well of blood

בּוּרְדָּםm. (comp. of בּוֹר a. דָּם) ( well of blood, dysentery, bloody flux. Ned.41b ב׳ אין מבקרין ואין מזכירין שמו (Ar. ברדס … אותו) we must not visit (one afflicted with) burdam, nor mention its (real) name. (Rashi quotes a vers. בורדס.

בּוּרְדָּםm. (comp. of בּוֹר a. דָּם) ( well of blood, dysentery, bloody flux. Ned.41b ב׳ אין מבקרין ואין מזכירין שמו (Ar. ברדס … אותו) we must not visit (one afflicted with) burdam, nor mention its (real) name. (Rashi quotes a vers. בורדס.

קָבַלI (b. h.; cmp. חבל a. חבר) (to seize; to join, meet, correspond. Pl. קִבֵּל to receive, accept; to take an obligation upon ones self; to contract, agree. Zeb.II, 1 כל הזבחים שק׳ דמן זרוכ׳ all sacrifices whose blood was received (in a vessel) by a non-priest Ib. 4 ק׳ והלך וזרקוכ׳ if he received the blood, or carried or sprinkled it with the thought of disposal at an unlawful time. Ib. 3; a. fr.Ab. I, 1 משה ק׳וכ׳ Moses received the (traditional) law from Sinai, and handed it over to Ib. 4 קִבְּלוּ מהם (Var. ממנו) received the traditions from them. Ib. 3 לקַבֵּלוכ׳, v. עֶבֶד. Erub.72b מְקַבְּלֵי פרס; ib. 73a מְקַבְּלוֹת, v. פְּרָס. Ab. I, 15 הוי מְקַבֵּל את כלוכ׳ receive every man, v. סֵבֶר. Keth.58a (a mnemonical formula) ק׳ מסר והלך if he (the betrothed) accepted (was satisfied to marry her in spite of blemishes discovered), or if the father handed his daughter over to the grooms delegates, or if the father (or his delegates) went along with the grooms delegates; Kidd.11a. Keth.56b, a. fr. ק׳ עליו אחריות if he assumed the guaranty. Dem. II, 2, sq. המקבל עליווכ׳ he that obligates himself, v. נֶאֱמָן. Ex. R. s. 3 והם לא קבלו עלוכ׳ and did they not receive (punishment) for what they did? Ib. אינו מקבל מוסר does not accept correction. Men.96b, a. fr. מקבל טומאה susceptible of levitical uncleanness; a. v. fr.Esp. to take on lease, to rent a field either on shares (v. אָרִיס) or at a fixed rent (v. חָכִיר). B. Mets.IX, 1. Ib. 9 קִבְּלָהּ הימנו לשבעוכ׳ if he rented it of him for seven years. Ib. 10 קבלה הימנו שבע … בשבעוכ׳ if he rented it for ‘seven years at a rent of seven hundred Zuz, the Sabbatical year is not included; a. fr.ק׳ פנים, v. Hif.ק׳ קיבולת, v. קִיבּוֹלֶת.Part. pass. מְקוּבָּל a) accepted, acceptable, well-liked, beloved. Ber. V, 5, v. טָרַף. Ib. 17a ויהא מק׳ על הבריות and that he may be well-liked of men.b) holding a tradition. Peah II, 6 שקבלוכ׳ … מק׳ אני מר׳ I hold a tradition from R. M. who received it of ; Naz.56b כך מְקוּבְּלַנִיוכ׳; a. e. Hif. הִקְבִּיל (with פנים or sub. פנים; interch. with Pl.) to ask for a favorable reception, to visit, pay ones respects to. Y.Erub.V, beg.22b אילולא דייו אלא שהיה מקבל פני רבו שכל המַקְבִּיל פני רבו כאילו מקבלוכ׳ (not דיין; אילו לא = עשה כלום אלא … דייו) had he done nothing (during the thirteen years of his waiting on his master) but greet his teacher, it were sufficient; for he that pays his respects to his teacher is considered as one waiting on the Divine Presence; Y.Snh.XI, 30b top. Ḥag.5b אתם הִקְבַּלְתֶּם … תזכו להַקְבִּילוכ׳ you have greeted a countenance that is seen but cannot see (a blind man), may you be permitted to greet the Countenance that sees and cannot be seen. Snh.42a אילמלא … להַקְבִּיל פניוכ׳ if Israelites were permitted to greet their Father in heaven only once a month ; כל המברך … כאילו מקבלוכ׳ saying the blessing over the new moon in its due time, is, as it were, greeting the Divine Presence; Yalk. Ex. 189 מקביל. Y.Ḥag.I, beg.75d והִקְבּילוּר׳ י׳ בבקיעין and waited upon (visited) R. J. in Bḳiin; Y.Sot.III, 18d bot.; Tosef. ib. VII, 9, והקבילי פניוכ׳; Ḥag.3a הלכו להקביל פניוכ׳; a. fr.Sabb.152a, v. infra. Hof. הוּקְבַּל (with פנים, or ל־) to be placed opposite, be admitted to the presence of, (a polite expression for:) to be visited. Sabb.152a מפני מה לא הוּקְבַּלְנוּ פניך … שהוּקְבְּלוּ אבותי לאבותיך early eds. (Ms. M. לא הוקבלו, incorr.; later eds. הִקְבַּלְנוּ … שהִקְבִּילוּ Hif.; v. Rabb. D. S. a. l. note) why were we not permitted to see you on the festive day, as my ancestors used to receive thy ancestors? Hithpa. הִתְקַבֵּל, Nithpa. נִתְקַבֵּל 1) to be received, accepted. Sifra Vayikra, Ndab., ch. IV. Par. 4 הדם הדםשנ׳ בכלי ‘they shall sprinkle the blood (Lev. 1:5), the blood which has been received in a vessel. Zeb.34b, sq.; a. e.Pesik. R. s. 44 ספק מִתְקַבֵּל ספק אינו מתקבל it is doubtful, will he or will he not be favorably received. Ab. dR. N. ch. IV תפלתו מִתְקַבֶּלֶת ברצון his prayer was accepted with favor; a. fr. 2) to make ones self the recipient of, to receive, accept. Keth.V, 1 הִתְקַבַּלְתִּי ממךוכ׳ I have received at thy hands (on account) one hundred Gitt.VI, 1 הִתְקַבֵּל גט זהוכ׳ make thyself the receiver of this letter of divorce in behalf of my wife. Ib. התקבל לי גטי accept my letter of divorce in my behalf; a. fr.

קָבַלI (b. h.; cmp. חבל a. חבר) (to seize; to join, meet, correspond. Pl. קִבֵּל to receive, accept; to take an obligation upon ones self; to contract, agree. Zeb.II, 1 כל הזבחים שק׳ דמן זרוכ׳ all sacrifices whose blood was received (in a vessel) by a non-priest Ib. 4 ק׳ והלך וזרקוכ׳ if he received the blood, or carried or sprinkled it with the thought of disposal at an unlawful time. Ib. 3; a. fr.Ab. I, 1 משה ק׳וכ׳ Moses received the (traditional) law from Sinai, and handed it over to Ib. 4 קִבְּלוּ מהם (Var. ממנו) received the traditions from them. Ib. 3 לקַבֵּלוכ׳, v. עֶבֶד. Erub.72b מְקַבְּלֵי פרס; ib. 73a מְקַבְּלוֹת, v. פְּרָס. Ab. I, 15 הוי מְקַבֵּל את כלוכ׳ receive every man, v. סֵבֶר. Keth.58a (a mnemonical formula) ק׳ מסר והלך if he (the betrothed) accepted (was satisfied to marry her in spite of blemishes discovered), or if the father handed his daughter over to the grooms delegates, or if the father (or his delegates) went along with the grooms delegates; Kidd.11a. Keth.56b, a. fr. ק׳ עליו אחריות if he assumed the guaranty. Dem. II, 2, sq. המקבל עליווכ׳ he that obligates himself, v. נֶאֱמָן. Ex. R. s. 3 והם לא קבלו עלוכ׳ and did they not receive (punishment) for what they did? Ib. אינו מקבל מוסר does not accept correction. Men.96b, a. fr. מקבל טומאה susceptible of levitical uncleanness; a. v. fr.Esp. to take on lease, to rent a field either on shares (v. אָרִיס) or at a fixed rent (v. חָכִיר). B. Mets.IX, 1. Ib. 9 קִבְּלָהּ הימנו לשבעוכ׳ if he rented it of him for seven years. Ib. 10 קבלה הימנו שבע … בשבעוכ׳ if he rented it for ‘seven years at a rent of seven hundred Zuz, the Sabbatical year is not included; a. fr.ק׳ פנים, v. Hif.ק׳ קיבולת, v. קִיבּוֹלֶת.Part. pass. מְקוּבָּל a) accepted, acceptable, well-liked, beloved. Ber. V, 5, v. טָרַף. Ib. 17a ויהא מק׳ על הבריות and that he may be well-liked of men.b) holding a tradition. Peah II, 6 שקבלוכ׳ … מק׳ אני מר׳ I hold a tradition from R. M. who received it of ; Naz.56b כך מְקוּבְּלַנִיוכ׳; a. e. Hif. הִקְבִּיל (with פנים or sub. פנים; interch. with Pl.) to ask for a favorable reception, to visit, pay ones respects to. Y.Erub.V, beg.22b אילולא דייו אלא שהיה מקבל פני רבו שכל המַקְבִּיל פני רבו כאילו מקבלוכ׳ (not דיין; אילו לא = עשה כלום אלא … דייו) had he done nothing (during the thirteen years of his waiting on his master) but greet his teacher, it were sufficient; for he that pays his respects to his teacher is considered as one waiting on the Divine Presence; Y.Snh.XI, 30b top. Ḥag.5b אתם הִקְבַּלְתֶּם … תזכו להַקְבִּילוכ׳ you have greeted a countenance that is seen but cannot see (a blind man), may you be permitted to greet the Countenance that sees and cannot be seen. Snh.42a אילמלא … להַקְבִּיל פניוכ׳ if Israelites were permitted to greet their Father in heaven only once a month ; כל המברך … כאילו מקבלוכ׳ saying the blessing over the new moon in its due time, is, as it were, greeting the Divine Presence; Yalk. Ex. 189 מקביל. Y.Ḥag.I, beg.75d והִקְבּילוּר׳ י׳ בבקיעין and waited upon (visited) R. J. in Bḳiin; Y.Sot.III, 18d bot.; Tosef. ib. VII, 9, והקבילי פניוכ׳; Ḥag.3a הלכו להקביל פניוכ׳; a. fr.Sabb.152a, v. infra. Hof. הוּקְבַּל (with פנים, or ל־) to be placed opposite, be admitted to the presence of, (a polite expression for:) to be visited. Sabb.152a מפני מה לא הוּקְבַּלְנוּ פניך … שהוּקְבְּלוּ אבותי לאבותיך early eds. (Ms. M. לא הוקבלו, incorr.; later eds. הִקְבַּלְנוּ … שהִקְבִּילוּ Hif.; v. Rabb. D. S. a. l. note) why were we not permitted to see you on the festive day, as my ancestors used to receive thy ancestors? Hithpa. הִתְקַבֵּל, Nithpa. נִתְקַבֵּל 1) to be received, accepted. Sifra Vayikra, Ndab., ch. IV. Par. 4 הדם הדםשנ׳ בכלי ‘they shall sprinkle the blood (Lev. 1:5), the blood which has been received in a vessel. Zeb.34b, sq.; a. e.Pesik. R. s. 44 ספק מִתְקַבֵּל ספק אינו מתקבל it is doubtful, will he or will he not be favorably received. Ab. dR. N. ch. IV תפלתו מִתְקַבֶּלֶת ברצון his prayer was accepted with favor; a. fr. 2) to make ones self the recipient of, to receive, accept. Keth.V, 1 הִתְקַבַּלְתִּי ממךוכ׳ I have received at thy hands (on account) one hundred Gitt.VI, 1 הִתְקַבֵּל גט זהוכ׳ make thyself the receiver of this letter of divorce in behalf of my wife. Ib. התקבל לי גטי accept my letter of divorce in my behalf; a. fr.

ברי, בְּרָאch. sam( Hif. הִבְרִיא to come outside, bore, perforate); 1) to create. Targ. Gen. 1:1; a. fr. Targ. Prov. 20:12 אלהא אברי, prob. to be read אלהא ברא as ib. 22:2.Snh.65b ברו עלמא they might create a world. Ib. 67 לא מצי ברי he (the demon) cannot create. (Ib. ומיברי, ומיברו, v. Ithpe. 2) (v. preced. Hif.) to get well, strong Ḥull.93b מדלא קא בַרְיִין since they do not grow (develop), Ib. 46b הדרא בַרְיָא gets well again. Taan.21b זיל בריא, v. Af. 3) to cut, shape. Targ. Is. 40:20. 4) (v. בַּר I ch., a. בָּרָאָה; cmp. זָהַם Pi. 2) to expel, exile. Targ. Prov. 24:24 (h. text זעם). Af. אַבְרִי 1) to strengthen, make well, make grow. Targ. 2 Sam. 3:35 (Var. לאוֹכָלָא, v. הַבְרָאָה). Succ.44b; M. Kat. 3a אַבְרוּיֵי אילני to make the trees stronger (facilitate their growth); Ab. Zar.50b אברוייוכ׳, opp. אוקומי to preserve the trees. Nidd.47b; Yeb.97a אַבְרְיוּהוּ make him grow fat (feed him well). Taan.21b זיל אַבְרֵי נפשך (ed. בריא, v. Rabb. D. S. a. l.) go and strengthen thyself. 2) to permeate, perforate. Ḥull.112a דאבריה (the blood) soaked through the bread. Ib. 93b דץ ביה מידי דמברי ליה Ar. (ed. only דץ ביה מידי) if he stuck something into it which perforated it (making a passage for the blood). Ithpe. אִיתְבְּרִי, אִתְבְּרִיא, contr. אִיבְּרִי. 1) to be created. Targ. Gen. 2:4; a. fr.Gen. R. s. 78 מן הן דאתבריין (to) where they were created from. Cant. R. to VII, 5 וכדון אִתְבְּרִיַיתוכ׳ now thou hast been created again a new creature (having escaped a great danger).Ber.54b איברי ליהוכ׳ a well was created (arose) before him. Snh.65b; 67b ומִיבְּרִי להווכ׳ (not ומיברו, Yalk. Ms. איברי, v. Rabb. D. S. a. l. note 4) and a three years calf was created (arose) before them (Yalk. Ex. 182 ומַבְרֵי they created). 2) to become strong. Y.Snh.VIII, 26c מכיון דאִבְּרִי ליביה עלויוכ׳ since his heart (passion) became so strong over him as to do this (or דאַבְרֵי Af. he allowed his passion to become so strong). 3) (v. בַּר I, בָּרָא) to grow wild. Nidd.50b (explain. the expression תרנגול ברא used by a scholar) דאיבראי ממרה (= שמרדה) that became too wild (uncontrollable) to her owner.

ברי, בְּרָאch. sam( Hif. הִבְרִיא to come outside, bore, perforate); 1) to create. Targ. Gen. 1:1; a. fr. Targ. Prov. 20:12 אלהא אברי, prob. to be read אלהא ברא as ib. 22:2.Snh.65b ברו עלמא they might create a world. Ib. 67 לא מצי ברי he (the demon) cannot create. (Ib. ומיברי, ומיברו, v. Ithpe. 2) (v. preced. Hif.) to get well, strong Ḥull.93b מדלא קא בַרְיִין since they do not grow (develop), Ib. 46b הדרא בַרְיָא gets well again. Taan.21b זיל בריא, v. Af. 3) to cut, shape. Targ. Is. 40:20. 4) (v. בַּר I ch., a. בָּרָאָה; cmp. זָהַם Pi. 2) to expel, exile. Targ. Prov. 24:24 (h. text זעם). Af. אַבְרִי 1) to strengthen, make well, make grow. Targ. 2 Sam. 3:35 (Var. לאוֹכָלָא, v. הַבְרָאָה). Succ.44b; M. Kat. 3a אַבְרוּיֵי אילני to make the trees stronger (facilitate their growth); Ab. Zar.50b אברוייוכ׳, opp. אוקומי to preserve the trees. Nidd.47b; Yeb.97a אַבְרְיוּהוּ make him grow fat (feed him well). Taan.21b זיל אַבְרֵי נפשך (ed. בריא, v. Rabb. D. S. a. l.) go and strengthen thyself. 2) to permeate, perforate. Ḥull.112a דאבריה (the blood) soaked through the bread. Ib. 93b דץ ביה מידי דמברי ליה Ar. (ed. only דץ ביה מידי) if he stuck something into it which perforated it (making a passage for the blood). Ithpe. אִיתְבְּרִי, אִתְבְּרִיא, contr. אִיבְּרִי. 1) to be created. Targ. Gen. 2:4; a. fr.Gen. R. s. 78 מן הן דאתבריין (to) where they were created from. Cant. R. to VII, 5 וכדון אִתְבְּרִיַיתוכ׳ now thou hast been created again a new creature (having escaped a great danger).Ber.54b איברי ליהוכ׳ a well was created (arose) before him. Snh.65b; 67b ומִיבְּרִי להווכ׳ (not ומיברו, Yalk. Ms. איברי, v. Rabb. D. S. a. l. note 4) and a three years calf was created (arose) before them (Yalk. Ex. 182 ומַבְרֵי they created). 2) to become strong. Y.Snh.VIII, 26c מכיון דאִבְּרִי ליביה עלויוכ׳ since his heart (passion) became so strong over him as to do this (or דאַבְרֵי Af. he allowed his passion to become so strong). 3) (v. בַּר I, בָּרָא) to grow wild. Nidd.50b (explain. the expression תרנגול ברא used by a scholar) דאיבראי ממרה (= שמרדה) that became too wild (uncontrollable) to her owner.

ברי, בְּרָאch. sam( Hif. הִבְרִיא to come outside, bore, perforate); 1) to create. Targ. Gen. 1:1; a. fr. Targ. Prov. 20:12 אלהא אברי, prob. to be read אלהא ברא as ib. 22:2.Snh.65b ברו עלמא they might create a world. Ib. 67 לא מצי ברי he (the demon) cannot create. (Ib. ומיברי, ומיברו, v. Ithpe. 2) (v. preced. Hif.) to get well, strong Ḥull.93b מדלא קא בַרְיִין since they do not grow (develop), Ib. 46b הדרא בַרְיָא gets well again. Taan.21b זיל בריא, v. Af. 3) to cut, shape. Targ. Is. 40:20. 4) (v. בַּר I ch., a. בָּרָאָה; cmp. זָהַם Pi. 2) to expel, exile. Targ. Prov. 24:24 (h. text זעם). Af. אַבְרִי 1) to strengthen, make well, make grow. Targ. 2 Sam. 3:35 (Var. לאוֹכָלָא, v. הַבְרָאָה). Succ.44b; M. Kat. 3a אַבְרוּיֵי אילני to make the trees stronger (facilitate their growth); Ab. Zar.50b אברוייוכ׳, opp. אוקומי to preserve the trees. Nidd.47b; Yeb.97a אַבְרְיוּהוּ make him grow fat (feed him well). Taan.21b זיל אַבְרֵי נפשך (ed. בריא, v. Rabb. D. S. a. l.) go and strengthen thyself. 2) to permeate, perforate. Ḥull.112a דאבריה (the blood) soaked through the bread. Ib. 93b דץ ביה מידי דמברי ליה Ar. (ed. only דץ ביה מידי) if he stuck something into it which perforated it (making a passage for the blood). Ithpe. אִיתְבְּרִי, אִתְבְּרִיא, contr. אִיבְּרִי. 1) to be created. Targ. Gen. 2:4; a. fr.Gen. R. s. 78 מן הן דאתבריין (to) where they were created from. Cant. R. to VII, 5 וכדון אִתְבְּרִיַיתוכ׳ now thou hast been created again a new creature (having escaped a great danger).Ber.54b איברי ליהוכ׳ a well was created (arose) before him. Snh.65b; 67b ומִיבְּרִי להווכ׳ (not ומיברו, Yalk. Ms. איברי, v. Rabb. D. S. a. l. note 4) and a three years calf was created (arose) before them (Yalk. Ex. 182 ומַבְרֵי they created). 2) to become strong. Y.Snh.VIII, 26c מכיון דאִבְּרִי ליביה עלויוכ׳ since his heart (passion) became so strong over him as to do this (or דאַבְרֵי Af. he allowed his passion to become so strong). 3) (v. בַּר I, בָּרָא) to grow wild. Nidd.50b (explain. the expression תרנגול ברא used by a scholar) דאיבראי ממרה (= שמרדה) that became too wild (uncontrollable) to her owner.

כָּשֵׁרI (b. h.; cmp. גשר) ( to be well-joined, (cmp. יָפֶה, אֲרִיךְ II), to be proper, fit, right; to turn out well, to succeed. Y.Ḥall.I, 57b top החטים שכָּשְׁרוּ לשארוכ׳ wheats which are fit for all other meat offerings; ib. 57c; Sifra Vayikra, Ndabah, ch. XIV, Par. 13; a. fr.V. כָּשֵׁר II. Hif. הִכְשִׁיר 1) (ritual, v. כָּשֵׁר II) to pronounce kasher, to permit. Ḥull.III, 2 ר׳ … מַכְשִׁיר R. pronounces it fit to be eaten, opp. פוסל; a. v. fr. 2) to make fit, to prepare. Ab.VI, 1 מַכְשַׁרְתּוֹ להיותוכ׳ enables him to be righteous Ḥull.140a מַכְשִׁיר an offering which makes fit for admission to the Temple or eating sacred food, contrad. to מכפר an offering which procures atonement; Kidd.57a, a. e.Snh.42b הוצא … מכשיר ומכפר ‘the carrying outside of the camp (Lev. 4:12; 21) makes the act legal and procures atonement; ib. מכשיר ממכשיר עדיף ליה the analogy between one fitting act and another is preferred.B. Kam.I, 2 הִכְשַׁרְתִּי את נזקו I have prepared (am responsible for) the damage, v. חוּב. Ib. הכשרתי (ב)מקצת נזקווכ׳ wherever I am the partial cause of a damage (e. g. by completing a pit to its legally indictable depth), I am as responsible as if I had been the entire author. Gen. R. s. 56 the slaughtering knife is called מַאֲכֶלֶת (causing the eating) לפי שמַכְשֶׁרֶת את האוכלים (not שמכשר) because it makes the food fit for eating.Esp. (with or without לקבל טומאה) to make an object fit for levitical uncleanness (v. Lev. 11:34; 38). Ḥull.35b וכי הרם מַכְשִׁיר … מַכְשֶׁרֶת is it the blood (as a liquid) which fits the meat for uncleanness?; is it not rather the slaughtering (because it makes it ‘an eatable)?Ib. 33a חיבת הקדש מַכְשַׁרְתָּן, v. חִבָּה; ib. 36b מַכְשַׁרְתָּהּ. Makhsh. VI, 6. Y.Gitt.I, 43c על מי בצים שאינן מַכְשִׁירִין that the liquid of eggs does not fit for uncleanness; Y.Shebi.VI, 36c top שאין כשירין (corr. acc.); a. v. fr.v. הֶכְשֵׁר, מַכְשִׁירִין. Hof. הוּכְשַׁר to be made fit; to be pronounced fit; to be prepared; to be fitted for levitical uncleanness. Yoma 50a במהה׳ אהרןוכ׳ through what act is Aaron (a high priest) made fit to enter ?Sabb.76a כל שאינו כשר … וה׳ לזהוכ׳ that which is not fit for preservation but appeared fit to this man, and he did preserve it. Ḥull.22b הוּכְשְׁרוּ are pronounced fit for sacrifices. Ib. II, 5 הוכשרו בדם they became fit for uncleanness through the blood (flowing out at killing); ה׳ בשחיטה they became fit through the act of slaughtering (v. supra); a. v. fr.Y.Keth.XII, 35a מכושר, read: מב׳, v. בָּשַׂר. Hithpa. הִתְכַּשֵּׁר to adapt ones self, to work with zeal and conscientiousness. Koh. R. to V, 11 מִתְכַּשֵּׁר במלאכתווכ׳ more skilled and zealous in his work than (cmp. זָרִיז). Gen. R. s. 9; a. e.

כָּשֵׁרI (b. h.; cmp. גשר) ( to be well-joined, (cmp. יָפֶה, אֲרִיךְ II), to be proper, fit, right; to turn out well, to succeed. Y.Ḥall.I, 57b top החטים שכָּשְׁרוּ לשארוכ׳ wheats which are fit for all other meat offerings; ib. 57c; Sifra Vayikra, Ndabah, ch. XIV, Par. 13; a. fr.V. כָּשֵׁר II. Hif. הִכְשִׁיר 1) (ritual, v. כָּשֵׁר II) to pronounce kasher, to permit. Ḥull.III, 2 ר׳ … מַכְשִׁיר R. pronounces it fit to be eaten, opp. פוסל; a. v. fr. 2) to make fit, to prepare. Ab.VI, 1 מַכְשַׁרְתּוֹ להיותוכ׳ enables him to be righteous Ḥull.140a מַכְשִׁיר an offering which makes fit for admission to the Temple or eating sacred food, contrad. to מכפר an offering which procures atonement; Kidd.57a, a. e.Snh.42b הוצא … מכשיר ומכפר ‘the carrying outside of the camp (Lev. 4:12; 21) makes the act legal and procures atonement; ib. מכשיר ממכשיר עדיף ליה the analogy between one fitting act and another is preferred.B. Kam.I, 2 הִכְשַׁרְתִּי את נזקו I have prepared (am responsible for) the damage, v. חוּב. Ib. הכשרתי (ב)מקצת נזקווכ׳ wherever I am the partial cause of a damage (e. g. by completing a pit to its legally indictable depth), I am as responsible as if I had been the entire author. Gen. R. s. 56 the slaughtering knife is called מַאֲכֶלֶת (causing the eating) לפי שמַכְשֶׁרֶת את האוכלים (not שמכשר) because it makes the food fit for eating.Esp. (with or without לקבל טומאה) to make an object fit for levitical uncleanness (v. Lev. 11:34; 38). Ḥull.35b וכי הרם מַכְשִׁיר … מַכְשֶׁרֶת is it the blood (as a liquid) which fits the meat for uncleanness?; is it not rather the slaughtering (because it makes it ‘an eatable)?Ib. 33a חיבת הקדש מַכְשַׁרְתָּן, v. חִבָּה; ib. 36b מַכְשַׁרְתָּהּ. Makhsh. VI, 6. Y.Gitt.I, 43c על מי בצים שאינן מַכְשִׁירִין that the liquid of eggs does not fit for uncleanness; Y.Shebi.VI, 36c top שאין כשירין (corr. acc.); a. v. fr.v. הֶכְשֵׁר, מַכְשִׁירִין. Hof. הוּכְשַׁר to be made fit; to be pronounced fit; to be prepared; to be fitted for levitical uncleanness. Yoma 50a במהה׳ אהרןוכ׳ through what act is Aaron (a high priest) made fit to enter ?Sabb.76a כל שאינו כשר … וה׳ לזהוכ׳ that which is not fit for preservation but appeared fit to this man, and he did preserve it. Ḥull.22b הוּכְשְׁרוּ are pronounced fit for sacrifices. Ib. II, 5 הוכשרו בדם they became fit for uncleanness through the blood (flowing out at killing); ה׳ בשחיטה they became fit through the act of slaughtering (v. supra); a. v. fr.Y.Keth.XII, 35a מכושר, read: מב׳, v. בָּשַׂר. Hithpa. הִתְכַּשֵּׁר to adapt ones self, to work with zeal and conscientiousness. Koh. R. to V, 11 מִתְכַּשֵּׁר במלאכתווכ׳ more skilled and zealous in his work than (cmp. זָרִיז). Gen. R. s. 9; a. e.

משַׁךְ(b. h.; cmp. מָשַׁח II) to draw, pull; to seize; (with מן) to withdraw; in gen. to stretch, produce a continuous line or flow; to conduct. Kil. VIII, 2 לחרוש לִמְשוֹךְ ולהנהיג to plough with, to pull (by the head, go in front of), and to drive. Gen. R. s. 86 שהיו מוֹשְׁכִיןוכ׳, v. infra. Mekh. Bo, s. 11 (ref. to Ex. 12:21) מִשְׁכוּ מי שיש לווכ׳ ‘lead forth (select), refers to him who has a lamb, ‘and buy, refers to one who has none. Ib. מִשְׁכוּ מע״ז withdraw from idolatry, Ib. שמוֹשְׁכִין את ידיהם ממנווכ׳ that you may withdraw your share in the Passover lamb as long as it has not been slaughtered (v. מָנָה); Pes.VIII, 3. Ib. IX, 10 אלו מושכין להן אחדוכ׳ the one company select one lamb, the other M. Kat. I, 3 מוֹשְׁכִים את המיםוכ׳ you may draw (conduct) the water in channels from tree to tree. Pesik. R. s. 26 שמא יִמְשוֹךְ לו חלב והוא אינו מוֹשֵׁךְ perhaps it (the breast) will yield him milk when sucking, but it did not yield. Ex. R. n. 52 התחילה מוֹשֶׁכֶת דינריוכ׳ it (the valley) began to give forth a flow of gold denars before their eyes. Tosef.Sot.XIV, 8; Sot.47b מוֹשְׁכֵי הרוק those who draw out their spittle (assume aristocratic airs). Ḥag.14a מושכין לבווכ׳ they draw the heart of the people as one conducts water, when they lecture; Sabb.87a (play on ויגד, Ex. 19:9, v. נָגַד) דברים שמושכין … כאגדה words which draw (attract) the heart of man like a lecture. Y.Ab. Zar. III. 42c top מָשְׁבוּ צינורות דםוכ׳ the gutters of Laodicea carried a flow of blood; a. v. fr.Esp. (law) to take possession by drawing or seizing an object, v. מְשִׁיכָה. B. Mets.IV, 2 מ׳ הימנו פירותוכ׳ if he took possession of fruits bought of him before paying. Ib. 47a לא הספיק לִמְשוֹךְוכ׳ he had not yet had time to take possession of the ass; a. v. fr.Zeb.6b סכין מוֹשְׁכַתָּן למה שהן the slaughtering knife takes possession of them for what they are to be, i. e. the slaughtering of the sacrifices decides their purpose; Shebu.12b.מ׳ ערלה to stretch the prepuce, to disguise circumcision. Y.Peah I, 16b; a. e.Part. pass. מָשוּךְ; f. מְשוּכָה; pl. מְשוּכִים, מְשוּכִין; מְשוּכוֹת a) straightlined, continuous. Nidd.57b אם מ׳ if the blood-stain has the shape of a line, opp. עגול. Y.Erub.I, 19b top היה מ׳ if the wall is straight-lined. Ib. שלא תהא הקורה מ׳וכ׳ that the beam be not prolonged more than Ib. במשוכין יותרוכ׳ when they are longer than ; a. fr.Mikv. V, 3, v. נָדָל.b) (with מ־) withdrawn. Pes.IX, 10 ידיך מ׳ משלךוכ׳ thy share be withdrawn from thy lamb, and be transferred to ours; a. e.c) v. מָשוּךְ. Nif. נִמְשַׁךְ 1) to be stretched. Y.Yeb.VIII, 8d bot. נִמְשְׁכָה מאליה if the prepuce overgrew the corona of itself, v. מָשוּךְ. 2) to be prolonged, continued. Hor.12a אין מושחין … כדי שתִּמָּשֵׁךְ מלכותן kings are anointed at a spring in order that their government may be prolonged (cmp. Ḥag. l. c.). Ib. נמשכה מלכותן their dynasty was prolonged; a. fr. 3) to be withdrawn. Tosef.Pes.VII, 7 רצו להִמָּשֵׁךְ ולהמנותוכ׳ (ed. Zuck. incorrect) if they desire to withdraw, and that others be entered, Ib. נִמְשָׁכִין והולכיןוכ׳ they may go on withdrawing, a. fr. 4) to be drawn after; to follow. Ex. R. s. 24. Gen. R. s. 86 לפדה שהיו מושכין … ולא היתה נִמְשֶׁכֶת like a cow which they attempt to pull to the slaughter-house, and which will not go; a. fr. 5) to be conducted in a channel. Tosef.Par.IX (VIII), 9 המים הנִמְשָׁכִיןוכ׳ well-water derived into a channel, v. מָרַץ; a. e. Hif. הִמְשִׁיךְ 1) to cause to extend. Keth.10b (the rain) מצדן ימַמְשִׁיךְ gives beauty and enlargement (to the fruits). 2) to draw, pull. Y.Kil.VIII, 31c top, a. e. הנהיגה הִמְשִׁיכָהּוכ׳ if he drove the animal, or pulled it, or called it. Ex. R. s. 20, beg. הִמְשַׁכְתִּיו ברסן I pulled him by the bridle; a. e. 3) to conduct water into channels. Tem.12b שאובה שהִמְשִׁיכוּהָ כולה a collection of drawn water all of which has been conducted through a channel. Y.Shebi.II, end, 34b להַמְשִׁיךְ to irrigate by gutters, contrad. to להשקות. Y.M. Kat. I, 80b top ה׳ המעייןוכ׳ he led the water of a well into it. Tosef.Sabb.VII (VIII), 16 מַמְשִׁיכִין ייןוכ׳ you may let wine or oil run in gutters before bride and groom; Ber.50b; a. fr. 4) to prolong a meal, to add a course. Succ.27a, v. פַּרְפֶּרֶת.

משַׁךְ(b. h.; cmp. מָשַׁח II) to draw, pull; to seize; (with מן) to withdraw; in gen. to stretch, produce a continuous line or flow; to conduct. Kil. VIII, 2 לחרוש לִמְשוֹךְ ולהנהיג to plough with, to pull (by the head, go in front of), and to drive. Gen. R. s. 86 שהיו מוֹשְׁכִיןוכ׳, v. infra. Mekh. Bo, s. 11 (ref. to Ex. 12:21) מִשְׁכוּ מי שיש לווכ׳ ‘lead forth (select), refers to him who has a lamb, ‘and buy, refers to one who has none. Ib. מִשְׁכוּ מע״ז withdraw from idolatry, Ib. שמוֹשְׁכִין את ידיהם ממנווכ׳ that you may withdraw your share in the Passover lamb as long as it has not been slaughtered (v. מָנָה); Pes.VIII, 3. Ib. IX, 10 אלו מושכין להן אחדוכ׳ the one company select one lamb, the other M. Kat. I, 3 מוֹשְׁכִים את המיםוכ׳ you may draw (conduct) the water in channels from tree to tree. Pesik. R. s. 26 שמא יִמְשוֹךְ לו חלב והוא אינו מוֹשֵׁךְ perhaps it (the breast) will yield him milk when sucking, but it did not yield. Ex. R. n. 52 התחילה מוֹשֶׁכֶת דינריוכ׳ it (the valley) began to give forth a flow of gold denars before their eyes. Tosef.Sot.XIV, 8; Sot.47b מוֹשְׁכֵי הרוק those who draw out their spittle (assume aristocratic airs). Ḥag.14a מושכין לבווכ׳ they draw the heart of the people as one conducts water, when they lecture; Sabb.87a (play on ויגד, Ex. 19:9, v. נָגַד) דברים שמושכין … כאגדה words which draw (attract) the heart of man like a lecture. Y.Ab. Zar. III. 42c top מָשְׁבוּ צינורות דםוכ׳ the gutters of Laodicea carried a flow of blood; a. v. fr.Esp. (law) to take possession by drawing or seizing an object, v. מְשִׁיכָה. B. Mets.IV, 2 מ׳ הימנו פירותוכ׳ if he took possession of fruits bought of him before paying. Ib. 47a לא הספיק לִמְשוֹךְוכ׳ he had not yet had time to take possession of the ass; a. v. fr.Zeb.6b סכין מוֹשְׁכַתָּן למה שהן the slaughtering knife takes possession of them for what they are to be, i. e. the slaughtering of the sacrifices decides their purpose; Shebu.12b.מ׳ ערלה to stretch the prepuce, to disguise circumcision. Y.Peah I, 16b; a. e.Part. pass. מָשוּךְ; f. מְשוּכָה; pl. מְשוּכִים, מְשוּכִין; מְשוּכוֹת a) straightlined, continuous. Nidd.57b אם מ׳ if the blood-stain has the shape of a line, opp. עגול. Y.Erub.I, 19b top היה מ׳ if the wall is straight-lined. Ib. שלא תהא הקורה מ׳וכ׳ that the beam be not prolonged more than Ib. במשוכין יותרוכ׳ when they are longer than ; a. fr.Mikv. V, 3, v. נָדָל.b) (with מ־) withdrawn. Pes.IX, 10 ידיך מ׳ משלךוכ׳ thy share be withdrawn from thy lamb, and be transferred to ours; a. e.c) v. מָשוּךְ. Nif. נִמְשַׁךְ 1) to be stretched. Y.Yeb.VIII, 8d bot. נִמְשְׁכָה מאליה if the prepuce overgrew the corona of itself, v. מָשוּךְ. 2) to be prolonged, continued. Hor.12a אין מושחין … כדי שתִּמָּשֵׁךְ מלכותן kings are anointed at a spring in order that their government may be prolonged (cmp. Ḥag. l. c.). Ib. נמשכה מלכותן their dynasty was prolonged; a. fr. 3) to be withdrawn. Tosef.Pes.VII, 7 רצו להִמָּשֵׁךְ ולהמנותוכ׳ (ed. Zuck. incorrect) if they desire to withdraw, and that others be entered, Ib. נִמְשָׁכִין והולכיןוכ׳ they may go on withdrawing, a. fr. 4) to be drawn after; to follow. Ex. R. s. 24. Gen. R. s. 86 לפדה שהיו מושכין … ולא היתה נִמְשֶׁכֶת like a cow which they attempt to pull to the slaughter-house, and which will not go; a. fr. 5) to be conducted in a channel. Tosef.Par.IX (VIII), 9 המים הנִמְשָׁכִיןוכ׳ well-water derived into a channel, v. מָרַץ; a. e. Hif. הִמְשִׁיךְ 1) to cause to extend. Keth.10b (the rain) מצדן ימַמְשִׁיךְ gives beauty and enlargement (to the fruits). 2) to draw, pull. Y.Kil.VIII, 31c top, a. e. הנהיגה הִמְשִׁיכָהּוכ׳ if he drove the animal, or pulled it, or called it. Ex. R. s. 20, beg. הִמְשַׁכְתִּיו ברסן I pulled him by the bridle; a. e. 3) to conduct water into channels. Tem.12b שאובה שהִמְשִׁיכוּהָ כולה a collection of drawn water all of which has been conducted through a channel. Y.Shebi.II, end, 34b להַמְשִׁיךְ to irrigate by gutters, contrad. to להשקות. Y.M. Kat. I, 80b top ה׳ המעייןוכ׳ he led the water of a well into it. Tosef.Sabb.VII (VIII), 16 מַמְשִׁיכִין ייןוכ׳ you may let wine or oil run in gutters before bride and groom; Ber.50b; a. fr. 4) to prolong a meal, to add a course. Succ.27a, v. פַּרְפֶּרֶת.

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.

מַעְיָן, מַעְיָיןm. (b. h.; עוּן; cmp. עַיִן) 1) spring, fountain; source, issue. Mikv. V, 1. Ib. 3, v. נָדָל. Ned.41b מ׳ הנובע a bubbling well, v. בּוּרְדָּם. Tanḥ. Thazr. 6 כל שער … מ׳ בפני עצמו for each hair … a separate well (which feeds it). Ex. R. s. 24 בראהקב״ה מ׳וכ׳ (not מעון), v. גַּרְגֶּרֶת. Gen. R. s. 26; Midr. Till. to Ps. 1:2 כבש … מַעְיָינוֹ the Lord held back his germinating issue. Lev. R. s. 32; Cant. R. to IV, 12 מ׳ חתום אלו הזכרים ‘a sealed well (Cant. l. c.), that means the (pure) males. Yeb.64b מ׳ גורם the well (in her womb) is the cause of the death of her successive husbands. Nidd.11b; ib. 35b מ׳ אחד הוא it is one and the same source (from which the menses and the blood at parturition issue); a. fr.Pl. מַעְיָנוֹת, מַעְיָי׳. Ib. B. Mets.87a, a. e. כשני מ׳ like two springs. Pesik. R. s. 42 יבש כל המ׳ שלווכ׳ he laid dry all the wells (secretory organs) both his own and those of his household Tosef.Sot.XV, 3, a. e. מ׳ חכמה the well-springs of wisdom. Nidd.28b מַעְיְנוֹתָיו, מַעְיְנוֹתֶיהָ his, her (the lepers) discharges; a. fr. 2) (cmp. מֵעֶה) inside, digestive organs. Snh.81b עד שיוקטן מעיינו until his bowels are shrunk.

מַעְיָן, מַעְיָיןm. (b. h.; עוּן; cmp. עַיִן) 1) spring, fountain; source, issue. Mikv. V, 1. Ib. 3, v. נָדָל. Ned.41b מ׳ הנובע a bubbling well, v. בּוּרְדָּם. Tanḥ. Thazr. 6 כל שער … מ׳ בפני עצמו for each hair … a separate well (which feeds it). Ex. R. s. 24 בראהקב״ה מ׳וכ׳ (not מעון), v. גַּרְגֶּרֶת. Gen. R. s. 26; Midr. Till. to Ps. 1:2 כבש … מַעְיָינוֹ the Lord held back his germinating issue. Lev. R. s. 32; Cant. R. to IV, 12 מ׳ חתום אלו הזכרים ‘a sealed well (Cant. l. c.), that means the (pure) males. Yeb.64b מ׳ גורם the well (in her womb) is the cause of the death of her successive husbands. Nidd.11b; ib. 35b מ׳ אחד הוא it is one and the same source (from which the menses and the blood at parturition issue); a. fr.Pl. מַעְיָנוֹת, מַעְיָי׳. Ib. B. Mets.87a, a. e. כשני מ׳ like two springs. Pesik. R. s. 42 יבש כל המ׳ שלווכ׳ he laid dry all the wells (secretory organs) both his own and those of his household Tosef.Sot.XV, 3, a. e. מ׳ חכמה the well-springs of wisdom. Nidd.28b מַעְיְנוֹתָיו, מַעְיְנוֹתֶיהָ his, her (the lepers) discharges; a. fr. 2) (cmp. מֵעֶה) inside, digestive organs. Snh.81b עד שיוקטן מעיינו until his bowels are shrunk.

מַעְיָן, מַעְיָיןm. (b. h.; עוּן; cmp. עַיִן) 1) spring, fountain; source, issue. Mikv. V, 1. Ib. 3, v. נָדָל. Ned.41b מ׳ הנובע a bubbling well, v. בּוּרְדָּם. Tanḥ. Thazr. 6 כל שער … מ׳ בפני עצמו for each hair … a separate well (which feeds it). Ex. R. s. 24 בראהקב״ה מ׳וכ׳ (not מעון), v. גַּרְגֶּרֶת. Gen. R. s. 26; Midr. Till. to Ps. 1:2 כבש … מַעְיָינוֹ the Lord held back his germinating issue. Lev. R. s. 32; Cant. R. to IV, 12 מ׳ חתום אלו הזכרים ‘a sealed well (Cant. l. c.), that means the (pure) males. Yeb.64b מ׳ גורם the well (in her womb) is the cause of the death of her successive husbands. Nidd.11b; ib. 35b מ׳ אחד הוא it is one and the same source (from which the menses and the blood at parturition issue); a. fr.Pl. מַעְיָנוֹת, מַעְיָי׳. Ib. B. Mets.87a, a. e. כשני מ׳ like two springs. Pesik. R. s. 42 יבש כל המ׳ שלווכ׳ he laid dry all the wells (secretory organs) both his own and those of his household Tosef.Sot.XV, 3, a. e. מ׳ חכמה the well-springs of wisdom. Nidd.28b מַעְיְנוֹתָיו, מַעְיְנוֹתֶיהָ his, her (the lepers) discharges; a. fr. 2) (cmp. מֵעֶה) inside, digestive organs. Snh.81b עד שיוקטן מעיינו until his bowels are shrunk.

מַעְיָן, מַעְיָיןm. (b. h.; עוּן; cmp. עַיִן) 1) spring, fountain; source, issue. Mikv. V, 1. Ib. 3, v. נָדָל. Ned.41b מ׳ הנובע a bubbling well, v. בּוּרְדָּם. Tanḥ. Thazr. 6 כל שער … מ׳ בפני עצמו for each hair … a separate well (which feeds it). Ex. R. s. 24 בראהקב״ה מ׳וכ׳ (not מעון), v. גַּרְגֶּרֶת. Gen. R. s. 26; Midr. Till. to Ps. 1:2 כבש … מַעְיָינוֹ the Lord held back his germinating issue. Lev. R. s. 32; Cant. R. to IV, 12 מ׳ חתום אלו הזכרים ‘a sealed well (Cant. l. c.), that means the (pure) males. Yeb.64b מ׳ גורם the well (in her womb) is the cause of the death of her successive husbands. Nidd.11b; ib. 35b מ׳ אחד הוא it is one and the same source (from which the menses and the blood at parturition issue); a. fr.Pl. מַעְיָנוֹת, מַעְיָי׳. Ib. B. Mets.87a, a. e. כשני מ׳ like two springs. Pesik. R. s. 42 יבש כל המ׳ שלווכ׳ he laid dry all the wells (secretory organs) both his own and those of his household Tosef.Sot.XV, 3, a. e. מ׳ חכמה the well-springs of wisdom. Nidd.28b מַעְיְנוֹתָיו, מַעְיְנוֹתֶיהָ his, her (the lepers) discharges; a. fr. 2) (cmp. מֵעֶה) inside, digestive organs. Snh.81b עד שיוקטן מעיינו until his bowels are shrunk.

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.