to+have+had

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

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

אַנְפָּרוּתf. ( פרר or נפר √פר) a break, division, whence 1) the purchase of an odd object, of one of a pair. Sabb.80b (ref. to אַנְדִּיפָא q. v.) וכי אדם עושה מעותיו א׳ will a man buy a half of a thing (as a cosmetic for one temple)? 2) partial payments, an agreement (invalid according to Jewish law) of term payments with the condition of forfeiture on missing one term (v. אַסְמַכְתָּא), esp. such an agreement forced upon a Jew by a gentile ( Roman) individual or authority. Gitt.44a (v. אָנַס) אם בא׳ if his crop was seized in consequence of an anparuth, he is exempt from paying the tithes (of his produces, since he is the loser, whereas if distrained for a real debt, he enjoys the legal benefit of being released of a debt, and therefore must pay the tithes, as if he had sold the crop). Y.Keth.X, end, 34a בארנונהוכ׳ with reference to annona, capitation tax and forfeiture. Gitt.58b הבא מחמת חוב ומחמת א׳וכ׳ if a gentile (Roman) obtained possession of a Jews property in consequence of seizure for a debt or of forfeiture and subsequently sold it to a Jew, the Sicarion law finds no application (and the property must, without any indemnity, be restored to its original owner; v. סִיקְרִיקֹון); וא׳ עצמהוכ׳ and the property seized for forfeiture must have been in the possession of the gentile for twelve months (during which the Jew might have had a chance to reclaim it as illegally seized; v., however, the objection, and subsequent emendation of סיקריקין for א׳, ibid.). Ib. אין א׳ בבבל in Babylon (under the Persian government) there is no anparuth, (which is interpreted) אין דין א׳וכ׳ the laws concerning the purchase by a Jew of property which a gentile had seized for forfeiture find no application in the well regulated Persian state because the owner might have gone to court, if he felt himself aggrieved. Tosef.Gitt.V (III), 2.Pl. אַנְפָּרִיֹּות. Ylamd. Shlaḥ. (quot. in Ar.) אני נוטל מהן א׳וכ׳ I (the Lord) take from them promises to pay in instalments (promises of amending their ways, repentance) and give them extension. Tanḥ. ib., end, a citizen was paying annonœ וכותב א׳ and signing agreements of forfeiture; (Num. R. s. 17 אפכיות, v. אַפּוּכִי). (Ibid. s. 2 אנפריאות, v. אַנְפֹּורָא pl.

אַנְפָּרוּתf. ( פרר or נפר √פר) a break, division, whence 1) the purchase of an odd object, of one of a pair. Sabb.80b (ref. to אַנְדִּיפָא q. v.) וכי אדם עושה מעותיו א׳ will a man buy a half of a thing (as a cosmetic for one temple)? 2) partial payments, an agreement (invalid according to Jewish law) of term payments with the condition of forfeiture on missing one term (v. אַסְמַכְתָּא), esp. such an agreement forced upon a Jew by a gentile ( Roman) individual or authority. Gitt.44a (v. אָנַס) אם בא׳ if his crop was seized in consequence of an anparuth, he is exempt from paying the tithes (of his produces, since he is the loser, whereas if distrained for a real debt, he enjoys the legal benefit of being released of a debt, and therefore must pay the tithes, as if he had sold the crop). Y.Keth.X, end, 34a בארנונהוכ׳ with reference to annona, capitation tax and forfeiture. Gitt.58b הבא מחמת חוב ומחמת א׳וכ׳ if a gentile (Roman) obtained possession of a Jews property in consequence of seizure for a debt or of forfeiture and subsequently sold it to a Jew, the Sicarion law finds no application (and the property must, without any indemnity, be restored to its original owner; v. סִיקְרִיקֹון); וא׳ עצמהוכ׳ and the property seized for forfeiture must have been in the possession of the gentile for twelve months (during which the Jew might have had a chance to reclaim it as illegally seized; v., however, the objection, and subsequent emendation of סיקריקין for א׳, ibid.). Ib. אין א׳ בבבל in Babylon (under the Persian government) there is no anparuth, (which is interpreted) אין דין א׳וכ׳ the laws concerning the purchase by a Jew of property which a gentile had seized for forfeiture find no application in the well regulated Persian state because the owner might have gone to court, if he felt himself aggrieved. Tosef.Gitt.V (III), 2.Pl. אַנְפָּרִיֹּות. Ylamd. Shlaḥ. (quot. in Ar.) אני נוטל מהן א׳וכ׳ I (the Lord) take from them promises to pay in instalments (promises of amending their ways, repentance) and give them extension. Tanḥ. ib., end, a citizen was paying annonœ וכותב א׳ and signing agreements of forfeiture; (Num. R. s. 17 אפכיות, v. אַפּוּכִי). (Ibid. s. 2 אנפריאות, v. אַנְפֹּורָא pl.

פָּשַׁר(to divide, to spread, 1) to melt, dissolve. Mekh. Bshall., Vayassʿa, s. 4 (expl. ונמס, Ex. 16:21, cmp. פִּשְׁפָּש III) כיון … היה פוֹשֵׁי והולךוכ׳ when the sun shone upon it (the manna), it melted and formed rivulets which ran 2) to be stale, tepid. Tanḥ. Vayesheb 4 כוס פשור (prob. to be read פּוֹשֵׁר) a cup of wine mixed with stale water. Sifra Mtsorʿa, ch. I מים פושרים stale water (from pools), opp. מים חיים. Par. VIII, 9 (מים) המלוחים והפּוֹשְׁרִים salty water and pool water.In gen. פּוֹשְׁרִים, פּוֹשְׁרִין (sub. מים) tepid liquids. Y.Sabb.XX, 17c bot., opp. צונין. Gen. R. s. 86 when his master said to him מזיג פ׳ והיו פ׳ mix the wine with tepid water, it was tepid, opp. רותחין. Ber.16b; Y. ib. II, 5b bot.; v. כָּיָה. Y.Nidd.II. beg.50c; a. fr.Y.Keth.X, end, 34a, v. Pi.Yalk. Gen. 38 ופשרתי, v. Nithpa. Hif. הִפְשִׁיר 1) to make tepid; to temper, cool. Sabb.40b מפני שמַפְשִׁיר מים שעליו because (by standing against the fire after a cold bath) he tempers (warms) the water on his body. Ib. III, 5 (41a, sq.) כדי להַפְשִׁירָן enough to temper the cold water, opp. בשביל שיחמי to get hot. Y. ib. III, 6b top מותר להַפְשִׁיר במקום שהיד שולטת you may temper (cold water, on the Sabbath) by contact with a temperature which the hand can endure. Lev. R. s. 26 (ref. to Ez. 10:7) הִפְשִׁירָן ונתנןוכ׳ he lowered the temperature of the coals and handed them to him; Yalk. Kings 220; Tanḥ. Emor 3; Midr. Sam. ch. XXIV (Yoma 77a נצטננו). Pesik. R. s. 12 (ref. to קָרְךָ, Deut. 25:18) אשר קֵירְךָ הִפְשִׁירְךָוכ׳ ‘who cooled thee, he (Amalek) made thee lukewarm, he made thee cold like water (so that others were encouraged to attack thee); a. fr. 2) (v. פְּשָׁרָה) to compromise. Y.Sot.v.20c bot. אברהם עשה … וה׳ עמו וכרות עמווכ׳ Abraham changed the evil inclination within him into good …, he compromised with it, (as we read, Neh. 9:8,) and he made a covenant with it (his heart); Y.Ber.IX, 14b bot. והפסיד אלא (corr. acc.).Tosef.Erub.XI (VIII), 11, v. infra. Nif. נִפְשַׁר to be dissolved; to be tempered. B. Kam.28b אפי׳ נִפְשָׁרָה even if the vessel fell apart (and its contents made the ground slippery). Sabb.40b לא בשביל שיבשל … שיִפָּשֵׁר not that it (the oil) be heated to boiling, but only that it be tempered (or be made more liquid). Pi. פִּישֵּׁר 1) to separate, tear loose, disengage. Tanḥ. Ki Thissa 1 את מְפַשֵּׁר אותהוכ׳ thou disengagest it (the thorn sticking to thy garments) here, and it sticks there; Pesik. R. s. 10 beg. והוא מפשר אותהוכ׳ (not אותם). Y.Sabb.VII, 10a bot. מְפַשְּׁרָןוכ׳ he may pick them (the thorns) out, … provided he does not tear the garment; Tosef.Erub.XI (VIII), 11 מפשר בידו Var. (ed. Zuck. מפשיר). Pesik. R. s. 13 עמד ופִשְּׁרוֹ הימנו he stood up and tore it (the dog) away from him. Ib. זכור היאך פִּישַּׁרְתִּי הימךוכ׳ remember how I tore the dog away from thee; a. e. 2) to temper. Lam. R. to I, 12 יום אחד היה תרון … פִּשְּׁרוֹ the glowing wrath of the Lord lasted one day; if Israel had repented, he would have cooled it off. 3) to compromise, arbitrate. Y.B. Mets.VI, 11a top באותו שיכול לפַשֵּׁר in a case of seizure for service ( אנגריא), when he might have compromised (pay a certain amount and release the seized animal). Y.Snh.I, 18b bot. שנים שפִּישְּׁרוּוכ׳ when two judges have arbitrated, the parties cannot retract. Y.Keth.X, end, 34a (read:) פי׳ מן השני חזקהוכ׳ if he compromised with the second creditor, it is taken for granted that the first creditor has a right to seize the debtors property (without regard to the claims of the second); פי׳ מן הראשון … פי׳ if he compromised with the first creditor …, he has compromised (the compromise is binding, and the second creditor cannot seize that portion of the property which the first would have had a right to claim, v. Asheri to Keth.91b). Nithpa. נִתְפַּשֵּׁר to be disentangled; trnsf. to be acquitted, pardoned. Gen. R. s. 22 עשיתי תשובה ונִתְפַּשַּׁרְתִּי I repented and was pardoned; Lev. R. s. 10; Midr. Till. to Ps. 100; Yalk. Gen. 38 ופשרתי (corr. acc.).

פָּשַׁר(to divide, to spread, 1) to melt, dissolve. Mekh. Bshall., Vayassʿa, s. 4 (expl. ונמס, Ex. 16:21, cmp. פִּשְׁפָּש III) כיון … היה פוֹשֵׁי והולךוכ׳ when the sun shone upon it (the manna), it melted and formed rivulets which ran 2) to be stale, tepid. Tanḥ. Vayesheb 4 כוס פשור (prob. to be read פּוֹשֵׁר) a cup of wine mixed with stale water. Sifra Mtsorʿa, ch. I מים פושרים stale water (from pools), opp. מים חיים. Par. VIII, 9 (מים) המלוחים והפּוֹשְׁרִים salty water and pool water.In gen. פּוֹשְׁרִים, פּוֹשְׁרִין (sub. מים) tepid liquids. Y.Sabb.XX, 17c bot., opp. צונין. Gen. R. s. 86 when his master said to him מזיג פ׳ והיו פ׳ mix the wine with tepid water, it was tepid, opp. רותחין. Ber.16b; Y. ib. II, 5b bot.; v. כָּיָה. Y.Nidd.II. beg.50c; a. fr.Y.Keth.X, end, 34a, v. Pi.Yalk. Gen. 38 ופשרתי, v. Nithpa. Hif. הִפְשִׁיר 1) to make tepid; to temper, cool. Sabb.40b מפני שמַפְשִׁיר מים שעליו because (by standing against the fire after a cold bath) he tempers (warms) the water on his body. Ib. III, 5 (41a, sq.) כדי להַפְשִׁירָן enough to temper the cold water, opp. בשביל שיחמי to get hot. Y. ib. III, 6b top מותר להַפְשִׁיר במקום שהיד שולטת you may temper (cold water, on the Sabbath) by contact with a temperature which the hand can endure. Lev. R. s. 26 (ref. to Ez. 10:7) הִפְשִׁירָן ונתנןוכ׳ he lowered the temperature of the coals and handed them to him; Yalk. Kings 220; Tanḥ. Emor 3; Midr. Sam. ch. XXIV (Yoma 77a נצטננו). Pesik. R. s. 12 (ref. to קָרְךָ, Deut. 25:18) אשר קֵירְךָ הִפְשִׁירְךָוכ׳ ‘who cooled thee, he (Amalek) made thee lukewarm, he made thee cold like water (so that others were encouraged to attack thee); a. fr. 2) (v. פְּשָׁרָה) to compromise. Y.Sot.v.20c bot. אברהם עשה … וה׳ עמו וכרות עמווכ׳ Abraham changed the evil inclination within him into good …, he compromised with it, (as we read, Neh. 9:8,) and he made a covenant with it (his heart); Y.Ber.IX, 14b bot. והפסיד אלא (corr. acc.).Tosef.Erub.XI (VIII), 11, v. infra. Nif. נִפְשַׁר to be dissolved; to be tempered. B. Kam.28b אפי׳ נִפְשָׁרָה even if the vessel fell apart (and its contents made the ground slippery). Sabb.40b לא בשביל שיבשל … שיִפָּשֵׁר not that it (the oil) be heated to boiling, but only that it be tempered (or be made more liquid). Pi. פִּישֵּׁר 1) to separate, tear loose, disengage. Tanḥ. Ki Thissa 1 את מְפַשֵּׁר אותהוכ׳ thou disengagest it (the thorn sticking to thy garments) here, and it sticks there; Pesik. R. s. 10 beg. והוא מפשר אותהוכ׳ (not אותם). Y.Sabb.VII, 10a bot. מְפַשְּׁרָןוכ׳ he may pick them (the thorns) out, … provided he does not tear the garment; Tosef.Erub.XI (VIII), 11 מפשר בידו Var. (ed. Zuck. מפשיר). Pesik. R. s. 13 עמד ופִשְּׁרוֹ הימנו he stood up and tore it (the dog) away from him. Ib. זכור היאך פִּישַּׁרְתִּי הימךוכ׳ remember how I tore the dog away from thee; a. e. 2) to temper. Lam. R. to I, 12 יום אחד היה תרון … פִּשְּׁרוֹ the glowing wrath of the Lord lasted one day; if Israel had repented, he would have cooled it off. 3) to compromise, arbitrate. Y.B. Mets.VI, 11a top באותו שיכול לפַשֵּׁר in a case of seizure for service ( אנגריא), when he might have compromised (pay a certain amount and release the seized animal). Y.Snh.I, 18b bot. שנים שפִּישְּׁרוּוכ׳ when two judges have arbitrated, the parties cannot retract. Y.Keth.X, end, 34a (read:) פי׳ מן השני חזקהוכ׳ if he compromised with the second creditor, it is taken for granted that the first creditor has a right to seize the debtors property (without regard to the claims of the second); פי׳ מן הראשון … פי׳ if he compromised with the first creditor …, he has compromised (the compromise is binding, and the second creditor cannot seize that portion of the property which the first would have had a right to claim, v. Asheri to Keth.91b). Nithpa. נִתְפַּשֵּׁר to be disentangled; trnsf. to be acquitted, pardoned. Gen. R. s. 22 עשיתי תשובה ונִתְפַּשַּׁרְתִּי I repented and was pardoned; Lev. R. s. 10; Midr. Till. to Ps. 100; Yalk. Gen. 38 ופשרתי (corr. acc.).

קוּסְדַּרְיוֹת, קַסְדּוֹרָיוֹתf. pl. (denom. of preced.) commission of inquiry. Midr. Sam. ch. XXV (ref. to Ps. 51:6) (read:) מדמו של אוריה שהיה דוד משלח ק׳ לאחריו לידע אם מפזר הוא דברים אילו לא היה מפזר דברים לא היה הורגו (save me) from punishment for Uriahs blood, for David had sent detectives after him to find out whether he would divulge the things (that had happened between him and David); if he had not done so, he (David) would not have had him killed; Yalk. Ps. 765 אם מחזיר הוא את דבריו אילו היהוכ׳ whether he would take back his words (his refusal to go home to his wife); had he done so

קוּסְדַּרְיוֹת, קַסְדּוֹרָיוֹתf. pl. (denom. of preced.) commission of inquiry. Midr. Sam. ch. XXV (ref. to Ps. 51:6) (read:) מדמו של אוריה שהיה דוד משלח ק׳ לאחריו לידע אם מפזר הוא דברים אילו לא היה מפזר דברים לא היה הורגו (save me) from punishment for Uriahs blood, for David had sent detectives after him to find out whether he would divulge the things (that had happened between him and David); if he had not done so, he (David) would not have had him killed; Yalk. Ps. 765 אם מחזיר הוא את דבריו אילו היהוכ׳ whether he would take back his words (his refusal to go home to his wife); had he done so

קוּסְדַּרְיוֹת, קַסְדּוֹרָיוֹתf. pl. (denom. of preced.) commission of inquiry. Midr. Sam. ch. XXV (ref. to Ps. 51:6) (read:) מדמו של אוריה שהיה דוד משלח ק׳ לאחריו לידע אם מפזר הוא דברים אילו לא היה מפזר דברים לא היה הורגו (save me) from punishment for Uriahs blood, for David had sent detectives after him to find out whether he would divulge the things (that had happened between him and David); if he had not done so, he (David) would not have had him killed; Yalk. Ps. 765 אם מחזיר הוא את דבריו אילו היהוכ׳ whether he would take back his words (his refusal to go home to his wife); had he done so

כְּתַתch. sam( Pi. כִּיתֵּת to strike), 1) to join closely, be grouped. Targ. Job 30:7 בתתין Ms. Var., read: כָּתְתִין (ed. מתחברין, h. text יְסֻפָּחוּ).Denom. כָּתָא, כִּתָּא. 2) to strike, v. infra. Pa. כַּתֵּת 1) to pound, crush. Ab. Zar.44a, בדין הוא דכַתּוּתֵי לאוכ׳ by law it was necessary to grind it (the bronze serpent) to powder, v. preced. 2) to ally, form into factions. Targ. Y. I Num. 24:23 (play on כִּתִּים, ib. 24) מְכַתֵּתוכ׳ causes nations … to form alliances and incites them against one another.Part. pass. מְכַתַּת, v. infra. Ithpa. אִיכַּתֵּת 1) to be powdered, crushed. Succ.31b כַּתּוּתֵי מִיכַּתַּת שיעוריה the size which the Lulab must have, is (in the eyes of the law) crushed to powder (as an object of idolatry); Ḥull.89b כתותי מִכַּתַּת שיעורא (or מְכַתַּת. v. supra). Ib. כל מה דמכ׳וכ׳ the more it is crushed to powder, the better it is fitted (for covering the blood). Yeb.103b כִּדְמִכַּתֵּת דמי (or כִּדְמְכַתַּת) the house doomed to destruction (Lev. 14:45) is to be considered as crushed to powder. 2) to come in contact (hostile or friendly, cmp. זווג). Gen. R. s. 78 (ref. to פגש, Gen. 33:8) א״ל מִיכַּתֵּת אנא גביהוןא״לוכ׳ said he (Esau), I had a meeting with them. Said he (Jacob) they came to find grace Said he, I have had enough blows; Yalk. ib. 133 br/> p style="font-weight:bold; font-size:16pt; margin-top:72pt; text-align:center;" lang="en-US"> p style="font-size:12pt; margin-top:18pt; text-indent:18pt;" lang="en-US"> ל ל Lamed, the twelfth letter of the Alphabet. It interchanges with the liquids, e. g. שַׁלְשֶׁלֶת a. שַׁרְשֶׁרֶת; נִדְנָה a. לִדְנָה ל as first radical letter often rejected in inflection, e. g. לָקַח, קַח, קִיחָה

כְּתַתch. sam( Pi. כִּיתֵּת to strike), 1) to join closely, be grouped. Targ. Job 30:7 בתתין Ms. Var., read: כָּתְתִין (ed. מתחברין, h. text יְסֻפָּחוּ).Denom. כָּתָא, כִּתָּא. 2) to strike, v. infra. Pa. כַּתֵּת 1) to pound, crush. Ab. Zar.44a, בדין הוא דכַתּוּתֵי לאוכ׳ by law it was necessary to grind it (the bronze serpent) to powder, v. preced. 2) to ally, form into factions. Targ. Y. I Num. 24:23 (play on כִּתִּים, ib. 24) מְכַתֵּתוכ׳ causes nations … to form alliances and incites them against one another.Part. pass. מְכַתַּת, v. infra. Ithpa. אִיכַּתֵּת 1) to be powdered, crushed. Succ.31b כַּתּוּתֵי מִיכַּתַּת שיעוריה the size which the Lulab must have, is (in the eyes of the law) crushed to powder (as an object of idolatry); Ḥull.89b כתותי מִכַּתַּת שיעורא (or מְכַתַּת. v. supra). Ib. כל מה דמכ׳וכ׳ the more it is crushed to powder, the better it is fitted (for covering the blood). Yeb.103b כִּדְמִכַּתֵּת דמי (or כִּדְמְכַתַּת) the house doomed to destruction (Lev. 14:45) is to be considered as crushed to powder. 2) to come in contact (hostile or friendly, cmp. זווג). Gen. R. s. 78 (ref. to פגש, Gen. 33:8) א״ל מִיכַּתֵּת אנא גביהוןא״לוכ׳ said he (Esau), I had a meeting with them. Said he (Jacob) they came to find grace Said he, I have had enough blows; Yalk. ib. 133 br/> p style="font-weight:bold; font-size:16pt; margin-top:72pt; text-align:center;" lang="en-US"> p style="font-size:12pt; margin-top:18pt; text-indent:18pt;" lang="en-US"> ל ל Lamed, the twelfth letter of the Alphabet. It interchanges with the liquids, e. g. שַׁלְשֶׁלֶת a. שַׁרְשֶׁרֶת; נִדְנָה a. לִדְנָה ל as first radical letter often rejected in inflection, e. g. לָקַח, קַח, קִיחָה

גָּנַב(b. h.) (to put behind, aside, to steal. Y.Snh.VIII, 26b top לא תִגְנוֹב את … גוֹנֵב do not carry off steathily thine own property from the thief, lest thou appear to be stealing.Snh.86a גונב נפש one who kidnaps a person. B. Kam.VII, 2 ג׳ על פי שנים if he is convicted of stealing through two witnesses; a. fr.ג׳ דעת to deceive, to create a false impression. Ḥull.94a אסור לִגְנוֹב דעתוכ׳ it is forbidden to create (e. g. to make believe as if you opened a fresh barrel of wine as a special attention to your guest, while you would have had to do it at any rate). Shebu.39a; a. fr.ג׳ עין to deceive by a false impression on the eye, to delude. B. Mets. IV, 12.Part. pass. גָּנוּב, f. גְּנוּבָה. Ab. Zar.44b; Meil.7b תשובה ג׳ a fallacious reply; v. גְּנוּבְתָּא II. Pi. גִּנֵּב to keep behind. Ex. R. s. 5 היו מְגַנְּבִין את עצמןוכ׳ they kept themselves at a distance from Moses and then withdrew. Nif. נִגְנַב 1) to be stolen, kidnapped. B. Mets.III, 1. Gen. R. s. 84; a. fr. 2) to be deceived (sub. דעת). Tosef.B. Kam.VII, 8 sq.; Mekh. Mishp. Nzikin, s.13. Hithpa. הִתְגַּנֵּב to sneak in. Pesik. R. s. 21, היו מִתְגַּנְּבִיםוכ׳ they used to have stealthy intercourse Mekh. l. c. המִתְגַּנֵּב אחרוכ׳ who steals himself (into the college room) behind a neighbor.

גָּנַב(b. h.) (to put behind, aside, to steal. Y.Snh.VIII, 26b top לא תִגְנוֹב את … גוֹנֵב do not carry off steathily thine own property from the thief, lest thou appear to be stealing.Snh.86a גונב נפש one who kidnaps a person. B. Kam.VII, 2 ג׳ על פי שנים if he is convicted of stealing through two witnesses; a. fr.ג׳ דעת to deceive, to create a false impression. Ḥull.94a אסור לִגְנוֹב דעתוכ׳ it is forbidden to create (e. g. to make believe as if you opened a fresh barrel of wine as a special attention to your guest, while you would have had to do it at any rate). Shebu.39a; a. fr.ג׳ עין to deceive by a false impression on the eye, to delude. B. Mets. IV, 12.Part. pass. גָּנוּב, f. גְּנוּבָה. Ab. Zar.44b; Meil.7b תשובה ג׳ a fallacious reply; v. גְּנוּבְתָּא II. Pi. גִּנֵּב to keep behind. Ex. R. s. 5 היו מְגַנְּבִין את עצמןוכ׳ they kept themselves at a distance from Moses and then withdrew. Nif. נִגְנַב 1) to be stolen, kidnapped. B. Mets.III, 1. Gen. R. s. 84; a. fr. 2) to be deceived (sub. דעת). Tosef.B. Kam.VII, 8 sq.; Mekh. Mishp. Nzikin, s.13. Hithpa. הִתְגַּנֵּב to sneak in. Pesik. R. s. 21, היו מִתְגַּנְּבִיםוכ׳ they used to have stealthy intercourse Mekh. l. c. המִתְגַּנֵּב אחרוכ׳ who steals himself (into the college room) behind a neighbor.

מְצִיI, מְצָא ch. sam(מצי, מצאaccessible, frequent; likely), to reach, be able; to master. B. Mets. 114b בארבעה לא מָצִינָאוכ׳ I could not master four orders of the Talmud, how could I master six?Ib. 14a, a. fr. מָצֵי אמר ליה he may say to him. B. Bath.84a לא (הוה) מָצִית הדרת בך (v. Rabb. D. S. a. l.) thou wouldst not have had the right to retract; השתא … מציתוכ׳ now that thou hast overreached me, canst thou retract?; a. fr. Ithpe. אִימְּצִי, אִמְּ׳ ( to find ones self, to succeed. Keth.62a לא אי׳ נכריוכ׳ the gentile did not succeed in keeping pace with him. Ned.89b רהיט … ולא אמ׳ למיתנא he tried his utmost (v. גַּפָּא I), but had no success in his studies; a. e. Af. אַמְצִיא (with נפשיה, or without) to place ones self within sight of an enemy so as to give him a chance for reconciliation, to be ready for reconciliation. Yoma 87a הוה מַמְצִוא נפשיה (v. Rabb. D. S. a. l. note; ed. וממציא לוה).Keth.60b מְמַצְּיָא, v. מְצִי II.

מְצִיI, מְצָא ch. sam(מצי, מצאaccessible, frequent; likely), to reach, be able; to master. B. Mets. 114b בארבעה לא מָצִינָאוכ׳ I could not master four orders of the Talmud, how could I master six?Ib. 14a, a. fr. מָצֵי אמר ליה he may say to him. B. Bath.84a לא (הוה) מָצִית הדרת בך (v. Rabb. D. S. a. l.) thou wouldst not have had the right to retract; השתא … מציתוכ׳ now that thou hast overreached me, canst thou retract?; a. fr. Ithpe. אִימְּצִי, אִמְּ׳ ( to find ones self, to succeed. Keth.62a לא אי׳ נכריוכ׳ the gentile did not succeed in keeping pace with him. Ned.89b רהיט … ולא אמ׳ למיתנא he tried his utmost (v. גַּפָּא I), but had no success in his studies; a. e. Af. אַמְצִיא (with נפשיה, or without) to place ones self within sight of an enemy so as to give him a chance for reconciliation, to be ready for reconciliation. Yoma 87a הוה מַמְצִוא נפשיה (v. Rabb. D. S. a. l. note; ed. וממציא לוה).Keth.60b מְמַצְּיָא, v. מְצִי II.

עֲבִיטָאch. sam(עביט pressing), sumpter-saddle. Targ. Gen. 31:34 (h. text כַּר).Gen. R. s. 74.Trnsf. burden, obligation. Y.B. Kam.X, end 7c יכיל מימר ליה את שרי עֲבִיטָיךְ מיני he (who has been forced to pay his neighbors arrear taxes) can say to him, take thy saddle off me, i. e. pay me the amount you would have had to pay the government. Bab. ib. 115a א״ל … זיל שרי עביטך he said to that man (whose stolen goods had been bought in good faith), go, untie thy saddle, i. e. redeem thy goods by indemnifying the buyer.

עֲבִיטָאch. sam(עביט pressing), sumpter-saddle. Targ. Gen. 31:34 (h. text כַּר).Gen. R. s. 74.Trnsf. burden, obligation. Y.B. Kam.X, end 7c יכיל מימר ליה את שרי עֲבִיטָיךְ מיני he (who has been forced to pay his neighbors arrear taxes) can say to him, take thy saddle off me, i. e. pay me the amount you would have had to pay the government. Bab. ib. 115a א״ל … זיל שרי עביטך he said to that man (whose stolen goods had been bought in good faith), go, untie thy saddle, i. e. redeem thy goods by indemnifying the buyer.

אִיבְרָיָאתָאf. pl. (v. next w.) enough for a meal in the household. Erub.82b תרתי רִיפָתָא א׳ Ms. M. (ed. איכרייתא, Asheri, ed. Ven. כברייתא, v. Rabb. D. S. a. l. note) two large loaves of the household (or of mourners meals). (Rashi, expl. our w. as loaves of drivers of oxen, appears to have had before him the vers. of Ms. M. and to derive our w. from ברא, v. בַּר I a. אֲפַר.

אִיבְרָיָאתָאf. pl. (v. next w.) enough for a meal in the household. Erub.82b תרתי רִיפָתָא א׳ Ms. M. (ed. איכרייתא, Asheri, ed. Ven. כברייתא, v. Rabb. D. S. a. l. note) two large loaves of the household (or of mourners meals). (Rashi, expl. our w. as loaves of drivers of oxen, appears to have had before him the vers. of Ms. M. and to derive our w. from ברא, v. בַּר I a. אֲפַר.