קבע I (b. h.) [to cover, press,] 1) to overpower, rob.
Tanh. T'rumah 9 (ref. to Mal. III, 8) אתה מה . . . ערבי לשון
קובעני it is an Arabic expression; when an Arab argues
with his neighbor and wants to say, why wilt thou rob
me?, he says, why art thou kob(
symbol characters)(symbol characters)enif; Yalk. Mal. 587 (read
גוזלני for גמלני). -- 2) to prevent. Yad. IV, 3 . . אתה קובע
וכ׳ מלהוריד (by allowing the priests' share to be given to
the poor) thou preventest the heaven from sending down
dew and rain.
קבע ch. same. R. Hash. 26a sq. a man came to Levi and said וכ׳ פלניא קבען that man is a kab an, and he (Levi) did not know what it meant; (on asking at college, he was told) וכ׳ פלניא גזלן it means that man is a robber &c. (ref. to Mal. III, 8 היקבע). Ib. במאי קבעך היכי . . . הוינא אי קבעך ואמאי קבעך had I been there, I should have said to the man (using the same expression), how did he k'b a. thee?, wherewith?, and wherefore?, and thus I should have found out what it meant.
קבע II (preced.) '[to squeeze in, make a hole,] 1) to insert, drive in; to fix. B. Bath. 7b וכ׳ קבג, v. מססמר. Tanh. B'haal. 15 (ref. to Koh. XII, 11 משמרות) אותם קבעת אם אותך משמרין הן בלבך כמסמר if thou hast driven them (the words of the Law) like a nail into thy heart, they will guard thee. Lev. R. s. 5 (ref. to Is. XXII, 16) כאן קבעת מסמר איזה אפי׳ what nail hast thou driven into it (to acquire ownership)? Tosef. Kel. B. Mets. X, 6 וכ׳ שקבען אעפ (not קבאןkש) although he fastened them with nails; a. fr. -- Part. pass. קבוע; f קבועה &c. Ib. וכ׳ ק׳ יתד . . . אדם צריך a man ought to have a nail or a peg fixed in the burial ground so as to take posses- sion and be sure to be buried in the designated place. Y. Maas. Sh. V, beg. 55d ק׳ אבן a stone affixed to the ground, stationary, opp. תלושה; a. fr. --Trnsf. to fx, ap- point, make permanent. Ber. 6b וכ׳ מקום הקובע כל he who designates a certain place where to pray regulaly; 1b. 7b. Sabb. 31b וכ׳ קבעת, v. עת. Meg. 7a וכ׳ קבעוה בתחלה at first they instituted the feast of Purim for Shushan, and afterwards for the whole world. Ib. קבעוני . . . שלחה לדורות Esther sent word to the scholars, Appoint my memory to be celebrated for all generations. Ab. III, 2 שכר לו קובע הקב'ה the Lord will determine his reward. Bets. 20a וכ׳ הלכה לקכוע בקשו they attempted (by vote) to establish the law in agreement with their opinion; Tosef. Hag. II, I1; a. fr. -- Part. pass. as ab. Tosef. Ab. Zar. I, 1 הקבועין אידין regular (annual) festivals. Ab. Zar. 11b הן ק׳ זaע בתי חמשה five idolatrous temples (and the fairs connected therewith)are permanent; exl. ib. תדירא לעולם וכ׳ permanent, regular, and all the year through &c. B.. Bath. l. c. הן קבועות הלכות they are established laws; a. fr. - 2) (denom. of קבע) to impartt the character of a regular appointed meal. Bets. 34b למעשר מוקצה שתקבע מהו שבת does the Sabbath give, to fruit not yet ready for regular use, the character of an appointed meal with reference to the duty of tithing (so that you dare not eat of them on the Sabbath even as a luncheon, עראי אכילת) Ib. וכ׳ קובעת שבת the Sabbath gives that character, whether the food you partake of be sufficiently ready for con- sumption or not. Pes. 105a לקידוש קובעת . . . שהשבת כשם as the Sabbath makes every meal an appointed one with regard tto tithes, so does it with reference to Kiddush (that you dare not taste anything before reciting the Kiddush, v. קידוש). Ib. להבדלה קבעה the exit of the Sabbath makes every meal an appointed one as regards the Habdalah (v. הבדלה); a. fr. Pi. קבע to wedge in, set. Sabb. 67b המקבעת Rashi Var., v. בקע. - Part. pass. מקובע; f מקובעת. Num. R. s. 12 כעטרה וכ׳ באבנים שמק׳ הזאת like the royal crown which is beset with precious stones and pearls. Nif. נקבע to be appointed, established. Tosef. Hag. II, 11 וכ׳ כדברי הלכה נקבעה the law was established (by vote) in accordance with the opinion of &c.; (Bets. 20b וקבעו וכ׳). Y. Yoma V, beg. 42b וכ׳ אלא נקבעין . . . שאין con- gregational sacrifices are designated as such only by the act of slaughtering. Hall. IV, 11 חובה הדבר יקבע שלא that this usage may not become an established obli- gatioפ a e.
קבע ch. same, 1) to stick into, fix. Targ. I Sam. II, 14. Ib. XIX, 10. Targ. Y. Ex. XXV, 7; a. e. - Part. pass. קביע; f. קביעא &c. Targ. Y. Gen. XXVIII, 12. Targ. Y. II Ex. XX, 21. Targ. Oant. IV, 9 (engraven); a. e. -- Y. Hag. II,, 78a, v. מסמרא. Y. Pes. V, 32b top; Y. Yeb. XIII, 13c top; v. מסמרא; a. e. -- 2) to fix, appoint, establish. Targ. Y. II Deut. XXXII, 8. Targ. Y. Ex. XII, 2; a. fr. -- Part. pass. as ab. Ib. 3;a. e. -Ab. Zar. 11bקביעא דלא . . . חגתא an Arabian fair which has no fixed date. Ber. 43b, v. צידנא; a. e. - Ker. 18a, v. infra. - 3) to impart the character of an ap- pointed meal. Pes. 105a לשבתא ונקבעיה נפססיק let us inter- rupt our meal, and (resuming it) appoint it as a Sabbath meal; נפשה קבעה שבתא . . . לא you need not interrupt your meal, the Sabbath itself makes it an appointed meal... Bets. 34b עילויה ליה ק׳ דאמר כיון as soon as he says, from here I will take to eat to-morrow', he makes it an appointment (and it is subject to tithes); a. e. Pa. קבע to sett, garnishwith. -Part. pass. מקבעtpl. מקבעין. Targ. Y. I Deut. XXXIII, 21 וכ׳ אבנין מ׳ (not מקבע) beset with precious stones; Y. II וכ אבנין מקבעין precious stones are set (in it). Targ. Esth. VIII, 15. Targ. II Esth. I, 2 מקובע, מקובעין some eds. (Hebr. forms). Af. אקבע same, to set, fasten. B. Bath. 6a אקבועי Ms. R. a. Rashi, v. קבעתא. tthpe. אתקביע, אישבע to be appointed, established. Targ. Y. Num. XIV, 1. - Ker. 18a קבעה לא איסורא א׳ חתיכות שתי וכ׳ where there are two pieces (one forbidden and one permitted) the presence of a prohibited element is estab- lished; one piece (of doubtful quality) does not establish the presence of a prohibited thiog; Naz. 23a. Sabb. 86b, sq., v. ירחא; a. e.
קבע m. (preced.) appointment, permanency, institu- tion; regular, perfunctory act. Y. Ber. II, 4c bot. אכילת ק׳ a regular meal; ק׳ שינת a regular sleep, v. עראי. Yoma. 10b, v. דירה I. Ber. IV, 1 ק׳ לה אין . . . תפלת for the evening prayer there is no fixed law, expl. ib. 27b רשות it is optional. Ib. IV, 4 וכ׳ ק׳ . . . העושה the prayer of one who treats it as a perfunctory obligataon, s not 165a
