wrong+end+up

יָשַׁב(b. h.) 1) to sit down, rest; to dwell, remain; to be inactive. Macc.III, 15 כל חיוֹשֵׁב ולא עברוכ׳ whoever is inactive and commits no sin, i. e. omits to do wrong; Kidd.39b.Erub.100a שֵׁב ואל תעשה עדיף ‘sit and do nothing, i. e. not to act in doubtful cases, is better, opp. קום ועשה. Ber.20a שב ואל תעשה שאני with an omission it is different. Tosef.Snh.VII, 8 ולא יֵשְׁבוּ … להם שֵׁבוּ and they must not sit down until he says to them, Be seated; Hor.13b; Y.Bicc.III, 65c bot.Y.Dem.II, 23a top שי׳ בישיבח who has a seat in the scholars meetings. Snh.10b; Tosef. ib. II, 1 אחד אומר לֵישֵׁב if one is in favor of sitting (holding deliberation in court). Zeb.II, 1 יוֹשֵׁב in a sitting position. Ber.28b מיוֹשְׁבֵיבה״מ one of the attendants at college, יושבי קרנות those placed at street corners (traders, idlers). Gen. R. s. 75 יושבי קרנות (corr. קרונות) sitting in chariots; a. v. fr. 2) to be settled (v. יִישּׁוּב), be inhabited. Num. R. s. 4 הגבעה … יוֹשְׁבִים Gibeah and Kiryath Jearim were settled at the same time.Erub.86a (ref. to Ps. 59:8) אימתי יושב עולם לפניוכ׳ (Rashi a. Ar. יֵשֵׁב) when is the world settled (evenly balanced) before God? When kindness and truth are appointed to guard it (differ. in Rashi v. infra). Pi. יִשֵּׁב, יִישֵּׁב 1) to settle, put in place, to arrange evenly. Y.Sabb.XII, beg.13c הבנאי י׳ את האבןוכ׳ the builder that placed a stone on top of the row (v. דִּימוֹס I.). Ib.d top; Y.Pes.VIII, 33b top מפני שהוא כמְיַישֵּׁב בידו because it is like settling the web with ones own hand. Lev. R. s. 37 (read:) יָשַׁב וְיִ׳ להם סבלותםוכ׳ he sat down (as a judge) and arranged their burdens in proper proportions between man and woman. Ib. אתה עתיד ליַישֵּׁבוכ׳ thou art designated to settle and explain to my children their vows Ex. R. s. 31 (ref. to Ps. 59:8, v. supra) יַשֵּׁב עולמך make thy world evenly balanced (as to property); Tanḥ. Mishp. 9 תיישר עולמך בשוה (read: תְּיַישֵּׁב). Ex. R. s. 52 לא היו יודעין ליַישְּׁבוֹ they knew not how to put its parts together; a. fr.Trnsf. to set the mind at ease, to quiet. Sabb.87a דברים שמְיַישְּׁבִין לבווכ׳ Ms. M. (ed. שמושכין) words which quiet the mind of man ; Gen. R. s. 80 דברים שמְיַישְּׁבִים את הלב. Y.Pes.V, end, 32d (expl. וישב, 2 Sam. 7:18) וַיַישֶּׁב עצמו לתפלה he quieted his mind for prayer; a. e. 2) to settle, cultivate, populate. Ber.58a עתיד … להחזירו וליַישְּׁבוֹ Ms. M. (ed. ליִישּׁוּבוֹ) the Lord will again people it. Sot.22a מְיַישְּׁבֵי עולם cultivators of the world.Part. pass, מְיוּשָּׁב, f. מְיוּשֶּׁבֶת a) seated. Meg.21a. Y.Gitt.VII, 48d top; a. fr.b) sedate, at ease. Y.Ber.IV, 8b bot. לבו מי׳ his mind is at ease (about his animal); Bab. ib. 30a לפי שאין דעתו מי׳ עליו because his mind is not at ease without it. Sifré Num. 131 היה … בקי ומי׳ the polemarch was experienced and cool-headed; a. fr. Hif. הוֹשִׁיב to seat, place, appoint; to settle. Yoma 38a sq.; Tosef. ib. II, 7 במקומך יוֹשִׁיבוּךָ people will finally seat thee in the place which thou deservest. Tosef.Sabb.VI (VII), 17 (among superstitious practices) חמוֹשֶׁבֶת אפרוחים (ו)אמרה איני מוֹשַׁבְתָּןוכ׳ a woman who sets hens to brood and says I will not set them except in pairs (v. ed. Zuck. note). Snh.IV, 4 מוֹשִׁיבִין אותווכ׳ a seat is assigned to him in the third row. Macc.10a ואין מוֹשִׁיבִין אותםוכ׳ and we must not lay them out except on a river; (Tosef. ib. III (II), 8 בונין).Tosef. l. c. מביאין … ומושיביןוכ׳ other people are imported and settled in their place. B. Kam.16b bot. הוֹשִׁיבוּ ישיבהוכ׳ they held scholars meetings by his grave. Snh.17a אין מושיבין בסנהדריוכ׳ none can be appointed members of the Sanhedrin except ; a. v. fr. Nif. נוֹשָׁב to be inhabited. Pirké dR. El. ch. 43 ארץ נוֹשֶׁבֶת an inhabited land, settlement; (Koh. R. to I, 15 יִישּׁוּכ). Hithpa. חִתְיַישֵּׁב, Nithpa. נִתְיַישֵּׁב 1) to be settled, colonized. Ber.31a כל ארץ שגזר … ליישוב נִתְיַישְּׁבָה every land which Adam designated for settlement, has been settled. 2) to be at ease, to be refreshed, to come to. Yoma 82a אם נִתְיַשְּׁבָה דעתה if she feels that her craving has been gratified. Lam. R. to 1, 11 (ref. to להשיב נפש, ib.) עד כמה מִתְיַישֶּׁבֶת נפש how much is required for one fainting from hunger (v. בּוֹלִימוֹס) to come to himself again?Ḥag.3b לאחר שנתיישבה דעתו after his excitement had subsided. Erub.65a כל המתיישב ביינו he who remains clear-minded when drinking wine. Kinnim III, 6 כל זמן … דעתם מתישבת עליהם the older they grow, the more clear-minded do they become, opp. מיטרפת; a. fr.

כָּחַש(b. h.; cmp. כחד; cmp. חֲסִי, חַסְיָא) 1) to fail, be reduced, be lean, opp. בריא, שמן. B. Kam.34a כ׳ כשעתוכ׳ if the injured ox became reduced after being wounded, damage is assessed according to the value at the time of standing before court; Y. ib. III, end, 3d הִכְחִיש. Gen. R. s. 53 (ref. to Hab. 3:17) כּוֹחֲשִׁים היו (Sarahs face) was haggard (and the announcement of the angels made it shine like olive oil); Yalk. Hab. 565 כְּחוּשִׁים; (oth. interpret., v. infra).Part. pass. כָּחוּש, f. כְּחוּשָה; pl. כְּחוּשִׁים, כְּחוּשוֹת lean, reduced, weak. Snh.78a כח כ׳ a weak force. Ḥull.97a (in Chald. diction). B. Kam.6b אכל כ׳ if he ate fruits of a garden-bed with scanty fruits; Gitt.48b; a. fr. 2) (cmp. כָּזַב) to be false. Gen. R. l. c. כּוֹחֲשִׁים חיו were they (the angels) false (deceiving)? Hif. הִכְחִיש 1) to be reduced, fail, deteriorate. Y. B. Kam. l. c., v. supra.Meil.17a מי שיש … יַכְחִישוכ׳ if you have an enemy, do you desire him to be weak or strong? Ib. ימולו … ויַכְחִישוּ let their children be circumcised …, and they will become weak. Yeb.34b ויַכְחִיש יופיה her beauty may be ruined. Y.M. Kat. I, beg. 80a עמדה מלהַכְחִיש if the field ceased to deteriorate; a. e. 2) to lessen, reduce, ruin, weaken. Gitt.70a ג׳ … מַכְחִישִׁים כחווכ׳ three things lessen a mans energies. Snh.84b הִכְחִישָׁחּ באבנים he ruined the animal by loading stones upon her (without causing a wound). Y. B. Kam. l. c. חִכְחִישוֹ חמשיםוכ׳ he lessened his (the oxs) value by fifty Zuz. Esth. R. to I, 1 (play on אח̇ש̇ור̇ש̇) שחכח̇יש̇ ר̇אש̇ןוכ׳ he caused haggardness to the heads of Sabb.22a מַכְחִיש מצוה he impairs the religious act (lessens the brightness ef the Ḥănuckah lights). Snh.67b; Ḥull.7b, v. כְּשָׁפִיכ; a. fr.(Yalk. Ps. 627 אַכְחֵיש, v. כָּעַס. 3) to declare false, deny, contradict, v. הַכְחָשָׁה. Keth.20a כשם שאין מזימין … אין מַכְחִישִׁיןוכ׳ as an evidence of alibi cannot be taken up except by confrontation, so cannot contradictory evidence Ber.27b יכול חחי להַבְחִישוכ׳ can the living contradict the living? Gen. R. s. 48, beg. מפני מה אתה מַכְחִישֵׁנִיוכ׳ why dost thou contradict me (declare me wrong) in the presence of my servant?Sifra introd., v. כָּרַע; a. fr. Pi. כִּיחֵש to be false; to flatter. Sifré Deut. 356 בשעת … מְכַחֲשִׁים להם when the Israelites prosper, the nations flatter them; Yalk. Deut. 967. Hof. הוּכְחָש to be contradicted, rebutted. B. Kam.74b עדים שהוּכְחֲשוּ בנפש witnesses that have been contradicted in a capital case.Ib. מוּכְחָשִׁין witnesses whose evidence has been contradicted (but not rebutted through an alibi). Keth. l. c. עדות מוּכְחֶשֶׁת a rebutted evidence; a. fr. Hithpa. הִתְכַּחֵש to contradict each other. Sifré Deut. 37 מִתְכַּחֲשוֹת; v., however, כָּתַש.

כָּחַש(b. h.; cmp. כחד; cmp. חֲסִי, חַסְיָא) 1) to fail, be reduced, be lean, opp. בריא, שמן. B. Kam.34a כ׳ כשעתוכ׳ if the injured ox became reduced after being wounded, damage is assessed according to the value at the time of standing before court; Y. ib. III, end, 3d הִכְחִיש. Gen. R. s. 53 (ref. to Hab. 3:17) כּוֹחֲשִׁים היו (Sarahs face) was haggard (and the announcement of the angels made it shine like olive oil); Yalk. Hab. 565 כְּחוּשִׁים; (oth. interpret., v. infra).Part. pass. כָּחוּש, f. כְּחוּשָה; pl. כְּחוּשִׁים, כְּחוּשוֹת lean, reduced, weak. Snh.78a כח כ׳ a weak force. Ḥull.97a (in Chald. diction). B. Kam.6b אכל כ׳ if he ate fruits of a garden-bed with scanty fruits; Gitt.48b; a. fr. 2) (cmp. כָּזַב) to be false. Gen. R. l. c. כּוֹחֲשִׁים חיו were they (the angels) false (deceiving)? Hif. הִכְחִיש 1) to be reduced, fail, deteriorate. Y. B. Kam. l. c., v. supra.Meil.17a מי שיש … יַכְחִישוכ׳ if you have an enemy, do you desire him to be weak or strong? Ib. ימולו … ויַכְחִישוּ let their children be circumcised …, and they will become weak. Yeb.34b ויַכְחִיש יופיה her beauty may be ruined. Y.M. Kat. I, beg. 80a עמדה מלהַכְחִיש if the field ceased to deteriorate; a. e. 2) to lessen, reduce, ruin, weaken. Gitt.70a ג׳ … מַכְחִישִׁים כחווכ׳ three things lessen a mans energies. Snh.84b הִכְחִישָׁחּ באבנים he ruined the animal by loading stones upon her (without causing a wound). Y. B. Kam. l. c. חִכְחִישוֹ חמשיםוכ׳ he lessened his (the oxs) value by fifty Zuz. Esth. R. to I, 1 (play on אח̇ש̇ור̇ש̇) שחכח̇יש̇ ר̇אש̇ןוכ׳ he caused haggardness to the heads of Sabb.22a מַכְחִיש מצוה he impairs the religious act (lessens the brightness ef the Ḥănuckah lights). Snh.67b; Ḥull.7b, v. כְּשָׁפִיכ; a. fr.(Yalk. Ps. 627 אַכְחֵיש, v. כָּעַס. 3) to declare false, deny, contradict, v. הַכְחָשָׁה. Keth.20a כשם שאין מזימין … אין מַכְחִישִׁיןוכ׳ as an evidence of alibi cannot be taken up except by confrontation, so cannot contradictory evidence Ber.27b יכול חחי להַבְחִישוכ׳ can the living contradict the living? Gen. R. s. 48, beg. מפני מה אתה מַכְחִישֵׁנִיוכ׳ why dost thou contradict me (declare me wrong) in the presence of my servant?Sifra introd., v. כָּרַע; a. fr. Pi. כִּיחֵש to be false; to flatter. Sifré Deut. 356 בשעת … מְכַחֲשִׁים להם when the Israelites prosper, the nations flatter them; Yalk. Deut. 967. Hof. הוּכְחָש to be contradicted, rebutted. B. Kam.74b עדים שהוּכְחֲשוּ בנפש witnesses that have been contradicted in a capital case.Ib. מוּכְחָשִׁין witnesses whose evidence has been contradicted (but not rebutted through an alibi). Keth. l. c. עדות מוּכְחֶשֶׁת a rebutted evidence; a. fr. Hithpa. הִתְכַּחֵש to contradict each other. Sifré Deut. 37 מִתְכַּחֲשוֹת; v., however, כָּתַש.

מָדַד(b. h.) ( to stretch, to measure. Sabb.149b sq. (play on מ̇ד̇ה̇ב̇ה, Is. 14:4) the nation that said מְ֗ד֗וד֗, וה̇ב̇א measure (the area of thy land) and bring (tribute); Lev. R. s. 15, end (Ar.: מוֹד והָבָה measure and give). Erub.V, 4 אין מוֹדְדִיןוכ׳ Sabbath distances must be measured only with a rope of Ib. 5 אין מודדין אלא מן המומחה the measuring must be done only by the best experts. Y.Succ.I, 51d אם יָמוֹד מןוכ׳ if he measures from Maas. Sh. V, 9 עשור שאני עתיד לָמוֹד one tenth (as tithe) which I shall measure off (when I come home); a. fr.Sot.I, 7 במדה שאדם מוֹדֵד בה מוֹדְדִין לו the measure with which man measures will be measured out to him, i. e. as man deals, he will be dealt with, v. אַכְרַעְתָּא; Tosef. ib. III, 1 מ׳ בסאה he measured by the Sah (committed great wrong). Ber.IX, 5, v. next w.Ib. 30b לעולם יָמוֹד אדםוכ׳ man must always measure himself (examine the disposition of his mind; cmp. אָמַד), if he feels that he can direct his mind, let him pray, if not Nif. נִמְדַּד to be measured. B. Bath.VII, 1 אינן נִמְדָּדִין עמה are not included in the measure. Arakh.VII, 1 נִמְדָּדִים עמה are included ; a. fr. Pi. מִדֵּד same, to stretch. Gen. R. s. 3; Midr. Till. to Ps. 24, a. e. מְמַדֵּד, v. מָתַח.(Cant. R. to VIII, 11 ממדדין, v. דָּדָה.

מָדַד(b. h.) ( to stretch, to measure. Sabb.149b sq. (play on מ̇ד̇ה̇ב̇ה, Is. 14:4) the nation that said מְ֗ד֗וד֗, וה̇ב̇א measure (the area of thy land) and bring (tribute); Lev. R. s. 15, end (Ar.: מוֹד והָבָה measure and give). Erub.V, 4 אין מוֹדְדִיןוכ׳ Sabbath distances must be measured only with a rope of Ib. 5 אין מודדין אלא מן המומחה the measuring must be done only by the best experts. Y.Succ.I, 51d אם יָמוֹד מןוכ׳ if he measures from Maas. Sh. V, 9 עשור שאני עתיד לָמוֹד one tenth (as tithe) which I shall measure off (when I come home); a. fr.Sot.I, 7 במדה שאדם מוֹדֵד בה מוֹדְדִין לו the measure with which man measures will be measured out to him, i. e. as man deals, he will be dealt with, v. אַכְרַעְתָּא; Tosef. ib. III, 1 מ׳ בסאה he measured by the Sah (committed great wrong). Ber.IX, 5, v. next w.Ib. 30b לעולם יָמוֹד אדםוכ׳ man must always measure himself (examine the disposition of his mind; cmp. אָמַד), if he feels that he can direct his mind, let him pray, if not Nif. נִמְדַּד to be measured. B. Bath.VII, 1 אינן נִמְדָּדִין עמה are not included in the measure. Arakh.VII, 1 נִמְדָּדִים עמה are included ; a. fr. Pi. מִדֵּד same, to stretch. Gen. R. s. 3; Midr. Till. to Ps. 24, a. e. מְמַדֵּד, v. מָתַח.(Cant. R. to VIII, 11 ממדדין, v. דָּדָה.

מִצְוָהf. (b. h.; צָוָה) command, esp. religious act, meritorious deed. Ḥull.141a, a. fr. לדבר מ׳ for a religious purpose, opp. לדבר הרשות for a secular or religiously indifferent purpose.מלחמת מ׳ v. מִלְהָמָה.Ab. IV, 11 מ׳ אחת one good deed, opp. עֲבֵרָה sin. Ib. שכר מ׳ מ׳ the reward of a good deed is another good deed, v. גָּרַר. Ib. II, 1 מ׳ קלה a light command (obeyed with little sacrifice); Ned.39b; a. fr.מ׳ הבאה בעבירה a religious act achieved through a wrong deed, e. g. using an illegitimately obtained object for a religious ceremony. Succ.30a; a. fr.Y.Sabb.XIII, 14a bot.; Y.Ḥall.I, end, 58a אין עבירה מ׳ no-sin is virtue; אין מ׳ עבירה no-virtue is sin.Zeb.52a, a. fr. מ׳ (sub. קרבן) an offering dependent on certain occasions as ordained in the Law, opp. חובה an obligatory offering (at regular seasons).איסור מ׳, v. אִיסּוּר.Y.Sot.I, beg.16b איתמרת למ׳ (או) לעיכוב is this said only as a recommendation or as an indispensable act?; Y.Pes.II, 29b bot., a. fr., v. עִיכּוּב.Ḥull.106a משום מ׳ because it is meritorious; מאי מ׳ מ׳ לשמועוכ׳ what is the merit of it? It is meritorious to obey Ib. לא חובה ולא מ׳ אלא רשות neither an obligatory, nor a meritorious, but a religiously indifferent act; Sabb.25b.מִצְוַת עֲשֵׁה (abbr. מ״ע) a positive command; מ׳ לא תעשה a prohibition. Kidd. I, 7; a. v. fr., v. גְּרָמָא, a. לֹא, לַאו.מת מ׳ the corpse of a person whose relatives are unknown and whose burial is obligatory on everybody. Hor.13a פגע בהם מת מ׳ they struck upon a corpse; a. fr.M. Kat. 20a חמשה מתי מ׳ the five relations (besides father and mother) whom one is obliged to bury (Lev. 21:2, sq.).Lev. R. s. 34 תן לי מ׳ in give me what thou art commanded to, i. e. alms, v. next w.Pl. מִצְוֹת, מִצְווֹת. Macc.23b שש מאות … מ׳ six hundred and thirteen commands (positive and prohibitive). Y. Sabb. l. c.; Y. Ḥall. l. c. (ref. to אלה המצות, Lev. 27:34) אם עשיתן כְּמִצְוָותָן מ׳וכ׳ if thou doest them as they are commanded, they are deeds of merit R. Hash. 28b מ׳ אינו עובר עליהן אלא בזמנן one violates the law by adding to the prescribed form of ceremonies only when executed in their due season (e. g. one does not violate the law by dwelling in the Succah on the eighth day). Ib. מ׳ אין צריכות כונה; Ber.13a מ׳ צריכות כ׳, v. כַּוָּנָה. Succ.39a, a. e. כל המ׳ כולן מברךוכ׳ the benediction at the performance of religious ceremonies must precede the act. Nidd.61b מ׳ בטלות לע״ל ceremonial laws find no application in the hereafter (e. g. a dead body may be wrapped in Kilayim). Ib. חפשי מן המ׳, v. חָפְשִׁי; a. v. fr.Ker.17b (ref. to Lev. 5:17) מצוות קרינן the traditional reading (v. אֵם) is acts (therefore a doubt between two pieces, one permitted and one prohibited, is required for a sacrifice ( אשם תלוי). Ib. ליכא מ׳ the requirement of two pieces is not complied with.

מִצְוָהf. (b. h.; צָוָה) command, esp. religious act, meritorious deed. Ḥull.141a, a. fr. לדבר מ׳ for a religious purpose, opp. לדבר הרשות for a secular or religiously indifferent purpose.מלחמת מ׳ v. מִלְהָמָה.Ab. IV, 11 מ׳ אחת one good deed, opp. עֲבֵרָה sin. Ib. שכר מ׳ מ׳ the reward of a good deed is another good deed, v. גָּרַר. Ib. II, 1 מ׳ קלה a light command (obeyed with little sacrifice); Ned.39b; a. fr.מ׳ הבאה בעבירה a religious act achieved through a wrong deed, e. g. using an illegitimately obtained object for a religious ceremony. Succ.30a; a. fr.Y.Sabb.XIII, 14a bot.; Y.Ḥall.I, end, 58a אין עבירה מ׳ no-sin is virtue; אין מ׳ עבירה no-virtue is sin.Zeb.52a, a. fr. מ׳ (sub. קרבן) an offering dependent on certain occasions as ordained in the Law, opp. חובה an obligatory offering (at regular seasons).איסור מ׳, v. אִיסּוּר.Y.Sot.I, beg.16b איתמרת למ׳ (או) לעיכוב is this said only as a recommendation or as an indispensable act?; Y.Pes.II, 29b bot., a. fr., v. עִיכּוּב.Ḥull.106a משום מ׳ because it is meritorious; מאי מ׳ מ׳ לשמועוכ׳ what is the merit of it? It is meritorious to obey Ib. לא חובה ולא מ׳ אלא רשות neither an obligatory, nor a meritorious, but a religiously indifferent act; Sabb.25b.מִצְוַת עֲשֵׁה (abbr. מ״ע) a positive command; מ׳ לא תעשה a prohibition. Kidd. I, 7; a. v. fr., v. גְּרָמָא, a. לֹא, לַאו.מת מ׳ the corpse of a person whose relatives are unknown and whose burial is obligatory on everybody. Hor.13a פגע בהם מת מ׳ they struck upon a corpse; a. fr.M. Kat. 20a חמשה מתי מ׳ the five relations (besides father and mother) whom one is obliged to bury (Lev. 21:2, sq.).Lev. R. s. 34 תן לי מ׳ in give me what thou art commanded to, i. e. alms, v. next w.Pl. מִצְוֹת, מִצְווֹת. Macc.23b שש מאות … מ׳ six hundred and thirteen commands (positive and prohibitive). Y. Sabb. l. c.; Y. Ḥall. l. c. (ref. to אלה המצות, Lev. 27:34) אם עשיתן כְּמִצְוָותָן מ׳וכ׳ if thou doest them as they are commanded, they are deeds of merit R. Hash. 28b מ׳ אינו עובר עליהן אלא בזמנן one violates the law by adding to the prescribed form of ceremonies only when executed in their due season (e. g. one does not violate the law by dwelling in the Succah on the eighth day). Ib. מ׳ אין צריכות כונה; Ber.13a מ׳ צריכות כ׳, v. כַּוָּנָה. Succ.39a, a. e. כל המ׳ כולן מברךוכ׳ the benediction at the performance of religious ceremonies must precede the act. Nidd.61b מ׳ בטלות לע״ל ceremonial laws find no application in the hereafter (e. g. a dead body may be wrapped in Kilayim). Ib. חפשי מן המ׳, v. חָפְשִׁי; a. v. fr.Ker.17b (ref. to Lev. 5:17) מצוות קרינן the traditional reading (v. אֵם) is acts (therefore a doubt between two pieces, one permitted and one prohibited, is required for a sacrifice ( אשם תלוי). Ib. ליכא מ׳ the requirement of two pieces is not complied with.

מָקַק(b. h.; cmp. מוּק) to soften. Nif. נִמַּק, נִמּוֹק, נִימּ׳ to be softened; to decay; to be sqashed beyond recognition. Nidd.X, 4 עד שיִמּוֹק הבשר until decay has set in. Bicc. I, 8 נִמַּקּוּ if the first fruits became decayed. Sifra Bḥuck., Par. 2, ch. VIII (ref. to Lev. 26:39) אינו אומר יִמַּקּוּ אלא יִמַּסּוּ it does not merely mean ‘they shall decay (when a portion remains sound), but ‘they shall dissolve (v. Macc.24a bot.). Nidd.III, 4 נִימּוֹק הולדוכ׳ the embryo may have been mashed (mixed up with the blood) before it was passed. Y. ib. III, end, 51a נִימּוֹקָּה שלייתווכ׳ the placenta was mashed. Bab. ib. 27a אינו דומה נמוק פעםוכ׳ there is no comparison between one presumption that the embryo was mashed and two such suppositions (that the placenta of one embryo and the embryo of another placenta were mashed). R. Hash. III, 8 היו נִימּוֹקִּים they decayed (from the serpents bites), opp. מתרפאין; a. e.Tanḥ. Noah 10 נמק יסודו; Yalk. Dan. 1060 נימק סידוִ, v. infra. Hif. הֵמֵק 1) to squash. Y.Ab. Zar. II, 40c bot. שלא תָמֵיקוכ׳ lest she may squash the embryo in her womb. 2) to enervate, cause consumption. Keth. VII, 10 מְמַקְּתוֹ she (the intercourse with her) will enervate him (the leper). Hof. הוּמַק to be crumbled, to dissolve. Snh.92b ה׳ סורו (Rashi) his (Nebucadnezzars) pride was crumbled (he confessed his wrong), v. מָרַק; (ed. ה׳ סודו its (the kilns) foundation was crumbled (from the heat); (oth. vers. ה׳ סידו the lime in it melted; Tanḥ. Noah 10 נמק יסודו; Yalk. Dan. 1060 נימק סידו). Hithpalp. הִתְמַקְמֵק to be crushed, to pine. Taan.25b עד שיִתְמַקְמֵק ויצטער until he is made submissive (by starvation) and feels pain.

מָקַק(b. h.; cmp. מוּק) to soften. Nif. נִמַּק, נִמּוֹק, נִימּ׳ to be softened; to decay; to be sqashed beyond recognition. Nidd.X, 4 עד שיִמּוֹק הבשר until decay has set in. Bicc. I, 8 נִמַּקּוּ if the first fruits became decayed. Sifra Bḥuck., Par. 2, ch. VIII (ref. to Lev. 26:39) אינו אומר יִמַּקּוּ אלא יִמַּסּוּ it does not merely mean ‘they shall decay (when a portion remains sound), but ‘they shall dissolve (v. Macc.24a bot.). Nidd.III, 4 נִימּוֹק הולדוכ׳ the embryo may have been mashed (mixed up with the blood) before it was passed. Y. ib. III, end, 51a נִימּוֹקָּה שלייתווכ׳ the placenta was mashed. Bab. ib. 27a אינו דומה נמוק פעםוכ׳ there is no comparison between one presumption that the embryo was mashed and two such suppositions (that the placenta of one embryo and the embryo of another placenta were mashed). R. Hash. III, 8 היו נִימּוֹקִּים they decayed (from the serpents bites), opp. מתרפאין; a. e.Tanḥ. Noah 10 נמק יסודו; Yalk. Dan. 1060 נימק סידוִ, v. infra. Hif. הֵמֵק 1) to squash. Y.Ab. Zar. II, 40c bot. שלא תָמֵיקוכ׳ lest she may squash the embryo in her womb. 2) to enervate, cause consumption. Keth. VII, 10 מְמַקְּתוֹ she (the intercourse with her) will enervate him (the leper). Hof. הוּמַק to be crumbled, to dissolve. Snh.92b ה׳ סורו (Rashi) his (Nebucadnezzars) pride was crumbled (he confessed his wrong), v. מָרַק; (ed. ה׳ סודו its (the kilns) foundation was crumbled (from the heat); (oth. vers. ה׳ סידו the lime in it melted; Tanḥ. Noah 10 נמק יסודו; Yalk. Dan. 1060 נימק סידו). Hithpalp. הִתְמַקְמֵק to be crushed, to pine. Taan.25b עד שיִתְמַקְמֵק ויצטער until he is made submissive (by starvation) and feels pain.

מַרְאִיתf. (רָאָח), מ׳ (ה)עין, appearance, sight, semblance. Bekh.VII, 3 מפני מ׳ הע׳ because he is repulsive to look at. Lev. R. s. 26; Midr. Till. to Ps. 7 אינו מוליך … מפני מ׳ הע׳ he does not take his children with him, because he is afraid of the evil eye.Esp. מפני מ׳ (ה)ע׳ in order to avoid the semblance of wrong-doing, for appearance sake. Bets.9a, a. fr. כל מקום שאסרו חכמים מפני מ׳ הע׳אפי׳וכ׳ wherever the scholars have forbidden a thing for appearance sake, it is forbidden even in strictest privacy, cmp. חֶדֶר; Y.Erub.VIII, end, 25b. Y.M. Kat. I, 80b. ולית לרבנן מפני מ׳ ע׳ do the Rabbis not care for appearance?; a. fr.

מַרְאִיתf. (רָאָח), מ׳ (ה)עין, appearance, sight, semblance. Bekh.VII, 3 מפני מ׳ הע׳ because he is repulsive to look at. Lev. R. s. 26; Midr. Till. to Ps. 7 אינו מוליך … מפני מ׳ הע׳ he does not take his children with him, because he is afraid of the evil eye.Esp. מפני מ׳ (ה)ע׳ in order to avoid the semblance of wrong-doing, for appearance sake. Bets.9a, a. fr. כל מקום שאסרו חכמים מפני מ׳ הע׳אפי׳וכ׳ wherever the scholars have forbidden a thing for appearance sake, it is forbidden even in strictest privacy, cmp. חֶדֶר; Y.Erub.VIII, end, 25b. Y.M. Kat. I, 80b. ולית לרבנן מפני מ׳ ע׳ do the Rabbis not care for appearance?; a. fr.

סְעוּדָהf. (סָעַד) meal, dinner; feast. Yoma 75b (ref. to Ex. 16:12) קבע להן זמן ס׳ he (Moses) introduced for them fixed meal-times. Succ.26a סְעוּדַת קבע a regular full meal, v. עַרְאַי. Tosef.Ber.IV, 10 מוסרין ס׳ לטבח they put the banquet in charge of the cook; נתקלקל דבר בס׳ if anything is wrong in the banquet; B. Bath.93b. Tosef. l. c. 8 סדר הס׳ ed. Zuck. (Var. הֶסֵּיבָּה); a. v. fr. סעודת ארוסין, ס׳ נישואין, v. respective determinants.Ab. III, 16 הכל מתוקן לס׳ everything is prepared for the feast (the hereafter). Pesik. R. s. 41, end, v. זָמַן.Pl. סְעוּדֹות. Sabb.XVI, 2. Ib. 117b; a. fr.

סְעוּדָהf. (סָעַד) meal, dinner; feast. Yoma 75b (ref. to Ex. 16:12) קבע להן זמן ס׳ he (Moses) introduced for them fixed meal-times. Succ.26a סְעוּדַת קבע a regular full meal, v. עַרְאַי. Tosef.Ber.IV, 10 מוסרין ס׳ לטבח they put the banquet in charge of the cook; נתקלקל דבר בס׳ if anything is wrong in the banquet; B. Bath.93b. Tosef. l. c. 8 סדר הס׳ ed. Zuck. (Var. הֶסֵּיבָּה); a. v. fr. סעודת ארוסין, ס׳ נישואין, v. respective determinants.Ab. III, 16 הכל מתוקן לס׳ everything is prepared for the feast (the hereafter). Pesik. R. s. 41, end, v. זָמַן.Pl. סְעוּדֹות. Sabb.XVI, 2. Ib. 117b; a. fr.

עני, עָנָהII (b. h.; cmp. אָנָה) to press, be pressed; to be detained. Pi. עִינָּה 1) to detain, postpone, esp. ע׳ דין to delay execution of capital judgment (which should take place on the day of sentence). Snh.XI, 4 (89a) אין מְעַנִּין את דינו שלוכ׳ we must not put off his execution (opp. to the opinion משמרין אותו). Ib. 35a וליגמריה … נמצא אתה מְעַנֶּה את דינו shall we pass sentence on Friday and put him to death on Sunday? In such a case you would postpone his execution (against the law); v. עִינּוּי II. 2) to cause privation; to cause to fast. Yoma 77b (ref. to ויענה, Gen. 34:2) התם שעִינָּהּ מביאותוכ׳ this may be interpreted, that he deprived her of other connections. Ib. 8:4 התינוקות אין מענין אותןוכ׳ we must not let children fast on the Day of Atonement, v. חָנַךְ; a. e.Part. pass. מְעוּנֶּה fasting. Tosef.Taan.II, 7; Erub.41a כדי שלא יכנס לשבת כשהוא מע׳ that he may not begin the Sabbath fasting; Tanḥ. Bresh. 2. 3) to afflict, oppress, wrong. Mekh. Mishp., s. 18 (ref. to Ex. 22:22) עד שיְעַנֶּה וישנה until he practices oppression repeatedly; a. e.Part. pass. מְעוּנֶּה; pl. מְעוּנִּין. Yeb.48b מפני מה גרים בזמן הזה מע׳וכ׳ why are the proselytes of our days afflicted and subject to suffering? 4) to violate, outrage. Num. R. s. 9 (ref. to Mic. 2:9) שהיו מְעַנִּים נשיוכ׳ they violated married women and caused them to be forbidden to their husbands. Lev. R. s. 19; a. fr.Mekh. l. c.; Yalk. Ex. 349 אם כשלא תְעַנּוּן את הדיןוכ׳ if your wives will be spared from widowhood and your children from bereavement, because you do not violate justice, how much more, when you execute justice. Nif. נַעֲנֶה 1) to be afflicted, oppressed. Mekh. l. c. אלמנה … שדרכן לֵעָנוֹת בהןוכ׳ widows and orphans who are liable to be oppressed,of them the text speaks (Ex. 22:21); Yalk. l. c. שדרכן לֵיעָנוֹת (not שדרכו). 2) to humble ones self; to submit to a persons discretion, beg pardon. Ber.28a נַעֲנֵיתִי לך מחול לי I submit myself to thee, forgive me. Pesik. R. s. 38 נעניתי לו I beg his pardon. Yoma 22b נעניתי לכם עצמותוכ׳ I beg your pardon, bones of Saul!; Yalk. Sam. 117 נעניתי לך שאולוכ׳. Keth.67b נעניתי לך קום אכול I beg of thee, get up and eat. Tosef.Ohol.V, 12 נמניתי לכם עצמותוכ׳ ed. Zuck. (oth. ed. נמתי, read נעניתי) I beg your pardon, bones of Hithpa. הִתְעַנֶּה, Nithpa. נִתְעַנֶּה 1) to be afflicted, suffer. Sifré Deut. 130 שנִתְעַנּוּ, v. עִינּוּי II. 2) to afflict ones self, to fast. Ber.8b (ref. to Lev. 23:32) וכי בתשעה מִתְעַנִּין do men fast on the ninth (of Tishri)? R. Hash. 18b אין גזרת … רצו מתענין when there is no political persecution, but no peace, those who wish may fast Erub.41a והִתְעַנִּינוּ בו ולאוכ׳ we fasted, but not to the end of the day; a. fr. Hif. הֶעֱנִי (denom. of עָנִי) to become poor. Keth.VI, 6. Ber.33a חזרו והֶעֱנוּ when they (the Jews) became poor again. Meïl. 17a מי שיש לו אויב יַעֲנִי או יעשיר if one has an enemy, does one wish him to be poor or rich?; a. e.

עני, עָנָהII (b. h.; cmp. אָנָה) to press, be pressed; to be detained. Pi. עִינָּה 1) to detain, postpone, esp. ע׳ דין to delay execution of capital judgment (which should take place on the day of sentence). Snh.XI, 4 (89a) אין מְעַנִּין את דינו שלוכ׳ we must not put off his execution (opp. to the opinion משמרין אותו). Ib. 35a וליגמריה … נמצא אתה מְעַנֶּה את דינו shall we pass sentence on Friday and put him to death on Sunday? In such a case you would postpone his execution (against the law); v. עִינּוּי II. 2) to cause privation; to cause to fast. Yoma 77b (ref. to ויענה, Gen. 34:2) התם שעִינָּהּ מביאותוכ׳ this may be interpreted, that he deprived her of other connections. Ib. 8:4 התינוקות אין מענין אותןוכ׳ we must not let children fast on the Day of Atonement, v. חָנַךְ; a. e.Part. pass. מְעוּנֶּה fasting. Tosef.Taan.II, 7; Erub.41a כדי שלא יכנס לשבת כשהוא מע׳ that he may not begin the Sabbath fasting; Tanḥ. Bresh. 2. 3) to afflict, oppress, wrong. Mekh. Mishp., s. 18 (ref. to Ex. 22:22) עד שיְעַנֶּה וישנה until he practices oppression repeatedly; a. e.Part. pass. מְעוּנֶּה; pl. מְעוּנִּין. Yeb.48b מפני מה גרים בזמן הזה מע׳וכ׳ why are the proselytes of our days afflicted and subject to suffering? 4) to violate, outrage. Num. R. s. 9 (ref. to Mic. 2:9) שהיו מְעַנִּים נשיוכ׳ they violated married women and caused them to be forbidden to their husbands. Lev. R. s. 19; a. fr.Mekh. l. c.; Yalk. Ex. 349 אם כשלא תְעַנּוּן את הדיןוכ׳ if your wives will be spared from widowhood and your children from bereavement, because you do not violate justice, how much more, when you execute justice. Nif. נַעֲנֶה 1) to be afflicted, oppressed. Mekh. l. c. אלמנה … שדרכן לֵעָנוֹת בהןוכ׳ widows and orphans who are liable to be oppressed,of them the text speaks (Ex. 22:21); Yalk. l. c. שדרכן לֵיעָנוֹת (not שדרכו). 2) to humble ones self; to submit to a persons discretion, beg pardon. Ber.28a נַעֲנֵיתִי לך מחול לי I submit myself to thee, forgive me. Pesik. R. s. 38 נעניתי לו I beg his pardon. Yoma 22b נעניתי לכם עצמותוכ׳ I beg your pardon, bones of Saul!; Yalk. Sam. 117 נעניתי לך שאולוכ׳. Keth.67b נעניתי לך קום אכול I beg of thee, get up and eat. Tosef.Ohol.V, 12 נמניתי לכם עצמותוכ׳ ed. Zuck. (oth. ed. נמתי, read נעניתי) I beg your pardon, bones of Hithpa. הִתְעַנֶּה, Nithpa. נִתְעַנֶּה 1) to be afflicted, suffer. Sifré Deut. 130 שנִתְעַנּוּ, v. עִינּוּי II. 2) to afflict ones self, to fast. Ber.8b (ref. to Lev. 23:32) וכי בתשעה מִתְעַנִּין do men fast on the ninth (of Tishri)? R. Hash. 18b אין גזרת … רצו מתענין when there is no political persecution, but no peace, those who wish may fast Erub.41a והִתְעַנִּינוּ בו ולאוכ׳ we fasted, but not to the end of the day; a. fr. Hif. הֶעֱנִי (denom. of עָנִי) to become poor. Keth.VI, 6. Ber.33a חזרו והֶעֱנוּ when they (the Jews) became poor again. Meïl. 17a מי שיש לו אויב יַעֲנִי או יעשיר if one has an enemy, does one wish him to be poor or rich?; a. e.

עני, עָנָהII (b. h.; cmp. אָנָה) to press, be pressed; to be detained. Pi. עִינָּה 1) to detain, postpone, esp. ע׳ דין to delay execution of capital judgment (which should take place on the day of sentence). Snh.XI, 4 (89a) אין מְעַנִּין את דינו שלוכ׳ we must not put off his execution (opp. to the opinion משמרין אותו). Ib. 35a וליגמריה … נמצא אתה מְעַנֶּה את דינו shall we pass sentence on Friday and put him to death on Sunday? In such a case you would postpone his execution (against the law); v. עִינּוּי II. 2) to cause privation; to cause to fast. Yoma 77b (ref. to ויענה, Gen. 34:2) התם שעִינָּהּ מביאותוכ׳ this may be interpreted, that he deprived her of other connections. Ib. 8:4 התינוקות אין מענין אותןוכ׳ we must not let children fast on the Day of Atonement, v. חָנַךְ; a. e.Part. pass. מְעוּנֶּה fasting. Tosef.Taan.II, 7; Erub.41a כדי שלא יכנס לשבת כשהוא מע׳ that he may not begin the Sabbath fasting; Tanḥ. Bresh. 2. 3) to afflict, oppress, wrong. Mekh. Mishp., s. 18 (ref. to Ex. 22:22) עד שיְעַנֶּה וישנה until he practices oppression repeatedly; a. e.Part. pass. מְעוּנֶּה; pl. מְעוּנִּין. Yeb.48b מפני מה גרים בזמן הזה מע׳וכ׳ why are the proselytes of our days afflicted and subject to suffering? 4) to violate, outrage. Num. R. s. 9 (ref. to Mic. 2:9) שהיו מְעַנִּים נשיוכ׳ they violated married women and caused them to be forbidden to their husbands. Lev. R. s. 19; a. fr.Mekh. l. c.; Yalk. Ex. 349 אם כשלא תְעַנּוּן את הדיןוכ׳ if your wives will be spared from widowhood and your children from bereavement, because you do not violate justice, how much more, when you execute justice. Nif. נַעֲנֶה 1) to be afflicted, oppressed. Mekh. l. c. אלמנה … שדרכן לֵעָנוֹת בהןוכ׳ widows and orphans who are liable to be oppressed,of them the text speaks (Ex. 22:21); Yalk. l. c. שדרכן לֵיעָנוֹת (not שדרכו). 2) to humble ones self; to submit to a persons discretion, beg pardon. Ber.28a נַעֲנֵיתִי לך מחול לי I submit myself to thee, forgive me. Pesik. R. s. 38 נעניתי לו I beg his pardon. Yoma 22b נעניתי לכם עצמותוכ׳ I beg your pardon, bones of Saul!; Yalk. Sam. 117 נעניתי לך שאולוכ׳. Keth.67b נעניתי לך קום אכול I beg of thee, get up and eat. Tosef.Ohol.V, 12 נמניתי לכם עצמותוכ׳ ed. Zuck. (oth. ed. נמתי, read נעניתי) I beg your pardon, bones of Hithpa. הִתְעַנֶּה, Nithpa. נִתְעַנֶּה 1) to be afflicted, suffer. Sifré Deut. 130 שנִתְעַנּוּ, v. עִינּוּי II. 2) to afflict ones self, to fast. Ber.8b (ref. to Lev. 23:32) וכי בתשעה מִתְעַנִּין do men fast on the ninth (of Tishri)? R. Hash. 18b אין גזרת … רצו מתענין when there is no political persecution, but no peace, those who wish may fast Erub.41a והִתְעַנִּינוּ בו ולאוכ׳ we fasted, but not to the end of the day; a. fr. Hif. הֶעֱנִי (denom. of עָנִי) to become poor. Keth.VI, 6. Ber.33a חזרו והֶעֱנוּ when they (the Jews) became poor again. Meïl. 17a מי שיש לו אויב יַעֲנִי או יעשיר if one has an enemy, does one wish him to be poor or rich?; a. e.

פְּרַשch. sam( Hif. הִפְרִיש to separate; to set aside, dedicate), 1) (neut. verb) to keep off, abstain Targ. Y. I Num. 6:3. Ib. 2 יַפְרִיש. Ib. 25:8 (read:) דהיה ליה למִיפְרַש ולא פירש (v. Snh.82b, quot. in preced.); a. fr.Part. פָּרֵש, פָּרֵיש. Ib. 19:16; 18; a. fr.Ḥull.45b חד פריש לליבאוכ׳ one artery branches off to the heart, the other to the lungs Zeb.73a, sq. כל דפריש מרובא פריש whatever comes out of a mixed multitude, is presumed to have come from the majority, i. e. has the legal status of the majority; Keth.15a; a. fr. 2) to cross the ocean, Gen. R. s. 6 בעא דיִפְרוֹש, v. infra. Koh. R. to III, 6 הוה אזיל פריש בימא was about to go to sea; a. e. 3) to set aside, distinguish. Targ. Y. Deut. 4:34; a. e. 4) to explain. Part. pass. פָּרִיש. Ḥull.52a ליבעי מיניה הדא דפ׳ לן תרתי let him be asked one question by which both cases will he made clear to us; a. e. Pa. פָּרֵיש 1) (neut. verb) to depart, keep off. Targ. Prov. 19:27 (ed. Lag. a. oth. Pe.).Targ. Y. Num. 25:8 פֵּירַש Hebraism, v. supra. 2) to go to sea. Gen. R. l. c. הוה מְפָרֵש בימא was about to undertake a sea voyage. Ib. בעא … פָּרְשֵׁי he wanted to go to sea; said the matron, do people go to sea at this season?; a. e. 3) to separate, divide, distinguish. Targ. O. a. Y. II Deut. 32:8, בפָרָשוּתֵיה (Y. I באַפְרָ׳, Af.); a. e.Y.Ab. Zar. II, end, 42a ידע אנא מְפָרְשָׁה ביןוכ׳ I can tell the roe of clean fish from that of unclean fish. 4) to express clearly, define. Targ. O. Gen. 30:28. Targ. O. Lev. 22:21 (Y. Af.). Ib. 24:11; 16; a. e.Part. pass. מְפָרַש. Targ. Y. II ib. 24:11 שמא מְפָרָשָׁא (= h. שם המפורש, v. preced.; Y. I Ithpe.). Targ. Y. II Gen. 30:22; a. e.Yoma 3b פָּרוּשֵׁי קא מְפָרַשוכ׳ it is clearly indicated in the text that it is ‘from thine own (the high priests private property); a. e. 5) to distinguish, make wonderful.Part. pass. as ab. Targ. Jud. 13:18 (h. text פלאי). 6) to explain, interpret. Targ. O. Deut. 1:5 (h. text באר).B. Bath. 121a גמיר … ולא ירע ליה לפָרוּשָׁהּ he learned the Boraitha by heart, but knew not how to explain it. Y.Kil.I, 27a bot. ופָרְשַׁנְתָּהּ תמן and we explained it there (to B. Kam. V, 10); ib. ופרשתנה (corr. acc.). Erub.54a … לא עד דמְפָרְשַׁתוכ׳ thou shalt not rest on thy legs (sit down) until thou hast explained these verses to me. R. Hash. 26a לפָרוּשֵׁי מאהוכ׳ it is important for the explanation of meah ḳsiṭah (Gen. 33:19) ; a. fr. Af. אַפְרֵיש 1) to separate, divide, make a distinction; to set aside, dedicate. Targ. Gen. 1:4; 6. Ib. 30:40. Targ. Is. 56:3. Targ. O. Num. 18:24 (Y. ed. Vien. Pe.); a. fr. 2) (neut. verb) to keep aloof, abstain. Targ. Y. Num. 6:2 (v. supra) 3) to warn off, keep away. Sabb.40b (ל)אַפְרוּשֵׁי מאיסורא to warn a person off from doing wrong. 4) to speak out, declare. Targ. O. Num. 6:2 (ed. Berl. Pa.). Targ. Lev. 27:2 (O. ed. Berl. Pa.); a. e. 5) to distinguish, make wonderful. Targ. O. Deut. 28:59; a. e.Part. pass. מַפְרַש; f. מַפְרְשָׁא; pl. מַפְרְשִׁין; מַפְרְשָׁן. Targ. 2 Sam. 1:26. Targ. Is. 29:14; a. e. Ithpa. אִתְפָּרַש, אִיפָּ׳; Ithpe. אִהְפְּרַש, אִיפְּ׳ 1) to be separated, to part, depart; to be set aside, dedicated. Targ. Gen. 10:32. Targ. Is. 52:11. Targ. Lev. 4:10 (O. ed. Berl. Ittaf.). Targ. Ex. 29:27 (O. ed. Berl. Ittaf.); a. fr. 2) to be distinctly expressed, declared; to be explained, interpreted. Targ. Num. 1:17. Targ. Y. Lev. 24:11 (v. supra); a. fr.Meg.3a דמִיפָּרְשָׁן, v. סְתַם. B. Kam. 112b, a. fr. לדידי מִיפָּרְשָׁא לי מיניהוכ׳ to me it was explained by Y.Keth.IV, 28d bot. אתתבת ולא אִפָּרְשַׁת a question was raised, but it was not made clear (solved); אתתבת ואפ׳ it was raised and met. Ittaf. אִתַּפְרַש to be set aside, dedicated; to be distinguished. Targ. O., ed. Berl., Lev. 4:10; a. e., v. supra.Targ. Y. I Gen. 3:18 יִתְאַפְרַש let there be a distinction.

פְּרַשch. sam( Hif. הִפְרִיש to separate; to set aside, dedicate), 1) (neut. verb) to keep off, abstain Targ. Y. I Num. 6:3. Ib. 2 יַפְרִיש. Ib. 25:8 (read:) דהיה ליה למִיפְרַש ולא פירש (v. Snh.82b, quot. in preced.); a. fr.Part. פָּרֵש, פָּרֵיש. Ib. 19:16; 18; a. fr.Ḥull.45b חד פריש לליבאוכ׳ one artery branches off to the heart, the other to the lungs Zeb.73a, sq. כל דפריש מרובא פריש whatever comes out of a mixed multitude, is presumed to have come from the majority, i. e. has the legal status of the majority; Keth.15a; a. fr. 2) to cross the ocean, Gen. R. s. 6 בעא דיִפְרוֹש, v. infra. Koh. R. to III, 6 הוה אזיל פריש בימא was about to go to sea; a. e. 3) to set aside, distinguish. Targ. Y. Deut. 4:34; a. e. 4) to explain. Part. pass. פָּרִיש. Ḥull.52a ליבעי מיניה הדא דפ׳ לן תרתי let him be asked one question by which both cases will he made clear to us; a. e. Pa. פָּרֵיש 1) (neut. verb) to depart, keep off. Targ. Prov. 19:27 (ed. Lag. a. oth. Pe.).Targ. Y. Num. 25:8 פֵּירַש Hebraism, v. supra. 2) to go to sea. Gen. R. l. c. הוה מְפָרֵש בימא was about to undertake a sea voyage. Ib. בעא … פָּרְשֵׁי he wanted to go to sea; said the matron, do people go to sea at this season?; a. e. 3) to separate, divide, distinguish. Targ. O. a. Y. II Deut. 32:8, בפָרָשוּתֵיה (Y. I באַפְרָ׳, Af.); a. e.Y.Ab. Zar. II, end, 42a ידע אנא מְפָרְשָׁה ביןוכ׳ I can tell the roe of clean fish from that of unclean fish. 4) to express clearly, define. Targ. O. Gen. 30:28. Targ. O. Lev. 22:21 (Y. Af.). Ib. 24:11; 16; a. e.Part. pass. מְפָרַש. Targ. Y. II ib. 24:11 שמא מְפָרָשָׁא (= h. שם המפורש, v. preced.; Y. I Ithpe.). Targ. Y. II Gen. 30:22; a. e.Yoma 3b פָּרוּשֵׁי קא מְפָרַשוכ׳ it is clearly indicated in the text that it is ‘from thine own (the high priests private property); a. e. 5) to distinguish, make wonderful.Part. pass. as ab. Targ. Jud. 13:18 (h. text פלאי). 6) to explain, interpret. Targ. O. Deut. 1:5 (h. text באר).B. Bath. 121a גמיר … ולא ירע ליה לפָרוּשָׁהּ he learned the Boraitha by heart, but knew not how to explain it. Y.Kil.I, 27a bot. ופָרְשַׁנְתָּהּ תמן and we explained it there (to B. Kam. V, 10); ib. ופרשתנה (corr. acc.). Erub.54a … לא עד דמְפָרְשַׁתוכ׳ thou shalt not rest on thy legs (sit down) until thou hast explained these verses to me. R. Hash. 26a לפָרוּשֵׁי מאהוכ׳ it is important for the explanation of meah ḳsiṭah (Gen. 33:19) ; a. fr. Af. אַפְרֵיש 1) to separate, divide, make a distinction; to set aside, dedicate. Targ. Gen. 1:4; 6. Ib. 30:40. Targ. Is. 56:3. Targ. O. Num. 18:24 (Y. ed. Vien. Pe.); a. fr. 2) (neut. verb) to keep aloof, abstain. Targ. Y. Num. 6:2 (v. supra) 3) to warn off, keep away. Sabb.40b (ל)אַפְרוּשֵׁי מאיסורא to warn a person off from doing wrong. 4) to speak out, declare. Targ. O. Num. 6:2 (ed. Berl. Pa.). Targ. Lev. 27:2 (O. ed. Berl. Pa.); a. e. 5) to distinguish, make wonderful. Targ. O. Deut. 28:59; a. e.Part. pass. מַפְרַש; f. מַפְרְשָׁא; pl. מַפְרְשִׁין; מַפְרְשָׁן. Targ. 2 Sam. 1:26. Targ. Is. 29:14; a. e. Ithpa. אִתְפָּרַש, אִיפָּ׳; Ithpe. אִהְפְּרַש, אִיפְּ׳ 1) to be separated, to part, depart; to be set aside, dedicated. Targ. Gen. 10:32. Targ. Is. 52:11. Targ. Lev. 4:10 (O. ed. Berl. Ittaf.). Targ. Ex. 29:27 (O. ed. Berl. Ittaf.); a. fr. 2) to be distinctly expressed, declared; to be explained, interpreted. Targ. Num. 1:17. Targ. Y. Lev. 24:11 (v. supra); a. fr.Meg.3a דמִיפָּרְשָׁן, v. סְתַם. B. Kam. 112b, a. fr. לדידי מִיפָּרְשָׁא לי מיניהוכ׳ to me it was explained by Y.Keth.IV, 28d bot. אתתבת ולא אִפָּרְשַׁת a question was raised, but it was not made clear (solved); אתתבת ואפ׳ it was raised and met. Ittaf. אִתַּפְרַש to be set aside, dedicated; to be distinguished. Targ. O., ed. Berl., Lev. 4:10; a. e., v. supra.Targ. Y. I Gen. 3:18 יִתְאַפְרַש let there be a distinction.

קוֹרָאII m. = h. קיֹר I. Ber.36a דקלא … אדעתא דק׳ people do not plant palms with the view of using the ‘heart (by the cutting of which the tree is ruined); Erub.28b דקורה. Y.Ber.VI, 10b bot. Bab. ib. 43b (prov.) תלה ליה ק׳ לדבר אחרוכ׳ hang the heart of a palm tree on a swine, and it will do its own (drag it in the mud). Lev. R. s. 15, end (prov.) (read:) דאכיל בהדין ק׳ ילקי בהדא קילא he who eats of the palms heart, will be smitten with the stick (of the dried up palm), i. e. if you enjoy the emoluments of an office, you must not shirk its obligations; Yalk. Esth 1056 הא קורה והא קילה אכלתון קורה לקון בקילה (not כילה, בכ׳) here is the palm-heart, and here the stick; you have eaten the heart, therefore be smitten with the stick (having done wrong, you must suffer the consequences); Midr. Till. to Ps. 22 הא ק׳ והא קולתא … לקוןוכ׳ ed. Bub. (oth. ed. לקתון, corr. acc.).בר ק׳ a young palm tree. Sabb.30b, v. נְבָרָא.Pl. קוֹרַיָּא. B. Kam.92a אייתי לי מִקּוֹרַיְיהוּ bring me of their hearts to eat (let the palms perish) (Ms. F. מוֹקְרַיְיהוּ, v. מוֹקְרָא II; oth. opin. in comment. מְקוֹרַיְיהוּ roots, substance, v. מָקוֹר).

קוֹרָאII m. = h. קיֹר I. Ber.36a דקלא … אדעתא דק׳ people do not plant palms with the view of using the ‘heart (by the cutting of which the tree is ruined); Erub.28b דקורה. Y.Ber.VI, 10b bot. Bab. ib. 43b (prov.) תלה ליה ק׳ לדבר אחרוכ׳ hang the heart of a palm tree on a swine, and it will do its own (drag it in the mud). Lev. R. s. 15, end (prov.) (read:) דאכיל בהדין ק׳ ילקי בהדא קילא he who eats of the palms heart, will be smitten with the stick (of the dried up palm), i. e. if you enjoy the emoluments of an office, you must not shirk its obligations; Yalk. Esth 1056 הא קורה והא קילה אכלתון קורה לקון בקילה (not כילה, בכ׳) here is the palm-heart, and here the stick; you have eaten the heart, therefore be smitten with the stick (having done wrong, you must suffer the consequences); Midr. Till. to Ps. 22 הא ק׳ והא קולתא … לקוןוכ׳ ed. Bub. (oth. ed. לקתון, corr. acc.).בר ק׳ a young palm tree. Sabb.30b, v. נְבָרָא.Pl. קוֹרַיָּא. B. Kam.92a אייתי לי מִקּוֹרַיְיהוּ bring me of their hearts to eat (let the palms perish) (Ms. F. מוֹקְרַיְיהוּ, v. מוֹקְרָא II; oth. opin. in comment. מְקוֹרַיְיהוּ roots, substance, v. מָקוֹר).