objects

קִידּוּש, קִדּ׳m. (קָדַש) 1) sanctification, esp. ק׳ השם the sanctification of the Name (of the Lord, v. קְדוּשָּׁה), loyally to the Jewish faith, martyrdom. Y.Shebi.IV, 35a bot. Pesik. Bshall., p. 87a>. Deut. R. s. 2 (ref. to Prov. 24:21) אמר לו דבר של ק׳ שמיוכ׳ (not קידש שמא) the Lord said to Solomon, a thing which concerns the sanctification of my name (the unity of God) dost thou express by a brief allusion? Y.Kidd.IV, 65c bot. גדול הוא ק׳ השם מחילול השם a positive act of sanctification of the Name is superior to (supersedes) a law which is to prevent profanation of the Name; בחילול השם כתיב … ובק׳ השם מתחלתוכ׳ concerning the profanation of the Name it is written (Deut. 21:23), ‘thou shalt not suffer his body to remain (even) over night, but when the Name was to be sanctified (by an act of retributive justice), it is written (2 Sam. 21:10), ‘from the beginning of the harvest ; Y.Snh.VI, 23d (corr. acc.); a. fr.Pl. קִידּוּשִׁין. laws of sanctity. Y.Yeb.II, 3d top למה סמך … לפרשת ק׳ why does the Biblical text join the chapter on sanctity (Lev. 19) to that on incest (Lev. 17)?; (Lev. R. s. 24 לפרשת קְדוֹשִׁים, v. קָדוֹש). 2) proclamation of sanctity; a) of the New Moon, seasons (by the authorities). Tosef.Snh.II, 1 ק׳ החדש ועיבורוכ׳ the proclamation of the New Moon and the intercalation of a month require a court of three. Y. ib. I, 18c top חבירים … לק׳ הח׳ dare untitled scholars (v. חָבֵר) be admitted to sit on the proclamation of the New Moon?; a. fr.B. Bath. 121a מועדייי׳ צריכין ק׳ בית דיןוכ׳ the festivals of the Lord require to be regulated by the proclamation of the court, but the weekly Sabbath does not. Y.R. Hash. III, 58d bot. ק׳ב״ד the official proclamation of the jubilee; a. fr.Pl. as ab. Ex. R. s. 15 קִדּוּשֵׁי החדשים the proceedings at the proclamation of the New Moon.b) proclamation of the sanctity of the day by special prayer, Ḳiddush. Pes.100a מפסיקין לק׳ when the Sabbath or Holy Day begins, we must interrupt a meal to recite Ḳiddush. Ib. b ידי ק׳ יצאו they (that heard the Ḳiddush at synagogue) have complied with the duty of ushering the Sabbath in with Ḳiddush. Ib. 105a sq. אם אין לו … ק׳ היום מפני שק׳ היוםוכ׳ he who has only one cup of wine, recites over it the Ḳiddush of the day, because the sanctification of the day takes precedence of honoring the day (by grace after meal with wine). Meg.27b מכרה … והביאה לי ק׳ היום sold the bonnet on her head and procured for me the wine for the Ḳiddush of the day; a. fr. 3) washing hands and feet prior to a priestly function. Zeb.19b כיצד מצות ק׳ how is the act of washing done? Ib. לינה מועלת ק׳וכ׳ the intervention of the night has an effect on the sanctification of hands and feet, makes a renewed washing of hands and feet necessary. Ib. ק׳ שני the second sanctification (immediately before approaching the altar); Yoma 32b; a. fr.Pl. as ab. Ib. III, 3. Ib. 32b; a. e. 4) (of mixed seeds) condemnation (v. קָרַש Pl. 7). Yeb.83a. 5) putting ashes in the water of lustration; the ashes put in. Ib. 42a bot. אסיפת אפרה … וק׳ (not לק׳, v. Rabb. D. S. a. l. note 50) the collecting of its ashes, the drawing of water and the putting in of the ashes; ib. b Par. Vl, 1 ונפל הק׳וכ׳ and ashes fell on his hand. Ib. 2. Tosef. ib. VI (V), 1 עוסק עם הק׳ is engaged in the act of ḳiddush. Ib. 3 צריך ק׳ שני requires an additional putting in of ashes; a. fr.Pl. as ab. Ib. 5; a. e.6) betrothal. Mekh. Mishp. s. 3 ק׳ אחר ק׳וכ׳ the father of a minor has the authority to give her away in marriage a second time, v. אַמְהוּת; אבל לא אמהות אחר ק׳ but he cannot hire her out after having once given her away. Y.Kidd.II, 62c top נכללין בק׳ … בשלשה קידושין they (the three objects he gave her, when he said, ‘be betrothed with this, and this and this) are combined to form one act of betrothal (which is valid, if the three objects combined have the legally prescribed value), and are separated (if he said, ‘be betrothed with this, with this, with this) to form three acts of betrothal (and one of the objects at least must have the legal value); a. fr.Pl. as ab. Ib.Esp. ḳiddush in, the act of betrothal, legal and legitimate marriage (connubium). Kidd.IV, 9 קִידּוּשֶׁיהָ ק׳ her acceptance of the betrothal is a valid marriage; קִדּוּשָׁיו ק׳ his (the authorized messengers) acceptance is valid. Ib. III, 12 כל מקום שיש ק׳ ואין עברהוכ׳ wherever a betrothal is valid (where there is connubium), and no sin is connected with it, the issue follows the legal status of the male parent; וכל מקום שיש ק׳ ויש עברהוכ׳ but where the betrothal, if performed, is valid but sin is connected therewith, the issue has the status of the inferior parent, e. g. a widow married to a high priest. Ib. כל מי שאין לה עליו ק׳ אבל יש לה על אחרים ק׳וכ׳ in a case where a marriage cannot take place with that special person (on account of consanguinity), but may take place with others, the issue is a bastard (מַמְזֵר); וכל מי שאין לה לא עליו … ק׳וכ׳ where a marriage cannot take place either with that special person or with other Israelites (she having no right of connubium), the issue follows the status of the mother. Yeb.10b, a. fr. אין ק׳ תופסיןוכ׳ betrothal takes no effect in the case of Kidd.60b, a. fr. קִידּוּשֵׁי ודאי an undisputed betrothal; קידושי ספק a legally doubtful betrothal; a. fr.Trnsf. קִידּוּשִׁים, קִידּוּשִׁין, קִדּ׳ betrothal festivities, contrad. to wedding festivities. Num. R. s. 12 ועשה לה ק׳ גדולים and arranged for her sake large festivities; ib. (ref. to Ex. 20:18) ולא היו אלא ק׳ and these were merely the solemnities of (Israels) betrothal (ref. to וקדשתם, ib. 19:10); Pesik. R. s. 5; Tanḥ. Naso 17. Ḳiddushin, name of a treatise of the Mishnah, Tosefta, Talmud Babli and Yrushalmi, of the Order of Nashim. B. Bath.52b (a reference to Tosef.Kidd.I, 5) תני וב … בק׳ דבי לוי Rab … taught from the treatise of Ḳiddushin of the school of Levi (v. Rabb. D. S. a. l. note 1).

קִידּוּש, קִדּ׳m. (קָדַש) 1) sanctification, esp. ק׳ השם the sanctification of the Name (of the Lord, v. קְדוּשָּׁה), loyally to the Jewish faith, martyrdom. Y.Shebi.IV, 35a bot. Pesik. Bshall., p. 87a>. Deut. R. s. 2 (ref. to Prov. 24:21) אמר לו דבר של ק׳ שמיוכ׳ (not קידש שמא) the Lord said to Solomon, a thing which concerns the sanctification of my name (the unity of God) dost thou express by a brief allusion? Y.Kidd.IV, 65c bot. גדול הוא ק׳ השם מחילול השם a positive act of sanctification of the Name is superior to (supersedes) a law which is to prevent profanation of the Name; בחילול השם כתיב … ובק׳ השם מתחלתוכ׳ concerning the profanation of the Name it is written (Deut. 21:23), ‘thou shalt not suffer his body to remain (even) over night, but when the Name was to be sanctified (by an act of retributive justice), it is written (2 Sam. 21:10), ‘from the beginning of the harvest ; Y.Snh.VI, 23d (corr. acc.); a. fr.Pl. קִידּוּשִׁין. laws of sanctity. Y.Yeb.II, 3d top למה סמך … לפרשת ק׳ why does the Biblical text join the chapter on sanctity (Lev. 19) to that on incest (Lev. 17)?; (Lev. R. s. 24 לפרשת קְדוֹשִׁים, v. קָדוֹש). 2) proclamation of sanctity; a) of the New Moon, seasons (by the authorities). Tosef.Snh.II, 1 ק׳ החדש ועיבורוכ׳ the proclamation of the New Moon and the intercalation of a month require a court of three. Y. ib. I, 18c top חבירים … לק׳ הח׳ dare untitled scholars (v. חָבֵר) be admitted to sit on the proclamation of the New Moon?; a. fr.B. Bath. 121a מועדייי׳ צריכין ק׳ בית דיןוכ׳ the festivals of the Lord require to be regulated by the proclamation of the court, but the weekly Sabbath does not. Y.R. Hash. III, 58d bot. ק׳ב״ד the official proclamation of the jubilee; a. fr.Pl. as ab. Ex. R. s. 15 קִדּוּשֵׁי החדשים the proceedings at the proclamation of the New Moon.b) proclamation of the sanctity of the day by special prayer, Ḳiddush. Pes.100a מפסיקין לק׳ when the Sabbath or Holy Day begins, we must interrupt a meal to recite Ḳiddush. Ib. b ידי ק׳ יצאו they (that heard the Ḳiddush at synagogue) have complied with the duty of ushering the Sabbath in with Ḳiddush. Ib. 105a sq. אם אין לו … ק׳ היום מפני שק׳ היוםוכ׳ he who has only one cup of wine, recites over it the Ḳiddush of the day, because the sanctification of the day takes precedence of honoring the day (by grace after meal with wine). Meg.27b מכרה … והביאה לי ק׳ היום sold the bonnet on her head and procured for me the wine for the Ḳiddush of the day; a. fr. 3) washing hands and feet prior to a priestly function. Zeb.19b כיצד מצות ק׳ how is the act of washing done? Ib. לינה מועלת ק׳וכ׳ the intervention of the night has an effect on the sanctification of hands and feet, makes a renewed washing of hands and feet necessary. Ib. ק׳ שני the second sanctification (immediately before approaching the altar); Yoma 32b; a. fr.Pl. as ab. Ib. III, 3. Ib. 32b; a. e. 4) (of mixed seeds) condemnation (v. קָרַש Pl. 7). Yeb.83a. 5) putting ashes in the water of lustration; the ashes put in. Ib. 42a bot. אסיפת אפרה … וק׳ (not לק׳, v. Rabb. D. S. a. l. note 50) the collecting of its ashes, the drawing of water and the putting in of the ashes; ib. b Par. Vl, 1 ונפל הק׳וכ׳ and ashes fell on his hand. Ib. 2. Tosef. ib. VI (V), 1 עוסק עם הק׳ is engaged in the act of ḳiddush. Ib. 3 צריך ק׳ שני requires an additional putting in of ashes; a. fr.Pl. as ab. Ib. 5; a. e.6) betrothal. Mekh. Mishp. s. 3 ק׳ אחר ק׳וכ׳ the father of a minor has the authority to give her away in marriage a second time, v. אַמְהוּת; אבל לא אמהות אחר ק׳ but he cannot hire her out after having once given her away. Y.Kidd.II, 62c top נכללין בק׳ … בשלשה קידושין they (the three objects he gave her, when he said, ‘be betrothed with this, and this and this) are combined to form one act of betrothal (which is valid, if the three objects combined have the legally prescribed value), and are separated (if he said, ‘be betrothed with this, with this, with this) to form three acts of betrothal (and one of the objects at least must have the legal value); a. fr.Pl. as ab. Ib.Esp. ḳiddush in, the act of betrothal, legal and legitimate marriage (connubium). Kidd.IV, 9 קִידּוּשֶׁיהָ ק׳ her acceptance of the betrothal is a valid marriage; קִדּוּשָׁיו ק׳ his (the authorized messengers) acceptance is valid. Ib. III, 12 כל מקום שיש ק׳ ואין עברהוכ׳ wherever a betrothal is valid (where there is connubium), and no sin is connected with it, the issue follows the legal status of the male parent; וכל מקום שיש ק׳ ויש עברהוכ׳ but where the betrothal, if performed, is valid but sin is connected therewith, the issue has the status of the inferior parent, e. g. a widow married to a high priest. Ib. כל מי שאין לה עליו ק׳ אבל יש לה על אחרים ק׳וכ׳ in a case where a marriage cannot take place with that special person (on account of consanguinity), but may take place with others, the issue is a bastard (מַמְזֵר); וכל מי שאין לה לא עליו … ק׳וכ׳ where a marriage cannot take place either with that special person or with other Israelites (she having no right of connubium), the issue follows the status of the mother. Yeb.10b, a. fr. אין ק׳ תופסיןוכ׳ betrothal takes no effect in the case of Kidd.60b, a. fr. קִידּוּשֵׁי ודאי an undisputed betrothal; קידושי ספק a legally doubtful betrothal; a. fr.Trnsf. קִידּוּשִׁים, קִידּוּשִׁין, קִדּ׳ betrothal festivities, contrad. to wedding festivities. Num. R. s. 12 ועשה לה ק׳ גדולים and arranged for her sake large festivities; ib. (ref. to Ex. 20:18) ולא היו אלא ק׳ and these were merely the solemnities of (Israels) betrothal (ref. to וקדשתם, ib. 19:10); Pesik. R. s. 5; Tanḥ. Naso 17. Ḳiddushin, name of a treatise of the Mishnah, Tosefta, Talmud Babli and Yrushalmi, of the Order of Nashim. B. Bath.52b (a reference to Tosef.Kidd.I, 5) תני וב … בק׳ דבי לוי Rab … taught from the treatise of Ḳiddushin of the school of Levi (v. Rabb. D. S. a. l. note 1).

קִידּוּש, קִדּ׳m. (קָדַש) 1) sanctification, esp. ק׳ השם the sanctification of the Name (of the Lord, v. קְדוּשָּׁה), loyally to the Jewish faith, martyrdom. Y.Shebi.IV, 35a bot. Pesik. Bshall., p. 87a>. Deut. R. s. 2 (ref. to Prov. 24:21) אמר לו דבר של ק׳ שמיוכ׳ (not קידש שמא) the Lord said to Solomon, a thing which concerns the sanctification of my name (the unity of God) dost thou express by a brief allusion? Y.Kidd.IV, 65c bot. גדול הוא ק׳ השם מחילול השם a positive act of sanctification of the Name is superior to (supersedes) a law which is to prevent profanation of the Name; בחילול השם כתיב … ובק׳ השם מתחלתוכ׳ concerning the profanation of the Name it is written (Deut. 21:23), ‘thou shalt not suffer his body to remain (even) over night, but when the Name was to be sanctified (by an act of retributive justice), it is written (2 Sam. 21:10), ‘from the beginning of the harvest ; Y.Snh.VI, 23d (corr. acc.); a. fr.Pl. קִידּוּשִׁין. laws of sanctity. Y.Yeb.II, 3d top למה סמך … לפרשת ק׳ why does the Biblical text join the chapter on sanctity (Lev. 19) to that on incest (Lev. 17)?; (Lev. R. s. 24 לפרשת קְדוֹשִׁים, v. קָדוֹש). 2) proclamation of sanctity; a) of the New Moon, seasons (by the authorities). Tosef.Snh.II, 1 ק׳ החדש ועיבורוכ׳ the proclamation of the New Moon and the intercalation of a month require a court of three. Y. ib. I, 18c top חבירים … לק׳ הח׳ dare untitled scholars (v. חָבֵר) be admitted to sit on the proclamation of the New Moon?; a. fr.B. Bath. 121a מועדייי׳ צריכין ק׳ בית דיןוכ׳ the festivals of the Lord require to be regulated by the proclamation of the court, but the weekly Sabbath does not. Y.R. Hash. III, 58d bot. ק׳ב״ד the official proclamation of the jubilee; a. fr.Pl. as ab. Ex. R. s. 15 קִדּוּשֵׁי החדשים the proceedings at the proclamation of the New Moon.b) proclamation of the sanctity of the day by special prayer, Ḳiddush. Pes.100a מפסיקין לק׳ when the Sabbath or Holy Day begins, we must interrupt a meal to recite Ḳiddush. Ib. b ידי ק׳ יצאו they (that heard the Ḳiddush at synagogue) have complied with the duty of ushering the Sabbath in with Ḳiddush. Ib. 105a sq. אם אין לו … ק׳ היום מפני שק׳ היוםוכ׳ he who has only one cup of wine, recites over it the Ḳiddush of the day, because the sanctification of the day takes precedence of honoring the day (by grace after meal with wine). Meg.27b מכרה … והביאה לי ק׳ היום sold the bonnet on her head and procured for me the wine for the Ḳiddush of the day; a. fr. 3) washing hands and feet prior to a priestly function. Zeb.19b כיצד מצות ק׳ how is the act of washing done? Ib. לינה מועלת ק׳וכ׳ the intervention of the night has an effect on the sanctification of hands and feet, makes a renewed washing of hands and feet necessary. Ib. ק׳ שני the second sanctification (immediately before approaching the altar); Yoma 32b; a. fr.Pl. as ab. Ib. III, 3. Ib. 32b; a. e. 4) (of mixed seeds) condemnation (v. קָרַש Pl. 7). Yeb.83a. 5) putting ashes in the water of lustration; the ashes put in. Ib. 42a bot. אסיפת אפרה … וק׳ (not לק׳, v. Rabb. D. S. a. l. note 50) the collecting of its ashes, the drawing of water and the putting in of the ashes; ib. b Par. Vl, 1 ונפל הק׳וכ׳ and ashes fell on his hand. Ib. 2. Tosef. ib. VI (V), 1 עוסק עם הק׳ is engaged in the act of ḳiddush. Ib. 3 צריך ק׳ שני requires an additional putting in of ashes; a. fr.Pl. as ab. Ib. 5; a. e.6) betrothal. Mekh. Mishp. s. 3 ק׳ אחר ק׳וכ׳ the father of a minor has the authority to give her away in marriage a second time, v. אַמְהוּת; אבל לא אמהות אחר ק׳ but he cannot hire her out after having once given her away. Y.Kidd.II, 62c top נכללין בק׳ … בשלשה קידושין they (the three objects he gave her, when he said, ‘be betrothed with this, and this and this) are combined to form one act of betrothal (which is valid, if the three objects combined have the legally prescribed value), and are separated (if he said, ‘be betrothed with this, with this, with this) to form three acts of betrothal (and one of the objects at least must have the legal value); a. fr.Pl. as ab. Ib.Esp. ḳiddush in, the act of betrothal, legal and legitimate marriage (connubium). Kidd.IV, 9 קִידּוּשֶׁיהָ ק׳ her acceptance of the betrothal is a valid marriage; קִדּוּשָׁיו ק׳ his (the authorized messengers) acceptance is valid. Ib. III, 12 כל מקום שיש ק׳ ואין עברהוכ׳ wherever a betrothal is valid (where there is connubium), and no sin is connected with it, the issue follows the legal status of the male parent; וכל מקום שיש ק׳ ויש עברהוכ׳ but where the betrothal, if performed, is valid but sin is connected therewith, the issue has the status of the inferior parent, e. g. a widow married to a high priest. Ib. כל מי שאין לה עליו ק׳ אבל יש לה על אחרים ק׳וכ׳ in a case where a marriage cannot take place with that special person (on account of consanguinity), but may take place with others, the issue is a bastard (מַמְזֵר); וכל מי שאין לה לא עליו … ק׳וכ׳ where a marriage cannot take place either with that special person or with other Israelites (she having no right of connubium), the issue follows the status of the mother. Yeb.10b, a. fr. אין ק׳ תופסיןוכ׳ betrothal takes no effect in the case of Kidd.60b, a. fr. קִידּוּשֵׁי ודאי an undisputed betrothal; קידושי ספק a legally doubtful betrothal; a. fr.Trnsf. קִידּוּשִׁים, קִידּוּשִׁין, קִדּ׳ betrothal festivities, contrad. to wedding festivities. Num. R. s. 12 ועשה לה ק׳ גדולים and arranged for her sake large festivities; ib. (ref. to Ex. 20:18) ולא היו אלא ק׳ and these were merely the solemnities of (Israels) betrothal (ref. to וקדשתם, ib. 19:10); Pesik. R. s. 5; Tanḥ. Naso 17. Ḳiddushin, name of a treatise of the Mishnah, Tosefta, Talmud Babli and Yrushalmi, of the Order of Nashim. B. Bath.52b (a reference to Tosef.Kidd.I, 5) תני וב … בק׳ דבי לוי Rab … taught from the treatise of Ḳiddushin of the school of Levi (v. Rabb. D. S. a. l. note 1).

קִידּוּש, קִדּ׳m. (קָדַש) 1) sanctification, esp. ק׳ השם the sanctification of the Name (of the Lord, v. קְדוּשָּׁה), loyally to the Jewish faith, martyrdom. Y.Shebi.IV, 35a bot. Pesik. Bshall., p. 87a>. Deut. R. s. 2 (ref. to Prov. 24:21) אמר לו דבר של ק׳ שמיוכ׳ (not קידש שמא) the Lord said to Solomon, a thing which concerns the sanctification of my name (the unity of God) dost thou express by a brief allusion? Y.Kidd.IV, 65c bot. גדול הוא ק׳ השם מחילול השם a positive act of sanctification of the Name is superior to (supersedes) a law which is to prevent profanation of the Name; בחילול השם כתיב … ובק׳ השם מתחלתוכ׳ concerning the profanation of the Name it is written (Deut. 21:23), ‘thou shalt not suffer his body to remain (even) over night, but when the Name was to be sanctified (by an act of retributive justice), it is written (2 Sam. 21:10), ‘from the beginning of the harvest ; Y.Snh.VI, 23d (corr. acc.); a. fr.Pl. קִידּוּשִׁין. laws of sanctity. Y.Yeb.II, 3d top למה סמך … לפרשת ק׳ why does the Biblical text join the chapter on sanctity (Lev. 19) to that on incest (Lev. 17)?; (Lev. R. s. 24 לפרשת קְדוֹשִׁים, v. קָדוֹש). 2) proclamation of sanctity; a) of the New Moon, seasons (by the authorities). Tosef.Snh.II, 1 ק׳ החדש ועיבורוכ׳ the proclamation of the New Moon and the intercalation of a month require a court of three. Y. ib. I, 18c top חבירים … לק׳ הח׳ dare untitled scholars (v. חָבֵר) be admitted to sit on the proclamation of the New Moon?; a. fr.B. Bath. 121a מועדייי׳ צריכין ק׳ בית דיןוכ׳ the festivals of the Lord require to be regulated by the proclamation of the court, but the weekly Sabbath does not. Y.R. Hash. III, 58d bot. ק׳ב״ד the official proclamation of the jubilee; a. fr.Pl. as ab. Ex. R. s. 15 קִדּוּשֵׁי החדשים the proceedings at the proclamation of the New Moon.b) proclamation of the sanctity of the day by special prayer, Ḳiddush. Pes.100a מפסיקין לק׳ when the Sabbath or Holy Day begins, we must interrupt a meal to recite Ḳiddush. Ib. b ידי ק׳ יצאו they (that heard the Ḳiddush at synagogue) have complied with the duty of ushering the Sabbath in with Ḳiddush. Ib. 105a sq. אם אין לו … ק׳ היום מפני שק׳ היוםוכ׳ he who has only one cup of wine, recites over it the Ḳiddush of the day, because the sanctification of the day takes precedence of honoring the day (by grace after meal with wine). Meg.27b מכרה … והביאה לי ק׳ היום sold the bonnet on her head and procured for me the wine for the Ḳiddush of the day; a. fr. 3) washing hands and feet prior to a priestly function. Zeb.19b כיצד מצות ק׳ how is the act of washing done? Ib. לינה מועלת ק׳וכ׳ the intervention of the night has an effect on the sanctification of hands and feet, makes a renewed washing of hands and feet necessary. Ib. ק׳ שני the second sanctification (immediately before approaching the altar); Yoma 32b; a. fr.Pl. as ab. Ib. III, 3. Ib. 32b; a. e. 4) (of mixed seeds) condemnation (v. קָרַש Pl. 7). Yeb.83a. 5) putting ashes in the water of lustration; the ashes put in. Ib. 42a bot. אסיפת אפרה … וק׳ (not לק׳, v. Rabb. D. S. a. l. note 50) the collecting of its ashes, the drawing of water and the putting in of the ashes; ib. b Par. Vl, 1 ונפל הק׳וכ׳ and ashes fell on his hand. Ib. 2. Tosef. ib. VI (V), 1 עוסק עם הק׳ is engaged in the act of ḳiddush. Ib. 3 צריך ק׳ שני requires an additional putting in of ashes; a. fr.Pl. as ab. Ib. 5; a. e.6) betrothal. Mekh. Mishp. s. 3 ק׳ אחר ק׳וכ׳ the father of a minor has the authority to give her away in marriage a second time, v. אַמְהוּת; אבל לא אמהות אחר ק׳ but he cannot hire her out after having once given her away. Y.Kidd.II, 62c top נכללין בק׳ … בשלשה קידושין they (the three objects he gave her, when he said, ‘be betrothed with this, and this and this) are combined to form one act of betrothal (which is valid, if the three objects combined have the legally prescribed value), and are separated (if he said, ‘be betrothed with this, with this, with this) to form three acts of betrothal (and one of the objects at least must have the legal value); a. fr.Pl. as ab. Ib.Esp. ḳiddush in, the act of betrothal, legal and legitimate marriage (connubium). Kidd.IV, 9 קִידּוּשֶׁיהָ ק׳ her acceptance of the betrothal is a valid marriage; קִדּוּשָׁיו ק׳ his (the authorized messengers) acceptance is valid. Ib. III, 12 כל מקום שיש ק׳ ואין עברהוכ׳ wherever a betrothal is valid (where there is connubium), and no sin is connected with it, the issue follows the legal status of the male parent; וכל מקום שיש ק׳ ויש עברהוכ׳ but where the betrothal, if performed, is valid but sin is connected therewith, the issue has the status of the inferior parent, e. g. a widow married to a high priest. Ib. כל מי שאין לה עליו ק׳ אבל יש לה על אחרים ק׳וכ׳ in a case where a marriage cannot take place with that special person (on account of consanguinity), but may take place with others, the issue is a bastard (מַמְזֵר); וכל מי שאין לה לא עליו … ק׳וכ׳ where a marriage cannot take place either with that special person or with other Israelites (she having no right of connubium), the issue follows the status of the mother. Yeb.10b, a. fr. אין ק׳ תופסיןוכ׳ betrothal takes no effect in the case of Kidd.60b, a. fr. קִידּוּשֵׁי ודאי an undisputed betrothal; קידושי ספק a legally doubtful betrothal; a. fr.Trnsf. קִידּוּשִׁים, קִידּוּשִׁין, קִדּ׳ betrothal festivities, contrad. to wedding festivities. Num. R. s. 12 ועשה לה ק׳ גדולים and arranged for her sake large festivities; ib. (ref. to Ex. 20:18) ולא היו אלא ק׳ and these were merely the solemnities of (Israels) betrothal (ref. to וקדשתם, ib. 19:10); Pesik. R. s. 5; Tanḥ. Naso 17. Ḳiddushin, name of a treatise of the Mishnah, Tosefta, Talmud Babli and Yrushalmi, of the Order of Nashim. B. Bath.52b (a reference to Tosef.Kidd.I, 5) תני וב … בק׳ דבי לוי Rab … taught from the treatise of Ḳiddushin of the school of Levi (v. Rabb. D. S. a. l. note 1).

קָרוֹבI m. (b. h.; קָרֵב) near; related, relative. Y.Ber.IX, 13a top (ref. to Deut. 4:7) ק׳ בכל מיני קריבות (God is) near in every way of nearness (at all times, in all places, in sympathy). Snh.9a נמצא … ק׳וכ׳ if it appears that one of the witnesses is a near relative (of the defendant) or disqualified. Ib. b אדם ק׳ אצל עצמו ואיןוכ׳ every man is considered a relation to himself, and none can incriminate himself. Ib. 10a אדם ק׳ … ואינו ק׳ אצל ממונו a man cannot testify against himself, but he is not a relative to (disqualified to testify against) his property. Ib. III, 4 היה ק׳ ונתרחק if a person was a relation (by marriage, so as to be disqualified), and became a stranger again. B. Mets.39a שבוי … מורידין ק׳וכ׳ if a person has been carried off captive, they (the court) appoint a relative to manage his estate. Ib. ק׳ מחמת ק׳ an indirect relative (e. g. ones step-brothers step-brother); a. v. fr.Pl. קְרוֹבִים, קְרוֹבִין. Gitt.14b ק׳ למלכות connected with royalty, influential. Snh.III, 4 ואלו הן הק׳ the following are considered relatives (disqualified to act as judges or witnesses); a. fr.Sabb.152a ק׳ נעשו רחוקים near objects have become distant (my senses are dull from old age).Tanḥ. Bshall. 18 ועברה קרובים; Y.Taan.II, 66a top שהגיע לקרובין, v. קָרוּכִין.Fem. קְרוֹבָה. Y. Ber. l. c. ע״ז נראית ק׳ ואינהוכ׳ the idol is apparently near, but in fact distant. Esth. R. to III, 1 Haman reflected in his heart אם אסתר … קְרוֹבָתִי if Esther is a Jewess, she is my relative. Meg.14b חולדה קְרוֹבַתוכ׳ Huldah was a relative of Jeremiahs; a. fr.Pl. קְרוֹבוֹת. Gen. R. s. 18 נשא … מקְרוֹבוֹתָיווכ׳ if a man marries one of his relatives, of him it is said ‘bone of my bones (Gen. 2:23). Lev. R. s. 18 רחוקות נעשי ק׳ ק׳וכ׳ distant objects have become near (things that I could discern at a distance must be brought near me), near objects have become distant, v. supra; a. fr.

קָרוֹבI m. (b. h.; קָרֵב) near; related, relative. Y.Ber.IX, 13a top (ref. to Deut. 4:7) ק׳ בכל מיני קריבות (God is) near in every way of nearness (at all times, in all places, in sympathy). Snh.9a נמצא … ק׳וכ׳ if it appears that one of the witnesses is a near relative (of the defendant) or disqualified. Ib. b אדם ק׳ אצל עצמו ואיןוכ׳ every man is considered a relation to himself, and none can incriminate himself. Ib. 10a אדם ק׳ … ואינו ק׳ אצל ממונו a man cannot testify against himself, but he is not a relative to (disqualified to testify against) his property. Ib. III, 4 היה ק׳ ונתרחק if a person was a relation (by marriage, so as to be disqualified), and became a stranger again. B. Mets.39a שבוי … מורידין ק׳וכ׳ if a person has been carried off captive, they (the court) appoint a relative to manage his estate. Ib. ק׳ מחמת ק׳ an indirect relative (e. g. ones step-brothers step-brother); a. v. fr.Pl. קְרוֹבִים, קְרוֹבִין. Gitt.14b ק׳ למלכות connected with royalty, influential. Snh.III, 4 ואלו הן הק׳ the following are considered relatives (disqualified to act as judges or witnesses); a. fr.Sabb.152a ק׳ נעשו רחוקים near objects have become distant (my senses are dull from old age).Tanḥ. Bshall. 18 ועברה קרובים; Y.Taan.II, 66a top שהגיע לקרובין, v. קָרוּכִין.Fem. קְרוֹבָה. Y. Ber. l. c. ע״ז נראית ק׳ ואינהוכ׳ the idol is apparently near, but in fact distant. Esth. R. to III, 1 Haman reflected in his heart אם אסתר … קְרוֹבָתִי if Esther is a Jewess, she is my relative. Meg.14b חולדה קְרוֹבַתוכ׳ Huldah was a relative of Jeremiahs; a. fr.Pl. קְרוֹבוֹת. Gen. R. s. 18 נשא … מקְרוֹבוֹתָיווכ׳ if a man marries one of his relatives, of him it is said ‘bone of my bones (Gen. 2:23). Lev. R. s. 18 רחוקות נעשי ק׳ ק׳וכ׳ distant objects have become near (things that I could discern at a distance must be brought near me), near objects have become distant, v. supra; a. fr.

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

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

הַבָּטָהf. ( נבט) I looking at, keeping in sight. Gen. R. s. 44 (ref. to Gen. 15:5) איןה׳ אלא מלמעלהוכ׳ the use of hibbit indicates a looking down from above. Lam. R. to V, 1 ה׳ מקרוב hibbit is used for looking at a near object, contrad. to ראייה. 2) superintendence, watching owner-less objects, as fruits of the Sabbatical year, v. הֶפְקֵי. B. Mets. 118a כאן בהגבהה כאן בה׳ in the one case the laborer was hired for taking up abandoned objects, in the other for watching. Ib. ה׳ בהפקר קני watching gives the right of possession of hefker. (Ms. M. has חֲבָטָה Ar., s. v. בט 2, hesitates betw. ה׳ a. ח׳.

הַבָּטָהf. ( נבט) I looking at, keeping in sight. Gen. R. s. 44 (ref. to Gen. 15:5) איןה׳ אלא מלמעלהוכ׳ the use of hibbit indicates a looking down from above. Lam. R. to V, 1 ה׳ מקרוב hibbit is used for looking at a near object, contrad. to ראייה. 2) superintendence, watching owner-less objects, as fruits of the Sabbatical year, v. הֶפְקֵי. B. Mets. 118a כאן בהגבהה כאן בה׳ in the one case the laborer was hired for taking up abandoned objects, in the other for watching. Ib. ה׳ בהפקר קני watching gives the right of possession of hefker. (Ms. M. has חֲבָטָה Ar., s. v. בט 2, hesitates betw. ה׳ a. ח׳.

לֶחִיII, לְחִי m. (b. h.; לחה; cmp. לוֹעָא) ( joint, 1) jaw. Tanḥ. Ki Thissa 18 לוחות שיגיעתן בל׳ the tablets are called luḥoth, because they must be studied with weariness of the leḥi (jaw).Du. לְחָיַיִם. Erub.54a (play on לחת, Ex. 31:18) אם משים אדם לְחָיָיו כאבןוכ׳ Ms. M. (v. Rabb. D. S. a. l. note) if one will make his jaws as (untiring in repeating lessons as) a stone Cant. R. to IV, 15; ib. to V, 12 (ref. to ib. 1 3) זה מלחים … עד שתהא הלכה יוצאה כמין ל׳ one scholar inserts one thing, another another thing, until the halakhah (decision) comes forth like jaws (well adjusted). Sabb.57b (expl. סרביטין, ib. VI, 1) המגיעין לה עד לְחָיֶיהָ ed. (Ms. M. המגיעין עד הלחיים) ornaments of the head which hang down so as to reach her cheeks. Y.Taan.IV, 68d bot.; Lam. R. to II, 2 יעלי עשבים בלְחָיֶיךָוכ׳ grass will grow through thy jaws (thou shalt be dead and buried), and the son of David shall not yet have appeared. Tosef.Ohol.I, 6 והלְחָיַיִן עמהן (ed. Zuck. והלחי) and the jaw-bones count among them. Ḥull.X, 1; a. fr. 2) various objects resembling a jaw, or attached to another object; a) that part of the bridle which encompasses the jaw. Kel. XI, 5.b) the cheek-pieces of a casque. Ib. 8 (v. Maim. comment. ed. Dehr.).c) inserted sticks, with which the plough is guided. Ib. XXI, 2.Esp. 3) leḥi, a stake fastened in the ground by the side of a wall, serving as a mark or as a fictitious partition (enclosure) for the purpose of enabling the inmates of an alley to move objects, on the Sabbath, within the space thus enclosed (v. עֵירוּב). Erub.12b ל׳ משום מחיצה a leḥi is to serve the place of a partition (palisade), contrad. to משום היכר a mark to distinguish the alley from the public road. Ib. I, 2 הכשר מבוי … ל׳ וקורה the means of fitting an alley for movements on the Sabbath … are a stake and a beam on top; ר׳ אל׳ אומר לְחָיַיִן R. E. says two stakes. Ib. 6 לחיין שאמרווכ׳ the stakes about which they speak must be ten hand-breadths high Ib. 15a ל׳ העומד מאליו … הוי ל׳ a pole put up accidentally (not with the intention of making it a Sabbath mark) … serves the ritual purposes of a leḥi. Ib. 12b הִכְשִׁירוֹ בל׳ if the alley has been made available for Sabbath movements by means of a leḥi; a. v. fr.

לֶחִיII, לְחִי m. (b. h.; לחה; cmp. לוֹעָא) ( joint, 1) jaw. Tanḥ. Ki Thissa 18 לוחות שיגיעתן בל׳ the tablets are called luḥoth, because they must be studied with weariness of the leḥi (jaw).Du. לְחָיַיִם. Erub.54a (play on לחת, Ex. 31:18) אם משים אדם לְחָיָיו כאבןוכ׳ Ms. M. (v. Rabb. D. S. a. l. note) if one will make his jaws as (untiring in repeating lessons as) a stone Cant. R. to IV, 15; ib. to V, 12 (ref. to ib. 1 3) זה מלחים … עד שתהא הלכה יוצאה כמין ל׳ one scholar inserts one thing, another another thing, until the halakhah (decision) comes forth like jaws (well adjusted). Sabb.57b (expl. סרביטין, ib. VI, 1) המגיעין לה עד לְחָיֶיהָ ed. (Ms. M. המגיעין עד הלחיים) ornaments of the head which hang down so as to reach her cheeks. Y.Taan.IV, 68d bot.; Lam. R. to II, 2 יעלי עשבים בלְחָיֶיךָוכ׳ grass will grow through thy jaws (thou shalt be dead and buried), and the son of David shall not yet have appeared. Tosef.Ohol.I, 6 והלְחָיַיִן עמהן (ed. Zuck. והלחי) and the jaw-bones count among them. Ḥull.X, 1; a. fr. 2) various objects resembling a jaw, or attached to another object; a) that part of the bridle which encompasses the jaw. Kel. XI, 5.b) the cheek-pieces of a casque. Ib. 8 (v. Maim. comment. ed. Dehr.).c) inserted sticks, with which the plough is guided. Ib. XXI, 2.Esp. 3) leḥi, a stake fastened in the ground by the side of a wall, serving as a mark or as a fictitious partition (enclosure) for the purpose of enabling the inmates of an alley to move objects, on the Sabbath, within the space thus enclosed (v. עֵירוּב). Erub.12b ל׳ משום מחיצה a leḥi is to serve the place of a partition (palisade), contrad. to משום היכר a mark to distinguish the alley from the public road. Ib. I, 2 הכשר מבוי … ל׳ וקורה the means of fitting an alley for movements on the Sabbath … are a stake and a beam on top; ר׳ אל׳ אומר לְחָיַיִן R. E. says two stakes. Ib. 6 לחיין שאמרווכ׳ the stakes about which they speak must be ten hand-breadths high Ib. 15a ל׳ העומד מאליו … הוי ל׳ a pole put up accidentally (not with the intention of making it a Sabbath mark) … serves the ritual purposes of a leḥi. Ib. 12b הִכְשִׁירוֹ בל׳ if the alley has been made available for Sabbath movements by means of a leḥi; a. v. fr.

מְצִיאֲתָאch. sam( מְצִיאָה f. (מָצָא I) finding, discovery).Pl. מְצִיאָן. Y.B. Mets.II, 8c bot. עביד גרמיה מחזד מ׳ ועבדוכ׳ he gains for himself the reputation of one returning lost objects, and makes great gains; חמי ליה בירייתא מחזר מ׳וכ׳ people see him return lost objects and give in his trust

מְצִיאֲתָאch. sam( מְצִיאָה f. (מָצָא I) finding, discovery).Pl. מְצִיאָן. Y.B. Mets.II, 8c bot. עביד גרמיה מחזד מ׳ ועבדוכ׳ he gains for himself the reputation of one returning lost objects, and makes great gains; חמי ליה בירייתא מחזר מ׳וכ׳ people see him return lost objects and give in his trust

מִקְטַיָּא, ̈טַיָּיאm. pl. (נְקַט) objects held in the hand while making oath. Tosef.Snh.V, 1 (read:) דור לי … בקיטא ובמ׳ דנקיטי if the contestant says, swear to me by thy life, or by the object or objects which I hold (v. קָנָה); Y. ib. III, beg.21a (corr. acc.).

מִקְטַיָּא, ̈טַיָּיאm. pl. (נְקַט) objects held in the hand while making oath. Tosef.Snh.V, 1 (read:) דור לי … בקיטא ובמ׳ דנקיטי if the contestant says, swear to me by thy life, or by the object or objects which I hold (v. קָנָה); Y. ib. III, beg.21a (corr. acc.).

מִקְטַיָּא, ̈טַיָּיאm. pl. (נְקַט) objects held in the hand while making oath. Tosef.Snh.V, 1 (read:) דור לי … בקיטא ובמ׳ דנקיטי if the contestant says, swear to me by thy life, or by the object or objects which I hold (v. קָנָה); Y. ib. III, beg.21a (corr. acc.).

מִקְטַיָּא, ̈טַיָּיאm. pl. (נְקַט) objects held in the hand while making oath. Tosef.Snh.V, 1 (read:) דור לי … בקיטא ובמ׳ דנקיטי if the contestant says, swear to me by thy life, or by the object or objects which I hold (v. קָנָה); Y. ib. III, beg.21a (corr. acc.).

נְגוּבָהf. (נָגַב) law of levitical cleanness concerning dry objects. Ḥag.24b וכי יש נ׳ לקדש (Ms. M. נְגִיבָה) is there any distinction in favor of dry objects as regards ?, v. נָגַב.

נְגוּבָהf. (נָגַב) law of levitical cleanness concerning dry objects. Ḥag.24b וכי יש נ׳ לקדש (Ms. M. נְגִיבָה) is there any distinction in favor of dry objects as regards ?, v. נָגַב.