SHM

SHM n s. → gemeinsam benutzer Speicher

שְׁמַעII m. (v. Deut. 6:4) Shʾmʿa, the confession of faith in the morning and evening prayers (recitation of Deut. 6:4–9; 11:13–21; Num. 17:2–6). Targ. Y. I Num. 25:6. Targ. II Esth. 3:8.Ber.I, 1 מאימתי קורין את ש׳וכ׳ from what time of the day may we read the Shmʿa of the evening prayer? Ib. II, 2 (13a) למה קדמה (פרשת) ש׳וכ׳ why does the reading of the section of Shmʿa (Deut. 6:4–9) precede that of vhayah (ib. 11:13–21) Ib. בין שניה לש׳ ובין ש׳וכ׳ between the second benediction and Shmʿa (the first section), and between Shmʿa and vhayah ; a. fr.קריאת ש׳ (abbr. ק״ש), v. קְרִיאָה. Ib. 2a ק״ש דשכיבה the recitation of Shmʿa at bed-time. Num. R. s. 2020> עומדין … וחוטפיןק״שוכ׳ they rise from their sleep like lions, and hasten to read the Shm‘a, and proclaim the kingship of the Lord Ib. והוא … בק״ש משומריוכ׳ and with the recital of the Shmʿa he is handed over from the guards of the day to those of the night. Ber.4b אע״פ שקרא אדםק״שוכ׳ although one has read the Sh. in synagogue, it is proper to recite it again on going to bed. Ib. 5a אם … ואם לאו יקראק״ש if he conquers it (the evil thought), it is well, and if not, let him read the Sh.; a. v. fr.

שְׁמַעII m. (v. Deut. 6:4) Shʾmʿa, the confession of faith in the morning and evening prayers (recitation of Deut. 6:4–9; 11:13–21; Num. 17:2–6). Targ. Y. I Num. 25:6. Targ. II Esth. 3:8.Ber.I, 1 מאימתי קורין את ש׳וכ׳ from what time of the day may we read the Shmʿa of the evening prayer? Ib. II, 2 (13a) למה קדמה (פרשת) ש׳וכ׳ why does the reading of the section of Shmʿa (Deut. 6:4–9) precede that of vhayah (ib. 11:13–21) Ib. בין שניה לש׳ ובין ש׳וכ׳ between the second benediction and Shmʿa (the first section), and between Shmʿa and vhayah ; a. fr.קריאת ש׳ (abbr. ק״ש), v. קְרִיאָה. Ib. 2a ק״ש דשכיבה the recitation of Shmʿa at bed-time. Num. R. s. 2020> עומדין … וחוטפיןק״שוכ׳ they rise from their sleep like lions, and hasten to read the Shm‘a, and proclaim the kingship of the Lord Ib. והוא … בק״ש משומריוכ׳ and with the recital of the Shmʿa he is handed over from the guards of the day to those of the night. Ber.4b אע״פ שקרא אדםק״שוכ׳ although one has read the Sh. in synagogue, it is proper to recite it again on going to bed. Ib. 5a אם … ואם לאו יקראק״ש if he conquers it (the evil thought), it is well, and if not, let him read the Sh.; a. v. fr.

שְׁכִיבָהf. (שָׁכַב) 1) lying down, lying position. Ber.11a (ref. to Deut. 6:7) בשעת ש׳ ש׳ ממשוכ׳ at the time of lying down, (and) literally in a reclining position, and at the time of rising, (and) literally in an erect position (must the Shmʿa be recited, v. קִימָה a correct quot. acc.). Ib. 4b מקיש ש׳ לקימהוכ׳ the text (Deut l. c.) puts lying down parallel to rising, as at rising (in the morning) the reading of the Shmʿa precedes the prayer (תְּפִלָּה), אף ש׳וכ׳ so at lying down (in the evening) the reading of the Shmʿa precedes Ib. מאי קימה … אף ש׳ נמי סמוך למיטתו as in the morning the Shmʿa is read near the bed (immediately after rising), so in the evening the Shmʿa is read near the bed (before going to bed). Y. ib. I, 3c מפני שכתוב בה ש׳ וקימה because lying down and rising are mentioned therein (in the chapter of Balaam, Num. 23:24; 24:9). Y.Gitt.III, 44d top; Tosef.Kel.B. Mets.I, 14 אחת לש׳וכ׳ one mattress to lie on, and another ; a. fr. 2) lying with, carnal connection. Snh.54b (ref. to Lev. 18:23) לא תתן שְׁכָבְתְּךָ … שְׁכִיבָתְךָ thou shalt not give thy shkhobeth means, thou shalt not allow thy lying with (any connection, either active or passive); Yalk. Ex. 348; Yalk. Lev. 599. Snh. l. c. לדברי … שכבתך ושכיבתך חדא היא according to R. ‘Ak. he is guilty of one act only, for thy shkhobeth and thy shkhibah are the same.

שְׁכִיבָהf. (שָׁכַב) 1) lying down, lying position. Ber.11a (ref. to Deut. 6:7) בשעת ש׳ ש׳ ממשוכ׳ at the time of lying down, (and) literally in a reclining position, and at the time of rising, (and) literally in an erect position (must the Shmʿa be recited, v. קִימָה a correct quot. acc.). Ib. 4b מקיש ש׳ לקימהוכ׳ the text (Deut l. c.) puts lying down parallel to rising, as at rising (in the morning) the reading of the Shmʿa precedes the prayer (תְּפִלָּה), אף ש׳וכ׳ so at lying down (in the evening) the reading of the Shmʿa precedes Ib. מאי קימה … אף ש׳ נמי סמוך למיטתו as in the morning the Shmʿa is read near the bed (immediately after rising), so in the evening the Shmʿa is read near the bed (before going to bed). Y. ib. I, 3c מפני שכתוב בה ש׳ וקימה because lying down and rising are mentioned therein (in the chapter of Balaam, Num. 23:24; 24:9). Y.Gitt.III, 44d top; Tosef.Kel.B. Mets.I, 14 אחת לש׳וכ׳ one mattress to lie on, and another ; a. fr. 2) lying with, carnal connection. Snh.54b (ref. to Lev. 18:23) לא תתן שְׁכָבְתְּךָ … שְׁכִיבָתְךָ thou shalt not give thy shkhobeth means, thou shalt not allow thy lying with (any connection, either active or passive); Yalk. Ex. 348; Yalk. Lev. 599. Snh. l. c. לדברי … שכבתך ושכיבתך חדא היא according to R. ‘Ak. he is guilty of one act only, for thy shkhobeth and thy shkhibah are the same.

פָּרַסI, פָּרַשׂ, (b. h.) 1) to split, break, esp. (v. בָּצַע) to break bread and say grace. R. Hash. 29b לא יִפְרוֹס אדם פרוסהוכ׳ a person should not break bread and say grace for his guests, unless he dines with them אבל פּוֹרֵס הוא לבניווכ׳ but he may do so for his children and his household in order to train them in religious practice. Pes.37a; Men.78b (expl. מצה הינא) כל שפּוֹרְסָהּ ואיןוכ׳ when he breaks it apart, and no cords (of unbaked dough) can be drawn out of it; a. e.Part. pass. פָּרוּס; f. פְּרוּסָה; pl. פְּרוּסִים, פְּרוּסִין; פְּרוּסוֹת. Lev. R. s. 34 (ref. to פָּרֹס, Is. 58:7) הלא תִפְרוֹשׂ … פָרוּס כבר היא פ׳וכ׳ it does not read, ‘behold, thou shalt break, but, ‘behold broken; it (thy bread) is broken for thee, for from the beginning of the year it is decreed Y.Dem.I, 21d bot. בפ׳ when it is a broken piece of an eatable, opp. שלם. Y.Ber.VI, 10b bot. פ׳ של חטים (sub. פת) a broken loaf of wheat bread; a. fr.V. פְּרוּס, פְּרוּסָה. 2) (cmp. פָּרַץ) to break through; Part. pass. as ab. open, plain. Tosef.Kel.B. Mets. V, 4, v. סַוָּאר. 3) to spread. Meg.III, 3 (28a) ואין פּוֹרְשִׂין לתוכו מצודות nor dare you spread traps leading into it (the synagogue in ruins). Yoma III, 4 פָּרְסוּ סדיןוכ׳ (Y. ed. פָּרְשׂוּ), v. סָדִין. Num. R. s. 11 הכהנים פּוֹרְשִׂים את כפיהם the priests spread their hands (when blessing). Ex. R. s. 42 אחז … ופ׳הקב״הוכ׳ he (Moses) took hold of the divine throne, and the Lord spread his cloak over him. Ib. (ref. to ̇פּר̇ש̇ז̇, Job 26:9) פ̇׳ ר̇חום ש̇די ז̇יווכ׳ the Merciful Almighty spread the splendor of his cloud over him; ib. s. 41 פ׳ והגין עליוהקב״ה the Lord spread (his cloak) over him and protected him; a. fr.Deut. R. s. 5 היה פוֹרֵשׂ דיאטגמאוכ׳ (not דאטגמא) he spread (published) a decree wherever he conquered Part. pass. as ab. Ab. III, 16, v. מְצוּדָה; a. e.פ׳ על שמע (interch. with פ׳ את שמע) to spread a cloak over the head for the recitation of the prayers preceding the Shmʿa (Ḳaddish and Barkhu), esp. to recite the prayers for the benefit of those who have come too late for the regular service (cmp. Ber.51a פריס סודרא, quot. in next w.). Meg.IV, 3 (23b) אין פורסין על שמעוכ׳ (Mish. ed. את; Mish. Pes. פורשין, v. Rabb. D. S. a. l. note 90) the prayers for the Shmʿa are not read aloud … with less than two persons; (Rashi: to divide the Shma (v. supra), i. e. to read parts of the prayers preceding the Shmʿa;) Y. ib. IV, 75a bot. פורסין את שמע. Ib. IV, 5 המפטיר … פורסוכ׳, v. פָּטַר. Ib. 6. Lev. R. s. 23 א״ל פְּרוֹס על שמע פ׳ they said to him, recite the prayers for the Shmʿa; he did; Cant. R. to II, 2 (mixed dict.) פְּרוֹס לן את שמע פרוס לון (read: פָּרֵיס); a. fr. Nif. נִפְרַס, Nithpa. נִתְפָּרֵס to be divided, broken. Tbul Yom III, 1, v. עָרָה II. B. Mets.VII, 7 נִתְפָּרְסוּ עיגוליו if his fig cakes were broken; a. e. Hif. הִפְרִיס 1) to assign, give a share, a present. Gen. R. s. 74 end ולא היו מַפְרִיסִיםוכ׳ Ar. (ed. מפרינים) they endowed only with their mouth, v. פָּרַן. Yalk. ib. 22 מַפְרִיס והולך, v. פְּרָת. 2) (denom. of פַּרְסָה) to part the foot, to have a parted hoof. Sifra Shmini, ch. V, Par. 4 משוסע, חזיר מפריס the swine parts its foot and is cloven-footed. Ḥull.59a אין לך דבר שמפריס פרסהוכ׳ there is no animal that parts its foot and yet is unclean, except swine; a. e.Ib. 51b ה׳ע״ג קרקע the animal, after its fall, in attempting to rise made an impression of its parted feet on the ground (an evidence of its spines being unaffected).Trnsf. to show the cloven foot (like swine, as if saying, ‘I am clean, v. Lev. R. s. 13, end), to pretend piety. Gen. R. s. 22 יצא כמפריס וכמרמהוכ׳ (some ed. מפרים, corr. acc.) he went forth like a hypocrite and as one deceiving his Creator; (Yalk. ib. 38; Lev. R. s. 10 כמַעֲרִים, v. עָרַם II). Pi. פֵּירֵס, פֵּירֵש 1) to spread. Bekh.44a (ref. to Ex. 40:19) רבינו פֵּירְשׂוֹ Moses our teacher spread it (hence he must have been ten cubits high); Sabb.92a פרשו; Yalk. Ex. 372; a. e. 2) to put a wrap on, only in פֵּירְסָה נדה she became menstruous. Keth.2a. Gen. R. s. 48; a. fr.

פָּרַסI, פָּרַשׂ, (b. h.) 1) to split, break, esp. (v. בָּצַע) to break bread and say grace. R. Hash. 29b לא יִפְרוֹס אדם פרוסהוכ׳ a person should not break bread and say grace for his guests, unless he dines with them אבל פּוֹרֵס הוא לבניווכ׳ but he may do so for his children and his household in order to train them in religious practice. Pes.37a; Men.78b (expl. מצה הינא) כל שפּוֹרְסָהּ ואיןוכ׳ when he breaks it apart, and no cords (of unbaked dough) can be drawn out of it; a. e.Part. pass. פָּרוּס; f. פְּרוּסָה; pl. פְּרוּסִים, פְּרוּסִין; פְּרוּסוֹת. Lev. R. s. 34 (ref. to פָּרֹס, Is. 58:7) הלא תִפְרוֹשׂ … פָרוּס כבר היא פ׳וכ׳ it does not read, ‘behold, thou shalt break, but, ‘behold broken; it (thy bread) is broken for thee, for from the beginning of the year it is decreed Y.Dem.I, 21d bot. בפ׳ when it is a broken piece of an eatable, opp. שלם. Y.Ber.VI, 10b bot. פ׳ של חטים (sub. פת) a broken loaf of wheat bread; a. fr.V. פְּרוּס, פְּרוּסָה. 2) (cmp. פָּרַץ) to break through; Part. pass. as ab. open, plain. Tosef.Kel.B. Mets. V, 4, v. סַוָּאר. 3) to spread. Meg.III, 3 (28a) ואין פּוֹרְשִׂין לתוכו מצודות nor dare you spread traps leading into it (the synagogue in ruins). Yoma III, 4 פָּרְסוּ סדיןוכ׳ (Y. ed. פָּרְשׂוּ), v. סָדִין. Num. R. s. 11 הכהנים פּוֹרְשִׂים את כפיהם the priests spread their hands (when blessing). Ex. R. s. 42 אחז … ופ׳הקב״הוכ׳ he (Moses) took hold of the divine throne, and the Lord spread his cloak over him. Ib. (ref. to ̇פּר̇ש̇ז̇, Job 26:9) פ̇׳ ר̇חום ש̇די ז̇יווכ׳ the Merciful Almighty spread the splendor of his cloud over him; ib. s. 41 פ׳ והגין עליוהקב״ה the Lord spread (his cloak) over him and protected him; a. fr.Deut. R. s. 5 היה פוֹרֵשׂ דיאטגמאוכ׳ (not דאטגמא) he spread (published) a decree wherever he conquered Part. pass. as ab. Ab. III, 16, v. מְצוּדָה; a. e.פ׳ על שמע (interch. with פ׳ את שמע) to spread a cloak over the head for the recitation of the prayers preceding the Shmʿa (Ḳaddish and Barkhu), esp. to recite the prayers for the benefit of those who have come too late for the regular service (cmp. Ber.51a פריס סודרא, quot. in next w.). Meg.IV, 3 (23b) אין פורסין על שמעוכ׳ (Mish. ed. את; Mish. Pes. פורשין, v. Rabb. D. S. a. l. note 90) the prayers for the Shmʿa are not read aloud … with less than two persons; (Rashi: to divide the Shma (v. supra), i. e. to read parts of the prayers preceding the Shmʿa;) Y. ib. IV, 75a bot. פורסין את שמע. Ib. IV, 5 המפטיר … פורסוכ׳, v. פָּטַר. Ib. 6. Lev. R. s. 23 א״ל פְּרוֹס על שמע פ׳ they said to him, recite the prayers for the Shmʿa; he did; Cant. R. to II, 2 (mixed dict.) פְּרוֹס לן את שמע פרוס לון (read: פָּרֵיס); a. fr. Nif. נִפְרַס, Nithpa. נִתְפָּרֵס to be divided, broken. Tbul Yom III, 1, v. עָרָה II. B. Mets.VII, 7 נִתְפָּרְסוּ עיגוליו if his fig cakes were broken; a. e. Hif. הִפְרִיס 1) to assign, give a share, a present. Gen. R. s. 74 end ולא היו מַפְרִיסִיםוכ׳ Ar. (ed. מפרינים) they endowed only with their mouth, v. פָּרַן. Yalk. ib. 22 מַפְרִיס והולך, v. פְּרָת. 2) (denom. of פַּרְסָה) to part the foot, to have a parted hoof. Sifra Shmini, ch. V, Par. 4 משוסע, חזיר מפריס the swine parts its foot and is cloven-footed. Ḥull.59a אין לך דבר שמפריס פרסהוכ׳ there is no animal that parts its foot and yet is unclean, except swine; a. e.Ib. 51b ה׳ע״ג קרקע the animal, after its fall, in attempting to rise made an impression of its parted feet on the ground (an evidence of its spines being unaffected).Trnsf. to show the cloven foot (like swine, as if saying, ‘I am clean, v. Lev. R. s. 13, end), to pretend piety. Gen. R. s. 22 יצא כמפריס וכמרמהוכ׳ (some ed. מפרים, corr. acc.) he went forth like a hypocrite and as one deceiving his Creator; (Yalk. ib. 38; Lev. R. s. 10 כמַעֲרִים, v. עָרַם II). Pi. פֵּירֵס, פֵּירֵש 1) to spread. Bekh.44a (ref. to Ex. 40:19) רבינו פֵּירְשׂוֹ Moses our teacher spread it (hence he must have been ten cubits high); Sabb.92a פרשו; Yalk. Ex. 372; a. e. 2) to put a wrap on, only in פֵּירְסָה נדה she became menstruous. Keth.2a. Gen. R. s. 48; a. fr.

קרי, קָרָא(b. h.) 1) to call, name; to invite. Ber.7b מיום שברא … שקְרָאוֹ … וּקְרָאוֹ אדון from the day that the Lord created the world there was no man that called the Holy One, blessed be He, lord, until Abraham came and called him lord (Gen. 15:2 אדני). Gen. R. s. 56 אברהם קראו יראה Abraham called it (the Temple site) yeraëh (Gen. 22:14), שם ק׳ אותו שלם Shem called it Salem (ib. 14:18), הריני קוֹרֵא אותו ירושלם I will call it Jerusalem. Snh.70b אין … לִקְרוֹא אבאוכ׳ no sooner does a child know to call ‘father and ‘mother, than it tastes grain food. Num. R. s. 15, beg. ק׳ אותו אוהב he invited that friend. Ib. והיה קורא אומניות, v. אוּמָנוּת; a. v. fr.Part. pass. קָרוּא, קָרוּי; f. קְרוּאָה, קְרוּיָה; Pl. קְרוּאִים, קְרוּאִין, קְרוּיִים, קְרוּיִם, קְרוּיִין, קְרוּיִן; קְרוּאוֹת, קְרוּיוֹת. B. Mets. 114b, a. e. (ref. to Ez. 34:31) אתם ק׳ אדםוכ׳ you are called men, but idolaters Sifra Aḥăré, end כל העריות ק׳ טומאה all illicit connections are called uncleanness; a. fr.Esp. קְרוּאִים, קְרוּיִין those called up to read from the Torah (v. infra). Gen. R. s. 70 (ref. to Gen. 29:2) אלו שלשה ק׳ this is typical of the three persons called up to read from the Torah (priest, Levite, and Israelite). Y.Meg.III, 74b ולא שבעה ק׳ אינון are not seven persons called up (on the Sabbath)?; a. fr.V. קְרוּיוֹת. 2) to read, recite (esp. from the Scriptures). Yoma I, 6 אם רגיל לִקְרוֹת … קוֹרִין לפניו if he (the high priest) is accustomed to read (the Scriptures), he reads himself, if not, they read to him; ובמה קורין לפניו and from what books do they read to him? Ib. פעמים הרבה קָרִיתִיוכ׳ many a time I read to him from Daniel. Meg.II, 1 הקורא את המגילהוכ׳, v. מִפְרֵעַ. Ib. 2 קְרָאָהּ סירוגין, v. סֵירוּג. Ib. 3 קורא כמקומו he must read in accordance with the usage of the place he came from. Ib. 4 הכל כשרין לִקְרוֹתוכ׳ all persons are qualified to recite the Book of Esther (before the congregation). Y.Meg.IV, 74d bot. וקְרָיָיהּ and read from it; a. fr.Esp. to read from the Torah at public services. Ib. III, 4 קורין בפרשת שקלים they (those who are called up, v. supra) read the section of Sheḳalim (Ex. 30:11–16). Ib. 6 אחד קורא את כולן one person must read the entire chapter (of the curses). Ib. IV, 1 בשני … קורין שלשה on Mondays … three persons read. Ib. 4 הקורא בתורה לא יפחותוכ׳ he who is designated to read from the Torah must read no less than three verses; לא יִקְרָא למתורגמןוכ׳ he must read to the interpreter one verse at a time, but from the Prophets, three verses. Bicc. I, 1 יש מביאין … וקוריןוכ׳ there are those who are bound to bring the first-fruits and to read (Deut. 26:5–10), and those who must bring but not read Ib. 4; a. v. fr.Esp. ק׳ (את שמע) to recite the Shmʿa in the morning and in the evening prayer. Ber.I, 1 לא קָרִינוּוכ׳ we omitted to read the Shmʿa. Ib. II, 3 ק׳ וטעה if one read the Shmʿa and made a mistake. Ib. 4 האומנין קוֹרְאִיןוכ׳ (Bab. ed. 16a קורין) workingmen read the Shmʿa on top of a tree, or on the scaffolding; a. v. fr.אל תִּקְרֵי … אלא (or תִּיקְרִי Chald. form; abbrev. א״ת) read not … but, i. e. change the traditional (Massoretic) reading (for homiletical purposes), Ib. 64a (ref. to Is. 54:13 א״ת בָּנַיִךְ אלא בּוֹנַיִךְ read not banayikh (thy children) but bonayikh (thy builders, the scholars). M. Kat. 9b (ref. to Ps. 49:12) א״ת קִרְבָּם אלא קִבְרָם read not ḳirbam (their innermost) but ḳirbam (their grave); a. fr. Pi. קֵרֵא same, to call, invite. Part. pass. מְקוֹרָא, pl. מְקוֹרָאִים, מְקוֹרָאִין. Num. R. s. 13 יש חתן … למק׳וכ׳ does a bridegroom give a banquet for the invited guests and not sit with them?; a. e. Nif. נִקְרָא 1) to be called. Lev. R. s. 1, beg. נִקְרְאוּ הנביאיםוכ׳, v. בַּיִת. Ex. R. s. 1 (ref. to Ex. 2:13) מכאן … נ׳ רשע from here we learn that when a man lifts up his hand to strike his neighbor, even if he does not strike, he is called a wicked man; Snh.58b. Ab. Zar.19a (ref. to Ps. 1:2) בתחלה נִקְרֵאת … נקראתוכ׳ first it (the Law) is called the Lords, and then his (the students); a. fr. 2) to be read, recited. Meg.I, 1 מגלה נקראתוכ׳ the Book of Esther may be read at public service on the eleventh Ib. IV, 10 מעשה ראובן נ׳ ולאוכ׳ the story of Reuben (Gen. 35:22) is read at public service but not translated. Ib. לא נִקְרָאִיןוכ׳ (Y. ed. נִיקְרִין) must be neither read nor interpreted. Tosef. ib. IV (III), 31 יש נקראין ומתרגמיןוכ׳ certain verses are read but not interpreted ; Meg.25a נִקְרִין; a. v. fr. Hif. הִקְרִיא to cause to call, to lead in reading. Sot.10a sq. (ref. to Gen. 21:33) א״ת וַיִּקְרָא אלא וַיַּקְרִיא read not vayiḳra (and he called) but vayaḳri (and he made call), מלמד שה׳וכ׳ intimating that Abraham caused the name of the Lord to be called by the mouth of every passer-by. Y. ib. V, 20c top קטן שהוא מַקְרֵאוכ׳ a child that reads the Hallel at school, and they (the class) respond by repeating each sentence (v. עָנָה I); גדול שהוא מקראוכ׳ an adult that leads in reciting …, when the congregation responds with the first sentence (as refrain). Succ.III, 10 מי שהיה … מַקְרִין אותווכ׳ if a slave, a woman, or a child reads to him, he responds with Hallelujah. Gitt. III, 1 שמע קול סופרים מקריןוכ׳ heard the teaching scribes as they made the practicing children read, ‘such and such … divorces Esp. to teach the Scriptures (מִקְרָא). Lam. R. to I, 6 השניניוכ׳ הַקְרינִי דף אחד teach me a page of the Scriptures, teach me a chapter of the Mishnah; a. fr.Erub.104b שהקרו, v. קָרַר I.

קרי, קָרָא(b. h.) 1) to call, name; to invite. Ber.7b מיום שברא … שקְרָאוֹ … וּקְרָאוֹ אדון from the day that the Lord created the world there was no man that called the Holy One, blessed be He, lord, until Abraham came and called him lord (Gen. 15:2 אדני). Gen. R. s. 56 אברהם קראו יראה Abraham called it (the Temple site) yeraëh (Gen. 22:14), שם ק׳ אותו שלם Shem called it Salem (ib. 14:18), הריני קוֹרֵא אותו ירושלם I will call it Jerusalem. Snh.70b אין … לִקְרוֹא אבאוכ׳ no sooner does a child know to call ‘father and ‘mother, than it tastes grain food. Num. R. s. 15, beg. ק׳ אותו אוהב he invited that friend. Ib. והיה קורא אומניות, v. אוּמָנוּת; a. v. fr.Part. pass. קָרוּא, קָרוּי; f. קְרוּאָה, קְרוּיָה; Pl. קְרוּאִים, קְרוּאִין, קְרוּיִים, קְרוּיִם, קְרוּיִין, קְרוּיִן; קְרוּאוֹת, קְרוּיוֹת. B. Mets. 114b, a. e. (ref. to Ez. 34:31) אתם ק׳ אדםוכ׳ you are called men, but idolaters Sifra Aḥăré, end כל העריות ק׳ טומאה all illicit connections are called uncleanness; a. fr.Esp. קְרוּאִים, קְרוּיִין those called up to read from the Torah (v. infra). Gen. R. s. 70 (ref. to Gen. 29:2) אלו שלשה ק׳ this is typical of the three persons called up to read from the Torah (priest, Levite, and Israelite). Y.Meg.III, 74b ולא שבעה ק׳ אינון are not seven persons called up (on the Sabbath)?; a. fr.V. קְרוּיוֹת. 2) to read, recite (esp. from the Scriptures). Yoma I, 6 אם רגיל לִקְרוֹת … קוֹרִין לפניו if he (the high priest) is accustomed to read (the Scriptures), he reads himself, if not, they read to him; ובמה קורין לפניו and from what books do they read to him? Ib. פעמים הרבה קָרִיתִיוכ׳ many a time I read to him from Daniel. Meg.II, 1 הקורא את המגילהוכ׳, v. מִפְרֵעַ. Ib. 2 קְרָאָהּ סירוגין, v. סֵירוּג. Ib. 3 קורא כמקומו he must read in accordance with the usage of the place he came from. Ib. 4 הכל כשרין לִקְרוֹתוכ׳ all persons are qualified to recite the Book of Esther (before the congregation). Y.Meg.IV, 74d bot. וקְרָיָיהּ and read from it; a. fr.Esp. to read from the Torah at public services. Ib. III, 4 קורין בפרשת שקלים they (those who are called up, v. supra) read the section of Sheḳalim (Ex. 30:11–16). Ib. 6 אחד קורא את כולן one person must read the entire chapter (of the curses). Ib. IV, 1 בשני … קורין שלשה on Mondays … three persons read. Ib. 4 הקורא בתורה לא יפחותוכ׳ he who is designated to read from the Torah must read no less than three verses; לא יִקְרָא למתורגמןוכ׳ he must read to the interpreter one verse at a time, but from the Prophets, three verses. Bicc. I, 1 יש מביאין … וקוריןוכ׳ there are those who are bound to bring the first-fruits and to read (Deut. 26:5–10), and those who must bring but not read Ib. 4; a. v. fr.Esp. ק׳ (את שמע) to recite the Shmʿa in the morning and in the evening prayer. Ber.I, 1 לא קָרִינוּוכ׳ we omitted to read the Shmʿa. Ib. II, 3 ק׳ וטעה if one read the Shmʿa and made a mistake. Ib. 4 האומנין קוֹרְאִיןוכ׳ (Bab. ed. 16a קורין) workingmen read the Shmʿa on top of a tree, or on the scaffolding; a. v. fr.אל תִּקְרֵי … אלא (or תִּיקְרִי Chald. form; abbrev. א״ת) read not … but, i. e. change the traditional (Massoretic) reading (for homiletical purposes), Ib. 64a (ref. to Is. 54:13 א״ת בָּנַיִךְ אלא בּוֹנַיִךְ read not banayikh (thy children) but bonayikh (thy builders, the scholars). M. Kat. 9b (ref. to Ps. 49:12) א״ת קִרְבָּם אלא קִבְרָם read not ḳirbam (their innermost) but ḳirbam (their grave); a. fr. Pi. קֵרֵא same, to call, invite. Part. pass. מְקוֹרָא, pl. מְקוֹרָאִים, מְקוֹרָאִין. Num. R. s. 13 יש חתן … למק׳וכ׳ does a bridegroom give a banquet for the invited guests and not sit with them?; a. e. Nif. נִקְרָא 1) to be called. Lev. R. s. 1, beg. נִקְרְאוּ הנביאיםוכ׳, v. בַּיִת. Ex. R. s. 1 (ref. to Ex. 2:13) מכאן … נ׳ רשע from here we learn that when a man lifts up his hand to strike his neighbor, even if he does not strike, he is called a wicked man; Snh.58b. Ab. Zar.19a (ref. to Ps. 1:2) בתחלה נִקְרֵאת … נקראתוכ׳ first it (the Law) is called the Lords, and then his (the students); a. fr. 2) to be read, recited. Meg.I, 1 מגלה נקראתוכ׳ the Book of Esther may be read at public service on the eleventh Ib. IV, 10 מעשה ראובן נ׳ ולאוכ׳ the story of Reuben (Gen. 35:22) is read at public service but not translated. Ib. לא נִקְרָאִיןוכ׳ (Y. ed. נִיקְרִין) must be neither read nor interpreted. Tosef. ib. IV (III), 31 יש נקראין ומתרגמיןוכ׳ certain verses are read but not interpreted ; Meg.25a נִקְרִין; a. v. fr. Hif. הִקְרִיא to cause to call, to lead in reading. Sot.10a sq. (ref. to Gen. 21:33) א״ת וַיִּקְרָא אלא וַיַּקְרִיא read not vayiḳra (and he called) but vayaḳri (and he made call), מלמד שה׳וכ׳ intimating that Abraham caused the name of the Lord to be called by the mouth of every passer-by. Y. ib. V, 20c top קטן שהוא מַקְרֵאוכ׳ a child that reads the Hallel at school, and they (the class) respond by repeating each sentence (v. עָנָה I); גדול שהוא מקראוכ׳ an adult that leads in reciting …, when the congregation responds with the first sentence (as refrain). Succ.III, 10 מי שהיה … מַקְרִין אותווכ׳ if a slave, a woman, or a child reads to him, he responds with Hallelujah. Gitt. III, 1 שמע קול סופרים מקריןוכ׳ heard the teaching scribes as they made the practicing children read, ‘such and such … divorces Esp. to teach the Scriptures (מִקְרָא). Lam. R. to I, 6 השניניוכ׳ הַקְרינִי דף אחד teach me a page of the Scriptures, teach me a chapter of the Mishnah; a. fr.Erub.104b שהקרו, v. קָרַר I.

קרי, קָרָא(b. h.) 1) to call, name; to invite. Ber.7b מיום שברא … שקְרָאוֹ … וּקְרָאוֹ אדון from the day that the Lord created the world there was no man that called the Holy One, blessed be He, lord, until Abraham came and called him lord (Gen. 15:2 אדני). Gen. R. s. 56 אברהם קראו יראה Abraham called it (the Temple site) yeraëh (Gen. 22:14), שם ק׳ אותו שלם Shem called it Salem (ib. 14:18), הריני קוֹרֵא אותו ירושלם I will call it Jerusalem. Snh.70b אין … לִקְרוֹא אבאוכ׳ no sooner does a child know to call ‘father and ‘mother, than it tastes grain food. Num. R. s. 15, beg. ק׳ אותו אוהב he invited that friend. Ib. והיה קורא אומניות, v. אוּמָנוּת; a. v. fr.Part. pass. קָרוּא, קָרוּי; f. קְרוּאָה, קְרוּיָה; Pl. קְרוּאִים, קְרוּאִין, קְרוּיִים, קְרוּיִם, קְרוּיִין, קְרוּיִן; קְרוּאוֹת, קְרוּיוֹת. B. Mets. 114b, a. e. (ref. to Ez. 34:31) אתם ק׳ אדםוכ׳ you are called men, but idolaters Sifra Aḥăré, end כל העריות ק׳ טומאה all illicit connections are called uncleanness; a. fr.Esp. קְרוּאִים, קְרוּיִין those called up to read from the Torah (v. infra). Gen. R. s. 70 (ref. to Gen. 29:2) אלו שלשה ק׳ this is typical of the three persons called up to read from the Torah (priest, Levite, and Israelite). Y.Meg.III, 74b ולא שבעה ק׳ אינון are not seven persons called up (on the Sabbath)?; a. fr.V. קְרוּיוֹת. 2) to read, recite (esp. from the Scriptures). Yoma I, 6 אם רגיל לִקְרוֹת … קוֹרִין לפניו if he (the high priest) is accustomed to read (the Scriptures), he reads himself, if not, they read to him; ובמה קורין לפניו and from what books do they read to him? Ib. פעמים הרבה קָרִיתִיוכ׳ many a time I read to him from Daniel. Meg.II, 1 הקורא את המגילהוכ׳, v. מִפְרֵעַ. Ib. 2 קְרָאָהּ סירוגין, v. סֵירוּג. Ib. 3 קורא כמקומו he must read in accordance with the usage of the place he came from. Ib. 4 הכל כשרין לִקְרוֹתוכ׳ all persons are qualified to recite the Book of Esther (before the congregation). Y.Meg.IV, 74d bot. וקְרָיָיהּ and read from it; a. fr.Esp. to read from the Torah at public services. Ib. III, 4 קורין בפרשת שקלים they (those who are called up, v. supra) read the section of Sheḳalim (Ex. 30:11–16). Ib. 6 אחד קורא את כולן one person must read the entire chapter (of the curses). Ib. IV, 1 בשני … קורין שלשה on Mondays … three persons read. Ib. 4 הקורא בתורה לא יפחותוכ׳ he who is designated to read from the Torah must read no less than three verses; לא יִקְרָא למתורגמןוכ׳ he must read to the interpreter one verse at a time, but from the Prophets, three verses. Bicc. I, 1 יש מביאין … וקוריןוכ׳ there are those who are bound to bring the first-fruits and to read (Deut. 26:5–10), and those who must bring but not read Ib. 4; a. v. fr.Esp. ק׳ (את שמע) to recite the Shmʿa in the morning and in the evening prayer. Ber.I, 1 לא קָרִינוּוכ׳ we omitted to read the Shmʿa. Ib. II, 3 ק׳ וטעה if one read the Shmʿa and made a mistake. Ib. 4 האומנין קוֹרְאִיןוכ׳ (Bab. ed. 16a קורין) workingmen read the Shmʿa on top of a tree, or on the scaffolding; a. v. fr.אל תִּקְרֵי … אלא (or תִּיקְרִי Chald. form; abbrev. א״ת) read not … but, i. e. change the traditional (Massoretic) reading (for homiletical purposes), Ib. 64a (ref. to Is. 54:13 א״ת בָּנַיִךְ אלא בּוֹנַיִךְ read not banayikh (thy children) but bonayikh (thy builders, the scholars). M. Kat. 9b (ref. to Ps. 49:12) א״ת קִרְבָּם אלא קִבְרָם read not ḳirbam (their innermost) but ḳirbam (their grave); a. fr. Pi. קֵרֵא same, to call, invite. Part. pass. מְקוֹרָא, pl. מְקוֹרָאִים, מְקוֹרָאִין. Num. R. s. 13 יש חתן … למק׳וכ׳ does a bridegroom give a banquet for the invited guests and not sit with them?; a. e. Nif. נִקְרָא 1) to be called. Lev. R. s. 1, beg. נִקְרְאוּ הנביאיםוכ׳, v. בַּיִת. Ex. R. s. 1 (ref. to Ex. 2:13) מכאן … נ׳ רשע from here we learn that when a man lifts up his hand to strike his neighbor, even if he does not strike, he is called a wicked man; Snh.58b. Ab. Zar.19a (ref. to Ps. 1:2) בתחלה נִקְרֵאת … נקראתוכ׳ first it (the Law) is called the Lords, and then his (the students); a. fr. 2) to be read, recited. Meg.I, 1 מגלה נקראתוכ׳ the Book of Esther may be read at public service on the eleventh Ib. IV, 10 מעשה ראובן נ׳ ולאוכ׳ the story of Reuben (Gen. 35:22) is read at public service but not translated. Ib. לא נִקְרָאִיןוכ׳ (Y. ed. נִיקְרִין) must be neither read nor interpreted. Tosef. ib. IV (III), 31 יש נקראין ומתרגמיןוכ׳ certain verses are read but not interpreted ; Meg.25a נִקְרִין; a. v. fr. Hif. הִקְרִיא to cause to call, to lead in reading. Sot.10a sq. (ref. to Gen. 21:33) א״ת וַיִּקְרָא אלא וַיַּקְרִיא read not vayiḳra (and he called) but vayaḳri (and he made call), מלמד שה׳וכ׳ intimating that Abraham caused the name of the Lord to be called by the mouth of every passer-by. Y. ib. V, 20c top קטן שהוא מַקְרֵאוכ׳ a child that reads the Hallel at school, and they (the class) respond by repeating each sentence (v. עָנָה I); גדול שהוא מקראוכ׳ an adult that leads in reciting …, when the congregation responds with the first sentence (as refrain). Succ.III, 10 מי שהיה … מַקְרִין אותווכ׳ if a slave, a woman, or a child reads to him, he responds with Hallelujah. Gitt. III, 1 שמע קול סופרים מקריןוכ׳ heard the teaching scribes as they made the practicing children read, ‘such and such … divorces Esp. to teach the Scriptures (מִקְרָא). Lam. R. to I, 6 השניניוכ׳ הַקְרינִי דף אחד teach me a page of the Scriptures, teach me a chapter of the Mishnah; a. fr.Erub.104b שהקרו, v. קָרַר I.

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1. simple harmonic motion
2. SHM

עֶרְוָהf. (b. h.; עָרָה I) nakedness, shame; unchastity, lewdness, obscenity. Cant. R. to I, 2 מה מים מכסים עֶרְוָתוֹ … עֶרְוָתָן as water covers the nakedness of the sea, … so (study of) the Law covers up the nakedness (atones for the sins) of Israel. Ber.24b לבו רואה את הע׳ his heart sees the nakedness, i. e. there is no garment (girdle) separating the upper part of the body from the lower. Ib. 24a, משום ע׳ v. עֲגָבָה. Ib. קול באשה ע׳ hearing a womans voice is indecency (you must not read the Shmʿa while a woman is singing within your heaving); שער באשה ע׳ the sight of womans hair is an impropriety (with regard to reading the Shmʿa). Gitt.IX, 10 לא יגרש … דבר ע׳ a man must not divorce his wife, unless he have found in her something improper (v. Deut. 24:1). Ib. 90a (interpret. ערות דבר, Deut. l. c.) אם נאמר ערות … הייתי אומר משום ע׳ תצא משום דבר לא תצא if the text had ʿervath (meaning ʿervah) without dabar, I might have thought, for scandalous conduct she is to be dismissed, for ‘something (any other cause) she must not be dismissed. Ib. לא מצא בה לא ע׳ ולא דבר if he found in her neither indecency nor any other fault. Ib. 64a a. fr. אין דבר שבע׳ פחות משנים any act in which purity of sexual life is concerned (marriage, divorce) requires no less than two witnesses. Ab. III, 13 שחוק … מרגילין (את האדם) לע׳ merriment and light-mindedness make man familiar with licentiousness; a. v. fr.Esp. incest, trnsf. ʿervah, a woman forbidden to a man ( and vice versa) on account of consanguinity. Yeb.3b מה אחות אשה מיוחדת שהיא ע׳ … אף כל שהיא ע׳וכ׳ as the sister of a mans (living) wife who is singled out (Lev. 18:18) as an ʿervah, with the punishment of extinction in case of wilfulness, and of a sin-offering in case of mistake, may not be taken in a levirate marriage, so no woman that is a forbidden relation … may be taken Ib. 13a צרות ע׳ the rivals of a woman forbidden on account of consanguinity; a. v. fr.Pl. עֲרָיוֹת (fr. עֶרְיָה). Keth.13b, v. אֶפִּיטְרוֹפּוֹס.גילוי ע׳, v. גִּילּוּי. Yeb.I, 2 היתה בתו או אחת מכל הע׳ האלווכ׳ if a mans daughter or any other of those (above mentioned) relations was married to his brother, Ib. 3b כל הע׳ האמורות בתורה all forbidden relations named in the Torah. Ib. I, 3 שש ע׳ חמורות מאלו six relations more rigorously forbidden than these. Meg.IV, 9, v. כָּנָה; a. fr.

עֶרְוָהf. (b. h.; עָרָה I) nakedness, shame; unchastity, lewdness, obscenity. Cant. R. to I, 2 מה מים מכסים עֶרְוָתוֹ … עֶרְוָתָן as water covers the nakedness of the sea, … so (study of) the Law covers up the nakedness (atones for the sins) of Israel. Ber.24b לבו רואה את הע׳ his heart sees the nakedness, i. e. there is no garment (girdle) separating the upper part of the body from the lower. Ib. 24a, משום ע׳ v. עֲגָבָה. Ib. קול באשה ע׳ hearing a womans voice is indecency (you must not read the Shmʿa while a woman is singing within your heaving); שער באשה ע׳ the sight of womans hair is an impropriety (with regard to reading the Shmʿa). Gitt.IX, 10 לא יגרש … דבר ע׳ a man must not divorce his wife, unless he have found in her something improper (v. Deut. 24:1). Ib. 90a (interpret. ערות דבר, Deut. l. c.) אם נאמר ערות … הייתי אומר משום ע׳ תצא משום דבר לא תצא if the text had ʿervath (meaning ʿervah) without dabar, I might have thought, for scandalous conduct she is to be dismissed, for ‘something (any other cause) she must not be dismissed. Ib. לא מצא בה לא ע׳ ולא דבר if he found in her neither indecency nor any other fault. Ib. 64a a. fr. אין דבר שבע׳ פחות משנים any act in which purity of sexual life is concerned (marriage, divorce) requires no less than two witnesses. Ab. III, 13 שחוק … מרגילין (את האדם) לע׳ merriment and light-mindedness make man familiar with licentiousness; a. v. fr.Esp. incest, trnsf. ʿervah, a woman forbidden to a man ( and vice versa) on account of consanguinity. Yeb.3b מה אחות אשה מיוחדת שהיא ע׳ … אף כל שהיא ע׳וכ׳ as the sister of a mans (living) wife who is singled out (Lev. 18:18) as an ʿervah, with the punishment of extinction in case of wilfulness, and of a sin-offering in case of mistake, may not be taken in a levirate marriage, so no woman that is a forbidden relation … may be taken Ib. 13a צרות ע׳ the rivals of a woman forbidden on account of consanguinity; a. v. fr.Pl. עֲרָיוֹת (fr. עֶרְיָה). Keth.13b, v. אֶפִּיטְרוֹפּוֹס.גילוי ע׳, v. גִּילּוּי. Yeb.I, 2 היתה בתו או אחת מכל הע׳ האלווכ׳ if a mans daughter or any other of those (above mentioned) relations was married to his brother, Ib. 3b כל הע׳ האמורות בתורה all forbidden relations named in the Torah. Ib. I, 3 שש ע׳ חמורות מאלו six relations more rigorously forbidden than these. Meg.IV, 9, v. כָּנָה; a. fr.

פָּסַדto cut, diminish; פָּסֵד (cmp. פגם, פסל) to lose in value, deteriorate. Y.Maasr.V, beg.51c שהן פְּסֵידִין because they spoil; חטין אינן פ׳ wheat does not spoil. Hif. הִפְסִיד 1) to suffer loss, to lose, be at a disadvantage. B. Mets.III, 4, sq. אם כן מהה׳ הרמאי if this is the law, what does the dishonest man lose (what risk does he run to prevent him from claiming more than his due)? Ber.I, 2 הקורא … לאה׳ he who reads the Shmʿa after this, loses nothing; expl. ib. 10b לאה׳ ברכות he does not lose the benedictions (he may recite the benedictions preceding and following the Shmʿa as usual). Y. ib. I, 2b top אין תפלה מַפְסֶדֶת a prayer never loses its value. Gen. R. s. 70 נדרו והִפְסִידוּ vowed and suffered thereby. Keth.XIII, 3 אדמון אומר … הִפְסַרְתִּי upon which Admon said, shall I be at a disadvantage, because I am a male heir?; a. fr. 2) to injure, cause loss to. Tosef.Bets.II, 6 שמא יַפְסִידוּ אתוכ׳ lest they do harm to the inhabitants; a. e.Y.Ber.IX, 14b bot. והפסיד אלא, read: והפשיר עמו, v. פָּשַׁר. Nif. נִפְסַד to lose. Pes.50b יש זריז ונ׳, v. זָרִיז; Tosef.Yeb.IV, 8 ומַפְסִיד (Hif.).

פָּסַדto cut, diminish; פָּסֵד (cmp. פגם, פסל) to lose in value, deteriorate. Y.Maasr.V, beg.51c שהן פְּסֵידִין because they spoil; חטין אינן פ׳ wheat does not spoil. Hif. הִפְסִיד 1) to suffer loss, to lose, be at a disadvantage. B. Mets.III, 4, sq. אם כן מהה׳ הרמאי if this is the law, what does the dishonest man lose (what risk does he run to prevent him from claiming more than his due)? Ber.I, 2 הקורא … לאה׳ he who reads the Shmʿa after this, loses nothing; expl. ib. 10b לאה׳ ברכות he does not lose the benedictions (he may recite the benedictions preceding and following the Shmʿa as usual). Y. ib. I, 2b top אין תפלה מַפְסֶדֶת a prayer never loses its value. Gen. R. s. 70 נדרו והִפְסִידוּ vowed and suffered thereby. Keth.XIII, 3 אדמון אומר … הִפְסַרְתִּי upon which Admon said, shall I be at a disadvantage, because I am a male heir?; a. fr. 2) to injure, cause loss to. Tosef.Bets.II, 6 שמא יַפְסִידוּ אתוכ׳ lest they do harm to the inhabitants; a. e.Y.Ber.IX, 14b bot. והפסיד אלא, read: והפשיר עמו, v. פָּשַׁר. Nif. נִפְסַד to lose. Pes.50b יש זריז ונ׳, v. זָרִיז; Tosef.Yeb.IV, 8 ומַפְסִיד (Hif.).

פֶּרֶקm. (b. h.; preced.) (division, section; (b. h.) cross-road, 1) period ( of time), period of maturity, season. Keth.59b סמוך לפִירְקָהּ near her period of puberty. Y.Yeb.XIII, 13d bot. עד שתגדיל ותגיע לפ׳וכ׳ until she be grown up and arrive at a marriageable age and be married. Taan.16a ופִרְקוֹ נאה whose youth is becoming, expl. ib. b שלא יצאוכ׳ whose youth is of unblemished repute; Tosef.Ḥag.II, 9 ופרקו טוב Var. (ed. Zuck. ופרק). Pes.117a על כל פ׳ ופ׳ at every important epoch. Ib. 43a top שהגיעו לפִרְקָןוכ׳ who have reached puberty but not the legal age (prematurely developed). Tosef.R. Hash. I, 12 פ׳ שעורים the season of the barley crop; פ׳ גשמים the rainy season. Deut. R. s. 9 הגיע פרקו ליטולוכ׳ his (the childs) time has come to be taken away (he is destined to die) at the age of thirty days. Ib. הראה לי את פִּרְקִי show me my time (when I am to die); a. fr.Pl. פְּרָקִים; constr. פִּרְקֵי, פִּי׳. R. Hash. 35a ברכית … ושל פ׳ prayers for the New Year, the Day of Atonement and periodical prayers (for feasts, fasts). Ib. כיון … כפ׳ רמי as he prayed only once in thirty days, it was to him like a periodical prayer. Shek. III, 1 בשלשה פ׳ at three periods of the year. Y.Shebi.I, beg.33a שני פ׳ הראשונים the two beginning periods (shortly before the beginning of the Sabbatical year, and before the beginning of the new Sabbatical period); ib. III, end, 34d. Y.Shek.III, beg.47b פירקי לידה the seasons when animals give birth. Gen. R. s. 70, a. e. נשיקה של פ׳ the kiss on meeting after a period of separation; a. fr. 2) (of writings) section, chapter. R. Hash. 30b מפני שחוזר וכיפל את הפ׳ because in that case he would have to recite the same psalm again on the same day. Ber.14a בין פ׳ לפ׳ פוסקוכ׳ between one section (of the Hallel) and another he may interrupt himself, but in the middle of a section he must not do so. Ab.VI הלומד … פ׳ אחדוכ׳ he that learns from his neighbor one chapter or one halakhah. Erub.54b ושנה לו משה פִּירְקוֹ Moses taught him (Aaron) his lesson; ושנה להם … פִּירְקָן taught them their lesson; a. v. fr.Pl. as ab. Ber.II, 1 בפ׳ שואלוכ׳. between the sections (of the Shmʿa) one may interrupt ones self to extend a greeting Ib. 2 אלו הן בין הפ׳ these are the pauses between the sections: between the first and the second benediction (preceding the Shmʿa) Ḥag.13a ראשי פ׳ the headings of chapters (or subjects, leading words). R. Hash. 31a מה ראהר״ע לחלק בין הפ׳ הללו Ms. M. (ed. ראו חכמים) what reason had R. ʿA. to make a distinction between these psalms (by referring six of them to past events and the seventh to the hereafter)?; a. fr. 3) link, limb, joint. Ḥull.106a sq. נטילת ידים לחולין עד הפ׳וכ׳ washing of hands for secular food must be done up to the (second) joint (of the fingers), for Trumah to the (third) joint; קידוש … עד הפ׳ sanctification of hands (and feet) up to the joint (of the hand); Arakh.19b; Tosef.Yad.II, 1; Yad.II, 3; Y.Ber.VIII, 12a. Ḥull.X, 4 מן הפ׳ של ארכובהוכ׳ from the joint of the knee to the shoulder-blade of the forefoot. Ib. הפ׳ של לחי the joint of the jawbone. Sifra Tsav, Milluim, Par. 1 פ׳ האמצעי the middle joint (of the thumb); a. fr.Pl. as ab. Tosef.Kel.B. Mets. III, 2, v. מִסְפֶּרֶת. Deut. R. s. 3 beg. מנורה שעשויה פ׳ פ׳ a candlestick made of separable links (v. חוּלְיָא I). Ab. Zar.43a בין פְּרָקָיו, expl. בין פִּרְקֵי ציאר between the joints of its neck. Y. Ber. l. c. bot. (שולחן) של פ׳ a table that can be taken apart; a. fr. 4) load. Pl. as ab. Yalk. Lam. 1000 ושני פ׳ יש עליווכ׳ and the camel has two loads (hanging down on its sides), one of wine, and one of vinegar (Lam. R. to I, 1 רבתי ( חד מתינס 6) טעניה תרין זיקין). פרק אונסין, Esth. R. to I, 6, v. אינסין.

פֶּרֶקm. (b. h.; preced.) (division, section; (b. h.) cross-road, 1) period ( of time), period of maturity, season. Keth.59b סמוך לפִירְקָהּ near her period of puberty. Y.Yeb.XIII, 13d bot. עד שתגדיל ותגיע לפ׳וכ׳ until she be grown up and arrive at a marriageable age and be married. Taan.16a ופִרְקוֹ נאה whose youth is becoming, expl. ib. b שלא יצאוכ׳ whose youth is of unblemished repute; Tosef.Ḥag.II, 9 ופרקו טוב Var. (ed. Zuck. ופרק). Pes.117a על כל פ׳ ופ׳ at every important epoch. Ib. 43a top שהגיעו לפִרְקָןוכ׳ who have reached puberty but not the legal age (prematurely developed). Tosef.R. Hash. I, 12 פ׳ שעורים the season of the barley crop; פ׳ גשמים the rainy season. Deut. R. s. 9 הגיע פרקו ליטולוכ׳ his (the childs) time has come to be taken away (he is destined to die) at the age of thirty days. Ib. הראה לי את פִּרְקִי show me my time (when I am to die); a. fr.Pl. פְּרָקִים; constr. פִּרְקֵי, פִּי׳. R. Hash. 35a ברכית … ושל פ׳ prayers for the New Year, the Day of Atonement and periodical prayers (for feasts, fasts). Ib. כיון … כפ׳ רמי as he prayed only once in thirty days, it was to him like a periodical prayer. Shek. III, 1 בשלשה פ׳ at three periods of the year. Y.Shebi.I, beg.33a שני פ׳ הראשונים the two beginning periods (shortly before the beginning of the Sabbatical year, and before the beginning of the new Sabbatical period); ib. III, end, 34d. Y.Shek.III, beg.47b פירקי לידה the seasons when animals give birth. Gen. R. s. 70, a. e. נשיקה של פ׳ the kiss on meeting after a period of separation; a. fr. 2) (of writings) section, chapter. R. Hash. 30b מפני שחוזר וכיפל את הפ׳ because in that case he would have to recite the same psalm again on the same day. Ber.14a בין פ׳ לפ׳ פוסקוכ׳ between one section (of the Hallel) and another he may interrupt himself, but in the middle of a section he must not do so. Ab.VI הלומד … פ׳ אחדוכ׳ he that learns from his neighbor one chapter or one halakhah. Erub.54b ושנה לו משה פִּירְקוֹ Moses taught him (Aaron) his lesson; ושנה להם … פִּירְקָן taught them their lesson; a. v. fr.Pl. as ab. Ber.II, 1 בפ׳ שואלוכ׳. between the sections (of the Shmʿa) one may interrupt ones self to extend a greeting Ib. 2 אלו הן בין הפ׳ these are the pauses between the sections: between the first and the second benediction (preceding the Shmʿa) Ḥag.13a ראשי פ׳ the headings of chapters (or subjects, leading words). R. Hash. 31a מה ראהר״ע לחלק בין הפ׳ הללו Ms. M. (ed. ראו חכמים) what reason had R. ʿA. to make a distinction between these psalms (by referring six of them to past events and the seventh to the hereafter)?; a. fr. 3) link, limb, joint. Ḥull.106a sq. נטילת ידים לחולין עד הפ׳וכ׳ washing of hands for secular food must be done up to the (second) joint (of the fingers), for Trumah to the (third) joint; קידוש … עד הפ׳ sanctification of hands (and feet) up to the joint (of the hand); Arakh.19b; Tosef.Yad.II, 1; Yad.II, 3; Y.Ber.VIII, 12a. Ḥull.X, 4 מן הפ׳ של ארכובהוכ׳ from the joint of the knee to the shoulder-blade of the forefoot. Ib. הפ׳ של לחי the joint of the jawbone. Sifra Tsav, Milluim, Par. 1 פ׳ האמצעי the middle joint (of the thumb); a. fr.Pl. as ab. Tosef.Kel.B. Mets. III, 2, v. מִסְפֶּרֶת. Deut. R. s. 3 beg. מנורה שעשויה פ׳ פ׳ a candlestick made of separable links (v. חוּלְיָא I). Ab. Zar.43a בין פְּרָקָיו, expl. בין פִּרְקֵי ציאר between the joints of its neck. Y. Ber. l. c. bot. (שולחן) של פ׳ a table that can be taken apart; a. fr. 4) load. Pl. as ab. Yalk. Lam. 1000 ושני פ׳ יש עליווכ׳ and the camel has two loads (hanging down on its sides), one of wine, and one of vinegar (Lam. R. to I, 1 רבתי ( חד מתינס 6) טעניה תרין זיקין). פרק אונסין, Esth. R. to I, 6, v. אינסין.