לית ליה

לַיִת, לֵית, לֵיתָאI, (= לָא אִית) there is ( was) not, none. Targ. O. Gen. 2:5 לַיִת (some ed. לַיָת; Y. לַיִית.). Ib. 47:13 לֵיתTarg. Prov. 25:14 לָאִית. Targ. Ps. 38:4; a. fr.B. Mets.4a למלוה אית … ללוה ל׳וכ׳ the creditor has witnesses, the debtor has none. Ib. 5a השתא נמי דליתא לדר׳ חייא now, likewise, when R. Ḥiyas opinion is not adopted. Ib. מודה … לית ליה he does not hold the opinion that the admission of the defendent must be of the nature of the claim; a. v. fr.With suffix: לֵיתֵנָא I (am) not; לֵיתָךְ, לָיְתָךְ, לַיְי׳ thou (art) not; לֵיתיֹהִי, לָיְ׳ he (is) not (no more) Targ. Y. I Deut. 32:1. Targ. Gen. 43:5. Ib. O. 42:13. Ib. 39:9 (Y. לַיְתֵיה) there is none. Ib. 31:2; 5 לֵיתַנּוּן ed. Berl. (ed. לֵיתָנוּן, לֵיתַנִין). Targ. Ps. 59:14 לֵיתִינוּן ed. Lag. (ed. Wil. לֵיתִנוּן). Targ. Esth. 3:8 לֵיתְהוֹן; a. fr.Shebu.48a אי אִיתָהּ … איתה אי לֵיתָהּ ליתה if the opinion of … is to be adopted, it must be applied in each case; if rejected, in neither. Keth.22a וחד ליתוהי and one (of us judges) is no more. Shebu.14b דלֵיתַנְהוּ בכלוכ׳ (not … הי) which do not occur in the Torah, opp. דאיתנהו; a. fr.

עִילּוּיָא, עִלּ׳ch. sam( עִילּוּי, עִלּ׳ m. (עָלָה) going up; elevation), 1) rise, improved stage. Ber.36a אית ליה ע׳ אחרינא בפת (flour) is capable of a still higher stage by being made into bread; לית ליה ע׳ אחרינא (oil) has no higher stage. Ib. 35b דאשתני לע׳ (wine) which has changed (from grapes) to a higher stage. Y.Ab. Zar. V, 44d, v. יַקִּיר ch. 2) valuation. Targ. Job 28:13. Targ. Y. Lev. 27:2 (ed. Vien. עִילוֹי); ib. 3 (ed. Vien. עֲלוֹיֵיה; ib. 4, sq. עֲלוֹיָהּ, עִילוֹיָהּ, corr. acc.).B. Bath.12b מעלינן ליה ע׳וכ׳ (Ms. M. מעלינן עליהוכ׳) we value it as high as Kidd.42b פלוג בע׳ they divided the estate according to value, opp. במשחתא by measure (irrespective of value). 3) the best thing. Keth.50b עילוייא דאב, v. עְלִיָּה.

עִילּוּיָא, עִלּ׳ch. sam( עִילּוּי, עִלּ׳ m. (עָלָה) going up; elevation), 1) rise, improved stage. Ber.36a אית ליה ע׳ אחרינא בפת (flour) is capable of a still higher stage by being made into bread; לית ליה ע׳ אחרינא (oil) has no higher stage. Ib. 35b דאשתני לע׳ (wine) which has changed (from grapes) to a higher stage. Y.Ab. Zar. V, 44d, v. יַקִּיר ch. 2) valuation. Targ. Job 28:13. Targ. Y. Lev. 27:2 (ed. Vien. עִילוֹי); ib. 3 (ed. Vien. עֲלוֹיֵיה; ib. 4, sq. עֲלוֹיָהּ, עִילוֹיָהּ, corr. acc.).B. Bath.12b מעלינן ליה ע׳וכ׳ (Ms. M. מעלינן עליהוכ׳) we value it as high as Kidd.42b פלוג בע׳ they divided the estate according to value, opp. במשחתא by measure (irrespective of value). 3) the best thing. Keth.50b עילוייא דאב, v. עְלִיָּה.

עִילּוּיָא, עִלּ׳ch. sam( עִילּוּי, עִלּ׳ m. (עָלָה) going up; elevation), 1) rise, improved stage. Ber.36a אית ליה ע׳ אחרינא בפת (flour) is capable of a still higher stage by being made into bread; לית ליה ע׳ אחרינא (oil) has no higher stage. Ib. 35b דאשתני לע׳ (wine) which has changed (from grapes) to a higher stage. Y.Ab. Zar. V, 44d, v. יַקִּיר ch. 2) valuation. Targ. Job 28:13. Targ. Y. Lev. 27:2 (ed. Vien. עִילוֹי); ib. 3 (ed. Vien. עֲלוֹיֵיה; ib. 4, sq. עֲלוֹיָהּ, עִילוֹיָהּ, corr. acc.).B. Bath.12b מעלינן ליה ע׳וכ׳ (Ms. M. מעלינן עליהוכ׳) we value it as high as Kidd.42b פלוג בע׳ they divided the estate according to value, opp. במשחתא by measure (irrespective of value). 3) the best thing. Keth.50b עילוייא דאב, v. עְלִיָּה.

עִילּוּיָא, עִלּ׳ch. sam( עִילּוּי, עִלּ׳ m. (עָלָה) going up; elevation), 1) rise, improved stage. Ber.36a אית ליה ע׳ אחרינא בפת (flour) is capable of a still higher stage by being made into bread; לית ליה ע׳ אחרינא (oil) has no higher stage. Ib. 35b דאשתני לע׳ (wine) which has changed (from grapes) to a higher stage. Y.Ab. Zar. V, 44d, v. יַקִּיר ch. 2) valuation. Targ. Job 28:13. Targ. Y. Lev. 27:2 (ed. Vien. עִילוֹי); ib. 3 (ed. Vien. עֲלוֹיֵיה; ib. 4, sq. עֲלוֹיָהּ, עִילוֹיָהּ, corr. acc.).B. Bath.12b מעלינן ליה ע׳וכ׳ (Ms. M. מעלינן עליהוכ׳) we value it as high as Kidd.42b פלוג בע׳ they divided the estate according to value, opp. במשחתא by measure (irrespective of value). 3) the best thing. Keth.50b עילוייא דאב, v. עְלִיָּה.

בְּרֵירָהf. ( ברר) choosing, choice, esp. as a dialectic term, Brerah, subsequent selection, retrospective designation, i. e. the legal effect resulting from an actual selection or disposal of things previously undefined as to their purpose, e. g. a letter of divorce must be written, with special intention, for the persons concerned; now, “if one says to a scribe, ‘Write for me a letter of divorce for one of my wives whom I may choose to divorce, none of them can be divorced with it” (Gitt. III, 1), upon which the remark is made (ib. 24b) הא קא משמע לן דאין ב׳ this rule of the Mishnah implies the adoption of the principle that subsequent disposal does not react on the original status of the letter of divorce, so as to say that this subsequent selection is equal to a defined intention at the time when the deed was to be written. (The question of Brerah, i. e. whether a subsequent disposal has or has not a retrospective legal effect, is widely spread in the Talmud, referring both to judicial as well as to ritual cases. Yoma 55b ר׳ … לית ליה ב׳ R. Judah rejects the principle of Brerah; Y.Shek.VI, 50b אי אמרינן ב׳וכ׳ if we adopt the principle of B., let four Zuz (the value of one offering) be taken out of the bag and thrown into the water, and the balance of the money be permitted for use. Ḥull.14b; a. fr.

בְּרֵירָהf. ( ברר) choosing, choice, esp. as a dialectic term, Brerah, subsequent selection, retrospective designation, i. e. the legal effect resulting from an actual selection or disposal of things previously undefined as to their purpose, e. g. a letter of divorce must be written, with special intention, for the persons concerned; now, “if one says to a scribe, ‘Write for me a letter of divorce for one of my wives whom I may choose to divorce, none of them can be divorced with it” (Gitt. III, 1), upon which the remark is made (ib. 24b) הא קא משמע לן דאין ב׳ this rule of the Mishnah implies the adoption of the principle that subsequent disposal does not react on the original status of the letter of divorce, so as to say that this subsequent selection is equal to a defined intention at the time when the deed was to be written. (The question of Brerah, i. e. whether a subsequent disposal has or has not a retrospective legal effect, is widely spread in the Talmud, referring both to judicial as well as to ritual cases. Yoma 55b ר׳ … לית ליה ב׳ R. Judah rejects the principle of Brerah; Y.Shek.VI, 50b אי אמרינן ב׳וכ׳ if we adopt the principle of B., let four Zuz (the value of one offering) be taken out of the bag and thrown into the water, and the balance of the money be permitted for use. Ḥull.14b; a. fr.

דַּיm. (b. h.; דָּוָה, cmp. דַּאי) sufficiency, plenty; constr. דֵּי enough for; דּיִּי enough for me, דַּיֶּיךָ enough for thee Nidd.I, 1 דַּיָּין שעתן they have enough for the time being, i. e. the unclean condition, now discovered, has no retrospective effect, opp. מפְּקִידָה לפקידה. Pes.8b דַּיֵּינוּ we should have been contented. Taan.24b דַּיּוֹ בקבוכ׳ (Ms. M. דַּיי לו קב) he is contented with a Kab of B. Kam.II, 5 (25a) דיו לבא מן הדיןוכ׳ it is sufficient for the law which is derived by conclusion ad majus to be as strict as the law from which it is derived, i. e. you cannot go beyond the latter. Ib. ור״ט לית ליה דיו does R. T. not follow the principle of dayyo (that the derived law cannot go beyond the original)? והא דיו דאורייתא הוא is not the principle of dayyo biblical?Gen. B. s. 21 דייך פפוס it is enough for thee, Papus, i. e. say no more; a. fr.With prefix כְּדַי (v. כְּדָיי), constr. כְּדֵי as much as is required for, corresponding to, as conj. in order to. Maasr. V, 6 ומצא כ׳ מדתו and found a quantity corresponding to what he had measured into it (reasonably increased); יתר על כ׳ מדתו more than the reasonable quantity.כ׳ דיבור or תוך כ׳ ד׳ as much, within as much, time as is needed for an utterance (e. g. a greeting, v. Y.Ber.I, 4b). B. Kam.73a, a. fr. תוך כ׳ דיבור כדיבור דמי two statements following each other immediately are considered one. Ib. b תרי ת׳ כ׳ ד׳ there are two different intervals comprised under the expression tokh kde dibbur. Snh.31b bot. ב׳ לחלוק וב׳ in order to give honor to Ib. 32a bot. כ׳ שלא תנעול דלתוכ׳ in order not to make loans too difficult, v. דֶּלֶת; a. fr.

דַּיm. (b. h.; דָּוָה, cmp. דַּאי) sufficiency, plenty; constr. דֵּי enough for; דּיִּי enough for me, דַּיֶּיךָ enough for thee Nidd.I, 1 דַּיָּין שעתן they have enough for the time being, i. e. the unclean condition, now discovered, has no retrospective effect, opp. מפְּקִידָה לפקידה. Pes.8b דַּיֵּינוּ we should have been contented. Taan.24b דַּיּוֹ בקבוכ׳ (Ms. M. דַּיי לו קב) he is contented with a Kab of B. Kam.II, 5 (25a) דיו לבא מן הדיןוכ׳ it is sufficient for the law which is derived by conclusion ad majus to be as strict as the law from which it is derived, i. e. you cannot go beyond the latter. Ib. ור״ט לית ליה דיו does R. T. not follow the principle of dayyo (that the derived law cannot go beyond the original)? והא דיו דאורייתא הוא is not the principle of dayyo biblical?Gen. B. s. 21 דייך פפוס it is enough for thee, Papus, i. e. say no more; a. fr.With prefix כְּדַי (v. כְּדָיי), constr. כְּדֵי as much as is required for, corresponding to, as conj. in order to. Maasr. V, 6 ומצא כ׳ מדתו and found a quantity corresponding to what he had measured into it (reasonably increased); יתר על כ׳ מדתו more than the reasonable quantity.כ׳ דיבור or תוך כ׳ ד׳ as much, within as much, time as is needed for an utterance (e. g. a greeting, v. Y.Ber.I, 4b). B. Kam.73a, a. fr. תוך כ׳ דיבור כדיבור דמי two statements following each other immediately are considered one. Ib. b תרי ת׳ כ׳ ד׳ there are two different intervals comprised under the expression tokh kde dibbur. Snh.31b bot. ב׳ לחלוק וב׳ in order to give honor to Ib. 32a bot. כ׳ שלא תנעול דלתוכ׳ in order not to make loans too difficult, v. דֶּלֶת; a. fr.

זְכוּתf. (זָכָה) 1) acquittal, favorable judgment, plea in defence.לִמֵּד ז׳ to plead in favor of the defendant. Snh.IV, 1 הכל מלמדין ז׳ all are permitted to plead for the defendant. Ib. פותחין לז׳ the opening argument must be for the defence. Ib. מטין על פי אחד לז׳ a majority of one is sufficient for acquittal; a. fr.Ab. I, 6 הוי דן … לכף ז׳ judge every man with an inclination in his favor. Sabb.32a הבא ז׳ והפטר bring pleaders in thy favor (good deeds) and be acquitted; a. fr. 2) doing good, blessing. Taan.29a, a. fr. מגלגלין ז׳, v. גִּלְגֵּל.Y.Naz.VII, 56a bot. נתכוונתי לז׳ I had the intention of doing good; Treat. Smaḥ. IV, end. (Ib. תחלת זכותי, read: תשמישי. 3) the protecting influence of good conduct, merit. Y.Peah I, 16b top הז׳ יש לה קרן יכ׳ good deeds have a capital and interests (reward the author and protect his offspring).R. Hash. 11a בז׳ אבות for the sake of the Patriarchs; בז׳ אימהות for the sake of the Mothers (Sarah). Ber.27b לית ליה ז׳ אבות has no distinguished ancestry to rely on. Gen. R. s. 44 זְכוּתְךָ עומדתוכ׳ thy guarding influence shall stand by them. Snh.12a בז׳ הרחמים ובזְכוּתָם through Divine mercy and their own merits; a. fr. 4) advantage, privilege, benefit. B. Mets.19a ז׳ הוא לעבדוכ׳ liberty is a benefit to the slave. Tosef.Gitt.I, 5 היאך נמצא ז׳וכ׳ ed. Zuck. (Var. מפני מה זכין) how dare we obtain a benefit for this slave?; a. fr.Pl. זָכִיּוֹת. Yoma 86b זרונות נעשו לו כז׳ wilful wrongs are accounted to him (who repents) as though they were merits. Taan.20b מנכין לו מזָכִיּוֹתָיו it is deducted from the rewards for his good deeds. Ex. R. s. 38, end; a. fr.

זְכוּתf. (זָכָה) 1) acquittal, favorable judgment, plea in defence.לִמֵּד ז׳ to plead in favor of the defendant. Snh.IV, 1 הכל מלמדין ז׳ all are permitted to plead for the defendant. Ib. פותחין לז׳ the opening argument must be for the defence. Ib. מטין על פי אחד לז׳ a majority of one is sufficient for acquittal; a. fr.Ab. I, 6 הוי דן … לכף ז׳ judge every man with an inclination in his favor. Sabb.32a הבא ז׳ והפטר bring pleaders in thy favor (good deeds) and be acquitted; a. fr. 2) doing good, blessing. Taan.29a, a. fr. מגלגלין ז׳, v. גִּלְגֵּל.Y.Naz.VII, 56a bot. נתכוונתי לז׳ I had the intention of doing good; Treat. Smaḥ. IV, end. (Ib. תחלת זכותי, read: תשמישי. 3) the protecting influence of good conduct, merit. Y.Peah I, 16b top הז׳ יש לה קרן יכ׳ good deeds have a capital and interests (reward the author and protect his offspring).R. Hash. 11a בז׳ אבות for the sake of the Patriarchs; בז׳ אימהות for the sake of the Mothers (Sarah). Ber.27b לית ליה ז׳ אבות has no distinguished ancestry to rely on. Gen. R. s. 44 זְכוּתְךָ עומדתוכ׳ thy guarding influence shall stand by them. Snh.12a בז׳ הרחמים ובזְכוּתָם through Divine mercy and their own merits; a. fr. 4) advantage, privilege, benefit. B. Mets.19a ז׳ הוא לעבדוכ׳ liberty is a benefit to the slave. Tosef.Gitt.I, 5 היאך נמצא ז׳וכ׳ ed. Zuck. (Var. מפני מה זכין) how dare we obtain a benefit for this slave?; a. fr.Pl. זָכִיּוֹת. Yoma 86b זרונות נעשו לו כז׳ wilful wrongs are accounted to him (who repents) as though they were merits. Taan.20b מנכין לו מזָכִיּוֹתָיו it is deducted from the rewards for his good deeds. Ex. R. s. 38, end; a. fr.

לַיִת, לֵית, לֵיתָאI, (= לָא אִית) there is ( was) not, none. Targ. O. Gen. 2:5 לַיִת (some ed. לַיָת; Y. לַיִית.). Ib. 47:13 לֵיתTarg. Prov. 25:14 לָאִית. Targ. Ps. 38:4; a. fr.B. Mets.4a למלוה אית … ללוה ל׳וכ׳ the creditor has witnesses, the debtor has none. Ib. 5a השתא נמי דליתא לדר׳ חייא now, likewise, when R. Ḥiyas opinion is not adopted. Ib. מודה … לית ליה he does not hold the opinion that the admission of the defendent must be of the nature of the claim; a. v. fr.With suffix: לֵיתֵנָא I (am) not; לֵיתָךְ, לָיְתָךְ, לַיְי׳ thou (art) not; לֵיתיֹהִי, לָיְ׳ he (is) not (no more) Targ. Y. I Deut. 32:1. Targ. Gen. 43:5. Ib. O. 42:13. Ib. 39:9 (Y. לַיְתֵיה) there is none. Ib. 31:2; 5 לֵיתַנּוּן ed. Berl. (ed. לֵיתָנוּן, לֵיתַנִין). Targ. Ps. 59:14 לֵיתִינוּן ed. Lag. (ed. Wil. לֵיתִנוּן). Targ. Esth. 3:8 לֵיתְהוֹן; a. fr.Shebu.48a אי אִיתָהּ … איתה אי לֵיתָהּ ליתה if the opinion of … is to be adopted, it must be applied in each case; if rejected, in neither. Keth.22a וחד ליתוהי and one (of us judges) is no more. Shebu.14b דלֵיתַנְהוּ בכלוכ׳ (not … הי) which do not occur in the Torah, opp. דאיתנהו; a. fr.

לַיִת, לֵית, לֵיתָאI, (= לָא אִית) there is ( was) not, none. Targ. O. Gen. 2:5 לַיִת (some ed. לַיָת; Y. לַיִית.). Ib. 47:13 לֵיתTarg. Prov. 25:14 לָאִית. Targ. Ps. 38:4; a. fr.B. Mets.4a למלוה אית … ללוה ל׳וכ׳ the creditor has witnesses, the debtor has none. Ib. 5a השתא נמי דליתא לדר׳ חייא now, likewise, when R. Ḥiyas opinion is not adopted. Ib. מודה … לית ליה he does not hold the opinion that the admission of the defendent must be of the nature of the claim; a. v. fr.With suffix: לֵיתֵנָא I (am) not; לֵיתָךְ, לָיְתָךְ, לַיְי׳ thou (art) not; לֵיתיֹהִי, לָיְ׳ he (is) not (no more) Targ. Y. I Deut. 32:1. Targ. Gen. 43:5. Ib. O. 42:13. Ib. 39:9 (Y. לַיְתֵיה) there is none. Ib. 31:2; 5 לֵיתַנּוּן ed. Berl. (ed. לֵיתָנוּן, לֵיתַנִין). Targ. Ps. 59:14 לֵיתִינוּן ed. Lag. (ed. Wil. לֵיתִנוּן). Targ. Esth. 3:8 לֵיתְהוֹן; a. fr.Shebu.48a אי אִיתָהּ … איתה אי לֵיתָהּ ליתה if the opinion of … is to be adopted, it must be applied in each case; if rejected, in neither. Keth.22a וחד ליתוהי and one (of us judges) is no more. Shebu.14b דלֵיתַנְהוּ בכלוכ׳ (not … הי) which do not occur in the Torah, opp. דאיתנהו; a. fr.

לַיִת, לֵית, לֵיתָאI, (= לָא אִית) there is ( was) not, none. Targ. O. Gen. 2:5 לַיִת (some ed. לַיָת; Y. לַיִית.). Ib. 47:13 לֵיתTarg. Prov. 25:14 לָאִית. Targ. Ps. 38:4; a. fr.B. Mets.4a למלוה אית … ללוה ל׳וכ׳ the creditor has witnesses, the debtor has none. Ib. 5a השתא נמי דליתא לדר׳ חייא now, likewise, when R. Ḥiyas opinion is not adopted. Ib. מודה … לית ליה he does not hold the opinion that the admission of the defendent must be of the nature of the claim; a. v. fr.With suffix: לֵיתֵנָא I (am) not; לֵיתָךְ, לָיְתָךְ, לַיְי׳ thou (art) not; לֵיתיֹהִי, לָיְ׳ he (is) not (no more) Targ. Y. I Deut. 32:1. Targ. Gen. 43:5. Ib. O. 42:13. Ib. 39:9 (Y. לַיְתֵיה) there is none. Ib. 31:2; 5 לֵיתַנּוּן ed. Berl. (ed. לֵיתָנוּן, לֵיתַנִין). Targ. Ps. 59:14 לֵיתִינוּן ed. Lag. (ed. Wil. לֵיתִנוּן). Targ. Esth. 3:8 לֵיתְהוֹן; a. fr.Shebu.48a אי אִיתָהּ … איתה אי לֵיתָהּ ליתה if the opinion of … is to be adopted, it must be applied in each case; if rejected, in neither. Keth.22a וחד ליתוהי and one (of us judges) is no more. Shebu.14b דלֵיתַנְהוּ בכלוכ׳ (not … הי) which do not occur in the Torah, opp. דאיתנהו; a. fr.

סְטַן, שְׂטַןI ch. sam(סטן, שׂto be hostile to; to hinder, accuse). Targ. Y. Num. 22:22 למִשְׂטַן (O. לשָׂטָן; ed. Berl. לסָטָן). Ib. 32 למִישְׂטַן (O. ed. Vien. למִסְטַן; ed. Berl. לסָטָן). Targ. Ps. 38:21 סָטְנַן Levita (ed. Af.). Ib. 109:4 סְטַנוּ (Ms. שַׂטְנוּ); a. e. Af. אַסְטֵיןּ 1) same. Ib. 38:21, v. supra. 2) (denom. of סָטָן) to mislead. Yoma 20a לית ליה רשותא לאַסְטוּנֵי (not לאיס׳) has no permission to seduce to sin.

סְטַן, שְׂטַןI ch. sam(סטן, שׂto be hostile to; to hinder, accuse). Targ. Y. Num. 22:22 למִשְׂטַן (O. לשָׂטָן; ed. Berl. לסָטָן). Ib. 32 למִישְׂטַן (O. ed. Vien. למִסְטַן; ed. Berl. לסָטָן). Targ. Ps. 38:21 סָטְנַן Levita (ed. Af.). Ib. 109:4 סְטַנוּ (Ms. שַׂטְנוּ); a. e. Af. אַסְטֵיןּ 1) same. Ib. 38:21, v. supra. 2) (denom. of סָטָן) to mislead. Yoma 20a לית ליה רשותא לאַסְטוּנֵי (not לאיס׳) has no permission to seduce to sin.

סְטַן, שְׂטַןI ch. sam(סטן, שׂto be hostile to; to hinder, accuse). Targ. Y. Num. 22:22 למִשְׂטַן (O. לשָׂטָן; ed. Berl. לסָטָן). Ib. 32 למִישְׂטַן (O. ed. Vien. למִסְטַן; ed. Berl. לסָטָן). Targ. Ps. 38:21 סָטְנַן Levita (ed. Af.). Ib. 109:4 סְטַנוּ (Ms. שַׂטְנוּ); a. e. Af. אַסְטֵיןּ 1) same. Ib. 38:21, v. supra. 2) (denom. of סָטָן) to mislead. Yoma 20a לית ליה רשותא לאַסְטוּנֵי (not לאיס׳) has no permission to seduce to sin.

סְטַן, שְׂטַןI ch. sam(סטן, שׂto be hostile to; to hinder, accuse). Targ. Y. Num. 22:22 למִשְׂטַן (O. לשָׂטָן; ed. Berl. לסָטָן). Ib. 32 למִישְׂטַן (O. ed. Vien. למִסְטַן; ed. Berl. לסָטָן). Targ. Ps. 38:21 סָטְנַן Levita (ed. Af.). Ib. 109:4 סְטַנוּ (Ms. שַׂטְנוּ); a. e. Af. אַסְטֵיןּ 1) same. Ib. 38:21, v. supra. 2) (denom. of סָטָן) to mislead. Yoma 20a לית ליה רשותא לאַסְטוּנֵי (not לאיס׳) has no permission to seduce to sin.

פְּשַׁרII m. (preced.) interpretation. Targ. Y. Gen. 40:8 פ׳ לית ליה (O. פַּשַּׁר, v. preced.).

פְּשַׁרII m. (preced.) interpretation. Targ. Y. Gen. 40:8 פ׳ לית ליה (O. פַּשַּׁר, v. preced.).