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lord+chancellor

  • 861 נזף

    נָזַף(cmp. זוּף II a. זעף) to be angry, to rebuke, chide. Gen. R. s. 12 שנ׳ בעבדו who rebuked his servant. Num. R. s. 13 נ׳ בו משה Moses reprimanded him; a. e.Part. pass. נָזוּף, pl. נְזוּפִים, נְזוּפִין reprimanded, placed underthe ban (v. נְזִיפָה). Tanḥ. Ki Thissa 16 נ׳ הוא לפניוכ׳ he is banned in the sight of the Lord; Ex. R. s. 41 הרי זה נ׳ להקב״ה; Ab.VI נקרא נ׳; a. fr.Sabb.115a יוחנן הנ׳ Joh. the excommunicated; Tosef. ib. XIII (XIV), 2 בן הנ׳ (Var. נִיזָּף Nif.), v. הַלָּז. Taan. I, 7 כבני אדם הנ׳ למקום like men excommunicated in the sight of God. Yeb.72a; a. e.

    Jewish literature > נזף

  • 862 נָזַף

    נָזַף(cmp. זוּף II a. זעף) to be angry, to rebuke, chide. Gen. R. s. 12 שנ׳ בעבדו who rebuked his servant. Num. R. s. 13 נ׳ בו משה Moses reprimanded him; a. e.Part. pass. נָזוּף, pl. נְזוּפִים, נְזוּפִין reprimanded, placed underthe ban (v. נְזִיפָה). Tanḥ. Ki Thissa 16 נ׳ הוא לפניוכ׳ he is banned in the sight of the Lord; Ex. R. s. 41 הרי זה נ׳ להקב״ה; Ab.VI נקרא נ׳; a. fr.Sabb.115a יוחנן הנ׳ Joh. the excommunicated; Tosef. ib. XIII (XIV), 2 בן הנ׳ (Var. נִיזָּף Nif.), v. הַלָּז. Taan. I, 7 כבני אדם הנ׳ למקום like men excommunicated in the sight of God. Yeb.72a; a. e.

    Jewish literature > נָזַף

  • 863 נזר

    נָזַר(b. h.; sec. r. of זור) 1) to surround; to keep off; to set apart. V. נָזִיר, נֵזֶר 2) (denom. of נָזִיר) to vow to be a Nazarite; to dedicate ones self to nazariteship. Naz. III, 2 שנ׳ שתיוכ׳ who vows to be a Nazarite for two terms. Ib. 5 מישנ׳ והואוכ׳ if one makes the vow while in a burial ground. Ib. 17a לא תִינְזוֹר thou must not vow (while in a burial ground). Ib. I, 5 אחת גדולה נָזַרְתִּי I meant by my vow one nazaritic term which I consider a long one. Ned.3b נימא קרא לִיזּוֹר the text (Num. 6:2) ought to read lizzor (instead of lhazzir). Y.Naz.I, beg.51a במתכוין לִיזּוֹר when he intended to vow nazariteship; a. fr. Hif. הִזִּיר 1) (sub. נפשו) to abstain. Ned.4a עד שיַזִּיר מכולן (Naz.3b שיִדּוֹר) unless he vows abstinence from all of them (mentioned Num. 6:3). 2) to impose the vow of abstinence. Sifré Num. 22 להַזִּיר אף את אחרים lhazzir (Num. 6:2) includes also the imposition of nazariteship on others (ones son). Ib. את עצמו מַזִּירוכ׳ himself he may obligate, but he cannot obligate others; Num. R. s. 10; a. e. 3) to be a Nazarite Naz.19a אע״פ שלא הביא ה׳ even if he did not bring the due sacrifice, he must resume his nazariteship. Ib. אימתיה׳וכ׳ when can he resume ? After he brought the sacrifice (Num. 6:12). Nif. נִזָּר 1) (with ל) to dedicate ones self to. Sifré l. c. המצוה להִנָּזֵר לשם the merit of nazariteship consists in the dedication of ones self to the Lord (in the sacred motive). 2) (with מ) to abstain from; to renounce. Ib. 131 הִנָּזֵר מתורתו … והוא נִזּוֹר renounce the law of Moses, and he did renounce; Y.Snh.X, 28d הִינָּזֵר.

    Jewish literature > נזר

  • 864 נָזַר

    נָזַר(b. h.; sec. r. of זור) 1) to surround; to keep off; to set apart. V. נָזִיר, נֵזֶר 2) (denom. of נָזִיר) to vow to be a Nazarite; to dedicate ones self to nazariteship. Naz. III, 2 שנ׳ שתיוכ׳ who vows to be a Nazarite for two terms. Ib. 5 מישנ׳ והואוכ׳ if one makes the vow while in a burial ground. Ib. 17a לא תִינְזוֹר thou must not vow (while in a burial ground). Ib. I, 5 אחת גדולה נָזַרְתִּי I meant by my vow one nazaritic term which I consider a long one. Ned.3b נימא קרא לִיזּוֹר the text (Num. 6:2) ought to read lizzor (instead of lhazzir). Y.Naz.I, beg.51a במתכוין לִיזּוֹר when he intended to vow nazariteship; a. fr. Hif. הִזִּיר 1) (sub. נפשו) to abstain. Ned.4a עד שיַזִּיר מכולן (Naz.3b שיִדּוֹר) unless he vows abstinence from all of them (mentioned Num. 6:3). 2) to impose the vow of abstinence. Sifré Num. 22 להַזִּיר אף את אחרים lhazzir (Num. 6:2) includes also the imposition of nazariteship on others (ones son). Ib. את עצמו מַזִּירוכ׳ himself he may obligate, but he cannot obligate others; Num. R. s. 10; a. e. 3) to be a Nazarite Naz.19a אע״פ שלא הביא ה׳ even if he did not bring the due sacrifice, he must resume his nazariteship. Ib. אימתיה׳וכ׳ when can he resume ? After he brought the sacrifice (Num. 6:12). Nif. נִזָּר 1) (with ל) to dedicate ones self to. Sifré l. c. המצוה להִנָּזֵר לשם the merit of nazariteship consists in the dedication of ones self to the Lord (in the sacred motive). 2) (with מ) to abstain from; to renounce. Ib. 131 הִנָּזֵר מתורתו … והוא נִזּוֹר renounce the law of Moses, and he did renounce; Y.Snh.X, 28d הִינָּזֵר.

    Jewish literature > נָזַר

  • 865 כחל

    כָחַל(b. h.; denom. of נַחֲלָה, q. v.) to inherit. B. Bath. VIII, 1 יש נוֹחֲלִין ומַנְחִילִין there are such relations as inherit from and eventually transmit to one another (e. g. father and son); ויש נוחלין ולא מנחילין and some inherit, but (when they die) do not transmit their estate to those whose natural heirs they would have been (e. g. son and mother). Kidd.I, 10 ונוֹחֵל את הארץ and shall inherit the land (of life everlasting). Sifré Num. 133 יודע … שהבנות נוֹחֲלוֹת Moses knew that daughters (in the absence of sons) are legal heirs. Midr. Till. to Ps. 5, beg. (ref. to Num. 21:19) משנָחֲלוּע״ז בא עליהםוכ׳ when they adopted idolatry, the angel of death came upon them. Ib. נחלו להק״בה לאלוה והוא נ׳וכ׳ they adopted the Lord as God, and he adopted them as a people; ib. ממתנה נָחַלְתִּי לאל through the gift (of the well in the desert) I adopted God; מתוך שנתן ליהקב״ה הבאר נחלתי אותו (ed. Bub.) because the Lord gave me the well as a gift, I adopted him; Erub.54a וכיון שניתנה לו במתנה נְחָלֹו אל and since it (the Law) is given him as a gift, the Lord claims him as his own; a. fr. Hif. הִנְחִיל to transmit by legal succession; to give in possession. B. Bath. l. c., v. supra. Tosef.B. Mets. XI, 32, a. fr. שעל מנת בןה׳וכ׳ for Joshua gave possession of the land with such provisions (restricting the rights of ownership). Ukts. III, 12 עתיד הקכ״ה להַנְחִילוכ׳ (Snh.100a ליתן) the Lord will in the hereafter give every righteous man possession of B. Bath. 114b אין הבן יורש את אמו בקבר להנחילוכ׳ a son in the grave does not succeed his mother so as to transmit his estate to his paternal brothers; a. fr.

    Jewish literature > כחל

  • 866 כָחַל

    כָחַל(b. h.; denom. of נַחֲלָה, q. v.) to inherit. B. Bath. VIII, 1 יש נוֹחֲלִין ומַנְחִילִין there are such relations as inherit from and eventually transmit to one another (e. g. father and son); ויש נוחלין ולא מנחילין and some inherit, but (when they die) do not transmit their estate to those whose natural heirs they would have been (e. g. son and mother). Kidd.I, 10 ונוֹחֵל את הארץ and shall inherit the land (of life everlasting). Sifré Num. 133 יודע … שהבנות נוֹחֲלוֹת Moses knew that daughters (in the absence of sons) are legal heirs. Midr. Till. to Ps. 5, beg. (ref. to Num. 21:19) משנָחֲלוּע״ז בא עליהםוכ׳ when they adopted idolatry, the angel of death came upon them. Ib. נחלו להק״בה לאלוה והוא נ׳וכ׳ they adopted the Lord as God, and he adopted them as a people; ib. ממתנה נָחַלְתִּי לאל through the gift (of the well in the desert) I adopted God; מתוך שנתן ליהקב״ה הבאר נחלתי אותו (ed. Bub.) because the Lord gave me the well as a gift, I adopted him; Erub.54a וכיון שניתנה לו במתנה נְחָלֹו אל and since it (the Law) is given him as a gift, the Lord claims him as his own; a. fr. Hif. הִנְחִיל to transmit by legal succession; to give in possession. B. Bath. l. c., v. supra. Tosef.B. Mets. XI, 32, a. fr. שעל מנת בןה׳וכ׳ for Joshua gave possession of the land with such provisions (restricting the rights of ownership). Ukts. III, 12 עתיד הקכ״ה להַנְחִילוכ׳ (Snh.100a ליתן) the Lord will in the hereafter give every righteous man possession of B. Bath. 114b אין הבן יורש את אמו בקבר להנחילוכ׳ a son in the grave does not succeed his mother so as to transmit his estate to his paternal brothers; a. fr.

    Jewish literature > כָחַל

  • 867 נחם

    נָחַם(b. h.; cmp. נוּחַ) to be at ease. Ex. R. s. 20 (homiletic interpret. of נָחָם, Ex. 13:17) אמרהקב״ה איני מתנחםוכ׳ the Lord said, I shall not be contented, until, for we read ולא נָחַם (perhaps meant for נִחַם Nif.). Pi. נִיחֵם to comfort, censole. Pesik. Naḥ., p. 128a> א״להקב״ה אני ואתם נלך ונְנַחֲמֶנָּה the Lord said to them (the prophets), Myself and you, let us go and comfort her (Jerusalem); ib. נַחֲמוּהָ עמיוכ׳ comfort her, O my people; comfort her, you on high (angels) Ib. הקב״ה שלחני אצלך לנַחְמֵךְ the Lord sent me to thee (Jerusalem) to comfort thee. Ib.b> נַחֲמוּנִי נחמוני עמי comfort me, comfort me, O my people. Pesik. R. s. 30 ונכנסו חביריו לנַחֲמוֹ and his friends came in to comfort him; אם על אשתו מְנַחֲמִים לווכ׳ if it is for the loss of his wife that they seek to console him, and he refuses to be consoled Midd. II, 2 השוכן בבית הזה יְנַחֶמְךָ may He who resides in this house console thee. Y.Gitt.V, 47c top; Y.Dem.IV, 24a bot. ומְנַחֲמִין אביליוכ׳ and you must comfort the gentile mourners (of your place) as well as the Jewish mourners; Y.Ab. Zar. I, 39c bot. ניחמים (corr. acc.); Tosef.Gitt.V (III), 5; a. fr.מְנַחֵם the consoling friend of the mourner. Yalk. Prov. 947 בבית האבל בחול פריס מנ׳ ויהיב לאבל … יש לה מנ׳ פריס מנ׳וכ׳ in the house of the mourner, on week days, the comforter breaks the bread and gives it to the mourner, as it is written (Lam. 1:17), ‘Zion breaks (the bread) with her own hands, she has no comforter, but if she had a comforter, the comforter would break it Pl. מְנַחֲמִים, מְנַחֲמִין. M. Kat. 27a בית המנ׳ the room where the comforters meet. Ib.b כיון שניענע … אין מנ׳וכ׳ as soon as the mourner nods with his head (indicating that he accepts their consolations), the friends are no longer permitted to sit with him; a. fr.Sabb.152a מת שאין לו מנ׳ a deceased person that leaves no direct relations to be comforted. Nif. נִחַם, Hithpa. הִתְנַחֵם, Nithpa. נִתְנַחֵם 1) to be comforted, accept consolation. Pesik. l. c. מי צריך להִנָּחֵם which of them is in need of being comforted?; ib. להִתְנַחֵם. Snh.19a תִּתְנֶחָמוּ be comforted. Ib. תִּתְנֶחָמוּ receiving consolations from others. Pesik. R. l. c. ואינו מתנחם, v. supra. Gen. R. s. 84 מִתְנַחֲמִים על המתיםוכ׳ people accept consolation for dead persons but not for living ones (that have disappeared); a. fr.Ib. s. 27 (expl. וינחם, Gen. 6:6) מתנ׳ אני שבראתיוכ׳ I have that consolation that I created him (man) to live on earth below 2) to seek comfort; to be sorry, regret, reconsider. Ib. מתנ׳ אני שעשיתווכ׳ I regret that I made him, and that he was placed on earth. Ex. R. s. 45, beg. ואני מתנ׳ עליו and I am sorry for him (reconsider my judgment). Num. R. s. 23 (ref. to Num. 23:19) לא בן עמרם עשה אותו להִנָּחֵם did not the son of Amram cause him (God) to reconsider (Ex. 32:14); ib. להִתְנַחֵם; Y.Taan.I, 65b bot. שעשה לאל שיִתְנֶחָם; a. fr.

    Jewish literature > נחם

  • 868 נָחַם

    נָחַם(b. h.; cmp. נוּחַ) to be at ease. Ex. R. s. 20 (homiletic interpret. of נָחָם, Ex. 13:17) אמרהקב״ה איני מתנחםוכ׳ the Lord said, I shall not be contented, until, for we read ולא נָחַם (perhaps meant for נִחַם Nif.). Pi. נִיחֵם to comfort, censole. Pesik. Naḥ., p. 128a> א״להקב״ה אני ואתם נלך ונְנַחֲמֶנָּה the Lord said to them (the prophets), Myself and you, let us go and comfort her (Jerusalem); ib. נַחֲמוּהָ עמיוכ׳ comfort her, O my people; comfort her, you on high (angels) Ib. הקב״ה שלחני אצלך לנַחְמֵךְ the Lord sent me to thee (Jerusalem) to comfort thee. Ib.b> נַחֲמוּנִי נחמוני עמי comfort me, comfort me, O my people. Pesik. R. s. 30 ונכנסו חביריו לנַחֲמוֹ and his friends came in to comfort him; אם על אשתו מְנַחֲמִים לווכ׳ if it is for the loss of his wife that they seek to console him, and he refuses to be consoled Midd. II, 2 השוכן בבית הזה יְנַחֶמְךָ may He who resides in this house console thee. Y.Gitt.V, 47c top; Y.Dem.IV, 24a bot. ומְנַחֲמִין אביליוכ׳ and you must comfort the gentile mourners (of your place) as well as the Jewish mourners; Y.Ab. Zar. I, 39c bot. ניחמים (corr. acc.); Tosef.Gitt.V (III), 5; a. fr.מְנַחֵם the consoling friend of the mourner. Yalk. Prov. 947 בבית האבל בחול פריס מנ׳ ויהיב לאבל … יש לה מנ׳ פריס מנ׳וכ׳ in the house of the mourner, on week days, the comforter breaks the bread and gives it to the mourner, as it is written (Lam. 1:17), ‘Zion breaks (the bread) with her own hands, she has no comforter, but if she had a comforter, the comforter would break it Pl. מְנַחֲמִים, מְנַחֲמִין. M. Kat. 27a בית המנ׳ the room where the comforters meet. Ib.b כיון שניענע … אין מנ׳וכ׳ as soon as the mourner nods with his head (indicating that he accepts their consolations), the friends are no longer permitted to sit with him; a. fr.Sabb.152a מת שאין לו מנ׳ a deceased person that leaves no direct relations to be comforted. Nif. נִחַם, Hithpa. הִתְנַחֵם, Nithpa. נִתְנַחֵם 1) to be comforted, accept consolation. Pesik. l. c. מי צריך להִנָּחֵם which of them is in need of being comforted?; ib. להִתְנַחֵם. Snh.19a תִּתְנֶחָמוּ be comforted. Ib. תִּתְנֶחָמוּ receiving consolations from others. Pesik. R. l. c. ואינו מתנחם, v. supra. Gen. R. s. 84 מִתְנַחֲמִים על המתיםוכ׳ people accept consolation for dead persons but not for living ones (that have disappeared); a. fr.Ib. s. 27 (expl. וינחם, Gen. 6:6) מתנ׳ אני שבראתיוכ׳ I have that consolation that I created him (man) to live on earth below 2) to seek comfort; to be sorry, regret, reconsider. Ib. מתנ׳ אני שעשיתווכ׳ I regret that I made him, and that he was placed on earth. Ex. R. s. 45, beg. ואני מתנ׳ עליו and I am sorry for him (reconsider my judgment). Num. R. s. 23 (ref. to Num. 23:19) לא בן עמרם עשה אותו להִנָּחֵם did not the son of Amram cause him (God) to reconsider (Ex. 32:14); ib. להִתְנַחֵם; Y.Taan.I, 65b bot. שעשה לאל שיִתְנֶחָם; a. fr.

    Jewish literature > נָחַם

  • 869 נטי

    נְטֵי, נְטָא, נְטָהch. sam( Hif. הִיטָּה to incline). Snh.26a דילמא … נַטְיָיה דעתיהוכ׳ perhaps the opinion of the Lord inclines after the majority. Y.B. Bath.II, end, 13c חד אילן נטה גווכ׳ a tree the branches of which hung over that Romans ground. Ib. זיל קוץ מה דנטה גו דידיה go and cut off what hangs over his ground; a. e. Af. אַטֵּי to bend. Y.Ber.II, 4b top לית איפשר דלא יַטֵּי מילה it is not possible that he should not turn the discussion (so as to mention the exodus from Egypt; v. Bab. ib. 13b).

    Jewish literature > נטי

  • 870 נטא

    נְטֵי, נְטָא, נְטָהch. sam( Hif. הִיטָּה to incline). Snh.26a דילמא … נַטְיָיה דעתיהוכ׳ perhaps the opinion of the Lord inclines after the majority. Y.B. Bath.II, end, 13c חד אילן נטה גווכ׳ a tree the branches of which hung over that Romans ground. Ib. זיל קוץ מה דנטה גו דידיה go and cut off what hangs over his ground; a. e. Af. אַטֵּי to bend. Y.Ber.II, 4b top לית איפשר דלא יַטֵּי מילה it is not possible that he should not turn the discussion (so as to mention the exodus from Egypt; v. Bab. ib. 13b).

    Jewish literature > נטא

  • 871 נְטֵי

    נְטֵי, נְטָא, נְטָהch. sam( Hif. הִיטָּה to incline). Snh.26a דילמא … נַטְיָיה דעתיהוכ׳ perhaps the opinion of the Lord inclines after the majority. Y.B. Bath.II, end, 13c חד אילן נטה גווכ׳ a tree the branches of which hung over that Romans ground. Ib. זיל קוץ מה דנטה גו דידיה go and cut off what hangs over his ground; a. e. Af. אַטֵּי to bend. Y.Ber.II, 4b top לית איפשר דלא יַטֵּי מילה it is not possible that he should not turn the discussion (so as to mention the exodus from Egypt; v. Bab. ib. 13b).

    Jewish literature > נְטֵי

  • 872 נְטָא

    נְטֵי, נְטָא, נְטָהch. sam( Hif. הִיטָּה to incline). Snh.26a דילמא … נַטְיָיה דעתיהוכ׳ perhaps the opinion of the Lord inclines after the majority. Y.B. Bath.II, end, 13c חד אילן נטה גווכ׳ a tree the branches of which hung over that Romans ground. Ib. זיל קוץ מה דנטה גו דידיה go and cut off what hangs over his ground; a. e. Af. אַטֵּי to bend. Y.Ber.II, 4b top לית איפשר דלא יַטֵּי מילה it is not possible that he should not turn the discussion (so as to mention the exodus from Egypt; v. Bab. ib. 13b).

    Jewish literature > נְטָא

  • 873 נְטָה

    נְטֵי, נְטָא, נְטָהch. sam( Hif. הִיטָּה to incline). Snh.26a דילמא … נַטְיָיה דעתיהוכ׳ perhaps the opinion of the Lord inclines after the majority. Y.B. Bath.II, end, 13c חד אילן נטה גווכ׳ a tree the branches of which hung over that Romans ground. Ib. זיל קוץ מה דנטה גו דידיה go and cut off what hangs over his ground; a. e. Af. אַטֵּי to bend. Y.Ber.II, 4b top לית איפשר דלא יַטֵּי מילה it is not possible that he should not turn the discussion (so as to mention the exodus from Egypt; v. Bab. ib. 13b).

    Jewish literature > נְטָה

  • 874 ניוול

    נִיוּוּלm. (נָוַל) ugliness; disgrace. M. Kat. I, 7 מפנישנ׳ הוא לה because it defaces her (for the time being); Y.Ab. Zar. I, 39b bot. נִיבּוּל. Snh.VII, 3 (52b) נ׳ הוא זה this (the Roman way of decapitation with the sword) is a repulsive disfigurement. Y.Sot.III, end, 19b אבל אשה על ידי שנִיוּוּלָהּ מרובהוכ׳ but a woman, because her disgrace (feeling of shame) is greater, must not be executed naked. Ib. 18d bot. המקום … תחת ניוולה the Lord will indemnify her for her (unmerited) exposure. Yalk. Prov. 943 חיים של נִוּוּל) a hideous life (without enjoyment). Ned.80a (in Chald. dict.) נ׳ דחד יומא לא שמיה נ׳ a neglected appearance for one day (by not bathing) is not considered self-neglect in the sense of the law; a. fr.

    Jewish literature > ניוול

  • 875 נִיוּוּל

    נִיוּוּלm. (נָוַל) ugliness; disgrace. M. Kat. I, 7 מפנישנ׳ הוא לה because it defaces her (for the time being); Y.Ab. Zar. I, 39b bot. נִיבּוּל. Snh.VII, 3 (52b) נ׳ הוא זה this (the Roman way of decapitation with the sword) is a repulsive disfigurement. Y.Sot.III, end, 19b אבל אשה על ידי שנִיוּוּלָהּ מרובהוכ׳ but a woman, because her disgrace (feeling of shame) is greater, must not be executed naked. Ib. 18d bot. המקום … תחת ניוולה the Lord will indemnify her for her (unmerited) exposure. Yalk. Prov. 943 חיים של נִוּוּל) a hideous life (without enjoyment). Ned.80a (in Chald. dict.) נ׳ דחד יומא לא שמיה נ׳ a neglected appearance for one day (by not bathing) is not considered self-neglect in the sense of the law; a. fr.

    Jewish literature > נִיוּוּל

  • 876 נכר

    נָכַר(b. h.) to be unknown, strange. Hif. הִכִּיר 1) to recognize, know; to favor. Ruth R. to II, 10 (ref. to להכירני, ib.) נתנבאה … להַכִּירָהּ כדרךוכ׳ she prophesied that he would know her in the way of all people (as his wife, cmp. יָדַע). Ber.10b האשה מַכֶּרֶת באורחיןוכ׳ woman recognizes the character of guests better than man. R. Hash. II, 1 אם אינן מַכִּירִין אותו if the court does not know him personally. Y.Yeb.IV, 6b כנסה ולא הִכִּירָהּ he married her but did not touch her (v. supra). Snh.7b (ref. to Deut. 1:17) לא תַכִּירֵהוּ thou shalt not favor him (if he is thy friend); a. fr.Num. R. s. 9 במקום שמכיר where he knows (the people), where he is acquainted; Sifré Num. 14 במקום שמכירין אותו. 2) to make known, identify; to acknowledge, own. R. Hash. l. c. מן המכירים on the declaration of those who identify (the witnesses; v. Rabb. D. S. a. l. note 2). Gen. R. s. 43 לא היה שמי ניכר … והִכַּרְתָּ אותיוכ׳ my name was unknown … and thou hast made me known among my creatures. Sifré Deut. 217; Kidd.78b, a. e. (ref. to יכיר, Deut. 21:17) יַכִּירֶנּוּ לאחרים he may identify him before others (as his first born son). Sifré Deut. 312 שאהיה מַכִּירוֹ that I may make it known as mine. Ib. מהיכן המקום מַכִּיר את חלקו beginning with whom does the Lord acknowledge his share (claim as his)? With Jacob; a. fr. Hof. הוּכָּר to be recognized; to be discernible. Kidd.III, 5 ה׳ עוברה her pregnancy was certain, v. חַכָּרָה; ib. 62b. B. Mets.93b ה׳ הגנב the thief was found out; a. e. Nif. נִיכַּר same. Part. נִיכָּר. Ber.28a מכותלי … אתה נ׳וכ׳ by the walls of thy house, one sees that thou art a smith. Kidd.31a מסוף דברך נ׳וכ׳ from thy last words (the fifth and following commandments of the decalogue) it is seen that thy first one is true. Ib. מבין ריסי עיניך נ׳, v. רִיס. Gitt.53a שאינו נ׳, v. הֶיזֵּק. Sabb.91b מקומו נ׳ its location is discernible. Sot.9b נִיכָּרִין דברי אמת words of truth are easily recognized. Gen. R. s. 43, v. supra; a. fr. Pi. נִכֵּר to treat as a stranger, ignore; to discriminate against. Snh. l. c. (ref. to Deut. 1:17) לא תְנַכְּרֵהוּ (if he is thy enemy) do not discriminate against him (v. supra). Sifré Deut. 322 בשעת … מְנַכְּרִיםוכ׳ when Israel is in trouble, the nations ignore them and act as though they did not know them; a. e.

    Jewish literature > נכר

  • 877 נָכַר

    נָכַר(b. h.) to be unknown, strange. Hif. הִכִּיר 1) to recognize, know; to favor. Ruth R. to II, 10 (ref. to להכירני, ib.) נתנבאה … להַכִּירָהּ כדרךוכ׳ she prophesied that he would know her in the way of all people (as his wife, cmp. יָדַע). Ber.10b האשה מַכֶּרֶת באורחיןוכ׳ woman recognizes the character of guests better than man. R. Hash. II, 1 אם אינן מַכִּירִין אותו if the court does not know him personally. Y.Yeb.IV, 6b כנסה ולא הִכִּירָהּ he married her but did not touch her (v. supra). Snh.7b (ref. to Deut. 1:17) לא תַכִּירֵהוּ thou shalt not favor him (if he is thy friend); a. fr.Num. R. s. 9 במקום שמכיר where he knows (the people), where he is acquainted; Sifré Num. 14 במקום שמכירין אותו. 2) to make known, identify; to acknowledge, own. R. Hash. l. c. מן המכירים on the declaration of those who identify (the witnesses; v. Rabb. D. S. a. l. note 2). Gen. R. s. 43 לא היה שמי ניכר … והִכַּרְתָּ אותיוכ׳ my name was unknown … and thou hast made me known among my creatures. Sifré Deut. 217; Kidd.78b, a. e. (ref. to יכיר, Deut. 21:17) יַכִּירֶנּוּ לאחרים he may identify him before others (as his first born son). Sifré Deut. 312 שאהיה מַכִּירוֹ that I may make it known as mine. Ib. מהיכן המקום מַכִּיר את חלקו beginning with whom does the Lord acknowledge his share (claim as his)? With Jacob; a. fr. Hof. הוּכָּר to be recognized; to be discernible. Kidd.III, 5 ה׳ עוברה her pregnancy was certain, v. חַכָּרָה; ib. 62b. B. Mets.93b ה׳ הגנב the thief was found out; a. e. Nif. נִיכַּר same. Part. נִיכָּר. Ber.28a מכותלי … אתה נ׳וכ׳ by the walls of thy house, one sees that thou art a smith. Kidd.31a מסוף דברך נ׳וכ׳ from thy last words (the fifth and following commandments of the decalogue) it is seen that thy first one is true. Ib. מבין ריסי עיניך נ׳, v. רִיס. Gitt.53a שאינו נ׳, v. הֶיזֵּק. Sabb.91b מקומו נ׳ its location is discernible. Sot.9b נִיכָּרִין דברי אמת words of truth are easily recognized. Gen. R. s. 43, v. supra; a. fr. Pi. נִכֵּר to treat as a stranger, ignore; to discriminate against. Snh. l. c. (ref. to Deut. 1:17) לא תְנַכְּרֵהוּ (if he is thy enemy) do not discriminate against him (v. supra). Sifré Deut. 322 בשעת … מְנַכְּרִיםוכ׳ when Israel is in trouble, the nations ignore them and act as though they did not know them; a. e.

    Jewish literature > נָכַר

  • 878 נסי

    נסי, נָסָה,(cmp. preced.) to lift up. Pi. נִסָּה 1) same; 2) (denom. of נֵס) to put up a sign; to ask for a test (cmp. Is. 7:11, sq.); to try, test. Gen. R. s. 55, beg. (interpret. נִסָּה, Gen. 22:1) בשביל לנַסּוֹתָן … לגדלןוכ׳ in order to lift them up (as a standard) for the world, to raise them, v. נֵס. Ib. (ref. to Gen. l. c.) R. J. says גדלו כנסוכ׳ he raised him ; R. A. says, נ׳ אותן בוודאי he really tried him, v. וַדַּאי. Ib. איןהקב״ה מְנַסֶּהוכ׳ the Lord does not test the wicked, but only the righteous; ib. s. 32; s. 34. Mekh. Bshall., Vayassa, s. 1 (ref. to Ex. 15:25) שם נשא לו (ל)גדולה there he raised him (Moses) to greatness; … שם נסה המקום את ישראל there God tested Israel. Ib. Yithro, Baḥod., s. 9 לבעבור נַסּוֹת אתכם בשביל לגדל אתכם (Ex. 20:25) ‘to lift you up, to raise you. Arakh.15a עשר נסיונות נִיסּוּוכ׳ ten times did our ancestors try the Lord; Ab. V, 4; a. fr. Hithpa. הִתְנַסֶּה, Nithpa. נִתְנַסֶּה to be tried. Ib. 3. Yalk. Ps. 777 הראשונים מִתְנַסִּים בידהקב״ה … אבל האחרונים נִתְנַסּוּוכ׳ the ancients were tried by the Lord …, but the latter generations were tried by the nations; a. fr.

    Jewish literature > נסי

  • 879 נסה

    נסי, נָסָה,(cmp. preced.) to lift up. Pi. נִסָּה 1) same; 2) (denom. of נֵס) to put up a sign; to ask for a test (cmp. Is. 7:11, sq.); to try, test. Gen. R. s. 55, beg. (interpret. נִסָּה, Gen. 22:1) בשביל לנַסּוֹתָן … לגדלןוכ׳ in order to lift them up (as a standard) for the world, to raise them, v. נֵס. Ib. (ref. to Gen. l. c.) R. J. says גדלו כנסוכ׳ he raised him ; R. A. says, נ׳ אותן בוודאי he really tried him, v. וַדַּאי. Ib. איןהקב״ה מְנַסֶּהוכ׳ the Lord does not test the wicked, but only the righteous; ib. s. 32; s. 34. Mekh. Bshall., Vayassa, s. 1 (ref. to Ex. 15:25) שם נשא לו (ל)גדולה there he raised him (Moses) to greatness; … שם נסה המקום את ישראל there God tested Israel. Ib. Yithro, Baḥod., s. 9 לבעבור נַסּוֹת אתכם בשביל לגדל אתכם (Ex. 20:25) ‘to lift you up, to raise you. Arakh.15a עשר נסיונות נִיסּוּוכ׳ ten times did our ancestors try the Lord; Ab. V, 4; a. fr. Hithpa. הִתְנַסֶּה, Nithpa. נִתְנַסֶּה to be tried. Ib. 3. Yalk. Ps. 777 הראשונים מִתְנַסִּים בידהקב״ה … אבל האחרונים נִתְנַסּוּוכ׳ the ancients were tried by the Lord …, but the latter generations were tried by the nations; a. fr.

    Jewish literature > נסה

  • 880 נָסָה

    נסי, נָסָה,(cmp. preced.) to lift up. Pi. נִסָּה 1) same; 2) (denom. of נֵס) to put up a sign; to ask for a test (cmp. Is. 7:11, sq.); to try, test. Gen. R. s. 55, beg. (interpret. נִסָּה, Gen. 22:1) בשביל לנַסּוֹתָן … לגדלןוכ׳ in order to lift them up (as a standard) for the world, to raise them, v. נֵס. Ib. (ref. to Gen. l. c.) R. J. says גדלו כנסוכ׳ he raised him ; R. A. says, נ׳ אותן בוודאי he really tried him, v. וַדַּאי. Ib. איןהקב״ה מְנַסֶּהוכ׳ the Lord does not test the wicked, but only the righteous; ib. s. 32; s. 34. Mekh. Bshall., Vayassa, s. 1 (ref. to Ex. 15:25) שם נשא לו (ל)גדולה there he raised him (Moses) to greatness; … שם נסה המקום את ישראל there God tested Israel. Ib. Yithro, Baḥod., s. 9 לבעבור נַסּוֹת אתכם בשביל לגדל אתכם (Ex. 20:25) ‘to lift you up, to raise you. Arakh.15a עשר נסיונות נִיסּוּוכ׳ ten times did our ancestors try the Lord; Ab. V, 4; a. fr. Hithpa. הִתְנַסֶּה, Nithpa. נִתְנַסֶּה to be tried. Ib. 3. Yalk. Ps. 777 הראשונים מִתְנַסִּים בידהקב״ה … אבל האחרונים נִתְנַסּוּוכ׳ the ancients were tried by the Lord …, but the latter generations were tried by the nations; a. fr.

    Jewish literature > נָסָה

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