less+time

עֵרֶךְm. (b. h.; preced.) 1) order, arrangement. Ned.22b שעֶרְכָּהּ של ארץ ישראל הוא because it (the Book of Joshua) contains the arrangement of the Land of Israel.Pl. עֲרָכִים, constr. עֶרְכֵי. Cant. R. to VI, 4; Pesik. Vayhi, p. 7a> sq. שש ע׳ המשנה, v. מִשְׁנָה.ע׳ המלהמה order of battle, arrangements proclaimed before the battle (v. מַעַרְכִים). Y.Sot.VIII, beg.22b (ref. to Mish. ib. 6) אבל בע׳ המ׳ מספקיןוכ׳ but in connection with the proclamation of the regulations of battle (the Mishnah says only), ‘they have to supply water Ib. אף בע׳ המ׳ כן the same is the case with ordinances of battle (they must be proclaimed in Hebrew). Bab. ib. 43b אין חוזרין עליו מע׳ המ׳ they are not entitled to leave the army on that account. Ib. 44b; Men.36a; a. e. 2) valuation, assessment, value of a person or animal dedicated to the sanctuary; vow of value. Arakh.7b ואמר עֶרְכִּי עלי if he says, I vow my own value. Ib. IV, 1 הע׳ בזמן הע׳ the valuation is regulated by the time of the vow (irrespective of the value at the time of paying the vow); ib. 4 נותן כזמן הע׳ he pays according to the value at the time of the vow. Ib. נותן ע׳ זקן he pays the value of an old man (Lev. 27:7); ע׳ ילד the value of a child (ib. 6); a. fr.Pl. עֲרָכִים, עֲרָכִין. Ib. II, 1 אין בע׳וכ׳ (Var. נֶעֱרָכִין, v. עָרַךְ) in vows of value nothing is valued at less than a Selʿa ; ib. 7b כל ע׳ שאתה מעריךוכ׳ all values which you assess shall be no less than Ib. IV, 1 והע׳ בנערך the vows of value are regulated by the condition of the person whose value is vowed. Ib. III, 1 יש בע׳ להקלוכ׳ in the laws regulating the dedication of values there is a lenient and a rigorous side. Ib. 2a, a. e. כל שישנו בדמים ישנו בע׳ … אינו בע׳ he whose person has a value, can vow the value of a person or an animal, but he whose person has no value cannot. Kerith. 13b דמין וע׳, v. דָּמִים. Tanḥ. Bḥuck. 6 פרשת ע׳ the section treating of vows of value. Ib. בזכות הע׳ אני מצילוכ׳ as a reward for your offerings of values, I will save you ; a. fr. ʿĂrakhin, name of a treatise of Mishnah, Tosefta and Talmud Babli, of the Order of Kodashim. ערכין, Gitt.44a Ar., v. עַרְכִי.

עֵרֶךְm. (b. h.; preced.) 1) order, arrangement. Ned.22b שעֶרְכָּהּ של ארץ ישראל הוא because it (the Book of Joshua) contains the arrangement of the Land of Israel.Pl. עֲרָכִים, constr. עֶרְכֵי. Cant. R. to VI, 4; Pesik. Vayhi, p. 7a> sq. שש ע׳ המשנה, v. מִשְׁנָה.ע׳ המלהמה order of battle, arrangements proclaimed before the battle (v. מַעַרְכִים). Y.Sot.VIII, beg.22b (ref. to Mish. ib. 6) אבל בע׳ המ׳ מספקיןוכ׳ but in connection with the proclamation of the regulations of battle (the Mishnah says only), ‘they have to supply water Ib. אף בע׳ המ׳ כן the same is the case with ordinances of battle (they must be proclaimed in Hebrew). Bab. ib. 43b אין חוזרין עליו מע׳ המ׳ they are not entitled to leave the army on that account. Ib. 44b; Men.36a; a. e. 2) valuation, assessment, value of a person or animal dedicated to the sanctuary; vow of value. Arakh.7b ואמר עֶרְכִּי עלי if he says, I vow my own value. Ib. IV, 1 הע׳ בזמן הע׳ the valuation is regulated by the time of the vow (irrespective of the value at the time of paying the vow); ib. 4 נותן כזמן הע׳ he pays according to the value at the time of the vow. Ib. נותן ע׳ זקן he pays the value of an old man (Lev. 27:7); ע׳ ילד the value of a child (ib. 6); a. fr.Pl. עֲרָכִים, עֲרָכִין. Ib. II, 1 אין בע׳וכ׳ (Var. נֶעֱרָכִין, v. עָרַךְ) in vows of value nothing is valued at less than a Selʿa ; ib. 7b כל ע׳ שאתה מעריךוכ׳ all values which you assess shall be no less than Ib. IV, 1 והע׳ בנערך the vows of value are regulated by the condition of the person whose value is vowed. Ib. III, 1 יש בע׳ להקלוכ׳ in the laws regulating the dedication of values there is a lenient and a rigorous side. Ib. 2a, a. e. כל שישנו בדמים ישנו בע׳ … אינו בע׳ he whose person has a value, can vow the value of a person or an animal, but he whose person has no value cannot. Kerith. 13b דמין וע׳, v. דָּמִים. Tanḥ. Bḥuck. 6 פרשת ע׳ the section treating of vows of value. Ib. בזכות הע׳ אני מצילוכ׳ as a reward for your offerings of values, I will save you ; a. fr. ʿĂrakhin, name of a treatise of Mishnah, Tosefta and Talmud Babli, of the Order of Kodashim. ערכין, Gitt.44a Ar., v. עַרְכִי.

פְּחַתch. sam( Hif. הִפְחִית to lessen, wear out, damage), 1) to diminish. Pes.114a פְּחוֹת ממיכלךוכ׳ diminish from (spend less for) thy eating and drinking, and add to thy dwelling.Part. pass. פָּחִית. Targ. Ps. 19:3 (Var. ed. Lag. a. ed. פתית).V. פְּחִית. 2) to become defective, be broken. Y.Dem.I, 22a פ׳ פתורא קומוי (prob. to be read: איפחת) the table before him broke down. Ithpe. אִיתְפְּחַת, אִיפְּחַת, אִיפְּחִית 1) to become defective, be broken, damaged. Y.M. Kat. I, 80b bot., v. אֲיָירָא. Keth.62a איפ׳ בי בנאוכ׳ the floor of the bath-house under him gave way. Ib. אִיפַּחֲתָא דרגאוכ׳ the ladder under him broke down; a. e. 2) to grow less. Yalk. Deut. 892 אי׳ ליה שנה מן שנה שנה עליו עידנא (not לה) his crop grew less from year to year; time changed for him (nature changed on his account); Tanḥ. Reh 10 מי פחתוכ׳ (corr. acc.).

פְּחַתch. sam( Hif. הִפְחִית to lessen, wear out, damage), 1) to diminish. Pes.114a פְּחוֹת ממיכלךוכ׳ diminish from (spend less for) thy eating and drinking, and add to thy dwelling.Part. pass. פָּחִית. Targ. Ps. 19:3 (Var. ed. Lag. a. ed. פתית).V. פְּחִית. 2) to become defective, be broken. Y.Dem.I, 22a פ׳ פתורא קומוי (prob. to be read: איפחת) the table before him broke down. Ithpe. אִיתְפְּחַת, אִיפְּחַת, אִיפְּחִית 1) to become defective, be broken, damaged. Y.M. Kat. I, 80b bot., v. אֲיָירָא. Keth.62a איפ׳ בי בנאוכ׳ the floor of the bath-house under him gave way. Ib. אִיפַּחֲתָא דרגאוכ׳ the ladder under him broke down; a. e. 2) to grow less. Yalk. Deut. 892 אי׳ ליה שנה מן שנה שנה עליו עידנא (not לה) his crop grew less from year to year; time changed for him (nature changed on his account); Tanḥ. Reh 10 מי פחתוכ׳ (corr. acc.).

פָּלַג(b. h.) to separate, split. Hif. הִפְלִיג 1) to part, go away. Y.Ber.I, 2d bot. ומצאו שה׳ אף הואה׳ (not עוד) and finding that he (the friend that had knocked at the door) had withdrawn, he withdrew likewise.Esp. to go to sea (cmp. פִּילָגוֹס). Erub.IV, 1 הִפְלִיגָה ספינתם בים their ship went out on the open sea. Sabb.19a אין מַפְלִיגִין בספינהוכ׳ you must not start on a sea-voyage less than three days before the Sabbath; Num. R. s. 16, beg. אין מפליגין בספינה בים הגדול (contrad. to פָּרַש along the sea coast). 2) ה׳ ממלאכה (or sub. ממלאכה) to rest from work; to pause. Lev. R. s. 30 לכשיַפְלִיג, v. לָקַש. Tosef.Ber.IV, 21 הִפְלִיגוּ צריכיןוכ׳ (not צריך) when the laborers take a recess, they must say the benediction for what they have been eating while at work. Y.Yoma III, 40b bot. להפליג, v. הֶפְלֵג. 3) to divert, put off; to discard. Bab. ib. 66b לא מפני שהִפְלִיגָן בדבריםוכ׳ (he made an evasive reply) not because he desired to divert their minds with words (counterquestions), but because he never said anything that he had not heard from his teacher; Tosef.Yeb.III, 4; Succ.27b. Y.Ab. Zar. II, 40c bot. אם שאלו … יַפְלִיגֶינּוּ כשם שה׳וכ׳ if he asks him whither he is going, let him put him off (state a distant destination), as did Jacob to Esau; Tosef. ib. III, 4 מַפְלִיגוֹ. Tosef.Gitt.VII (V), 8 כל תנאי אפשר … לא נתכוון זה אלא להַפְלִיגָהּ whenever an impossibility is made the condition of a letter of divorce, he (the husband) has had only the intention to divert her mind; Y.B. Mets.VII, end, 11c (corr. acc.). Y.Ber.IX, end, 14d כיון שה׳ דעתו ממנה when he turns his attentions from her (makes her feel that he does not intend to marry her). Gen. R. s. 17 ראה … והִפְלִיגָהּ ממנו when he saw her full mucus and blood, he kept her away from him; a. fr. 4) to reject, disregard, discard. Pesik. R. s. 31 היתה פושעת … ומַפְלֶגֶת את גזירותיו she was careless about his honor and disregarded his decrees, Ib. s. 3 (read:) כל זמן … הוא מַפְלִיגוכ׳ as long as his teacher is alive, he (the pupil) is careless, (saying) whenever it be needed, here is my teacher Ab. IV, 3 אל תהי מפליג לכל דבר discard nothing (saying, this will never happen). Gen. R. s. 8 ה׳ דרכן של רשעיםוכ׳ he removed the way of the wicked out of his sight (disregarded the evil doings of the future man); Midr. Till. to Ps. 1 ed. Bub. (oth. ed. פִּילֵּג Pi.); a. e. 5) to decline from the road. Gen. R. s. 48 אם אני רואה אותן שהִפְלִיגוּ את דרכםוכ׳ when I see that they wend their way hither ; וכיון שדאה אותם שהפליגו and when he saw that they were declining; Yalk. ib. 82.Trnsf. to be mistaken. Bekh.43b bot. הִיפְלַגְתָּ thou art mistaken (Rashi: thou hast gone too far, v. infra); Sifra Emor, ch. II, Par. 3 הִפְלַגְתָּה.Kob. B. to XI, 9 אל תַּפְלִיג עצמך בדברי תורה do not go thy own way in the interpretation of the Law (cling to tradition). 6) ה׳ עצמו ( to withdraw ones self, to be reserved, speak in indefinite and general terms, opp. פרסם עצמו to reveal ones self, speak in definite terms. Midr. Sam. ch. XIV (ref. to 1 Sam. 9:15, sq.) לשעבר לא אלא עד שלא הגיע הקץהקב״ה מפליג עצמו … מפרסם עצמו did the Lord never before reveal anything to Samuel? But before the proper time has come, the Lord speaks reservedly, when the time has come, he reveals himself clearly (‘to-morrow)7) to differ. Yalk. Jer. 320 מי שמפליג על דבריו של אל who opposes the words of God. Y.Pes.V, 32c bot. ומה מַפְלִיגִין and wherein do they differ?; a. e.8) to go too far. Y.Nidd.I, beg.48d, v. פָּרַז. Bekh.43b bot.; Sifra Emor l. c., v. supra.Part. pass. מוּפְלָג a) removed; far. Sifra Mtsorʿa, Zab., Par. 5, ch. VIII מ׳ מנידתה some time after her menstruation, opp. סמוך; Nidd.73a מ׳ לנדתה. Gen. R. s. 44, v. אחַר; a. e.b) distinguished, special expert. Tosef.Ḥag.II, 9, v. מוּפְלָא.Erub.63a דמופלג, v. next w. Pi. פִּלֵּג to remove, disregard. Midr. Till. to Ps. 1, v. supra. Hithpa. הִתְפַּלֵּג to be divided, go apart. Gen. R. s. 15 וכל מימי בראשית מִתְפַּלְּגִין מתחתיו and all the waters of creation started from under it; Midr. Till. to Ps. 1; Y.Ber.I, 2c bot., v. פִּילּוּג.

פָּלַג(b. h.) to separate, split. Hif. הִפְלִיג 1) to part, go away. Y.Ber.I, 2d bot. ומצאו שה׳ אף הואה׳ (not עוד) and finding that he (the friend that had knocked at the door) had withdrawn, he withdrew likewise.Esp. to go to sea (cmp. פִּילָגוֹס). Erub.IV, 1 הִפְלִיגָה ספינתם בים their ship went out on the open sea. Sabb.19a אין מַפְלִיגִין בספינהוכ׳ you must not start on a sea-voyage less than three days before the Sabbath; Num. R. s. 16, beg. אין מפליגין בספינה בים הגדול (contrad. to פָּרַש along the sea coast). 2) ה׳ ממלאכה (or sub. ממלאכה) to rest from work; to pause. Lev. R. s. 30 לכשיַפְלִיג, v. לָקַש. Tosef.Ber.IV, 21 הִפְלִיגוּ צריכיןוכ׳ (not צריך) when the laborers take a recess, they must say the benediction for what they have been eating while at work. Y.Yoma III, 40b bot. להפליג, v. הֶפְלֵג. 3) to divert, put off; to discard. Bab. ib. 66b לא מפני שהִפְלִיגָן בדבריםוכ׳ (he made an evasive reply) not because he desired to divert their minds with words (counterquestions), but because he never said anything that he had not heard from his teacher; Tosef.Yeb.III, 4; Succ.27b. Y.Ab. Zar. II, 40c bot. אם שאלו … יַפְלִיגֶינּוּ כשם שה׳וכ׳ if he asks him whither he is going, let him put him off (state a distant destination), as did Jacob to Esau; Tosef. ib. III, 4 מַפְלִיגוֹ. Tosef.Gitt.VII (V), 8 כל תנאי אפשר … לא נתכוון זה אלא להַפְלִיגָהּ whenever an impossibility is made the condition of a letter of divorce, he (the husband) has had only the intention to divert her mind; Y.B. Mets.VII, end, 11c (corr. acc.). Y.Ber.IX, end, 14d כיון שה׳ דעתו ממנה when he turns his attentions from her (makes her feel that he does not intend to marry her). Gen. R. s. 17 ראה … והִפְלִיגָהּ ממנו when he saw her full mucus and blood, he kept her away from him; a. fr. 4) to reject, disregard, discard. Pesik. R. s. 31 היתה פושעת … ומַפְלֶגֶת את גזירותיו she was careless about his honor and disregarded his decrees, Ib. s. 3 (read:) כל זמן … הוא מַפְלִיגוכ׳ as long as his teacher is alive, he (the pupil) is careless, (saying) whenever it be needed, here is my teacher Ab. IV, 3 אל תהי מפליג לכל דבר discard nothing (saying, this will never happen). Gen. R. s. 8 ה׳ דרכן של רשעיםוכ׳ he removed the way of the wicked out of his sight (disregarded the evil doings of the future man); Midr. Till. to Ps. 1 ed. Bub. (oth. ed. פִּילֵּג Pi.); a. e. 5) to decline from the road. Gen. R. s. 48 אם אני רואה אותן שהִפְלִיגוּ את דרכםוכ׳ when I see that they wend their way hither ; וכיון שדאה אותם שהפליגו and when he saw that they were declining; Yalk. ib. 82.Trnsf. to be mistaken. Bekh.43b bot. הִיפְלַגְתָּ thou art mistaken (Rashi: thou hast gone too far, v. infra); Sifra Emor, ch. II, Par. 3 הִפְלַגְתָּה.Kob. B. to XI, 9 אל תַּפְלִיג עצמך בדברי תורה do not go thy own way in the interpretation of the Law (cling to tradition). 6) ה׳ עצמו ( to withdraw ones self, to be reserved, speak in indefinite and general terms, opp. פרסם עצמו to reveal ones self, speak in definite terms. Midr. Sam. ch. XIV (ref. to 1 Sam. 9:15, sq.) לשעבר לא אלא עד שלא הגיע הקץהקב״ה מפליג עצמו … מפרסם עצמו did the Lord never before reveal anything to Samuel? But before the proper time has come, the Lord speaks reservedly, when the time has come, he reveals himself clearly (‘to-morrow)7) to differ. Yalk. Jer. 320 מי שמפליג על דבריו של אל who opposes the words of God. Y.Pes.V, 32c bot. ומה מַפְלִיגִין and wherein do they differ?; a. e.8) to go too far. Y.Nidd.I, beg.48d, v. פָּרַז. Bekh.43b bot.; Sifra Emor l. c., v. supra.Part. pass. מוּפְלָג a) removed; far. Sifra Mtsorʿa, Zab., Par. 5, ch. VIII מ׳ מנידתה some time after her menstruation, opp. סמוך; Nidd.73a מ׳ לנדתה. Gen. R. s. 44, v. אחַר; a. e.b) distinguished, special expert. Tosef.Ḥag.II, 9, v. מוּפְלָא.Erub.63a דמופלג, v. next w. Pi. פִּלֵּג to remove, disregard. Midr. Till. to Ps. 1, v. supra. Hithpa. הִתְפַּלֵּג to be divided, go apart. Gen. R. s. 15 וכל מימי בראשית מִתְפַּלְּגִין מתחתיו and all the waters of creation started from under it; Midr. Till. to Ps. 1; Y.Ber.I, 2c bot., v. פִּילּוּג.

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.

עִישּׂוּר, עִשּׂוּרm. (עֶשֶׂר) one tenth; (= מַעֲשֵׂר) tithe, giving tithes. Keth.68a ראשונה נוטלת ע׳ נכסיםוכ׳ the first daughter gets one-tenth of the estate, the second one-tenth of what is left Bicc. II, 6 בשעת לקיטתו עִשּׂוּרוֹ the giving of tithes is regulated by the time it (the Ethrog) is plucked, expl. Y. ib. 65a bot. בשעת לקיטתו עישורו למעשרות ולשביעית this regulation refers to tithes as well as to the Sabbatical year (the time of plucking decides to which year the fruit belongs). Maas. Sh. V, 9; a. fr.Trnsf. dedication, sanctification. Deut. R. s. 3 (ref. to Deut. 7:13) מה פרי אדמתך צריכים ע׳ … צריכים ע׳וכ׳ as the fruit of thy soil requires sanctification by tithes, so the fruit of thy womb requires sanctification, which is circumcision.Pl. עִישּׂוּרִים, עִישּׂוּרִין, עִשּׂ׳. R. Hash. 14a נהג בו שני ע׳ he subjected it to two tithes (that of the second and that of the third year). Tosef.Dem.VIII, 18 תשעים ושלשה חסר שני ע׳ ninety-three parts less two-tenths. Ib. 15 שתי תאנים ושני ע׳ ועִישּׂוּרוֹ של עישור two figs (as Trumah), and two tithes (first and second), and tithe of the tithes (= מעשר מן המעשר); Y. ib. I, end, 22b ועישורין של עישור (corr. acc.).

עִישּׂוּר, עִשּׂוּרm. (עֶשֶׂר) one tenth; (= מַעֲשֵׂר) tithe, giving tithes. Keth.68a ראשונה נוטלת ע׳ נכסיםוכ׳ the first daughter gets one-tenth of the estate, the second one-tenth of what is left Bicc. II, 6 בשעת לקיטתו עִשּׂוּרוֹ the giving of tithes is regulated by the time it (the Ethrog) is plucked, expl. Y. ib. 65a bot. בשעת לקיטתו עישורו למעשרות ולשביעית this regulation refers to tithes as well as to the Sabbatical year (the time of plucking decides to which year the fruit belongs). Maas. Sh. V, 9; a. fr.Trnsf. dedication, sanctification. Deut. R. s. 3 (ref. to Deut. 7:13) מה פרי אדמתך צריכים ע׳ … צריכים ע׳וכ׳ as the fruit of thy soil requires sanctification by tithes, so the fruit of thy womb requires sanctification, which is circumcision.Pl. עִישּׂוּרִים, עִישּׂוּרִין, עִשּׂ׳. R. Hash. 14a נהג בו שני ע׳ he subjected it to two tithes (that of the second and that of the third year). Tosef.Dem.VIII, 18 תשעים ושלשה חסר שני ע׳ ninety-three parts less two-tenths. Ib. 15 שתי תאנים ושני ע׳ ועִישּׂוּרוֹ של עישור two figs (as Trumah), and two tithes (first and second), and tithe of the tithes (= מעשר מן המעשר); Y. ib. I, end, 22b ועישורין של עישור (corr. acc.).

עִישּׂוּר, עִשּׂוּרm. (עֶשֶׂר) one tenth; (= מַעֲשֵׂר) tithe, giving tithes. Keth.68a ראשונה נוטלת ע׳ נכסיםוכ׳ the first daughter gets one-tenth of the estate, the second one-tenth of what is left Bicc. II, 6 בשעת לקיטתו עִשּׂוּרוֹ the giving of tithes is regulated by the time it (the Ethrog) is plucked, expl. Y. ib. 65a bot. בשעת לקיטתו עישורו למעשרות ולשביעית this regulation refers to tithes as well as to the Sabbatical year (the time of plucking decides to which year the fruit belongs). Maas. Sh. V, 9; a. fr.Trnsf. dedication, sanctification. Deut. R. s. 3 (ref. to Deut. 7:13) מה פרי אדמתך צריכים ע׳ … צריכים ע׳וכ׳ as the fruit of thy soil requires sanctification by tithes, so the fruit of thy womb requires sanctification, which is circumcision.Pl. עִישּׂוּרִים, עִישּׂוּרִין, עִשּׂ׳. R. Hash. 14a נהג בו שני ע׳ he subjected it to two tithes (that of the second and that of the third year). Tosef.Dem.VIII, 18 תשעים ושלשה חסר שני ע׳ ninety-three parts less two-tenths. Ib. 15 שתי תאנים ושני ע׳ ועִישּׂוּרוֹ של עישור two figs (as Trumah), and two tithes (first and second), and tithe of the tithes (= מעשר מן המעשר); Y. ib. I, end, 22b ועישורין של עישור (corr. acc.).

עִישּׂוּר, עִשּׂוּרm. (עֶשֶׂר) one tenth; (= מַעֲשֵׂר) tithe, giving tithes. Keth.68a ראשונה נוטלת ע׳ נכסיםוכ׳ the first daughter gets one-tenth of the estate, the second one-tenth of what is left Bicc. II, 6 בשעת לקיטתו עִשּׂוּרוֹ the giving of tithes is regulated by the time it (the Ethrog) is plucked, expl. Y. ib. 65a bot. בשעת לקיטתו עישורו למעשרות ולשביעית this regulation refers to tithes as well as to the Sabbatical year (the time of plucking decides to which year the fruit belongs). Maas. Sh. V, 9; a. fr.Trnsf. dedication, sanctification. Deut. R. s. 3 (ref. to Deut. 7:13) מה פרי אדמתך צריכים ע׳ … צריכים ע׳וכ׳ as the fruit of thy soil requires sanctification by tithes, so the fruit of thy womb requires sanctification, which is circumcision.Pl. עִישּׂוּרִים, עִישּׂוּרִין, עִשּׂ׳. R. Hash. 14a נהג בו שני ע׳ he subjected it to two tithes (that of the second and that of the third year). Tosef.Dem.VIII, 18 תשעים ושלשה חסר שני ע׳ ninety-three parts less two-tenths. Ib. 15 שתי תאנים ושני ע׳ ועִישּׂוּרוֹ של עישור two figs (as Trumah), and two tithes (first and second), and tithe of the tithes (= מעשר מן המעשר); Y. ib. I, end, 22b ועישורין של עישור (corr. acc.).

פּוֹעֵלm. (preced.) laborer, hired man, employee. B. Mets.II, 9 (30b) ( בטל) היה בטל מסלע … כפ׳ if by taking charge of a lost animal he neglected his usual work to the extent of losing one Sela, he cannot say, give me one Sela, but he (the owner) pays him as he would pay an (idle) laborer, expl. ib. 31b כפ׳ בטל של אותה מלאכחוכ׳ like an idle laborer at the kind of work in which he was interrupted, i. e. as much as a laborer in that line would ask for stopping work for which he was engaged (which would be less than he would earn by working); (oth. opin.: as much as a laborer out of work would take rather than be idle); ib. V, 4. Ib. 77a יד פ׳ על העליונה the laborer is at an advantage (v. יָד); יד פ׳ על התחתונה the laborer is at a disadvantage. Ib. 83b top פ׳ בכניסתו משלו the time needed for the laborer to go home from his work is part of his free time, i. e. must not be deducted from the hours belonging to the employer (v. הוֹצָאָה); Gen. R. s. 72; a. fr.Pl. פּוֹעֲלִים, פּוֹעֲלִין. B. Mets.VII, 1. Ib. 89b; a. fr.Ab. II, 15 היום … הפ׳ עצלים the day (of life) is short, the work large, and the workingmen (of the Lord) are lazy.Pirké dR. El. ch. XIX (ref. to Ps. 92:8) והציצו כל פּוֹעֲלֵי צורתוכ׳ and all workers of similitudes of sun and moon shall see that they and their work are vanity.Ned.62b, v. preced. w.

פּוֹעֵלm. (preced.) laborer, hired man, employee. B. Mets.II, 9 (30b) ( בטל) היה בטל מסלע … כפ׳ if by taking charge of a lost animal he neglected his usual work to the extent of losing one Sela, he cannot say, give me one Sela, but he (the owner) pays him as he would pay an (idle) laborer, expl. ib. 31b כפ׳ בטל של אותה מלאכחוכ׳ like an idle laborer at the kind of work in which he was interrupted, i. e. as much as a laborer in that line would ask for stopping work for which he was engaged (which would be less than he would earn by working); (oth. opin.: as much as a laborer out of work would take rather than be idle); ib. V, 4. Ib. 77a יד פ׳ על העליונה the laborer is at an advantage (v. יָד); יד פ׳ על התחתונה the laborer is at a disadvantage. Ib. 83b top פ׳ בכניסתו משלו the time needed for the laborer to go home from his work is part of his free time, i. e. must not be deducted from the hours belonging to the employer (v. הוֹצָאָה); Gen. R. s. 72; a. fr.Pl. פּוֹעֲלִים, פּוֹעֲלִין. B. Mets.VII, 1. Ib. 89b; a. fr.Ab. II, 15 היום … הפ׳ עצלים the day (of life) is short, the work large, and the workingmen (of the Lord) are lazy.Pirké dR. El. ch. XIX (ref. to Ps. 92:8) והציצו כל פּוֹעֲלֵי צורתוכ׳ and all workers of similitudes of sun and moon shall see that they and their work are vanity.Ned.62b, v. preced. w.

קָרֵב(b. h.) 1) to join, come near, be near; to be offered as קָרְבָּן. Zeb.VIII, 2 יִקְרַב לשם מי שהוא let it be offered in behalf of him to whom it may belong. Ib. 5 … אם ק׳ … יִקְרְבוּוכ׳ if one of the heads has been offered, let all of them be offered. Ib. 67b; Ḳinnim III, 3 חטאת קְרֵיבָה למעלהוכ׳ the sin-offering may have been offered on top and the burnt-offering beneath it. Men.VI, 1 הקומץ ק׳ … קְרֵבִים לעצמן the handful (of the priests meal-offering) is offered separately and the remainder separately; Y.Sot.III, 19b top קְרֵיבִין. Sifré Num. 29 קבע זמן לקריבים … למקריבים a time! is fixed for the things to be offered (Lev. 22:27), and a time for those who offer (Num. 6:10); a. fr. 2) to come before court; to sue, complain. Gen. R. s. 96 (ref. to ויקרבו, Gen. 47:29) כאדם … ק׳ עלוכ׳ as one says, that man has brought suit against his neighbor, v. קָבַל II; Yalk. ib. 156 קבל (corr. acc.). Pi. קֵירֵב 1) same, to come near. Ex. R. s. 20, beg. לא קי׳ אצלוכ׳ he had not come near Sarah.Esp. to approach; to pray, intercede, mediate, conciliate. Y.Ber.IV, 8b top זה שעובר … בא וקָרֵב עשה קרבנינווכ׳ we do not say to him who is to pass before the ark (v. תֵּיבָה), ‘come and pray, but, ‘come, draw near, (which means) ‘do our offerings, ‘satisfy our needs 2) to bring near; to befriend, attract, invite. B. Kam.24a ק׳ נגיחותיו if the ox did his gorings in near intervals (of less than three days). Eduy. VIII, 7 אין אליהו … לרחק ולְקָרֵב … המְקוֹרָבִין בזרועוכ׳ Elijah shall come not to decide between clean and unclean, nor to expel (declare genealogically degraded) and to receive (reinstate), but to expel those who have been received by force, and to reinstate those who have been expelled by force. Ib. משפחת … וקֵרְבָהּ בןוכ׳ there was a family … which Ben-Zion expelled by force, and another which they received by force (Bab. ed. וקֵרְבוּהָ בני יב׳; v. Rabb. D. S. a. l. note 40); Tosef. ib. III, 4; Kidd.71a. Eduy. l. c. לא לרחק ולא לקרבוכ׳ neither to expel nor to reinstate, but to make peace Sabb.31a קֵירְבָנוּ תחתוכ׳, v. עִנְוְתָנוּת. Ib. שקֵרַבְתַּנִיוכ׳ Ms. M. (ed. שהקרבתני) thou hast brought us near Tanḥ. Tsav 8 (ref. to Ps. 65:5) אשרי מי שבחרו … קֵרְבוֹ blessed he whom the Lord has chosen, although he did not bring him near; Num. R. s. 3 הקריבו. Ib. ק׳ את עצמו he brought himself near (to God, through his own deeds); ib. יתרו קרבוהקב״ה the Lord brought Jethro near (caused him to be converted); Yalk. Ex. 379; a. fr.Sifré Num. 94 (expl. לזרא, Num. 11:20, cmp. זָר) שתהיו מרחיקים … מְקָרְבִים אותו you will keep it at a distance (loathe it) more than you have been inviting (wishing for) it; Lev. R. s. 48.Part. pass. מְקוֹרָב; pl. מְקוֹרָבִין, v. supra. Hif. הִקְרִיב 1) to bring near, receive. Y.Dem.II, 23a top מַקְרִיבִין לכנפים, v. כָּנָף Num. R. l. c.; Sabb. l. c., v. supra; a. fr. 2) to offer, sacrifice. Men. XIII, 10 יַקְרִיבֶנָּה במקדש he must offer it in the Temple (of Jerusalem), ואם הִקְרִיבָהּוכ׳ but if he offered it in the Temple of Ḥonyo (in Egypt). Zeb.67b ותַקְרִיבֶנָּה למעלה and let her offer it on top, (v. supra Kal); Kinn. III, 6 ויַקְרִיבֶנָּהוכ׳ Mish. (Bab. ed. ויקרבנה, corr. acc.) and he (the priest) must offer it Ber.6b כאילוה׳ תודה as if he had offered a thank-offering. Ib. 17a as long as the Temple stood אדם חוטא ומַקְרִיבוכ׳ a man sinned and brought a sacrifice; ואין מקריביןוכ׳ yet only its fat and its blood were offered; כאילו הִקְרַבְתִּיו לפניךוכ׳ as if I had offered it (my fat and blood) on the altar before thee; a. v. fr. Nif. נִקְרַב to be offered. Y.Meg.I, 70c top ונִקְרְבוּ מהןוכ׳ and from their contributions was taken the wood for sacrifices; (Y.Taan.IV, 68b; Y.Shek.IV, beg.47d וקרבי). Hithpa. הִתְקָרֵב, Nithpa. נִתְקָרֵב 1) to be brought near, be received. Num. R. s. 3 יש נבחר ונדחה ונ׳וכ׳ some are chosen and repelled (disgraced) and received again Sifra Tsav, Milluïm ידע משהשנ׳ אהרן Moses learned that Aaron was received again (in grace); Yalk. Lev. 515; a. fr. 2) to be offered, sacrificed. Y. Taan. l. c. שלא יהא קרבן מִתְקָרֵבוכ׳ that none but their contributions should be offered first. Pirké dR. El. ch. XXXI אותו האיל … ובא להִתְקָרֵבוכ׳ that ram … ran and came to offer himself as a sacrifice in place of Isaac ; Yalk. Gen. 101; a. e. 3) to claim relationship. Deut. R. s. 2 … אם קרובו עני … פלוני מתקרב לי if a mans relative is poor, he makes himself the main person and him subordinate, saying, this man claims relationship to me; Y.Ber.IX, 13b (in mutilated text) ההן פלן מתקרב לן.

קָרֵב(b. h.) 1) to join, come near, be near; to be offered as קָרְבָּן. Zeb.VIII, 2 יִקְרַב לשם מי שהוא let it be offered in behalf of him to whom it may belong. Ib. 5 … אם ק׳ … יִקְרְבוּוכ׳ if one of the heads has been offered, let all of them be offered. Ib. 67b; Ḳinnim III, 3 חטאת קְרֵיבָה למעלהוכ׳ the sin-offering may have been offered on top and the burnt-offering beneath it. Men.VI, 1 הקומץ ק׳ … קְרֵבִים לעצמן the handful (of the priests meal-offering) is offered separately and the remainder separately; Y.Sot.III, 19b top קְרֵיבִין. Sifré Num. 29 קבע זמן לקריבים … למקריבים a time! is fixed for the things to be offered (Lev. 22:27), and a time for those who offer (Num. 6:10); a. fr. 2) to come before court; to sue, complain. Gen. R. s. 96 (ref. to ויקרבו, Gen. 47:29) כאדם … ק׳ עלוכ׳ as one says, that man has brought suit against his neighbor, v. קָבַל II; Yalk. ib. 156 קבל (corr. acc.). Pi. קֵירֵב 1) same, to come near. Ex. R. s. 20, beg. לא קי׳ אצלוכ׳ he had not come near Sarah.Esp. to approach; to pray, intercede, mediate, conciliate. Y.Ber.IV, 8b top זה שעובר … בא וקָרֵב עשה קרבנינווכ׳ we do not say to him who is to pass before the ark (v. תֵּיבָה), ‘come and pray, but, ‘come, draw near, (which means) ‘do our offerings, ‘satisfy our needs 2) to bring near; to befriend, attract, invite. B. Kam.24a ק׳ נגיחותיו if the ox did his gorings in near intervals (of less than three days). Eduy. VIII, 7 אין אליהו … לרחק ולְקָרֵב … המְקוֹרָבִין בזרועוכ׳ Elijah shall come not to decide between clean and unclean, nor to expel (declare genealogically degraded) and to receive (reinstate), but to expel those who have been received by force, and to reinstate those who have been expelled by force. Ib. משפחת … וקֵרְבָהּ בןוכ׳ there was a family … which Ben-Zion expelled by force, and another which they received by force (Bab. ed. וקֵרְבוּהָ בני יב׳; v. Rabb. D. S. a. l. note 40); Tosef. ib. III, 4; Kidd.71a. Eduy. l. c. לא לרחק ולא לקרבוכ׳ neither to expel nor to reinstate, but to make peace Sabb.31a קֵירְבָנוּ תחתוכ׳, v. עִנְוְתָנוּת. Ib. שקֵרַבְתַּנִיוכ׳ Ms. M. (ed. שהקרבתני) thou hast brought us near Tanḥ. Tsav 8 (ref. to Ps. 65:5) אשרי מי שבחרו … קֵרְבוֹ blessed he whom the Lord has chosen, although he did not bring him near; Num. R. s. 3 הקריבו. Ib. ק׳ את עצמו he brought himself near (to God, through his own deeds); ib. יתרו קרבוהקב״ה the Lord brought Jethro near (caused him to be converted); Yalk. Ex. 379; a. fr.Sifré Num. 94 (expl. לזרא, Num. 11:20, cmp. זָר) שתהיו מרחיקים … מְקָרְבִים אותו you will keep it at a distance (loathe it) more than you have been inviting (wishing for) it; Lev. R. s. 48.Part. pass. מְקוֹרָב; pl. מְקוֹרָבִין, v. supra. Hif. הִקְרִיב 1) to bring near, receive. Y.Dem.II, 23a top מַקְרִיבִין לכנפים, v. כָּנָף Num. R. l. c.; Sabb. l. c., v. supra; a. fr. 2) to offer, sacrifice. Men. XIII, 10 יַקְרִיבֶנָּה במקדש he must offer it in the Temple (of Jerusalem), ואם הִקְרִיבָהּוכ׳ but if he offered it in the Temple of Ḥonyo (in Egypt). Zeb.67b ותַקְרִיבֶנָּה למעלה and let her offer it on top, (v. supra Kal); Kinn. III, 6 ויַקְרִיבֶנָּהוכ׳ Mish. (Bab. ed. ויקרבנה, corr. acc.) and he (the priest) must offer it Ber.6b כאילוה׳ תודה as if he had offered a thank-offering. Ib. 17a as long as the Temple stood אדם חוטא ומַקְרִיבוכ׳ a man sinned and brought a sacrifice; ואין מקריביןוכ׳ yet only its fat and its blood were offered; כאילו הִקְרַבְתִּיו לפניךוכ׳ as if I had offered it (my fat and blood) on the altar before thee; a. v. fr. Nif. נִקְרַב to be offered. Y.Meg.I, 70c top ונִקְרְבוּ מהןוכ׳ and from their contributions was taken the wood for sacrifices; (Y.Taan.IV, 68b; Y.Shek.IV, beg.47d וקרבי). Hithpa. הִתְקָרֵב, Nithpa. נִתְקָרֵב 1) to be brought near, be received. Num. R. s. 3 יש נבחר ונדחה ונ׳וכ׳ some are chosen and repelled (disgraced) and received again Sifra Tsav, Milluïm ידע משהשנ׳ אהרן Moses learned that Aaron was received again (in grace); Yalk. Lev. 515; a. fr. 2) to be offered, sacrificed. Y. Taan. l. c. שלא יהא קרבן מִתְקָרֵבוכ׳ that none but their contributions should be offered first. Pirké dR. El. ch. XXXI אותו האיל … ובא להִתְקָרֵבוכ׳ that ram … ran and came to offer himself as a sacrifice in place of Isaac ; Yalk. Gen. 101; a. e. 3) to claim relationship. Deut. R. s. 2 … אם קרובו עני … פלוני מתקרב לי if a mans relative is poor, he makes himself the main person and him subordinate, saying, this man claims relationship to me; Y.Ber.IX, 13b (in mutilated text) ההן פלן מתקרב לן.

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.

רִבּוֹא, רִיבּ׳m. (b. h.; רָבָה) ( large amount, myriad, ten thousand. Peah III, 8 אחד בר׳ שבהן Ms. M. (ed. מר׳) one ten thousandth portion of my property; Tosef. ib. I, 13, a. e. Y.Maas. Sh. I, 52d top מאהר׳ one hundred myriads (of Denars). Succ.51b ששיםר׳ על ששיםר׳וכ׳ twice sixty myriads, double the number, v. כֵּפֶל. Ib. אינה … וחמשהר׳ דינרי זהב Ms. M. (ed. ואחד, v. Rabb. D. S. a. l. note) worth no less than twenty-five myriads of gold Denars; Tosef. ib. IV, 6; Yalk. Deut. 913. Shek. VIII, 5 משמונים ושתיר׳ נעשית it (the curtain) was made of material worth eighty-two myriads; (oth. opin.: of eighty-two myriads of threads; Var. ריבות made by eighty-two girls); Ḥull.90b (v. Rabb. D. S. a. l. note 6); a. fr.Pl. רבּוֹאוֹת, רִי׳. Arakh.IV, 3 (17b) אפי׳ מת … ריבוא או ובאה לו בר׳וכ׳ even if his father died (was dying at the time of his vow), and left him a myriad, or he has a ship at sea (at the time of his vow), and it comes in with myriads, the sanctuary has no claim on it.Yalk. Deut. 942 שתי רִיבּוֹת two myriads (Zuzin); Sifré ib. 306 שתי ריבוא.