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61 דמה
דמי, דָּמָה(b. h.; v. דמם, דום) 1) to mumble, think (cmp. דבב); to be silent. Denom. (דִּימָה,) דָּמוּת. 2) to imagine, compare. Denom. דְּמוּת. 3) (denom. of דְּמוּת) to resemble, be like, to imitate. Sabb.133b הוי דֹומֶה לו imitate Him. Ber.29b שתפלתו דֹומָה עליווכ׳ to whom his prayer appears like a burden. Taan.22b אין דורו דומה יפה (v. Rabb. D. S. a. l. note 20) his generation was not considered worthy. B. Kam.92b; Yalk. Jud. 67 ובן אדם לדו׳ לו (not ובני) man associates with his equal. Sifra Shmini Par. 10, ch. XII; Ḥull.76b הַדֹּומֶה that which resembles the animal specified in the Bible (species); הד׳ לַדֹּומֶה what resembles the animal classified with the animal specified in the Bible (genus); a. fr.אֵינֹו דֹומֶה there is no resemblance, you cannot compare. Yeb.64a א׳ ד׳ תפלת … לתפלתוכ׳ you cannot compare the prayer of … to the prayer of Sabb.119b; a. fr.Hull. 48b זו דֹומָה לזו these are analogous cases, v. Pi. (משל) למה הדבר דומה (abbrev. מלה״ד, לה״ד) (a simile:) to what can this he compared?, a phrase introducing a simile. Taan.25b. Yoma 86b; a. v. fr. Nif. נִדְמָה ( 1) (b. h.) to be silenced, undone). 2) to be compared, to be imagined; to appear in the disguise of; to seem. Kidd.32b כמה״ש נִדְמוּ לו that they appeared to him as ministering angels; נדמו לו לערביים they appeared to him as if they were Arabs. Succ.52a צדיקים נ׳ להם כהרוכ׳ to the righteous sin will appear like a high mount; a. fr.נִדְמֶה an animal suspected to be a hybrid or looking like one (cmp. דְּמַאי), esp. a lamb looking like a kid, and vice versa. Bekh.12a ‘a ewe which gave birth to what looked like a kid. Ḥull.38b; a. fr. Pi. דִּימָּה 1) to compare, judge from analogy. Lev. R. s. 32 דִּמִּיתִיךָ להם I made thee like them (beasts). B. Bath. 130b ובלבד שלא יְדַמֶּהוכ׳ but one must not decide ritual cases by analogy; v. Ḥull.48b. 2) to have an opinion without authority to refer to. Gitt.19a; 37a מפני שאנו מְדַמִּין because we have such an opinion.Part. pass. מְדוּמֶּה, pl. מְדוּמִּין; כמ׳ אני it seems to me, כמ׳ אנו it seems to us Men.18a. Taan.23a; a. fr.Y.Ber.II, 5b bot. כמ׳ הייתי I thought. -
62 דָּמָה
דמי, דָּמָה(b. h.; v. דמם, דום) 1) to mumble, think (cmp. דבב); to be silent. Denom. (דִּימָה,) דָּמוּת. 2) to imagine, compare. Denom. דְּמוּת. 3) (denom. of דְּמוּת) to resemble, be like, to imitate. Sabb.133b הוי דֹומֶה לו imitate Him. Ber.29b שתפלתו דֹומָה עליווכ׳ to whom his prayer appears like a burden. Taan.22b אין דורו דומה יפה (v. Rabb. D. S. a. l. note 20) his generation was not considered worthy. B. Kam.92b; Yalk. Jud. 67 ובן אדם לדו׳ לו (not ובני) man associates with his equal. Sifra Shmini Par. 10, ch. XII; Ḥull.76b הַדֹּומֶה that which resembles the animal specified in the Bible (species); הד׳ לַדֹּומֶה what resembles the animal classified with the animal specified in the Bible (genus); a. fr.אֵינֹו דֹומֶה there is no resemblance, you cannot compare. Yeb.64a א׳ ד׳ תפלת … לתפלתוכ׳ you cannot compare the prayer of … to the prayer of Sabb.119b; a. fr.Hull. 48b זו דֹומָה לזו these are analogous cases, v. Pi. (משל) למה הדבר דומה (abbrev. מלה״ד, לה״ד) (a simile:) to what can this he compared?, a phrase introducing a simile. Taan.25b. Yoma 86b; a. v. fr. Nif. נִדְמָה ( 1) (b. h.) to be silenced, undone). 2) to be compared, to be imagined; to appear in the disguise of; to seem. Kidd.32b כמה״ש נִדְמוּ לו that they appeared to him as ministering angels; נדמו לו לערביים they appeared to him as if they were Arabs. Succ.52a צדיקים נ׳ להם כהרוכ׳ to the righteous sin will appear like a high mount; a. fr.נִדְמֶה an animal suspected to be a hybrid or looking like one (cmp. דְּמַאי), esp. a lamb looking like a kid, and vice versa. Bekh.12a ‘a ewe which gave birth to what looked like a kid. Ḥull.38b; a. fr. Pi. דִּימָּה 1) to compare, judge from analogy. Lev. R. s. 32 דִּמִּיתִיךָ להם I made thee like them (beasts). B. Bath. 130b ובלבד שלא יְדַמֶּהוכ׳ but one must not decide ritual cases by analogy; v. Ḥull.48b. 2) to have an opinion without authority to refer to. Gitt.19a; 37a מפני שאנו מְדַמִּין because we have such an opinion.Part. pass. מְדוּמֶּה, pl. מְדוּמִּין; כמ׳ אני it seems to me, כמ׳ אנו it seems to us Men.18a. Taan.23a; a. fr.Y.Ber.II, 5b bot. כמ׳ הייתי I thought. -
63 הוצאה
הוֹצָאָהf. ( יצא, v. יְצִיאָה) 1) carrying out. B. Kam30a שעת הוֹצָאַת זבלים the season for carrying out dung; a. fr.הוֹצָאַת המת funeral escort. Meg.3b; a. e.Esp. (with ref. to Sabbath law) carrying out of the house, in gen. transferring an object from one territory to another (from private to public ground a. vice versa, v. רָשוּת). Sabb.2b שתים דה׳ two forbidden acts in taking out of the house, opp. הכנסה, carrying in. Ib. תנא הכנסה נמיה׳וכ׳ the teacher of the Mishnah calls the carrying in, too, hotsaah (Mish. יְצִיאָה), transfer. Ib. כל עקירת … ה׳וכ׳ any removal of an object from its place is implied in the term hotsaah. Y. ib. I, 2b; a. fr. 2) bringing forth, sprouting. Y.Shebi.V, 35d bot. מהוצאת עלין from the rime that the leaves come forth. 3) ה׳ נפש the escape of life, last dying movement. Ḥull.38a. 4) the time consumed by the laborer to go out to the field. Gen. R. s. 72 ה׳ מִשֶּׁל בעה״ב the time for going out to the place of labor is included in the working hours belonging to the employer (B. Mets.83b, a. e. יציאה). 5) expenditure, outlay, cost; marketing. Y.Peah IV, beg.18a ה׳ משל בעה״ב the cost (of cutting the fruits of the tree) must be borne by the owner (and not by the poor). Y.Shek.I, end, 46b ה׳ דרכים expense for keeping the roads in repair. Keth.80a אם הי׳ שבח יתר על הה׳ if the income from the improvement exceeds the outlay. Sabb.117b ה׳ שבת the marketing for the Sabbath; a. fr.Pl. הוֹצָאוֹת. Keth.VIII, 5 המוציאה׳ עלוכ׳ if one spends money for improving his wifes estate. Num. R. s. 14, end כמהה׳ יוצאיתוכ׳ how large the expenses are for the royal table; a. fr. -
64 הוֹצָאָה
הוֹצָאָהf. ( יצא, v. יְצִיאָה) 1) carrying out. B. Kam30a שעת הוֹצָאַת זבלים the season for carrying out dung; a. fr.הוֹצָאַת המת funeral escort. Meg.3b; a. e.Esp. (with ref. to Sabbath law) carrying out of the house, in gen. transferring an object from one territory to another (from private to public ground a. vice versa, v. רָשוּת). Sabb.2b שתים דה׳ two forbidden acts in taking out of the house, opp. הכנסה, carrying in. Ib. תנא הכנסה נמיה׳וכ׳ the teacher of the Mishnah calls the carrying in, too, hotsaah (Mish. יְצִיאָה), transfer. Ib. כל עקירת … ה׳וכ׳ any removal of an object from its place is implied in the term hotsaah. Y. ib. I, 2b; a. fr. 2) bringing forth, sprouting. Y.Shebi.V, 35d bot. מהוצאת עלין from the rime that the leaves come forth. 3) ה׳ נפש the escape of life, last dying movement. Ḥull.38a. 4) the time consumed by the laborer to go out to the field. Gen. R. s. 72 ה׳ מִשֶּׁל בעה״ב the time for going out to the place of labor is included in the working hours belonging to the employer (B. Mets.83b, a. e. יציאה). 5) expenditure, outlay, cost; marketing. Y.Peah IV, beg.18a ה׳ משל בעה״ב the cost (of cutting the fruits of the tree) must be borne by the owner (and not by the poor). Y.Shek.I, end, 46b ה׳ דרכים expense for keeping the roads in repair. Keth.80a אם הי׳ שבח יתר על הה׳ if the income from the improvement exceeds the outlay. Sabb.117b ה׳ שבת the marketing for the Sabbath; a. fr.Pl. הוֹצָאוֹת. Keth.VIII, 5 המוציאה׳ עלוכ׳ if one spends money for improving his wifes estate. Num. R. s. 14, end כמהה׳ יוצאיתוכ׳ how large the expenses are for the royal table; a. fr. -
65 חלפתא
חִלְפְּתָאor חֲלַפְתָּא f. (v. חִילְפָא II) a species of willow, corresp. to h. צַפְצָפָה. Succ.34a ח׳ ערבתאוכ׳ what formerly was called ḥ. is now named ărabta and vice versa; (Rashi reads חילפא, Ms. M. corrupt vers., v. Rabb. D. S. a. l. note; Sabb.36a ערבה צפצפהוכ׳). -
66 חִלְפְּתָא
חִלְפְּתָאor חֲלַפְתָּא f. (v. חִילְפָא II) a species of willow, corresp. to h. צַפְצָפָה. Succ.34a ח׳ ערבתאוכ׳ what formerly was called ḥ. is now named ărabta and vice versa; (Rashi reads חילפא, Ms. M. corrupt vers., v. Rabb. D. S. a. l. note; Sabb.36a ערבה צפצפהוכ׳). -
67 יו״ד
יו״ד Yod, the tenth letter of the Alphabet. Y.Shebi.I, 33b bot.; Sabb.103b; Taan.2b הרי מ״ם יו״ד מ״ם הרי מים the Mem of ונסכיהם̇ (Num. 29:19), the Yod of ונסכיֹה (ib. 31), and the Mem of כמשפטם̇ (ib. 33) intimate water as libation. Gen. R. s. 47, beg.; Num. R. s. 18. Y.Snh.II, 20c bot, a. e. יו״ד שבירבהוכ׳ the Yod in yarbeh (Deut. 17:16, sq.) denounced him (Solomon); a. e.Pl. יוּדִים, יוּדִין. Sifré Deut. 36 לווים י׳ ולי׳וכ׳ if he made the Vav like Yod or vice versa; Sabb. l. c. -
68 כותי II
כּוּתיII m. (כּוּת) Cuthean, a member of the sect of Samaritans. (In editions published under censorial influences our w. frequently takes the place of גוי, עכו״ם, מין, a. vice versa. Ḥull.3b. Tosef.Ab. Zar. III, 5 (distinction between כ׳ a. גוי). Ib. 13a. Y.Keth.III, beg.27a; a. fr.Pl. כּוּתִים, כּוּתִיִּים, כּוּתִין. Y.Yeb.VII, 8b bot. Ḥull.3b Sot.33b ספרי כ׳ the books of the Samaritans, v. זוּף I; Snh.90b צדוקים ed. (Ms. M. כ׳, v. Rabb. D. S. a. l. note); a. fr. Fem. כּוּתִית. Keth.III, 1. Tosef. Oh. XVIII, 6; a. fr.Pl. כּוּתִיּוֹת. Nidd.IV, 2; Tosef. ib. V, 2; a. e. -
69 כּוּתי
כּוּתיII m. (כּוּת) Cuthean, a member of the sect of Samaritans. (In editions published under censorial influences our w. frequently takes the place of גוי, עכו״ם, מין, a. vice versa. Ḥull.3b. Tosef.Ab. Zar. III, 5 (distinction between כ׳ a. גוי). Ib. 13a. Y.Keth.III, beg.27a; a. fr.Pl. כּוּתִים, כּוּתִיִּים, כּוּתִין. Y.Yeb.VII, 8b bot. Ḥull.3b Sot.33b ספרי כ׳ the books of the Samaritans, v. זוּף I; Snh.90b צדוקים ed. (Ms. M. כ׳, v. Rabb. D. S. a. l. note); a. fr. Fem. כּוּתִית. Keth.III, 1. Tosef. Oh. XVIII, 6; a. fr.Pl. כּוּתִיּוֹת. Nidd.IV, 2; Tosef. ib. V, 2; a. e. -
70 מ״ם
מ״ם, מֵם Mem, name of the thirteenth letter of the alphabet. Sabb.103b מ״ם דשם סתומה Ms. O. (ed. סתום) the Mem in shem is closed (final letter); מ״ם שמעון פתוחה (ed. פתוח) the Mem in Shimʿon is open (initial letter). Ib. 104a מ״ם פתוחה מ״ם סתומה מאמרוכ׳ the open and the closed Mems intimate that there are subjects in the Law which are open to all, and such as are closed (esoteric studies). Y.Meg.I, 71d מהו דין דכתיב מ״ם מ״םוכ׳ why is it that the letters Mem, Nun are written in two ways?Maas. Sh. IV, 11; a. fr.Pl. מֵמִין, מֵימִין. Sabb.103a one must not write מ׳ סמכיןוכ׳ Mem like Samekh or vice versa; a. e. -
71 מם
מ״ם, מֵם Mem, name of the thirteenth letter of the alphabet. Sabb.103b מ״ם דשם סתומה Ms. O. (ed. סתום) the Mem in shem is closed (final letter); מ״ם שמעון פתוחה (ed. פתוח) the Mem in Shimʿon is open (initial letter). Ib. 104a מ״ם פתוחה מ״ם סתומה מאמרוכ׳ the open and the closed Mems intimate that there are subjects in the Law which are open to all, and such as are closed (esoteric studies). Y.Meg.I, 71d מהו דין דכתיב מ״ם מ״םוכ׳ why is it that the letters Mem, Nun are written in two ways?Maas. Sh. IV, 11; a. fr.Pl. מֵמִין, מֵימִין. Sabb.103a one must not write מ׳ סמכיןוכ׳ Mem like Samekh or vice versa; a. e. -
72 מֵם
מ״ם, מֵם Mem, name of the thirteenth letter of the alphabet. Sabb.103b מ״ם דשם סתומה Ms. O. (ed. סתום) the Mem in shem is closed (final letter); מ״ם שמעון פתוחה (ed. פתוח) the Mem in Shimʿon is open (initial letter). Ib. 104a מ״ם פתוחה מ״ם סתומה מאמרוכ׳ the open and the closed Mems intimate that there are subjects in the Law which are open to all, and such as are closed (esoteric studies). Y.Meg.I, 71d מהו דין דכתיב מ״ם מ״םוכ׳ why is it that the letters Mem, Nun are written in two ways?Maas. Sh. IV, 11; a. fr.Pl. מֵמִין, מֵימִין. Sabb.103a one must not write מ׳ סמכיןוכ׳ Mem like Samekh or vice versa; a. e. -
73 ספר
סַפָּר, סַפָּרָאch. sam( סַפָּר m. (preced. wds.) ṭebel), hair-cutter. Targ. II Esth. 6:12.Lev. R. s. 28, end; Esth. R. to VI, 10. Lev. R. s. 14, end לית ס׳ דמספר לגרמיה no hair-cutter can cut his own hair (i. e. the female sperm begets the male embryo and vice versa); a. e. -
74 ספרא
סַפָּר, סַפָּרָאch. sam( סַפָּר m. (preced. wds.) ṭebel), hair-cutter. Targ. II Esth. 6:12.Lev. R. s. 28, end; Esth. R. to VI, 10. Lev. R. s. 14, end לית ס׳ דמספר לגרמיה no hair-cutter can cut his own hair (i. e. the female sperm begets the male embryo and vice versa); a. e. -
75 סַפָּר
סַפָּר, סַפָּרָאch. sam( סַפָּר m. (preced. wds.) ṭebel), hair-cutter. Targ. II Esth. 6:12.Lev. R. s. 28, end; Esth. R. to VI, 10. Lev. R. s. 14, end לית ס׳ דמספר לגרמיה no hair-cutter can cut his own hair (i. e. the female sperm begets the male embryo and vice versa); a. e. -
76 סַפָּרָא
סַפָּר, סַפָּרָאch. sam( סַפָּר m. (preced. wds.) ṭebel), hair-cutter. Targ. II Esth. 6:12.Lev. R. s. 28, end; Esth. R. to VI, 10. Lev. R. s. 14, end לית ס׳ דמספר לגרמיה no hair-cutter can cut his own hair (i. e. the female sperm begets the male embryo and vice versa); a. e. -
77 סרג
סָרַג(b. h. שָׂרַג; Saf. of אָרַג), Pi. סֵירֵג (to interlace, plait, to strap (in zig-zag); to girth. Kel. XVI, 1 משיְסָרֵג בהוכ׳ from the time he made three meshes of girthing. Tosef. ib. B. Bath.I, 12 סֵירְגֹו במשיחיתוכ׳ if he strapped it (the disjointed frame) with cords Ib. B. Mets.IX, 4 (read:) שהוא מְסָרֵג בו את המטה with which one girths the bedstead. M. Kat. I, 8 ומסָרְגִין את המטות you may girth the bedsteads (during the festive week). Y.Ber.III, beg.5d, a. e. כל שמסרגין עלוכ׳ a bedstead on which the girths are drawn on top is called miṭṭah, when drawn beneath, dargesh; Ned.56b (v. אַבְקָתָא); a. fr.Trnsf. a) to unite, combine. Gen. R. s. 85 (ref. to the chronological disorder in the Book of Daniel, in going from Belshazzar (ch. 5) to Darius (ch. 6), again to the first year of B. (ch. 7), and to the third year of B. (ch. 8) unite כדי לסָרֵג עלוכ׳ in order to combine the entire section as one written in the spirit of holiness; Yalk. ib. 144; Yalk. Dan. 1063 לִסְרֹוג (perh. to be read לסָרֵיג).b) to make a partition by means of net-work, like lattices Tosef.Men. X, 23 ומסרגין שם כנגדוכ׳ and there they fence in an area of about three Sah.Part. pass. מְסֹורָג. Ber.57b, v. next w. 2) to do a thing in a manner in which straps are drawn in bedsteads, i. e. in zig-zag; to skip. Tosef.Nidd.IX, 3 סֵירְגָה להוכ׳ if she skipped four days (beyond the ordinary period of menstruation); Nidd.64a סירגה ליוםוכ׳ if she skipped (from the twenty-first) to the twenty-fourth day. Y.Gitt.VII, 48c bot. ובלבד במְסָרְגִין לו provided they put cross-questions to him alternately (one question to which a positive, and one to which a negative answer are expected, so as to test his sanity).Part. pass. מְסֹורָג; f. מְסֹורֶגֶת; pl. מְסֹורָגִים, מְסֹורָגִין; מְסֹורָגֹות. Mekh. Yithro, Baḥod. s. 6 (read as;) Yalk. Ex. 292 (ref. to Ex. 20:5) בזמן שהן אינן מסורגין או בזמן שהן מס׳ (not מסרגין) are the sins of the fathers visited upon the children when the succession is uninterrupted, or even when interrupted (by a good generation)? Y.Snh.I, 19c bot. מס׳ עלו the differently marked ballots came up alternately. Tosef.Nidd.IX, 13, v. סֵירוּג.Trnsf. a) to write in broken lines (leaving a vacant space in the middle of the line); to spread. Treat. Sofrim I, 11 מְסָרְגֹווכ׳ he spreads the writing so as to make a small column of it.Part. pass. as ab. Ib. 10 רצוף שעשאו מס׳ או מס׳וכ׳ if he wrote in broken lines what is to be written in continuous lines or vice versa; או שעשה המס׳ שלא כהלכתו or if he did the spreading not in accordance with the rule.b) to trace cross-lines on stone, to carve designs. Pesik. ‘Ăniya, p. 137a> מְסָרְגִין בו carving it; Yalk. Is. 339 (omitted in Pesik. R. s. 3 2); v. סָתַת.V. סִירוּג. Hithpa. הִסְתָּרֵג to be provided with girths, be strapped. Ned.56b אי מטה מִסְתָּרֶגֶת על גבה if it be, that miṭṭah is a couch, the straps of which are drawn over the frame -
78 סָרַג
סָרַג(b. h. שָׂרַג; Saf. of אָרַג), Pi. סֵירֵג (to interlace, plait, to strap (in zig-zag); to girth. Kel. XVI, 1 משיְסָרֵג בהוכ׳ from the time he made three meshes of girthing. Tosef. ib. B. Bath.I, 12 סֵירְגֹו במשיחיתוכ׳ if he strapped it (the disjointed frame) with cords Ib. B. Mets.IX, 4 (read:) שהוא מְסָרֵג בו את המטה with which one girths the bedstead. M. Kat. I, 8 ומסָרְגִין את המטות you may girth the bedsteads (during the festive week). Y.Ber.III, beg.5d, a. e. כל שמסרגין עלוכ׳ a bedstead on which the girths are drawn on top is called miṭṭah, when drawn beneath, dargesh; Ned.56b (v. אַבְקָתָא); a. fr.Trnsf. a) to unite, combine. Gen. R. s. 85 (ref. to the chronological disorder in the Book of Daniel, in going from Belshazzar (ch. 5) to Darius (ch. 6), again to the first year of B. (ch. 7), and to the third year of B. (ch. 8) unite כדי לסָרֵג עלוכ׳ in order to combine the entire section as one written in the spirit of holiness; Yalk. ib. 144; Yalk. Dan. 1063 לִסְרֹוג (perh. to be read לסָרֵיג).b) to make a partition by means of net-work, like lattices Tosef.Men. X, 23 ומסרגין שם כנגדוכ׳ and there they fence in an area of about three Sah.Part. pass. מְסֹורָג. Ber.57b, v. next w. 2) to do a thing in a manner in which straps are drawn in bedsteads, i. e. in zig-zag; to skip. Tosef.Nidd.IX, 3 סֵירְגָה להוכ׳ if she skipped four days (beyond the ordinary period of menstruation); Nidd.64a סירגה ליוםוכ׳ if she skipped (from the twenty-first) to the twenty-fourth day. Y.Gitt.VII, 48c bot. ובלבד במְסָרְגִין לו provided they put cross-questions to him alternately (one question to which a positive, and one to which a negative answer are expected, so as to test his sanity).Part. pass. מְסֹורָג; f. מְסֹורֶגֶת; pl. מְסֹורָגִים, מְסֹורָגִין; מְסֹורָגֹות. Mekh. Yithro, Baḥod. s. 6 (read as;) Yalk. Ex. 292 (ref. to Ex. 20:5) בזמן שהן אינן מסורגין או בזמן שהן מס׳ (not מסרגין) are the sins of the fathers visited upon the children when the succession is uninterrupted, or even when interrupted (by a good generation)? Y.Snh.I, 19c bot. מס׳ עלו the differently marked ballots came up alternately. Tosef.Nidd.IX, 13, v. סֵירוּג.Trnsf. a) to write in broken lines (leaving a vacant space in the middle of the line); to spread. Treat. Sofrim I, 11 מְסָרְגֹווכ׳ he spreads the writing so as to make a small column of it.Part. pass. as ab. Ib. 10 רצוף שעשאו מס׳ או מס׳וכ׳ if he wrote in broken lines what is to be written in continuous lines or vice versa; או שעשה המס׳ שלא כהלכתו or if he did the spreading not in accordance with the rule.b) to trace cross-lines on stone, to carve designs. Pesik. ‘Ăniya, p. 137a> מְסָרְגִין בו carving it; Yalk. Is. 339 (omitted in Pesik. R. s. 3 2); v. סָתַת.V. סִירוּג. Hithpa. הִסְתָּרֵג to be provided with girths, be strapped. Ned.56b אי מטה מִסְתָּרֶגֶת על גבה if it be, that miṭṭah is a couch, the straps of which are drawn over the frame -
79 עון
עוּןto be round, curved; denom. עַיִן. Pi. עִיֵּין (denom. of עַיִן) 1) to look in, read. Tanḥ. Ki Thissa 34 אסור … לעַיֵּין בתורהוכ׳ the interpreter must not look into the Torah (Hebrew text) and translate; (Pesik. R. s. 5 ליתן עיניו). 2) to look carefully; to search, investigate (cmp. דּוּק a. דִּקְדֵּק). B. Bath. 115a (ref. ובן אין לו Num. 27:8) עַיֵּין עליו (Ar. אַיֵּין) investigate his case (whether he has really no male issue); Yeb.22b. Kidd.4a (ref. to Lev. 22:13 וזרע אין לה) עיין לה; Yeb.70a עיין עלה (Chald.). 3) to speculate, contemplate. Ber.55a המאריך בתפלתו ומְעַיֵּין בה he who stays long in prayer and speculates on it (expecting its fulfillment as a reward for his lengthy prayer); Yalk. Prov. 950; Ber.32b; a. e. 4) ( to measure with the eye) to balance exactly, opp. הכדיע (v. כָּרַע). B. Bath.89a אין מְעַיְּינִין … במקום שמעיינין where it is customary to give overweight, you dare not sell by exact weight, and vice versa; a. e.Part. pass. מְעיּיָּין a) (adv.) weighed exactly, even-balanced. Num. R. s. 16, end (ref. to עין בעין, Num. 14:14) הרי מאזנים מע׳ אתהוכ׳ behold the scales are evenly balanced, thou gayest …, and I say ; Deut. R. s. 5 הרי מדת הדין בכף מאזנים מע׳ judgment lies on evenly balanced scales. Tanḥ. Ki Thissa 34; Pesik. R. s. 5, beg. המאזניים מע׳ the claims on both sides are equal. Y.Snh.X, beg.27c היה מע׳ if it (his sins and his merits) be even; Y.Peah I, 16b bot.; Y.Kidd.I, end, 61d מחציין (corr. acc.); Yalk. Ps. 784 (היה) כף מאזניים מע׳; a. e.b) having eyes ( rings) or colors. Y.Kil.I, 27a v. לְעוּנִים. Polel עֹונֵן (b. h.) (to contemplate; to augur;) to produce apparitions, to conjure. Snh.65b, a. e. (interpret. מעונן, Deut. 18:10) המעביר … על העין, v. זְכוּרוּ. Ib. (oth. interpret.) האוהז את העינים, v. אָחַז. Ib. (oth. interpret.; cmp. Pi.) המחשב עתים ושעותוכ׳ who calculates what times and hours are auspicious ; (Comment. on המחשב עתים explain עונן as denomin. of עֹונָה I); Tosef.Sabb.VII (VIII), 14 נותני עתיםוכ׳. -
80 עוּן
עוּןto be round, curved; denom. עַיִן. Pi. עִיֵּין (denom. of עַיִן) 1) to look in, read. Tanḥ. Ki Thissa 34 אסור … לעַיֵּין בתורהוכ׳ the interpreter must not look into the Torah (Hebrew text) and translate; (Pesik. R. s. 5 ליתן עיניו). 2) to look carefully; to search, investigate (cmp. דּוּק a. דִּקְדֵּק). B. Bath. 115a (ref. ובן אין לו Num. 27:8) עַיֵּין עליו (Ar. אַיֵּין) investigate his case (whether he has really no male issue); Yeb.22b. Kidd.4a (ref. to Lev. 22:13 וזרע אין לה) עיין לה; Yeb.70a עיין עלה (Chald.). 3) to speculate, contemplate. Ber.55a המאריך בתפלתו ומְעַיֵּין בה he who stays long in prayer and speculates on it (expecting its fulfillment as a reward for his lengthy prayer); Yalk. Prov. 950; Ber.32b; a. e. 4) ( to measure with the eye) to balance exactly, opp. הכדיע (v. כָּרַע). B. Bath.89a אין מְעַיְּינִין … במקום שמעיינין where it is customary to give overweight, you dare not sell by exact weight, and vice versa; a. e.Part. pass. מְעיּיָּין a) (adv.) weighed exactly, even-balanced. Num. R. s. 16, end (ref. to עין בעין, Num. 14:14) הרי מאזנים מע׳ אתהוכ׳ behold the scales are evenly balanced, thou gayest …, and I say ; Deut. R. s. 5 הרי מדת הדין בכף מאזנים מע׳ judgment lies on evenly balanced scales. Tanḥ. Ki Thissa 34; Pesik. R. s. 5, beg. המאזניים מע׳ the claims on both sides are equal. Y.Snh.X, beg.27c היה מע׳ if it (his sins and his merits) be even; Y.Peah I, 16b bot.; Y.Kidd.I, end, 61d מחציין (corr. acc.); Yalk. Ps. 784 (היה) כף מאזניים מע׳; a. e.b) having eyes ( rings) or colors. Y.Kil.I, 27a v. לְעוּנִים. Polel עֹונֵן (b. h.) (to contemplate; to augur;) to produce apparitions, to conjure. Snh.65b, a. e. (interpret. מעונן, Deut. 18:10) המעביר … על העין, v. זְכוּרוּ. Ib. (oth. interpret.) האוהז את העינים, v. אָחַז. Ib. (oth. interpret.; cmp. Pi.) המחשב עתים ושעותוכ׳ who calculates what times and hours are auspicious ; (Comment. on המחשב עתים explain עונן as denomin. of עֹונָה I); Tosef.Sabb.VII (VIII), 14 נותני עתיםוכ׳.
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