law+of+property

סִיקָרִיקוֹן, סִקָ׳m. (a disguise of καισαρίκιον) property confiscated by the Roman government; (sub. דין) the law concerning the purchase of confiscated property; (sub. בעל) the possessor of confiscated property. Gitt.V, 6 לא היה ס׳ ביהודהוכ׳, (expl. ib. 55b לא דנו בה דין ס׳) in Judæa the law concerning the purchase of confiscated property was not applied to the estate of those killed in the war. Ib. מהרוגי … יש בה ס׳ after that period the law was applicable to Judæa. Ib. לקח מס׳ וחזרוכ׳ if one bought from the holder of confiscated property (the fiscus or whoever took possession of it) and then bought from the original owner, the purchase is invalid (as being obtained under pressure). Ib. (later enactment) הלוקח מס׳ נותןוכ׳ he who buys from the holder of confiscated property, must give the original owner one fourth (of the land or of the purchasing price), provided the original owner is unable to repurchase the entire land Ib. אם שהתה בפני ס׳וכ׳ if it has been in the hands of the holder twelve months, whoever is the first to buy, gets the title, but he must give one fourth Ib. 58b אין בו משום ס׳ the sicaricon law does not apply in this case. Ib. אם כן עשית ס׳ if you decide thus, you create a sicaricon law (for Babylonia); Y. ib. V, 47b top (read:) והיתה הארץ חלוטה ביד ס׳ ונמנעו מליקח and the land was entirely in the hands of the government (or whoever took unlawful possession of it), and they (Jews) refrained from buying it; Tosef. ib. V (III), 1 sq. Bicc.I, 2 הס׳ והגזלןוכ׳ (some ed. סִקָרִיקִין pl.) the holder of confiscated property or of illegally acquired land is not permitted to offer the first fruits in the Temple; a. fr.

סִיקָרִיקוֹן, סִקָ׳m. (a disguise of καισαρίκιον) property confiscated by the Roman government; (sub. דין) the law concerning the purchase of confiscated property; (sub. בעל) the possessor of confiscated property. Gitt.V, 6 לא היה ס׳ ביהודהוכ׳, (expl. ib. 55b לא דנו בה דין ס׳) in Judæa the law concerning the purchase of confiscated property was not applied to the estate of those killed in the war. Ib. מהרוגי … יש בה ס׳ after that period the law was applicable to Judæa. Ib. לקח מס׳ וחזרוכ׳ if one bought from the holder of confiscated property (the fiscus or whoever took possession of it) and then bought from the original owner, the purchase is invalid (as being obtained under pressure). Ib. (later enactment) הלוקח מס׳ נותןוכ׳ he who buys from the holder of confiscated property, must give the original owner one fourth (of the land or of the purchasing price), provided the original owner is unable to repurchase the entire land Ib. אם שהתה בפני ס׳וכ׳ if it has been in the hands of the holder twelve months, whoever is the first to buy, gets the title, but he must give one fourth Ib. 58b אין בו משום ס׳ the sicaricon law does not apply in this case. Ib. אם כן עשית ס׳ if you decide thus, you create a sicaricon law (for Babylonia); Y. ib. V, 47b top (read:) והיתה הארץ חלוטה ביד ס׳ ונמנעו מליקח and the land was entirely in the hands of the government (or whoever took unlawful possession of it), and they (Jews) refrained from buying it; Tosef. ib. V (III), 1 sq. Bicc.I, 2 הס׳ והגזלןוכ׳ (some ed. סִקָרִיקִין pl.) the holder of confiscated property or of illegally acquired land is not permitted to offer the first fruits in the Temple; a. fr.

סִיקָרִיקוֹן, סִקָ׳m. (a disguise of καισαρίκιον) property confiscated by the Roman government; (sub. דין) the law concerning the purchase of confiscated property; (sub. בעל) the possessor of confiscated property. Gitt.V, 6 לא היה ס׳ ביהודהוכ׳, (expl. ib. 55b לא דנו בה דין ס׳) in Judæa the law concerning the purchase of confiscated property was not applied to the estate of those killed in the war. Ib. מהרוגי … יש בה ס׳ after that period the law was applicable to Judæa. Ib. לקח מס׳ וחזרוכ׳ if one bought from the holder of confiscated property (the fiscus or whoever took possession of it) and then bought from the original owner, the purchase is invalid (as being obtained under pressure). Ib. (later enactment) הלוקח מס׳ נותןוכ׳ he who buys from the holder of confiscated property, must give the original owner one fourth (of the land or of the purchasing price), provided the original owner is unable to repurchase the entire land Ib. אם שהתה בפני ס׳וכ׳ if it has been in the hands of the holder twelve months, whoever is the first to buy, gets the title, but he must give one fourth Ib. 58b אין בו משום ס׳ the sicaricon law does not apply in this case. Ib. אם כן עשית ס׳ if you decide thus, you create a sicaricon law (for Babylonia); Y. ib. V, 47b top (read:) והיתה הארץ חלוטה ביד ס׳ ונמנעו מליקח and the land was entirely in the hands of the government (or whoever took unlawful possession of it), and they (Jews) refrained from buying it; Tosef. ib. V (III), 1 sq. Bicc.I, 2 הס׳ והגזלןוכ׳ (some ed. סִקָרִיקִין pl.) the holder of confiscated property or of illegally acquired land is not permitted to offer the first fruits in the Temple; a. fr.

סִיקָרִיקוֹן, סִקָ׳m. (a disguise of καισαρίκιον) property confiscated by the Roman government; (sub. דין) the law concerning the purchase of confiscated property; (sub. בעל) the possessor of confiscated property. Gitt.V, 6 לא היה ס׳ ביהודהוכ׳, (expl. ib. 55b לא דנו בה דין ס׳) in Judæa the law concerning the purchase of confiscated property was not applied to the estate of those killed in the war. Ib. מהרוגי … יש בה ס׳ after that period the law was applicable to Judæa. Ib. לקח מס׳ וחזרוכ׳ if one bought from the holder of confiscated property (the fiscus or whoever took possession of it) and then bought from the original owner, the purchase is invalid (as being obtained under pressure). Ib. (later enactment) הלוקח מס׳ נותןוכ׳ he who buys from the holder of confiscated property, must give the original owner one fourth (of the land or of the purchasing price), provided the original owner is unable to repurchase the entire land Ib. אם שהתה בפני ס׳וכ׳ if it has been in the hands of the holder twelve months, whoever is the first to buy, gets the title, but he must give one fourth Ib. 58b אין בו משום ס׳ the sicaricon law does not apply in this case. Ib. אם כן עשית ס׳ if you decide thus, you create a sicaricon law (for Babylonia); Y. ib. V, 47b top (read:) והיתה הארץ חלוטה ביד ס׳ ונמנעו מליקח and the land was entirely in the hands of the government (or whoever took unlawful possession of it), and they (Jews) refrained from buying it; Tosef. ib. V (III), 1 sq. Bicc.I, 2 הס׳ והגזלןוכ׳ (some ed. סִקָרִיקִין pl.) the holder of confiscated property or of illegally acquired land is not permitted to offer the first fruits in the Temple; a. fr.

אַסְמַכְתָּאf. (סְמַךְ) 1) support, reliance. Keth.67a אסמכתייהו אארעא הוא their reliance rests on the landed property. 2) Scriptural text used as a support for a rabbinical enactment, intimation ( אסמכוה אקרא ‘they leaned their enactment against a Bible text). Ḥull.64b מדרבנן וקרא א׳ בעלמא it is actually a rabbinical law, and the Bible text (quoted) is a mere support or mnemotechnical aid. Ib. 77a; a. fr. 3) (law) Asmakhta ( surety), a promise to submit to a forfeiture of pledged property ( or equivalent) without having received a sufficient consideration; collateral security with the condition of forfeiture beyond the amount to be secured; e. g. A pays a portion of his indebtedness to B, leaving the bill of debt as a security in the hands of a third party, and agreeing to pay the full amount on the bill, if, at a stipulated time, he should fail to pay the due balance. B. Bath. 168a א׳ לא קניא asmakhta does not purchase, gives no title, i. e. gives the claimant no rights (because the law presumes that he who made such a promise, could not have meant it seriously but had in view only to give his transaction the character of good faith and solemnity); ibid. א׳ קניא asm. is a valid legal transfer of property. B. Mets.66a; 73b. Ned.27b; a. e.Snh.24b applied to forfeiture of stake in gambling (inasmuch as it makes the gambler an immoral person disqualified for witness or judge in court).

אַסְמַכְתָּאf. (סְמַךְ) 1) support, reliance. Keth.67a אסמכתייהו אארעא הוא their reliance rests on the landed property. 2) Scriptural text used as a support for a rabbinical enactment, intimation ( אסמכוה אקרא ‘they leaned their enactment against a Bible text). Ḥull.64b מדרבנן וקרא א׳ בעלמא it is actually a rabbinical law, and the Bible text (quoted) is a mere support or mnemotechnical aid. Ib. 77a; a. fr. 3) (law) Asmakhta ( surety), a promise to submit to a forfeiture of pledged property ( or equivalent) without having received a sufficient consideration; collateral security with the condition of forfeiture beyond the amount to be secured; e. g. A pays a portion of his indebtedness to B, leaving the bill of debt as a security in the hands of a third party, and agreeing to pay the full amount on the bill, if, at a stipulated time, he should fail to pay the due balance. B. Bath. 168a א׳ לא קניא asmakhta does not purchase, gives no title, i. e. gives the claimant no rights (because the law presumes that he who made such a promise, could not have meant it seriously but had in view only to give his transaction the character of good faith and solemnity); ibid. א׳ קניא asm. is a valid legal transfer of property. B. Mets.66a; 73b. Ned.27b; a. e.Snh.24b applied to forfeiture of stake in gambling (inasmuch as it makes the gambler an immoral person disqualified for witness or judge in court).

קָדַש(b. h.) (to be cut off, separated, v. Ges. Hebr. Dict.12> s. v.; cmp. פָּרַש, to be, become pure, sacred, holy. Y.Sabb.III, 5d bot.; ib. IV, end, 7a ק׳ עליו היום the day became holy upon him, i. e. the Sabbath commenced while he was engaged in doing something. Meil.II, 8 (10a) קָרְשוּ בכלים (Talm. ed. קדשן) after they have become sacred by being put in a sacred vessel (v. infra); Shebu.11a (Ms. F. קירשן). Bekh.4b קדשו בכורותוכ׳ the firstborn in the desert were consecrated; a. fr. Pi. קִרֵּש, קִי׳ 1) to sanctify, esp. ק׳ שם שמים, or ק׳ את השם to sanctify the name of the Lord, to manifest fidelity to religion by noble deeds, by martyrdom Sot.10b; 36b יוסף שק׳ שםוכ׳ Joseph who sanctified the name … in secret (when he resisted temptation); יהודה שק׳וכ׳ Judah who sanctified … in public (when he admitted his guilt, Gen. 38:26); a. fr. 2) to sanctify, consecrate; to purify, keep pure. Ber.17a טהר וקַדֵּש עצמך מכלוכ׳ keep thyself clean and pure (aloof) from every guilt Yoma 39a (ref. to Lev. 11:44) אדם מְקַדֵּש … מְקַדְּשִׁין אותו הרבה if a man sanctifies himself a little (trains himself to self-restraint), they (the divine agencies) will help him much to sanctify him; מלמטה מקדשין אותו מלמעלה if he (sanctifies himself) below, they will sanctify him from above; בעולם הזה מקדשיןוכ׳ he in this world, they will declare him holy in the hereafter. Yeb.20a, a. e. קדש עצמך במותר לך sanctify thyself by self-restraint from what is permitted to thee. Ḥag.3b, a. e. קִדְּשָׁהּ לשעתה, v. קְדוּשָּׁה. Sebu. 15a כל הכלים … מְקַדַּשְׁתָּן is as regards all vessels that Moses made, the ointing of them gave them their sacred character; Snh.16b מקדשן (corr. acc.). Men.95b תנור מְקַדֵּש the oven (the baking of the showbread) gives it its sacred character. Ib. 100a כלי שרת מְקַרְּשִׁין the vessels of the service consecrate (the things put into them); a. v. fr.Part. pass. מְקוּדָּש; f. מְקוּדֶּשֶׁת; pl. מְקוּדָּשִׁים Sabb.55a (ref. to Ez. 9:6) א״ת מקדשי אלא מְקוּדָּשַׁיוכ׳ and not miḳdashi (my sanctuary) but mḳuddashai (my sanctified ones), that means those who fulfilled the whole Law ; Ab. Zar.4a. Zeb.115b (ref. to Ps. 68:36 מִמִּקְדָּשֶׁיךָ) read מִמְּקוּדָּשֶׁיךָוכ׳ ‘from thy sanctified ones, when the Lord passes judgment on his holy servants ; a. fr. 3) (with, or sub., ידיו ורגליו) to wash hands and feet prior to a sacred act. Yoma III, 6. Ib. IV, 5. Ib. 22a; a. fr. 4) to prepare the water of lustration (Num. 19). Par. VI, 1 המקדש ונפל הקִדּוּש על ידו if he prepares the lustration, and some of the consecrated water falls upon his hand. Ib. 2 נוטל נמקדש he may take (of the ashes) and prepare the water with them. Ib. 3 המקדש כשוקתוכ׳ he who puts ashes into a large vessel of water; a. fr. 5) (of seasons) to proclaim the sanctity of esp., a) (ק׳ החדש) to proclaim in court that the new month had begun (v. infra). R. Hash. II, 7 אם לא … אין מקדשין אותו שכבד קִדְּשוּשוּהוּ שמים unless the new moon is seen in its due time (on the evening of the twenty-ninth day), no announcement is made, for the heavens have already proclaimed it (and the new month begins with the thirty-first day). Ib. 24a בין כך … שנים אתה מקדשוכ׳ in neither case is the ceremony of announcement required, for we read (Lev. 25:10), ‘ye shall sanctify the fiftieth year, years thou must ‘sanctify Ex. R. s. 15 אני ואתם נְקַדֵּש את החדש I and you, let us (as a court) proclaim the month (of Nisan); a. fr.Part. pass. as ab. R. Hash. II, 7 ראשב״ד אומר מק׳וכ׳ the president of the court says, ‘(the new month is) proclaimed, and all the people say after him, ‘proclaimed, proclaimed. Ib. III, 1 נחקרו … ולא הספיקו לומר מק׳וכ׳ when the witnesses were examined, and the court had no time to say mḳuddash before night set in; a. e.b) ק׳ השבת, היום to pronounce the sanctity of the Sabbath, the Holy Day, to recite the Sabbath or the festive benediction (over wine), to say Ḳiddush. Pes.105a מי שלא ק׳ בע״ש מקדשוכ׳ he who fails to bless the Sabbath on the Sabbath eve, may do so during the entire day. Ib. 106b טעם אינו מקדש if a man tasted something without Ḳiddush, he must not bless the Sabbath; Ib. 107a טעם מקדש even if he has tasted something, he must bless the Sabbath. Ib. כגין זה ראוי לקַדֵּש עליו a beverage like this is fit for Ḳiddush; a. fr. 6) ק׳ אשה ( to consecrate a woman, a) to betroth (expl. Kidd.2b לישנא דרבנן דאסר לה … בהקדש the rabbinical term, in place of the Biblical קנה,because he makes her forbidden to others like a consecrated object, v. הֶקְרֵּש). Kidd.II, 1 האיש מקדש בווכ׳ a man may betroth a woman either in person or through a deputy. Ib. 41a אסור לאדם שיְקַדֵּש … עדוכ׳ a man is forbidden to betroth a woman to himself, before he has seen her. ib. II, 4 האומר … צא וקַיֵּש … והלך וקִרְּשָׁהּוכ׳ if a man said to his deputy, go and betroth to me that certain woman in that certain place, and he went and betrothed her in a different place, she is not betrothed (the betrothal is invalid); a. v. fr.Part. pass. מְקוּדֶּשֶׁת; pl. מְקוּדָּשוֹת. Ib. הרי זו מק׳ in such a case the betrothal is binding. Ib. 7; a. fr.b) (of the father of a minor נַעֲרָה) to accept a betrothal in behalf of ones daughter. Ib. 1 האיש מקדש את בתווכ׳ a man may accept his daughters betrothal, if she is a naʿărah, either in person or through a deputy. Ib. 41a אסור לאדם שיקדש את בתו יכ׳ a man is forbidden to betroth his daughter as a child, (but must wait,) until she is grown up and says, I like this man; a. fr.7) to cause a thing to be prohibited, esp. (by ref. to Deut. 22:9) by planting seeds in a vineyard, or vines among seeds; to cause condemnation. Kil. IV, 5 הזורע … ק׳ שורה אחת if a person sows within four cubits of a vineyard, he has caused the condemnation of one row of vines. Ib. V, 5 הרי זה מקדש ארבעיםוכ׳ he has made forty-five vines forbidden. Ib. VII, 2 גפן … ואינה מְקַרֶּשֶׁת to plant seeds near a dried-up vine is forbidden, but it (the vine) does not cause the condemnation of the seeds. Ib. אלו אוסרין ולא מְקַדְּשִׁין the following plants make the planting of seeds in their neighborhood forbidden, but do not cause condemnation of the seeds, if planted, or their own condemnation. Ib. 5 אין אדם מקדש דברוכ׳ no man can cause condemnation of a thing not his own. Ib. הרי זה ק׳וכ׳ he has caused the condemnation of his neighbors seeds and must pay damages; a. fr. Hithpa. הִתְקַדֵּש, Nithpa. נִתְקַדֵּש 1) to be sanctified, glorified as holy. Yeb.79a מוטב … ויִתְקַדֵּש שםוכ׳ let a letter of the Law be uprooted (disregarded), but let the name of God be sanctified in public. Tanḥ. Shmini 1 מִתְקַדֵּש אני שם במכבדי: there (at the dedication of the Tabernacle) I shall be sanctified by (the death of) those that honor me. Lev. R. s. 12; a. fr. 2) to be consecrated, dedicated; (of the New Moon) to be proclaimed. R. Hash. 21b יכול … עד שיִתְקַדְּשוּוכ׳ you may have thought, as well as the Sabbath is to be disregarded (by the witnesses travelling to the seat of the court), until they (the months) are proclaimed, it may also be disregarded (by the messengers carrying the announcement), until they are established. Ex. R. s. 15 היה הכהן … והבלי מִתְקַדֶּשֶׁת the priest received in it some sacred object, by which the vessel was consecrated; וכלי חול מִתְקַדֵּש and a profane vessel became sacred. Shebu.15a אין העזרה מִתְקַדֶּשֶׁתוכ׳ the Temple hall was not consecrated, until the priests ate therein the remnants of the meal-offering. Ib. 16a תחתונה נִתְקַדְּשָׁה בכל אלו the lower reservoir became consecrated through all these (ceremonies mentioned); a. fr. 3) (of mixed seeds) to be condemnable, condemned. Kil. VII, 7 מאימתי … מתקרשת from what time are seeds of grain (planted among vines) to be condemned? Ib. אין מִתְקַרְּשוֹת are not to be condemned; a. fr. 4) to be betrothed. Kidd.II, 1 האשה מתקדשת בהוכ׳ a woman may be betrothed in person or through her deputy, Ib. האומר הִתְקַדְּשִׁי ליוכ׳ … if a man says to a woman, be betrothed to me with this fig. Ib. 45b נִתְקַדְּשָׁה לדעת אביה וניסתוכ׳ if she (the minor) was betrothed with her fathers consent, but was married without it; a. fr. 5) to sanctify ones self. Sifra Vayikra, Ndab., ch. II, Par. 2 מי שהוא עתיד להִתְקַדֵּש he that is ready to sanctify himself (by vowing a sacrifice). Nif. נִקְדַּש 1) to be sanctified; to become consecrated. Tem.14a כאן לִיקָּדֵש כאן ליקרב in the one case it refers to being consecrated (by being put in a sacred vessel), in the other to being offered. Bekh.4b הוזהרו … ליקדש they were admonished concerning the firatborn, that they be consecrated; a. e. 2) to be betrothed. Kidd.48a if she says, עשה לי … ואֶקָּדֵשוכ׳ make for me chains, and I shall be betrothed unto thee. Hif. הִקְדִּיש 1) to cause sanctification. Zeb.115b לא מתו … להַקְדִּיש שמווכ׳ thy (Aarons) sons died only in order to give thee an opportunity to sanctify the name of the Lord. 2) to sanctify, dedicate an object as Temple property (Lev. 27:14–24). Arakh.VI, 2 המַקְדִּיש נכסיווכ׳ if a person dedicates his property to the Temple, but owes his (divorced) wife her kthubah (כְּתוּבָּה) Ib. VII, 1 אין מַקְדִּישִׁין לפני היובלוכ׳ you cannot dedicate landed property within less than two or three years before the jubilee. Ib. 3 הִקְדִּישָׁהּ וגאלה if he dedicated and then redeemed it. Ib. 5 אין אדם מַקְדִּיש דברוכ׳ nobody can dedicate a thing not belonging to him. B. Kam.VII, 2; a. v. fr. Hof. הוּקְדַּש to be dedicated, consecrated. Meil.II, 8 המנחות … משהוּקְדָּשוּ the law concerning misappropriation of sacred things applies to meal-offerings as soon as they have been dedicated. Ib. 1 משהוּקְדָּשָׁה as soon as it has been designated for a sin-offering; a. fr.Part. מוּקְדָּש; f. מוּקְדֶּשֶׁת; pl. מוּקְדָּשִׁים Ned.V, 6 (48a) אם … הרי הם מוק׳ לשמים if they are mine, be they dedicated to the Lord. Ib. כל מתנה … מקודשת אינה מתנה (read: מוקדשת) a gift which is not made so that if the recipient dedicates it to sacred use, it is dedicated, is no gift. Bekh.V, 1 כל פסולי המוק׳ all dedicated sacrifices which became unfit for the altar; a. fr.

קָדַש(b. h.) (to be cut off, separated, v. Ges. Hebr. Dict.12> s. v.; cmp. פָּרַש, to be, become pure, sacred, holy. Y.Sabb.III, 5d bot.; ib. IV, end, 7a ק׳ עליו היום the day became holy upon him, i. e. the Sabbath commenced while he was engaged in doing something. Meil.II, 8 (10a) קָרְשוּ בכלים (Talm. ed. קדשן) after they have become sacred by being put in a sacred vessel (v. infra); Shebu.11a (Ms. F. קירשן). Bekh.4b קדשו בכורותוכ׳ the firstborn in the desert were consecrated; a. fr. Pi. קִרֵּש, קִי׳ 1) to sanctify, esp. ק׳ שם שמים, or ק׳ את השם to sanctify the name of the Lord, to manifest fidelity to religion by noble deeds, by martyrdom Sot.10b; 36b יוסף שק׳ שםוכ׳ Joseph who sanctified the name … in secret (when he resisted temptation); יהודה שק׳וכ׳ Judah who sanctified … in public (when he admitted his guilt, Gen. 38:26); a. fr. 2) to sanctify, consecrate; to purify, keep pure. Ber.17a טהר וקַדֵּש עצמך מכלוכ׳ keep thyself clean and pure (aloof) from every guilt Yoma 39a (ref. to Lev. 11:44) אדם מְקַדֵּש … מְקַדְּשִׁין אותו הרבה if a man sanctifies himself a little (trains himself to self-restraint), they (the divine agencies) will help him much to sanctify him; מלמטה מקדשין אותו מלמעלה if he (sanctifies himself) below, they will sanctify him from above; בעולם הזה מקדשיןוכ׳ he in this world, they will declare him holy in the hereafter. Yeb.20a, a. e. קדש עצמך במותר לך sanctify thyself by self-restraint from what is permitted to thee. Ḥag.3b, a. e. קִדְּשָׁהּ לשעתה, v. קְדוּשָּׁה. Sebu. 15a כל הכלים … מְקַדַּשְׁתָּן is as regards all vessels that Moses made, the ointing of them gave them their sacred character; Snh.16b מקדשן (corr. acc.). Men.95b תנור מְקַדֵּש the oven (the baking of the showbread) gives it its sacred character. Ib. 100a כלי שרת מְקַרְּשִׁין the vessels of the service consecrate (the things put into them); a. v. fr.Part. pass. מְקוּדָּש; f. מְקוּדֶּשֶׁת; pl. מְקוּדָּשִׁים Sabb.55a (ref. to Ez. 9:6) א״ת מקדשי אלא מְקוּדָּשַׁיוכ׳ and not miḳdashi (my sanctuary) but mḳuddashai (my sanctified ones), that means those who fulfilled the whole Law ; Ab. Zar.4a. Zeb.115b (ref. to Ps. 68:36 מִמִּקְדָּשֶׁיךָ) read מִמְּקוּדָּשֶׁיךָוכ׳ ‘from thy sanctified ones, when the Lord passes judgment on his holy servants ; a. fr. 3) (with, or sub., ידיו ורגליו) to wash hands and feet prior to a sacred act. Yoma III, 6. Ib. IV, 5. Ib. 22a; a. fr. 4) to prepare the water of lustration (Num. 19). Par. VI, 1 המקדש ונפל הקִדּוּש על ידו if he prepares the lustration, and some of the consecrated water falls upon his hand. Ib. 2 נוטל נמקדש he may take (of the ashes) and prepare the water with them. Ib. 3 המקדש כשוקתוכ׳ he who puts ashes into a large vessel of water; a. fr. 5) (of seasons) to proclaim the sanctity of esp., a) (ק׳ החדש) to proclaim in court that the new month had begun (v. infra). R. Hash. II, 7 אם לא … אין מקדשין אותו שכבד קִדְּשוּשוּהוּ שמים unless the new moon is seen in its due time (on the evening of the twenty-ninth day), no announcement is made, for the heavens have already proclaimed it (and the new month begins with the thirty-first day). Ib. 24a בין כך … שנים אתה מקדשוכ׳ in neither case is the ceremony of announcement required, for we read (Lev. 25:10), ‘ye shall sanctify the fiftieth year, years thou must ‘sanctify Ex. R. s. 15 אני ואתם נְקַדֵּש את החדש I and you, let us (as a court) proclaim the month (of Nisan); a. fr.Part. pass. as ab. R. Hash. II, 7 ראשב״ד אומר מק׳וכ׳ the president of the court says, ‘(the new month is) proclaimed, and all the people say after him, ‘proclaimed, proclaimed. Ib. III, 1 נחקרו … ולא הספיקו לומר מק׳וכ׳ when the witnesses were examined, and the court had no time to say mḳuddash before night set in; a. e.b) ק׳ השבת, היום to pronounce the sanctity of the Sabbath, the Holy Day, to recite the Sabbath or the festive benediction (over wine), to say Ḳiddush. Pes.105a מי שלא ק׳ בע״ש מקדשוכ׳ he who fails to bless the Sabbath on the Sabbath eve, may do so during the entire day. Ib. 106b טעם אינו מקדש if a man tasted something without Ḳiddush, he must not bless the Sabbath; Ib. 107a טעם מקדש even if he has tasted something, he must bless the Sabbath. Ib. כגין זה ראוי לקַדֵּש עליו a beverage like this is fit for Ḳiddush; a. fr. 6) ק׳ אשה ( to consecrate a woman, a) to betroth (expl. Kidd.2b לישנא דרבנן דאסר לה … בהקדש the rabbinical term, in place of the Biblical קנה,because he makes her forbidden to others like a consecrated object, v. הֶקְרֵּש). Kidd.II, 1 האיש מקדש בווכ׳ a man may betroth a woman either in person or through a deputy. Ib. 41a אסור לאדם שיְקַדֵּש … עדוכ׳ a man is forbidden to betroth a woman to himself, before he has seen her. ib. II, 4 האומר … צא וקַיֵּש … והלך וקִרְּשָׁהּוכ׳ if a man said to his deputy, go and betroth to me that certain woman in that certain place, and he went and betrothed her in a different place, she is not betrothed (the betrothal is invalid); a. v. fr.Part. pass. מְקוּדֶּשֶׁת; pl. מְקוּדָּשוֹת. Ib. הרי זו מק׳ in such a case the betrothal is binding. Ib. 7; a. fr.b) (of the father of a minor נַעֲרָה) to accept a betrothal in behalf of ones daughter. Ib. 1 האיש מקדש את בתווכ׳ a man may accept his daughters betrothal, if she is a naʿărah, either in person or through a deputy. Ib. 41a אסור לאדם שיקדש את בתו יכ׳ a man is forbidden to betroth his daughter as a child, (but must wait,) until she is grown up and says, I like this man; a. fr.7) to cause a thing to be prohibited, esp. (by ref. to Deut. 22:9) by planting seeds in a vineyard, or vines among seeds; to cause condemnation. Kil. IV, 5 הזורע … ק׳ שורה אחת if a person sows within four cubits of a vineyard, he has caused the condemnation of one row of vines. Ib. V, 5 הרי זה מקדש ארבעיםוכ׳ he has made forty-five vines forbidden. Ib. VII, 2 גפן … ואינה מְקַרֶּשֶׁת to plant seeds near a dried-up vine is forbidden, but it (the vine) does not cause the condemnation of the seeds. Ib. אלו אוסרין ולא מְקַדְּשִׁין the following plants make the planting of seeds in their neighborhood forbidden, but do not cause condemnation of the seeds, if planted, or their own condemnation. Ib. 5 אין אדם מקדש דברוכ׳ no man can cause condemnation of a thing not his own. Ib. הרי זה ק׳וכ׳ he has caused the condemnation of his neighbors seeds and must pay damages; a. fr. Hithpa. הִתְקַדֵּש, Nithpa. נִתְקַדֵּש 1) to be sanctified, glorified as holy. Yeb.79a מוטב … ויִתְקַדֵּש שםוכ׳ let a letter of the Law be uprooted (disregarded), but let the name of God be sanctified in public. Tanḥ. Shmini 1 מִתְקַדֵּש אני שם במכבדי: there (at the dedication of the Tabernacle) I shall be sanctified by (the death of) those that honor me. Lev. R. s. 12; a. fr. 2) to be consecrated, dedicated; (of the New Moon) to be proclaimed. R. Hash. 21b יכול … עד שיִתְקַדְּשוּוכ׳ you may have thought, as well as the Sabbath is to be disregarded (by the witnesses travelling to the seat of the court), until they (the months) are proclaimed, it may also be disregarded (by the messengers carrying the announcement), until they are established. Ex. R. s. 15 היה הכהן … והבלי מִתְקַדֶּשֶׁת the priest received in it some sacred object, by which the vessel was consecrated; וכלי חול מִתְקַדֵּש and a profane vessel became sacred. Shebu.15a אין העזרה מִתְקַדֶּשֶׁתוכ׳ the Temple hall was not consecrated, until the priests ate therein the remnants of the meal-offering. Ib. 16a תחתונה נִתְקַדְּשָׁה בכל אלו the lower reservoir became consecrated through all these (ceremonies mentioned); a. fr. 3) (of mixed seeds) to be condemnable, condemned. Kil. VII, 7 מאימתי … מתקרשת from what time are seeds of grain (planted among vines) to be condemned? Ib. אין מִתְקַרְּשוֹת are not to be condemned; a. fr. 4) to be betrothed. Kidd.II, 1 האשה מתקדשת בהוכ׳ a woman may be betrothed in person or through her deputy, Ib. האומר הִתְקַדְּשִׁי ליוכ׳ … if a man says to a woman, be betrothed to me with this fig. Ib. 45b נִתְקַדְּשָׁה לדעת אביה וניסתוכ׳ if she (the minor) was betrothed with her fathers consent, but was married without it; a. fr. 5) to sanctify ones self. Sifra Vayikra, Ndab., ch. II, Par. 2 מי שהוא עתיד להִתְקַדֵּש he that is ready to sanctify himself (by vowing a sacrifice). Nif. נִקְדַּש 1) to be sanctified; to become consecrated. Tem.14a כאן לִיקָּדֵש כאן ליקרב in the one case it refers to being consecrated (by being put in a sacred vessel), in the other to being offered. Bekh.4b הוזהרו … ליקדש they were admonished concerning the firatborn, that they be consecrated; a. e. 2) to be betrothed. Kidd.48a if she says, עשה לי … ואֶקָּדֵשוכ׳ make for me chains, and I shall be betrothed unto thee. Hif. הִקְדִּיש 1) to cause sanctification. Zeb.115b לא מתו … להַקְדִּיש שמווכ׳ thy (Aarons) sons died only in order to give thee an opportunity to sanctify the name of the Lord. 2) to sanctify, dedicate an object as Temple property (Lev. 27:14–24). Arakh.VI, 2 המַקְדִּיש נכסיווכ׳ if a person dedicates his property to the Temple, but owes his (divorced) wife her kthubah (כְּתוּבָּה) Ib. VII, 1 אין מַקְדִּישִׁין לפני היובלוכ׳ you cannot dedicate landed property within less than two or three years before the jubilee. Ib. 3 הִקְדִּישָׁהּ וגאלה if he dedicated and then redeemed it. Ib. 5 אין אדם מַקְדִּיש דברוכ׳ nobody can dedicate a thing not belonging to him. B. Kam.VII, 2; a. v. fr. Hof. הוּקְדַּש to be dedicated, consecrated. Meil.II, 8 המנחות … משהוּקְדָּשוּ the law concerning misappropriation of sacred things applies to meal-offerings as soon as they have been dedicated. Ib. 1 משהוּקְדָּשָׁה as soon as it has been designated for a sin-offering; a. fr.Part. מוּקְדָּש; f. מוּקְדֶּשֶׁת; pl. מוּקְדָּשִׁים Ned.V, 6 (48a) אם … הרי הם מוק׳ לשמים if they are mine, be they dedicated to the Lord. Ib. כל מתנה … מקודשת אינה מתנה (read: מוקדשת) a gift which is not made so that if the recipient dedicates it to sacred use, it is dedicated, is no gift. Bekh.V, 1 כל פסולי המוק׳ all dedicated sacrifices which became unfit for the altar; a. fr.

אַנְפָּרוּתf. ( פרר or נפר √פר) a break, division, whence 1) the purchase of an odd object, of one of a pair. Sabb.80b (ref. to אַנְדִּיפָא q. v.) וכי אדם עושה מעותיו א׳ will a man buy a half of a thing (as a cosmetic for one temple)? 2) partial payments, an agreement (invalid according to Jewish law) of term payments with the condition of forfeiture on missing one term (v. אַסְמַכְתָּא), esp. such an agreement forced upon a Jew by a gentile ( Roman) individual or authority. Gitt.44a (v. אָנַס) אם בא׳ if his crop was seized in consequence of an anparuth, he is exempt from paying the tithes (of his produces, since he is the loser, whereas if distrained for a real debt, he enjoys the legal benefit of being released of a debt, and therefore must pay the tithes, as if he had sold the crop). Y.Keth.X, end, 34a בארנונהוכ׳ with reference to annona, capitation tax and forfeiture. Gitt.58b הבא מחמת חוב ומחמת א׳וכ׳ if a gentile (Roman) obtained possession of a Jews property in consequence of seizure for a debt or of forfeiture and subsequently sold it to a Jew, the Sicarion law finds no application (and the property must, without any indemnity, be restored to its original owner; v. סִיקְרִיקֹון); וא׳ עצמהוכ׳ and the property seized for forfeiture must have been in the possession of the gentile for twelve months (during which the Jew might have had a chance to reclaim it as illegally seized; v., however, the objection, and subsequent emendation of סיקריקין for א׳, ibid.). Ib. אין א׳ בבבל in Babylon (under the Persian government) there is no anparuth, (which is interpreted) אין דין א׳וכ׳ the laws concerning the purchase by a Jew of property which a gentile had seized for forfeiture find no application in the well regulated Persian state because the owner might have gone to court, if he felt himself aggrieved. Tosef.Gitt.V (III), 2.Pl. אַנְפָּרִיֹּות. Ylamd. Shlaḥ. (quot. in Ar.) אני נוטל מהן א׳וכ׳ I (the Lord) take from them promises to pay in instalments (promises of amending their ways, repentance) and give them extension. Tanḥ. ib., end, a citizen was paying annonœ וכותב א׳ and signing agreements of forfeiture; (Num. R. s. 17 אפכיות, v. אַפּוּכִי). (Ibid. s. 2 אנפריאות, v. אַנְפֹּורָא pl.

אַנְפָּרוּתf. ( פרר or נפר √פר) a break, division, whence 1) the purchase of an odd object, of one of a pair. Sabb.80b (ref. to אַנְדִּיפָא q. v.) וכי אדם עושה מעותיו א׳ will a man buy a half of a thing (as a cosmetic for one temple)? 2) partial payments, an agreement (invalid according to Jewish law) of term payments with the condition of forfeiture on missing one term (v. אַסְמַכְתָּא), esp. such an agreement forced upon a Jew by a gentile ( Roman) individual or authority. Gitt.44a (v. אָנַס) אם בא׳ if his crop was seized in consequence of an anparuth, he is exempt from paying the tithes (of his produces, since he is the loser, whereas if distrained for a real debt, he enjoys the legal benefit of being released of a debt, and therefore must pay the tithes, as if he had sold the crop). Y.Keth.X, end, 34a בארנונהוכ׳ with reference to annona, capitation tax and forfeiture. Gitt.58b הבא מחמת חוב ומחמת א׳וכ׳ if a gentile (Roman) obtained possession of a Jews property in consequence of seizure for a debt or of forfeiture and subsequently sold it to a Jew, the Sicarion law finds no application (and the property must, without any indemnity, be restored to its original owner; v. סִיקְרִיקֹון); וא׳ עצמהוכ׳ and the property seized for forfeiture must have been in the possession of the gentile for twelve months (during which the Jew might have had a chance to reclaim it as illegally seized; v., however, the objection, and subsequent emendation of סיקריקין for א׳, ibid.). Ib. אין א׳ בבבל in Babylon (under the Persian government) there is no anparuth, (which is interpreted) אין דין א׳וכ׳ the laws concerning the purchase by a Jew of property which a gentile had seized for forfeiture find no application in the well regulated Persian state because the owner might have gone to court, if he felt himself aggrieved. Tosef.Gitt.V (III), 2.Pl. אַנְפָּרִיֹּות. Ylamd. Shlaḥ. (quot. in Ar.) אני נוטל מהן א׳וכ׳ I (the Lord) take from them promises to pay in instalments (promises of amending their ways, repentance) and give them extension. Tanḥ. ib., end, a citizen was paying annonœ וכותב א׳ and signing agreements of forfeiture; (Num. R. s. 17 אפכיות, v. אַפּוּכִי). (Ibid. s. 2 אנפריאות, v. אַנְפֹּורָא pl.

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.

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.