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nithpa

  • 161 חבר

    חָבַר(b. h.) 1) to join, befriend, assist. Y.Ab. Zar. I, 39b top (ref. to Ps. 58:6) (read:) כל מי שהיה חוֹבְרוֹ הוא חוברו whoever assisted him (in his political ambition), him he befriended.Esp. חוֹבֵר, pl. חוֹבְרִים, חוֹבְרִין having a share in the ownership of a sacrifice, v. חֲבוּרָה. Men.IX, 9 (93b bot.) אחד מניף לכל החו׳ Ms. M. (ed. חֲבֵרִים) one of the company does the waving in behalf of all of them, Ib. 94a נתמעטה בחו׳ is reduced in numbers as regards the participants (only one of them being required to act). Tem.2a; Arakh.2a בעלי ח׳ (sub. קרבן) partners of a sacrifice (also בעלי קרבן). 2) with על (cmp. זָוַג) to join against, protest. B. Bath.2a חָבְרוּ עליווכ׳ his brothers combined to protest against his actions. 3) to tie, fascinate, charm. Lam. R. to I, 5 מביאין חוֹבֵר וחוֹבְרִיןוכ׳ they procure a charmer and charm the serpent. Sifré Deut. 172 ח׳ מרובה he who charms large objects; Ker.3b ח׳ גדול; Snh.65a חַבָּר גדול. Ker. l. c. חוֹבֵר חֶבֶר דבלאו הדין הוא but what kind of charmer (Deut. 18:11) is he that is liable only to lashes (v. לַאו)?; a. fr.( 4) (cmp. חָבַל) to unshape, wound. Denom. חַבּוּרָה. Pi. חִיבֵּר 1) to join, fasten. Yalk. Job 927 (ref. to Job 40:30) מי שח׳ עצמו במצות whoever befriended himself with good deeds; Tanḥ. Nitsab. 4 (corr. acc.). Kel. XIV, 2 וחִבְּרָהּ לו (or וחֲבָרָהּ) and he fastened the tube to it (the staff), Ib. משיְחַבֵּר from the moment he attaches it, opp. משיחבל, v. חָבַל.Part. pass. מְחוּבָּר. Ib. XII, 2 כל המ׳וכ׳ whatever is fastened (belonging) to an object fit to become unclean מ׳ (לקרקע) fixed, immovable, opp. תלוש. B. Mets.89a אוכל במ׳ may eat of what is standing in the field (Deut. 23:25, sq.). Peah IV, 1, v. דָּלִית. Y. Ib. 18a ואינו מ׳ and when the Mishnah says בדלית ובדקל, it does not mean במ׳ בדליתוכ׳ ‘of that which is attached to the vine and tree; אין תימר מ׳ הואוכ׳ if you say, it means that which is attached, then the Mishnah means to say that the owner must designate the Peah while it is up (on the tree) Ib. II beg.16d (in a passage misplaced and corrupted) הא גדר מ׳ ואינו מ׳ this ‘fence (Mish. Ib. II, 3) is to be considered as something attached to the ground (like a growth) and (in other respects) as not attached. 2) to charm. Lam. R., introd. (R. Josh. 2) התחיל מְחַבֵּר חֲבָרִים (not מחבי חביים) he began to consult charmers (with ref. to Ez. 21:26). Snh.65a מקטר לחַבֵּר he burns incense for charming purposes (to exorcise the demons); a. fr. Nif. נֶחְבַּר to be joined, gathered. Gen. R. s. 80 (ref. to Hos. 6:9) as the priests נֶחְבָּרִים עלוכ׳ are grooped around ; Macc.10a מִתְחַבְּרִיןוכ׳. Hithpa. הִתְחַבֵּר, Nithpa. נִתְחַבֵּר 1) same; v. supra. 2) to associate, make friends with. Ab. I, 7.Num. R. s. 20, beg. נִתְחַבְּרוּ מואבוכ׳ Moab and Midian formed an alliance; Tanḥ. Balak 3. 3) to be charmed, spellbound. Ib. Bshall. 18 מיד נתח׳וכ׳ at once the bird is spellbound (by the snake looking at its shadow) and falls to pieces; Yalk. Ex. 255 מת (read מתחבר); Mekh. Bshall., Vayassa, s.1 מִתְחַבֵּר על צלו (not ומת׳ אל) it remains spell-bound over its own shadow.

    Jewish literature > חבר

  • 162 חָבַר

    חָבַר(b. h.) 1) to join, befriend, assist. Y.Ab. Zar. I, 39b top (ref. to Ps. 58:6) (read:) כל מי שהיה חוֹבְרוֹ הוא חוברו whoever assisted him (in his political ambition), him he befriended.Esp. חוֹבֵר, pl. חוֹבְרִים, חוֹבְרִין having a share in the ownership of a sacrifice, v. חֲבוּרָה. Men.IX, 9 (93b bot.) אחד מניף לכל החו׳ Ms. M. (ed. חֲבֵרִים) one of the company does the waving in behalf of all of them, Ib. 94a נתמעטה בחו׳ is reduced in numbers as regards the participants (only one of them being required to act). Tem.2a; Arakh.2a בעלי ח׳ (sub. קרבן) partners of a sacrifice (also בעלי קרבן). 2) with על (cmp. זָוַג) to join against, protest. B. Bath.2a חָבְרוּ עליווכ׳ his brothers combined to protest against his actions. 3) to tie, fascinate, charm. Lam. R. to I, 5 מביאין חוֹבֵר וחוֹבְרִיןוכ׳ they procure a charmer and charm the serpent. Sifré Deut. 172 ח׳ מרובה he who charms large objects; Ker.3b ח׳ גדול; Snh.65a חַבָּר גדול. Ker. l. c. חוֹבֵר חֶבֶר דבלאו הדין הוא but what kind of charmer (Deut. 18:11) is he that is liable only to lashes (v. לַאו)?; a. fr.( 4) (cmp. חָבַל) to unshape, wound. Denom. חַבּוּרָה. Pi. חִיבֵּר 1) to join, fasten. Yalk. Job 927 (ref. to Job 40:30) מי שח׳ עצמו במצות whoever befriended himself with good deeds; Tanḥ. Nitsab. 4 (corr. acc.). Kel. XIV, 2 וחִבְּרָהּ לו (or וחֲבָרָהּ) and he fastened the tube to it (the staff), Ib. משיְחַבֵּר from the moment he attaches it, opp. משיחבל, v. חָבַל.Part. pass. מְחוּבָּר. Ib. XII, 2 כל המ׳וכ׳ whatever is fastened (belonging) to an object fit to become unclean מ׳ (לקרקע) fixed, immovable, opp. תלוש. B. Mets.89a אוכל במ׳ may eat of what is standing in the field (Deut. 23:25, sq.). Peah IV, 1, v. דָּלִית. Y. Ib. 18a ואינו מ׳ and when the Mishnah says בדלית ובדקל, it does not mean במ׳ בדליתוכ׳ ‘of that which is attached to the vine and tree; אין תימר מ׳ הואוכ׳ if you say, it means that which is attached, then the Mishnah means to say that the owner must designate the Peah while it is up (on the tree) Ib. II beg.16d (in a passage misplaced and corrupted) הא גדר מ׳ ואינו מ׳ this ‘fence (Mish. Ib. II, 3) is to be considered as something attached to the ground (like a growth) and (in other respects) as not attached. 2) to charm. Lam. R., introd. (R. Josh. 2) התחיל מְחַבֵּר חֲבָרִים (not מחבי חביים) he began to consult charmers (with ref. to Ez. 21:26). Snh.65a מקטר לחַבֵּר he burns incense for charming purposes (to exorcise the demons); a. fr. Nif. נֶחְבַּר to be joined, gathered. Gen. R. s. 80 (ref. to Hos. 6:9) as the priests נֶחְבָּרִים עלוכ׳ are grooped around ; Macc.10a מִתְחַבְּרִיןוכ׳. Hithpa. הִתְחַבֵּר, Nithpa. נִתְחַבֵּר 1) same; v. supra. 2) to associate, make friends with. Ab. I, 7.Num. R. s. 20, beg. נִתְחַבְּרוּ מואבוכ׳ Moab and Midian formed an alliance; Tanḥ. Balak 3. 3) to be charmed, spellbound. Ib. Bshall. 18 מיד נתח׳וכ׳ at once the bird is spellbound (by the snake looking at its shadow) and falls to pieces; Yalk. Ex. 255 מת (read מתחבר); Mekh. Bshall., Vayassa, s.1 מִתְחַבֵּר על צלו (not ומת׳ אל) it remains spell-bound over its own shadow.

    Jewish literature > חָבַר

  • 163 חגר II

    חָגַרII (v. חִגֵּר) to halt, to limp; to hesitate. Ḥull.18a כדי שתַּחְגּוֹרוכ׳ a notch deep enough for the nail to halt on passing over the edge; Bekh.37b; Tosef. ib. IV, 1 והיא חוֹגֶרֶת and it (the finger nail) is caught. Hif. הֶחֵגִּיר same. Y.Pes.VII, 35b top כדי שתהא היד מַחְגֶּרֶת enough for the finger to be caught. Zab. III, 1 מַחְגִּירִין they halt (do not stand firm). Nithpa. נִתְחַגֵּר to become lame. Tosef.Eduy. I, 14.

    Jewish literature > חגר II

  • 164 חָגַר

    חָגַרII (v. חִגֵּר) to halt, to limp; to hesitate. Ḥull.18a כדי שתַּחְגּוֹרוכ׳ a notch deep enough for the nail to halt on passing over the edge; Bekh.37b; Tosef. ib. IV, 1 והיא חוֹגֶרֶת and it (the finger nail) is caught. Hif. הֶחֵגִּיר same. Y.Pes.VII, 35b top כדי שתהא היד מַחְגֶּרֶת enough for the finger to be caught. Zab. III, 1 מַחְגִּירִין they halt (do not stand firm). Nithpa. נִתְחַגֵּר to become lame. Tosef.Eduy. I, 14.

    Jewish literature > חָגַר

  • 165 חדש

    חָדַש(b. h.) ( to be bright, to be new. Pi. חִדֵּש, חִידֵּש 1) to renew, renovate, polish. Lev. R. s. 29 (ref. to בחדש, Ps. 81:4) תְּחַדְּשוּ מעשיכם ye shall polish (cleanse) your doings. Gen. R. s. 78, beg. (ref. to Lam. 3:23) אתה מְחַדְּשֵׁנוּוכ׳ thou renewest our lives every morning; אתה מח׳ לבוקרןוכ׳ thou inspirest us with new life in the morning (rise to power), v. בֹּקֶר; a. fr. 2) to commence anew, do again. R. Hash. 7a, a. e. (ref. to Num. 28:14) חַדֵּש והבאוכ׳ commence a new account and offer Trumah of the new produces. 3) to promulgate a new law, to establish a new interpretation of a Biblical law; to find a new point. Sabb.104a, a. fr. (ref. to Lev. 26:46) אין נביא רשאי לְחַדֵּשוכ׳ (v. Rabb. D. S. a. l.) since the promulgation of these laws no prophet has a right to issue a new law. Y.Erub.V, 22c bot. it is called the New Gate, because there חִידְּשוּוכ׳ (not חו׳) the Sofrim instituted the interpretation ( Halakhah); a. fr. Hithpa. הִתְחַדֵּש, Nithpa. נִתְחַדֵּש 1) to be renewed, to be established as a new interpretation (cmp. Lat. novellae); to be offered as a new point ( דבר חדש). Y.Yeb.VIII, 9c top (ref. to 1 Chr. 8:9) שעל ידיה נִתְחַדְּשָׁה הלכהוכ׳ at her instance the new interpretation (of the law Deut. 23:4) was established; Midr. Sam. ch. 22; Ruth R. to II, 5 כבר נ׳ הלכה the law has been interpreted long before. Sot.3b, a. fr. לא נשנית אלא בשביל דברשנ׳ בה the section is repeated for the sake of a new point added. 2) to change turns. Yoma 26a משמרות מִתְחַדְּשוֹת the Temple attendants are relieved.

    Jewish literature > חדש

  • 166 חָדַש

    חָדַש(b. h.) ( to be bright, to be new. Pi. חִדֵּש, חִידֵּש 1) to renew, renovate, polish. Lev. R. s. 29 (ref. to בחדש, Ps. 81:4) תְּחַדְּשוּ מעשיכם ye shall polish (cleanse) your doings. Gen. R. s. 78, beg. (ref. to Lam. 3:23) אתה מְחַדְּשֵׁנוּוכ׳ thou renewest our lives every morning; אתה מח׳ לבוקרןוכ׳ thou inspirest us with new life in the morning (rise to power), v. בֹּקֶר; a. fr. 2) to commence anew, do again. R. Hash. 7a, a. e. (ref. to Num. 28:14) חַדֵּש והבאוכ׳ commence a new account and offer Trumah of the new produces. 3) to promulgate a new law, to establish a new interpretation of a Biblical law; to find a new point. Sabb.104a, a. fr. (ref. to Lev. 26:46) אין נביא רשאי לְחַדֵּשוכ׳ (v. Rabb. D. S. a. l.) since the promulgation of these laws no prophet has a right to issue a new law. Y.Erub.V, 22c bot. it is called the New Gate, because there חִידְּשוּוכ׳ (not חו׳) the Sofrim instituted the interpretation ( Halakhah); a. fr. Hithpa. הִתְחַדֵּש, Nithpa. נִתְחַדֵּש 1) to be renewed, to be established as a new interpretation (cmp. Lat. novellae); to be offered as a new point ( דבר חדש). Y.Yeb.VIII, 9c top (ref. to 1 Chr. 8:9) שעל ידיה נִתְחַדְּשָׁה הלכהוכ׳ at her instance the new interpretation (of the law Deut. 23:4) was established; Midr. Sam. ch. 22; Ruth R. to II, 5 כבר נ׳ הלכה the law has been interpreted long before. Sot.3b, a. fr. לא נשנית אלא בשביל דברשנ׳ בה the section is repeated for the sake of a new point added. 2) to change turns. Yoma 26a משמרות מִתְחַדְּשוֹת the Temple attendants are relieved.

    Jewish literature > חָדַש

  • 167 חוב

    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.

    Jewish literature > חוב

  • 168 חוּב

    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.

    Jewish literature > חוּב

  • 169 חזק

    חָזַק(b. h.; cmp. אדק, הדק, חדק) ( to squeeze together, (neut. verb) to be thick, solid; to be strong. Y.Ber.I, 2c bot. (ref. to Gen. 1:6) יֶחֱזַק הרקיעוכ׳ let the expanse become solidified, let it coagulate, congeal; Gen. R. s. 4; (Yalk. ib. 5 יתחזק, Hithpa.). Pi. חִיזֵּק to join, repair, tighten, strengthen. Snh.94a (expl. חזקיה) שחי׳ את ישראלוכ׳ (Ms. M. שהחזיק, Hif.) he joined Israel to their Father Ib. שחִזְּקוֹ יה the Lord strengthened him. Pes.45a שעשוי לחַזֵּק Ms. M. where the dough in the cracks is put in for repairing the trough. Sabb.146b (העשוי) לחַ׳ when the hole was filled up for making the vessel sound, opp. לשמר to prevent evaporation; a. fr.Part. pass. מְחוּזָּק, pl. מְחוּזָּקִים. Sifré Num. 1 אין מְחַזְּקִים אלא המח׳ (ed. תמוחז׳) only the strong-minded it is worth while to strengthen (encourage). Hif. הֶחֱזִיק 1) same, v. supra.ה׳ טובה ל־ to attach merit to, to account as merit, to be grateful. Ab. II, 8 אל תַּחֲזִיק ט׳ לעצמך do not claim credit for it (be not proud). Yoma 86b אלא שמַחֲזִיק לו ט׳ but He even gives him credit (for his sins when he repents). Men.53a הַחֲזֵק ליוכ׳ give me credit for making Thee known Keth.68a, a. e. בואו ונַחֲזִיקוכ׳ let us be thankful to the fraudulent poor ; a. fr. 2) (with יד) to strengthen, to encourage, abet. Gitt.V, 9 לפי שאין מַחֲזִיקִיןוכ׳ because we must not encourage (by favors) those who do wrong. Ib. ומחזיקין ידיעכו״םוכ׳ we may encourage (greet with תחזקנה ידיכם, Zech. 8:9) gentiles at agricultural work in the Sabbatical year; a. fr. 3) to hold, contain. Ib. 57a אין עורו מחזיקוכ׳ its skin (once flayed) can not again cover its entire body (it shrinks). Ib. (in Chald. dict.) אפי׳ שתין … לא מ׳ it would not have room even for sixty myriads of reeds. Par. VII, 8 בשביל שתַּחֲזִיקוכ׳ in order that it (the reservoir) might hold more water. Ukts. III, 12 לא מצא … מחזיקוכ׳ the Lord found no vessel so fit to contain all blessings as peace; Deut. R. s. 5 end; a. fr. 4) (with ב) to take a hold of, seize, take possession. Ḥull.4a, a. e. כל מצוה שהֶחֱזִיקוּוכ׳ whatever Jewish law the Samaritans have adopted, v. דִּקְדֵּק. B. Mets.I, 4 וה׳ בה and took a hold of it. B. Bath.III, 3 במַחֲזִיק when one is in possession (basing his claim on possession). Ib. המַ׳ בנכסי הגר he who takes possession of the estate of a convert (who has no heirs in law). Ib. 2 ויַחֲזִיק שנה that he may be in possession for one year, v. אִסְפַּמְיָא; a. fr.; v. חֲזָקָה.Y. Ḥag. I, 76c, a. e. שלא הֶחֱזִיקוּ בשכרוכ׳ they did not cling to the duty of maintaining teachers 5) (v. חֲזָקָה) to presume, to be under a certain impression, to be convinced. Y.Kidd.IV, 66b היו מַחֲזִיקִין בו שהוא בנווכ׳ if people were under the impression that a certain person was their neighbors son, but in his dying hour he declared Ib. היו מ׳ אותו שהואוכ׳ if people took him to be a relation of his; a. e.Ḥag.19a, v. infra. Hof. הוּחֲזָק (denom. of חֲזָקָה) to be presumed, be held for, be known for. Gitt.14a בשה׳ כפרן when the man is known to be a liar. Shebu.34b, a. fr. ה׳ כפרן (in such a case) he is considered a confirmed liar.Y. Kidd. l. c. bot. הוּחְזְקוּ if they were generally assumed (to be husband and wife); a. fr.Ḥag.19a הטובל לחולין וה׳ לחולין if one takes an immersion for the purpose of being enabled to partake of ordinary food and is considered (by himself) to have immersed for that purpose. Ib. טבל ולאה׳ if he did immerse but did not have a certain purpose in view. Ib. עודיהו …ה׳ לדבר קל מחזיק עצמווכ׳ as long as he has one foot yet in the water, when he had had in view a minor purpose for his bath, he may still change it for a higher purpose. Ib. אם לאה׳ מחזיק if he had had no particular object in view, he may on coming out define the object for which he has bathed.Part. מוּחֲזָק 1) held in possession, adhered to. Bekh.VIII, 9 ולא בראוי כבמ׳ nor does he take a double share of what is coming due to the estate as he does of what is held in possession; B. Bath.55a; a. fr.Sabb.130a עדיין היא מוּחֲזֶקֶת בידם it is still strongly adhered to, opp. מרופה, v. רָפָה. 2) being known, approved. Sifra Kdosh. Par. 3, ch. V במ׳ לך when he is known to thee (to be a proselyte); a. e. 3) being sure, convinced, knowing from experience. Keth.25b מוּחֲזַקְנִי בזהוכ׳ (= מ׳ אני) I know this man to be a priest; a. e.Sifré Num. 1:5. supra. Hithpa. הִתְחַזֵּק, Nithpa. נִתְחַזֵּק 1) to become solid, strong. Yalk. Gen. 5 יִתְחַזֵּק, v. preced. 2) to feel encouraged, take courage. Ber.32a נ׳ בתפלה became emboldened to pray.

    Jewish literature > חזק

  • 170 חָזַק

    חָזַק(b. h.; cmp. אדק, הדק, חדק) ( to squeeze together, (neut. verb) to be thick, solid; to be strong. Y.Ber.I, 2c bot. (ref. to Gen. 1:6) יֶחֱזַק הרקיעוכ׳ let the expanse become solidified, let it coagulate, congeal; Gen. R. s. 4; (Yalk. ib. 5 יתחזק, Hithpa.). Pi. חִיזֵּק to join, repair, tighten, strengthen. Snh.94a (expl. חזקיה) שחי׳ את ישראלוכ׳ (Ms. M. שהחזיק, Hif.) he joined Israel to their Father Ib. שחִזְּקוֹ יה the Lord strengthened him. Pes.45a שעשוי לחַזֵּק Ms. M. where the dough in the cracks is put in for repairing the trough. Sabb.146b (העשוי) לחַ׳ when the hole was filled up for making the vessel sound, opp. לשמר to prevent evaporation; a. fr.Part. pass. מְחוּזָּק, pl. מְחוּזָּקִים. Sifré Num. 1 אין מְחַזְּקִים אלא המח׳ (ed. תמוחז׳) only the strong-minded it is worth while to strengthen (encourage). Hif. הֶחֱזִיק 1) same, v. supra.ה׳ טובה ל־ to attach merit to, to account as merit, to be grateful. Ab. II, 8 אל תַּחֲזִיק ט׳ לעצמך do not claim credit for it (be not proud). Yoma 86b אלא שמַחֲזִיק לו ט׳ but He even gives him credit (for his sins when he repents). Men.53a הַחֲזֵק ליוכ׳ give me credit for making Thee known Keth.68a, a. e. בואו ונַחֲזִיקוכ׳ let us be thankful to the fraudulent poor ; a. fr. 2) (with יד) to strengthen, to encourage, abet. Gitt.V, 9 לפי שאין מַחֲזִיקִיןוכ׳ because we must not encourage (by favors) those who do wrong. Ib. ומחזיקין ידיעכו״םוכ׳ we may encourage (greet with תחזקנה ידיכם, Zech. 8:9) gentiles at agricultural work in the Sabbatical year; a. fr. 3) to hold, contain. Ib. 57a אין עורו מחזיקוכ׳ its skin (once flayed) can not again cover its entire body (it shrinks). Ib. (in Chald. dict.) אפי׳ שתין … לא מ׳ it would not have room even for sixty myriads of reeds. Par. VII, 8 בשביל שתַּחֲזִיקוכ׳ in order that it (the reservoir) might hold more water. Ukts. III, 12 לא מצא … מחזיקוכ׳ the Lord found no vessel so fit to contain all blessings as peace; Deut. R. s. 5 end; a. fr. 4) (with ב) to take a hold of, seize, take possession. Ḥull.4a, a. e. כל מצוה שהֶחֱזִיקוּוכ׳ whatever Jewish law the Samaritans have adopted, v. דִּקְדֵּק. B. Mets.I, 4 וה׳ בה and took a hold of it. B. Bath.III, 3 במַחֲזִיק when one is in possession (basing his claim on possession). Ib. המַ׳ בנכסי הגר he who takes possession of the estate of a convert (who has no heirs in law). Ib. 2 ויַחֲזִיק שנה that he may be in possession for one year, v. אִסְפַּמְיָא; a. fr.; v. חֲזָקָה.Y. Ḥag. I, 76c, a. e. שלא הֶחֱזִיקוּ בשכרוכ׳ they did not cling to the duty of maintaining teachers 5) (v. חֲזָקָה) to presume, to be under a certain impression, to be convinced. Y.Kidd.IV, 66b היו מַחֲזִיקִין בו שהוא בנווכ׳ if people were under the impression that a certain person was their neighbors son, but in his dying hour he declared Ib. היו מ׳ אותו שהואוכ׳ if people took him to be a relation of his; a. e.Ḥag.19a, v. infra. Hof. הוּחֲזָק (denom. of חֲזָקָה) to be presumed, be held for, be known for. Gitt.14a בשה׳ כפרן when the man is known to be a liar. Shebu.34b, a. fr. ה׳ כפרן (in such a case) he is considered a confirmed liar.Y. Kidd. l. c. bot. הוּחְזְקוּ if they were generally assumed (to be husband and wife); a. fr.Ḥag.19a הטובל לחולין וה׳ לחולין if one takes an immersion for the purpose of being enabled to partake of ordinary food and is considered (by himself) to have immersed for that purpose. Ib. טבל ולאה׳ if he did immerse but did not have a certain purpose in view. Ib. עודיהו …ה׳ לדבר קל מחזיק עצמווכ׳ as long as he has one foot yet in the water, when he had had in view a minor purpose for his bath, he may still change it for a higher purpose. Ib. אם לאה׳ מחזיק if he had had no particular object in view, he may on coming out define the object for which he has bathed.Part. מוּחֲזָק 1) held in possession, adhered to. Bekh.VIII, 9 ולא בראוי כבמ׳ nor does he take a double share of what is coming due to the estate as he does of what is held in possession; B. Bath.55a; a. fr.Sabb.130a עדיין היא מוּחֲזֶקֶת בידם it is still strongly adhered to, opp. מרופה, v. רָפָה. 2) being known, approved. Sifra Kdosh. Par. 3, ch. V במ׳ לך when he is known to thee (to be a proselyte); a. e. 3) being sure, convinced, knowing from experience. Keth.25b מוּחֲזַקְנִי בזהוכ׳ (= מ׳ אני) I know this man to be a priest; a. e.Sifré Num. 1:5. supra. Hithpa. הִתְחַזֵּק, Nithpa. נִתְחַזֵּק 1) to become solid, strong. Yalk. Gen. 5 יִתְחַזֵּק, v. preced. 2) to feel encouraged, take courage. Ber.32a נ׳ בתפלה became emboldened to pray.

    Jewish literature > חָזַק

  • 171 חטי

    חטי, חָטָא, חָטָהI (to stroll idly, saunter (v. Fl. to Levy Targ. Dict. I, 4242>), to live in luxury, to be like a nobleman, to be well-dressed, clean (cmp. פנק, פרנק). Pi. חִטֵּא, חִטָּה to make look well, polish, dress, cleanse, prepare. Ḥull.27a (play on וש̇ח̇ט̇, Lev. 1:5) ממקום שש̇ח̇ חַטֵּ֗הוּ from the place where the animal bends (its head, the front of the neck), cleanse it (let its blood run out). Ib. ממאי דהאי הטהו לישנא דדכויי הוא how can you prove that this ḥattehu has the meaning of cleansing?Ib. ממקום שס̇ח̇ ח̇ט̇חו from where it utters sound, cleanse it. (Cant. R. to VII, 2, v. infra. Hithpa. הִתְחַטֵּא, הִתְהַטָּה, Nithpa. נִתְח׳ 1) to enjoy, to be gratified. Cant. R. to VII, 2 (read:) כל הִיטּוּיִין … שישראל מִתְחַטִּיןוכ׳ all luxuries and enjoyments which Israel indulge in and enjoy. Men.66b (play on נ̇ת̇ע̇ל̇ס̇ה̇, Prov. 7:18) נ̇שא ונת̇ן ונע̇לה ונ̇שמח ונִתְחַטֵּא באהבים let us have a conversation, then let us go up and rejoice and delight ourselves with dalliances; Sifra Vayikra, Ndabah, ch. XIV, Par. 13. Men. l. c. (play on נ̇ע̇ל̇ס̇ה̇ Jo 39:13) נ̇וש̇א עול̇ה ונתח̇טא; Sifra l. c. נושא ועולה ומִתְחַטֵּא he (the bird) raises (his wings) and rises and enjoys himself (differ. interpret, in Rashi). 2) to show ones self a nobleman, to be generous, proud. Cant. R. to VII, 7 שהיה מתחטא עלוכ׳ he was generous towards (ref. to Gen. 14:23, Dan. 5:17). 3) to be imperious, to lord it, to ask petulantly. Taan.III, 8 אתה מתח׳ לפני thou comest petulantly before the Lord כבן שהוא מתח׳ עלוכ׳ like a son that lords it over his father Cant. R. to V, 6 (explain. חמק, ib.) נתח׳וכ׳ he became petulant, he got angry with me.

    Jewish literature > חטי

  • 172 חטא

    חטי, חָטָא, חָטָהI (to stroll idly, saunter (v. Fl. to Levy Targ. Dict. I, 4242>), to live in luxury, to be like a nobleman, to be well-dressed, clean (cmp. פנק, פרנק). Pi. חִטֵּא, חִטָּה to make look well, polish, dress, cleanse, prepare. Ḥull.27a (play on וש̇ח̇ט̇, Lev. 1:5) ממקום שש̇ח̇ חַטֵּ֗הוּ from the place where the animal bends (its head, the front of the neck), cleanse it (let its blood run out). Ib. ממאי דהאי הטהו לישנא דדכויי הוא how can you prove that this ḥattehu has the meaning of cleansing?Ib. ממקום שס̇ח̇ ח̇ט̇חו from where it utters sound, cleanse it. (Cant. R. to VII, 2, v. infra. Hithpa. הִתְחַטֵּא, הִתְהַטָּה, Nithpa. נִתְח׳ 1) to enjoy, to be gratified. Cant. R. to VII, 2 (read:) כל הִיטּוּיִין … שישראל מִתְחַטִּיןוכ׳ all luxuries and enjoyments which Israel indulge in and enjoy. Men.66b (play on נ̇ת̇ע̇ל̇ס̇ה̇, Prov. 7:18) נ̇שא ונת̇ן ונע̇לה ונ̇שמח ונִתְחַטֵּא באהבים let us have a conversation, then let us go up and rejoice and delight ourselves with dalliances; Sifra Vayikra, Ndabah, ch. XIV, Par. 13. Men. l. c. (play on נ̇ע̇ל̇ס̇ה̇ Jo 39:13) נ̇וש̇א עול̇ה ונתח̇טא; Sifra l. c. נושא ועולה ומִתְחַטֵּא he (the bird) raises (his wings) and rises and enjoys himself (differ. interpret, in Rashi). 2) to show ones self a nobleman, to be generous, proud. Cant. R. to VII, 7 שהיה מתחטא עלוכ׳ he was generous towards (ref. to Gen. 14:23, Dan. 5:17). 3) to be imperious, to lord it, to ask petulantly. Taan.III, 8 אתה מתח׳ לפני thou comest petulantly before the Lord כבן שהוא מתח׳ עלוכ׳ like a son that lords it over his father Cant. R. to V, 6 (explain. חמק, ib.) נתח׳וכ׳ he became petulant, he got angry with me.

    Jewish literature > חטא

  • 173 חָטָא

    חטי, חָטָא, חָטָהI (to stroll idly, saunter (v. Fl. to Levy Targ. Dict. I, 4242>), to live in luxury, to be like a nobleman, to be well-dressed, clean (cmp. פנק, פרנק). Pi. חִטֵּא, חִטָּה to make look well, polish, dress, cleanse, prepare. Ḥull.27a (play on וש̇ח̇ט̇, Lev. 1:5) ממקום שש̇ח̇ חַטֵּ֗הוּ from the place where the animal bends (its head, the front of the neck), cleanse it (let its blood run out). Ib. ממאי דהאי הטהו לישנא דדכויי הוא how can you prove that this ḥattehu has the meaning of cleansing?Ib. ממקום שס̇ח̇ ח̇ט̇חו from where it utters sound, cleanse it. (Cant. R. to VII, 2, v. infra. Hithpa. הִתְחַטֵּא, הִתְהַטָּה, Nithpa. נִתְח׳ 1) to enjoy, to be gratified. Cant. R. to VII, 2 (read:) כל הִיטּוּיִין … שישראל מִתְחַטִּיןוכ׳ all luxuries and enjoyments which Israel indulge in and enjoy. Men.66b (play on נ̇ת̇ע̇ל̇ס̇ה̇, Prov. 7:18) נ̇שא ונת̇ן ונע̇לה ונ̇שמח ונִתְחַטֵּא באהבים let us have a conversation, then let us go up and rejoice and delight ourselves with dalliances; Sifra Vayikra, Ndabah, ch. XIV, Par. 13. Men. l. c. (play on נ̇ע̇ל̇ס̇ה̇ Jo 39:13) נ̇וש̇א עול̇ה ונתח̇טא; Sifra l. c. נושא ועולה ומִתְחַטֵּא he (the bird) raises (his wings) and rises and enjoys himself (differ. interpret, in Rashi). 2) to show ones self a nobleman, to be generous, proud. Cant. R. to VII, 7 שהיה מתחטא עלוכ׳ he was generous towards (ref. to Gen. 14:23, Dan. 5:17). 3) to be imperious, to lord it, to ask petulantly. Taan.III, 8 אתה מתח׳ לפני thou comest petulantly before the Lord כבן שהוא מתח׳ עלוכ׳ like a son that lords it over his father Cant. R. to V, 6 (explain. חמק, ib.) נתח׳וכ׳ he became petulant, he got angry with me.

    Jewish literature > חָטָא

  • 174 חָטָה

    חטי, חָטָא, חָטָהI (to stroll idly, saunter (v. Fl. to Levy Targ. Dict. I, 4242>), to live in luxury, to be like a nobleman, to be well-dressed, clean (cmp. פנק, פרנק). Pi. חִטֵּא, חִטָּה to make look well, polish, dress, cleanse, prepare. Ḥull.27a (play on וש̇ח̇ט̇, Lev. 1:5) ממקום שש̇ח̇ חַטֵּ֗הוּ from the place where the animal bends (its head, the front of the neck), cleanse it (let its blood run out). Ib. ממאי דהאי הטהו לישנא דדכויי הוא how can you prove that this ḥattehu has the meaning of cleansing?Ib. ממקום שס̇ח̇ ח̇ט̇חו from where it utters sound, cleanse it. (Cant. R. to VII, 2, v. infra. Hithpa. הִתְחַטֵּא, הִתְהַטָּה, Nithpa. נִתְח׳ 1) to enjoy, to be gratified. Cant. R. to VII, 2 (read:) כל הִיטּוּיִין … שישראל מִתְחַטִּיןוכ׳ all luxuries and enjoyments which Israel indulge in and enjoy. Men.66b (play on נ̇ת̇ע̇ל̇ס̇ה̇, Prov. 7:18) נ̇שא ונת̇ן ונע̇לה ונ̇שמח ונִתְחַטֵּא באהבים let us have a conversation, then let us go up and rejoice and delight ourselves with dalliances; Sifra Vayikra, Ndabah, ch. XIV, Par. 13. Men. l. c. (play on נ̇ע̇ל̇ס̇ה̇ Jo 39:13) נ̇וש̇א עול̇ה ונתח̇טא; Sifra l. c. נושא ועולה ומִתְחַטֵּא he (the bird) raises (his wings) and rises and enjoys himself (differ. interpret, in Rashi). 2) to show ones self a nobleman, to be generous, proud. Cant. R. to VII, 7 שהיה מתחטא עלוכ׳ he was generous towards (ref. to Gen. 14:23, Dan. 5:17). 3) to be imperious, to lord it, to ask petulantly. Taan.III, 8 אתה מתח׳ לפני thou comest petulantly before the Lord כבן שהוא מתח׳ עלוכ׳ like a son that lords it over his father Cant. R. to V, 6 (explain. חמק, ib.) נתח׳וכ׳ he became petulant, he got angry with me.

    Jewish literature > חָטָה

  • 175 חטי

    חֲטִיch. sam( Hithpa. הִתְחַטֵּא, הִתְהַטָּה, Nithpa. נִתְח׳ to enjoy, to be gratified); part. חַטְיָא used to comfort, tender, delicate. Targ. Y. Gen. 33:13 טליא חַטְיָין (h. text וכים). Pa. חַטֵּא to cause to be generous, to persuade to leniency. Koh. R. to IX, 18 אנא אזלא ומְחַטָּא ליה I will go to appeal to his generosity (Midr. Sam. ch. XXII ומפייסה). Ithpa. אִחְטֵי to be raised in luxury. Part. pass. מִחְטֵי, fem. מֶחְטָיָא, מֶחְטַיְיתָא delicate. Targ. Y. I, II Deut. 28:54; 56.

    Jewish literature > חטי

  • 176 חֲטִי

    חֲטִיch. sam( Hithpa. הִתְחַטֵּא, הִתְהַטָּה, Nithpa. נִתְח׳ to enjoy, to be gratified); part. חַטְיָא used to comfort, tender, delicate. Targ. Y. Gen. 33:13 טליא חַטְיָין (h. text וכים). Pa. חַטֵּא to cause to be generous, to persuade to leniency. Koh. R. to IX, 18 אנא אזלא ומְחַטָּא ליה I will go to appeal to his generosity (Midr. Sam. ch. XXII ומפייסה). Ithpa. אִחְטֵי to be raised in luxury. Part. pass. מִחְטֵי, fem. מֶחְטָיָא, מֶחְטַיְיתָא delicate. Targ. Y. I, II Deut. 28:54; 56.

    Jewish literature > חֲטִי

  • 177 חכך II

    חָכַךְII (onomatop.) 1) to be rough; to rub, scratch. Naz.59a מהו לָחוֹךְ how about (removing the hair by) rubbing (Tosaf.: לחוך ולהִתְחַכֵּךְ about rubbing or being rubbed)? 2) (cmp. חָרַט, a. חַיָּיךְ) to hesitate. Ned.I, 1 היה חוֹכֵךְ בזה להחמיר had some hesitation about deciding in favor of greater stringency (for the expression מנודה; oth. opin. in R. N. to Bab. ib. 7a: denom. of חֵךְ had a taste for &c). Hithpa. הִתְחַכִּךְ, Nithpa. נִתְחַכֵּךְ to rub ones self against a rough object; to be rubbed. B. Kam.IV, 6 שור שהיה מִתְחַכֵּךְוכ׳ an ox that scratched himself against a wall; Tosef. ib. IV, 6. B. Kam.3a נִתְחַכְּכָהוכ׳ she (the animal) scratched herself against a wall for her gratification (without intention to do injury) Naz.59a, v. supra; a. fr. Pi. חִיכֵּךְ (v. חוּךְ II) to hawk; to deride. Gen. R. s. 67 (play on הכי, Gen. 27:36) התחיל מְחַכֵּךְ בגרונווכ׳ he began to hawk with his throat (to express contempt), like one that hawks and spits; Tanḥ. Ki Thetsé 10; Pesik. Zakh., p. 27b>, v. זְמוֹרָה; (Ar. ed. Koh. s. v. זמר: חִיכְחֵךְ, Pilp.Cmp. כָּחַח.

    Jewish literature > חכך II

  • 178 חָכַךְ

    חָכַךְII (onomatop.) 1) to be rough; to rub, scratch. Naz.59a מהו לָחוֹךְ how about (removing the hair by) rubbing (Tosaf.: לחוך ולהִתְחַכֵּךְ about rubbing or being rubbed)? 2) (cmp. חָרַט, a. חַיָּיךְ) to hesitate. Ned.I, 1 היה חוֹכֵךְ בזה להחמיר had some hesitation about deciding in favor of greater stringency (for the expression מנודה; oth. opin. in R. N. to Bab. ib. 7a: denom. of חֵךְ had a taste for &c). Hithpa. הִתְחַכִּךְ, Nithpa. נִתְחַכֵּךְ to rub ones self against a rough object; to be rubbed. B. Kam.IV, 6 שור שהיה מִתְחַכֵּךְוכ׳ an ox that scratched himself against a wall; Tosef. ib. IV, 6. B. Kam.3a נִתְחַכְּכָהוכ׳ she (the animal) scratched herself against a wall for her gratification (without intention to do injury) Naz.59a, v. supra; a. fr. Pi. חִיכֵּךְ (v. חוּךְ II) to hawk; to deride. Gen. R. s. 67 (play on הכי, Gen. 27:36) התחיל מְחַכֵּךְ בגרונווכ׳ he began to hawk with his throat (to express contempt), like one that hawks and spits; Tanḥ. Ki Thetsé 10; Pesik. Zakh., p. 27b>, v. זְמוֹרָה; (Ar. ed. Koh. s. v. זמר: חִיכְחֵךְ, Pilp.Cmp. כָּחַח.

    Jewish literature > חָכַךְ

  • 179 חכם

    חָכַם(b. h.; v. חָכָם) 1) to be wise, to know. Nidd.70 מה יעשה אדם ויֶחְכַּם what must one do in order to be wise? 2) (denom. of חָכָם) to meet for deliberation. Ib. לכשיחיו נֶחְכַּם להן when they resurrect, we shall meet to discuss their case. Hif. הֶחְכִּים 1) to grow wise, to become a scholar. B. Bath.25b הרוצה שיַחְכִּים he who desires to become a scholar; ib. 175b (Ber.63b שיִתְחַכֵּם). Ab. II, 5 … לא כל … מַחְכִּים not every one that has a large trade, becomes wise (experienced); a. fr. 2) to make wise, to stimulate a persons mind by ingenious suggestions, questions Hag. 14a תלמיד המַחְכִּיםוכ׳ a student who enlightens his teachers. B. Mets. 107b ומַחְכִּימַת פתי and makes the simple wise. 3) to subtilize, philosophize. Ex. R. s. 6, beg. ה׳ על גזרתווכ׳ philosophized on (tried to find out the reasons for) the Lords law. Ib. מה שהייתי מַחְכִּיםוכ׳ when I philosophised … and made myself believe …, it was all vain boast Hithpa. הִתְחַכֵּם, Nithpa. נִתְחַכֵּם to become wise. Ber.63b, v. supra. B. Bath.25b מתוך שמִתְחַכֵּם מתעשר because by becoming wise, he will get rich. Pesik. R. s. 33 beg. מאליו נתח׳ became wise by his own speculation.

    Jewish literature > חכם

  • 180 חָכַם

    חָכַם(b. h.; v. חָכָם) 1) to be wise, to know. Nidd.70 מה יעשה אדם ויֶחְכַּם what must one do in order to be wise? 2) (denom. of חָכָם) to meet for deliberation. Ib. לכשיחיו נֶחְכַּם להן when they resurrect, we shall meet to discuss their case. Hif. הֶחְכִּים 1) to grow wise, to become a scholar. B. Bath.25b הרוצה שיַחְכִּים he who desires to become a scholar; ib. 175b (Ber.63b שיִתְחַכֵּם). Ab. II, 5 … לא כל … מַחְכִּים not every one that has a large trade, becomes wise (experienced); a. fr. 2) to make wise, to stimulate a persons mind by ingenious suggestions, questions Hag. 14a תלמיד המַחְכִּיםוכ׳ a student who enlightens his teachers. B. Mets. 107b ומַחְכִּימַת פתי and makes the simple wise. 3) to subtilize, philosophize. Ex. R. s. 6, beg. ה׳ על גזרתווכ׳ philosophized on (tried to find out the reasons for) the Lords law. Ib. מה שהייתי מַחְכִּיםוכ׳ when I philosophised … and made myself believe …, it was all vain boast Hithpa. הִתְחַכֵּם, Nithpa. נִתְחַכֵּם to become wise. Ber.63b, v. supra. B. Bath.25b מתוך שמִתְחַכֵּם מתעשר because by becoming wise, he will get rich. Pesik. R. s. 33 beg. מאליו נתח׳ became wise by his own speculation.

    Jewish literature > חָכַם


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