וי+עליהן

רוֹעֶהm. (b. h. רֹעֶה; רָעָה) shepherd, herdsman. B. Mets.5b; Snh.25b סתםר׳ פסול as a rule a herdsman (unless ascertained to be conscientious) is disqualified as witness. Ib. ר׳ שאמרו אחד רוֹעֵה בהמהוכ׳ the shepherd who they said was unfit for legal action means both the shepherd of small cattle as well as the oxherd; a. v. fr.Pl. רוֹעִים, רוֹעִין. Ib. הוסיפו עליהן הר׳ the Rabbis added to them (the list of the disqualified) the shepherds. Ib. III, 2 נאמנין … רוֹעֵי בקר I accept as judges three oxherds; a. v. fr.

רוֹעֶהm. (b. h. רֹעֶה; רָעָה) shepherd, herdsman. B. Mets.5b; Snh.25b סתםר׳ פסול as a rule a herdsman (unless ascertained to be conscientious) is disqualified as witness. Ib. ר׳ שאמרו אחד רוֹעֵה בהמהוכ׳ the shepherd who they said was unfit for legal action means both the shepherd of small cattle as well as the oxherd; a. v. fr.Pl. רוֹעִים, רוֹעִין. Ib. הוסיפו עליהן הר׳ the Rabbis added to them (the list of the disqualified) the shepherds. Ib. III, 2 נאמנין … רוֹעֵי בקר I accept as judges three oxherds; a. v. fr.

שְׁבִיתָהf. (שָׁבַת) 1) resting, making a day station esp. over the Sabbath. Maasr. II, 3 עד שהוא מגיע למקום הש׳ until he reaches a place where he intends to rest, contrad. to לינה night lodging. Y. ib. 49d top, v. לִינָה.Esp. appointing a place to be the centre of Sabbath movements, Sabbath camp (from which one is allowed to walk two thousand cubits in every direction). Erub.IV, 7 מי שבא … שְׁבִיתָתִי תחתיו if one is on the road (on Friday) at nightfall, and recognizing a tree or a fence (at a distance) says, my Sabbath rest be under it; שביתתי בעיקרו my Sabbath camp be at its root. Ib. 8 שביתתי במקומי my Sabbath centre be where I am now. Ib. 45b חפצי הפקר קונין ש׳ objects which have no owner acquire a Sabbath centre of their own (and he who finds them has to be guided in carrying them by the place where he found them). Ib. חפצי הנכרי אינן קונין ש׳ objects belonging to a gentile have no Sabbath centre, i. e. if they come from outside on the Holy Day, the recipient may carry them the distances which he himself is permitted to walk; a. fr. 2) observing the Sabbath, abstention from labor. Sabb.XVI, 6 (121a) מפני שאין שְׁבִיתָתוֹ עליך Y. ed. (Mish. a. Bab. ed. עליהן, Ms. M. עלינו) because his (the gentiles) Sabbath rest is no concern of thine (of theirs, the Jews for whom he acts; of ours); ib. מפני ששביתתו עליך because his (the minors) observance of the Sabbath is thy (their, our) concern. Y. ib. V, 7b bot. שהוא מצוה על שְׁבִיתַת בהמתו כמוהו for man is commanded to let his cattle rest as well as himself. Y.Erub.III, 21a אינו יכול להביאו דרך ש׳ he cannot bring it home in a manner consistent with the observance of the Sabbath; a. fr. 3) = שְׁבוּת an act forbidden on the Sabbath by rabbinical law, but permissible in the Temple.Pl. שְׁבִיתוֹת. Ib. X, end, 26d (ref. to Mish. X, 11–15) משביתה אחת למדו ש׳ הרבה from the permissibility of one act, we learn the permissibility of many more, v. צַבְתָּא.

שְׁבִיתָהf. (שָׁבַת) 1) resting, making a day station esp. over the Sabbath. Maasr. II, 3 עד שהוא מגיע למקום הש׳ until he reaches a place where he intends to rest, contrad. to לינה night lodging. Y. ib. 49d top, v. לִינָה.Esp. appointing a place to be the centre of Sabbath movements, Sabbath camp (from which one is allowed to walk two thousand cubits in every direction). Erub.IV, 7 מי שבא … שְׁבִיתָתִי תחתיו if one is on the road (on Friday) at nightfall, and recognizing a tree or a fence (at a distance) says, my Sabbath rest be under it; שביתתי בעיקרו my Sabbath camp be at its root. Ib. 8 שביתתי במקומי my Sabbath centre be where I am now. Ib. 45b חפצי הפקר קונין ש׳ objects which have no owner acquire a Sabbath centre of their own (and he who finds them has to be guided in carrying them by the place where he found them). Ib. חפצי הנכרי אינן קונין ש׳ objects belonging to a gentile have no Sabbath centre, i. e. if they come from outside on the Holy Day, the recipient may carry them the distances which he himself is permitted to walk; a. fr. 2) observing the Sabbath, abstention from labor. Sabb.XVI, 6 (121a) מפני שאין שְׁבִיתָתוֹ עליך Y. ed. (Mish. a. Bab. ed. עליהן, Ms. M. עלינו) because his (the gentiles) Sabbath rest is no concern of thine (of theirs, the Jews for whom he acts; of ours); ib. מפני ששביתתו עליך because his (the minors) observance of the Sabbath is thy (their, our) concern. Y. ib. V, 7b bot. שהוא מצוה על שְׁבִיתַת בהמתו כמוהו for man is commanded to let his cattle rest as well as himself. Y.Erub.III, 21a אינו יכול להביאו דרך ש׳ he cannot bring it home in a manner consistent with the observance of the Sabbath; a. fr. 3) = שְׁבוּת an act forbidden on the Sabbath by rabbinical law, but permissible in the Temple.Pl. שְׁבִיתוֹת. Ib. X, end, 26d (ref. to Mish. X, 11–15) משביתה אחת למדו ש׳ הרבה from the permissibility of one act, we learn the permissibility of many more, v. צַבְתָּא.

שָׁבַעNif. נִשְׁבַּע (b. h.) to be sworn, to swear. Shebu.III, 6 נ׳ לבטלוכ׳ if a person swears that he will omit to perform a commandment. Ib. VI, 4 אין נִשְׁבָּעִין עלוכ׳ no oath is imposed in refutation of a claim of a deaf and mute, or of an insane person, or of a minor, nor do we administer an oath to a (claimant) minor, אבל נשבעין לקטןוכ׳ but you must make oath when suing a minor or the sacred treasury. Ib. 7 ומי נ׳ מי … שמא יִשָּׁבַע זהוכ׳ which of them is first admitted to an oath? He with whom the (lost) pledge was deposited, lest this one (the debtor) swear (to the value of the pledge), and the other produce the pledge (and prove him a perjurer). Ib. VII, 1 כל הנשבעין שבתורה נשבעיןוכ׳ all those bound to swear according to Biblical law swear and are free from payment, but the following swear and receive (are awarded their claim). Ib. 32b ואינו יכול לִישָּׁבֵעַ, v. שְׁבוּעָה; a. fr. Hif. הִשְׁבִּיעַ to adjure; to impose, administer an oath. Ib. IV, 3 אמרו אין אנו … מַשְׁבִּיעַ אני עליכםוכ׳ if they say, we know no testimony in thy case, (and he says,) I adjure you, and they say, Amen: they are guilty (if they could testify). Ib. ה׳ עליהן … חוץוכ׳ if he adjured them five times out of court, and coming before court they confess (that they know testimony), they are acquitted. Ib. VIII, 2 מַשְׁבִּיעֲךָ אניוכ׳ I adjure thee, and he says, Amen. Ib. 29a; 39a, a. e. וכשמַשְׁבִּיעִין אותו … אני משביעין אותךוכ׳ and when the court administers an oath to him, they say to him, know that we cause thee to swear not in thy sense, but in the sense of God and in the sense of the court; a. fr.Part. pass. מוּשְׁבָּע; pl. מוּשְׁבָּעִין. Ib. 31a מ׳ מפי עצמו one who is sworn on his own demand (in his own case); מ׳ מפי אחרים one who is sworn on other peoples demands (as a supposed witness that claims ignorance). Ib. III, 6 הרשות שאינו מ׳ עליה מהר סיני a religiously indifferent act, on which he is not sworn from Mount Sinai; מצוה שהוא מ׳וכ׳ a religious act on which he is sworn Ib. 21b; 22b, v. סִינַי; a. fr.

שָׁבַעNif. נִשְׁבַּע (b. h.) to be sworn, to swear. Shebu.III, 6 נ׳ לבטלוכ׳ if a person swears that he will omit to perform a commandment. Ib. VI, 4 אין נִשְׁבָּעִין עלוכ׳ no oath is imposed in refutation of a claim of a deaf and mute, or of an insane person, or of a minor, nor do we administer an oath to a (claimant) minor, אבל נשבעין לקטןוכ׳ but you must make oath when suing a minor or the sacred treasury. Ib. 7 ומי נ׳ מי … שמא יִשָּׁבַע זהוכ׳ which of them is first admitted to an oath? He with whom the (lost) pledge was deposited, lest this one (the debtor) swear (to the value of the pledge), and the other produce the pledge (and prove him a perjurer). Ib. VII, 1 כל הנשבעין שבתורה נשבעיןוכ׳ all those bound to swear according to Biblical law swear and are free from payment, but the following swear and receive (are awarded their claim). Ib. 32b ואינו יכול לִישָּׁבֵעַ, v. שְׁבוּעָה; a. fr. Hif. הִשְׁבִּיעַ to adjure; to impose, administer an oath. Ib. IV, 3 אמרו אין אנו … מַשְׁבִּיעַ אני עליכםוכ׳ if they say, we know no testimony in thy case, (and he says,) I adjure you, and they say, Amen: they are guilty (if they could testify). Ib. ה׳ עליהן … חוץוכ׳ if he adjured them five times out of court, and coming before court they confess (that they know testimony), they are acquitted. Ib. VIII, 2 מַשְׁבִּיעֲךָ אניוכ׳ I adjure thee, and he says, Amen. Ib. 29a; 39a, a. e. וכשמַשְׁבִּיעִין אותו … אני משביעין אותךוכ׳ and when the court administers an oath to him, they say to him, know that we cause thee to swear not in thy sense, but in the sense of God and in the sense of the court; a. fr.Part. pass. מוּשְׁבָּע; pl. מוּשְׁבָּעִין. Ib. 31a מ׳ מפי עצמו one who is sworn on his own demand (in his own case); מ׳ מפי אחרים one who is sworn on other peoples demands (as a supposed witness that claims ignorance). Ib. III, 6 הרשות שאינו מ׳ עליה מהר סיני a religiously indifferent act, on which he is not sworn from Mount Sinai; מצוה שהוא מ׳וכ׳ a religious act on which he is sworn Ib. 21b; 22b, v. סִינַי; a. fr.

שָׁכַםHif. הִשְׁכִּים (b. h.; denom. of שְׁכֶם) ( to load, v. Ges. Thes. s. v., to rise early; to do a thing early. Ber.30a ה׳ לצאת לדרך if one rises early (before sunrise) to go on the road; Tosef. ib. III, 19. Cant. R. to V, 11 (play on שחרות כעורב, ib.; cmp. שחַר) מַשְׁכִּים ומעריב (Lev. R. s. 19 משחיר), v. עָרַב II. B. Mets.VII, 1 if one hired working men, ואמר להן להַשְׁכִּיםוכ׳ and told them that he expected them to come to their work earlier and go later (than the customary time). Ber.47b לעולם יַשְׁכִּים אדםוכ׳ a man should always go early to the house of prayer, that he may succeed in being counted among the earliest ten Ib. 16b; Y. ib. IV, 7d bot. ונַשְׁכִּים ונמצאוכ׳ that we may early (in life) obtain, v. יִחוּל. B. Kam.92b הַשְׁכֵּם ואכול take an early breakfast. Gitt.7a הַשְׁכֵּם והערב עליהן והםוכ׳ (omit לבה״מ) pray against them (the tormentors) early and late, and they shall cease of themselves; a. fr.Bicc. III, 2 ולִמַשְׁכִּים היהוכ׳ and at rising time

שָׁכַםHif. הִשְׁכִּים (b. h.; denom. of שְׁכֶם) ( to load, v. Ges. Thes. s. v., to rise early; to do a thing early. Ber.30a ה׳ לצאת לדרך if one rises early (before sunrise) to go on the road; Tosef. ib. III, 19. Cant. R. to V, 11 (play on שחרות כעורב, ib.; cmp. שחַר) מַשְׁכִּים ומעריב (Lev. R. s. 19 משחיר), v. עָרַב II. B. Mets.VII, 1 if one hired working men, ואמר להן להַשְׁכִּיםוכ׳ and told them that he expected them to come to their work earlier and go later (than the customary time). Ber.47b לעולם יַשְׁכִּים אדםוכ׳ a man should always go early to the house of prayer, that he may succeed in being counted among the earliest ten Ib. 16b; Y. ib. IV, 7d bot. ונַשְׁכִּים ונמצאוכ׳ that we may early (in life) obtain, v. יִחוּל. B. Kam.92b הַשְׁכֵּם ואכול take an early breakfast. Gitt.7a הַשְׁכֵּם והערב עליהן והםוכ׳ (omit לבה״מ) pray against them (the tormentors) early and late, and they shall cease of themselves; a. fr.Bicc. III, 2 ולִמַשְׁכִּים היהוכ׳ and at rising time

שֶׁפַעm. (b. h.; preced.) overflow, esp. overmeasure, customary addition. Midr. Till. to Ps. 78:50 כל מכה … דבר ש׳ עליהן to every plague that came upon them, pestilence came as an addition (in the bargain); ed. Bub., a. Yalk. Ps. 820 שָׁפָה.

שֶׁפַעm. (b. h.; preced.) overflow, esp. overmeasure, customary addition. Midr. Till. to Ps. 78:50 כל מכה … דבר ש׳ עליהן to every plague that came upon them, pestilence came as an addition (in the bargain); ed. Bub., a. Yalk. Ps. 820 שָׁפָה.

שָׁתַתII (v. שָׁתַה II) to lay the foundation of, start. Hif. הִשְׁתִּית same. Midr. Till. to Ps, 11:3 אם הצדיקים שהִשְׁתִּיתוּ עולמךוכ׳, v. פָּגַר. Hof. חוּשְׁתַּת to be founded. Ib. אם אבן שתיה שממנהה׳ העולםוכ׳ if the wicked come and destroy the foundation stone (v. שְׁתִיָּה II) from which the world was started Lev. R. s. 20; Yoma 54b, v. שְׁתִיָּה II; a. e. Pu. שוּתָּת same. Snh.26b (play on ת̇וש̇יה, Is. 28:29, as a name of the Torah) דברים של ת̇והו שהעולם מְשֹׁוּתָּת עליהן mere words, and yet the world is built upon them; Yalk. Ps. 653 שוּתָּת. Nif. נִשְׁתַּת same. Tanḥ. Kdoshim 10; Tosef. Yoma III (II), 6 (ed. Zuck. נִשְׁתָּה, v. שָׁתָה II). p style="font-weight:bold; font-size:16pt; margin-top:72pt; text-align:center;" lang="en-US"> span style="font-family:SBL Hebrew; font-size:21.3pt; direction:rtl;" lang="arc">ת p style="font-size:12pt; margin-top:18pt; text-indent:18pt;" lang="en-US"> ת Tav, the twenty-second letter of the alphabet.It interchanges with ט, q. v.; dialectically with ש, e. g. שוּב, Chald. תּוּב; שָׁבַר, Chald. תְּבַר.ת a preformative letter for verbal nouns, e. g. תַּבְשִׁיל, fr. בָּשַׁל; תְּרוּמָה, fr. רוּם; an afformative letter, e. g. תַּרְעוֹמֶת, fr. רָעַם. Secondary verbs are formed from such nouns, e. g. תָּרַם, fr. תְּרוּמָה; הִתְחִיל, fr. תְּחִלָּה; or from verbs, e. g. תָּאַב, fr. אָבָה.

שָׁתַתII (v. שָׁתַה II) to lay the foundation of, start. Hif. הִשְׁתִּית same. Midr. Till. to Ps, 11:3 אם הצדיקים שהִשְׁתִּיתוּ עולמךוכ׳, v. פָּגַר. Hof. חוּשְׁתַּת to be founded. Ib. אם אבן שתיה שממנהה׳ העולםוכ׳ if the wicked come and destroy the foundation stone (v. שְׁתִיָּה II) from which the world was started Lev. R. s. 20; Yoma 54b, v. שְׁתִיָּה II; a. e. Pu. שוּתָּת same. Snh.26b (play on ת̇וש̇יה, Is. 28:29, as a name of the Torah) דברים של ת̇והו שהעולם מְשֹׁוּתָּת עליהן mere words, and yet the world is built upon them; Yalk. Ps. 653 שוּתָּת. Nif. נִשְׁתַּת same. Tanḥ. Kdoshim 10; Tosef. Yoma III (II), 6 (ed. Zuck. נִשְׁתָּה, v. שָׁתָה II). p style="font-weight:bold; font-size:16pt; margin-top:72pt; text-align:center;" lang="en-US"> span style="font-family:SBL Hebrew; font-size:21.3pt; direction:rtl;" lang="arc">ת p style="font-size:12pt; margin-top:18pt; text-indent:18pt;" lang="en-US"> ת Tav, the twenty-second letter of the alphabet.It interchanges with ט, q. v.; dialectically with ש, e. g. שוּב, Chald. תּוּב; שָׁבַר, Chald. תְּבַר.ת a preformative letter for verbal nouns, e. g. תַּבְשִׁיל, fr. בָּשַׁל; תְּרוּמָה, fr. רוּם; an afformative letter, e. g. תַּרְעוֹמֶת, fr. רָעַם. Secondary verbs are formed from such nouns, e. g. תָּרַם, fr. תְּרוּמָה; הִתְחִיל, fr. תְּחִלָּה; or from verbs, e. g. תָּאַב, fr. אָבָה.

תּוֹאַר, תֹּאַרm. (b. h.; denom. of אוֹר) look, appearance, countenance; attribute. Snh.100a (play on לת̇ר̇ופ̇ה̇, Ez. 47:12) לת̇ואר̇ פנים של בעלי הפ̇ה̇ for brightening the countenance of the speakers. Pirké dR. El. ch. XLVIII ראו … תָּאֳרוֹ … מלאךוכ׳ Moses parents saw that he looked like an angel of God.יפת ת׳, v. יָפֶהY.Ber.V, 9a bot., v. חֲבֵרוּת. Y.Sabb.vi, 7d bot. בשיש עליהן ת׳ כלי when they bear the attribute of (are classified among) vessels; Y.Bets. I, end, 61a; (Bab. ib. 10a תורת כלי). Y.Sabb.VIII, end, 11c אין עליו ת׳ כלי it does not pass by the name of a vessel; a. e.Pl. תָּאֳרִים. Cant. R. to I, 10 (play on בתורים, ib.) בשני ת׳ … שתּוֹאֲרָן טובה (!) וכ׳ with two countenances, with two brothers, Moses and Aaron, who looked at each other in friendliness, each rejoicing in the others greatness.

תּוֹאַר, תֹּאַרm. (b. h.; denom. of אוֹר) look, appearance, countenance; attribute. Snh.100a (play on לת̇ר̇ופ̇ה̇, Ez. 47:12) לת̇ואר̇ פנים של בעלי הפ̇ה̇ for brightening the countenance of the speakers. Pirké dR. El. ch. XLVIII ראו … תָּאֳרוֹ … מלאךוכ׳ Moses parents saw that he looked like an angel of God.יפת ת׳, v. יָפֶהY.Ber.V, 9a bot., v. חֲבֵרוּת. Y.Sabb.vi, 7d bot. בשיש עליהן ת׳ כלי when they bear the attribute of (are classified among) vessels; Y.Bets. I, end, 61a; (Bab. ib. 10a תורת כלי). Y.Sabb.VIII, end, 11c אין עליו ת׳ כלי it does not pass by the name of a vessel; a. e.Pl. תָּאֳרִים. Cant. R. to I, 10 (play on בתורים, ib.) בשני ת׳ … שתּוֹאֲרָן טובה (!) וכ׳ with two countenances, with two brothers, Moses and Aaron, who looked at each other in friendliness, each rejoicing in the others greatness.

תּוֹאַר, תֹּאַרm. (b. h.; denom. of אוֹר) look, appearance, countenance; attribute. Snh.100a (play on לת̇ר̇ופ̇ה̇, Ez. 47:12) לת̇ואר̇ פנים של בעלי הפ̇ה̇ for brightening the countenance of the speakers. Pirké dR. El. ch. XLVIII ראו … תָּאֳרוֹ … מלאךוכ׳ Moses parents saw that he looked like an angel of God.יפת ת׳, v. יָפֶהY.Ber.V, 9a bot., v. חֲבֵרוּת. Y.Sabb.vi, 7d bot. בשיש עליהן ת׳ כלי when they bear the attribute of (are classified among) vessels; Y.Bets. I, end, 61a; (Bab. ib. 10a תורת כלי). Y.Sabb.VIII, end, 11c אין עליו ת׳ כלי it does not pass by the name of a vessel; a. e.Pl. תָּאֳרִים. Cant. R. to I, 10 (play on בתורים, ib.) בשני ת׳ … שתּוֹאֲרָן טובה (!) וכ׳ with two countenances, with two brothers, Moses and Aaron, who looked at each other in friendliness, each rejoicing in the others greatness.

תּוֹאַר, תֹּאַרm. (b. h.; denom. of אוֹר) look, appearance, countenance; attribute. Snh.100a (play on לת̇ר̇ופ̇ה̇, Ez. 47:12) לת̇ואר̇ פנים של בעלי הפ̇ה̇ for brightening the countenance of the speakers. Pirké dR. El. ch. XLVIII ראו … תָּאֳרוֹ … מלאךוכ׳ Moses parents saw that he looked like an angel of God.יפת ת׳, v. יָפֶהY.Ber.V, 9a bot., v. חֲבֵרוּת. Y.Sabb.vi, 7d bot. בשיש עליהן ת׳ כלי when they bear the attribute of (are classified among) vessels; Y.Bets. I, end, 61a; (Bab. ib. 10a תורת כלי). Y.Sabb.VIII, end, 11c אין עליו ת׳ כלי it does not pass by the name of a vessel; a. e.Pl. תָּאֳרִים. Cant. R. to I, 10 (play on בתורים, ib.) בשני ת׳ … שתּוֹאֲרָן טובה (!) וכ׳ with two countenances, with two brothers, Moses and Aaron, who looked at each other in friendliness, each rejoicing in the others greatness.

תּוֹכֵחָה, תּוֹכַחַתf. (b. h.; יָכַח) reproof, admonition, threat of punishment. Arakh.16b תמיהני … שמקבל ת׳ I wonder whether in this generation there is one that accepts admonition; Sifra Kdosch., Par. 2, ch. IV. Arakh. l. c. ער היכן ת׳וכ׳ how far must you go in reproving your neighbor (Lev. 19:17)? Until he strikes you. Lev. R. s. 27 (ref. to Is. 1:18) זו תשובה וזו ת׳ is this an argument, and this a threat?; Tanḥ. Emor 10; Yalk. Mic. 554. Ḥag.4b (ref. to Gen. 45:3) ומה ת׳ של בשר ודם כך ת׳וכ׳ if the rebuke of a human being has such an effect, how much greater ought to be the effect of Gods rebuke; a. fr.Pl. תּוֹכָחוֹת. Tam.28a יאהב את הת׳ שכל זמן שת׳וכ׳ let man love reproofs, for as long as reproofs are in the world, ease of mind comes upon the world, good, and blessing Deut. R. s. 1 ראויין היו הת׳וכ׳ the rebukes (threats of punishment) should have been pronounced through Balaam, and the blessings through Moses; ib. יוכיחן משה … והת׳ ביד ישראל let Moses who loves them rebuke them, and Balaam who hates them, bless them in order that the blessings and the rebukes be made certain in Israels hand; Yalk. ib. 795. Deut. R. l. c. הואיל וקבלו עליהן תּוֹכְחוֹתֶיךָוכ׳ because they accepted thy (Moses) rebukes, thou must bless them; a. fr.

תּוֹכֵחָה, תּוֹכַחַתf. (b. h.; יָכַח) reproof, admonition, threat of punishment. Arakh.16b תמיהני … שמקבל ת׳ I wonder whether in this generation there is one that accepts admonition; Sifra Kdosch., Par. 2, ch. IV. Arakh. l. c. ער היכן ת׳וכ׳ how far must you go in reproving your neighbor (Lev. 19:17)? Until he strikes you. Lev. R. s. 27 (ref. to Is. 1:18) זו תשובה וזו ת׳ is this an argument, and this a threat?; Tanḥ. Emor 10; Yalk. Mic. 554. Ḥag.4b (ref. to Gen. 45:3) ומה ת׳ של בשר ודם כך ת׳וכ׳ if the rebuke of a human being has such an effect, how much greater ought to be the effect of Gods rebuke; a. fr.Pl. תּוֹכָחוֹת. Tam.28a יאהב את הת׳ שכל זמן שת׳וכ׳ let man love reproofs, for as long as reproofs are in the world, ease of mind comes upon the world, good, and blessing Deut. R. s. 1 ראויין היו הת׳וכ׳ the rebukes (threats of punishment) should have been pronounced through Balaam, and the blessings through Moses; ib. יוכיחן משה … והת׳ ביד ישראל let Moses who loves them rebuke them, and Balaam who hates them, bless them in order that the blessings and the rebukes be made certain in Israels hand; Yalk. ib. 795. Deut. R. l. c. הואיל וקבלו עליהן תּוֹכְחוֹתֶיךָוכ׳ because they accepted thy (Moses) rebukes, thou must bless them; a. fr.

תּוֹכֵחָה, תּוֹכַחַתf. (b. h.; יָכַח) reproof, admonition, threat of punishment. Arakh.16b תמיהני … שמקבל ת׳ I wonder whether in this generation there is one that accepts admonition; Sifra Kdosch., Par. 2, ch. IV. Arakh. l. c. ער היכן ת׳וכ׳ how far must you go in reproving your neighbor (Lev. 19:17)? Until he strikes you. Lev. R. s. 27 (ref. to Is. 1:18) זו תשובה וזו ת׳ is this an argument, and this a threat?; Tanḥ. Emor 10; Yalk. Mic. 554. Ḥag.4b (ref. to Gen. 45:3) ומה ת׳ של בשר ודם כך ת׳וכ׳ if the rebuke of a human being has such an effect, how much greater ought to be the effect of Gods rebuke; a. fr.Pl. תּוֹכָחוֹת. Tam.28a יאהב את הת׳ שכל זמן שת׳וכ׳ let man love reproofs, for as long as reproofs are in the world, ease of mind comes upon the world, good, and blessing Deut. R. s. 1 ראויין היו הת׳וכ׳ the rebukes (threats of punishment) should have been pronounced through Balaam, and the blessings through Moses; ib. יוכיחן משה … והת׳ ביד ישראל let Moses who loves them rebuke them, and Balaam who hates them, bless them in order that the blessings and the rebukes be made certain in Israels hand; Yalk. ib. 795. Deut. R. l. c. הואיל וקבלו עליהן תּוֹכְחוֹתֶיךָוכ׳ because they accepted thy (Moses) rebukes, thou must bless them; a. fr.

תּוֹכֵחָה, תּוֹכַחַתf. (b. h.; יָכַח) reproof, admonition, threat of punishment. Arakh.16b תמיהני … שמקבל ת׳ I wonder whether in this generation there is one that accepts admonition; Sifra Kdosch., Par. 2, ch. IV. Arakh. l. c. ער היכן ת׳וכ׳ how far must you go in reproving your neighbor (Lev. 19:17)? Until he strikes you. Lev. R. s. 27 (ref. to Is. 1:18) זו תשובה וזו ת׳ is this an argument, and this a threat?; Tanḥ. Emor 10; Yalk. Mic. 554. Ḥag.4b (ref. to Gen. 45:3) ומה ת׳ של בשר ודם כך ת׳וכ׳ if the rebuke of a human being has such an effect, how much greater ought to be the effect of Gods rebuke; a. fr.Pl. תּוֹכָחוֹת. Tam.28a יאהב את הת׳ שכל זמן שת׳וכ׳ let man love reproofs, for as long as reproofs are in the world, ease of mind comes upon the world, good, and blessing Deut. R. s. 1 ראויין היו הת׳וכ׳ the rebukes (threats of punishment) should have been pronounced through Balaam, and the blessings through Moses; ib. יוכיחן משה … והת׳ ביד ישראל let Moses who loves them rebuke them, and Balaam who hates them, bless them in order that the blessings and the rebukes be made certain in Israels hand; Yalk. ib. 795. Deut. R. l. c. הואיל וקבלו עליהן תּוֹכְחוֹתֶיךָוכ׳ because they accepted thy (Moses) rebukes, thou must bless them; a. fr.