from what time

קָדַש(b. h.) (to be cut off, separated, v. Ges. Hebr. Dict.12> s. v.; cmp. פָּרַש, to be, become pure, sacred, holy. Y.Sabb.III, 5d bot.; ib. IV, end, 7a ק׳ עליו היום the day became holy upon him, i. e. the Sabbath commenced while he was engaged in doing something. Meil.II, 8 (10a) קָרְשוּ בכלים (Talm. ed. קדשן) after they have become sacred by being put in a sacred vessel (v. infra); Shebu.11a (Ms. F. קירשן). Bekh.4b קדשו בכורותוכ׳ the firstborn in the desert were consecrated; a. fr. Pi. קִרֵּש, קִי׳ 1) to sanctify, esp. ק׳ שם שמים, or ק׳ את השם to sanctify the name of the Lord, to manifest fidelity to religion by noble deeds, by martyrdom Sot.10b; 36b יוסף שק׳ שםוכ׳ Joseph who sanctified the name … in secret (when he resisted temptation); יהודה שק׳וכ׳ Judah who sanctified … in public (when he admitted his guilt, Gen. 38:26); a. fr. 2) to sanctify, consecrate; to purify, keep pure. Ber.17a טהר וקַדֵּש עצמך מכלוכ׳ keep thyself clean and pure (aloof) from every guilt Yoma 39a (ref. to Lev. 11:44) אדם מְקַדֵּש … מְקַדְּשִׁין אותו הרבה if a man sanctifies himself a little (trains himself to self-restraint), they (the divine agencies) will help him much to sanctify him; מלמטה מקדשין אותו מלמעלה if he (sanctifies himself) below, they will sanctify him from above; בעולם הזה מקדשיןוכ׳ he in this world, they will declare him holy in the hereafter. Yeb.20a, a. e. קדש עצמך במותר לך sanctify thyself by self-restraint from what is permitted to thee. Ḥag.3b, a. e. קִדְּשָׁהּ לשעתה, v. קְדוּשָּׁה. Sebu. 15a כל הכלים … מְקַדַּשְׁתָּן is as regards all vessels that Moses made, the ointing of them gave them their sacred character; Snh.16b מקדשן (corr. acc.). Men.95b תנור מְקַדֵּש the oven (the baking of the showbread) gives it its sacred character. Ib. 100a כלי שרת מְקַרְּשִׁין the vessels of the service consecrate (the things put into them); a. v. fr.Part. pass. מְקוּדָּש; f. מְקוּדֶּשֶׁת; pl. מְקוּדָּשִׁים Sabb.55a (ref. to Ez. 9:6) א״ת מקדשי אלא מְקוּדָּשַׁיוכ׳ and not miḳdashi (my sanctuary) but mḳuddashai (my sanctified ones), that means those who fulfilled the whole Law ; Ab. Zar.4a. Zeb.115b (ref. to Ps. 68:36 מִמִּקְדָּשֶׁיךָ) read מִמְּקוּדָּשֶׁיךָוכ׳ ‘from thy sanctified ones, when the Lord passes judgment on his holy servants ; a. fr. 3) (with, or sub., ידיו ורגליו) to wash hands and feet prior to a sacred act. Yoma III, 6. Ib. IV, 5. Ib. 22a; a. fr. 4) to prepare the water of lustration (Num. 19). Par. VI, 1 המקדש ונפל הקִדּוּש על ידו if he prepares the lustration, and some of the consecrated water falls upon his hand. Ib. 2 נוטל נמקדש he may take (of the ashes) and prepare the water with them. Ib. 3 המקדש כשוקתוכ׳ he who puts ashes into a large vessel of water; a. fr. 5) (of seasons) to proclaim the sanctity of esp., a) (ק׳ החדש) to proclaim in court that the new month had begun (v. infra). R. Hash. II, 7 אם לא … אין מקדשין אותו שכבד קִדְּשוּשוּהוּ שמים unless the new moon is seen in its due time (on the evening of the twenty-ninth day), no announcement is made, for the heavens have already proclaimed it (and the new month begins with the thirty-first day). Ib. 24a בין כך … שנים אתה מקדשוכ׳ in neither case is the ceremony of announcement required, for we read (Lev. 25:10), ‘ye shall sanctify the fiftieth year, years thou must ‘sanctify Ex. R. s. 15 אני ואתם נְקַדֵּש את החדש I and you, let us (as a court) proclaim the month (of Nisan); a. fr.Part. pass. as ab. R. Hash. II, 7 ראשב״ד אומר מק׳וכ׳ the president of the court says, ‘(the new month is) proclaimed, and all the people say after him, ‘proclaimed, proclaimed. Ib. III, 1 נחקרו … ולא הספיקו לומר מק׳וכ׳ when the witnesses were examined, and the court had no time to say mḳuddash before night set in; a. e.b) ק׳ השבת, היום to pronounce the sanctity of the Sabbath, the Holy Day, to recite the Sabbath or the festive benediction (over wine), to say Ḳiddush. Pes.105a מי שלא ק׳ בע״ש מקדשוכ׳ he who fails to bless the Sabbath on the Sabbath eve, may do so during the entire day. Ib. 106b טעם אינו מקדש if a man tasted something without Ḳiddush, he must not bless the Sabbath; Ib. 107a טעם מקדש even if he has tasted something, he must bless the Sabbath. Ib. כגין זה ראוי לקַדֵּש עליו a beverage like this is fit for Ḳiddush; a. fr. 6) ק׳ אשה ( to consecrate a woman, a) to betroth (expl. Kidd.2b לישנא דרבנן דאסר לה … בהקדש the rabbinical term, in place of the Biblical קנה,because he makes her forbidden to others like a consecrated object, v. הֶקְרֵּש). Kidd.II, 1 האיש מקדש בווכ׳ a man may betroth a woman either in person or through a deputy. Ib. 41a אסור לאדם שיְקַדֵּש … עדוכ׳ a man is forbidden to betroth a woman to himself, before he has seen her. ib. II, 4 האומר … צא וקַיֵּש … והלך וקִרְּשָׁהּוכ׳ if a man said to his deputy, go and betroth to me that certain woman in that certain place, and he went and betrothed her in a different place, she is not betrothed (the betrothal is invalid); a. v. fr.Part. pass. מְקוּדֶּשֶׁת; pl. מְקוּדָּשוֹת. Ib. הרי זו מק׳ in such a case the betrothal is binding. Ib. 7; a. fr.b) (of the father of a minor נַעֲרָה) to accept a betrothal in behalf of ones daughter. Ib. 1 האיש מקדש את בתווכ׳ a man may accept his daughters betrothal, if she is a naʿărah, either in person or through a deputy. Ib. 41a אסור לאדם שיקדש את בתו יכ׳ a man is forbidden to betroth his daughter as a child, (but must wait,) until she is grown up and says, I like this man; a. fr.7) to cause a thing to be prohibited, esp. (by ref. to Deut. 22:9) by planting seeds in a vineyard, or vines among seeds; to cause condemnation. Kil. IV, 5 הזורע … ק׳ שורה אחת if a person sows within four cubits of a vineyard, he has caused the condemnation of one row of vines. Ib. V, 5 הרי זה מקדש ארבעיםוכ׳ he has made forty-five vines forbidden. Ib. VII, 2 גפן … ואינה מְקַרֶּשֶׁת to plant seeds near a dried-up vine is forbidden, but it (the vine) does not cause the condemnation of the seeds. Ib. אלו אוסרין ולא מְקַדְּשִׁין the following plants make the planting of seeds in their neighborhood forbidden, but do not cause condemnation of the seeds, if planted, or their own condemnation. Ib. 5 אין אדם מקדש דברוכ׳ no man can cause condemnation of a thing not his own. Ib. הרי זה ק׳וכ׳ he has caused the condemnation of his neighbors seeds and must pay damages; a. fr. Hithpa. הִתְקַדֵּש, Nithpa. נִתְקַדֵּש 1) to be sanctified, glorified as holy. Yeb.79a מוטב … ויִתְקַדֵּש שםוכ׳ let a letter of the Law be uprooted (disregarded), but let the name of God be sanctified in public. Tanḥ. Shmini 1 מִתְקַדֵּש אני שם במכבדי: there (at the dedication of the Tabernacle) I shall be sanctified by (the death of) those that honor me. Lev. R. s. 12; a. fr. 2) to be consecrated, dedicated; (of the New Moon) to be proclaimed. R. Hash. 21b יכול … עד שיִתְקַדְּשוּוכ׳ you may have thought, as well as the Sabbath is to be disregarded (by the witnesses travelling to the seat of the court), until they (the months) are proclaimed, it may also be disregarded (by the messengers carrying the announcement), until they are established. Ex. R. s. 15 היה הכהן … והבלי מִתְקַדֶּשֶׁת the priest received in it some sacred object, by which the vessel was consecrated; וכלי חול מִתְקַדֵּש and a profane vessel became sacred. Shebu.15a אין העזרה מִתְקַדֶּשֶׁתוכ׳ the Temple hall was not consecrated, until the priests ate therein the remnants of the meal-offering. Ib. 16a תחתונה נִתְקַדְּשָׁה בכל אלו the lower reservoir became consecrated through all these (ceremonies mentioned); a. fr. 3) (of mixed seeds) to be condemnable, condemned. Kil. VII, 7 מאימתי … מתקרשת from what time are seeds of grain (planted among vines) to be condemned? Ib. אין מִתְקַרְּשוֹת are not to be condemned; a. fr. 4) to be betrothed. Kidd.II, 1 האשה מתקדשת בהוכ׳ a woman may be betrothed in person or through her deputy, Ib. האומר הִתְקַדְּשִׁי ליוכ׳ … if a man says to a woman, be betrothed to me with this fig. Ib. 45b נִתְקַדְּשָׁה לדעת אביה וניסתוכ׳ if she (the minor) was betrothed with her fathers consent, but was married without it; a. fr. 5) to sanctify ones self. Sifra Vayikra, Ndab., ch. II, Par. 2 מי שהוא עתיד להִתְקַדֵּש he that is ready to sanctify himself (by vowing a sacrifice). Nif. נִקְדַּש 1) to be sanctified; to become consecrated. Tem.14a כאן לִיקָּדֵש כאן ליקרב in the one case it refers to being consecrated (by being put in a sacred vessel), in the other to being offered. Bekh.4b הוזהרו … ליקדש they were admonished concerning the firatborn, that they be consecrated; a. e. 2) to be betrothed. Kidd.48a if she says, עשה לי … ואֶקָּדֵשוכ׳ make for me chains, and I shall be betrothed unto thee. Hif. הִקְדִּיש 1) to cause sanctification. Zeb.115b לא מתו … להַקְדִּיש שמווכ׳ thy (Aarons) sons died only in order to give thee an opportunity to sanctify the name of the Lord. 2) to sanctify, dedicate an object as Temple property (Lev. 27:14–24). Arakh.VI, 2 המַקְדִּיש נכסיווכ׳ if a person dedicates his property to the Temple, but owes his (divorced) wife her kthubah (כְּתוּבָּה) Ib. VII, 1 אין מַקְדִּישִׁין לפני היובלוכ׳ you cannot dedicate landed property within less than two or three years before the jubilee. Ib. 3 הִקְדִּישָׁהּ וגאלה if he dedicated and then redeemed it. Ib. 5 אין אדם מַקְדִּיש דברוכ׳ nobody can dedicate a thing not belonging to him. B. Kam.VII, 2; a. v. fr. Hof. הוּקְדַּש to be dedicated, consecrated. Meil.II, 8 המנחות … משהוּקְדָּשוּ the law concerning misappropriation of sacred things applies to meal-offerings as soon as they have been dedicated. Ib. 1 משהוּקְדָּשָׁה as soon as it has been designated for a sin-offering; a. fr.Part. מוּקְדָּש; f. מוּקְדֶּשֶׁת; pl. מוּקְדָּשִׁים Ned.V, 6 (48a) אם … הרי הם מוק׳ לשמים if they are mine, be they dedicated to the Lord. Ib. כל מתנה … מקודשת אינה מתנה (read: מוקדשת) a gift which is not made so that if the recipient dedicates it to sacred use, it is dedicated, is no gift. Bekh.V, 1 כל פסולי המוק׳ all dedicated sacrifices which became unfit for the altar; a. fr.

קָדַש(b. h.) (to be cut off, separated, v. Ges. Hebr. Dict.12> s. v.; cmp. פָּרַש, to be, become pure, sacred, holy. Y.Sabb.III, 5d bot.; ib. IV, end, 7a ק׳ עליו היום the day became holy upon him, i. e. the Sabbath commenced while he was engaged in doing something. Meil.II, 8 (10a) קָרְשוּ בכלים (Talm. ed. קדשן) after they have become sacred by being put in a sacred vessel (v. infra); Shebu.11a (Ms. F. קירשן). Bekh.4b קדשו בכורותוכ׳ the firstborn in the desert were consecrated; a. fr. Pi. קִרֵּש, קִי׳ 1) to sanctify, esp. ק׳ שם שמים, or ק׳ את השם to sanctify the name of the Lord, to manifest fidelity to religion by noble deeds, by martyrdom Sot.10b; 36b יוסף שק׳ שםוכ׳ Joseph who sanctified the name … in secret (when he resisted temptation); יהודה שק׳וכ׳ Judah who sanctified … in public (when he admitted his guilt, Gen. 38:26); a. fr. 2) to sanctify, consecrate; to purify, keep pure. Ber.17a טהר וקַדֵּש עצמך מכלוכ׳ keep thyself clean and pure (aloof) from every guilt Yoma 39a (ref. to Lev. 11:44) אדם מְקַדֵּש … מְקַדְּשִׁין אותו הרבה if a man sanctifies himself a little (trains himself to self-restraint), they (the divine agencies) will help him much to sanctify him; מלמטה מקדשין אותו מלמעלה if he (sanctifies himself) below, they will sanctify him from above; בעולם הזה מקדשיןוכ׳ he in this world, they will declare him holy in the hereafter. Yeb.20a, a. e. קדש עצמך במותר לך sanctify thyself by self-restraint from what is permitted to thee. Ḥag.3b, a. e. קִדְּשָׁהּ לשעתה, v. קְדוּשָּׁה. Sebu. 15a כל הכלים … מְקַדַּשְׁתָּן is as regards all vessels that Moses made, the ointing of them gave them their sacred character; Snh.16b מקדשן (corr. acc.). Men.95b תנור מְקַדֵּש the oven (the baking of the showbread) gives it its sacred character. Ib. 100a כלי שרת מְקַרְּשִׁין the vessels of the service consecrate (the things put into them); a. v. fr.Part. pass. מְקוּדָּש; f. מְקוּדֶּשֶׁת; pl. מְקוּדָּשִׁים Sabb.55a (ref. to Ez. 9:6) א״ת מקדשי אלא מְקוּדָּשַׁיוכ׳ and not miḳdashi (my sanctuary) but mḳuddashai (my sanctified ones), that means those who fulfilled the whole Law ; Ab. Zar.4a. Zeb.115b (ref. to Ps. 68:36 מִמִּקְדָּשֶׁיךָ) read מִמְּקוּדָּשֶׁיךָוכ׳ ‘from thy sanctified ones, when the Lord passes judgment on his holy servants ; a. fr. 3) (with, or sub., ידיו ורגליו) to wash hands and feet prior to a sacred act. Yoma III, 6. Ib. IV, 5. Ib. 22a; a. fr. 4) to prepare the water of lustration (Num. 19). Par. VI, 1 המקדש ונפל הקִדּוּש על ידו if he prepares the lustration, and some of the consecrated water falls upon his hand. Ib. 2 נוטל נמקדש he may take (of the ashes) and prepare the water with them. Ib. 3 המקדש כשוקתוכ׳ he who puts ashes into a large vessel of water; a. fr. 5) (of seasons) to proclaim the sanctity of esp., a) (ק׳ החדש) to proclaim in court that the new month had begun (v. infra). R. Hash. II, 7 אם לא … אין מקדשין אותו שכבד קִדְּשוּשוּהוּ שמים unless the new moon is seen in its due time (on the evening of the twenty-ninth day), no announcement is made, for the heavens have already proclaimed it (and the new month begins with the thirty-first day). Ib. 24a בין כך … שנים אתה מקדשוכ׳ in neither case is the ceremony of announcement required, for we read (Lev. 25:10), ‘ye shall sanctify the fiftieth year, years thou must ‘sanctify Ex. R. s. 15 אני ואתם נְקַדֵּש את החדש I and you, let us (as a court) proclaim the month (of Nisan); a. fr.Part. pass. as ab. R. Hash. II, 7 ראשב״ד אומר מק׳וכ׳ the president of the court says, ‘(the new month is) proclaimed, and all the people say after him, ‘proclaimed, proclaimed. Ib. III, 1 נחקרו … ולא הספיקו לומר מק׳וכ׳ when the witnesses were examined, and the court had no time to say mḳuddash before night set in; a. e.b) ק׳ השבת, היום to pronounce the sanctity of the Sabbath, the Holy Day, to recite the Sabbath or the festive benediction (over wine), to say Ḳiddush. Pes.105a מי שלא ק׳ בע״ש מקדשוכ׳ he who fails to bless the Sabbath on the Sabbath eve, may do so during the entire day. Ib. 106b טעם אינו מקדש if a man tasted something without Ḳiddush, he must not bless the Sabbath; Ib. 107a טעם מקדש even if he has tasted something, he must bless the Sabbath. Ib. כגין זה ראוי לקַדֵּש עליו a beverage like this is fit for Ḳiddush; a. fr. 6) ק׳ אשה ( to consecrate a woman, a) to betroth (expl. Kidd.2b לישנא דרבנן דאסר לה … בהקדש the rabbinical term, in place of the Biblical קנה,because he makes her forbidden to others like a consecrated object, v. הֶקְרֵּש). Kidd.II, 1 האיש מקדש בווכ׳ a man may betroth a woman either in person or through a deputy. Ib. 41a אסור לאדם שיְקַדֵּש … עדוכ׳ a man is forbidden to betroth a woman to himself, before he has seen her. ib. II, 4 האומר … צא וקַיֵּש … והלך וקִרְּשָׁהּוכ׳ if a man said to his deputy, go and betroth to me that certain woman in that certain place, and he went and betrothed her in a different place, she is not betrothed (the betrothal is invalid); a. v. fr.Part. pass. מְקוּדֶּשֶׁת; pl. מְקוּדָּשוֹת. Ib. הרי זו מק׳ in such a case the betrothal is binding. Ib. 7; a. fr.b) (of the father of a minor נַעֲרָה) to accept a betrothal in behalf of ones daughter. Ib. 1 האיש מקדש את בתווכ׳ a man may accept his daughters betrothal, if she is a naʿărah, either in person or through a deputy. Ib. 41a אסור לאדם שיקדש את בתו יכ׳ a man is forbidden to betroth his daughter as a child, (but must wait,) until she is grown up and says, I like this man; a. fr.7) to cause a thing to be prohibited, esp. (by ref. to Deut. 22:9) by planting seeds in a vineyard, or vines among seeds; to cause condemnation. Kil. IV, 5 הזורע … ק׳ שורה אחת if a person sows within four cubits of a vineyard, he has caused the condemnation of one row of vines. Ib. V, 5 הרי זה מקדש ארבעיםוכ׳ he has made forty-five vines forbidden. Ib. VII, 2 גפן … ואינה מְקַרֶּשֶׁת to plant seeds near a dried-up vine is forbidden, but it (the vine) does not cause the condemnation of the seeds. Ib. אלו אוסרין ולא מְקַדְּשִׁין the following plants make the planting of seeds in their neighborhood forbidden, but do not cause condemnation of the seeds, if planted, or their own condemnation. Ib. 5 אין אדם מקדש דברוכ׳ no man can cause condemnation of a thing not his own. Ib. הרי זה ק׳וכ׳ he has caused the condemnation of his neighbors seeds and must pay damages; a. fr. Hithpa. הִתְקַדֵּש, Nithpa. נִתְקַדֵּש 1) to be sanctified, glorified as holy. Yeb.79a מוטב … ויִתְקַדֵּש שםוכ׳ let a letter of the Law be uprooted (disregarded), but let the name of God be sanctified in public. Tanḥ. Shmini 1 מִתְקַדֵּש אני שם במכבדי: there (at the dedication of the Tabernacle) I shall be sanctified by (the death of) those that honor me. Lev. R. s. 12; a. fr. 2) to be consecrated, dedicated; (of the New Moon) to be proclaimed. R. Hash. 21b יכול … עד שיִתְקַדְּשוּוכ׳ you may have thought, as well as the Sabbath is to be disregarded (by the witnesses travelling to the seat of the court), until they (the months) are proclaimed, it may also be disregarded (by the messengers carrying the announcement), until they are established. Ex. R. s. 15 היה הכהן … והבלי מִתְקַדֶּשֶׁת the priest received in it some sacred object, by which the vessel was consecrated; וכלי חול מִתְקַדֵּש and a profane vessel became sacred. Shebu.15a אין העזרה מִתְקַדֶּשֶׁתוכ׳ the Temple hall was not consecrated, until the priests ate therein the remnants of the meal-offering. Ib. 16a תחתונה נִתְקַדְּשָׁה בכל אלו the lower reservoir became consecrated through all these (ceremonies mentioned); a. fr. 3) (of mixed seeds) to be condemnable, condemned. Kil. VII, 7 מאימתי … מתקרשת from what time are seeds of grain (planted among vines) to be condemned? Ib. אין מִתְקַרְּשוֹת are not to be condemned; a. fr. 4) to be betrothed. Kidd.II, 1 האשה מתקדשת בהוכ׳ a woman may be betrothed in person or through her deputy, Ib. האומר הִתְקַדְּשִׁי ליוכ׳ … if a man says to a woman, be betrothed to me with this fig. Ib. 45b נִתְקַדְּשָׁה לדעת אביה וניסתוכ׳ if she (the minor) was betrothed with her fathers consent, but was married without it; a. fr. 5) to sanctify ones self. Sifra Vayikra, Ndab., ch. II, Par. 2 מי שהוא עתיד להִתְקַדֵּש he that is ready to sanctify himself (by vowing a sacrifice). Nif. נִקְדַּש 1) to be sanctified; to become consecrated. Tem.14a כאן לִיקָּדֵש כאן ליקרב in the one case it refers to being consecrated (by being put in a sacred vessel), in the other to being offered. Bekh.4b הוזהרו … ליקדש they were admonished concerning the firatborn, that they be consecrated; a. e. 2) to be betrothed. Kidd.48a if she says, עשה לי … ואֶקָּדֵשוכ׳ make for me chains, and I shall be betrothed unto thee. Hif. הִקְדִּיש 1) to cause sanctification. Zeb.115b לא מתו … להַקְדִּיש שמווכ׳ thy (Aarons) sons died only in order to give thee an opportunity to sanctify the name of the Lord. 2) to sanctify, dedicate an object as Temple property (Lev. 27:14–24). Arakh.VI, 2 המַקְדִּיש נכסיווכ׳ if a person dedicates his property to the Temple, but owes his (divorced) wife her kthubah (כְּתוּבָּה) Ib. VII, 1 אין מַקְדִּישִׁין לפני היובלוכ׳ you cannot dedicate landed property within less than two or three years before the jubilee. Ib. 3 הִקְדִּישָׁהּ וגאלה if he dedicated and then redeemed it. Ib. 5 אין אדם מַקְדִּיש דברוכ׳ nobody can dedicate a thing not belonging to him. B. Kam.VII, 2; a. v. fr. Hof. הוּקְדַּש to be dedicated, consecrated. Meil.II, 8 המנחות … משהוּקְדָּשוּ the law concerning misappropriation of sacred things applies to meal-offerings as soon as they have been dedicated. Ib. 1 משהוּקְדָּשָׁה as soon as it has been designated for a sin-offering; a. fr.Part. מוּקְדָּש; f. מוּקְדֶּשֶׁת; pl. מוּקְדָּשִׁים Ned.V, 6 (48a) אם … הרי הם מוק׳ לשמים if they are mine, be they dedicated to the Lord. Ib. כל מתנה … מקודשת אינה מתנה (read: מוקדשת) a gift which is not made so that if the recipient dedicates it to sacred use, it is dedicated, is no gift. Bekh.V, 1 כל פסולי המוק׳ all dedicated sacrifices which became unfit for the altar; a. fr.

זָקַף(b. h.) 1) to join, put together, put up, erect, restore (to proper position). Bets.II, 6 אין זוֹקְפִיןוכ׳ you must not set up (put together the links of) a lamp on a Holy Day (v. ib. 22a). M. Kat. 27a מאימתי זוֹקְפִיןוכ׳ from what time on the eve of the Sabbath are the mourners couches put up again? Ab. Zar.46a ז׳ לבינהוכ׳ if one put a brick up to worship it, v. זְקִיפָה; a. fr.Part. pass. זָקוּף, f. זְקוּפָה. M. Kat. III, 7 מטה ז׳ a put-up couch, opp. מ׳ כפויה an upset couch whereon mourners are seated; a. fr. 2) (cmp. לָוָה a. Lat. nexus) to establish a loan, to obligate, enjoin upon (with על). B. Mets.72a וזְקָפָן עליו במלוה and the creditor settles the interests on the debtor as a loan (the note stating the combined amount of principle and interest as principle). Gitt.18a עד שתפגום ותִזְקוֹף until she accepts partial payment (of her widowhood) and settles the balance as a loan (by taking a note). Ib. זָקְפָה ולא פגמה if she allows her widowhood to be entered as a loan without taking a partial payment. Ib. אונס … שזְקָפָן במלוה indemnity for outrage, fines … which were settled in the way of a loan; a. e. 3) (neut. verb) to stand upright, to be restored again. B. Mets.59b לא נפלו … ולא זָקְפוּ the bent walls did not fall, nor did they assume their straight position. Ber.11a וז׳ר׳ ישמ׳ R. Y. remained upright, opp. הִטָּה. Ib. כשאני … אתה זָקַפְתָּ when I bowed, thou didst remain upright. Y. Ib. IV, beg.7a זוֹקֵף he erects himself (from his bowed position).Part. pass. זָקוּף, f. זְקוּפָה upright, erect. Ber. l. c. קומה זקופה erect stature, proud carriage. Ib. 43b; a. fr. Nif. נִזְקַף 1) to be put up, to erect ones self. Tosef. ib. I, 6; Sifré Deut. 34; a. e. 2) to be converted into a loan. Gitt. l. c. מאימתי נִזְקָפִים במלוה from what time are fines considered as converted loans (so as to be subject to limitation)?

זָקַף(b. h.) 1) to join, put together, put up, erect, restore (to proper position). Bets.II, 6 אין זוֹקְפִיןוכ׳ you must not set up (put together the links of) a lamp on a Holy Day (v. ib. 22a). M. Kat. 27a מאימתי זוֹקְפִיןוכ׳ from what time on the eve of the Sabbath are the mourners couches put up again? Ab. Zar.46a ז׳ לבינהוכ׳ if one put a brick up to worship it, v. זְקִיפָה; a. fr.Part. pass. זָקוּף, f. זְקוּפָה. M. Kat. III, 7 מטה ז׳ a put-up couch, opp. מ׳ כפויה an upset couch whereon mourners are seated; a. fr. 2) (cmp. לָוָה a. Lat. nexus) to establish a loan, to obligate, enjoin upon (with על). B. Mets.72a וזְקָפָן עליו במלוה and the creditor settles the interests on the debtor as a loan (the note stating the combined amount of principle and interest as principle). Gitt.18a עד שתפגום ותִזְקוֹף until she accepts partial payment (of her widowhood) and settles the balance as a loan (by taking a note). Ib. זָקְפָה ולא פגמה if she allows her widowhood to be entered as a loan without taking a partial payment. Ib. אונס … שזְקָפָן במלוה indemnity for outrage, fines … which were settled in the way of a loan; a. e. 3) (neut. verb) to stand upright, to be restored again. B. Mets.59b לא נפלו … ולא זָקְפוּ the bent walls did not fall, nor did they assume their straight position. Ber.11a וז׳ר׳ ישמ׳ R. Y. remained upright, opp. הִטָּה. Ib. כשאני … אתה זָקַפְתָּ when I bowed, thou didst remain upright. Y. Ib. IV, beg.7a זוֹקֵף he erects himself (from his bowed position).Part. pass. זָקוּף, f. זְקוּפָה upright, erect. Ber. l. c. קומה זקופה erect stature, proud carriage. Ib. 43b; a. fr. Nif. נִזְקַף 1) to be put up, to erect ones self. Tosef. ib. I, 6; Sifré Deut. 34; a. e. 2) to be converted into a loan. Gitt. l. c. מאימתי נִזְקָפִים במלוה from what time are fines considered as converted loans (so as to be subject to limitation)?

הֵיכָא(= הֵי כָּא) where?, (relat.) where. Targ. Jer. 3:2 (ed. Lag. אֵיכָא); a. e.Targ. Prov. 26:20 Ar. (ed. הֵיכְנָא).Ber.2a תנאה׳ קאיוכ׳ where does the Tannai (of the Mishnah) stand, that he starts with, ‘From what time?, i. e. to what law does he refer?Yeb.106a אבוךה׳ where is thy father?Snh.93a לה׳ אזלו where did they go to (what became of them)? Ib. ודניאל לה׳ אזל where was Daniel at the time?; a. v. fr.Ḥull.11b ה׳ … דלאוכ׳ (not היכי), v. אֶפְשַׁר. Yoma 2b ה׳ דליכא דדמי ליה where there is nothing resembling it. B. Mets. 102a כל ח׳ דאיהווכ׳ in all cases in which he can acquire possession himself; a. v. fr.Emph. הֵיכָן (in Hebr. diction). Pes.2b וכיה׳ מצינו do we find anywhere ? Succ.23a ה׳ סוכתך where is thy Succah?

הֵיכָא(= הֵי כָּא) where?, (relat.) where. Targ. Jer. 3:2 (ed. Lag. אֵיכָא); a. e.Targ. Prov. 26:20 Ar. (ed. הֵיכְנָא).Ber.2a תנאה׳ קאיוכ׳ where does the Tannai (of the Mishnah) stand, that he starts with, ‘From what time?, i. e. to what law does he refer?Yeb.106a אבוךה׳ where is thy father?Snh.93a לה׳ אזלו where did they go to (what became of them)? Ib. ודניאל לה׳ אזל where was Daniel at the time?; a. v. fr.Ḥull.11b ה׳ … דלאוכ׳ (not היכי), v. אֶפְשַׁר. Yoma 2b ה׳ דליכא דדמי ליה where there is nothing resembling it. B. Mets. 102a כל ח׳ דאיהווכ׳ in all cases in which he can acquire possession himself; a. v. fr.Emph. הֵיכָן (in Hebr. diction). Pes.2b וכיה׳ מצינו do we find anywhere ? Succ.23a ה׳ סוכתך where is thy Succah?

מִ־, מִי־(followed by Dagesh forte), מֵ־, מֵי־ (before gutturals) prefix for מִן, 1) from, of, e. g. מִמָּקוֹם from a place; מֵאֵמָתַי from what time מֵאֵל־, v. אֶל. 2) (v. מִדּ־) from the time that, when; from the fact that, since; also separated מִי, e. g. Sot.IX, 7 משנתערפה העגלה after the heifer has been killed; Num. R. s. 2 מִי שהוא אומר (= מִשֶּׁ־) after having said; Y.Shek.V, end, 49b מיחזר when I come back; Y.Peah VIII, 21b top מי חזרון מי חזרוןוכ׳ when we come back,when they came back ; Y.Ber.II, 5C bot. מִסַּבְרִית ed. Lehm. (ed. מי סברית) because I thought; Y.Taan.IV, 69a מנפקין (Lam. R. to II, 2 מן דנפקין) when they came forth; a. fr.

מִ־, מִי־(followed by Dagesh forte), מֵ־, מֵי־ (before gutturals) prefix for מִן, 1) from, of, e. g. מִמָּקוֹם from a place; מֵאֵמָתַי from what time מֵאֵל־, v. אֶל. 2) (v. מִדּ־) from the time that, when; from the fact that, since; also separated מִי, e. g. Sot.IX, 7 משנתערפה העגלה after the heifer has been killed; Num. R. s. 2 מִי שהוא אומר (= מִשֶּׁ־) after having said; Y.Shek.V, end, 49b מיחזר when I come back; Y.Peah VIII, 21b top מי חזרון מי חזרוןוכ׳ when we come back,when they came back ; Y.Ber.II, 5C bot. מִסַּבְרִית ed. Lehm. (ed. מי סברית) because I thought; Y.Taan.IV, 69a מנפקין (Lam. R. to II, 2 מן דנפקין) when they came forth; a. fr.

מִ־, מִי־(followed by Dagesh forte), מֵ־, מֵי־ (before gutturals) prefix for מִן, 1) from, of, e. g. מִמָּקוֹם from a place; מֵאֵמָתַי from what time מֵאֵל־, v. אֶל. 2) (v. מִדּ־) from the time that, when; from the fact that, since; also separated מִי, e. g. Sot.IX, 7 משנתערפה העגלה after the heifer has been killed; Num. R. s. 2 מִי שהוא אומר (= מִשֶּׁ־) after having said; Y.Shek.V, end, 49b מיחזר when I come back; Y.Peah VIII, 21b top מי חזרון מי חזרוןוכ׳ when we come back,when they came back ; Y.Ber.II, 5C bot. מִסַּבְרִית ed. Lehm. (ed. מי סברית) because I thought; Y.Taan.IV, 69a מנפקין (Lam. R. to II, 2 מן דנפקין) when they came forth; a. fr.

מִ־, מִי־(followed by Dagesh forte), מֵ־, מֵי־ (before gutturals) prefix for מִן, 1) from, of, e. g. מִמָּקוֹם from a place; מֵאֵמָתַי from what time מֵאֵל־, v. אֶל. 2) (v. מִדּ־) from the time that, when; from the fact that, since; also separated מִי, e. g. Sot.IX, 7 משנתערפה העגלה after the heifer has been killed; Num. R. s. 2 מִי שהוא אומר (= מִשֶּׁ־) after having said; Y.Shek.V, end, 49b מיחזר when I come back; Y.Peah VIII, 21b top מי חזרון מי חזרוןוכ׳ when we come back,when they came back ; Y.Ber.II, 5C bot. מִסַּבְרִית ed. Lehm. (ed. מי סברית) because I thought; Y.Taan.IV, 69a מנפקין (Lam. R. to II, 2 מן דנפקין) when they came forth; a. fr.

אַנָּסm. (preced. ws.) one who acts violently, a violent man. B. Bath.45a סתם נכרי א׳ הוא as a rule the gentile is violent (lawless). Y.Kidd.I, 60c top.Pl. אַנָּסִין אַנָּסִים. Ḥull.94b מפני הא׳ on account of the lawless (among the gentiles).Esp. (law) Annas, one who is in possession of property bought from one who obtained it by force or consfiscation, owner of reclaimable property. Kil. VII, 6 (5) הא׳ שזרעוכ׳ if an Annas put seeds into a vineyard (creating Kilayim), and it is reclaimed. Ib. from what time and onward נקרא א׳ is one called an Annas (who may consider himself in undisturbed possession)? Answ. משישקע (v. Y. ib. 31a) from the time the name of the original owner is sunk (when the property is no longer named after him).Pl. as above. Y.Succ.IV, beg.54b, v. הֶפְקֵר.

אַנָּסm. (preced. ws.) one who acts violently, a violent man. B. Bath.45a סתם נכרי א׳ הוא as a rule the gentile is violent (lawless). Y.Kidd.I, 60c top.Pl. אַנָּסִין אַנָּסִים. Ḥull.94b מפני הא׳ on account of the lawless (among the gentiles).Esp. (law) Annas, one who is in possession of property bought from one who obtained it by force or consfiscation, owner of reclaimable property. Kil. VII, 6 (5) הא׳ שזרעוכ׳ if an Annas put seeds into a vineyard (creating Kilayim), and it is reclaimed. Ib. from what time and onward נקרא א׳ is one called an Annas (who may consider himself in undisturbed possession)? Answ. משישקע (v. Y. ib. 31a) from the time the name of the original owner is sunk (when the property is no longer named after him).Pl. as above. Y.Succ.IV, beg.54b, v. הֶפְקֵר.

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.

קָאֵיm. (abbrev. of קָאֵים) standing. Targ. Y. Gen. 24:13. Targ. Prov. 24:16; a. e.Ber.2a תנא היכא ק׳ דקתניוכ׳ where is the teacher of the Mishnah (I, 1) standing (what does he refer to), when he says, ‘From what time does the duty of reading the Shmʿa begin? Ib. תנא אקרא ק׳ the teacher has in his mind the Biblical text (Deut. 6:7). Taan.2a תנא התם ק׳ דקתניוכ׳ the teacher refers to what has been taught there (Ber.V, 2) Pes.43b מסתברא ק׳ באוכלין … ק׳ באוכלין מרבה נאכלין it stands to reason, where the text speaks of eaters (‘thou must or ‘must not eat), you extend its scope to eaters, but when the text speaks of eaters, would you extend its scope to things to be (or not to be) eaten?; a. v. fr.

קָאֵיm. (abbrev. of קָאֵים) standing. Targ. Y. Gen. 24:13. Targ. Prov. 24:16; a. e.Ber.2a תנא היכא ק׳ דקתניוכ׳ where is the teacher of the Mishnah (I, 1) standing (what does he refer to), when he says, ‘From what time does the duty of reading the Shmʿa begin? Ib. תנא אקרא ק׳ the teacher has in his mind the Biblical text (Deut. 6:7). Taan.2a תנא התם ק׳ דקתניוכ׳ the teacher refers to what has been taught there (Ber.V, 2) Pes.43b מסתברא ק׳ באוכלין … ק׳ באוכלין מרבה נאכלין it stands to reason, where the text speaks of eaters (‘thou must or ‘must not eat), you extend its scope to eaters, but when the text speaks of eaters, would you extend its scope to things to be (or not to be) eaten?; a. v. fr.

שַׁחֲרִיתf. (שַׁחַר) morning time. Ber.I, 2 (9b) מאימתי … בש׳ (Y. ed. Ms. M. בשְׁחָרִין; v. Rabb. D. S. a. l. note) from what time may we read the Shmʿa in the morning?; Tosef. ib. I, 2 בשחרין; a. fr.פת ש׳, v. פַּת.טובלי ש׳, טובלי שחרין, v. טָבַל I.

שַׁחֲרִיתf. (שַׁחַר) morning time. Ber.I, 2 (9b) מאימתי … בש׳ (Y. ed. Ms. M. בשְׁחָרִין; v. Rabb. D. S. a. l. note) from what time may we read the Shmʿa in the morning?; Tosef. ib. I, 2 בשחרין; a. fr.פת ש׳, v. פַּת.טובלי ש׳, טובלי שחרין, v. טָבַל I.

אֵימָת, אֵימָתַי(b. h. מָתַי; v. אֵי) when? Ḥull.17a.Ber.I, 1, a. fr. מאימתי from what time (of the day)? Shebi. I, 1, a. fr. עד אימתי 15; ib. II, 1 עד אימת how long (until when)?

אֵימָת, אֵימָתַי(b. h. מָתַי; v. אֵי) when? Ḥull.17a.Ber.I, 1, a. fr. מאימתי from what time (of the day)? Shebi. I, 1, a. fr. עד אימתי 15; ib. II, 1 עד אימת how long (until when)?