הא והא

הָאI f. (demonstr. pronoun) this. Yoma 26a הא שכיחא והאוכ׳ the one is a frequent (daily) performance, but the other is rare. Ber.2a והאקמ״ל and this he intimates. Ib. 4b והא דקאמריוכ׳ and as to this (the fact) that they say, ‘Until midnight, it is said in order to prevent Ib. 9a הא דר׳ אחא as to this (opinion) of R. Aḥa. Ib. 15b הא דידיה והא דרביה the one represents his own opinion, the other that of his teacher; a. v. fr. הא והא both. Taan.25a bot.; a. fr.Contractions: הָנַיְחָא = הא ניחא this would be right. Yoma 3a; a. fr.וְהָדְתַנְיָא = והא דת׳ and as to it being taught in the Boraitha. B. Kam.12a; a. fr.With prefixes: דְּהָא of this. Yoma 13b דגיטא דהאוכ׳ that the letter of divorce for this wife is invalid; a. fr.אַהָא = על הא referring to this. Keth.40b אַתּוּן אהאוכ׳ ye cited it (Resh Lakishs opinion) with reference to that, we used to cite it with reference to this; a. fr. 2) here, here is. Targ. Gen. 22:7; a. fr.B. Kam12a הא עולאוכ׳ here is (the opinion of) Ulla, here ; a. fr. 3) (as conjunction) ( there is this, a) introducing a self-evident consequent, then of course. Yoma 13a מיתה הך הא קיימא הא if that one dies, there is the other one living; a. fr.דְּהָא for, of course. Ber.3b דהא אשהוכ׳ for, of course, a woman is not liable to be found in the open field; a. fr.b) introducing a counter-argument, ( here is a case speaking against you, but, isnt it? Ib. 4b ואי אמרת … הא לא קא סמך … דהאוכ׳ and if you be right in saying that one must ; then he failed to do so, since he had to say hashkibenu between. Ib. 9b הא בליליא נמיוכ׳ are they not by night, too, distinguishable?Ib. 13a לקרות והא קא קרי you say, ‘if he directed his heart (Mish. II, 1) means the intention to read in the Law? well, was he not reading?Ib. ולרבי נמי הא כתיב שמע but according to Rabbis opinion, too, does not the text say shʾma (you must understand)?Contractions: הָכְתִיב = הא כתיב, הָאֲמַר = הא אמר, הָתַנְיָא = הא תניא do we not read?, did he not say?, has it not been taught? Yoma 26a. R. Hash. 34b. Ber.14b; a. fr.c) introducing an inference of limitation, this means to say but.Ib. 13b מקרא … הא מיגנאש״ד read he dare not (while lying on his back), but sleeping in that position is permitted?, והאר׳וכ׳ but didnt R. … say ?Y.Succ.V, beg55a (ref. to Mishnah: ‘playing the flute) הא של קרבן דוחה this allows the inference that at offerings the playing does supersede the Sabbath.Targ. Y. Ex. 7:23 הא some ed., read דָּא.

הָאI f. (demonstr. pronoun) this. Yoma 26a הא שכיחא והאוכ׳ the one is a frequent (daily) performance, but the other is rare. Ber.2a והאקמ״ל and this he intimates. Ib. 4b והא דקאמריוכ׳ and as to this (the fact) that they say, ‘Until midnight, it is said in order to prevent Ib. 9a הא דר׳ אחא as to this (opinion) of R. Aḥa. Ib. 15b הא דידיה והא דרביה the one represents his own opinion, the other that of his teacher; a. v. fr. הא והא both. Taan.25a bot.; a. fr.Contractions: הָנַיְחָא = הא ניחא this would be right. Yoma 3a; a. fr.וְהָדְתַנְיָא = והא דת׳ and as to it being taught in the Boraitha. B. Kam.12a; a. fr.With prefixes: דְּהָא of this. Yoma 13b דגיטא דהאוכ׳ that the letter of divorce for this wife is invalid; a. fr.אַהָא = על הא referring to this. Keth.40b אַתּוּן אהאוכ׳ ye cited it (Resh Lakishs opinion) with reference to that, we used to cite it with reference to this; a. fr. 2) here, here is. Targ. Gen. 22:7; a. fr.B. Kam12a הא עולאוכ׳ here is (the opinion of) Ulla, here ; a. fr. 3) (as conjunction) ( there is this, a) introducing a self-evident consequent, then of course. Yoma 13a מיתה הך הא קיימא הא if that one dies, there is the other one living; a. fr.דְּהָא for, of course. Ber.3b דהא אשהוכ׳ for, of course, a woman is not liable to be found in the open field; a. fr.b) introducing a counter-argument, ( here is a case speaking against you, but, isnt it? Ib. 4b ואי אמרת … הא לא קא סמך … דהאוכ׳ and if you be right in saying that one must ; then he failed to do so, since he had to say hashkibenu between. Ib. 9b הא בליליא נמיוכ׳ are they not by night, too, distinguishable?Ib. 13a לקרות והא קא קרי you say, ‘if he directed his heart (Mish. II, 1) means the intention to read in the Law? well, was he not reading?Ib. ולרבי נמי הא כתיב שמע but according to Rabbis opinion, too, does not the text say shʾma (you must understand)?Contractions: הָכְתִיב = הא כתיב, הָאֲמַר = הא אמר, הָתַנְיָא = הא תניא do we not read?, did he not say?, has it not been taught? Yoma 26a. R. Hash. 34b. Ber.14b; a. fr.c) introducing an inference of limitation, this means to say but.Ib. 13b מקרא … הא מיגנאש״ד read he dare not (while lying on his back), but sleeping in that position is permitted?, והאר׳וכ׳ but didnt R. … say ?Y.Succ.V, beg55a (ref. to Mishnah: ‘playing the flute) הא של קרבן דוחה this allows the inference that at offerings the playing does supersede the Sabbath.Targ. Y. Ex. 7:23 הא some ed., read דָּא.

אִיבּוּסm. (אָבַס) stuffing, forcing food down the animals throat. Erub.20b (first time) והא אי׳ כמאןוכ׳ in stuffing, is it not as if taking a vessel in hand ? (Second time והא א׳ כמאןוכ׳ omitted in Ms. M.

אִיבּוּסm. (אָבַס) stuffing, forcing food down the animals throat. Erub.20b (first time) והא אי׳ כמאןוכ׳ in stuffing, is it not as if taking a vessel in hand ? (Second time והא א׳ כמאןוכ׳ omitted in Ms. M.

מְרַעII, מְרָע m. (denom. of רְעַע) sick, suffering. Targ. Y. Gen. 18:1 מ׳ מִכֵּיבָאוכ׳ (not מַכִּי׳) suffering from the wound ; Targ. Y. I Deut. 34:6 מ׳ מִגְּזֵרַתוכ׳. Targ. O. Gen. 48:1 מְרָע ed. Berl. (oth. ed. a. Y. שכיב מ׳); a. fr.Esp. (in Talm. also in Hebr. dict.) שכיב מ׳ dangerously ill, expected to die. Targ. 1 Sam 19:14 (v. preced.).B. Bath. IX, 6 שכיב מ׳ שכתבוכ׳ if a sick man assigns aft of his property to a stranger (as an unqualified donation, v. מַתָּנָה). Ib. לא כתב בה ש׳ מ׳ if it was not stated in the document that he was sick; הוא אומר ש׳ מ׳ היה he (the donor) says that he was sick (at the time), opp. בריא. Ib. 152a, a. fr. מתנת ש׳ מ׳ the donation of a sick man; a. v. fr.Pl. מַרְעִין, מַרְעַיָּא. Targ. Y. I Deut. l. c. Targ. Ps. 126:1 היך מ׳וכ׳ like the sick when recovering (h. text כחלמים, v. חָלַם I). Targ. Ez. 34:4; a. e.; v. מְרִיעַ. Fem. מַרְעָא, מְרַעֲתָא, מְרָעיתָא. Targ. Ps. 69:21 והא היא מרעא ed. Lag. (Var. מוצא, cler. error; ed. Wil. והא היא תקיפא; h. text וָאָנוּשָׁה). Targ. Cant. 2:5. Ib. 5:8. Targ. Koh. 5:12; 15; a. e.Pl. מְרָעְאָן. Targ. Y. Gen. 30:36 (some ed. מַרְעָאָן).

מְרַעII, מְרָע m. (denom. of רְעַע) sick, suffering. Targ. Y. Gen. 18:1 מ׳ מִכֵּיבָאוכ׳ (not מַכִּי׳) suffering from the wound ; Targ. Y. I Deut. 34:6 מ׳ מִגְּזֵרַתוכ׳. Targ. O. Gen. 48:1 מְרָע ed. Berl. (oth. ed. a. Y. שכיב מ׳); a. fr.Esp. (in Talm. also in Hebr. dict.) שכיב מ׳ dangerously ill, expected to die. Targ. 1 Sam 19:14 (v. preced.).B. Bath. IX, 6 שכיב מ׳ שכתבוכ׳ if a sick man assigns aft of his property to a stranger (as an unqualified donation, v. מַתָּנָה). Ib. לא כתב בה ש׳ מ׳ if it was not stated in the document that he was sick; הוא אומר ש׳ מ׳ היה he (the donor) says that he was sick (at the time), opp. בריא. Ib. 152a, a. fr. מתנת ש׳ מ׳ the donation of a sick man; a. v. fr.Pl. מַרְעִין, מַרְעַיָּא. Targ. Y. I Deut. l. c. Targ. Ps. 126:1 היך מ׳וכ׳ like the sick when recovering (h. text כחלמים, v. חָלַם I). Targ. Ez. 34:4; a. e.; v. מְרִיעַ. Fem. מַרְעָא, מְרַעֲתָא, מְרָעיתָא. Targ. Ps. 69:21 והא היא מרעא ed. Lag. (Var. מוצא, cler. error; ed. Wil. והא היא תקיפא; h. text וָאָנוּשָׁה). Targ. Cant. 2:5. Ib. 5:8. Targ. Koh. 5:12; 15; a. e.Pl. מְרָעְאָן. Targ. Y. Gen. 30:36 (some ed. מַרְעָאָן).

נָסַךְ(b. h.) to pour, cast. Y.Ber.I, 2d top, v. מָסַךְ II. Pi. נִסֵּךְ 1) to offer a libation. Succ.IV, 9 ולִמְנַסֵּךְ אומרים לווכ׳ and they said to him who offered the libation (of water), raise thy hand. Ib. שפעם אחת ני׳ אחדוכ׳ for once it happened, that a priest poured the libation out at his feet. Snh.62b זיבח … וני׳וכ׳ if one sacrificed, burnt incense, and offered a libation (to an idol) ; a. fr.Cant. R. to IV, 12 מֵאָן היו ישראל מנטרים כלוכ׳ (read: מְנַסְּכִים, v. Matt. K. a. l.) whence did the Israelites take wine for their festive gatherings during the forty years ? 2) to make wine forbidden (יֵין נֶסֶךְ) by the manipulation of a gentile suspected of dedicating it to idolatrous purposes. Keth.27a; Sabb.41a אין פנאי לנַסֵּךְ they do not take the time to manipulate the wine. Ab. Zar.56b (in Chald. dict.) והא קא מנסך בידיה but might he not dedicate it to idolatry by putting his hand into it?; והא קא מנסך ברגל might he not do it with his foot (while treading the wine)? Gitt.V, 4 המנסך he who does damage to his neighbor by touching his wine for idolatrous purposes (v. interpret. ib. 52b). Y.Ab. Zar. IV, 44a bot. מנסך כל הבור he causes all the wine in the pit to be forbidden; a. fr. Nif. נִיסָּךְ to be offered as libation, to be poured on the altar. Pes.22a כמים הנִיסָּסִין like the water which is poured on the altar, opp. הנשפכין which is poured out at the foot of the altar. Hithpa. הִתְנַסֵּךְ, Nithpa. וִתְנַסֵּךְ 1) same. Ib. המִתְנַּסְּכִים; s. fr. 2) to be made forbidden ( as dedicated to idolatry). Y. Ab. Zar. l. c. נתנ׳ הבורוכ׳ if the wine in the pit has been manipulated and become forbidden, the jet of wine poured into the pit becomes forbidden (affecting the wine in the vessel).

נָסַךְ(b. h.) to pour, cast. Y.Ber.I, 2d top, v. מָסַךְ II. Pi. נִסֵּךְ 1) to offer a libation. Succ.IV, 9 ולִמְנַסֵּךְ אומרים לווכ׳ and they said to him who offered the libation (of water), raise thy hand. Ib. שפעם אחת ני׳ אחדוכ׳ for once it happened, that a priest poured the libation out at his feet. Snh.62b זיבח … וני׳וכ׳ if one sacrificed, burnt incense, and offered a libation (to an idol) ; a. fr.Cant. R. to IV, 12 מֵאָן היו ישראל מנטרים כלוכ׳ (read: מְנַסְּכִים, v. Matt. K. a. l.) whence did the Israelites take wine for their festive gatherings during the forty years ? 2) to make wine forbidden (יֵין נֶסֶךְ) by the manipulation of a gentile suspected of dedicating it to idolatrous purposes. Keth.27a; Sabb.41a אין פנאי לנַסֵּךְ they do not take the time to manipulate the wine. Ab. Zar.56b (in Chald. dict.) והא קא מנסך בידיה but might he not dedicate it to idolatry by putting his hand into it?; והא קא מנסך ברגל might he not do it with his foot (while treading the wine)? Gitt.V, 4 המנסך he who does damage to his neighbor by touching his wine for idolatrous purposes (v. interpret. ib. 52b). Y.Ab. Zar. IV, 44a bot. מנסך כל הבור he causes all the wine in the pit to be forbidden; a. fr. Nif. נִיסָּךְ to be offered as libation, to be poured on the altar. Pes.22a כמים הנִיסָּסִין like the water which is poured on the altar, opp. הנשפכין which is poured out at the foot of the altar. Hithpa. הִתְנַסֵּךְ, Nithpa. וִתְנַסֵּךְ 1) same. Ib. המִתְנַּסְּכִים; s. fr. 2) to be made forbidden ( as dedicated to idolatry). Y. Ab. Zar. l. c. נתנ׳ הבורוכ׳ if the wine in the pit has been manipulated and become forbidden, the jet of wine poured into the pit becomes forbidden (affecting the wine in the vessel).

קָא, קָ־(abbrev. of קאם, v. קָאֵים a. קוּם) (he, it stands, a particle of emphasis, mostly untranslatable. Ber.2a מכדי … אימת קא אכליוכ׳ now, when do the priests eat Trumah?; מילתא … קא משמע לן the Mishnah (in choosing that definition of the time) wants to teach us something else indirectly; והא קמשמע לן (abbr. קמ״ל) and it is this, it wants to teach us. Ib. 4b והא דקא אמריוכ׳ and the reason why they say ; a. v. fr.V. קָמָא I, a. קָאֵי.

קָא, קָ־(abbrev. of קאם, v. קָאֵים a. קוּם) (he, it stands, a particle of emphasis, mostly untranslatable. Ber.2a מכדי … אימת קא אכליוכ׳ now, when do the priests eat Trumah?; מילתא … קא משמע לן the Mishnah (in choosing that definition of the time) wants to teach us something else indirectly; והא קמשמע לן (abbr. קמ״ל) and it is this, it wants to teach us. Ib. 4b והא דקא אמריוכ׳ and the reason why they say ; a. v. fr.V. קָמָא I, a. קָאֵי.

קָא, קָ־(abbrev. of קאם, v. קָאֵים a. קוּם) (he, it stands, a particle of emphasis, mostly untranslatable. Ber.2a מכדי … אימת קא אכליוכ׳ now, when do the priests eat Trumah?; מילתא … קא משמע לן the Mishnah (in choosing that definition of the time) wants to teach us something else indirectly; והא קמשמע לן (abbr. קמ״ל) and it is this, it wants to teach us. Ib. 4b והא דקא אמריוכ׳ and the reason why they say ; a. v. fr.V. קָמָא I, a. קָאֵי.

קָא, קָ־(abbrev. of קאם, v. קָאֵים a. קוּם) (he, it stands, a particle of emphasis, mostly untranslatable. Ber.2a מכדי … אימת קא אכליוכ׳ now, when do the priests eat Trumah?; מילתא … קא משמע לן the Mishnah (in choosing that definition of the time) wants to teach us something else indirectly; והא קמשמע לן (abbr. קמ״ל) and it is this, it wants to teach us. Ib. 4b והא דקא אמריוכ׳ and the reason why they say ; a. v. fr.V. קָמָא I, a. קָאֵי.

קוֹרָאII m. = h. קיֹר I. Ber.36a דקלא … אדעתא דק׳ people do not plant palms with the view of using the ‘heart (by the cutting of which the tree is ruined); Erub.28b דקורה. Y.Ber.VI, 10b bot. Bab. ib. 43b (prov.) תלה ליה ק׳ לדבר אחרוכ׳ hang the heart of a palm tree on a swine, and it will do its own (drag it in the mud). Lev. R. s. 15, end (prov.) (read:) דאכיל בהדין ק׳ ילקי בהדא קילא he who eats of the palms heart, will be smitten with the stick (of the dried up palm), i. e. if you enjoy the emoluments of an office, you must not shirk its obligations; Yalk. Esth 1056 הא קורה והא קילה אכלתון קורה לקון בקילה (not כילה, בכ׳) here is the palm-heart, and here the stick; you have eaten the heart, therefore be smitten with the stick (having done wrong, you must suffer the consequences); Midr. Till. to Ps. 22 הא ק׳ והא קולתא … לקוןוכ׳ ed. Bub. (oth. ed. לקתון, corr. acc.).בר ק׳ a young palm tree. Sabb.30b, v. נְבָרָא.Pl. קוֹרַיָּא. B. Kam.92a אייתי לי מִקּוֹרַיְיהוּ bring me of their hearts to eat (let the palms perish) (Ms. F. מוֹקְרַיְיהוּ, v. מוֹקְרָא II; oth. opin. in comment. מְקוֹרַיְיהוּ roots, substance, v. מָקוֹר).

קוֹרָאII m. = h. קיֹר I. Ber.36a דקלא … אדעתא דק׳ people do not plant palms with the view of using the ‘heart (by the cutting of which the tree is ruined); Erub.28b דקורה. Y.Ber.VI, 10b bot. Bab. ib. 43b (prov.) תלה ליה ק׳ לדבר אחרוכ׳ hang the heart of a palm tree on a swine, and it will do its own (drag it in the mud). Lev. R. s. 15, end (prov.) (read:) דאכיל בהדין ק׳ ילקי בהדא קילא he who eats of the palms heart, will be smitten with the stick (of the dried up palm), i. e. if you enjoy the emoluments of an office, you must not shirk its obligations; Yalk. Esth 1056 הא קורה והא קילה אכלתון קורה לקון בקילה (not כילה, בכ׳) here is the palm-heart, and here the stick; you have eaten the heart, therefore be smitten with the stick (having done wrong, you must suffer the consequences); Midr. Till. to Ps. 22 הא ק׳ והא קולתא … לקוןוכ׳ ed. Bub. (oth. ed. לקתון, corr. acc.).בר ק׳ a young palm tree. Sabb.30b, v. נְבָרָא.Pl. קוֹרַיָּא. B. Kam.92a אייתי לי מִקּוֹרַיְיהוּ bring me of their hearts to eat (let the palms perish) (Ms. F. מוֹקְרַיְיהוּ, v. מוֹקְרָא II; oth. opin. in comment. מְקוֹרַיְיהוּ roots, substance, v. מָקוֹר).

אֲבוֹיm. (b. h.; interj. = אוֹי) woe! ah! Num. R. s. 10 (ref. to Prov. 23:29) האוי והא׳ the woe and the ah.

אֲבוֹיm. (b. h.; interj. = אוֹי) woe! ah! Num. R. s. 10 (ref. to Prov. 23:29) האוי והא׳ the woe and the ah.

אוּזְמְיָאֹותf. pl. ( זמי, יזם; comp. זְמָם, צמם) knots, fringes (in the weavers work). Tosef.Kel.B. Bath. ch. V, end שְׁיָרֵי … והא̇׳ the remnants and the fringes (cut off for finishing).

אוּזְמְיָאֹותf. pl. ( זמי, יזם; comp. זְמָם, צמם) knots, fringes (in the weavers work). Tosef.Kel.B. Bath. ch. V, end שְׁיָרֵי … והא̇׳ the remnants and the fringes (cut off for finishing).

אְידָּנָא, אִידְּנָאm. (= עִירָּן, עִירָּנָא; אוד, עוד) time.הָאִידְּנָא this time, now, to-day. Targ. Y. Deut. 1:6 (usu. with ע).Yeb.62a לילא דהא׳ this night. Yoma 19b הא׳ יומאוכ׳ to-day is the Day of Atone. Ber.4a כי הא׳ at this very time (hour). Kid. 71b והא׳ דאיכא רמאי but now-a-days when there are deceivers; a. fr.