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61 נביא
נָבִיאm. (b. h.; preced. wds.) prophet. B. Bath.12a אטו חכם לאו נ׳וכ׳ was a scholar never a prophet? Ib. חכם עדיף מנ׳ a scholar is superior to a prophet. Meg.15a; a. v. fr.Pl. נְבִיאִים, נְבִיאִין. Sot.IX, 12 נ׳ הראשונים the early prophets (of the first Temple). Lev. R. s. 1, beg., v. בַּיִת. Pes.66a אם אין נ׳ הן בני נ׳ הן if they (the Israelites) are no prophets, yet they are sons of prophets (they will find what is right intuitively); Y.Sabb.XIX, 17a top. Lev. R. l. c.; Gen. R. s. 74 נְבִיאֵי ישראל Israelitish prophets; נ׳ אומות העולם heathen prophets; a. v. fr.נָבִיא (sub. ספר) נְבִיאִים (sub. ספרי) Nbiim, Prophets, the second division of the Scriptures. Tosef.Meg.IV (III), 18 אין מפטירין בנביאוכ׳ we read in the Prophets for the Haftarah no more than three verses at a time (to be interpreted). Meg.21b ובנביא אחדוכ׳ and when reading from the Prophets (for the Haftarah), one reads and two may interpret. Ib. 27a מניחין … על גבי נביאים וכתובים you may put … parts of the Pentateuch on the Prophets or the Hagiographa, but not the Prophets B. Bath.14b סדרן של נ׳ the order of the books of Prophets; a. fr. Fem. נְבִיאָה. Pes.9b וכי חולדה נ׳וכ׳ is the weasel ( ḥuldah) a prophetess to know ? Deut. R. s. 6; a. fr.Pl. נְבִיאוֹת. Meg.14a; a. e. -
62 נָבִיא
נָבִיאm. (b. h.; preced. wds.) prophet. B. Bath.12a אטו חכם לאו נ׳וכ׳ was a scholar never a prophet? Ib. חכם עדיף מנ׳ a scholar is superior to a prophet. Meg.15a; a. v. fr.Pl. נְבִיאִים, נְבִיאִין. Sot.IX, 12 נ׳ הראשונים the early prophets (of the first Temple). Lev. R. s. 1, beg., v. בַּיִת. Pes.66a אם אין נ׳ הן בני נ׳ הן if they (the Israelites) are no prophets, yet they are sons of prophets (they will find what is right intuitively); Y.Sabb.XIX, 17a top. Lev. R. l. c.; Gen. R. s. 74 נְבִיאֵי ישראל Israelitish prophets; נ׳ אומות העולם heathen prophets; a. v. fr.נָבִיא (sub. ספר) נְבִיאִים (sub. ספרי) Nbiim, Prophets, the second division of the Scriptures. Tosef.Meg.IV (III), 18 אין מפטירין בנביאוכ׳ we read in the Prophets for the Haftarah no more than three verses at a time (to be interpreted). Meg.21b ובנביא אחדוכ׳ and when reading from the Prophets (for the Haftarah), one reads and two may interpret. Ib. 27a מניחין … על גבי נביאים וכתובים you may put … parts of the Pentateuch on the Prophets or the Hagiographa, but not the Prophets B. Bath.14b סדרן של נ׳ the order of the books of Prophets; a. fr. Fem. נְבִיאָה. Pes.9b וכי חולדה נ׳וכ׳ is the weasel ( ḥuldah) a prophetess to know ? Deut. R. s. 6; a. fr.Pl. נְבִיאוֹת. Meg.14a; a. e. -
63 עות
עָוַת(b. h.; v. עָוָה) to be curved, crooked. Pi. עִוֵּת, עִיֵּות 1) to pervert, wrest; to corrupt. Num. R. s. 10 מתוך כך … ומְעַוְּותִין את הדין in consequence (of drinking) they cause the Law to be forgotten, and they pervert judgment. Nidd.10b אין בודקות … מפני שמְעַוְּותוֹת אותן (not בודקין) they (the women) must not examine them (the young girls) with the fingers, because they may corrupt them (teach them unnatural gratification; Rashi: they may wound them).Koh. R. to I, 15 (ref. to מעות ib.) אם אין אדם מְעַוֵּות עצמו מדברי תורהוכ׳ as long as a person (though doing wrong) does not pervert himself through wilful misinterpretation of the Law, there is a remedy for him; משאדם מעוות נכ׳ but as soon as a person perverts himself ; a. fr.Nidd.12b (adapting Koh. l. c.) הן עִוְּתוּהָ הן תקנוה they make her crooked (the evidence on the cloths will make her unfit for marital intercourse), and they make her straight (if the evidence is favorable). 2) to offend, excite displeasure; wound the feelings of. Snh.97a יְעַיֵּת; Der. Er. Zut. ch. X יְעַוֵּות shall be offensive, v. אָמַר II. Midr. Till. to Ps. 119:78 אע״פ … מְעַוְּתִים אותיוכ׳ although the wicked insult me, I do not abandon the Law. 3) to render offensive, loathsome. Sifré Deut. 1; Yalk. ib. 792 למה אתה מְעַוֵּות עלינווכ׳ why dost thou make the Scriptures loathsome to us (by absurd interpretations)?Part. pass. מְעֻוָּת, מְעוּוָת; f. מְעוֶּוּתֶת; pl. מְעוּוָּתִים, מְעוּוָּהִין; מְעִוּוָּתוֹת, מְעֻוָּ׳ crooked, perverted, perverse. Koh. R. l. c. בעולם הזה מי שהוא מע׳וכ׳ in this world, he who is crooked may be straightened again (a sinner may amend his ways) Ex. R. s. 2, beg. (ref. to עלילות, Ps. 103:7, in contrast to Deut. 22:14) (read:) בשר ודם עלילותיו מע׳וכ׳ the ʿăliloth (machinations) of man are perverse …, but the ʿăliloth (dispositions) of the Lord are merciful; a. e. Nithpa. נִתְעַוֵּות to be curved, wrested; to be perverted; to deteriorate. Koh. R. l. c. אין קורין מעוות … ונ׳ we do not call a thing perverted, unless it was at a time straight (right), and it became curved. Ib. משנִתְעַיְּותוּ המיםוכ׳ when the waters dating from creation became deteriorated. Sot.41b נִתְעַוְּותוּ הדינין (or הדַּיָּנִין, v. Rashi a. l.) the courts became depraved. Ib. 47b נתעוותו הדינין justice became corrupt; (Tosef. ib. XIV, 3 נתקלקל הדין). -
64 עָוַת
עָוַת(b. h.; v. עָוָה) to be curved, crooked. Pi. עִוֵּת, עִיֵּות 1) to pervert, wrest; to corrupt. Num. R. s. 10 מתוך כך … ומְעַוְּותִין את הדין in consequence (of drinking) they cause the Law to be forgotten, and they pervert judgment. Nidd.10b אין בודקות … מפני שמְעַוְּותוֹת אותן (not בודקין) they (the women) must not examine them (the young girls) with the fingers, because they may corrupt them (teach them unnatural gratification; Rashi: they may wound them).Koh. R. to I, 15 (ref. to מעות ib.) אם אין אדם מְעַוֵּות עצמו מדברי תורהוכ׳ as long as a person (though doing wrong) does not pervert himself through wilful misinterpretation of the Law, there is a remedy for him; משאדם מעוות נכ׳ but as soon as a person perverts himself ; a. fr.Nidd.12b (adapting Koh. l. c.) הן עִוְּתוּהָ הן תקנוה they make her crooked (the evidence on the cloths will make her unfit for marital intercourse), and they make her straight (if the evidence is favorable). 2) to offend, excite displeasure; wound the feelings of. Snh.97a יְעַיֵּת; Der. Er. Zut. ch. X יְעַוֵּות shall be offensive, v. אָמַר II. Midr. Till. to Ps. 119:78 אע״פ … מְעַוְּתִים אותיוכ׳ although the wicked insult me, I do not abandon the Law. 3) to render offensive, loathsome. Sifré Deut. 1; Yalk. ib. 792 למה אתה מְעַוֵּות עלינווכ׳ why dost thou make the Scriptures loathsome to us (by absurd interpretations)?Part. pass. מְעֻוָּת, מְעוּוָת; f. מְעוֶּוּתֶת; pl. מְעוּוָּתִים, מְעוּוָּהִין; מְעִוּוָּתוֹת, מְעֻוָּ׳ crooked, perverted, perverse. Koh. R. l. c. בעולם הזה מי שהוא מע׳וכ׳ in this world, he who is crooked may be straightened again (a sinner may amend his ways) Ex. R. s. 2, beg. (ref. to עלילות, Ps. 103:7, in contrast to Deut. 22:14) (read:) בשר ודם עלילותיו מע׳וכ׳ the ʿăliloth (machinations) of man are perverse …, but the ʿăliloth (dispositions) of the Lord are merciful; a. e. Nithpa. נִתְעַוֵּות to be curved, wrested; to be perverted; to deteriorate. Koh. R. l. c. אין קורין מעוות … ונ׳ we do not call a thing perverted, unless it was at a time straight (right), and it became curved. Ib. משנִתְעַיְּותוּ המיםוכ׳ when the waters dating from creation became deteriorated. Sot.41b נִתְעַוְּותוּ הדינין (or הדַּיָּנִין, v. Rashi a. l.) the courts became depraved. Ib. 47b נתעוותו הדינין justice became corrupt; (Tosef. ib. XIV, 3 נתקלקל הדין). -
65 ענותנות
עִנְוְתָנוּת, עִנְוְו׳, עִינְ׳f. (preced.) humility, patience, condescension. Meg.31a כל מקום שאתה מוצא גדולתו … אתה מוצא עִנְוְותָנוּתוֹ wherever (in the Scriptures) you find a description of the greatness of the Lord, you also find a description of his condescension (towards the lowly). Sabb.31a עינותנותו שלוכ׳ Hillels patience brought us under the wings of the Divine Presence (caused us to embrace the Jewish religion); Ab. dR. N. ch. XV עִנְיְתָנוּתְךָ הביאניוכ׳ (read: הביאתני) thy patience brought me Gen. R. s. 74; Pesik. Shimʿu, p. 116b>, a. e. קפדנותן … ולא עִנְוְתָנוּתָן של בנים rather the angry mood of the fathers (Jacob) than the patience of the sons (David); a. fr.Snh.19b, sq., v. תּוֹקֶף. -
66 ענוו׳
עִנְוְתָנוּת, עִנְוְו׳, עִינְ׳f. (preced.) humility, patience, condescension. Meg.31a כל מקום שאתה מוצא גדולתו … אתה מוצא עִנְוְותָנוּתוֹ wherever (in the Scriptures) you find a description of the greatness of the Lord, you also find a description of his condescension (towards the lowly). Sabb.31a עינותנותו שלוכ׳ Hillels patience brought us under the wings of the Divine Presence (caused us to embrace the Jewish religion); Ab. dR. N. ch. XV עִנְיְתָנוּתְךָ הביאניוכ׳ (read: הביאתני) thy patience brought me Gen. R. s. 74; Pesik. Shimʿu, p. 116b>, a. e. קפדנותן … ולא עִנְוְתָנוּתָן של בנים rather the angry mood of the fathers (Jacob) than the patience of the sons (David); a. fr.Snh.19b, sq., v. תּוֹקֶף. -
67 עִנְוְתָנוּת
עִנְוְתָנוּת, עִנְוְו׳, עִינְ׳f. (preced.) humility, patience, condescension. Meg.31a כל מקום שאתה מוצא גדולתו … אתה מוצא עִנְוְותָנוּתוֹ wherever (in the Scriptures) you find a description of the greatness of the Lord, you also find a description of his condescension (towards the lowly). Sabb.31a עינותנותו שלוכ׳ Hillels patience brought us under the wings of the Divine Presence (caused us to embrace the Jewish religion); Ab. dR. N. ch. XV עִנְיְתָנוּתְךָ הביאניוכ׳ (read: הביאתני) thy patience brought me Gen. R. s. 74; Pesik. Shimʿu, p. 116b>, a. e. קפדנותן … ולא עִנְוְתָנוּתָן של בנים rather the angry mood of the fathers (Jacob) than the patience of the sons (David); a. fr.Snh.19b, sq., v. תּוֹקֶף. -
68 עִנְוְו׳
עִנְוְתָנוּת, עִנְוְו׳, עִינְ׳f. (preced.) humility, patience, condescension. Meg.31a כל מקום שאתה מוצא גדולתו … אתה מוצא עִנְוְותָנוּתוֹ wherever (in the Scriptures) you find a description of the greatness of the Lord, you also find a description of his condescension (towards the lowly). Sabb.31a עינותנותו שלוכ׳ Hillels patience brought us under the wings of the Divine Presence (caused us to embrace the Jewish religion); Ab. dR. N. ch. XV עִנְיְתָנוּתְךָ הביאניוכ׳ (read: הביאתני) thy patience brought me Gen. R. s. 74; Pesik. Shimʿu, p. 116b>, a. e. קפדנותן … ולא עִנְוְתָנוּתָן של בנים rather the angry mood of the fathers (Jacob) than the patience of the sons (David); a. fr.Snh.19b, sq., v. תּוֹקֶף. -
69 עִינְ׳
עִנְוְתָנוּת, עִנְוְו׳, עִינְ׳f. (preced.) humility, patience, condescension. Meg.31a כל מקום שאתה מוצא גדולתו … אתה מוצא עִנְוְותָנוּתוֹ wherever (in the Scriptures) you find a description of the greatness of the Lord, you also find a description of his condescension (towards the lowly). Sabb.31a עינותנותו שלוכ׳ Hillels patience brought us under the wings of the Divine Presence (caused us to embrace the Jewish religion); Ab. dR. N. ch. XV עִנְיְתָנוּתְךָ הביאניוכ׳ (read: הביאתני) thy patience brought me Gen. R. s. 74; Pesik. Shimʿu, p. 116b>, a. e. קפדנותן … ולא עִנְוְתָנוּתָן של בנים rather the angry mood of the fathers (Jacob) than the patience of the sons (David); a. fr.Snh.19b, sq., v. תּוֹקֶף. -
70 עני
עני, עָנָהI (b. h.) (to turn, come out in turn, to begin to speak; to respond; to speak or sing in chorus; to answer. Tem.16a ע̇תנ̇יא̇ל̇ שעֲנָאו̇ א̇ל̇ he was surnamed Othniel, because God answered his prayer (ref. to 1 Chr. 4:10). Y.Sot.V., 20c top והן עוֹנִין אחריו על כל דבר ודבר and they (the class) repeat each sentence after him; משה … והן עונין אחריו אשירה Moses said, I will sing, and they repeated in chorus, I will sing Ib. משה אמר עזי והן עוניןוכ׳ Moses said, My strength, and they responded, I will sing Tosef. ib. VI, 2 ועונין על כל עינין ועינין and they (the class) repeat each sentence. Ib. 3 ועונין אחריו עינין ראשון and they (the people) always repeated the first sentence (as refrain). Succ.38b מצוה לַעֲנוֹת הללויה it is proper to say in response Halleluiah. M. Kat. III, 9 כולן עוֹנוֹת כאחת all start the dirge at once; אחת מדברת וכולן עונות אחריה one speaks, and all repeat in chorus after her, v. עִינּוּי I. Ber.47a עד שיכלה אמן מפי העוֹנִים until the Amen of the responding company is finished. Pes.36a לחם שעוניןוכ׳, v. עוֹנִי. Y.Succ.III, 54a top אם בירכך גוי עֲנֵה אחריי אמן if a gentile blesses thee, say after him Amen; a. fr. Nif. נַעֲנֶה 1) to be answered, to have ones prayer granted. Sabb.30a וכשאמר זכור … מיד נ׳ but when he said, Remember (Ex. 32:13), his prayer was at once granted. R. Hash. 18a זה התפלל ונ׳וכ׳ one prays and is heard, another prays and is not heard; Koh. R. to IX, 11, v. פָּגַע. Gen. R. s. 60 (read:) שלשה הם שנַעֲנוּ במענה פיהם three persons (mentioned in the Scriptures) were answered as soon as they had uttered their prayer; Yalk. ib. 108; a. fr. 2) to be called upon to speak; to answer, to deliver an opinion. Kidd.40b נ׳ר״ט ואמרוכ׳ R. T. (being asked his opinion) answered saying ; נַעֲנוּ כולם ואמרווכ׳ all of them in turn answered saying ; Sifré Deut. 41. M. Kat. 28b (at a mourners house); a. fr. 3) ( to be made to respond Amen, to be sworn; to promise allegiance. Y.Dem.II, 23a top הוא נ׳ לחבורה … נַעֲנִין לו he (the head of the house) promises allegiance to the order (v. חֲבֵרוּת), and the members of his house make the promise to him. Pi. עִינָּה to speak or sing in chorus, esp. to lament. M. Kat. III, 9, מְעַנּוֹת, v. עִינּוּי I. -
71 ענה I
עני, עָנָהI (b. h.) (to turn, come out in turn, to begin to speak; to respond; to speak or sing in chorus; to answer. Tem.16a ע̇תנ̇יא̇ל̇ שעֲנָאו̇ א̇ל̇ he was surnamed Othniel, because God answered his prayer (ref. to 1 Chr. 4:10). Y.Sot.V., 20c top והן עוֹנִין אחריו על כל דבר ודבר and they (the class) repeat each sentence after him; משה … והן עונין אחריו אשירה Moses said, I will sing, and they repeated in chorus, I will sing Ib. משה אמר עזי והן עוניןוכ׳ Moses said, My strength, and they responded, I will sing Tosef. ib. VI, 2 ועונין על כל עינין ועינין and they (the class) repeat each sentence. Ib. 3 ועונין אחריו עינין ראשון and they (the people) always repeated the first sentence (as refrain). Succ.38b מצוה לַעֲנוֹת הללויה it is proper to say in response Halleluiah. M. Kat. III, 9 כולן עוֹנוֹת כאחת all start the dirge at once; אחת מדברת וכולן עונות אחריה one speaks, and all repeat in chorus after her, v. עִינּוּי I. Ber.47a עד שיכלה אמן מפי העוֹנִים until the Amen of the responding company is finished. Pes.36a לחם שעוניןוכ׳, v. עוֹנִי. Y.Succ.III, 54a top אם בירכך גוי עֲנֵה אחריי אמן if a gentile blesses thee, say after him Amen; a. fr. Nif. נַעֲנֶה 1) to be answered, to have ones prayer granted. Sabb.30a וכשאמר זכור … מיד נ׳ but when he said, Remember (Ex. 32:13), his prayer was at once granted. R. Hash. 18a זה התפלל ונ׳וכ׳ one prays and is heard, another prays and is not heard; Koh. R. to IX, 11, v. פָּגַע. Gen. R. s. 60 (read:) שלשה הם שנַעֲנוּ במענה פיהם three persons (mentioned in the Scriptures) were answered as soon as they had uttered their prayer; Yalk. ib. 108; a. fr. 2) to be called upon to speak; to answer, to deliver an opinion. Kidd.40b נ׳ר״ט ואמרוכ׳ R. T. (being asked his opinion) answered saying ; נַעֲנוּ כולם ואמרווכ׳ all of them in turn answered saying ; Sifré Deut. 41. M. Kat. 28b (at a mourners house); a. fr. 3) ( to be made to respond Amen, to be sworn; to promise allegiance. Y.Dem.II, 23a top הוא נ׳ לחבורה … נַעֲנִין לו he (the head of the house) promises allegiance to the order (v. חֲבֵרוּת), and the members of his house make the promise to him. Pi. עִינָּה to speak or sing in chorus, esp. to lament. M. Kat. III, 9, מְעַנּוֹת, v. עִינּוּי I. -
72 עָנָה
עני, עָנָהI (b. h.) (to turn, come out in turn, to begin to speak; to respond; to speak or sing in chorus; to answer. Tem.16a ע̇תנ̇יא̇ל̇ שעֲנָאו̇ א̇ל̇ he was surnamed Othniel, because God answered his prayer (ref. to 1 Chr. 4:10). Y.Sot.V., 20c top והן עוֹנִין אחריו על כל דבר ודבר and they (the class) repeat each sentence after him; משה … והן עונין אחריו אשירה Moses said, I will sing, and they repeated in chorus, I will sing Ib. משה אמר עזי והן עוניןוכ׳ Moses said, My strength, and they responded, I will sing Tosef. ib. VI, 2 ועונין על כל עינין ועינין and they (the class) repeat each sentence. Ib. 3 ועונין אחריו עינין ראשון and they (the people) always repeated the first sentence (as refrain). Succ.38b מצוה לַעֲנוֹת הללויה it is proper to say in response Halleluiah. M. Kat. III, 9 כולן עוֹנוֹת כאחת all start the dirge at once; אחת מדברת וכולן עונות אחריה one speaks, and all repeat in chorus after her, v. עִינּוּי I. Ber.47a עד שיכלה אמן מפי העוֹנִים until the Amen of the responding company is finished. Pes.36a לחם שעוניןוכ׳, v. עוֹנִי. Y.Succ.III, 54a top אם בירכך גוי עֲנֵה אחריי אמן if a gentile blesses thee, say after him Amen; a. fr. Nif. נַעֲנֶה 1) to be answered, to have ones prayer granted. Sabb.30a וכשאמר זכור … מיד נ׳ but when he said, Remember (Ex. 32:13), his prayer was at once granted. R. Hash. 18a זה התפלל ונ׳וכ׳ one prays and is heard, another prays and is not heard; Koh. R. to IX, 11, v. פָּגַע. Gen. R. s. 60 (read:) שלשה הם שנַעֲנוּ במענה פיהם three persons (mentioned in the Scriptures) were answered as soon as they had uttered their prayer; Yalk. ib. 108; a. fr. 2) to be called upon to speak; to answer, to deliver an opinion. Kidd.40b נ׳ר״ט ואמרוכ׳ R. T. (being asked his opinion) answered saying ; נַעֲנוּ כולם ואמרווכ׳ all of them in turn answered saying ; Sifré Deut. 41. M. Kat. 28b (at a mourners house); a. fr. 3) ( to be made to respond Amen, to be sworn; to promise allegiance. Y.Dem.II, 23a top הוא נ׳ לחבורה … נַעֲנִין לו he (the head of the house) promises allegiance to the order (v. חֲבֵרוּת), and the members of his house make the promise to him. Pi. עִינָּה to speak or sing in chorus, esp. to lament. M. Kat. III, 9, מְעַנּוֹת, v. עִינּוּי I. -
73 קדר I (קדד)
קָדַרI (קָדַד) (cmp. כָּדַר, גָּדַר, גָּדַר) to cut around, perforate, cut out. Sabb.116a; Y. ib. XVI, 15c bot. קוֹרֵר (Ar. קוֹדֵד), v. אַזְכָּרָה. Snh.103b מנשה ק׳וכ׳ (Ar. קדר) Manasseh cut the divine names out (of the Scriptures). Kidd.22b קוֹדֵד ויורדוכ׳ Ar. (ed. דוקד והולך) one must bore (through the slaves ear) until the door is reached. Ḥull.77a כל שהרופא קוֹדְרוֹ (Ar. a. Ms. M. correct. קוֹדְדוֹ, v. Rabb. D. S. a. l. note) such flesh as the physician cuts out; a. e.Part. pass. (קָדוּד) קָדוּר. Ab. Zar.32a (expl. עור לבוב) בל שקרוע … וק׳וכ׳ a hide which is slit open opposite the heart and cut out like an air-hole; Tosef. ib. IV (V), 7 כל שק׳ כנגד לבו Var. ed. Zuck. (text שנקוב, oth. ed. שקרוע). Ukts. II, 4 קְדוּרָה (ed. Dehr. קְדוּדָה) cut into, opp. שלמה. Pi. (קִדֵּד) קִדֵּר 1) to cut through; (in measuring distances) to estimate the level distance between two places separated by mountains. Erub.V, 4 (58a) שמעתי שמְקַדְּרִין בהרים (Y. ed. Ven. שמְקַדְּדִין; v. Rabb. D. S. a. l. note 90) I have heard a tradition that in measuring Sabbath distances elevations are considered as cut through. Ib. 58b כיצד מְקַדְּרִיןוכ׳ how is the measuring done to obtain the tunnel distance? He who stands below holds the rope against his heart, while he who stands above holds the other end of the rope against his feet. Ib. אין מקדרין אלא בחבלוכ׳ only a rope of four cubits can be used for measuring Ib. אין מקדרין לא בעגלהוכ׳ this method of measuring distances is not applied in the case of a slain body found in the field (v. עֶגְלָה), or for cities of refuge. Tosef. ib. VI (V), 11 מְקַדֵּר ועולה מק׳ ויורדוכ׳ we go up measuring the air-line and down again (on the other side), and consider the elevation as if it were cut through before us. Erub.58a מַקְדִּיר ועולהוכ׳; Tosef. l. c. 12 מקדר. Y. ib. V, 22d (repeatedly מְקַדְּדִין). Ib. מקדימין (corr. acc.). Y.Sot.V, 20b bot. מקדדין; Y.Macc.2, end, 32a מקדרין; a. fr.y. Keth.XIII, 36b top מקדר ויוצאוכ׳ he may cut his way through the vines and get out (v. פָּסַג).Pes.11b מקדרין, read: מקרדין, v. קָרַד. 2) (denom. of קָדֵר or קַדָּר) to make pots, pretend to be a potter. Ruth R. to I, l (s. 2), v. קַדָּרוּת. Hif. הִקְדִּיר to cut through; to penetrate. Erub.58a, v. supra. Nidd.56b; Tosef. ib. VI, 13 מַקְדִּיר, v. גָּלַד; (perh. fr. קָדַר II, becomes dull). Nif. נִקְדַּר to be cut out. Ḥull.77a נ׳ כמין טבעת (Ar. נִקְדַּד) if the flesh over a fracture is cut out like a ring. Ib. 57b רחל …שנ׳ קנה שלהוכ׳ a lamb … whose wind-pipe was perforated, and they inserted a tube of reed, and it recovered. -
74 קָדַר
קָדַרI (קָדַד) (cmp. כָּדַר, גָּדַר, גָּדַר) to cut around, perforate, cut out. Sabb.116a; Y. ib. XVI, 15c bot. קוֹרֵר (Ar. קוֹדֵד), v. אַזְכָּרָה. Snh.103b מנשה ק׳וכ׳ (Ar. קדר) Manasseh cut the divine names out (of the Scriptures). Kidd.22b קוֹדֵד ויורדוכ׳ Ar. (ed. דוקד והולך) one must bore (through the slaves ear) until the door is reached. Ḥull.77a כל שהרופא קוֹדְרוֹ (Ar. a. Ms. M. correct. קוֹדְדוֹ, v. Rabb. D. S. a. l. note) such flesh as the physician cuts out; a. e.Part. pass. (קָדוּד) קָדוּר. Ab. Zar.32a (expl. עור לבוב) בל שקרוע … וק׳וכ׳ a hide which is slit open opposite the heart and cut out like an air-hole; Tosef. ib. IV (V), 7 כל שק׳ כנגד לבו Var. ed. Zuck. (text שנקוב, oth. ed. שקרוע). Ukts. II, 4 קְדוּרָה (ed. Dehr. קְדוּדָה) cut into, opp. שלמה. Pi. (קִדֵּד) קִדֵּר 1) to cut through; (in measuring distances) to estimate the level distance between two places separated by mountains. Erub.V, 4 (58a) שמעתי שמְקַדְּרִין בהרים (Y. ed. Ven. שמְקַדְּדִין; v. Rabb. D. S. a. l. note 90) I have heard a tradition that in measuring Sabbath distances elevations are considered as cut through. Ib. 58b כיצד מְקַדְּרִיןוכ׳ how is the measuring done to obtain the tunnel distance? He who stands below holds the rope against his heart, while he who stands above holds the other end of the rope against his feet. Ib. אין מקדרין אלא בחבלוכ׳ only a rope of four cubits can be used for measuring Ib. אין מקדרין לא בעגלהוכ׳ this method of measuring distances is not applied in the case of a slain body found in the field (v. עֶגְלָה), or for cities of refuge. Tosef. ib. VI (V), 11 מְקַדֵּר ועולה מק׳ ויורדוכ׳ we go up measuring the air-line and down again (on the other side), and consider the elevation as if it were cut through before us. Erub.58a מַקְדִּיר ועולהוכ׳; Tosef. l. c. 12 מקדר. Y. ib. V, 22d (repeatedly מְקַדְּדִין). Ib. מקדימין (corr. acc.). Y.Sot.V, 20b bot. מקדדין; Y.Macc.2, end, 32a מקדרין; a. fr.y. Keth.XIII, 36b top מקדר ויוצאוכ׳ he may cut his way through the vines and get out (v. פָּסַג).Pes.11b מקדרין, read: מקרדין, v. קָרַד. 2) (denom. of קָדֵר or קַדָּר) to make pots, pretend to be a potter. Ruth R. to I, l (s. 2), v. קַדָּרוּת. Hif. הִקְדִּיר to cut through; to penetrate. Erub.58a, v. supra. Nidd.56b; Tosef. ib. VI, 13 מַקְדִּיר, v. גָּלַד; (perh. fr. קָדַר II, becomes dull). Nif. נִקְדַּר to be cut out. Ḥull.77a נ׳ כמין טבעת (Ar. נִקְדַּד) if the flesh over a fracture is cut out like a ring. Ib. 57b רחל …שנ׳ קנה שלהוכ׳ a lamb … whose wind-pipe was perforated, and they inserted a tube of reed, and it recovered. -
75 קרא
קַרָאm. (preced.) a Biblical scholar, Bible teacher. Kidd.49a אבל אמר לה ק׳ אנאוכ׳ but if he said to her, (thou art betrothed unto me under the condition that) I am a Biblical scholar, she is not betrothed unless he can read the Pentateuch, Prophets and Hagiographa correctly (understandingly), contrad. to קַרְיָנָא. Ber.30b, a. e. ר׳ חנינא ק׳ R. Ḥanina, the Bible teacher.Pl. (h. form) קַרָאִים; (ch.) קַרָאֵי. Pesik. Shubah, p. 165b> ק׳ טיביםוכ׳ good Bible teachers, good preachers, like Levi ; Yalk. Hos. 533. Ab Zar.40a מתלתא ק׳ שמיע לי (Ar. קיראי) I have it from three authorities (as reliable as the Scriptures, Rashi).V. קַרָיָיא.Meg.24b in Mish. דרך הקראים, a censorial change for המינות, as in Mish. ed. IV, 8, a. Ms. M., v. Rabb. D. S. a. l.In later literature קראים Karaites, a Jewish sect recognizing the Bible as sole authority. -
76 קַרָא
קַרָאm. (preced.) a Biblical scholar, Bible teacher. Kidd.49a אבל אמר לה ק׳ אנאוכ׳ but if he said to her, (thou art betrothed unto me under the condition that) I am a Biblical scholar, she is not betrothed unless he can read the Pentateuch, Prophets and Hagiographa correctly (understandingly), contrad. to קַרְיָנָא. Ber.30b, a. e. ר׳ חנינא ק׳ R. Ḥanina, the Bible teacher.Pl. (h. form) קַרָאִים; (ch.) קַרָאֵי. Pesik. Shubah, p. 165b> ק׳ טיביםוכ׳ good Bible teachers, good preachers, like Levi ; Yalk. Hos. 533. Ab Zar.40a מתלתא ק׳ שמיע לי (Ar. קיראי) I have it from three authorities (as reliable as the Scriptures, Rashi).V. קַרָיָיא.Meg.24b in Mish. דרך הקראים, a censorial change for המינות, as in Mish. ed. IV, 8, a. Ms. M., v. Rabb. D. S. a. l.In later literature קראים Karaites, a Jewish sect recognizing the Bible as sole authority. -
77 קרבן
קָרְבָּןm. (b. h.; קָרֵב) gift, offering, sacrifice. Ber.15a מעלה … והקריב עליו ק׳ it is accredited to him, as if he had built an altar and offered a sacrifice on it; Succ.45a. Sifra Vayikra, Ndab., ch. II, Par. 2 כל מקום שנאמר ק׳ אמור ביו״ד ה״א wherever in the Scriptures ‘sacrifice is used in connection with the divine name, the latter is written with Yod He ( יהוה, never אלהים). Ned.I, 4 האומר ק׳ … שאניוכ׳ if one making a vow says, ḳorban … that I will (not) eat Ib. 2 כינויין לק׳ substitutes for ḳorban. Ib. II, 5 (נדר) בק׳וכ׳ if a man in making a vow uses the word ḳorban, and then says, I vowed only by the gifts to kings; a. fr.Pl. קָרְבָּנוֹת. Ib. ק׳ של מלכים. Zeb. XIV, 10 קָרְבְּנוֹת הצבור congregational sacrifices, ק׳ היחיד sacrifices offered by individuals. Taan.27b כבר תקנתי להם סדר ק׳וכ׳ I have arranged the order of sacrifices for them (in the Torah), and when they read these sections, I will account it to them as if they offered them. Ex. R. s. 30 בקשהקב״ה … ועבודת ק׳וכ׳ the Lord wanted to give them (the generation of the flood) four things (to purify them), the Law, sufferings, the sacrificial service, and prayer, but they refused; a. fr. -
78 קָרְבָּן
קָרְבָּןm. (b. h.; קָרֵב) gift, offering, sacrifice. Ber.15a מעלה … והקריב עליו ק׳ it is accredited to him, as if he had built an altar and offered a sacrifice on it; Succ.45a. Sifra Vayikra, Ndab., ch. II, Par. 2 כל מקום שנאמר ק׳ אמור ביו״ד ה״א wherever in the Scriptures ‘sacrifice is used in connection with the divine name, the latter is written with Yod He ( יהוה, never אלהים). Ned.I, 4 האומר ק׳ … שאניוכ׳ if one making a vow says, ḳorban … that I will (not) eat Ib. 2 כינויין לק׳ substitutes for ḳorban. Ib. II, 5 (נדר) בק׳וכ׳ if a man in making a vow uses the word ḳorban, and then says, I vowed only by the gifts to kings; a. fr.Pl. קָרְבָּנוֹת. Ib. ק׳ של מלכים. Zeb. XIV, 10 קָרְבְּנוֹת הצבור congregational sacrifices, ק׳ היחיד sacrifices offered by individuals. Taan.27b כבר תקנתי להם סדר ק׳וכ׳ I have arranged the order of sacrifices for them (in the Torah), and when they read these sections, I will account it to them as if they offered them. Ex. R. s. 30 בקשהקב״ה … ועבודת ק׳וכ׳ the Lord wanted to give them (the generation of the flood) four things (to purify them), the Law, sufferings, the sacrificial service, and prayer, but they refused; a. fr. -
79 קרץ
קָרַץ(b. h.) 1) to make an incision; to cut. Yoma III, 4 קְרָצוֹ ומרקוכ׳ he made the ritually required cut, and some one else finished, v. מָרַק. Ib. 32b מאי קרצו … לישנאוכ׳ what is meant by ḳratso?… It has the meaning of slaying (by ref. to Jer. 46:20); Y. ib. III, 40c top, v. נָכוֹסָא. Tosef.Ukts.II, 8 כיון שקרצו as soon as he has made an incision into it (although he did not cut it apart, v. Ukts. II, 5).Esp. to cut dough on the bakers board. Kel. XV, 2 אם … קוֹרֵץ עליו if he prepares it to cut dough on it; Tosef. ib. B. Mets.V, 4; a. fr.Y.Pes.IV, 31b top מודיי שקודצין, read: שקוצרין. 2) to bite, pinch. Nidd.VI, 12 כדי לִקְרוֹץ בצפורן a hair large enough to seize with the nails. 3) ( to form a groove, to press the lips close together; to gesticulate with closed lips. Mikv. VIII, 5 קָרְצָה שפתותיה if (in taking a ritual immersion) she pressed her lips together.Yoma 19b הקורא … ולא יִקְרוֹץ בשפתותיו reading the Shmʿa one must not blink with ones eyes, nor gesticulate with ones lips (make motions to his neighbor). Pi. קֵרֵץ same. Ib. הקורא … ומְקָרֵץוכ׳ of him who reads the Shmʿa and blinks with his eyes and gesticulates with his lips and points with his fingers, the Scriptures say, ‘not me didst thou call (Is. 43:22); Yalk. Is. 318) וקוֹרֵץ. Nif. נִקְרַץ to be nipped off. Peah VII, 4 אם נִקְרֶצֶת עםוכ׳ if it (the isolated bunch on the knee of a vine) can be nipped off as a cluster, it belongs to the owner (Ms. M. נקצרת, v. Rabb. D. S. a. l. note); Sifra Kdosh., Par. 1, ch. III (Var. נקצרת); Yalk. Lev. 605 נקצרת; Y.Peah VII, 20a bot. אני אומר את הנִקְרָצוֹת עם האשכולות (not עם) I mean those which have been nipped off in clusters; a. e. -
80 קָרַץ
קָרַץ(b. h.) 1) to make an incision; to cut. Yoma III, 4 קְרָצוֹ ומרקוכ׳ he made the ritually required cut, and some one else finished, v. מָרַק. Ib. 32b מאי קרצו … לישנאוכ׳ what is meant by ḳratso?… It has the meaning of slaying (by ref. to Jer. 46:20); Y. ib. III, 40c top, v. נָכוֹסָא. Tosef.Ukts.II, 8 כיון שקרצו as soon as he has made an incision into it (although he did not cut it apart, v. Ukts. II, 5).Esp. to cut dough on the bakers board. Kel. XV, 2 אם … קוֹרֵץ עליו if he prepares it to cut dough on it; Tosef. ib. B. Mets.V, 4; a. fr.Y.Pes.IV, 31b top מודיי שקודצין, read: שקוצרין. 2) to bite, pinch. Nidd.VI, 12 כדי לִקְרוֹץ בצפורן a hair large enough to seize with the nails. 3) ( to form a groove, to press the lips close together; to gesticulate with closed lips. Mikv. VIII, 5 קָרְצָה שפתותיה if (in taking a ritual immersion) she pressed her lips together.Yoma 19b הקורא … ולא יִקְרוֹץ בשפתותיו reading the Shmʿa one must not blink with ones eyes, nor gesticulate with ones lips (make motions to his neighbor). Pi. קֵרֵץ same. Ib. הקורא … ומְקָרֵץוכ׳ of him who reads the Shmʿa and blinks with his eyes and gesticulates with his lips and points with his fingers, the Scriptures say, ‘not me didst thou call (Is. 43:22); Yalk. Is. 318) וקוֹרֵץ. Nif. נִקְרַץ to be nipped off. Peah VII, 4 אם נִקְרֶצֶת עםוכ׳ if it (the isolated bunch on the knee of a vine) can be nipped off as a cluster, it belongs to the owner (Ms. M. נקצרת, v. Rabb. D. S. a. l. note); Sifra Kdosh., Par. 1, ch. III (Var. נקצרת); Yalk. Lev. 605 נקצרת; Y.Peah VII, 20a bot. אני אומר את הנִקְרָצוֹת עם האשכולות (not עם) I mean those which have been nipped off in clusters; a. e.
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