...+n+purity

פָּשַׁע(b. h.) ( to pass beyond, 1) to be wilful, rebellious. Yoma IV, 2 פָּשַׁעְתִּי; ib. VI, 2 פָּשְׁעוּ, v. עָוָה; a. fr.פּוֹשֵׂעַ a wilful transgressor, rebel, apostate. Gitt.57a פ׳ ישראל a Jewish apostate (the censors disguise for Jesus). Ib. תא חזי מה בין פּוֹשְׁעֵי ישראלוכ׳ come and see the difference between Jewish apostates and gentile prophets. R. Hash. 17a פ׳ ישראל בגופן Jewish sinners with their bodies (disregarding the ceremonial laws intended to guard the purity of life); פ׳ אומות העולם בגופן gentile sinners with their bodies (lustful and violent). Midr. Till. to Ps. 51 כשאתה אומר לפּוֹשְׁעִים … אם תקבלני כל הפושעים משלימים לך when thou sayest to the sinners, why have you not repented? (they may plead ignorance of thy goodness, but) if thou receivest me, all sinners will make peace with thee; a. fr. 2) to be faithless. Gen. R. s. 52 (ref. to Prov. 18:19) פָּשַׁעְתָּ באברהם thou (Lot) wast faithless to Abraham; Num. R. s. 18 זה קרח שפ׳ בתורהוכ׳ this refers to Korah who was faithless to the Law, which is called ‘strength; a. fr.Esp. (with ref. to Ex. 22:8) to be negligent in guarding a trust. B. Mets.36b פ׳ בהוכ׳ if he was careless in guarding the animal, and it went out Ib. 34a כיון שאמר פשעתיוכ׳ as soon as he says, ‘I have been at fault, he surrenders the eventual fine (of the thief) to the owner. Ib. 58a כי היכי דלא לקרו להו פושעים in order that they may not be called faithless guardians; a. fr.Ber.28a ונקרא פושע and he is called negligent (because he delayed his prayers). Hif. הִפְשִׁיעַ to cause to transgress. Num. R. s. 9 (ref. to Ex. 22:8) מדבר באהרן שה׳ ישראל בדיבור לא יהיה it alludes to Aaron who caused Israel to transgress the commandment, ‘thou shalt have no other gods (Ex. 20:3).

צְדָקָהf. (b. h.; preced. wds.) purity, righteousness, equity, liberality, esp. almsgiving. Deut. R. s. 5 (ref. to Prov. 21:3) הקרבנות … והצ׳ והדין מכפריןוכ׳ sacrifices effect atonement only for the involuntary sinner, but righteousness (or charity) and justice atone for Pes.87b, v. פָּזַר. Tosef.Dem.III, 17, v. גַּבָּיי Sabb.118b גבאי צ׳ collectors of public charity; מחלקי צ׳ distributors of charity, v. חֵלֶק. Succ.49b גדולהג״ח יותר מן הצ׳ deeds of love are worth more than almsgiving; ib. צ׳ בממונוג״חוכ׳ charity is done at the mere sacrifice of money, deeds of love are performed with ones money and with ones person; צ׳ לענייםג״חוכ׳ almsgiving is only for the poor, deeds of love for the poor and the rich. B. Bath.10b (ref. to Prov. 14:34) כשם … צ׳ מכפרתוכ׳ as the sin-offering! brings atonement for Israel, so charity is a means of atonement for the nations. Gen. R. s. 49 (ref. to Gen. 18:19) מתחלה צ׳ ולבסוף משפט (not צדק) first charity (undiscriminating hospitality), and then justice; a. fr.Pl. צְדָקוֹת. B. Bath.10a (ref. to Prov. 11:4, a. 10:2) שתי צ׳ הללו למה why two verses saying the same thing about charity? Treat. Der. Er. ch. II מחלקי צ׳, v. supra. Ruth R. to III, 3 וסכת זו מצוות וצ׳ ‘anoint thyself (ib.), that means with good deeds and charitable acts; a. e.

צְדָקָהf. (b. h.; preced. wds.) purity, righteousness, equity, liberality, esp. almsgiving. Deut. R. s. 5 (ref. to Prov. 21:3) הקרבנות … והצ׳ והדין מכפריןוכ׳ sacrifices effect atonement only for the involuntary sinner, but righteousness (or charity) and justice atone for Pes.87b, v. פָּזַר. Tosef.Dem.III, 17, v. גַּבָּיי Sabb.118b גבאי צ׳ collectors of public charity; מחלקי צ׳ distributors of charity, v. חֵלֶק. Succ.49b גדולהג״ח יותר מן הצ׳ deeds of love are worth more than almsgiving; ib. צ׳ בממונוג״חוכ׳ charity is done at the mere sacrifice of money, deeds of love are performed with ones money and with ones person; צ׳ לענייםג״חוכ׳ almsgiving is only for the poor, deeds of love for the poor and the rich. B. Bath.10b (ref. to Prov. 14:34) כשם … צ׳ מכפרתוכ׳ as the sin-offering! brings atonement for Israel, so charity is a means of atonement for the nations. Gen. R. s. 49 (ref. to Gen. 18:19) מתחלה צ׳ ולבסוף משפט (not צדק) first charity (undiscriminating hospitality), and then justice; a. fr.Pl. צְדָקוֹת. B. Bath.10a (ref. to Prov. 11:4, a. 10:2) שתי צ׳ הללו למה why two verses saying the same thing about charity? Treat. Der. Er. ch. II מחלקי צ׳, v. supra. Ruth R. to III, 3 וסכת זו מצוות וצ׳ ‘anoint thyself (ib.), that means with good deeds and charitable acts; a. e.

קהי, קָהָה, קָהָא(b. h.; cmp. כָּהָה) 1) to be dull, blunt; (of a sword) to slide off a hard object. Y.Ber.IX, 13a וקָהַת החרב מעלוכ׳ and the sword slid off Moses neck and broke; Deut. R. s. 2; Yalk. Ex. 167 וקהית (corr. acc.). Gen. R. s. 78; Cant. R. to VII, 5 וקָהוּ שיניווכ׳ and the teeth of the wicked (Esau) became blunt and loose. 2) to be tough, unyielding, hard. Num. R. s. 3 (ref. to Koh. 10:10) אם ראית שקהו השמיםוכ׳, v. preced.Trnsf. to be difficult, unsolvable. Cant. R. to III, 7 שהיו כולן שונין … הלכה קוֹהָא להם they all sharpened the discussion like a sword, so that, when a case came before them, the decision might not be too difficult for them. Ib. to IV, 4 שאין הלכה קוהא להם never was there a subject too difficult for them to decide; a. e. 3) to be wearied; to faint; esp. to have a morbid appetite (caused by the smell of a dish). Ib. to I, 12 the Lord sent them a sweet scent from Eden והיתה נפשם קוהא לאכול and they were dying to eat (of the Passover sacrifice), v. עָיֵף; a. e. Hif. הִקְהָה (with שן) to make blunt and loose; trnsf. to refute; to break the power of; to grieve. Mekh. Bo, s. 18 אף אתה הַקְהֵה את שיניו thou, too, make his teeth blunt (refute his arguments). Gen. R. s. 99 (play on יקהת, Gen. 49:10) מי שמַקְהֶה שניוכ׳ he (the Messiah) that shall break the power of all nations; ib. s. 98. Sot.49a (read:) אימרים … למה הִקְהִיתָוכ׳ (v. Rashi) they (the children of the wicked that died in their parents lifetime) argue before him, … if thou intendedst to punish them in the hereafter, why didst thou cause them grief while living? Ib. שמחת … והקהית חשיני thou hast gladdened my heart (with the evidence of thy purity) and given me pain (by showing more affection for thy son than for myself). Snh.109b (play on בן קהת, Num. 16:1) בן שה׳וכ׳ a son that brought grief over his parents; a. e. Pi. קֵיהָה to pronounce unsolvable. Neg. IV, 11, v. כָּהָה. Nif. נִקְהָה 1) to become faint, powerless. Koh. R. to X, 10 אם נִקְהֵת אומהוכ׳ if the nation whose power was as hard as iron, has grown powerless. 2) to be tough, difficult. Ib. אם נ׳ תלמודךוכ׳ if thy lesson is as tough to thee as iron (v. preced). Hithpa. הִתְקָהֵא, הִתְקָהֶה; Nithpa. נִתְקָהֶה 1) to faint, long for. Yalk. Ex. 186 (ref. to מתלקחת, Ex. 9:24) מִתְקָהָא לעשות שליחותה (not שליחותיה) it (the fire) was dying to perform its mission; Pesik. Vayhi, p. 4a> מיתה מתקהאוכ׳ Ar. (ed. מתקריא, corr. acc.) dying, that is longing ; Cant. R. to III, 11 מיתה ומתקלהא בשביל לעשות רצון בוראם (corr. acc., a. read בוראה); Num. R. s. 12 (combining both versions) מיתה ומתקהלא לעשות … בוראה (corr. acc.). 2) to become tough, hard, unyielding, grievous, irksome. Koh. R. l. c. אם נִתְקָהוּ שמים שעלוכ׳ if the heavens above you have become hard as iron, v. supra. Ib. אם נתק׳ הרב על התלמידוכ׳ if the teacher has been unyielding to the pupil like iron (out of patience, and refusing to teach him) …, and the teacher shows not a friendly face (does not relent) Ib. אם נתק׳ התלמיד על הרבוכ׳ if the pupil has been annoying to his teacher (through his obtuseness or weavisome questions) …, and the teacher refuses to explain

קהי, קָהָה, קָהָא(b. h.; cmp. כָּהָה) 1) to be dull, blunt; (of a sword) to slide off a hard object. Y.Ber.IX, 13a וקָהַת החרב מעלוכ׳ and the sword slid off Moses neck and broke; Deut. R. s. 2; Yalk. Ex. 167 וקהית (corr. acc.). Gen. R. s. 78; Cant. R. to VII, 5 וקָהוּ שיניווכ׳ and the teeth of the wicked (Esau) became blunt and loose. 2) to be tough, unyielding, hard. Num. R. s. 3 (ref. to Koh. 10:10) אם ראית שקהו השמיםוכ׳, v. preced.Trnsf. to be difficult, unsolvable. Cant. R. to III, 7 שהיו כולן שונין … הלכה קוֹהָא להם they all sharpened the discussion like a sword, so that, when a case came before them, the decision might not be too difficult for them. Ib. to IV, 4 שאין הלכה קוהא להם never was there a subject too difficult for them to decide; a. e. 3) to be wearied; to faint; esp. to have a morbid appetite (caused by the smell of a dish). Ib. to I, 12 the Lord sent them a sweet scent from Eden והיתה נפשם קוהא לאכול and they were dying to eat (of the Passover sacrifice), v. עָיֵף; a. e. Hif. הִקְהָה (with שן) to make blunt and loose; trnsf. to refute; to break the power of; to grieve. Mekh. Bo, s. 18 אף אתה הַקְהֵה את שיניו thou, too, make his teeth blunt (refute his arguments). Gen. R. s. 99 (play on יקהת, Gen. 49:10) מי שמַקְהֶה שניוכ׳ he (the Messiah) that shall break the power of all nations; ib. s. 98. Sot.49a (read:) אימרים … למה הִקְהִיתָוכ׳ (v. Rashi) they (the children of the wicked that died in their parents lifetime) argue before him, … if thou intendedst to punish them in the hereafter, why didst thou cause them grief while living? Ib. שמחת … והקהית חשיני thou hast gladdened my heart (with the evidence of thy purity) and given me pain (by showing more affection for thy son than for myself). Snh.109b (play on בן קהת, Num. 16:1) בן שה׳וכ׳ a son that brought grief over his parents; a. e. Pi. קֵיהָה to pronounce unsolvable. Neg. IV, 11, v. כָּהָה. Nif. נִקְהָה 1) to become faint, powerless. Koh. R. to X, 10 אם נִקְהֵת אומהוכ׳ if the nation whose power was as hard as iron, has grown powerless. 2) to be tough, difficult. Ib. אם נ׳ תלמודךוכ׳ if thy lesson is as tough to thee as iron (v. preced). Hithpa. הִתְקָהֵא, הִתְקָהֶה; Nithpa. נִתְקָהֶה 1) to faint, long for. Yalk. Ex. 186 (ref. to מתלקחת, Ex. 9:24) מִתְקָהָא לעשות שליחותה (not שליחותיה) it (the fire) was dying to perform its mission; Pesik. Vayhi, p. 4a> מיתה מתקהאוכ׳ Ar. (ed. מתקריא, corr. acc.) dying, that is longing ; Cant. R. to III, 11 מיתה ומתקלהא בשביל לעשות רצון בוראם (corr. acc., a. read בוראה); Num. R. s. 12 (combining both versions) מיתה ומתקהלא לעשות … בוראה (corr. acc.). 2) to become tough, hard, unyielding, grievous, irksome. Koh. R. l. c. אם נִתְקָהוּ שמים שעלוכ׳ if the heavens above you have become hard as iron, v. supra. Ib. אם נתק׳ הרב על התלמידוכ׳ if the teacher has been unyielding to the pupil like iron (out of patience, and refusing to teach him) …, and the teacher shows not a friendly face (does not relent) Ib. אם נתק׳ התלמיד על הרבוכ׳ if the pupil has been annoying to his teacher (through his obtuseness or weavisome questions) …, and the teacher refuses to explain

קהי, קָהָה, קָהָא(b. h.; cmp. כָּהָה) 1) to be dull, blunt; (of a sword) to slide off a hard object. Y.Ber.IX, 13a וקָהַת החרב מעלוכ׳ and the sword slid off Moses neck and broke; Deut. R. s. 2; Yalk. Ex. 167 וקהית (corr. acc.). Gen. R. s. 78; Cant. R. to VII, 5 וקָהוּ שיניווכ׳ and the teeth of the wicked (Esau) became blunt and loose. 2) to be tough, unyielding, hard. Num. R. s. 3 (ref. to Koh. 10:10) אם ראית שקהו השמיםוכ׳, v. preced.Trnsf. to be difficult, unsolvable. Cant. R. to III, 7 שהיו כולן שונין … הלכה קוֹהָא להם they all sharpened the discussion like a sword, so that, when a case came before them, the decision might not be too difficult for them. Ib. to IV, 4 שאין הלכה קוהא להם never was there a subject too difficult for them to decide; a. e. 3) to be wearied; to faint; esp. to have a morbid appetite (caused by the smell of a dish). Ib. to I, 12 the Lord sent them a sweet scent from Eden והיתה נפשם קוהא לאכול and they were dying to eat (of the Passover sacrifice), v. עָיֵף; a. e. Hif. הִקְהָה (with שן) to make blunt and loose; trnsf. to refute; to break the power of; to grieve. Mekh. Bo, s. 18 אף אתה הַקְהֵה את שיניו thou, too, make his teeth blunt (refute his arguments). Gen. R. s. 99 (play on יקהת, Gen. 49:10) מי שמַקְהֶה שניוכ׳ he (the Messiah) that shall break the power of all nations; ib. s. 98. Sot.49a (read:) אימרים … למה הִקְהִיתָוכ׳ (v. Rashi) they (the children of the wicked that died in their parents lifetime) argue before him, … if thou intendedst to punish them in the hereafter, why didst thou cause them grief while living? Ib. שמחת … והקהית חשיני thou hast gladdened my heart (with the evidence of thy purity) and given me pain (by showing more affection for thy son than for myself). Snh.109b (play on בן קהת, Num. 16:1) בן שה׳וכ׳ a son that brought grief over his parents; a. e. Pi. קֵיהָה to pronounce unsolvable. Neg. IV, 11, v. כָּהָה. Nif. נִקְהָה 1) to become faint, powerless. Koh. R. to X, 10 אם נִקְהֵת אומהוכ׳ if the nation whose power was as hard as iron, has grown powerless. 2) to be tough, difficult. Ib. אם נ׳ תלמודךוכ׳ if thy lesson is as tough to thee as iron (v. preced). Hithpa. הִתְקָהֵא, הִתְקָהֶה; Nithpa. נִתְקָהֶה 1) to faint, long for. Yalk. Ex. 186 (ref. to מתלקחת, Ex. 9:24) מִתְקָהָא לעשות שליחותה (not שליחותיה) it (the fire) was dying to perform its mission; Pesik. Vayhi, p. 4a> מיתה מתקהאוכ׳ Ar. (ed. מתקריא, corr. acc.) dying, that is longing ; Cant. R. to III, 11 מיתה ומתקלהא בשביל לעשות רצון בוראם (corr. acc., a. read בוראה); Num. R. s. 12 (combining both versions) מיתה ומתקהלא לעשות … בוראה (corr. acc.). 2) to become tough, hard, unyielding, grievous, irksome. Koh. R. l. c. אם נִתְקָהוּ שמים שעלוכ׳ if the heavens above you have become hard as iron, v. supra. Ib. אם נתק׳ הרב על התלמידוכ׳ if the teacher has been unyielding to the pupil like iron (out of patience, and refusing to teach him) …, and the teacher shows not a friendly face (does not relent) Ib. אם נתק׳ התלמיד על הרבוכ׳ if the pupil has been annoying to his teacher (through his obtuseness or weavisome questions) …, and the teacher refuses to explain

קהי, קָהָה, קָהָא(b. h.; cmp. כָּהָה) 1) to be dull, blunt; (of a sword) to slide off a hard object. Y.Ber.IX, 13a וקָהַת החרב מעלוכ׳ and the sword slid off Moses neck and broke; Deut. R. s. 2; Yalk. Ex. 167 וקהית (corr. acc.). Gen. R. s. 78; Cant. R. to VII, 5 וקָהוּ שיניווכ׳ and the teeth of the wicked (Esau) became blunt and loose. 2) to be tough, unyielding, hard. Num. R. s. 3 (ref. to Koh. 10:10) אם ראית שקהו השמיםוכ׳, v. preced.Trnsf. to be difficult, unsolvable. Cant. R. to III, 7 שהיו כולן שונין … הלכה קוֹהָא להם they all sharpened the discussion like a sword, so that, when a case came before them, the decision might not be too difficult for them. Ib. to IV, 4 שאין הלכה קוהא להם never was there a subject too difficult for them to decide; a. e. 3) to be wearied; to faint; esp. to have a morbid appetite (caused by the smell of a dish). Ib. to I, 12 the Lord sent them a sweet scent from Eden והיתה נפשם קוהא לאכול and they were dying to eat (of the Passover sacrifice), v. עָיֵף; a. e. Hif. הִקְהָה (with שן) to make blunt and loose; trnsf. to refute; to break the power of; to grieve. Mekh. Bo, s. 18 אף אתה הַקְהֵה את שיניו thou, too, make his teeth blunt (refute his arguments). Gen. R. s. 99 (play on יקהת, Gen. 49:10) מי שמַקְהֶה שניוכ׳ he (the Messiah) that shall break the power of all nations; ib. s. 98. Sot.49a (read:) אימרים … למה הִקְהִיתָוכ׳ (v. Rashi) they (the children of the wicked that died in their parents lifetime) argue before him, … if thou intendedst to punish them in the hereafter, why didst thou cause them grief while living? Ib. שמחת … והקהית חשיני thou hast gladdened my heart (with the evidence of thy purity) and given me pain (by showing more affection for thy son than for myself). Snh.109b (play on בן קהת, Num. 16:1) בן שה׳וכ׳ a son that brought grief over his parents; a. e. Pi. קֵיהָה to pronounce unsolvable. Neg. IV, 11, v. כָּהָה. Nif. נִקְהָה 1) to become faint, powerless. Koh. R. to X, 10 אם נִקְהֵת אומהוכ׳ if the nation whose power was as hard as iron, has grown powerless. 2) to be tough, difficult. Ib. אם נ׳ תלמודךוכ׳ if thy lesson is as tough to thee as iron (v. preced). Hithpa. הִתְקָהֵא, הִתְקָהֶה; Nithpa. נִתְקָהֶה 1) to faint, long for. Yalk. Ex. 186 (ref. to מתלקחת, Ex. 9:24) מִתְקָהָא לעשות שליחותה (not שליחותיה) it (the fire) was dying to perform its mission; Pesik. Vayhi, p. 4a> מיתה מתקהאוכ׳ Ar. (ed. מתקריא, corr. acc.) dying, that is longing ; Cant. R. to III, 11 מיתה ומתקלהא בשביל לעשות רצון בוראם (corr. acc., a. read בוראה); Num. R. s. 12 (combining both versions) מיתה ומתקהלא לעשות … בוראה (corr. acc.). 2) to become tough, hard, unyielding, grievous, irksome. Koh. R. l. c. אם נִתְקָהוּ שמים שעלוכ׳ if the heavens above you have become hard as iron, v. supra. Ib. אם נתק׳ הרב על התלמידוכ׳ if the teacher has been unyielding to the pupil like iron (out of patience, and refusing to teach him) …, and the teacher shows not a friendly face (does not relent) Ib. אם נתק׳ התלמיד על הרבוכ׳ if the pupil has been annoying to his teacher (through his obtuseness or weavisome questions) …, and the teacher refuses to explain

רֵיחַm. (b. h.; preced.) flavor, scent, odor; sense of smell. Ber.43b (ref. to Ps. 150:6) איזהו דבר … זה הר׳ what is the thing which the soul enjoys and from which the body has no material benefit? It is smell, Ib. עתידים … שיתניר׳וכ׳ in the future the young men of Israel shall give forth sweet savor (of purity) like the Lebanon (ref. to Hos. 14:7). Lev. R. s. 30; a. v. fr.Trnsf. (cmp. אָבָק) slight resemblance, a suspicion of. Gitt.86b אףר׳ הגט אין בי it has not even the slightest resemblance to a letter of divorce (by which the woman concerned might be precluded from marrying a priest); Y. ib. IX, 50b top אפי׳ר׳ פסול אין בה there is not a suspicion of disqualification in her case. Y.Sot.I, 16d top מר׳ ערוה נגעי בה something of the odor of incest has touched her (the rival wife of a faithless woman); a. e.Pl. ריחוֹת. Cant. R. to I, 3 כל …ר׳ היווכ׳ all the songs which the ancients recited before thee were merely sweet savors, but we (say), ‘oil that is poured forth is thy name; כל המצות …ר׳ היווכ׳ all the pious deeds … were merely flavors, but ; a. e.

רֵיחַm. (b. h.; preced.) flavor, scent, odor; sense of smell. Ber.43b (ref. to Ps. 150:6) איזהו דבר … זה הר׳ what is the thing which the soul enjoys and from which the body has no material benefit? It is smell, Ib. עתידים … שיתניר׳וכ׳ in the future the young men of Israel shall give forth sweet savor (of purity) like the Lebanon (ref. to Hos. 14:7). Lev. R. s. 30; a. v. fr.Trnsf. (cmp. אָבָק) slight resemblance, a suspicion of. Gitt.86b אףר׳ הגט אין בי it has not even the slightest resemblance to a letter of divorce (by which the woman concerned might be precluded from marrying a priest); Y. ib. IX, 50b top אפי׳ר׳ פסול אין בה there is not a suspicion of disqualification in her case. Y.Sot.I, 16d top מר׳ ערוה נגעי בה something of the odor of incest has touched her (the rival wife of a faithless woman); a. e.Pl. ריחוֹת. Cant. R. to I, 3 כל …ר׳ היווכ׳ all the songs which the ancients recited before thee were merely sweet savors, but we (say), ‘oil that is poured forth is thy name; כל המצות …ר׳ היווכ׳ all the pious deeds … were merely flavors, but ; a. e.

תִּכֶלְתָּא, תְּכֶילְ׳ch. sam(תכלת tkheleth). Targ. O. Num. 15:38. Targ. Ex. 28:37; a. fr.V. תִּכְלָא III.Men.42b הא ת׳ היכאוכ׳ how do you dye the blue wool for the show-fringes? Ib. 39a sq. האי גברא … כולה ת׳ ורמי להוכ׳ a man wore a cloak all of blue wool, and had show-threads of blue wool, but they were entirely plaited (leaving no fringes); יאי גלימא לא יאי ת׳ the cloak is becoming, but the show-fringe is not becoming (is not according to prescription); a. e.Trnsf. the choice of purity of descent. Gen. R. s. 37, end חבל ימא ת׳ דבבלוכ׳ the Sea District (v. חֲבֵיל) is the choice of Babylonia ; Kidd.72a; Y. ib. IV, 65d top.

תִּכֶלְתָּא, תְּכֶילְ׳ch. sam(תכלת tkheleth). Targ. O. Num. 15:38. Targ. Ex. 28:37; a. fr.V. תִּכְלָא III.Men.42b הא ת׳ היכאוכ׳ how do you dye the blue wool for the show-fringes? Ib. 39a sq. האי גברא … כולה ת׳ ורמי להוכ׳ a man wore a cloak all of blue wool, and had show-threads of blue wool, but they were entirely plaited (leaving no fringes); יאי גלימא לא יאי ת׳ the cloak is becoming, but the show-fringe is not becoming (is not according to prescription); a. e.Trnsf. the choice of purity of descent. Gen. R. s. 37, end חבל ימא ת׳ דבבלוכ׳ the Sea District (v. חֲבֵיל) is the choice of Babylonia ; Kidd.72a; Y. ib. IV, 65d top.

תִּכֶלְתָּא, תְּכֶילְ׳ch. sam(תכלת tkheleth). Targ. O. Num. 15:38. Targ. Ex. 28:37; a. fr.V. תִּכְלָא III.Men.42b הא ת׳ היכאוכ׳ how do you dye the blue wool for the show-fringes? Ib. 39a sq. האי גברא … כולה ת׳ ורמי להוכ׳ a man wore a cloak all of blue wool, and had show-threads of blue wool, but they were entirely plaited (leaving no fringes); יאי גלימא לא יאי ת׳ the cloak is becoming, but the show-fringe is not becoming (is not according to prescription); a. e.Trnsf. the choice of purity of descent. Gen. R. s. 37, end חבל ימא ת׳ דבבלוכ׳ the Sea District (v. חֲבֵיל) is the choice of Babylonia ; Kidd.72a; Y. ib. IV, 65d top.

תִּכֶלְתָּא, תְּכֶילְ׳ch. sam(תכלת tkheleth). Targ. O. Num. 15:38. Targ. Ex. 28:37; a. fr.V. תִּכְלָא III.Men.42b הא ת׳ היכאוכ׳ how do you dye the blue wool for the show-fringes? Ib. 39a sq. האי גברא … כולה ת׳ ורמי להוכ׳ a man wore a cloak all of blue wool, and had show-threads of blue wool, but they were entirely plaited (leaving no fringes); יאי גלימא לא יאי ת׳ the cloak is becoming, but the show-fringe is not becoming (is not according to prescription); a. e.Trnsf. the choice of purity of descent. Gen. R. s. 37, end חבל ימא ת׳ דבבלוכ׳ the Sea District (v. חֲבֵיל) is the choice of Babylonia ; Kidd.72a; Y. ib. IV, 65d top.