(אלהים)

אֱלֹהִים
Бог, бог, божество;
син. (имена и титулы Бога) 0136 (‎אֲדֹנָי‎), 0410 (‎אֵל‎), 0433 (‎אֱלוֹהַּ‎), 03050 (‎יָהּ‎), 03068 (‎יְהֹוִה‎), 05945 (‎עֶלְיוֹן‎), 07706 (‎שַׁדַּי‎).

אֱלֹהִיםv. אֱלֹוהַּ.

אלדי, אלדים= אלהי, אלהים, v. אֱלוֹהַּ.

אלדי, אלדים= אלהי, אלהים, v. אֱלוֹהַּ.

אֵלִים 1) בֵּית א׳, pr. n. pl. Beth-Elim, near Mount Tabor. Gen. R. s. 99 beg. Mekh. Yithro s. 5 ( אלהים). 2) אֵלִים pl. of אַיִל q. v.

אֵלִים 1) בֵּית א׳, pr. n. pl. Beth-Elim, near Mount Tabor. Gen. R. s. 99 beg. Mekh. Yithro s. 5 ( אלהים). 2) אֵלִים pl. of אַיִל q. v.

אֲלִיקִי, אַלְעִיקִי(a disguise of אלהים for the purpose of avoiding the utterance of the divine name, cmp. אֱלֹוהַּ) by God! forsooth (ironically). Pesik. Baḥod. p. 104a> אלי׳ אני תובע בה Ar. (ed. אל אהא, Ms. Oxf. אליקי איני) forsooth, I shall propose to her, i. e. do you believe I shall ? Cant. R. to I, 4 אלעי׳ אני נותן וב׳ forsooth (do you believe) I shall give (V. Pesik. l. c. note 81.

אֲלִיקִי, אַלְעִיקִי(a disguise of אלהים for the purpose of avoiding the utterance of the divine name, cmp. אֱלֹוהַּ) by God! forsooth (ironically). Pesik. Baḥod. p. 104a> אלי׳ אני תובע בה Ar. (ed. אל אהא, Ms. Oxf. אליקי איני) forsooth, I shall propose to her, i. e. do you believe I shall ? Cant. R. to I, 4 אלעי׳ אני נותן וב׳ forsooth (do you believe) I shall give (V. Pesik. l. c. note 81.

אֲלִיקִי, אַלְעִיקִי(a disguise of אלהים for the purpose of avoiding the utterance of the divine name, cmp. אֱלֹוהַּ) by God! forsooth (ironically). Pesik. Baḥod. p. 104a> אלי׳ אני תובע בה Ar. (ed. אל אהא, Ms. Oxf. אליקי איני) forsooth, I shall propose to her, i. e. do you believe I shall ? Cant. R. to I, 4 אלעי׳ אני נותן וב׳ forsooth (do you believe) I shall give (V. Pesik. l. c. note 81.

אֲלִיקִי, אַלְעִיקִי(a disguise of אלהים for the purpose of avoiding the utterance of the divine name, cmp. אֱלֹוהַּ) by God! forsooth (ironically). Pesik. Baḥod. p. 104a> אלי׳ אני תובע בה Ar. (ed. אל אהא, Ms. Oxf. אליקי איני) forsooth, I shall propose to her, i. e. do you believe I shall ? Cant. R. to I, 4 אלעי׳ אני נותן וב׳ forsooth (do you believe) I shall give (V. Pesik. l. c. note 81.

מוּרHif. הֵמִיר (b. h.; cmp. מָהַר) 1) to exchange. Snh.56b אלהים אני לא תְמִירוּנִי I am God, you shall not exchange me (for another god); a. e.Esp. (with ref. to Lev. 27:33) to substitute a dedicated sacrifice (by which both become sacred property). Tem.I, 1 הכל מְמִירִים (Bab. ed. מְמִירִין) all persons have power to exchange; לא שאדם רשאי להָמִיר … המיר מוּמָר which means not that one is permitted to exchange, but that if one did, the substitute is sacred. Ib. 2a יורש אינו מֵמִיר an heir cannot exchange his fathers dedication. Ib. 3a, a. fr. מְיַמֵּר (Pi. of יָמַר). Ib. I, 1 (7b) ממירים את שלהם (Talm. ed. בשלהם) can exchange what belongs to them. Ib. הבכור לא יְמִירֶכּוּ בו (Talm. ed. אין ממירין בו) he (the priest) cannot exchange the first-born animal (although it is his as the priests share). Ib. 2 ממירים מן הצאן עלוכ׳ you can substitute small cattle for large; a. fr.V. אֵימוּרִים II. 2) to convert. Yalk. Gen. 136 אני מֵמִיר אתכם I shall force you to abjure your religion (Gen. R. s. 82 משמיד); v. מוּמָר. Hof. הוּמָר to be exchanged, to become sacred ( without redeeming the original). Part. מוּמָר. Tem.I, 1; a. fr., v. supra.

מוּרHif. הֵמִיר (b. h.; cmp. מָהַר) 1) to exchange. Snh.56b אלהים אני לא תְמִירוּנִי I am God, you shall not exchange me (for another god); a. e.Esp. (with ref. to Lev. 27:33) to substitute a dedicated sacrifice (by which both become sacred property). Tem.I, 1 הכל מְמִירִים (Bab. ed. מְמִירִין) all persons have power to exchange; לא שאדם רשאי להָמִיר … המיר מוּמָר which means not that one is permitted to exchange, but that if one did, the substitute is sacred. Ib. 2a יורש אינו מֵמִיר an heir cannot exchange his fathers dedication. Ib. 3a, a. fr. מְיַמֵּר (Pi. of יָמַר). Ib. I, 1 (7b) ממירים את שלהם (Talm. ed. בשלהם) can exchange what belongs to them. Ib. הבכור לא יְמִירֶכּוּ בו (Talm. ed. אין ממירין בו) he (the priest) cannot exchange the first-born animal (although it is his as the priests share). Ib. 2 ממירים מן הצאן עלוכ׳ you can substitute small cattle for large; a. fr.V. אֵימוּרִים II. 2) to convert. Yalk. Gen. 136 אני מֵמִיר אתכם I shall force you to abjure your religion (Gen. R. s. 82 משמיד); v. מוּמָר. Hof. הוּמָר to be exchanged, to become sacred ( without redeeming the original). Part. מוּמָר. Tem.I, 1; a. fr., v. supra.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

עֵירוּב, עֵר׳m. (עָרַב I) 1) interweaving, mixture, conjunction. Kinn. I, 4 שתי נשים שלקחו … בע׳ two women that bought their birds for sacrifices in common (not designating which of them belonged to the one and which to the other). Mikv. VI, 7 ע׳ מקואות in the case of two bathing reservoirs joined (a connection having formed between them); Ḥag.21b; Yeb.15a. Y.Pes.III, beg.29d על עֵירוּבוֹ for eating leavened matter in a mixture, opp. חמץ ברור; Bab. ib. 43a; a. e.Pl. עֶירוּבִין, עֵר׳. Y.Orl.II, 61d bot. Y.Bicc.II, 65a top אין הביכורין … עֵירוּבֵיהֶןוכ׳ first-fruits have no prohibitive effect on mixtures or on what has grown of them as to eating them in Jerusalem. Ib. עֵירוּבֵי בכורים mixtures of first-fruits with common ones; ע׳ מעשר mixtures of tithes with secular fruit. עירוב פרשיות an interweaving of biblical sections, clauses of one section taken over, for interpretative purposes, to a succeeding section; misplacement. B. Kam. 107a (ref. to the clause אשר יאמר … שניהם, Ex. 22:8) ע׳ פ׳ כתוב כאןוכ׳ here is a misplacement, and the words Ki hu zeh (which intimate that an oath can be administered only when the defendant admits a part of the claim) refer to the subject of loans (Ex. l. c. 24 sq.). Snh.2b אי קסבר ע׳ פ׳ … ליבעי נמי מומחין if he adopts the opinion that here is a misplaced clause (and ki hu zeh refers to loans), let him also require authorized, learned judges (אלהים)! 2) ‘Erub, a symbolical act by which the legal fiction of community or continuity is established, e. g. a) with ref. to Sabbath limits (תחומין): a person deposits, before the Sabbath (or the Holy Day), certain eatables to remain in their place over the next day, by which act he transfers his abode to that place, and his movements on the Sabbath are measured from it as the centre; b) with ref. to buildings with a common court (חצירות): the inmates contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all (one רָשוּת), and the carrying of objects on the Sabbath from one to the other and across the court is permitted; c) with ref. to preparing meals (תבשילין) for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day (Friday) is merely a continuation of the preparation begun on Thursday. Erub.III, 2 השולח עֵרוּבוֹ … ביד מי שאינו מודה בע׳ if a person sends his ‘Erub (the eatables to be deposited) through a deaf mute or through one who does not believe in the Erub (e. g. a Samaritan), אינו ע׳ it is not a legal ‘Erub. Ib. 3 אין ערובו ע׳ his Erub is not legal. Ib. 5 מתנה אדם על ערובו … עֵרוּבִיוכ׳ a person may make his Sabbath centre conditional (by laying two ‘Erubs on two opposite points) and say, if gentile troops should invade from the east, my Sabbath centre shall be on the western side Ib. VI, 10 נתנו עֵרוּבָן במקוםוכ׳ if the inmates of a court placed their ‘Erub (common dish) at a certain place, but one, of the inner or of the outer court, had forgotten to contribute his share. Ib. VII, 9 בתחלת ע׳ when the common dish is in its original state; בשירי ע׳ when there are merely remnants left over. Bets.15b מי שהיה לו להניח ערובווכ׳ he who had the means to prepare and leave a dish on Thursday and does not do it; a. fr.Pl. as ab. Erub.21b בשעה שהתקין שלמה ע׳ when Solomon introduced the ‘Erub. Ib. VII, 11 עֵרוּבֵי תחומין ‘Erubs for the purpose of regulating Sabbath limits; ע׳ חצירות for the purpose of regulating the Sabbath movements of inmates of common courts. Yoma 28b קיים …אפי׳ עירובי תבשילין Abraham observed even the regulations concerning preparations for the Sabbath on a Holy Day preceding it. Bets. l. c. מי שלא היה לו להניח ע׳ תבשילין he who had not the means to prepare a dish on Thursday (v. supra). Gen. R. s. 49 אפי׳ הילכות עירובי חצירותוכ׳ Abraham knew even the laws regulating Sabbath movements among inmates of a court by means of ‘Erub; a. fr.‘Erubin, name of a treatise, of the Order of Moʿed, of the Mishnah, Tosefta, Talmud Babli and Yrushalmi.

צָבָאm. (b. h.; צבא to join, follow; v. צָוָה a. צָבַת) service; army, host. Gen. R. s. 10 שלשה צבאים הן צ׳ לשמיםוכ׳ there are three kinds of services, there is a service for heaven and earth (ref. to Gen. 2:1); צ׳ לתלמידים there is a service for students (ref. to Job 14:14); צ׳ ליסורים a service (message) for sufferings (ref. to ib. 7:1). Ib. זכה צ׳ לו אם לאו צ׳ עליו if he is favored, a host (of divine powers) is for him; if not, a host (of hostile forces) is against him. Cant. R. to II, vii (ref. to צבאות, ib.) בצ׳ של מעלה ובצ׳ של מטה by the host above (the angels) and by the host below (humanity). Ib. אם תשמרו … כצ׳ של מעלהוכ׳ if you guard mine oath, I will make you resemble the host above; if not, I will make you resemble the host below (the animals). Keth.3b דאמרי שר צ׳ בא לעיר it was said, a (Roman) general is coming to the place (and will seize things for his maintenance); a. fr.Pl. צְבָאִים; (fem.) צְבָאוֹת. Gen. R. l. c., v. supra. Ib. הרבה צ׳ מינהוכ׳ the Lord has appointed many hosts (messengers) to revenge the wrongs Cant. R. l. c. בשתי צ׳וכ׳ he adjured them by the two hosts (v. supra). Ib. בצ׳ … שעשו צביוניוכ׳ ‘by the hosts, that means the patriarchs who did my will Num. R. s. 2 והם צִבְאוֹתַי and they (the Israelites) are my hosts. Ib. שהם היו צִבְאוֹתָיז זכ׳ they were his hosts, and he wanted to count them Ib. כך צ׳ יש לי בעולמיוכ׳ so and so many troops have I that do my will; a. fr. (אלהים)ה׳ צבאות the Lord of Hosts. Targ. Jer. 5:14; a. e.Ber.7a.צִבָאִים, pl. of צְבִי, q. v.

צָבָאm. (b. h.; צבא to join, follow; v. צָוָה a. צָבַת) service; army, host. Gen. R. s. 10 שלשה צבאים הן צ׳ לשמיםוכ׳ there are three kinds of services, there is a service for heaven and earth (ref. to Gen. 2:1); צ׳ לתלמידים there is a service for students (ref. to Job 14:14); צ׳ ליסורים a service (message) for sufferings (ref. to ib. 7:1). Ib. זכה צ׳ לו אם לאו צ׳ עליו if he is favored, a host (of divine powers) is for him; if not, a host (of hostile forces) is against him. Cant. R. to II, vii (ref. to צבאות, ib.) בצ׳ של מעלה ובצ׳ של מטה by the host above (the angels) and by the host below (humanity). Ib. אם תשמרו … כצ׳ של מעלהוכ׳ if you guard mine oath, I will make you resemble the host above; if not, I will make you resemble the host below (the animals). Keth.3b דאמרי שר צ׳ בא לעיר it was said, a (Roman) general is coming to the place (and will seize things for his maintenance); a. fr.Pl. צְבָאִים; (fem.) צְבָאוֹת. Gen. R. l. c., v. supra. Ib. הרבה צ׳ מינהוכ׳ the Lord has appointed many hosts (messengers) to revenge the wrongs Cant. R. l. c. בשתי צ׳וכ׳ he adjured them by the two hosts (v. supra). Ib. בצ׳ … שעשו צביוניוכ׳ ‘by the hosts, that means the patriarchs who did my will Num. R. s. 2 והם צִבְאוֹתַי and they (the Israelites) are my hosts. Ib. שהם היו צִבְאוֹתָיז זכ׳ they were his hosts, and he wanted to count them Ib. כך צ׳ יש לי בעולמיוכ׳ so and so many troops have I that do my will; a. fr. (אלהים)ה׳ צבאות the Lord of Hosts. Targ. Jer. 5:14; a. e.Ber.7a.צִבָאִים, pl. of צְבִי, q. v.

קָרְבָּןm. (b. h.; קָרֵב) gift, offering, sacrifice. Ber.15a מעלה … והקריב עליו ק׳ it is accredited to him, as if he had built an altar and offered a sacrifice on it; Succ.45a. Sifra Vayikra, Ndab., ch. II, Par. 2 כל מקום שנאמר ק׳ אמור ביו״ד ה״א wherever in the Scriptures ‘sacrifice is used in connection with the divine name, the latter is written with Yod He ( יהוה, never אלהים). Ned.I, 4 האומר ק׳ … שאניוכ׳ if one making a vow says, ḳorban … that I will (not) eat Ib. 2 כינויין לק׳ substitutes for ḳorban. Ib. II, 5 (נדר) בק׳וכ׳ if a man in making a vow uses the word ḳorban, and then says, I vowed only by the gifts to kings; a. fr.Pl. קָרְבָּנוֹת. Ib. ק׳ של מלכים. Zeb. XIV, 10 קָרְבְּנוֹת הצבור congregational sacrifices, ק׳ היחיד sacrifices offered by individuals. Taan.27b כבר תקנתי להם סדר ק׳וכ׳ I have arranged the order of sacrifices for them (in the Torah), and when they read these sections, I will account it to them as if they offered them. Ex. R. s. 30 בקשהקב״ה … ועבודת ק׳וכ׳ the Lord wanted to give them (the generation of the flood) four things (to purify them), the Law, sufferings, the sacrificial service, and prayer, but they refused; a. fr.

קָרְבָּןm. (b. h.; קָרֵב) gift, offering, sacrifice. Ber.15a מעלה … והקריב עליו ק׳ it is accredited to him, as if he had built an altar and offered a sacrifice on it; Succ.45a. Sifra Vayikra, Ndab., ch. II, Par. 2 כל מקום שנאמר ק׳ אמור ביו״ד ה״א wherever in the Scriptures ‘sacrifice is used in connection with the divine name, the latter is written with Yod He ( יהוה, never אלהים). Ned.I, 4 האומר ק׳ … שאניוכ׳ if one making a vow says, ḳorban … that I will (not) eat Ib. 2 כינויין לק׳ substitutes for ḳorban. Ib. II, 5 (נדר) בק׳וכ׳ if a man in making a vow uses the word ḳorban, and then says, I vowed only by the gifts to kings; a. fr.Pl. קָרְבָּנוֹת. Ib. ק׳ של מלכים. Zeb. XIV, 10 קָרְבְּנוֹת הצבור congregational sacrifices, ק׳ היחיד sacrifices offered by individuals. Taan.27b כבר תקנתי להם סדר ק׳וכ׳ I have arranged the order of sacrifices for them (in the Torah), and when they read these sections, I will account it to them as if they offered them. Ex. R. s. 30 בקשהקב״ה … ועבודת ק׳וכ׳ the Lord wanted to give them (the generation of the flood) four things (to purify them), the Law, sufferings, the sacrificial service, and prayer, but they refused; a. fr.