made-to-order

פָּרַץ(b. h.) 1) to break through, make a breach, invade. Pes.56a פּוֹרְצִין פרצותוכ׳ made breaches in the fences of their gardens ; (Tosef. ib. II (III), 21 פותחין גינותיהםוכ׳); Men.71a. Ber.63a כבר גדרת … יכול לִפְרוֹץ having once fenced in, thou canst not tear down, i. e. having once approved, you cannot now find fault. Y.Snh.I, 19c top, v. פּוּץ. Gen. R. s. 85 (ref. to Gen. 38:29) כל הפּוֹרְצִים ממךוכ׳ all conquerors shall rise from thee (Judah). Yalk. Mic. 551 פָּרַצְתִּי גדרו של עולם מפני יעקב I broke down the fence of the world (reversed the natural order of things) for the sake of Jacob (making his cattle extremely fecund); ולע״ל אני פורץ אותו לבניו and in the days to come I shall do so to his children. B. Kam.60b מלך פּוֹרֵץ … דרך the king may break through fences to pave a way for his army. Koh. R. to IX, 11 (ref. to Job 1:10) פ׳ גדרו של עולםוכ׳ his cattle reversed the order of things Y.Ab. Zar. II, 41a top לא פָרַצְתָּ גדירןוכ׳ thou hast not torn down the fence of the scholars (not transgressed their law); Gen. R. s. 79, v. גָּדֵיר. Lev. R. s. 26, v. גֶּדֶר I; a. fr.Part. pass. פָּרוּץ; f. פְּרוּצָה; pl. פְּרוּצִים, פְּרוּצִין; פְּרוּצוֹת. Kil. IV, 4 העומד מרובה על הפ׳ the unimpaired portion of the fence is larger than the ruined part, v. עָמַד II. Y.Sabb.X, 12c top קופה פ׳ a bin which has been broken into (some of the contents of which has been taken); a. fr.Peah VII, 1 בצד הפרוצה Y. ed., v. פִּרְצָה. 2) (sub. גדר) to be lawless, unrestrained, dissolute. Y.Keth.I, 25a bot. שלא יִפְרְצוּ … בזימה in order that the daughters of Israel be not made heedless of chaste conduct (v. infra); a. e.Part. pass. as ab. dissolute, bold. Ib. מפני פ׳ אחד because there might be one dissolute man (who may go to the expense of marriage for the sake of his gratification, with the intention of charging his bride with faithlessness afterwards). Cant. R. to IV, 12 לא נמצא בהן אחד פ׳ בעיוה not one of them was of immoral conduct; Lev. R. s. 32 פְּרוּץ ערוה. Gitt.46a שלא יהו בנות … פ׳וכ׳ that the daughters of Israel may not be loose in moral conduct or in vows (v. supra). Gen. R. s. 70 (ref. to Gen. 29:21) אפי׳ אדם פ׳ אינווכ׳ even the most shameless man would not use such language. Sot.7a אבל פ׳ but if they are known to be of dissolute habits, opp. כשרין. Keth.2b, sq. משום פ׳ on account of loose women, opp. צנועות; a. fr. 3) to spread, increase. Sabb.13a; Tosef. ib. I, 14 עד היכן פָּרְצָה טהרהוכ׳ how far the observance of levitical cleanness has spread in Israeli!; a. e. Nif. נִפְרָץ 1) to be broken through, torn down. Tosef.Kil.III, 3 מחיצת הכרם שנִפְרְצָה if the partition of a vineyard has come down; גדרה ונ׳ if he repaired it, and it came down again. Erub.IX, 2 חצר גדולה שנפרצה לקטנה if the partition between a large court and a smaller one has been broken into. Yalk. Ez. 352 a good shepherd שנ׳ גדר צאנו the fold of whose flock was broken into; (Ruth R. introd. שנפלה). גדר Tanḥ. Bal. 13 ראה שישראל נִפְרָצִים שם he (Balak) saw that the Israelites would be broken into (sustain a great loss) there; Num. R. s. 20 שיש פרצים (corr. acc.). Ab. dR. N. ch. V ונִפְרְצוּוכ׳, v. פִּרְצָה; a. fr. 2) to be unrestrained, dissolute. Tanḥ. Vayera 9 לפי שנפרצו מעשיהם בזנות because their doings were unrestrained in matters of sexual morality; a. e. 3) to be spread, increased. Gen. R. s. 73 (ref. to Gen. 30:43) נִפְרְצָה לו פרצה מעיןוכ׳ an (abnormal) increase of wealth was granted to him similar to that expected in the days to come (v. Yalk. Mic. l. c.); Yalk. Gen. 130; Yalk. Koh. 989; a. e. 4) to be broken off, severed. Succ.III, 1 נפרצו עליו if its leaves are severed (and only kept together by a band), v. פָּרַד. Hif. הִפְרִיץ (denom. of פָּרִיץ) to be defiant. Tosef.Macc.V (IV), 13 אפי׳ עומד ומַפְרִיץוכ׳ even if he stands up defiantly (saying, he did not mind more lashes), you dare not add Hithpa. הִתְפָּרֵץ to become dissolute, be unrestrained, licentious. Y.Sabb.III, 6a bot. שלא תִתְפָּרֵץ that she may not assume immoral habits; ib. שלא יִתְפָּרְצוּ that people may not be unrestrained; Y.Bets. II, 61c.

פָּרַץ(b. h.) 1) to break through, make a breach, invade. Pes.56a פּוֹרְצִין פרצותוכ׳ made breaches in the fences of their gardens ; (Tosef. ib. II (III), 21 פותחין גינותיהםוכ׳); Men.71a. Ber.63a כבר גדרת … יכול לִפְרוֹץ having once fenced in, thou canst not tear down, i. e. having once approved, you cannot now find fault. Y.Snh.I, 19c top, v. פּוּץ. Gen. R. s. 85 (ref. to Gen. 38:29) כל הפּוֹרְצִים ממךוכ׳ all conquerors shall rise from thee (Judah). Yalk. Mic. 551 פָּרַצְתִּי גדרו של עולם מפני יעקב I broke down the fence of the world (reversed the natural order of things) for the sake of Jacob (making his cattle extremely fecund); ולע״ל אני פורץ אותו לבניו and in the days to come I shall do so to his children. B. Kam.60b מלך פּוֹרֵץ … דרך the king may break through fences to pave a way for his army. Koh. R. to IX, 11 (ref. to Job 1:10) פ׳ גדרו של עולםוכ׳ his cattle reversed the order of things Y.Ab. Zar. II, 41a top לא פָרַצְתָּ גדירןוכ׳ thou hast not torn down the fence of the scholars (not transgressed their law); Gen. R. s. 79, v. גָּדֵיר. Lev. R. s. 26, v. גֶּדֶר I; a. fr.Part. pass. פָּרוּץ; f. פְּרוּצָה; pl. פְּרוּצִים, פְּרוּצִין; פְּרוּצוֹת. Kil. IV, 4 העומד מרובה על הפ׳ the unimpaired portion of the fence is larger than the ruined part, v. עָמַד II. Y.Sabb.X, 12c top קופה פ׳ a bin which has been broken into (some of the contents of which has been taken); a. fr.Peah VII, 1 בצד הפרוצה Y. ed., v. פִּרְצָה. 2) (sub. גדר) to be lawless, unrestrained, dissolute. Y.Keth.I, 25a bot. שלא יִפְרְצוּ … בזימה in order that the daughters of Israel be not made heedless of chaste conduct (v. infra); a. e.Part. pass. as ab. dissolute, bold. Ib. מפני פ׳ אחד because there might be one dissolute man (who may go to the expense of marriage for the sake of his gratification, with the intention of charging his bride with faithlessness afterwards). Cant. R. to IV, 12 לא נמצא בהן אחד פ׳ בעיוה not one of them was of immoral conduct; Lev. R. s. 32 פְּרוּץ ערוה. Gitt.46a שלא יהו בנות … פ׳וכ׳ that the daughters of Israel may not be loose in moral conduct or in vows (v. supra). Gen. R. s. 70 (ref. to Gen. 29:21) אפי׳ אדם פ׳ אינווכ׳ even the most shameless man would not use such language. Sot.7a אבל פ׳ but if they are known to be of dissolute habits, opp. כשרין. Keth.2b, sq. משום פ׳ on account of loose women, opp. צנועות; a. fr. 3) to spread, increase. Sabb.13a; Tosef. ib. I, 14 עד היכן פָּרְצָה טהרהוכ׳ how far the observance of levitical cleanness has spread in Israeli!; a. e. Nif. נִפְרָץ 1) to be broken through, torn down. Tosef.Kil.III, 3 מחיצת הכרם שנִפְרְצָה if the partition of a vineyard has come down; גדרה ונ׳ if he repaired it, and it came down again. Erub.IX, 2 חצר גדולה שנפרצה לקטנה if the partition between a large court and a smaller one has been broken into. Yalk. Ez. 352 a good shepherd שנ׳ גדר צאנו the fold of whose flock was broken into; (Ruth R. introd. שנפלה). גדר Tanḥ. Bal. 13 ראה שישראל נִפְרָצִים שם he (Balak) saw that the Israelites would be broken into (sustain a great loss) there; Num. R. s. 20 שיש פרצים (corr. acc.). Ab. dR. N. ch. V ונִפְרְצוּוכ׳, v. פִּרְצָה; a. fr. 2) to be unrestrained, dissolute. Tanḥ. Vayera 9 לפי שנפרצו מעשיהם בזנות because their doings were unrestrained in matters of sexual morality; a. e. 3) to be spread, increased. Gen. R. s. 73 (ref. to Gen. 30:43) נִפְרְצָה לו פרצה מעיןוכ׳ an (abnormal) increase of wealth was granted to him similar to that expected in the days to come (v. Yalk. Mic. l. c.); Yalk. Gen. 130; Yalk. Koh. 989; a. e. 4) to be broken off, severed. Succ.III, 1 נפרצו עליו if its leaves are severed (and only kept together by a band), v. פָּרַד. Hif. הִפְרִיץ (denom. of פָּרִיץ) to be defiant. Tosef.Macc.V (IV), 13 אפי׳ עומד ומַפְרִיץוכ׳ even if he stands up defiantly (saying, he did not mind more lashes), you dare not add Hithpa. הִתְפָּרֵץ to become dissolute, be unrestrained, licentious. Y.Sabb.III, 6a bot. שלא תִתְפָּרֵץ that she may not assume immoral habits; ib. שלא יִתְפָּרְצוּ that people may not be unrestrained; Y.Bets. II, 61c.

שָׁאַל(b. h.) 1) to ask, beg; to inquire, question. Yoma 75a bot. בשר ששָׁאֲלוּ שלאוכ׳ flesh for which they asked unreasonably was given them at an unreasonable time (in the evening) Taan.4a, v. הוֹגָן. Ber.V, 2 (33a) ושוֹאֲלִין (את) הגשמיםוכ׳ (Bab. ed. ושְׁאֵלָה, v. Rabb. D. S. a. l.) and the prayer for rain is inserted in the Benediction of Years (the ninth section of the Prayer of Benedictions, v. שָׁנָה). Taan.I, 1 אף אני לא אמרתי לִשְׁאוֹל אלא להזכיר I also did not say, ‘to ask for rain, but to mention rain. Ib. 2. Y.Ber.V, 9b bot. שוֹאֵל צרכיו, v. צוֹרֶךְ. B. Bath.IX, 1 יִשְׁאֲלוּוכ׳, v. פֶּתַח. Ab. IV, 18 ואל תִּשְׁאַל לו בשעת נדרו ask not thy neighbor (as to circumstances which may change the aspects of his vow) at the moment of his vow, v. infra Nif. Ib. V, 7 שואל כענין ומשיבוכ׳ he (the wise student) asks pertinent questions, and (when asked) replies in agreement with the adopted law. Bekh.36a עמד השואל וש׳ יכ׳ the questioner (at college) arose and asked Ned.20a שָׁאֲלוּ אתוכ׳ they asked Imma Shalom Nidd.68b בראשון לא שָׁאַלְתִּי … שלא שאלתי as to the first day I did not ask, and I made a mistake in not asking. Gen. R. s. 68 מטרונה שָׁאֶלָהוכ׳ a Roman matron asked R. José ; a. v. fr.Yoma 73a כיצד שוֹאֲלִין השואל פניו כלפי נִשְׁאָל הנשאלוכ׳ how were the Urim and Tummim consulted? The inquirer had his face directed to him (the priest) who was consulted, and the latter directed himself to the Divine Presence (the Urim and Tummim). Ib. אין שואלין שניוכ׳ you must not ask two questions at a time; a. fr.ש׳ בשלום (or sub. בשלום) to salute. M. Kat. 21b הוא שואל בשלום אחרים … אחרים אין שואלין בשלומווכ׳ he (the mourner during the first thirty days) may inquire after the peace of others, for they dwell in peace, but others must not inquire after his peace, for he does not dwell in peace. Ib. משיב ואינו שואל, v. שוּב; a. fr. 2) (cmp. דָּרַש) to discuss, lecture. Tosef.Meg.IV (III), 5 שואלין הילכותוכ׳ the laws of Passover are expounded on Passover, v. עִנְיָן; Meg.29b שואלין בהלכותוכ׳; Y.Pes.I, 27b bot.; Bab. ib. 6a שואלין בהלכותוכ׳ Ms. M. (ed. שואלין ודורשין, v. Rabb. D. S. a. l. note); Snh.12b; a. fr. 3) (cmp. בְּעֵי I) to beg to remark, to submit. Y.Shek.I, beg.45d ר׳ חזקיה ש׳ מעתהוכ׳ R. H. remarked, according to this Ib. 46b. Y.Snh.IX, 27a bot.; a. fr. 4) to ask for a loan, to borrow. Sabb.XXIII, 1 שואל אדם מחבירווכ׳ a man may borrow of his neighbor vessels of wine or oil (on the Sabbath), but must not say הַלְוֵינִי (v. infra Hif.); a. fr.Esp. to borrow an object for use (with ref. to Ex. 22:13 sq.). B. Mets. 103a שואל אדם בטובו לעולם if a person borrows an object (saying, ‘lend it to me) for its usefulness, it is a standing loan (he is permitted to take it whenever he desires to use it). Ib. VIII, 1 השואל את הפרה וש׳ בעליה עמה if a person borrows a cow for work, borrowing her owner with her (the owner lending his personal service). Ib. 95b שָׁאֲלָהּ ואחר כך ש׳וכ׳ if he borrowed the cow only, and after a while borrowed her owner; a. fr.שוֹאֵל the borrower of an object. Ib. a חיובא דש׳ the responsibility of the borrower. Ib. 96b top ש׳ הוי או שוכר הוי is he legally considered a borrower or a hirer? Ib. III, 2 והש׳ ישלםוכ׳ and the borrower must indemnify the hirer; a. fr.Sabb.96b אורגי … לשוֹאֲלֵיהֶן (Ar. לשווליהן, v. שְׁוַולְיָא) the curtain weavers were wont to throw the clue over to such as would borrow it from them.Part. pass. שָׁאוּל; f. שְׁאוּלָה Taan.23b טלית ש׳ היתהוכ׳ it was a cloak that had been lent to me, I had borrowed it for such a purpose (for ordinary wear), but not for that purpose (to wear it when carrying a load). Ib. IV, 8 שבהן … בכלי לבן שְׁאוּלִיןוכ׳ on those days the maidens of Zion went out (to the vineyards) in white garments borrowed for the purpose, in order not to put to shame those who had none; a. fr.(Gen. R. s. 65 לא שאול … ולא שאולה, v. next w.Ib. s. 19 שאולת חומץ, read: שוֹאֶלֶת, a woman asking for some vinegar. Hif. הִשְׁאִיל 1) to cause inquiry, to inquire. Ber.6b כל הרגיל …הקב״ה מַשְׁאִיל בו if one who comes regularly to synagogue fails to come one day, the Lord holds inquiry about him. Yeb.76b עד שאתה משאיל עליו … שְׁאַלוכ׳ instead of inquiring about him whether or not he is fit for government, ask whether Ib. (in Chald. dict.) אאבוה קא משאיל he (Saul) asked (Abner) to inquire who his (Davids) father was. B. Bath. 123a היתה יושבת … ומַשְׁאֶלֶתוכ׳ she sat at the cross-roads and made inquiries; a. e. 2) to lend. Sabb.148a (ref. to Mish. ib. XIII, 1, v. supra) מאי שנא הַשְׁאִילֵינִי ומאי שנא הלויני what is the difference, whether you say hashileni (lend me) or halveni (loan me)? השאיליני לא אתי למיכתבוכ׳ when you say ‘lend me, no document is expected to be written for it Ned.IV, 6 חמודר … לא יַשְׁאִילֶנּוּ ולא יִשְׁאַל ממנו he who by his neighbors vow is forbidden any benefit at his hand, must neither lend him nor borrow from him B. Mets. 116a דברים העשויין להַשְׁאִילוכ׳ things which are frequently lent out or hired out; a. fr.מַשְׁאִיל the lender, owner of the lent object. Ib. 96a; a. fr.(Pesik. Vayhi, p. 63a> שאילו השאיל, v. שָׁחַל II. Nif. נִשְׁאַל 1) to be asked, consulted. Yoma 73a בגדים … נ׳ בהן when the war chaplain is consulted, he wears the garments which the high priest wears when he officiates, v. supra. Ib. 85a נִשְׁאֲלָה שאלהוכ׳ the following question was asked in their presence; Kidd.40b. Ned.81a דבר זה נ׳ לחכמיםוכ׳ this problem was placed before the scholars and the prophets, and they could not solve it ; a. fr. 2) נ׳ על to allow ones self to be asked about the circumstances of a case, to appear before a scholar for a decision on a ritual case. Y.Ter.VIII, 46a bot. שדעתו להִישָּׁאֵל עליה a case (of Trumah) which he had intended to have a scholar decide. Ib. הריני מניחה על מנת שאֶישָּׁאֵל עליה I put it (the doubtful Trumah) aside with the intention of having it decided Toh. III, 6 שאין בו דעת להִשָּׁאֵל (a child) whose mind is not sufficiently developed to be questioned. Ib. V, 5 אם נִשְׁאֲלוּ זהוכ׳ if they come for a decision, each of them separately; a. fr.Esp. נ׳ (על נדרו) to come before a scholar for absolution from a vow. Ned.90a קונם … ולמי שאֶשָּׁאֵל עליו if one vows, I will not be benefited by N. N., nor by any scholar to whom I may apply for absolution from this vow; נ׳ על הראשוןוכ׳ he must first apply for absolution from the first part of the vow, and then from the second. Ib. נ׳ על נדרו … נזרו he must first apply for absolution from his vow of abstinence, and then from his nazaritic vow. Ib. 69a נִשְׁאָלִין על ההקםוכ׳ you may apply for absolution in order to revoke your confirmation (of your daughters vow), but you cannot do so in order to revoke your invalidation; a. fr. 3) to be borrowed, to do gratuitous service. B. Mets.96a שותפין ששאלו ונ׳ לאחד מהן if partners borrow an animal for work, and its owner lends his services to one of them individually. Ib. האומר לשלוחו צא והִשָּׁאֵל ליוכ׳ (not והשאיל) if a person says to his deputy, go out and do work in my behalf together with my cow (lent to my neighbor). Ib. האומר לעבדו צא והשאל עםוכ׳ if he says to his slave, go out and do work ; a. e.

שָׁאַל(b. h.) 1) to ask, beg; to inquire, question. Yoma 75a bot. בשר ששָׁאֲלוּ שלאוכ׳ flesh for which they asked unreasonably was given them at an unreasonable time (in the evening) Taan.4a, v. הוֹגָן. Ber.V, 2 (33a) ושוֹאֲלִין (את) הגשמיםוכ׳ (Bab. ed. ושְׁאֵלָה, v. Rabb. D. S. a. l.) and the prayer for rain is inserted in the Benediction of Years (the ninth section of the Prayer of Benedictions, v. שָׁנָה). Taan.I, 1 אף אני לא אמרתי לִשְׁאוֹל אלא להזכיר I also did not say, ‘to ask for rain, but to mention rain. Ib. 2. Y.Ber.V, 9b bot. שוֹאֵל צרכיו, v. צוֹרֶךְ. B. Bath.IX, 1 יִשְׁאֲלוּוכ׳, v. פֶּתַח. Ab. IV, 18 ואל תִּשְׁאַל לו בשעת נדרו ask not thy neighbor (as to circumstances which may change the aspects of his vow) at the moment of his vow, v. infra Nif. Ib. V, 7 שואל כענין ומשיבוכ׳ he (the wise student) asks pertinent questions, and (when asked) replies in agreement with the adopted law. Bekh.36a עמד השואל וש׳ יכ׳ the questioner (at college) arose and asked Ned.20a שָׁאֲלוּ אתוכ׳ they asked Imma Shalom Nidd.68b בראשון לא שָׁאַלְתִּי … שלא שאלתי as to the first day I did not ask, and I made a mistake in not asking. Gen. R. s. 68 מטרונה שָׁאֶלָהוכ׳ a Roman matron asked R. José ; a. v. fr.Yoma 73a כיצד שוֹאֲלִין השואל פניו כלפי נִשְׁאָל הנשאלוכ׳ how were the Urim and Tummim consulted? The inquirer had his face directed to him (the priest) who was consulted, and the latter directed himself to the Divine Presence (the Urim and Tummim). Ib. אין שואלין שניוכ׳ you must not ask two questions at a time; a. fr.ש׳ בשלום (or sub. בשלום) to salute. M. Kat. 21b הוא שואל בשלום אחרים … אחרים אין שואלין בשלומווכ׳ he (the mourner during the first thirty days) may inquire after the peace of others, for they dwell in peace, but others must not inquire after his peace, for he does not dwell in peace. Ib. משיב ואינו שואל, v. שוּב; a. fr. 2) (cmp. דָּרַש) to discuss, lecture. Tosef.Meg.IV (III), 5 שואלין הילכותוכ׳ the laws of Passover are expounded on Passover, v. עִנְיָן; Meg.29b שואלין בהלכותוכ׳; Y.Pes.I, 27b bot.; Bab. ib. 6a שואלין בהלכותוכ׳ Ms. M. (ed. שואלין ודורשין, v. Rabb. D. S. a. l. note); Snh.12b; a. fr. 3) (cmp. בְּעֵי I) to beg to remark, to submit. Y.Shek.I, beg.45d ר׳ חזקיה ש׳ מעתהוכ׳ R. H. remarked, according to this Ib. 46b. Y.Snh.IX, 27a bot.; a. fr. 4) to ask for a loan, to borrow. Sabb.XXIII, 1 שואל אדם מחבירווכ׳ a man may borrow of his neighbor vessels of wine or oil (on the Sabbath), but must not say הַלְוֵינִי (v. infra Hif.); a. fr.Esp. to borrow an object for use (with ref. to Ex. 22:13 sq.). B. Mets. 103a שואל אדם בטובו לעולם if a person borrows an object (saying, ‘lend it to me) for its usefulness, it is a standing loan (he is permitted to take it whenever he desires to use it). Ib. VIII, 1 השואל את הפרה וש׳ בעליה עמה if a person borrows a cow for work, borrowing her owner with her (the owner lending his personal service). Ib. 95b שָׁאֲלָהּ ואחר כך ש׳וכ׳ if he borrowed the cow only, and after a while borrowed her owner; a. fr.שוֹאֵל the borrower of an object. Ib. a חיובא דש׳ the responsibility of the borrower. Ib. 96b top ש׳ הוי או שוכר הוי is he legally considered a borrower or a hirer? Ib. III, 2 והש׳ ישלםוכ׳ and the borrower must indemnify the hirer; a. fr.Sabb.96b אורגי … לשוֹאֲלֵיהֶן (Ar. לשווליהן, v. שְׁוַולְיָא) the curtain weavers were wont to throw the clue over to such as would borrow it from them.Part. pass. שָׁאוּל; f. שְׁאוּלָה Taan.23b טלית ש׳ היתהוכ׳ it was a cloak that had been lent to me, I had borrowed it for such a purpose (for ordinary wear), but not for that purpose (to wear it when carrying a load). Ib. IV, 8 שבהן … בכלי לבן שְׁאוּלִיןוכ׳ on those days the maidens of Zion went out (to the vineyards) in white garments borrowed for the purpose, in order not to put to shame those who had none; a. fr.(Gen. R. s. 65 לא שאול … ולא שאולה, v. next w.Ib. s. 19 שאולת חומץ, read: שוֹאֶלֶת, a woman asking for some vinegar. Hif. הִשְׁאִיל 1) to cause inquiry, to inquire. Ber.6b כל הרגיל …הקב״ה מַשְׁאִיל בו if one who comes regularly to synagogue fails to come one day, the Lord holds inquiry about him. Yeb.76b עד שאתה משאיל עליו … שְׁאַלוכ׳ instead of inquiring about him whether or not he is fit for government, ask whether Ib. (in Chald. dict.) אאבוה קא משאיל he (Saul) asked (Abner) to inquire who his (Davids) father was. B. Bath. 123a היתה יושבת … ומַשְׁאֶלֶתוכ׳ she sat at the cross-roads and made inquiries; a. e. 2) to lend. Sabb.148a (ref. to Mish. ib. XIII, 1, v. supra) מאי שנא הַשְׁאִילֵינִי ומאי שנא הלויני what is the difference, whether you say hashileni (lend me) or halveni (loan me)? השאיליני לא אתי למיכתבוכ׳ when you say ‘lend me, no document is expected to be written for it Ned.IV, 6 חמודר … לא יַשְׁאִילֶנּוּ ולא יִשְׁאַל ממנו he who by his neighbors vow is forbidden any benefit at his hand, must neither lend him nor borrow from him B. Mets. 116a דברים העשויין להַשְׁאִילוכ׳ things which are frequently lent out or hired out; a. fr.מַשְׁאִיל the lender, owner of the lent object. Ib. 96a; a. fr.(Pesik. Vayhi, p. 63a> שאילו השאיל, v. שָׁחַל II. Nif. נִשְׁאַל 1) to be asked, consulted. Yoma 73a בגדים … נ׳ בהן when the war chaplain is consulted, he wears the garments which the high priest wears when he officiates, v. supra. Ib. 85a נִשְׁאֲלָה שאלהוכ׳ the following question was asked in their presence; Kidd.40b. Ned.81a דבר זה נ׳ לחכמיםוכ׳ this problem was placed before the scholars and the prophets, and they could not solve it ; a. fr. 2) נ׳ על to allow ones self to be asked about the circumstances of a case, to appear before a scholar for a decision on a ritual case. Y.Ter.VIII, 46a bot. שדעתו להִישָּׁאֵל עליה a case (of Trumah) which he had intended to have a scholar decide. Ib. הריני מניחה על מנת שאֶישָּׁאֵל עליה I put it (the doubtful Trumah) aside with the intention of having it decided Toh. III, 6 שאין בו דעת להִשָּׁאֵל (a child) whose mind is not sufficiently developed to be questioned. Ib. V, 5 אם נִשְׁאֲלוּ זהוכ׳ if they come for a decision, each of them separately; a. fr.Esp. נ׳ (על נדרו) to come before a scholar for absolution from a vow. Ned.90a קונם … ולמי שאֶשָּׁאֵל עליו if one vows, I will not be benefited by N. N., nor by any scholar to whom I may apply for absolution from this vow; נ׳ על הראשוןוכ׳ he must first apply for absolution from the first part of the vow, and then from the second. Ib. נ׳ על נדרו … נזרו he must first apply for absolution from his vow of abstinence, and then from his nazaritic vow. Ib. 69a נִשְׁאָלִין על ההקםוכ׳ you may apply for absolution in order to revoke your confirmation (of your daughters vow), but you cannot do so in order to revoke your invalidation; a. fr. 3) to be borrowed, to do gratuitous service. B. Mets.96a שותפין ששאלו ונ׳ לאחד מהן if partners borrow an animal for work, and its owner lends his services to one of them individually. Ib. האומר לשלוחו צא והִשָּׁאֵל ליוכ׳ (not והשאיל) if a person says to his deputy, go out and do work in my behalf together with my cow (lent to my neighbor). Ib. האומר לעבדו צא והשאל עםוכ׳ if he says to his slave, go out and do work ; a. e.

סָדַר(Saf. of דּוּר) to arrange, order (corresp. to b. h. ערך). Pes.54a סוֹדְרָן על הכוס he pronounces them (the benedictions) in successive order over the cup. Yoma 45b top שסודרןע״ג המזבח that he must place them in order on the altar; שסדרן על הכבש … וסודרן that he must arrange them on the bridge or on the rim of the altar, until a large pile (of wood) is formed, when he must put them in order (on the altar); Tam.II, 1; a. fr.Part. pass. סָדוּר; f. סְדוּרָה Taan.8a בשביל משנתו שאינה ס׳ עליו it is because his learning is not properly systematised in his mind. Ber.57a עונותיו ס׳ לו his sins are arranged before him; מאי ס׳ ס׳ לימחל what does this mean? It means that they are arranged (ready) to be forgiven; Yoma 88a. B. Bath.69a אבנים הס׳ לגדר stones arranged for erecting a fence, contrad. to צבורות piled up (v. סָוַר); a. fr. Pi. סִידֵּר 1) same Tam.II, 3 לסַדֵּר אש המערכה to arrange the pyre, v. מַעֲרָכָה. Num. R. s. 4 כיצד מְסַדְּרִין לחםוכ׳ how did they arrange the showbread?; ib. also מַסְדִּירִים, מַסְדִּירִין (Hif.); a. fr.ס׳ שבח (cmp. ערך, Ps. 5:4, a. e.) to offer praise. Ab. Zar.7b; Ber.32a לעולם יְסַדִּר אדםוכ׳ one should always offer praise to the Lord first, and then pray (for what he needs). Ib. 34a ראשונות דומה לעבד שמְסַדֵּרוכ׳ in the first three benedictions of the Tfillah one is like a servant that offers praise to his master; a. fr.Part. pass. מְסוּדָּר. Men.95a במס׳ when everything in the Tabernacle was arranged, opp. במסולק when arrangements for moving were being made. 2) (corresp. to העריך, Lev. 27:8) to assess a persons value with reference to the vowers ability to pay, whence: to exempt from seizure (bed, tools ; v. Arakh.VI, 3, sq.). B. Mets. 113b כדרך שמסדרין בערכין כך מסדרין בבעל חוב as well as we allow an exemption from seizure in cases of vows, so we allow it in cases of debt; (Rashi quotes a Var. משרדין, v. שָׂרַד). Ned.65b שמעת מינה אין מסדריןוכ׳ (Var. משיירין) from this you may deduce that no exemption is granted the debtor; B. Mets. 114a מהו שיְסַדְּרוּוכ׳ is a debtor allowed an exemption? Y.B. Kam.IX, 7a top על מנת שלא לסַדֵּר מהוכ׳ with the condition that what my wife or my child wears is not to be exempted from seizure. Ib. אין מסדרין לו מאותו החפץ this special object is not exempted; a. e. Hif. הִסְדִּיר to arrange, establish the order of. Num. R. l. c., v. supra. Ber.28b; Meg.17b ה׳ … על הסדרוכ׳ arranged the eighteen benedictions before Rabbi in the order in which they are to be recited. Sifra Tsav, Mill. כשם שה׳ משהוכ׳ as Moses arranged the service of the Tabernacle, so he arranged ; a. e.

סָדַר(Saf. of דּוּר) to arrange, order (corresp. to b. h. ערך). Pes.54a סוֹדְרָן על הכוס he pronounces them (the benedictions) in successive order over the cup. Yoma 45b top שסודרןע״ג המזבח that he must place them in order on the altar; שסדרן על הכבש … וסודרן that he must arrange them on the bridge or on the rim of the altar, until a large pile (of wood) is formed, when he must put them in order (on the altar); Tam.II, 1; a. fr.Part. pass. סָדוּר; f. סְדוּרָה Taan.8a בשביל משנתו שאינה ס׳ עליו it is because his learning is not properly systematised in his mind. Ber.57a עונותיו ס׳ לו his sins are arranged before him; מאי ס׳ ס׳ לימחל what does this mean? It means that they are arranged (ready) to be forgiven; Yoma 88a. B. Bath.69a אבנים הס׳ לגדר stones arranged for erecting a fence, contrad. to צבורות piled up (v. סָוַר); a. fr. Pi. סִידֵּר 1) same Tam.II, 3 לסַדֵּר אש המערכה to arrange the pyre, v. מַעֲרָכָה. Num. R. s. 4 כיצד מְסַדְּרִין לחםוכ׳ how did they arrange the showbread?; ib. also מַסְדִּירִים, מַסְדִּירִין (Hif.); a. fr.ס׳ שבח (cmp. ערך, Ps. 5:4, a. e.) to offer praise. Ab. Zar.7b; Ber.32a לעולם יְסַדִּר אדםוכ׳ one should always offer praise to the Lord first, and then pray (for what he needs). Ib. 34a ראשונות דומה לעבד שמְסַדֵּרוכ׳ in the first three benedictions of the Tfillah one is like a servant that offers praise to his master; a. fr.Part. pass. מְסוּדָּר. Men.95a במס׳ when everything in the Tabernacle was arranged, opp. במסולק when arrangements for moving were being made. 2) (corresp. to העריך, Lev. 27:8) to assess a persons value with reference to the vowers ability to pay, whence: to exempt from seizure (bed, tools ; v. Arakh.VI, 3, sq.). B. Mets. 113b כדרך שמסדרין בערכין כך מסדרין בבעל חוב as well as we allow an exemption from seizure in cases of vows, so we allow it in cases of debt; (Rashi quotes a Var. משרדין, v. שָׂרַד). Ned.65b שמעת מינה אין מסדריןוכ׳ (Var. משיירין) from this you may deduce that no exemption is granted the debtor; B. Mets. 114a מהו שיְסַדְּרוּוכ׳ is a debtor allowed an exemption? Y.B. Kam.IX, 7a top על מנת שלא לסַדֵּר מהוכ׳ with the condition that what my wife or my child wears is not to be exempted from seizure. Ib. אין מסדרין לו מאותו החפץ this special object is not exempted; a. e. Hif. הִסְדִּיר to arrange, establish the order of. Num. R. l. c., v. supra. Ber.28b; Meg.17b ה׳ … על הסדרוכ׳ arranged the eighteen benedictions before Rabbi in the order in which they are to be recited. Sifra Tsav, Mill. כשם שה׳ משהוכ׳ as Moses arranged the service of the Tabernacle, so he arranged ; a. e.

סִידּוּר, סִדּ׳I m. (סָרַר), corresp. to b. h. עֵרֶךְ, 1) arrangement, order. Gen. R. s. 32 סִידּוּרוֹ של עולם the natural order, v. סִילּוֹן II. Y.Meg.IV, 75a bot. שהיא סִדּוּרוֹ של יום (not סדורה) for this (the section of Amalek) is the order of the day.(In later Hebr. ס׳ = ס׳ תפלה, the order of prayers, Prayerbook. 2) piling up, putting in order, esp. on the altar, the golden table, opp. סילוק, removal. Yoma 24b ס׳ בזיכין the putting (on the show-bread) of the frankincense from the vessels; ס׳ איברים the offering of the sacrificial parts. Men.XI, 6 ס׳ קנים the arrangement of the tubes for the show-bread. Ib. 29a, a. e. סילוקו כסִידּוּרוֹ when it (the show-bread) was removed, it was as fresh as when it was put on; a. fr. 3) ( that which is arranged before a person, offering, present. Lev. R. s. 9 טלו סִדּוּרוֹ take what he has brought as his tribute. 4) the daily ration.Pl. סִידּוּרִים. Ib. s. 5 ס׳ של דוב the portions (of honey) designated for the bear (in the vivarium). 5) (= עֵרֶךְ) determination of a mans obligation (to the sanctuary &c.) based upon his financial ability (v. סָרַר Pi. 2); exemption from seizure. B. Mets. 113b עיקר ס׳ בערכין כתיב the original exemption law is stated with reference to vows (Lev. 27:8). Y.Naz.II, 51d bot. סִידּוּרוֹ עליוכ׳ if one said (pointing to a person), ‘I vow his siddur (instead of ערכו), he must pay his value according to his age. 6) net in the flour mill. Tosef.Kel.B. Mets.II, 15 הס׳ והסדןוכ׳ the net and the block of the mill, if made of metal Sifra Metsorʿa, Zabim, Par. 1, ch. II, v. סָרוּד.

סִידּוּר, סִדּ׳I m. (סָרַר), corresp. to b. h. עֵרֶךְ, 1) arrangement, order. Gen. R. s. 32 סִידּוּרוֹ של עולם the natural order, v. סִילּוֹן II. Y.Meg.IV, 75a bot. שהיא סִדּוּרוֹ של יום (not סדורה) for this (the section of Amalek) is the order of the day.(In later Hebr. ס׳ = ס׳ תפלה, the order of prayers, Prayerbook. 2) piling up, putting in order, esp. on the altar, the golden table, opp. סילוק, removal. Yoma 24b ס׳ בזיכין the putting (on the show-bread) of the frankincense from the vessels; ס׳ איברים the offering of the sacrificial parts. Men.XI, 6 ס׳ קנים the arrangement of the tubes for the show-bread. Ib. 29a, a. e. סילוקו כסִידּוּרוֹ when it (the show-bread) was removed, it was as fresh as when it was put on; a. fr. 3) ( that which is arranged before a person, offering, present. Lev. R. s. 9 טלו סִדּוּרוֹ take what he has brought as his tribute. 4) the daily ration.Pl. סִידּוּרִים. Ib. s. 5 ס׳ של דוב the portions (of honey) designated for the bear (in the vivarium). 5) (= עֵרֶךְ) determination of a mans obligation (to the sanctuary &c.) based upon his financial ability (v. סָרַר Pi. 2); exemption from seizure. B. Mets. 113b עיקר ס׳ בערכין כתיב the original exemption law is stated with reference to vows (Lev. 27:8). Y.Naz.II, 51d bot. סִידּוּרוֹ עליוכ׳ if one said (pointing to a person), ‘I vow his siddur (instead of ערכו), he must pay his value according to his age. 6) net in the flour mill. Tosef.Kel.B. Mets.II, 15 הס׳ והסדןוכ׳ the net and the block of the mill, if made of metal Sifra Metsorʿa, Zabim, Par. 1, ch. II, v. סָרוּד.

סִידּוּר, סִדּ׳I m. (סָרַר), corresp. to b. h. עֵרֶךְ, 1) arrangement, order. Gen. R. s. 32 סִידּוּרוֹ של עולם the natural order, v. סִילּוֹן II. Y.Meg.IV, 75a bot. שהיא סִדּוּרוֹ של יום (not סדורה) for this (the section of Amalek) is the order of the day.(In later Hebr. ס׳ = ס׳ תפלה, the order of prayers, Prayerbook. 2) piling up, putting in order, esp. on the altar, the golden table, opp. סילוק, removal. Yoma 24b ס׳ בזיכין the putting (on the show-bread) of the frankincense from the vessels; ס׳ איברים the offering of the sacrificial parts. Men.XI, 6 ס׳ קנים the arrangement of the tubes for the show-bread. Ib. 29a, a. e. סילוקו כסִידּוּרוֹ when it (the show-bread) was removed, it was as fresh as when it was put on; a. fr. 3) ( that which is arranged before a person, offering, present. Lev. R. s. 9 טלו סִדּוּרוֹ take what he has brought as his tribute. 4) the daily ration.Pl. סִידּוּרִים. Ib. s. 5 ס׳ של דוב the portions (of honey) designated for the bear (in the vivarium). 5) (= עֵרֶךְ) determination of a mans obligation (to the sanctuary &c.) based upon his financial ability (v. סָרַר Pi. 2); exemption from seizure. B. Mets. 113b עיקר ס׳ בערכין כתיב the original exemption law is stated with reference to vows (Lev. 27:8). Y.Naz.II, 51d bot. סִידּוּרוֹ עליוכ׳ if one said (pointing to a person), ‘I vow his siddur (instead of ערכו), he must pay his value according to his age. 6) net in the flour mill. Tosef.Kel.B. Mets.II, 15 הס׳ והסדןוכ׳ the net and the block of the mill, if made of metal Sifra Metsorʿa, Zabim, Par. 1, ch. II, v. סָרוּד.

סִידּוּר, סִדּ׳I m. (סָרַר), corresp. to b. h. עֵרֶךְ, 1) arrangement, order. Gen. R. s. 32 סִידּוּרוֹ של עולם the natural order, v. סִילּוֹן II. Y.Meg.IV, 75a bot. שהיא סִדּוּרוֹ של יום (not סדורה) for this (the section of Amalek) is the order of the day.(In later Hebr. ס׳ = ס׳ תפלה, the order of prayers, Prayerbook. 2) piling up, putting in order, esp. on the altar, the golden table, opp. סילוק, removal. Yoma 24b ס׳ בזיכין the putting (on the show-bread) of the frankincense from the vessels; ס׳ איברים the offering of the sacrificial parts. Men.XI, 6 ס׳ קנים the arrangement of the tubes for the show-bread. Ib. 29a, a. e. סילוקו כסִידּוּרוֹ when it (the show-bread) was removed, it was as fresh as when it was put on; a. fr. 3) ( that which is arranged before a person, offering, present. Lev. R. s. 9 טלו סִדּוּרוֹ take what he has brought as his tribute. 4) the daily ration.Pl. סִידּוּרִים. Ib. s. 5 ס׳ של דוב the portions (of honey) designated for the bear (in the vivarium). 5) (= עֵרֶךְ) determination of a mans obligation (to the sanctuary &c.) based upon his financial ability (v. סָרַר Pi. 2); exemption from seizure. B. Mets. 113b עיקר ס׳ בערכין כתיב the original exemption law is stated with reference to vows (Lev. 27:8). Y.Naz.II, 51d bot. סִידּוּרוֹ עליוכ׳ if one said (pointing to a person), ‘I vow his siddur (instead of ערכו), he must pay his value according to his age. 6) net in the flour mill. Tosef.Kel.B. Mets.II, 15 הס׳ והסדןוכ׳ the net and the block of the mill, if made of metal Sifra Metsorʿa, Zabim, Par. 1, ch. II, v. סָרוּד.

סָרַסI, Pi. סֵירס (cmp. הָרַס, רָסַס) to destroy, uproot; to mutilate, esp. to make impotent. Tosef.B. Bath.IV, 7 חלות דבש אינו רשאי לסָרֵסוכ׳ ed. Zuck. (oth. ed. לירש) if the honey-combs of a bee-hive are sold, the purchaser must not uproot (tear out) all of them at the same time, but must leave the outermost cakes Sot.36a סֵירְסַתָּן מלמטה it (the wasp צִרְעָה) mutilated them at their lower extremities. Cant. R. to I, 1 סֵירְסוֹ made him impotent. Kidd.25a עבד שסִרְסוֹוכ׳ a slave whom his master mutilated by injury to his testicles. Sabb.110b הרוצה שיְסָרֵסוכ׳ if one desires to emasculate a cock, let him take off his comb, and he will thereby be emasculated (without an operation). Ib. 111a במְסָרֵס אחר מסרס if one adds to the mutilation caused by another person; a. fr.B. Bath.V, 3 נוטל ג׳ נחלין ומסרס the buyer takes three broods, after which the owner may make the bees impotent of propagation; ib. 80a במה מְסָרְסָןוכ׳ by what means does one make them impotent?… By feeding them with mustard. Ib. לא חרדל מסרסןוכ׳ mustard does not make them impotent Trnsf. to disarrange, upset; to transpose, Ib. (another interpret, of ומסרס, Mish. l. c.) נוטל … בסירוס, v. סֵירוּס. Ib. 119b (ref. to Num. 27:2) סָרֵס המקרא ודרשהו invert the order in which the persons are mentioned in that verse, and interpret it. Lev. R. s. 27, beg. (ref. to Ps. 36:7) סרס המקראוכ׳ transpose the verse, and explain it: ‘thy kindness is as far above thy judgments, as the mountains are above the great deep. Ex. R. s. 5 (ref. to מי, Ex. 5:2) סרס אותו מי יםוכ׳ transpose mi and read yam, the sea made thee know the Lord; a. fr.(Lev. R. s. 12 מסרסתו, read: מְסַטַּרְתּוֹ, v. סָטַר.Part. pass. מְסוֹרָס upside down, transposed Nidd.III, 5 יצא … מס׳ if the embryo came out with its feet foremost. Num. R. s. 11 (ref. to Ex. 20:24) זה מקרא מס׳וכ׳ this verse must be interpreted by transposition, wherever I shall come and bless thee, there I shall allow my Name (the Tetragrammaton) to be pronounced. Mekh. Bshall., Vayass‘a, s. 4. Gen. R. s. 70 (ref. to Gen. 28:22) מְסוֹרֶסֶת היא הפרשה the accounts of the section are not in chronological order, opp. על הסדרוכ׳; a. e. Hithpa. הִסְתָּרֵס, Nithpa. נִסְתָּרֵס 1) to be emasculated. Sabb. 110b והוא מִסְתָּרֵסוכ׳, v. supra. Gen. R. s. 86; a. e. 2) (cmp. עָקַר) to be uprooted, removed. Snh.93b נִסְתָּרְסָהע״זוכ׳ idolatry was uprooted in their days (in the days of Hanania, Mishael). Mekh. Mishp. s. 20 (read:) שלא תִסְתָּרֵס שבת בראשית ממקומה to intimate that the weekly Sabbath is not to he removed from its place, i. e. that it must be observed also in the Sabbatical year; Yalk. Ex. 354. Mekh. l. c. שלא יִסְתָּרְסוּ שלשוכ׳ that the three festivals must not be removed from their place; Yalk. Ex. 356 שלא יסתרווכ׳ (corr. acc.).

סָרַסI, Pi. סֵירס (cmp. הָרַס, רָסַס) to destroy, uproot; to mutilate, esp. to make impotent. Tosef.B. Bath.IV, 7 חלות דבש אינו רשאי לסָרֵסוכ׳ ed. Zuck. (oth. ed. לירש) if the honey-combs of a bee-hive are sold, the purchaser must not uproot (tear out) all of them at the same time, but must leave the outermost cakes Sot.36a סֵירְסַתָּן מלמטה it (the wasp צִרְעָה) mutilated them at their lower extremities. Cant. R. to I, 1 סֵירְסוֹ made him impotent. Kidd.25a עבד שסִרְסוֹוכ׳ a slave whom his master mutilated by injury to his testicles. Sabb.110b הרוצה שיְסָרֵסוכ׳ if one desires to emasculate a cock, let him take off his comb, and he will thereby be emasculated (without an operation). Ib. 111a במְסָרֵס אחר מסרס if one adds to the mutilation caused by another person; a. fr.B. Bath.V, 3 נוטל ג׳ נחלין ומסרס the buyer takes three broods, after which the owner may make the bees impotent of propagation; ib. 80a במה מְסָרְסָןוכ׳ by what means does one make them impotent?… By feeding them with mustard. Ib. לא חרדל מסרסןוכ׳ mustard does not make them impotent Trnsf. to disarrange, upset; to transpose, Ib. (another interpret, of ומסרס, Mish. l. c.) נוטל … בסירוס, v. סֵירוּס. Ib. 119b (ref. to Num. 27:2) סָרֵס המקרא ודרשהו invert the order in which the persons are mentioned in that verse, and interpret it. Lev. R. s. 27, beg. (ref. to Ps. 36:7) סרס המקראוכ׳ transpose the verse, and explain it: ‘thy kindness is as far above thy judgments, as the mountains are above the great deep. Ex. R. s. 5 (ref. to מי, Ex. 5:2) סרס אותו מי יםוכ׳ transpose mi and read yam, the sea made thee know the Lord; a. fr.(Lev. R. s. 12 מסרסתו, read: מְסַטַּרְתּוֹ, v. סָטַר.Part. pass. מְסוֹרָס upside down, transposed Nidd.III, 5 יצא … מס׳ if the embryo came out with its feet foremost. Num. R. s. 11 (ref. to Ex. 20:24) זה מקרא מס׳וכ׳ this verse must be interpreted by transposition, wherever I shall come and bless thee, there I shall allow my Name (the Tetragrammaton) to be pronounced. Mekh. Bshall., Vayass‘a, s. 4. Gen. R. s. 70 (ref. to Gen. 28:22) מְסוֹרֶסֶת היא הפרשה the accounts of the section are not in chronological order, opp. על הסדרוכ׳; a. e. Hithpa. הִסְתָּרֵס, Nithpa. נִסְתָּרֵס 1) to be emasculated. Sabb. 110b והוא מִסְתָּרֵסוכ׳, v. supra. Gen. R. s. 86; a. e. 2) (cmp. עָקַר) to be uprooted, removed. Snh.93b נִסְתָּרְסָהע״זוכ׳ idolatry was uprooted in their days (in the days of Hanania, Mishael). Mekh. Mishp. s. 20 (read:) שלא תִסְתָּרֵס שבת בראשית ממקומה to intimate that the weekly Sabbath is not to he removed from its place, i. e. that it must be observed also in the Sabbatical year; Yalk. Ex. 354. Mekh. l. c. שלא יִסְתָּרְסוּ שלשוכ׳ that the three festivals must not be removed from their place; Yalk. Ex. 356 שלא יסתרווכ׳ (corr. acc.).

קני, קָנָה(b. h.) ( to estabIish, 1) (cmp. קום, Gen. 23:17) to create; to acquire, own; to take possession. R. Hash. 31a (ref. to Ps. 24 recited in the Temple on the first day of the week) על שם שק׳ והקנהוכ׳ because he (the Lord in establishing the world) took possession and gave (his creatures) possession (invested them with a fief), and became the sovereign of the world. Kidd.I, 1 האשה קוֹנָה את עצמהוכ׳ a wife acquires herself (becomes independent) when she receives her divorce Ib. 20a כל הקוֹנֶה … כקונהוכ׳ whoever buys a Hebrew bondman creates, as it were, a master over himself. B. Mets.75b הקונה אדון לעצמו he who creates a master over himself, expl. תולה נכסיו בנכרי who (in order to evade obligations) hangs his property on a gentile (pretends to be merely the agent of a gentile); (another explan.) הכותב נכסיווכ׳ who transfers his property to his children during his lifetime. Gitt.37b sq. (ref. to Lev. 25:45) אתם קוֹנִיםוכ׳ you may buy (as a slave) one of them, but they cannot buy one of you, nor can they buy of one another. Ib. יכול לא יִקְנוּ זה את זה למעשה ידיו you may think, they cannot buy one another for the work (as long as the serf choses to be in the masters power); ולא הם קוֹנִים … לגופו they cannot buy of one another a bodily slave (who requires formal manumission to be a freeman). B. Mets.46b bot. מכור לי באלו ק׳ if one says, sell me (a certain object) for these (coins which I hold in my hand), he has bought (the sale is valid). Ib. IV, 1 הזהב קונהוכ׳, v. זָהָב. Ib. מעות הרעות קוֹנוֹתוכ׳ the delivery of cancelled coins effects the purchase of the valid coins. Ib. 47b מעות קונות the delivery of the purchasing money gives possession (no formal possession of the purchased object (מְשִׁיכָה) being required). Kidd.22b הגבהה קונה lifting up the purchased object makes the sale binding; a. v. fr. 2) to make sure; to obligate a person by a special symbolical act (קִנְיָן); to enter into an obligation by a special symbolical form. Gitt.51a בשקָנוּ מידו when they (the court, witnesses) made him obligate himself (that his widow should receive support from his estate); בשקנו לזו ולא קנו לזו when such an obligation was entered with reference to this (his wifes case), but not with reference to that (his daughters case). B. Mets.47a במה קונין … בכליו של קונה wherewith is the bargain made sure?… By handing over one of the garments (or any object) belonging to the purchaser; דניחא ליה לקונה דליהוי מקנה קונהוכ׳ for the purchaser likes the seller to obligate himself, in order that he may be sure to give him possession; a. fr.Ib. 48b when he said to him, ערבוני יָקוּן (fr. קון = קנה) my earnest money shall serve to make the purchase sure.Part. pass. קָנוּי; f. קְנוּיָה; pl. קְנוּיִים, קְנוּיִין; קְנוּיוֹת. Kidd.16a עבד עברי גופו ק׳ והרבוכ׳ a Hebrew bondman is owned bodily (to the end of his term), and if the master allowed him a reduction of his time, his allowance is not legally binding (the slave not being able to acquire himself); ib. 28a; B. Kam. 113b. Gen. R. s. 86 (ref. to Gen. 39:1) הקנויין קונין וכלוכ׳ as a rule those who are owned make themselves owners (slaves enrich themselves by robbing their master), and all slaves cause decrease to their masters house, but in this case ‘the Lord blessed (ib. 5); Yalk. ib. 145 הקונין קונין (corr. acc.); a. fr.Tosef.Ned.IV, 6 קונם … שאני קנוי the axe of which I am possessed be forbidden (v. קוֹנָם), i. e. I swear that I have no axe; Ned.35a (Rashi שאינו ק׳ I swear that another axe is not owned by me).Y.Peah IV, 18b השעה קנויה, read: פְּנוּיָה, v. פָּנוּי. Nif. נִקְנֶה to be acquired, owned, bought. Kidd.20a (ref. to Lev. 25:14) דבר הנ׳ מיד ליד this refers to what is bought from hand to hand (movable goods). Ib. I, 1 האשה נִקְנֵיתוכ׳ a wife can be acquired in three ways. Ib. 6b אין אשה נ׳ בחליפין a wife cannot be taken possession of by symbolical delivery (חֲלִיפִין). Ib. I, 3 עבד כנעני נ׳ בכסףוכ׳ a Canaanite slave is taken possession of (is considered owned) either by delivery of the purchasing money, or by a deed, or by undisturbed possession (חֲזָקָה). Ib. 5 נכסים שיש … נִקְנִיןוכ׳ landed property is acquired by means of handing over the money, but movables cannot be acquired otherwise than by taking hold (מְשִׁיכָה). Ib. 22b תִּקָּנֶה בביאח let her be acquired (become his slave) by coition; a. fr. Hif. הִקְנָה to give possession, sell, transfer. R. Hash. l. c., v. supra. Snh.81b ולמַקְנוֹ, v. קוֹנֶה. Keth.82b אשה הִקְנוּ לווכ׳ it is heaven that gave him a wife (through his brothers death without issue); Yeb.39a. B. Mets.47a בכליו של מַקְנֶה, v. supra. Ib. 33b, a. fr. אין אדם מקנה דברוכ׳ none can give possession of (sell) what does not yet exist (future crops); a. fr.Esth. R. introd. (ref. to Deut. 28:68 sq.) למה ואין קונה …ע״י שלא הִקְנִיתֶם אלהוכ׳ why ‘no purchaser?… Because you have not transmitted ‘these words of the covenant, for there is none among you making the five books of the Law his own (v. קוֹנֶה).

קני, קָנָה(b. h.) ( to estabIish, 1) (cmp. קום, Gen. 23:17) to create; to acquire, own; to take possession. R. Hash. 31a (ref. to Ps. 24 recited in the Temple on the first day of the week) על שם שק׳ והקנהוכ׳ because he (the Lord in establishing the world) took possession and gave (his creatures) possession (invested them with a fief), and became the sovereign of the world. Kidd.I, 1 האשה קוֹנָה את עצמהוכ׳ a wife acquires herself (becomes independent) when she receives her divorce Ib. 20a כל הקוֹנֶה … כקונהוכ׳ whoever buys a Hebrew bondman creates, as it were, a master over himself. B. Mets.75b הקונה אדון לעצמו he who creates a master over himself, expl. תולה נכסיו בנכרי who (in order to evade obligations) hangs his property on a gentile (pretends to be merely the agent of a gentile); (another explan.) הכותב נכסיווכ׳ who transfers his property to his children during his lifetime. Gitt.37b sq. (ref. to Lev. 25:45) אתם קוֹנִיםוכ׳ you may buy (as a slave) one of them, but they cannot buy one of you, nor can they buy of one another. Ib. יכול לא יִקְנוּ זה את זה למעשה ידיו you may think, they cannot buy one another for the work (as long as the serf choses to be in the masters power); ולא הם קוֹנִים … לגופו they cannot buy of one another a bodily slave (who requires formal manumission to be a freeman). B. Mets.46b bot. מכור לי באלו ק׳ if one says, sell me (a certain object) for these (coins which I hold in my hand), he has bought (the sale is valid). Ib. IV, 1 הזהב קונהוכ׳, v. זָהָב. Ib. מעות הרעות קוֹנוֹתוכ׳ the delivery of cancelled coins effects the purchase of the valid coins. Ib. 47b מעות קונות the delivery of the purchasing money gives possession (no formal possession of the purchased object (מְשִׁיכָה) being required). Kidd.22b הגבהה קונה lifting up the purchased object makes the sale binding; a. v. fr. 2) to make sure; to obligate a person by a special symbolical act (קִנְיָן); to enter into an obligation by a special symbolical form. Gitt.51a בשקָנוּ מידו when they (the court, witnesses) made him obligate himself (that his widow should receive support from his estate); בשקנו לזו ולא קנו לזו when such an obligation was entered with reference to this (his wifes case), but not with reference to that (his daughters case). B. Mets.47a במה קונין … בכליו של קונה wherewith is the bargain made sure?… By handing over one of the garments (or any object) belonging to the purchaser; דניחא ליה לקונה דליהוי מקנה קונהוכ׳ for the purchaser likes the seller to obligate himself, in order that he may be sure to give him possession; a. fr.Ib. 48b when he said to him, ערבוני יָקוּן (fr. קון = קנה) my earnest money shall serve to make the purchase sure.Part. pass. קָנוּי; f. קְנוּיָה; pl. קְנוּיִים, קְנוּיִין; קְנוּיוֹת. Kidd.16a עבד עברי גופו ק׳ והרבוכ׳ a Hebrew bondman is owned bodily (to the end of his term), and if the master allowed him a reduction of his time, his allowance is not legally binding (the slave not being able to acquire himself); ib. 28a; B. Kam. 113b. Gen. R. s. 86 (ref. to Gen. 39:1) הקנויין קונין וכלוכ׳ as a rule those who are owned make themselves owners (slaves enrich themselves by robbing their master), and all slaves cause decrease to their masters house, but in this case ‘the Lord blessed (ib. 5); Yalk. ib. 145 הקונין קונין (corr. acc.); a. fr.Tosef.Ned.IV, 6 קונם … שאני קנוי the axe of which I am possessed be forbidden (v. קוֹנָם), i. e. I swear that I have no axe; Ned.35a (Rashi שאינו ק׳ I swear that another axe is not owned by me).Y.Peah IV, 18b השעה קנויה, read: פְּנוּיָה, v. פָּנוּי. Nif. נִקְנֶה to be acquired, owned, bought. Kidd.20a (ref. to Lev. 25:14) דבר הנ׳ מיד ליד this refers to what is bought from hand to hand (movable goods). Ib. I, 1 האשה נִקְנֵיתוכ׳ a wife can be acquired in three ways. Ib. 6b אין אשה נ׳ בחליפין a wife cannot be taken possession of by symbolical delivery (חֲלִיפִין). Ib. I, 3 עבד כנעני נ׳ בכסףוכ׳ a Canaanite slave is taken possession of (is considered owned) either by delivery of the purchasing money, or by a deed, or by undisturbed possession (חֲזָקָה). Ib. 5 נכסים שיש … נִקְנִיןוכ׳ landed property is acquired by means of handing over the money, but movables cannot be acquired otherwise than by taking hold (מְשִׁיכָה). Ib. 22b תִּקָּנֶה בביאח let her be acquired (become his slave) by coition; a. fr. Hif. הִקְנָה to give possession, sell, transfer. R. Hash. l. c., v. supra. Snh.81b ולמַקְנוֹ, v. קוֹנֶה. Keth.82b אשה הִקְנוּ לווכ׳ it is heaven that gave him a wife (through his brothers death without issue); Yeb.39a. B. Mets.47a בכליו של מַקְנֶה, v. supra. Ib. 33b, a. fr. אין אדם מקנה דברוכ׳ none can give possession of (sell) what does not yet exist (future crops); a. fr.Esth. R. introd. (ref. to Deut. 28:68 sq.) למה ואין קונה …ע״י שלא הִקְנִיתֶם אלהוכ׳ why ‘no purchaser?… Because you have not transmitted ‘these words of the covenant, for there is none among you making the five books of the Law his own (v. קוֹנֶה).

קני, קָנָה(b. h.) ( to estabIish, 1) (cmp. קום, Gen. 23:17) to create; to acquire, own; to take possession. R. Hash. 31a (ref. to Ps. 24 recited in the Temple on the first day of the week) על שם שק׳ והקנהוכ׳ because he (the Lord in establishing the world) took possession and gave (his creatures) possession (invested them with a fief), and became the sovereign of the world. Kidd.I, 1 האשה קוֹנָה את עצמהוכ׳ a wife acquires herself (becomes independent) when she receives her divorce Ib. 20a כל הקוֹנֶה … כקונהוכ׳ whoever buys a Hebrew bondman creates, as it were, a master over himself. B. Mets.75b הקונה אדון לעצמו he who creates a master over himself, expl. תולה נכסיו בנכרי who (in order to evade obligations) hangs his property on a gentile (pretends to be merely the agent of a gentile); (another explan.) הכותב נכסיווכ׳ who transfers his property to his children during his lifetime. Gitt.37b sq. (ref. to Lev. 25:45) אתם קוֹנִיםוכ׳ you may buy (as a slave) one of them, but they cannot buy one of you, nor can they buy of one another. Ib. יכול לא יִקְנוּ זה את זה למעשה ידיו you may think, they cannot buy one another for the work (as long as the serf choses to be in the masters power); ולא הם קוֹנִים … לגופו they cannot buy of one another a bodily slave (who requires formal manumission to be a freeman). B. Mets.46b bot. מכור לי באלו ק׳ if one says, sell me (a certain object) for these (coins which I hold in my hand), he has bought (the sale is valid). Ib. IV, 1 הזהב קונהוכ׳, v. זָהָב. Ib. מעות הרעות קוֹנוֹתוכ׳ the delivery of cancelled coins effects the purchase of the valid coins. Ib. 47b מעות קונות the delivery of the purchasing money gives possession (no formal possession of the purchased object (מְשִׁיכָה) being required). Kidd.22b הגבהה קונה lifting up the purchased object makes the sale binding; a. v. fr. 2) to make sure; to obligate a person by a special symbolical act (קִנְיָן); to enter into an obligation by a special symbolical form. Gitt.51a בשקָנוּ מידו when they (the court, witnesses) made him obligate himself (that his widow should receive support from his estate); בשקנו לזו ולא קנו לזו when such an obligation was entered with reference to this (his wifes case), but not with reference to that (his daughters case). B. Mets.47a במה קונין … בכליו של קונה wherewith is the bargain made sure?… By handing over one of the garments (or any object) belonging to the purchaser; דניחא ליה לקונה דליהוי מקנה קונהוכ׳ for the purchaser likes the seller to obligate himself, in order that he may be sure to give him possession; a. fr.Ib. 48b when he said to him, ערבוני יָקוּן (fr. קון = קנה) my earnest money shall serve to make the purchase sure.Part. pass. קָנוּי; f. קְנוּיָה; pl. קְנוּיִים, קְנוּיִין; קְנוּיוֹת. Kidd.16a עבד עברי גופו ק׳ והרבוכ׳ a Hebrew bondman is owned bodily (to the end of his term), and if the master allowed him a reduction of his time, his allowance is not legally binding (the slave not being able to acquire himself); ib. 28a; B. Kam. 113b. Gen. R. s. 86 (ref. to Gen. 39:1) הקנויין קונין וכלוכ׳ as a rule those who are owned make themselves owners (slaves enrich themselves by robbing their master), and all slaves cause decrease to their masters house, but in this case ‘the Lord blessed (ib. 5); Yalk. ib. 145 הקונין קונין (corr. acc.); a. fr.Tosef.Ned.IV, 6 קונם … שאני קנוי the axe of which I am possessed be forbidden (v. קוֹנָם), i. e. I swear that I have no axe; Ned.35a (Rashi שאינו ק׳ I swear that another axe is not owned by me).Y.Peah IV, 18b השעה קנויה, read: פְּנוּיָה, v. פָּנוּי. Nif. נִקְנֶה to be acquired, owned, bought. Kidd.20a (ref. to Lev. 25:14) דבר הנ׳ מיד ליד this refers to what is bought from hand to hand (movable goods). Ib. I, 1 האשה נִקְנֵיתוכ׳ a wife can be acquired in three ways. Ib. 6b אין אשה נ׳ בחליפין a wife cannot be taken possession of by symbolical delivery (חֲלִיפִין). Ib. I, 3 עבד כנעני נ׳ בכסףוכ׳ a Canaanite slave is taken possession of (is considered owned) either by delivery of the purchasing money, or by a deed, or by undisturbed possession (חֲזָקָה). Ib. 5 נכסים שיש … נִקְנִיןוכ׳ landed property is acquired by means of handing over the money, but movables cannot be acquired otherwise than by taking hold (מְשִׁיכָה). Ib. 22b תִּקָּנֶה בביאח let her be acquired (become his slave) by coition; a. fr. Hif. הִקְנָה to give possession, sell, transfer. R. Hash. l. c., v. supra. Snh.81b ולמַקְנוֹ, v. קוֹנֶה. Keth.82b אשה הִקְנוּ לווכ׳ it is heaven that gave him a wife (through his brothers death without issue); Yeb.39a. B. Mets.47a בכליו של מַקְנֶה, v. supra. Ib. 33b, a. fr. אין אדם מקנה דברוכ׳ none can give possession of (sell) what does not yet exist (future crops); a. fr.Esth. R. introd. (ref. to Deut. 28:68 sq.) למה ואין קונה …ע״י שלא הִקְנִיתֶם אלהוכ׳ why ‘no purchaser?… Because you have not transmitted ‘these words of the covenant, for there is none among you making the five books of the Law his own (v. קוֹנֶה).

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.

טָבַלI (b. h.; cmp. טָבַע I) 1) to dip. Zeb.93b, a. e. וט׳ ולא מספג, v. סָפַג. 2) to immerse, to bathe for purification. Yoma VII, 4 ירד וט׳ went down to the bath and took an immersion. Ber.2b שהכהנים טוֹבְלִיןוכ׳ when the priests (that have been unclean) bathe in order to be permitted to partake of their priestly share; a. v. fr.Ib. 22a טוֹבְלֵי שחרין those taking a bath in the morning (after emission of semen virile); Y. ib. III, 6c top ט׳ שחרית.Tosef.Yad.II, 20 טובלי שחרין (Var. טוֹבְלָנֵי) morning bathers (Essenes, v. Graetz Gesch. d. Jud. III2>, p. 468, a. for correct vers. R. S. to Yad. IV, 8).Part. pass. טָבוּל.טְבוּל יום (one who has bathed in day-time,) one who has bathed but must wait for sunset to be perfectly clean (Lev. 22:7). Tbul Yom I, 1; a. fr.Nidd.30a טְבוּלַת יום ארוך a woman after bathing whose day is adjourned (having to wait a long time for perfect levitical purity).טְבוּל יוֹם Tbul Yom, name of a treatise of Mishnah and Tosefta of the order of Tahăroth. Pi. טִיבֵּל 1) to dip into vinegar, salt, to make tasty; esp. to take a luncheon, to take the first course of a meal consisting of relishes; to take the antepast. Maasr. IV, 1 המְטַבֵּל בשדה he who makes a luncheon (of fruits) in the field. Pes.X, 3 מטבל בחזרת he takes lettuce as antepast. Tosef. ib. X, 9 לא טי׳וכ׳ if he has eaten as antepast only Pes.107b אבל מטבלוכ׳ Ms. M. a. comment. (ed. מטביל) but he may make a luncheon of Ib. השמש מטבל בבניוכ׳ comment. (ed. מטביל; Tosef. ib. X, 5 מכביש, v. כָּבַש); a. fr. 2) (cmp. תבל) to season with spices. Part. pass. מְטוּבָּל. Y.Shek.III, 47c top מבושל כמ׳ boiled (wine) is (in ritual law) like spiced wine; v. infra. Hif. הִטְבִּיל 1) to immerse vessels for purification, to order immersion. Ter. II, 3 המַטְבִּיל כליםוכ׳ he who immerses vessels on the Sabbath. Bets.II, 2 מַטְבִּילִין את הכלוכ׳ you must immerse whatever needs immersion (both persons and vessels) before Ib. 3 (17b), v. גַּבNidd.29b, v. טְבִילָה; a. fr. 2) to take luncheon, v. supra. 3) to season. Erub.28b מטבילין בווכ׳ they used to season the roast with it (in place of pepper). Hof. הוּטְבָּל to be immersed, to be made clean. Mikv. V, 6 לא הוּטְבָּלוּ are not considered as clean through immersion; Tosef. ib. IV, 10.

טָבַלI (b. h.; cmp. טָבַע I) 1) to dip. Zeb.93b, a. e. וט׳ ולא מספג, v. סָפַג. 2) to immerse, to bathe for purification. Yoma VII, 4 ירד וט׳ went down to the bath and took an immersion. Ber.2b שהכהנים טוֹבְלִיןוכ׳ when the priests (that have been unclean) bathe in order to be permitted to partake of their priestly share; a. v. fr.Ib. 22a טוֹבְלֵי שחרין those taking a bath in the morning (after emission of semen virile); Y. ib. III, 6c top ט׳ שחרית.Tosef.Yad.II, 20 טובלי שחרין (Var. טוֹבְלָנֵי) morning bathers (Essenes, v. Graetz Gesch. d. Jud. III2>, p. 468, a. for correct vers. R. S. to Yad. IV, 8).Part. pass. טָבוּל.טְבוּל יום (one who has bathed in day-time,) one who has bathed but must wait for sunset to be perfectly clean (Lev. 22:7). Tbul Yom I, 1; a. fr.Nidd.30a טְבוּלַת יום ארוך a woman after bathing whose day is adjourned (having to wait a long time for perfect levitical purity).טְבוּל יוֹם Tbul Yom, name of a treatise of Mishnah and Tosefta of the order of Tahăroth. Pi. טִיבֵּל 1) to dip into vinegar, salt, to make tasty; esp. to take a luncheon, to take the first course of a meal consisting of relishes; to take the antepast. Maasr. IV, 1 המְטַבֵּל בשדה he who makes a luncheon (of fruits) in the field. Pes.X, 3 מטבל בחזרת he takes lettuce as antepast. Tosef. ib. X, 9 לא טי׳וכ׳ if he has eaten as antepast only Pes.107b אבל מטבלוכ׳ Ms. M. a. comment. (ed. מטביל) but he may make a luncheon of Ib. השמש מטבל בבניוכ׳ comment. (ed. מטביל; Tosef. ib. X, 5 מכביש, v. כָּבַש); a. fr. 2) (cmp. תבל) to season with spices. Part. pass. מְטוּבָּל. Y.Shek.III, 47c top מבושל כמ׳ boiled (wine) is (in ritual law) like spiced wine; v. infra. Hif. הִטְבִּיל 1) to immerse vessels for purification, to order immersion. Ter. II, 3 המַטְבִּיל כליםוכ׳ he who immerses vessels on the Sabbath. Bets.II, 2 מַטְבִּילִין את הכלוכ׳ you must immerse whatever needs immersion (both persons and vessels) before Ib. 3 (17b), v. גַּבNidd.29b, v. טְבִילָה; a. fr. 2) to take luncheon, v. supra. 3) to season. Erub.28b מטבילין בווכ׳ they used to season the roast with it (in place of pepper). Hof. הוּטְבָּל to be immersed, to be made clean. Mikv. V, 6 לא הוּטְבָּלוּ are not considered as clean through immersion; Tosef. ib. IV, 10.

תְּקֵןch. sam(תקןto make straight, firm, right), to be firm, stand (corresp. to b. h. כּוּן, כָּנַן). Targ. Ps. 90:17 יִתְקְנַן ed. Ven. (Ms. יְתַקְנַן; ed. Wil. יִתּקְּנוּן Ithpa.). Targ. Prov. 22:18 נִיתְקְנִין (ed. Wil. נִתּקְּנוּן Ithpa.). Pa. תַּקֵּין 1) to establish. Targ. Ps. 9:8. Ib. 74:16 Ms. (ed. Af.). Targ. Is. 62:7. Targ. 2 Sam. 7:12; a. fr.Part. pass. מְתַקַּן. Targ. Jdg. 16:26 (not … קֵן). Targ. Ps. 89:38 (ed. Lag. מִיתַּקַּן Ithpa.); a. e. 2) to prepare, arrange, set in order; to improve, do a thing properly. Targ. Is. 40:13 (h. text תכן). Targ. O. Ex. 16:5. Targ. Prov. 6:8. Targ. Ps. 11:2; a. e.Targ. O. Deut. 12:5, read with ed. Berl. יִתָּקַן.Part. pass. as ab. Targ. Ez. 16:13 (not … קֵן). Ib. 18:12; a. fr.Keth.112a bot. מְתַקֵּן מתקליה repaired its offences (dangerous places on the road to Palestine); Yalk. Ps. 855. Tam.27b תַּקֵּין נפשך put thyself in order (regulate thy bowels). Sabb.33b איזיל אֲתַקֵּין מילתא I will go and remedy something (do something to benefit the community). Ib. איכא מילתא דבעי לתַקּוּנֵי is there anything that requires to be remedied? Zeb.15a אפשר לתַקּוּנָהּ it can be remedied. Ib. 76b תַּקּוּנֵי גברא שאני when a person is to be made fit (restored from a disqualification), we make an exception; Men.105b. Keth.85a, a fr. לתקוני שדרתיך, v. עֲוַת; a. fr.Esp. to make fit for use by separating the priestly gifts. Gen. R. s. 60 תַּקְּנַת איליןוכ׳ hast thou tithed those figs? Ib. תַּקַּנְתּוּהוּ have you tithed it (the barley)?; a. fr.Part. pass. as ab. Ib. אפשר … דלא מְתַקְּנַן is it possible that R. Z. should have eaten of them when they were not tithed?; a. fr. 3) to introduce, ordain, innovate, reform. Ber.33b אי לאו … ותַקְּנִינְהוּ בתפלהוכ׳ were it not that Moses had said them (the words, ‘O God, great, mighty and terrible), and the men of the Great Assembly had come and introduced them in the prayers, we could not dare to say them. Ib. תמני סרי תַּקּוּןוכ׳ eighteen benedictions they have ordained, nineteen they have not. Ib. 40b ברכה דלא תַקִּינוּ רבנן a benediction which the Rabbis have not introduced. B. Bath.90b רב פפא … ת׳ כיילאוכ׳ Rab Papa … introduced a measure of three Ḳfizas. Ib. אנא … תַּקִּינִי I have introduced a new measure; a. v. fr. Af. אַתְקֵין 1) to establish. Targ. Prov. 3:19. Targ. Is. 30:33; a. e. 2) to prepare, arrange, set in order (V. Pa.). Targ. Num. 10:33. Targ. Gen. 43:16. Targ. Ex. 30:7; a. fr. 3) to introduce, ordain, innovate, reform. R. Hash. 34a איתקיןר׳ אבהווכ׳ (read: אַתְ׳; Ms. M. הִתְקִין Hebr.) R. A. introduced the custom in Cæsaræa of sounding one Tḳiʿah, three notes of Shbarim, and one Tḳiʿah. Ib. מאי א׳ what has he improved (what has he achieved with his ordinance)? Gitt.86a א׳ רב יהודהוכ׳ Rab Judah introduced the formula for the sale of slaves: ‘this slave Y.Hag. I, 76c ר׳ יודה … למַתְקְנָא לוןוכ׳ (or למְתַקְּנָא, Pa.) R. Judah the Nasi sent out R. H …, that they should pass the towns … to institute teachers of Bible and of Mishnah for them; Midr. Till. to Ps. 127; Lam. R. introd., beg. דיפקון ויַתְקְנוּן קרייתאוכ׳ (or ויתַקְּנוּן) that they should go and improve (the education of) the towns in Palestine; a. fr. Ithpa. אִתַּקֵּין, אִיתַּקַּן; Ithpe. אִיתְּקֵין, אִיתְ׳ 1) to be established, confirmed; to be prepared, arranged. Targ. 1 Kings 2:46. Targ. Prov. 12:19. Ib. 19:29 (ed. Wil. מְתַ׳, part. pass. Pa.); a. fr. 2) to be prepared, dressed; to dress, adorn ones self. Targ. Hos. 2:15. Targ. II Esth. 5:1; a. fr. 3) to be instituted, ordained. B. Kam.82a עזרא תיקן … מִיתַּקְּנָא Ezra introduced this? was it not introduced before that (by Moses)?; a. e.