without+fire

הִבְהֵבI (Pilp. of הבב to glow; cmp. הבל) 1) to Singe, parch. Y.Maasr.IV, beg., 51a המְהַבְהֵב שיבולין באור if one parches ears over the fire; Tosef. ib. III, 1 המה׳ בשדהוכ׳ (sub. שיבולין). Men.X, 66a). Bets.34a. Sabb.II, 3 ולא הִבְהֲבָהּ and did not singe it (to prepare it for a wick).Snh.37a is it possible for fire to be in contact with flax ואינה מְהַבְהֶבֶת and not to singe?Part. pass. מְהוּבְהָב lightly roasted. Y. ib. VIII, beg., 26a. 2) to be like coals giving heat without flame; to nod consent without showing anxiety. Ber.34a שנים מהבהב (Y. ib. V, 9c bot. מעמעם) if asked a second time, he must not consent Nithpa. נִתְהַבְהֵב to be affected by flames. Yoma 41b נ׳ הלשון if the band caught fire.

הִבְהֵבI (Pilp. of הבב to glow; cmp. הבל) 1) to Singe, parch. Y.Maasr.IV, beg., 51a המְהַבְהֵב שיבולין באור if one parches ears over the fire; Tosef. ib. III, 1 המה׳ בשדהוכ׳ (sub. שיבולין). Men.X, 66a). Bets.34a. Sabb.II, 3 ולא הִבְהֲבָהּ and did not singe it (to prepare it for a wick).Snh.37a is it possible for fire to be in contact with flax ואינה מְהַבְהֶבֶת and not to singe?Part. pass. מְהוּבְהָב lightly roasted. Y. ib. VIII, beg., 26a. 2) to be like coals giving heat without flame; to nod consent without showing anxiety. Ber.34a שנים מהבהב (Y. ib. V, 9c bot. מעמעם) if asked a second time, he must not consent Nithpa. נִתְהַבְהֵב to be affected by flames. Yoma 41b נ׳ הלשון if the band caught fire.

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.

לַאוh. a. ch. (v. לַאי) no, not. Targ. Y. II Deut. 33:3.B. Kam.60a ואם ל׳ but if not, opp. אם יש.Ḥull.24a הא ל׳ הכי but without it (if the text did not say so).B. Kam.10a בל׳ איהו without him. Ib. b אי ל׳ את but for thee (sitting on it); אי ל׳ אתון בדידי had you not been (sitting on it) with me. Ib. כחו ל׳ כגופו דמי his force (pressure by leaning) is not to be considered as an action equal to (sitting on it with) his body; a. v. fr.אלא ל׳ but, must you not admit?, i. e. but to be sure, v. אֶלָּא. Ber.2b; a. v. fr.מאי ל׳ what (does this mean)? Does it not (mean) that Nidd.5a; a. fr.Esp. (לַוו) לַאו m. (= לֹא תַעֲשֶׂה) a plain prohibitory law, the violation of which, in the absence of any severer punishment indicated in the Scripture, is punished with thirty-nine lashes (v. אַרְבָּעִים, s. v. אַרְבָּעָה). Men.58b, a. e. ל׳ שבכללות an implied prohibition, e. g. Lev. 2:11 (where כל implies any mixture of leaven or honey); Ex. 12:9 (where אַל תאכלו refers to נָא, to מְבִשָּׁל, and implicitly to any preparation not through the action of fire). Ib. לא לַאוֵיה כל׳וכ׳ the prohibition in this case is not a special one for itself as is the prohibition, ‘Thou shalt not muzzle (Deut. 25:4, which is preceded by the law regulating corporal punishment); Pes.41b.ל׳ הבא מכלל עשה (v. כְּלָל) a prohibition derived by implication from a positive command, e. g. the law (Lev. 1:2) defining what animals are fit for the altar and indirectly excluding unclean animals. Zeb.34a … ל׳ … לוקין עליו the transgression of an implicit prohibition punishable with lashes; Ib. ל׳ … אין לוקין עליו is not punishable. Pes. l. c. ל׳ הבא מכלל עשה עשה a prohibition derived from a positive command is treated like a positive command (the neglect of which is not indictable); Ḥull.81a; a. fr.ל׳ הניתק לעשח, v. נָתַק.Pl. לַאוִין (לַווִין). B. Mets. 111a לעבור עליו בשני ל׳ to make the transgressor answerable for two acts.חייבי ל׳ those guilty of transgressing a plain prohibitory law, punishable with lashes, contrad. to חייבי כריתות, ח׳ מיתות (v. חוּב h.).Yeb.10b; a. fr.Ch. pl. לַאוֵי. Ḥull.80b. Tem.4b.Tosef.Erub.XI, (VIII), 23, v. לַאי.

לַאוh. a. ch. (v. לַאי) no, not. Targ. Y. II Deut. 33:3.B. Kam.60a ואם ל׳ but if not, opp. אם יש.Ḥull.24a הא ל׳ הכי but without it (if the text did not say so).B. Kam.10a בל׳ איהו without him. Ib. b אי ל׳ את but for thee (sitting on it); אי ל׳ אתון בדידי had you not been (sitting on it) with me. Ib. כחו ל׳ כגופו דמי his force (pressure by leaning) is not to be considered as an action equal to (sitting on it with) his body; a. v. fr.אלא ל׳ but, must you not admit?, i. e. but to be sure, v. אֶלָּא. Ber.2b; a. v. fr.מאי ל׳ what (does this mean)? Does it not (mean) that Nidd.5a; a. fr.Esp. (לַוו) לַאו m. (= לֹא תַעֲשֶׂה) a plain prohibitory law, the violation of which, in the absence of any severer punishment indicated in the Scripture, is punished with thirty-nine lashes (v. אַרְבָּעִים, s. v. אַרְבָּעָה). Men.58b, a. e. ל׳ שבכללות an implied prohibition, e. g. Lev. 2:11 (where כל implies any mixture of leaven or honey); Ex. 12:9 (where אַל תאכלו refers to נָא, to מְבִשָּׁל, and implicitly to any preparation not through the action of fire). Ib. לא לַאוֵיה כל׳וכ׳ the prohibition in this case is not a special one for itself as is the prohibition, ‘Thou shalt not muzzle (Deut. 25:4, which is preceded by the law regulating corporal punishment); Pes.41b.ל׳ הבא מכלל עשה (v. כְּלָל) a prohibition derived by implication from a positive command, e. g. the law (Lev. 1:2) defining what animals are fit for the altar and indirectly excluding unclean animals. Zeb.34a … ל׳ … לוקין עליו the transgression of an implicit prohibition punishable with lashes; Ib. ל׳ … אין לוקין עליו is not punishable. Pes. l. c. ל׳ הבא מכלל עשה עשה a prohibition derived from a positive command is treated like a positive command (the neglect of which is not indictable); Ḥull.81a; a. fr.ל׳ הניתק לעשח, v. נָתַק.Pl. לַאוִין (לַווִין). B. Mets. 111a לעבור עליו בשני ל׳ to make the transgressor answerable for two acts.חייבי ל׳ those guilty of transgressing a plain prohibitory law, punishable with lashes, contrad. to חייבי כריתות, ח׳ מיתות (v. חוּב h.).Yeb.10b; a. fr.Ch. pl. לַאוֵי. Ḥull.80b. Tem.4b.Tosef.Erub.XI, (VIII), 23, v. לַאי.

צִיפָּאIII, צִיפָּה f. (v. preced.) flake of wool, hatchelled wool. Sabb.50a יוצאין בפקורין ובצ׳ may go out with lint or a flake of wool (on a wound; oth. opin. in Tosaf.: with a wig); Tosef. ib. V (VI), 2 ובצוּפָּא (ed. Zuck. ובציפי צמר). Tosef.Kil.V, 23 והציפה, v. פּוֹקָרִין. Sifra Shmini, ch. VII, Par. 6 יכול אף הצ׳ you may think the same law applies to raw wool (as to a woven garment); Yalk. Lev. 537 הצירעה (corr. acc.).Pl. m. (of צֵיף, צוּף) צִיפִּים, צוּפִּים (or צוּפִים). Y.B. Kam.IX, beg.6d כשעשאו צו׳ when the thief changed the stolen wool by making flakes of it. Ib. מצינו … בלא צ׳ שמא יש צ׳וכ׳ cleansing of wool is sometimes done without hatchelling it, but is hatchelling ever done without previous washing?Esp. צִיפֵּי צמר. Sabb.48a; B. Bath.19a בגיזי … ובצ׳ צמר in shorn wool (before it is washed and hatchelled) or in hatchelled wool. Tosef. Sabb. l. c., v. supra. Yalk. Num. 732 היה … בצִפִּין של צמר he stamped upon it (the fire), and quenched it with hatchelled wool; a. fr.

צִיפָּאIII, צִיפָּה f. (v. preced.) flake of wool, hatchelled wool. Sabb.50a יוצאין בפקורין ובצ׳ may go out with lint or a flake of wool (on a wound; oth. opin. in Tosaf.: with a wig); Tosef. ib. V (VI), 2 ובצוּפָּא (ed. Zuck. ובציפי צמר). Tosef.Kil.V, 23 והציפה, v. פּוֹקָרִין. Sifra Shmini, ch. VII, Par. 6 יכול אף הצ׳ you may think the same law applies to raw wool (as to a woven garment); Yalk. Lev. 537 הצירעה (corr. acc.).Pl. m. (of צֵיף, צוּף) צִיפִּים, צוּפִּים (or צוּפִים). Y.B. Kam.IX, beg.6d כשעשאו צו׳ when the thief changed the stolen wool by making flakes of it. Ib. מצינו … בלא צ׳ שמא יש צ׳וכ׳ cleansing of wool is sometimes done without hatchelling it, but is hatchelling ever done without previous washing?Esp. צִיפֵּי צמר. Sabb.48a; B. Bath.19a בגיזי … ובצ׳ צמר in shorn wool (before it is washed and hatchelled) or in hatchelled wool. Tosef. Sabb. l. c., v. supra. Yalk. Num. 732 היה … בצִפִּין של צמר he stamped upon it (the fire), and quenched it with hatchelled wool; a. fr.

קֶבֶרm. (b. h.; preced.) grave. Snh.47b ק׳ חדש a fresh grave (that has been dug but not used). Ib. ק׳ בנין a grave on which something has been built, i. e. an arched grave (not flat). Ib. שלשה קברות הן ק׳ הנמצא there are three kinds of graves (with reference to law): a grave that has been discovered (a fresh grave in which somebody was buried without the consent of the owner of the ground); ק׳ הידוע a known grave (in which one was buried with the owners consent); ק׳ המזיק את הרבים a grave which interferes with public comfort (made in a thoroughfare). Y.Naz.IX, 57d top., v. תְּהוֹם. Ohol. XVII, 1 החורש את הק׳ if one passes the plough over a grave. Koh. R. to VII, 8 וכיון שקברוהו … את קִבְרוֹ when they had buried him (Elisha-Aḥer), a fire came to burn his grave; a. v. fr.Pl. קְבָרִים, קְבָרוֹת. Taan.25b תקנתם ק׳וכ׳ have you prepared graves for yourselves (are you ready to die)? Ib. 22b שלא יהא בתיהם קִבְרֵיהֶם that their houses may not become their graves (that their dwellings may not fall down from excessive rains); Y.Yoma V, 42c top שלא יעשו … קִבְרֵיהֶן. Ḥag.22b נשתטח על קִבְרֵיוכ׳ he prostrated himself over the graves of Yeb.47b שני ק׳ נמסרווכ׳ the court has charge of two burial places (for culprits). Snh.VI, 5 ולא היו קוברין אותו בקִבְרוֹת אבותיו they did not bury him (the culprit) in the burial place of their ancestors; a. fr.בֵּית הקברות (abbr. בה״ק) cemetery; pl. בָּתֵּי ק׳. Ber.18b הלך ולן בב״הק he went and spent the night in the cemetery. Snh. l. c. (46b) שני בתי ק׳וכ׳ two burial grounds were at the disposal of the courts, one for those put to death by the sword, and one ; a. fr.Trnsf. uterus ( containing an embryo). Nidd.21a באיפשר לפתיחת הק׳וכ׳ they differ as to whether the uterus can open (to pass the embryo) without discharging blood. Sabb.129a חיה כל זמן שהק׳ פתוחוכ׳ for a woman in confinement you must violate the Sabbath laws as long as the uterus is open, whether she says that she needs it or that she needs it not. Ib. מאימתי פתיחת הק׳ when does the opening of the womb begin (in regard to Sabbath laws)?; עד מתי … הק׳ how long is it considered open? Ohol. VII, 4 אין לנפלים פ׳ הק׳וכ׳ in the case of abortions the laws of levitical cleanness connected with the opening of the womb do not apply, unless, v. פִּיקָא I; Tosef. ib. VIII, 8; a. fr.

קֶבֶרm. (b. h.; preced.) grave. Snh.47b ק׳ חדש a fresh grave (that has been dug but not used). Ib. ק׳ בנין a grave on which something has been built, i. e. an arched grave (not flat). Ib. שלשה קברות הן ק׳ הנמצא there are three kinds of graves (with reference to law): a grave that has been discovered (a fresh grave in which somebody was buried without the consent of the owner of the ground); ק׳ הידוע a known grave (in which one was buried with the owners consent); ק׳ המזיק את הרבים a grave which interferes with public comfort (made in a thoroughfare). Y.Naz.IX, 57d top., v. תְּהוֹם. Ohol. XVII, 1 החורש את הק׳ if one passes the plough over a grave. Koh. R. to VII, 8 וכיון שקברוהו … את קִבְרוֹ when they had buried him (Elisha-Aḥer), a fire came to burn his grave; a. v. fr.Pl. קְבָרִים, קְבָרוֹת. Taan.25b תקנתם ק׳וכ׳ have you prepared graves for yourselves (are you ready to die)? Ib. 22b שלא יהא בתיהם קִבְרֵיהֶם that their houses may not become their graves (that their dwellings may not fall down from excessive rains); Y.Yoma V, 42c top שלא יעשו … קִבְרֵיהֶן. Ḥag.22b נשתטח על קִבְרֵיוכ׳ he prostrated himself over the graves of Yeb.47b שני ק׳ נמסרווכ׳ the court has charge of two burial places (for culprits). Snh.VI, 5 ולא היו קוברין אותו בקִבְרוֹת אבותיו they did not bury him (the culprit) in the burial place of their ancestors; a. fr.בֵּית הקברות (abbr. בה״ק) cemetery; pl. בָּתֵּי ק׳. Ber.18b הלך ולן בב״הק he went and spent the night in the cemetery. Snh. l. c. (46b) שני בתי ק׳וכ׳ two burial grounds were at the disposal of the courts, one for those put to death by the sword, and one ; a. fr.Trnsf. uterus ( containing an embryo). Nidd.21a באיפשר לפתיחת הק׳וכ׳ they differ as to whether the uterus can open (to pass the embryo) without discharging blood. Sabb.129a חיה כל זמן שהק׳ פתוחוכ׳ for a woman in confinement you must violate the Sabbath laws as long as the uterus is open, whether she says that she needs it or that she needs it not. Ib. מאימתי פתיחת הק׳ when does the opening of the womb begin (in regard to Sabbath laws)?; עד מתי … הק׳ how long is it considered open? Ohol. VII, 4 אין לנפלים פ׳ הק׳וכ׳ in the case of abortions the laws of levitical cleanness connected with the opening of the womb do not apply, unless, v. פִּיקָא I; Tosef. ib. VIII, 8; a. fr.

הֶכְשֵׁיר, הֶכְשֵׁרm. (כָּשֵׁר) preparation; fitness, esp. 1) direct cause, responsibility. B. Kam.I, 2 הבתי … כה׳ כל נזקי I am bound to pay such compensation as though I had been the entire cause of the damage. Y. ib. 2a לה׳ נזקין it refers to responsibility for damage, opp. נזקי גופו infliction of bodily injuries; Y.Gitt.V, beg.46c. 2) finishing. Gen. R. s. 14 הֶכְשֵׁירוֹ באור (an earthen or glass vessel) is finished in fire. 3) that which makes a thing legal, that which is ritually fit (v. כָּשֵׁר). Y.Gitt.III, 44d מפסולו את למד הכשירו from what makes a letter of divorce invalid you can learn what makes it valid. Y.Pes.V, 32b top לבור פסולו מתיך הכשירו distinguish the unfit element of it from the fit element. 4) (levitical law) fitness to become unclean (which arises from contact with certain liquids), cause of fitness ( הוכשר לקבל טומאה, v. כָּשֵׁר). Ḥull.36b עשאוהו כה׳ מים they declared it (slaughtering, pressing grapes) to be equal in its effect to the fitness for uncleanness which arises from contact with liquids. Ib. 121a ה׳ מים ממקום אחר the liquids which produce the fitness to become unclean must come from without. Ib. ה׳ למה לי why should contact with liquids be necessary at all? Ib. צריךה׳ requires contact with liquids in order to become fit Y.Kil.VII, end, 31a; Sabb.95b ה׳ זרעים (v. Rabb. D. S. a. l.) the requirement that the plants (in the pot) must come in contact with liquids in order to be fit for uncleanness; a. fr.

הֶכְשֵׁיר, הֶכְשֵׁרm. (כָּשֵׁר) preparation; fitness, esp. 1) direct cause, responsibility. B. Kam.I, 2 הבתי … כה׳ כל נזקי I am bound to pay such compensation as though I had been the entire cause of the damage. Y. ib. 2a לה׳ נזקין it refers to responsibility for damage, opp. נזקי גופו infliction of bodily injuries; Y.Gitt.V, beg.46c. 2) finishing. Gen. R. s. 14 הֶכְשֵׁירוֹ באור (an earthen or glass vessel) is finished in fire. 3) that which makes a thing legal, that which is ritually fit (v. כָּשֵׁר). Y.Gitt.III, 44d מפסולו את למד הכשירו from what makes a letter of divorce invalid you can learn what makes it valid. Y.Pes.V, 32b top לבור פסולו מתיך הכשירו distinguish the unfit element of it from the fit element. 4) (levitical law) fitness to become unclean (which arises from contact with certain liquids), cause of fitness ( הוכשר לקבל טומאה, v. כָּשֵׁר). Ḥull.36b עשאוהו כה׳ מים they declared it (slaughtering, pressing grapes) to be equal in its effect to the fitness for uncleanness which arises from contact with liquids. Ib. 121a ה׳ מים ממקום אחר the liquids which produce the fitness to become unclean must come from without. Ib. ה׳ למה לי why should contact with liquids be necessary at all? Ib. צריךה׳ requires contact with liquids in order to become fit Y.Kil.VII, end, 31a; Sabb.95b ה׳ זרעים (v. Rabb. D. S. a. l.) the requirement that the plants (in the pot) must come in contact with liquids in order to be fit for uncleanness; a. fr.

הֶכְשֵׁיר, הֶכְשֵׁרm. (כָּשֵׁר) preparation; fitness, esp. 1) direct cause, responsibility. B. Kam.I, 2 הבתי … כה׳ כל נזקי I am bound to pay such compensation as though I had been the entire cause of the damage. Y. ib. 2a לה׳ נזקין it refers to responsibility for damage, opp. נזקי גופו infliction of bodily injuries; Y.Gitt.V, beg.46c. 2) finishing. Gen. R. s. 14 הֶכְשֵׁירוֹ באור (an earthen or glass vessel) is finished in fire. 3) that which makes a thing legal, that which is ritually fit (v. כָּשֵׁר). Y.Gitt.III, 44d מפסולו את למד הכשירו from what makes a letter of divorce invalid you can learn what makes it valid. Y.Pes.V, 32b top לבור פסולו מתיך הכשירו distinguish the unfit element of it from the fit element. 4) (levitical law) fitness to become unclean (which arises from contact with certain liquids), cause of fitness ( הוכשר לקבל טומאה, v. כָּשֵׁר). Ḥull.36b עשאוהו כה׳ מים they declared it (slaughtering, pressing grapes) to be equal in its effect to the fitness for uncleanness which arises from contact with liquids. Ib. 121a ה׳ מים ממקום אחר the liquids which produce the fitness to become unclean must come from without. Ib. ה׳ למה לי why should contact with liquids be necessary at all? Ib. צריךה׳ requires contact with liquids in order to become fit Y.Kil.VII, end, 31a; Sabb.95b ה׳ זרעים (v. Rabb. D. S. a. l.) the requirement that the plants (in the pot) must come in contact with liquids in order to be fit for uncleanness; a. fr.

הֶכְשֵׁיר, הֶכְשֵׁרm. (כָּשֵׁר) preparation; fitness, esp. 1) direct cause, responsibility. B. Kam.I, 2 הבתי … כה׳ כל נזקי I am bound to pay such compensation as though I had been the entire cause of the damage. Y. ib. 2a לה׳ נזקין it refers to responsibility for damage, opp. נזקי גופו infliction of bodily injuries; Y.Gitt.V, beg.46c. 2) finishing. Gen. R. s. 14 הֶכְשֵׁירוֹ באור (an earthen or glass vessel) is finished in fire. 3) that which makes a thing legal, that which is ritually fit (v. כָּשֵׁר). Y.Gitt.III, 44d מפסולו את למד הכשירו from what makes a letter of divorce invalid you can learn what makes it valid. Y.Pes.V, 32b top לבור פסולו מתיך הכשירו distinguish the unfit element of it from the fit element. 4) (levitical law) fitness to become unclean (which arises from contact with certain liquids), cause of fitness ( הוכשר לקבל טומאה, v. כָּשֵׁר). Ḥull.36b עשאוהו כה׳ מים they declared it (slaughtering, pressing grapes) to be equal in its effect to the fitness for uncleanness which arises from contact with liquids. Ib. 121a ה׳ מים ממקום אחר the liquids which produce the fitness to become unclean must come from without. Ib. ה׳ למה לי why should contact with liquids be necessary at all? Ib. צריךה׳ requires contact with liquids in order to become fit Y.Kil.VII, end, 31a; Sabb.95b ה׳ זרעים (v. Rabb. D. S. a. l.) the requirement that the plants (in the pot) must come in contact with liquids in order to be fit for uncleanness; a. fr.

חִנָּםm. (b. h.; חֵן) gratuitous act, favor, mostly adv. בח׳, לח׳, על ח׳ gratuitously; for no reason. Ex. R. s. 41 על ח׳ בראתניוכ׳ hast thou created me for no purpose?B. Kam.92b, a. e., v. זַרְזִיר. Ex. R. s. 28, beg. נטלה ח׳ he took it gratuitously. Num. R. s. 1 מה אלו ח׳וכ׳ as these things (fire, water) are free to all מַתְּנַת ח׳ an undeserved gift. Ib. s. 11; a. fr.שִׂנְאַת ח׳ gratuitous hatred, hostility without cause. Sabb.32b; a. fr.

חִנָּםm. (b. h.; חֵן) gratuitous act, favor, mostly adv. בח׳, לח׳, על ח׳ gratuitously; for no reason. Ex. R. s. 41 על ח׳ בראתניוכ׳ hast thou created me for no purpose?B. Kam.92b, a. e., v. זַרְזִיר. Ex. R. s. 28, beg. נטלה ח׳ he took it gratuitously. Num. R. s. 1 מה אלו ח׳וכ׳ as these things (fire, water) are free to all מַתְּנַת ח׳ an undeserved gift. Ib. s. 11; a. fr.שִׂנְאַת ח׳ gratuitous hatred, hostility without cause. Sabb.32b; a. fr.

כּוֹבֶדm. (b. h. כֹּבֶד; כָּבֵר) 1) weight, heaviness, pressure. Snh.63b א״ת כבודו אלא כּוֹבְדוֹ Ms. M., v. כָּבֵד II. Yoma 41b בעי כ׳ it requires weight (must be heavy so as to sink into the fire). Ib. כדי שיהא בהן כ׳ (they are tied together) in order that they may be heavy. Y. Ḥag.II, 77d צריך לכבוש את כּוֹבְדוֹ (in putting his hands on the sacrifice) he must press his weight on it; (Bab. ib. 16b סמיכה בכל בחו). Naz.5a כ׳ the feeling of heaviness (of the hair).כ׳ ראש bending down the head; humble, solemn disposition, opp. קלות ראש. Ber.V, 1 אין עומדין … כ׳ ראש we must not rise for prayer in any other than a humble Y.Ab. Zar. I, 39d top; Tosef. ib. I, 2 שואל בשלומו בכ׳ר׳ greet him with a bent head (without ostentation). M. Kat. 21b בשפה רפח ובכ׳ר׳ in an undertone and with solemnity. 2) roller or beam of a loom; כ׳ חעליון the upper beam from which the warp depends; כ׳ התחתון the lower beam, the roller on which the web is wound as it advances. Kel. XXI, 1 (Talm. ed. כֹּבֶד). Neg. XI, 9 ( fem.). Sabb.113a; Y. ib. XVII, 16a bot.

כּוֹבֶדm. (b. h. כֹּבֶד; כָּבֵר) 1) weight, heaviness, pressure. Snh.63b א״ת כבודו אלא כּוֹבְדוֹ Ms. M., v. כָּבֵד II. Yoma 41b בעי כ׳ it requires weight (must be heavy so as to sink into the fire). Ib. כדי שיהא בהן כ׳ (they are tied together) in order that they may be heavy. Y. Ḥag.II, 77d צריך לכבוש את כּוֹבְדוֹ (in putting his hands on the sacrifice) he must press his weight on it; (Bab. ib. 16b סמיכה בכל בחו). Naz.5a כ׳ the feeling of heaviness (of the hair).כ׳ ראש bending down the head; humble, solemn disposition, opp. קלות ראש. Ber.V, 1 אין עומדין … כ׳ ראש we must not rise for prayer in any other than a humble Y.Ab. Zar. I, 39d top; Tosef. ib. I, 2 שואל בשלומו בכ׳ר׳ greet him with a bent head (without ostentation). M. Kat. 21b בשפה רפח ובכ׳ר׳ in an undertone and with solemnity. 2) roller or beam of a loom; כ׳ חעליון the upper beam from which the warp depends; כ׳ התחתון the lower beam, the roller on which the web is wound as it advances. Kel. XXI, 1 (Talm. ed. כֹּבֶד). Neg. XI, 9 ( fem.). Sabb.113a; Y. ib. XVII, 16a bot.