la+meg+se

כְּתָבm. (b. h.; preced.) writing, writ; character. Ab. V, 6; Pes.54a; Sifré Deut. 355 (of things created in the last hour of the sixth day) הכתב והמִכְתָּב the art of writing and the writing on the tablets (Ex. 32:16; Rashi to Pes. l. c. והמְכַתֵּב and the pencil); Mekh. Bshall., Vayassa, s.5 only כתב. Ab. Zar.10a אין להם לא כ׳ ולא לשון they (the Romans) have neither (original) types nor language; Gitt.80a (of פרסיים!). Y.Meg.I, 71b bot., v. אַשּׁוּרִי. Snh.21b; Meg.8b כ׳ עברי(ת), v. לִיבּוֹנָאָה. (Ib. עד שיכתבנו בכתב אשורית, strike out בכתב, v. Rabb. D. S. a. l., a. Meg.9a.תורה שֶׁבִּכְּ׳ written Law, opp. שבעל פה. Yoma 28b; a. fr.Meg.18b שלא מן הכ׳ without a written copy, from memory.Pes.21b, a. e. דברים כִּכְתָבָןוכ׳וכ׳ construe the Biblical words as they are written (Deut. 14:21), to the resident stranger give it as a present, to the foreigner sell it.כְּתַב יד signature. Keth.II, 3 sq.; a. fr.Tosef.B. Kam.VII, 4 כ׳ היכר יד שלו.Gen. R. s. 48 בכל מקום … הכ׳ רבה על הנקודה אתה דורש את הכ׳וכ׳ wherever you find in the Biblical text the plain writing, i. e. the number of undotted letters in a word, prevailing over the number of the dotted, yon must interpret the undotted (ignoring the dotted); where the dotted prevail, you must interpret the dotted, e. g. א̇לי̇ו̇ (Gen. 18:9) read אַיּוֹ, where is he (Abraham)?; ib. s. 78; Cant. R. to VII, 5.Tosef.Meg.IV (III), 41 (ref. to 2 Kings 10:27 מחראות) קורין אותו ככְתָבוֹ we read it as it is written (not as emended in the Kri); a. fr.Pl. כְּתָבִים, כְּתָבִין. Tanḥ Masé 1; Num. R. s. 23, beg. כ׳ רעים מן המלכות government papers containing orders of hard measures against the Jews. Esth. R. introd. כְּתָבָיו של מלך royal decrees. Ex. R. s. 20 עד שילמוד בני כ׳ (some ed. כתובין) until my son shall have studied documents; a. e.

כְּתָבm. (b. h.; preced.) writing, writ; character. Ab. V, 6; Pes.54a; Sifré Deut. 355 (of things created in the last hour of the sixth day) הכתב והמִכְתָּב the art of writing and the writing on the tablets (Ex. 32:16; Rashi to Pes. l. c. והמְכַתֵּב and the pencil); Mekh. Bshall., Vayassa, s.5 only כתב. Ab. Zar.10a אין להם לא כ׳ ולא לשון they (the Romans) have neither (original) types nor language; Gitt.80a (of פרסיים!). Y.Meg.I, 71b bot., v. אַשּׁוּרִי. Snh.21b; Meg.8b כ׳ עברי(ת), v. לִיבּוֹנָאָה. (Ib. עד שיכתבנו בכתב אשורית, strike out בכתב, v. Rabb. D. S. a. l., a. Meg.9a.תורה שֶׁבִּכְּ׳ written Law, opp. שבעל פה. Yoma 28b; a. fr.Meg.18b שלא מן הכ׳ without a written copy, from memory.Pes.21b, a. e. דברים כִּכְתָבָןוכ׳וכ׳ construe the Biblical words as they are written (Deut. 14:21), to the resident stranger give it as a present, to the foreigner sell it.כְּתַב יד signature. Keth.II, 3 sq.; a. fr.Tosef.B. Kam.VII, 4 כ׳ היכר יד שלו.Gen. R. s. 48 בכל מקום … הכ׳ רבה על הנקודה אתה דורש את הכ׳וכ׳ wherever you find in the Biblical text the plain writing, i. e. the number of undotted letters in a word, prevailing over the number of the dotted, yon must interpret the undotted (ignoring the dotted); where the dotted prevail, you must interpret the dotted, e. g. א̇לי̇ו̇ (Gen. 18:9) read אַיּוֹ, where is he (Abraham)?; ib. s. 78; Cant. R. to VII, 5.Tosef.Meg.IV (III), 41 (ref. to 2 Kings 10:27 מחראות) קורין אותו ככְתָבוֹ we read it as it is written (not as emended in the Kri); a. fr.Pl. כְּתָבִים, כְּתָבִין. Tanḥ Masé 1; Num. R. s. 23, beg. כ׳ רעים מן המלכות government papers containing orders of hard measures against the Jews. Esth. R. introd. כְּתָבָיו של מלך royal decrees. Ex. R. s. 20 עד שילמוד בני כ׳ (some ed. כתובין) until my son shall have studied documents; a. e.

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.

נָבִיאm. (b. h.; preced. wds.) prophet. B. Bath.12a אטו חכם לאו נ׳וכ׳ was a scholar never a prophet? Ib. חכם עדיף מנ׳ a scholar is superior to a prophet. Meg.15a; a. v. fr.Pl. נְבִיאִים, נְבִיאִין. Sot.IX, 12 נ׳ הראשונים the early prophets (of the first Temple). Lev. R. s. 1, beg., v. בַּיִת. Pes.66a אם אין נ׳ הן בני נ׳ הן if they (the Israelites) are no prophets, yet they are sons of prophets (they will find what is right intuitively); Y.Sabb.XIX, 17a top. Lev. R. l. c.; Gen. R. s. 74 נְבִיאֵי ישראל Israelitish prophets; נ׳ אומות העולם heathen prophets; a. v. fr.נָבִיא (sub. ספר) נְבִיאִים (sub. ספרי) Nbiim, Prophets, the second division of the Scriptures. Tosef.Meg.IV (III), 18 אין מפטירין בנביאוכ׳ we read in the Prophets for the Haftarah no more than three verses at a time (to be interpreted). Meg.21b ובנביא אחדוכ׳ and when reading from the Prophets (for the Haftarah), one reads and two may interpret. Ib. 27a מניחין … על גבי נביאים וכתובים you may put … parts of the Pentateuch on the Prophets or the Hagiographa, but not the Prophets B. Bath.14b סדרן של נ׳ the order of the books of Prophets; a. fr. Fem. נְבִיאָה. Pes.9b וכי חולדה נ׳וכ׳ is the weasel ( ḥuldah) a prophetess to know ? Deut. R. s. 6; a. fr.Pl. נְבִיאוֹת. Meg.14a; a. e.

נָבִיאm. (b. h.; preced. wds.) prophet. B. Bath.12a אטו חכם לאו נ׳וכ׳ was a scholar never a prophet? Ib. חכם עדיף מנ׳ a scholar is superior to a prophet. Meg.15a; a. v. fr.Pl. נְבִיאִים, נְבִיאִין. Sot.IX, 12 נ׳ הראשונים the early prophets (of the first Temple). Lev. R. s. 1, beg., v. בַּיִת. Pes.66a אם אין נ׳ הן בני נ׳ הן if they (the Israelites) are no prophets, yet they are sons of prophets (they will find what is right intuitively); Y.Sabb.XIX, 17a top. Lev. R. l. c.; Gen. R. s. 74 נְבִיאֵי ישראל Israelitish prophets; נ׳ אומות העולם heathen prophets; a. v. fr.נָבִיא (sub. ספר) נְבִיאִים (sub. ספרי) Nbiim, Prophets, the second division of the Scriptures. Tosef.Meg.IV (III), 18 אין מפטירין בנביאוכ׳ we read in the Prophets for the Haftarah no more than three verses at a time (to be interpreted). Meg.21b ובנביא אחדוכ׳ and when reading from the Prophets (for the Haftarah), one reads and two may interpret. Ib. 27a מניחין … על גבי נביאים וכתובים you may put … parts of the Pentateuch on the Prophets or the Hagiographa, but not the Prophets B. Bath.14b סדרן של נ׳ the order of the books of Prophets; a. fr. Fem. נְבִיאָה. Pes.9b וכי חולדה נ׳וכ׳ is the weasel ( ḥuldah) a prophetess to know ? Deut. R. s. 6; a. fr.Pl. נְבִיאוֹת. Meg.14a; a. e.

אַשּׁוּרִיm., אַשּׁוּרִית f. Assyrian, esp. the modern form of Hebrew type (square), supposed to have been brought along by the returning Babylonian captives, and made to supersede the older Hebrew (Syriac or Samaritan, עברי) characters. Y.Meg.I, 71b א׳ יש לו כתבוכ׳ the Assyrian (trans-Euphratic, Chaldaic) language had a (developed) type of writing, but no tongue (cultivated grammar) (See the whole discussion, ibid. Cmp. Snh.21b. Meg.8b. Esth. R. to I, 22; a. e.Meg.I, 8; Y.Sot.VII, beg.21b אשורית the Hebrew language in its modern type.

אַשּׁוּרִיm., אַשּׁוּרִית f. Assyrian, esp. the modern form of Hebrew type (square), supposed to have been brought along by the returning Babylonian captives, and made to supersede the older Hebrew (Syriac or Samaritan, עברי) characters. Y.Meg.I, 71b א׳ יש לו כתבוכ׳ the Assyrian (trans-Euphratic, Chaldaic) language had a (developed) type of writing, but no tongue (cultivated grammar) (See the whole discussion, ibid. Cmp. Snh.21b. Meg.8b. Esth. R. to I, 22; a. e.Meg.I, 8; Y.Sot.VII, beg.21b אשורית the Hebrew language in its modern type.

בָּטֵלI (b. h.; v. בטי) ( to be hollow); 1) to be void, abolished, suspended; to cease to exist. Keth.103b בָּטְלָה קדושה sanctity of life ceased; (oth. opin.: the levitical law concerning the contact with a corpse was suspended in favor of Rabbi; v. Tosaf. a. l.. Ab. V, 16 ב׳ דבר בְּטֵלָהוכ׳ as soon as the (sensual) attraction disappears, love will disappear. Ib. 21 as if dead ועבר וב׳ מן העולם and passed away and disappeared from this world. Y.Meg.I, 70d top, a. e. בטלה מגלת תענית the Scroll of Fasts has been abolished (the festive commemorations enumerated therein are no more observed). Sot.IX, 9 (47a); a. fr. 2) to rest from labor, be at ease, be idle. Ab. IV, 10 אם בָּטַלְתָּ מןוכ׳ if thou choosest not to study the law, there will be many disturbances (excuses) to assist thee. Ib. I, 5 בּוֹטֵל מד׳׳ת he neglects the study of the Law; a. fr. Nif. נִבְטַל 1) to be abolished, suspended. Y.Meg.I, 70d bot. עתידין לִיבָּטֵל (= לְהִיבָּטֵל) shall in future be abolished (neglected). Gitt.32a, v. infra. 2) to be excused, be exempt, Ib. II, 16 thou art not a free man להִבָּטֵל ממנה so as to be exempt from lifes duties. 3) to remain single. Gitt.IV, 5 (41b) יִבָּטֵל shall he never marry? Pi. בִּיטֵּל, בִּטֵּל 1) to abolish, suspend, cancel, undo, neglect. Ab. II, 4 בַּטֵּל רצונךוכ׳ set aside thy will for the sake of the Lords will, in order that He may set aside the will of others (euphem. for His will) for the sake of thy will (withdraw evil decrees at thy prayer). Ib. IV, 9 המְבַטֵּלוכ׳ he who neglects the study of the Law on account of his wealth. Sot.IX, 10 (47a) אף הוא בִּטֵּל את המעוררין he also abolished (the custom of) the wakers, v. עָרַר. Sabb.63a מְבַטְּלָהּ he (the observer of the Law) will cancel it (avert Gods evil decree). Mekh. Bshall., Amalek, 2, v. אִיפָּטִיקוֹס. Macc.24a. Ab. Zar. IV, 7 למה מְבַטְּלָהּ why does He not destroy it (the objects of idol worship)?Gitt.IV, 1 שוב אינו יכול לבַטְּלוֹ he can no longer annul it (his letter of divorce). Ib. 2 in former times a man could summon a court in a strange place ובִּטְּלוֹ and declare it (the letter of divorce which he had sent off) void. Ib. 32b אתי דיבור ומבטל דיבור a word (declaration) comes and cancels a word.Ab. Zar.IV, 4 (42b) an idolator (gentile) מבטל אליל שלווכ׳ may (by mutilation) cancel his own or his neigbors idol (so that it is no longer subject to the law forbidding Jews to derive any benefits from idolatrous paraphernalia), but an Israelite cannot Ib. המב׳ אליל ב׳וכ׳ in cancelling an idol, one has at the same time cancelled its attachments; a. fr.ב׳ רשות to resign possession, a legal fiction by which the carrying of objects on the Sabbath from ones own place to one common to several persons, may be permitted. Erub.VI, 7 מְבַטֵּל את רשותו he (the brother who forgot to lay the Erub, v. עֵירוּב) must resign his share in the common property. Ib. 68b מבטלין ותוזרין ומב׳ you may resign your share to your neighbor, and then he may resign to you; a. fr.ב׳ חמץ to renounce (by declaration) the possession of anything leavened that may have remained undiscovered in ones possession. Pes.6b הבודק צריך שיְבַטֵּל after one has searched the house for leavened things, he most renounce (whatever he may have failed to find); a. fr.Part. pass. מְבוּטָּל, f. מְבוּטֶּלֶת. Erub.69b רשותי מב׳ לך my possession be resigned to thee (for Sabbath purposes). Gitt.32a if a recipient says, מתנה זו מב׳ ‘this donation be void, תִּיבָּטֵל ‘shall be void, opp. to בְּטֵלָה היא ‘is a void one, i. e. has been annulled.Eduy. I, 5; Gitt36b, a. fr. אין ב׳׳ד יכול לבַ׳וכ׳ no court can repeal (overrule) the decisions of another court, unless 2) to neutralize an admixture of forbidden food in a certain quantity. Ḥull.108a ושאינו מינו … ומבטלו and the portion of the mixture which is not its kind is prevailing and neutralizes the forbidden portion (as if did not exist at all); a. fr. 3) to disturb, cause suspense, interfere with. Erub.63b; Meg.3a בִּיטַּלְתֶּםוכ׳ ye interfered with the daily offering; a. fr.Ber.II, 5 לבטל ממניוכ׳ to suspend (shake off) the yoke of heavenly government even one minute. Hif. הִבְטִיל to cause interruption, to order suspension. Succ.V, 5 להַבְטִיל את העםוכ׳ to cause the people to cease working. Hithpa. a. Nithpa. הִתְבַּטֵּל, נִתְבַּטֵּל to be interrupted, v. Nif.Tan. dbe El. I, 5; II, 3.

בָּטֵלI (b. h.; v. בטי) ( to be hollow); 1) to be void, abolished, suspended; to cease to exist. Keth.103b בָּטְלָה קדושה sanctity of life ceased; (oth. opin.: the levitical law concerning the contact with a corpse was suspended in favor of Rabbi; v. Tosaf. a. l.. Ab. V, 16 ב׳ דבר בְּטֵלָהוכ׳ as soon as the (sensual) attraction disappears, love will disappear. Ib. 21 as if dead ועבר וב׳ מן העולם and passed away and disappeared from this world. Y.Meg.I, 70d top, a. e. בטלה מגלת תענית the Scroll of Fasts has been abolished (the festive commemorations enumerated therein are no more observed). Sot.IX, 9 (47a); a. fr. 2) to rest from labor, be at ease, be idle. Ab. IV, 10 אם בָּטַלְתָּ מןוכ׳ if thou choosest not to study the law, there will be many disturbances (excuses) to assist thee. Ib. I, 5 בּוֹטֵל מד׳׳ת he neglects the study of the Law; a. fr. Nif. נִבְטַל 1) to be abolished, suspended. Y.Meg.I, 70d bot. עתידין לִיבָּטֵל (= לְהִיבָּטֵל) shall in future be abolished (neglected). Gitt.32a, v. infra. 2) to be excused, be exempt, Ib. II, 16 thou art not a free man להִבָּטֵל ממנה so as to be exempt from lifes duties. 3) to remain single. Gitt.IV, 5 (41b) יִבָּטֵל shall he never marry? Pi. בִּיטֵּל, בִּטֵּל 1) to abolish, suspend, cancel, undo, neglect. Ab. II, 4 בַּטֵּל רצונךוכ׳ set aside thy will for the sake of the Lords will, in order that He may set aside the will of others (euphem. for His will) for the sake of thy will (withdraw evil decrees at thy prayer). Ib. IV, 9 המְבַטֵּלוכ׳ he who neglects the study of the Law on account of his wealth. Sot.IX, 10 (47a) אף הוא בִּטֵּל את המעוררין he also abolished (the custom of) the wakers, v. עָרַר. Sabb.63a מְבַטְּלָהּ he (the observer of the Law) will cancel it (avert Gods evil decree). Mekh. Bshall., Amalek, 2, v. אִיפָּטִיקוֹס. Macc.24a. Ab. Zar. IV, 7 למה מְבַטְּלָהּ why does He not destroy it (the objects of idol worship)?Gitt.IV, 1 שוב אינו יכול לבַטְּלוֹ he can no longer annul it (his letter of divorce). Ib. 2 in former times a man could summon a court in a strange place ובִּטְּלוֹ and declare it (the letter of divorce which he had sent off) void. Ib. 32b אתי דיבור ומבטל דיבור a word (declaration) comes and cancels a word.Ab. Zar.IV, 4 (42b) an idolator (gentile) מבטל אליל שלווכ׳ may (by mutilation) cancel his own or his neigbors idol (so that it is no longer subject to the law forbidding Jews to derive any benefits from idolatrous paraphernalia), but an Israelite cannot Ib. המב׳ אליל ב׳וכ׳ in cancelling an idol, one has at the same time cancelled its attachments; a. fr.ב׳ רשות to resign possession, a legal fiction by which the carrying of objects on the Sabbath from ones own place to one common to several persons, may be permitted. Erub.VI, 7 מְבַטֵּל את רשותו he (the brother who forgot to lay the Erub, v. עֵירוּב) must resign his share in the common property. Ib. 68b מבטלין ותוזרין ומב׳ you may resign your share to your neighbor, and then he may resign to you; a. fr.ב׳ חמץ to renounce (by declaration) the possession of anything leavened that may have remained undiscovered in ones possession. Pes.6b הבודק צריך שיְבַטֵּל after one has searched the house for leavened things, he most renounce (whatever he may have failed to find); a. fr.Part. pass. מְבוּטָּל, f. מְבוּטֶּלֶת. Erub.69b רשותי מב׳ לך my possession be resigned to thee (for Sabbath purposes). Gitt.32a if a recipient says, מתנה זו מב׳ ‘this donation be void, תִּיבָּטֵל ‘shall be void, opp. to בְּטֵלָה היא ‘is a void one, i. e. has been annulled.Eduy. I, 5; Gitt36b, a. fr. אין ב׳׳ד יכול לבַ׳וכ׳ no court can repeal (overrule) the decisions of another court, unless 2) to neutralize an admixture of forbidden food in a certain quantity. Ḥull.108a ושאינו מינו … ומבטלו and the portion of the mixture which is not its kind is prevailing and neutralizes the forbidden portion (as if did not exist at all); a. fr. 3) to disturb, cause suspense, interfere with. Erub.63b; Meg.3a בִּיטַּלְתֶּםוכ׳ ye interfered with the daily offering; a. fr.Ber.II, 5 לבטל ממניוכ׳ to suspend (shake off) the yoke of heavenly government even one minute. Hif. הִבְטִיל to cause interruption, to order suspension. Succ.V, 5 להַבְטִיל את העםוכ׳ to cause the people to cease working. Hithpa. a. Nithpa. הִתְבַּטֵּל, נִתְבַּטֵּל to be interrupted, v. Nif.Tan. dbe El. I, 5; II, 3.

(ביישני) בֵּישָׁנִי m. (v. preced.) 1) inhabitant or native of Beshan. Meg.24b (ed. בשיני, Ms. M. בשני, corr. acc.).Pl. בֵּישָׁנִין. Y.Ber.II, 4d bot.; (Meg. l. c. אנשי בית שאן).Ch. בַּיישַׁנָאֵי. Y.Meg.III, beg.73d. 2) beshani, name of a species of olives. Peah VII, 1 an olive called ב׳ … (Ms. M. ביי׳) beshani. Y. ib. 20a top אית דבעי מימר ב׳ ממשוכ׳ some would say, it means really a beshani (named after Beshan), others would derive its name from the fact (v. בּוֹש) that it shames its neighbor (trees by its richness). (Oth. opin. a dry olive, hot used for manufacturing oil.

יְהוּדִיm. (b. h.) Judaean, Jew (mostly in a religious sense), worshipper of one God. Meg.12b קרי ליה י׳ אלמא מיהודהוכ׳ he is called Yhudi (Esth. 2:5), which would indicate that he belongs to the tribe of Judah, and yet he is called ish ymini ?, v. נִימוֹס. Ib. 13a ואמאי … י׳ … שכל הכופר בע״ז נקרא י׳ but why is he designated as Yhudi? Because he disowned idolatry; for whosoever disowns idolatry, is called a Jew (ref. to Dan. 3:12); Esth. R. to II, 5 לפי שייהד … נקרא י׳ לומר י׳ יחירי because he professed the unity of God, he was called Yhudi, meaning to say, a Yhudi, a believer in One God. Ex. R. s. 42 אתה סבור … או י׳ או צלוב thou thinkest that calling Israel ‘persistent is meant for blame; it is meant for their praise, either a Jew or hanged. Meg. l. c. מאכל י׳ Jewish food (in accordance with the Jewish dietary laws); a. e.Pes.113b י׳, read with Mss. a. early ed. מי; Yeb.63a כל י׳, read אדם.Pl. יְהוּדִים. Esth. R. to III, 9. Ib. to VIII, 8 שונאי הי׳ the enemies of the Jews. Ib. 15 מלך … על הי׳ Mardecai was made king of the Jews; a. fr. Fem. יְהוּדִיָּה, יְהוּדִית. Meg. l. c. (v. Rabb. D. S. a. l. note 7); Yalk. Esth. 1052 (ref. to 1 Chr. 4:18) אמאי קרי לה י׳ why is she (Bithya, the daughter of Pharaoh) called Yhudiyah (a Jewess)?Esth. R. to III, 1 אם אסתר י׳ היאוכ׳ Esther is a Jewess, opp. גויה.Keth.VII, 6 (72a, sq.) דת י׳, v. דַּת.

יְהוּדִיm. (b. h.) Judaean, Jew (mostly in a religious sense), worshipper of one God. Meg.12b קרי ליה י׳ אלמא מיהודהוכ׳ he is called Yhudi (Esth. 2:5), which would indicate that he belongs to the tribe of Judah, and yet he is called ish ymini ?, v. נִימוֹס. Ib. 13a ואמאי … י׳ … שכל הכופר בע״ז נקרא י׳ but why is he designated as Yhudi? Because he disowned idolatry; for whosoever disowns idolatry, is called a Jew (ref. to Dan. 3:12); Esth. R. to II, 5 לפי שייהד … נקרא י׳ לומר י׳ יחירי because he professed the unity of God, he was called Yhudi, meaning to say, a Yhudi, a believer in One God. Ex. R. s. 42 אתה סבור … או י׳ או צלוב thou thinkest that calling Israel ‘persistent is meant for blame; it is meant for their praise, either a Jew or hanged. Meg. l. c. מאכל י׳ Jewish food (in accordance with the Jewish dietary laws); a. e.Pes.113b י׳, read with Mss. a. early ed. מי; Yeb.63a כל י׳, read אדם.Pl. יְהוּדִים. Esth. R. to III, 9. Ib. to VIII, 8 שונאי הי׳ the enemies of the Jews. Ib. 15 מלך … על הי׳ Mardecai was made king of the Jews; a. fr. Fem. יְהוּדִיָּה, יְהוּדִית. Meg. l. c. (v. Rabb. D. S. a. l. note 7); Yalk. Esth. 1052 (ref. to 1 Chr. 4:18) אמאי קרי לה י׳ why is she (Bithya, the daughter of Pharaoh) called Yhudiyah (a Jewess)?Esth. R. to III, 1 אם אסתר י׳ היאוכ׳ Esther is a Jewess, opp. גויה.Keth.VII, 6 (72a, sq.) דת י׳, v. דַּת.

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.

כַּלְקִיסpr. n. pl. (Χαλκίς) Chalkis, a town of Cœlesyria. Y.Meg.I, 70c bot. פליטת … במדינת כ׳וכ׳ refugee scholars in the city of Ch. and in Beth Zibdin; Y.Taan.II, 66a (כול׳) בולקוס; Meg. Taan.XII בליקו׳ (corr. acc.). (Schol. to Meg. Taan. denning our w.: במדינת קוסליקוס, prob. a corrupt. of Cœlesyria.

כַּלְקִיסpr. n. pl. (Χαλκίς) Chalkis, a town of Cœlesyria. Y.Meg.I, 70c bot. פליטת … במדינת כ׳וכ׳ refugee scholars in the city of Ch. and in Beth Zibdin; Y.Taan.II, 66a (כול׳) בולקוס; Meg. Taan.XII בליקו׳ (corr. acc.). (Schol. to Meg. Taan. denning our w.: במדינת קוסליקוס, prob. a corrupt. of Cœlesyria.

כָּתַבb. h.; v. Ges. H. Dict. s. v.) ( to join sign to sign, to compose, write; to promise in writing, to will, assign, consign. Gitt.20a וכ׳ ולא חקק it says (Deut. 24:1) ‘and he shall write but not engrave; Y. ib. II, 44b top, v. כְּתִיבָה. Macc.III, 6 (ref. to Lev. 19:28) עד שיִכְתּוֹבוכ׳ unless he writes (designs) and etches with ink, stibium or anything that marks; Sifra Kdoshim, Par. 3, ch. 6, v. כְּתוֹבֶת.Meg.9a כִּתְבוּ לי תורתוכ׳ write (translate) for me the Law Ib. 7a כִּתְבוּנִי בספר Ms. M. (ed. לדורות) write me down (record my deeds) in a book (Book of Esther). Ex. R. s. 47, beg. כְּתוֹב אתה write thou thyself. Sabb.XII, 3 הכּוֹתֵבוכ׳ he who writes two letters (on the Sabbath). Ib. 5 נתכוין לִכְתּוֹב ח״ית if he intended to write a Ḥeth.Keth.IX, 1 הכּוֹתֵב לאשתווכ׳ he who declares to his wife ; ib. 83a תניר׳ חייא האומר R. Ḥ. interpreted it, ‘he who says (verbally). Ib. 102b מאי כּוֹתְבִין אומרים ‘they write (in the Mishnah) means merely they declare. Ib. V, 1 והיא כוֹתֶבֶתוכ׳ and she may write (a receipt), I have received Pes.50b כּוֹתְבֵי ספריםוכ׳ copyists of sacred books, or Tfillin B. Bath.14b משה כ׳ ספרווכ׳ Moses is the author of his book, the chapter of Balaam, and the Book of Job; a. v. fr.Part. pass. כָּתוּב, f. כְּתוּבָה; pl. כְּתוּבִים, כְּתוּבִין; כְּתוּבוֹת. Meg.31a דבר זה כ׳ בתורהוכ׳ this is written in the Law, and repeated in the Prophets Ib. 7a כבר כ׳ אניוכ׳ I am already recorded in the chronicles of Y.Shek.VI, 49d bot. כיצד היו הלוחות כ׳ how was the writing on the tablets arranged?Gitt.54b כלס״ת … כ׳ לשמן any scroll of the Law in which the Divine names are not written with full consciousness, v. שֵׁם; a. fr.V. כָּתוּב. Nif. נִכְתָּב to be written, be reduced to writing; to be written upon. Meg.I, 8 הספרים נִכְתָּבִים בכל לשון the Biblical books may be written in (translated into) any language (v. ib. 9a); ib. לא התירו שיִכָּתְבוּוכ׳ they permitted them to be translated only into Greek. Ib. 7a נאמרה לִיכָּתֵב was indited (by the divine spirit) for the purpose of being written (as a book); Yoma 29a נתנה ליכתב (some ed. לִכְתּוֹב); a. v. fr. Hif. הִכְתִּיב 1) to cause to be written or recorded, to dictate, indite. Gen. R. s. 22 כבר הִכְתַּבְתִּי לךוכ׳ I have already ordered to be written in the Law Ruth R. to II, 14 אילו היה ראובן יודע שהק״בה מַכְתִּיב עליווכ׳ if R. had known that the Lord would cause to be written about him (Gen. 37:21) ; a. fr.Lev. R. s. 24 ג׳ פרשיותה׳ לנווכ׳ (Pesik. R. s. 15; Yalk. Ex. 307 כתכ) there are three sections that Moses indited for us in the Law. 2) to consign, enlist in the army, levy. Ex. R. s. 15 (מלך) ב״וד מַכְתִּיב לווכ׳ a human king levies soldiers for himself, strong ; Tanḥ. Hayé 3 מסביב (corr. acc.). Cant. R. to II, 8, a. e. מַכְתֶּבֶת, v. טִירוֹנְיָא.Part. pass, מוּכְתָּב recorded; levied. Kidd.IV, 5, v. אִסְטְרַטְיָא II.Tosef.B. Bath.IV, 7; B. Bath.92b; Keth.58a מ׳ למלכות levied for royal service (comment.: sentenced to death); Kidd.11a נִכְתָּב.Gen. R. s. 89 (Yalk. ib. 147 כתיב), v. סַקְרָרִין.

כָּתַבb. h.; v. Ges. H. Dict. s. v.) ( to join sign to sign, to compose, write; to promise in writing, to will, assign, consign. Gitt.20a וכ׳ ולא חקק it says (Deut. 24:1) ‘and he shall write but not engrave; Y. ib. II, 44b top, v. כְּתִיבָה. Macc.III, 6 (ref. to Lev. 19:28) עד שיִכְתּוֹבוכ׳ unless he writes (designs) and etches with ink, stibium or anything that marks; Sifra Kdoshim, Par. 3, ch. 6, v. כְּתוֹבֶת.Meg.9a כִּתְבוּ לי תורתוכ׳ write (translate) for me the Law Ib. 7a כִּתְבוּנִי בספר Ms. M. (ed. לדורות) write me down (record my deeds) in a book (Book of Esther). Ex. R. s. 47, beg. כְּתוֹב אתה write thou thyself. Sabb.XII, 3 הכּוֹתֵבוכ׳ he who writes two letters (on the Sabbath). Ib. 5 נתכוין לִכְתּוֹב ח״ית if he intended to write a Ḥeth.Keth.IX, 1 הכּוֹתֵב לאשתווכ׳ he who declares to his wife ; ib. 83a תניר׳ חייא האומר R. Ḥ. interpreted it, ‘he who says (verbally). Ib. 102b מאי כּוֹתְבִין אומרים ‘they write (in the Mishnah) means merely they declare. Ib. V, 1 והיא כוֹתֶבֶתוכ׳ and she may write (a receipt), I have received Pes.50b כּוֹתְבֵי ספריםוכ׳ copyists of sacred books, or Tfillin B. Bath.14b משה כ׳ ספרווכ׳ Moses is the author of his book, the chapter of Balaam, and the Book of Job; a. v. fr.Part. pass. כָּתוּב, f. כְּתוּבָה; pl. כְּתוּבִים, כְּתוּבִין; כְּתוּבוֹת. Meg.31a דבר זה כ׳ בתורהוכ׳ this is written in the Law, and repeated in the Prophets Ib. 7a כבר כ׳ אניוכ׳ I am already recorded in the chronicles of Y.Shek.VI, 49d bot. כיצד היו הלוחות כ׳ how was the writing on the tablets arranged?Gitt.54b כלס״ת … כ׳ לשמן any scroll of the Law in which the Divine names are not written with full consciousness, v. שֵׁם; a. fr.V. כָּתוּב. Nif. נִכְתָּב to be written, be reduced to writing; to be written upon. Meg.I, 8 הספרים נִכְתָּבִים בכל לשון the Biblical books may be written in (translated into) any language (v. ib. 9a); ib. לא התירו שיִכָּתְבוּוכ׳ they permitted them to be translated only into Greek. Ib. 7a נאמרה לִיכָּתֵב was indited (by the divine spirit) for the purpose of being written (as a book); Yoma 29a נתנה ליכתב (some ed. לִכְתּוֹב); a. v. fr. Hif. הִכְתִּיב 1) to cause to be written or recorded, to dictate, indite. Gen. R. s. 22 כבר הִכְתַּבְתִּי לךוכ׳ I have already ordered to be written in the Law Ruth R. to II, 14 אילו היה ראובן יודע שהק״בה מַכְתִּיב עליווכ׳ if R. had known that the Lord would cause to be written about him (Gen. 37:21) ; a. fr.Lev. R. s. 24 ג׳ פרשיותה׳ לנווכ׳ (Pesik. R. s. 15; Yalk. Ex. 307 כתכ) there are three sections that Moses indited for us in the Law. 2) to consign, enlist in the army, levy. Ex. R. s. 15 (מלך) ב״וד מַכְתִּיב לווכ׳ a human king levies soldiers for himself, strong ; Tanḥ. Hayé 3 מסביב (corr. acc.). Cant. R. to II, 8, a. e. מַכְתֶּבֶת, v. טִירוֹנְיָא.Part. pass, מוּכְתָּב recorded; levied. Kidd.IV, 5, v. אִסְטְרַטְיָא II.Tosef.B. Bath.IV, 7; B. Bath.92b; Keth.58a מ׳ למלכות levied for royal service (comment.: sentenced to death); Kidd.11a נִכְתָּב.Gen. R. s. 89 (Yalk. ib. 147 כתיב), v. סַקְרָרִין.