interpreted

דְּרַשch. same. Targ. Jer. 48:26, someed., ידרשון, v. דְּשַׁש. Targ. Jud. 5:9.Succ.51b bot. קרא אשכחו ודָרוּש they found a Bible verse and interpreted it. Arakh.30b איכא למִידְרְשִׁינְהוּוכ׳ it may be interpreted in favor of a lenient practice Sot.21a דַּרְשַׁיה … להאי קרא R. … interpreted this verse. Ib. מאי דָרוּש what verse did they interpret (to guide them in their action)?Bets.28a דַּרְשִׁינָן משמך we taught in thy name. Yeb.94a הוה ליה … למִידְרַשוכ׳ R. El. might have given a valuable interpretation, v. מַרְגְּנִיתָא. Lev. R. s. 9 עד דיחסל מִמִּדְרַש until he ended his lecture. Ber.28a נִדְרֹוש מרוכ׳ shall this teacher lecture one Sabbath, and the other ? Ib. לִדְרֹושר׳ (v. Rabb. D. S. a. l. note); a. v. fr.דָּרֵיש lecturer. Y.Yeb.XIV, 13a top ד׳ ודייןוכ׳ to serve as lecturer, judge Ithpe. אִידְּרִיש to be interpreted. Ber63a האי קרא … מִדְּרִישוכ׳ this verse (Ps. 119:126) can be interpreted in its regular order (it is time to work, because people neglect the law) or in inverted order (the teachers ignore the letter of the law, because it is time to work for the Lord by guarding its spirit); ib. 60a; Snh.70a.

דְּרַשch. same. Targ. Jer. 48:26, someed., ידרשון, v. דְּשַׁש. Targ. Jud. 5:9.Succ.51b bot. קרא אשכחו ודָרוּש they found a Bible verse and interpreted it. Arakh.30b איכא למִידְרְשִׁינְהוּוכ׳ it may be interpreted in favor of a lenient practice Sot.21a דַּרְשַׁיה … להאי קרא R. … interpreted this verse. Ib. מאי דָרוּש what verse did they interpret (to guide them in their action)?Bets.28a דַּרְשִׁינָן משמך we taught in thy name. Yeb.94a הוה ליה … למִידְרַשוכ׳ R. El. might have given a valuable interpretation, v. מַרְגְּנִיתָא. Lev. R. s. 9 עד דיחסל מִמִּדְרַש until he ended his lecture. Ber.28a נִדְרֹוש מרוכ׳ shall this teacher lecture one Sabbath, and the other ? Ib. לִדְרֹושר׳ (v. Rabb. D. S. a. l. note); a. v. fr.דָּרֵיש lecturer. Y.Yeb.XIV, 13a top ד׳ ודייןוכ׳ to serve as lecturer, judge Ithpe. אִידְּרִיש to be interpreted. Ber63a האי קרא … מִדְּרִישוכ׳ this verse (Ps. 119:126) can be interpreted in its regular order (it is time to work, because people neglect the law) or in inverted order (the teachers ignore the letter of the law, because it is time to work for the Lord by guarding its spirit); ib. 60a; Snh.70a.

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

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

פָּתַר(b. h.; cmp. פָּשר) (to divide, spread, to solve; to interpret. Ber.55b כ״ד פּוֹתְרֵי חלומותוכ׳ twenty-four interpreters of dreams existed in Jerusalem, ומה שפ׳ לי זה לא פ׳וכ׳ and not two of them interpreted my dream alike. Pesik. Par., p. 33a> פ׳ קרא בפרשת פרה explained the verse (Ps. 12:7) as referring to the lesson concerning the red cow; Num. R. s. 19; a. fr. Nif. נִפְתַּר to be interpreted, solved. Ber. l. c. חלוםשנ׳וכ׳ a dream which was interpreted in a dream. Y.Shek.IV, 48b תִּיפָּתֵר שפודיןוכ׳ it may be explained that they redeem unblemished sacrifices, and when afterwards they are blemished, (the money paid for them is secularized). Y.Ber.VII, 11a bot. תיפתרּ כרּ׳וכ׳ the difficulty may be solved in agreement with R. Ishmaels opinion; a. fr.

פָּתַר(b. h.; cmp. פָּשר) (to divide, spread, to solve; to interpret. Ber.55b כ״ד פּוֹתְרֵי חלומותוכ׳ twenty-four interpreters of dreams existed in Jerusalem, ומה שפ׳ לי זה לא פ׳וכ׳ and not two of them interpreted my dream alike. Pesik. Par., p. 33a> פ׳ קרא בפרשת פרה explained the verse (Ps. 12:7) as referring to the lesson concerning the red cow; Num. R. s. 19; a. fr. Nif. נִפְתַּר to be interpreted, solved. Ber. l. c. חלוםשנ׳וכ׳ a dream which was interpreted in a dream. Y.Shek.IV, 48b תִּיפָּתֵר שפודיןוכ׳ it may be explained that they redeem unblemished sacrifices, and when afterwards they are blemished, (the money paid for them is secularized). Y.Ber.VII, 11a bot. תיפתרּ כרּ׳וכ׳ the difficulty may be solved in agreement with R. Ishmaels opinion; a. fr.

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מַחַטf. (חוּט I) 1) needle, pin. Sabb.VI, 1 מ׳ שאינה נקיבה a maḥat without a hole, i. e. a dress or hair-pin; ib. 3 מ׳ הנקובה a needle. Ib. I, 3 לא יצא החייט במַחֲטוֹוכ׳ the tailor must not go out with his needle near Sabbath eve; ib. 11b במ׳ התחובהוכ׳ with his needle stuck in his garment; Tosef. ib. I, 8. Sabb.XVII, 2 מ׳ של יד a small (sewing) needle, של סקאיס the sack-needle (for loose and coarse webs); Kel. XIII, 5. Y.M. Kat. I, 80d bot. Orl. I, 4, v. מִיתּוּחַ; a. fr. 2) stitch. Y.B. Kam.X, end, 7c מלא מ׳ the length of a stitch which those of … interpreted to mean כפליים כמלא מ׳ double the length of a stitch; Bar Ḳ. used the expression מלא משיכת המ׳וכ׳ as much as is required for making a stitch (carrying the needle), which R. J. interpreted (כפליים) כמשיכת המ׳ double ; Bab. ib. 119b מלא מ׳ וחוץ למ׳ כמלא מ׳ the length of a stitch and besides it a thread the length of a stitch (Rashi: the length of a needle).Pl. מַחֲטִים, מַחֲטִין (m.). Y.Kidd.I, 58c bot.; Y.Shebu.VI, beg.36d שני מ׳ two needles (or pins). Sabb.96b תופרי … זורקין מַחֲטֵיהֶןוכ׳ the embroiderers of curtains threw their spools (v. מִיתּוּחַ) one to the other; a. fr.

מַחַטf. (חוּט I) 1) needle, pin. Sabb.VI, 1 מ׳ שאינה נקיבה a maḥat without a hole, i. e. a dress or hair-pin; ib. 3 מ׳ הנקובה a needle. Ib. I, 3 לא יצא החייט במַחֲטוֹוכ׳ the tailor must not go out with his needle near Sabbath eve; ib. 11b במ׳ התחובהוכ׳ with his needle stuck in his garment; Tosef. ib. I, 8. Sabb.XVII, 2 מ׳ של יד a small (sewing) needle, של סקאיס the sack-needle (for loose and coarse webs); Kel. XIII, 5. Y.M. Kat. I, 80d bot. Orl. I, 4, v. מִיתּוּחַ; a. fr. 2) stitch. Y.B. Kam.X, end, 7c מלא מ׳ the length of a stitch which those of … interpreted to mean כפליים כמלא מ׳ double the length of a stitch; Bar Ḳ. used the expression מלא משיכת המ׳וכ׳ as much as is required for making a stitch (carrying the needle), which R. J. interpreted (כפליים) כמשיכת המ׳ double ; Bab. ib. 119b מלא מ׳ וחוץ למ׳ כמלא מ׳ the length of a stitch and besides it a thread the length of a stitch (Rashi: the length of a needle).Pl. מַחֲטִים, מַחֲטִין (m.). Y.Kidd.I, 58c bot.; Y.Shebu.VI, beg.36d שני מ׳ two needles (or pins). Sabb.96b תופרי … זורקין מַחֲטֵיהֶןוכ׳ the embroiderers of curtains threw their spools (v. מִיתּוּחַ) one to the other; a. fr.

עֲקִילַסpr. n. m. ʿĂḳtias, Aquila, the alleged translator of the Bible into Greek, frequ. surnamed הַגֵּר, the proselyte, and identified with אוּנְקְלוֹס. Y.Meg.I, 71c top תירגם ע׳ הגרוכ׳ A. the proselyte interpreted the Torah before R. El. and, v. יְפיפָה (Bab. ib. 3a תרגים של תורה אונקלום הגר אמרו מפיוכ׳). Y.Kidd.I, 59a top תירגם ע׳ הגר לפניר״ע A. the proselyte interpreted (the verse Lev. 19:20) before R. ʿĂḳiba. Targ. Cant. 1:3, v. אֲתָאנַסְיָא; a. fr.

עֲקִילַסpr. n. m. ʿĂḳtias, Aquila, the alleged translator of the Bible into Greek, frequ. surnamed הַגֵּר, the proselyte, and identified with אוּנְקְלוֹס. Y.Meg.I, 71c top תירגם ע׳ הגרוכ׳ A. the proselyte interpreted the Torah before R. El. and, v. יְפיפָה (Bab. ib. 3a תרגים של תורה אונקלום הגר אמרו מפיוכ׳). Y.Kidd.I, 59a top תירגם ע׳ הגר לפניר״ע A. the proselyte interpreted (the verse Lev. 19:20) before R. ʿĂḳiba. Targ. Cant. 1:3, v. אֲתָאנַסְיָא; 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.

תִּרְגֵּם, תִּירְ׳(late b. h.; רגם to speak aloud, Assyr.) to deliver, proclaim (V. Ezra 4:7). Lev. R. s. 9 (ref. to Prov. 14:9 יליץ) הטיפש הזה מְתַרְגֵּם חובתו בפיווכ׳ that fool proclaims his guilt with his own mouth and says, am I not bound to bring a sin-offering ?Esp. a) to explain, interpret, act as an Amora (v. אֲמוֹרָא); b) (at public service) to translate orally ( in Aramaic) what has been read from the Scriptures in the original. Y.Bicc.III, 65d top תי׳ר׳וכ׳ R. Jacob … (having to act as an Amora to an ignorant teacher) interpreted (the verse Hab. 2:19) Y.Succ.V, 55b bot. מהו מפקיעין תי׳ר׳ … מפשילים what is mafḳiʿin? R. H. (as Amora) before R. J. explained it by the word mafshilim (v. פָּשַׁל). B. Bath.88a אני וארי תִּרְגֵּימְנוּהָ (prob. to be read: תִּירְגַּמְ׳) I and the lion in our company (a great scholar) have explained it; (Snh.8b; Sabb.111b תַּרְגְּימְנָא, תַּרְגִּימְנָהּ Chald.). Ib. 53a ישר וכן תִּרְגְּמָהּוכ׳ it is right, and so did Aryokh (Samuel) teach it (as Amora) in Babylonia. Kidd.49a; Tosef.Meg.IV (III), 41 המְתַרְגַּםוכ׳, v. צוּרָה. Meg.IV, 6 קטן … ומתרגם a minor may read from the Law and translate; a. fr. Hithpa. הִיתַּרְגֵּם, הִתַּ׳ to be translated, interpreted. Ib. 10 מִיתַּרְגֵּם, מִיתַּרְגְּמִין; Tosef. ib. IV (III), 31 מִתַּ׳, v. קָרָא; a. e.

תִּרְגֵּם, תִּירְ׳(late b. h.; רגם to speak aloud, Assyr.) to deliver, proclaim (V. Ezra 4:7). Lev. R. s. 9 (ref. to Prov. 14:9 יליץ) הטיפש הזה מְתַרְגֵּם חובתו בפיווכ׳ that fool proclaims his guilt with his own mouth and says, am I not bound to bring a sin-offering ?Esp. a) to explain, interpret, act as an Amora (v. אֲמוֹרָא); b) (at public service) to translate orally ( in Aramaic) what has been read from the Scriptures in the original. Y.Bicc.III, 65d top תי׳ר׳וכ׳ R. Jacob … (having to act as an Amora to an ignorant teacher) interpreted (the verse Hab. 2:19) Y.Succ.V, 55b bot. מהו מפקיעין תי׳ר׳ … מפשילים what is mafḳiʿin? R. H. (as Amora) before R. J. explained it by the word mafshilim (v. פָּשַׁל). B. Bath.88a אני וארי תִּרְגֵּימְנוּהָ (prob. to be read: תִּירְגַּמְ׳) I and the lion in our company (a great scholar) have explained it; (Snh.8b; Sabb.111b תַּרְגְּימְנָא, תַּרְגִּימְנָהּ Chald.). Ib. 53a ישר וכן תִּרְגְּמָהּוכ׳ it is right, and so did Aryokh (Samuel) teach it (as Amora) in Babylonia. Kidd.49a; Tosef.Meg.IV (III), 41 המְתַרְגַּםוכ׳, v. צוּרָה. Meg.IV, 6 קטן … ומתרגם a minor may read from the Law and translate; a. fr. Hithpa. הִיתַּרְגֵּם, הִתַּ׳ to be translated, interpreted. Ib. 10 מִיתַּרְגֵּם, מִיתַּרְגְּמִין; Tosef. ib. IV (III), 31 מִתַּ׳, v. קָרָא; a. e.

תִּרְגֵּם, תִּירְ׳(late b. h.; רגם to speak aloud, Assyr.) to deliver, proclaim (V. Ezra 4:7). Lev. R. s. 9 (ref. to Prov. 14:9 יליץ) הטיפש הזה מְתַרְגֵּם חובתו בפיווכ׳ that fool proclaims his guilt with his own mouth and says, am I not bound to bring a sin-offering ?Esp. a) to explain, interpret, act as an Amora (v. אֲמוֹרָא); b) (at public service) to translate orally ( in Aramaic) what has been read from the Scriptures in the original. Y.Bicc.III, 65d top תי׳ר׳וכ׳ R. Jacob … (having to act as an Amora to an ignorant teacher) interpreted (the verse Hab. 2:19) Y.Succ.V, 55b bot. מהו מפקיעין תי׳ר׳ … מפשילים what is mafḳiʿin? R. H. (as Amora) before R. J. explained it by the word mafshilim (v. פָּשַׁל). B. Bath.88a אני וארי תִּרְגֵּימְנוּהָ (prob. to be read: תִּירְגַּמְ׳) I and the lion in our company (a great scholar) have explained it; (Snh.8b; Sabb.111b תַּרְגְּימְנָא, תַּרְגִּימְנָהּ Chald.). Ib. 53a ישר וכן תִּרְגְּמָהּוכ׳ it is right, and so did Aryokh (Samuel) teach it (as Amora) in Babylonia. Kidd.49a; Tosef.Meg.IV (III), 41 המְתַרְגַּםוכ׳, v. צוּרָה. Meg.IV, 6 קטן … ומתרגם a minor may read from the Law and translate; a. fr. Hithpa. הִיתַּרְגֵּם, הִתַּ׳ to be translated, interpreted. Ib. 10 מִיתַּרְגֵּם, מִיתַּרְגְּמִין; Tosef. ib. IV (III), 31 מִתַּ׳, v. קָרָא; a. e.

תִּרְגֵּם, תִּירְ׳(late b. h.; רגם to speak aloud, Assyr.) to deliver, proclaim (V. Ezra 4:7). Lev. R. s. 9 (ref. to Prov. 14:9 יליץ) הטיפש הזה מְתַרְגֵּם חובתו בפיווכ׳ that fool proclaims his guilt with his own mouth and says, am I not bound to bring a sin-offering ?Esp. a) to explain, interpret, act as an Amora (v. אֲמוֹרָא); b) (at public service) to translate orally ( in Aramaic) what has been read from the Scriptures in the original. Y.Bicc.III, 65d top תי׳ר׳וכ׳ R. Jacob … (having to act as an Amora to an ignorant teacher) interpreted (the verse Hab. 2:19) Y.Succ.V, 55b bot. מהו מפקיעין תי׳ר׳ … מפשילים what is mafḳiʿin? R. H. (as Amora) before R. J. explained it by the word mafshilim (v. פָּשַׁל). B. Bath.88a אני וארי תִּרְגֵּימְנוּהָ (prob. to be read: תִּירְגַּמְ׳) I and the lion in our company (a great scholar) have explained it; (Snh.8b; Sabb.111b תַּרְגְּימְנָא, תַּרְגִּימְנָהּ Chald.). Ib. 53a ישר וכן תִּרְגְּמָהּוכ׳ it is right, and so did Aryokh (Samuel) teach it (as Amora) in Babylonia. Kidd.49a; Tosef.Meg.IV (III), 41 המְתַרְגַּםוכ׳, v. צוּרָה. Meg.IV, 6 קטן … ומתרגם a minor may read from the Law and translate; a. fr. Hithpa. הִיתַּרְגֵּם, הִתַּ׳ to be translated, interpreted. Ib. 10 מִיתַּרְגֵּם, מִיתַּרְגְּמִין; Tosef. ib. IV (III), 31 מִתַּ׳, v. קָרָא; a. e.