parallel

בִּטְוַיָּאm. pl. ( בטי) = h. בְּטַח II, אַבְּטַי, column-like receptacles (of water). Lev. R. s. 25 (ref. to בטחות, Job 38:36, taking ב as a radical letter, ‘receptacles of wisdom) מהו בטוחות ב׳ what is battuḥoth? Answ. Bitvaya. (Ar. reads בטיוטא, taking ב as propos., v. Koh. Ar. Compl. s. v. טיטויא, IV, p. 27. Mat. K. guesses at טויא as a name of a bird, as parallel to שכוי.

בִּטְוַיָּאm. pl. ( בטי) = h. בְּטַח II, אַבְּטַי, column-like receptacles (of water). Lev. R. s. 25 (ref. to בטחות, Job 38:36, taking ב as a radical letter, ‘receptacles of wisdom) מהו בטוחות ב׳ what is battuḥoth? Answ. Bitvaya. (Ar. reads בטיוטא, taking ב as propos., v. Koh. Ar. Compl. s. v. טיטויא, IV, p. 27. Mat. K. guesses at טויא as a name of a bird, as parallel to שכוי.

בִּקְתָא, בִּיקְתָאf. (= בקעתא, v. בָּאגָא a. בִּקְעָה) valley, short cut; group of fields. Ber.34b bot. I consider him arrogant מאן דמצלי בב׳ (Ms. M. a. Ar. בפִקְתָא q. v.) who prays in a valley (where people pass by). Keth.54a; 103a בביתי ולא בביקתי ‘in my house (‘as long as you will spend your widowhood in my housethe marriage contract reads) but not in my estate, i. e. she must be content to live in her late husbands house with his heirs, but she cannot claim a separate residence. (Comment. בקתי = בי עקתי house of my distress, narrow house, i. e. when there is no room for her and the heirs, she loses her claims, v. Sabb.77b, etymol. of ב׳ = בי עקתא narrow place.בר בי׳ (בת) one of the same rural community; trnsf. of the same class or category; neighbor. Men.24b כולהו בני ב׳ they all beloug together. Meïl. 17b בני חדא ב׳ of the same category.Yeb.84a בת בי׳ (ed. בּוּקְתָא) a parallel case stated immediately after.

בִּקְתָא, בִּיקְתָאf. (= בקעתא, v. בָּאגָא a. בִּקְעָה) valley, short cut; group of fields. Ber.34b bot. I consider him arrogant מאן דמצלי בב׳ (Ms. M. a. Ar. בפִקְתָא q. v.) who prays in a valley (where people pass by). Keth.54a; 103a בביתי ולא בביקתי ‘in my house (‘as long as you will spend your widowhood in my housethe marriage contract reads) but not in my estate, i. e. she must be content to live in her late husbands house with his heirs, but she cannot claim a separate residence. (Comment. בקתי = בי עקתי house of my distress, narrow house, i. e. when there is no room for her and the heirs, she loses her claims, v. Sabb.77b, etymol. of ב׳ = בי עקתא narrow place.בר בי׳ (בת) one of the same rural community; trnsf. of the same class or category; neighbor. Men.24b כולהו בני ב׳ they all beloug together. Meïl. 17b בני חדא ב׳ of the same category.Yeb.84a בת בי׳ (ed. בּוּקְתָא) a parallel case stated immediately after.

בִּקְתָא, בִּיקְתָאf. (= בקעתא, v. בָּאגָא a. בִּקְעָה) valley, short cut; group of fields. Ber.34b bot. I consider him arrogant מאן דמצלי בב׳ (Ms. M. a. Ar. בפִקְתָא q. v.) who prays in a valley (where people pass by). Keth.54a; 103a בביתי ולא בביקתי ‘in my house (‘as long as you will spend your widowhood in my housethe marriage contract reads) but not in my estate, i. e. she must be content to live in her late husbands house with his heirs, but she cannot claim a separate residence. (Comment. בקתי = בי עקתי house of my distress, narrow house, i. e. when there is no room for her and the heirs, she loses her claims, v. Sabb.77b, etymol. of ב׳ = בי עקתא narrow place.בר בי׳ (בת) one of the same rural community; trnsf. of the same class or category; neighbor. Men.24b כולהו בני ב׳ they all beloug together. Meïl. 17b בני חדא ב׳ of the same category.Yeb.84a בת בי׳ (ed. בּוּקְתָא) a parallel case stated immediately after.

בִּקְתָא, בִּיקְתָאf. (= בקעתא, v. בָּאגָא a. בִּקְעָה) valley, short cut; group of fields. Ber.34b bot. I consider him arrogant מאן דמצלי בב׳ (Ms. M. a. Ar. בפִקְתָא q. v.) who prays in a valley (where people pass by). Keth.54a; 103a בביתי ולא בביקתי ‘in my house (‘as long as you will spend your widowhood in my housethe marriage contract reads) but not in my estate, i. e. she must be content to live in her late husbands house with his heirs, but she cannot claim a separate residence. (Comment. בקתי = בי עקתי house of my distress, narrow house, i. e. when there is no room for her and the heirs, she loses her claims, v. Sabb.77b, etymol. of ב׳ = בי עקתא narrow place.בר בי׳ (בת) one of the same rural community; trnsf. of the same class or category; neighbor. Men.24b כולהו בני ב׳ they all beloug together. Meïl. 17b בני חדא ב׳ of the same category.Yeb.84a בת בי׳ (ed. בּוּקְתָא) a parallel case stated immediately after.

גָּהַץ(cmp. גהט) to be bright, glad, willing. Gen. R. s. 39 (combine text of ed. with vers, of Ar. and read:) וא״ת שלא ג׳ אברהם ושמח על דבור המקום שאילו ג׳ ושמח למה לא יצא and if you will say, Abraham was not glad and joyful over the command of the Lord (to leave his home), for if he were so, why did he not emigrate (until he was commanded)? Pi. גִּיהֵץ, Hif. הִגְהִיץ to polish ( clothes), iron, gloss. Cant. R. to IV, 11 the cloud rubbed their clothes ומַגְהִיצָן and polished them; Midr. Till. to Ps. 23 ומְגַהֲצָן; Yalk. Deut. 850; Ps. 691 ענני כביד היו מְגַהֲצִיןוכ׳; Pesik. Bshall. p. 92a> מַגְהִיצִיםוכ׳; (Deut. R. s. 7 ומלבנן). Ib. אין מג׳ אלא באור, (v. אַמְיַינְטֹון) is cleansed only by fire.Part. Pu. מְגוּהָץ, pl. מְגוּהָצִין. Pes.109a. Y.M. Kat. III, 82a bot. Hithpa. הִתְגָּהֵץ to be polished. Cant. R. l. c., a. parallel, passages, v. supra.

גָּהַץ(cmp. גהט) to be bright, glad, willing. Gen. R. s. 39 (combine text of ed. with vers, of Ar. and read:) וא״ת שלא ג׳ אברהם ושמח על דבור המקום שאילו ג׳ ושמח למה לא יצא and if you will say, Abraham was not glad and joyful over the command of the Lord (to leave his home), for if he were so, why did he not emigrate (until he was commanded)? Pi. גִּיהֵץ, Hif. הִגְהִיץ to polish ( clothes), iron, gloss. Cant. R. to IV, 11 the cloud rubbed their clothes ומַגְהִיצָן and polished them; Midr. Till. to Ps. 23 ומְגַהֲצָן; Yalk. Deut. 850; Ps. 691 ענני כביד היו מְגַהֲצִיןוכ׳; Pesik. Bshall. p. 92a> מַגְהִיצִיםוכ׳; (Deut. R. s. 7 ומלבנן). Ib. אין מג׳ אלא באור, (v. אַמְיַינְטֹון) is cleansed only by fire.Part. Pu. מְגוּהָץ, pl. מְגוּהָצִין. Pes.109a. Y.M. Kat. III, 82a bot. Hithpa. הִתְגָּהֵץ to be polished. Cant. R. l. c., a. parallel, passages, v. supra.

חָסַםI (b. h.; cmp. preced. wds., esp. חָסךְ) (to withhold, prevent, v. Ez. 39:11, 1) to muzzle, esp. to prevent the animal from eating while at work (with ref. to Deut. 25:4). B. Mets.90a עובר משום בל תַּחְסוֹם he trespasses the law forbidding to muzzle (if he prevents the animal from eating). Ib. חֲסוֹם פרתי muzzle my cow. Ib. b, a. e. חֲסָמָהּ בקול if he prevents her from eating by shouting at her; a. fr.Trnsf. (an adaptation of Deut. l. c. which is followed by the law concerning leviratical marriage) to tie a woman to a man ( Yabam) with whom she cannot live; (Rashi: to shut a womans mouth, ignore her objections). Yeb.4a שאין חוֹסְמִין אותה that we do not coërce her (to be the wife of a leper). 2) to form the rim of basket work or of a leather bag. Kel. XVI, 2; 3; 4. Nif. נֶחְסַם to be muzzled, to be prevented from eating while at work. B. Mets.89a לאקושי חֹוסֵם לנֶחְסָםוכ׳ to draw a parallel between the muzzler (human laborer) and the muzzled (laboring brute). Hithpa. הִתְחַסֵּם, Nithpa. נִתְחַסֵּם to be bent into a rim. Kel. XX, 2.

חָסַםI (b. h.; cmp. preced. wds., esp. חָסךְ) (to withhold, prevent, v. Ez. 39:11, 1) to muzzle, esp. to prevent the animal from eating while at work (with ref. to Deut. 25:4). B. Mets.90a עובר משום בל תַּחְסוֹם he trespasses the law forbidding to muzzle (if he prevents the animal from eating). Ib. חֲסוֹם פרתי muzzle my cow. Ib. b, a. e. חֲסָמָהּ בקול if he prevents her from eating by shouting at her; a. fr.Trnsf. (an adaptation of Deut. l. c. which is followed by the law concerning leviratical marriage) to tie a woman to a man ( Yabam) with whom she cannot live; (Rashi: to shut a womans mouth, ignore her objections). Yeb.4a שאין חוֹסְמִין אותה that we do not coërce her (to be the wife of a leper). 2) to form the rim of basket work or of a leather bag. Kel. XVI, 2; 3; 4. Nif. נֶחְסַם to be muzzled, to be prevented from eating while at work. B. Mets.89a לאקושי חֹוסֵם לנֶחְסָםוכ׳ to draw a parallel between the muzzler (human laborer) and the muzzled (laboring brute). Hithpa. הִתְחַסֵּם, Nithpa. נִתְחַסֵּם to be bent into a rim. Kel. XX, 2.

כּוּן(b. h.) to stand, exist, be firm. Pi. כִּיוֵּון 1) to straighten. Sifré Deut. 308 מְכַוְּונוֹ במעגילה he tries to straighten the wood in a press; Yalk. Deut. 942 (not מכינן); Pesik. Zutr. Haăz. (ed. Bub. V, p. 11 1) נתנו לאומן שיְכַוְּונוֹ he gave it to a mechanic to straighten it. 2) to place in a line, direct. Macc.II, 5 (9b) מְכַוְּונִין להן דרךוכ׳ Ms. M. (ed. ומְכוּוָּנוֹת להן דרכים, v. infra) we make for them direct roads from one place of refuge to the other. 3) to determine exactly (place, time). Y.Erub.V, 22c לְכַוֵּין את הרוחות how to determine exactly the four cardinal points (v. רָבַע). Ib. bot. הארון היה מְכַוֵּיןוכ׳ the Ark indicated for them the points of the compass. Gen. R. s. 15, beg., v. כִּוּוּן. M. Kat. 10a אין יכול לכַוֵּין אימראוכ׳ is unable to sew the fringe accurately on the bosom of the shirt. Ber.7a לכַוֵּין אותה שעה to seize the opportunity of just that moment; a. fr. 4) (with לב or sub. לב) to direct or prepare ones mind, to pay attention, to do a thing with an intention. Ber.II, 1 אם כ׳ לבו if he (while reading in the Law) had his mind directed (to the Shma); ib. 13a אם כ׳ לבו לקרות it means, he read with attention (to the sense, not merely like one going over the text for correction). R. Hash. 28b כ׳ לבו לצאת he had the intention of complying with the law (v. יָצָא); opp. (כ׳) לשמוע he directed his attention to listening, i. e. heard the sound with consciousness (but without devotion); v. כַּוָּונָה. Ber.V, 1 היו שוהין … כדי שיְכַוְּונוּ לבםוכ׳ tarried a while before prayer, in order to direct their hearts to their Father in heaven. Y. ib. II, 5a חזקה כִּוֵּין the presumption is that he read with attention; a. fr.Part. pass. מְכוּוָּן, f. מְכוּוָּנָה, מְכוּוֶּנֶת; pl. מְכוּוָּנִים, … נִין; מְכוּוָּנוֹת a) in a line, corresponding. Y.Kil.V, beg.30b עריס המכ׳ a straight bed of vines, opp. מעוקם. Ib. מכ׳ הן they (the vines) are in a straight line. Y.Ber.IV, 8c top בית … מ׳ כנגד … של מעלן the situation of the earthly Holy of Holies corresponds with that of the heavenly Macc.II, 5 ומכוונות להן דרכים (not … נת), v. supra. Ib. 9b ומכוונות היו כמיןוכ׳ (Ms. M. ומכוונין הן) and they (the three towns on this side and those on the other side of the Jordan respectively) were in straight parallel lines like two rows in a vineyard; a. fr.b) exact, precise. Toh. III, 1 sq. כביצה מ׳ exactly the quantity of an egg. Mikv. VII, 6; Ḥag.19a; Gitt.16a. Hif. הֵכִין to put in proper position, to prepare; to hold ready, to designate. Bets.2b (ref. to Ex. 16:5) חול מֵכִין לשבתוכ׳ a week day prepares for the Sabbath (that which has become ready for use on a week day may be used on the Sabbath), but a Holy Day does not prepare for the succeeding Sabbath, ואין שבת מֵכִינָה ליו״ט nor can the Sabbath prepare for a succeeding Holy Day, v. הֲכָנָה.Meg.12b (play on ממוכן, Esth. 1:14) כלום הֵכִינוּוכ׳ have they (the Persians) arranged a table before thee?; Esth. R. to l. c. מי מֵכִיןוכ׳ who arranges an altar ?; a. fr.Tosef.Maasr.I, 4 משיכינו ed. Zuck., Var. משייבינו, read: משיניצו.Part. pass. מוּכָן prepared, designated, ready. Bets.I, 2 עפר מ׳ מבעוד יום dust (for covering the blood) made ready a day before. Ib. אפר כירה מ׳ הוא ashes of the stove are considered ready (destined to be used for the purpose). Ib. III, 4 אין זה מן המ׳ this is not among the things designated for use on the Holy Day. Ib. IV, 6.Meg. l. c. (play on ממוכן, v. supra) שמ׳ לפורענות he was ready for evil; a. fr. Hithpa. הִתְכַּיֵּון, הִתְכַּוֵּון, Nithpa. נִתְכַּוֵּין 1) to be made straight, to be remedied (cmp. תכן). Pesik. Zutr. l. c. אין אתם מִתְכַּוְּונִים אלא באור you (your crookedness) can be remedied only through fire; Sifré Deut. L, 100. אין אתם הולכים אלא לאור; Yalk. Deut l. c. הולכין אלא לאחור (corr. acc.). 2) to prepare ones self. Y.Meg.I, 71c (ref. to הִכּוֹן, Am. 4:12) הִתְכַּוֵּון לקראתוכ׳ put thyself in proper condition to meet thy God. 3) to intend, propose. B. Kam.VIII. 1 עד שיהא מִתְכַּ יֵן unless he did it with malicious intent. Tosef.Naz.III, 10 לא נִתְכֵּוַּונְתִּי אלא כמותה my intention was to be exactly like her (as to her vow). Ib. 14 מישנ׳ לעלותוכ׳ if he who had the intention to eat the flesh of swine ; v. עָלָה. Sabb.22a ובלבד שלא יִתְכַּוֵּיןוכ׳ provided he has not the intention of making a groove.Bets.23a, a. fr. דבר שאינו מִתְכַּ׳ a forbidden act which was produced without intent, i. e. an unintended but unavoidable effect of a permitted act. R. Hash. 28b. Pes.53b, a. fr. שניהם … נִתְכַּוְּונוּ both meant the same thing; a. fr. Polel כּוֹנֵן to establish, base firmly. Ex. R. s. 15 מבקש לְכוֹנֵן עולמים wanted to establish worlds. Ib. על אלו אני מְכוֹנֵןוכ׳ upon those (the patriarchs) I will establish the world.Part. pass. מְכוֹנָן, f. מְבוֹנֶנֶת. Midr. Sam. ch. 16 (ref. to הכינני, 1 Kings 2:24) בזכות התורה המ׳ בארון (the world exists) for the sake of the Law that is put up straight in the holy Ark.

כּוּן(b. h.) to stand, exist, be firm. Pi. כִּיוֵּון 1) to straighten. Sifré Deut. 308 מְכַוְּונוֹ במעגילה he tries to straighten the wood in a press; Yalk. Deut. 942 (not מכינן); Pesik. Zutr. Haăz. (ed. Bub. V, p. 11 1) נתנו לאומן שיְכַוְּונוֹ he gave it to a mechanic to straighten it. 2) to place in a line, direct. Macc.II, 5 (9b) מְכַוְּונִין להן דרךוכ׳ Ms. M. (ed. ומְכוּוָּנוֹת להן דרכים, v. infra) we make for them direct roads from one place of refuge to the other. 3) to determine exactly (place, time). Y.Erub.V, 22c לְכַוֵּין את הרוחות how to determine exactly the four cardinal points (v. רָבַע). Ib. bot. הארון היה מְכַוֵּיןוכ׳ the Ark indicated for them the points of the compass. Gen. R. s. 15, beg., v. כִּוּוּן. M. Kat. 10a אין יכול לכַוֵּין אימראוכ׳ is unable to sew the fringe accurately on the bosom of the shirt. Ber.7a לכַוֵּין אותה שעה to seize the opportunity of just that moment; a. fr. 4) (with לב or sub. לב) to direct or prepare ones mind, to pay attention, to do a thing with an intention. Ber.II, 1 אם כ׳ לבו if he (while reading in the Law) had his mind directed (to the Shma); ib. 13a אם כ׳ לבו לקרות it means, he read with attention (to the sense, not merely like one going over the text for correction). R. Hash. 28b כ׳ לבו לצאת he had the intention of complying with the law (v. יָצָא); opp. (כ׳) לשמוע he directed his attention to listening, i. e. heard the sound with consciousness (but without devotion); v. כַּוָּונָה. Ber.V, 1 היו שוהין … כדי שיְכַוְּונוּ לבםוכ׳ tarried a while before prayer, in order to direct their hearts to their Father in heaven. Y. ib. II, 5a חזקה כִּוֵּין the presumption is that he read with attention; a. fr.Part. pass. מְכוּוָּן, f. מְכוּוָּנָה, מְכוּוֶּנֶת; pl. מְכוּוָּנִים, … נִין; מְכוּוָּנוֹת a) in a line, corresponding. Y.Kil.V, beg.30b עריס המכ׳ a straight bed of vines, opp. מעוקם. Ib. מכ׳ הן they (the vines) are in a straight line. Y.Ber.IV, 8c top בית … מ׳ כנגד … של מעלן the situation of the earthly Holy of Holies corresponds with that of the heavenly Macc.II, 5 ומכוונות להן דרכים (not … נת), v. supra. Ib. 9b ומכוונות היו כמיןוכ׳ (Ms. M. ומכוונין הן) and they (the three towns on this side and those on the other side of the Jordan respectively) were in straight parallel lines like two rows in a vineyard; a. fr.b) exact, precise. Toh. III, 1 sq. כביצה מ׳ exactly the quantity of an egg. Mikv. VII, 6; Ḥag.19a; Gitt.16a. Hif. הֵכִין to put in proper position, to prepare; to hold ready, to designate. Bets.2b (ref. to Ex. 16:5) חול מֵכִין לשבתוכ׳ a week day prepares for the Sabbath (that which has become ready for use on a week day may be used on the Sabbath), but a Holy Day does not prepare for the succeeding Sabbath, ואין שבת מֵכִינָה ליו״ט nor can the Sabbath prepare for a succeeding Holy Day, v. הֲכָנָה.Meg.12b (play on ממוכן, Esth. 1:14) כלום הֵכִינוּוכ׳ have they (the Persians) arranged a table before thee?; Esth. R. to l. c. מי מֵכִיןוכ׳ who arranges an altar ?; a. fr.Tosef.Maasr.I, 4 משיכינו ed. Zuck., Var. משייבינו, read: משיניצו.Part. pass. מוּכָן prepared, designated, ready. Bets.I, 2 עפר מ׳ מבעוד יום dust (for covering the blood) made ready a day before. Ib. אפר כירה מ׳ הוא ashes of the stove are considered ready (destined to be used for the purpose). Ib. III, 4 אין זה מן המ׳ this is not among the things designated for use on the Holy Day. Ib. IV, 6.Meg. l. c. (play on ממוכן, v. supra) שמ׳ לפורענות he was ready for evil; a. fr. Hithpa. הִתְכַּיֵּון, הִתְכַּוֵּון, Nithpa. נִתְכַּוֵּין 1) to be made straight, to be remedied (cmp. תכן). Pesik. Zutr. l. c. אין אתם מִתְכַּוְּונִים אלא באור you (your crookedness) can be remedied only through fire; Sifré Deut. L, 100. אין אתם הולכים אלא לאור; Yalk. Deut l. c. הולכין אלא לאחור (corr. acc.). 2) to prepare ones self. Y.Meg.I, 71c (ref. to הִכּוֹן, Am. 4:12) הִתְכַּוֵּון לקראתוכ׳ put thyself in proper condition to meet thy God. 3) to intend, propose. B. Kam.VIII. 1 עד שיהא מִתְכַּ יֵן unless he did it with malicious intent. Tosef.Naz.III, 10 לא נִתְכֵּוַּונְתִּי אלא כמותה my intention was to be exactly like her (as to her vow). Ib. 14 מישנ׳ לעלותוכ׳ if he who had the intention to eat the flesh of swine ; v. עָלָה. Sabb.22a ובלבד שלא יִתְכַּוֵּיןוכ׳ provided he has not the intention of making a groove.Bets.23a, a. fr. דבר שאינו מִתְכַּ׳ a forbidden act which was produced without intent, i. e. an unintended but unavoidable effect of a permitted act. R. Hash. 28b. Pes.53b, a. fr. שניהם … נִתְכַּוְּונוּ both meant the same thing; a. fr. Polel כּוֹנֵן to establish, base firmly. Ex. R. s. 15 מבקש לְכוֹנֵן עולמים wanted to establish worlds. Ib. על אלו אני מְכוֹנֵןוכ׳ upon those (the patriarchs) I will establish the world.Part. pass. מְכוֹנָן, f. מְבוֹנֶנֶת. Midr. Sam. ch. 16 (ref. to הכינני, 1 Kings 2:24) בזכות התורה המ׳ בארון (the world exists) for the sake of the Law that is put up straight in the holy Ark.

כּוּןch. sam(כוןto stand, exist, be firm); Pa. כַּוֵּון 1) to direct, aim, draw a direct line. Targ. Y. Num. 22:23. Targ. Num. 34:7, sq. (h. text תאה). Targ. Y. Deut. 10:5 וכוונית (h. text פנה). Ib. 19:3 (h. text תכין, v. preced.); a. e. 2) to draw a parallel, compare. Targ. Is. 46:5 (h. text תמשילני). 3) (with דעתא, or sub. דעתא) to direct the mind, to pay attention; to do a thing intentionally. Targ. Y. Num. 11:1 מכ׳ והגיאן ביש intentionally speaking evil.Ber.17b לא מצי לְכַוּוּנֵי דעתיה he cannot collect his mind (for prayer). Ib. 30b מעיקרא לא כ׳וכ׳ the first time he read without attention. Ḥull.31a דלא קָמְכַוֵּין (or קָמִכַּוֵּין Ithpa.) when he had no intention whatever (to cut); a. fr.Part. pass. מְכַוַּון a) directed towards, corresponding. Targ. Ez. 1:9. Targ. Ex. 26:5; a. fr.b) straight, firm, upright. Targ. Job 21:8 מְכַוְּונִין Bxt. (Ms. מְכַוְּונַן; ed. מכוין, מְכַוַּון, corr. acc.; h. text נכון). Targ. Ps. 51:12. Ib. 57:8 (ed. Wil. מכוֵן, corr. acc.); a. fr.Yoma 28b לא מְכַוְּונֵי Ms. M. (ed. לא מ׳ טובא) the Temple walls were not exactly straight (the lower portions being thicker than the upper); (Ms. M. 2 משום דמכווני because the walls were exactly built in correspondence with the points of the compass). Y.Snh.IV, beg.22a; III, 21c top (read:) כד הוא חמי סהדו מכַוְּונָא … הכן והכן מְכַוֵּון when he found evidences (of two) exactly corresponding, he cross-examined; but when he found them turning hither and thither (differing in details), he tried to harmonize (allowing for errors in time, v. חֲקִירָה). Ithpa. אִיתְכַּיֵּון, אִיכַּ׳, כַּוֵּין … 1) to place ones self, to stand. Targ. Ps. 101:7. 2) to be precise in doing. Ib. 90:12 מן יִתְכַּ׳ להודע ed. Lag. (oth. ed. כן, corr. acc.) who can exactly make known? (h. text כן הודע). Targ. Y. Lev. 13:12. 3) to be trained, to be in the habit of. Targ. Y. Num. 22:30 (h. text הסכן). 4) to intend, mean. Ib. 30:5 ויתכ׳ וישתוק and keeps silence intentionally. Targ. Y. Deut. 19:4; a. e.Ḥull.95a דאיכ׳ לצעורי׳וכ׳ who meant to vex his neighbor. Ib. 31a מִיכַּוֵּין לשום חתיכה had the intention merely to cut (not to slaughter according to the ritual, v. זְבִיחָה). Ib. מה כלים דלא מִיכַּוְּונֵיוכ׳ as vessels (lifeless things) which have no thought ; a. e. Ithpe. אִיתְכָּן to be prepared, ready (מוּכָן, v. preced.). Ib. 14a כיון דלא א׳וכ׳ because it was not prepared (designated for use) yesterday.V. תכן.

כּוּןch. sam(כוןto stand, exist, be firm); Pa. כַּוֵּון 1) to direct, aim, draw a direct line. Targ. Y. Num. 22:23. Targ. Num. 34:7, sq. (h. text תאה). Targ. Y. Deut. 10:5 וכוונית (h. text פנה). Ib. 19:3 (h. text תכין, v. preced.); a. e. 2) to draw a parallel, compare. Targ. Is. 46:5 (h. text תמשילני). 3) (with דעתא, or sub. דעתא) to direct the mind, to pay attention; to do a thing intentionally. Targ. Y. Num. 11:1 מכ׳ והגיאן ביש intentionally speaking evil.Ber.17b לא מצי לְכַוּוּנֵי דעתיה he cannot collect his mind (for prayer). Ib. 30b מעיקרא לא כ׳וכ׳ the first time he read without attention. Ḥull.31a דלא קָמְכַוֵּין (or קָמִכַּוֵּין Ithpa.) when he had no intention whatever (to cut); a. fr.Part. pass. מְכַוַּון a) directed towards, corresponding. Targ. Ez. 1:9. Targ. Ex. 26:5; a. fr.b) straight, firm, upright. Targ. Job 21:8 מְכַוְּונִין Bxt. (Ms. מְכַוְּונַן; ed. מכוין, מְכַוַּון, corr. acc.; h. text נכון). Targ. Ps. 51:12. Ib. 57:8 (ed. Wil. מכוֵן, corr. acc.); a. fr.Yoma 28b לא מְכַוְּונֵי Ms. M. (ed. לא מ׳ טובא) the Temple walls were not exactly straight (the lower portions being thicker than the upper); (Ms. M. 2 משום דמכווני because the walls were exactly built in correspondence with the points of the compass). Y.Snh.IV, beg.22a; III, 21c top (read:) כד הוא חמי סהדו מכַוְּונָא … הכן והכן מְכַוֵּון when he found evidences (of two) exactly corresponding, he cross-examined; but when he found them turning hither and thither (differing in details), he tried to harmonize (allowing for errors in time, v. חֲקִירָה). Ithpa. אִיתְכַּיֵּון, אִיכַּ׳, כַּוֵּין … 1) to place ones self, to stand. Targ. Ps. 101:7. 2) to be precise in doing. Ib. 90:12 מן יִתְכַּ׳ להודע ed. Lag. (oth. ed. כן, corr. acc.) who can exactly make known? (h. text כן הודע). Targ. Y. Lev. 13:12. 3) to be trained, to be in the habit of. Targ. Y. Num. 22:30 (h. text הסכן). 4) to intend, mean. Ib. 30:5 ויתכ׳ וישתוק and keeps silence intentionally. Targ. Y. Deut. 19:4; a. e.Ḥull.95a דאיכ׳ לצעורי׳וכ׳ who meant to vex his neighbor. Ib. 31a מִיכַּוֵּין לשום חתיכה had the intention merely to cut (not to slaughter according to the ritual, v. זְבִיחָה). Ib. מה כלים דלא מִיכַּוְּונֵיוכ׳ as vessels (lifeless things) which have no thought ; a. e. Ithpe. אִיתְכָּן to be prepared, ready (מוּכָן, v. preced.). Ib. 14a כיון דלא א׳וכ׳ because it was not prepared (designated for use) yesterday.V. תכן.

מִקְרָאm. (b. h.; קָרָא) 1) call, convocation. Sifra Emor, Par. 11, ch. XIV אלא אם עשאו מ׳ קדש unless one made it (the Day of Atonement) a holy call (observed it). Ib. ch. XIII, Par. 11 בני ישראל מ׳ קדשוכ׳ the sons of Israel are a holy convocation (called to celebrate the festivals) Mekh. Bo. s. 9; a. fr. 2) reading, esp. the reading from the Scriptures. Ber.II, 1 זמן במ׳ the time for reading the shmʿa. Meg.3a, a. fr. מ׳ מגילה the recitation of the Book of Esther. Tosef.Ber.II, 20 יש שם מ׳ ותפלה reading the Scriptures and prayer are permitted there; Sabb.10a; a. e.Meg. l. c. (ref. to Neh. 8:8 ויקראו מ׳) זו this means the reading of the text; Ned.37b; a. fr. 3) pronunciation, vocalization; מ׳ סופרים the traditional vocalization of the Scripture texts. Ib. 4) teaching the Bible, primary instruction. Ib. IV, 3 לא ילמדנו מ׳ he must not teach him Bible, contrad. to מדרש Ib. 36b bot. במקום … על המ׳ where is it customary to take remuneration for teaching the Bible. Y.Meg.III, beg.73d; Y.Keth.XIII, beg.35c בית ספר למ׳וכ׳ Beth Sepher was the school for Bible, Beth Talmud for Mishnah. Lev. R. s. 2, beg. נכנסין למ׳ enter the primary school; a. fr. 5) the Scriptures. Y.Taan.IV, 68a bot. היזרנו על כל המ׳, v. חָזַר; a. fr. 6) Biblical verse, text. Sot.V, 2 שאין לו מ׳ מן התורהוכ׳ there is for it no passage in the Torah intimating that it is unclean. Ib. מביא לו מ׳ מןוכ׳ produces for it a Biblical text in evidence Yeb.11b, a. e. אין מ׳ יוצא מידי פשוטו a Bible verse can never lose its literal sense (although its meaning may be extended by the methods of interpretation). Snh.34a, a. e. מ׳ אחד יוצאוכ׳, v. טַעַם. Ib. 101a מ׳ זה מעצמו נדרש this verse must be interpreted from its own wording. Ib. bot. מנין לך … מ׳ אני דורש how do you know this?… I interpret Bible verses; a. fr.Pl. מִקְרָאוֹת, מִקְרָיוֹת. Men.19b; Zeb.63b; Sot.14b כ״מ שאתה מוצא שני מ׳ אחדוכ׳ wherever there are two possible interpretations of two parallel expressions one of which contradicts the other, and one of which confirms the other Yoma 52a bot., v. הֶכְרַע. Y.Snh.VIII, 26c top זה אחד משלשה מ׳ this is one of the three passages where the Law speaks metaphorically; Y.Keth.IV, 28c top; a. fr.

מִקְרָאm. (b. h.; קָרָא) 1) call, convocation. Sifra Emor, Par. 11, ch. XIV אלא אם עשאו מ׳ קדש unless one made it (the Day of Atonement) a holy call (observed it). Ib. ch. XIII, Par. 11 בני ישראל מ׳ קדשוכ׳ the sons of Israel are a holy convocation (called to celebrate the festivals) Mekh. Bo. s. 9; a. fr. 2) reading, esp. the reading from the Scriptures. Ber.II, 1 זמן במ׳ the time for reading the shmʿa. Meg.3a, a. fr. מ׳ מגילה the recitation of the Book of Esther. Tosef.Ber.II, 20 יש שם מ׳ ותפלה reading the Scriptures and prayer are permitted there; Sabb.10a; a. e.Meg. l. c. (ref. to Neh. 8:8 ויקראו מ׳) זו this means the reading of the text; Ned.37b; a. fr. 3) pronunciation, vocalization; מ׳ סופרים the traditional vocalization of the Scripture texts. Ib. 4) teaching the Bible, primary instruction. Ib. IV, 3 לא ילמדנו מ׳ he must not teach him Bible, contrad. to מדרש Ib. 36b bot. במקום … על המ׳ where is it customary to take remuneration for teaching the Bible. Y.Meg.III, beg.73d; Y.Keth.XIII, beg.35c בית ספר למ׳וכ׳ Beth Sepher was the school for Bible, Beth Talmud for Mishnah. Lev. R. s. 2, beg. נכנסין למ׳ enter the primary school; a. fr. 5) the Scriptures. Y.Taan.IV, 68a bot. היזרנו על כל המ׳, v. חָזַר; a. fr. 6) Biblical verse, text. Sot.V, 2 שאין לו מ׳ מן התורהוכ׳ there is for it no passage in the Torah intimating that it is unclean. Ib. מביא לו מ׳ מןוכ׳ produces for it a Biblical text in evidence Yeb.11b, a. e. אין מ׳ יוצא מידי פשוטו a Bible verse can never lose its literal sense (although its meaning may be extended by the methods of interpretation). Snh.34a, a. e. מ׳ אחד יוצאוכ׳, v. טַעַם. Ib. 101a מ׳ זה מעצמו נדרש this verse must be interpreted from its own wording. Ib. bot. מנין לך … מ׳ אני דורש how do you know this?… I interpret Bible verses; a. fr.Pl. מִקְרָאוֹת, מִקְרָיוֹת. Men.19b; Zeb.63b; Sot.14b כ״מ שאתה מוצא שני מ׳ אחדוכ׳ wherever there are two possible interpretations of two parallel expressions one of which contradicts the other, and one of which confirms the other Yoma 52a bot., v. הֶכְרַע. Y.Snh.VIII, 26c top זה אחד משלשה מ׳ this is one of the three passages where the Law speaks metaphorically; Y.Keth.IV, 28c top; a. fr.

נָחָשm. (b. h.; נָחַש) 1) ( the hissing, serpent. Gen. R. s. 22 נ׳ הקדמוני the original serpent (the seducer of Eve). Ib. s. 20 נ׳ זה רשע בעל תשובות that serpent is wicked and skilled in arguments. Bekh.8a נ׳ לשבע שניםוכ׳ a serpents pregnancy lasts seven years, and for that wicked animal I find no parallel (in the vegetable kingdom). Gen. R. s. 54 הנ׳ של בית the domestic serpent (harmless); a. fr.Pl. נְחָשִׁים. Ib. s. 84 נ׳ ועקרבים snakes and scorpions; a. fr. 2) a pungent ( poisonous) fluid in the leaves or in the stems of onions kept for a long time in the ground. Erub.29b. 3) a disease of the eye, v. חִלָּזוֹן. Bekh.VI, 2 חלזון נ׳וכ׳, expl. ib. 38b as identical with חלזון; Tosef. ib. IV, 2; Sifra Emor ch. II, Par. 3.

נָחָשm. (b. h.; נָחַש) 1) ( the hissing, serpent. Gen. R. s. 22 נ׳ הקדמוני the original serpent (the seducer of Eve). Ib. s. 20 נ׳ זה רשע בעל תשובות that serpent is wicked and skilled in arguments. Bekh.8a נ׳ לשבע שניםוכ׳ a serpents pregnancy lasts seven years, and for that wicked animal I find no parallel (in the vegetable kingdom). Gen. R. s. 54 הנ׳ של בית the domestic serpent (harmless); a. fr.Pl. נְחָשִׁים. Ib. s. 84 נ׳ ועקרבים snakes and scorpions; a. fr. 2) a pungent ( poisonous) fluid in the leaves or in the stems of onions kept for a long time in the ground. Erub.29b. 3) a disease of the eye, v. חִלָּזוֹן. Bekh.VI, 2 חלזון נ׳וכ׳, expl. ib. 38b as identical with חלזון; Tosef. ib. IV, 2; Sifra Emor ch. II, Par. 3.

רַאֲיָה, רַאֲיָיהf. (preced, wds.) evidence, proof. Eduy. II, 2 לא ראינו איןר׳ (Bab. ed. אין לא ראינור׳) ‘we have not seen is no evidence (that an act did not take place); Zeb.XII, 4; Keth.23a. Ib. 15b (in Chald. dict.) אייתיר׳ דישראל את produce evidence that thou art an Israelite. Snh.III, 8 כל זמן שמביאר׳, v. סָתַר II. B. Kam. III, 11, a. fr. עליו הר׳ it rests on him to produce evidence, v. יָצָא. B. Bath. 154a top ר׳ במאי wherein must his evidence consist? ר׳ בעדים evidence by producing witnesses; ר׳ בקיום השטר evidence by which the document is identified. Pes.15a, a. e. אין הנדון דומה לר׳ the case under discussion is not parallel to the evidence (the case which you cite is not analogous). Ber.2b, a. fr. אע״פ שאיןר׳וכ׳, v. זֵכֶר; a. v. fr.Pl. רַאֲיוֹת. Snh. l. c. כלר׳ שיש לךוכ׳ whatever new evidences you may have, you must produce within thirty days. Y.Shebu.VI, 37a top בכופר ברַאֲיוֹתָיו when the opponent contests his evidence. Gen. R. s. 36, end, v. הַכְרָעָה; a. e.

רַאֲיָה, רַאֲיָיהf. (preced, wds.) evidence, proof. Eduy. II, 2 לא ראינו איןר׳ (Bab. ed. אין לא ראינור׳) ‘we have not seen is no evidence (that an act did not take place); Zeb.XII, 4; Keth.23a. Ib. 15b (in Chald. dict.) אייתיר׳ דישראל את produce evidence that thou art an Israelite. Snh.III, 8 כל זמן שמביאר׳, v. סָתַר II. B. Kam. III, 11, a. fr. עליו הר׳ it rests on him to produce evidence, v. יָצָא. B. Bath. 154a top ר׳ במאי wherein must his evidence consist? ר׳ בעדים evidence by producing witnesses; ר׳ בקיום השטר evidence by which the document is identified. Pes.15a, a. e. אין הנדון דומה לר׳ the case under discussion is not parallel to the evidence (the case which you cite is not analogous). Ber.2b, a. fr. אע״פ שאיןר׳וכ׳, v. זֵכֶר; a. v. fr.Pl. רַאֲיוֹת. Snh. l. c. כלר׳ שיש לךוכ׳ whatever new evidences you may have, you must produce within thirty days. Y.Shebu.VI, 37a top בכופר ברַאֲיוֹתָיו when the opponent contests his evidence. Gen. R. s. 36, end, v. הַכְרָעָה; a. e.