כעס

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כַּעַס
A(qal): раздражаться, сердиться, гневаться.
C(pi): раздражать, сердить, гневить.
E(hi): 1. раздражать, сердить, гневить;
2. огорчать, доставлять досаду или скорбь.
LXX: 3949 (παροργίζω), а тж. 3893 (παραπικραίνω).

כַּעַס
1. негодование, озлобление, гнев;
2. скорбь, досада, горечь.

כָּעַס(b. h.) (to be dark, hot, cmp. חמץ, 1) to be angry, displeased. Ber.61b top, v. כָּבֵד III. Tem.16a (play on עַכְסָה) כל … כּוֹעֵס עלוכ׳ whoever saw her became displeased with his own wife. Ned.22a, a. fr. כל הכועס whoever allows himself to be carried away by his wrath. Ex. R. s. 45 מטרונה שכָּעֲסָה עלוכ׳ a matron (queen) that was angry with the kings daughter; a. fr.Part. pass. כָּעוּס, f. כְּעוּסָה; pl. כְּעוּסִים, כְּעוּסוֹת. Ib. כשיהיו פניך כ׳וכ׳ when thou shalt be angry, I shall conciliate thee ; (Tanḥ. Ki Thissa 27 כשאהיה אני בכעס); a. e.V. כָּעוּס. 2) to grow hot in the stomach, to ferment, swell. Gitt.70a לכשחִּכְעוֹס תעמוד על מליאה Ar. (ed. מילואך) when it (the food) swells, it will just fill the capacity of thy stomach. Hif. הִכְעִיס to provoke to anger. Deut. R. s. 3. שהם עתירים להַכְעִיס אותי that they are going to provoke me (through idolatry). Ab. V, 2 היו מַכְעִיסִיןוכ׳ were constantly provoking (the Lord). Snh.27a, a. fr. להַכְעִיס in a spirit of defiance, v. מוּמָר; a. fr.Imper. אַכְעִיס (for הכעיס). Ruth R. end (ref. to Ps. 4:5) ארגיז יצרך … א׳ יצרך ולא תחטא let thy tempter rage, but sin not; but the Rabbis say, arouse thy (good) inclination to indignation, and thou shalt not sin. (Midr. Till. to Ps. l. c. אַכְחֵיש … ואל יחטיאך weaken thy tempter (by ascetics) ; Yalk. Ps. 627;Pesik. Shubah, p. 158a> אכופס, corr. acc.

כְּעַס, כְּעֵיסch. sam(כעסto be dark, hot). Targ. Ps. 112:10.Y.Ber.VII, 11b bot. שמע … מלכאוכ׳ King Jannai heard of it and became angry; Gen. R. s. 91; a. fr.Targ. Y. Gen. 38:15 כְּעִיסַת אפין angry-looking, morose (h. text כסתה פניה); prob. a. corrupt. of כַּסִּיאַת, and רחים, at the end of the sentence, to be read חכים; cmp. Gen. R. s. 8 5). Af. אַכְעַס to provoke to anger; א׳ (עובדא) קדם to act provokingly, defiantly against. Targ. Y. II Deut. 32:19. Ib. 21.Esth. R. introd. מדאַכְעֲסוּ … עובדיהוןוכ׳ when the beloved children (Israel) defied ; (Yalk. Esth. 1044; Yalk. Job 920 ארגיזו).

כַּעַסm. (b. h.; preced.) anger, grief. Tosef.Yeb.VI, 6 היה לה כ׳ מבעלה if she had been living on bad terms with her husband; Yeb.42b; Keth.60b בבית בעלה; Erub.47a עם ב׳. Ex. R. s. 45 כשאהיה בכ׳וכ׳, v. כָּעַס. Ab. IV, 18 אל … בשעת כּעֲסוֹ do not try to pacify thy neighbor while he is excited. Sifré Num. 157, v. כְּלָל; a. fr.

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אידרתוKoh. R. to IV, 7 זו אידרתו של מלאך המות (Var. in Ydê Mosheh a. l. שלא״ה), a corruption of a mutilated clause, part of which is to be found in Deut. R. s. 2 where Prov. 24:21 is reprehended and Solomon is made to emend it with Koh. IV, 8 יש אחד ואין שני. The passage restored would probably read: זו ירא אתר׳ בני ומלך עם וג׳. אמרר׳ אתא כעס חקב״ה … חזר ופירש את הדבר יש אחד ואין שניוכ׳.

כְּבַדch. sam( Hif. הִכְבִּיד) to be heavy. Naz.I, 2 ה׳ שערו if his hair is too heavy on him. to make heavy); Pa. כַּבֵּיד to clean, sweep. Nidd.56a bot. כַּבִּיד ולא בדיק (= כַּבְּדִי) I swept (the alley) but díd not search (for unclean objects). Ithpa. אִתְכַּבֵּד to be swept. Ib. 56b גומה לא מתכבדא a cavity is not swept (the broom does not strike it). Af. אַכְבֵּיד (v. כָּבֵד III) to irritate, grieve. Targ. Prov. 17:25 ed. Lag. (ed. Ven. מכביר, Ms. מככיר, h. text כעס).

כְּבַדch. sam( Hif. הִכְבִּיד) to be heavy. Naz.I, 2 ה׳ שערו if his hair is too heavy on him. to make heavy); Pa. כַּבֵּיד to clean, sweep. Nidd.56a bot. כַּבִּיד ולא בדיק (= כַּבְּדִי) I swept (the alley) but díd not search (for unclean objects). Ithpa. אִתְכַּבֵּד to be swept. Ib. 56b גומה לא מתכבדא a cavity is not swept (the broom does not strike it). Af. אַכְבֵּיד (v. כָּבֵד III) to irritate, grieve. Targ. Prov. 17:25 ed. Lag. (ed. Ven. מכביר, Ms. מככיר, h. text כעס).

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

כַּעֲסָאch. sam(כעס anger, grief). Targ. Y. II Deut. 32:19. Ib. 27.

כַּעֲסָאch. sam(כעס anger, grief). Targ. Y. II Deut. 32:19. Ib. 27.

שְׂחוֹקm. (b. h.; שָׂחַק) laughter, sport, jest. Ab. III, 13, v. קַלּוּת. Ex. R. s. 42 (ref. to לצחק, Ex. 32:6) אין ש׳ האמור כאןוכ׳ the sport here mentioned means idolatry, debauchery, and bloodshed; ומנין לש׳ שהואוכ׳ and whence is it proved that ‘sport refers to bloodshed? (Answ. ref. to 2 Sam. 2:14). Y.Peah I, 16a bot. שעשה דמן … ש׳ he (Abner) made the blood of lads an object of sport (ref. to 2 Sam. l. c.). Ber.31a אסוֹר לאדם … ש׳ פיווכ׳ man should not fill his mouth with laughter in this world (of oppression). Ib. מתוך ש׳ in a mood of laughter, v. עֲצֵבוּת; Y. ib. V, beg.8d. Pes.117a; Sabb.30b אין שכינה … מתוך ש׳וכ׳ holy inspiration does not rest upon man when he is in a mood of grief, or indolence, or laughter Ib. (ref. to Koh. 7:3) טוב כעס … מש׳ שמשחקוכ׳ better is the anger the Lord shows the righteous (by trials) in this world, than the laughter the Lord laughs with the wicked (when he makes them prosper) in this world. Cant. R. to VI, 11 מה אגוז זה ש׳ … ושעשועוכ׳ as the nut is a plaything for children and an entertainment for kings, so is Israel ; a. fr.Erub.65b אף בַשַׂחֲקוֹ mans character is also recognized in his jesting.(Yalk. Ps. 620 ד׳ שחוק הן, v. שְׂחִיקָה.Pl. שְׂחוֹקִים. Koh. R. to X, 19 (ref. to לשחוק עושים לחם ib.) לש׳ של יראות עושים לחם for the revelries of idolatries they prepare bread, but the wine

שְׂחוֹקm. (b. h.; שָׂחַק) laughter, sport, jest. Ab. III, 13, v. קַלּוּת. Ex. R. s. 42 (ref. to לצחק, Ex. 32:6) אין ש׳ האמור כאןוכ׳ the sport here mentioned means idolatry, debauchery, and bloodshed; ומנין לש׳ שהואוכ׳ and whence is it proved that ‘sport refers to bloodshed? (Answ. ref. to 2 Sam. 2:14). Y.Peah I, 16a bot. שעשה דמן … ש׳ he (Abner) made the blood of lads an object of sport (ref. to 2 Sam. l. c.). Ber.31a אסוֹר לאדם … ש׳ פיווכ׳ man should not fill his mouth with laughter in this world (of oppression). Ib. מתוך ש׳ in a mood of laughter, v. עֲצֵבוּת; Y. ib. V, beg.8d. Pes.117a; Sabb.30b אין שכינה … מתוך ש׳וכ׳ holy inspiration does not rest upon man when he is in a mood of grief, or indolence, or laughter Ib. (ref. to Koh. 7:3) טוב כעס … מש׳ שמשחקוכ׳ better is the anger the Lord shows the righteous (by trials) in this world, than the laughter the Lord laughs with the wicked (when he makes them prosper) in this world. Cant. R. to VI, 11 מה אגוז זה ש׳ … ושעשועוכ׳ as the nut is a plaything for children and an entertainment for kings, so is Israel ; a. fr.Erub.65b אף בַשַׂחֲקוֹ mans character is also recognized in his jesting.(Yalk. Ps. 620 ד׳ שחוק הן, v. שְׂחִיקָה.Pl. שְׂחוֹקִים. Koh. R. to X, 19 (ref. to לשחוק עושים לחם ib.) לש׳ של יראות עושים לחם for the revelries of idolatries they prepare bread, but the wine