the+god+of+israel

רבי, רָבָה, רָבֶה(b. h.) to be much, many; to grow, increase. Yoma 87b עונותינו רָבוּוכ׳ our sins are too many to be counted. Gen. R. s. 34 אצא ואהי פרה ורָבֶהוכ׳ I may go out (of the ark) and be multiplying and increasing for curse. Bekh.44b דםר׳ שחיןר׳ if the blood is allowed to increase (if bleeding is neglected), skin disease will develop; מי רגלים רָבִיןוכ׳ if one allows the urine to increase (through neglect) Sabb.33b בעון … צרות רָבוֹתוכ׳ for the sin of obscene talk troubles increase, and new evil decrees come Num. R. s. 11, v. פָּרָה II. Gen. R. s. 48 הכתבר׳וכ׳, v. כְּתָב Sot.47b משרבו … בדיןר׳וכ׳ when the whisperers in court (secret influences) increased, the anger (of God) against Israel increased. Snh.97a העזות תִּרְבֶּה impudence shall be large. Y.Yeb.IV, 6a bot., v. אל״ף; a. fr.Gen. R. s. 98 (play on בן פרת, Gen. 49:22) בן פירות רָבִיתָה ‘a child of fruits (through interpreting Pharaohs dream about the ears of corn) thou didst grow (to high office); בן פרות רביתה יוסף ‘a child of cows (through interpreting the dream about cows) thou didst grow; בן פורת (יוסף) רָבִיתָ יוסף ‘a child of growth, thou didst grow tall (so as to protect Rachel from Esaus sight; v. Gen. R. s. 78); Yalk. ib. 133 (read:) בן פורת יוסף פָּרִיתָ רבית יוסף. Pi. רִיבָּה 1) to increase, do much, do more. Gen. R. s. 34 ר׳ בטהורים יותרוכ׳ ordered a larger number of the clean animals to be taken into the ark than of the unclean. Tosef.Dem.IV, 12 ר׳ בעיר ולאר׳ במדינה if one offers a large quantity for sale, while none is offered in the country. Ib. 13 כל שר׳ לו מותר wherever one has a large quantity for sale, it is permitted (to buy of him); a. fr.Men.89a ר׳ שמןוכ׳, v. רְבִיכָה. 2) (hermeneutics) to use an additional word for the purpose of intimating something not otherwise included; to argue from an additional word or from a generalization in the Biblical text; to widen the scope of a law; to include. Ib. אם אתה מְרַבֶּהוכ׳ if thou wert to argue an entire day on the intimation of an increase lying in the words bashshemen (Lev. 6:14; 7:12), I should not listen to thee; Zeb.82a; Nidd.72b. Shebu.26a, v. מָעַט. Ib. 27a מדאצטריך או לְרַבּוֹתוכ׳ as the word אוֹ (Lev. 5:4) is needed for the inclusion of vows for the benefit of others. Pes.22b, v. אֵת. Snh.60b יכול שאני מְרַבֶּהוכ׳ you might think that I must include ; a. v. fr.(Yalk. Ex. 348 ר׳ כלוכ׳, v. רִיקֵן.Gen. R. s. 85 (ref. to Gen. 38:29) זה רִבָּה על כל הפריצים ממך יעמודו (not יעמוד) this event implies (the prophecy) that all conquerors shall rise from thee (Perez); Yalk. ib. 145. 3) to lend or borrow on usury (רִבִּית); to make a profit. Sifra Bhar, ch. VI, Par. 5; B. Mets.V, 1 (expl. תַּרְבִּית) המְרַבֶּה בפירות he who makes a profit on lending provisions. Tosef. ib. IV, 2 מְרַבִּין על השכר ואין מרביןוכ׳ you may make a profit on renting (lending money to the money-changer merely for exhibition), but you dare not make a profit on a sale (of land as security for a loan). B. Mets.V, 2 מרבין … ואין מרביןוכ׳ you may make a profit by a reduction of rent on account of payment in advance, but you dare not make a profit by increasing the price of an object sold on account of postponed payment; a. e. Hif. הִרְבָּה to cause increase; to strengthen; to do much. Ber.17a, v. מָעַט. Ab. I, 17 וכל המַרְבֶּה דבריםוכ׳ he that talks much brings about sin. Ib. II, 7 מרבה בשרוכ׳ making much flesh (indulging in eating) makes much food for worms; מרבה צרקהוכ׳ he that does much charity, does much for peace. Ber.40a מפרין ומרבין, v. פָּרָה II. Ib. 64a ת״ח מַרְבִּיםוכ׳ scholars advance peace in the world; a. fr.B. Bath.11b בני מבוי … שמרבה עליהן את הדרך the neighbors may prevent him, because he increases the use of the way too much for them (causes many people to step upon their ground); Tosef. ib. I, 4; Y. ib. II, 13b bot. דו יכיל מימר … והן מרבין עלינווכ׳ he may say to him, they go and come, ask for thee and cannot find thee, and thus they use the way too frequently for us. Nithpa. נִתְרַבָּה to be increased; with בגדים, to be clothed with the larger number of garments designated for the high priest, v. מְרוּבֶּה. Yoma 5a נ׳ שבעה if he wore the high priestly garments during the entire week of inauguration; נ׳ יום אחד if he wore them only one day.

רבי, רָבָה, רָבֶה(b. h.) to be much, many; to grow, increase. Yoma 87b עונותינו רָבוּוכ׳ our sins are too many to be counted. Gen. R. s. 34 אצא ואהי פרה ורָבֶהוכ׳ I may go out (of the ark) and be multiplying and increasing for curse. Bekh.44b דםר׳ שחיןר׳ if the blood is allowed to increase (if bleeding is neglected), skin disease will develop; מי רגלים רָבִיןוכ׳ if one allows the urine to increase (through neglect) Sabb.33b בעון … צרות רָבוֹתוכ׳ for the sin of obscene talk troubles increase, and new evil decrees come Num. R. s. 11, v. פָּרָה II. Gen. R. s. 48 הכתבר׳וכ׳, v. כְּתָב Sot.47b משרבו … בדיןר׳וכ׳ when the whisperers in court (secret influences) increased, the anger (of God) against Israel increased. Snh.97a העזות תִּרְבֶּה impudence shall be large. Y.Yeb.IV, 6a bot., v. אל״ף; a. fr.Gen. R. s. 98 (play on בן פרת, Gen. 49:22) בן פירות רָבִיתָה ‘a child of fruits (through interpreting Pharaohs dream about the ears of corn) thou didst grow (to high office); בן פרות רביתה יוסף ‘a child of cows (through interpreting the dream about cows) thou didst grow; בן פורת (יוסף) רָבִיתָ יוסף ‘a child of growth, thou didst grow tall (so as to protect Rachel from Esaus sight; v. Gen. R. s. 78); Yalk. ib. 133 (read:) בן פורת יוסף פָּרִיתָ רבית יוסף. Pi. רִיבָּה 1) to increase, do much, do more. Gen. R. s. 34 ר׳ בטהורים יותרוכ׳ ordered a larger number of the clean animals to be taken into the ark than of the unclean. Tosef.Dem.IV, 12 ר׳ בעיר ולאר׳ במדינה if one offers a large quantity for sale, while none is offered in the country. Ib. 13 כל שר׳ לו מותר wherever one has a large quantity for sale, it is permitted (to buy of him); a. fr.Men.89a ר׳ שמןוכ׳, v. רְבִיכָה. 2) (hermeneutics) to use an additional word for the purpose of intimating something not otherwise included; to argue from an additional word or from a generalization in the Biblical text; to widen the scope of a law; to include. Ib. אם אתה מְרַבֶּהוכ׳ if thou wert to argue an entire day on the intimation of an increase lying in the words bashshemen (Lev. 6:14; 7:12), I should not listen to thee; Zeb.82a; Nidd.72b. Shebu.26a, v. מָעַט. Ib. 27a מדאצטריך או לְרַבּוֹתוכ׳ as the word אוֹ (Lev. 5:4) is needed for the inclusion of vows for the benefit of others. Pes.22b, v. אֵת. Snh.60b יכול שאני מְרַבֶּהוכ׳ you might think that I must include ; a. v. fr.(Yalk. Ex. 348 ר׳ כלוכ׳, v. רִיקֵן.Gen. R. s. 85 (ref. to Gen. 38:29) זה רִבָּה על כל הפריצים ממך יעמודו (not יעמוד) this event implies (the prophecy) that all conquerors shall rise from thee (Perez); Yalk. ib. 145. 3) to lend or borrow on usury (רִבִּית); to make a profit. Sifra Bhar, ch. VI, Par. 5; B. Mets.V, 1 (expl. תַּרְבִּית) המְרַבֶּה בפירות he who makes a profit on lending provisions. Tosef. ib. IV, 2 מְרַבִּין על השכר ואין מרביןוכ׳ you may make a profit on renting (lending money to the money-changer merely for exhibition), but you dare not make a profit on a sale (of land as security for a loan). B. Mets.V, 2 מרבין … ואין מרביןוכ׳ you may make a profit by a reduction of rent on account of payment in advance, but you dare not make a profit by increasing the price of an object sold on account of postponed payment; a. e. Hif. הִרְבָּה to cause increase; to strengthen; to do much. Ber.17a, v. מָעַט. Ab. I, 17 וכל המַרְבֶּה דבריםוכ׳ he that talks much brings about sin. Ib. II, 7 מרבה בשרוכ׳ making much flesh (indulging in eating) makes much food for worms; מרבה צרקהוכ׳ he that does much charity, does much for peace. Ber.40a מפרין ומרבין, v. פָּרָה II. Ib. 64a ת״ח מַרְבִּיםוכ׳ scholars advance peace in the world; a. fr.B. Bath.11b בני מבוי … שמרבה עליהן את הדרך the neighbors may prevent him, because he increases the use of the way too much for them (causes many people to step upon their ground); Tosef. ib. I, 4; Y. ib. II, 13b bot. דו יכיל מימר … והן מרבין עלינווכ׳ he may say to him, they go and come, ask for thee and cannot find thee, and thus they use the way too frequently for us. Nithpa. נִתְרַבָּה to be increased; with בגדים, to be clothed with the larger number of garments designated for the high priest, v. מְרוּבֶּה. Yoma 5a נ׳ שבעה if he wore the high priestly garments during the entire week of inauguration; נ׳ יום אחד if he wore them only one day.

רבי, רָבָה, רָבֶה(b. h.) to be much, many; to grow, increase. Yoma 87b עונותינו רָבוּוכ׳ our sins are too many to be counted. Gen. R. s. 34 אצא ואהי פרה ורָבֶהוכ׳ I may go out (of the ark) and be multiplying and increasing for curse. Bekh.44b דםר׳ שחיןר׳ if the blood is allowed to increase (if bleeding is neglected), skin disease will develop; מי רגלים רָבִיןוכ׳ if one allows the urine to increase (through neglect) Sabb.33b בעון … צרות רָבוֹתוכ׳ for the sin of obscene talk troubles increase, and new evil decrees come Num. R. s. 11, v. פָּרָה II. Gen. R. s. 48 הכתבר׳וכ׳, v. כְּתָב Sot.47b משרבו … בדיןר׳וכ׳ when the whisperers in court (secret influences) increased, the anger (of God) against Israel increased. Snh.97a העזות תִּרְבֶּה impudence shall be large. Y.Yeb.IV, 6a bot., v. אל״ף; a. fr.Gen. R. s. 98 (play on בן פרת, Gen. 49:22) בן פירות רָבִיתָה ‘a child of fruits (through interpreting Pharaohs dream about the ears of corn) thou didst grow (to high office); בן פרות רביתה יוסף ‘a child of cows (through interpreting the dream about cows) thou didst grow; בן פורת (יוסף) רָבִיתָ יוסף ‘a child of growth, thou didst grow tall (so as to protect Rachel from Esaus sight; v. Gen. R. s. 78); Yalk. ib. 133 (read:) בן פורת יוסף פָּרִיתָ רבית יוסף. Pi. רִיבָּה 1) to increase, do much, do more. Gen. R. s. 34 ר׳ בטהורים יותרוכ׳ ordered a larger number of the clean animals to be taken into the ark than of the unclean. Tosef.Dem.IV, 12 ר׳ בעיר ולאר׳ במדינה if one offers a large quantity for sale, while none is offered in the country. Ib. 13 כל שר׳ לו מותר wherever one has a large quantity for sale, it is permitted (to buy of him); a. fr.Men.89a ר׳ שמןוכ׳, v. רְבִיכָה. 2) (hermeneutics) to use an additional word for the purpose of intimating something not otherwise included; to argue from an additional word or from a generalization in the Biblical text; to widen the scope of a law; to include. Ib. אם אתה מְרַבֶּהוכ׳ if thou wert to argue an entire day on the intimation of an increase lying in the words bashshemen (Lev. 6:14; 7:12), I should not listen to thee; Zeb.82a; Nidd.72b. Shebu.26a, v. מָעַט. Ib. 27a מדאצטריך או לְרַבּוֹתוכ׳ as the word אוֹ (Lev. 5:4) is needed for the inclusion of vows for the benefit of others. Pes.22b, v. אֵת. Snh.60b יכול שאני מְרַבֶּהוכ׳ you might think that I must include ; a. v. fr.(Yalk. Ex. 348 ר׳ כלוכ׳, v. רִיקֵן.Gen. R. s. 85 (ref. to Gen. 38:29) זה רִבָּה על כל הפריצים ממך יעמודו (not יעמוד) this event implies (the prophecy) that all conquerors shall rise from thee (Perez); Yalk. ib. 145. 3) to lend or borrow on usury (רִבִּית); to make a profit. Sifra Bhar, ch. VI, Par. 5; B. Mets.V, 1 (expl. תַּרְבִּית) המְרַבֶּה בפירות he who makes a profit on lending provisions. Tosef. ib. IV, 2 מְרַבִּין על השכר ואין מרביןוכ׳ you may make a profit on renting (lending money to the money-changer merely for exhibition), but you dare not make a profit on a sale (of land as security for a loan). B. Mets.V, 2 מרבין … ואין מרביןוכ׳ you may make a profit by a reduction of rent on account of payment in advance, but you dare not make a profit by increasing the price of an object sold on account of postponed payment; a. e. Hif. הִרְבָּה to cause increase; to strengthen; to do much. Ber.17a, v. מָעַט. Ab. I, 17 וכל המַרְבֶּה דבריםוכ׳ he that talks much brings about sin. Ib. II, 7 מרבה בשרוכ׳ making much flesh (indulging in eating) makes much food for worms; מרבה צרקהוכ׳ he that does much charity, does much for peace. Ber.40a מפרין ומרבין, v. פָּרָה II. Ib. 64a ת״ח מַרְבִּיםוכ׳ scholars advance peace in the world; a. fr.B. Bath.11b בני מבוי … שמרבה עליהן את הדרך the neighbors may prevent him, because he increases the use of the way too much for them (causes many people to step upon their ground); Tosef. ib. I, 4; Y. ib. II, 13b bot. דו יכיל מימר … והן מרבין עלינווכ׳ he may say to him, they go and come, ask for thee and cannot find thee, and thus they use the way too frequently for us. Nithpa. נִתְרַבָּה to be increased; with בגדים, to be clothed with the larger number of garments designated for the high priest, v. מְרוּבֶּה. Yoma 5a נ׳ שבעה if he wore the high priestly garments during the entire week of inauguration; נ׳ יום אחד if he wore them only one day.

רבי, רָבָה, רָבֶה(b. h.) to be much, many; to grow, increase. Yoma 87b עונותינו רָבוּוכ׳ our sins are too many to be counted. Gen. R. s. 34 אצא ואהי פרה ורָבֶהוכ׳ I may go out (of the ark) and be multiplying and increasing for curse. Bekh.44b דםר׳ שחיןר׳ if the blood is allowed to increase (if bleeding is neglected), skin disease will develop; מי רגלים רָבִיןוכ׳ if one allows the urine to increase (through neglect) Sabb.33b בעון … צרות רָבוֹתוכ׳ for the sin of obscene talk troubles increase, and new evil decrees come Num. R. s. 11, v. פָּרָה II. Gen. R. s. 48 הכתבר׳וכ׳, v. כְּתָב Sot.47b משרבו … בדיןר׳וכ׳ when the whisperers in court (secret influences) increased, the anger (of God) against Israel increased. Snh.97a העזות תִּרְבֶּה impudence shall be large. Y.Yeb.IV, 6a bot., v. אל״ף; a. fr.Gen. R. s. 98 (play on בן פרת, Gen. 49:22) בן פירות רָבִיתָה ‘a child of fruits (through interpreting Pharaohs dream about the ears of corn) thou didst grow (to high office); בן פרות רביתה יוסף ‘a child of cows (through interpreting the dream about cows) thou didst grow; בן פורת (יוסף) רָבִיתָ יוסף ‘a child of growth, thou didst grow tall (so as to protect Rachel from Esaus sight; v. Gen. R. s. 78); Yalk. ib. 133 (read:) בן פורת יוסף פָּרִיתָ רבית יוסף. Pi. רִיבָּה 1) to increase, do much, do more. Gen. R. s. 34 ר׳ בטהורים יותרוכ׳ ordered a larger number of the clean animals to be taken into the ark than of the unclean. Tosef.Dem.IV, 12 ר׳ בעיר ולאר׳ במדינה if one offers a large quantity for sale, while none is offered in the country. Ib. 13 כל שר׳ לו מותר wherever one has a large quantity for sale, it is permitted (to buy of him); a. fr.Men.89a ר׳ שמןוכ׳, v. רְבִיכָה. 2) (hermeneutics) to use an additional word for the purpose of intimating something not otherwise included; to argue from an additional word or from a generalization in the Biblical text; to widen the scope of a law; to include. Ib. אם אתה מְרַבֶּהוכ׳ if thou wert to argue an entire day on the intimation of an increase lying in the words bashshemen (Lev. 6:14; 7:12), I should not listen to thee; Zeb.82a; Nidd.72b. Shebu.26a, v. מָעַט. Ib. 27a מדאצטריך או לְרַבּוֹתוכ׳ as the word אוֹ (Lev. 5:4) is needed for the inclusion of vows for the benefit of others. Pes.22b, v. אֵת. Snh.60b יכול שאני מְרַבֶּהוכ׳ you might think that I must include ; a. v. fr.(Yalk. Ex. 348 ר׳ כלוכ׳, v. רִיקֵן.Gen. R. s. 85 (ref. to Gen. 38:29) זה רִבָּה על כל הפריצים ממך יעמודו (not יעמוד) this event implies (the prophecy) that all conquerors shall rise from thee (Perez); Yalk. ib. 145. 3) to lend or borrow on usury (רִבִּית); to make a profit. Sifra Bhar, ch. VI, Par. 5; B. Mets.V, 1 (expl. תַּרְבִּית) המְרַבֶּה בפירות he who makes a profit on lending provisions. Tosef. ib. IV, 2 מְרַבִּין על השכר ואין מרביןוכ׳ you may make a profit on renting (lending money to the money-changer merely for exhibition), but you dare not make a profit on a sale (of land as security for a loan). B. Mets.V, 2 מרבין … ואין מרביןוכ׳ you may make a profit by a reduction of rent on account of payment in advance, but you dare not make a profit by increasing the price of an object sold on account of postponed payment; a. e. Hif. הִרְבָּה to cause increase; to strengthen; to do much. Ber.17a, v. מָעַט. Ab. I, 17 וכל המַרְבֶּה דבריםוכ׳ he that talks much brings about sin. Ib. II, 7 מרבה בשרוכ׳ making much flesh (indulging in eating) makes much food for worms; מרבה צרקהוכ׳ he that does much charity, does much for peace. Ber.40a מפרין ומרבין, v. פָּרָה II. Ib. 64a ת״ח מַרְבִּיםוכ׳ scholars advance peace in the world; a. fr.B. Bath.11b בני מבוי … שמרבה עליהן את הדרך the neighbors may prevent him, because he increases the use of the way too much for them (causes many people to step upon their ground); Tosef. ib. I, 4; Y. ib. II, 13b bot. דו יכיל מימר … והן מרבין עלינווכ׳ he may say to him, they go and come, ask for thee and cannot find thee, and thus they use the way too frequently for us. Nithpa. נִתְרַבָּה to be increased; with בגדים, to be clothed with the larger number of garments designated for the high priest, v. מְרוּבֶּה. Yoma 5a נ׳ שבעה if he wore the high priestly garments during the entire week of inauguration; נ׳ יום אחד if he wore them only one day.

I. II. III. A. (α). (β). (γ). (δ). B. C. ► This word does not occur in Cic.

אֵרוּסִין, אֵירוּסִיןm. pl. (אָרַס) betrothal, preliminary act of marriage, answering to the Roman sponsalia; promise in marriage, disting. fr. נישואין, or כניסה, marriage proper, the latter consisting in conducting the bride to the grooms permanent (or improvised) home. (The betrothal carries with it almost all the legal consequences of marriage, excepting some modifications mostly of a civil (pecuniary) character, and is, according to Talmudic usage, preceded by a benediction (בִּרְכַת א׳), while the act itself is performed by the bride-groom (or his mandatary) delivering into the hands of the bride (or her mandatary, or her father, if she be a minor) an object representing any value not below the smallest coin (Prutah), whereby the purpose of the delivery is stated and assented to by acceptance. Keth.I, 2 אלמנה מן הא׳ a widow, whose betrothed died before marriage proper. Ib. V, 1; a. fr. Yeb.43a, a. fr. סעודת א׳ the repast following the betrothal.Metaph. of the relation between Israel and God, covenant. Ex. R. s. 15, end; a. e.

אֵרוּסִין, אֵירוּסִיןm. pl. (אָרַס) betrothal, preliminary act of marriage, answering to the Roman sponsalia; promise in marriage, disting. fr. נישואין, or כניסה, marriage proper, the latter consisting in conducting the bride to the grooms permanent (or improvised) home. (The betrothal carries with it almost all the legal consequences of marriage, excepting some modifications mostly of a civil (pecuniary) character, and is, according to Talmudic usage, preceded by a benediction (בִּרְכַת א׳), while the act itself is performed by the bride-groom (or his mandatary) delivering into the hands of the bride (or her mandatary, or her father, if she be a minor) an object representing any value not below the smallest coin (Prutah), whereby the purpose of the delivery is stated and assented to by acceptance. Keth.I, 2 אלמנה מן הא׳ a widow, whose betrothed died before marriage proper. Ib. V, 1; a. fr. Yeb.43a, a. fr. סעודת א׳ the repast following the betrothal.Metaph. of the relation between Israel and God, covenant. Ex. R. s. 15, end; a. e.

אֵרוּסִין, אֵירוּסִיןm. pl. (אָרַס) betrothal, preliminary act of marriage, answering to the Roman sponsalia; promise in marriage, disting. fr. נישואין, or כניסה, marriage proper, the latter consisting in conducting the bride to the grooms permanent (or improvised) home. (The betrothal carries with it almost all the legal consequences of marriage, excepting some modifications mostly of a civil (pecuniary) character, and is, according to Talmudic usage, preceded by a benediction (בִּרְכַת א׳), while the act itself is performed by the bride-groom (or his mandatary) delivering into the hands of the bride (or her mandatary, or her father, if she be a minor) an object representing any value not below the smallest coin (Prutah), whereby the purpose of the delivery is stated and assented to by acceptance. Keth.I, 2 אלמנה מן הא׳ a widow, whose betrothed died before marriage proper. Ib. V, 1; a. fr. Yeb.43a, a. fr. סעודת א׳ the repast following the betrothal.Metaph. of the relation between Israel and God, covenant. Ex. R. s. 15, end; a. e.

אֵרוּסִין, אֵירוּסִיןm. pl. (אָרַס) betrothal, preliminary act of marriage, answering to the Roman sponsalia; promise in marriage, disting. fr. נישואין, or כניסה, marriage proper, the latter consisting in conducting the bride to the grooms permanent (or improvised) home. (The betrothal carries with it almost all the legal consequences of marriage, excepting some modifications mostly of a civil (pecuniary) character, and is, according to Talmudic usage, preceded by a benediction (בִּרְכַת א׳), while the act itself is performed by the bride-groom (or his mandatary) delivering into the hands of the bride (or her mandatary, or her father, if she be a minor) an object representing any value not below the smallest coin (Prutah), whereby the purpose of the delivery is stated and assented to by acceptance. Keth.I, 2 אלמנה מן הא׳ a widow, whose betrothed died before marriage proper. Ib. V, 1; a. fr. Yeb.43a, a. fr. סעודת א׳ the repast following the betrothal.Metaph. of the relation between Israel and God, covenant. Ex. R. s. 15, end; a. e.

מָשָׁלm. (b. h.; v. מָשַׁל I) (something tangible, substantial, plausible; cmp. אֲמַתְלָא, a truth substantiated by an illustration, wise saying; fable, allegery; example; mashal. Cant. R. introd. אל יהי המ׳ הזה קלוכ׳ do not esteem the mashal lightly, for through if man gets at the basis of Ib. וש לו מקרא ויש לו מ׳וכ׳, v. מְלִיצָה. Ex. R. s. 40, beg. צריך אדם להיות נוטל מ׳ man should take an example (of the Lord). Pes.49a bot. מ׳ לענביוכ׳ it is like mixing grapes with מ׳ למה הדבר דומה v. דָּמָה a. preced.B. Bath.15a איוב לא היה … אלא מ׳ היה the story of Job never occurred, but was invented merely as a parable. Snh.92b אמת מ׳ היה (the vision of the valley of the dead) was the truth of a mashal, (emended:) באמת מ׳ היה in the truth (the fact of resurrection) there was a symbol (for the redemption of Israel from captivity; Ez. 37:11).Y.Keth.IV, 28c top; Y.Snh.VIII, 26c top זה … שנאמרו בתורה במ׳ this is one of the three verses in which the Law uses metaphorical expressions (Ex. 21:19; 22:2; Deut. 22:17); Mekh. Mishp. 6; a. fr.Pl. מְשָׁלִים, מְשָׁלוֹת. Sot.IX, 15 (49a) משמתר״מ בטלו מושלי מ׳ with the death of R. M. ceased the composers of fables. Cant. R. l. c. מִשְׁלוֹתָיו שלוכ׳ the wise sayings of Solomon. Ib. דברי מ׳ didactic literature, opp. זמר. Ib. שלש מ׳ three collections of sayings (Prov. 1 to 9; 10 to 24; 25 to 31). Num. R. s. 14, end ועם בלעם … כי אם במ׳ God spoke to Balaam only through allegories (visions).Succ.28a מִשְׁלוֹת שועלין (Ms. M. מִמְשְׁלוֹת, v. Rabb. D. S. a. l. note) fox-fables; מ׳ כובסין washers fables; B. Bath. 134a. Snh.38b (Ms. M. ממשלת); Yalk. Prov. 947.Gitt.35a bot. ספר איוב ומִמְשָׁלוֹת copies of the Books of Job and Proverbs (v. infra).מִשְׁלֵי (sub. שלמה) Mishlé, the Book of Proverbs (commencing with the word mishlé). Cant. R. l. c. B. Bath.14b. Y.Yoma I, end, 39b; a. e.

מָשָׁלm. (b. h.; v. מָשַׁל I) (something tangible, substantial, plausible; cmp. אֲמַתְלָא, a truth substantiated by an illustration, wise saying; fable, allegery; example; mashal. Cant. R. introd. אל יהי המ׳ הזה קלוכ׳ do not esteem the mashal lightly, for through if man gets at the basis of Ib. וש לו מקרא ויש לו מ׳וכ׳, v. מְלִיצָה. Ex. R. s. 40, beg. צריך אדם להיות נוטל מ׳ man should take an example (of the Lord). Pes.49a bot. מ׳ לענביוכ׳ it is like mixing grapes with מ׳ למה הדבר דומה v. דָּמָה a. preced.B. Bath.15a איוב לא היה … אלא מ׳ היה the story of Job never occurred, but was invented merely as a parable. Snh.92b אמת מ׳ היה (the vision of the valley of the dead) was the truth of a mashal, (emended:) באמת מ׳ היה in the truth (the fact of resurrection) there was a symbol (for the redemption of Israel from captivity; Ez. 37:11).Y.Keth.IV, 28c top; Y.Snh.VIII, 26c top זה … שנאמרו בתורה במ׳ this is one of the three verses in which the Law uses metaphorical expressions (Ex. 21:19; 22:2; Deut. 22:17); Mekh. Mishp. 6; a. fr.Pl. מְשָׁלִים, מְשָׁלוֹת. Sot.IX, 15 (49a) משמתר״מ בטלו מושלי מ׳ with the death of R. M. ceased the composers of fables. Cant. R. l. c. מִשְׁלוֹתָיו שלוכ׳ the wise sayings of Solomon. Ib. דברי מ׳ didactic literature, opp. זמר. Ib. שלש מ׳ three collections of sayings (Prov. 1 to 9; 10 to 24; 25 to 31). Num. R. s. 14, end ועם בלעם … כי אם במ׳ God spoke to Balaam only through allegories (visions).Succ.28a מִשְׁלוֹת שועלין (Ms. M. מִמְשְׁלוֹת, v. Rabb. D. S. a. l. note) fox-fables; מ׳ כובסין washers fables; B. Bath. 134a. Snh.38b (Ms. M. ממשלת); Yalk. Prov. 947.Gitt.35a bot. ספר איוב ומִמְשָׁלוֹת copies of the Books of Job and Proverbs (v. infra).מִשְׁלֵי (sub. שלמה) Mishlé, the Book of Proverbs (commencing with the word mishlé). Cant. R. l. c. B. Bath.14b. Y.Yoma I, end, 39b; a. e.

פָּרוּשm. (פָּרַש) 1) seceder.Pl. פְּרוּשִׁים, פְּרוּשִׁין Pes.70b ואנן טעמא דפ׳וכ׳ must we follow up the argument of seceders (that left the college and established a school of their own)?, v. פָּרַש. Tosef.Ber.III, 25 כולל של מינים בשל פ׳ combines the prayer against the heretics with that against the renegades; Y. ib. II, 5a top רשעים. 2) discreet, abstemious, saintly, pure. Lev. R. s. 24 (ref. to Lev. 19:2) כשם שאני פ׳ כך תהיו פרושיםוכ׳ as I (the Lord) am pure, so be you pure; as I am holy, so be you holy.Pl. as ab. Sifra Kdosh. beg. (expl. קדשים, Lev. l. c.) פ׳ היו be self-restraining. Tosef.Sot.XV, 11; B. Bath.60b כשחרב … רבו פ׳וכ׳ after the destruction of the Temple the abstemious in Israel who refused to eat meat increased Esp. Parush, Pharisee, a strict observer of the Mosaic Law and the Rabbinical regulations. Tosef.Sabb.I, 15; Sabb.13a לא יאכל זב פ׳ עם זב עם הארץ an observant gonorrhœist should not dine with an ignorant gonorrhœist (who is suspected of disregarding the laws concerning tithes, levitical cleanness, v. חָבֵר). Y.Ber.IX, 14b bot. (speaking of the various kinds of Pharisees) אין לך … פְּרוּש אהבה כאברהם of all of them none is beloved except the Pharisee from love (of God) like Abraham; Y.Sot.V, 20c bot.; Bab. ib. 22b פ׳ מאהבה a Pharisee from love (of reward, Rashi); פ׳ (מ)יראה from fear (of punishment); פ׳ שיכמי, ניקפי, v. respective determinants.Pl. as ab. Ib. אל תתיראי מן הפ׳וכ׳ be not afraid of the Pharisees or of the non-Pharisees, but of the painted (the hypocrites) מכת פ׳, v. מַכָּה.Kidd.66a לבם של פ׳ עליך the Pharisees are opposed to thee in their hearts; a. fr.Fem. פְּרוּשָׁה. Sot.III, 4 אשהִ פ׳ a sactimonious woman, expl. ib. 22a כגין יוחניוכ׳, v. יוֹחָנִי 2.

פָּרוּשm. (פָּרַש) 1) seceder.Pl. פְּרוּשִׁים, פְּרוּשִׁין Pes.70b ואנן טעמא דפ׳וכ׳ must we follow up the argument of seceders (that left the college and established a school of their own)?, v. פָּרַש. Tosef.Ber.III, 25 כולל של מינים בשל פ׳ combines the prayer against the heretics with that against the renegades; Y. ib. II, 5a top רשעים. 2) discreet, abstemious, saintly, pure. Lev. R. s. 24 (ref. to Lev. 19:2) כשם שאני פ׳ כך תהיו פרושיםוכ׳ as I (the Lord) am pure, so be you pure; as I am holy, so be you holy.Pl. as ab. Sifra Kdosh. beg. (expl. קדשים, Lev. l. c.) פ׳ היו be self-restraining. Tosef.Sot.XV, 11; B. Bath.60b כשחרב … רבו פ׳וכ׳ after the destruction of the Temple the abstemious in Israel who refused to eat meat increased Esp. Parush, Pharisee, a strict observer of the Mosaic Law and the Rabbinical regulations. Tosef.Sabb.I, 15; Sabb.13a לא יאכל זב פ׳ עם זב עם הארץ an observant gonorrhœist should not dine with an ignorant gonorrhœist (who is suspected of disregarding the laws concerning tithes, levitical cleanness, v. חָבֵר). Y.Ber.IX, 14b bot. (speaking of the various kinds of Pharisees) אין לך … פְּרוּש אהבה כאברהם of all of them none is beloved except the Pharisee from love (of God) like Abraham; Y.Sot.V, 20c bot.; Bab. ib. 22b פ׳ מאהבה a Pharisee from love (of reward, Rashi); פ׳ (מ)יראה from fear (of punishment); פ׳ שיכמי, ניקפי, v. respective determinants.Pl. as ab. Ib. אל תתיראי מן הפ׳וכ׳ be not afraid of the Pharisees or of the non-Pharisees, but of the painted (the hypocrites) מכת פ׳, v. מַכָּה.Kidd.66a לבם של פ׳ עליך the Pharisees are opposed to thee in their hearts; a. fr.Fem. פְּרוּשָׁה. Sot.III, 4 אשהִ פ׳ a sactimonious woman, expl. ib. 22a כגין יוחניוכ׳, v. יוֹחָנִי 2.

קָלַל(b. h.) ( to swing) to be light, slender, unimportant.Part. קַל. Snh.VI, 5 (ref. to קללת, Deut. 21:23) בזמן … קַלַּנִי מראשיוכ׳ when man suffers punishment, what does the Shekhinah say? ‘I am lighter than my head, than my arm (euphem. for, I feel my head heavy); Y. ib. 23d bot. אנן תנינן קַלֵּינִי (= קל איני) we read ḳalleni, I am not lighter; אית תניי תני קל אני some Tannai reads ḳal ăni; מאן דאמר קליני לית הוא אלא קליל according to him that reads ḳalleni, it is a euphemistic expression for ‘light (i. e. my head is light, I feel giddy; my arm is light, I feel weak); מאן דאמר קלני … נטיל according to the version ḳallani, it is a euphemistic expression for ‘heavy (i. e. my head, my arm is heavy); Bab. ib. 46b Abbayi says כמאן דאמד קל לית (read ḳalleni) as one says, ‘light (I am) not (i. e. I feel heavy, without euphemism)(which is refuted by Raba, who explains the word in question) קליל לי עלמא, v. קַלִּיל II. Hif. הֵיקַל, הֵקַל, הֵקיל I) to lighten. M. Kat. 17b הכביד … מֵיקַלוכ׳ if the mourners hair is too heavy, he may make it lighter with a razor; Y. ib. III, 82a top. Erub.IV, 9 להָקֵל על העשיר to make it easy for the rich man; a. fr.Trnsf. ה׳ ראשו to be irreverent, talk frivolously (v. קַלּוּת). Ber.IX, 5 לא יָקֵל אדם את ראשו כנגדוכ׳ man (a pilgrim coming to Jerusalem) must not behave irreverently in sight of the eastern gate Yalk. Gen. 24 מֵיקֶלֶת ראשה she is frivolous (light-minded); Yalk. Is. 265 מֵקֶילֶת ראש; (Gen. R. s. 18 מיקרת, v. יָקַר). 2) to be lenient; to incline towards the less restrictive practice, opp. החמיר, v. חָמַר I. Y. M. Kat. l. c. הלכה כדברי מי שהוא מיקל the adopted practice follows the opinion of him who is more lenient; Erub.46a, a. fr. כדברי המיקלוכ׳. Yeb.88a הֵיקַלְתָּ עליה, v. חָמַר I. Pes.52b, v. מַגִּיד. Erub. l. c. wherever you find יחיד מיקל ורביםוכ׳ an individual scholar favoring the more lenient practice against several in favor of restriction. Sabb.129a, a. fr. ספק נפשות להָקל where there is a doubt involving the endangering of human life, the more lenient rule is applied; a. fr. 3) to be sparing, beggarly. Ib. כל המיקל … מְקִילִין לו מזוניתיווכ׳ he that stints himself at the meal taken after bloodletting, to him they in heaven will give his sustenance stintingly; a. e. Pi. קִלֵּל ( to diminish, to curse. Keth.VII, 6 מְקַלֶּלֶת, v. יִוֹלֵד. Sabb.62b שאשתו מְקַלַּלְתּוֹ בפניו whom his wife curses in his presence. Pes.87b (ref. to Prov. 30:10 sq.) אפו׳ דור שאביו יְקַלֵּלוכ׳ even if it be a generation of men that curse their father …, do not denounce Yoma 75a ק׳ את הנחשוכ׳ God cursed the serpent, yet it climbs up the roof and finds its food. Sot.11a (expl. ועלה, Ex. 1:10, as euphem. for ועלינו) כאדם שמְקַלֵּל את עצמווכ׳ like a man that wants to curse himself (express an ill omen about himself), and hangs his curse on others. B. Bath.88b הקב״ה בירך … וקִלְּלָןוכ׳ the Lord blessed Israel with the twenty-two letters of the alphabet (from א of אם, Lev. 26:3, to ת of קוממיות, ib. 13), and cursed them with eight letters (from ו of ואם, ib. 14, to ם of נפשם, ib. 43). Snh.70a מתוך שקלקלו … קִלְּלוֹ ברביעי because Ham injured him by (preventing his begetting) a fourth son, he (Noah) cursed him by his fourth son (Canaan). Ib. 91b כל המונע … שבמעי אמן מְקַלְּלִין אותו (not אמו) he that withholds a tradition from his pupil, even the embryos in their mothers womb will curse him; Yalk. Prov. 947; a. fr. Nithpa. נִתְקַלֵּל to be cursed. Ber.61a בתחלה נ׳ … נִתְקַלְּלָהוכ׳ the serpent was cursed first, and then Eve ; Gen. R. s. 20; Erub.18a. Ib. b נתקללה בבל נִתְקַלְּלוּוכ׳ when Babylon was cursed, her neighbors were cursed. Bekh.8a אם מבהמה נתקללהוכ׳ if she (Eve) was cursed (with prolonged pregnancy) more than cattle Ib. נ׳ הוא … אחת לשבע it (the serpent) was cursed seven times more than certain cattle. Ib. נ׳ הוא מחיה (not נתקלקל); a. fr.Tosef.Sot.II, 3 ניקללה ניוולה, Var. ניקל, read: ניקתה בניוולה, v. נָקָה Nif.)

קָלַל(b. h.) ( to swing) to be light, slender, unimportant.Part. קַל. Snh.VI, 5 (ref. to קללת, Deut. 21:23) בזמן … קַלַּנִי מראשיוכ׳ when man suffers punishment, what does the Shekhinah say? ‘I am lighter than my head, than my arm (euphem. for, I feel my head heavy); Y. ib. 23d bot. אנן תנינן קַלֵּינִי (= קל איני) we read ḳalleni, I am not lighter; אית תניי תני קל אני some Tannai reads ḳal ăni; מאן דאמר קליני לית הוא אלא קליל according to him that reads ḳalleni, it is a euphemistic expression for ‘light (i. e. my head is light, I feel giddy; my arm is light, I feel weak); מאן דאמר קלני … נטיל according to the version ḳallani, it is a euphemistic expression for ‘heavy (i. e. my head, my arm is heavy); Bab. ib. 46b Abbayi says כמאן דאמד קל לית (read ḳalleni) as one says, ‘light (I am) not (i. e. I feel heavy, without euphemism)(which is refuted by Raba, who explains the word in question) קליל לי עלמא, v. קַלִּיל II. Hif. הֵיקַל, הֵקַל, הֵקיל I) to lighten. M. Kat. 17b הכביד … מֵיקַלוכ׳ if the mourners hair is too heavy, he may make it lighter with a razor; Y. ib. III, 82a top. Erub.IV, 9 להָקֵל על העשיר to make it easy for the rich man; a. fr.Trnsf. ה׳ ראשו to be irreverent, talk frivolously (v. קַלּוּת). Ber.IX, 5 לא יָקֵל אדם את ראשו כנגדוכ׳ man (a pilgrim coming to Jerusalem) must not behave irreverently in sight of the eastern gate Yalk. Gen. 24 מֵיקֶלֶת ראשה she is frivolous (light-minded); Yalk. Is. 265 מֵקֶילֶת ראש; (Gen. R. s. 18 מיקרת, v. יָקַר). 2) to be lenient; to incline towards the less restrictive practice, opp. החמיר, v. חָמַר I. Y. M. Kat. l. c. הלכה כדברי מי שהוא מיקל the adopted practice follows the opinion of him who is more lenient; Erub.46a, a. fr. כדברי המיקלוכ׳. Yeb.88a הֵיקַלְתָּ עליה, v. חָמַר I. Pes.52b, v. מַגִּיד. Erub. l. c. wherever you find יחיד מיקל ורביםוכ׳ an individual scholar favoring the more lenient practice against several in favor of restriction. Sabb.129a, a. fr. ספק נפשות להָקל where there is a doubt involving the endangering of human life, the more lenient rule is applied; a. fr. 3) to be sparing, beggarly. Ib. כל המיקל … מְקִילִין לו מזוניתיווכ׳ he that stints himself at the meal taken after bloodletting, to him they in heaven will give his sustenance stintingly; a. e. Pi. קִלֵּל ( to diminish, to curse. Keth.VII, 6 מְקַלֶּלֶת, v. יִוֹלֵד. Sabb.62b שאשתו מְקַלַּלְתּוֹ בפניו whom his wife curses in his presence. Pes.87b (ref. to Prov. 30:10 sq.) אפו׳ דור שאביו יְקַלֵּלוכ׳ even if it be a generation of men that curse their father …, do not denounce Yoma 75a ק׳ את הנחשוכ׳ God cursed the serpent, yet it climbs up the roof and finds its food. Sot.11a (expl. ועלה, Ex. 1:10, as euphem. for ועלינו) כאדם שמְקַלֵּל את עצמווכ׳ like a man that wants to curse himself (express an ill omen about himself), and hangs his curse on others. B. Bath.88b הקב״ה בירך … וקִלְּלָןוכ׳ the Lord blessed Israel with the twenty-two letters of the alphabet (from א of אם, Lev. 26:3, to ת of קוממיות, ib. 13), and cursed them with eight letters (from ו of ואם, ib. 14, to ם of נפשם, ib. 43). Snh.70a מתוך שקלקלו … קִלְּלוֹ ברביעי because Ham injured him by (preventing his begetting) a fourth son, he (Noah) cursed him by his fourth son (Canaan). Ib. 91b כל המונע … שבמעי אמן מְקַלְּלִין אותו (not אמו) he that withholds a tradition from his pupil, even the embryos in their mothers womb will curse him; Yalk. Prov. 947; a. fr. Nithpa. נִתְקַלֵּל to be cursed. Ber.61a בתחלה נ׳ … נִתְקַלְּלָהוכ׳ the serpent was cursed first, and then Eve ; Gen. R. s. 20; Erub.18a. Ib. b נתקללה בבל נִתְקַלְּלוּוכ׳ when Babylon was cursed, her neighbors were cursed. Bekh.8a אם מבהמה נתקללהוכ׳ if she (Eve) was cursed (with prolonged pregnancy) more than cattle Ib. נ׳ הוא … אחת לשבע it (the serpent) was cursed seven times more than certain cattle. Ib. נ׳ הוא מחיה (not נתקלקל); a. fr.Tosef.Sot.II, 3 ניקללה ניוולה, Var. ניקל, read: ניקתה בניוולה, v. נָקָה Nif.)

שָׁתַל(b. h.; cmp. שִׁית) to set, plant. Yoma 38b ראה … עמד ושְׁתָלָן בכל דור ודור the Lord saw that the righteous men were few, so he planted them in every generation (distributed them, ref. to 1 Sam. 2:8; cmp. שָׁתַת II). Gen. R. s. 26; Yalk. Ps. 845 (ref. to Ps. 92:14) זה נח ששְׁתָלוֹוכ׳ this refers to Noah whom the Lord planted in the ark. Gen. R. s. 61 (ref. to Ps. 1:3) ששתלוהקב״הוכ׳ (Abraham) whom the Lord planted in the land of Israel. Snh.37b (play on ש̇ל̇ת̇יא̇ל̇, 1 Chr. 3:17 שאלת׳ שש̇ת̇ל̇ו א̇ל̇ שלא כדרך הנִשְׁתָּלִין whom the Lord planted (caused to be begotten) not in the ordinary way of those that are planted (he having been begotten in prison); a. fr.Part. pass. שָׁתוּל; f. שְׁתוּלָה; pl. שְׁתוּלִים Yalk. l. c. כגן … ש׳ מערוגהוכ׳ like a garden that is planted bed by bed; (Midr. Till. to Ps. 92:14 נטוע). Num. R. s. 31> עד שהם ש׳ הם בביתוכ׳ so long as they are planted (seated in rows), they are in the house of God, that is to say, the children at school; a. e. Hif. הִשְׁתִּיל (of roots) to spread. Pesik. R. s. 3 (ref. to Koh. 12:11) כשם ששרשיו … מַשְׁתִּילִים לכל מקום כך … נכנסים ומשתיליםוכ׳ as the roots of a tree spread in all directions, so the words of the Law enter and penetrate the whole body (Num. R. s. 144> משתרשים). Nif. נִשְׁתַּל; Hof. הוּשְׁתָּל to be planted. Snh. l. c., v. supra. Lev. R. s. 10; Cant. R. to VIII, 6 (ref. to שאל̇ת̇יאל, v. supra) שממנו הוּשְׁ֗תְּ֗לָ֗ה מלכותוכ׳ from him was the dynasty of the house of David planted (procreated). Midr. Till. to Ps. 4 מה היה … נִשְׁתְּלָה מבת שבע did David think that royalty would be planted from Bathsheba (that through her son the dynasty would be continued)?; a. e.

שָׁתַל(b. h.; cmp. שִׁית) to set, plant. Yoma 38b ראה … עמד ושְׁתָלָן בכל דור ודור the Lord saw that the righteous men were few, so he planted them in every generation (distributed them, ref. to 1 Sam. 2:8; cmp. שָׁתַת II). Gen. R. s. 26; Yalk. Ps. 845 (ref. to Ps. 92:14) זה נח ששְׁתָלוֹוכ׳ this refers to Noah whom the Lord planted in the ark. Gen. R. s. 61 (ref. to Ps. 1:3) ששתלוהקב״הוכ׳ (Abraham) whom the Lord planted in the land of Israel. Snh.37b (play on ש̇ל̇ת̇יא̇ל̇, 1 Chr. 3:17 שאלת׳ שש̇ת̇ל̇ו א̇ל̇ שלא כדרך הנִשְׁתָּלִין whom the Lord planted (caused to be begotten) not in the ordinary way of those that are planted (he having been begotten in prison); a. fr.Part. pass. שָׁתוּל; f. שְׁתוּלָה; pl. שְׁתוּלִים Yalk. l. c. כגן … ש׳ מערוגהוכ׳ like a garden that is planted bed by bed; (Midr. Till. to Ps. 92:14 נטוע). Num. R. s. 31> עד שהם ש׳ הם בביתוכ׳ so long as they are planted (seated in rows), they are in the house of God, that is to say, the children at school; a. e. Hif. הִשְׁתִּיל (of roots) to spread. Pesik. R. s. 3 (ref. to Koh. 12:11) כשם ששרשיו … מַשְׁתִּילִים לכל מקום כך … נכנסים ומשתיליםוכ׳ as the roots of a tree spread in all directions, so the words of the Law enter and penetrate the whole body (Num. R. s. 144> משתרשים). Nif. נִשְׁתַּל; Hof. הוּשְׁתָּל to be planted. Snh. l. c., v. supra. Lev. R. s. 10; Cant. R. to VIII, 6 (ref. to שאל̇ת̇יאל, v. supra) שממנו הוּשְׁ֗תְּ֗לָ֗ה מלכותוכ׳ from him was the dynasty of the house of David planted (procreated). Midr. Till. to Ps. 4 מה היה … נִשְׁתְּלָה מבת שבע did David think that royalty would be planted from Bathsheba (that through her son the dynasty would be continued)?; a. e.

תַּקָּלָהf. h. same. Ber.IV, 2, v. אָרַע I. Y.Ab. Zar. II, 40c bot. שלא תמציא לו ת׳ that thou provide no snare for him (temptation to sodomy). Snh.VII, 4 לפי שבאת לאדם ת׳ על ידה … דבר אחרוכ׳ because an offence has come to a man through it (the animal with which sodomy has been committed), therefore the text says, that it must be stoned; another reason, (it must be put to death,) lest the animal pass by in the street, and men say, this is the animal for which such and such a man was stoned to death. Ib. 55a ת׳ וקלוןוכ׳, v. קָלוֹן I. Mekh. Bshall.s.1, end המקנה … הם היו ת׳וכ׳ the animals which the God-fearing (among the Egyptians) had saved became a snare (cause of evil) to Israel. Kidd.57b (ref. to Lev. 14:7b לא אמרה תורה שלח לת׳ the Law would not order the bird to be sent off for a possible offence (which would be the case, if the bird sent off were not permitted to be used); Ḥull.115a; 140a; Yoma 67b. Y.Dem.III, 23c top עושה ת׳ באיםוכ׳ he prepares a snare (possibility of sin) to those coming after him. Yoma 86b שלות … ת׳ the prosperity of the wicked ends in a snare (leads them to sin). Ḥull.53b, a. e. (in Chald. dict.) אתי בהו לידי ת׳ one may be led to commit an offence through them; a. fr.