in+the+sight+of+the+lord

פָּתַח(b. h.) 1) to open, begin. Y.Ber.VI, end, 10d על כל … שהיה פוֹתֵהַוכ׳ over each cask as he opened it he said the benediction Sabb.104a, a. e. פּוֹתְחִין לו (Var. פְּתָחִין), v. טָמֵא I. Ib. 48a מתירין … אבל לא פותחין you may untie the neck-hole of a shirt, but not cut it open (on the Sabbath). Y.Taan.I, 64b top (ref. to Is. 45:8) כנקבה … פוֹתַחַתוכ׳ like the female that opens for the male. Ned.III, 4 לא יִפְתַּח לו בנדר he must not begin (offer his willingness) to make a vow (in order to escape robbery, v. נָדַר); a. v. fr.Part. pass. פָּתוּחַ; פְּתוּחָה; pl. פְּתוּחִים, פְּתוּחִין, פְּתוּחוֹת. Yeb.71b, a. e. נסתם הפ׳, v. סָתַם. Snh.94a, v. סָהֵם (v. מנצפ״ך). Meg.3a, פ׳ באמצע, v. סָתַם. Erub.IV, 6 שלש חצירות הפ׳ זו לזו ופ׳וכ׳ three courts opening into (communicating with) one another and into the public road; a. v. fr. פתה פתוח, v. פֶּתַח.Esp. (פרשה) פְּתוּחָה a paragraph in the Torah beginning with a new, indented line, opp. סתומה. Treat. Sofrim I, 14 איזהו פ׳ כל שלאוכ׳ what is an open paragraph? Such as does not begin at the beginning of a line, וכמה … ותהא נקראת פ׳ and how much space must one leave … for a paragraph to be called open?; a. fr.Trnsf. (to open the door to,) to introduce (into learning). Y.M. Kat. III, 83b top איזהו רבו כל שפ׳ לו תחלה who is called ones (special) teacher? He who was the first to initiate him; a. e.Esp. to open an opportunity for retracting a vow, to suggest reasons which, if known at the time, would have prevented the person from making the vow, v. חֲרָטָה. Ned.IX, 1 פותחין לאדם בכביךוכ׳ the judges offer suggestions taken from the respect due to parents (saying, if you had known that this vow cast a reflection on your father). Ib. רִפְתְּחוּ לו בכבוד המקים why not suggest to him the reverence due to the Lord (‘if you had known that he who makes a vow is considered an evil-doer)? Ib. 4 פותחין לו מן הכתובוכ׳ we offer suggestions to him from what is written in the Law, saying to him, if you had known that (in fulfilling that vow) you would transgress the law forbidding revenge ; a. fr.B. Kam.27a פ׳ בכד וסיים בחבית the Mishnah begins with kad and closes with ḥabith! Ber.10a פ׳ בה באשריוכ׳ v. סוּם I h. Gen. R. s. 84 אתה פָתֵחְתָּ תחלה בהצלתוכ׳ thou wast the first man to speak of saving life; אתה פתחת בתשובהוכ׳ thou wast the first to do repentance, … one of thy descendants shall rise and be the first (prophet) to call for repentance; a. fr.Esp. to open a lecture with a (Biblical) text. Pesik. Aḥăré, p. 170a> ר׳ לוי פ׳וכ׳ R. Levi took up the text (Ps. 75:5) Gen. R. s. 1; a. v. fr.Pesik. R. s. 33 (an editorial gloss) פ׳ בכל אלו הפרשיות the author takes his texts from all those (quoted) passages. 2) to explain, speak plainly. Shek. V, 1; Men.65a (ref. to פתחיה as identical with מרדכי) he was named Pethahia, שהיה פותח דברים ודורשןוכ׳ (not בדברים) because he explained words and interpreted them (etymologically) and knew seventy languages.Part. pass. as ab. Sifré Aḥăré, beg., v. סָתַם. Nif. נִפְתַּח 1) to be opened. Yeb.71b, a. e., v. סָתַם. R. Hash. 16b שלשה … נִפְתָּחִין בר״ה three books are opened (for recording) on the New Years Day. B. Bath. 125b, v. סוּם I, Nithpa. Pesik. R. l. c. להִיפָּתֵחַ to have ones bowels opened, v. פְּסִיעָה; a. fr.Ib. (editorial gloss) ונ׳ עוד שם בפרשתוכ׳ and furthermore this section (Is. 61:1) was used as the opening text; a. fr.Esp. to have ones eyes opened, to become seeing. Pesik. R. s. 42 בשילדה שדה כל סומא … נ׳ when Sarah gave birth, every blind person in the world was restored to sight; a. e. Pi. פִּיתֵּהֵ 1) to open. Ib. פי׳ הפילקיות he opened the prisons. Par. III, 8 ועושין … ומְפַתְּחִין בה חלונות they piled wood in the shape of a tower and opened windows in it. Zeb.88b רימונים שלא פִיתְּחוּ פיהן (Ms. K. a. R. 2 נִפְתְּהוּ; Ms. R. 1 נִתְפַּתְּחוּ, v. Rabb. D. S. a. l. note 5) pomegranates which have not yet burst open; a. e. 2) to engrave. Y.Ab. Zar. III, 43b Pl. פי׳ בה פיתוחים if he cut designs into it. 3) to dig, break ground. Pirké dR. El. ch. XXVIII; Gen. R. s. 76 כשיצמד … יְפַתְּחוּ וישדדווכ׳ when an ox and a cow are harnessed together, they will break and harrow all valleys. Hithpa. הִתְפַּתֵּחַ, Nithpa. נִתְפַּתֵּחַ 1) to be opened, v. supra. Pesik. R. s. 31 נִתְפַּתְּחוּ בדם they (their cavities) were opened with (discharged) blood; a. e. 2) to be cut into, graven. Tosef.Sot.XV, 1; Y. ib. IX, 24b וכיון … היו מִתְפַּתְּחוֹת לפניווכ׳ and when they let it (the Shamir, v. שָׁמִיר) look at the stones, they were engraven before it like the (wax-covered) tablets Y.Kil.VII, beg.30d מתפתחת R. S. to Kil. VIII, 1, v. פִּתְפֵּת.

פָּתַח(b. h.) 1) to open, begin. Y.Ber.VI, end, 10d על כל … שהיה פוֹתֵהַוכ׳ over each cask as he opened it he said the benediction Sabb.104a, a. e. פּוֹתְחִין לו (Var. פְּתָחִין), v. טָמֵא I. Ib. 48a מתירין … אבל לא פותחין you may untie the neck-hole of a shirt, but not cut it open (on the Sabbath). Y.Taan.I, 64b top (ref. to Is. 45:8) כנקבה … פוֹתַחַתוכ׳ like the female that opens for the male. Ned.III, 4 לא יִפְתַּח לו בנדר he must not begin (offer his willingness) to make a vow (in order to escape robbery, v. נָדַר); a. v. fr.Part. pass. פָּתוּחַ; פְּתוּחָה; pl. פְּתוּחִים, פְּתוּחִין, פְּתוּחוֹת. Yeb.71b, a. e. נסתם הפ׳, v. סָתַם. Snh.94a, v. סָהֵם (v. מנצפ״ך). Meg.3a, פ׳ באמצע, v. סָתַם. Erub.IV, 6 שלש חצירות הפ׳ זו לזו ופ׳וכ׳ three courts opening into (communicating with) one another and into the public road; a. v. fr. פתה פתוח, v. פֶּתַח.Esp. (פרשה) פְּתוּחָה a paragraph in the Torah beginning with a new, indented line, opp. סתומה. Treat. Sofrim I, 14 איזהו פ׳ כל שלאוכ׳ what is an open paragraph? Such as does not begin at the beginning of a line, וכמה … ותהא נקראת פ׳ and how much space must one leave … for a paragraph to be called open?; a. fr.Trnsf. (to open the door to,) to introduce (into learning). Y.M. Kat. III, 83b top איזהו רבו כל שפ׳ לו תחלה who is called ones (special) teacher? He who was the first to initiate him; a. e.Esp. to open an opportunity for retracting a vow, to suggest reasons which, if known at the time, would have prevented the person from making the vow, v. חֲרָטָה. Ned.IX, 1 פותחין לאדם בכביךוכ׳ the judges offer suggestions taken from the respect due to parents (saying, if you had known that this vow cast a reflection on your father). Ib. רִפְתְּחוּ לו בכבוד המקים why not suggest to him the reverence due to the Lord (‘if you had known that he who makes a vow is considered an evil-doer)? Ib. 4 פותחין לו מן הכתובוכ׳ we offer suggestions to him from what is written in the Law, saying to him, if you had known that (in fulfilling that vow) you would transgress the law forbidding revenge ; a. fr.B. Kam.27a פ׳ בכד וסיים בחבית the Mishnah begins with kad and closes with ḥabith! Ber.10a פ׳ בה באשריוכ׳ v. סוּם I h. Gen. R. s. 84 אתה פָתֵחְתָּ תחלה בהצלתוכ׳ thou wast the first man to speak of saving life; אתה פתחת בתשובהוכ׳ thou wast the first to do repentance, … one of thy descendants shall rise and be the first (prophet) to call for repentance; a. fr.Esp. to open a lecture with a (Biblical) text. Pesik. Aḥăré, p. 170a> ר׳ לוי פ׳וכ׳ R. Levi took up the text (Ps. 75:5) Gen. R. s. 1; a. v. fr.Pesik. R. s. 33 (an editorial gloss) פ׳ בכל אלו הפרשיות the author takes his texts from all those (quoted) passages. 2) to explain, speak plainly. Shek. V, 1; Men.65a (ref. to פתחיה as identical with מרדכי) he was named Pethahia, שהיה פותח דברים ודורשןוכ׳ (not בדברים) because he explained words and interpreted them (etymologically) and knew seventy languages.Part. pass. as ab. Sifré Aḥăré, beg., v. סָתַם. Nif. נִפְתַּח 1) to be opened. Yeb.71b, a. e., v. סָתַם. R. Hash. 16b שלשה … נִפְתָּחִין בר״ה three books are opened (for recording) on the New Years Day. B. Bath. 125b, v. סוּם I, Nithpa. Pesik. R. l. c. להִיפָּתֵחַ to have ones bowels opened, v. פְּסִיעָה; a. fr.Ib. (editorial gloss) ונ׳ עוד שם בפרשתוכ׳ and furthermore this section (Is. 61:1) was used as the opening text; a. fr.Esp. to have ones eyes opened, to become seeing. Pesik. R. s. 42 בשילדה שדה כל סומא … נ׳ when Sarah gave birth, every blind person in the world was restored to sight; a. e. Pi. פִּיתֵּהֵ 1) to open. Ib. פי׳ הפילקיות he opened the prisons. Par. III, 8 ועושין … ומְפַתְּחִין בה חלונות they piled wood in the shape of a tower and opened windows in it. Zeb.88b רימונים שלא פִיתְּחוּ פיהן (Ms. K. a. R. 2 נִפְתְּהוּ; Ms. R. 1 נִתְפַּתְּחוּ, v. Rabb. D. S. a. l. note 5) pomegranates which have not yet burst open; a. e. 2) to engrave. Y.Ab. Zar. III, 43b Pl. פי׳ בה פיתוחים if he cut designs into it. 3) to dig, break ground. Pirké dR. El. ch. XXVIII; Gen. R. s. 76 כשיצמד … יְפַתְּחוּ וישדדווכ׳ when an ox and a cow are harnessed together, they will break and harrow all valleys. Hithpa. הִתְפַּתֵּחַ, Nithpa. נִתְפַּתֵּחַ 1) to be opened, v. supra. Pesik. R. s. 31 נִתְפַּתְּחוּ בדם they (their cavities) were opened with (discharged) blood; a. e. 2) to be cut into, graven. Tosef.Sot.XV, 1; Y. ib. IX, 24b וכיון … היו מִתְפַּתְּחוֹת לפניווכ׳ and when they let it (the Shamir, v. שָׁמִיר) look at the stones, they were engraven before it like the (wax-covered) tablets Y.Kil.VII, beg.30d מתפתחת R. S. to Kil. VIII, 1, v. פִּתְפֵּת.

קָלַל(b. h.) ( to swing) to be light, slender, unimportant.Part. קַל. Snh.VI, 5 (ref. to קללת, Deut. 21:23) בזמן … קַלַּנִי מראשיוכ׳ when man suffers punishment, what does the Shekhinah say? ‘I am lighter than my head, than my arm (euphem. for, I feel my head heavy); Y. ib. 23d bot. אנן תנינן קַלֵּינִי (= קל איני) we read ḳalleni, I am not lighter; אית תניי תני קל אני some Tannai reads ḳal ăni; מאן דאמר קליני לית הוא אלא קליל according to him that reads ḳalleni, it is a euphemistic expression for ‘light (i. e. my head is light, I feel giddy; my arm is light, I feel weak); מאן דאמר קלני … נטיל according to the version ḳallani, it is a euphemistic expression for ‘heavy (i. e. my head, my arm is heavy); Bab. ib. 46b Abbayi says כמאן דאמד קל לית (read ḳalleni) as one says, ‘light (I am) not (i. e. I feel heavy, without euphemism)(which is refuted by Raba, who explains the word in question) קליל לי עלמא, v. קַלִּיל II. Hif. הֵיקַל, הֵקַל, הֵקיל I) to lighten. M. Kat. 17b הכביד … מֵיקַלוכ׳ if the mourners hair is too heavy, he may make it lighter with a razor; Y. ib. III, 82a top. Erub.IV, 9 להָקֵל על העשיר to make it easy for the rich man; a. fr.Trnsf. ה׳ ראשו to be irreverent, talk frivolously (v. קַלּוּת). Ber.IX, 5 לא יָקֵל אדם את ראשו כנגדוכ׳ man (a pilgrim coming to Jerusalem) must not behave irreverently in sight of the eastern gate Yalk. Gen. 24 מֵיקֶלֶת ראשה she is frivolous (light-minded); Yalk. Is. 265 מֵקֶילֶת ראש; (Gen. R. s. 18 מיקרת, v. יָקַר). 2) to be lenient; to incline towards the less restrictive practice, opp. החמיר, v. חָמַר I. Y. M. Kat. l. c. הלכה כדברי מי שהוא מיקל the adopted practice follows the opinion of him who is more lenient; Erub.46a, a. fr. כדברי המיקלוכ׳. Yeb.88a הֵיקַלְתָּ עליה, v. חָמַר I. Pes.52b, v. מַגִּיד. Erub. l. c. wherever you find יחיד מיקל ורביםוכ׳ an individual scholar favoring the more lenient practice against several in favor of restriction. Sabb.129a, a. fr. ספק נפשות להָקל where there is a doubt involving the endangering of human life, the more lenient rule is applied; a. fr. 3) to be sparing, beggarly. Ib. כל המיקל … מְקִילִין לו מזוניתיווכ׳ he that stints himself at the meal taken after bloodletting, to him they in heaven will give his sustenance stintingly; a. e. Pi. קִלֵּל ( to diminish, to curse. Keth.VII, 6 מְקַלֶּלֶת, v. יִוֹלֵד. Sabb.62b שאשתו מְקַלַּלְתּוֹ בפניו whom his wife curses in his presence. Pes.87b (ref. to Prov. 30:10 sq.) אפו׳ דור שאביו יְקַלֵּלוכ׳ even if it be a generation of men that curse their father …, do not denounce Yoma 75a ק׳ את הנחשוכ׳ God cursed the serpent, yet it climbs up the roof and finds its food. Sot.11a (expl. ועלה, Ex. 1:10, as euphem. for ועלינו) כאדם שמְקַלֵּל את עצמווכ׳ like a man that wants to curse himself (express an ill omen about himself), and hangs his curse on others. B. Bath.88b הקב״ה בירך … וקִלְּלָןוכ׳ the Lord blessed Israel with the twenty-two letters of the alphabet (from א of אם, Lev. 26:3, to ת of קוממיות, ib. 13), and cursed them with eight letters (from ו of ואם, ib. 14, to ם of נפשם, ib. 43). Snh.70a מתוך שקלקלו … קִלְּלוֹ ברביעי because Ham injured him by (preventing his begetting) a fourth son, he (Noah) cursed him by his fourth son (Canaan). Ib. 91b כל המונע … שבמעי אמן מְקַלְּלִין אותו (not אמו) he that withholds a tradition from his pupil, even the embryos in their mothers womb will curse him; Yalk. Prov. 947; a. fr. Nithpa. נִתְקַלֵּל to be cursed. Ber.61a בתחלה נ׳ … נִתְקַלְּלָהוכ׳ the serpent was cursed first, and then Eve ; Gen. R. s. 20; Erub.18a. Ib. b נתקללה בבל נִתְקַלְּלוּוכ׳ when Babylon was cursed, her neighbors were cursed. Bekh.8a אם מבהמה נתקללהוכ׳ if she (Eve) was cursed (with prolonged pregnancy) more than cattle Ib. נ׳ הוא … אחת לשבע it (the serpent) was cursed seven times more than certain cattle. Ib. נ׳ הוא מחיה (not נתקלקל); a. fr.Tosef.Sot.II, 3 ניקללה ניוולה, Var. ניקל, read: ניקתה בניוולה, v. נָקָה Nif.)

קָלַל(b. h.) ( to swing) to be light, slender, unimportant.Part. קַל. Snh.VI, 5 (ref. to קללת, Deut. 21:23) בזמן … קַלַּנִי מראשיוכ׳ when man suffers punishment, what does the Shekhinah say? ‘I am lighter than my head, than my arm (euphem. for, I feel my head heavy); Y. ib. 23d bot. אנן תנינן קַלֵּינִי (= קל איני) we read ḳalleni, I am not lighter; אית תניי תני קל אני some Tannai reads ḳal ăni; מאן דאמר קליני לית הוא אלא קליל according to him that reads ḳalleni, it is a euphemistic expression for ‘light (i. e. my head is light, I feel giddy; my arm is light, I feel weak); מאן דאמר קלני … נטיל according to the version ḳallani, it is a euphemistic expression for ‘heavy (i. e. my head, my arm is heavy); Bab. ib. 46b Abbayi says כמאן דאמד קל לית (read ḳalleni) as one says, ‘light (I am) not (i. e. I feel heavy, without euphemism)(which is refuted by Raba, who explains the word in question) קליל לי עלמא, v. קַלִּיל II. Hif. הֵיקַל, הֵקַל, הֵקיל I) to lighten. M. Kat. 17b הכביד … מֵיקַלוכ׳ if the mourners hair is too heavy, he may make it lighter with a razor; Y. ib. III, 82a top. Erub.IV, 9 להָקֵל על העשיר to make it easy for the rich man; a. fr.Trnsf. ה׳ ראשו to be irreverent, talk frivolously (v. קַלּוּת). Ber.IX, 5 לא יָקֵל אדם את ראשו כנגדוכ׳ man (a pilgrim coming to Jerusalem) must not behave irreverently in sight of the eastern gate Yalk. Gen. 24 מֵיקֶלֶת ראשה she is frivolous (light-minded); Yalk. Is. 265 מֵקֶילֶת ראש; (Gen. R. s. 18 מיקרת, v. יָקַר). 2) to be lenient; to incline towards the less restrictive practice, opp. החמיר, v. חָמַר I. Y. M. Kat. l. c. הלכה כדברי מי שהוא מיקל the adopted practice follows the opinion of him who is more lenient; Erub.46a, a. fr. כדברי המיקלוכ׳. Yeb.88a הֵיקַלְתָּ עליה, v. חָמַר I. Pes.52b, v. מַגִּיד. Erub. l. c. wherever you find יחיד מיקל ורביםוכ׳ an individual scholar favoring the more lenient practice against several in favor of restriction. Sabb.129a, a. fr. ספק נפשות להָקל where there is a doubt involving the endangering of human life, the more lenient rule is applied; a. fr. 3) to be sparing, beggarly. Ib. כל המיקל … מְקִילִין לו מזוניתיווכ׳ he that stints himself at the meal taken after bloodletting, to him they in heaven will give his sustenance stintingly; a. e. Pi. קִלֵּל ( to diminish, to curse. Keth.VII, 6 מְקַלֶּלֶת, v. יִוֹלֵד. Sabb.62b שאשתו מְקַלַּלְתּוֹ בפניו whom his wife curses in his presence. Pes.87b (ref. to Prov. 30:10 sq.) אפו׳ דור שאביו יְקַלֵּלוכ׳ even if it be a generation of men that curse their father …, do not denounce Yoma 75a ק׳ את הנחשוכ׳ God cursed the serpent, yet it climbs up the roof and finds its food. Sot.11a (expl. ועלה, Ex. 1:10, as euphem. for ועלינו) כאדם שמְקַלֵּל את עצמווכ׳ like a man that wants to curse himself (express an ill omen about himself), and hangs his curse on others. B. Bath.88b הקב״ה בירך … וקִלְּלָןוכ׳ the Lord blessed Israel with the twenty-two letters of the alphabet (from א of אם, Lev. 26:3, to ת of קוממיות, ib. 13), and cursed them with eight letters (from ו of ואם, ib. 14, to ם of נפשם, ib. 43). Snh.70a מתוך שקלקלו … קִלְּלוֹ ברביעי because Ham injured him by (preventing his begetting) a fourth son, he (Noah) cursed him by his fourth son (Canaan). Ib. 91b כל המונע … שבמעי אמן מְקַלְּלִין אותו (not אמו) he that withholds a tradition from his pupil, even the embryos in their mothers womb will curse him; Yalk. Prov. 947; a. fr. Nithpa. נִתְקַלֵּל to be cursed. Ber.61a בתחלה נ׳ … נִתְקַלְּלָהוכ׳ the serpent was cursed first, and then Eve ; Gen. R. s. 20; Erub.18a. Ib. b נתקללה בבל נִתְקַלְּלוּוכ׳ when Babylon was cursed, her neighbors were cursed. Bekh.8a אם מבהמה נתקללהוכ׳ if she (Eve) was cursed (with prolonged pregnancy) more than cattle Ib. נ׳ הוא … אחת לשבע it (the serpent) was cursed seven times more than certain cattle. Ib. נ׳ הוא מחיה (not נתקלקל); a. fr.Tosef.Sot.II, 3 ניקללה ניוולה, Var. ניקל, read: ניקתה בניוולה, v. נָקָה Nif.)

חִבָּה, חִיבָּהf. (preced. wds.) love, esteem, honor. Koh. K. to V, 14 בא לעולם בח׳וכ׳ man enters the world with love (caressed by his nearest), and leaves with love. Y.Bicc.II, 64d top לשבעה מיתה של ח׳ a death after seven days of sickness is a death of (divine) love; (ib. c bot. לשבעים מיתה של ח׳, read שֵׂיבָה).Ab. III, 14 ח׳ יתירהוכ׳ the greater divine love consists in its being made known to him Ḥull.33a, a. e. חִיבַּת הקדש מכשרתן the honor in, which sacred objects are held makes them fit for levitical uncleanness (even without contact with liquids, v. כָּשַׁר). Ex. R. s. 2, a. fr. לשון ח׳ the repetition of a name intimates endearment. Y.Succ.IV, 54d top לשון ח׳ (the word שֵׁכָר, Num. 28:7) expresses something dear; (Bab. ib. 49b; Num. R. s. 21 שתייה).Keth.56a חיבת חופהוכ׳ the affection produced by the seclusion in the bridal department is the final act of possession. Gen. R. s. 93; Yalk. ib. 150 (read:) על חיבת העין כך על בעל אכסניאוכ׳ if this was done for a dear object of sight (our sister), how much more shall we do in defence of the host of the Lord (Benjamin, v. אוּשְׁפִּיזְכָן); a. fr.Ch. חִיבְּתָא.

חִבָּה, חִיבָּהf. (preced. wds.) love, esteem, honor. Koh. K. to V, 14 בא לעולם בח׳וכ׳ man enters the world with love (caressed by his nearest), and leaves with love. Y.Bicc.II, 64d top לשבעה מיתה של ח׳ a death after seven days of sickness is a death of (divine) love; (ib. c bot. לשבעים מיתה של ח׳, read שֵׂיבָה).Ab. III, 14 ח׳ יתירהוכ׳ the greater divine love consists in its being made known to him Ḥull.33a, a. e. חִיבַּת הקדש מכשרתן the honor in, which sacred objects are held makes them fit for levitical uncleanness (even without contact with liquids, v. כָּשַׁר). Ex. R. s. 2, a. fr. לשון ח׳ the repetition of a name intimates endearment. Y.Succ.IV, 54d top לשון ח׳ (the word שֵׁכָר, Num. 28:7) expresses something dear; (Bab. ib. 49b; Num. R. s. 21 שתייה).Keth.56a חיבת חופהוכ׳ the affection produced by the seclusion in the bridal department is the final act of possession. Gen. R. s. 93; Yalk. ib. 150 (read:) על חיבת העין כך על בעל אכסניאוכ׳ if this was done for a dear object of sight (our sister), how much more shall we do in defence of the host of the Lord (Benjamin, v. אוּשְׁפִּיזְכָן); a. fr.Ch. חִיבְּתָא.

חִבָּה, חִיבָּהf. (preced. wds.) love, esteem, honor. Koh. K. to V, 14 בא לעולם בח׳וכ׳ man enters the world with love (caressed by his nearest), and leaves with love. Y.Bicc.II, 64d top לשבעה מיתה של ח׳ a death after seven days of sickness is a death of (divine) love; (ib. c bot. לשבעים מיתה של ח׳, read שֵׂיבָה).Ab. III, 14 ח׳ יתירהוכ׳ the greater divine love consists in its being made known to him Ḥull.33a, a. e. חִיבַּת הקדש מכשרתן the honor in, which sacred objects are held makes them fit for levitical uncleanness (even without contact with liquids, v. כָּשַׁר). Ex. R. s. 2, a. fr. לשון ח׳ the repetition of a name intimates endearment. Y.Succ.IV, 54d top לשון ח׳ (the word שֵׁכָר, Num. 28:7) expresses something dear; (Bab. ib. 49b; Num. R. s. 21 שתייה).Keth.56a חיבת חופהוכ׳ the affection produced by the seclusion in the bridal department is the final act of possession. Gen. R. s. 93; Yalk. ib. 150 (read:) על חיבת העין כך על בעל אכסניאוכ׳ if this was done for a dear object of sight (our sister), how much more shall we do in defence of the host of the Lord (Benjamin, v. אוּשְׁפִּיזְכָן); a. fr.Ch. חִיבְּתָא.

חִבָּה, חִיבָּהf. (preced. wds.) love, esteem, honor. Koh. K. to V, 14 בא לעולם בח׳וכ׳ man enters the world with love (caressed by his nearest), and leaves with love. Y.Bicc.II, 64d top לשבעה מיתה של ח׳ a death after seven days of sickness is a death of (divine) love; (ib. c bot. לשבעים מיתה של ח׳, read שֵׂיבָה).Ab. III, 14 ח׳ יתירהוכ׳ the greater divine love consists in its being made known to him Ḥull.33a, a. e. חִיבַּת הקדש מכשרתן the honor in, which sacred objects are held makes them fit for levitical uncleanness (even without contact with liquids, v. כָּשַׁר). Ex. R. s. 2, a. fr. לשון ח׳ the repetition of a name intimates endearment. Y.Succ.IV, 54d top לשון ח׳ (the word שֵׁכָר, Num. 28:7) expresses something dear; (Bab. ib. 49b; Num. R. s. 21 שתייה).Keth.56a חיבת חופהוכ׳ the affection produced by the seclusion in the bridal department is the final act of possession. Gen. R. s. 93; Yalk. ib. 150 (read:) על חיבת העין כך על בעל אכסניאוכ׳ if this was done for a dear object of sight (our sister), how much more shall we do in defence of the host of the Lord (Benjamin, v. אוּשְׁפִּיזְכָן); a. fr.Ch. חִיבְּתָא.

I. B. II. A. B. C. D.

קְלַסְטֵיר, קְלַסְטָרII, קְלַסְתָּר m. (κρύσταλλος, crystallum) crystal; trnsf. brightness, (with, or sub. פנים; cmp. זִיו) beauty of features, countenance. Ber.7a בשכר … זכה לק׳ פנים as a reward for hiding his face (Ex. 3:6) he was granted the shining face (Ex. 34:29 sq.). Nidd.31a והקב״ה נותן … וק׳ פניםוכ׳ and God gives it (the embryo) spirit and soul, and beauty of features, and power of sight B. Mets.87a נהפך ק׳ פניםוכ׳ Isaacs features were changed and made to resemble Abrahams. Lev. R. s. 18, beg. (ref. to Koh. 12:2) השמש זו ק׳ פ׳ ‘the sun (is darkened), that means the bright countenance; a. fr.Pl. (used as sing.) קְלַסְטֵירִין. Ex. R. s. 28, beg. עשה (בו)הקב״ה ק׳ של פניו … דומהוכ׳ the Lord made Moses features resemble those of Abraham.Snh.104b קלסתר Rashi, v. קְלַסְתָּא.

קְלַסְטֵיר, קְלַסְטָרII, קְלַסְתָּר m. (κρύσταλλος, crystallum) crystal; trnsf. brightness, (with, or sub. פנים; cmp. זִיו) beauty of features, countenance. Ber.7a בשכר … זכה לק׳ פנים as a reward for hiding his face (Ex. 3:6) he was granted the shining face (Ex. 34:29 sq.). Nidd.31a והקב״ה נותן … וק׳ פניםוכ׳ and God gives it (the embryo) spirit and soul, and beauty of features, and power of sight B. Mets.87a נהפך ק׳ פניםוכ׳ Isaacs features were changed and made to resemble Abrahams. Lev. R. s. 18, beg. (ref. to Koh. 12:2) השמש זו ק׳ פ׳ ‘the sun (is darkened), that means the bright countenance; a. fr.Pl. (used as sing.) קְלַסְטֵירִין. Ex. R. s. 28, beg. עשה (בו)הקב״ה ק׳ של פניו … דומהוכ׳ the Lord made Moses features resemble those of Abraham.Snh.104b קלסתר Rashi, v. קְלַסְתָּא.

קְלַסְטֵיר, קְלַסְטָרII, קְלַסְתָּר m. (κρύσταλλος, crystallum) crystal; trnsf. brightness, (with, or sub. פנים; cmp. זִיו) beauty of features, countenance. Ber.7a בשכר … זכה לק׳ פנים as a reward for hiding his face (Ex. 3:6) he was granted the shining face (Ex. 34:29 sq.). Nidd.31a והקב״ה נותן … וק׳ פניםוכ׳ and God gives it (the embryo) spirit and soul, and beauty of features, and power of sight B. Mets.87a נהפך ק׳ פניםוכ׳ Isaacs features were changed and made to resemble Abrahams. Lev. R. s. 18, beg. (ref. to Koh. 12:2) השמש זו ק׳ פ׳ ‘the sun (is darkened), that means the bright countenance; a. fr.Pl. (used as sing.) קְלַסְטֵירִין. Ex. R. s. 28, beg. עשה (בו)הקב״ה ק׳ של פניו … דומהוכ׳ the Lord made Moses features resemble those of Abraham.Snh.104b קלסתר Rashi, v. קְלַסְתָּא.

קְלַסְטֵיר, קְלַסְטָרII, קְלַסְתָּר m. (κρύσταλλος, crystallum) crystal; trnsf. brightness, (with, or sub. פנים; cmp. זִיו) beauty of features, countenance. Ber.7a בשכר … זכה לק׳ פנים as a reward for hiding his face (Ex. 3:6) he was granted the shining face (Ex. 34:29 sq.). Nidd.31a והקב״ה נותן … וק׳ פניםוכ׳ and God gives it (the embryo) spirit and soul, and beauty of features, and power of sight B. Mets.87a נהפך ק׳ פניםוכ׳ Isaacs features were changed and made to resemble Abrahams. Lev. R. s. 18, beg. (ref. to Koh. 12:2) השמש זו ק׳ פ׳ ‘the sun (is darkened), that means the bright countenance; a. fr.Pl. (used as sing.) קְלַסְטֵירִין. Ex. R. s. 28, beg. עשה (בו)הקב״ה ק׳ של פניו … דומהוכ׳ the Lord made Moses features resemble those of Abraham.Snh.104b קלסתר Rashi, v. קְלַסְתָּא.

עָזַב(b. h.) ( to cut off, 1) to relieve an animal broken down under its load (v. פָּרַק), help to unload. Mekh. Mishp. s. 20 (ref. to Ex. 23:5) פעמים שאתה חדל ופעמים שאתה עוֹזֵב at times you may abstain, at times you must help. Ib. פריקה מניןת״ל עָזוֹבוכ׳ whence do we derive the duty of unloading? It says (Ex. l. c.), thou must release with him; B. Mets.32a. Tanḥ. Mishp. 1 עֲזוֹב קימעה מכאןוכ׳ loosen (the load) here a little, raise there 2) to leave, abandon. Sot.12a; Ex. R. s. 1 (ref. to עזובה, 1 Chr. 2:18) עזובה … שהכל עֲזָבוּהָ Azubah is Miriam … for all (young men) left her alone (ignored her on account of her sickliness). Midr. Till. to Ps. 10 וציון אמרה עֶזָבַנִיוכ׳ and Zion said, he has forsaken and forgotten me. Ib. to Ps. 92 מי שמודה … ועוֹזֵבוכ׳ he who confesses his sins and forsakes (them, Prov. 28:13); a. fr. Hif. הֶעֶזִיב to untie, release; to effect a divorce. Gitt.32b גט זה … לא יַעֲזִיב this letter shall have no effect, shall not untie, shall not release, contrad. to אינו מַעֲזִיב does not release, v. יָעַל. Pi. עִיזֵּב to make worth abandoning, make abominable. Yalk. Hos. 527 (ref. to Is. 1:4) אל תיקרי עזבו אלא עִיזְּבוּ read not, ‘they have forsaken, but, ‘they have made (me) worth abandoning (caused me to be cruel); Tanḥ Bḥuck. 2 עוזבו אתי (read עיזבו אותי). Pesik. R. s. 31 (ref. to עזבני, Is. 49:14) עִיוְּבַנִי he has made me contemptible. Nif. נֶעֱזָב to be forsaken. Lev. R. s. 35 (ref. to Ps. 37:25) נ׳ מיראתווכ׳ forsaken of his fear of the Lord. Hithpa. הִתְעַזֵּב to be abandoned, neglected, hated. Gen. R. s. 45 ומִתְעַזֶּבֶת, v. כָּעַר; Cant. R. to II, 14 ומתעבת, ed. Wil. מתעובת (corr. acc., or read: מְתוֹעֶבֶת, v. תָּעַב.). Pesik. R. l. c. והיו … ומִתְעֵזְּבוֹת בפניהם and they became abominable and hateful in their sight.

עָזַב(b. h.) ( to cut off, 1) to relieve an animal broken down under its load (v. פָּרַק), help to unload. Mekh. Mishp. s. 20 (ref. to Ex. 23:5) פעמים שאתה חדל ופעמים שאתה עוֹזֵב at times you may abstain, at times you must help. Ib. פריקה מניןת״ל עָזוֹבוכ׳ whence do we derive the duty of unloading? It says (Ex. l. c.), thou must release with him; B. Mets.32a. Tanḥ. Mishp. 1 עֲזוֹב קימעה מכאןוכ׳ loosen (the load) here a little, raise there 2) to leave, abandon. Sot.12a; Ex. R. s. 1 (ref. to עזובה, 1 Chr. 2:18) עזובה … שהכל עֲזָבוּהָ Azubah is Miriam … for all (young men) left her alone (ignored her on account of her sickliness). Midr. Till. to Ps. 10 וציון אמרה עֶזָבַנִיוכ׳ and Zion said, he has forsaken and forgotten me. Ib. to Ps. 92 מי שמודה … ועוֹזֵבוכ׳ he who confesses his sins and forsakes (them, Prov. 28:13); a. fr. Hif. הֶעֶזִיב to untie, release; to effect a divorce. Gitt.32b גט זה … לא יַעֲזִיב this letter shall have no effect, shall not untie, shall not release, contrad. to אינו מַעֲזִיב does not release, v. יָעַל. Pi. עִיזֵּב to make worth abandoning, make abominable. Yalk. Hos. 527 (ref. to Is. 1:4) אל תיקרי עזבו אלא עִיזְּבוּ read not, ‘they have forsaken, but, ‘they have made (me) worth abandoning (caused me to be cruel); Tanḥ Bḥuck. 2 עוזבו אתי (read עיזבו אותי). Pesik. R. s. 31 (ref. to עזבני, Is. 49:14) עִיוְּבַנִי he has made me contemptible. Nif. נֶעֱזָב to be forsaken. Lev. R. s. 35 (ref. to Ps. 37:25) נ׳ מיראתווכ׳ forsaken of his fear of the Lord. Hithpa. הִתְעַזֵּב to be abandoned, neglected, hated. Gen. R. s. 45 ומִתְעַזֶּבֶת, v. כָּעַר; Cant. R. to II, 14 ומתעבת, ed. Wil. מתעובת (corr. acc., or read: מְתוֹעֶבֶת, v. תָּעַב.). Pesik. R. l. c. והיו … ומִתְעֵזְּבוֹת בפניהם and they became abominable and hateful in their sight.