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1 קרבן
קָרְבָּןm. (b. h.; קָרֵב) gift, offering, sacrifice. Ber.15a מעלה … והקריב עליו ק׳ it is accredited to him, as if he had built an altar and offered a sacrifice on it; Succ.45a. Sifra Vayikra, Ndab., ch. II, Par. 2 כל מקום שנאמר ק׳ אמור ביו״ד ה״א wherever in the Scriptures ‘sacrifice is used in connection with the divine name, the latter is written with Yod He ( יהוה, never אלהים). Ned.I, 4 האומר ק׳ … שאניוכ׳ if one making a vow says, ḳorban … that I will (not) eat Ib. 2 כינויין לק׳ substitutes for ḳorban. Ib. II, 5 (נדר) בק׳וכ׳ if a man in making a vow uses the word ḳorban, and then says, I vowed only by the gifts to kings; a. fr.Pl. קָרְבָּנוֹת. Ib. ק׳ של מלכים. Zeb. XIV, 10 קָרְבְּנוֹת הצבור congregational sacrifices, ק׳ היחיד sacrifices offered by individuals. Taan.27b כבר תקנתי להם סדר ק׳וכ׳ I have arranged the order of sacrifices for them (in the Torah), and when they read these sections, I will account it to them as if they offered them. Ex. R. s. 30 בקשהקב״ה … ועבודת ק׳וכ׳ the Lord wanted to give them (the generation of the flood) four things (to purify them), the Law, sufferings, the sacrificial service, and prayer, but they refused; a. fr. -
2 קָרְבָּן
קָרְבָּןm. (b. h.; קָרֵב) gift, offering, sacrifice. Ber.15a מעלה … והקריב עליו ק׳ it is accredited to him, as if he had built an altar and offered a sacrifice on it; Succ.45a. Sifra Vayikra, Ndab., ch. II, Par. 2 כל מקום שנאמר ק׳ אמור ביו״ד ה״א wherever in the Scriptures ‘sacrifice is used in connection with the divine name, the latter is written with Yod He ( יהוה, never אלהים). Ned.I, 4 האומר ק׳ … שאניוכ׳ if one making a vow says, ḳorban … that I will (not) eat Ib. 2 כינויין לק׳ substitutes for ḳorban. Ib. II, 5 (נדר) בק׳וכ׳ if a man in making a vow uses the word ḳorban, and then says, I vowed only by the gifts to kings; a. fr.Pl. קָרְבָּנוֹת. Ib. ק׳ של מלכים. Zeb. XIV, 10 קָרְבְּנוֹת הצבור congregational sacrifices, ק׳ היחיד sacrifices offered by individuals. Taan.27b כבר תקנתי להם סדר ק׳וכ׳ I have arranged the order of sacrifices for them (in the Torah), and when they read these sections, I will account it to them as if they offered them. Ex. R. s. 30 בקשהקב״ה … ועבודת ק׳וכ׳ the Lord wanted to give them (the generation of the flood) four things (to purify them), the Law, sufferings, the sacrificial service, and prayer, but they refused; a. fr. -
3 הא II, הא I
הָאII, הֵא I (v. preced.) an interjection, 1) (cmp. הָ־) Oh! Targ. Jer. 4:30 (not והא).Ned.II, 2 (15b) הא קרבן שאוכל לך (Mish. a. Y. ed. קרבן) Oh, the sacrifice, that I will (not) eat this which belongs to thee!. Ib. 16a לא שני ליה קרבן … הקרבן draws no distinction between korban and ha-korban (v. marginal note to Rashi a. l.). Ib. II, 2 הא שבועה שאוכל לך (Mish. a. Y. ed. שבועה) Oh, an oath that Ib. 16a מכלל דהא שבועה שאוכלוכ׳ we infer from this that ‘Oh, an oath that I will eat means that I will not eat. 2) behold (h. הֵן, הִנֵּה). Dan. 3:25.Targ. Gen. 3:22. Ib. 20:15; a. fr.Dan. 2:43 הֵא־כְדִי as if.Targ. Ps. 123:2 הָא כמא as, … הא כדין Ms. (ed. הֵכְדֵין) so. 3) introducing a question, is it that? Targ. Job 15:7; a. e.Ib. 37:19 הא דין Ms. (ed. אֵידֵין) where? -
4 הָא
הָאII, הֵא I (v. preced.) an interjection, 1) (cmp. הָ־) Oh! Targ. Jer. 4:30 (not והא).Ned.II, 2 (15b) הא קרבן שאוכל לך (Mish. a. Y. ed. קרבן) Oh, the sacrifice, that I will (not) eat this which belongs to thee!. Ib. 16a לא שני ליה קרבן … הקרבן draws no distinction between korban and ha-korban (v. marginal note to Rashi a. l.). Ib. II, 2 הא שבועה שאוכל לך (Mish. a. Y. ed. שבועה) Oh, an oath that Ib. 16a מכלל דהא שבועה שאוכלוכ׳ we infer from this that ‘Oh, an oath that I will eat means that I will not eat. 2) behold (h. הֵן, הִנֵּה). Dan. 3:25.Targ. Gen. 3:22. Ib. 20:15; a. fr.Dan. 2:43 הֵא־כְדִי as if.Targ. Ps. 123:2 הָא כמא as, … הא כדין Ms. (ed. הֵכְדֵין) so. 3) introducing a question, is it that? Targ. Job 15:7; a. e.Ib. 37:19 הא דין Ms. (ed. אֵידֵין) where? -
5 אפרשה
אַפְרָשָׁה, הַפְרָשָׁהf. (פָּרַש) 1) separation, setting apart for a sacred purpose, as the heave-offering (Trumah, for the priest), or a sacrifice (Korban); also isolation on account of levitical uncleanness, or on acc. of sacredness. Trnsf. the thing set apart, offering, gift. Y.Yoma I, beg.38a; Tosef.Parah III (II), 1 זה (הַ)אַפְרָשָׁתוֹ בטהרהוכ׳ (Babli Yoma 8b פרישתו) the one is isolated for the purpose of purification (because of uncleanness), the other for sanctification (for the services of the Day of Atonement). Y.Dem.VII, 26b bot. תלוי בה׳ depends on the act of setting apart. B. Kam.V, 7 הַפְרָשַׁת הר סיני the isolation of Mount Sinai prescribed as preparation for the giving of the Law (Ex. 19:13); a. fr.Pl. אַפְרָשוֹת, הַפְרָשוֹת. Y.Shek.II, 46d top שלש א׳ three kinds of sacred gifts. 2) crossing the Ocean; cmp. פָּרַש. Gen. R. s. 6 הפרשתוכ׳; Lev. R. s. 25 פָּרָשַׁת. -
6 הפרשה
אַפְרָשָׁה, הַפְרָשָׁהf. (פָּרַש) 1) separation, setting apart for a sacred purpose, as the heave-offering (Trumah, for the priest), or a sacrifice (Korban); also isolation on account of levitical uncleanness, or on acc. of sacredness. Trnsf. the thing set apart, offering, gift. Y.Yoma I, beg.38a; Tosef.Parah III (II), 1 זה (הַ)אַפְרָשָׁתוֹ בטהרהוכ׳ (Babli Yoma 8b פרישתו) the one is isolated for the purpose of purification (because of uncleanness), the other for sanctification (for the services of the Day of Atonement). Y.Dem.VII, 26b bot. תלוי בה׳ depends on the act of setting apart. B. Kam.V, 7 הַפְרָשַׁת הר סיני the isolation of Mount Sinai prescribed as preparation for the giving of the Law (Ex. 19:13); a. fr.Pl. אַפְרָשוֹת, הַפְרָשוֹת. Y.Shek.II, 46d top שלש א׳ three kinds of sacred gifts. 2) crossing the Ocean; cmp. פָּרַש. Gen. R. s. 6 הפרשתוכ׳; Lev. R. s. 25 פָּרָשַׁת. -
7 אַפְרָשָׁה
אַפְרָשָׁה, הַפְרָשָׁהf. (פָּרַש) 1) separation, setting apart for a sacred purpose, as the heave-offering (Trumah, for the priest), or a sacrifice (Korban); also isolation on account of levitical uncleanness, or on acc. of sacredness. Trnsf. the thing set apart, offering, gift. Y.Yoma I, beg.38a; Tosef.Parah III (II), 1 זה (הַ)אַפְרָשָׁתוֹ בטהרהוכ׳ (Babli Yoma 8b פרישתו) the one is isolated for the purpose of purification (because of uncleanness), the other for sanctification (for the services of the Day of Atonement). Y.Dem.VII, 26b bot. תלוי בה׳ depends on the act of setting apart. B. Kam.V, 7 הַפְרָשַׁת הר סיני the isolation of Mount Sinai prescribed as preparation for the giving of the Law (Ex. 19:13); a. fr.Pl. אַפְרָשוֹת, הַפְרָשוֹת. Y.Shek.II, 46d top שלש א׳ three kinds of sacred gifts. 2) crossing the Ocean; cmp. פָּרַש. Gen. R. s. 6 הפרשתוכ׳; Lev. R. s. 25 פָּרָשַׁת. -
8 הַפְרָשָׁה
אַפְרָשָׁה, הַפְרָשָׁהf. (פָּרַש) 1) separation, setting apart for a sacred purpose, as the heave-offering (Trumah, for the priest), or a sacrifice (Korban); also isolation on account of levitical uncleanness, or on acc. of sacredness. Trnsf. the thing set apart, offering, gift. Y.Yoma I, beg.38a; Tosef.Parah III (II), 1 זה (הַ)אַפְרָשָׁתוֹ בטהרהוכ׳ (Babli Yoma 8b פרישתו) the one is isolated for the purpose of purification (because of uncleanness), the other for sanctification (for the services of the Day of Atonement). Y.Dem.VII, 26b bot. תלוי בה׳ depends on the act of setting apart. B. Kam.V, 7 הַפְרָשַׁת הר סיני the isolation of Mount Sinai prescribed as preparation for the giving of the Law (Ex. 19:13); a. fr.Pl. אַפְרָשוֹת, הַפְרָשוֹת. Y.Shek.II, 46d top שלש א׳ three kinds of sacred gifts. 2) crossing the Ocean; cmp. פָּרַש. Gen. R. s. 6 הפרשתוכ׳; Lev. R. s. 25 פָּרָשַׁת. -
9 יד
יָדf. (rarely m.) (b. h.; יָדָה) 1) hand; forefoot; handle. Ex. R. s. 42, end מיד ליד from hand to hand, directly, opp. ע״י שלוחו through his messenger.י׳ רחבה a wide hand, liberality. Y. Ḥag. I, 76c> top עני ויָדוֹר׳ a poor man who is liberal, opp. י׳ מעוטה stingy.Ḥull.58b, a. fr. בְּיָד on the forefoot (of a quadruped).Ukts. I, 1 כל שהוא יד ולא שזמר whatever part of a fruit serves as a handle (as the stem) and not as a protector (as the shell of a nut). Kel. XXIX, 4 יַד הקורדום the handle of an ax; a. v. fr.Cant. R. to I, 4 לא חלתה יד ליד hand does hot fit hand, i. e. the two cases are incongruous.Trnsf. an intimation, an incomplete statement intelligible from context, surroundings Y.Ned.I, 36d top תופסין אותו משם יד לקרבן we make him responsible because what he said is suggestive of the word korban (as a vow); a. fr.Du. יָדַיִם; pl. יָדוֹת. Yad. I, 1 נותנין לי׳ is required for pouring on the hands. Ib. II, 3 הי׳ מטמאותוכ׳ (when being washed) become unclean or clean up to the wrist; a. v. fr.י׳ יפות, v. יָפֶה.Ned.2b ידות נדרים (or ידות) suggestions of vows, contrad. to כינויים, v. כִּינּוּי. Ib. 5b, a. fr. י׳ שאין מוכיחות לא הויין י׳ suggestions which are not beyond doubt, are no (binding) suggestions; a. fr. 2) power, authority, possession, share. B. Mets.70b, v. אֶמְצַע. Kidd.3b קטנה דלית לה ידוכ׳ a minor who cannot accept a betrothal for herself. Ned.88b יד אשה כיד בעלה the wifes possession is her husbands possession. Kidd.23a גיטו ויָדוֹ באים כאחד his letter of manumission and his right of Self-disposal come simultaneously. Yeb.39a; Keth.83a ידו כיָדָהּ the husbands right of disposal is as great as the wifes (concerning what belongs to her); ידו עדיפא מידה his rights are stronger than hers. B. Mets.VI, 2 יָדָן על התחתונה their rights are the lowest, i. e. they are responsible for losses but can derive no benefits from favorable chances; ib. כל המשנה ידו על התחתונהוכ׳ whichever side changes the agreement is at a disadvantage, and whichever side breaks the agreement ; a. v. fr.Du. יָדַיִם, constr. יְדֵי. Ab. Zar.41b, a. e. מִירֵי ודאי, v. וַדַּאי.יְדֵי חובתו, v. יָצָא. 3) portion, part.Pl. יָדוֹת. Tosef.Men.IX, 10 שתי י׳ two thirds; a. fr.מִיַּד (= מיד ליד) at once, directly, immediately. Tosef.Dem.VIII, 7, v. חָלַל Hif.Y.Pes.VI, 33a מיד כל מיוכ׳ presently, every one whose Passover offering was a lamb ; a. v. fr.עַל יַד, על יְדֵי (abbr. ע״י) through, by means of. Gitt.40b שמא זיכה לוע״י אחר he may have benefitted him (given him his liberty) through the agency of another person (without the slaves knowledge). Nidd.I, 1 מעת לעת ממעטת ע״ווכ׳ the period of twenty four hours is modified by the interval between one examination and the other (if that interval is less than twenty four hours); a. v. fr.על ידי ש־ because. Lev. R. s. 32 ע״י שגדרווכ׳ because the Israelites guarded themselves against unchastity, they were redeemed; a. v. fr.עַל יָד עַל יָד gradually, little by little. B. Kam.80a (opp. מיד); Tosef. ib. VIII, 15. Par.VIII, 7 Hai G. (ed. only once ע״י). כלאחר יד, v. אַחַי.יָדַיִם Yadayim, name of a treatise of the Mishnah and Tosefta, of the Order of Tohăroth, containing the laws of levitical cleanness or uncleanness of the hands. -
10 יָד
יָדf. (rarely m.) (b. h.; יָדָה) 1) hand; forefoot; handle. Ex. R. s. 42, end מיד ליד from hand to hand, directly, opp. ע״י שלוחו through his messenger.י׳ רחבה a wide hand, liberality. Y. Ḥag. I, 76c> top עני ויָדוֹר׳ a poor man who is liberal, opp. י׳ מעוטה stingy.Ḥull.58b, a. fr. בְּיָד on the forefoot (of a quadruped).Ukts. I, 1 כל שהוא יד ולא שזמר whatever part of a fruit serves as a handle (as the stem) and not as a protector (as the shell of a nut). Kel. XXIX, 4 יַד הקורדום the handle of an ax; a. v. fr.Cant. R. to I, 4 לא חלתה יד ליד hand does hot fit hand, i. e. the two cases are incongruous.Trnsf. an intimation, an incomplete statement intelligible from context, surroundings Y.Ned.I, 36d top תופסין אותו משם יד לקרבן we make him responsible because what he said is suggestive of the word korban (as a vow); a. fr.Du. יָדַיִם; pl. יָדוֹת. Yad. I, 1 נותנין לי׳ is required for pouring on the hands. Ib. II, 3 הי׳ מטמאותוכ׳ (when being washed) become unclean or clean up to the wrist; a. v. fr.י׳ יפות, v. יָפֶה.Ned.2b ידות נדרים (or ידות) suggestions of vows, contrad. to כינויים, v. כִּינּוּי. Ib. 5b, a. fr. י׳ שאין מוכיחות לא הויין י׳ suggestions which are not beyond doubt, are no (binding) suggestions; a. fr. 2) power, authority, possession, share. B. Mets.70b, v. אֶמְצַע. Kidd.3b קטנה דלית לה ידוכ׳ a minor who cannot accept a betrothal for herself. Ned.88b יד אשה כיד בעלה the wifes possession is her husbands possession. Kidd.23a גיטו ויָדוֹ באים כאחד his letter of manumission and his right of Self-disposal come simultaneously. Yeb.39a; Keth.83a ידו כיָדָהּ the husbands right of disposal is as great as the wifes (concerning what belongs to her); ידו עדיפא מידה his rights are stronger than hers. B. Mets.VI, 2 יָדָן על התחתונה their rights are the lowest, i. e. they are responsible for losses but can derive no benefits from favorable chances; ib. כל המשנה ידו על התחתונהוכ׳ whichever side changes the agreement is at a disadvantage, and whichever side breaks the agreement ; a. v. fr.Du. יָדַיִם, constr. יְדֵי. Ab. Zar.41b, a. e. מִירֵי ודאי, v. וַדַּאי.יְדֵי חובתו, v. יָצָא. 3) portion, part.Pl. יָדוֹת. Tosef.Men.IX, 10 שתי י׳ two thirds; a. fr.מִיַּד (= מיד ליד) at once, directly, immediately. Tosef.Dem.VIII, 7, v. חָלַל Hif.Y.Pes.VI, 33a מיד כל מיוכ׳ presently, every one whose Passover offering was a lamb ; a. v. fr.עַל יַד, על יְדֵי (abbr. ע״י) through, by means of. Gitt.40b שמא זיכה לוע״י אחר he may have benefitted him (given him his liberty) through the agency of another person (without the slaves knowledge). Nidd.I, 1 מעת לעת ממעטת ע״ווכ׳ the period of twenty four hours is modified by the interval between one examination and the other (if that interval is less than twenty four hours); a. v. fr.על ידי ש־ because. Lev. R. s. 32 ע״י שגדרווכ׳ because the Israelites guarded themselves against unchastity, they were redeemed; a. v. fr.עַל יָד עַל יָד gradually, little by little. B. Kam.80a (opp. מיד); Tosef. ib. VIII, 15. Par.VIII, 7 Hai G. (ed. only once ע״י). כלאחר יד, v. אַחַי.יָדַיִם Yadayim, name of a treatise of the Mishnah and Tosefta, of the Order of Tohăroth, containing the laws of levitical cleanness or uncleanness of the hands. -
11 יד
יַד, יְדָאch. sam( יָד f. (rarely m.) (b. h.; יָדָה) korban). Targ. Num. 35:17; a. fr.V. אִידָא.Kidd.30a top אַדְּיָדָךְ עלוכ׳ while thy hand yet rests on thy sons neck (as long as you have control over him). Ab. Zar.15a אַיָּדָא דספסירא (= h. על ידי) through an agent; a. fr.Pl. יָדִין, יָדַיָּא. Targ. Ez. 21:12 (ed. Wil. יְדֵין). Targ.: Is. 13:7; a. fr.עַל יַד, על יְדֵי, v. preced. Targ. Ps. 89:20. Targ. Y. Num. 33:1; a. frעל יְדֵי ד־ = h. ע״י ש־. Targ. Y. II Gen. 46:18.מִן יַד, מִיַּד, v. preced. Targ. Y. Gen. 1:3. Targ. Ps. 59:12; a. e. -
12 ידא
יַד, יְדָאch. sam( יָד f. (rarely m.) (b. h.; יָדָה) korban). Targ. Num. 35:17; a. fr.V. אִידָא.Kidd.30a top אַדְּיָדָךְ עלוכ׳ while thy hand yet rests on thy sons neck (as long as you have control over him). Ab. Zar.15a אַיָּדָא דספסירא (= h. על ידי) through an agent; a. fr.Pl. יָדִין, יָדַיָּא. Targ. Ez. 21:12 (ed. Wil. יְדֵין). Targ.: Is. 13:7; a. fr.עַל יַד, על יְדֵי, v. preced. Targ. Ps. 89:20. Targ. Y. Num. 33:1; a. frעל יְדֵי ד־ = h. ע״י ש־. Targ. Y. II Gen. 46:18.מִן יַד, מִיַּד, v. preced. Targ. Y. Gen. 1:3. Targ. Ps. 59:12; a. e. -
13 יַד
יַד, יְדָאch. sam( יָד f. (rarely m.) (b. h.; יָדָה) korban). Targ. Num. 35:17; a. fr.V. אִידָא.Kidd.30a top אַדְּיָדָךְ עלוכ׳ while thy hand yet rests on thy sons neck (as long as you have control over him). Ab. Zar.15a אַיָּדָא דספסירא (= h. על ידי) through an agent; a. fr.Pl. יָדִין, יָדַיָּא. Targ. Ez. 21:12 (ed. Wil. יְדֵין). Targ.: Is. 13:7; a. fr.עַל יַד, על יְדֵי, v. preced. Targ. Ps. 89:20. Targ. Y. Num. 33:1; a. frעל יְדֵי ד־ = h. ע״י ש־. Targ. Y. II Gen. 46:18.מִן יַד, מִיַּד, v. preced. Targ. Y. Gen. 1:3. Targ. Ps. 59:12; a. e. -
14 יְדָא
יַד, יְדָאch. sam( יָד f. (rarely m.) (b. h.; יָדָה) korban). Targ. Num. 35:17; a. fr.V. אִידָא.Kidd.30a top אַדְּיָדָךְ עלוכ׳ while thy hand yet rests on thy sons neck (as long as you have control over him). Ab. Zar.15a אַיָּדָא דספסירא (= h. על ידי) through an agent; a. fr.Pl. יָדִין, יָדַיָּא. Targ. Ez. 21:12 (ed. Wil. יְדֵין). Targ.: Is. 13:7; a. fr.עַל יַד, על יְדֵי, v. preced. Targ. Ps. 89:20. Targ. Y. Num. 33:1; a. frעל יְדֵי ד־ = h. ע״י ש־. Targ. Y. II Gen. 46:18.מִן יַד, מִיַּד, v. preced. Targ. Y. Gen. 1:3. Targ. Ps. 59:12; a. e. -
15 קונם
קוֹנָםm. (v. קִינוּמָא) ḳonam, a substitute for קרבן (v. כִּינּוּי), used for a vow of abstinence and for the consecration of an object (v. קָדַש Hif.). Ned.I, 2 האומר ק׳ קונחוכ׳ if one introduces a vow with the words ḳonam, ḳonaḥ, ḳonas, such words are substitutes for ḳorban. Ib. 4 if one says to his neighbor, ק׳ פי מדבר עמך ידיוכ׳ ḳonam (forbidden) be my mouth speaking to thee, my hand working for thee, he is bound by his vow. Ib. II, 1 ק׳ שאיני ישןוכ׳ (Bab. ed. 14b שאני) if a man says, ḳ. that I will not sleep …, he is subject to the law of לא יחל (Num. 30:3). Y. ib. I, 36d bot. (read:) אמר לו השאילני קרדומך אמר ק׳ קורדום יש לי ק׳ נכסיי עלי שאין לזה קורדום ויש לו קורדום נכסיו אסורין if one says to a man, lend me thy axe, and he says, ḳ. be the axe I have, ḳ. be my property to me, that this man has no axe, and he has an axe, his property is forbidden (consecrated); Tosef. ib. IV, 6 (add:) יש לו קרדום נכסיו אסורין (as ed. Friedl.); Bab. ib. 35a; a. fr.Pl. קוֹנָמוֹת. Ib. אף ק׳ יש בהן מעילה the law concerning appropriation of sacred property (מְעִילָה) applies also to dedications introduced with ḳonam. Ib. 85b שאני ק׳ it is different with vows of abstinence; a. e. -
16 קוֹנָם
קוֹנָםm. (v. קִינוּמָא) ḳonam, a substitute for קרבן (v. כִּינּוּי), used for a vow of abstinence and for the consecration of an object (v. קָדַש Hif.). Ned.I, 2 האומר ק׳ קונחוכ׳ if one introduces a vow with the words ḳonam, ḳonaḥ, ḳonas, such words are substitutes for ḳorban. Ib. 4 if one says to his neighbor, ק׳ פי מדבר עמך ידיוכ׳ ḳonam (forbidden) be my mouth speaking to thee, my hand working for thee, he is bound by his vow. Ib. II, 1 ק׳ שאיני ישןוכ׳ (Bab. ed. 14b שאני) if a man says, ḳ. that I will not sleep …, he is subject to the law of לא יחל (Num. 30:3). Y. ib. I, 36d bot. (read:) אמר לו השאילני קרדומך אמר ק׳ קורדום יש לי ק׳ נכסיי עלי שאין לזה קורדום ויש לו קורדום נכסיו אסורין if one says to a man, lend me thy axe, and he says, ḳ. be the axe I have, ḳ. be my property to me, that this man has no axe, and he has an axe, his property is forbidden (consecrated); Tosef. ib. IV, 6 (add:) יש לו קרדום נכסיו אסורין (as ed. Friedl.); Bab. ib. 35a; a. fr.Pl. קוֹנָמוֹת. Ib. אף ק׳ יש בהן מעילה the law concerning appropriation of sacred property (מְעִילָה) applies also to dedications introduced with ḳonam. Ib. 85b שאני ק׳ it is different with vows of abstinence; a. e. -
17 קונסה
קוּנְסָהm. (v. קְנַס) fine. Y.Ned.I, 37a top דבר … והא תנינן קונס ק׳ שמה if a word has a certain meaning in ordinary language and is also used for indicating ḳorban (consecration), does a man bind himself (when using it to introduce a vow)? (Answer) we have it in the Mishnah (I, 2, v. קוֹנָם) which makes ḳonas stand for a binding vow, and yet ḳonas has the meaning of ( ḳunsah) fine. -
18 קוּנְסָה
קוּנְסָהm. (v. קְנַס) fine. Y.Ned.I, 37a top דבר … והא תנינן קונס ק׳ שמה if a word has a certain meaning in ordinary language and is also used for indicating ḳorban (consecration), does a man bind himself (when using it to introduce a vow)? (Answer) we have it in the Mishnah (I, 2, v. קוֹנָם) which makes ḳonas stand for a binding vow, and yet ḳonas has the meaning of ( ḳunsah) fine. -
19 קטם II
קְטַםII ch. sam(קטם II to cover embers with ashes). Tam.29b משום דקָטְמֵי vers. of Ḳorban Ahăron and of Rabad to Sifra Vayikra, Ndab., Par. 4, ch. VI (ed. דקטרי) because these kinds of wood cover up the flames with their ashes. -
20 קְטַם
קְטַםII ch. sam(קטם II to cover embers with ashes). Tam.29b משום דקָטְמֵי vers. of Ḳorban Ahăron and of Rabad to Sifra Vayikra, Ndab., Par. 4, ch. VI (ed. דקטרי) because these kinds of wood cover up the flames with their ashes.
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См. также в других словарях:
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korban — /kawr beuhn/; Seph. Heb. /kawrdd bahn /; Ashk. Heb. /kawrdd beuhn/, n. corban. * * * … Universalium
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