to place right

קוּםch. 1) same. Targ. Gen. 22:3. Targ. Lev. 25:30; a. v. fr.Part. קָאֵים, apocop. קָאֵי (q. v.); קָיֵם, קָיֵים; f. קָיְימָא; pl. קָיְימִין; קָיְימָן, קָיְמ׳. Targ. Josh. 4:10. Targ. O. Ex. 26:15 (Y. קַיָּמִין); a. v. fr.B. Mets.19a (expl. דייתיקי) דא תהי למֵיקַםוכ׳ this is to stand and be, that when I die B. Bath.43b bot. ארעא היכא דקָיְימָא תֵיקוּם let the land remain where it is (in the possession of the present incumbent). Gen. R. s. 65 ברייך יְקוּם לך may thy Creator stand by thee. Koh. R. to XI, 1 היידי הוא גברא דקָם ליה עיגוליה here is (I am) the man whom his loaf of bread assisted (who was rewarded for throwing his bread into the sea). Y.Ab. Zar. II, 40c bot. וקָמוּן and they remained (in the trade), v. עֲקַר I. Macc.22b דקָיְימֵי מקמיוכ׳ who stand up before a scroll of the Law and do not stand up before a great man. Kidd.33b קום מקמיה אביך stand up before thy father. Ib. קָאִימְנָא מקמיה, I should stand up before him. Ib. a מֵיקַם לא קָאֵי הידורוכ׳ he stood not up before them (gentile old men), but he showed them honor. B. Mets.7a ברשותיה קָיְימָא it is in his possession. Lev. R. s. 16 (ref. to Is. 5:19) נדע דמן הוא דקיימאוכ׳ that we know whose counsel will stand (prevail), ours or his; ib. לא ק׳ דידי וק׳ דלהון my counsel does not stand, shall theirs stand?; Yalk. Is. 266 הא קָמַת דידהון דידי לא now, theirs is carried out, and mine should not be?; Yalk. Lam. 1033, sq. (read עצא for על); Pesik. Vattom., p. 133a> (corr. acc.). Y.Ter.I, 40b top בחרש אנן קָיְימִין we are standing at (are treating of) the case of a deaf mute. Y.Maasr.I, 51b, a. fr. (ב) מה (א) נן קיימין what are we treating of?; a. v. fr.Yeb.32a וקם ליה באשר לא יבנהוכ׳ (by giving ḥălitsah to one of his brothers widows) he has been declared one ‘who does not build up his brothers house (Deut. 25:9), and the Law says, when one has once refused ‘to build, one must not ‘build again (marry another of his brothers widows); ib. 44a.Shebu.26a כי הוו קיימי מקמיה דרב (Ms. F. מפטרי) when they were out of Rabs sight, opp. כי אתו לקמיה.ק׳ על, also ק׳ ב־ (cmp. עמד) a) to ascertain. Ab. Zar.35b ליכא למֵיקַם עלה דמילתא it cannot be ascertained; a. e.B. Mets.19a קָמוּ … במילתא the Rabbis ascertained the case, v. קִים. Yeb.31a; a. fr.b) to bargain for. Gen. R. s. 11 אנא … קיימין עילויה myself and a certain Jew were bargaining for it (the fish); a. e. קם ליה בדרבה מיניה, v. קִים.תֵּיקוּ, נֵיקוּ = תֵּיקוּם, נֵיקוּם. B. Kam.96a תקנתא לעכ״ום נ׳ ונעביד shall we get up and make rules for the benefit of gentile (robbers)? Zeb.17a כל חדא וחדא ת׳ בדוכתה (not בדוכתיה; Ms. M. תיקום) let each verse stand in its own place, i. e. you can draw no analogies between them.Esp. תיקו let it stand, i. e. the question remains undecided. B. Kam. l. c. Ḥull.46a; a. fr. 2) (v. עָמַד) to curdle. Ab. Zar.35b נישקול מיניה קלי ונֵיקוּם (prob. to be read ונוֹקִים) let one take a little of it and curdle it. Ib. קיימי, v. נַסְיוּבֵי. 3) to cause to stand (v. קִים).Inf. מִיקְמָא, מִיקְמָה, v. Af. Af. אָקֵים, אוֹקִים, אוֹקֵי 1) to put up, erect; to appoint, place; to maintain. Targ. O. Ex. 40:2 תָּקִים (ed. Berl. a. Y. תְּקִים). Ib. 18 ואָקֵים (ed. Berl. ואָקֵים a. ואֵקִים). Targ. O. Deut. 25:7 לאָקָמָא ed. Berl. (oth. ed. לַאֲקָ׳; Y. למִיקְמָא). Targ. Ps. 78:13. Targ. Prov. 29:4; a. fr.B. Mets.39b מוֹקְמִינָן … לינוקא we (the court) appoint a guardian over it in behalf of the minor. Ib. מיגו דמוֹקִים … מוקמינןוכ׳ since one appoints a guardian for the one-sixth portion, we may just as well appoint one for the other sixth. B. Bath.33a אוֹקְמָהּ … בידיה R. H. placed it in his possession, i. e. decided that it belonged to him. Ib. 34a מוֹקְמִינָן לה בידיה we would place (or leave) it in his possession; a. v. fr.Taan.8a, a. fr. אוקים … אמורא, v. אֲמֹורָא.Esp. a) to put a case, to treat with reference to. B. Bath.44a ולוֹקְמָהּ בגזלן why does he not put the case as treating of a robber?; ולוקמה ביורש let him say, it refers to the case of an heir!; a. fr.b) to let stand, place, leave ( under the presumption). Keth.12b, a. e. אוקי ממונא בחזקת מריה leave the money where it is, on the presumption that it belongs to its present owner, i. e. possession has the benefit of the doubt. Ib. אוֹקְמָהּ אחזקה leave the woman in her ascertained condition (v. חֲזָקָה), i. e. consider her as having married as a virgin. Yeb.31a אוקי תרי להדי תרי ואשה אוקמה אחזקה leave the two witnesses (on the one side) against the two witnesses (on the other side), and leave the woman ; a. fr.c) to establish, prove. Num. R. s. 6, end ורבנן מוֹקְמִין מהאי קראוכ׳ and the Rabbis prove from this verse, that as atonement takes place in day-time, so ; a. e.d) א׳ טבאות ( to place right) to guarantee, secure. Y.Gitt.I, end, 43d אנן בעי תְּקִימִינָן ט׳ (not טבאת) we want thee to secure us (against an eventual loss of the money which thou art collecting from us for our creditors); בההוא דלא יכיל למִיקְמָה גרמיה ט׳ in the case of one who has no opportunity to secure himself (who cannot get a collector to take the risk), ברם ההוא דיכיל למיקמהוכ׳ but if he finds a collector to take the risk, he may take it away from the one and give it to the other; Y.Kidd.III, 64a. 2) (v. עָמַד) to make consistent, curdle. Ab. Zar.35a (read:) כיין דאוֹקְמֵיה איסורא הוא דקא מוֹקִים ליהוכ׳ (v. Ms. M. in Rabb. D. S. a. l., a. note) since it had the effect of curdling the milk, it is the forbidden matter that gave it substance, and therefore it (that forbidden substance) is to be considered as if it were there in its natural state. Ib. b, v. supra. Ittaf. אִיתָּקַם, אִתּוֹקַם to put up; to be placed. Targ. Ex. 40:17. Targ. Lev. 16:10; a. e. Polel קוֹמֵם to put up, erect. Targ. Is. 44:26; a. e. Pa. קַיֵּם, קיֵּים 1) as preced. Pi., to establish, confirm, fulfill Targ. O. Deut. 32:8 (Y. Af.). Targ. Num. 30:14. Targ. Is. l. c. Targ. Ps. 119:106; a. fr.Ned.70a דהא קַיְּימֵיה לנדריה היום (not קיימי, v. Rashi) for he has confirmed the vow to-day. Ib. (h. form) כיון דקִיְּימוֹ קִיְּימוֹ since he once confirmed it, it remains confirmed. Keth.19a זילו קַיְּימוּ שטרייכו go and get evidence for the identification of your documents, and then come to court. Y.Gitt.I, end, 43d קיַּימְתֵּיה מדאמרוכ׳ thou canst substantiate thy opinion by referring to what R. … said. Pesik. Haʿomer, p. 72b> למְקַיְּימָא לכוןוכ׳ in order to fulfill on you the prophecy (Deut. 33:29) ; Yalk. Lev. 643; Pesik. R. s. 18. Y.Ab. Zar. V, 44d ואנא יכיל קַיֵּים and I can ascertain it (by experiment); a. v. fr.Part. pass. מְקַיַּים. Ber.55a לא חלמא טבא מק׳וכ׳ (Ms. F. מתקיים) neither a good dream comes true entirely, nor a bad dream 2) (v. קְיָים) to swear, vow. Targ. Num. 30:3. Targ. Gen. 28:20. Targ. O. Lev. 5:4; a. e. Ithpa. אִתְקַיַּים as preced. Hithpa. Targ. Num. 14:38. Targ. Ez. 33:12; a. fr.Y.Sabb.VI, end, 8d (read:) תִּתְקַיֵּימ לכון נפשיכין בהדין יומכין היך דקַיַּימְתּוּןוכ׳ may your life be restored on that day of yours (when your time comes), as you have restored my life on this day. Erub.54a כי היכי דתתקיים בידך ותוריך חיי (not ביך, v. Rabb. D. S. a. l.) in order that it (thy learning) may be preserved in thy possession, and thou mayest live long; a. e.

קוּםch. 1) same. Targ. Gen. 22:3. Targ. Lev. 25:30; a. v. fr.Part. קָאֵים, apocop. קָאֵי (q. v.); קָיֵם, קָיֵים; f. קָיְימָא; pl. קָיְימִין; קָיְימָן, קָיְמ׳. Targ. Josh. 4:10. Targ. O. Ex. 26:15 (Y. קַיָּמִין); a. v. fr.B. Mets.19a (expl. דייתיקי) דא תהי למֵיקַםוכ׳ this is to stand and be, that when I die B. Bath.43b bot. ארעא היכא דקָיְימָא תֵיקוּם let the land remain where it is (in the possession of the present incumbent). Gen. R. s. 65 ברייך יְקוּם לך may thy Creator stand by thee. Koh. R. to XI, 1 היידי הוא גברא דקָם ליה עיגוליה here is (I am) the man whom his loaf of bread assisted (who was rewarded for throwing his bread into the sea). Y.Ab. Zar. II, 40c bot. וקָמוּן and they remained (in the trade), v. עֲקַר I. Macc.22b דקָיְימֵי מקמיוכ׳ who stand up before a scroll of the Law and do not stand up before a great man. Kidd.33b קום מקמיה אביך stand up before thy father. Ib. קָאִימְנָא מקמיה, I should stand up before him. Ib. a מֵיקַם לא קָאֵי הידורוכ׳ he stood not up before them (gentile old men), but he showed them honor. B. Mets.7a ברשותיה קָיְימָא it is in his possession. Lev. R. s. 16 (ref. to Is. 5:19) נדע דמן הוא דקיימאוכ׳ that we know whose counsel will stand (prevail), ours or his; ib. לא ק׳ דידי וק׳ דלהון my counsel does not stand, shall theirs stand?; Yalk. Is. 266 הא קָמַת דידהון דידי לא now, theirs is carried out, and mine should not be?; Yalk. Lam. 1033, sq. (read עצא for על); Pesik. Vattom., p. 133a> (corr. acc.). Y.Ter.I, 40b top בחרש אנן קָיְימִין we are standing at (are treating of) the case of a deaf mute. Y.Maasr.I, 51b, a. fr. (ב) מה (א) נן קיימין what are we treating of?; a. v. fr.Yeb.32a וקם ליה באשר לא יבנהוכ׳ (by giving ḥălitsah to one of his brothers widows) he has been declared one ‘who does not build up his brothers house (Deut. 25:9), and the Law says, when one has once refused ‘to build, one must not ‘build again (marry another of his brothers widows); ib. 44a.Shebu.26a כי הוו קיימי מקמיה דרב (Ms. F. מפטרי) when they were out of Rabs sight, opp. כי אתו לקמיה.ק׳ על, also ק׳ ב־ (cmp. עמד) a) to ascertain. Ab. Zar.35b ליכא למֵיקַם עלה דמילתא it cannot be ascertained; a. e.B. Mets.19a קָמוּ … במילתא the Rabbis ascertained the case, v. קִים. Yeb.31a; a. fr.b) to bargain for. Gen. R. s. 11 אנא … קיימין עילויה myself and a certain Jew were bargaining for it (the fish); a. e. קם ליה בדרבה מיניה, v. קִים.תֵּיקוּ, נֵיקוּ = תֵּיקוּם, נֵיקוּם. B. Kam.96a תקנתא לעכ״ום נ׳ ונעביד shall we get up and make rules for the benefit of gentile (robbers)? Zeb.17a כל חדא וחדא ת׳ בדוכתה (not בדוכתיה; Ms. M. תיקום) let each verse stand in its own place, i. e. you can draw no analogies between them.Esp. תיקו let it stand, i. e. the question remains undecided. B. Kam. l. c. Ḥull.46a; a. fr. 2) (v. עָמַד) to curdle. Ab. Zar.35b נישקול מיניה קלי ונֵיקוּם (prob. to be read ונוֹקִים) let one take a little of it and curdle it. Ib. קיימי, v. נַסְיוּבֵי. 3) to cause to stand (v. קִים).Inf. מִיקְמָא, מִיקְמָה, v. Af. Af. אָקֵים, אוֹקִים, אוֹקֵי 1) to put up, erect; to appoint, place; to maintain. Targ. O. Ex. 40:2 תָּקִים (ed. Berl. a. Y. תְּקִים). Ib. 18 ואָקֵים (ed. Berl. ואָקֵים a. ואֵקִים). Targ. O. Deut. 25:7 לאָקָמָא ed. Berl. (oth. ed. לַאֲקָ׳; Y. למִיקְמָא). Targ. Ps. 78:13. Targ. Prov. 29:4; a. fr.B. Mets.39b מוֹקְמִינָן … לינוקא we (the court) appoint a guardian over it in behalf of the minor. Ib. מיגו דמוֹקִים … מוקמינןוכ׳ since one appoints a guardian for the one-sixth portion, we may just as well appoint one for the other sixth. B. Bath.33a אוֹקְמָהּ … בידיה R. H. placed it in his possession, i. e. decided that it belonged to him. Ib. 34a מוֹקְמִינָן לה בידיה we would place (or leave) it in his possession; a. v. fr.Taan.8a, a. fr. אוקים … אמורא, v. אֲמֹורָא.Esp. a) to put a case, to treat with reference to. B. Bath.44a ולוֹקְמָהּ בגזלן why does he not put the case as treating of a robber?; ולוקמה ביורש let him say, it refers to the case of an heir!; a. fr.b) to let stand, place, leave ( under the presumption). Keth.12b, a. e. אוקי ממונא בחזקת מריה leave the money where it is, on the presumption that it belongs to its present owner, i. e. possession has the benefit of the doubt. Ib. אוֹקְמָהּ אחזקה leave the woman in her ascertained condition (v. חֲזָקָה), i. e. consider her as having married as a virgin. Yeb.31a אוקי תרי להדי תרי ואשה אוקמה אחזקה leave the two witnesses (on the one side) against the two witnesses (on the other side), and leave the woman ; a. fr.c) to establish, prove. Num. R. s. 6, end ורבנן מוֹקְמִין מהאי קראוכ׳ and the Rabbis prove from this verse, that as atonement takes place in day-time, so ; a. e.d) א׳ טבאות ( to place right) to guarantee, secure. Y.Gitt.I, end, 43d אנן בעי תְּקִימִינָן ט׳ (not טבאת) we want thee to secure us (against an eventual loss of the money which thou art collecting from us for our creditors); בההוא דלא יכיל למִיקְמָה גרמיה ט׳ in the case of one who has no opportunity to secure himself (who cannot get a collector to take the risk), ברם ההוא דיכיל למיקמהוכ׳ but if he finds a collector to take the risk, he may take it away from the one and give it to the other; Y.Kidd.III, 64a. 2) (v. עָמַד) to make consistent, curdle. Ab. Zar.35a (read:) כיין דאוֹקְמֵיה איסורא הוא דקא מוֹקִים ליהוכ׳ (v. Ms. M. in Rabb. D. S. a. l., a. note) since it had the effect of curdling the milk, it is the forbidden matter that gave it substance, and therefore it (that forbidden substance) is to be considered as if it were there in its natural state. Ib. b, v. supra. Ittaf. אִיתָּקַם, אִתּוֹקַם to put up; to be placed. Targ. Ex. 40:17. Targ. Lev. 16:10; a. e. Polel קוֹמֵם to put up, erect. Targ. Is. 44:26; a. e. Pa. קַיֵּם, קיֵּים 1) as preced. Pi., to establish, confirm, fulfill Targ. O. Deut. 32:8 (Y. Af.). Targ. Num. 30:14. Targ. Is. l. c. Targ. Ps. 119:106; a. fr.Ned.70a דהא קַיְּימֵיה לנדריה היום (not קיימי, v. Rashi) for he has confirmed the vow to-day. Ib. (h. form) כיון דקִיְּימוֹ קִיְּימוֹ since he once confirmed it, it remains confirmed. Keth.19a זילו קַיְּימוּ שטרייכו go and get evidence for the identification of your documents, and then come to court. Y.Gitt.I, end, 43d קיַּימְתֵּיה מדאמרוכ׳ thou canst substantiate thy opinion by referring to what R. … said. Pesik. Haʿomer, p. 72b> למְקַיְּימָא לכוןוכ׳ in order to fulfill on you the prophecy (Deut. 33:29) ; Yalk. Lev. 643; Pesik. R. s. 18. Y.Ab. Zar. V, 44d ואנא יכיל קַיֵּים and I can ascertain it (by experiment); a. v. fr.Part. pass. מְקַיַּים. Ber.55a לא חלמא טבא מק׳וכ׳ (Ms. F. מתקיים) neither a good dream comes true entirely, nor a bad dream 2) (v. קְיָים) to swear, vow. Targ. Num. 30:3. Targ. Gen. 28:20. Targ. O. Lev. 5:4; a. e. Ithpa. אִתְקַיַּים as preced. Hithpa. Targ. Num. 14:38. Targ. Ez. 33:12; a. fr.Y.Sabb.VI, end, 8d (read:) תִּתְקַיֵּימ לכון נפשיכין בהדין יומכין היך דקַיַּימְתּוּןוכ׳ may your life be restored on that day of yours (when your time comes), as you have restored my life on this day. Erub.54a כי היכי דתתקיים בידך ותוריך חיי (not ביך, v. Rabb. D. S. a. l.) in order that it (thy learning) may be preserved in thy possession, and thou mayest live long; a. e.

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צָדַק(b. h.; reduplic. of זק; cmp. זָכָה) (to be clear, pure, sincere, to be right, true, just; to be cleared. Y.Snh.IV, 22b top יכול אם צ׳ בדינך יִצְדַּק בדיני you may think, if he (the guilty) is cleared in thy court, he will also be cleared in my (Gods) court. Pi. צִדֵּק 1) (cmp. זכה) to act in favor of a person; to be liberal. B. Bath.88b (ref. to Deut. 25:15) צַדֶּק משלך ותן לו be liberal with what is thine own and give it to him, i. e. add overweight and overmeasure (גֵּירוּמִים); Ḥull.134a (ref. to the poor mans share). Num. R. s. 2 (ref. to ואתן צדק Job 26:3) צי׳ עמהם שלאוכ׳ the Lord dealt kindly with them in not changing their arrangements. 2) to justify, declare or consider a person right; to defend. Gen. R. s. 49 (ref. to Ps. 45:8) אהבת לצַדֵּק את בריותיוכ׳ thou (Abraham) lovest to defend my creatures, and hatest to condemn them. Y.Snh.IV, beg.22a צַדְּקֵיהוּ consider him to be right (a true witness), opp. חקריהו cross-examine him; Deut. R. s. 5.Esp. צ׳ את הדין to justify Gods judgment, to submit to divine dispensation as just, to punishment as deserved. Sifra Shmini, introd. כיון ששמע אהרן כן צ׳ … ושתק when Aaron heard this, he submitted to divine judgment and kept his peace (Lev. 10:3). Ib. אברהם צי׳ עליווכ׳ Abraham resigned himself to Gods will, for we read (Gen. 18:27), ‘I am dust and ashes. Ib. צִידְּקוּ עליהםוכ׳ they resigned themselves Y.Sot.VIII, 22c bot. צ̇ד̇ק̇יהו שצ̇יד̇ק̇ עליווכ׳. Shallum was surnamed Zedekiah (justifier of God), because he justified Gods judgment upon him. Ab. Zar.18a בשעה שיצאו … צידקו עליהםוכ׳ all three of them, when they were taken out for execution, resigned themselves (reciting an appropriate Bible verse); a. fr.Part. pass. מְצוּדָּק; pl. מְצוּדָּקִים. Mekh. Mishp., s. 20 (ref. to Ex. 23:8) שונא דברים המצ׳וכ׳ he will hate the justified words (the exhortations to justice) spoken at Sinai; Yalk. Ex. 353 (not דברי). Hif. הִצְדִּיק 1) to justify, clear, declare to be right; to make virtuous. Snh.10a (ref. to Deut. 25:1) עדים שהרשיעו את הצדיק ואתו … והִצְדִּיקוּוכ׳ when witnesses denounced an innocent man, and other witnesses came and justified him that was right, and thus exposed those (first witnesses) as wicked men; Macc.2b. Gen. R. s. 21 (ref. to Ps. 16:5) לכשיקיץ … אני מַצְדִּיקוֹ מאותה גזרה when he that is created in thine (Adams) image shall awake (when the Messiah comes) …, then I shall clear him from this decree (of expulsion from Eden). Lev. R. s. 4, beg. (ref. to Koh. 3:16) מקום שהִצְדַּקְתִּיםוכ׳ there where I made them virtuous and called them divine beings …, there they acted wickedly Gen. R. s. 43 (ref. to Gen. 14:18) מַצְדִּיקוכ׳ המקום הזה this place (Salem-Jerusalem) makes its inhabitants righteous.ה׳ עליו את הדין to deal strictly with. Taan.8a כל המצדיק … מַצְדִּיקִין עליו את הדיןוכ׳ he who makes himself righteous here below (who strives for righteousness) is judged righteously (strictly dealt with) in the judgment above (cmp. Yeb.121b quot. s. v. דִּקְדֵּק). Hor.11b (play on צדקיהו) אמר לו יה יַצְדִּיק עליךוכ׳ he (Nebuchadnezzar) said to him, Yah shall deal strictly with thee, if thou wilt rebel against me; a. fr. 2) to treat with צְדָקָה, to be liberal towards. Y.Peah IV, end 18c (alluding to Ps. 82:3) עני ורש הַצְדִּיקוּהוּ במתנותיו (not ועשיר) treat the poor and needy liberally as regards the gifts belonging to him (v. Ḥull.134a quot. supra). 3) ה׳ את הדין to submit to divine judgment, be resigned (v. supra). Sifra l. c. למודים צדיקים שמַצְדִּיקִיםוכ׳ the righteous are wont to resign themselves to the will of God. Taan.11a מצדיק עליווכ׳ he acknowledges the justice of the verdict and says, you have judged me rightly Ber.19a והוא עומד ומצדיקוכ׳ he (the mourner) stands up and declares the judgment to be just ; a. fr.Part. pass. מוּצְדָּק justified, lawfully qualified. Gitt.86a (in a Chaldaic formula of sale of a slave) מ׳ לעבדו, v. עַבְדּוּתָא. Hithpa. הִצְטַדֵּק to justify ones self, excuse ones self. Gen. R. s. 92 (ref. to Gen. 44:16) מה נִצְטַּדָּק בדינה how can we justify ourselves for what we have done in the case of Dinah (that we killed the Shechemites)? ; Yalk. ib. 150.

צָדַק(b. h.; reduplic. of זק; cmp. זָכָה) (to be clear, pure, sincere, to be right, true, just; to be cleared. Y.Snh.IV, 22b top יכול אם צ׳ בדינך יִצְדַּק בדיני you may think, if he (the guilty) is cleared in thy court, he will also be cleared in my (Gods) court. Pi. צִדֵּק 1) (cmp. זכה) to act in favor of a person; to be liberal. B. Bath.88b (ref. to Deut. 25:15) צַדֶּק משלך ותן לו be liberal with what is thine own and give it to him, i. e. add overweight and overmeasure (גֵּירוּמִים); Ḥull.134a (ref. to the poor mans share). Num. R. s. 2 (ref. to ואתן צדק Job 26:3) צי׳ עמהם שלאוכ׳ the Lord dealt kindly with them in not changing their arrangements. 2) to justify, declare or consider a person right; to defend. Gen. R. s. 49 (ref. to Ps. 45:8) אהבת לצַדֵּק את בריותיוכ׳ thou (Abraham) lovest to defend my creatures, and hatest to condemn them. Y.Snh.IV, beg.22a צַדְּקֵיהוּ consider him to be right (a true witness), opp. חקריהו cross-examine him; Deut. R. s. 5.Esp. צ׳ את הדין to justify Gods judgment, to submit to divine dispensation as just, to punishment as deserved. Sifra Shmini, introd. כיון ששמע אהרן כן צ׳ … ושתק when Aaron heard this, he submitted to divine judgment and kept his peace (Lev. 10:3). Ib. אברהם צי׳ עליווכ׳ Abraham resigned himself to Gods will, for we read (Gen. 18:27), ‘I am dust and ashes. Ib. צִידְּקוּ עליהםוכ׳ they resigned themselves Y.Sot.VIII, 22c bot. צ̇ד̇ק̇יהו שצ̇יד̇ק̇ עליווכ׳. Shallum was surnamed Zedekiah (justifier of God), because he justified Gods judgment upon him. Ab. Zar.18a בשעה שיצאו … צידקו עליהםוכ׳ all three of them, when they were taken out for execution, resigned themselves (reciting an appropriate Bible verse); a. fr.Part. pass. מְצוּדָּק; pl. מְצוּדָּקִים. Mekh. Mishp., s. 20 (ref. to Ex. 23:8) שונא דברים המצ׳וכ׳ he will hate the justified words (the exhortations to justice) spoken at Sinai; Yalk. Ex. 353 (not דברי). Hif. הִצְדִּיק 1) to justify, clear, declare to be right; to make virtuous. Snh.10a (ref. to Deut. 25:1) עדים שהרשיעו את הצדיק ואתו … והִצְדִּיקוּוכ׳ when witnesses denounced an innocent man, and other witnesses came and justified him that was right, and thus exposed those (first witnesses) as wicked men; Macc.2b. Gen. R. s. 21 (ref. to Ps. 16:5) לכשיקיץ … אני מַצְדִּיקוֹ מאותה גזרה when he that is created in thine (Adams) image shall awake (when the Messiah comes) …, then I shall clear him from this decree (of expulsion from Eden). Lev. R. s. 4, beg. (ref. to Koh. 3:16) מקום שהִצְדַּקְתִּיםוכ׳ there where I made them virtuous and called them divine beings …, there they acted wickedly Gen. R. s. 43 (ref. to Gen. 14:18) מַצְדִּיקוכ׳ המקום הזה this place (Salem-Jerusalem) makes its inhabitants righteous.ה׳ עליו את הדין to deal strictly with. Taan.8a כל המצדיק … מַצְדִּיקִין עליו את הדיןוכ׳ he who makes himself righteous here below (who strives for righteousness) is judged righteously (strictly dealt with) in the judgment above (cmp. Yeb.121b quot. s. v. דִּקְדֵּק). Hor.11b (play on צדקיהו) אמר לו יה יַצְדִּיק עליךוכ׳ he (Nebuchadnezzar) said to him, Yah shall deal strictly with thee, if thou wilt rebel against me; a. fr. 2) to treat with צְדָקָה, to be liberal towards. Y.Peah IV, end 18c (alluding to Ps. 82:3) עני ורש הַצְדִּיקוּהוּ במתנותיו (not ועשיר) treat the poor and needy liberally as regards the gifts belonging to him (v. Ḥull.134a quot. supra). 3) ה׳ את הדין to submit to divine judgment, be resigned (v. supra). Sifra l. c. למודים צדיקים שמַצְדִּיקִיםוכ׳ the righteous are wont to resign themselves to the will of God. Taan.11a מצדיק עליווכ׳ he acknowledges the justice of the verdict and says, you have judged me rightly Ber.19a והוא עומד ומצדיקוכ׳ he (the mourner) stands up and declares the judgment to be just ; a. fr.Part. pass. מוּצְדָּק justified, lawfully qualified. Gitt.86a (in a Chaldaic formula of sale of a slave) מ׳ לעבדו, v. עַבְדּוּתָא. Hithpa. הִצְטַדֵּק to justify ones self, excuse ones self. Gen. R. s. 92 (ref. to Gen. 44:16) מה נִצְטַּדָּק בדינה how can we justify ourselves for what we have done in the case of Dinah (that we killed the Shechemites)? ; Yalk. ib. 150.

לָבַט(b. h.; cmp. Sam. לבט = ענה, Ex. 22:21, sq.) to knock about, to send from place to place. Mekh. Bshall., Amal., s.2 שאברהם לא לְבָטוּהוּ when Abraham was to be shown the holy land (Gen. 13:14) they did not trouble him to leave his place, ומשה לְבָטוּהוּ but Moses they did put to the trouble (Deut. 3:27).Part. pass. לָבוּט, pl. לְבוּטִים outcasts. Gen. R. s. 52, beg., v. next w. Nithpa. נִתְלַבֵּט to be troubled; to go from place to place. Sifré Num. 84 they began to murmur against the king שנִתְלַבְּטוּ על דרך זו that they were troubled to make that journey (to meet him); ib. המלך … שבשבילם נתל׳וכ׳ the king had a right to complain, for he had taken all that trouble for their sake; Yalk. Num. 729 (v. Targ. Hos. 4:14 s. v. רְטַש).

לָבַט(b. h.; cmp. Sam. לבט = ענה, Ex. 22:21, sq.) to knock about, to send from place to place. Mekh. Bshall., Amal., s.2 שאברהם לא לְבָטוּהוּ when Abraham was to be shown the holy land (Gen. 13:14) they did not trouble him to leave his place, ומשה לְבָטוּהוּ but Moses they did put to the trouble (Deut. 3:27).Part. pass. לָבוּט, pl. לְבוּטִים outcasts. Gen. R. s. 52, beg., v. next w. Nithpa. נִתְלַבֵּט to be troubled; to go from place to place. Sifré Num. 84 they began to murmur against the king שנִתְלַבְּטוּ על דרך זו that they were troubled to make that journey (to meet him); ib. המלך … שבשבילם נתל׳וכ׳ the king had a right to complain, for he had taken all that trouble for their sake; Yalk. Num. 729 (v. Targ. Hos. 4:14 s. v. רְטַש).

קְפֵידָאm. (קְפַד) minding, caring for, an intimation that you care for a thing to be exactly as you want it, a legal objection. Keth.72b מידי … היי קְפֵידֵיה ק׳ if the vow concerns a thing which people (husbands) generally mind (e. g. a wifes abstinence from meat and wine or from ornamenting her body), his objection to it is valid (and if he betrothed her with the condition that she had no vows to bind her, he has a right to dismiss her without her jointure), but B. Bath. 165a האשה שאמרה … מר סבר ק׳ ומרוכ׳ if a woman said, receive a letter of divorce for me at such and such a place, and they received it at a different place …, one is of the opinion, it was an intimation that she was particular about the place (and the act is invalid); the other says, it was merely an intimation of the place where the messenger was likely to find her husband. Ib. באתרא דנהיגי פשוט … ועבד ליה מקושר ק׳ where the usage is to make a plain document, and he said, make it plain, and the writer made a rolled up document, the objection is valid; Kidd.49a; a. fr.Sot26b, v. next w.Pl. קְפֵידִין. Midr. Sam. ch. XXVIII (expl. עיניו, Job 36:7) עייניהון קְפֵידֵיהֹון what they have in sight, what they care for (v., however, פֹּורָא).

קְפֵידָאm. (קְפַד) minding, caring for, an intimation that you care for a thing to be exactly as you want it, a legal objection. Keth.72b מידי … היי קְפֵידֵיה ק׳ if the vow concerns a thing which people (husbands) generally mind (e. g. a wifes abstinence from meat and wine or from ornamenting her body), his objection to it is valid (and if he betrothed her with the condition that she had no vows to bind her, he has a right to dismiss her without her jointure), but B. Bath. 165a האשה שאמרה … מר סבר ק׳ ומרוכ׳ if a woman said, receive a letter of divorce for me at such and such a place, and they received it at a different place …, one is of the opinion, it was an intimation that she was particular about the place (and the act is invalid); the other says, it was merely an intimation of the place where the messenger was likely to find her husband. Ib. באתרא דנהיגי פשוט … ועבד ליה מקושר ק׳ where the usage is to make a plain document, and he said, make it plain, and the writer made a rolled up document, the objection is valid; Kidd.49a; a. fr.Sot26b, v. next w.Pl. קְפֵידִין. Midr. Sam. ch. XXVIII (expl. עיניו, Job 36:7) עייניהון קְפֵידֵיהֹון what they have in sight, what they care for (v., however, פֹּורָא).

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

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

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

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

שוּקIII m. (b. h.; v. שוּק I) ( meeting place, market, street. Gen. R. s. 91 ש׳ של זונות the place where harlots meet. Pes.110a בזמן שלא ראה פני הש׳ if he has not seen the open. i. e. if he has not been in the open air between one cup and the other. B. Kam. 115a תקנת הש׳ the market ordinance (that he who buys a stolen object publicly has a right to his purchasing money on restoring the object). Yeb.53a התרת יבמה לש׳ making a ybamah permitted to all the world, i. e. freeing a woman from her dependence on her brother-in-law. Ib. 98b פגע ביבמה לש׳ he might (on marrying her) strike on a ‘ ybamah abroad, i. e. on one bound to another man as her yabam; a. v. fr.Num. R. S. 2018>, a. e. בעל הש׳ market commissioner.Pl. שְׁוָוקִים, שְׁוָוקִין, שְׁוָקִ׳. Ib. 17> (expl. קרית הצות, Num. 22:39) שעשה ש׳ שלוכ׳ he arranged commercial markets. Sabb.33b תקנו ש׳וכ׳ they (the Romans in Palestine) made markets to place harlots there; Ab. Zar.2b. Tosef.Makhsh.III, 8 הבאין מבית הש׳ that are brought back from the market houses; a. fr.Constr. שוּקֵי. Erub.29a, a. e. הריני … בש׳ טבריא I am (to-day) as bright as Ben ʿAzzai was in the meeting places of Tiberias; a. fr.

שוּקIII m. (b. h.; v. שוּק I) ( meeting place, market, street. Gen. R. s. 91 ש׳ של זונות the place where harlots meet. Pes.110a בזמן שלא ראה פני הש׳ if he has not seen the open. i. e. if he has not been in the open air between one cup and the other. B. Kam. 115a תקנת הש׳ the market ordinance (that he who buys a stolen object publicly has a right to his purchasing money on restoring the object). Yeb.53a התרת יבמה לש׳ making a ybamah permitted to all the world, i. e. freeing a woman from her dependence on her brother-in-law. Ib. 98b פגע ביבמה לש׳ he might (on marrying her) strike on a ‘ ybamah abroad, i. e. on one bound to another man as her yabam; a. v. fr.Num. R. S. 2018>, a. e. בעל הש׳ market commissioner.Pl. שְׁוָוקִים, שְׁוָוקִין, שְׁוָקִ׳. Ib. 17> (expl. קרית הצות, Num. 22:39) שעשה ש׳ שלוכ׳ he arranged commercial markets. Sabb.33b תקנו ש׳וכ׳ they (the Romans in Palestine) made markets to place harlots there; Ab. Zar.2b. Tosef.Makhsh.III, 8 הבאין מבית הש׳ that are brought back from the market houses; a. fr.Constr. שוּקֵי. Erub.29a, a. e. הריני … בש׳ טבריא I am (to-day) as bright as Ben ʿAzzai was in the meeting places of Tiberias; a. fr.

שִׁינּוּי, שִׁנּ׳m. (שָׁנָה) change. Gen. R. s. 44 ש׳ השם change of name; ש׳ מקום change of residence. Sabb.114a top ש׳ בגדים change of dress (for the Sabbath, for prayer). Keth.110b, a. e. ש׳ וסת, v. וֶסֶת; a. fr.Esp. (law) change of form (and name) effected on an illegitimately obtained object, by which the present possessor is privileged to retain the object and pay its value. B. Kam.65b נעשה ש׳ בידו וקנאו the change (from calf to ox) happened while the animal was in his possession, and he has obtained ownership. Ib. וניקנינהו בש׳ השם may he not have obtained the ownership of it through the change of name? Ib. ש׳ במקומו עומד (not עומדת) the change stands in its (the originals) place, i. e. the change of form or name of an object does not affect its legal status; ib. 93b; ib. 68a ש׳ במקומה עומד. Ib. 66b ש׳ מעשה (= ש׳ע״י מעשה) a change brought about by human action. Ib. 68a, a. fr. ש׳ רשות change of possession (by transfer of the object to a third person). Ib. 93b ש׳ דרבנן a change which gives the right of ownership by rabbinical ordinance, i. e. ש׳ החוזר לברייתו (ib. 67a) a change (of name) which can be undone by restoring the object to its original condition; ש׳ דאורייתא a change which gives the right of ownership by Biblical law, i. e. a change which cannot be undone; a. fr.Men.43a וסימנך ש׳ שקר ש׳ אמת and the mnemonical word (to remember which change proves the color to be genuine ( תכלת), and which proves it to be adulterated) is ‘a false change (one who changes his word for evil is a bad man), ‘a true change (one who changes his word to do better than he has promised).Sifra Vayikra, Ḥob., ch. XIX, Par. 11; Meïl. 18a, v. שִׁיקּוּר I.Pl. שִׁינּוּיִים, שִׁינּוּיִין. B. Kam.65b (ref. to גם, Deut. 23:19) לרבות שִׁינּוּיֵיהֶם, this serves to include in the prohibition these objects even when they have been changed in form; Tem.30b; a. e.

שִׁינּוּי, שִׁנּ׳m. (שָׁנָה) change. Gen. R. s. 44 ש׳ השם change of name; ש׳ מקום change of residence. Sabb.114a top ש׳ בגדים change of dress (for the Sabbath, for prayer). Keth.110b, a. e. ש׳ וסת, v. וֶסֶת; a. fr.Esp. (law) change of form (and name) effected on an illegitimately obtained object, by which the present possessor is privileged to retain the object and pay its value. B. Kam.65b נעשה ש׳ בידו וקנאו the change (from calf to ox) happened while the animal was in his possession, and he has obtained ownership. Ib. וניקנינהו בש׳ השם may he not have obtained the ownership of it through the change of name? Ib. ש׳ במקומו עומד (not עומדת) the change stands in its (the originals) place, i. e. the change of form or name of an object does not affect its legal status; ib. 93b; ib. 68a ש׳ במקומה עומד. Ib. 66b ש׳ מעשה (= ש׳ע״י מעשה) a change brought about by human action. Ib. 68a, a. fr. ש׳ רשות change of possession (by transfer of the object to a third person). Ib. 93b ש׳ דרבנן a change which gives the right of ownership by rabbinical ordinance, i. e. ש׳ החוזר לברייתו (ib. 67a) a change (of name) which can be undone by restoring the object to its original condition; ש׳ דאורייתא a change which gives the right of ownership by Biblical law, i. e. a change which cannot be undone; a. fr.Men.43a וסימנך ש׳ שקר ש׳ אמת and the mnemonical word (to remember which change proves the color to be genuine ( תכלת), and which proves it to be adulterated) is ‘a false change (one who changes his word for evil is a bad man), ‘a true change (one who changes his word to do better than he has promised).Sifra Vayikra, Ḥob., ch. XIX, Par. 11; Meïl. 18a, v. שִׁיקּוּר I.Pl. שִׁינּוּיִים, שִׁינּוּיִין. B. Kam.65b (ref. to גם, Deut. 23:19) לרבות שִׁינּוּיֵיהֶם, this serves to include in the prohibition these objects even when they have been changed in form; Tem.30b; a. e.

שִׁינּוּי, שִׁנּ׳m. (שָׁנָה) change. Gen. R. s. 44 ש׳ השם change of name; ש׳ מקום change of residence. Sabb.114a top ש׳ בגדים change of dress (for the Sabbath, for prayer). Keth.110b, a. e. ש׳ וסת, v. וֶסֶת; a. fr.Esp. (law) change of form (and name) effected on an illegitimately obtained object, by which the present possessor is privileged to retain the object and pay its value. B. Kam.65b נעשה ש׳ בידו וקנאו the change (from calf to ox) happened while the animal was in his possession, and he has obtained ownership. Ib. וניקנינהו בש׳ השם may he not have obtained the ownership of it through the change of name? Ib. ש׳ במקומו עומד (not עומדת) the change stands in its (the originals) place, i. e. the change of form or name of an object does not affect its legal status; ib. 93b; ib. 68a ש׳ במקומה עומד. Ib. 66b ש׳ מעשה (= ש׳ע״י מעשה) a change brought about by human action. Ib. 68a, a. fr. ש׳ רשות change of possession (by transfer of the object to a third person). Ib. 93b ש׳ דרבנן a change which gives the right of ownership by rabbinical ordinance, i. e. ש׳ החוזר לברייתו (ib. 67a) a change (of name) which can be undone by restoring the object to its original condition; ש׳ דאורייתא a change which gives the right of ownership by Biblical law, i. e. a change which cannot be undone; a. fr.Men.43a וסימנך ש׳ שקר ש׳ אמת and the mnemonical word (to remember which change proves the color to be genuine ( תכלת), and which proves it to be adulterated) is ‘a false change (one who changes his word for evil is a bad man), ‘a true change (one who changes his word to do better than he has promised).Sifra Vayikra, Ḥob., ch. XIX, Par. 11; Meïl. 18a, v. שִׁיקּוּר I.Pl. שִׁינּוּיִים, שִׁינּוּיִין. B. Kam.65b (ref. to גם, Deut. 23:19) לרבות שִׁינּוּיֵיהֶם, this serves to include in the prohibition these objects even when they have been changed in form; Tem.30b; a. e.

שִׁינּוּי, שִׁנּ׳m. (שָׁנָה) change. Gen. R. s. 44 ש׳ השם change of name; ש׳ מקום change of residence. Sabb.114a top ש׳ בגדים change of dress (for the Sabbath, for prayer). Keth.110b, a. e. ש׳ וסת, v. וֶסֶת; a. fr.Esp. (law) change of form (and name) effected on an illegitimately obtained object, by which the present possessor is privileged to retain the object and pay its value. B. Kam.65b נעשה ש׳ בידו וקנאו the change (from calf to ox) happened while the animal was in his possession, and he has obtained ownership. Ib. וניקנינהו בש׳ השם may he not have obtained the ownership of it through the change of name? Ib. ש׳ במקומו עומד (not עומדת) the change stands in its (the originals) place, i. e. the change of form or name of an object does not affect its legal status; ib. 93b; ib. 68a ש׳ במקומה עומד. Ib. 66b ש׳ מעשה (= ש׳ע״י מעשה) a change brought about by human action. Ib. 68a, a. fr. ש׳ רשות change of possession (by transfer of the object to a third person). Ib. 93b ש׳ דרבנן a change which gives the right of ownership by rabbinical ordinance, i. e. ש׳ החוזר לברייתו (ib. 67a) a change (of name) which can be undone by restoring the object to its original condition; ש׳ דאורייתא a change which gives the right of ownership by Biblical law, i. e. a change which cannot be undone; a. fr.Men.43a וסימנך ש׳ שקר ש׳ אמת and the mnemonical word (to remember which change proves the color to be genuine ( תכלת), and which proves it to be adulterated) is ‘a false change (one who changes his word for evil is a bad man), ‘a true change (one who changes his word to do better than he has promised).Sifra Vayikra, Ḥob., ch. XIX, Par. 11; Meïl. 18a, v. שִׁיקּוּר I.Pl. שִׁינּוּיִים, שִׁינּוּיִין. B. Kam.65b (ref. to גם, Deut. 23:19) לרבות שִׁינּוּיֵיהֶם, this serves to include in the prohibition these objects even when they have been changed in form; Tem.30b; a. e.