-
21 אַחַר
אַחַר(b. h.; v. foreg.), pl. constr. אַחֲרֵי after, behind. Gen. R. s. 44 wherever the Bible uses the preposition aḥaré סמוך, it means in connection with, אחר מופלג while aḥar means without connection ( later on). Yoma 6a אחר א׳ after ‘after, i. e. some time after the act, opp. חד אחר one ‘after, immediately, v. אֶוְתִּיוֹס.לְאַחֲרָיו, לְאַחֲרֶיהָ, מֵאַחֲרָיו, מֵאַחֲרֶיהָ after it, as concluding, opp. לפניה, לפניו introductory (prayer).Ber.I, 4 אחת לא׳ one benediction after the Shma. Ib. III, 4 לאחריו (prayer) after meal; a. fr.כִּלְאַחַר יד as if doing a thing with the back of the hand, i. e. in a manner different from the usual way of doing it. Sabb.153b; a. fr.מֵאַחַר 1) (conj. followed by ש־ or ד־) after, since, whereas, because. Ḥull.29a מא׳ ששנינו after it has once been stated in the Mishnah … why was it necessary (?) Ib. b ומאחר דאפי׳וכ׳ and since it is not even rabbinically unfit, why ; a. fr. 2) a legal term, meaḥar, the presumption of the truth of ones statement, because he might have pleaded more profitably, if he had been inclined to lie. Y.Shebu.VI, 36d bot. אין אומרים בממון מא׳ מאחרוכ׳ in money matters we do not apply the principle of meaḥer, so as to say that because he might have said ‘thou hast not lent me anything, he may say, ‘thou didst lend me, but I paid half of it (and his plea must be accepted without an oath); v. מִיגּוֹ s. v. גּוֹ.אַחֲרֶיךָ thy successor. Y.Kil.IX, 32c top יהודה בני א׳וכ׳ my son Judah shall succeed thee, none else (is worthy). Keth.95b my property I bequeath to thee ואַחְרַיִיךְ לפ׳ and after thee it shall go over to …אַחַר כָּךְ (abbrev. אח״כ) afterwards, subsequently. Pes.X, 2; a. v. fr. -
22 אנפרות
אַנְפָּרוּתf. ( פרר or נפר √פר) a break, division, whence 1) the purchase of an odd object, of one of a pair. Sabb.80b (ref. to אַנְדִּיפָא q. v.) וכי אדם עושה מעותיו א׳ will a man buy a half of a thing (as a cosmetic for one temple)? 2) partial payments, an agreement (invalid according to Jewish law) of term payments with the condition of forfeiture on missing one term (v. אַסְמַכְתָּא), esp. such an agreement forced upon a Jew by a gentile ( Roman) individual or authority. Gitt.44a (v. אָנַס) אם בא׳ if his crop was seized in consequence of an anparuth, he is exempt from paying the tithes (of his produces, since he is the loser, whereas if distrained for a real debt, he enjoys the legal benefit of being released of a debt, and therefore must pay the tithes, as if he had sold the crop). Y.Keth.X, end, 34a בארנונהוכ׳ with reference to annona, capitation tax and forfeiture. Gitt.58b הבא מחמת חוב ומחמת א׳וכ׳ if a gentile (Roman) obtained possession of a Jews property in consequence of seizure for a debt or of forfeiture and subsequently sold it to a Jew, the Sicarion law finds no application (and the property must, without any indemnity, be restored to its original owner; v. סִיקְרִיקֹון); וא׳ עצמהוכ׳ and the property seized for forfeiture must have been in the possession of the gentile for twelve months (during which the Jew might have had a chance to reclaim it as illegally seized; v., however, the objection, and subsequent emendation of סיקריקין for א׳, ibid.). Ib. אין א׳ בבבל in Babylon (under the Persian government) there is no anparuth, (which is interpreted) אין דין א׳וכ׳ the laws concerning the purchase by a Jew of property which a gentile had seized for forfeiture find no application in the well regulated Persian state because the owner might have gone to court, if he felt himself aggrieved. Tosef.Gitt.V (III), 2.Pl. אַנְפָּרִיֹּות. Ylamd. Shlaḥ. (quot. in Ar.) אני נוטל מהן א׳וכ׳ I (the Lord) take from them promises to pay in instalments (promises of amending their ways, repentance) and give them extension. Tanḥ. ib., end, a citizen was paying annonœ וכותב א׳ and signing agreements of forfeiture; (Num. R. s. 17 אפכיות, v. אַפּוּכִי). (Ibid. s. 2 אנפריאות, v. אַנְפֹּורָא pl. -
23 אַנְפָּרוּת
אַנְפָּרוּתf. ( פרר or נפר √פר) a break, division, whence 1) the purchase of an odd object, of one of a pair. Sabb.80b (ref. to אַנְדִּיפָא q. v.) וכי אדם עושה מעותיו א׳ will a man buy a half of a thing (as a cosmetic for one temple)? 2) partial payments, an agreement (invalid according to Jewish law) of term payments with the condition of forfeiture on missing one term (v. אַסְמַכְתָּא), esp. such an agreement forced upon a Jew by a gentile ( Roman) individual or authority. Gitt.44a (v. אָנַס) אם בא׳ if his crop was seized in consequence of an anparuth, he is exempt from paying the tithes (of his produces, since he is the loser, whereas if distrained for a real debt, he enjoys the legal benefit of being released of a debt, and therefore must pay the tithes, as if he had sold the crop). Y.Keth.X, end, 34a בארנונהוכ׳ with reference to annona, capitation tax and forfeiture. Gitt.58b הבא מחמת חוב ומחמת א׳וכ׳ if a gentile (Roman) obtained possession of a Jews property in consequence of seizure for a debt or of forfeiture and subsequently sold it to a Jew, the Sicarion law finds no application (and the property must, without any indemnity, be restored to its original owner; v. סִיקְרִיקֹון); וא׳ עצמהוכ׳ and the property seized for forfeiture must have been in the possession of the gentile for twelve months (during which the Jew might have had a chance to reclaim it as illegally seized; v., however, the objection, and subsequent emendation of סיקריקין for א׳, ibid.). Ib. אין א׳ בבבל in Babylon (under the Persian government) there is no anparuth, (which is interpreted) אין דין א׳וכ׳ the laws concerning the purchase by a Jew of property which a gentile had seized for forfeiture find no application in the well regulated Persian state because the owner might have gone to court, if he felt himself aggrieved. Tosef.Gitt.V (III), 2.Pl. אַנְפָּרִיֹּות. Ylamd. Shlaḥ. (quot. in Ar.) אני נוטל מהן א׳וכ׳ I (the Lord) take from them promises to pay in instalments (promises of amending their ways, repentance) and give them extension. Tanḥ. ib., end, a citizen was paying annonœ וכותב א׳ and signing agreements of forfeiture; (Num. R. s. 17 אפכיות, v. אַפּוּכִי). (Ibid. s. 2 אנפריאות, v. אַנְפֹּורָא pl. -
24 דיעבך
דִּיעֲבַךm. (= דְּאִיעֲבַד, Dithpe. of עֲבַד) having been done, diăbad, a dialectical term to indicate that the case before you is dealt with as a fact, and not with reference to its direct permissibility in the premises, לכתחילה; as a fact, decision ex post facto. Ḥull.2a הכל שוחטין לכתחילה ושחיטתן כשרה ד׳ the words of the Mishnah (I, 1), ‘All slaughter mean a direct permission (all may), whereas the immediately following clause, ‘And their slaughtering is ritually legitimate indicates a decision after the fact (which implies that deaf-mute persons must not be admitted to the slaughtering act)!Ib. b איכא הכל לכ׳ איכא הכל ד׳ sometimes ‘All … means a direct permission (all may), and sometimes a sanction after the fact. Ib. תרתי ד׳ למה לי why should there be in the Mishnah two diabads? Men.105b ד׳ אין לכ׳ לא if it has been done, it is legitimate, but directly permissible it is not. Ber.15a; a. v. fr.בְּדִ׳ as a diabad. Ḥull.15b לא קא מכשיר … אלא בד׳ R. Ḥ. declares the action legitimate after it has been done, but he does not directly authorize it; a. fr. Zeb.75b דאיעבד, read: דאיערב. -
25 דִּיעֲבַך
דִּיעֲבַךm. (= דְּאִיעֲבַד, Dithpe. of עֲבַד) having been done, diăbad, a dialectical term to indicate that the case before you is dealt with as a fact, and not with reference to its direct permissibility in the premises, לכתחילה; as a fact, decision ex post facto. Ḥull.2a הכל שוחטין לכתחילה ושחיטתן כשרה ד׳ the words of the Mishnah (I, 1), ‘All slaughter mean a direct permission (all may), whereas the immediately following clause, ‘And their slaughtering is ritually legitimate indicates a decision after the fact (which implies that deaf-mute persons must not be admitted to the slaughtering act)!Ib. b איכא הכל לכ׳ איכא הכל ד׳ sometimes ‘All … means a direct permission (all may), and sometimes a sanction after the fact. Ib. תרתי ד׳ למה לי why should there be in the Mishnah two diabads? Men.105b ד׳ אין לכ׳ לא if it has been done, it is legitimate, but directly permissible it is not. Ber.15a; a. v. fr.בְּדִ׳ as a diabad. Ḥull.15b לא קא מכשיר … אלא בד׳ R. Ḥ. declares the action legitimate after it has been done, but he does not directly authorize it; a. fr. Zeb.75b דאיעבד, read: דאיערב. -
26 הוא
הוּאm., הִיא f. (b. h.) he, it; she; it is Snh.III, 3 (24b) if he has no trade אלא חוא (Y. ed, Erub.82a היא) except this (gambling &c); יש לו אומנות שלא הוא (היא) if he has a trade besides this (v. Rabb. D. S. a. l. note 80). הוא הוא, היא היא it is the same, i. e. there is no difference between the two. Y.Ber.I, 3b היא היא both are equally precious. Gen. R. s. 9, end הוא מאד הוא אדם the word מאד has the same letters as אדם. Ber.2b דילמא ביאת אורו הוא perhaps it is (means) the arrival of his day, v. אוֹר II; a. v. fr.Shebi. III, 8 עושה הוא; IV, 5 מכסה הוא, Y. ed. עוֹשֵׂהוּ, מְכַסֵּהוּ; ib. V, 6 מזכה הוא; Ms. M., Gitt.37a מְזַכֵּהוּ. ולא היא but it is not so (it has a different reason). Ber.57a; a. fr. כל שחוא (כל שהיא) a) whosoever, whatsoever (is). Peah II, 4 כל ש׳ אוכל whatever is eatable ; a. fr.b) whatever it may he, a minimum, v. כָּל. Shebi. X, 6 כל שהוא; Gitt. l. c. כל שֶׁהוּ; a. fr. ספר היא the Book Hi, name of a Pentateuch scroll in the Temple in which היא occurs nine times (for the archaic הִוא), whereas in others it appears eleven times (v. Ab. dR. N. ch. 34, ed. Schechter). Sifré Deut. 356; Y.Taan.IV, 68a bot.הַהוּא, הַהִיא, mostly in Chald. diction, v. next w.Pl. הֵם m., הֵן c. Ber.2b והלא כהנים … הם טובלים but do not priests bathe ?Meg.14b רחמניות הן are compassionate. Ḥull.127b הרי הןוכ׳ they are to be treated as if ; a. v. fr.הן … הן are the same. Y.Ab. Zar. II, end, 42a, v. אִסְטַגְיֹות.With prep, מֵהֶם, מֵהֶן, לָהֶם -
27 הוּא
הוּאm., הִיא f. (b. h.) he, it; she; it is Snh.III, 3 (24b) if he has no trade אלא חוא (Y. ed, Erub.82a היא) except this (gambling &c); יש לו אומנות שלא הוא (היא) if he has a trade besides this (v. Rabb. D. S. a. l. note 80). הוא הוא, היא היא it is the same, i. e. there is no difference between the two. Y.Ber.I, 3b היא היא both are equally precious. Gen. R. s. 9, end הוא מאד הוא אדם the word מאד has the same letters as אדם. Ber.2b דילמא ביאת אורו הוא perhaps it is (means) the arrival of his day, v. אוֹר II; a. v. fr.Shebi. III, 8 עושה הוא; IV, 5 מכסה הוא, Y. ed. עוֹשֵׂהוּ, מְכַסֵּהוּ; ib. V, 6 מזכה הוא; Ms. M., Gitt.37a מְזַכֵּהוּ. ולא היא but it is not so (it has a different reason). Ber.57a; a. fr. כל שחוא (כל שהיא) a) whosoever, whatsoever (is). Peah II, 4 כל ש׳ אוכל whatever is eatable ; a. fr.b) whatever it may he, a minimum, v. כָּל. Shebi. X, 6 כל שהוא; Gitt. l. c. כל שֶׁהוּ; a. fr. ספר היא the Book Hi, name of a Pentateuch scroll in the Temple in which היא occurs nine times (for the archaic הִוא), whereas in others it appears eleven times (v. Ab. dR. N. ch. 34, ed. Schechter). Sifré Deut. 356; Y.Taan.IV, 68a bot.הַהוּא, הַהִיא, mostly in Chald. diction, v. next w.Pl. הֵם m., הֵן c. Ber.2b והלא כהנים … הם טובלים but do not priests bathe ?Meg.14b רחמניות הן are compassionate. Ḥull.127b הרי הןוכ׳ they are to be treated as if ; a. v. fr.הן … הן are the same. Y.Ab. Zar. II, end, 42a, v. אִסְטַגְיֹות.With prep, מֵהֶם, מֵהֶן, לָהֶם -
28 חטט I
חֲטַטI ch. same, to dig, hollow out. Ḥull.25a; Sabb.103a דחַט קפיזאוכ׳ Ar. (ed. דחק) he hollowed out a Kfiza (smaller measure) whereas the material was large enough for a Kab. Pes.28a (prov.) כפא דחט נגרא בגויה נשרי חרדלא ונישלוף Ms. M. (read: ונישרוף; ed. דחט׳ נגרא בגווה נשרוףוכ׳; Var. דחק) in the ladle which the artisan hollowed out, he shall have mustard soaked and shall swallow it (man is paid with his own coin). Pa. חַטֵּט to dig after, exhume. Yeb.63b קא מְחַטְּטֵי שכבי they (the Guebres) exhume the (Jewish) dead. B. Bath.58a, v. חַטֵּיטָא. -
29 חֲטַט
חֲטַטI ch. same, to dig, hollow out. Ḥull.25a; Sabb.103a דחַט קפיזאוכ׳ Ar. (ed. דחק) he hollowed out a Kfiza (smaller measure) whereas the material was large enough for a Kab. Pes.28a (prov.) כפא דחט נגרא בגויה נשרי חרדלא ונישלוף Ms. M. (read: ונישרוף; ed. דחט׳ נגרא בגווה נשרוףוכ׳; Var. דחק) in the ladle which the artisan hollowed out, he shall have mustard soaked and shall swallow it (man is paid with his own coin). Pa. חַטֵּט to dig after, exhume. Yeb.63b קא מְחַטְּטֵי שכבי they (the Guebres) exhume the (Jewish) dead. B. Bath.58a, v. חַטֵּיטָא. -
30 כלל
כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים. -
31 כְּלָל
כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים. -
32 לטום
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33 לְטוֹם
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34 לפת
לְפַתch., Pa. לַכֵּת as preced. Pi. Bets.16a מידי דמְלַפֶּת בעינן (Alf. דמִילַּפֵּת) something used as a relish is required, ופת לא מְלַפְּתָא (Ms. M. מילפת, Alf. מִילַּפְּתָא) whereas bread is not used for that purpose. Ithpe. אִילַפֵּת to be used as לִפְתָּא; v. supra. -
35 לְפַת
לְפַתch., Pa. לַכֵּת as preced. Pi. Bets.16a מידי דמְלַפֶּת בעינן (Alf. דמִילַּפֵּת) something used as a relish is required, ופת לא מְלַפְּתָא (Ms. M. מילפת, Alf. מִילַּפְּתָא) whereas bread is not used for that purpose. Ithpe. אִילַפֵּת to be used as לִפְתָּא; v. supra. -
36 מעילה
מְעִילָהf. (מָעַל; b. h. מַעַל) false dealing, bad faith. Sifré Num. 7 (ref. to Num. 5:12, sq.) הרי מ׳ על דבר ערוה this (context) proves that maʿal refers to marital faithlessness (not to pecuniary defalcation). Ib. אין מ׳ … אלא שיקור mʿilah everywhere (in the Scripture) has the meaning of false dealing; Num. R. s. 8. B. Bath.88b זה הקדים חטא למ׳וכ׳ this one (who robbed a man) makes sin precede faithlessness (ref. to Lev. 5:21), whereas that one (who robbed the Temple) makes faithlessness precede sin (ib. 15); a. fr.Pl. מְעִילוֹת. Num. R. s. 9 (ref. to Num. 5:12) שתי מ׳ הללווכ׳ why this repetition of the stem מעל?Esp. mʿilah, the law concerning the unlawful use of sacred property (Lev. 5:15 sq). Tosef.Meïl. I, 5 הציל … מן המ׳ protects the flesh of the other animal from being subject to the law of m., i. e. no use made of it is considered sacrilege. Ib. 8 יצא ידי מ׳ is no longer amenable to the law ; Meil.2a. Tosef. ib. III, 2 להיכן מ׳ זו נופלת to what fund does this fine for mal-appropriation go? Meïl. 12a אית ביה מ׳, איכא מ׳ the law of m. applies to it; a. fr.Pl. as ab. Zeb.V, 5 אשם מ׳ the guilt-offering for mal-appropriations of sacred property; a. fr.M‘ilah, name of a treatise of the Mishnab, Tosefta and Talmud Babli of the Order of Kodashim. -
37 מְעִילָה
מְעִילָהf. (מָעַל; b. h. מַעַל) false dealing, bad faith. Sifré Num. 7 (ref. to Num. 5:12, sq.) הרי מ׳ על דבר ערוה this (context) proves that maʿal refers to marital faithlessness (not to pecuniary defalcation). Ib. אין מ׳ … אלא שיקור mʿilah everywhere (in the Scripture) has the meaning of false dealing; Num. R. s. 8. B. Bath.88b זה הקדים חטא למ׳וכ׳ this one (who robbed a man) makes sin precede faithlessness (ref. to Lev. 5:21), whereas that one (who robbed the Temple) makes faithlessness precede sin (ib. 15); a. fr.Pl. מְעִילוֹת. Num. R. s. 9 (ref. to Num. 5:12) שתי מ׳ הללווכ׳ why this repetition of the stem מעל?Esp. mʿilah, the law concerning the unlawful use of sacred property (Lev. 5:15 sq). Tosef.Meïl. I, 5 הציל … מן המ׳ protects the flesh of the other animal from being subject to the law of m., i. e. no use made of it is considered sacrilege. Ib. 8 יצא ידי מ׳ is no longer amenable to the law ; Meil.2a. Tosef. ib. III, 2 להיכן מ׳ זו נופלת to what fund does this fine for mal-appropriation go? Meïl. 12a אית ביה מ׳, איכא מ׳ the law of m. applies to it; a. fr.Pl. as ab. Zeb.V, 5 אשם מ׳ the guilt-offering for mal-appropriations of sacred property; a. fr.M‘ilah, name of a treatise of the Mishnab, Tosefta and Talmud Babli of the Order of Kodashim. -
38 מרדעַ
מַרְדֵּעַm. ( רדע = רדה to plough) the handle of the plough, having on one end a broad iron blade ( חרחור), on the other a spud ( דרבן). Kel. XXV, 2; Tosef. ib. B. Bath. III, 5. Num. R. s. 14; Pesik. R. s. 3 המשנה … מ׳וכ׳ the Mishnah calls it mardeʿa, whereas the Bible calls it darban and malmâd. Ib.; Koh. R. to XII, 11 (phonetic etymol.) מר̇ד̇ע̇ שהוא מ̇ור̇ה ד̇עה̇ לפרה mardeʿa, because it teaches the (ploughing) cow sense. B. Bath.II, 13 (27b) מלא המ׳ על גבי המחרישה as far as the handle protrudes over the plough (differ. in comment. which take our w. to mean ox-goad). Y.R. Hash. I, 58a bot. מלא מ׳ אחד a distance equal to the length of Pl. מַרְדֵּעִים. Ib.מַרְדֵּעוֹת (fr. מַרְדֵּעָה f.). Sabb.12b; 149a שתי מ׳ the height of two m.R. Hash. 24a (Ms. O. מדרגות, v. Rabb. D. S. a. l. note 80); Tosef. ib. II , 2 מַרְדָּאִיּוֹת ed. Zuck. (Var. מרדעות, מדרעות). -
39 מַרְדֵּעַ
מַרְדֵּעַm. ( רדע = רדה to plough) the handle of the plough, having on one end a broad iron blade ( חרחור), on the other a spud ( דרבן). Kel. XXV, 2; Tosef. ib. B. Bath. III, 5. Num. R. s. 14; Pesik. R. s. 3 המשנה … מ׳וכ׳ the Mishnah calls it mardeʿa, whereas the Bible calls it darban and malmâd. Ib.; Koh. R. to XII, 11 (phonetic etymol.) מר̇ד̇ע̇ שהוא מ̇ור̇ה ד̇עה̇ לפרה mardeʿa, because it teaches the (ploughing) cow sense. B. Bath.II, 13 (27b) מלא המ׳ על גבי המחרישה as far as the handle protrudes over the plough (differ. in comment. which take our w. to mean ox-goad). Y.R. Hash. I, 58a bot. מלא מ׳ אחד a distance equal to the length of Pl. מַרְדֵּעִים. Ib.מַרְדֵּעוֹת (fr. מַרְדֵּעָה f.). Sabb.12b; 149a שתי מ׳ the height of two m.R. Hash. 24a (Ms. O. מדרגות, v. Rabb. D. S. a. l. note 80); Tosef. ib. II , 2 מַרְדָּאִיּוֹת ed. Zuck. (Var. מרדעות, מדרעות). -
40 ננעא
נַנְעָא, נַנְעָה,m. ch. = h. נַעְנַע, mint. Y.Maasr.V, end, 52a והא נ׳וכ׳ (not והיא) but there is mint (which has a quadrangular stem, whereas you say, there is nothing quadrangular in nature)? (Answ.) It is full of knots; Y.Ned.III, 37d bot. והוא כנעה (corr. acc.); Y.Shebu.III, 34d bot. והנגעה (corr. acc.).
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