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וא״ו, וי״ו, ו״ו, Vav, name of the sixth letter of the Alphabet Kidd.30a וא״ו דגחון חצייןוכ׳ the Vav in Gaḥon (Lev. 11:42) marks the (first) half of the number of letters in the Pentateuch. Ib. וא״ו … מהאי גיסאוכ׳ does the Vav of gaḥon belong to the first half or to the second?Gen. R. s. 58 Ephron (Gen. 33:16) is spelt הסר וא״ו without Vav; a. fr.Y.Shebu.I, 33a bot. ושעיר וי״ו מוסיסוכ׳ the Vav in Usir (Num. 28:22) adds to the preceding subject, i. e. a goat in addition to Kidd.66b, וי״ו דשלוםוכ׳ the Vav in Shalom (Num. 25:12) is curtailed (so that it may be read Shalem, unblemished). Ḥull.16a, v. אוּפְתָּא. B. Mets.87a; Meg.16b, v. לַבְרוּת.Yoma 45a, a. fr. וא״ו לא דרשי they do not use the Vav for interpretation; a. fr.Pl. יָוִי״ם, וָוִי״ן. Y.Meg.I, 71c top (deriving from ווי העמודים, Ex. 27:10) שוהא וויםוכ׳ that the shape of the Vav in the Pentateuch is column-like (as in כתב אשורית); Snh.22a מה … אף וויםוכ׳ as the columns have not changed (their shape), so has not the shape of the Vav. Y.Naz.I, 51b top עד שיזכיר ו׳ he must utter the Vav conjunctive. Ib. IV, beg.53a מאן תאנא ו׳ who is it that says the Vav must be uttered?; Y.Kidd.II, 62b; a. fr.

וא״ו, וי״ו, ו״ו, Vav, name of the sixth letter of the Alphabet Kidd.30a וא״ו דגחון חצייןוכ׳ the Vav in Gaḥon (Lev. 11:42) marks the (first) half of the number of letters in the Pentateuch. Ib. וא״ו … מהאי גיסאוכ׳ does the Vav of gaḥon belong to the first half or to the second?Gen. R. s. 58 Ephron (Gen. 33:16) is spelt הסר וא״ו without Vav; a. fr.Y.Shebu.I, 33a bot. ושעיר וי״ו מוסיסוכ׳ the Vav in Usir (Num. 28:22) adds to the preceding subject, i. e. a goat in addition to Kidd.66b, וי״ו דשלוםוכ׳ the Vav in Shalom (Num. 25:12) is curtailed (so that it may be read Shalem, unblemished). Ḥull.16a, v. אוּפְתָּא. B. Mets.87a; Meg.16b, v. לַבְרוּת.Yoma 45a, a. fr. וא״ו לא דרשי they do not use the Vav for interpretation; a. fr.Pl. יָוִי״ם, וָוִי״ן. Y.Meg.I, 71c top (deriving from ווי העמודים, Ex. 27:10) שוהא וויםוכ׳ that the shape of the Vav in the Pentateuch is column-like (as in כתב אשורית); Snh.22a מה … אף וויםוכ׳ as the columns have not changed (their shape), so has not the shape of the Vav. Y.Naz.I, 51b top עד שיזכיר ו׳ he must utter the Vav conjunctive. Ib. IV, beg.53a מאן תאנא ו׳ who is it that says the Vav must be uttered?; Y.Kidd.II, 62b; a. fr.

וא״ו, וי״ו, ו״ו, Vav, name of the sixth letter of the Alphabet Kidd.30a וא״ו דגחון חצייןוכ׳ the Vav in Gaḥon (Lev. 11:42) marks the (first) half of the number of letters in the Pentateuch. Ib. וא״ו … מהאי גיסאוכ׳ does the Vav of gaḥon belong to the first half or to the second?Gen. R. s. 58 Ephron (Gen. 33:16) is spelt הסר וא״ו without Vav; a. fr.Y.Shebu.I, 33a bot. ושעיר וי״ו מוסיסוכ׳ the Vav in Usir (Num. 28:22) adds to the preceding subject, i. e. a goat in addition to Kidd.66b, וי״ו דשלוםוכ׳ the Vav in Shalom (Num. 25:12) is curtailed (so that it may be read Shalem, unblemished). Ḥull.16a, v. אוּפְתָּא. B. Mets.87a; Meg.16b, v. לַבְרוּת.Yoma 45a, a. fr. וא״ו לא דרשי they do not use the Vav for interpretation; a. fr.Pl. יָוִי״ם, וָוִי״ן. Y.Meg.I, 71c top (deriving from ווי העמודים, Ex. 27:10) שוהא וויםוכ׳ that the shape of the Vav in the Pentateuch is column-like (as in כתב אשורית); Snh.22a מה … אף וויםוכ׳ as the columns have not changed (their shape), so has not the shape of the Vav. Y.Naz.I, 51b top עד שיזכיר ו׳ he must utter the Vav conjunctive. Ib. IV, beg.53a מאן תאנא ו׳ who is it that says the Vav must be uttered?; Y.Kidd.II, 62b; a. fr.

זְעָקָהf. (b. h.; preced. wds.) cry, prayer. Yalk Deut. 811; Yalk. Sam. 157 (as one of the expressions for prayer; Deut. R. s. 2 צְעָקָה). Gen. R. s. 67 ז׳ אחתוכ׳ Jacob caused Esau to utter one cry.

זְעָקָהf. (b. h.; preced. wds.) cry, prayer. Yalk Deut. 811; Yalk. Sam. 157 (as one of the expressions for prayer; Deut. R. s. 2 צְעָקָה). Gen. R. s. 67 ז׳ אחתוכ׳ Jacob caused Esau to utter one cry.

יְעָא, יָיעָאto burst forth, bloom. Targ. O. Num. 17:23 ed. Berl. (ed. נְעָא; Y. I יָיעָא; h. text פרח). Ib. 20 יִנְעִי ed. Berl. (ed. יִנְעֵי, יֶ׳). Targ. Ps. 103:15 ינעי Regia (ed. a. Ms. יָנִיץ). Af. אַוְועֵי to let burst forth, to utter. Targ. Prov. 10:31 מַוְעֵי ed. Lag. (oth. ed. מבעי; h. text ינוב). Targ. Ps. 19:3 מוועי Ar. a. Ms. (ed. מבעי a. מַבִּיעַ). (Cmp. בוע, בעי a. נבע.

יְעָא, יָיעָאto burst forth, bloom. Targ. O. Num. 17:23 ed. Berl. (ed. נְעָא; Y. I יָיעָא; h. text פרח). Ib. 20 יִנְעִי ed. Berl. (ed. יִנְעֵי, יֶ׳). Targ. Ps. 103:15 ינעי Regia (ed. a. Ms. יָנִיץ). Af. אַוְועֵי to let burst forth, to utter. Targ. Prov. 10:31 מַוְעֵי ed. Lag. (oth. ed. מבעי; h. text ינוב). Targ. Ps. 19:3 מוועי Ar. a. Ms. (ed. מבעי a. מַבִּיעַ). (Cmp. בוע, בעי a. נבע.

יְעָא, יָיעָאto burst forth, bloom. Targ. O. Num. 17:23 ed. Berl. (ed. נְעָא; Y. I יָיעָא; h. text פרח). Ib. 20 יִנְעִי ed. Berl. (ed. יִנְעֵי, יֶ׳). Targ. Ps. 103:15 ינעי Regia (ed. a. Ms. יָנִיץ). Af. אַוְועֵי to let burst forth, to utter. Targ. Prov. 10:31 מַוְעֵי ed. Lag. (oth. ed. מבעי; h. text ינוב). Targ. Ps. 19:3 מוועי Ar. a. Ms. (ed. מבעי a. מַבִּיעַ). (Cmp. בוע, בעי a. נבע.

יְעָא, יָיעָאto burst forth, bloom. Targ. O. Num. 17:23 ed. Berl. (ed. נְעָא; Y. I יָיעָא; h. text פרח). Ib. 20 יִנְעִי ed. Berl. (ed. יִנְעֵי, יֶ׳). Targ. Ps. 103:15 ינעי Regia (ed. a. Ms. יָנִיץ). Af. אַוְועֵי to let burst forth, to utter. Targ. Prov. 10:31 מַוְעֵי ed. Lag. (oth. ed. מבעי; h. text ינוב). Targ. Ps. 19:3 מוועי Ar. a. Ms. (ed. מבעי a. מַבִּיעַ). (Cmp. בוע, בעי a. נבע.

יָצָא(b. h.) 1) to go forth; to rise (of the sun); to go out. Gen. R. s. 39 אֵצֵא ויהיווכ׳ I shall leave (my fathers house), and they may desecrate Ib. י׳ לו מוניטון a medal was issued in his memory, v. מוֹנִיטוֹן. Ib. s. 6 בשעה שהוא יוצא when he (the sun) rises; בשעה שהיא יוֹצֵאת when she (the moon) rises. Snh.52a ארור שיָצָאת זו מחלציו (v. Rabb. D. S. a. l. note) cursed is he from whose loins this woman went forth.Sabb.V, 1 במה … יוֹצְאָה what is an animal permitted to wear on going out (on the Sabbath)? Ib. VI, 1 לא תֵצֵאוכ׳ a woman must not wear on going out ; a. v. fr. 2) to end; to go to the end of, to live through. Y.Ber.VIII, 12b bot. כיון שיָצָת שבת when the Sabbath ended. Y.Shebi.VI, 36c top אינו יוצא שבתו ולא יָ׳וכ׳ he shall not live to the end of this week, and he did not arrive at the end of the week before he was dead; (Erub.63a הוציא שנתו, v. infra); a. e. 3) to be expended. Num. R. s. 14, end, v. הוֹצָאָה. 4) to be excluded; exempt; (rarely) to exclude, deduct. Y.Ned.II, beg.37b י׳ דבר של איסור this is to exclude a vow concerning a forbidden act; Bab. ib. 17a י׳ נשבע לבטלוכ׳ this excludes the case of one who makes oath that he will disregard a law. Y.Yeb.I, 2c top אשר תלד יָצְתָה זווכ׳ ‘whom she may bear (Deut. 25:6), herewith is excluded she (the אַיְילוֹנִית) who ; a. v. fr.Y. Ḥag.I, 76c top צֵא מהם שני ימים deduct from them two days; ib. צא שבת מהם deduct the Sabbath day.Esp. idiomatic uses: a) י׳ בן חורין, י׳ לחירות, or only י׳ to be freed. Peah III, 8; Gitt.42a. Kidd.24a יוצאבשןוכ׳ he is freed, when his master caused his loss of a tooth or an eye; a. v. fr.b) (of a wife) to be sent away, to be divorced. Keth.VII, 6 ואלו יוֹצְאוֹת שלא בכתובה the following wives have to leave without receiving their Kthubah. Ib. 7 תֵּצֵא̇ she must leave. Ib. X, 5; a. v. fr.c) י׳ ידי (or מִידֵי) to go out of the power of; to be released; to do justice to, be justified before. Shek. III, 2 לפי שאדם צריך לָצֵאת ידי הבריות … לָצֵאת ידי המקום because man must appear justified before men as well as before God; Ex. R. s. 51; a. fr.י׳ ידי חובתו, or י׳ to comply with the requirements of the law. Ber.8b. Ib. II, 1 אם כיון לבו י׳ if he read with attention, he has done his duty (which requires the reading of the Shma). Y.Shek.III, 47b bot. מהו לצאתוכ׳ is the law complied with when one uses wine ?Mekh. Bo, Pisḥa, s.6; a. v. fr.Gen. R. s. 39 לא יָצָאתָה ידי השבועה thou hast not redeemed thy oath; ib. s. 49; Lev. R. s. 10, beg.Makhsh. VI, 5; Tosef.Toh.X, 3 י׳ מידי שמן, v. מוֹחַלי׳ מידי פשוטו, v. מִקְרָא.d) י׳ מן הכלל or י׳ to be taken out of the general rule, to be specified (although being implied in the general rule). Sifra, introd. כל דבר שהיה בכלל וי׳ … לא ללמד על עצמו י׳וכ׳ whatever would have been implied in the general law and yet is specified again (in the Biblical text) in order to teach (something not mentioned before), has been specified not only to teach something new concerning the specific case, but to teach it concerning the whole class. Ib. י׳ לטעון, v. טָעַן I. Tem.I, 6 ולמה י׳ and for what purpose are tithes especially mentioned (Lev. 27:30, sq.)?; a. fr.e) כַּיּוֹצֵא ב־ like that which passes with it (in the same class), similar; in a similar way. Pes.III, 2 אם יש כי׳ בו שהחמיץ if there is a similar dough (started simultaneously with the one in question) which has begun to ferment. Ber.59b, sq. ואין לו כי׳ בו when he has no house like it; כי׳ בהם garments like them. Zeb.V, 6 המורם מהם כי׳ בהם what is taken of them for the priest, is like them (subject to the same laws). M. Kat. 16b כי׳ בדבר אתה אומרוכ׳ in a similar way (as something coming under the same category) yon read Sifré Num. 32; a. v. fr.f) י׳ שכרו בהפסדו its benefit is lost in its disadvantage; i. e. benefit and disadvantage are counterbalanced. Ab. V, 11, sq.g) (euphem.) to retire for human needs (v. Toh. X, 2). Ber.62a השכם וצֵאוכ׳ go out early in the morning Ex. R. s. 9 ואינו יוצא לנקביו and has no human needs. Ib. לא היה יוצא אלאוכ׳ he used to go out only to the water (to make believe he was a superhuman being); a. fr.h) to be proved, identified. Keth.II, 3 היה כתב ידם יוצא ממקום אחר if their signature can be identified otherwise (than by their own declaration); a. e. Hif. הוֹצִיא 1) to take out, to lead forth, bring forth; to release, discharge, send off. Ber.VI, I before eating bread one says, המוֹצִיא לחםוכ׳ (blessed be thou, O Lord) who hast brought forth bread out of the earth (v. ib. 38a as to המוציא or מוציא); ib. 37b; a. fr.Ab. Zar.41b, a. fr.; אין ספק מוציאוכ׳, v. וַדַּאי. B. Mets.37b לא זו הדרך מוֹצִיאָתוֹ מידי עבירה עדוכ׳ this is not the way that relieves him from sin (this is no full atonement), (he is not relieved) until he pays ; Yeb.XV, 7. Ib. 6, sq. אין זו דרך מוֹצִיאָתָהּוכ׳ she is not relieved from the possibility of sin, unless she is not permitted to marry again and forbidden to partake of Trumah.Ib. 36b יוֹצִיא (יוֹצִיאָהּ) בגט he dismisses her with a letter of divorce. Ib. ואם נשא יוציא and if he married her (against the law), he must dismiss her (divorce her); a. fr.Ab. II, 11, a. fr. מוֹצִיאִין את האדם מן העולם take a man out of the world, i. e. cause him to lose the true enjoyment of life. 2) to exclude. Y.Yeb.I, 2c top איילונית מטעם אחר הוֹצֵאתָהּ the aylonith thou dost (the law does) exclude for another reason (v. supra). Num. R. s. 14, end אוֹצִיא את ישראל let me exclude the Israelites, א׳ את הזקנים the elders; a. fr.להוֹצִיא (= ch. לאפוקי, v. אַפֵּק, or למעוטי, v. מעט) to the exclusion of. Succ.28a; Kidd.34a האזרח לה׳ את הנשים ‘ the native (Lev. 23:42) intimates the exemption of women (from the duty of dwelling in booths); a. v. fr. 3) to lead to the end, to live through. Erub.63a, v. supra. 4) to produce, present. Keth.XIII, 8 המוציא שטר חוב … והלהה׳וכ׳ if one produces a note of indebtedness against his neighbor, and the latter produces evidence that the claimant sold him a field (and paid him, which he would not have done, if he had a claim). Ib. 9. Ib. IX, 9 הוֹצִיאָה גט if she produces a letter of divorce; a. v. fr. 5) to spend, lay out. Ib. VIII, 5, v. הוֹצָאָה; a. fr.Esp. idiomatic uses: a) ה׳ ידי חוב־ or ה׳ (v. supra) to be the instrument of a persons complying with the law, e. g. to read a prayer and thus cause the listener to perform his duty as though he read it himself; to act in anothers behalf effectively. R. Hash. III, 5 אין מוֹצִיאִין את הרבים ידי חובתן they cannot act (blow the Shofar) in behalf of the assembled congregation. Ib. 29a אע״פ שיצא מוציא although he has done his duty (has read the prayer for himself), he may act in behalf of others. Ib. ולעצמו מוציא and can he (the half-slave and half-freedman) act in his own behalf?; a. fr.b) to collect, to claim. Keth.VIII, 1 הבעל מוציא מיד הלקוחות the husband can reclaim the property from those who bought it. B. Kam. III, 11 המוציא מחבירו עליו הראייה the claimant must produce evidence; a. v. fr.c) to utter. Arakh.5a, a. fr. אין אדם מוציא דבריו לבטלה no man utters his words for no purpose (he must have meant something).ה׳ לעז to slander, discredit. Sabb.97a, a. fr., v. לַעַז.d) to carry an object (on the Sabbath) out of a private to a public place, or from one private place to another, v. רָשוּת. Sabb.VII, 2, sq.; a. fr.e) to secrete. Sifré Num. 88 יש לך … שאין מוציאוכ׳ is there a woman-born being that does not discharge the food he eats?; a. e.f) ה׳ שבת to dismiss the Sabbath with prayer, opp. הכניס. Sabb.118b מוֹצִיאֵי שבתוכ׳ those who dismiss the Sabbath at Sepphoris.

יָצָא(b. h.) 1) to go forth; to rise (of the sun); to go out. Gen. R. s. 39 אֵצֵא ויהיווכ׳ I shall leave (my fathers house), and they may desecrate Ib. י׳ לו מוניטון a medal was issued in his memory, v. מוֹנִיטוֹן. Ib. s. 6 בשעה שהוא יוצא when he (the sun) rises; בשעה שהיא יוֹצֵאת when she (the moon) rises. Snh.52a ארור שיָצָאת זו מחלציו (v. Rabb. D. S. a. l. note) cursed is he from whose loins this woman went forth.Sabb.V, 1 במה … יוֹצְאָה what is an animal permitted to wear on going out (on the Sabbath)? Ib. VI, 1 לא תֵצֵאוכ׳ a woman must not wear on going out ; a. v. fr. 2) to end; to go to the end of, to live through. Y.Ber.VIII, 12b bot. כיון שיָצָת שבת when the Sabbath ended. Y.Shebi.VI, 36c top אינו יוצא שבתו ולא יָ׳וכ׳ he shall not live to the end of this week, and he did not arrive at the end of the week before he was dead; (Erub.63a הוציא שנתו, v. infra); a. e. 3) to be expended. Num. R. s. 14, end, v. הוֹצָאָה. 4) to be excluded; exempt; (rarely) to exclude, deduct. Y.Ned.II, beg.37b י׳ דבר של איסור this is to exclude a vow concerning a forbidden act; Bab. ib. 17a י׳ נשבע לבטלוכ׳ this excludes the case of one who makes oath that he will disregard a law. Y.Yeb.I, 2c top אשר תלד יָצְתָה זווכ׳ ‘whom she may bear (Deut. 25:6), herewith is excluded she (the אַיְילוֹנִית) who ; a. v. fr.Y. Ḥag.I, 76c top צֵא מהם שני ימים deduct from them two days; ib. צא שבת מהם deduct the Sabbath day.Esp. idiomatic uses: a) י׳ בן חורין, י׳ לחירות, or only י׳ to be freed. Peah III, 8; Gitt.42a. Kidd.24a יוצאבשןוכ׳ he is freed, when his master caused his loss of a tooth or an eye; a. v. fr.b) (of a wife) to be sent away, to be divorced. Keth.VII, 6 ואלו יוֹצְאוֹת שלא בכתובה the following wives have to leave without receiving their Kthubah. Ib. 7 תֵּצֵא̇ she must leave. Ib. X, 5; a. v. fr.c) י׳ ידי (or מִידֵי) to go out of the power of; to be released; to do justice to, be justified before. Shek. III, 2 לפי שאדם צריך לָצֵאת ידי הבריות … לָצֵאת ידי המקום because man must appear justified before men as well as before God; Ex. R. s. 51; a. fr.י׳ ידי חובתו, or י׳ to comply with the requirements of the law. Ber.8b. Ib. II, 1 אם כיון לבו י׳ if he read with attention, he has done his duty (which requires the reading of the Shma). Y.Shek.III, 47b bot. מהו לצאתוכ׳ is the law complied with when one uses wine ?Mekh. Bo, Pisḥa, s.6; a. v. fr.Gen. R. s. 39 לא יָצָאתָה ידי השבועה thou hast not redeemed thy oath; ib. s. 49; Lev. R. s. 10, beg.Makhsh. VI, 5; Tosef.Toh.X, 3 י׳ מידי שמן, v. מוֹחַלי׳ מידי פשוטו, v. מִקְרָא.d) י׳ מן הכלל or י׳ to be taken out of the general rule, to be specified (although being implied in the general rule). Sifra, introd. כל דבר שהיה בכלל וי׳ … לא ללמד על עצמו י׳וכ׳ whatever would have been implied in the general law and yet is specified again (in the Biblical text) in order to teach (something not mentioned before), has been specified not only to teach something new concerning the specific case, but to teach it concerning the whole class. Ib. י׳ לטעון, v. טָעַן I. Tem.I, 6 ולמה י׳ and for what purpose are tithes especially mentioned (Lev. 27:30, sq.)?; a. fr.e) כַּיּוֹצֵא ב־ like that which passes with it (in the same class), similar; in a similar way. Pes.III, 2 אם יש כי׳ בו שהחמיץ if there is a similar dough (started simultaneously with the one in question) which has begun to ferment. Ber.59b, sq. ואין לו כי׳ בו when he has no house like it; כי׳ בהם garments like them. Zeb.V, 6 המורם מהם כי׳ בהם what is taken of them for the priest, is like them (subject to the same laws). M. Kat. 16b כי׳ בדבר אתה אומרוכ׳ in a similar way (as something coming under the same category) yon read Sifré Num. 32; a. v. fr.f) י׳ שכרו בהפסדו its benefit is lost in its disadvantage; i. e. benefit and disadvantage are counterbalanced. Ab. V, 11, sq.g) (euphem.) to retire for human needs (v. Toh. X, 2). Ber.62a השכם וצֵאוכ׳ go out early in the morning Ex. R. s. 9 ואינו יוצא לנקביו and has no human needs. Ib. לא היה יוצא אלאוכ׳ he used to go out only to the water (to make believe he was a superhuman being); a. fr.h) to be proved, identified. Keth.II, 3 היה כתב ידם יוצא ממקום אחר if their signature can be identified otherwise (than by their own declaration); a. e. Hif. הוֹצִיא 1) to take out, to lead forth, bring forth; to release, discharge, send off. Ber.VI, I before eating bread one says, המוֹצִיא לחםוכ׳ (blessed be thou, O Lord) who hast brought forth bread out of the earth (v. ib. 38a as to המוציא or מוציא); ib. 37b; a. fr.Ab. Zar.41b, a. fr.; אין ספק מוציאוכ׳, v. וַדַּאי. B. Mets.37b לא זו הדרך מוֹצִיאָתוֹ מידי עבירה עדוכ׳ this is not the way that relieves him from sin (this is no full atonement), (he is not relieved) until he pays ; Yeb.XV, 7. Ib. 6, sq. אין זו דרך מוֹצִיאָתָהּוכ׳ she is not relieved from the possibility of sin, unless she is not permitted to marry again and forbidden to partake of Trumah.Ib. 36b יוֹצִיא (יוֹצִיאָהּ) בגט he dismisses her with a letter of divorce. Ib. ואם נשא יוציא and if he married her (against the law), he must dismiss her (divorce her); a. fr.Ab. II, 11, a. fr. מוֹצִיאִין את האדם מן העולם take a man out of the world, i. e. cause him to lose the true enjoyment of life. 2) to exclude. Y.Yeb.I, 2c top איילונית מטעם אחר הוֹצֵאתָהּ the aylonith thou dost (the law does) exclude for another reason (v. supra). Num. R. s. 14, end אוֹצִיא את ישראל let me exclude the Israelites, א׳ את הזקנים the elders; a. fr.להוֹצִיא (= ch. לאפוקי, v. אַפֵּק, or למעוטי, v. מעט) to the exclusion of. Succ.28a; Kidd.34a האזרח לה׳ את הנשים ‘ the native (Lev. 23:42) intimates the exemption of women (from the duty of dwelling in booths); a. v. fr. 3) to lead to the end, to live through. Erub.63a, v. supra. 4) to produce, present. Keth.XIII, 8 המוציא שטר חוב … והלהה׳וכ׳ if one produces a note of indebtedness against his neighbor, and the latter produces evidence that the claimant sold him a field (and paid him, which he would not have done, if he had a claim). Ib. 9. Ib. IX, 9 הוֹצִיאָה גט if she produces a letter of divorce; a. v. fr. 5) to spend, lay out. Ib. VIII, 5, v. הוֹצָאָה; a. fr.Esp. idiomatic uses: a) ה׳ ידי חוב־ or ה׳ (v. supra) to be the instrument of a persons complying with the law, e. g. to read a prayer and thus cause the listener to perform his duty as though he read it himself; to act in anothers behalf effectively. R. Hash. III, 5 אין מוֹצִיאִין את הרבים ידי חובתן they cannot act (blow the Shofar) in behalf of the assembled congregation. Ib. 29a אע״פ שיצא מוציא although he has done his duty (has read the prayer for himself), he may act in behalf of others. Ib. ולעצמו מוציא and can he (the half-slave and half-freedman) act in his own behalf?; a. fr.b) to collect, to claim. Keth.VIII, 1 הבעל מוציא מיד הלקוחות the husband can reclaim the property from those who bought it. B. Kam. III, 11 המוציא מחבירו עליו הראייה the claimant must produce evidence; a. v. fr.c) to utter. Arakh.5a, a. fr. אין אדם מוציא דבריו לבטלה no man utters his words for no purpose (he must have meant something).ה׳ לעז to slander, discredit. Sabb.97a, a. fr., v. לַעַז.d) to carry an object (on the Sabbath) out of a private to a public place, or from one private place to another, v. רָשוּת. Sabb.VII, 2, sq.; a. fr.e) to secrete. Sifré Num. 88 יש לך … שאין מוציאוכ׳ is there a woman-born being that does not discharge the food he eats?; a. e.f) ה׳ שבת to dismiss the Sabbath with prayer, opp. הכניס. Sabb.118b מוֹצִיאֵי שבתוכ׳ those who dismiss the Sabbath at Sepphoris.

יָרֵא(b. h.) to tremble, fear; to revere; to shun. Sabb.88a (ref. to Ps. 76:9) אם יָרְאָהוכ׳ if she (the earth) trembled, how could she be at rest, ?Ber.16b ליִרְאָה את שמך so as to fear thy name.(Usu. as participle or adjective) יָרֵא m. Ned.8b (ref. to Mal. 3:20) אלו … שהן יְרֵאִין להוציאוכ׳ who are afraid to utter the name of the Lord in vain.יְרֵא חֵטא shunning sin, of careful conduct, conscientious. Ab. II, 5. Ib. 8; a. fr.יְרֵא שָׁמַיִם God-fearing, pious. Ber.8a גדול … יותר מי׳ ש׳ he who lives on the (honest) labor of his hand, stands higher than the pious man. Succ.49b, v. יָרַע; a. fr. Fem. יְרֵאָה, constr. יְרֵאַת. Lam. R. to II, 13 (play on י̇ר̇ושל̇ם̇) הבת שי̇ר̇אה ומשול̇מ̇ת לי the daughter that fears (me) and is at peace with me. Ib. כשאת יְרֵיאָה את מושלמת לי Ar. (missing in ed.) when thou art God-fearing, thou art at peace with me. Yeb.62b.Part. pass. יָראוּי. Ber.33b; Meg.25a Ms. M. (v. Rabb. D. S. a. l. note). Nif. נוֹרָא, fut. יִוָּרֵא to be feared. Koh. R. to IX, 7; Pesik. Ulkaḥ., p. 183b>, a. e. למען תִּוָּרֵאוכ׳ (Ps. 130:4) ‘in order that thou mayest be feared, that the fear of thee be put on mankind.Part. נוֹרָא fearful, awe-inspiring. Ber. l. c. Yoma 69b לא אמר נ׳ Jeremiah did not say nora (only gadol a. gibbor, Jer. 32:18). Fem. pl. ניֹרָאוֹת awe-inspiring deeds. Ib. אתא … נכרים … איה נוֹרְאוֹתָיו came Jeremiah and said, Strangers dance on His temple ruins, where are His awful deeds?; Y.Ber.VII, 11c. Ib. לזה נאה לקרות נורא בנ׳וכ׳ (Daniel said) Him it is becoming to call awe-inspiring for the awful deeds He performed for us ; Midr. Till. to Ps. 19; a. fr. Hithpa. הִתְיָירֵא, Nithpa. נִתְיָירֵא 1) to be feared, revered. Zeb.115b (ref. to Ps. 68:36) בשעה … מִתְיָירֵא ומתעלהוכ׳ when the Lord executes judgment on His saints, He is feared and praised ; Yalk. Lev. 525. 2) to be afraid. Ber.61b אי אתה מתי׳ מפניוכ׳ art thou not afraid of the (Roman) government?Midr. Till. l. c. שנכנסו … וכא נִתְיָירְאוּ the enemy entered His house and were not afraid (of the Lord). Ex. R. s. 29 אם המטרונה מִתְיָירֵאתוכ׳ if the queen is afraid, what shall the servants … do?; a. fr.

יָרֵא(b. h.) to tremble, fear; to revere; to shun. Sabb.88a (ref. to Ps. 76:9) אם יָרְאָהוכ׳ if she (the earth) trembled, how could she be at rest, ?Ber.16b ליִרְאָה את שמך so as to fear thy name.(Usu. as participle or adjective) יָרֵא m. Ned.8b (ref. to Mal. 3:20) אלו … שהן יְרֵאִין להוציאוכ׳ who are afraid to utter the name of the Lord in vain.יְרֵא חֵטא shunning sin, of careful conduct, conscientious. Ab. II, 5. Ib. 8; a. fr.יְרֵא שָׁמַיִם God-fearing, pious. Ber.8a גדול … יותר מי׳ ש׳ he who lives on the (honest) labor of his hand, stands higher than the pious man. Succ.49b, v. יָרַע; a. fr. Fem. יְרֵאָה, constr. יְרֵאַת. Lam. R. to II, 13 (play on י̇ר̇ושל̇ם̇) הבת שי̇ר̇אה ומשול̇מ̇ת לי the daughter that fears (me) and is at peace with me. Ib. כשאת יְרֵיאָה את מושלמת לי Ar. (missing in ed.) when thou art God-fearing, thou art at peace with me. Yeb.62b.Part. pass. יָראוּי. Ber.33b; Meg.25a Ms. M. (v. Rabb. D. S. a. l. note). Nif. נוֹרָא, fut. יִוָּרֵא to be feared. Koh. R. to IX, 7; Pesik. Ulkaḥ., p. 183b>, a. e. למען תִּוָּרֵאוכ׳ (Ps. 130:4) ‘in order that thou mayest be feared, that the fear of thee be put on mankind.Part. נוֹרָא fearful, awe-inspiring. Ber. l. c. Yoma 69b לא אמר נ׳ Jeremiah did not say nora (only gadol a. gibbor, Jer. 32:18). Fem. pl. ניֹרָאוֹת awe-inspiring deeds. Ib. אתא … נכרים … איה נוֹרְאוֹתָיו came Jeremiah and said, Strangers dance on His temple ruins, where are His awful deeds?; Y.Ber.VII, 11c. Ib. לזה נאה לקרות נורא בנ׳וכ׳ (Daniel said) Him it is becoming to call awe-inspiring for the awful deeds He performed for us ; Midr. Till. to Ps. 19; a. fr. Hithpa. הִתְיָירֵא, Nithpa. נִתְיָירֵא 1) to be feared, revered. Zeb.115b (ref. to Ps. 68:36) בשעה … מִתְיָירֵא ומתעלהוכ׳ when the Lord executes judgment on His saints, He is feared and praised ; Yalk. Lev. 525. 2) to be afraid. Ber.61b אי אתה מתי׳ מפניוכ׳ art thou not afraid of the (Roman) government?Midr. Till. l. c. שנכנסו … וכא נִתְיָירְאוּ the enemy entered His house and were not afraid (of the Lord). Ex. R. s. 29 אם המטרונה מִתְיָירֵאתוכ׳ if the queen is afraid, what shall the servants … do?; a. fr.

עֲקִימָהII f. (עָקַם) 1) curvature, crookedness. Y.Kil.IV, 29b top (in Chald. dict.) ע״י ע׳ תרתייוכ׳ owing to the curvature (of the garden bed) two rows of vines disappear (become indiscernible). 2) עֲקִימַת פה or ע׳ שפתים curving the mouth (the lips), speaking sulkily, mumbling, in gen. talk, opp. to מעשה action. Meïl. 17b מֵעֲ׳ שפתיךוכ׳ from the argument thou didst utter in an undertone one can tell that thou art a scholar. Keth.45b ע׳ שפתיו גרמה לו (not גרמו) his talk (casting suspicion on his wife) brought it (the punishment) upon him. Snh.65a ע׳ שפתיו הוי מעשה talk (e. g. blasphemy, false testimony) is considered an action (can be punished), Ib. b; B. Mets.90b (in reference to guiding an animal by means of a human voice).

עֲקִימָהII f. (עָקַם) 1) curvature, crookedness. Y.Kil.IV, 29b top (in Chald. dict.) ע״י ע׳ תרתייוכ׳ owing to the curvature (of the garden bed) two rows of vines disappear (become indiscernible). 2) עֲקִימַת פה or ע׳ שפתים curving the mouth (the lips), speaking sulkily, mumbling, in gen. talk, opp. to מעשה action. Meïl. 17b מֵעֲ׳ שפתיךוכ׳ from the argument thou didst utter in an undertone one can tell that thou art a scholar. Keth.45b ע׳ שפתיו גרמה לו (not גרמו) his talk (casting suspicion on his wife) brought it (the punishment) upon him. Snh.65a ע׳ שפתיו הוי מעשה talk (e. g. blasphemy, false testimony) is considered an action (can be punished), Ib. b; B. Mets.90b (in reference to guiding an animal by means of a human voice).