crown

כְּלִילַת יֹפִי (Eichah 2:15), whole in beauty, is an adjective: she is all beauty. מִכְלַל ־יֹפִי (Tehillim 50:2) is a noun: Tzion is the whole of beauty, the beauty of all the lands. The verb is כָּֽלְלוּ יָפְיֵֽךְ (Yechezkel 27:11), they made your beauty whole.

From this sense too, he says, come אַֽהֲבַת כְּלוּלֹתָיִךְ (Yirmiyahu 2:2), the love of your bridal days, and כַּלָּה קִשֻּׁרֶיהָ (Yirmiyahu 2:32), a bride her sashes, for in the days of her chuppah a woman has all her beauty and all her ornaments upon her. Even after the chuppah she is called כַּלָּה to her father in law and mother in law, as in עֶרְוַת כַּלָּֽתְךָ (Vayikra 18:15), the nakedness of your daughter in law, just as a man is called חתן, bridegroom, to his father in law and mother in law all his days by reason of his chuppah.

וּבְנֵי יִשְׂרָאֵל הָתְפָּֽקְדוּ וְכָלְכְּלוּ (Melachim I 20:27), and the children of Israel were counted and were all there, he explains, as they had been in the first battle, seven thousand, for not a man of them was missing in the battle.

וְהָאֱלִילִים כָּלִיל יַֽחֲלֹֽף (Yeshayahu 2:18), and the idols He will wholly cut off, that is, all of them He will cut off. כָּלִיל תָּקְטָֽר (Vayikra 6:15), it shall be burnt whole, and וְכָלִיל עַל־מִזְבְּחֶֽךָ (Devarim 33:10), and whole offerings upon Your altar: the olah, which is burnt entire. כְלִיל ־הָעִיר (Shoftim 20:40), the whole of the city, he explains as the smoke of the burnings of all the city. So too וְאֶת־כָּל־שְׁלָלָהּ כָּלִיל (Devarim 13:17), and all its spoil, whole, and so the Targum renders it, גְּמִיר, complete; and so כְּלִיל תְּכֵֽלֶת (Shemos 28:31), all of blue, is that all of it is blue.

The word כֹּל, all, everywhere belongs to this root, he says, missing its doubled letter, and its forms with suffixes prove it: כֻּלּוֹ, all of it, and כֻּלָּם, all of them, carry a dagesh for the letter that is missing. It is a word that gathers the particulars, and sometimes it comes as an overstatement of number: וְכָל ־הָאָרֶץ בָּאוּ מִצְרַיְמָה (Bereishis 41:57), and all the earth came to Egypt.

וְלָרָשׁ אֵֽין־ כֹּל (Shmuel II 12:3), and the poor man had nothing, כֹּל here meaning מאומה, anything at all; and so אֵין לְשִׁפְחָֽתְךָ כֹל בַּבַּיִת (Melachim II 4:2), your maidservant has nothing in the house. In these places, he says, it means even one thing out of the whole.

כֶּֽתֶר ־מַלְכוּת (Esther 2:17), a royal crown. בִּי יַכְתִּרוּ צַדִּיקִים, the righteous will crown themselves with me, which he explains as יחשבוני עליהם לכתר, they will count me a crown upon them. וַֽעֲרוּמִים יַכְתִּרוּ דָֽעַת (Mishlei 14:18), and the prudent crown themselves with knowledge: they set knowledge like a crown on their head.

הַכֹּתֶרֶת הָאֶחָת (Melachim I 7:16), the one capital, and וּשְׁתֵּי כֹֽתָרֹת עָשָׂה (Melachim I 7:16), and he made two capitals: they were called so, he says, because they sat on the head of the pillars like a crown.

Since a crown is round all about, he says, the language came to be used for surrounding: אַבִּירֵי בָשָׁן כִּתְּרֽוּנִי (Tehillim 22:13), the mighty of Bashan surrounded me; כִּתְּרוּ אֶת־בִּנְיָמִן (Shoftim 20:43), they surrounded Binyamin, so that he could not flee this way or that; and כִּי רָשָׁע מַכְתִּיר אֶת־הַצַּדִּיק (Chavakuk 1:4), for the wicked surrounds the righteous and encompasses him.

But כַּֽתַּר ־לִי זְעֵיר וַֽאֲחַוֶּךָּ (Iyov 36:2) is another sense, and by its context, he says, it means המתן לי מעט, wait for me a little, and be still until I show you.

Yonasan renders וּלְתוֹרָתוֹ אִיִּים יְיַחֵֽילוּ (Yeshayahu 42:4), and the islands shall wait for his teaching, with יְכַתְּרוּן, they shall wait; and the Targum of וְלַיְלָה וְֽלֹא־דֽוּמִיָּה לִֽי (Tehillim 22:3), and by night, and there is no stillness for me, is ולא אכתר לי, with this word for the stillness. From this Radak's father explained כִּתְּרוּ אֶת־בִּנְיָמִן, and Radak spells that reading out: they waited for them until they came out and chased after them, as it says וּֽנְתַקְּנֻהוּ מִן־הָעִיר (Shoftim 20:32), and let us draw him away from the city; that is why it says הִרְדִיפֻהוּ (Shoftim 20:43), they made him give chase, and not רדפוהו, they pursued him, since Yisrael did it of their own will, fleeing so that Binyamin would pursue after them, saying they are fleeing as at the first; and that is מנוחה הדריכוהו, at ease they led him on: in their flight Yisrael led Binyamin on at ease after them, and did not hurry until they turned back upon them.

אֲשֶׁר נָזֹרוּ מֵֽעָלַי בְּגִלּֽוּלֵיהֶם כֻּלָּֽם (Yechezkel 14:5), who have all turned away from Me through their idols, and נָזֹרוּ אָחֽוֹר (Yeshayahu 1:4), they have turned backward: he has written them at the root זוּר, and they may be of this root. הַנָּזֵר כַּֽאֲשֶׁר עָשִׂיתִי זֶה כַּמֶּה שָׁנִֽים (Zecharyah 7:3) he explains as אם אנזר, shall I keep myself apart from food, from drink and from pleasures, as I have done these many years.

כֹּל יְמֵי נִזְרוֹ (Bamidbar 6:4), all the days of his keeping apart, and the growth of hair is itself called נֶזֶר, as שְׂעַר רֹאשׁ נִזְרוֹ (Bamidbar 6:18), the hair of his head's growth. Because the nazir does not shave the hair of his head, long hair is spoken of so: גָּזִּי נִזְרֵךְ וְֽהַשְׁלִיכִי (Yirmiyahu 7:29), shear your long hair and cast it away.

מִיַּיִן וְשֵׁכָר יַזִּיר (Bamidbar 6:3), from wine and strong drink he shall keep apart, which Radak explains as יזיר עצמו, he shall keep himself apart, for this verb too takes an object; and כָּל־יְמֵי הַזִּירוֹ (Bamidbar 6:6), all the days of his keeping apart. All of them, he says, are the matter of הפרישות, keeping apart. And וְאֶת־עִנְּבֵי נְזִירֶךָ (Vayikra 25:5), the grapes of your keeping apart, are the grapes you kept apart from and did no work upon.

Another sense, which he glosses as עטרה, a crown: צִיץ נֶֽזֶר ־הַקֹּדֶשׁ (Shemos 39:30), the plate of the holy crown, and so נֵזֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו (Vayikra 21:12), the crown of the anointing oil of his God. וּלְקָדְקֹד נְזִיר אֶחָֽיו (Bereishis 49:26), and upon the head of the נְזִיר of his brothers, is the one who is head of his brothers and crowned, and מִנְּזָרַיִךְ כָּֽאַרְבֶּה (Nachum 3:17), your crowned ones are like the locust, are the princes who wear the crowns. It may be, Radak adds, that נזיר אחיו belongs to the first sense, since he was set apart from them.

הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ (Iyov 38:32), can you bring out the מַזָּרוֹת in its time: he has written of it at the roots מָזַר and נָזַל, and takes them as like מזלות, the constellations, or as the name of a star.

לַֽעֲטֶרֶת צְבִי (Yeshayahu 28:5), a crown of beauty; וְהָרִים הָֽעֲטָרָה (Yechezkel 21:31), take off the crown; תָּשִׁית לְרֹאשׁוֹ עֲטֶרֶת פָּֽז (Tehillim 21:4), You set a crown of fine gold on his head; and the plural וְעָשִׂיתָ עֲטָרוֹת (Zecharyah 6:11), you shall make crowns. Radak says the sense is known.

The plain verb from this noun: עֹֽטְרִים אֶל־דָּוִד וְאֶל־אֲנָשָׁיו (Shmuel I 23:26), surrounding David and his men, which Radak explains as מסובבים אותו, surrounding him, lying in wait about him on every side like a crown, to seize them.

The heavy form: עַל־צֹר הַמַּֽעֲטִירָה (Yeshayahu 23:8), upon Tzor that crowns: she gives a crown and honour to her men. Radak says רָצוֹן תַּעְטְרֶֽנּוּ (Tehillim 5:13), encircling him with favour, may be of this form, as though it were תעטירנו, on the pattern of יַעְשְׁרֶנּוּ הַמֶּלֶךְ (Shmuel I 17:25), the king will enrich him; and its meaning is תסובבנו רצון סביביו, that he is surrounded with favour on every side, like a shield, which is round like a crown. He says it may also be of the plain form.

Another heavy form: עִטַּרְתָּ שְׁנַת טוֹבָתֶךָ, You have crowned the year of Your goodness; בָּֽעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ (Shir HaShirim 3:11), with the crown his mother crowned him with; הַֽמְעַטְּרֵכִי חֶסֶד וְרַֽחֲמִֽים (Tehillim 103:4), who crowns you with kindness and mercy; וְכָבוֹד וְהָדָר תְּעַטְּרֵֽהוּ (Tehillim 8:6), and with honour and splendour You crown him.