cake

וַיִּפְּלוּ חֲלָלִים (Shmuel I 31:1), they fell slain, and חַלְלֵי חֶרֶב מֵחַלְלֵי רָעָב (Eichah 4:9), better the slain of the sword than the slain of hunger. In the intensive the verb is to kill, and he glosses מְחֻלְלֵי חֶרֶב (Yechezkel 32:26) as those killed by the sword.

וַיָּחֶל נֹחַ (Bereishis 9:20), Noach began, and הַיּוֹם הַזֶּה אָחֵל תֵּת פַּחְדְּךָ (Devarim 2:25), this day I begin to put your dread. The noun is תְּחִלָּה, as תְּחִלַּת חָכְמָה יִרְאַת י"י (Mishlei 9:10), the beginning of wisdom is the fear of Hashem.

כִּי חִלֵּל יְהוּדָה (Malachi 2:11), for Yehudah has profaned. אֲשֶׁר נָטַע כֶּרֶם וְלֹא חִלְּלוֹ (Devarim 20:6) he explains as one who planted a vineyard and has not made it chullin, since it is holy until he redeems it. לֹא יַחֵל דְּבָרוֹ (Bamidbar 30:3) is of this sense too: he shall not make his word chullin, but his word shall stand, as if he had declared it holy. The noun is חֹל, as וּלְהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל (Vayikra 10:10), to distinguish between the holy and the common. חָלִילָה, far be it, is of the sense of profaning too, he says, which stands in place of holiness.

מְחַלְּלִים בַּחֲלִלִים (Melachim I 1:40), piping upon flutes. The instrument is the חָלִיל, one of the instruments of music. Rabbeinu Shlomo says it is what they call קלמי"ל [ קרמל"ש ] in the vernacular, and the חָלִיל is called so because it is hollow; Yonasan renders it צֶלְצְלִין, cymbals. From this too מָחוֹל, the dance, is named, because they make merry within it with flutes.

וּבִמְחִלּוֹת עָפָר (Yeshayahu 2:19), hollows dug under the earth after the manner of caves; and חַלּוֹן, a window, as חַלּוֹן הַתֵּבָה (Bereishis 8:6), the window of the ark.

The entry opens with וְלִבִּי חָלַל בְּקִרְבִּי (Tehillim 109:22), my heart has been slain within me, which he reads as a past verb, as though it said נחלל, it has been slain. On וָאֹמַר חַלּוֹתִי הִיא (Tehillim 77:11), and I said, it is my being slain, he has the navi speaking out of galus: my being slain is my death and my being killed in the length of this galus, but I shall remember the years of the right hand of the Most High, the years when the Most High roused His right hand and brought us out of the galus of Mitzrayim, and so He will rouse it again to bring us out of the galus we are in.

אָז הוּחַל לִקְרֹא בְּשֵׁם (Bereishis 4:26): he explains that in the days of Enosh men strayed after avodah zarah, and then the calling by the Name of Hashem was profaned. Some explain the word from beginning instead, that men then began to call the names of idols and images by the Name of Hashem.

אִשָּׁה זֹנָה וַחֲלָלָה (Vayikra 21:7), a woman who is a zonah or profaned, is the adjective from this sense. וְאַתָּה חָלָל רָשָׁע (Yechezkel 21:30) may belong here, he says, or with the first sense, the slain; Targum Yonasan renders it as one liable to death, wicked one.

וְהוּא דֶּרֶךְ חֹל (Shmuel I 21:6), and it is a common way: he explains that though we went out on a common errand and did not suppose we would need holy bread, the young men's vessels were holy, for we purified ourselves on setting out. וַיִּתֶּן לוֹ הַכֹּהֵן קֹדֶשׁ (Shmuel I 21:7), and the kohen gave him holy bread, is the todah loaves, which a Yisrael may eat in purity, the only other bread there being the lechem hapanim, which is forbidden to those outside the kehunah. His father explains the pasuk the same way.

His father puts רוּחַ צָפוֹן תְּחוֹלֵל גָּשֶׁם (Mishlei 25:23) under this sense: the north wind holds back the rain, תְּחוֹלֵל being תמניע, from the sense of חָלִילָה, which is a sense of holding back. Radak notes that he has already written on it at the root חול.

וְעַצְמִי־ חָרָה מִנִּי־חֹֽרֶב (Iyov 30:30), my bone is burnt with heat; וְחָרָה נְחֻשְׁתָּהּ (Yechezkel 24:11), and its copper is burnt; עַל־כֵּן חָרוּ ישְׁבֵי אֶרֶץ (Yeshayahu 24:6), therefore the dwellers of the earth are scorched. In the passive, וְהָֽעֲצָמוֹת יֵחָֽרוּ (Yechezkel 24:10), the bones will be burnt; and with a chirik under the nun, נִחַר גְּרוֹנִי (Tehillim 69:4), my throat is scorched, and וְעַצְמוֹתַי כְּמוֹקֵד נִחָֽרוּ (Tehillim 102:4), my bones are burnt as a hearth.

נָחַר מַפֻּחַ (Yirmiyahu 6:29), the bellows is scorched: the instrument they blow the fire with is kindled and burnt from standing so long in the fire, and the lead is spent, the lead the smiths put in with the silver in refining it so that the fire should not destroy the silver; and for all that, the wicked are not drawn off. It is a mashal for Yisrael. The navi speaks to them הַשְׁכֵּם וְהַֽעֲרֵב, early and late, until he is as one burnt up from speaking to them, his throat scorched from calling to them without stopping, as it says elsewhere עַל־כֵּן חָצַבְתִּי בַּנְּבִיאִים הֲרַגְתִּים בְּאִמְרֵי־פִי (Hoshea 6:5), therefore I hewed at them by the nevi'im, I slew them with the words of My mouth; and with all this they take no rebuke and do not believe the navi's voice.

The noun is וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר (Yirmiyahu 17:6), he dwells in the scorched places of the wilderness, a sense of burning and kindling from much heat; the singular of חררים is חָרֵר or חֲרָרָה. From this the cake baked on the coals is called חֲרָרָה, as in ולא חררה על גבי גחלים (Shabbos 1:10), nor a cake upon coals, and it is called so because its face is scorched. The Talmud Yerushalmi explains סַלֵּי חֹרִי (Bereishis 40:16), baskets of חֹרִי, and its meaning, as Radak gives it, is that the baskets were full of חררות, such cakes.

With the first root letter doubled, לְחַרְחַר ־רִֽיב (Mishlei 26:21), to kindle a quarrel and set it burning; the patach under the second ches stands in place of a tzere. From the same, וּבַֽחַרְחֻר וּבַחֶרֶב (Devarim 28:22), and with burning and with the sword: a sickness that burns from much heat.

וְכִכַּר לֶחֶם אַחַת (Shemos 29:23), and one loaf of bread, is a large loaf, since the rest were חלות and רקיקים, cakes and wafers.

וְכִכַּר־לָחֶם (Shmuel I 2:36) is, as its Targum has it, פִּתָּא דְלַחְמָא, that is, a piece of bread.

כִּכַּר הַיַּרְדֵּן (Bereishis 13:11), the plain of the Yarden, as its Targum renders it, מֵישַׁר יַרְדְּנָא, the level plain of the Yarden.

כִּכַּר זָהָב (Shemos 25:39), a talent of gold; וַיָּצַר כִּכְּרַיִם כֶּסֶף (Melachim II 5:23), he bound up two talents of silver; וַיִּקַּח בְּיָדוֹ עֶשֶׂר כִּכְּרֵי־כֶסֶף (Melachim II 5:5), he took ten talents of silver in his hand. The ordinary talent was sixty litrin, and the talent of kodesh double it, a hundred and twenty litrin.

תְּעֻגֶנָה לְעֵינֵיהֶֽם (Yechezkel 4:12), you shall bake it before their eyes. The right form is תעוגנה with a dagesh in the nun, since the separate form is תָּעוּג אותה, you shall bake it, and the quiescent letter came in place of the dagesh. Someone has said that כִּֽי־ תִקְרֶאנָה מִלְחָמָה (Shemos 1:10), when war befalls, comes the same way, since it should have been תקראנה with a dagesh, the feminine suffix pointing at the city: that is, when war befalls the city. תעוגנה can also be read of the women, as the ones who bake. The word is of baking the cake and not of kneading it, since they dry cattle dung and kindle it and bake with it.

הָיָה עֻגָה בְּלִי הֲפוּכָֽה (Hoshea 7:8), he has become a cake not turned: a cake baked on the coals and not turned is baked on one side only and is not fit to eat. So was Ephraim, who was hasty in his counsel and did not turn it over and consider whether it was sound.

וְעֻגַת שְׂעֹרִים תֹּֽאֽכֲלֶנָּה (Yechezkel 4:12), a barley cake you shall eat, and עֻגַת רְצָפִים (Melachim I 19:6), a cake baked on coals. Another form is אִם־יֶשׁ־לִי מָעוֹג (Melachim I 17:12), if I have a cake; of these he says only that their sense is known.

Some have explained בְּחַנְפֵי לַֽעֲגֵי מָעוֹג (Tehillim 35:16) in this sense, with flatterers who mock for a cake. In Radak's own view it is a sense of mockery and idle words: with flatterers who mock in idle talk. He finds the like in the words of Chazal (Sanhedrin 90a), where Abba Shaul says: also one who pronounces the Name by its letters; and in the Gemara (Sanhedrin 101b) it was taught, ובגבולין ובלשון עגה, in the provinces and in a tongue of aggah. That is, if he mentions the Name in the provinces even at need, and in a tongue of mockery and idle words even in Yerushalayim, it is of this that Abba Shaul said he has no share in the World to Come.