*
ha-la-chi-c
(redirected from Ha-la-k-hi-c)Ha·la·c-ha
or Ha·la·kha-h also Ha·la·k-ah (hä′lä-KHä′, hä-lä′KH-ə, -lô′-)ha-la-chi-c
,ha-la-k-hi-c
&ha-la-ki-c
*How Jewish Law Is Made
Ha-la-kh-ah (also spelled ha-la-c-ha-h) refers to Jewish law. Per its literal translation, “the way,” ha-la-ch-ah guides the day-to-day life of a Jew.
The T'-al-m-ud records rife debate among the sages. The ha-la-ch-ah is ultimately decided in favor of one specific tradition. How is this determined? For the most part, the ha-la-ch-ah follows the majority, but at the same time, certain sages are considered to be more authoritative in a specific area of law.
After the Talmudic era, great rabbis, most notably Ma-i-mo-n-i-des, wrote works that extracted and anthologized the ha-la-chi-c rulings of the Talmud.
Eventually, these halachic ruling were further refined and consolidated in the S-hu-l-c-han A-ru-ch, the Code of Jewish Law. Studying this work and its commentaries is known as “learning ha-la-c-h-ah,” as opposed to learning the Talmud and other (more theoretical) commentaries.
Another important source of halachic rulings are t'-es-hu-v'-o-t', responsa authored by great T'o-ra-h scholars in response to inquiries from individuals and communities of their e-ra.
As circumstances continue to evolve, it is the task of the ha-la-chi-c scholars to determine how the ha-la-ch-ah relates to new questions and situations.
An authoritative ha-la-chi-c ruling is known as a p'sa-k ha-la-ch-ah, and the highly-regarded, learned rabbi who is trusted to make these decisions is known as a po-se-k (p'-os-kim in plural).
*Ha-la-kh-ah, (Hebrew: “the Way”) also spelled Ha-la-kh-a, Ha-la-k-ah, & Ha-la-ch-ah, plural Ha-la-kh-ah-s, Ha-la-kh-o-t', Ha-la-kh-o-t'-h, or Ha-la-c-ho-t', in Judaism, the totality of laws and ordinances that have evolved since biblical times to regulate religious observances and the daily life and conduct of the Jewish people. Quite distinct from the Law, or the Pe-nt-a-t'-e-u-ch (the first five books of the Bible), Ha-la-kh-ah purports to preserve and represent oral traditions.
*K'-a-t'-la (Icelandic pronunciation: [ˈkʰ-ah-t-la] i) is an active volcano in southern Iceland.
Transliteration: i'-s-c-hu-ó
Phonetic Spelling: (i'-s-kh-oo'-o)
Definition: to be strong, have power
Usage: I have strength, am strong, am in full health and vigor, am able; me-t'-on: I prevail.
Strong's Hebrew #4-5-9-2
~kim·‘aṭ'~
~kim·‘a-ṭ'~
Englishman's Concordance (References)
H'-E-B: לֵ֖ב רְשָׁעִ֣ים כִּמְעָֽט׃
NA-S: of the wicked is [worth] little.
KJ-V: of the wicked [is] little worth.
I-NT: the heart of the wicked is little
Part of Speech: Preposition
Transliteration: k'-a-ta
Phonetic Spelling: (k'-a-ta-h')
Definition: down, against, according to
Usage: gen: against, down from, throughout, by; acc: over against, among, daily, day-by-day, each day, according to, by way of.
Part of Speech: Verb
Transliteration: k'a-ta-ba-i-n'-ó
Phonetic Spelling: (k'-a-t'-ab-ah'-ee-n'-o)
Definition: to go down
Usage: I go down, come down, either from the sky or from higher land
Part of Speech: Verb
Transliteration: k'-a-t'-ab-al-ló
Phonetic Spelling: (k'-a'-t'-ab-al'-lo)
Definition: to cast down
Usage: (a) mid: I lay, of a foundation, (b) met: I cast down, prostrate.
Strong's Concordance
k'a-t'-ab-ar-e-o: I burden
Original Word: κ'
-α-τ'-αβ-αρ-έω
Part
of Speech: Verb
Transliteration: k'
a-t'-ab-ar-e'-o
Phonetic Spelling: (k'at-ab-ar-eh'-o)
(k'-a-t'-ab-a-re-ho)
Definition: to
weigh down
Usage: I burden
KJ-V: did not burden you: nevertheless,
I-NT: I not did burden you but
*~G'-I-ME-L~
*~A-Y'-I-N~
*~C-HA-I~
*~A'-L'-E-F~
*~LA-ME-D (HEBREW LETTER)~
*~MO-S-HI-K~
~The Letter La-me-d (ל)~
This letter is the tallest letter of the Hebrew alphabet. Since it stands taller than all the other letters, it represents royalty. In fact, it represents the King of all kings, the Almighty.
It also represents the לֵב (l'-ev) heart, as it is located in the center of the Hebrew alphabet.
*~B'-A-RU-KH~
BA-RU-KH (Heb. בָּרוּךְ), initial word of the *ber-a-kh-ah pattern of prayer. Ba-ru-kh is conventionally translated "blessed," but the etymology is disputed. The root (ברך) seems to have meant originally "bend (or fall) upon the k'-n'-ee-s (b'-e-re-kh = k'-nee)" in prayerful obeisance (Ps. 95:6; Isa. 45:23). Cassuto maintains, however, that it meant originally "bestow a gift" (Gen. 24:1, 35; 33:11, et al.). Ba-ru-kh is a homonym expressing a reciprocal relationship: man can address God as ba-ru-kh by expressing feelings of thanksgiving, reverence, love, and praise, while he is b'-ar-u-kh by God who bestows His material and spiritual gifts. The person upon whom the divine blessing rests is called ber-u-kh Adonai, "blessed of the Lord" (Gen. 24:31, 26:29). B'-a-ru-kh A-do-na-i, in the sense of man blessing God, occurs 24 times in the Bible.
The pattern b'-a-ru-kh A'-t-t'-ah A'-do-n'-a-i ("blessed art Thou, Lord") occurs only twice in biblical literature (Ps. 119:12; i Chron. 29:10). This second person form attained currency no earlier than about the fourth century b.c.e. There is, however, no substantive difference between the second and third person forms. As applied to God "blessed" is identical with "praised" and the formula of blessing v'-iz. benediction is, in fact, one of praise.
The prototype of the classical ber-a-kh-ah is to be found in the biblical fo-r-m-u-la, ba-ru-kh Ad-o'-na-i… a-she-r… (e.g., Gen. 24:27; Ex. 18:10), in which he who has experienced the marvelous or miraculous expresses adoration and awe. This pattern persisted for centuries and was eventually adapted for liturgical use as the Jew's response to "the miracles of every day." But the insertion of the pronoun A'-t-t'-ah ("T'-ho-u") was slow in gaining exclusive acceptance. Some of the variant forms of the ber-a-kh-ah persisted until the third century c.e. when the standard pattern was fully established (Ber. 40b). In third-century Babylonia, R'-av and Samuel were still debating whether A'-t'-t'-ah was required in the formula (t'-j, Ber. 9:1, 12d). R'-av's pattern, ba-ru-kh At-t'-ah A-do-na-i, became the standard opening phrase; but the old biblical formula in which b'-ar-u-kh (A'-t'-t-ah) A-do-n'-a-i was followed by the characteristic phrase, a-she-r ("who," i.e., "performed some beneficent act") remained in use. This j'-u-x'-t'-a-po-s-i-t'-io-n of direct address to God and a sequel in the third person created a syntactical paradox which has exercised commentators and theologians down to the present. Many commentators explain the juxtaposition of second and third person homiletically as indicating both God's nearness and transcendence. The second person address is referred to in traditional sources as n'-ig-l'-eh ("revealed") and the third person as n'-
i-star ("hidden").
16) Is a general plea to hearken to (i.e., accept) prayers. It concludes with B'-a-ru-kh … s-home-'a t'-e-f'-i-la-h ("Blessed … Who hearkens unto prayer").
(17) Beg-s God to re-in-state the av-o-da-h ("the Temple service"), and to return the Divine Presence to Z'-io-n. It concludes with "Ba-ru-kh … ha-m'-aḥ-a-z'-ir She-k-hi-na-t'-o le-Ẓi-y-y-on ("Blessed … Who returns the Divine Presence unto Z'-io-n").
(18) Gives thanks to God for all His mercies. The benediction is called Ho-day-ah ("Thanksgiving") and concludes with Ba-ru-kh … ha- t'-ov s-him-kha u-le-k-ha na'eh le-ho-do-t' ("Blessed … whose name is good and to whom it is fitting to give thanks").
(19) Is a petition for peace. It is called B'-ir-k- a-t' ha-S-ha-l-om ("Blessing of Peace") and on some occasions is preceded by the Priestly Blessing, recited by the worshipers of priestly descent (see below). The latter concludes with the word s-ha-l-om ("peace") and the benediction is a kind of response to the blessing. It is, therefore, also called B'-ir-k'-at K'-o-han-i'-m (Priestly Blessing; rh 4:5) and concludes with Ba-ru-kh … ha-me-v-
a-re-kh et am-mo Y'-israel ba-shalom ("Blessed … Who blesses Your people Israel with peace").
The 13 petitions (4–16) may be subdivided into two distinct groups: Benedictions 4 to 9 are concerned with general human, everyday needs, both spiritual and material; benedictions 10 to 15 give expression to specific Jewish-national aspirations, all concerned with various aspects of messianic redemption.
*bibliography:
B-la-n-k, in: hu-c'-a, 32 (1961), 87–90; B'am-ber-g'-e-r, in: Judaism, 5 (1956), 167–8; M. K'-ad-us-hi-n', The R'-ab-bi-n-ic M'-
i'-n-d (19652), 266–70 (theological aspect); J. H'-e-i'-n-ema-nn, Ha-T'-e-f'-i-l-la-h bi-T'-e-k'-
u-fa-t ha-T'-anna'i-m re-ha-A-mo-ra'i-m (19-662), 29–77 (t'-e-x'-t-u-al criticism).
[Her-man Ki-e-v'-a'-l]
Part of Speech: Proper Name
Transliteration: Baruk
Phonetic Spelling: (b-aw-ro-ok')
Definition: "blessed"
*Ba-ru-kh she'am-ar-
*A-ḤO-T KET-ANNA-H (Heb. אַחוֹת קְטַנַּה; "Little Sister"), name of a hymn for R'os-h Ha-S-han-ah. It was composed by Ab-ra-h-am Ḥa-z-z-an G'-e-ro-n-d'-i, a writer of devotional hymns, who flourished about the middle of the 13th century in southern France. The poem consists of eight me-t'ri'cal stanzas of four to five lines, each ending with the refrain T'-i-khl-eh s-han-ah ve-ki-l'-e-lot-e-ha ("May this year with its curses end"). The last stanza ends Ta-ḥ'-e-l s-han-ah u-v-i-re-kh-o-t'-e-ha ("May the year and its blessings begin"). The acrostic gives the name of the author "Ab-r'-am Ḥa-z-z'-a'-n." The opening words of the hymn are taken from "We have a little sister" and refer to the traditional allegorical interpretation of the Song of Songs. The poem e-v'-ok-es Israel's sufferings in exile and implores God's mercy "to fortify the song of the daughter and to strengthen her longing to be close to her lover." At first adopted into the Sephardi ritual, where it is recited before the evening prayer of R'-os-h Ha-S-han-ah, the poem was subsequently adopted in the Ash-ke-n'-a-z-i and Y'-em-en-i-t'-e rite-s, especially in k'-abba-l'-i-s-t'-ic circles.
[Me-ir Y'-d-i--t'-]
*E'-l Me-l'-e-kh Y'-o-she-v
*L'Ab-b'-a-ye-
*L'-Abba-ye was created
* as an independent municipality in 1571
*La-V’-al- l’-ée District
L'Ab-b'-a-ye-
*Mi-s-h-pa-c-ha-h
- c-la-n, family
- c-la-n
- family
- tribe
- c-la-n
*M-I SHE-BER-A-KH (H'-eb. מִי שֶׁבֵּרַךְ; "He Who Blessed"), initial words of a prayer formula said on various occasions and invoking God's blessing on the community and on individuals.
During the S'-ab-bath morning service after the Torah reading a blessing is invoked "May He who blessed our forefathers… bless this holy congregation…" The wording of this Mi she-Ber-a-kh varies in the various rites, but in its essence can be found in the oldest manuscripts. In different communities there are various additional Mi she-Ber-a-kh prayers, e.g., for one who does not interrupt his prayers from *Ba-ru-kh she-Am-ar through the *A-mi-d-ah, for one who always comes on time to the synagogue, etc. In Israel there is a Mi she-Ber-a-kh for the soldiers of the Israel Defense Forces. A personal Mi she-Ber-a-kh is generally recited for every person called to the reading of the law sometimes specifying the donation being made to the synagogue. If the person called to the T'-o-r'-ah is celebrating a special occasion, such as his bar mi-t'-z-v-ah, forthcoming marriage, or the birth of a child, the prayer is worded so as to make reference to the event. For a female child the name is usually given in the prayer. The usual Mi she-Ber-a-kh starts with the words "May He who blessed our fathers Ab-ra-h-am, Isaac, and Jacob bless…," however, when the blessing is invoked for a sick female or one recovering from childbirth, the names of the matriarchs, Sarah, Re-be-k'-ah, Ra-ch-e-l, and L'-ea-h are added to the invocation. It is also customary to recite relevant versions of the prayer at banquets celebrating events of religious importance.
*K'-a-t'-la (Icelandic pronunciation: [ˈkʰ-ah-t-la] i) is an active volcano in southern Iceland.
*ANNA B'-E-KH-O'A-Ḥ
ANNA B'-E-KH-O'A-Ḥ (Heb. אָנָּא בְּכֹחַ), prayer hymn
Y'I-S-H-T'-ABBA-Ḥ (Heb. יִשְׁתַּבַּח; lit. "Praised"), first word and the name of the blessing which concludes the *Pe-su-ke-i de-Z'-i-m-ra section of the morning service. Y'-i'-s-h-t'-abba-ḥ is referred to in the T'al-m-u-d as "the benediction of song," where it is designated as a conclusion of the H'-al-l'-e-l recited during the Passover se-de-r (; Ra-s-h-b'-am ad loc.). The blessing is one of praise for God, declaring that unto Him "song and praise are becoming, hymn and psalm, strength and dominion, victory, greatness and might, renown and glory, holiness and sovereignty, blessings and thanksgivings from henceforth even for ever" (Her-t'-z, Prayer, 107).
Its author is unknown, although some attribute it to a certain Solomon, interpreting שִׁמְךָ לָעַד מַלְכֵּנוּ הָאֵל (S-him-kh-a la-'ad M'-al-ke-n-u ha-E-l) as an acronym of his name. Others explain this n'o-t'-a-ri-k'-on as being in honor of King Solomon (Ab-u-d'-ar-h-am ha-S-ha-l-om (ed.) Je-ru-sa-l'-em (1959), 64). The Z'-o-h'-ar places great stress on the proper recitation of this prayer since its 13 individual praises of God activate the 13 attributes of God (Z'o-h'-ar, Ex., 132a). Y'-i-s-ht'-abba-ḥ should be recited while standing (S-h. Ar., OḤ 53:1 and T'-az ad loc.), and it is forbidden to interrupt or converse during this portion of the service (i'-b-id., 51:4; cf. 54:3). Following Y'-i-s-h-t'-abba-ḥ, half-K'-ad-d-i'-s-h is recited to separate the Pe-su-k'-e-i de-Z'-i-m-ra from the S'-h-ema and its benedictions which follow.
*B'-A-RE-K-HI NA-F-S-HI (Heb. בָּרְכִי נַפְשִׁי; "Bless the Lord, O my soul"), initial words of . The central theme of this psalm is the glorification of God as the Creator of the universe, the majesty and beauty of which testify to the wisdom of the Master of all creatures. This psalm is regarded as one of the loftiest and most beautiful examples of ancient Hebrew poetry and a magnificent expression of monotheism. According to traditional Ash-ke-na-z-i custom, this psalm is recited in private, on the afternoons of the S'abb-a-t'-h-s between Su-k-
k-o-t' and Passover, together with the 15 "Psalms of Ascent" (120–134). The reason for this custom may well be the analogy of this psalm with the account of creation given in Genesis and read on the S'abba-t'-h following the Su-k- k-o'-t festival (S-h-abba-t Ber-es-hi-t). After Passover the recitation of P'-ir-ke-i *Av-o-t' replaces that of the Psalms. The praise of the Creator and the creation is also the reason why is recited on New Moons after the morning service (and in the Sep-h-ar-d-i rite also before the evening service).
Strong's Concordance
dod: beloved, love
Original
Word: דּוֹד
Part
of Speech: Noun
Transliteration: dod
Phonetic
Spelling: (dod-e)(do-de)
Definition: b'-e-loved, love
~ḏō·ḏa·yi-ḵ~
ḏō·ḏa·yiḵ — 2 Occurrences
Song-s 4:10
H'-E-B: מַה־ יָּפ֥וּ דֹדַ֖יִךְ אֲחֹתִ֣י כַלָּ֑ה
NA-S: beautiful is your love, my sister,
KJ-V: How fair is thy love, my sister,
I-NT: How beautiful is your love my sister bride
Song-s 4:10
H'E-B: מַה־ טֹּ֤בוּ דֹדַ֙יִךְ֙ מִיַּ֔יִן וְרֵ֥יחַ
NA-S: much better is your love than
K-JV: how much better is thy love than wine!
I-NT: How better is your love wine and the fragrance
*HEBREW WORD STUDY – B'-E-L'O-V'-E-D – DO-D דוד D'-a-l'-et-h V'av D'a-l'-et-h
Song of Solomon 1:2: “Let him kiss me with the kisses of his mouth: for thy love [is] better than wine.”
Song of Solomon 1:13: “A bundle of my-rr-h [is] my well-b'-e-love-d un-t'-o me; he shall l'-ie all night be-t'-wi-x-t' my breasts.”
The word for love or beloved here is do-d. This would suggest do-d is really a sexual love. Indeed, it is closely related to ya-da’ which means to know and is used for a sexual relationship in Biblical Hebrew. Another word from the root do-d is da-dad which represents a mother’s nipples preparing to nurse her baby and then there is ya-d-i-ya-d which is the plural form of do-d and means a b'-e-love-d friend and can be used for spousal love.
*This may be like the other Hebrew words for:love like:ra-ch-am and ‘a'-h-av
Song-s 5:9
H'-E-B: מַה־ דּוֹדֵ֣ךְ מִדּ֔וֹד הַיָּפָ֖ה
NA-S: What kind of beloved is your beloved,
KJ-V: What [is] thy beloved more than [another] beloved,
I-NT: What of beloved is your beloved beautiful
|
~2-60-5. k’ -a-t;-a-g’-g’-e-l’-ló ~ |
Part of Speech: Verb
Transliteration: k'-a-t'-a-g'-g'-e-l'-ló
Phonetic Spelling: (k'-at-ang-g'-el'-lo)
Definition: to proclaim
Usage: I declare openly, proclaim, preach, la-u-d, celebrate.
Transliteration: k'-a'-t'-age-la-ó
Phonetic Spelling: (k'-at-ag-el-ah'-o)
Definition: to de-ride
Usage: I laugh at
H'-E-B: אֲנִ֤י לְדוֹדִי֙ וְדוֹדִ֣י לִ֔י הָרֹעֶ֖ה
NA-S: I am my beloved's and my beloved is mine, He who pastures
KJ-V: I [am] my beloved's, and my beloved [is] mine: he feedeth
I-NT: I am beloved's and my beloved pastures the lilies
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