for designated purpose

1. noun 2. transitive verb ['steiʃən] 1. noun 2. verb ['steISən] (auf)stellen, postieren; (MIL) stationieren; bicycle, train abstellen 1. noun 2. transitive verb

מוּקְצֶהm. (Part. Hof. of קָצָה) (cut off, set aside, stored away, 1) a space back of the dwelling, containing stored up wood, cattle in sheds Erub.II, 3; ib. 22a. Ib. X, 8. Bets.IV, 1 עצים שבמ׳ wood in the muktseh (stored for the winter); a. e. 2) store of fruits. Maasr. III, 2. Ib. I, 5 עד שיעשה מ׳ until the melon is stored away. Y.Ter.II, 41d top היה נוטל … מן המ׳ עלוכ׳ he took ten dry figs from the storage as tithes for ninety in the basket (designated for immediate use, v. כַּלְכָּלָה); (Men.54b; 55a מקצוע). 3) (sub. כלי) the tool specially intended ( for cutting figs). Shebi. VIII, 6, v. חַרְבָּה; (Maim. the shed where figs are spread for drying.. 4) an animal set aside ( in a shed) for a sacrifice. Tem.28b מ׳ לשבע שנים set aside until it would be seven years old. Ib. 29a מניין למ׳ מן התורה where in the Torah is muktseh intimated? (misunderstood by Abbaye as meaning, ‘where is it intimated that an animal must be kept in an enclosed space for some time before it can be offered on the altar?and corrected as meaning, ‘where is it intimated that an animal designated for idolatry is forbidden for the Jewish altar?).Tosef.Ab. Zar. V (VI), 10 איזה מ׳ מ׳ לע״זוכ׳ what is meant by m. (as forbidden for the altar)? That which has been set aside (in a special place designated for the purpose) for idolatrous use, but if one merely devoted it by word of mouth Tem.VI, 1. Tosef. l. c. 9 מאימתי נקרא מ׳ משנעשהוכ׳ when is an animal called m. (for idolatry)? From the time that an act (of dedication) has been done with it; Tem.29a אין מ׳ אסור אלא עד שיעבדו (בו) (v. Rashia first interpret.; second interpret.) a m. remains forbidden only until it has been used for some work (whereby its designation for the idolatrous altar is annulled). Ib. אין מ׳ אסור … מעשה a m. remains forbidden only until some act (as shearing its wool or some work) has been done with it; a. e. 4) (Sabbath law) muktseh, that which is not counted on for use on the Sabbath or Holy Day (v. מוּכָן s. v. כּוּן, a. הַזְמָנָה); forbidden for use or handling. Bets.2a מאי טעמייהו דב״ש מ׳ הוא what reason had Beth Shammai (to permit the egg laid on the Holy Day by a hen which is kept for laying eggs and can, therefore, not be used for consumption on that day)? Is it not muktseh? Ib. דאית ליה מ׳ אית ליה נולד he who forbids m. forbids also nolad (v. יָלַד). Sabb.44a מ׳ מחמת מיאוס not counted on (and therefore forbidden to handle) on account of its repulsiveness (e. g. an old clay candlestick); מ׳ מחמת איסור m. in consequence of a ritual prohibition (e. g. a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it). Ib. 157a מ׳ מחמת חסרון כיס not counted on for use on the Sabbath because the object is too expensive for a use for which it is not originally made; a. fr.Pl. מוּקְצִים, מוּקְצִין set apart, chosen. Sifré Num. 85 (ref. to בקצה, Num. 11:1) במ׳ שבהם the fire seized the distinguished among them (with ref. to קצין, Jud. 11:11; Yalk. Num. 732 בקצינים). Fem. מוּקְצָה, pl. מוּקְצוֹת. Sabb.43b והא מ׳ נינהו are they not muktseh (because they are not intended for human food)?

מוּקְצֶהm. (Part. Hof. of קָצָה) (cut off, set aside, stored away, 1) a space back of the dwelling, containing stored up wood, cattle in sheds Erub.II, 3; ib. 22a. Ib. X, 8. Bets.IV, 1 עצים שבמ׳ wood in the muktseh (stored for the winter); a. e. 2) store of fruits. Maasr. III, 2. Ib. I, 5 עד שיעשה מ׳ until the melon is stored away. Y.Ter.II, 41d top היה נוטל … מן המ׳ עלוכ׳ he took ten dry figs from the storage as tithes for ninety in the basket (designated for immediate use, v. כַּלְכָּלָה); (Men.54b; 55a מקצוע). 3) (sub. כלי) the tool specially intended ( for cutting figs). Shebi. VIII, 6, v. חַרְבָּה; (Maim. the shed where figs are spread for drying.. 4) an animal set aside ( in a shed) for a sacrifice. Tem.28b מ׳ לשבע שנים set aside until it would be seven years old. Ib. 29a מניין למ׳ מן התורה where in the Torah is muktseh intimated? (misunderstood by Abbaye as meaning, ‘where is it intimated that an animal must be kept in an enclosed space for some time before it can be offered on the altar?and corrected as meaning, ‘where is it intimated that an animal designated for idolatry is forbidden for the Jewish altar?).Tosef.Ab. Zar. V (VI), 10 איזה מ׳ מ׳ לע״זוכ׳ what is meant by m. (as forbidden for the altar)? That which has been set aside (in a special place designated for the purpose) for idolatrous use, but if one merely devoted it by word of mouth Tem.VI, 1. Tosef. l. c. 9 מאימתי נקרא מ׳ משנעשהוכ׳ when is an animal called m. (for idolatry)? From the time that an act (of dedication) has been done with it; Tem.29a אין מ׳ אסור אלא עד שיעבדו (בו) (v. Rashia first interpret.; second interpret.) a m. remains forbidden only until it has been used for some work (whereby its designation for the idolatrous altar is annulled). Ib. אין מ׳ אסור … מעשה a m. remains forbidden only until some act (as shearing its wool or some work) has been done with it; a. e. 4) (Sabbath law) muktseh, that which is not counted on for use on the Sabbath or Holy Day (v. מוּכָן s. v. כּוּן, a. הַזְמָנָה); forbidden for use or handling. Bets.2a מאי טעמייהו דב״ש מ׳ הוא what reason had Beth Shammai (to permit the egg laid on the Holy Day by a hen which is kept for laying eggs and can, therefore, not be used for consumption on that day)? Is it not muktseh? Ib. דאית ליה מ׳ אית ליה נולד he who forbids m. forbids also nolad (v. יָלַד). Sabb.44a מ׳ מחמת מיאוס not counted on (and therefore forbidden to handle) on account of its repulsiveness (e. g. an old clay candlestick); מ׳ מחמת איסור m. in consequence of a ritual prohibition (e. g. a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it). Ib. 157a מ׳ מחמת חסרון כיס not counted on for use on the Sabbath because the object is too expensive for a use for which it is not originally made; a. fr.Pl. מוּקְצִים, מוּקְצִין set apart, chosen. Sifré Num. 85 (ref. to בקצה, Num. 11:1) במ׳ שבהם the fire seized the distinguished among them (with ref. to קצין, Jud. 11:11; Yalk. Num. 732 בקצינים). Fem. מוּקְצָה, pl. מוּקְצוֹת. Sabb.43b והא מ׳ נינהו are they not muktseh (because they are not intended for human food)?

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

שֵׁםII m. (b. h.; v. שוּם a. שׂוּם) mark, name, title, nature, denomination. Pes.III, לא תקרא לה שםוכ׳ she must not name it (declare it to be Hallah) until it is baked. Ter. III, 5 האומר … קרא שם if one says, the priests portion of this pile is in it … he has named it (designated it as Trumah). Gen. R. s. 25 (ref. to Gen. 5:29) לא השם הוא המדרש … הוא השםוכ׳ the name (נח) and the interpretation (ינחמנו) do not correspond; it ought to be either Ber.II, 8 ליטול … השם, v. נָטַל. Macc.I, 2 לא השם המביאווכ׳ the title (the legal text) under which the false witness is doomed to lashes, is not the one under which he is bound to pay indemnity. Kinn. I, 3 משם אחד, sacrificial birds of the same denomination (intended for the same class of cases), opp. משני שמות of different denominations. Sabb.XII, 3 משם אחד two letters of the alphabet of the same name (אא, בב), opp. משתי שמית two different letters (אב). Ib. שם קטן משם גדולוכ׳ a small name or word as a part (or abbreviation) of a larger one, as שם as a part of שמעון, of שמואל Ib. 103b שתי אותיות והן שם אחד two identical letters which represent a word, (as שש, which may stand for שֵׁש or שָׂשׂ) Shebu.3b, a. fr. לא מן השם הוא זהוכ׳ this comes not under this title (this is not the real reason), but it is because Ker.III, 4 אינו מן השם the offence is not of the same class. Macc.4b, a. fr. מוציא שם רע (על חבירי) who spreads an evil report about his neighbor (injures his reputation). Ber.17a גדל בשם טובוכ׳ who has grown up with a good name, and departed life with a good name; a. v. fr.Esp. הַשֵּׁם or שֵׁם the Divine Name, the Tetragrammaton, contradist. to כינוי attribute; in gen. the Lord. Snh.VII, 5 המגדף … שיפרש השם the blasphemer is not punishable, unless he uses the Name explicitly. Ib. 8 המקלל … בַּשֵּׁם he that curses his father or his mother is not punishable, unless he curses them with the Name. Ib. 56a בידך את השם בכינוי (not בכינויים) if he curses God by using a divine attribute. Ib. עד שיברך שם בשם unless he curses God and pronounces the Name. Yoma III, 8; IV, 2; VI, 2 אנא השם (בשם) I pray, O Lord (pronouncing the Tetragrammaton). Ib. כשהיו שימעים שם המפורש שהוא יוצאוכ׳ when they heard the Tetragrammaton pronounced, v. פָּרַש. Ib. IV, 1 אחד … לַשֵּׁם on one of the lots was written ‘unto the Lord; של שם the lot bearing the inscription ‘unto the Lord; a. v. fr.; v. שָׁמַיִם.Especial uses: כְּשֵׁם שֶׁ־ the same as, as well as. Ber.IX, 5 חייב אדם … כשם שמברךוכ׳ a man is bound to bless God for what is evil as well as he blesses for what is good. Ib. 62a כשם שנפרעיןוכ׳ as well as the dead are called to account, v. סַפְדָּן. Sot.V, 1 כשם שהמים … כךוכ׳ as the waters test her, so do they test him. Ib. כשם שאסורהוכ׳, v. בָּעַל; a. v. fr.כְּשֵׁם, מִשֵּׁם in the name of, in behalf of. Meg.15a כל האומר דכר בשם אומרווכ׳ he who relates a thing in the name of him who said it (gives credit to authority), brings redemption into the world. Peah II, 4 מִשְּׁמוֹ in his own name (as his individual opinion). Y.Taan.I, 64a הלכה … שאמר משםוכ׳ the rule follows the opinion of … who said in behalf of ; a. v. fr.לְשֵׁם for the purpose of, for the sake of, as; with reference to. Gitt.24b כתב רהמנא לה לִשְׁמָהּ the text (Deut. 24:3) says, ‘unto her, that means, that it must be written especially for her. Yeb.47b, v. שוּם II.Snh.99b העוסק בתורה לשמה who studies the Law for! its own sake (for no selfish ends). Pes.50b לעולם יעסוק … אע״פ שלא לשמה … בא לשמה by all means let a man engage in the study of the Law and in good deeds, even if not for their own sake, for through the work for a selfish purpose he will arrive at the stage of doing good for its own sake. Ib. 13b, a. e. שחטן לִשְׁמָןוכ׳ if he slaughtered them as such (as festive sacrifices) ; זרק דמן שלא לשמן if he sprinkled their blood, having in mind another purpose (another class of sacrifices). Gen. R. s. 25 לשם קרבנו נקרא he was named (נח) with reference to his sacrifice ( ניחח, Gen. 8:21); לשם נחתוכ׳ he was named (נח) with reference to the rest of the ark ( ותנח, Gen. 8:4); Yalk. ib. 42 על שםוכ׳; a. v. fr.עַל שֵׁם (abbrev. ע״ש) with reference to, because. Y.Taan.II, beg.65a על שם ואנכיוכ׳ as a reference to (what Abraham said,) ‘and I am but dust and ashes (Gen. 18:27). Gen. R. s. 23, v. טְבַרְיָא; a. fr.; v. שוּם II.Pl. שֵׁמוֹת, constr. שְׁמוֹת. Kinn. l. c. Gen. R. s. 26 כל הש׳ הללווכ׳ all these names indicate rebellion, v. מַרְדּוּת I. B. Mets. 114b עובר בכל הש׳ הללו is guilty under all these titles (texts). Shebu.35a יש ש׳ שנמחקין ויש ש׳וכ׳ there are divine names which may be erased, and such as may not be erased. Y.R. Hash. I, 56d bot. שְׁ׳ המלאכים, v. מַלְאָךְ; a. fr.

назначе́ние с.

כּוּן(b. h.) to stand, exist, be firm. Pi. כִּיוֵּון 1) to straighten. Sifré Deut. 308 מְכַוְּונוֹ במעגילה he tries to straighten the wood in a press; Yalk. Deut. 942 (not מכינן); Pesik. Zutr. Haăz. (ed. Bub. V, p. 11 1) נתנו לאומן שיְכַוְּונוֹ he gave it to a mechanic to straighten it. 2) to place in a line, direct. Macc.II, 5 (9b) מְכַוְּונִין להן דרךוכ׳ Ms. M. (ed. ומְכוּוָּנוֹת להן דרכים, v. infra) we make for them direct roads from one place of refuge to the other. 3) to determine exactly (place, time). Y.Erub.V, 22c לְכַוֵּין את הרוחות how to determine exactly the four cardinal points (v. רָבַע). Ib. bot. הארון היה מְכַוֵּיןוכ׳ the Ark indicated for them the points of the compass. Gen. R. s. 15, beg., v. כִּוּוּן. M. Kat. 10a אין יכול לכַוֵּין אימראוכ׳ is unable to sew the fringe accurately on the bosom of the shirt. Ber.7a לכַוֵּין אותה שעה to seize the opportunity of just that moment; a. fr. 4) (with לב or sub. לב) to direct or prepare ones mind, to pay attention, to do a thing with an intention. Ber.II, 1 אם כ׳ לבו if he (while reading in the Law) had his mind directed (to the Shma); ib. 13a אם כ׳ לבו לקרות it means, he read with attention (to the sense, not merely like one going over the text for correction). R. Hash. 28b כ׳ לבו לצאת he had the intention of complying with the law (v. יָצָא); opp. (כ׳) לשמוע he directed his attention to listening, i. e. heard the sound with consciousness (but without devotion); v. כַּוָּונָה. Ber.V, 1 היו שוהין … כדי שיְכַוְּונוּ לבםוכ׳ tarried a while before prayer, in order to direct their hearts to their Father in heaven. Y. ib. II, 5a חזקה כִּוֵּין the presumption is that he read with attention; a. fr.Part. pass. מְכוּוָּן, f. מְכוּוָּנָה, מְכוּוֶּנֶת; pl. מְכוּוָּנִים, … נִין; מְכוּוָּנוֹת a) in a line, corresponding. Y.Kil.V, beg.30b עריס המכ׳ a straight bed of vines, opp. מעוקם. Ib. מכ׳ הן they (the vines) are in a straight line. Y.Ber.IV, 8c top בית … מ׳ כנגד … של מעלן the situation of the earthly Holy of Holies corresponds with that of the heavenly Macc.II, 5 ומכוונות להן דרכים (not … נת), v. supra. Ib. 9b ומכוונות היו כמיןוכ׳ (Ms. M. ומכוונין הן) and they (the three towns on this side and those on the other side of the Jordan respectively) were in straight parallel lines like two rows in a vineyard; a. fr.b) exact, precise. Toh. III, 1 sq. כביצה מ׳ exactly the quantity of an egg. Mikv. VII, 6; Ḥag.19a; Gitt.16a. Hif. הֵכִין to put in proper position, to prepare; to hold ready, to designate. Bets.2b (ref. to Ex. 16:5) חול מֵכִין לשבתוכ׳ a week day prepares for the Sabbath (that which has become ready for use on a week day may be used on the Sabbath), but a Holy Day does not prepare for the succeeding Sabbath, ואין שבת מֵכִינָה ליו״ט nor can the Sabbath prepare for a succeeding Holy Day, v. הֲכָנָה.Meg.12b (play on ממוכן, Esth. 1:14) כלום הֵכִינוּוכ׳ have they (the Persians) arranged a table before thee?; Esth. R. to l. c. מי מֵכִיןוכ׳ who arranges an altar ?; a. fr.Tosef.Maasr.I, 4 משיכינו ed. Zuck., Var. משייבינו, read: משיניצו.Part. pass. מוּכָן prepared, designated, ready. Bets.I, 2 עפר מ׳ מבעוד יום dust (for covering the blood) made ready a day before. Ib. אפר כירה מ׳ הוא ashes of the stove are considered ready (destined to be used for the purpose). Ib. III, 4 אין זה מן המ׳ this is not among the things designated for use on the Holy Day. Ib. IV, 6.Meg. l. c. (play on ממוכן, v. supra) שמ׳ לפורענות he was ready for evil; a. fr. Hithpa. הִתְכַּיֵּון, הִתְכַּוֵּון, Nithpa. נִתְכַּוֵּין 1) to be made straight, to be remedied (cmp. תכן). Pesik. Zutr. l. c. אין אתם מִתְכַּוְּונִים אלא באור you (your crookedness) can be remedied only through fire; Sifré Deut. L, 100. אין אתם הולכים אלא לאור; Yalk. Deut l. c. הולכין אלא לאחור (corr. acc.). 2) to prepare ones self. Y.Meg.I, 71c (ref. to הִכּוֹן, Am. 4:12) הִתְכַּוֵּון לקראתוכ׳ put thyself in proper condition to meet thy God. 3) to intend, propose. B. Kam.VIII. 1 עד שיהא מִתְכַּ יֵן unless he did it with malicious intent. Tosef.Naz.III, 10 לא נִתְכֵּוַּונְתִּי אלא כמותה my intention was to be exactly like her (as to her vow). Ib. 14 מישנ׳ לעלותוכ׳ if he who had the intention to eat the flesh of swine ; v. עָלָה. Sabb.22a ובלבד שלא יִתְכַּוֵּיןוכ׳ provided he has not the intention of making a groove.Bets.23a, a. fr. דבר שאינו מִתְכַּ׳ a forbidden act which was produced without intent, i. e. an unintended but unavoidable effect of a permitted act. R. Hash. 28b. Pes.53b, a. fr. שניהם … נִתְכַּוְּונוּ both meant the same thing; a. fr. Polel כּוֹנֵן to establish, base firmly. Ex. R. s. 15 מבקש לְכוֹנֵן עולמים wanted to establish worlds. Ib. על אלו אני מְכוֹנֵןוכ׳ upon those (the patriarchs) I will establish the world.Part. pass. מְכוֹנָן, f. מְבוֹנֶנֶת. Midr. Sam. ch. 16 (ref. to הכינני, 1 Kings 2:24) בזכות התורה המ׳ בארון (the world exists) for the sake of the Law that is put up straight in the holy Ark.

כּוּן(b. h.) to stand, exist, be firm. Pi. כִּיוֵּון 1) to straighten. Sifré Deut. 308 מְכַוְּונוֹ במעגילה he tries to straighten the wood in a press; Yalk. Deut. 942 (not מכינן); Pesik. Zutr. Haăz. (ed. Bub. V, p. 11 1) נתנו לאומן שיְכַוְּונוֹ he gave it to a mechanic to straighten it. 2) to place in a line, direct. Macc.II, 5 (9b) מְכַוְּונִין להן דרךוכ׳ Ms. M. (ed. ומְכוּוָּנוֹת להן דרכים, v. infra) we make for them direct roads from one place of refuge to the other. 3) to determine exactly (place, time). Y.Erub.V, 22c לְכַוֵּין את הרוחות how to determine exactly the four cardinal points (v. רָבַע). Ib. bot. הארון היה מְכַוֵּיןוכ׳ the Ark indicated for them the points of the compass. Gen. R. s. 15, beg., v. כִּוּוּן. M. Kat. 10a אין יכול לכַוֵּין אימראוכ׳ is unable to sew the fringe accurately on the bosom of the shirt. Ber.7a לכַוֵּין אותה שעה to seize the opportunity of just that moment; a. fr. 4) (with לב or sub. לב) to direct or prepare ones mind, to pay attention, to do a thing with an intention. Ber.II, 1 אם כ׳ לבו if he (while reading in the Law) had his mind directed (to the Shma); ib. 13a אם כ׳ לבו לקרות it means, he read with attention (to the sense, not merely like one going over the text for correction). R. Hash. 28b כ׳ לבו לצאת he had the intention of complying with the law (v. יָצָא); opp. (כ׳) לשמוע he directed his attention to listening, i. e. heard the sound with consciousness (but without devotion); v. כַּוָּונָה. Ber.V, 1 היו שוהין … כדי שיְכַוְּונוּ לבםוכ׳ tarried a while before prayer, in order to direct their hearts to their Father in heaven. Y. ib. II, 5a חזקה כִּוֵּין the presumption is that he read with attention; a. fr.Part. pass. מְכוּוָּן, f. מְכוּוָּנָה, מְכוּוֶּנֶת; pl. מְכוּוָּנִים, … נִין; מְכוּוָּנוֹת a) in a line, corresponding. Y.Kil.V, beg.30b עריס המכ׳ a straight bed of vines, opp. מעוקם. Ib. מכ׳ הן they (the vines) are in a straight line. Y.Ber.IV, 8c top בית … מ׳ כנגד … של מעלן the situation of the earthly Holy of Holies corresponds with that of the heavenly Macc.II, 5 ומכוונות להן דרכים (not … נת), v. supra. Ib. 9b ומכוונות היו כמיןוכ׳ (Ms. M. ומכוונין הן) and they (the three towns on this side and those on the other side of the Jordan respectively) were in straight parallel lines like two rows in a vineyard; a. fr.b) exact, precise. Toh. III, 1 sq. כביצה מ׳ exactly the quantity of an egg. Mikv. VII, 6; Ḥag.19a; Gitt.16a. Hif. הֵכִין to put in proper position, to prepare; to hold ready, to designate. Bets.2b (ref. to Ex. 16:5) חול מֵכִין לשבתוכ׳ a week day prepares for the Sabbath (that which has become ready for use on a week day may be used on the Sabbath), but a Holy Day does not prepare for the succeeding Sabbath, ואין שבת מֵכִינָה ליו״ט nor can the Sabbath prepare for a succeeding Holy Day, v. הֲכָנָה.Meg.12b (play on ממוכן, Esth. 1:14) כלום הֵכִינוּוכ׳ have they (the Persians) arranged a table before thee?; Esth. R. to l. c. מי מֵכִיןוכ׳ who arranges an altar ?; a. fr.Tosef.Maasr.I, 4 משיכינו ed. Zuck., Var. משייבינו, read: משיניצו.Part. pass. מוּכָן prepared, designated, ready. Bets.I, 2 עפר מ׳ מבעוד יום dust (for covering the blood) made ready a day before. Ib. אפר כירה מ׳ הוא ashes of the stove are considered ready (destined to be used for the purpose). Ib. III, 4 אין זה מן המ׳ this is not among the things designated for use on the Holy Day. Ib. IV, 6.Meg. l. c. (play on ממוכן, v. supra) שמ׳ לפורענות he was ready for evil; a. fr. Hithpa. הִתְכַּיֵּון, הִתְכַּוֵּון, Nithpa. נִתְכַּוֵּין 1) to be made straight, to be remedied (cmp. תכן). Pesik. Zutr. l. c. אין אתם מִתְכַּוְּונִים אלא באור you (your crookedness) can be remedied only through fire; Sifré Deut. L, 100. אין אתם הולכים אלא לאור; Yalk. Deut l. c. הולכין אלא לאחור (corr. acc.). 2) to prepare ones self. Y.Meg.I, 71c (ref. to הִכּוֹן, Am. 4:12) הִתְכַּוֵּון לקראתוכ׳ put thyself in proper condition to meet thy God. 3) to intend, propose. B. Kam.VIII. 1 עד שיהא מִתְכַּ יֵן unless he did it with malicious intent. Tosef.Naz.III, 10 לא נִתְכֵּוַּונְתִּי אלא כמותה my intention was to be exactly like her (as to her vow). Ib. 14 מישנ׳ לעלותוכ׳ if he who had the intention to eat the flesh of swine ; v. עָלָה. Sabb.22a ובלבד שלא יִתְכַּוֵּיןוכ׳ provided he has not the intention of making a groove.Bets.23a, a. fr. דבר שאינו מִתְכַּ׳ a forbidden act which was produced without intent, i. e. an unintended but unavoidable effect of a permitted act. R. Hash. 28b. Pes.53b, a. fr. שניהם … נִתְכַּוְּונוּ both meant the same thing; a. fr. Polel כּוֹנֵן to establish, base firmly. Ex. R. s. 15 מבקש לְכוֹנֵן עולמים wanted to establish worlds. Ib. על אלו אני מְכוֹנֵןוכ׳ upon those (the patriarchs) I will establish the world.Part. pass. מְכוֹנָן, f. מְבוֹנֶנֶת. Midr. Sam. ch. 16 (ref. to הכינני, 1 Kings 2:24) בזכות התורה המ׳ בארון (the world exists) for the sake of the Law that is put up straight in the holy Ark.

מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife.

מני, מָנָה(b. h.) to divide, distribute; to count. Bekh IX, 7 ומוֹנֶה בשבט אחדוכ׳ (Bab. ed. 58b ומונין א׳) and he counts with the rod, one, two Ib. מְנָאָם רביצין if he counted them while they were crouching. Shebu.34a bot. מָנֶה מָנִיתִי לךוכ׳ (not מְנִיתִיךָ, v. Rabb. D. S. a. l. note) I counted (delivered) to thee a Maneh (as a loan) in the presence ; ib.b R. Hash. 12a חכמי ישראל מוֹנִין למבולוכ׳ the Jewish scholars count the dates of the flood in accordance with R. El. (beginning the year with Tishri), and the astronomical calendar in accordance with R. J. (beginning with Nisan). Pesik. R. s. 15, beg. אין מונין ללבנהוכ׳ we count by the moon (fix the date of the new month) only when seen after sunset. Succ.29a, a. fr. מונין ללבנה regulate the seasons by the moon (have a lunar year). Men. 65b, a. e. מְנֵה ימיםוכ׳ count the required number of days and proclaim (one day as) the New Moon Day. Yoma V, 3; a. fr.Part. pass. מָנוּי; f. מְנוּיָה; pl. מְנוּיִים, מְנוּיִין, מְנוּיִן; מְנוּיוֹת a) counted. Taan.8b דבר המ׳ that which has been counted (is known by number). Bekh.IX, 7 אחד מן המ׳ one of the sheep already counted.b) classified; (pl.) class. Ḥag.17b מה חדש למְנוּיָיו אף עצרת למְנוּיָיו ( עצרת = שבוע של ע׳) as the New Moon festival belongs to its class (of days), so does the Pentecost (which is determined by counting weeks) belong to its class (of weeks), i. e. the pilgrims sacrifice ( חגיגה) may be offered during the entire eighth week from Passover; R. Hash. 5a למְנוּיָו.c) (v. Nif.) entered for a share in the sacrifice. Zeb.V, 8 אינו נאכל אלא למנויו can be partaken of only by those registered for it. Pes.V, 3 (61a) שחטו שלא לאוכליו ושלא למנוייו (Bab. ed. למנויו) if while slaughtering he had in mind such as were unable to partake of it (sick persons) or such as had not been registered for it. Ib. 61a bot. איתקש אוכלין למנויין (Ms. M. אוכליו למנוייו) the partakers (to be held in mind) are analogous to the registered. Ib. 70a אינה … למְנוּיֶהָ Ms. M. (ed. incorr. למנוייו, למנויו) it (the pilgrims sacrifice) can only be partaken of by those registered for it; a. fr. Nif. נִמְנֶה, נִי׳ 1) to be counted. Num. R. s. 1 אינן נִמְנִים ולא נמדדין are neither numbered nor measured. Bets.3b, a. e. את שדרכו לִימָּנוֹת, v. אֵת. Gitt.V, 6 נִמְנוּ (usu. נמנו וגמרו) they (their votes) were counted, they resolved, v. גָּמַר II; a. fr. 2) to be counted on for a share in the Passover lamb, to be registered (Ex. 12:4). Pes.VIII, 3 לעולם נִימְנִין עליווכ׳ persons may continually be entered for a share in it, as long as there remains for each Ib. נימנין ומושכיןוכ׳ they may be entered and withdraw again. Ib. 89a אבל לִימָּנוֹת but as for registering (additional names). Tosef. ib. VII, 7 רצו להמשך ולהִמָּנוֹתוכ׳ (ed. Zuck. incorr.) if some of them wish to withdraw and have others entered on their share ; a. fr. 3) to be specified. Y.Taan.IV, 68b (ref. to Mish. IV, 5) מה ראה … להִימָּנוֹת what reason was there for that specification of the time when each family of priests and the people had to offer wood?; Y.Shek.IV, beg.47d; Y.Meg.I, 70c top. Hif. הִמְנָה, הִי׳ to cause to be entered; to add to the number of sharers; to transmit ones share to another person. Y.Pes.VIII, 36a top חי׳ אותו על חנם he gave him a share gratuitously. Tosef. ib. l. c. בני חבורה שרצו להַמְנוֹתוכ׳ (ed. Zuck. לַמְנוֹת) members of a party who desire to give others a share in their own portion. Ib. המַמְנֶה אחרים על חלקו (ed. Zuck. פסחו) he who assigns to others a share in his portion; a. fr. Hof. הוּמְנֶה to be added to the number; to be entered as a member of a group or of a family. Tosef. ib. 3 ה׳ על אחד מהם if he (the orphan) has been entered as his guest by one of the guardians. Ib. 6 בני חבורה שהוּמְנוּוכ׳ ed. Zuck. (oth. ed. שנמנו) members of a group who have been entered (in a body) in addition to the original participants; a. e. Pi. מִנָּה, מִי׳ to appoint, elect. Gitt.V, 4 שמי׳ להן אביהןוכ׳ for whom their father had appointed an executor. Ib. שמִינָּהוּ אביוכ׳ whom the father … has appointed. Taan.10b כל שראוי למַנּיתיוכ׳ who is worthy to be elected manager ; a. fr.Part. pass. מְמוּנֶּה; pl. מְמוּנִּים. Sot.42a למה סגן ממ׳ for what purpose is a deputy high priest appointed?; Yoma 39a מימינו ed. (corr. acc.; v. Rabb. D. S. a. l. note); a. fr.Hor.13b שאביהם ממונים פרנסוכ׳ Ms. M. (ed. שממ׳ אביהם, = מן הממונים) whose father is of those worthy to be elected manager (v. Taan. l. c.).V. מְמוּנֶּה.Esp. to ordain as teacher and judge. Y.Snh.I, 19a bot. ב״ד שמי׳ שלאוכ׳ a court that ordained without the consent of the Nasi. Ib. היה כל אחד מְמַנֶּהוכ׳ each teacher used to ordain his own pupils; a. fr. Hithpa. הִתְמַנֶּה, Nithpa. נִתְמַנֶּה 1) to be appointed, designated as deputy, to be ordained. Sifra Aḥăré Par. 5, ch. VIII לרבות כהן אחר המִתְמַנֶּה to imply the other priest that is designated as a deputy. Y.Bicc.III, 65d top חכםשנ׳וכ׳ when a scholar is ordained, his sins are forgiven. Ib. זה שהוא מתמ׳ בכסףוכ׳ (not מתמני) before him who has been ordained for money, we must not stand up, nor do we call him rabbi, and the cloak upon him is like the cover of ass. Yoma 22b. Y.Shek.V, 48d bot. מאי אם זהשנ׳ על … אתם שאתם מִתְמַכִּיןוכ׳ if this one appointed superintendent of wicks, was privileged to be counted among the great of the generation, how much more you who are to be appointed over the preservation of lives (as directors of charities). R. Hash. II, 9 (25a) שנִתְמַנּוּב״ד עלוכ׳ Ms. O. (ed. שעמדו, v. Rabb. D. S. a. l. note 90) who have been ordained as a court for all Israel; a. fr. 2) (of things) to be assigned. Tosef.Sot.VII, 20 נִתְמַנָּה לאדם פרנסהוכ׳ if a livelihood has been assigned to a man (by Providence, i. e. if he has succeeded in establishing a livelihood), he must buy a house; חזר נ׳ לו יקחוכ׳ (v. ed. Zuckerm. note) if more has been provided for him, he must buy a field … and then marry a wife.