-
1 טַוְזִ׳ m. (= טַב זִיג, v. זוֹגָא) merry company, picnic of young men. Ab. Zar.14a בט׳ (Ms. M. בטווזא) ‘the sons feast of which R. Judah speaks (Tosef. ib. I, 21) means a picnic (not a wedding). (Perles Et. St. p. 11 refers to Pers. ṭûzi. ṭuśi, Arab. תוזיע̇.
טְוָוח, טְוָחm. (טוּחַ II) pressing the bow, shot, shooting distance.Pl. טְוָוחִים, טְיָחִ׳. Gen. R. s. 53 (ref. to כמטחוי, Gen. 21:16) שני ט׳ בקשת מיל (‘Rashi a. l. טִיחוֹת) two shooting distances with the bow are a mile (מִיל); Yalk. Gen. 94.Jewish literature > טַוְזִ׳ m. (= טַב זִיג, v. זוֹגָא) merry company, picnic of young men. Ab. Zar.14a בט׳ (Ms. M. בטווזא) ‘the sons feast of which R. Judah speaks (Tosef. ib. I, 21) means a picnic (not a wedding). (Perles Et. St. p. 11 refers to Pers. ṭûzi. ṭuśi, Arab. תוזיע̇.
-
2 רוצה לומר
which means, meaning, that is to say -
3 רצה לומר
which means, meaning, that is -
4 סדן
סַדָּןm. (v. סַד) block. Ex. R. s. 1 (ref. to Ex. 1:16) אין אבנים אלא ס׳ (gloss: שהוא דבר קשה) obhnayim means a block (which means a hard object); מה יוצר זה … וס׳ באמצע as the potter sits with one leg on each side of the block (mould); Sot.11b. Gen. R. s. 10, end כזה שהוא … על הס׳ as one striking with the hammer on the block (anvil); Sabb.XII, 1. Snh.VII, 3 מניחין … על הס׳ they put his head on the (executioners) block; a. fr.Esp. ס׳ של שקמה (or sub. שקמה) the trunk of the sycamore tree. Kil. I, 8 אין … בתוך ס׳ של ש׳ you must not plant vegetables in a trunk B. Bath.IV, 9; a. fr.Pesik. R. s. 1 (ref. to Is. 65:22) (read:) זה עץ הס׳ שעושהוכ׳ that means the wood of the sycamore trunk, which endures in the ground for six hundred years; (Gen. R. s. 12 כשקמה הזו); a. e.Pl. סַדָּנִים. Ib. s. 42 (expl. עמק השדים, Gen. 14:3) שהוא מגדל ס׳ which produces sycamore trees. -
5 סַדָּן
סַדָּןm. (v. סַד) block. Ex. R. s. 1 (ref. to Ex. 1:16) אין אבנים אלא ס׳ (gloss: שהוא דבר קשה) obhnayim means a block (which means a hard object); מה יוצר זה … וס׳ באמצע as the potter sits with one leg on each side of the block (mould); Sot.11b. Gen. R. s. 10, end כזה שהוא … על הס׳ as one striking with the hammer on the block (anvil); Sabb.XII, 1. Snh.VII, 3 מניחין … על הס׳ they put his head on the (executioners) block; a. fr.Esp. ס׳ של שקמה (or sub. שקמה) the trunk of the sycamore tree. Kil. I, 8 אין … בתוך ס׳ של ש׳ you must not plant vegetables in a trunk B. Bath.IV, 9; a. fr.Pesik. R. s. 1 (ref. to Is. 65:22) (read:) זה עץ הס׳ שעושהוכ׳ that means the wood of the sycamore trunk, which endures in the ground for six hundred years; (Gen. R. s. 12 כשקמה הזו); a. e.Pl. סַדָּנִים. Ib. s. 42 (expl. עמק השדים, Gen. 14:3) שהוא מגדל ס׳ which produces sycamore trees. -
6 מחר
מָחָרm. (b. h.; = מאחר; אָחַר) next day, future day. Mekh. Bo. 18 יש מ׳ עכשיווכ׳ there is a maḥar which means now (the next day), and there is a maḥar which means some future time; Yalk. Ex. 225.Ber.28a למ׳ אני ואתהוכ׳ to-morrow I and you Sot.48b כל מי … מה אוכל למ׳וכ׳ he who has bread in his basket and says, what shall I have to eat to-morrow? Y.Gitt.II, 44a bot. הוא לילה הוא למ׳וכ׳ it makes no difference whether the same night or the next day or after some time; a. fr.מָחֳרָת f., constr. מָתֲרַת. Men 65b ממ׳ השבת מ׳ יו׳׳ט ‘the morrow of the Sabbath (Lev. 23:11) means the day after the first day of the Festival (Passover). Ib. או אינו אלא למ׳ שבת בראשית may it not mean the morrow after the regular weekly Sabbath?; a. e.מָחֳרָתַיִם day after to-morrow. Midr. Till. to Ps. 12 ולמ׳ נלךוכ׳ and the day after to-morrow we shall go -
7 מָחָר
מָחָרm. (b. h.; = מאחר; אָחַר) next day, future day. Mekh. Bo. 18 יש מ׳ עכשיווכ׳ there is a maḥar which means now (the next day), and there is a maḥar which means some future time; Yalk. Ex. 225.Ber.28a למ׳ אני ואתהוכ׳ to-morrow I and you Sot.48b כל מי … מה אוכל למ׳וכ׳ he who has bread in his basket and says, what shall I have to eat to-morrow? Y.Gitt.II, 44a bot. הוא לילה הוא למ׳וכ׳ it makes no difference whether the same night or the next day or after some time; a. fr.מָחֳרָת f., constr. מָתֲרַת. Men 65b ממ׳ השבת מ׳ יו׳׳ט ‘the morrow of the Sabbath (Lev. 23:11) means the day after the first day of the Festival (Passover). Ib. או אינו אלא למ׳ שבת בראשית may it not mean the morrow after the regular weekly Sabbath?; a. e.מָחֳרָתַיִם day after to-morrow. Midr. Till. to Ps. 12 ולמ׳ נלךוכ׳ and the day after to-morrow we shall go -
8 חלץ
(b. h., v. Ges. H. Dict.10 s. v. חלץ I, II) 1) to surround, fortify; to gird, arm. Yalk. Gen. 133 (fr. Midr. Vayis‛u) חָלְצוּ עצמם they armed themselves, v. Pi. a. Hif. 2) to untie, loosen, tear out; to strip, lay bare. M. Kat. 22b חוֹלֵץ one bares the shoulder (in mourning). Ib. IV, 7 (24b) חוֹלְצִין. B. Mets.59b וח׳ מנעליו and took his shoes off. Y.M. Kat. III, 82b חוֹלְצָן he takes them (the Tfillin) off; Ber.23a; Y. ib. II, 4c.Pes.4a; M. Kat. 20b חֲלוֹץ לי מנעלי take my shoes off. Ḥull.90b חוֹלְצוֹ לתפוח he takes the sinew out and puts it on the pile Tosef.Neg.VI, 10 בזמן שחוא חוֹלֵץ when he has to tear out (a leprous stone), v. נָתַץ.Y.Ab. Zar. II, end, 42a; Tosef. ib. IV (V), 8 כדי שיהו חוֹלְצִין את גלעיניהן in order to loosen the stones (of the olives); a. fr.Part. pass. חָלוּץ, f. חֲלוּצָה, pl. חֲלוּצִים, f. חֲלוּצוֹת. Y.Sot.I, beg.16b וזרועותיה ח׳ her arms bared.Sabb.137a, a. e. חֲלָצַתּוֹ חמה the fever left him.Esp. to perform the ceremony of taking off the Yabams shoe (v. יָבָם); ח׳ ביבמה to arrange the Ḥălitsah, to act as judge; ח׳ ל־ to have the shoe taken off for refusing the leviratical marriage; ח׳ מ־ to take the shoe off. Yeb.102a כלום ראית שח׳וכ׳ did you ever see him act as a judge at a Ḥălitsah? Ib. IV, 1 החוֹלֵץ ליבמתווכ׳ if one gave ḥălitsah to his sister-in-law, and it was found out afterwards Ib. III, 1 חוֹלְצוֹת ולא מתיבמות they must be released by ḥăl., but must not be married by the yabam. Ib. XII, 1 חָלְצָה במנעל if she performed the ceremony with a leather shoe. Ib. 102a חוֹלְצִין במנעל you may have the ceremony performed with Ib. b שמא חָלְצָה סנדל לאחדוכ׳ perhaps she has performed the ceremony of ḥal. on one of the brothers. Ib. החוֹלֶצֶת מןוכ׳ if one performed the ceremony on an adult … Ib. (ref. to Hos. 5:6) מי כתיב ח׳ להם ח׳ מהםוכ׳ is it written, He had his shoe taken off by them (the Lord being the rejecting party)? It is written, He took their shoe off, v. next w.; a. v. fr.חֲלוּצָח a woman released from leviratical marriage by ḥălitsah. Ib. 7:1. Ib. 4:12 חֲלוּצָתוֹ his rejected sister-in-law; a. fr. Nif. נֶחֶלַץ to be peeled off. Y.Sabb.XX, 17c bot. ועורו נ׳ and his skin will peel itself off. Pi. חִלֵּץ 1) to extract, loosen, to deliver. 2) to gird, strengthen. Yeb.102b (in a discussion about the meaning of וחלצה, Deut. 25:9) והכתיב יְחַלּץ עני but do we not read (Job 36:15), He girds the poor? Answ. יְחַלְּצוֹ מדינהוכ׳ It means, He will deliver him from the judgment Ib. (after ref. to יחליץ, Is. 58:11) the root חלץ means both (girding and loosening), but here (Deut. l. c.), if it meant tying on, it would read וחלצה נעלו ברגלו she shall tie his shoe on his foot. Hif. הֶחֱלִיץ 1) to loosen, untie; 2) to gird, arm; 3) to deliver; 4) to smoothen, give ease of mind. Lev. R. s. 34 (ref. to יחליץ, Is. l. c.) יזיין (Ar. ישלוף) ישמוט ישזיב ויניח (which means) He shall loosen as in Deut. l. c., gird as ib. III, 18, deliver as in Ps. 140:2, and give ease as in the Sabbath prayer after meal רצה והַחֲלִיצֵנוּ be pleased to give us ease of mind. V. חִלּוּץ. -
9 חָלַץ
(b. h., v. Ges. H. Dict.10 s. v. חלץ I, II) 1) to surround, fortify; to gird, arm. Yalk. Gen. 133 (fr. Midr. Vayis‛u) חָלְצוּ עצמם they armed themselves, v. Pi. a. Hif. 2) to untie, loosen, tear out; to strip, lay bare. M. Kat. 22b חוֹלֵץ one bares the shoulder (in mourning). Ib. IV, 7 (24b) חוֹלְצִין. B. Mets.59b וח׳ מנעליו and took his shoes off. Y.M. Kat. III, 82b חוֹלְצָן he takes them (the Tfillin) off; Ber.23a; Y. ib. II, 4c.Pes.4a; M. Kat. 20b חֲלוֹץ לי מנעלי take my shoes off. Ḥull.90b חוֹלְצוֹ לתפוח he takes the sinew out and puts it on the pile Tosef.Neg.VI, 10 בזמן שחוא חוֹלֵץ when he has to tear out (a leprous stone), v. נָתַץ.Y.Ab. Zar. II, end, 42a; Tosef. ib. IV (V), 8 כדי שיהו חוֹלְצִין את גלעיניהן in order to loosen the stones (of the olives); a. fr.Part. pass. חָלוּץ, f. חֲלוּצָה, pl. חֲלוּצִים, f. חֲלוּצוֹת. Y.Sot.I, beg.16b וזרועותיה ח׳ her arms bared.Sabb.137a, a. e. חֲלָצַתּוֹ חמה the fever left him.Esp. to perform the ceremony of taking off the Yabams shoe (v. יָבָם); ח׳ ביבמה to arrange the Ḥălitsah, to act as judge; ח׳ ל־ to have the shoe taken off for refusing the leviratical marriage; ח׳ מ־ to take the shoe off. Yeb.102a כלום ראית שח׳וכ׳ did you ever see him act as a judge at a Ḥălitsah? Ib. IV, 1 החוֹלֵץ ליבמתווכ׳ if one gave ḥălitsah to his sister-in-law, and it was found out afterwards Ib. III, 1 חוֹלְצוֹת ולא מתיבמות they must be released by ḥăl., but must not be married by the yabam. Ib. XII, 1 חָלְצָה במנעל if she performed the ceremony with a leather shoe. Ib. 102a חוֹלְצִין במנעל you may have the ceremony performed with Ib. b שמא חָלְצָה סנדל לאחדוכ׳ perhaps she has performed the ceremony of ḥal. on one of the brothers. Ib. החוֹלֶצֶת מןוכ׳ if one performed the ceremony on an adult … Ib. (ref. to Hos. 5:6) מי כתיב ח׳ להם ח׳ מהםוכ׳ is it written, He had his shoe taken off by them (the Lord being the rejecting party)? It is written, He took their shoe off, v. next w.; a. v. fr.חֲלוּצָח a woman released from leviratical marriage by ḥălitsah. Ib. 7:1. Ib. 4:12 חֲלוּצָתוֹ his rejected sister-in-law; a. fr. Nif. נֶחֶלַץ to be peeled off. Y.Sabb.XX, 17c bot. ועורו נ׳ and his skin will peel itself off. Pi. חִלֵּץ 1) to extract, loosen, to deliver. 2) to gird, strengthen. Yeb.102b (in a discussion about the meaning of וחלצה, Deut. 25:9) והכתיב יְחַלּץ עני but do we not read (Job 36:15), He girds the poor? Answ. יְחַלְּצוֹ מדינהוכ׳ It means, He will deliver him from the judgment Ib. (after ref. to יחליץ, Is. 58:11) the root חלץ means both (girding and loosening), but here (Deut. l. c.), if it meant tying on, it would read וחלצה נעלו ברגלו she shall tie his shoe on his foot. Hif. הֶחֱלִיץ 1) to loosen, untie; 2) to gird, arm; 3) to deliver; 4) to smoothen, give ease of mind. Lev. R. s. 34 (ref. to יחליץ, Is. l. c.) יזיין (Ar. ישלוף) ישמוט ישזיב ויניח (which means) He shall loosen as in Deut. l. c., gird as ib. III, 18, deliver as in Ps. 140:2, and give ease as in the Sabbath prayer after meal רצה והַחֲלִיצֵנוּ be pleased to give us ease of mind. V. חִלּוּץ. -
10 ימן
יָמַןPi. יִמֵּן (denom. of יָמִין; cmp. אָמַן) to endow with skill, strength, distinction. Part. pass. מְיוּמָּן, f. מְיוּמֶּנֶת. Hull. 91a הירך המ׳ שבירך it says ‘ the hip (Gen. 32:33) that means the strongest of the hips (the right); ib. 134b הכא נמי הזרוע המ׳וכ׳ here, too, we read ‘ the arm (Deut. 18:3), that means the right arm; Hor.12a ה״נ המשיח המ׳וכ׳ here, too, we read ‘ the anointed (Lev. 4:3), the distinguished among the anointed (the Highpriest). Sifra Vayikra, Ḥoba, ch. III, Par. 3 מה … הימנית המ׳ שבימיןוכ׳ as the finger mentioned there (Lev. 14:16) is ‘ the right which means the most skilled (the index) finger of the right hand ; Zeb.40a sq. לא נצרכא אלא להכשיר אָמוּן שבאצבע Ms. M. (ed. אמין, omitting אלא; v. Rabb. D. S. a. l. note) the את (Lev. 4:6 את אצבעו) would not have been required, were it not to indicate, as the fittest for the ceremony, the most skilled of the fingers.Rashi: אמין blister. Hif. ( to go to the right, b. h.;) to do the right thing, opp. השמאיל. Sabb.63a (ref. to Prov. 3:16) למַיְימִינִין בהוכ׳ to those who make the right use of it ; Yalk. Prov. 934.Cant. R. to I, 9 אלו מֵימִינִיםוכ׳ the ones stand on the right side (pleading in favor of the accused) Sabb.88b, v. next w. -
11 יָמַן
יָמַןPi. יִמֵּן (denom. of יָמִין; cmp. אָמַן) to endow with skill, strength, distinction. Part. pass. מְיוּמָּן, f. מְיוּמֶּנֶת. Hull. 91a הירך המ׳ שבירך it says ‘ the hip (Gen. 32:33) that means the strongest of the hips (the right); ib. 134b הכא נמי הזרוע המ׳וכ׳ here, too, we read ‘ the arm (Deut. 18:3), that means the right arm; Hor.12a ה״נ המשיח המ׳וכ׳ here, too, we read ‘ the anointed (Lev. 4:3), the distinguished among the anointed (the Highpriest). Sifra Vayikra, Ḥoba, ch. III, Par. 3 מה … הימנית המ׳ שבימיןוכ׳ as the finger mentioned there (Lev. 14:16) is ‘ the right which means the most skilled (the index) finger of the right hand ; Zeb.40a sq. לא נצרכא אלא להכשיר אָמוּן שבאצבע Ms. M. (ed. אמין, omitting אלא; v. Rabb. D. S. a. l. note) the את (Lev. 4:6 את אצבעו) would not have been required, were it not to indicate, as the fittest for the ceremony, the most skilled of the fingers.Rashi: אמין blister. Hif. ( to go to the right, b. h.;) to do the right thing, opp. השמאיל. Sabb.63a (ref. to Prov. 3:16) למַיְימִינִין בהוכ׳ to those who make the right use of it ; Yalk. Prov. 934.Cant. R. to I, 9 אלו מֵימִינִיםוכ׳ the ones stand on the right side (pleading in favor of the accused) Sabb.88b, v. next w. -
12 עיקר
עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith. -
13 עקר
עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith. -
14 עִיקָּר
עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith. -
15 עִקָּר
עִיקָּר, עִקָּרm. (עָקַר) 1) root. Kil. VII, 1 הע׳ השני the second root (that of the slip, v. אַרְכּוּבָה); a. fr.Pl. עִיקָּרִים, עִיקָּרִין, עִקָּ׳. Ib. 2 ועִקָּרֵיהֶם נראין and the roots of the sets are visible. Sabb.XIV, 3 כוס ע׳ root-drink (a medicine for gonorrhœa). Tosef.Yeb.VIII, 4 האיש … כוס ע׳ שלא יוליד a man must not take a root-drink for the purpose of becoming impotent. Sabb. l. c. שמן ע׳ oil in which roots have been soaked. Y.Shek.VI, beg.49c שבו שולקין את הע׳ (oil) in which they boiled the roots (for frankincense); Hor.11b; Kerith. 5a משלק בו הע׳. Ib. והלא לסוך הע׳ אינו סופק but there was not even oil enough to oint the roots (much less to soak them). Pesik. Par., p. 40b>; Tanḥ. Ḥuck. 8, a. e. מביאין ע׳ ומעשניןוכ׳ they get certain roots (and kindle them), and let the smoke rise under him; a. e.Trnsf. origin. Keth.77a מעִיקָּרוֹ from its origin (shaft), v. חָתַךְ.עִיקַּר מיטרין, v. מִיטְרִין. 2) essence, reality, main object, chief. Y.R. Hash. III, end, 59a עיקרו לא נחש הוא (not עיקרה) is not its (the sarafs) real name naḥash? Snh.87a דבר שעיקרו מדבריוכ׳ a thing (law) which in its main aspect is found in the Torah, but the details of which are based on Soferic tradition (v. סוֹפֵר). Y.Sot.VI, 21a top ע׳ עדותו the main testimony in the case. Ber.12b (ref. to Jer. 23:7, sq.) לא שתעקר … אלא שתהא שעבוד מלכיות ע׳וכ׳ not that the memory of the exodus from Egypt will be entirely effaced, but the delivery from servitude to the empires will be the chief event commemorated, and the exodus from Egypt subordinate to it (v. טָפֵל). Ib. 13a ישראל ע׳ Israel will be the chief name. Ruth R. to IV, 11, a. e., v. מְסוּבֶּה. Ib. (play on עקרה, Gen. 29:31) ורחל היתה עיקרו … ורחל עֲקָרָה עִיקָּרָה Rachel was his (Jacobs) main wife, for we read, ‘and Rachel was ʿǎḳarah which means ʿiḳḳarah (the chief); Gen. R. s. 71 רחל היתה עיקרו של בית Rachel was the chief person of the household. Num. R. s. 14 (play on קערת, Num. 7:61) אל תקרי קערת אלא עִקֶּרֶת … עִקֶּרֶת הבית היא היתה עיקר ביתווכ׳ read not ḳaʿărath, but ʿiḳkereth, typical of Rachel who was the chief of the house: she was the chief person Succ.50b ע׳ שירה בכלי the chief element in the Temple music is instrumental music; ע׳ שירה בפה the song is the essential element; a. v. fr.טעם כע׳, v. טַעַם.כפר בע׳, v. כָּפַר.לא כל ע׳ not at all. Snh.22a לא נשתנה כל ע׳ has not at all been changed. Ex. R. s. 16 אסור ליגע בה כל ע׳ must not touch her at all; a. fr.(In later Hebr. literature: עִיקָּרִים עִקָּ׳, principles of faith. -
16 מום
מוּםm. (b. h.; = מְאוּם; v. מָה, מָא; cmp. כְּלוּם) 1) some-thing, anything. Ned.66b, v. יָפֶהY.Kidd.III, 64c bot. מהו ממזר מום זר what is mamzer (מַמְזֵר)? Something repulsive; Yeb.76b ממזר כתיב מ׳ זר the Law says mamzer which means anything repulsive (male or female); Sifré Deut. 248 כל שהוא מומזר (corr. acc.) whatever is in any way repulsive. 2) blemish. Bekh.V, 5, a. fr. בעל מ׳ having a blemish (unfit for the altar, for priestly service). Ib. VI, 9, a. fr. הרי זה מ׳ this is a legal blemish; אינה מ׳ this is not Meg.29a, v. יָהִיר. B. Mets.59b מ׳ שבךוכ׳ do not reproach thy neighbor with a fault which is also thine own; a. fr.Pl. מוּמִין. Bekh.VI, 1 על אלו מ׳וכ׳ these are the blemishes in consequence of which a first-born animal may be slaughtered (after the destruction of the Temple). Ib. 2 אין מ׳ בלבן a blemish in the white of the eye is no blemish in the sense of the law. Ib. VII, 1 מ׳ אלו … פוסליןוכ׳ the above named blemishes, whether permanent or transitory, make also human beings unfit (for priesthood); a. fr.Denom. הוּמָם to become blemished, defective. Y.Shek.IV, 48b שפודין תמימין והוּמְמוּ they had redeemed them when they were without blemish, and they became blemished. Num. R. s. 12, end; Cant. R. to VI, 4 ולא הוממווכ׳ and they have not become unfit for sacrifices on account of blemishes or old age, v. זָהַם.Y.Yoma II, 39d קטורת שכבת הוּמָמָה frankincense which was extinguished is unfit for the altar. -
17 מוּם
מוּםm. (b. h.; = מְאוּם; v. מָה, מָא; cmp. כְּלוּם) 1) some-thing, anything. Ned.66b, v. יָפֶהY.Kidd.III, 64c bot. מהו ממזר מום זר what is mamzer (מַמְזֵר)? Something repulsive; Yeb.76b ממזר כתיב מ׳ זר the Law says mamzer which means anything repulsive (male or female); Sifré Deut. 248 כל שהוא מומזר (corr. acc.) whatever is in any way repulsive. 2) blemish. Bekh.V, 5, a. fr. בעל מ׳ having a blemish (unfit for the altar, for priestly service). Ib. VI, 9, a. fr. הרי זה מ׳ this is a legal blemish; אינה מ׳ this is not Meg.29a, v. יָהִיר. B. Mets.59b מ׳ שבךוכ׳ do not reproach thy neighbor with a fault which is also thine own; a. fr.Pl. מוּמִין. Bekh.VI, 1 על אלו מ׳וכ׳ these are the blemishes in consequence of which a first-born animal may be slaughtered (after the destruction of the Temple). Ib. 2 אין מ׳ בלבן a blemish in the white of the eye is no blemish in the sense of the law. Ib. VII, 1 מ׳ אלו … פוסליןוכ׳ the above named blemishes, whether permanent or transitory, make also human beings unfit (for priesthood); a. fr.Denom. הוּמָם to become blemished, defective. Y.Shek.IV, 48b שפודין תמימין והוּמְמוּ they had redeemed them when they were without blemish, and they became blemished. Num. R. s. 12, end; Cant. R. to VI, 4 ולא הוממווכ׳ and they have not become unfit for sacrifices on account of blemishes or old age, v. זָהַם.Y.Yoma II, 39d קטורת שכבת הוּמָמָה frankincense which was extinguished is unfit for the altar. -
18 ארר
אָרַר(b. h.; √אר, sec. r. of אור, cmp. חָרַר, to break through, to make holes, meshes: v. ארב, ארג, ארה, ארז, ארח, ארך) 1) to dig, stab; v. אֲרָרָן. 2) to point out for execration, (or to set outside); (cmp. חרם a. נקב, a. also ברך); to curse.Part. pass. אָרוּר, f. אֲרוּרָה, pl. אֲרוּרִים Shebu.36a; a. fr.Y.Sot.II, 18a top מֵי יכול מראה מיםת״ל ארד (read אָרַר) you might infer from the word mé (Num. 5:18) that it must have the color of water, therefore the root arar is used in connection therewith (i. e. water in which the curse written with ink has been washed off and is recognizable in the mixture); אי ארדוכ׳ (read ארר) from arar again you might infer that the drink must have the color of ink, therefore we read mé, which means the color of water and the color of ink (a colored thin fluid); cmp. Bab.Sot.16b (where the same argument is used with reference to blood).Part. pass. f. אֲרוּרָה cacophem. for idol. Ab. Zar.51a לא׳ זו מיבעיא Ms. M. (ed. לע״ז) so much the more for that cursed (idol). Pi. אֵרַר, אֵירַר to curse. Gen. R. s. 36, end מְאָרֵר. Cant. R. to IV, 11 שאֵרְרָהּוכ׳ which Joshuah had cursed. Pesik. R. s. 26 שאֵירְרוּ; a. fr. Nif. a. Nithpa. נֶאֱרַר, נִתְאָרֵר to be cursed. Num. R. s. 14 לא נֶאֶרְרוּוכ׳ they were not cursed before seventy verses were completed (Gen. 1:1 to 3:14; Esth. 3:1 to 7:10). Y.Sot.IX, 24b bot.; Tosef. ib. XV, 2 נִתְאָרְרוּ. -
19 אָרַר
אָרַר(b. h.; √אר, sec. r. of אור, cmp. חָרַר, to break through, to make holes, meshes: v. ארב, ארג, ארה, ארז, ארח, ארך) 1) to dig, stab; v. אֲרָרָן. 2) to point out for execration, (or to set outside); (cmp. חרם a. נקב, a. also ברך); to curse.Part. pass. אָרוּר, f. אֲרוּרָה, pl. אֲרוּרִים Shebu.36a; a. fr.Y.Sot.II, 18a top מֵי יכול מראה מיםת״ל ארד (read אָרַר) you might infer from the word mé (Num. 5:18) that it must have the color of water, therefore the root arar is used in connection therewith (i. e. water in which the curse written with ink has been washed off and is recognizable in the mixture); אי ארדוכ׳ (read ארר) from arar again you might infer that the drink must have the color of ink, therefore we read mé, which means the color of water and the color of ink (a colored thin fluid); cmp. Bab.Sot.16b (where the same argument is used with reference to blood).Part. pass. f. אֲרוּרָה cacophem. for idol. Ab. Zar.51a לא׳ זו מיבעיא Ms. M. (ed. לע״ז) so much the more for that cursed (idol). Pi. אֵרַר, אֵירַר to curse. Gen. R. s. 36, end מְאָרֵר. Cant. R. to IV, 11 שאֵרְרָהּוכ׳ which Joshuah had cursed. Pesik. R. s. 26 שאֵירְרוּ; a. fr. Nif. a. Nithpa. נֶאֱרַר, נִתְאָרֵר to be cursed. Num. R. s. 14 לא נֶאֶרְרוּוכ׳ they were not cursed before seventy verses were completed (Gen. 1:1 to 3:14; Esth. 3:1 to 7:10). Y.Sot.IX, 24b bot.; Tosef. ib. XV, 2 נִתְאָרְרוּ. -
20 הפךְ
הֶפֶךְm. (b. h.; preced. wds.) 1) reverse, opposite. לְשוֹןה׳ a phrase which means the reverse (euphemism). Y.Naz.II, 51d bot. (ed. Krot. הפר, corr. acc.); ib. V, end, 54b לָשוֹן הָפוּךְ. 2) upturning (a pile), displacing. B. Kam.29b כלה׳ למטהוכ׳ the term ‘upturning means a movement within three cubits (Var. v. Rabb. D. S. a. l. note 80).
См. также в других словарях:
which means — in other words, that is to say, that means … English contemporary dictionary
which / witch — Which means what particular choice : Which witch put the spell on you? A witch is a person who believes in or practices magic: Not all witches have warts on their noses (some have them on their chins) … Confused words
which / witch — Which means what particular choice : Which witch put the spell on you? A witch is a person who believes in or practices magic: Not all witches have warts on their noses (some have them on their chins) … Confused words
which — [OE] Etymologically, which means ‘what like, of what form or sort?’ The word was formed in the prehistoric Germanic period from the interrogative base *khwa , *khwe (source of English what, who, etc) and *līka ‘body, form’ (source of English like … The Hutchinson dictionary of word origins
which — [OE] Etymologically, which means ‘what like, of what form or sort?’ The word was formed in the prehistoric Germanic period from the interrogative base *khwa , *khwe (source of English what, who, etc) and *līka ‘body, form’ (source of English like … Word origins
Means-ends analysis — Means Ends Analysis[1] (MEA) is a technique used in Artificial Intelligence for controlling search in problem solving computer programs. It is also a technique used at least since the 1950s as a creativity tool, most frequently mentioned in… … Wikipedia
Means Street Historic District — U.S. National Register of Historic Places U.S. Historic district … Wikipedia
means — [ minz ] (plural means) noun *** 1. ) count a method for doing or achieving something: WAY: Information is not easily obtained by any other means. an effective means for finding qualified job applicants means of: What means of transportation is… … Usage of the words and phrases in modern English
Means by Which the End Is Justified — EP by Into the Moat Released August 1, 2003 Genre Mathcore Metalcore Deathcore … Wikipedia
means — W2S2 [mi:nz] n plural means ▬▬▬▬▬▬▬ 1¦(method)¦ 2¦(money)¦ 3 by all means! 4 by no means/not by any means 5 by means of something 6 a means to an end 7 the means of production ▬▬▬▬▬▬▬ 1.) … Dictionary of contemporary English
means — 1. When the meaning is ‘financial resources’, means is treated as plural: Their means are somewhat limited. When the meaning is ‘a way or method’ it can operate as a singular noun (when preceded by a determiner such as a, any, or every) or as a… … Modern English usage
