wicks (goppo~ hbyיiac, v. Sm. Ant. s. v. Ellychnium).
Y. Sabb. II, beg. 4a (expl. אידן); v. עמרניתא.
עיררה, עו׳ m. (עור) [waker,] a sort of clepsydra used in sick rooms. Y. Erub. X, end, 26a(expl. ידק). V. קוקניתה.
עישf. ch. (=b. h.) Ursa Major(s). Targ. Job XXXVIII, 32 Ms. Var. for גגתא, q. V.
עישון m. (עשן) raising smoke, burning spices. Y. Ab. Zar. I, 39c bot. ושריפה עע בה שיש מיתה heathen obsequies with which spice-burning and cremation (of clcthes &c.) are Connected.
עישונא, עש׳ m. (עשן) 1)=עשנא, strength. Targ. Ps. XXIX, 1 ed. Lag., v. עשגא. - 2) form, stronghold. Targ. Prov. XXIV, 5 (ed. Lag. a. Wil. עשינא). Targ. Ps. LXI, 4 דע׳ קוסטל ed. Wil. (ed. Lag. ע׳ בקושטא; Ms. עשינא קוששקא); a. e. -3) (cmp. חוסנא) storeehouse. -- Pl. עישוני, עש׳. Targ. Prov. VIII, 24 דמיא ע׳ store-houses of water (h. text נכבדי).
עישור, עשור m. (עשר) one tenth; (= מעשר) tithe, giving tithes. Keth. 68a וכ נכסים ע׳ נוטלת ראשונה the frst daughter gets one-tenth of the estate, the second one- tenth of what is left &c. Bicc. II, 6 עורו לקיטתו בשעת the. giving of tithes is regulated by the time itt(the Ethrog) is plucked, expl. Y. iib. 65a bot. למעשרות עישורו לקיטתו בשעת ולשביעית this regulation refers to tithes as well as to the Sabbatical year (the time of plucking decides to which year the fruit belongs). Maas. Sh. V, 9; a. fr. -- Trnsf. dedication, sanetifcation. Deut. R. s. 3 (ref. to Deut. VII, 13) וכ ע׳ צריכים . ע׳ צריכים אדמתך פרי מה as the fruit of thy soil requires sanctification by tithes, so the fruit of thy womb requires sanctification, which is circumcision. -- Pl. עישורים, עישורין, עש׳. R. Hash. 14a נהג ע׳ שני בו he subjected it to ttwo tithes (that of the second and that of the third year). Tosef. Dem. VIII, 18 תשעים ע שני חסר ושלשה ninety-three parts less two-tenths. Ib. 15 עישור של ועישורו ע׳ ושני תאנים שתי two figs (as Trumah), and two tithes (first and second), and tithe of the tithes (= המעשר מן מעשר); Y. ib. I, end, 22b ועישורין עישור של (corr. acc.).
עישורא ch. same. Keth. 50a על׳ בתרא ע׳ דמי לא והא קמא but the second tithe (one-tenth of nine-tenths left) is not equal to the first tithe (both together do not amount to one fifth)b
עישורייתא, עישוריתא, v. עיסוריתא. עישרתי, עישרתי, v. גשרתי.
עישתונא, v. עשתונא. עית־, v. עת. A
*עיתא, עיתה f. = h. עת, time. Gen. R. s. 47, end ע׳ בההיא on that occasion; (Yalk. ib. 82 עונת, rread עונתא). - V. ענתא.
.קובעיאv. ,עיתא
עיתור, Y. Ab. Zar. I, 39d, read; עיטור.
עיתות, עיתים, v. עת.
2כב (cmp. עקב) to be curved; hooked. Pi. עיכב 1)to detain, prevent. Mekh. B'shall. s.1תעכב ואל גאולתנו את and delay not our redemption. Ber. 7a ומי מעב, v. עיסה; a. fr. - Esp. to invalidate an act by an omais- sion; to be indispensable (v. עיכוב). Zeb. V, 1 אחת מתנה מעעבת מהן the omission of one of these manipulations (v.מתנה) makes the whole act illegal. Ib. לא נתן לא אם ע׳ if he did not pour the blood into the y'sod (יסוד), iit does not invalidate the act. Ib. 48a מנין לעכב whence do we prove that it is indispensable? (opp. למצוה). Men. IV, 1 הלבן את מעכבת אינה התכלת the absence of the blue thread in the show fringes does not hinder the white thread, i. e. in the absence of he one, the other may do for the ceremony. Ib. מעכבן היין ולא . .. מעכבין אינם והשמן הסולת the flour and oil (of the Minhah) are no hinderance tto ofering the wine, nor does the wine form a hinderance to them, i. e. the order in which they are offered is im- material. Ib. את זו מעכבות אאינן . . . המתנות the sprinklings upon the outer altar are no hinderance to one another, i. e. one of them is enough to make the ceremony legal. Ber. 2a וכ׳ מלאכול מעבתו שמשו ביאת the sunset of his last day of levitical uncleanness is indispensable for allowing him to eat T'rumah, but the offering of his sacrifice is not; a. v. fr. -- Part. pass. מעוכב; f מעוכבת; pl. מעוכבים, מעוכבין; מעוכבות. Y. Sot. II, beg.i17a מלשמוח מעע ומכיוזשהוא וכ׳ since he is prevented from rejoicing with her (at the sacrifice),it is as if he prevented her from partaking of the sacrifice (by failing to provide for her offering of sanctification). Ib. מלשמוח מעכב והוא (read מעוכב). Mekh. l. c. מע׳ אנו בגללך כי for we are detained on thy account; a. e. - 2) to detain one's self; to tarry; to wait for. Ex. R. s. 3 וכ׳ מעכב משה שהיה אתה סבור do you think that פoses hesitated (was unwilling) to go Gen. R. s. 55 על תעעב ולא . . . לך שנאמר מנת even if Itell thee to sacrifice thy son to me, thou wilt not hesitate. Ib. יעכב ולא he will not hesitate. Ib. אעכב ולא . . . הלואי O that the Lord would appear to me and tell me that I should cut off one of my limbsl I would not hesitate. Tanh. Ekeb 6 השכינה לך מעכבין כבוד וענני ישראל מעכבת the Divine Presence is waiting, Israel and the clouds of glory are waiting for thee; ib. B'shall. 2; a. fr; Hithpa. התעכב, Nithpa. נתעכב to be prevented; to be delayed. Y. Pes. VI, 33b bot. המצות מן מתעכב he is pre- clnded from religious acts. Koh. R. to II, 2 שבני טיבו מה מתעכב what is the cause of my son's tarrying? Num. R. s. 14 הענן לה נ the cloud of glory tarried for her (Miriam's) sake; Sot. I, 9 וכ ישראל לה נתעכבוIsrael tarried for her sake seven days; a. fr.
עכב, Pa. עכיב ch. same, to detain, prevent, delay; to hesitate; to withhold. Targ. Y. Gen. XXII, 12 (ed. Vien. עכיב׳ Pe.). Ib. 10 מעבב לא דנכס he who is to slaughter tarries not. Targ. I Kings V, 7 (h. text עדר). Targ. Y. Ex. IV, 25 עלוי ע prevented hhim. Targ. Y. Lev. XIX, 13 למעכבא to retain; a. fr. -- B. Bath. 12b גביה עכביה he detained it 136
