-
1 בן-אדם
human being, person, man; kind soul -
2 בן-אנוש
human being, person, man -
3 עקד
עָקַד(b. h.) ( to bend; cmp. כָּפַת, 1) to tie hand to foot, contrad. to כפת (v. infra). Gen. R. s. 56 כל מה שהיה אברהם אבינו עוֹקֵד …הקב״ה כופתוכ׳ as Abraham was tying his son here below, so the Lord bound Lev. R. s. 2; a. fr.Part. pass. עָקוּד. Sabb.V, 3 לא ע׳ ולא רגול, expl. ib. 54a ע׳ עקידת יד ורגל כיצחקוכ׳ ʿaḳud refers to tying foreleg to hindleg like the tying of Isaac, ragul refers to bending the forefoot upward and tying it to the foreleg; Y. ib. V, 7b bot. ע׳ בירו אחת; Tosef. ib. IV (V), 3 (v. Var. ed. Zuck.); a. e. 2) (denom. of עֲקֵידָה) to sacrifice. R. Hash. 16a כאילו עֲקַדְתֶּםוכ׳ as if you offered yourselves, v. עֲקֵידָה. Lev. R. s. 30 (play on כפת, Lev. 23:40) זה יצחק שהיה כפות ועָקוּדוכ׳ this typifies Isaac, who was tied and offered up on the altar; a. e.Gitt.57b אתה עָקַדְתָּ מזבח אחד ואני עָקַדְתִּיוכ׳ thou (Abraham) hast put up one altar, but I have put up seven altars (offered seven martyred sons). Nif. נֶעֱקַד to be tied; to be put on the altar. Gen. R. l. c. זה לַעֲקוֹד וזה לֵיעָקֵד the one (ready) to sacrifice, the other to be sacrificed. Pirké dR. El. ch. XXXI; Yalk. Gen. 101 האב מַעֲקִיד בכל לב והבן נ׳וכ׳ the father offering with a whole heart, and the son offering himself with a whole heart. Ib. רחם … שהוא אדם ובן אדם ונ׳וכ׳ have pity on Isaac who is a human being, son of a human being, and is being offered before thee like a dumb beast; a. fr. Hif. הֶעֱקִיד 1) to tie (foreleg to hindleg). Tam.IV, 1 (30b) לא היו כופתין … אלא מַעֲקִירִין אותו (Mish. ed. מְעַקְּדִין Pi.) they did not bind the lamb (all feet together), but tied it, expl. ib. 31b יד ורגל כעקידתוכ׳, v. supra. 2) to put on the altar. Pesik. Aḥăré, p. 170b> והֶעֱקִידוֹע״ג המזבח and laid him tied on the altar; a. e. Pi. עִקֵּד same, v. supra. -
4 עָקַד
עָקַד(b. h.) ( to bend; cmp. כָּפַת, 1) to tie hand to foot, contrad. to כפת (v. infra). Gen. R. s. 56 כל מה שהיה אברהם אבינו עוֹקֵד …הקב״ה כופתוכ׳ as Abraham was tying his son here below, so the Lord bound Lev. R. s. 2; a. fr.Part. pass. עָקוּד. Sabb.V, 3 לא ע׳ ולא רגול, expl. ib. 54a ע׳ עקידת יד ורגל כיצחקוכ׳ ʿaḳud refers to tying foreleg to hindleg like the tying of Isaac, ragul refers to bending the forefoot upward and tying it to the foreleg; Y. ib. V, 7b bot. ע׳ בירו אחת; Tosef. ib. IV (V), 3 (v. Var. ed. Zuck.); a. e. 2) (denom. of עֲקֵידָה) to sacrifice. R. Hash. 16a כאילו עֲקַדְתֶּםוכ׳ as if you offered yourselves, v. עֲקֵידָה. Lev. R. s. 30 (play on כפת, Lev. 23:40) זה יצחק שהיה כפות ועָקוּדוכ׳ this typifies Isaac, who was tied and offered up on the altar; a. e.Gitt.57b אתה עָקַדְתָּ מזבח אחד ואני עָקַדְתִּיוכ׳ thou (Abraham) hast put up one altar, but I have put up seven altars (offered seven martyred sons). Nif. נֶעֱקַד to be tied; to be put on the altar. Gen. R. l. c. זה לַעֲקוֹד וזה לֵיעָקֵד the one (ready) to sacrifice, the other to be sacrificed. Pirké dR. El. ch. XXXI; Yalk. Gen. 101 האב מַעֲקִיד בכל לב והבן נ׳וכ׳ the father offering with a whole heart, and the son offering himself with a whole heart. Ib. רחם … שהוא אדם ובן אדם ונ׳וכ׳ have pity on Isaac who is a human being, son of a human being, and is being offered before thee like a dumb beast; a. fr. Hif. הֶעֱקִיד 1) to tie (foreleg to hindleg). Tam.IV, 1 (30b) לא היו כופתין … אלא מַעֲקִירִין אותו (Mish. ed. מְעַקְּדִין Pi.) they did not bind the lamb (all feet together), but tied it, expl. ib. 31b יד ורגל כעקידתוכ׳, v. supra. 2) to put on the altar. Pesik. Aḥăré, p. 170b> והֶעֱקִידוֹע״ג המזבח and laid him tied on the altar; a. e. Pi. עִקֵּד same, v. supra. -
5 דן
דֵּן, דֵּין,emph. דְּנָא, דְּנָה c. (cmp. דָּא, דֵּךְ) this, that. Targ. Is. 6:3. Targ. Deut. 2:3 הָדֵן (ed. Berl. הָדֵין = הָא ד׳); a. v. fr.Lev. R. s. 7 מן הד׳ קריא from this verse (it is proven). Ib. s. 8 ד׳ אמר לינא בעיא לד׳וכ׳ the one said, I do not want this (woman) Sabb.112b לית ד׳ב״א this is not (an ordinary) human being; ib. כגון ד׳וכ׳ a man like this is worth the name of a human being; a. fr.Y.Ab. Zar. II, 41d bot.; a. e. אסיר לך דנא this (piece) is forbidden to thee. מן קדמת דנא ere this, formerly. Y.Sot.II, 17d; a. e.כְּדֵ׳ a) = h. פֹּה, here (cmp. כָּא, הָכָא). Targ. Jud. 18:3. Targ. Is. 22:16 (some ed. בְּדֵין); b) like this, thus. Targ. Gen. 32:4. Targ. Jud. 18:4; a. fr. Targ. Ps. 2:10 read; כְּדוּן.B. Bath.75a (play on כדכד, Is. 54:12) ליהוי כד׳ וכד׳ let it be as this one says, and as that one; Pesik. Aniy. p. 135b>; Pesik. R. s. 32.בִּכְדֵין in this manner. Targ. 1 Kings 22:20.מָדֵין = h. מַה־זֶּה, why. Targ. Jer. 26:9; a. e.אֵי מִדֵּין from what, which. Targ. Jon. 1:8.דֵּינוּ (= דִּין הוּ) this Y.Erub.VII, 24c top, a. e. חֵי ד׳ צדוכ׳ (= h. אֵיזֶהוּ) which is ‘side, and which ?, v. הַיְידְּנוּ.Pl. דֵּינוּן, דֵּינֵי. Y.Snh.IV, 22b bot. הי ד׳וכ׳ which are the two additional ones?הָדֵין then, v. הֵידֵין. -
6 דין
דֵּן, דֵּין,emph. דְּנָא, דְּנָה c. (cmp. דָּא, דֵּךְ) this, that. Targ. Is. 6:3. Targ. Deut. 2:3 הָדֵן (ed. Berl. הָדֵין = הָא ד׳); a. v. fr.Lev. R. s. 7 מן הד׳ קריא from this verse (it is proven). Ib. s. 8 ד׳ אמר לינא בעיא לד׳וכ׳ the one said, I do not want this (woman) Sabb.112b לית ד׳ב״א this is not (an ordinary) human being; ib. כגון ד׳וכ׳ a man like this is worth the name of a human being; a. fr.Y.Ab. Zar. II, 41d bot.; a. e. אסיר לך דנא this (piece) is forbidden to thee. מן קדמת דנא ere this, formerly. Y.Sot.II, 17d; a. e.כְּדֵ׳ a) = h. פֹּה, here (cmp. כָּא, הָכָא). Targ. Jud. 18:3. Targ. Is. 22:16 (some ed. בְּדֵין); b) like this, thus. Targ. Gen. 32:4. Targ. Jud. 18:4; a. fr. Targ. Ps. 2:10 read; כְּדוּן.B. Bath.75a (play on כדכד, Is. 54:12) ליהוי כד׳ וכד׳ let it be as this one says, and as that one; Pesik. Aniy. p. 135b>; Pesik. R. s. 32.בִּכְדֵין in this manner. Targ. 1 Kings 22:20.מָדֵין = h. מַה־זֶּה, why. Targ. Jer. 26:9; a. e.אֵי מִדֵּין from what, which. Targ. Jon. 1:8.דֵּינוּ (= דִּין הוּ) this Y.Erub.VII, 24c top, a. e. חֵי ד׳ צדוכ׳ (= h. אֵיזֶהוּ) which is ‘side, and which ?, v. הַיְידְּנוּ.Pl. דֵּינוּן, דֵּינֵי. Y.Snh.IV, 22b bot. הי ד׳וכ׳ which are the two additional ones?הָדֵין then, v. הֵידֵין. -
7 דֵּן
דֵּן, דֵּין,emph. דְּנָא, דְּנָה c. (cmp. דָּא, דֵּךְ) this, that. Targ. Is. 6:3. Targ. Deut. 2:3 הָדֵן (ed. Berl. הָדֵין = הָא ד׳); a. v. fr.Lev. R. s. 7 מן הד׳ קריא from this verse (it is proven). Ib. s. 8 ד׳ אמר לינא בעיא לד׳וכ׳ the one said, I do not want this (woman) Sabb.112b לית ד׳ב״א this is not (an ordinary) human being; ib. כגון ד׳וכ׳ a man like this is worth the name of a human being; a. fr.Y.Ab. Zar. II, 41d bot.; a. e. אסיר לך דנא this (piece) is forbidden to thee. מן קדמת דנא ere this, formerly. Y.Sot.II, 17d; a. e.כְּדֵ׳ a) = h. פֹּה, here (cmp. כָּא, הָכָא). Targ. Jud. 18:3. Targ. Is. 22:16 (some ed. בְּדֵין); b) like this, thus. Targ. Gen. 32:4. Targ. Jud. 18:4; a. fr. Targ. Ps. 2:10 read; כְּדוּן.B. Bath.75a (play on כדכד, Is. 54:12) ליהוי כד׳ וכד׳ let it be as this one says, and as that one; Pesik. Aniy. p. 135b>; Pesik. R. s. 32.בִּכְדֵין in this manner. Targ. 1 Kings 22:20.מָדֵין = h. מַה־זֶּה, why. Targ. Jer. 26:9; a. e.אֵי מִדֵּין from what, which. Targ. Jon. 1:8.דֵּינוּ (= דִּין הוּ) this Y.Erub.VII, 24c top, a. e. חֵי ד׳ צדוכ׳ (= h. אֵיזֶהוּ) which is ‘side, and which ?, v. הַיְידְּנוּ.Pl. דֵּינוּן, דֵּינֵי. Y.Snh.IV, 22b bot. הי ד׳וכ׳ which are the two additional ones?הָדֵין then, v. הֵידֵין. -
8 דֵּין
דֵּן, דֵּין,emph. דְּנָא, דְּנָה c. (cmp. דָּא, דֵּךְ) this, that. Targ. Is. 6:3. Targ. Deut. 2:3 הָדֵן (ed. Berl. הָדֵין = הָא ד׳); a. v. fr.Lev. R. s. 7 מן הד׳ קריא from this verse (it is proven). Ib. s. 8 ד׳ אמר לינא בעיא לד׳וכ׳ the one said, I do not want this (woman) Sabb.112b לית ד׳ב״א this is not (an ordinary) human being; ib. כגון ד׳וכ׳ a man like this is worth the name of a human being; a. fr.Y.Ab. Zar. II, 41d bot.; a. e. אסיר לך דנא this (piece) is forbidden to thee. מן קדמת דנא ere this, formerly. Y.Sot.II, 17d; a. e.כְּדֵ׳ a) = h. פֹּה, here (cmp. כָּא, הָכָא). Targ. Jud. 18:3. Targ. Is. 22:16 (some ed. בְּדֵין); b) like this, thus. Targ. Gen. 32:4. Targ. Jud. 18:4; a. fr. Targ. Ps. 2:10 read; כְּדוּן.B. Bath.75a (play on כדכד, Is. 54:12) ליהוי כד׳ וכד׳ let it be as this one says, and as that one; Pesik. Aniy. p. 135b>; Pesik. R. s. 32.בִּכְדֵין in this manner. Targ. 1 Kings 22:20.מָדֵין = h. מַה־זֶּה, why. Targ. Jer. 26:9; a. e.אֵי מִדֵּין from what, which. Targ. Jon. 1:8.דֵּינוּ (= דִּין הוּ) this Y.Erub.VII, 24c top, a. e. חֵי ד׳ צדוכ׳ (= h. אֵיזֶהוּ) which is ‘side, and which ?, v. הַיְידְּנוּ.Pl. דֵּינוּן, דֵּינֵי. Y.Snh.IV, 22b bot. הי ד׳וכ׳ which are the two additional ones?הָדֵין then, v. הֵידֵין. -
9 חותם
חוֹתָםm. (b. h.; חָתַם) 1) seal, stamp, die; enclosure locked up with a mark. Sabb.VIII, 5 כח׳ המרצופין as much sealing clay as required for a seal on bags. Ib. ח׳ האיגרות seal on letters. Snh.IV, 5 אדם טובע … בח׳ אחד a human being prints many coins from one die, but the Lord טבע … בחוֹתָמוֹ שלוכ׳ stamped every human being with the die of Adam, and yet not one is like the other; Y. Ib. IV, 22b bot. מח׳וכ׳. Sabb.58a העבד בח׳ שבצוארו the slave with the mark hanging down from his neck, בח׳ שבכסותו with the mark tied to his garment; a. fr.Trnsf. sexual innocence, purity. Yalk. Num. 766, v. infra.Pl. חוֹתָמוֹת, חוֹתָמִים. Y. Snh. l. c.Bets.31b ח׳ שבקרקעוכ׳ knots which serve as marks on doors of subterranean stores, may be untied ; a. e.Tan. dbe El. ch. XX, בחֹותָמֵיהֶן in their innocence. 2) ( lock, the oblate side of a berry to which the stalk is attached. Y.Ab. Zar. V, 44d top. Toh. X, 5 גרגר … ח׳ a single berry, if its oblate part with the stalk is intact; Tosef. Ib. XI, 10. Ib. מקום ח׳ the place where the stalk (now torn out) was seated (and where now juice is oozing out). 3) the membraneous enclosure separating the stone of a date from its flesh, pericarp (as far as not eatable). Tosef.Ḥull.I, 23 הח׳ טמא ביבשה quot. by R. S. to Ukts. II, 2 (ed. Zuck. הח׳ omitted; oth. ed. הזיתים in place of the preceding העמים) the pericarp is counted in with the unclean matter in dry dates; Ukts. l. c. ח׳ של יבשה R. S. (ed. a. Maim. חותל). 4) concluding formula of prayers.Pl. as ab. Taan.II, 3 חוֹתָמֵיהֶן. Y.Ber.I, 3d bot. חוֹתְמוֹתֵיהֶן, v. חִיתּוּ br/> p style="font-size:12pt; margin-top:9pt;" lang="en-US"> -
10 חוֹתָם
חוֹתָםm. (b. h.; חָתַם) 1) seal, stamp, die; enclosure locked up with a mark. Sabb.VIII, 5 כח׳ המרצופין as much sealing clay as required for a seal on bags. Ib. ח׳ האיגרות seal on letters. Snh.IV, 5 אדם טובע … בח׳ אחד a human being prints many coins from one die, but the Lord טבע … בחוֹתָמוֹ שלוכ׳ stamped every human being with the die of Adam, and yet not one is like the other; Y. Ib. IV, 22b bot. מח׳וכ׳. Sabb.58a העבד בח׳ שבצוארו the slave with the mark hanging down from his neck, בח׳ שבכסותו with the mark tied to his garment; a. fr.Trnsf. sexual innocence, purity. Yalk. Num. 766, v. infra.Pl. חוֹתָמוֹת, חוֹתָמִים. Y. Snh. l. c.Bets.31b ח׳ שבקרקעוכ׳ knots which serve as marks on doors of subterranean stores, may be untied ; a. e.Tan. dbe El. ch. XX, בחֹותָמֵיהֶן in their innocence. 2) ( lock, the oblate side of a berry to which the stalk is attached. Y.Ab. Zar. V, 44d top. Toh. X, 5 גרגר … ח׳ a single berry, if its oblate part with the stalk is intact; Tosef. Ib. XI, 10. Ib. מקום ח׳ the place where the stalk (now torn out) was seated (and where now juice is oozing out). 3) the membraneous enclosure separating the stone of a date from its flesh, pericarp (as far as not eatable). Tosef.Ḥull.I, 23 הח׳ טמא ביבשה quot. by R. S. to Ukts. II, 2 (ed. Zuck. הח׳ omitted; oth. ed. הזיתים in place of the preceding העמים) the pericarp is counted in with the unclean matter in dry dates; Ukts. l. c. ח׳ של יבשה R. S. (ed. a. Maim. חותל). 4) concluding formula of prayers.Pl. as ab. Taan.II, 3 חוֹתָמֵיהֶן. Y.Ber.I, 3d bot. חוֹתְמוֹתֵיהֶן, v. חִיתּוּ br/> p style="font-size:12pt; margin-top:9pt;" lang="en-US"> -
11 בעי
בעי, בָּעָה(b. h.; √בע, akin to בה, בו, v. בוא, a) to enter into, split; b) to be empty, bare). Part. בּוֹעֶה, v. infra. Hif. הִבְעָה to lay bare, destroy the crop. B. Kam.I, 1 המַבְעֶה damaging the crop (ref. to Ex. 22:4). Ib. 3b Rab says מבעה זה אדם the damaging force in the Mishnah means that of a human being (ransacking, searching); for we read (Is. 21:12) אם תבעיון בעיו if ye desire to enter (where בעה refers to human action); Samuel says, מבעה זה השן the mabeh of the Mishnah refers to the tooth, i. e. to an animals eating up the crop, for it says (Obad. 6) נבעו מצפניו its hidden treasures were laid bare (made empty,which refers to eating up). Ib. (argument against Samuel) מי קתני נִבְעָה the Mishnah does not use the Nifal (which may mean eaten up); (argument against Bab) מי קתני בּוֹעֶה the Mishnah does not use the Kal (which may refer to human action) but the Hifil “to cause damage”through the animal.Tosef. ib. IX, 1. -
12 בעה
בעי, בָּעָה(b. h.; √בע, akin to בה, בו, v. בוא, a) to enter into, split; b) to be empty, bare). Part. בּוֹעֶה, v. infra. Hif. הִבְעָה to lay bare, destroy the crop. B. Kam.I, 1 המַבְעֶה damaging the crop (ref. to Ex. 22:4). Ib. 3b Rab says מבעה זה אדם the damaging force in the Mishnah means that of a human being (ransacking, searching); for we read (Is. 21:12) אם תבעיון בעיו if ye desire to enter (where בעה refers to human action); Samuel says, מבעה זה השן the mabeh of the Mishnah refers to the tooth, i. e. to an animals eating up the crop, for it says (Obad. 6) נבעו מצפניו its hidden treasures were laid bare (made empty,which refers to eating up). Ib. (argument against Samuel) מי קתני נִבְעָה the Mishnah does not use the Nifal (which may mean eaten up); (argument against Bab) מי קתני בּוֹעֶה the Mishnah does not use the Kal (which may refer to human action) but the Hifil “to cause damage”through the animal.Tosef. ib. IX, 1. -
13 בָּעָה
בעי, בָּעָה(b. h.; √בע, akin to בה, בו, v. בוא, a) to enter into, split; b) to be empty, bare). Part. בּוֹעֶה, v. infra. Hif. הִבְעָה to lay bare, destroy the crop. B. Kam.I, 1 המַבְעֶה damaging the crop (ref. to Ex. 22:4). Ib. 3b Rab says מבעה זה אדם the damaging force in the Mishnah means that of a human being (ransacking, searching); for we read (Is. 21:12) אם תבעיון בעיו if ye desire to enter (where בעה refers to human action); Samuel says, מבעה זה השן the mabeh of the Mishnah refers to the tooth, i. e. to an animals eating up the crop, for it says (Obad. 6) נבעו מצפניו its hidden treasures were laid bare (made empty,which refers to eating up). Ib. (argument against Samuel) מי קתני נִבְעָה the Mishnah does not use the Nifal (which may mean eaten up); (argument against Bab) מי קתני בּוֹעֶה the Mishnah does not use the Kal (which may refer to human action) but the Hifil “to cause damage”through the animal.Tosef. ib. IX, 1. -
14 אוכל-אדם
cannibal, human being that eats human flesh -
15 כבוד
כָּבוֹדm. (b. h.; כָּבַד) 1) importance. Arakh.18a ולידון בכְבוֹדוֹ (Ar. בכבידו) and that the value of a limb be judged according to its importance (vitality); ib. 4b; B. Mets. 114a. 2) honor, respect; dignity. Ber.19b, a. e., v. חָלַק. Ib. משום כְּבוֹד מלכים on account of the respect due to royalty. Ib.; Men.37b גדול כְּ׳ הבריותוכ׳ human dignity (in proper appearance) is very important, for it may even suspend a Biblical law. Ber. l. c. ואינו לפי כְבוֹרוֹ and it is not becoming his dignity (to drive an ass). Sot.13a הניחו לו כְּבוֹדוֹ במלכים יותרוכ׳ let him alone, the honor shown to him (Jacob) by princes is higher than that by private men. Ib. נהגו בהן כ׳ they treated them with respect. Ned.39b בכְבוֹדִי לא מחיתם בכְ׳וכ׳ as long as My honor was concerned, you did not interfere, and when the honor of a human being is at stake Ab. IV, 12 יהי כְ׳ תלמידךוכ׳ let the honor of thy pupil be as dear to thee as thine own, and thy fellow students honor as that of thy teacher; a. v. fr.כסא הכ׳, v. כִּסֵּא. מחל על כבודו to forego due honors, v. מָחַל. -
16 כָּבוֹד
כָּבוֹדm. (b. h.; כָּבַד) 1) importance. Arakh.18a ולידון בכְבוֹדוֹ (Ar. בכבידו) and that the value of a limb be judged according to its importance (vitality); ib. 4b; B. Mets. 114a. 2) honor, respect; dignity. Ber.19b, a. e., v. חָלַק. Ib. משום כְּבוֹד מלכים on account of the respect due to royalty. Ib.; Men.37b גדול כְּ׳ הבריותוכ׳ human dignity (in proper appearance) is very important, for it may even suspend a Biblical law. Ber. l. c. ואינו לפי כְבוֹרוֹ and it is not becoming his dignity (to drive an ass). Sot.13a הניחו לו כְּבוֹדוֹ במלכים יותרוכ׳ let him alone, the honor shown to him (Jacob) by princes is higher than that by private men. Ib. נהגו בהן כ׳ they treated them with respect. Ned.39b בכְבוֹדִי לא מחיתם בכְ׳וכ׳ as long as My honor was concerned, you did not interfere, and when the honor of a human being is at stake Ab. IV, 12 יהי כְ׳ תלמידךוכ׳ let the honor of thy pupil be as dear to thee as thine own, and thy fellow students honor as that of thy teacher; a. v. fr.כסא הכ׳, v. כִּסֵּא. מחל על כבודו to forego due honors, v. מָחַל. -
17 אינש
אֱינָש, אֵינָש) אִינְשָׁא, (אֵינָשָׁא, אִינִיש, אֱנַש m. ( אנש, sec. r. of אוּש; h. אֱנֹוש, אִיש) being, esp. human being Dan. 2:10, a. fr. אנש.Ib. 7:13 בר א׳ son of man (in Talm. freq. בר נש). Targ. O. Lev. 13:2; a. fr.Y.Snh.VIII, 25a bot., a. fr. כאי׳ דמר as if one says. Y.Ber.VIII, 12a bot. אֲנָשָׁא רבא a great man. Shebu.22b; a. fr.Pl. אֵינָשִׁין, const. אֵינָשֵׁי. Targ. O. Gen. 6:4; a. e.אִינְשִׁין, אִינְשֵׁי Targ. Y. ibid.; a. e.In Talm. mostly אִינְשֵׁי people. B. Kam.92b אמרי א׳ (text רבנן, corr. acc.). Snh.95b היינו דאמרי א׳ (abbr. ה״דא״א) this is what people say, it is a common saying (proverb). Ibid. 106a; a. v. fr.Git. 45a אִינְשִׁין (our people?). -
18 אֱינָש
אֱינָש, אֵינָש) אִינְשָׁא, (אֵינָשָׁא, אִינִיש, אֱנַש m. ( אנש, sec. r. of אוּש; h. אֱנֹוש, אִיש) being, esp. human being Dan. 2:10, a. fr. אנש.Ib. 7:13 בר א׳ son of man (in Talm. freq. בר נש). Targ. O. Lev. 13:2; a. fr.Y.Snh.VIII, 25a bot., a. fr. כאי׳ דמר as if one says. Y.Ber.VIII, 12a bot. אֲנָשָׁא רבא a great man. Shebu.22b; a. fr.Pl. אֵינָשִׁין, const. אֵינָשֵׁי. Targ. O. Gen. 6:4; a. e.אִינְשִׁין, אִינְשֵׁי Targ. Y. ibid.; a. e.In Talm. mostly אִינְשֵׁי people. B. Kam.92b אמרי א׳ (text רבנן, corr. acc.). Snh.95b היינו דאמרי א׳ (abbr. ה״דא״א) this is what people say, it is a common saying (proverb). Ibid. 106a; a. v. fr.Git. 45a אִינְשִׁין (our people?). -
19 אֵינָש
אֱינָש, אֵינָש) אִינְשָׁא, (אֵינָשָׁא, אִינִיש, אֱנַש m. ( אנש, sec. r. of אוּש; h. אֱנֹוש, אִיש) being, esp. human being Dan. 2:10, a. fr. אנש.Ib. 7:13 בר א׳ son of man (in Talm. freq. בר נש). Targ. O. Lev. 13:2; a. fr.Y.Snh.VIII, 25a bot., a. fr. כאי׳ דמר as if one says. Y.Ber.VIII, 12a bot. אֲנָשָׁא רבא a great man. Shebu.22b; a. fr.Pl. אֵינָשִׁין, const. אֵינָשֵׁי. Targ. O. Gen. 6:4; a. e.אִינְשִׁין, אִינְשֵׁי Targ. Y. ibid.; a. e.In Talm. mostly אִינְשֵׁי people. B. Kam.92b אמרי א׳ (text רבנן, corr. acc.). Snh.95b היינו דאמרי א׳ (abbr. ה״דא״א) this is what people say, it is a common saying (proverb). Ibid. 106a; a. v. fr.Git. 45a אִינְשִׁין (our people?). -
20 קדוש
קָדוֹשm. (b. h.; קָדַש) 1) holy, sacred; holy man, saint. Yeb.20a כל המקיים … נקרא ק׳ he who observes the ordinances of the scholars (with regard to marriage laws) is called holy (chaste). Ib. 105b; Meg.27b עם ק׳ the holy assembly, v. פָּסַע; (Snh.7b עם קוֹרֶש; Yeb. l. c. also עם קֹדֶש). Lev. R. s. 24 כשם שאני ק׳ כךוכ׳ as I am holy, so be you holy. Y.Sabb.XVI, 15c bot.; Treat. Sofrim XVI, 12 הללו אל בקדשו לקְדוֹשוֹ לאהרן קְדוֹש ד׳ ‘praise the Lord in his holiness (Ps. 150:1) according to his holy servant, according to (the years of life of) Aaron, the holy servant of the Lord (123 Hallelujahs). Tem.14b, a. e. כל הקרב ביום אינו ק׳ אלא ביוםוכ׳ whatever must be offered in day-time, becomes sacred (by being put in a sacred vessel) only in day-time Meg.23b; Snh.15a אדם מי ק׳ is a human being ever sacred (dedicated to be Temple property)? Ber.10b (ref. to 2 Kings 4:9) הוא ק׳ … אינו ק׳ he (the prophet) is a pure man, but his servant (Gehazi) is not; a. v. fr.רבינו הק׳ our teacher, the saint, i. e. R. Judah Hannasi. Y.Meg.III, 74a; a. fr.הק׳ ברוך הוא (abbrev. הקב״ה, הב״ה, הק״ה) the Holy One, blessed be He, the Lord. Ber.6b. Num. R. s. 20; a. v. fr.Pl. קְדוֹשִׁים. Lev. R. l. c. Sabb.86a, a. e. ישראל ק׳ הן the Israelites are a chaste people. Pes.104a בנן של ק׳ the descendant of holy men (R. Menaḥem); Ab. Zar.50a; a. fr.פרשת ק׳ the section of the Torah beginning with ḳdoshim (Lev. 19). Lev. R. l. c.; a. e.Fem. קְדוֹשָׁה. Y.Maas. Sh. II, end, 53d; a. e., v. עֵדָה. 2) (v. קְדוּשָּׁה) Ḳadosh, the recitation of Ḳadosh (Is. 6:3). Treat. Sofrim l. c. קטן … ק׳ ביוצר (not כיוצא) a minor … must not recite Ḳadosh in the morning prayer (v. יָצַר). Ib. ק׳ של עמידה the Ḳadosh recited in the ‘standing prayer (v. עֲמִידָה), the Ḳdushshah.
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