יהא+בה

אֲגַדְתָּאf. ch. (= h. אֲגָדָה) 1) Agadah, homiletic literature. B. Kam.60b opp. שמעתתא. Sotah 49a יהא שמיה רבא דא׳ (abbr. יה״ש״ר) the kaddish (prayer) after lectures. Y.Sabb.XVI, 15c. 2) the Haggadah, i. e. the recitations for the Passover night. Ps. 115b א׳ והלילא Haggadah and Hallel. Ib. 116b מאן דאמר א׳וכ׳ who recited the Ḥag. in the house of R. Joseph (who was blind)?

אֲגַדְתָּאf. ch. (= h. אֲגָדָה) 1) Agadah, homiletic literature. B. Kam.60b opp. שמעתתא. Sotah 49a יהא שמיה רבא דא׳ (abbr. יה״ש״ר) the kaddish (prayer) after lectures. Y.Sabb.XVI, 15c. 2) the Haggadah, i. e. the recitations for the Passover night. Ps. 115b א׳ והלילא Haggadah and Hallel. Ib. 116b מאן דאמר א׳וכ׳ who recited the Ḥag. in the house of R. Joseph (who was blind)?

אוֹנָאָהf. ( יני; cmp. הוֹנָאָה) 1) oppression, wrong. B. Mets.58b גדולה אוֹנָאַת דברים מא׳ ממון the wrong you do by means of words (wounding ones feelings) is worse than that by pecuniary imposition. Ib. 59a לעולם יהא … באוֹנָאַת אשתווכ׳ one should always be on his guard not to wound his wifes feeling, for as her tears are frequent אוֹנָאָתָהּ מרובה so is her sense of wrong (sensibility) deep. 2) (law) imposition, overreaching, fraudulent representation (which invalidates the transaction or requires redress); hence, redress in case of overreaching. Y.B. Mets.IV, 9d top, a. fr. whoever concludes a bargain במנת שאין לו א׳וכ׳ with the provision that no legal redress shall be resorted to, is notwithstanding entitled to redress.Denomin. Verb (אוֹנָה), Hithpa. הִתְאוֹנֶה to be imposed upon, to feel ones self overreached. Y.B. Mets.IV, 9d top. בשעה שהמוכר מִתְאוֹנֶהוכ׳ if the seller sues for undue advantage taken of him, he has the privilege of redress, provided the advantage amounts to one fifth or more of the price charged; if the buyer sues! (In Babli the denomin. verb is אִינָּה, v. אני.

אוֹנָאָהf. ( יני; cmp. הוֹנָאָה) 1) oppression, wrong. B. Mets.58b גדולה אוֹנָאַת דברים מא׳ ממון the wrong you do by means of words (wounding ones feelings) is worse than that by pecuniary imposition. Ib. 59a לעולם יהא … באוֹנָאַת אשתווכ׳ one should always be on his guard not to wound his wifes feeling, for as her tears are frequent אוֹנָאָתָהּ מרובה so is her sense of wrong (sensibility) deep. 2) (law) imposition, overreaching, fraudulent representation (which invalidates the transaction or requires redress); hence, redress in case of overreaching. Y.B. Mets.IV, 9d top, a. fr. whoever concludes a bargain במנת שאין לו א׳וכ׳ with the provision that no legal redress shall be resorted to, is notwithstanding entitled to redress.Denomin. Verb (אוֹנָה), Hithpa. הִתְאוֹנֶה to be imposed upon, to feel ones self overreached. Y.B. Mets.IV, 9d top. בשעה שהמוכר מִתְאוֹנֶהוכ׳ if the seller sues for undue advantage taken of him, he has the privilege of redress, provided the advantage amounts to one fifth or more of the price charged; if the buyer sues! (In Babli the denomin. verb is אִינָּה, v. אני.

אֵלִיָּהוּ(b. h.) pr. n. m. Eliyahu, Elijah, the great prophet in the days of Ahab, freq. represented, in Talmud and Midrashim, as intervening in behalf of the pious and punishing wrong-doers, and expected, in the Messianic days, to clear up doubts and prepare the heavenly kingdom; cmp. Mal. 3:23.Ber.58a, a. fr. אתא א׳ אידמי ל־הוכ׳ E. came and appeared to him in the disguise of Gen. R. s. 33, a. fr. אתא א׳ זכור לטוב E., whose memory be blessed, came B. Mets.I, 8 (37a), a. fr. יהא מונח עד שיבוא א׳ let it be deposited until E. shall come (and decide to whom it belongs, i. e. an indefinite time until the matter be cleared up). Men.45a; a. fr.סֵדֶר אֵלִיָהוּ־ Seder Eliyahu, name of a lost Talmudic treatise, divided into Seder Eliyahu Rabba (Large) and S. E. Zuta (Small). Keth.106a (of legendary origin).

אֵלִיָּהוּ(b. h.) pr. n. m. Eliyahu, Elijah, the great prophet in the days of Ahab, freq. represented, in Talmud and Midrashim, as intervening in behalf of the pious and punishing wrong-doers, and expected, in the Messianic days, to clear up doubts and prepare the heavenly kingdom; cmp. Mal. 3:23.Ber.58a, a. fr. אתא א׳ אידמי ל־הוכ׳ E. came and appeared to him in the disguise of Gen. R. s. 33, a. fr. אתא א׳ זכור לטוב E., whose memory be blessed, came B. Mets.I, 8 (37a), a. fr. יהא מונח עד שיבוא א׳ let it be deposited until E. shall come (and decide to whom it belongs, i. e. an indefinite time until the matter be cleared up). Men.45a; a. fr.סֵדֶר אֵלִיָהוּ־ Seder Eliyahu, name of a lost Talmudic treatise, divided into Seder Eliyahu Rabba (Large) and S. E. Zuta (Small). Keth.106a (of legendary origin).

אֲמֹורָאm. ( אמר) 1) speaker, lecturer, interpreter; esp. Amora, one who, in lengthy popular discourses, expounds what the lecturer (Tanna, v. תַּנָּא) says before him in brief and in a low voice; often called מְתוּרְגְּמָן. Ex. R. s. 8, end כשם שהדורש … יהא׳וכ׳ as the lecturer sits … and the Amora speaks in his presence.Snh.7b קום עליה בא׳ stand by him as an expounder. Taan.8a, a. fr. אוקים … א׳ עליה ודרש S. … placed an Amora by his side and lectured. Sot.40a ואמר אֲמֹורֵיה חד טעמא and his Amora gave a different reason. Ḥull.15a do people listen to the Tanna? לא׳ צייתי they listen to the Amora. 2) in a particular sense אֲמֹורָא, Amora ( Amoraïm), that class of Talmudic authorities who lived after the final redaction of the Mishnah, and whose discussions on the opinions of the Tannaïm or authors of the Mishnah and Boraitha, are deposited in the Guemara, thus adding a second element to the development of the oral law, called Talmud.Pl. אֲמֹורִין. Y.Ber.I, 2c top, a. e. תרי א׳ two Amoraïm differ. for which Babli usually: … אֲמֹורָאֵי נינהו ואליבא two Amoras differ in their relation (or conception) of the opinion of … Shebu.40b; a. fr.

אֲמֹורָאm. ( אמר) 1) speaker, lecturer, interpreter; esp. Amora, one who, in lengthy popular discourses, expounds what the lecturer (Tanna, v. תַּנָּא) says before him in brief and in a low voice; often called מְתוּרְגְּמָן. Ex. R. s. 8, end כשם שהדורש … יהא׳וכ׳ as the lecturer sits … and the Amora speaks in his presence.Snh.7b קום עליה בא׳ stand by him as an expounder. Taan.8a, a. fr. אוקים … א׳ עליה ודרש S. … placed an Amora by his side and lectured. Sot.40a ואמר אֲמֹורֵיה חד טעמא and his Amora gave a different reason. Ḥull.15a do people listen to the Tanna? לא׳ צייתי they listen to the Amora. 2) in a particular sense אֲמֹורָא, Amora ( Amoraïm), that class of Talmudic authorities who lived after the final redaction of the Mishnah, and whose discussions on the opinions of the Tannaïm or authors of the Mishnah and Boraitha, are deposited in the Guemara, thus adding a second element to the development of the oral law, called Talmud.Pl. אֲמֹורִין. Y.Ber.I, 2c top, a. e. תרי א׳ two Amoraïm differ. for which Babli usually: … אֲמֹורָאֵי נינהו ואליבא two Amoras differ in their relation (or conception) of the opinion of … Shebu.40b; a. fr.

אֲמַתְלָא(Y. מַתְלָא) m. (cmp. h. משל) something tangible (= דבר שיש בו ממש); plausible reason for correcting or retracting an evidence. Keth.22a אם נתנה א׳וכ׳ if she offers a reasonable explanation of her contradictory statements, her second one is accepted. Gitt. IX, 9 ובלבד שלא יהא שם א׳ provided no reasonable explanation is offered to show how the report may have arisen by mistake; a. fr. V. מַתְלָא.

אֲמַתְלָא(Y. מַתְלָא) m. (cmp. h. משל) something tangible (= דבר שיש בו ממש); plausible reason for correcting or retracting an evidence. Keth.22a אם נתנה א׳וכ׳ if she offers a reasonable explanation of her contradictory statements, her second one is accepted. Gitt. IX, 9 ובלבד שלא יהא שם א׳ provided no reasonable explanation is offered to show how the report may have arisen by mistake; a. fr. V. מַתְלָא.

גְּדֵי(v. גדד I) to cut, divide, assign. Pa. גַּדֵּי to cut off, excommunicate. Nidd.36b ואי לא צאית גַּרְיֵיה הוא סבר גַּדְּיֵיהא״ל and if he does not obey, drag him over (v. גרי, i. e. force him with arguments), but he (R. Assé) understood that he told him gaddyeh (excommunicate him). Ib. לא ציית גדייה he (Shila bar Abina) did not obey, and he (R. Assé) excommunicated him (Rashi). (Tosaf. read for גרייה: גַּדְיֵיה, fr. גדי, a sec. form of נגד, draw him over.Ar. s. v. צנע 2 reads גַּדְּדֵיה lash him (ref. to Deut. 14:1), without referring to any misapprehension, while s. v. גר 10 הוא סבר גרייהא״ל is quotedobviously a later insertion of a copyist.

גְּדֵי(v. גדד I) to cut, divide, assign. Pa. גַּדֵּי to cut off, excommunicate. Nidd.36b ואי לא צאית גַּרְיֵיה הוא סבר גַּדְּיֵיהא״ל and if he does not obey, drag him over (v. גרי, i. e. force him with arguments), but he (R. Assé) understood that he told him gaddyeh (excommunicate him). Ib. לא ציית גדייה he (Shila bar Abina) did not obey, and he (R. Assé) excommunicated him (Rashi). (Tosaf. read for גרייה: גַּדְיֵיה, fr. גדי, a sec. form of נגד, draw him over.Ar. s. v. צנע 2 reads גַּדְּדֵיה lash him (ref. to Deut. 14:1), without referring to any misapprehension, while s. v. גר 10 הוא סבר גרייהא״ל is quotedobviously a later insertion of a copyist.

גָּסָה(denom. of גַּס; cmp. אכילה גסה, s. v. גַּס) 1) to swallow large quantities at a time, to glut. Der. Er. Zutta ch. V ולא יִגְסֶה בפניוכ׳ must not eat or drink like a glutton in the presence of Pesik. Vattomer, p. 131a> (ref. to לחם הקלקל, Num. 21:5) I (the Lord) selected for them light food …, שלא יהא אחד מהם גּוֹסֶה ודלריא אהזתו lest one of them should eat too much and be seized with diarrhœa; Sifré Deut. 1 Ms. (v. ed. Fr. note 2 6); Yalk. Num. 764 גוטי (corr. acc.); ib. Deut. 790 גוסרודליא (read גוס׳ ודולריא); ib. Is. 332 גוטס (corr. acc.); Lam. R. to III, 37 גּוֹסֵא. 2) to feel inflated, nauseous; to belch. Nidd.63b (among the symptoms of approaching menstruation) וגוֹסָה.V. גּוֹסִי.

גָּסָה(denom. of גַּס; cmp. אכילה גסה, s. v. גַּס) 1) to swallow large quantities at a time, to glut. Der. Er. Zutta ch. V ולא יִגְסֶה בפניוכ׳ must not eat or drink like a glutton in the presence of Pesik. Vattomer, p. 131a> (ref. to לחם הקלקל, Num. 21:5) I (the Lord) selected for them light food …, שלא יהא אחד מהם גּוֹסֶה ודלריא אהזתו lest one of them should eat too much and be seized with diarrhœa; Sifré Deut. 1 Ms. (v. ed. Fr. note 2 6); Yalk. Num. 764 גוטי (corr. acc.); ib. Deut. 790 גוסרודליא (read גוס׳ ודולריא); ib. Is. 332 גוטס (corr. acc.); Lam. R. to III, 37 גּוֹסֵא. 2) to feel inflated, nauseous; to belch. Nidd.63b (among the symptoms of approaching menstruation) וגוֹסָה.V. גּוֹסִי.

דָּרַגto leap, step.Hif. הִדְרִיג to make a step (מַדְרֵגָה), i. e. to fell trees at uneven heights from the ground, so as to make the stumps appear like steps, opp. החליק to cut at even heights. Y.Shebi.IV, 35b bot. (read:) לא יהא מחליק ומַדְרִיג מדריג ומחליקוכ׳ he must not cut one portion even and another step like, but must make the stumps equally high; מקום … יַדְרִיג לַדְרִיג יחליק where it is the custom to cut even, he must (in the Sabbatical year) cut uneven ; Tosef. ib. III, 14 (read:) ה״ז לא יחליק ויַדְרִיגוכ׳. Y.Erub.7, beg.24b, v. כּוֹפֶת.

דָּרַגto leap, step.Hif. הִדְרִיג to make a step (מַדְרֵגָה), i. e. to fell trees at uneven heights from the ground, so as to make the stumps appear like steps, opp. החליק to cut at even heights. Y.Shebi.IV, 35b bot. (read:) לא יהא מחליק ומַדְרִיג מדריג ומחליקוכ׳ he must not cut one portion even and another step like, but must make the stumps equally high; מקום … יַדְרִיג לַדְרִיג יחליק where it is the custom to cut even, he must (in the Sabbatical year) cut uneven ; Tosef. ib. III, 14 (read:) ה״ז לא יחליק ויַדְרִיגוכ׳. Y.Erub.7, beg.24b, v. כּוֹפֶת.

הגי, הָגָה(b. h.; v. אָגָא) (to point, pierce, 1) to reason, argue, deduct. Koh. R. to I, 16 הלב הוֹגֶה the heart reasons (ref. to Ps. 49:4 הָגוּת). Deut. R. s. 11 הוֹגֶיהָ those who study the Law, contrad. to עוֹשֶׂיהָ.Y.Meg.I, 72b ה׳ נח תורהוכ׳ Noah deducted a new law from a given law. Gen. R. s. 49 שהוא הוגה בתורהוכ׳ who shall discuss the Law in seventy languages; a. fr. 2) to pronounce, recite, spell. Midr. Till. to Ps. 90:9 (ref. to הֶגֶה, ib.) זה נער שהוא הוגה like a boy that spells (with difficulty). Snh.X (IX), 1 ההוגהוכ׳ he who pronounces the Divine Name as it is written, v. אָגָא. Koh. R. to XII, 12 (ref. to להג ib.) לֶהֱגוֹת ניתנווכ׳ they are good for reading exercises but not for painful study; v. הִגָּיוֹן. Y.Meg.IV, 74d bot. לא יהא הוגה מפיו וקורא he must not spell (the letters of a Biblical book) from memory and dictate for writing a scroll. 3) to murmur a charm, v. Hif. Nif. נֶהֱגֶה to be spelled, read. Sabb.XII, 4; 5, נֶהֱגִין זה עם זה letters which can be read together (give sense). Pi. הִגָּה (also from יָגָה) to pierce, sting; ה׳ מכה to prickle, open a wound; trnsf. to lay bare a persons disgrace. Lam. R. to I, 4 (interpret. נוגות, ib.) they assaulted her …, עד שהִגּוּ את מכתה and then laughed at her disgrace. Ib. to III, 33 (ref. to וַיַּגֶּה); Cant. R. to VII, 8. Hif. הֶהֱגֶה to murmur charms. Part. מַהְגֶּה, pl. מַהְגִּים, מַהְגִּין. Sot.12b (ref. to Is. 8:19) מַ׳ ואינןוכ׳ they murmur but know not what ; Ex. R. s. 1 הוֹגִין. Lev. R. s. 6 המ׳ אלו המנהמין hammahgin (Is. l. c.) that means the humming (sorcerers).

הגי, הָגָה(b. h.; v. אָגָא) (to point, pierce, 1) to reason, argue, deduct. Koh. R. to I, 16 הלב הוֹגֶה the heart reasons (ref. to Ps. 49:4 הָגוּת). Deut. R. s. 11 הוֹגֶיהָ those who study the Law, contrad. to עוֹשֶׂיהָ.Y.Meg.I, 72b ה׳ נח תורהוכ׳ Noah deducted a new law from a given law. Gen. R. s. 49 שהוא הוגה בתורהוכ׳ who shall discuss the Law in seventy languages; a. fr. 2) to pronounce, recite, spell. Midr. Till. to Ps. 90:9 (ref. to הֶגֶה, ib.) זה נער שהוא הוגה like a boy that spells (with difficulty). Snh.X (IX), 1 ההוגהוכ׳ he who pronounces the Divine Name as it is written, v. אָגָא. Koh. R. to XII, 12 (ref. to להג ib.) לֶהֱגוֹת ניתנווכ׳ they are good for reading exercises but not for painful study; v. הִגָּיוֹן. Y.Meg.IV, 74d bot. לא יהא הוגה מפיו וקורא he must not spell (the letters of a Biblical book) from memory and dictate for writing a scroll. 3) to murmur a charm, v. Hif. Nif. נֶהֱגֶה to be spelled, read. Sabb.XII, 4; 5, נֶהֱגִין זה עם זה letters which can be read together (give sense). Pi. הִגָּה (also from יָגָה) to pierce, sting; ה׳ מכה to prickle, open a wound; trnsf. to lay bare a persons disgrace. Lam. R. to I, 4 (interpret. נוגות, ib.) they assaulted her …, עד שהִגּוּ את מכתה and then laughed at her disgrace. Ib. to III, 33 (ref. to וַיַּגֶּה); Cant. R. to VII, 8. Hif. הֶהֱגֶה to murmur charms. Part. מַהְגֶּה, pl. מַהְגִּים, מַהְגִּין. Sot.12b (ref. to Is. 8:19) מַ׳ ואינןוכ׳ they murmur but know not what ; Ex. R. s. 1 הוֹגִין. Lev. R. s. 6 המ׳ אלו המנהמין hammahgin (Is. l. c.) that means the humming (sorcerers).

הגי, הָגָה(b. h.; v. אָגָא) (to point, pierce, 1) to reason, argue, deduct. Koh. R. to I, 16 הלב הוֹגֶה the heart reasons (ref. to Ps. 49:4 הָגוּת). Deut. R. s. 11 הוֹגֶיהָ those who study the Law, contrad. to עוֹשֶׂיהָ.Y.Meg.I, 72b ה׳ נח תורהוכ׳ Noah deducted a new law from a given law. Gen. R. s. 49 שהוא הוגה בתורהוכ׳ who shall discuss the Law in seventy languages; a. fr. 2) to pronounce, recite, spell. Midr. Till. to Ps. 90:9 (ref. to הֶגֶה, ib.) זה נער שהוא הוגה like a boy that spells (with difficulty). Snh.X (IX), 1 ההוגהוכ׳ he who pronounces the Divine Name as it is written, v. אָגָא. Koh. R. to XII, 12 (ref. to להג ib.) לֶהֱגוֹת ניתנווכ׳ they are good for reading exercises but not for painful study; v. הִגָּיוֹן. Y.Meg.IV, 74d bot. לא יהא הוגה מפיו וקורא he must not spell (the letters of a Biblical book) from memory and dictate for writing a scroll. 3) to murmur a charm, v. Hif. Nif. נֶהֱגֶה to be spelled, read. Sabb.XII, 4; 5, נֶהֱגִין זה עם זה letters which can be read together (give sense). Pi. הִגָּה (also from יָגָה) to pierce, sting; ה׳ מכה to prickle, open a wound; trnsf. to lay bare a persons disgrace. Lam. R. to I, 4 (interpret. נוגות, ib.) they assaulted her …, עד שהִגּוּ את מכתה and then laughed at her disgrace. Ib. to III, 33 (ref. to וַיַּגֶּה); Cant. R. to VII, 8. Hif. הֶהֱגֶה to murmur charms. Part. מַהְגֶּה, pl. מַהְגִּים, מַהְגִּין. Sot.12b (ref. to Is. 8:19) מַ׳ ואינןוכ׳ they murmur but know not what ; Ex. R. s. 1 הוֹגִין. Lev. R. s. 6 המ׳ אלו המנהמין hammahgin (Is. l. c.) that means the humming (sorcerers).

הֲוָיָה, הֲוָויָה, הֲוָיָיהf. (preced.) 1) existence, status, condition, stability. Ab. Zar.54b (ref. to תהיה, Lev. 25:12) בהַוְיָיתָהִּ תהא it shall remain in its status. Y.Ber.II, 4d bot. (ref. to והיו, Deut. 6:6) כדרך הַוְיָיתָן יהו they shall remain (be read) in the order in which they stand. Y.Shek.IV. 48b top שתהאה׳ בקודש that it must retain its sacred character. Cant. R. to VI, 4 (ref. to והיו, Num. 7:5) נתן להםה׳ he gave them stability; Num. R. s. 12, end ניתן להםה׳ (read ניתנה). M. Kat. 15a הויה the use of the word היה in the Biblical text; Men.28a; a. e.Esp. (with ref. to והיתה לאיש, Deut. 24:2, v. הָיָה Pl.) legal status of marriage, Kidd.5a מקישה׳ ליציאהוכ׳ the text puts entrance into marriage on an equality with going out (divorce), as divorce takes place by means of a deed, so may marriage be contracted Yeb.13b (ref. to לא תהיה, Deut. 25:5) לא תהיה בהה׳ לזר she shall have no legal status with another man; Y. ib. I, 2c bot. לא תהא להה׳וכ׳ (not יהא); a. fr.Pl. הֲוָיוֹת, הֲוָו׳. Keth.46b, a. e. איתקושה׳ להדדי the various modes of entrance into marriage correspond to each other. 2) הֲ׳, or הַוָּיָה (v. preced. Pa.) discussion, argument. Y.Maasr.II, 49d bot. הוו׳ דר׳ מנא the result of a discussion stated by R. M.Pl. הֲוָיוֹת or הַוָּ׳. Succ.28a ה׳ דאבייוכ׳ (Ms. M. sing.) arguments raised by A. ; B. Bath. 134a (Ms. H. sing., Ms. R. הַוָּיֵי; v. Rabb. D. S. a. l. note 40).