persons

קרי, קָרָא(b. h.) 1) to call, name; to invite. Ber.7b מיום שברא … שקְרָאוֹ … וּקְרָאוֹ אדון from the day that the Lord created the world there was no man that called the Holy One, blessed be He, lord, until Abraham came and called him lord (Gen. 15:2 אדני). Gen. R. s. 56 אברהם קראו יראה Abraham called it (the Temple site) yeraëh (Gen. 22:14), שם ק׳ אותו שלם Shem called it Salem (ib. 14:18), הריני קוֹרֵא אותו ירושלם I will call it Jerusalem. Snh.70b אין … לִקְרוֹא אבאוכ׳ no sooner does a child know to call ‘father and ‘mother, than it tastes grain food. Num. R. s. 15, beg. ק׳ אותו אוהב he invited that friend. Ib. והיה קורא אומניות, v. אוּמָנוּת; a. v. fr.Part. pass. קָרוּא, קָרוּי; f. קְרוּאָה, קְרוּיָה; Pl. קְרוּאִים, קְרוּאִין, קְרוּיִים, קְרוּיִם, קְרוּיִין, קְרוּיִן; קְרוּאוֹת, קְרוּיוֹת. B. Mets. 114b, a. e. (ref. to Ez. 34:31) אתם ק׳ אדםוכ׳ you are called men, but idolaters Sifra Aḥăré, end כל העריות ק׳ טומאה all illicit connections are called uncleanness; a. fr.Esp. קְרוּאִים, קְרוּיִין those called up to read from the Torah (v. infra). Gen. R. s. 70 (ref. to Gen. 29:2) אלו שלשה ק׳ this is typical of the three persons called up to read from the Torah (priest, Levite, and Israelite). Y.Meg.III, 74b ולא שבעה ק׳ אינון are not seven persons called up (on the Sabbath)?; a. fr.V. קְרוּיוֹת. 2) to read, recite (esp. from the Scriptures). Yoma I, 6 אם רגיל לִקְרוֹת … קוֹרִין לפניו if he (the high priest) is accustomed to read (the Scriptures), he reads himself, if not, they read to him; ובמה קורין לפניו and from what books do they read to him? Ib. פעמים הרבה קָרִיתִיוכ׳ many a time I read to him from Daniel. Meg.II, 1 הקורא את המגילהוכ׳, v. מִפְרֵעַ. Ib. 2 קְרָאָהּ סירוגין, v. סֵירוּג. Ib. 3 קורא כמקומו he must read in accordance with the usage of the place he came from. Ib. 4 הכל כשרין לִקְרוֹתוכ׳ all persons are qualified to recite the Book of Esther (before the congregation). Y.Meg.IV, 74d bot. וקְרָיָיהּ and read from it; a. fr.Esp. to read from the Torah at public services. Ib. III, 4 קורין בפרשת שקלים they (those who are called up, v. supra) read the section of Sheḳalim (Ex. 30:11–16). Ib. 6 אחד קורא את כולן one person must read the entire chapter (of the curses). Ib. IV, 1 בשני … קורין שלשה on Mondays … three persons read. Ib. 4 הקורא בתורה לא יפחותוכ׳ he who is designated to read from the Torah must read no less than three verses; לא יִקְרָא למתורגמןוכ׳ he must read to the interpreter one verse at a time, but from the Prophets, three verses. Bicc. I, 1 יש מביאין … וקוריןוכ׳ there are those who are bound to bring the first-fruits and to read (Deut. 26:5–10), and those who must bring but not read Ib. 4; a. v. fr.Esp. ק׳ (את שמע) to recite the Shmʿa in the morning and in the evening prayer. Ber.I, 1 לא קָרִינוּוכ׳ we omitted to read the Shmʿa. Ib. II, 3 ק׳ וטעה if one read the Shmʿa and made a mistake. Ib. 4 האומנין קוֹרְאִיןוכ׳ (Bab. ed. 16a קורין) workingmen read the Shmʿa on top of a tree, or on the scaffolding; a. v. fr.אל תִּקְרֵי … אלא (or תִּיקְרִי Chald. form; abbrev. א״ת) read not … but, i. e. change the traditional (Massoretic) reading (for homiletical purposes), Ib. 64a (ref. to Is. 54:13 א״ת בָּנַיִךְ אלא בּוֹנַיִךְ read not banayikh (thy children) but bonayikh (thy builders, the scholars). M. Kat. 9b (ref. to Ps. 49:12) א״ת קִרְבָּם אלא קִבְרָם read not ḳirbam (their innermost) but ḳirbam (their grave); a. fr. Pi. קֵרֵא same, to call, invite. Part. pass. מְקוֹרָא, pl. מְקוֹרָאִים, מְקוֹרָאִין. Num. R. s. 13 יש חתן … למק׳וכ׳ does a bridegroom give a banquet for the invited guests and not sit with them?; a. e. Nif. נִקְרָא 1) to be called. Lev. R. s. 1, beg. נִקְרְאוּ הנביאיםוכ׳, v. בַּיִת. Ex. R. s. 1 (ref. to Ex. 2:13) מכאן … נ׳ רשע from here we learn that when a man lifts up his hand to strike his neighbor, even if he does not strike, he is called a wicked man; Snh.58b. Ab. Zar.19a (ref. to Ps. 1:2) בתחלה נִקְרֵאת … נקראתוכ׳ first it (the Law) is called the Lords, and then his (the students); a. fr. 2) to be read, recited. Meg.I, 1 מגלה נקראתוכ׳ the Book of Esther may be read at public service on the eleventh Ib. IV, 10 מעשה ראובן נ׳ ולאוכ׳ the story of Reuben (Gen. 35:22) is read at public service but not translated. Ib. לא נִקְרָאִיןוכ׳ (Y. ed. נִיקְרִין) must be neither read nor interpreted. Tosef. ib. IV (III), 31 יש נקראין ומתרגמיןוכ׳ certain verses are read but not interpreted ; Meg.25a נִקְרִין; a. v. fr. Hif. הִקְרִיא to cause to call, to lead in reading. Sot.10a sq. (ref. to Gen. 21:33) א״ת וַיִּקְרָא אלא וַיַּקְרִיא read not vayiḳra (and he called) but vayaḳri (and he made call), מלמד שה׳וכ׳ intimating that Abraham caused the name of the Lord to be called by the mouth of every passer-by. Y. ib. V, 20c top קטן שהוא מַקְרֵאוכ׳ a child that reads the Hallel at school, and they (the class) respond by repeating each sentence (v. עָנָה I); גדול שהוא מקראוכ׳ an adult that leads in reciting …, when the congregation responds with the first sentence (as refrain). Succ.III, 10 מי שהיה … מַקְרִין אותווכ׳ if a slave, a woman, or a child reads to him, he responds with Hallelujah. Gitt. III, 1 שמע קול סופרים מקריןוכ׳ heard the teaching scribes as they made the practicing children read, ‘such and such … divorces Esp. to teach the Scriptures (מִקְרָא). Lam. R. to I, 6 השניניוכ׳ הַקְרינִי דף אחד teach me a page of the Scriptures, teach me a chapter of the Mishnah; a. fr.Erub.104b שהקרו, v. קָרַר I.

קרי, קָרָא(b. h.) 1) to call, name; to invite. Ber.7b מיום שברא … שקְרָאוֹ … וּקְרָאוֹ אדון from the day that the Lord created the world there was no man that called the Holy One, blessed be He, lord, until Abraham came and called him lord (Gen. 15:2 אדני). Gen. R. s. 56 אברהם קראו יראה Abraham called it (the Temple site) yeraëh (Gen. 22:14), שם ק׳ אותו שלם Shem called it Salem (ib. 14:18), הריני קוֹרֵא אותו ירושלם I will call it Jerusalem. Snh.70b אין … לִקְרוֹא אבאוכ׳ no sooner does a child know to call ‘father and ‘mother, than it tastes grain food. Num. R. s. 15, beg. ק׳ אותו אוהב he invited that friend. Ib. והיה קורא אומניות, v. אוּמָנוּת; a. v. fr.Part. pass. קָרוּא, קָרוּי; f. קְרוּאָה, קְרוּיָה; Pl. קְרוּאִים, קְרוּאִין, קְרוּיִים, קְרוּיִם, קְרוּיִין, קְרוּיִן; קְרוּאוֹת, קְרוּיוֹת. B. Mets. 114b, a. e. (ref. to Ez. 34:31) אתם ק׳ אדםוכ׳ you are called men, but idolaters Sifra Aḥăré, end כל העריות ק׳ טומאה all illicit connections are called uncleanness; a. fr.Esp. קְרוּאִים, קְרוּיִין those called up to read from the Torah (v. infra). Gen. R. s. 70 (ref. to Gen. 29:2) אלו שלשה ק׳ this is typical of the three persons called up to read from the Torah (priest, Levite, and Israelite). Y.Meg.III, 74b ולא שבעה ק׳ אינון are not seven persons called up (on the Sabbath)?; a. fr.V. קְרוּיוֹת. 2) to read, recite (esp. from the Scriptures). Yoma I, 6 אם רגיל לִקְרוֹת … קוֹרִין לפניו if he (the high priest) is accustomed to read (the Scriptures), he reads himself, if not, they read to him; ובמה קורין לפניו and from what books do they read to him? Ib. פעמים הרבה קָרִיתִיוכ׳ many a time I read to him from Daniel. Meg.II, 1 הקורא את המגילהוכ׳, v. מִפְרֵעַ. Ib. 2 קְרָאָהּ סירוגין, v. סֵירוּג. Ib. 3 קורא כמקומו he must read in accordance with the usage of the place he came from. Ib. 4 הכל כשרין לִקְרוֹתוכ׳ all persons are qualified to recite the Book of Esther (before the congregation). Y.Meg.IV, 74d bot. וקְרָיָיהּ and read from it; a. fr.Esp. to read from the Torah at public services. Ib. III, 4 קורין בפרשת שקלים they (those who are called up, v. supra) read the section of Sheḳalim (Ex. 30:11–16). Ib. 6 אחד קורא את כולן one person must read the entire chapter (of the curses). Ib. IV, 1 בשני … קורין שלשה on Mondays … three persons read. Ib. 4 הקורא בתורה לא יפחותוכ׳ he who is designated to read from the Torah must read no less than three verses; לא יִקְרָא למתורגמןוכ׳ he must read to the interpreter one verse at a time, but from the Prophets, three verses. Bicc. I, 1 יש מביאין … וקוריןוכ׳ there are those who are bound to bring the first-fruits and to read (Deut. 26:5–10), and those who must bring but not read Ib. 4; a. v. fr.Esp. ק׳ (את שמע) to recite the Shmʿa in the morning and in the evening prayer. Ber.I, 1 לא קָרִינוּוכ׳ we omitted to read the Shmʿa. Ib. II, 3 ק׳ וטעה if one read the Shmʿa and made a mistake. Ib. 4 האומנין קוֹרְאִיןוכ׳ (Bab. ed. 16a קורין) workingmen read the Shmʿa on top of a tree, or on the scaffolding; a. v. fr.אל תִּקְרֵי … אלא (or תִּיקְרִי Chald. form; abbrev. א״ת) read not … but, i. e. change the traditional (Massoretic) reading (for homiletical purposes), Ib. 64a (ref. to Is. 54:13 א״ת בָּנַיִךְ אלא בּוֹנַיִךְ read not banayikh (thy children) but bonayikh (thy builders, the scholars). M. Kat. 9b (ref. to Ps. 49:12) א״ת קִרְבָּם אלא קִבְרָם read not ḳirbam (their innermost) but ḳirbam (their grave); a. fr. Pi. קֵרֵא same, to call, invite. Part. pass. מְקוֹרָא, pl. מְקוֹרָאִים, מְקוֹרָאִין. Num. R. s. 13 יש חתן … למק׳וכ׳ does a bridegroom give a banquet for the invited guests and not sit with them?; a. e. Nif. נִקְרָא 1) to be called. Lev. R. s. 1, beg. נִקְרְאוּ הנביאיםוכ׳, v. בַּיִת. Ex. R. s. 1 (ref. to Ex. 2:13) מכאן … נ׳ רשע from here we learn that when a man lifts up his hand to strike his neighbor, even if he does not strike, he is called a wicked man; Snh.58b. Ab. Zar.19a (ref. to Ps. 1:2) בתחלה נִקְרֵאת … נקראתוכ׳ first it (the Law) is called the Lords, and then his (the students); a. fr. 2) to be read, recited. Meg.I, 1 מגלה נקראתוכ׳ the Book of Esther may be read at public service on the eleventh Ib. IV, 10 מעשה ראובן נ׳ ולאוכ׳ the story of Reuben (Gen. 35:22) is read at public service but not translated. Ib. לא נִקְרָאִיןוכ׳ (Y. ed. נִיקְרִין) must be neither read nor interpreted. Tosef. ib. IV (III), 31 יש נקראין ומתרגמיןוכ׳ certain verses are read but not interpreted ; Meg.25a נִקְרִין; a. v. fr. Hif. הִקְרִיא to cause to call, to lead in reading. Sot.10a sq. (ref. to Gen. 21:33) א״ת וַיִּקְרָא אלא וַיַּקְרִיא read not vayiḳra (and he called) but vayaḳri (and he made call), מלמד שה׳וכ׳ intimating that Abraham caused the name of the Lord to be called by the mouth of every passer-by. Y. ib. V, 20c top קטן שהוא מַקְרֵאוכ׳ a child that reads the Hallel at school, and they (the class) respond by repeating each sentence (v. עָנָה I); גדול שהוא מקראוכ׳ an adult that leads in reciting …, when the congregation responds with the first sentence (as refrain). Succ.III, 10 מי שהיה … מַקְרִין אותווכ׳ if a slave, a woman, or a child reads to him, he responds with Hallelujah. Gitt. III, 1 שמע קול סופרים מקריןוכ׳ heard the teaching scribes as they made the practicing children read, ‘such and such … divorces Esp. to teach the Scriptures (מִקְרָא). Lam. R. to I, 6 השניניוכ׳ הַקְרינִי דף אחד teach me a page of the Scriptures, teach me a chapter of the Mishnah; a. fr.Erub.104b שהקרו, v. קָרַר I.

קרי, קָרָא(b. h.) 1) to call, name; to invite. Ber.7b מיום שברא … שקְרָאוֹ … וּקְרָאוֹ אדון from the day that the Lord created the world there was no man that called the Holy One, blessed be He, lord, until Abraham came and called him lord (Gen. 15:2 אדני). Gen. R. s. 56 אברהם קראו יראה Abraham called it (the Temple site) yeraëh (Gen. 22:14), שם ק׳ אותו שלם Shem called it Salem (ib. 14:18), הריני קוֹרֵא אותו ירושלם I will call it Jerusalem. Snh.70b אין … לִקְרוֹא אבאוכ׳ no sooner does a child know to call ‘father and ‘mother, than it tastes grain food. Num. R. s. 15, beg. ק׳ אותו אוהב he invited that friend. Ib. והיה קורא אומניות, v. אוּמָנוּת; a. v. fr.Part. pass. קָרוּא, קָרוּי; f. קְרוּאָה, קְרוּיָה; Pl. קְרוּאִים, קְרוּאִין, קְרוּיִים, קְרוּיִם, קְרוּיִין, קְרוּיִן; קְרוּאוֹת, קְרוּיוֹת. B. Mets. 114b, a. e. (ref. to Ez. 34:31) אתם ק׳ אדםוכ׳ you are called men, but idolaters Sifra Aḥăré, end כל העריות ק׳ טומאה all illicit connections are called uncleanness; a. fr.Esp. קְרוּאִים, קְרוּיִין those called up to read from the Torah (v. infra). Gen. R. s. 70 (ref. to Gen. 29:2) אלו שלשה ק׳ this is typical of the three persons called up to read from the Torah (priest, Levite, and Israelite). Y.Meg.III, 74b ולא שבעה ק׳ אינון are not seven persons called up (on the Sabbath)?; a. fr.V. קְרוּיוֹת. 2) to read, recite (esp. from the Scriptures). Yoma I, 6 אם רגיל לִקְרוֹת … קוֹרִין לפניו if he (the high priest) is accustomed to read (the Scriptures), he reads himself, if not, they read to him; ובמה קורין לפניו and from what books do they read to him? Ib. פעמים הרבה קָרִיתִיוכ׳ many a time I read to him from Daniel. Meg.II, 1 הקורא את המגילהוכ׳, v. מִפְרֵעַ. Ib. 2 קְרָאָהּ סירוגין, v. סֵירוּג. Ib. 3 קורא כמקומו he must read in accordance with the usage of the place he came from. Ib. 4 הכל כשרין לִקְרוֹתוכ׳ all persons are qualified to recite the Book of Esther (before the congregation). Y.Meg.IV, 74d bot. וקְרָיָיהּ and read from it; a. fr.Esp. to read from the Torah at public services. Ib. III, 4 קורין בפרשת שקלים they (those who are called up, v. supra) read the section of Sheḳalim (Ex. 30:11–16). Ib. 6 אחד קורא את כולן one person must read the entire chapter (of the curses). Ib. IV, 1 בשני … קורין שלשה on Mondays … three persons read. Ib. 4 הקורא בתורה לא יפחותוכ׳ he who is designated to read from the Torah must read no less than three verses; לא יִקְרָא למתורגמןוכ׳ he must read to the interpreter one verse at a time, but from the Prophets, three verses. Bicc. I, 1 יש מביאין … וקוריןוכ׳ there are those who are bound to bring the first-fruits and to read (Deut. 26:5–10), and those who must bring but not read Ib. 4; a. v. fr.Esp. ק׳ (את שמע) to recite the Shmʿa in the morning and in the evening prayer. Ber.I, 1 לא קָרִינוּוכ׳ we omitted to read the Shmʿa. Ib. II, 3 ק׳ וטעה if one read the Shmʿa and made a mistake. Ib. 4 האומנין קוֹרְאִיןוכ׳ (Bab. ed. 16a קורין) workingmen read the Shmʿa on top of a tree, or on the scaffolding; a. v. fr.אל תִּקְרֵי … אלא (or תִּיקְרִי Chald. form; abbrev. א״ת) read not … but, i. e. change the traditional (Massoretic) reading (for homiletical purposes), Ib. 64a (ref. to Is. 54:13 א״ת בָּנַיִךְ אלא בּוֹנַיִךְ read not banayikh (thy children) but bonayikh (thy builders, the scholars). M. Kat. 9b (ref. to Ps. 49:12) א״ת קִרְבָּם אלא קִבְרָם read not ḳirbam (their innermost) but ḳirbam (their grave); a. fr. Pi. קֵרֵא same, to call, invite. Part. pass. מְקוֹרָא, pl. מְקוֹרָאִים, מְקוֹרָאִין. Num. R. s. 13 יש חתן … למק׳וכ׳ does a bridegroom give a banquet for the invited guests and not sit with them?; a. e. Nif. נִקְרָא 1) to be called. Lev. R. s. 1, beg. נִקְרְאוּ הנביאיםוכ׳, v. בַּיִת. Ex. R. s. 1 (ref. to Ex. 2:13) מכאן … נ׳ רשע from here we learn that when a man lifts up his hand to strike his neighbor, even if he does not strike, he is called a wicked man; Snh.58b. Ab. Zar.19a (ref. to Ps. 1:2) בתחלה נִקְרֵאת … נקראתוכ׳ first it (the Law) is called the Lords, and then his (the students); a. fr. 2) to be read, recited. Meg.I, 1 מגלה נקראתוכ׳ the Book of Esther may be read at public service on the eleventh Ib. IV, 10 מעשה ראובן נ׳ ולאוכ׳ the story of Reuben (Gen. 35:22) is read at public service but not translated. Ib. לא נִקְרָאִיןוכ׳ (Y. ed. נִיקְרִין) must be neither read nor interpreted. Tosef. ib. IV (III), 31 יש נקראין ומתרגמיןוכ׳ certain verses are read but not interpreted ; Meg.25a נִקְרִין; a. v. fr. Hif. הִקְרִיא to cause to call, to lead in reading. Sot.10a sq. (ref. to Gen. 21:33) א״ת וַיִּקְרָא אלא וַיַּקְרִיא read not vayiḳra (and he called) but vayaḳri (and he made call), מלמד שה׳וכ׳ intimating that Abraham caused the name of the Lord to be called by the mouth of every passer-by. Y. ib. V, 20c top קטן שהוא מַקְרֵאוכ׳ a child that reads the Hallel at school, and they (the class) respond by repeating each sentence (v. עָנָה I); גדול שהוא מקראוכ׳ an adult that leads in reciting …, when the congregation responds with the first sentence (as refrain). Succ.III, 10 מי שהיה … מַקְרִין אותווכ׳ if a slave, a woman, or a child reads to him, he responds with Hallelujah. Gitt. III, 1 שמע קול סופרים מקריןוכ׳ heard the teaching scribes as they made the practicing children read, ‘such and such … divorces Esp. to teach the Scriptures (מִקְרָא). Lam. R. to I, 6 השניניוכ׳ הַקְרינִי דף אחד teach me a page of the Scriptures, teach me a chapter of the Mishnah; a. fr.Erub.104b שהקרו, v. קָרַר I.

לִישָׁן, לִישָׁנָא, לִשָׁ׳m. ch. = h. לָשוֹן, tougue; language; expression; meaning; version. Targ. O. Ex. 4:10. Targ. Y. II Gen. 31:11 לְשָׁן קודשא sacred tongue (Hebrew); Targ. Y. ib. 47 לִישַׁן בית קודשא; ib. 45:12; a. fr.Lev. R. s. 33 כד אנא … את זבן לי ל׳ וכד אנאוכ׳ when I told thee to buy me the best thing in the market, thou boughtest a tongue, and when I told thee to buy me the worst, thou boughtest a tongue?Ḥull.142a ל׳ דר׳וכ׳ he saw the tongue of R. Ḥ. lying on the dunghill.B. Kam.6b ל׳ קלילא ( ḥab for ḥayab, v. חוּב h.) is the easier form (of the Jerusalem dialect).ל׳ מעליא refined expression, euphemism. Ber.11b; a. fr.Ib. 28a ל׳ דתברא הוא has the meaning of breaking. Ḥull.3b להך ל׳ דאמרתוכ׳ according to this, thy interpretation that Sabb.154a (in an editorial gloss) לל׳ בתרא according to the latter version ( אבוה for אחוה); a. v. fr. לישנא אחרינא (abbrev. ל״א) another version (reads), Ib. 104a; a. fr. לישן ביש, לישנא בישא = h. לשין הרע evil gossip, calumny, denunciation; also ל׳ תְלִיתָאֵי the talk about third (absent) persons. Targ. Y. Lev. 19:16; a. e.Arakh.15b ל׳ ת׳ קטל תליתאי Ar. (ed. לשון, corr. acc.) the talk about third persons kills three persons. Ib. כל מילתא … לית בה משום ל׳ ב׳ whatever evil is spoken in the presence of the person concerned is not to be called evil gossip; כל שכן חוצפא ול׳ ב׳ so much the worse, it is impudence and calumny. Ib. 16a כל מילתא … תלתא לית בה משום ל׳ ב׳ whatever has been said in the presence of three is not gossip (if repeated by one of those present); a. fr.Pl. לִישָׁנִין, לִישָׁנַיָּא, לִישָׁנֵי. Targ. Esth. 2:22. Targ. II Esth. 1:2; a. e.Men.65a, v. בִּיל.Keth.91a הנך תרי לִישְׁנָאֵיוכ׳ those first two versions; a. e.

לִישָׁן, לִישָׁנָא, לִשָׁ׳m. ch. = h. לָשוֹן, tougue; language; expression; meaning; version. Targ. O. Ex. 4:10. Targ. Y. II Gen. 31:11 לְשָׁן קודשא sacred tongue (Hebrew); Targ. Y. ib. 47 לִישַׁן בית קודשא; ib. 45:12; a. fr.Lev. R. s. 33 כד אנא … את זבן לי ל׳ וכד אנאוכ׳ when I told thee to buy me the best thing in the market, thou boughtest a tongue, and when I told thee to buy me the worst, thou boughtest a tongue?Ḥull.142a ל׳ דר׳וכ׳ he saw the tongue of R. Ḥ. lying on the dunghill.B. Kam.6b ל׳ קלילא ( ḥab for ḥayab, v. חוּב h.) is the easier form (of the Jerusalem dialect).ל׳ מעליא refined expression, euphemism. Ber.11b; a. fr.Ib. 28a ל׳ דתברא הוא has the meaning of breaking. Ḥull.3b להך ל׳ דאמרתוכ׳ according to this, thy interpretation that Sabb.154a (in an editorial gloss) לל׳ בתרא according to the latter version ( אבוה for אחוה); a. v. fr. לישנא אחרינא (abbrev. ל״א) another version (reads), Ib. 104a; a. fr. לישן ביש, לישנא בישא = h. לשין הרע evil gossip, calumny, denunciation; also ל׳ תְלִיתָאֵי the talk about third (absent) persons. Targ. Y. Lev. 19:16; a. e.Arakh.15b ל׳ ת׳ קטל תליתאי Ar. (ed. לשון, corr. acc.) the talk about third persons kills three persons. Ib. כל מילתא … לית בה משום ל׳ ב׳ whatever evil is spoken in the presence of the person concerned is not to be called evil gossip; כל שכן חוצפא ול׳ ב׳ so much the worse, it is impudence and calumny. Ib. 16a כל מילתא … תלתא לית בה משום ל׳ ב׳ whatever has been said in the presence of three is not gossip (if repeated by one of those present); a. fr.Pl. לִישָׁנִין, לִישָׁנַיָּא, לִישָׁנֵי. Targ. Esth. 2:22. Targ. II Esth. 1:2; a. e.Men.65a, v. בִּיל.Keth.91a הנך תרי לִישְׁנָאֵיוכ׳ those first two versions; a. e.

לִישָׁן, לִישָׁנָא, לִשָׁ׳m. ch. = h. לָשוֹן, tougue; language; expression; meaning; version. Targ. O. Ex. 4:10. Targ. Y. II Gen. 31:11 לְשָׁן קודשא sacred tongue (Hebrew); Targ. Y. ib. 47 לִישַׁן בית קודשא; ib. 45:12; a. fr.Lev. R. s. 33 כד אנא … את זבן לי ל׳ וכד אנאוכ׳ when I told thee to buy me the best thing in the market, thou boughtest a tongue, and when I told thee to buy me the worst, thou boughtest a tongue?Ḥull.142a ל׳ דר׳וכ׳ he saw the tongue of R. Ḥ. lying on the dunghill.B. Kam.6b ל׳ קלילא ( ḥab for ḥayab, v. חוּב h.) is the easier form (of the Jerusalem dialect).ל׳ מעליא refined expression, euphemism. Ber.11b; a. fr.Ib. 28a ל׳ דתברא הוא has the meaning of breaking. Ḥull.3b להך ל׳ דאמרתוכ׳ according to this, thy interpretation that Sabb.154a (in an editorial gloss) לל׳ בתרא according to the latter version ( אבוה for אחוה); a. v. fr. לישנא אחרינא (abbrev. ל״א) another version (reads), Ib. 104a; a. fr. לישן ביש, לישנא בישא = h. לשין הרע evil gossip, calumny, denunciation; also ל׳ תְלִיתָאֵי the talk about third (absent) persons. Targ. Y. Lev. 19:16; a. e.Arakh.15b ל׳ ת׳ קטל תליתאי Ar. (ed. לשון, corr. acc.) the talk about third persons kills three persons. Ib. כל מילתא … לית בה משום ל׳ ב׳ whatever evil is spoken in the presence of the person concerned is not to be called evil gossip; כל שכן חוצפא ול׳ ב׳ so much the worse, it is impudence and calumny. Ib. 16a כל מילתא … תלתא לית בה משום ל׳ ב׳ whatever has been said in the presence of three is not gossip (if repeated by one of those present); a. fr.Pl. לִישָׁנִין, לִישָׁנַיָּא, לִישָׁנֵי. Targ. Esth. 2:22. Targ. II Esth. 1:2; a. e.Men.65a, v. בִּיל.Keth.91a הנך תרי לִישְׁנָאֵיוכ׳ those first two versions; a. e.

לִישָׁן, לִישָׁנָא, לִשָׁ׳m. ch. = h. לָשוֹן, tougue; language; expression; meaning; version. Targ. O. Ex. 4:10. Targ. Y. II Gen. 31:11 לְשָׁן קודשא sacred tongue (Hebrew); Targ. Y. ib. 47 לִישַׁן בית קודשא; ib. 45:12; a. fr.Lev. R. s. 33 כד אנא … את זבן לי ל׳ וכד אנאוכ׳ when I told thee to buy me the best thing in the market, thou boughtest a tongue, and when I told thee to buy me the worst, thou boughtest a tongue?Ḥull.142a ל׳ דר׳וכ׳ he saw the tongue of R. Ḥ. lying on the dunghill.B. Kam.6b ל׳ קלילא ( ḥab for ḥayab, v. חוּב h.) is the easier form (of the Jerusalem dialect).ל׳ מעליא refined expression, euphemism. Ber.11b; a. fr.Ib. 28a ל׳ דתברא הוא has the meaning of breaking. Ḥull.3b להך ל׳ דאמרתוכ׳ according to this, thy interpretation that Sabb.154a (in an editorial gloss) לל׳ בתרא according to the latter version ( אבוה for אחוה); a. v. fr. לישנא אחרינא (abbrev. ל״א) another version (reads), Ib. 104a; a. fr. לישן ביש, לישנא בישא = h. לשין הרע evil gossip, calumny, denunciation; also ל׳ תְלִיתָאֵי the talk about third (absent) persons. Targ. Y. Lev. 19:16; a. e.Arakh.15b ל׳ ת׳ קטל תליתאי Ar. (ed. לשון, corr. acc.) the talk about third persons kills three persons. Ib. כל מילתא … לית בה משום ל׳ ב׳ whatever evil is spoken in the presence of the person concerned is not to be called evil gossip; כל שכן חוצפא ול׳ ב׳ so much the worse, it is impudence and calumny. Ib. 16a כל מילתא … תלתא לית בה משום ל׳ ב׳ whatever has been said in the presence of three is not gossip (if repeated by one of those present); a. fr.Pl. לִישָׁנִין, לִישָׁנַיָּא, לִישָׁנֵי. Targ. Esth. 2:22. Targ. II Esth. 1:2; a. e.Men.65a, v. בִּיל.Keth.91a הנך תרי לִישְׁנָאֵיוכ׳ those first two versions; a. e.

לִישָׁן, לִישָׁנָא, לִשָׁ׳m. ch. = h. לָשוֹן, tougue; language; expression; meaning; version. Targ. O. Ex. 4:10. Targ. Y. II Gen. 31:11 לְשָׁן קודשא sacred tongue (Hebrew); Targ. Y. ib. 47 לִישַׁן בית קודשא; ib. 45:12; a. fr.Lev. R. s. 33 כד אנא … את זבן לי ל׳ וכד אנאוכ׳ when I told thee to buy me the best thing in the market, thou boughtest a tongue, and when I told thee to buy me the worst, thou boughtest a tongue?Ḥull.142a ל׳ דר׳וכ׳ he saw the tongue of R. Ḥ. lying on the dunghill.B. Kam.6b ל׳ קלילא ( ḥab for ḥayab, v. חוּב h.) is the easier form (of the Jerusalem dialect).ל׳ מעליא refined expression, euphemism. Ber.11b; a. fr.Ib. 28a ל׳ דתברא הוא has the meaning of breaking. Ḥull.3b להך ל׳ דאמרתוכ׳ according to this, thy interpretation that Sabb.154a (in an editorial gloss) לל׳ בתרא according to the latter version ( אבוה for אחוה); a. v. fr. לישנא אחרינא (abbrev. ל״א) another version (reads), Ib. 104a; a. fr. לישן ביש, לישנא בישא = h. לשין הרע evil gossip, calumny, denunciation; also ל׳ תְלִיתָאֵי the talk about third (absent) persons. Targ. Y. Lev. 19:16; a. e.Arakh.15b ל׳ ת׳ קטל תליתאי Ar. (ed. לשון, corr. acc.) the talk about third persons kills three persons. Ib. כל מילתא … לית בה משום ל׳ ב׳ whatever evil is spoken in the presence of the person concerned is not to be called evil gossip; כל שכן חוצפא ול׳ ב׳ so much the worse, it is impudence and calumny. Ib. 16a כל מילתא … תלתא לית בה משום ל׳ ב׳ whatever has been said in the presence of three is not gossip (if repeated by one of those present); a. fr.Pl. לִישָׁנִין, לִישָׁנַיָּא, לִישָׁנֵי. Targ. Esth. 2:22. Targ. II Esth. 1:2; a. e.Men.65a, v. בִּיל.Keth.91a הנך תרי לִישְׁנָאֵיוכ׳ those first two versions; a. e.

קְרוּיוֹתm. pl. (קָרָא II) persons called up to read from the Scriptures. Y.Taan.IV, 68a bot. שלשה ק׳ … לאוכ׳ the three persons called to read from the Torah must read no less than ten verses altogether; Y.Meg.IV, 75a. Y.Ber.VIII, 11b top אילין ג׳ ק׳ מאיוכ׳ how do you consider those three readers from the Torah (as regards benedictions)? Ib. V, 9c bot. ק׳ בתורה ואין ק׳וכ׳ several persons are called to read from the Law successively, but not to read from the Prophets; Y.Meg.IV, 74d קראות (corr. acc.).V. קְרִיאָה.

קְרוּיוֹתm. pl. (קָרָא II) persons called up to read from the Scriptures. Y.Taan.IV, 68a bot. שלשה ק׳ … לאוכ׳ the three persons called to read from the Torah must read no less than ten verses altogether; Y.Meg.IV, 75a. Y.Ber.VIII, 11b top אילין ג׳ ק׳ מאיוכ׳ how do you consider those three readers from the Torah (as regards benedictions)? Ib. V, 9c bot. ק׳ בתורה ואין ק׳וכ׳ several persons are called to read from the Law successively, but not to read from the Prophets; Y.Meg.IV, 74d קראות (corr. acc.).V. קְרִיאָה.

שָׁקַר(b. h.) to be false. Gen. R. s. 85, beg. שָׁקַרְתָּ יהודה thou hast been false, O Judah; Yalk. ib. 144; Yalk. Mal. 589. Pi. שִׁיקֵּר 1) same, to lie; to defraud.מה לי לשַׁקּר what reason should I have for making a false statement?, i. e. a persons statement is to be credited, when he gains nothing by it, since he might have obtained the same advantage in another way. Kidd.64b אמרינן מה לי לשקרוכ׳ we apply the principle that we believe him, because he gains nothing by falsehood: for, why should he have said so? In order to release her from leviratical marriage after his death? If so, he might have said to her: I release thee by a divorce. Ib. מה לי לש׳ כי עדים דמי a persons statement accepted on the ground that he had no reason for lying, has the same legal value as the statement of witnesses; מה לי לש׳ כי חזקה דמי it has only the same value as a presumption (חֲזָקָה). Keth.27b מה לי לש׳ אי בעיוכ׳ we must believe him, for, if he had wanted, he might have said Ib. מה לי לש׳ במקום עדיםוכ׳ we do not apply the principle of mah li lshaḳḳer, when the persons statement is contradicted by witnesses (by well-known facts); B. Mets.81b; a. fr.Y.Snh.XI, 30c top (expl. כחש לו, 1 Kings 13:18) שי׳ בו (not ביה) he played him false; Cant. R. to II, 5 שי׳ לו; ib. ומה שי׳ לו שהאכילהווכ׳ and wherein did he play him false? In that he gave him the bread of deceit to eat (made him the recipient of treacherous hospitality). Num. R. s. 2018>; Tanḥ. Balak 12 מְשַׁקֵּר במשקלות, v. מִשְׁקָל; a. fr. 2) to prove false; to contradict, refute. Macc.5a (ref. to Deut. 19:18) עד שתְּשַׁקֵּר גופהוכ׳ until thou disprovest the body of the testimony (provest an alibi of the witnesses). Hithpa. הִשְׁתַּקֵּי, Nithpa. נִשְׁתַּקֵּר to be refuted, be proved to be a liar. Y. ib. I, beg.31a (read:) עדים שנזדממו וחזרו ונִשְׁתַּקְּרוּ if witnesses against whom an alibi had been proved were also proved to have told a falsehood (as to the fact to which they testified).

שָׁקַר(b. h.) to be false. Gen. R. s. 85, beg. שָׁקַרְתָּ יהודה thou hast been false, O Judah; Yalk. ib. 144; Yalk. Mal. 589. Pi. שִׁיקֵּר 1) same, to lie; to defraud.מה לי לשַׁקּר what reason should I have for making a false statement?, i. e. a persons statement is to be credited, when he gains nothing by it, since he might have obtained the same advantage in another way. Kidd.64b אמרינן מה לי לשקרוכ׳ we apply the principle that we believe him, because he gains nothing by falsehood: for, why should he have said so? In order to release her from leviratical marriage after his death? If so, he might have said to her: I release thee by a divorce. Ib. מה לי לש׳ כי עדים דמי a persons statement accepted on the ground that he had no reason for lying, has the same legal value as the statement of witnesses; מה לי לש׳ כי חזקה דמי it has only the same value as a presumption (חֲזָקָה). Keth.27b מה לי לש׳ אי בעיוכ׳ we must believe him, for, if he had wanted, he might have said Ib. מה לי לש׳ במקום עדיםוכ׳ we do not apply the principle of mah li lshaḳḳer, when the persons statement is contradicted by witnesses (by well-known facts); B. Mets.81b; a. fr.Y.Snh.XI, 30c top (expl. כחש לו, 1 Kings 13:18) שי׳ בו (not ביה) he played him false; Cant. R. to II, 5 שי׳ לו; ib. ומה שי׳ לו שהאכילהווכ׳ and wherein did he play him false? In that he gave him the bread of deceit to eat (made him the recipient of treacherous hospitality). Num. R. s. 2018>; Tanḥ. Balak 12 מְשַׁקֵּר במשקלות, v. מִשְׁקָל; a. fr. 2) to prove false; to contradict, refute. Macc.5a (ref. to Deut. 19:18) עד שתְּשַׁקֵּר גופהוכ׳ until thou disprovest the body of the testimony (provest an alibi of the witnesses). Hithpa. הִשְׁתַּקֵּי, Nithpa. נִשְׁתַּקֵּר to be refuted, be proved to be a liar. Y. ib. I, beg.31a (read:) עדים שנזדממו וחזרו ונִשְׁתַּקְּרוּ if witnesses against whom an alibi had been proved were also proved to have told a falsehood (as to the fact to which they testified).

בָּקַר(b. h.; √בק, v. בקע) to enter into, to clear, split; whence 1) (= בער) to eat up. Denom. בָּקָר (= בְּעִיר). 2) (= בער) to break forth, shine. Denom. בֹּקֶר. Pi. בִּיקֵּר, בִּקֵּר (b. h.) 1) to enter into, examine, search, distinguish (cmp. בִּין). Keth.106a מְבַקְּרֵי מומין those entrusted with the examination of sacrificial animals. Y.Bets. II, 61c top ובִיקְּרָן ממומן and had them examined (and declared free) from bodily defects. Ḥag.9b אין אומרים בַּקְּרוּוכ׳ we do not say, Examine ye a camel, a swine (i. e. only the deeds of distinguished persons are scrutinized); a. fr.Part. pass. מְבוּקָּר examined and found fit. Y.Ber.IV, 7b top טליים מְבוּקָּרִים lambs which passed examination. 2) to inquire after ones health, to visit the sick. Ned.IV, 4 (38b). ונכנס לְבַקְּרוֹ and comes to see him. Snh.68a; a. v. fr. (Ruth. R. to II, 15, v. infra. Hithpa. הִתְבַּקֵּר, Nithpa. נִתְבַּקֵּר 1) to be examined. Gen. R. s. 81 פנקסו נִתְבַּקְּרָה his account is examined (his sins visited); Tanḥ. Vayishlaḥ 8 מִתְבַּקֶּרֶת. Gen. R. s. 84, read with Yalk. Gen. 141 נתב׳ פנקסי my account 2) to be visited, attended to. Num. R. s. 18 as all sick persons מִתְבַּקְּרִין are tended (by physicians). Hif. הִבְקִיר (Y. Dial. for הִפְקִיר, v. פָּקַר; v. next w.) to give free, to resign ownership, to declare a property ownerless. Y.Ned.IV, 38d; Y.Peah V, beg.19b (read:) כיון שאדם מַבְקִיר דבר יצא מרשותו as soon as one declares a thing to be free, it has gone out of his control; Y.Dem.III, 23b bot. כיון שאדם מ׳ … ויצא … הבקירו הבקר as soon as one gives a thing free and it has left his possession, his act is valid; a. fr. (Ruth. R. to II, 15 מבקר, מבדר, prob. מבקיר; v. בָּדַר. Hof. הוּבְקַר to be declared free, to be free. Y.Peah VI, 19c top.Part. מוּבְקָר Ib. 19b bot. שדי מוּבְקֶרֶתוכ׳ (Tosef.Maasr.III, 11. הרי … מופ׳) my field shall be free for one day ; a. e.

בָּקַר(b. h.; √בק, v. בקע) to enter into, to clear, split; whence 1) (= בער) to eat up. Denom. בָּקָר (= בְּעִיר). 2) (= בער) to break forth, shine. Denom. בֹּקֶר. Pi. בִּיקֵּר, בִּקֵּר (b. h.) 1) to enter into, examine, search, distinguish (cmp. בִּין). Keth.106a מְבַקְּרֵי מומין those entrusted with the examination of sacrificial animals. Y.Bets. II, 61c top ובִיקְּרָן ממומן and had them examined (and declared free) from bodily defects. Ḥag.9b אין אומרים בַּקְּרוּוכ׳ we do not say, Examine ye a camel, a swine (i. e. only the deeds of distinguished persons are scrutinized); a. fr.Part. pass. מְבוּקָּר examined and found fit. Y.Ber.IV, 7b top טליים מְבוּקָּרִים lambs which passed examination. 2) to inquire after ones health, to visit the sick. Ned.IV, 4 (38b). ונכנס לְבַקְּרוֹ and comes to see him. Snh.68a; a. v. fr. (Ruth. R. to II, 15, v. infra. Hithpa. הִתְבַּקֵּר, Nithpa. נִתְבַּקֵּר 1) to be examined. Gen. R. s. 81 פנקסו נִתְבַּקְּרָה his account is examined (his sins visited); Tanḥ. Vayishlaḥ 8 מִתְבַּקֶּרֶת. Gen. R. s. 84, read with Yalk. Gen. 141 נתב׳ פנקסי my account 2) to be visited, attended to. Num. R. s. 18 as all sick persons מִתְבַּקְּרִין are tended (by physicians). Hif. הִבְקִיר (Y. Dial. for הִפְקִיר, v. פָּקַר; v. next w.) to give free, to resign ownership, to declare a property ownerless. Y.Ned.IV, 38d; Y.Peah V, beg.19b (read:) כיון שאדם מַבְקִיר דבר יצא מרשותו as soon as one declares a thing to be free, it has gone out of his control; Y.Dem.III, 23b bot. כיון שאדם מ׳ … ויצא … הבקירו הבקר as soon as one gives a thing free and it has left his possession, his act is valid; a. fr. (Ruth. R. to II, 15 מבקר, מבדר, prob. מבקיר; v. בָּדַר. Hof. הוּבְקַר to be declared free, to be free. Y.Peah VI, 19c top.Part. מוּבְקָר Ib. 19b bot. שדי מוּבְקֶרֶתוכ׳ (Tosef.Maasr.III, 11. הרי … מופ׳) my field shall be free for one day ; a. e.

זִימּוּן, זִמּוּן,m. (זָמַן) l) designation for a purpose, v. הַזְמָנָה. Ned.7a ז׳ מועיל has designation the same effect as virtual use (= הזמנה מילתא)?; Ber.26a יש ז׳; a. fr. 2) summons to appear before court; 3) appointment for a common meal, the appeal to partakers ta say grace after a common meal. Snh.8a ז׳ בשלשה zimmun requires three persons, מאי ז׳ … ברכת ז׳ what is meant by zimmun? Shall we say, it means the grace after meal ?But we read ז׳ וברכת ז׳וכ׳ z. and the grace require three persons … אלא מאי ז׳ אזמוניוכ׳ consequently, zimmun (not qualified) means summons before court. Ber.VII, 5 מצטרפים לז׳ can be counted together for common grace. Ib. 45b אין ברכת הז׳ ביניהם (not המזון) the appeal and answer to common grace must not take place between them. Ib. אין ז׳ למפרע the appointment for a meal and benediction in common cannot be made retroactive (it must be made before the meal commences); a. fr.Pl. זִימּוּנִים appointments, meeting places. Pesik. R. s. 33 כמה ז׳ נזדמנתי אִתְּכֶם how many meetings have I not appointed with you!; v. וִיעוּד.

זִימּוּן, זִמּוּן,m. (זָמַן) l) designation for a purpose, v. הַזְמָנָה. Ned.7a ז׳ מועיל has designation the same effect as virtual use (= הזמנה מילתא)?; Ber.26a יש ז׳; a. fr. 2) summons to appear before court; 3) appointment for a common meal, the appeal to partakers ta say grace after a common meal. Snh.8a ז׳ בשלשה zimmun requires three persons, מאי ז׳ … ברכת ז׳ what is meant by zimmun? Shall we say, it means the grace after meal ?But we read ז׳ וברכת ז׳וכ׳ z. and the grace require three persons … אלא מאי ז׳ אזמוניוכ׳ consequently, zimmun (not qualified) means summons before court. Ber.VII, 5 מצטרפים לז׳ can be counted together for common grace. Ib. 45b אין ברכת הז׳ ביניהם (not המזון) the appeal and answer to common grace must not take place between them. Ib. אין ז׳ למפרע the appointment for a meal and benediction in common cannot be made retroactive (it must be made before the meal commences); a. fr.Pl. זִימּוּנִים appointments, meeting places. Pesik. R. s. 33 כמה ז׳ נזדמנתי אִתְּכֶם how many meetings have I not appointed with you!; v. וִיעוּד.

זִימּוּן, זִמּוּן,m. (זָמַן) l) designation for a purpose, v. הַזְמָנָה. Ned.7a ז׳ מועיל has designation the same effect as virtual use (= הזמנה מילתא)?; Ber.26a יש ז׳; a. fr. 2) summons to appear before court; 3) appointment for a common meal, the appeal to partakers ta say grace after a common meal. Snh.8a ז׳ בשלשה zimmun requires three persons, מאי ז׳ … ברכת ז׳ what is meant by zimmun? Shall we say, it means the grace after meal ?But we read ז׳ וברכת ז׳וכ׳ z. and the grace require three persons … אלא מאי ז׳ אזמוניוכ׳ consequently, zimmun (not qualified) means summons before court. Ber.VII, 5 מצטרפים לז׳ can be counted together for common grace. Ib. 45b אין ברכת הז׳ ביניהם (not המזון) the appeal and answer to common grace must not take place between them. Ib. אין ז׳ למפרע the appointment for a meal and benediction in common cannot be made retroactive (it must be made before the meal commences); a. fr.Pl. זִימּוּנִים appointments, meeting places. Pesik. R. s. 33 כמה ז׳ נזדמנתי אִתְּכֶם how many meetings have I not appointed with you!; v. וִיעוּד.

זִימּוּן, זִמּוּן,m. (זָמַן) l) designation for a purpose, v. הַזְמָנָה. Ned.7a ז׳ מועיל has designation the same effect as virtual use (= הזמנה מילתא)?; Ber.26a יש ז׳; a. fr. 2) summons to appear before court; 3) appointment for a common meal, the appeal to partakers ta say grace after a common meal. Snh.8a ז׳ בשלשה zimmun requires three persons, מאי ז׳ … ברכת ז׳ what is meant by zimmun? Shall we say, it means the grace after meal ?But we read ז׳ וברכת ז׳וכ׳ z. and the grace require three persons … אלא מאי ז׳ אזמוניוכ׳ consequently, zimmun (not qualified) means summons before court. Ber.VII, 5 מצטרפים לז׳ can be counted together for common grace. Ib. 45b אין ברכת הז׳ ביניהם (not המזון) the appeal and answer to common grace must not take place between them. Ib. אין ז׳ למפרע the appointment for a meal and benediction in common cannot be made retroactive (it must be made before the meal commences); a. fr.Pl. זִימּוּנִים appointments, meeting places. Pesik. R. s. 33 כמה ז׳ נזדמנתי אִתְּכֶם how many meetings have I not appointed with you!; v. וִיעוּד.

חקי, חָקָה,Pi. חִיקָּה (b. h.; denom. of חֹק) 1) to draw circles, to survey. Gen. R. s. 39, end (ref. to Gen. 12:9) מְחַקֶּה והולךוכ׳ surveying as he went along, with the direction towards the Temple. 2) to imitate a persons customs, to follow a persons footsteps. Sifra Kdosh. beg. (ref. to Lev. 19:2) פמליא של מלך מה עליה להיות מְחַקָּה למלך Rab. (ed. פ׳ למלך ומהוכ׳) what is the duty of the Kings retinue?To follow in the wake of the King; (Yalk. Lev. 604 מְחַכָּה). Ḥull.II, 9 שלא יְחַקֶּהוכ׳ that he may not appear to imitate the customs of the heretics.