basket

דּוֹד שָׁאוּל (Shmuel I 10:14), Shaul's uncle, which he glosses as אחי אביו, his father's brother; לִבְנֵי דֹֽדֵיהֶן (Bamidbar 36:11), to the sons of אחי אביהן, their father's brothers; and דֹּדָֽתְךָ הִֽוא (Vayikra 18:14), she is אשת אחי אביך, your father's brother's wife.

לְעֵינֵי חֲנַמְאֵל דֹּדִי (Yirmiyahu 32:12), before the eyes of Chanamel my uncle, means the son of my uncle, this being the way of the Hebrews, as וְגַם אֶת־לוֹט אָחִיו (Bereishis 14:16), and also Lot his brother, means his brother's son. Or it may be that this was a different Chanamel who was his uncle and was there at the purchase, since the Chanamel who sold was the son of Shallum, and Shallum was Yirmiyahu's uncle, while the Chanamel present at the purchase was his uncle, his father's brother; and so Targum Yonasan rendered it, לְעֵינֵי חֲנַמְאֵל אַחֲבִי, before the eyes of Chanamel my father's brother.

דּוֹדִי לי ואני לו (Shir HaShirim 2:16), my beloved is mine and I am his, which he glosses as ידידי ואהובי, my dear one and my beloved; כִּֽי־טוֹבִים דֹּדֶיךָ (Shir HaShirim 1:2), for your loves are good, אהביך וידידותיך, your loves and your endearments; and so אֶתֵּן אֶת־ דֹּדַי לָֽךְ (Shir HaShirim 7:13), I will give my love to you, and נִרְוֶה דֹדִים עַד־הַבֹּקֶר (Mishlei 7:18), let us drink our fill of love until the morning.

בַכִּיּוֹר אוֹ בַדּוּד (Shmuel I 2:14), in the basin or in the pot; כַּפָּיו מִדּוּד תַּֽעֲבֹֽרְנָה (Tehillim 81:7), his hands passed from the pot; and וַיָּשִׂימוּ אֶת־רָֽאשֵׁיהֶם בַּדּוּדִים (Melachim II 10:7), and they put their heads in the pots. The vav takes a vowel in בַּסִּירוֹת וּבַדְּוָדִים (Divrei HaYamim II 35:13), in the cauldrons and in the pots; the sense of all of them is pots. In שְׁנֵי דּֽוּדָאֵי תְאֵנִים (Yirmiyahu 24:1), two baskets of figs, the alef is added, as the alef of לֻֽלָאֹת חֲמִשִּׁים (Shemos 36:17), fifty loops, is added, and the pasuk after it says הדּוּד אחד, the one basket, without it; their sense is baskets. וישימו את ראשיהם בדודים may likewise be בסלים, in baskets.

הַֽדּוּדָאִים נָֽתְנוּ־רֵיחַ (Shir HaShirim 7:14), the dudaim gave off their scent; וַיִּמְצָא דֽוּדָאִים בַּשָּׂדֶה (Bereishis 30:14), and he found dudaim in the field; and בְּדֽוּדָאֵי בְּנִי (Bereishis 30:16), with my son's dudaim. The alef in them may be an addition, or they may be another root altogether. They are the root of a plant in the likeness of a man, male and female, called mandragores in the vernacular.

הֲרֹאשׁ כֶּלֶב אָֽנֹכִי (Shmuel II 3:8), am I a dog's head, and לֹא יֶֽחֱרַץ־ כֶּלֶב לְשֹׁנוֹ (Shemos 11:7), no dog shall sharpen its tongue, both pointed with six dots; וְהַכְּלָבִים עַזֵּי־נֶפֶשׁ (Yeshayahu 56:11), the dogs are greedy of soul. The word he calls well known and glosses no further.

כְּלוּב קָֽיִץ (Amos 8:1), a basket of summer fruit, is סל, a basket, and like it is כִּכְלוּב מָלֵא עוֹף (Yirmiyahu 5:27), like a basket full of birds: it is a vessel made of rods, lattice work, in which birds are raised.

וְהוּא כָלִבִּֽו [ כָלִבִּֽי ] (Shmuel I 25:3), and he was a Kalevite, is traced to כָּלֵב: that is, he was of Kalev's family. Targum Yonasan renders it so, וְהוּא מִדְבֵית כָּלֵב, and he was of the house of Kalev.

He brings וַיְכַלְכֵּל יוֹסֵף אֶת־אָבִיו (Bereishis 47:12), Yosef sustained his father, and יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּֽט (Tehillim 112:5), he sustains his affairs with judgment, and explains neither: he says he has already set them down with the words like them under the root כּוּל.

כָּפַף נַפְשִׁי (Tehillim 57:7), my soul was bowed down: the verb stands on its own, נפש being spoken of as a masculine word as in כָּל־נֶפֶשׁ שִׁבְעָֽה (Bereishis 46:25), all the souls were seven; or it may carry an object, and the sense is that each of them bowed down my soul. So too זֹקֵף כְּפוּפִים (Tehillim 146:8), He straightens the bent, and הֲלָכֹף כְּאַגְמֹן רֹאשׁוֹ (Yeshayahu 58:5), to bow his head like a bulrush. אִכַּף לֵֽאלֹהֵי מָרוֹם (Michah 6:6), shall I bow myself before God on high, has as its proper form אִכָּפֵף.

The noun for a branch is drawn from this: כִּפָּה וְאַגְמוֹן (Yeshayahu 9:13), branch and bulrush, וְכִפָּתוֹ לֹא רַֽעֲנָֽנָה (Iyov 15:32), his branch shall not be green, and כַּפֹּת תְּמָרִים (Vayikra 23:40), branches of palm trees, since the branch is bent. His father takes בְּעוֹדָהּ בְּכַפּוֹ יִבְלָעֶֽנָּה (Yeshayahu 28:4), while it is still in his כַּף he swallows it, from this same word for a branch, and Radak spells it out: when the one who sees it sees it on the branch, he swallows it while it is still on the branch.

From this the inside of the hand is called כַּף, because it is bent: וַיְמַלֵּא כַפּוֹ מִמֶּנָּה (Vayikra 9:17), he filled his palm from it, עַל לֹא־חָמָס בְּכַפָּי (Iyov 16:17), though no violence is in my palms, וְכַפָּיו פְּרֻשׂוֹת הַשָּׁמָֽיִם (Melachim I 8:54), his palms spread out to heaven, and וְכַף יָשִׂימוּ לְפִיהֶֽם (Iyov 29:9), they laid a hand upon their mouth. וְאַכְפִּי עָלֶיךָ לֹֽא־יִכְבָּֽד (Iyov 33:7), my hand upon you shall not be heavy, is וכפי with an added alef, which he treats under the root אָכַף. The sole of the foot is כַּף as well: מִכַּף רַגְלוֹ (Iyov 2:7), from the sole of his foot, and מִכַּף רַגְלְךָ (Devarim 28:35), from the sole of your foot.

עַל־ כַּפַּיִם כִּסָּה־אוֹר (Iyov 36:32), upon the כַּפַּיִם He covered the light, he reads of clouds, since at first a cloud is like a palm, as it says עָב קְטַנָּה כְּכַף ־אִישׁ (Melachim I 18:44), a little cloud like a man's hand, and because the clouds are like a dome over men. So וְשַׂכֹּתִי כַפִּי (Shemos 33:22), and I will screen you with My כַּף, meaning I will screen you with My clouds until I pass by; or it is a palm in its plain sense, said as a figure. נִשָּׂא לְבָבֵנוּ אֶל־כַּפָּיִם (Eichah 3:41), let us lift our heart to the כַּפָּיִם, is the clouds too; or it can be read from כף, the palm: we lift our heart together with our palms, on the way of בְּנָשְׂאִי יָדַי אֶל־דְּבִיר קָדְשֶֽׁךָ (Tehillim 28:2), when I lift my hands toward Your holy sanctuary; or we set our heart in our palms and lift it as an offering to God in heaven, which is how Rav Saadiah Gaon read it. הֵן עַל־ כַּפַּיִם חַקֹּתִיךְ (Yeshayahu 49:16), behold, upon כַּפַּיִם I have engraved you, Radak takes as clouds, and so his father writes; it may also be read plainly, as though you were engraved on palms, so that I see you always, and so Ibn Ezra read it.

עַל־כַּף הַיָּרֵךְ (Bereishis 32:33), the hollow of the thigh, is so called because the bone the thigh bone enters is bent; and some explain that it is so called because the flesh around the upper thigh bone is shaped like a spoon. The vessel is כַּף as well, כַּף אַחַת עֲשָׂרָה זָהָב (Bamidbar 7:14), one spoon of ten, of gold, and כַּפּוֹת זָהָב (Bamidbar 7:84), golden spoons, since it too is bent; in la'az, קוֹקְיַיארַא.