מקרא

מַקְרָאpr. n. m. (Μακρός) Macra. Gen. R. s. 46 (read:) מסתברא הדא דמ׳ this interpretation of M. is plausible; (Lev. R. s. 25 דנְגָדָא).

מְקֹרָא, מְקוֹרָאm. (קָרָא) being called, summons. Y.Ber.II, 4d top; Y.Meg.I, 71c (play on מקורך, Prov. 5:18) יהי מְקֹרָאֲךָ לקברוכ׳ blessed be thy being summoned to the grave; Yalk. Prov. 937; Koh. R. to IV, 17. Ib. בבית מקוראך תהיה ברוך be blessed in the house to which thou wilt be called.

מִקְרָאm. (b. h.; קָרָא) 1) call, convocation. Sifra Emor, Par. 11, ch. XIV אלא אם עשאו מ׳ קדש unless one made it (the Day of Atonement) a holy call (observed it). Ib. ch. XIII, Par. 11 בני ישראל מ׳ קדשוכ׳ the sons of Israel are a holy convocation (called to celebrate the festivals) Mekh. Bo. s. 9; a. fr. 2) reading, esp. the reading from the Scriptures. Ber.II, 1 זמן במ׳ the time for reading the shmʿa. Meg.3a, a. fr. מ׳ מגילה the recitation of the Book of Esther. Tosef.Ber.II, 20 יש שם מ׳ ותפלה reading the Scriptures and prayer are permitted there; Sabb.10a; a. e.Meg. l. c. (ref. to Neh. 8:8 ויקראו מ׳) זו this means the reading of the text; Ned.37b; a. fr. 3) pronunciation, vocalization; מ׳ סופרים the traditional vocalization of the Scripture texts. Ib. 4) teaching the Bible, primary instruction. Ib. IV, 3 לא ילמדנו מ׳ he must not teach him Bible, contrad. to מדרש Ib. 36b bot. במקום … על המ׳ where is it customary to take remuneration for teaching the Bible. Y.Meg.III, beg.73d; Y.Keth.XIII, beg.35c בית ספר למ׳וכ׳ Beth Sepher was the school for Bible, Beth Talmud for Mishnah. Lev. R. s. 2, beg. נכנסין למ׳ enter the primary school; a. fr. 5) the Scriptures. Y.Taan.IV, 68a bot. היזרנו על כל המ׳, v. חָזַר; a. fr. 6) Biblical verse, text. Sot.V, 2 שאין לו מ׳ מן התורהוכ׳ there is for it no passage in the Torah intimating that it is unclean. Ib. מביא לו מ׳ מןוכ׳ produces for it a Biblical text in evidence Yeb.11b, a. e. אין מ׳ יוצא מידי פשוטו a Bible verse can never lose its literal sense (although its meaning may be extended by the methods of interpretation). Snh.34a, a. e. מ׳ אחד יוצאוכ׳, v. טַעַם. Ib. 101a מ׳ זה מעצמו נדרש this verse must be interpreted from its own wording. Ib. bot. מנין לך … מ׳ אני דורש how do you know this?… I interpret Bible verses; a. fr.Pl. מִקְרָאוֹת, מִקְרָיוֹת. Men.19b; Zeb.63b; Sot.14b כ״מ שאתה מוצא שני מ׳ אחדוכ׳ wherever there are two possible interpretations of two parallel expressions one of which contradicts the other, and one of which confirms the other Yoma 52a bot., v. הֶכְרַע. Y.Snh.VIII, 26c top זה אחד משלשה מ׳ this is one of the three passages where the Law speaks metaphorically; Y.Keth.IV, 28c top; a. fr.

מַסּוֹרֶתf. (מָסַר) ( a chain of) tradition. Sot.10b דבר זה מ׳ בידינו מאבותינווכ׳ we hold a tradition from our fathers that Ḥull.63b עוף טהור נאכל במ׳ as for eating clean birds we rely on tradition (there being no rules for distinguishing them in the Biblical law).Esp. the traditional Scriptural text without vowels, contrad. to מקרא the traditional vocalization, v. אֵם. Y.Meg.IV, 74d bot. (ref. to Neh. 8:8) ‘they explained the reading, זה המ׳ this means the traditional text; Bab. ib. 3a אלו חמסורות (some eds. מסורת; v. Rabb. D. S. a. l.); Ned.37b המסורות. Ab. III, 13 מ׳ סייג לתורה the tradition is the fence for (preserving the integrity of) the Torah. Zeb.37b, sq. אהני מקרא ואהני מ׳ the traditional vocalization is a help (in interpretation), and so is the traditional literal text (e. g. בסכת, Lev. 23:42, which may be interpreted as singular number, and which is read as a plural); a. fr.Pl. מַסֹּורֹות. Tanḥ Vaëthḥ. 6 נטלו מ׳ חכמהוכ׳ the traditions of wisdom were taken from Moses and given to Joshua.Meg.3a; Ned.37b, v. supra.מַסֹּורָה Massorah, the collection of textual readings systematically arranged.

מַסּוֹרֶתf. (מָסַר) ( a chain of) tradition. Sot.10b דבר זה מ׳ בידינו מאבותינווכ׳ we hold a tradition from our fathers that Ḥull.63b עוף טהור נאכל במ׳ as for eating clean birds we rely on tradition (there being no rules for distinguishing them in the Biblical law).Esp. the traditional Scriptural text without vowels, contrad. to מקרא the traditional vocalization, v. אֵם. Y.Meg.IV, 74d bot. (ref. to Neh. 8:8) ‘they explained the reading, זה המ׳ this means the traditional text; Bab. ib. 3a אלו חמסורות (some eds. מסורת; v. Rabb. D. S. a. l.); Ned.37b המסורות. Ab. III, 13 מ׳ סייג לתורה the tradition is the fence for (preserving the integrity of) the Torah. Zeb.37b, sq. אהני מקרא ואהני מ׳ the traditional vocalization is a help (in interpretation), and so is the traditional literal text (e. g. בסכת, Lev. 23:42, which may be interpreted as singular number, and which is read as a plural); a. fr.Pl. מַסֹּורֹות. Tanḥ Vaëthḥ. 6 נטלו מ׳ חכמהוכ׳ the traditions of wisdom were taken from Moses and given to Joshua.Meg.3a; Ned.37b, v. supra.מַסֹּורָה Massorah, the collection of textual readings systematically arranged.

עִינּוּג, עִנּ׳m. (עָנַג) pleasure, sweetness. Cant. R. to IV, 11 הקורא מקרא בעִינּוּגוֹ ובניגונו he who reads a Bible verse so as to bring out its sweetness and its melodious sound. Koh. R. to II, 8 אלו האגדות שהן ענוגו של מקרא (some ed. ענוגי, read. עִנּוּגִין pl.) that means the ăgadoth (v. אֲגָדָה) which are the delightful part of Biblical interpretation. Ib. עִנּוּגָן של ישראל the enjoyment of Israel (in the Holy Land; Yalk. ib. 968 תענוגה של ארץ ישראל).Pl. עִינּוּגִין, עִנּ׳, v. supra.

עִינּוּג, עִנּ׳m. (עָנַג) pleasure, sweetness. Cant. R. to IV, 11 הקורא מקרא בעִינּוּגוֹ ובניגונו he who reads a Bible verse so as to bring out its sweetness and its melodious sound. Koh. R. to II, 8 אלו האגדות שהן ענוגו של מקרא (some ed. ענוגי, read. עִנּוּגִין pl.) that means the ăgadoth (v. אֲגָדָה) which are the delightful part of Biblical interpretation. Ib. עִנּוּגָן של ישראל the enjoyment of Israel (in the Holy Land; Yalk. ib. 968 תענוגה של ארץ ישראל).Pl. עִינּוּגִין, עִנּ׳, v. supra.

עִינּוּג, עִנּ׳m. (עָנַג) pleasure, sweetness. Cant. R. to IV, 11 הקורא מקרא בעִינּוּגוֹ ובניגונו he who reads a Bible verse so as to bring out its sweetness and its melodious sound. Koh. R. to II, 8 אלו האגדות שהן ענוגו של מקרא (some ed. ענוגי, read. עִנּוּגִין pl.) that means the ăgadoth (v. אֲגָדָה) which are the delightful part of Biblical interpretation. Ib. עִנּוּגָן של ישראל the enjoyment of Israel (in the Holy Land; Yalk. ib. 968 תענוגה של ארץ ישראל).Pl. עִינּוּגִין, עִנּ׳, v. supra.

עִינּוּג, עִנּ׳m. (עָנַג) pleasure, sweetness. Cant. R. to IV, 11 הקורא מקרא בעִינּוּגוֹ ובניגונו he who reads a Bible verse so as to bring out its sweetness and its melodious sound. Koh. R. to II, 8 אלו האגדות שהן ענוגו של מקרא (some ed. ענוגי, read. עִנּוּגִין pl.) that means the ăgadoth (v. אֲגָדָה) which are the delightful part of Biblical interpretation. Ib. עִנּוּגָן של ישראל the enjoyment of Israel (in the Holy Land; Yalk. ib. 968 תענוגה של ארץ ישראל).Pl. עִינּוּגִין, עִנּ׳, v. supra.

אָרַעII (√רע, cmp. רוּעַ, Hif. הֵרִיעַ, cmp. קָרָא a. קָרָה) to proclaim a festival. Sifré Num. 147 אֵירְעוֹ במאכל וכ׳ proclaim it (as מקרא קדש) with special meal and dress; v. Mekh. Bo 9, beg. Pu. אֹורָע to be proclaimed. B. Bath. 113b with והיתה … משפט (Num. 27:11) אוֹרְעָה כלוכ׳ the whole section has been proclaimed as of a judicial nature; (Ms. M. הודעה, v. יָדַע).

אָרַעII (√רע, cmp. רוּעַ, Hif. הֵרִיעַ, cmp. קָרָא a. קָרָה) to proclaim a festival. Sifré Num. 147 אֵירְעוֹ במאכל וכ׳ proclaim it (as מקרא קדש) with special meal and dress; v. Mekh. Bo 9, beg. Pu. אֹורָע to be proclaimed. B. Bath. 113b with והיתה … משפט (Num. 27:11) אוֹרְעָה כלוכ׳ the whole section has been proclaimed as of a judicial nature; (Ms. M. הודעה, v. יָדַע).

דָּרַש(b. h.) 1) to examine, question. Denom. דְּרִישָׁה. 2) to expound, interpret. Ber.I, 5 עד שדְּרָשָׁהּ בן זומא until Ben Zoma found an intimation of it in the Biblical wording. Taan.5b מקרא אני דֹורֵש I find it intimated in a Bible verse. B. Mets. 104a היה ד׳ לשון הדיוט interpreted the popular (Chaldaic) wording used in documents. Pes.22b, v. אֵת; a. v. fr.Part. pass. דָּרוּש, f. דְּרוּשָׁה. Y.Yeb.VIII, 8d top והלא ד׳ הוא has not the word ממנו been employed for interpretation?, opp. מופנה.Denom. דְּרִישָׁה, מִדְרָש. 3) (in gen.) to teach, lecture. Hag. 2:1 אין דֹּורְשִׁין ב־ you must not lecture on Snh.99b ודורש בהגדותוכ׳ lectured on topics with the object of fault-finding; a. v. fr.דֹּורֵש lecturer. Ex. R. s. 42, beg. אבא הַדֹּ׳ Abba, the lecturer. Ib. s. 8, end, v. אֲמֹורָא.Pl. דֹּורְשִׁים. Snh.38b; Ab. Zar.5a דור דור ודֹורְשָׁיו every generation with its preachers, דֹּורְשֵׁי חמורות, v. חֹומֶר; ד׳ רשומות, v. רְשוּמָה. M. Kat. II, 5 (13b) דורשין Ms. M. (ed. עושין), read דֹּושְׁשִׁין. Nif. נִדְרַש to be interpreted, expounded. Sifra, introd. rules שהתורה נִדְרֶשֶׁת בהן by which the Law is interpreted. Y.Peah II, 17a דברים הַנִּדְרָשִׁין מן הכתב things which are derived by interpretation from the written code (Torah); הנדרשין מן הפה derived from the oral code (Mishnah). Y.Meg.I, 70a top נתנה להִידָּרֵש is a legitimate object of interpretation. Hithpa. הִתְדָּרֵש same. Y. Keth. in, 27d top מִתְדָּרֵש (מִתְדָּרְשָׁח) ולווכ׳ the words vlo are open for interpretation, v. גְּזֵרָה.

דָּרַש(b. h.) 1) to examine, question. Denom. דְּרִישָׁה. 2) to expound, interpret. Ber.I, 5 עד שדְּרָשָׁהּ בן זומא until Ben Zoma found an intimation of it in the Biblical wording. Taan.5b מקרא אני דֹורֵש I find it intimated in a Bible verse. B. Mets. 104a היה ד׳ לשון הדיוט interpreted the popular (Chaldaic) wording used in documents. Pes.22b, v. אֵת; a. v. fr.Part. pass. דָּרוּש, f. דְּרוּשָׁה. Y.Yeb.VIII, 8d top והלא ד׳ הוא has not the word ממנו been employed for interpretation?, opp. מופנה.Denom. דְּרִישָׁה, מִדְרָש. 3) (in gen.) to teach, lecture. Hag. 2:1 אין דֹּורְשִׁין ב־ you must not lecture on Snh.99b ודורש בהגדותוכ׳ lectured on topics with the object of fault-finding; a. v. fr.דֹּורֵש lecturer. Ex. R. s. 42, beg. אבא הַדֹּ׳ Abba, the lecturer. Ib. s. 8, end, v. אֲמֹורָא.Pl. דֹּורְשִׁים. Snh.38b; Ab. Zar.5a דור דור ודֹורְשָׁיו every generation with its preachers, דֹּורְשֵׁי חמורות, v. חֹומֶר; ד׳ רשומות, v. רְשוּמָה. M. Kat. II, 5 (13b) דורשין Ms. M. (ed. עושין), read דֹּושְׁשִׁין. Nif. נִדְרַש to be interpreted, expounded. Sifra, introd. rules שהתורה נִדְרֶשֶׁת בהן by which the Law is interpreted. Y.Peah II, 17a דברים הַנִּדְרָשִׁין מן הכתב things which are derived by interpretation from the written code (Torah); הנדרשין מן הפה derived from the oral code (Mishnah). Y.Meg.I, 70a top נתנה להִידָּרֵש is a legitimate object of interpretation. Hithpa. הִתְדָּרֵש same. Y. Keth. in, 27d top מִתְדָּרֵש (מִתְדָּרְשָׁח) ולווכ׳ the words vlo are open for interpretation, v. גְּזֵרָה.

הָאI f. (demonstr. pronoun) this. Yoma 26a הא שכיחא והאוכ׳ the one is a frequent (daily) performance, but the other is rare. Ber.2a והאקמ״ל and this he intimates. Ib. 4b והא דקאמריוכ׳ and as to this (the fact) that they say, ‘Until midnight, it is said in order to prevent Ib. 9a הא דר׳ אחא as to this (opinion) of R. Aḥa. Ib. 15b הא דידיה והא דרביה the one represents his own opinion, the other that of his teacher; a. v. fr. הא והא both. Taan.25a bot.; a. fr.Contractions: הָנַיְחָא = הא ניחא this would be right. Yoma 3a; a. fr.וְהָדְתַנְיָא = והא דת׳ and as to it being taught in the Boraitha. B. Kam.12a; a. fr.With prefixes: דְּהָא of this. Yoma 13b דגיטא דהאוכ׳ that the letter of divorce for this wife is invalid; a. fr.אַהָא = על הא referring to this. Keth.40b אַתּוּן אהאוכ׳ ye cited it (Resh Lakishs opinion) with reference to that, we used to cite it with reference to this; a. fr. 2) here, here is. Targ. Gen. 22:7; a. fr.B. Kam12a הא עולאוכ׳ here is (the opinion of) Ulla, here ; a. fr. 3) (as conjunction) ( there is this, a) introducing a self-evident consequent, then of course. Yoma 13a מיתה הך הא קיימא הא if that one dies, there is the other one living; a. fr.דְּהָא for, of course. Ber.3b דהא אשהוכ׳ for, of course, a woman is not liable to be found in the open field; a. fr.b) introducing a counter-argument, ( here is a case speaking against you, but, isnt it? Ib. 4b ואי אמרת … הא לא קא סמך … דהאוכ׳ and if you be right in saying that one must ; then he failed to do so, since he had to say hashkibenu between. Ib. 9b הא בליליא נמיוכ׳ are they not by night, too, distinguishable?Ib. 13a לקרות והא קא קרי you say, ‘if he directed his heart (Mish. II, 1) means the intention to read in the Law? well, was he not reading?Ib. ולרבי נמי הא כתיב שמע but according to Rabbis opinion, too, does not the text say shʾma (you must understand)?Contractions: הָכְתִיב = הא כתיב, הָאֲמַר = הא אמר, הָתַנְיָא = הא תניא do we not read?, did he not say?, has it not been taught? Yoma 26a. R. Hash. 34b. Ber.14b; a. fr.c) introducing an inference of limitation, this means to say but.Ib. 13b מקרא … הא מיגנאש״ד read he dare not (while lying on his back), but sleeping in that position is permitted?, והאר׳וכ׳ but didnt R. … say ?Y.Succ.V, beg55a (ref. to Mishnah: ‘playing the flute) הא של קרבן דוחה this allows the inference that at offerings the playing does supersede the Sabbath.Targ. Y. Ex. 7:23 הא some ed., read דָּא.

הָאI f. (demonstr. pronoun) this. Yoma 26a הא שכיחא והאוכ׳ the one is a frequent (daily) performance, but the other is rare. Ber.2a והאקמ״ל and this he intimates. Ib. 4b והא דקאמריוכ׳ and as to this (the fact) that they say, ‘Until midnight, it is said in order to prevent Ib. 9a הא דר׳ אחא as to this (opinion) of R. Aḥa. Ib. 15b הא דידיה והא דרביה the one represents his own opinion, the other that of his teacher; a. v. fr. הא והא both. Taan.25a bot.; a. fr.Contractions: הָנַיְחָא = הא ניחא this would be right. Yoma 3a; a. fr.וְהָדְתַנְיָא = והא דת׳ and as to it being taught in the Boraitha. B. Kam.12a; a. fr.With prefixes: דְּהָא of this. Yoma 13b דגיטא דהאוכ׳ that the letter of divorce for this wife is invalid; a. fr.אַהָא = על הא referring to this. Keth.40b אַתּוּן אהאוכ׳ ye cited it (Resh Lakishs opinion) with reference to that, we used to cite it with reference to this; a. fr. 2) here, here is. Targ. Gen. 22:7; a. fr.B. Kam12a הא עולאוכ׳ here is (the opinion of) Ulla, here ; a. fr. 3) (as conjunction) ( there is this, a) introducing a self-evident consequent, then of course. Yoma 13a מיתה הך הא קיימא הא if that one dies, there is the other one living; a. fr.דְּהָא for, of course. Ber.3b דהא אשהוכ׳ for, of course, a woman is not liable to be found in the open field; a. fr.b) introducing a counter-argument, ( here is a case speaking against you, but, isnt it? Ib. 4b ואי אמרת … הא לא קא סמך … דהאוכ׳ and if you be right in saying that one must ; then he failed to do so, since he had to say hashkibenu between. Ib. 9b הא בליליא נמיוכ׳ are they not by night, too, distinguishable?Ib. 13a לקרות והא קא קרי you say, ‘if he directed his heart (Mish. II, 1) means the intention to read in the Law? well, was he not reading?Ib. ולרבי נמי הא כתיב שמע but according to Rabbis opinion, too, does not the text say shʾma (you must understand)?Contractions: הָכְתִיב = הא כתיב, הָאֲמַר = הא אמר, הָתַנְיָא = הא תניא do we not read?, did he not say?, has it not been taught? Yoma 26a. R. Hash. 34b. Ber.14b; a. fr.c) introducing an inference of limitation, this means to say but.Ib. 13b מקרא … הא מיגנאש״ד read he dare not (while lying on his back), but sleeping in that position is permitted?, והאר׳וכ׳ but didnt R. … say ?Y.Succ.V, beg55a (ref. to Mishnah: ‘playing the flute) הא של קרבן דוחה this allows the inference that at offerings the playing does supersede the Sabbath.Targ. Y. Ex. 7:23 הא some ed., read דָּא.