Ḫebat or Hepat (, ; Ugaritic: 𐎃𐎁𐎚, ḪBT) was a Hurrian goddess. She was the tutelary deity of Halab (modern Aleppo) in origin, and in that role appears already in pre-Hurrian texts from Ebla. Her status was not identical in all Hurrian centers: while she was the main goddess in the pantheons of Halab and various cities of Kizzuwatna, her role in Ugarit and in eastern cities like Nuzi was smaller. Due to the influence of Hurrian religion, she was also worshiped by Hittites and Luwians, as well as by some of their neo-Hittite successors. Hebat's best attested role is that of the wife of the weather god, whose identity varied depending on culture and time period. In Eblaite sources she was associated with Adad, while in Hurrian ones with Teshub. Late sources from Tabal associate her with Luwian Tarhunt. Name and origin A goddess named dḪa-a-ba-du (Ḫalabatu), associated with Halab (modern Aleppo) is first attested in the text from Ebla from the reigns of kings Irkab-Damu and Ishar-Damu (third millennium BCE). Alfonso Archi assumes that she was an early form of Hebat. The view that Hebat was originally the city goddess of Halab is also supported by other researchers, including Marie-Claude Trémouille, Gary Beckman and Piotr Taracha. The name Ḫalabatu is most likely a nisba, indication of point of origin, meaning "she of Halab." Alfonso Archi proposes that the form "Hebat" emerged due to loss of l due to a process of velarization. The spellings Hepat and Hebat can both be found in literature, with the former being an attempt at representing unvoiced consonants present in the Hurrian language. In theophoric names Hebat is often written as -hepa (-heba), as seen in the example of Mittani princesses Kelu-hepa and Tadu-hepa, Hittite queen Puduḫepa or Abdi-Heba, the ruler of Jerusalem known from the Amarna correspondence. Worship dḪa-a-ba-du (Ḫalabatu) appears in various Eblaite offering lists, according to which she received various golden and silver objects, as well as cattle. However, she was not a goddess of major importance in the religion of Ebla. According to Alfonso Archi, after the fall of Ebla she was among the gods who did not retain their former position in the religion of the Amorites, who became the dominant culture in Syria. He lists Adamma, Ammarik, Aštabi and Šanugaru as other similar examples. He assumes that they were reduced to the status of deities of at