thyself

יָעַד, וָעַד(b. h.; v. עוד) to appoint; denom. מוֹעֵד. Pi. 1) יִעַד, יִי׳ to designate, esp. to designate a Hebrew handmaid to be a freemans wife (Ex. 21:8, sq.). Kidd.19a צריך ליַעֲדָהּ he must express to her her designation, i. e. בקדושי יעוד by betrothal through designation, v. יִעוּד. Ib. מהו שמְיַיעֵד אדםוכ׳ may a man designate (a handmaid) for his minor son? Ib.b אם רצה לייעד מייעד if he chooses to betroth her, he may do so. Mekh. Mishp. s. 3 לבנו יְיַעֵדוכ׳ he may give her to his son, but not to his brother. Ib. יַעֵד לך או לבנךוכ׳ betroth her to thyself or to thy son or redeem her; a. fr.Part. pass. f. מְיוּעֶדֶת designated, betrothed. Y.Kidd.I, 59b bot. he tells her in the presence of witnesses הרי את מי׳ לי thou art designated for me (as my wife). Bab. ib. 6a מי׳ לי מהו if one says to a free woman, Thou art (using מיועדת for מקודשת), is it a valid betrothal? Pi. 2) וִיעֵד to make an appointment, to meet. Lam. R. to II, 13, a. e., v. וִיעוּד. Hif. הוֹעִיד to appoint; part. pass. מוּעָד designated, invited. Ex. R. s. 19 מ׳ לדיבור appointed to receive the revelation; ib. מוּעָדִין לדבור (Yeb.62a מיוחד, v. יָחַד; Ab. dR. N. ch. II מזומן).(V. מוּעָד forewarned. Hithpa. הִתְוַעֵד, Nithpa. הִתְוַעֵד to be appointed, engaged; to meet. Num. R. s. 14, end שלא נִתְוַועֲדוּ בדבור עם משה who were not invited with Moses for the reception of the revealed word. Ib. עתיד אני להִתְוַועֵד להם I shall meet them (appear to them); Sifra Vayikra Par. I, ch. II להיות ועד (corr. acc.); Yalk. Lev. 430 להתוו׳ בהם (corr. acc.).

יָעַד, וָעַד(b. h.; v. עוד) to appoint; denom. מוֹעֵד. Pi. 1) יִעַד, יִי׳ to designate, esp. to designate a Hebrew handmaid to be a freemans wife (Ex. 21:8, sq.). Kidd.19a צריך ליַעֲדָהּ he must express to her her designation, i. e. בקדושי יעוד by betrothal through designation, v. יִעוּד. Ib. מהו שמְיַיעֵד אדםוכ׳ may a man designate (a handmaid) for his minor son? Ib.b אם רצה לייעד מייעד if he chooses to betroth her, he may do so. Mekh. Mishp. s. 3 לבנו יְיַעֵדוכ׳ he may give her to his son, but not to his brother. Ib. יַעֵד לך או לבנךוכ׳ betroth her to thyself or to thy son or redeem her; a. fr.Part. pass. f. מְיוּעֶדֶת designated, betrothed. Y.Kidd.I, 59b bot. he tells her in the presence of witnesses הרי את מי׳ לי thou art designated for me (as my wife). Bab. ib. 6a מי׳ לי מהו if one says to a free woman, Thou art (using מיועדת for מקודשת), is it a valid betrothal? Pi. 2) וִיעֵד to make an appointment, to meet. Lam. R. to II, 13, a. e., v. וִיעוּד. Hif. הוֹעִיד to appoint; part. pass. מוּעָד designated, invited. Ex. R. s. 19 מ׳ לדיבור appointed to receive the revelation; ib. מוּעָדִין לדבור (Yeb.62a מיוחד, v. יָחַד; Ab. dR. N. ch. II מזומן).(V. מוּעָד forewarned. Hithpa. הִתְוַעֵד, Nithpa. הִתְוַעֵד to be appointed, engaged; to meet. Num. R. s. 14, end שלא נִתְוַועֲדוּ בדבור עם משה who were not invited with Moses for the reception of the revealed word. Ib. עתיד אני להִתְוַועֵד להם I shall meet them (appear to them); Sifra Vayikra Par. I, ch. II להיות ועד (corr. acc.); Yalk. Lev. 430 להתוו׳ בהם (corr. acc.).

יָעַד, וָעַד(b. h.; v. עוד) to appoint; denom. מוֹעֵד. Pi. 1) יִעַד, יִי׳ to designate, esp. to designate a Hebrew handmaid to be a freemans wife (Ex. 21:8, sq.). Kidd.19a צריך ליַעֲדָהּ he must express to her her designation, i. e. בקדושי יעוד by betrothal through designation, v. יִעוּד. Ib. מהו שמְיַיעֵד אדםוכ׳ may a man designate (a handmaid) for his minor son? Ib.b אם רצה לייעד מייעד if he chooses to betroth her, he may do so. Mekh. Mishp. s. 3 לבנו יְיַעֵדוכ׳ he may give her to his son, but not to his brother. Ib. יַעֵד לך או לבנךוכ׳ betroth her to thyself or to thy son or redeem her; a. fr.Part. pass. f. מְיוּעֶדֶת designated, betrothed. Y.Kidd.I, 59b bot. he tells her in the presence of witnesses הרי את מי׳ לי thou art designated for me (as my wife). Bab. ib. 6a מי׳ לי מהו if one says to a free woman, Thou art (using מיועדת for מקודשת), is it a valid betrothal? Pi. 2) וִיעֵד to make an appointment, to meet. Lam. R. to II, 13, a. e., v. וִיעוּד. Hif. הוֹעִיד to appoint; part. pass. מוּעָד designated, invited. Ex. R. s. 19 מ׳ לדיבור appointed to receive the revelation; ib. מוּעָדִין לדבור (Yeb.62a מיוחד, v. יָחַד; Ab. dR. N. ch. II מזומן).(V. מוּעָד forewarned. Hithpa. הִתְוַעֵד, Nithpa. הִתְוַעֵד to be appointed, engaged; to meet. Num. R. s. 14, end שלא נִתְוַועֲדוּ בדבור עם משה who were not invited with Moses for the reception of the revealed word. Ib. עתיד אני להִתְוַועֵד להם I shall meet them (appear to them); Sifra Vayikra Par. I, ch. II להיות ועד (corr. acc.); Yalk. Lev. 430 להתוו׳ בהם (corr. acc.).

יָעַד, וָעַד(b. h.; v. עוד) to appoint; denom. מוֹעֵד. Pi. 1) יִעַד, יִי׳ to designate, esp. to designate a Hebrew handmaid to be a freemans wife (Ex. 21:8, sq.). Kidd.19a צריך ליַעֲדָהּ he must express to her her designation, i. e. בקדושי יעוד by betrothal through designation, v. יִעוּד. Ib. מהו שמְיַיעֵד אדםוכ׳ may a man designate (a handmaid) for his minor son? Ib.b אם רצה לייעד מייעד if he chooses to betroth her, he may do so. Mekh. Mishp. s. 3 לבנו יְיַעֵדוכ׳ he may give her to his son, but not to his brother. Ib. יַעֵד לך או לבנךוכ׳ betroth her to thyself or to thy son or redeem her; a. fr.Part. pass. f. מְיוּעֶדֶת designated, betrothed. Y.Kidd.I, 59b bot. he tells her in the presence of witnesses הרי את מי׳ לי thou art designated for me (as my wife). Bab. ib. 6a מי׳ לי מהו if one says to a free woman, Thou art (using מיועדת for מקודשת), is it a valid betrothal? Pi. 2) וִיעֵד to make an appointment, to meet. Lam. R. to II, 13, a. e., v. וִיעוּד. Hif. הוֹעִיד to appoint; part. pass. מוּעָד designated, invited. Ex. R. s. 19 מ׳ לדיבור appointed to receive the revelation; ib. מוּעָדִין לדבור (Yeb.62a מיוחד, v. יָחַד; Ab. dR. N. ch. II מזומן).(V. מוּעָד forewarned. Hithpa. הִתְוַעֵד, Nithpa. הִתְוַעֵד to be appointed, engaged; to meet. Num. R. s. 14, end שלא נִתְוַועֲדוּ בדבור עם משה who were not invited with Moses for the reception of the revealed word. Ib. עתיד אני להִתְוַועֵד להם I shall meet them (appear to them); Sifra Vayikra Par. I, ch. II להיות ועד (corr. acc.); Yalk. Lev. 430 להתוו׳ בהם (corr. acc.).

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.

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

כְּלָלm. (preced. wds.) 1) general rule, principle. Sifra Kdosh., Par. 2, ch. IV (ref. to Lev. 19:18) זה כ׳ גדולוכ׳ this (‘love thy neighbor as thyself) is the most important principle in the Law. Sabb.VII, 1. Ḥull.III, 1 זה הכ׳ this is the general rule; a. v. fr.Trnsf. בִּכְלַל, לִכְלַל under the influence of. Sifré Num. 157 לפי שהיה בכ׳ כעס בא לכ׳ טעות because he was under the influence of anger, he came under the influence of mistaken judgment; Yalk. ib. 786; a. fr. 2) community. Ber.49b לעולם אל … מן הכ׳ a person most never exclude himself from the community (by saying, ‘Praise ye, instead of ‘Let us praise). Mekh. Bo., Pisḥa, s.18 ולפי שהוציא … מן הכ׳וכ׳ and as he excluded himself from the community (by saying ‘you) ; a. e. 3) total, sum. B. Bath. 123a בכְלָלָן אתהוכ׳ as their sum total you find seventy (Gen. 46:27), whereas the detailed record counts only sixty nine. 4) generalization, statement by implication, opp. פרט specification; inclusion, comprehension under a class. Ber.26b, a. fr. עד ועד בכ׳, v. עַד.Sifra introd. מכ׳ ופרט מפרט וּכְ׳וכ׳ interpretation based upon a general law followed by specification, or specification followed by generalization. Ib. כל דבר שהיה בכ׳וכ׳ when a law is once laid down in general, and in another place a specification is given (e. g. Lev. 7:37, a. ib. 20), it is stated specifically not for its own sake alone, but as applicable to the whole class. Ib. beg. מכ׳ ופרט וּכְ׳ אי אתה דןוכ׳ if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification (e. g. Deut. 14:26). Tosef.Sot.VIII, 10; Sot37a ברוך בכ׳ … ארור בכ׳וכ׳ ‘blessed be was pronounced on Mount Gerizim in general (corresp. to the general curse, Deut. 27:26) and was specified (corresp. to ib. 15–25); ‘cursed be was pronounced on Mount Ebal in general (ib. 26) ; a. fr.מִכְּ׳ by implication. Ned.11a, a. fr. מכ׳ לאו אתה שומע הן from no you understand yes, v. הֵן.Pes.16b שהותרה מִכְּלָלָהּוכ׳ which was permitted (dispensed with), by implication, for a community (if unclean, derived fr. Num. 9:2, v. Pes.77a). Ḥull.37b מכ׳ דטרפהוכ׳ this proves by implication that trefah is not the same as ; a. v. fr.לאו … כ׳ not at all (cmp. כְּלוּם). Ib. 20b; a. fr.(Mekh. Bo, beg. כ׳ לדברות, read: כֶּלִי.Pl. כְּלָלוֹת ( fem.). Naz.48b. Sot.37b. Erub.27a אין למדין מן הכ׳וכ׳ from general rules (the use of the word כל, as ib. III, 1) we must not derive anything, not even when an exception is stated (as there may be other exceptions); a. fr.Ex. R. s. 32, beg. כְּלָלִים.

כְּסֵי, כְּסָאch. same, Part. pass. כְּסִי, f. כַּסְיָא hidden. Targ. 1 Sam. 3:1 כְּסִי Bxt. (ed. כַּסִּי, כַּסֵּי; h. text יקר). Targ. 2 Kings 6:8 (h. text פלני). Targ. Job 28:21. Targ. 2 Kings 6:9 כָּסָן (h. text נְחִתִּים). Pa. כַּסֵּי to cover, hide, conceal. Targ. O. Gen. 38:15 (Y. כעיסת). Ib. 47:18; a. fr.Part. pass. מְכַסָּא unknown, remote. Targ. 2 Kings 19:2. Targ. O. Lev. 4:13. Targ. 2 Sam. 13:2 (h. text ויפלא); a. e.Sabb.156b כַּסִּי רישיךוכ׳ keep thy head covered in order that the fear of the Lord may rest upon thee. Ib. 125a לכַסּוּיֵי בהווכ׳ to cover a nuisance with it. Gen. R. s. 52, (read as:) Yalk. ib. 91 וכסי עיניך מינאי and close thine eye from upon me, i. e. take the indulgence money. Taan.25a רקיע … כסי פניך ולא אִיכַּסִי ‘cover thy face, O sky, but the sky was not covered. Ḥull.87a אפשר … ומְכַסֵּי בחדא he may kill with one hand and cover (the blood) with the other; a. fr. Ithpa. אִיתְכַּסִּי, אִיכַּסִּי to be covered, hidden; to cover ones self; to conceal ones self, withdraw. Targ. Y. Gen. 20:16. Targ. Y. Lev. 4:13. Targ. Gen. 18:14 (h. text יפלא, v. supra); a. fr.Targ. Ps. 139:6 מִכַּסְיָא.Taan. l. c., v. supra. Ib. 23a א׳ מעינא וניםוכ׳ he disappeared and slept seventy years. Keth.63a שאילי … ואִיכַּסָּאִי borrow some garments and dress thyself; a. fr.

כְּסֵי, כְּסָאch. same, Part. pass. כְּסִי, f. כַּסְיָא hidden. Targ. 1 Sam. 3:1 כְּסִי Bxt. (ed. כַּסִּי, כַּסֵּי; h. text יקר). Targ. 2 Kings 6:8 (h. text פלני). Targ. Job 28:21. Targ. 2 Kings 6:9 כָּסָן (h. text נְחִתִּים). Pa. כַּסֵּי to cover, hide, conceal. Targ. O. Gen. 38:15 (Y. כעיסת). Ib. 47:18; a. fr.Part. pass. מְכַסָּא unknown, remote. Targ. 2 Kings 19:2. Targ. O. Lev. 4:13. Targ. 2 Sam. 13:2 (h. text ויפלא); a. e.Sabb.156b כַּסִּי רישיךוכ׳ keep thy head covered in order that the fear of the Lord may rest upon thee. Ib. 125a לכַסּוּיֵי בהווכ׳ to cover a nuisance with it. Gen. R. s. 52, (read as:) Yalk. ib. 91 וכסי עיניך מינאי and close thine eye from upon me, i. e. take the indulgence money. Taan.25a רקיע … כסי פניך ולא אִיכַּסִי ‘cover thy face, O sky, but the sky was not covered. Ḥull.87a אפשר … ומְכַסֵּי בחדא he may kill with one hand and cover (the blood) with the other; a. fr. Ithpa. אִיתְכַּסִּי, אִיכַּסִּי to be covered, hidden; to cover ones self; to conceal ones self, withdraw. Targ. Y. Gen. 20:16. Targ. Y. Lev. 4:13. Targ. Gen. 18:14 (h. text יפלא, v. supra); a. fr.Targ. Ps. 139:6 מִכַּסְיָא.Taan. l. c., v. supra. Ib. 23a א׳ מעינא וניםוכ׳ he disappeared and slept seventy years. Keth.63a שאילי … ואִיכַּסָּאִי borrow some garments and dress thyself; a. fr.

כְּסֵי, כְּסָאch. same, Part. pass. כְּסִי, f. כַּסְיָא hidden. Targ. 1 Sam. 3:1 כְּסִי Bxt. (ed. כַּסִּי, כַּסֵּי; h. text יקר). Targ. 2 Kings 6:8 (h. text פלני). Targ. Job 28:21. Targ. 2 Kings 6:9 כָּסָן (h. text נְחִתִּים). Pa. כַּסֵּי to cover, hide, conceal. Targ. O. Gen. 38:15 (Y. כעיסת). Ib. 47:18; a. fr.Part. pass. מְכַסָּא unknown, remote. Targ. 2 Kings 19:2. Targ. O. Lev. 4:13. Targ. 2 Sam. 13:2 (h. text ויפלא); a. e.Sabb.156b כַּסִּי רישיךוכ׳ keep thy head covered in order that the fear of the Lord may rest upon thee. Ib. 125a לכַסּוּיֵי בהווכ׳ to cover a nuisance with it. Gen. R. s. 52, (read as:) Yalk. ib. 91 וכסי עיניך מינאי and close thine eye from upon me, i. e. take the indulgence money. Taan.25a רקיע … כסי פניך ולא אִיכַּסִי ‘cover thy face, O sky, but the sky was not covered. Ḥull.87a אפשר … ומְכַסֵּי בחדא he may kill with one hand and cover (the blood) with the other; a. fr. Ithpa. אִיתְכַּסִּי, אִיכַּסִּי to be covered, hidden; to cover ones self; to conceal ones self, withdraw. Targ. Y. Gen. 20:16. Targ. Y. Lev. 4:13. Targ. Gen. 18:14 (h. text יפלא, v. supra); a. fr.Targ. Ps. 139:6 מִכַּסְיָא.Taan. l. c., v. supra. Ib. 23a א׳ מעינא וניםוכ׳ he disappeared and slept seventy years. Keth.63a שאילי … ואִיכַּסָּאִי borrow some garments and dress thyself; a. fr.

כְּסֵי, כְּסָאch. same, Part. pass. כְּסִי, f. כַּסְיָא hidden. Targ. 1 Sam. 3:1 כְּסִי Bxt. (ed. כַּסִּי, כַּסֵּי; h. text יקר). Targ. 2 Kings 6:8 (h. text פלני). Targ. Job 28:21. Targ. 2 Kings 6:9 כָּסָן (h. text נְחִתִּים). Pa. כַּסֵּי to cover, hide, conceal. Targ. O. Gen. 38:15 (Y. כעיסת). Ib. 47:18; a. fr.Part. pass. מְכַסָּא unknown, remote. Targ. 2 Kings 19:2. Targ. O. Lev. 4:13. Targ. 2 Sam. 13:2 (h. text ויפלא); a. e.Sabb.156b כַּסִּי רישיךוכ׳ keep thy head covered in order that the fear of the Lord may rest upon thee. Ib. 125a לכַסּוּיֵי בהווכ׳ to cover a nuisance with it. Gen. R. s. 52, (read as:) Yalk. ib. 91 וכסי עיניך מינאי and close thine eye from upon me, i. e. take the indulgence money. Taan.25a רקיע … כסי פניך ולא אִיכַּסִי ‘cover thy face, O sky, but the sky was not covered. Ḥull.87a אפשר … ומְכַסֵּי בחדא he may kill with one hand and cover (the blood) with the other; a. fr. Ithpa. אִיתְכַּסִּי, אִיכַּסִּי to be covered, hidden; to cover ones self; to conceal ones self, withdraw. Targ. Y. Gen. 20:16. Targ. Y. Lev. 4:13. Targ. Gen. 18:14 (h. text יפלא, v. supra); a. fr.Targ. Ps. 139:6 מִכַּסְיָא.Taan. l. c., v. supra. Ib. 23a א׳ מעינא וניםוכ׳ he disappeared and slept seventy years. Keth.63a שאילי … ואִיכַּסָּאִי borrow some garments and dress thyself; a. fr.

כְּפַלch. sam(כפל Kthubah). Part. pass. כָּפִיל double. Targ. Cant. 8:7.Gitt.62a דכַפְלִינָן שלמאוכ׳, v. preced. Ithpe. אִתְכְּפֵיל, אִיכְּפִיל 1) to be folded up, doubled. Targ. Is. 38:12 (ed. Lag. אתק׳). Targ. Ez. 21:19.B. Mets. 104b אי מקנא לא מִיכְּפֵל if formal obligation is to be entered into (v. קִנְיָן), the document must not he made out for double the amount, v. preced.; a. fr. 2) to be bent upon, take pains. Sabb.5a איכ׳ תנאוכ׳ was it necessary for the Tannai to take pains to let us hear all this (to be so explicit)?B. Mets.46a וא׳ תנאוכ׳ should the Tannai have taken the trouble to speak of such an exceptional case as that of a naked man ?B. Bath.91a אִיכְּפֵל ואולידוכ׳ apply thyself (Rashi: marry again), and beget Shebu.48b אִיכְפְּלִי ואתאיוכ׳ have I taken the trouble to come all this distance for the sake of upsetting ?; a. e.Y.Ter.VIII, 46a top אכפלן ed. Zyt., v. אֲפַךְ.

כְּפַלch. sam(כפל Kthubah). Part. pass. כָּפִיל double. Targ. Cant. 8:7.Gitt.62a דכַפְלִינָן שלמאוכ׳, v. preced. Ithpe. אִתְכְּפֵיל, אִיכְּפִיל 1) to be folded up, doubled. Targ. Is. 38:12 (ed. Lag. אתק׳). Targ. Ez. 21:19.B. Mets. 104b אי מקנא לא מִיכְּפֵל if formal obligation is to be entered into (v. קִנְיָן), the document must not he made out for double the amount, v. preced.; a. fr. 2) to be bent upon, take pains. Sabb.5a איכ׳ תנאוכ׳ was it necessary for the Tannai to take pains to let us hear all this (to be so explicit)?B. Mets.46a וא׳ תנאוכ׳ should the Tannai have taken the trouble to speak of such an exceptional case as that of a naked man ?B. Bath.91a אִיכְּפֵל ואולידוכ׳ apply thyself (Rashi: marry again), and beget Shebu.48b אִיכְפְּלִי ואתאיוכ׳ have I taken the trouble to come all this distance for the sake of upsetting ?; a. e.Y.Ter.VIII, 46a top אכפלן ed. Zyt., v. אֲפַךְ.

כָּתַבb. h.; v. Ges. H. Dict. s. v.) ( to join sign to sign, to compose, write; to promise in writing, to will, assign, consign. Gitt.20a וכ׳ ולא חקק it says (Deut. 24:1) ‘and he shall write but not engrave; Y. ib. II, 44b top, v. כְּתִיבָה. Macc.III, 6 (ref. to Lev. 19:28) עד שיִכְתּוֹבוכ׳ unless he writes (designs) and etches with ink, stibium or anything that marks; Sifra Kdoshim, Par. 3, ch. 6, v. כְּתוֹבֶת.Meg.9a כִּתְבוּ לי תורתוכ׳ write (translate) for me the Law Ib. 7a כִּתְבוּנִי בספר Ms. M. (ed. לדורות) write me down (record my deeds) in a book (Book of Esther). Ex. R. s. 47, beg. כְּתוֹב אתה write thou thyself. Sabb.XII, 3 הכּוֹתֵבוכ׳ he who writes two letters (on the Sabbath). Ib. 5 נתכוין לִכְתּוֹב ח״ית if he intended to write a Ḥeth.Keth.IX, 1 הכּוֹתֵב לאשתווכ׳ he who declares to his wife ; ib. 83a תניר׳ חייא האומר R. Ḥ. interpreted it, ‘he who says (verbally). Ib. 102b מאי כּוֹתְבִין אומרים ‘they write (in the Mishnah) means merely they declare. Ib. V, 1 והיא כוֹתֶבֶתוכ׳ and she may write (a receipt), I have received Pes.50b כּוֹתְבֵי ספריםוכ׳ copyists of sacred books, or Tfillin B. Bath.14b משה כ׳ ספרווכ׳ Moses is the author of his book, the chapter of Balaam, and the Book of Job; a. v. fr.Part. pass. כָּתוּב, f. כְּתוּבָה; pl. כְּתוּבִים, כְּתוּבִין; כְּתוּבוֹת. Meg.31a דבר זה כ׳ בתורהוכ׳ this is written in the Law, and repeated in the Prophets Ib. 7a כבר כ׳ אניוכ׳ I am already recorded in the chronicles of Y.Shek.VI, 49d bot. כיצד היו הלוחות כ׳ how was the writing on the tablets arranged?Gitt.54b כלס״ת … כ׳ לשמן any scroll of the Law in which the Divine names are not written with full consciousness, v. שֵׁם; a. fr.V. כָּתוּב. Nif. נִכְתָּב to be written, be reduced to writing; to be written upon. Meg.I, 8 הספרים נִכְתָּבִים בכל לשון the Biblical books may be written in (translated into) any language (v. ib. 9a); ib. לא התירו שיִכָּתְבוּוכ׳ they permitted them to be translated only into Greek. Ib. 7a נאמרה לִיכָּתֵב was indited (by the divine spirit) for the purpose of being written (as a book); Yoma 29a נתנה ליכתב (some ed. לִכְתּוֹב); a. v. fr. Hif. הִכְתִּיב 1) to cause to be written or recorded, to dictate, indite. Gen. R. s. 22 כבר הִכְתַּבְתִּי לךוכ׳ I have already ordered to be written in the Law Ruth R. to II, 14 אילו היה ראובן יודע שהק״בה מַכְתִּיב עליווכ׳ if R. had known that the Lord would cause to be written about him (Gen. 37:21) ; a. fr.Lev. R. s. 24 ג׳ פרשיותה׳ לנווכ׳ (Pesik. R. s. 15; Yalk. Ex. 307 כתכ) there are three sections that Moses indited for us in the Law. 2) to consign, enlist in the army, levy. Ex. R. s. 15 (מלך) ב״וד מַכְתִּיב לווכ׳ a human king levies soldiers for himself, strong ; Tanḥ. Hayé 3 מסביב (corr. acc.). Cant. R. to II, 8, a. e. מַכְתֶּבֶת, v. טִירוֹנְיָא.Part. pass, מוּכְתָּב recorded; levied. Kidd.IV, 5, v. אִסְטְרַטְיָא II.Tosef.B. Bath.IV, 7; B. Bath.92b; Keth.58a מ׳ למלכות levied for royal service (comment.: sentenced to death); Kidd.11a נִכְתָּב.Gen. R. s. 89 (Yalk. ib. 147 כתיב), v. סַקְרָרִין.

כָּתַבb. h.; v. Ges. H. Dict. s. v.) ( to join sign to sign, to compose, write; to promise in writing, to will, assign, consign. Gitt.20a וכ׳ ולא חקק it says (Deut. 24:1) ‘and he shall write but not engrave; Y. ib. II, 44b top, v. כְּתִיבָה. Macc.III, 6 (ref. to Lev. 19:28) עד שיִכְתּוֹבוכ׳ unless he writes (designs) and etches with ink, stibium or anything that marks; Sifra Kdoshim, Par. 3, ch. 6, v. כְּתוֹבֶת.Meg.9a כִּתְבוּ לי תורתוכ׳ write (translate) for me the Law Ib. 7a כִּתְבוּנִי בספר Ms. M. (ed. לדורות) write me down (record my deeds) in a book (Book of Esther). Ex. R. s. 47, beg. כְּתוֹב אתה write thou thyself. Sabb.XII, 3 הכּוֹתֵבוכ׳ he who writes two letters (on the Sabbath). Ib. 5 נתכוין לִכְתּוֹב ח״ית if he intended to write a Ḥeth.Keth.IX, 1 הכּוֹתֵב לאשתווכ׳ he who declares to his wife ; ib. 83a תניר׳ חייא האומר R. Ḥ. interpreted it, ‘he who says (verbally). Ib. 102b מאי כּוֹתְבִין אומרים ‘they write (in the Mishnah) means merely they declare. Ib. V, 1 והיא כוֹתֶבֶתוכ׳ and she may write (a receipt), I have received Pes.50b כּוֹתְבֵי ספריםוכ׳ copyists of sacred books, or Tfillin B. Bath.14b משה כ׳ ספרווכ׳ Moses is the author of his book, the chapter of Balaam, and the Book of Job; a. v. fr.Part. pass. כָּתוּב, f. כְּתוּבָה; pl. כְּתוּבִים, כְּתוּבִין; כְּתוּבוֹת. Meg.31a דבר זה כ׳ בתורהוכ׳ this is written in the Law, and repeated in the Prophets Ib. 7a כבר כ׳ אניוכ׳ I am already recorded in the chronicles of Y.Shek.VI, 49d bot. כיצד היו הלוחות כ׳ how was the writing on the tablets arranged?Gitt.54b כלס״ת … כ׳ לשמן any scroll of the Law in which the Divine names are not written with full consciousness, v. שֵׁם; a. fr.V. כָּתוּב. Nif. נִכְתָּב to be written, be reduced to writing; to be written upon. Meg.I, 8 הספרים נִכְתָּבִים בכל לשון the Biblical books may be written in (translated into) any language (v. ib. 9a); ib. לא התירו שיִכָּתְבוּוכ׳ they permitted them to be translated only into Greek. Ib. 7a נאמרה לִיכָּתֵב was indited (by the divine spirit) for the purpose of being written (as a book); Yoma 29a נתנה ליכתב (some ed. לִכְתּוֹב); a. v. fr. Hif. הִכְתִּיב 1) to cause to be written or recorded, to dictate, indite. Gen. R. s. 22 כבר הִכְתַּבְתִּי לךוכ׳ I have already ordered to be written in the Law Ruth R. to II, 14 אילו היה ראובן יודע שהק״בה מַכְתִּיב עליווכ׳ if R. had known that the Lord would cause to be written about him (Gen. 37:21) ; a. fr.Lev. R. s. 24 ג׳ פרשיותה׳ לנווכ׳ (Pesik. R. s. 15; Yalk. Ex. 307 כתכ) there are three sections that Moses indited for us in the Law. 2) to consign, enlist in the army, levy. Ex. R. s. 15 (מלך) ב״וד מַכְתִּיב לווכ׳ a human king levies soldiers for himself, strong ; Tanḥ. Hayé 3 מסביב (corr. acc.). Cant. R. to II, 8, a. e. מַכְתֶּבֶת, v. טִירוֹנְיָא.Part. pass, מוּכְתָּב recorded; levied. Kidd.IV, 5, v. אִסְטְרַטְיָא II.Tosef.B. Bath.IV, 7; B. Bath.92b; Keth.58a מ׳ למלכות levied for royal service (comment.: sentenced to death); Kidd.11a נִכְתָּב.Gen. R. s. 89 (Yalk. ib. 147 כתיב), v. סַקְרָרִין.

לֵב, לִבָּא, לִיבָּא, לְבָבָא, לִבְבָא, לִי׳ch. sam(לב centre, central portion). Targ. Gen. 6:5. Targ. 1 Chr. 12:38; a. fr.Ab. Zar.55a לִבִּי ולִבָּךְ ידע myself and thyself are convinced Midr. Till. to Ps. 8 (ref. to תשמרם, ib. 12:8) נטר אורייתא בלִבְּהוֹןוכ׳ guard the Law in their hearts. Ib. to Ps. 28, end (ref. to Gen. 38:4) מה דבל׳ הוי בפומא as they thought so did they speak, but there (2 Sam. 13:22) מה דבל׳ לא בפומא he did not speak out what was in his heart; Gen. R. s. 84 די בלִיבְּהוֹן בפומהון; די בלִיבֵּיה בליביה what was in his heart remained there. Snh.35a (read:) נהי דפומא כתבין ל׳ דאינשי אינשי although they (the secretaries) record the word of mouth (the vote of each judge), the heart (the impressiveness of the argument), once forgotten, remains forgotten (cannot be recalled several days after; v. Rashi in Rabb. D. S. a. l. note). Ḥull.59a, a. fr.אַלִּ׳ ריקנא on an empty stomach; a. v. fr.אַלִיבָּא ד־ (אַלִּיבֵּיה) v. אַלִּיבָּא.Pl. לִבַּיָּא, לִיבַּ׳, לְבָבַיָּא, לִבְבַיָּא, לִבְבִין, לִבְבֵי, לִי׳. Targ. Prov. 27:19 לִבַּיָּא (ed. Lag. לִבֵּיהוֹן) Targ. Jer. 12:3. Targ. II Esth. 5:1; a. fr.

לֵב, לִבָּא, לִיבָּא, לְבָבָא, לִבְבָא, לִי׳ch. sam(לב centre, central portion). Targ. Gen. 6:5. Targ. 1 Chr. 12:38; a. fr.Ab. Zar.55a לִבִּי ולִבָּךְ ידע myself and thyself are convinced Midr. Till. to Ps. 8 (ref. to תשמרם, ib. 12:8) נטר אורייתא בלִבְּהוֹןוכ׳ guard the Law in their hearts. Ib. to Ps. 28, end (ref. to Gen. 38:4) מה דבל׳ הוי בפומא as they thought so did they speak, but there (2 Sam. 13:22) מה דבל׳ לא בפומא he did not speak out what was in his heart; Gen. R. s. 84 די בלִיבְּהוֹן בפומהון; די בלִיבֵּיה בליביה what was in his heart remained there. Snh.35a (read:) נהי דפומא כתבין ל׳ דאינשי אינשי although they (the secretaries) record the word of mouth (the vote of each judge), the heart (the impressiveness of the argument), once forgotten, remains forgotten (cannot be recalled several days after; v. Rashi in Rabb. D. S. a. l. note). Ḥull.59a, a. fr.אַלִּ׳ ריקנא on an empty stomach; a. v. fr.אַלִיבָּא ד־ (אַלִּיבֵּיה) v. אַלִּיבָּא.Pl. לִבַּיָּא, לִיבַּ׳, לְבָבַיָּא, לִבְבַיָּא, לִבְבִין, לִבְבֵי, לִי׳. Targ. Prov. 27:19 לִבַּיָּא (ed. Lag. לִבֵּיהוֹן) Targ. Jer. 12:3. Targ. II Esth. 5:1; a. fr.

לֵב, לִבָּא, לִיבָּא, לְבָבָא, לִבְבָא, לִי׳ch. sam(לב centre, central portion). Targ. Gen. 6:5. Targ. 1 Chr. 12:38; a. fr.Ab. Zar.55a לִבִּי ולִבָּךְ ידע myself and thyself are convinced Midr. Till. to Ps. 8 (ref. to תשמרם, ib. 12:8) נטר אורייתא בלִבְּהוֹןוכ׳ guard the Law in their hearts. Ib. to Ps. 28, end (ref. to Gen. 38:4) מה דבל׳ הוי בפומא as they thought so did they speak, but there (2 Sam. 13:22) מה דבל׳ לא בפומא he did not speak out what was in his heart; Gen. R. s. 84 די בלִיבְּהוֹן בפומהון; די בלִיבֵּיה בליביה what was in his heart remained there. Snh.35a (read:) נהי דפומא כתבין ל׳ דאינשי אינשי although they (the secretaries) record the word of mouth (the vote of each judge), the heart (the impressiveness of the argument), once forgotten, remains forgotten (cannot be recalled several days after; v. Rashi in Rabb. D. S. a. l. note). Ḥull.59a, a. fr.אַלִּ׳ ריקנא on an empty stomach; a. v. fr.אַלִיבָּא ד־ (אַלִּיבֵּיה) v. אַלִּיבָּא.Pl. לִבַּיָּא, לִיבַּ׳, לְבָבַיָּא, לִבְבַיָּא, לִבְבִין, לִבְבֵי, לִי׳. Targ. Prov. 27:19 לִבַּיָּא (ed. Lag. לִבֵּיהוֹן) Targ. Jer. 12:3. Targ. II Esth. 5:1; a. fr.

לֵב, לִבָּא, לִיבָּא, לְבָבָא, לִבְבָא, לִי׳ch. sam(לב centre, central portion). Targ. Gen. 6:5. Targ. 1 Chr. 12:38; a. fr.Ab. Zar.55a לִבִּי ולִבָּךְ ידע myself and thyself are convinced Midr. Till. to Ps. 8 (ref. to תשמרם, ib. 12:8) נטר אורייתא בלִבְּהוֹןוכ׳ guard the Law in their hearts. Ib. to Ps. 28, end (ref. to Gen. 38:4) מה דבל׳ הוי בפומא as they thought so did they speak, but there (2 Sam. 13:22) מה דבל׳ לא בפומא he did not speak out what was in his heart; Gen. R. s. 84 די בלִיבְּהוֹן בפומהון; די בלִיבֵּיה בליביה what was in his heart remained there. Snh.35a (read:) נהי דפומא כתבין ל׳ דאינשי אינשי although they (the secretaries) record the word of mouth (the vote of each judge), the heart (the impressiveness of the argument), once forgotten, remains forgotten (cannot be recalled several days after; v. Rashi in Rabb. D. S. a. l. note). Ḥull.59a, a. fr.אַלִּ׳ ריקנא on an empty stomach; a. v. fr.אַלִיבָּא ד־ (אַלִּיבֵּיה) v. אַלִּיבָּא.Pl. לִבַּיָּא, לִיבַּ׳, לְבָבַיָּא, לִבְבַיָּא, לִבְבִין, לִבְבֵי, לִי׳. Targ. Prov. 27:19 לִבַּיָּא (ed. Lag. לִבֵּיהוֹן) Targ. Jer. 12:3. Targ. II Esth. 5:1; a. fr.