפ׳ העיר לשניםוכ׳ ed. Zuck. (ed. לעניי, corr. acc.) in order to be assessed for the town tax one must have been a resident for twelve months; B. Bath.8a; Y.Peah VIII, 21a bot. לפסין ולצדקות for the town tax and for the charities, expl. for the salaries of public school teachers; Y.B. Bath.I, beg.12d לפסים ולזימיות for town tax and town fines.

פַּסII m. (b. h.; פָּסַס) 1) strip, stripe.Pl. פַּסִּים, פַּסִּין. Gen. R. s. 84 (ref. to Gen. 37:3 sq., a. Ps. 66:5 sq.; v. עֲלִילָה) why ‘did they hate him? That (in the course of events it should come about that) שיקרע הים לפניהם פ׳ פ׳ the sea be rent before them in strips (ed. Wil. פ̇ס̇י̇ם̇ פס ים passim alludes to ‘strip of the sea).Esp. (cmp. פֶּרֶק) פס יד, palm, the hand from the wrist to the tip of the finger; פס רגל the foot to the ankle, interch. with פִּסַּת, פִּיסַּת (constr. of פִּסָּה). Ib. (expl. פסים, Gen. l. c.) שהיתה מגעת עד פס ידו the coat reached with its sleeves to his wrist; שהיתה … בפס ידו it was very fine and light, and could be (compressed and) hidden in his hand (cmp. מַלְמֵלָה). Meg.IV, 8 (24b) נתנה … על פס ידווכ׳ if he placed the Tfillin on his forehead or on his palm. Yoma 87a (play on ה̇ת̇ר̇פ̇ס̇, Prov. 6:3) (read:) אם ממון יש לו בידך ה̇ת̇ר לו פ̇ס̇ת ידוכ׳ if thou owest him (whom thou hast wronged) money, untie thy hand to him (pay him), if not (if thou hast otherwise wronged him), get several friends around him (to ask his pardon in their presence); B. Mets. 115a; B. Bath. 173b; Yalk. Prov. 938. Gen. R. s. 78 (play on מ̇ת̇ר̇פ̇ס בר̇צ̇י, Ps. 68:31) מ̇ת̇יר̇ את הפ̇ס̇ ומ̇ת̇ר̇צ̇ה בכסף he (Edom-Rome) opens his hand (for bribery), and is appeased with silver; Ex. R. s. 35 מתרת את הפסוכ׳ she (Rome) opens ; Yalk. Ps. 800 שפושטין פסת יד … ואין עושין ר̇צ̇וןוכ׳ they stretch forth their hand to accept silver, and then do not what the givers desire; Pes.118b שפושטין פסת ידוכ׳ Ms. M. (ed. שפושטין יד). Yoma 47a על פ׳ ידו up to his wrist, v. חָפָה; Sifra Vayikra, Ndab., ch. X, Par. 9 חופה את פס ידווכ׳ he bends his hand (grabbing) in the pan Ohol. I, 8 שלשים בפס הרגל thirty joints in the foot. Yalk. Sam. 143 חלילה … פ׳ יד ופ׳ רגל ועקב מגולין never were their wrists or their feet or their heels seen uncovered; Midr. Sam. ch. XXV (corr. acc.); a. fr. 2) partition, board, barrier. Erub.5a אם יש שם פם ארבעה if a bar of four handbreadths is left or placed above the breach. Ib. 10b עושה פם גבוה עשרהוכ׳ he cuts a board ten handbreadths high and four cubits long ; a. fr.Pl. as ab. Ib. II, 1 עושין פ׳ לביראותוכ׳ you must place partitions around watering stations in the shape of four cornerpieces, v. דְּיֹומַד Ib. 11a פַּסֵּי ביראות the partitions of watering stations; a. fr.Maasr. I, 7, v. פַּץ. 3) Pl. (v. פִּיסִּים) tax; פַּסֵּי העיר town tax (used for maintaining the safety of the town). Tosef.Peah IV, 9 לפ׳ העיר לשניםוכ׳ ed. Zuck. (ed. לעניי, corr. acc.) in order to be assessed for the town tax one must have been a resident for twelve months; B. Bath.8a; Y.Peah VIII, 21a bot. לפסין ולצדקות for the town tax and for the charities, expl. for the salaries of public school teachers; Y.B. Bath.I, beg.12d לפסים ולזימיות for town tax and town fines.

פני, פָּנָה(b. h.) 1) to turn (ones face). Yoma 17b, a. e. שאתה פוֹנֶה, v. פִּינָּה. Y.Ab. Zar. III, 42b sq. (ref. to Lev. 19:4) אל תִּפְנֶה לעובדן do not turn thy face to them to worship them; אל תפנה לראותן ממש it is meant literally, do not turn thy face to look at them; Sifra Kdosh. beg. אל תפנה לראותם וַדַּיי. Ib. תחלתם אלילים הם אם פּוֹנֶה את אחריהןוכ׳ at first they are ‘nothings, but if thou turnest after them, thou wilt make them (thy) gods; Yalk. Lev. 604. Ib.; Sabb.149a (ref. to Lev. l. c.) אל תִּפְנוּ אֶל מדעתכם turn not to the creation of your fancy (Rashi; anoth. interpret., v. infra); a. v. fr. 2) to turn around, go away. Lam. R. to I, 1 כיון ששתה ופ׳ לילך (מעשה) רבתי when he had drunk and turned to go away. Gen. R. s. 68 יצא משם פ׳ זיוה פ׳ הדרה when he (the righteous) goes away from a place, its splendor is gone, its glory is gone; Ruth R. to I, 7. Sifra Kdosh., ch. VIII, Par. 4, a. e. (ref. to ונתתי את פני, Lev. 20:6; cmp. פְּנַאי) פּוֹנֶה אני מכלוכ׳, v. עֵסֶק. Midr. Prov. to 16:11 לִפְנוֹת היום when the day was going away (towards evening); a. v. fr. 3) (act. verb) to turn, pervert. Cant. R. to VII, 9 (play on אח̇ש̇ד̇רפ̇נ̇יא, Dan. 3:2) אלו ארכונות שהן נש̇ח̇ד̇ין ופ̇וני̇ן דיןוכ׳ (not נחשדין) those are the officers that are bribed and turn justice in any direction; ib. שמה̇ד̇ר̇ין פ̇נ̇ים ופ̇ונ̇ין דין who respect persons and pervert justice; a. fr. 4) to turn aside, go out, (euphem.) to ease ones self. Y.Sot.I, 16d אם יִפְנֶה אחר מהן לצורכו if one of them goes out for a human need. Toh. X, 2 ופוֹנִים (Ber.62a ונִפְנִין, Nif.). 5) to vacate (v. infra); to free, release. Pesik. R. s. 42 הספינה … ולא תטריח עליה לִפְנוֹתָהּ (not הטריח) thy friends ship has been seized (for public service), and wilt thou not take pains to release it? ועכשיו של אחרים הוא פוֹנֶה ושלו אינה נפנית and now he releases other mens ships, and shall not his be released.?Part. pass. פָּנוּי; f. פְּנוּיָה vacant, empty, free. Ber.43a אין בית הבליעה פ׳ his œsophagus is not free (which makes speaking dangerous). Y.Kil.III, beg.28c אי אפשר … נקב אחד פ׳וכ׳ it is not possible that there should not be one cavity free for planting ; Y.Sabb.IX, 11d bot. אפשר … פניי (corr. acc.). Num. R. s. 14 והיה הבית פ׳ and the house was empty (none at home); a. fr.V. פָּנוּי. Pi. פִּינָּה 1) to empty, remove, transfer. Sabb.III, 5 המיחם שפִּינָּהוּוכ׳ in the kettle which one has emptied (or: which one has removed from the oven) ; ib. 41a המיחם שפ׳ ממנו מיםוכ׳ in the kettle out of which one has removed the hot water. Ib. XVIII, 1 מְפַנִּיןאפי׳וכ׳ you may clear away (on the Sabbath) even four or five piles … to make room for guests. Y.Gitt.VIII, 49d top אם … איש מְפַנֶּה if the court belongs to the wife, the husband (after divorce) must vacate it, ושל איש אשה מְפַנָּה and if it belongs to the husband, the wife must vacate it; מי מפנה מפני מי which of them must vacate it for the other? Taan.21a בקשו תלמידיו לפַנּוֹת אתוכ׳ his disciples wanted to move his bed first and then his furniture; פַּנּוּ את הכליםוכ׳ move the furniture first. Ab. III, 4 מפנה לבו לבטלה empties his heart (of serious thoughts to make room) for frivolous subjects. Sabb.149a (ref. to Lev. 19:4, v. supra) אל תְּפַנוּ אֵל מדעתכם do not remove God from your minds (to make room for idols). B. Kam.81b מְפַנֵּיהוּ לשדהוכ׳ he must remove the corpse to Y.Maasr.II, 49d רוצה אדם לפנות עסקיווכ׳ (ed. Krot. רוצה הוא אדם לפנע; ed. Zyt. לפלה, corr. acc.) a man is anxious to dispose of his goods in the first place he strikes ; a. fr. 2) to free, acquit. Tanḥ. Vayikra 6 פ׳ לקרתני ולבן פלטריןוכ׳ he acquitted the commoner, but convicted the courtier. Ib. לקרתני פּנִּיתִיוכ׳ I acquitted the commoner, because he knows not the royal customs; a. fr. Nif. נִפְנֶה 1) to turn. Midr. Till. to Ps. 18:5 נִפְנֵיתִי לכאןוכ׳ I turned in all directions, and there is no redeemer but thee; Yalk. Sam. 157; a. e. 2) to be removed, to die. Gen. R. s. 98 שהיה נ׳ מן העולם who was going to die. Tosef.Par.III (II), 8 נ׳ בני my son is dead (v. infra); a. e. 3) to be free, at leisure. Ib. לכשאֶפָּנֶה לך when I shall have leisure for thee, i. e. I shall take revenge on thee, when opportunity offers; אמר לו כשתִּפָּנֶה said he to him, when thou shalt be at leisure (or when thou shalt be dead, v. supra); ib. (Vers. of R. S. to Par. III, 8) לא נ׳ בני שהעריב שמשו my son has found no leisure (to take revenge), for his sun has set (he is dead). Ab. II, 4 אל תאמר לכשאפנה אשנה שמא לא תפנה say not, when I shall be at leisure, I will study; may be thou wilt never find leisure; a. fr. 4) to ease ones self. Sabb.82a הנצרך לִפָּנוֹת ואינו נפנה (Alf. להִפָּנוֹת) he who feels the want of easing himself, and is not relieved; ib. הנצרך ליפנות ואינו יכול ליפנות. Ber.62a ונִפְנִין, v. supra; a. fr. 5) to be released. Pesik. R. l. c., v. supra. Hif. הִפְנָה to vacate.Part. pass. מוּפְנֶה a) free, disengaged, single. Yeb.III, 5 שלשה אחין … ואחד מ׳ three brothera two of whom were married to two sisters, and one is free (unmarried or married to one who is a stranger to his brothers wives); Y. ib. III, 4d top; a. e.b) (dialectical exegesis) free for interpretation, unnecessary for the plain sense or context. Nidd.22b וייצר מ׳ משני צדדין מ׳ … ומ׳ גבי בהמה vayitser is free for interpretation on both sides, it is free with regard to man (Gen. 2:7, because mans creation is mentioned in ויברא, ib. 1:27), and free with regard to beasts (ib. 2:19, their creation being stated in ויעש, ib. 1:25). Ib. כל גזירה שוה שאינה מוּפְנָה כל עיקרוכ׳ analogous words which are not entirely free (in both texts) cannot be made the basis for interpretation as gzerah shavah (v. גְּזֵרָה). Ib. מ׳ מצד אחד free in one of the texts; Sabb.64a; a. fr. Hithpa. הִתְפַּנָּה 1) to be vacated, cleared, removed. Y.Naz.IX, 57d bot. כל הקברות מִתְפַּנִּיןוכ׳ all graves may be vacated (transferred), except ; Treat. Smaḥ. ch. XIV. 2) to be released. Pesik. R. l. c. כדי הוא (ש) תִּיתְפּנֶּה he deserves it to have his ship released (ed. Prag כדי הוא שיִתְפַּנֶּה he deserves to be released).

פני, פָּנָה(b. h.) 1) to turn (ones face). Yoma 17b, a. e. שאתה פוֹנֶה, v. פִּינָּה. Y.Ab. Zar. III, 42b sq. (ref. to Lev. 19:4) אל תִּפְנֶה לעובדן do not turn thy face to them to worship them; אל תפנה לראותן ממש it is meant literally, do not turn thy face to look at them; Sifra Kdosh. beg. אל תפנה לראותם וַדַּיי. Ib. תחלתם אלילים הם אם פּוֹנֶה את אחריהןוכ׳ at first they are ‘nothings, but if thou turnest after them, thou wilt make them (thy) gods; Yalk. Lev. 604. Ib.; Sabb.149a (ref. to Lev. l. c.) אל תִּפְנוּ אֶל מדעתכם turn not to the creation of your fancy (Rashi; anoth. interpret., v. infra); a. v. fr. 2) to turn around, go away. Lam. R. to I, 1 כיון ששתה ופ׳ לילך (מעשה) רבתי when he had drunk and turned to go away. Gen. R. s. 68 יצא משם פ׳ זיוה פ׳ הדרה when he (the righteous) goes away from a place, its splendor is gone, its glory is gone; Ruth R. to I, 7. Sifra Kdosh., ch. VIII, Par. 4, a. e. (ref. to ונתתי את פני, Lev. 20:6; cmp. פְּנַאי) פּוֹנֶה אני מכלוכ׳, v. עֵסֶק. Midr. Prov. to 16:11 לִפְנוֹת היום when the day was going away (towards evening); a. v. fr. 3) (act. verb) to turn, pervert. Cant. R. to VII, 9 (play on אח̇ש̇ד̇רפ̇נ̇יא, Dan. 3:2) אלו ארכונות שהן נש̇ח̇ד̇ין ופ̇וני̇ן דיןוכ׳ (not נחשדין) those are the officers that are bribed and turn justice in any direction; ib. שמה̇ד̇ר̇ין פ̇נ̇ים ופ̇ונ̇ין דין who respect persons and pervert justice; a. fr. 4) to turn aside, go out, (euphem.) to ease ones self. Y.Sot.I, 16d אם יִפְנֶה אחר מהן לצורכו if one of them goes out for a human need. Toh. X, 2 ופוֹנִים (Ber.62a ונִפְנִין, Nif.). 5) to vacate (v. infra); to free, release. Pesik. R. s. 42 הספינה … ולא תטריח עליה לִפְנוֹתָהּ (not הטריח) thy friends ship has been seized (for public service), and wilt thou not take pains to release it? ועכשיו של אחרים הוא פוֹנֶה ושלו אינה נפנית and now he releases other mens ships, and shall not his be released.?Part. pass. פָּנוּי; f. פְּנוּיָה vacant, empty, free. Ber.43a אין בית הבליעה פ׳ his œsophagus is not free (which makes speaking dangerous). Y.Kil.III, beg.28c אי אפשר … נקב אחד פ׳וכ׳ it is not possible that there should not be one cavity free for planting ; Y.Sabb.IX, 11d bot. אפשר … פניי (corr. acc.). Num. R. s. 14 והיה הבית פ׳ and the house was empty (none at home); a. fr.V. פָּנוּי. Pi. פִּינָּה 1) to empty, remove, transfer. Sabb.III, 5 המיחם שפִּינָּהוּוכ׳ in the kettle which one has emptied (or: which one has removed from the oven) ; ib. 41a המיחם שפ׳ ממנו מיםוכ׳ in the kettle out of which one has removed the hot water. Ib. XVIII, 1 מְפַנִּיןאפי׳וכ׳ you may clear away (on the Sabbath) even four or five piles … to make room for guests. Y.Gitt.VIII, 49d top אם … איש מְפַנֶּה if the court belongs to the wife, the husband (after divorce) must vacate it, ושל איש אשה מְפַנָּה and if it belongs to the husband, the wife must vacate it; מי מפנה מפני מי which of them must vacate it for the other? Taan.21a בקשו תלמידיו לפַנּוֹת אתוכ׳ his disciples wanted to move his bed first and then his furniture; פַּנּוּ את הכליםוכ׳ move the furniture first. Ab. III, 4 מפנה לבו לבטלה empties his heart (of serious thoughts to make room) for frivolous subjects. Sabb.149a (ref. to Lev. 19:4, v. supra) אל תְּפַנוּ אֵל מדעתכם do not remove God from your minds (to make room for idols). B. Kam.81b מְפַנֵּיהוּ לשדהוכ׳ he must remove the corpse to Y.Maasr.II, 49d רוצה אדם לפנות עסקיווכ׳ (ed. Krot. רוצה הוא אדם לפנע; ed. Zyt. לפלה, corr. acc.) a man is anxious to dispose of his goods in the first place he strikes ; a. fr. 2) to free, acquit. Tanḥ. Vayikra 6 פ׳ לקרתני ולבן פלטריןוכ׳ he acquitted the commoner, but convicted the courtier. Ib. לקרתני פּנִּיתִיוכ׳ I acquitted the commoner, because he knows not the royal customs; a. fr. Nif. נִפְנֶה 1) to turn. Midr. Till. to Ps. 18:5 נִפְנֵיתִי לכאןוכ׳ I turned in all directions, and there is no redeemer but thee; Yalk. Sam. 157; a. e. 2) to be removed, to die. Gen. R. s. 98 שהיה נ׳ מן העולם who was going to die. Tosef.Par.III (II), 8 נ׳ בני my son is dead (v. infra); a. e. 3) to be free, at leisure. Ib. לכשאֶפָּנֶה לך when I shall have leisure for thee, i. e. I shall take revenge on thee, when opportunity offers; אמר לו כשתִּפָּנֶה said he to him, when thou shalt be at leisure (or when thou shalt be dead, v. supra); ib. (Vers. of R. S. to Par. III, 8) לא נ׳ בני שהעריב שמשו my son has found no leisure (to take revenge), for his sun has set (he is dead). Ab. II, 4 אל תאמר לכשאפנה אשנה שמא לא תפנה say not, when I shall be at leisure, I will study; may be thou wilt never find leisure; a. fr. 4) to ease ones self. Sabb.82a הנצרך לִפָּנוֹת ואינו נפנה (Alf. להִפָּנוֹת) he who feels the want of easing himself, and is not relieved; ib. הנצרך ליפנות ואינו יכול ליפנות. Ber.62a ונִפְנִין, v. supra; a. fr. 5) to be released. Pesik. R. l. c., v. supra. Hif. הִפְנָה to vacate.Part. pass. מוּפְנֶה a) free, disengaged, single. Yeb.III, 5 שלשה אחין … ואחד מ׳ three brothera two of whom were married to two sisters, and one is free (unmarried or married to one who is a stranger to his brothers wives); Y. ib. III, 4d top; a. e.b) (dialectical exegesis) free for interpretation, unnecessary for the plain sense or context. Nidd.22b וייצר מ׳ משני צדדין מ׳ … ומ׳ גבי בהמה vayitser is free for interpretation on both sides, it is free with regard to man (Gen. 2:7, because mans creation is mentioned in ויברא, ib. 1:27), and free with regard to beasts (ib. 2:19, their creation being stated in ויעש, ib. 1:25). Ib. כל גזירה שוה שאינה מוּפְנָה כל עיקרוכ׳ analogous words which are not entirely free (in both texts) cannot be made the basis for interpretation as gzerah shavah (v. גְּזֵרָה). Ib. מ׳ מצד אחד free in one of the texts; Sabb.64a; a. fr. Hithpa. הִתְפַּנָּה 1) to be vacated, cleared, removed. Y.Naz.IX, 57d bot. כל הקברות מִתְפַּנִּיןוכ׳ all graves may be vacated (transferred), except ; Treat. Smaḥ. ch. XIV. 2) to be released. Pesik. R. l. c. כדי הוא (ש) תִּיתְפּנֶּה he deserves it to have his ship released (ed. Prag כדי הוא שיִתְפַּנֶּה he deserves to be released).

פני, פָּנָה(b. h.) 1) to turn (ones face). Yoma 17b, a. e. שאתה פוֹנֶה, v. פִּינָּה. Y.Ab. Zar. III, 42b sq. (ref. to Lev. 19:4) אל תִּפְנֶה לעובדן do not turn thy face to them to worship them; אל תפנה לראותן ממש it is meant literally, do not turn thy face to look at them; Sifra Kdosh. beg. אל תפנה לראותם וַדַּיי. Ib. תחלתם אלילים הם אם פּוֹנֶה את אחריהןוכ׳ at first they are ‘nothings, but if thou turnest after them, thou wilt make them (thy) gods; Yalk. Lev. 604. Ib.; Sabb.149a (ref. to Lev. l. c.) אל תִּפְנוּ אֶל מדעתכם turn not to the creation of your fancy (Rashi; anoth. interpret., v. infra); a. v. fr. 2) to turn around, go away. Lam. R. to I, 1 כיון ששתה ופ׳ לילך (מעשה) רבתי when he had drunk and turned to go away. Gen. R. s. 68 יצא משם פ׳ זיוה פ׳ הדרה when he (the righteous) goes away from a place, its splendor is gone, its glory is gone; Ruth R. to I, 7. Sifra Kdosh., ch. VIII, Par. 4, a. e. (ref. to ונתתי את פני, Lev. 20:6; cmp. פְּנַאי) פּוֹנֶה אני מכלוכ׳, v. עֵסֶק. Midr. Prov. to 16:11 לִפְנוֹת היום when the day was going away (towards evening); a. v. fr. 3) (act. verb) to turn, pervert. Cant. R. to VII, 9 (play on אח̇ש̇ד̇רפ̇נ̇יא, Dan. 3:2) אלו ארכונות שהן נש̇ח̇ד̇ין ופ̇וני̇ן דיןוכ׳ (not נחשדין) those are the officers that are bribed and turn justice in any direction; ib. שמה̇ד̇ר̇ין פ̇נ̇ים ופ̇ונ̇ין דין who respect persons and pervert justice; a. fr. 4) to turn aside, go out, (euphem.) to ease ones self. Y.Sot.I, 16d אם יִפְנֶה אחר מהן לצורכו if one of them goes out for a human need. Toh. X, 2 ופוֹנִים (Ber.62a ונִפְנִין, Nif.). 5) to vacate (v. infra); to free, release. Pesik. R. s. 42 הספינה … ולא תטריח עליה לִפְנוֹתָהּ (not הטריח) thy friends ship has been seized (for public service), and wilt thou not take pains to release it? ועכשיו של אחרים הוא פוֹנֶה ושלו אינה נפנית and now he releases other mens ships, and shall not his be released.?Part. pass. פָּנוּי; f. פְּנוּיָה vacant, empty, free. Ber.43a אין בית הבליעה פ׳ his œsophagus is not free (which makes speaking dangerous). Y.Kil.III, beg.28c אי אפשר … נקב אחד פ׳וכ׳ it is not possible that there should not be one cavity free for planting ; Y.Sabb.IX, 11d bot. אפשר … פניי (corr. acc.). Num. R. s. 14 והיה הבית פ׳ and the house was empty (none at home); a. fr.V. פָּנוּי. Pi. פִּינָּה 1) to empty, remove, transfer. Sabb.III, 5 המיחם שפִּינָּהוּוכ׳ in the kettle which one has emptied (or: which one has removed from the oven) ; ib. 41a המיחם שפ׳ ממנו מיםוכ׳ in the kettle out of which one has removed the hot water. Ib. XVIII, 1 מְפַנִּיןאפי׳וכ׳ you may clear away (on the Sabbath) even four or five piles … to make room for guests. Y.Gitt.VIII, 49d top אם … איש מְפַנֶּה if the court belongs to the wife, the husband (after divorce) must vacate it, ושל איש אשה מְפַנָּה and if it belongs to the husband, the wife must vacate it; מי מפנה מפני מי which of them must vacate it for the other? Taan.21a בקשו תלמידיו לפַנּוֹת אתוכ׳ his disciples wanted to move his bed first and then his furniture; פַּנּוּ את הכליםוכ׳ move the furniture first. Ab. III, 4 מפנה לבו לבטלה empties his heart (of serious thoughts to make room) for frivolous subjects. Sabb.149a (ref. to Lev. 19:4, v. supra) אל תְּפַנוּ אֵל מדעתכם do not remove God from your minds (to make room for idols). B. Kam.81b מְפַנֵּיהוּ לשדהוכ׳ he must remove the corpse to Y.Maasr.II, 49d רוצה אדם לפנות עסקיווכ׳ (ed. Krot. רוצה הוא אדם לפנע; ed. Zyt. לפלה, corr. acc.) a man is anxious to dispose of his goods in the first place he strikes ; a. fr. 2) to free, acquit. Tanḥ. Vayikra 6 פ׳ לקרתני ולבן פלטריןוכ׳ he acquitted the commoner, but convicted the courtier. Ib. לקרתני פּנִּיתִיוכ׳ I acquitted the commoner, because he knows not the royal customs; a. fr. Nif. נִפְנֶה 1) to turn. Midr. Till. to Ps. 18:5 נִפְנֵיתִי לכאןוכ׳ I turned in all directions, and there is no redeemer but thee; Yalk. Sam. 157; a. e. 2) to be removed, to die. Gen. R. s. 98 שהיה נ׳ מן העולם who was going to die. Tosef.Par.III (II), 8 נ׳ בני my son is dead (v. infra); a. e. 3) to be free, at leisure. Ib. לכשאֶפָּנֶה לך when I shall have leisure for thee, i. e. I shall take revenge on thee, when opportunity offers; אמר לו כשתִּפָּנֶה said he to him, when thou shalt be at leisure (or when thou shalt be dead, v. supra); ib. (Vers. of R. S. to Par. III, 8) לא נ׳ בני שהעריב שמשו my son has found no leisure (to take revenge), for his sun has set (he is dead). Ab. II, 4 אל תאמר לכשאפנה אשנה שמא לא תפנה say not, when I shall be at leisure, I will study; may be thou wilt never find leisure; a. fr. 4) to ease ones self. Sabb.82a הנצרך לִפָּנוֹת ואינו נפנה (Alf. להִפָּנוֹת) he who feels the want of easing himself, and is not relieved; ib. הנצרך ליפנות ואינו יכול ליפנות. Ber.62a ונִפְנִין, v. supra; a. fr. 5) to be released. Pesik. R. l. c., v. supra. Hif. הִפְנָה to vacate.Part. pass. מוּפְנֶה a) free, disengaged, single. Yeb.III, 5 שלשה אחין … ואחד מ׳ three brothera two of whom were married to two sisters, and one is free (unmarried or married to one who is a stranger to his brothers wives); Y. ib. III, 4d top; a. e.b) (dialectical exegesis) free for interpretation, unnecessary for the plain sense or context. Nidd.22b וייצר מ׳ משני צדדין מ׳ … ומ׳ גבי בהמה vayitser is free for interpretation on both sides, it is free with regard to man (Gen. 2:7, because mans creation is mentioned in ויברא, ib. 1:27), and free with regard to beasts (ib. 2:19, their creation being stated in ויעש, ib. 1:25). Ib. כל גזירה שוה שאינה מוּפְנָה כל עיקרוכ׳ analogous words which are not entirely free (in both texts) cannot be made the basis for interpretation as gzerah shavah (v. גְּזֵרָה). Ib. מ׳ מצד אחד free in one of the texts; Sabb.64a; a. fr. Hithpa. הִתְפַּנָּה 1) to be vacated, cleared, removed. Y.Naz.IX, 57d bot. כל הקברות מִתְפַּנִּיןוכ׳ all graves may be vacated (transferred), except ; Treat. Smaḥ. ch. XIV. 2) to be released. Pesik. R. l. c. כדי הוא (ש) תִּיתְפּנֶּה he deserves it to have his ship released (ed. Prag כדי הוא שיִתְפַּנֶּה he deserves to be released).

שָׂמַח(b. h.) to be merry, rejoice. Meg.13b ש׳ שמחה גדולה he rejoiced exceedingly. M. Kat. 18b ראה … וש׳ he saw others do wrong and rejoiced over it; a. fr. Pi. שִׂימֵּחַ to make glad, cheer. B. Bath.10b יְשַׂמֵּחַ את אשתו בדבר מצוה Ms. M. (v. Rabb. D. S. a. l.) let him make his wife cheerful by means of a good deed. R. Hash. 6b אשה בעלה מְשַׂמְּחָהּ as to a womans festive joy, her husband must rejoice her (with dresses); Kidd.34b. Pes.109a חייב אדם לְשַׂמֵּחַוכ׳ man is bound to gladden his children and the members of his household on the festival; במה מְשַׂמְּחָם wherewith should he gladden them? Keth.8a (in marriage benedictions) מְשַׂמֵּחַ ציון בבניה who gladdens Zion through (restoring to her) her children; משמח חתן וכלה who gladdens bridegroom and bride; מש׳ חתן עם הכלה who gladdens the bridegroom with the bride; שַׂמֵּח תְּשַׂמַּח … כשַׂמֵּחֲךָוכ׳ mayest thou gladden the beloved friends, as thou didst gladden thy creature (Adam) ; a. fr.

שָׂמַח(b. h.) to be merry, rejoice. Meg.13b ש׳ שמחה גדולה he rejoiced exceedingly. M. Kat. 18b ראה … וש׳ he saw others do wrong and rejoiced over it; a. fr. Pi. שִׂימֵּחַ to make glad, cheer. B. Bath.10b יְשַׂמֵּחַ את אשתו בדבר מצוה Ms. M. (v. Rabb. D. S. a. l.) let him make his wife cheerful by means of a good deed. R. Hash. 6b אשה בעלה מְשַׂמְּחָהּ as to a womans festive joy, her husband must rejoice her (with dresses); Kidd.34b. Pes.109a חייב אדם לְשַׂמֵּחַוכ׳ man is bound to gladden his children and the members of his household on the festival; במה מְשַׂמְּחָם wherewith should he gladden them? Keth.8a (in marriage benedictions) מְשַׂמֵּחַ ציון בבניה who gladdens Zion through (restoring to her) her children; משמח חתן וכלה who gladdens bridegroom and bride; מש׳ חתן עם הכלה who gladdens the bridegroom with the bride; שַׂמֵּח תְּשַׂמַּח … כשַׂמֵּחֲךָוכ׳ mayest thou gladden the beloved friends, as thou didst gladden thy creature (Adam) ; a. fr.