A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature/כומצא - כון
כומצא m. (כמץ, cmp. כמן) trap, pit. Targ. Is. XXIV, 17, sq.; Targ. Jer. XLVIII, 43, sq.(h.textפחת). V. קומצא II, cmp. גומצא.
כומר I m. (כמר) a mass of olives or grapes shrunk from exposure to the sun or from being put in the ground, prior to being placed in the press. B. Mets. 74a. Y. Ber. II, 4b bot. וכ׳ ענבים של הזה ככ׳ like the mass of heated grapes that drips of itself; Cant. R. to VII, 10 וכ׳ כבמרזה some ed. (read הזה ככמר); Yeb. 97a; Bekh. 31b; Y. Shek. II, end, 47a כמר.
כומר II or כומר m. (b. h. כמרים; כמר to guard, cmp. כהן. In Syriac כומרא interchanges with כהנא, v. P. Sm. 1757 s. v.) attendant, priest, always used of idolaters. Kidd. 20b לע״ז כ׳ נעשה (Arakh. 30b משרת) became an attendant of an idolatrous temple. Y. Ab. Zar. I, 39c. Pesik. R. s. 35 וכ׳ כ׳ לא יתרו was not Jethro an idolatrous priest?; a. fr. -- Pl. כומרים, כומרין. Ab. Zar. 51b כ׳ בטובת for the bene- fit of the idolatrous priests, opp. עובדיה worshippers; Y. ib. IV, 43d bot. Erub. 79b bot. Ms. M. (ed. ע״ משרתי). Gen. R. s. 65, beg.; a. fr.
כומרא, כומרא I ch. same. Targ. Jud. XVII, 5; 13 (interch. with כהין ib. 10; 12; h. text הן); a. e. --Lam. R. to I, 9 כ׳ ההוא (Yalk. Ez. 356 אפיקורוס ההיא). -- Pl. צומרין, כומריא, כומ׳. Targ. Jud. XVIII, 30. Targ. II Kings XXIII, 5; a. fr. --Gen. R. s. 26, v. אלה. Ex. R. s. 9 (prov.) כ׳ ויבעתון אלהיא מחי strike the gods, and the priests will be frightened.
כומרא II m. (v. כומר I) withering. Ber. 40b כ׳ בושלי Ms. M. a. oth. (ed. כמרא, expl. נובלות) dates ripened through withering.
כומרנא = כומרא. - Pl. כומרניא (כומרניא). Targ. Y. Gen. XXXIX, 20; a. e. (in Y.).
כומתא f. (כמם, v. כמן; cmp. Arab. kummath, Fl. to Levy Talm. Dict. II, 450b) skull- cap, worn under the turban (סודרא). Erub. 84b וסודרא בכ׳ . . . כשהרבים דילמא perhaps the public use of them (the low roofs) refers to people putting their cap and turban on them? Ib. 91a bot. וס׳ בכ׳ it may be possible with cap &c. (by putting them on in the house and taking them off in the court). M. Kat. 15a וס׳ אכ׳ it refers to (the mourner's) cap and turban. Gitt. 39b וכ׳ כומתיה שקל he took his cap and threw it at her. Sabb. 147a כומתאי לי הב hand me my cap.
כון (b. h.) to stand, exist, be firm. Pi. כיוון 1) to straighten. Sifre Deut. 308 במעגילה מכוונו he tries to straighten the wood in a press; Yalk. Deut. 942 (not מכינן); Pesik. Zutr. Haaiz. (ed. Bub. V, p. 11 1) שיכוונו לאומן נתנו he gave it to a mechanic to straighten it. -- 2) to place in a line, direct. Macc. II, 5 (9b) מכוונין וכ׳ דרך להן Ms. M. (ed. דרכים להן ומכוונות, v. infra) we make for them direct roads from one place of refuge to the other. -- 3) to determine exactly (place, time &c.). Y. Erub. V, 22 הרוחות את לכוין how to determine exact- ly the four cardinal points (v. רבע). Ib. bot. היה הארון וכ׳ מכוין the Ark indicated for them the points of the compass. Gen. R. s. Ib, beg., v. כוון. M. Kat. 10a יכול אין וכ׳ אימרא לכוין is unable to sew the fringe accurately on. the bosom of the shirt. Ber. 7a שעה אותה לכוין to seize the opportunity of just that moment; a. fr. -- 4) (with לב or sub. לב) to direct or prepare one's mind, to pay at- tention, to do a thing with an intention. Ber. II, 1 לבו כ׳ אם if he (while reading in the Law) had his mind directed (to the Sh'ma); ib. 13a לקרות לבו כ׳ אם it means, he read with attention (to the sense, not merely like one going over the ttext for correction). R. Hash. 28b לצאת לבו כ׳ he had the intention of complying with the law (v. יצא); opp. לשמוע (ככ׳) he directed his attention to listening, i. e. heard the sound with consciousness (but without devo- tion); v. כוונה. Ber. V, 1 וכ׳ לבם שיכוונו כדי . . . שוהין היו tarried a while before prayer, in order to direct their hearts to their Father in heaven. Y. ib. II, 5a כוין חזקה the presumption is that he read with attention; a. fr. -- Part. pass. מסוגן, f מכונה, מבוונת; pl. מכוננים, נין . . מכוונות a) in a line, corresponding. Y. Kil. V, beg. 30b המכ׳ עריס a straight bed of vines, opp. מעוקם. Ib. הן מכ׳ they (the vines) are in a straight line. Y. Ber. IV, 8c top מעלן של . . כנגד מ׳ . . . בית the situation of the earkhly Holy of Holies corresponds with that of the heavenly &c. Macc. II, 5 דרכים להן ומכוונות (not נת . . .), v. supra. Ib. 9b וכ׳ כמין היו ומכוונות (Ms. M. הן ומכוונין) 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. מ׳ כביצה exactly the quantity of an egg. Mikv. VII, 6; Hag. 19a; Gitt. 16a. Hif. הכין to put in proper position, to prepare; to hold ready, to designate. Bets. 2b (ref. to Ex. XVI, 5) מכין חול וכ׳לשבת a week day prepares for the Sabbath (that which has become ready for use on aweek day may be used on he Sabbath), but aHoly Day does not prepare for the succeed- ing Sabbath, ליו״ט מכינה שבת ואין nor can the Sabbath prepare for a succeeding Holy Day, v. הבנה. -- Meg. 12b (play on ממוכן, Esth. I 14) וכ׳ הכינ כלום have they (the Persians) arranged a table before thee?; Esth. R. to l. c. מכיןוכ׳ מי who arranges an altar &c. ; a. fr. - [Tosef. Maasr. I, 4 משיכינו ed. Zuck., Var. משייבינו, read; משיניצו.)-- Parf. pass. מוכן prepared, designated, ready. Bets.I, 2מבעוד מ׳ עפר יום dust (for covering the blood) made ready a day be- fore. Ib. הוא מ׳ כירה אפר ashes of the stove are consider- ed ready (destined to be used for the purpose). Ib. III, 4 המ׳ מן זה אין this is not among the things designated for use on the Holy Day. Ib. IV, 6. -- Meg. l. c. (play on ממוכן, v. supra) לפורענות שמ׳ he was ready for evil; a. fr. Hithpa. התכון, התכוין, Nithpa. נתכוין 1) to be made straight, to be remedied (cmp. תכן). Pesik. Zutr. l. c. אין באור אלא מתכוונים אתם you (your crookedness) can be remedied only through fire; Sifre Deut. l. c. הולכים אתם אין לאור אלא; Yalk. Deut. l. c. לאחור אלא הולכין (corr. acc.). -- 2) to prepare one's sef. Y. Meg. I, 71c (ref. to הכון, Am. IV, 12) וכ׳ לקראת התכוון put thyself in proper con- dition to meet thy God. -- 3) to intend, propose. B. Kam. VIII, 1 ין מתכ שיהא עד unless he did it with malicious intent. Tosef. Naz. III, 10 כמותה אלא נתכוונתי לא my in