הרי

הֵמְטַלְיָאf. (a popular corrupt. of ἡπατόριον, v. Sm. Ant. s. v. Eupatorium) liver-wort, in gen. herbs used for cooling the blood (cmp. חוּמְצָן). Y.Ned.VII, beg.40b במיני אפומליאוכ׳ (read: אפוטליא or אימט׳) the various kinds of hepatoria, e. g. Napu, Melissophylon and Colocasia.Tosef.Maasr.III, 7 אמיטל׳ נהגו בהוכ׳ (Var. המטל׳) for hepatoria the scholars allowed no exemption Tosef.Ab. Zar. IV (V), 11 המיטליאוכ׳ (Var. המוט׳) hep. prepared by gentiles; Y. ib. II, 41d, Y.Sabb.I, 3c bot. הרי מוט׳ (read: ההֵימ׳); Ab. Zar.38b החמטליא Ms. M. (ed. המט׳), Ib. היאה׳וכ׳ ed. (Ms. M. ה׳) hemtalia is (legally) the same as, v. פְּסִילְיָא. Cmp. תוּמְטַרְיָא.

הני, הָנָה(denom. of הֲנָאָה), Nif. נֶהֱנֶה (= נֵאוֹת, v. אוֹת I) 1) to be pleased, to enjoy, to profit. B. Kam.20a, a. fr. זה נה׳ the one is benefitted, opp. חָסֵר. Ib. II, 2 משלם מה שנֶהֱנֵית he must pay for what the animal has enjoyed (eaten or drunk), contrad. to מה שהזיקה what she has damaged. Ber.10b הרוצה לֵהָנוֹת יהָנֶהוכ׳ (Rashi לֵיהָ׳) he who desires to make use (of peoples hospitalities), may do so following the example of Elisha. R. Hash. 28a, a. fr. מצות לא ליהנות ניתנו religious ceremonies are not considered an enjoyment (as regards the use of sacred property &c); a. v. fr. 2) to be enjoyed. Ber.35a דברשנ׳ something which is enjoyable (can be eaten). Pi. הִנָּה to benefit, to entertain, to cause to share. Snh.92a אינו מְהַנֶּהת״חוכ׳ allows no scholar to share his wealth. Ber.63b bot. ומְהַנֵּהוּוכ׳ and invites him to partake of his wealth. Yad. IV, 3 הרי אתה כמְהַנָּןוכ׳ you appear to benefit them pecuniarily, but Ab. Zar.16b sq. שמא דבר מינית … והִנָּאֲךָ (v. Rabb. D. S. a. l. note 20) perhaps a heretical idea was communicated to thee and it pleased thee; Yalk. Prov. 937; a. fr. Snh.102b הֶהֱנָה Hif., marginal note היה מְהַנֶּה; v. Yalk. Kings 207.

הני, הָנָה(denom. of הֲנָאָה), Nif. נֶהֱנֶה (= נֵאוֹת, v. אוֹת I) 1) to be pleased, to enjoy, to profit. B. Kam.20a, a. fr. זה נה׳ the one is benefitted, opp. חָסֵר. Ib. II, 2 משלם מה שנֶהֱנֵית he must pay for what the animal has enjoyed (eaten or drunk), contrad. to מה שהזיקה what she has damaged. Ber.10b הרוצה לֵהָנוֹת יהָנֶהוכ׳ (Rashi לֵיהָ׳) he who desires to make use (of peoples hospitalities), may do so following the example of Elisha. R. Hash. 28a, a. fr. מצות לא ליהנות ניתנו religious ceremonies are not considered an enjoyment (as regards the use of sacred property &c); a. v. fr. 2) to be enjoyed. Ber.35a דברשנ׳ something which is enjoyable (can be eaten). Pi. הִנָּה to benefit, to entertain, to cause to share. Snh.92a אינו מְהַנֶּהת״חוכ׳ allows no scholar to share his wealth. Ber.63b bot. ומְהַנֵּהוּוכ׳ and invites him to partake of his wealth. Yad. IV, 3 הרי אתה כמְהַנָּןוכ׳ you appear to benefit them pecuniarily, but Ab. Zar.16b sq. שמא דבר מינית … והִנָּאֲךָ (v. Rabb. D. S. a. l. note 20) perhaps a heretical idea was communicated to thee and it pleased thee; Yalk. Prov. 937; a. fr. Snh.102b הֶהֱנָה Hif., marginal note היה מְהַנֶּה; v. Yalk. Kings 207.

הני, הָנָה(denom. of הֲנָאָה), Nif. נֶהֱנֶה (= נֵאוֹת, v. אוֹת I) 1) to be pleased, to enjoy, to profit. B. Kam.20a, a. fr. זה נה׳ the one is benefitted, opp. חָסֵר. Ib. II, 2 משלם מה שנֶהֱנֵית he must pay for what the animal has enjoyed (eaten or drunk), contrad. to מה שהזיקה what she has damaged. Ber.10b הרוצה לֵהָנוֹת יהָנֶהוכ׳ (Rashi לֵיהָ׳) he who desires to make use (of peoples hospitalities), may do so following the example of Elisha. R. Hash. 28a, a. fr. מצות לא ליהנות ניתנו religious ceremonies are not considered an enjoyment (as regards the use of sacred property &c); a. v. fr. 2) to be enjoyed. Ber.35a דברשנ׳ something which is enjoyable (can be eaten). Pi. הִנָּה to benefit, to entertain, to cause to share. Snh.92a אינו מְהַנֶּהת״חוכ׳ allows no scholar to share his wealth. Ber.63b bot. ומְהַנֵּהוּוכ׳ and invites him to partake of his wealth. Yad. IV, 3 הרי אתה כמְהַנָּןוכ׳ you appear to benefit them pecuniarily, but Ab. Zar.16b sq. שמא דבר מינית … והִנָּאֲךָ (v. Rabb. D. S. a. l. note 20) perhaps a heretical idea was communicated to thee and it pleased thee; Yalk. Prov. 937; a. fr. Snh.102b הֶהֱנָה Hif., marginal note היה מְהַנֶּה; v. Yalk. Kings 207.

הֶקְדֵּיש, הֶקְדֵּשm. ( קדש) 1) that which is dedicated to a sacred purpose, esp. sacred or Temple property. Yeb.66b bot., a. fr. ה׳וכ׳ a pledged animal which the debtor dedicates as a sacrifice, v. פָּקַע. Gen. R. s. 60 ה׳ דמים; Arakh.VIII, 7 ה׳ עילוי dedication of the value of an object; opp. ה׳ מזבח dedication for the altar (allowing no redemption). Ib. VII, 1 אין מחשבין חדשים לה׳ months are not counted for redeeming dedicated property, i. e. fractions of a year count for a year in favor of the treasury. Kidd.2b דאסר לה אכ״ע כה׳ because (by betrothing her to himself) he makes her forbidden to all other men like sacred property (v. קָדַש). Taan.24a הרי הןה׳ עליךוכ׳ they shall be to thee sacred property (like charity funds); a. v. fr. 2) dedication. Arakh.2a; Tem.2a תחלתה׳ a preliminary act of dedication, סוףה׳ the final dedication (laying hands on the animals head prior to sacrificing it). Ib. 9b; B. Mets.54b ה׳ ראשון the original dedication, ה׳ שני the substitution (for an animal which became defective); a. fr.Pl. הֶקְדֵּישוֹת, הֶקְדֵּש׳ 1) sacred objects. Lev. R. s. 5; a. fr. 2) laws concerning dedication. Tosef.Erub.XI (VIII), 24; ib. Ḥag.I, 9 (ed. Zuck. והקרקעות, corr. acc.); a. e.

הֶקְדֵּיש, הֶקְדֵּשm. ( קדש) 1) that which is dedicated to a sacred purpose, esp. sacred or Temple property. Yeb.66b bot., a. fr. ה׳וכ׳ a pledged animal which the debtor dedicates as a sacrifice, v. פָּקַע. Gen. R. s. 60 ה׳ דמים; Arakh.VIII, 7 ה׳ עילוי dedication of the value of an object; opp. ה׳ מזבח dedication for the altar (allowing no redemption). Ib. VII, 1 אין מחשבין חדשים לה׳ months are not counted for redeeming dedicated property, i. e. fractions of a year count for a year in favor of the treasury. Kidd.2b דאסר לה אכ״ע כה׳ because (by betrothing her to himself) he makes her forbidden to all other men like sacred property (v. קָדַש). Taan.24a הרי הןה׳ עליךוכ׳ they shall be to thee sacred property (like charity funds); a. v. fr. 2) dedication. Arakh.2a; Tem.2a תחלתה׳ a preliminary act of dedication, סוףה׳ the final dedication (laying hands on the animals head prior to sacrificing it). Ib. 9b; B. Mets.54b ה׳ ראשון the original dedication, ה׳ שני the substitution (for an animal which became defective); a. fr.Pl. הֶקְדֵּישוֹת, הֶקְדֵּש׳ 1) sacred objects. Lev. R. s. 5; a. fr. 2) laws concerning dedication. Tosef.Erub.XI (VIII), 24; ib. Ḥag.I, 9 (ed. Zuck. והקרקעות, corr. acc.); a. e.

הֶקְדֵּיש, הֶקְדֵּשm. ( קדש) 1) that which is dedicated to a sacred purpose, esp. sacred or Temple property. Yeb.66b bot., a. fr. ה׳וכ׳ a pledged animal which the debtor dedicates as a sacrifice, v. פָּקַע. Gen. R. s. 60 ה׳ דמים; Arakh.VIII, 7 ה׳ עילוי dedication of the value of an object; opp. ה׳ מזבח dedication for the altar (allowing no redemption). Ib. VII, 1 אין מחשבין חדשים לה׳ months are not counted for redeeming dedicated property, i. e. fractions of a year count for a year in favor of the treasury. Kidd.2b דאסר לה אכ״ע כה׳ because (by betrothing her to himself) he makes her forbidden to all other men like sacred property (v. קָדַש). Taan.24a הרי הןה׳ עליךוכ׳ they shall be to thee sacred property (like charity funds); a. v. fr. 2) dedication. Arakh.2a; Tem.2a תחלתה׳ a preliminary act of dedication, סוףה׳ the final dedication (laying hands on the animals head prior to sacrificing it). Ib. 9b; B. Mets.54b ה׳ ראשון the original dedication, ה׳ שני the substitution (for an animal which became defective); a. fr.Pl. הֶקְדֵּישוֹת, הֶקְדֵּש׳ 1) sacred objects. Lev. R. s. 5; a. fr. 2) laws concerning dedication. Tosef.Erub.XI (VIII), 24; ib. Ḥag.I, 9 (ed. Zuck. והקרקעות, corr. acc.); a. e.

הֶקְדֵּיש, הֶקְדֵּשm. ( קדש) 1) that which is dedicated to a sacred purpose, esp. sacred or Temple property. Yeb.66b bot., a. fr. ה׳וכ׳ a pledged animal which the debtor dedicates as a sacrifice, v. פָּקַע. Gen. R. s. 60 ה׳ דמים; Arakh.VIII, 7 ה׳ עילוי dedication of the value of an object; opp. ה׳ מזבח dedication for the altar (allowing no redemption). Ib. VII, 1 אין מחשבין חדשים לה׳ months are not counted for redeeming dedicated property, i. e. fractions of a year count for a year in favor of the treasury. Kidd.2b דאסר לה אכ״ע כה׳ because (by betrothing her to himself) he makes her forbidden to all other men like sacred property (v. קָדַש). Taan.24a הרי הןה׳ עליךוכ׳ they shall be to thee sacred property (like charity funds); a. v. fr. 2) dedication. Arakh.2a; Tem.2a תחלתה׳ a preliminary act of dedication, סוףה׳ the final dedication (laying hands on the animals head prior to sacrificing it). Ib. 9b; B. Mets.54b ה׳ ראשון the original dedication, ה׳ שני the substitution (for an animal which became defective); a. fr.Pl. הֶקְדֵּישוֹת, הֶקְדֵּש׳ 1) sacred objects. Lev. R. s. 5; a. fr. 2) laws concerning dedication. Tosef.Erub.XI (VIII), 24; ib. Ḥag.I, 9 (ed. Zuck. והקרקעות, corr. acc.); a. e.

(הֶרֶר) הַר m. (b. h.; הרר) mound, mountain; trnsf. eminent person. Midd. II, 1, a. fr. הַר הבית the Temple mount. Yeb.17a (play on ה̇ר̇פ̇נ̇יא) ה̇ר̇ שהכל פ̇ונ̇ין בו a hill to which all turn (whose spurious descent prevents them from getting wives elsewhere); a. v. fr.Ḥull39b (in Chald. diction) רישיך והר here is thy head and here the mountain (a colloquial phrase for compelling one to give up a bargain).Ex. R. s. 28 (ref. to Ex. 19:3) בזכות הה׳ for the merit of the distinguished one (Abraham), ואין הה׳ אלא אבות har means the patriarchs (ref. to Mic. 6:2). Snh.107a ה׳ שבכם the most prominent of you; a. fr.(For proper nouns composed with הר, v. respective determinants.Pl. הָרִים, הֲרָרִים. Tam.32a, a. e. הָרֵי חושך, v. חו̇שֶׁךְ.Snh.24a עוקר הרי הרים uprooting the highest mountains (a figure for dialectical ingenuity). Y.Yeb.I, 3a bot. בין שני הֶהָ׳וכ׳ between the two high mountains (great scholars). Ex. R. s. 15 ואיןה׳ אלא אבות, v. supra.Ḥag. I, 8 כה׳ תלויין בשערה like mountains suspended on a hair (a slender Bible text for numerous Talmudic laws); a. v. fr.

הַרְבָּה(Inf. Hif. of רָבָה) to increase; the numerical value of the letters ה̇ר̇ב̇ה̇ = 212 (days). Gen. R. s. 20 (play on הרבה ארבה, Gen. 3:16) כל שהואה׳ ארבהוכ׳ if an embryo is 212 days old, I shall cause it to grow (it is vital); Y.Nidd.I, 49b top כל שהוא בה׳ הרי הוא בארבה; v. אל״ף.

הַרְבָּה(Inf. Hif. of רָבָה) to increase; the numerical value of the letters ה̇ר̇ב̇ה̇ = 212 (days). Gen. R. s. 20 (play on הרבה ארבה, Gen. 3:16) כל שהואה׳ ארבהוכ׳ if an embryo is 212 days old, I shall cause it to grow (it is vital); Y.Nidd.I, 49b top כל שהוא בה׳ הרי הוא בארבה; v. אל״ף.

חוּב(b. h.), perf. חָב, part. חַיָיב. חָב (to be bound over, seized, 1) to be declared guilty, be sentenced; to be punishable; to be (legally, morally or religiously) bound, to be responsible. B. Kam.I, 1 חב המזיק he who caused the damage must pay. Ib. 6b חב … חייב … מיבעי לה the Mishnah says ḥab, ought it not rather to read ḥayab (part.)?(Answ.: they are the words of a Jerusalem Tannai.Ib. I, 2 כל שחַבְתִּי בשמירתווכ׳ for whatever I am legally bound to guard, I am legally answerable in case of injury. Sabb.I, 1 העני חייב the recipient (the person standing outside) is guilty (of transgressing the Sabbath law).Y.Ned.I, 36d top חב על כלוכ׳ he is punishable for each separately.Ber.IX, 5 חייב אדםוכ׳ man must praise the Lord Ḥag.4a, a. e. כל מצוה שהאשה חַיֶיבֶת בהוכ׳ whatever religious act is obligatory on woman, is also obligatory Ib. מה להלן נשים חַיָיביֹת as there (Deut. 31:12) women are included in the obligation; a. v. fr. 2) to act in behalf of a person to the latters disadvantage. Erub.VII, 11 ואין חָבִיןוכ׳, v. זָכָה. Y.B. Kam.IV, 4b bot. בתחלה …ע״מ לָחוֹב להןוכ׳ originally guardians are not assigned to minors that they may eventually act to their disadvantage ; ואם חָבוּ חָבוּ but if they have done so, their action is legal (and they cannot be held responsible); Y.Gitt.V, 47a top.Y.Keth.XI, 34b bot. נמצאתה חבוכ׳ then you would cause a disadvantage to the relics; a. fr.ח׳ בעצמו to be alone answerable for ones loss. Ber.I, 3 כדאי היית לָחוֹב בעצמך thou wouldst have deserved to be made answerable, i. e. if you had met with an accident you would have had none but yourself to blame. 3) to owe, be indebted. Shebu.VII, 5; a. fr.ח׳ חטאת to be bound to bring a sin-offering; ח׳ מיתה to be subject to death penalty. Sabb.VII, 1. Ib. XI, 6 כל חַיְיבֵי חטאתוכ׳ all those eventually bound to bring, are not bound, unless Snh.58b; a. fr. Pi. חִיֵּיב to declare guilty, to convict, sentence (opp. זִיכָּה, פָּטַר). Snh.6a ח׳ את הזכאי if a judge (by an illegal decision) convicted one who ought to have been acquitted. Ib. III, 6 ואחד מְחַיֵּיב and one votes for acquittal. Shebu.IV, 13 ר׳ מאיר מח׳וכ׳ R. M. says, he is guilty (of blasphemy); a. v. fr.Ex. R. s. 32, beg. חִיַּיבְתֶּם עצמיכם you have given judgment against yourselves. B. Mets.3b פיו אין מְחַיְּיבֹו ממוןוכ׳ the defendants own statement cannot cause a judgment against him to pay a penalty, but causes the imposition of an oath. Yoma 35b הלל מח׳וכ׳, v. הִלֵּל.Part. pass. מְחוּיָּיב, מְחוּיָּב = חַיָיב, sentenced, bound. Y.Keth.III, 27b מְחוּיְּיבֵי מיתות those sentenced to death, מ׳ מכות sentenced to lashes.Ber.20b, a. fr. כל שאינו מ׳ בדברוכ׳ whatever is not obligatory upon a person himself, cannot be done by him as a representative of the community, v. חֹובָה; a. fr. Hithpa. הִתְחַיֵּיב, Nithpa. נִתְחַיֵּיב 1) to be convicted, amenable to law. Keth.30b מישנ׳ סקילה he who (under Jewish jurisdiction) would have been sentenced to death through stoning. Ib. כבר נ׳ בגניבהוכ׳ he was amenable to punishment for theft, before he transgressed Ib. מִתְחַיֵּיב בנפשו לא הוהוכ׳ but guilty of a deadly sin he was not until he ate it; a. fr. 2) to be responsible. Ab. III, 4, a. fr. הרי זה מתח׳ בנפשו he is responsible for his life, would have himself to blame, if any accident should befall him (v. Ber.3 quoted above). 3) to be doomed, to have the misfortune to. Tosef.Shebu.III, 4 אין אדם מתח׳ לשמועוכ׳ one has not the misfortune to hear (a curse), unless he sinned himself (ref. to Lev. 5:1). Ib. הרואה … עבירה נ׳ לראות if one sees people sin, (we say) he had the misfortune to see, opp. זכה.

חוּב(b. h.), perf. חָב, part. חַיָיב. חָב (to be bound over, seized, 1) to be declared guilty, be sentenced; to be punishable; to be (legally, morally or religiously) bound, to be responsible. B. Kam.I, 1 חב המזיק he who caused the damage must pay. Ib. 6b חב … חייב … מיבעי לה the Mishnah says ḥab, ought it not rather to read ḥayab (part.)?(Answ.: they are the words of a Jerusalem Tannai.Ib. I, 2 כל שחַבְתִּי בשמירתווכ׳ for whatever I am legally bound to guard, I am legally answerable in case of injury. Sabb.I, 1 העני חייב the recipient (the person standing outside) is guilty (of transgressing the Sabbath law).Y.Ned.I, 36d top חב על כלוכ׳ he is punishable for each separately.Ber.IX, 5 חייב אדםוכ׳ man must praise the Lord Ḥag.4a, a. e. כל מצוה שהאשה חַיֶיבֶת בהוכ׳ whatever religious act is obligatory on woman, is also obligatory Ib. מה להלן נשים חַיָיביֹת as there (Deut. 31:12) women are included in the obligation; a. v. fr. 2) to act in behalf of a person to the latters disadvantage. Erub.VII, 11 ואין חָבִיןוכ׳, v. זָכָה. Y.B. Kam.IV, 4b bot. בתחלה …ע״מ לָחוֹב להןוכ׳ originally guardians are not assigned to minors that they may eventually act to their disadvantage ; ואם חָבוּ חָבוּ but if they have done so, their action is legal (and they cannot be held responsible); Y.Gitt.V, 47a top.Y.Keth.XI, 34b bot. נמצאתה חבוכ׳ then you would cause a disadvantage to the relics; a. fr.ח׳ בעצמו to be alone answerable for ones loss. Ber.I, 3 כדאי היית לָחוֹב בעצמך thou wouldst have deserved to be made answerable, i. e. if you had met with an accident you would have had none but yourself to blame. 3) to owe, be indebted. Shebu.VII, 5; a. fr.ח׳ חטאת to be bound to bring a sin-offering; ח׳ מיתה to be subject to death penalty. Sabb.VII, 1. Ib. XI, 6 כל חַיְיבֵי חטאתוכ׳ all those eventually bound to bring, are not bound, unless Snh.58b; a. fr. Pi. חִיֵּיב to declare guilty, to convict, sentence (opp. זִיכָּה, פָּטַר). Snh.6a ח׳ את הזכאי if a judge (by an illegal decision) convicted one who ought to have been acquitted. Ib. III, 6 ואחד מְחַיֵּיב and one votes for acquittal. Shebu.IV, 13 ר׳ מאיר מח׳וכ׳ R. M. says, he is guilty (of blasphemy); a. v. fr.Ex. R. s. 32, beg. חִיַּיבְתֶּם עצמיכם you have given judgment against yourselves. B. Mets.3b פיו אין מְחַיְּיבֹו ממוןוכ׳ the defendants own statement cannot cause a judgment against him to pay a penalty, but causes the imposition of an oath. Yoma 35b הלל מח׳וכ׳, v. הִלֵּל.Part. pass. מְחוּיָּיב, מְחוּיָּב = חַיָיב, sentenced, bound. Y.Keth.III, 27b מְחוּיְּיבֵי מיתות those sentenced to death, מ׳ מכות sentenced to lashes.Ber.20b, a. fr. כל שאינו מ׳ בדברוכ׳ whatever is not obligatory upon a person himself, cannot be done by him as a representative of the community, v. חֹובָה; a. fr. Hithpa. הִתְחַיֵּיב, Nithpa. נִתְחַיֵּיב 1) to be convicted, amenable to law. Keth.30b מישנ׳ סקילה he who (under Jewish jurisdiction) would have been sentenced to death through stoning. Ib. כבר נ׳ בגניבהוכ׳ he was amenable to punishment for theft, before he transgressed Ib. מִתְחַיֵּיב בנפשו לא הוהוכ׳ but guilty of a deadly sin he was not until he ate it; a. fr. 2) to be responsible. Ab. III, 4, a. fr. הרי זה מתח׳ בנפשו he is responsible for his life, would have himself to blame, if any accident should befall him (v. Ber.3 quoted above). 3) to be doomed, to have the misfortune to. Tosef.Shebu.III, 4 אין אדם מתח׳ לשמועוכ׳ one has not the misfortune to hear (a curse), unless he sinned himself (ref. to Lev. 5:1). Ib. הרואה … עבירה נ׳ לראות if one sees people sin, (we say) he had the misfortune to see, opp. זכה.

חוֹבָהf. (חוּב) obligation, duty; (sub. קרבן) obligatory sacrifice, opp. נְדָבָה. Naz.II, 8 הרי אני נזיר ח׳ I am a Nazir by obligation (because the condition of my vow was fulfilled), opp. נזיר נדבה a voluntary nazarite without a conditional vow. Ib. הראשון ח׳ in that case my first nazariteship was obligatory. Kinnim I, 1 הח׳ the obligatory sacrifices, opp. נדרים ונדבות. Ber.27b תפלת … רשות או ח׳ is the evening prayer elective or obligatory? Zeb.I, 1 לא עלו … לשם ח׳ they are not accounted to those who offered them as a compliance with the obligation under which they are. Ber.8b, a. fr. יוצא … ידי חוֹבָתוֹ has paid his obligation (of reading the Shma). Ib. 20b, a. fr. אינו מוציא … ידי חוֹבָתָן cannot be the medium through which others pay their obligation (v. חוּב); a. fr. חוֹבַת הגוף, חוֹבַת גברא, v. גּוּף, גַּבְרָא Y.Ber.IX, 14b bot. פרוש אדע חוֹבָתִיוכ׳ a Pharisee of the class (of those who say), ‘I want to know my obligation, and I will pay it, expl. הי דא חובתאוכ׳ what wrong have I done that I may do a good act to make up for it.Pl. חוֹבוֹת. Succ.56a, v. רֶגֶל; a. e. 2) condemnation, doom.Pl. as ab. Midr. Till. to Ps 4:8 פותחין בח׳ begin with predictions of doom, opp. נחמות. חוֹבָה Ch., v. חוֹבָא.

חוֹבָהf. (חוּב) obligation, duty; (sub. קרבן) obligatory sacrifice, opp. נְדָבָה. Naz.II, 8 הרי אני נזיר ח׳ I am a Nazir by obligation (because the condition of my vow was fulfilled), opp. נזיר נדבה a voluntary nazarite without a conditional vow. Ib. הראשון ח׳ in that case my first nazariteship was obligatory. Kinnim I, 1 הח׳ the obligatory sacrifices, opp. נדרים ונדבות. Ber.27b תפלת … רשות או ח׳ is the evening prayer elective or obligatory? Zeb.I, 1 לא עלו … לשם ח׳ they are not accounted to those who offered them as a compliance with the obligation under which they are. Ber.8b, a. fr. יוצא … ידי חוֹבָתוֹ has paid his obligation (of reading the Shma). Ib. 20b, a. fr. אינו מוציא … ידי חוֹבָתָן cannot be the medium through which others pay their obligation (v. חוּב); a. fr. חוֹבַת הגוף, חוֹבַת גברא, v. גּוּף, גַּבְרָא Y.Ber.IX, 14b bot. פרוש אדע חוֹבָתִיוכ׳ a Pharisee of the class (of those who say), ‘I want to know my obligation, and I will pay it, expl. הי דא חובתאוכ׳ what wrong have I done that I may do a good act to make up for it.Pl. חוֹבוֹת. Succ.56a, v. רֶגֶל; a. e. 2) condemnation, doom.Pl. as ab. Midr. Till. to Ps 4:8 פותחין בח׳ begin with predictions of doom, opp. נחמות. חוֹבָה Ch., v. חוֹבָא.

חֲזָקָהf. (חָזַק) 1) taking hold. Y.M. Kat. III, 83c top (ref. to 2 Sam. 1:11) אין ח׳וכ׳ taking hold (of a garment to rend it in mourning) means no less than a hand-breadth of it. 2) (law) taking posssession, posession, usucaption; claim based on undisturbed possession during a legally fixed period. B. Bath.III, 1 חֶזְקַת הבתיכוכ׳ the legal period of undisturbed possession (in order to give a title) is for houses … three years. Ib. 29b (in Chald. diction) אכלית שני ח׳ I had the undisturbed usufruct for the period prescribed by law. Ib. 36a עבדים יש להם ח׳ does the law of possession apply to slaves?Ib. אין להם ח׳ לאלתרוכ׳ present possession gives no title (as is the case with inanimate movable chattel), but a possession of three years does. Ib. III, 2 שלש ארצות לח׳ there are in Palestine three districts with different usages of possession. Ib. 3 כל ח׳ שאיןוכ׳ possession without a plea (of purchase or any other mode of legal acquisition) gives no title; a. v. fr. 3) presumption, presumptive continuance of an actual condition until evidence of a change is produced; legal status. Ḥull.9a בהמה בחייה בחֶזְקַת איסורוכ׳ the animal when alive, has the status of a forbidden object (v. אֵבֶר), until you ascertain by what means it has been ritually slaughtered; when it is slaughtered הרי היא בח׳ היתרוכ׳ it has the status of a permitted object, until you find out how it became forbidden. Gitt.III, 3 בחזקת שהוא קיים under the presumption that her husband (though sick or old when the messenger was deputed) is alive. Keth.75b ח׳ דגופא a presumption as regards physical condition, ח׳ דממונא the fact of possession against which the claimant has to produce satisfactory evidence. Ib. ח׳ אין אדם שותהוכ׳ the presumption is that no man drinks out of a cup without examining (that none will marry without having ascertained the womans physical condition). Yeb.31b top חזקת בר שטיא the legal status of an insane persons property; a. v. fr.Pl. חֲזָקוֹת. Kidd.80a סוקלין … מלקין על הח׳ we execute punishment on the basis of actual facts (though not provable by legal evidence, e. g. man and wife and children living together and treating each other as such, are legally considered as being one family), v. חָזַק Hof.Y.Ḥall.IV, 60a bot. לח׳ with reference to the local usages of usucaption (Gitt.III, 2, v. supra); a. e.

חֲזָקָהf. (חָזַק) 1) taking hold. Y.M. Kat. III, 83c top (ref. to 2 Sam. 1:11) אין ח׳וכ׳ taking hold (of a garment to rend it in mourning) means no less than a hand-breadth of it. 2) (law) taking posssession, posession, usucaption; claim based on undisturbed possession during a legally fixed period. B. Bath.III, 1 חֶזְקַת הבתיכוכ׳ the legal period of undisturbed possession (in order to give a title) is for houses … three years. Ib. 29b (in Chald. diction) אכלית שני ח׳ I had the undisturbed usufruct for the period prescribed by law. Ib. 36a עבדים יש להם ח׳ does the law of possession apply to slaves?Ib. אין להם ח׳ לאלתרוכ׳ present possession gives no title (as is the case with inanimate movable chattel), but a possession of three years does. Ib. III, 2 שלש ארצות לח׳ there are in Palestine three districts with different usages of possession. Ib. 3 כל ח׳ שאיןוכ׳ possession without a plea (of purchase or any other mode of legal acquisition) gives no title; a. v. fr. 3) presumption, presumptive continuance of an actual condition until evidence of a change is produced; legal status. Ḥull.9a בהמה בחייה בחֶזְקַת איסורוכ׳ the animal when alive, has the status of a forbidden object (v. אֵבֶר), until you ascertain by what means it has been ritually slaughtered; when it is slaughtered הרי היא בח׳ היתרוכ׳ it has the status of a permitted object, until you find out how it became forbidden. Gitt.III, 3 בחזקת שהוא קיים under the presumption that her husband (though sick or old when the messenger was deputed) is alive. Keth.75b ח׳ דגופא a presumption as regards physical condition, ח׳ דממונא the fact of possession against which the claimant has to produce satisfactory evidence. Ib. ח׳ אין אדם שותהוכ׳ the presumption is that no man drinks out of a cup without examining (that none will marry without having ascertained the womans physical condition). Yeb.31b top חזקת בר שטיא the legal status of an insane persons property; a. v. fr.Pl. חֲזָקוֹת. Kidd.80a סוקלין … מלקין על הח׳ we execute punishment on the basis of actual facts (though not provable by legal evidence, e. g. man and wife and children living together and treating each other as such, are legally considered as being one family), v. חָזַק Hof.Y.Ḥall.IV, 60a bot. לח׳ with reference to the local usages of usucaption (Gitt.III, 2, v. supra); a. e.

חֲכָמָהf. 1) fem. of חָכָם. Y.Shek.V, 48d top הרי זו ח׳ that is a wise court; Snh.17b שלישית ח׳ a Sanhedrin containing three orators is a wise one. 2) female physician, midwife. R. Hash. II, 5; Erub.45a ח׳ הבאה לילד a midwife called for assisting at birth. Sabb.XVIII, 3 וקורין לה ח׳וכ׳ and we must call for her a midwife from another place (on the Sabbath); a. fr.

חֲכָמָהf. 1) fem. of חָכָם. Y.Shek.V, 48d top הרי זו ח׳ that is a wise court; Snh.17b שלישית ח׳ a Sanhedrin containing three orators is a wise one. 2) female physician, midwife. R. Hash. II, 5; Erub.45a ח׳ הבאה לילד a midwife called for assisting at birth. Sabb.XVIII, 3 וקורין לה ח׳וכ׳ and we must call for her a midwife from another place (on the Sabbath); a. fr.

חלי, חָלָה(b. h.; cmp. חלל) 1) to be lax, to be sick, faint away, grieve. Ex. R. s. 43 (expl. ויחל, Ex. 32:11 ח׳ משה Moses was sick (grieved). Kidd.71b, a. e. מדי חוֹלָה Media is sick, v. גּוֹסֵס.Ber.28b כשח׳וכ׳ when R. … fell sick; a. fr.V. חוֹלֶה. 2) to be smooth (to the taste), sweet. Pi. חִלָּה 1) to soften, sweeten; to soothe, assuage (by prayer, gifts). Ex. R. l. c. מהו וַיְחַל שהכניסוכ׳ what does vayḥal (Ex. l. c.) mean? He offered (ref. to Ps. 45:13). Ib. מהו ויחל עשה את המרוכ׳ he made sweet what was bitter. Ib. חַלֵּי מרירתןוכ׳ sweeten thou the bitterness (sin) of Israel Ib. מי שיְחַלֶּהוכ׳ one to sweeten the bitterness (by prayer). Yalk. Ex. 392 אביי אמר עד שחִילֵּהוּ להקב״ה בתפילתו (v. infra) Ab. explained vayḥal, until he assuaged (the anger of) the Lord Deut. R. s. 3 הרי בניך מרים חַלֵּה אותן thy children are bitter, sweeten them. Ib. היאך יהאא״ל הוי חל אתה רחמים, read. היאך אהא אומרא״ל הוי אומר חַלֵּה את המרים what shall I say? Said He, Say, sweeten ; Yalk. Ex. 392. Lam. R. to I, 2 לא חִלִּינוּ פניך we did not assuage thee by repentance; Ex. R. s. 45 חלִּינוּ מלפניהקב״ה, we prayed ; a. fr. Hif. הֶחֱלָה 1) to assuage, soften. Ber.32a אביי אמר עד שהֶחֱלֵהוּ להקב״ה בתפלה Ms. M. (v. D. S. a. l.) until he assuaged, v. supra. (Ib. שה׳ עליהםוכ׳, read: שהֵחֵל, v. חָלַל. 2) to make sick, wear out. Ib. עמד משה … עד שהחלהו (Ms. M. עד שחלה) Moses stood in prayer … until He wore Him out (by his persistency, v. Rashi a. l. a. Rabb. D. S. a. l. note 3). 3) (v. חָלַל a. חִלְחֵל) to permeate, affect. B. Mets. 107b bile is called maḥlah (v. מַחְלָה) שהיא מַחְלָהוכ׳ (Ms. F. שמְחַלֶּלֶת) for it goes through the entire body (perh. מְחַלָּה fr. חָלַל). Hof. הוּחֲלָה to be made sick. Ber. l. c. עמד … עד שה׳ ed. Sonc. a. oth. (v. supra) until He was worn out.