it's+(of)+no+use

חָרַם(b. h.) (to perforate, break through (cmp. Arab. ḫaram, a. חֲרָךְ I), 1) to make a net. Men.37a top ר׳ יוסי החוֹרֵם R. J. the net-maker (or fisher); (Rashi, reading החָרוּם, (v. Rabb. D. S. a. l., note 100), v. infra). 2) to perforate. Part. pass. חָרוּם (b. h. חָרֻם) one whose nose is so flattened as to show its holes, flat-nosed. Bekh.VII, 3 איזהו ח׳ הכוחלוכ׳ a ḥarum is he who can paint both of his eyes with one movement. Ib. 43b ח׳ שחוטמו שקוע ḥ. is one whose nose is sunk. 3) to cut off, to set outside (cmp. Arab. ḥaram), v. infra, a. חֵרֶם.( 4) to burn, cmp. חָרַךְ, חָרֵב; v. חוּרְמַן. Hif. הֶחֱרִים (denom. of חֵרֶם) (to set outside, apart, 1) to dedicate for priestly or sacred use (Lev. 27:28, sq.); to renounce private use. Arakh.VIII, 4 מַחֲרִים אדםוכ׳ a man may renounce a portion of his sheep ; ואםה׳ את כולם אינן מוּחֲרָמִין but if he renounces all of them, they are not dedicated (his vow is invalid). Ib. מה אם לגבוה להַחֲרִיםוכ׳ since man is not permitted to renounce all his property even for a sacred purpose Ib. 7 מח׳ אדם את קדשיווכ׳ one may declare ḥerem ones own designated offerings (in which case he has to pay their value to the priest or the sanctuary); a. v. fr.Part. pass. מוּחֳרָם, pl. מוּחֳרָמִין, מוּחֳרָמִים. Ib. 4, sq., v. supra; a. fr. 2) to excommunicate, to pronounce the higher ban (which includes the withdrawal of protection of property). M. Kat. 16a מנדין … ומַחֲרִימִיןוכ׳ the smaller ban is pronounced (over one disregarding a legal summons) at once …, the great ban after sixty days.

חָרַם(b. h.) (to perforate, break through (cmp. Arab. ḫaram, a. חֲרָךְ I), 1) to make a net. Men.37a top ר׳ יוסי החוֹרֵם R. J. the net-maker (or fisher); (Rashi, reading החָרוּם, (v. Rabb. D. S. a. l., note 100), v. infra). 2) to perforate. Part. pass. חָרוּם (b. h. חָרֻם) one whose nose is so flattened as to show its holes, flat-nosed. Bekh.VII, 3 איזהו ח׳ הכוחלוכ׳ a ḥarum is he who can paint both of his eyes with one movement. Ib. 43b ח׳ שחוטמו שקוע ḥ. is one whose nose is sunk. 3) to cut off, to set outside (cmp. Arab. ḥaram), v. infra, a. חֵרֶם.( 4) to burn, cmp. חָרַךְ, חָרֵב; v. חוּרְמַן. Hif. הֶחֱרִים (denom. of חֵרֶם) (to set outside, apart, 1) to dedicate for priestly or sacred use (Lev. 27:28, sq.); to renounce private use. Arakh.VIII, 4 מַחֲרִים אדםוכ׳ a man may renounce a portion of his sheep ; ואםה׳ את כולם אינן מוּחֲרָמִין but if he renounces all of them, they are not dedicated (his vow is invalid). Ib. מה אם לגבוה להַחֲרִיםוכ׳ since man is not permitted to renounce all his property even for a sacred purpose Ib. 7 מח׳ אדם את קדשיווכ׳ one may declare ḥerem ones own designated offerings (in which case he has to pay their value to the priest or the sanctuary); a. v. fr.Part. pass. מוּחֳרָם, pl. מוּחֳרָמִין, מוּחֳרָמִים. Ib. 4, sq., v. supra; a. fr. 2) to excommunicate, to pronounce the higher ban (which includes the withdrawal of protection of property). M. Kat. 16a מנדין … ומַחֲרִימִיןוכ׳ the smaller ban is pronounced (over one disregarding a legal summons) at once …, the great ban after sixty days.

חֵרֶםm. (b. h.; preced.) 1) net. Kel. XXIII, 5: XXVIII, 9, v. זֶוֶט; a. fr.Ned.II, 5, v. infra. 2) a place adapted for catching fish in nets, fishing Coast, fishery. B. Kam.81b מלא חבל ח׳ בדרומה a ropes length (district) of fishing coast south of it (the Lake of Tiberias); Tosef. ib. VIII, 18 Var. ed. Zuck.Erub.47b ח׳ שביןוכ׳ a fishpond between two territories. 3) (cut off, excluded, cmp. חוּלִּין, הֶפְקֵר, ḥerem, property set apart for priests or Temple use; doomed to destruction. Ned.II, 4 אם כח׳ של שמים if (he said, This shall be to me) like the ḥerem consecrated to the Temple, opp. ח׳ של כהנים assigned to the private use of priests. Ib. 5 נדר בח׳ … בחֶרְמוֹ של ים if he made a vow of abstinence using the word ḥerem, and he says, I meant the ḥerem of the sea (fishers net). Ib. I, 2 כינויין לח׳ verbal substitutes for ḥerem (effecting prohibition); a. fr. 4) excommunication. M. Kat. 17a.Pl. חֲרָמִים, חֲרָמִין. Snh.43b מעל עכן בג׳ ח׳ Akhan committed three sacrileges. Ned.II, 4 סתם ח׳ containing the expression ḥerem unqualified. Ib. חַרְמֵי הכהנים the dedications as priestly property. Arakh.VIII, 6 סתם ח׳ לבדק הבית unqualified dedications (this be ḥerem) go to the repair of the Temple; a. fr.Y.Kil.IX, 32a top שצבעה בחרם, read: בחֶרֶת.V. חֵירוּם.

חֵרֶםm. (b. h.; preced.) 1) net. Kel. XXIII, 5: XXVIII, 9, v. זֶוֶט; a. fr.Ned.II, 5, v. infra. 2) a place adapted for catching fish in nets, fishing Coast, fishery. B. Kam.81b מלא חבל ח׳ בדרומה a ropes length (district) of fishing coast south of it (the Lake of Tiberias); Tosef. ib. VIII, 18 Var. ed. Zuck.Erub.47b ח׳ שביןוכ׳ a fishpond between two territories. 3) (cut off, excluded, cmp. חוּלִּין, הֶפְקֵר, ḥerem, property set apart for priests or Temple use; doomed to destruction. Ned.II, 4 אם כח׳ של שמים if (he said, This shall be to me) like the ḥerem consecrated to the Temple, opp. ח׳ של כהנים assigned to the private use of priests. Ib. 5 נדר בח׳ … בחֶרְמוֹ של ים if he made a vow of abstinence using the word ḥerem, and he says, I meant the ḥerem of the sea (fishers net). Ib. I, 2 כינויין לח׳ verbal substitutes for ḥerem (effecting prohibition); a. fr. 4) excommunication. M. Kat. 17a.Pl. חֲרָמִים, חֲרָמִין. Snh.43b מעל עכן בג׳ ח׳ Akhan committed three sacrileges. Ned.II, 4 סתם ח׳ containing the expression ḥerem unqualified. Ib. חַרְמֵי הכהנים the dedications as priestly property. Arakh.VIII, 6 סתם ח׳ לבדק הבית unqualified dedications (this be ḥerem) go to the repair of the Temple; a. fr.Y.Kil.IX, 32a top שצבעה בחרם, read: בחֶרֶת.V. חֵירוּם.

יָחַדPi. יִחֵד, יִיחֵד (b. h.; v. אֶחָד) 1) to unite, concentrate. Y.Ber.IV, 7d bot. ותְיַיחֵד לבבינווכ׳ and concentrate our hearts (inclinations) to fear thy Name. 2) (with על) to confer a distinction, name Gen. R. s. 68 אברהם י׳ … שמו עליו on Abraham did the Lord confer His Name (Gen. 26:24, a. e.). Ib. ידע שהקב״ה מְיַחֵד שמו עליו he inferred that the Lord would confer His Name upon him (to be called ‘the God of Jacob). Mekh. Mishp. s. 20 על ישראל י׳ שמו ביותר (although the Lord of the universe) He conferred His Name particularly on Israel (v. יוֹתֵר); a. fr. 3) to declare the unity of God, to recite Shma (Deut. 6:4). Gen. R. s. 20 אנו … ומְיַחֲדִים שמווכ׳ we trust in Him and profess His unity Cant. R. to II, 16 ואני מְיַחֶדֶת שמווכ׳ and I (Israel) profess the unity of His name twice every day, (saying) Hear, O Israel ; a. fr. 4) to single out, select, designate. Snh.57a שיי׳ שפחה לעבדו who designated a handmaid (as a wife) for his slave. Lev. R. s. 12 ויי׳ אליו הדבורוכ׳ addressed the command to him exclusively (Lev. 10:8); a. e.Yoma 11b (ref. to Lev. 14:35) מי שמְיַיחֵד ביתו לווכ׳ he who devotes his household exclusively to himself, and is unwilling to lend his vessels ; Arakh.16a שמיוחד (v. infra); Yalk. Lev. 564. 5) to leave persons alone in a special room, to arrange a private meeting for. Keth.12a; Tosef. ib. I, 4; Y. ib. I, 25a bot. היו מְיַיחֲדִיןוכ׳ they used to leave bride and groom in a private room alone for a while.Part. pass. מְיוּחָד, f. מְיוּחֶדֶת; pl. מְיוּחָדִים, מְיוּחָדִין, מְיוּחָדוֹת a) especial, particular, designated; chosen, distinguished (v. יָחִיד). Snh.60a, a. e. שם המי׳ the proper Name of the Lord (Jehovah).Yoma 11a ביתך ביתך המי׳ לך ‘ thy house (Deut. 6:9; 11:20), thy house which is designated for thy personal use. Ib.b מה בית מ׳ לדירה bayith means a room designated for a dwelling, יצאו אלו שאינן מי׳ לדירה to the exclusion of those rooms (gate lodge) which are not designated for dwellings. Arakh. l. c. מי׳ לו devoted to his own exclusive use, v. supra; a. fr.Gen. R. s. 99, end (ref. to כאחד, Gen. 49:16) כמי׳ שבשבטים like the most distinguished among the tribes. Yeb.62a אני שמ׳ לדבור בכלוכ׳ I (Moses) who am singled out (must be prepared) for divine communication every hour; Ab. dR. N., II Vers., ch. II (ed. Schechter, p. 10) שאני כלי מי׳ who am a special vessel (of revelation). Meil.15a קדשים המי׳ לה׳ sanctified things which are exclusively dedicated to the Lord; Sifra Vayikra, Ḥobah, Par. 11, ch. XX.Ib. Shmini, ch. II, Par. 2 כבשים ועזים המי׳ lambs and goats which are specified (Deut. 14:4); a. fr.b) locked up with. Num. R. s. 9 בזמן שהאשה מי׳ עםוכ׳ when a wife is locked up with her husband. Hithpa. הִתְיַיחֵד, Nithpa. נִתְיַיחֵד 1) to be conferred (with על); to be especially addressed (with אל). Ex. R. s. 7 היה ראוי … להִתְיַיחֵד עליווכ׳ the divine communication was to bear his name alone. Lev. R. s. 12 נתי׳ אליו הדבור the divine communication was addressed to him especially; a. e. 2) to be alone with, to be closeted with. Kidd.IV, 12 לא יִתְיַיחֵד אדםוכ׳ a man must not be alone (even) with two women, but one woman מִתְיַיחֶדֶתוכ׳ may be alone with two men. Ab. Zar. II, 1. Tosef.Gitt.VII (V), 4; a. fr.V. יִחוּד.

יָחַדPi. יִחֵד, יִיחֵד (b. h.; v. אֶחָד) 1) to unite, concentrate. Y.Ber.IV, 7d bot. ותְיַיחֵד לבבינווכ׳ and concentrate our hearts (inclinations) to fear thy Name. 2) (with על) to confer a distinction, name Gen. R. s. 68 אברהם י׳ … שמו עליו on Abraham did the Lord confer His Name (Gen. 26:24, a. e.). Ib. ידע שהקב״ה מְיַחֵד שמו עליו he inferred that the Lord would confer His Name upon him (to be called ‘the God of Jacob). Mekh. Mishp. s. 20 על ישראל י׳ שמו ביותר (although the Lord of the universe) He conferred His Name particularly on Israel (v. יוֹתֵר); a. fr. 3) to declare the unity of God, to recite Shma (Deut. 6:4). Gen. R. s. 20 אנו … ומְיַחֲדִים שמווכ׳ we trust in Him and profess His unity Cant. R. to II, 16 ואני מְיַחֶדֶת שמווכ׳ and I (Israel) profess the unity of His name twice every day, (saying) Hear, O Israel ; a. fr. 4) to single out, select, designate. Snh.57a שיי׳ שפחה לעבדו who designated a handmaid (as a wife) for his slave. Lev. R. s. 12 ויי׳ אליו הדבורוכ׳ addressed the command to him exclusively (Lev. 10:8); a. e.Yoma 11b (ref. to Lev. 14:35) מי שמְיַיחֵד ביתו לווכ׳ he who devotes his household exclusively to himself, and is unwilling to lend his vessels ; Arakh.16a שמיוחד (v. infra); Yalk. Lev. 564. 5) to leave persons alone in a special room, to arrange a private meeting for. Keth.12a; Tosef. ib. I, 4; Y. ib. I, 25a bot. היו מְיַיחֲדִיןוכ׳ they used to leave bride and groom in a private room alone for a while.Part. pass. מְיוּחָד, f. מְיוּחֶדֶת; pl. מְיוּחָדִים, מְיוּחָדִין, מְיוּחָדוֹת a) especial, particular, designated; chosen, distinguished (v. יָחִיד). Snh.60a, a. e. שם המי׳ the proper Name of the Lord (Jehovah).Yoma 11a ביתך ביתך המי׳ לך ‘ thy house (Deut. 6:9; 11:20), thy house which is designated for thy personal use. Ib.b מה בית מ׳ לדירה bayith means a room designated for a dwelling, יצאו אלו שאינן מי׳ לדירה to the exclusion of those rooms (gate lodge) which are not designated for dwellings. Arakh. l. c. מי׳ לו devoted to his own exclusive use, v. supra; a. fr.Gen. R. s. 99, end (ref. to כאחד, Gen. 49:16) כמי׳ שבשבטים like the most distinguished among the tribes. Yeb.62a אני שמ׳ לדבור בכלוכ׳ I (Moses) who am singled out (must be prepared) for divine communication every hour; Ab. dR. N., II Vers., ch. II (ed. Schechter, p. 10) שאני כלי מי׳ who am a special vessel (of revelation). Meil.15a קדשים המי׳ לה׳ sanctified things which are exclusively dedicated to the Lord; Sifra Vayikra, Ḥobah, Par. 11, ch. XX.Ib. Shmini, ch. II, Par. 2 כבשים ועזים המי׳ lambs and goats which are specified (Deut. 14:4); a. fr.b) locked up with. Num. R. s. 9 בזמן שהאשה מי׳ עםוכ׳ when a wife is locked up with her husband. Hithpa. הִתְיַיחֵד, Nithpa. נִתְיַיחֵד 1) to be conferred (with על); to be especially addressed (with אל). Ex. R. s. 7 היה ראוי … להִתְיַיחֵד עליווכ׳ the divine communication was to bear his name alone. Lev. R. s. 12 נתי׳ אליו הדבור the divine communication was addressed to him especially; a. e. 2) to be alone with, to be closeted with. Kidd.IV, 12 לא יִתְיַיחֵד אדםוכ׳ a man must not be alone (even) with two women, but one woman מִתְיַיחֶדֶתוכ׳ may be alone with two men. Ab. Zar. II, 1. Tosef.Gitt.VII (V), 4; a. fr.V. יִחוּד.

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.

כַּלְכָּלָהf. (preced. art.) 1) support, provision. Ber.44a על המחיה ועל הכ׳ (be blessed) for sustenance and support. 2) supply, esp. basket containing chosen fruits designated for use. Eduy. IV, 10 (9); Maasr. IV, 2 כַּלְכָּלַת שבת supply of fruits for the Sabbath (not for sale). Ib. הלוקט הכ׳וכ׳ he who selects figs to send as a present. Y. ib. IV, 51b כ׳ שבת אינהוכ׳ Sabbath supply must not be sold. Y.Ter.II, end, 41d תאינים שבכ׳ figs in the provision basket, opp. מוּקְצֶה. Y.Dem.I, 21c bot. כ׳ אחתוכ׳ there is only one basketful (of the late fruits) which I reserve Lev. R. s. 33, beg. כ׳ של תאנים a basket of figs for use (subject to tithes even for luncheon, v. טֶבֶל); a. fr.Pl. כַּלְכָּלוֹת. Dem. VII, 6; a. fr.

כַּלְכָּלָהf. (preced. art.) 1) support, provision. Ber.44a על המחיה ועל הכ׳ (be blessed) for sustenance and support. 2) supply, esp. basket containing chosen fruits designated for use. Eduy. IV, 10 (9); Maasr. IV, 2 כַּלְכָּלַת שבת supply of fruits for the Sabbath (not for sale). Ib. הלוקט הכ׳וכ׳ he who selects figs to send as a present. Y. ib. IV, 51b כ׳ שבת אינהוכ׳ Sabbath supply must not be sold. Y.Ter.II, end, 41d תאינים שבכ׳ figs in the provision basket, opp. מוּקְצֶה. Y.Dem.I, 21c bot. כ׳ אחתוכ׳ there is only one basketful (of the late fruits) which I reserve Lev. R. s. 33, beg. כ׳ של תאנים a basket of figs for use (subject to tithes even for luncheon, v. טֶבֶל); a. fr.Pl. כַּלְכָּלוֹת. Dem. VII, 6; a. fr.

כְּשַׁרch. sam(כשר Ito be proper, fit, right; to turn out well, to succeed), to be right, pleasing, fit. Targ. 1 Sam. 18:20. Targ. Jud. 14:3. Targ. Ez. 15:4; a. fr. Ithpa. אִתְכַּשַּׁר, Ithpe. אִתְכְּשַׁר, אִיכְּשַׁר to be (made) fit (v. preced. Hof.). Targ. Y. Deut. 29:22. Targ. Y. Lev. 11:2; a. fr.Gitt.87a לִיתְכַּשַּׁר האיוכ׳ let the one deed be declared valid through the signature ‘Reuben ben Ḥull.36b איתכ׳ במשקיוכ׳ it was made fit for uncleanness through the fluids ; ib. אתכ׳ בחבת הקדש, v. חִבָּה; a. e. Af. אַכְשַׁר 1) as preced. Hif. Targ. 1 Sam. 17:8. Targ. Ruth 2:13.B. Mets.89b top לאַכְשוּרֵי גבראוכ׳ as to making the man fitter, i. e. as to the laborer in fruits being permitted to use means for increasing his appetite, there is no question, opp. to לאכשורי פירא using means for making the fruits more appetizing.Zeb.25a בשמאל אכשורי מַכְשַׁר he (R. S.) declares it permissible to use the left hand (for קְמִיצָה). Sabb.154a; Yeb.45b אַכְשְׁרֵיהוכ׳ pronounced R. Mari … to be legally a Jew. Ḥull.58b סבר … לאַכְשוּרָהּ R.… wanted to pronounce it kasher; a. fr. 2) to grow better, improve. Ib. 39b; Yeb.39b, v. דָּרָא I.

כְּשַׁרch. sam(כשר Ito be proper, fit, right; to turn out well, to succeed), to be right, pleasing, fit. Targ. 1 Sam. 18:20. Targ. Jud. 14:3. Targ. Ez. 15:4; a. fr. Ithpa. אִתְכַּשַּׁר, Ithpe. אִתְכְּשַׁר, אִיכְּשַׁר to be (made) fit (v. preced. Hof.). Targ. Y. Deut. 29:22. Targ. Y. Lev. 11:2; a. fr.Gitt.87a לִיתְכַּשַּׁר האיוכ׳ let the one deed be declared valid through the signature ‘Reuben ben Ḥull.36b איתכ׳ במשקיוכ׳ it was made fit for uncleanness through the fluids ; ib. אתכ׳ בחבת הקדש, v. חִבָּה; a. e. Af. אַכְשַׁר 1) as preced. Hif. Targ. 1 Sam. 17:8. Targ. Ruth 2:13.B. Mets.89b top לאַכְשוּרֵי גבראוכ׳ as to making the man fitter, i. e. as to the laborer in fruits being permitted to use means for increasing his appetite, there is no question, opp. to לאכשורי פירא using means for making the fruits more appetizing.Zeb.25a בשמאל אכשורי מַכְשַׁר he (R. S.) declares it permissible to use the left hand (for קְמִיצָה). Sabb.154a; Yeb.45b אַכְשְׁרֵיהוכ׳ pronounced R. Mari … to be legally a Jew. Ḥull.58b סבר … לאַכְשוּרָהּ R.… wanted to pronounce it kasher; a. fr. 2) to grow better, improve. Ib. 39b; Yeb.39b, v. דָּרָא I.

כְּתַףPa. כַּתֵּף same. Sabb.8a ולא כַתּוּפֵי מְכַתְּפֵי עלויה Ms. M. nor do they not use it for rearranging burdens; וראי מְכַתְּפִין עילויה people surely use it Ib. 119a מְכַתַּף ועיילוכ׳ carried things in and out. Ib. מי לא מְכַתִּיפְנָא קמייהו should I not carry things in and out for their reception?Esp. to carry a person ( in a chair) on shoulders, v. אֲלַנְקִי. Yoma 87a; Snh.7b. Bets.25b הוו מְכַתְּפֵי להו (v. Rabb. D. S. a. l. note 8) they carried them; (ed. מִכַּתְּפוּ להו Ithpa. allowed themselves to be carried). Ithpa. אִיכַּתֵּף to be carried on shoulders, v. supra.

כְּתַףPa. כַּתֵּף same. Sabb.8a ולא כַתּוּפֵי מְכַתְּפֵי עלויה Ms. M. nor do they not use it for rearranging burdens; וראי מְכַתְּפִין עילויה people surely use it Ib. 119a מְכַתַּף ועיילוכ׳ carried things in and out. Ib. מי לא מְכַתִּיפְנָא קמייהו should I not carry things in and out for their reception?Esp. to carry a person ( in a chair) on shoulders, v. אֲלַנְקִי. Yoma 87a; Snh.7b. Bets.25b הוו מְכַתְּפֵי להו (v. Rabb. D. S. a. l. note 8) they carried them; (ed. מִכַּתְּפוּ להו Ithpa. allowed themselves to be carried). Ithpa. אִיכַּתֵּף to be carried on shoulders, v. supra.

מְעִילָהf. (מָעַל; b. h. מַעַל) false dealing, bad faith. Sifré Num. 7 (ref. to Num. 5:12, sq.) הרי מ׳ על דבר ערוה this (context) proves that maʿal refers to marital faithlessness (not to pecuniary defalcation). Ib. אין מ׳ … אלא שיקור mʿilah everywhere (in the Scripture) has the meaning of false dealing; Num. R. s. 8. B. Bath.88b זה הקדים חטא למ׳וכ׳ this one (who robbed a man) makes sin precede faithlessness (ref. to Lev. 5:21), whereas that one (who robbed the Temple) makes faithlessness precede sin (ib. 15); a. fr.Pl. מְעִילוֹת. Num. R. s. 9 (ref. to Num. 5:12) שתי מ׳ הללווכ׳ why this repetition of the stem מעל?Esp. mʿilah, the law concerning the unlawful use of sacred property (Lev. 5:15 sq). Tosef.Meïl. I, 5 הציל … מן המ׳ protects the flesh of the other animal from being subject to the law of m., i. e. no use made of it is considered sacrilege. Ib. 8 יצא ידי מ׳ is no longer amenable to the law ; Meil.2a. Tosef. ib. III, 2 להיכן מ׳ זו נופלת to what fund does this fine for mal-appropriation go? Meïl. 12a אית ביה מ׳, איכא מ׳ the law of m. applies to it; a. fr.Pl. as ab. Zeb.V, 5 אשם מ׳ the guilt-offering for mal-appropriations of sacred property; a. fr.M‘ilah, name of a treatise of the Mishnab, Tosefta and Talmud Babli of the Order of Kodashim.

מְעִילָהf. (מָעַל; b. h. מַעַל) false dealing, bad faith. Sifré Num. 7 (ref. to Num. 5:12, sq.) הרי מ׳ על דבר ערוה this (context) proves that maʿal refers to marital faithlessness (not to pecuniary defalcation). Ib. אין מ׳ … אלא שיקור mʿilah everywhere (in the Scripture) has the meaning of false dealing; Num. R. s. 8. B. Bath.88b זה הקדים חטא למ׳וכ׳ this one (who robbed a man) makes sin precede faithlessness (ref. to Lev. 5:21), whereas that one (who robbed the Temple) makes faithlessness precede sin (ib. 15); a. fr.Pl. מְעִילוֹת. Num. R. s. 9 (ref. to Num. 5:12) שתי מ׳ הללווכ׳ why this repetition of the stem מעל?Esp. mʿilah, the law concerning the unlawful use of sacred property (Lev. 5:15 sq). Tosef.Meïl. I, 5 הציל … מן המ׳ protects the flesh of the other animal from being subject to the law of m., i. e. no use made of it is considered sacrilege. Ib. 8 יצא ידי מ׳ is no longer amenable to the law ; Meil.2a. Tosef. ib. III, 2 להיכן מ׳ זו נופלת to what fund does this fine for mal-appropriation go? Meïl. 12a אית ביה מ׳, איכא מ׳ the law of m. applies to it; a. fr.Pl. as ab. Zeb.V, 5 אשם מ׳ the guilt-offering for mal-appropriations of sacred property; a. fr.M‘ilah, name of a treatise of the Mishnab, Tosefta and Talmud Babli of the Order of Kodashim.

מָעַל(b. h.; denom. of preced.) to circumvent, defraud. Sifré Num. 7 (ref. to Num. 5:12) ומָעֲלָה בו מ׳ על דבר ערוהוכ׳ does ‘she was faithless to him refer to marital betrayal or to money matters?; v. מְעִילָה.Esp. to make inappropriate use of sacred property, to be guilty of transgressing, be amenable to, the law concerning מְעִילָה (Lev. 5:15, sq.). Meïl. I, 1 מֹועֲלִים בהן in using them inadvertently one commits mʿilah (i. e. they retain their sacred character in spite of a mistake made at their slaughtering). Ib. אין מוֹעֲלִין בה it has no longer a sacred character. Ib. 3:2 לא נהנין ולא מועלין בהן you must not make use of them, but if you did, you are not amenable to ; a. v. fr.(Yalk. Num. 765 מועל ומשקר, read מְעַוֵּל, v. עָוַל.

מָעַל(b. h.; denom. of preced.) to circumvent, defraud. Sifré Num. 7 (ref. to Num. 5:12) ומָעֲלָה בו מ׳ על דבר ערוהוכ׳ does ‘she was faithless to him refer to marital betrayal or to money matters?; v. מְעִילָה.Esp. to make inappropriate use of sacred property, to be guilty of transgressing, be amenable to, the law concerning מְעִילָה (Lev. 5:15, sq.). Meïl. I, 1 מֹועֲלִים בהן in using them inadvertently one commits mʿilah (i. e. they retain their sacred character in spite of a mistake made at their slaughtering). Ib. אין מוֹעֲלִין בה it has no longer a sacred character. Ib. 3:2 לא נהנין ולא מועלין בהן you must not make use of them, but if you did, you are not amenable to ; a. v. fr.(Yalk. Num. 765 מועל ומשקר, read מְעַוֵּל, v. עָוַל.

מַרְזֵבm. ( רזב, transpos. of ברז; cmp. בָּריז) 1) tube, spout; esp. the movable tube attached to the roof gutters (מַזְחִילָה). B. Bath. III, 6 המ׳ אין לו חזקה no claim, based on undisturbed use, can be made for the special position of the pipe discharging the water into the neighbors yard; expl. ib. 58b; Y. ib. III, end, 14b מקום המ׳ בחצר יש … מקום קילוחווכ׳ the right of a pipe for the discharge of water into the neighbors court can be claimed on the basis of undisturbed use, but not the special place of its discharge; (Tosef. ib. II, 13 צינור). Yeb.75b כמ׳ if the mutilated membrum has the shape of a spout (leaving the urinary canal unprotected). Sabb.146b גזירה משום מ׳ it is forbidden, lest he shape a regular tapping tube (v. בִּרְזָא I). 2) a sort of cape, having the shape of a gutter, formed by throwing the edges of a garment over the shoulders backward. Ib. 147a, v. כִּיסָא.

מַרְזֵבm. ( רזב, transpos. of ברז; cmp. בָּריז) 1) tube, spout; esp. the movable tube attached to the roof gutters (מַזְחִילָה). B. Bath. III, 6 המ׳ אין לו חזקה no claim, based on undisturbed use, can be made for the special position of the pipe discharging the water into the neighbors yard; expl. ib. 58b; Y. ib. III, end, 14b מקום המ׳ בחצר יש … מקום קילוחווכ׳ the right of a pipe for the discharge of water into the neighbors court can be claimed on the basis of undisturbed use, but not the special place of its discharge; (Tosef. ib. II, 13 צינור). Yeb.75b כמ׳ if the mutilated membrum has the shape of a spout (leaving the urinary canal unprotected). Sabb.146b גזירה משום מ׳ it is forbidden, lest he shape a regular tapping tube (v. בִּרְזָא I). 2) a sort of cape, having the shape of a gutter, formed by throwing the edges of a garment over the shoulders backward. Ib. 147a, v. כִּיסָא.