do+not+say+so

1. 2. 1. 2.

Ex: Subrules of 21.4 deal, for instance, with works erroneously or fictitiously attributed to a person or corporate body, and official communications.

Ex: While he cannot be credited with shaping the library in terms of selecting the book stock, he maintained and cared for it diligently for many years.

Ex: There is nothing bad imputed to the German people by the use of German instead of Deutsche.

* atribuir Algo a = put + Nombre + down to.

* atribuir autoría = assign + intellectual responsibility.

* atribuir el mérito a = credit.

* atribuir responsabilidad intelectual = assign + intellectual responsibility.

* atribuirse el mérito = take + the credit (for).

* atribuirse el mérito de Algo = claim + credit for.

* atribuirse la autoría = make + claim of responsibility, claim + responsibility.

* atribuirse la fama = take + the credit (for).

* atribuirse la responsabilidad = make + claim of responsibility, claim + responsibility.

* atribuir su origen a = trace to, trace back to.

 

atribuir ( conjugate atribuir) verbo transitivo


le atribuyen propiedades curativas it is held o believed to have healing powers

atribuirse verbo pronominal ( refl)


atribuir verbo transitivo to attribute, ascribe
' atribuir' also found in these entries:
Spanish:
achacar
- adscribir
- cargar
- imputar
English:
ascribe
- attribute
- credit
- put down to

עוֹלָםm. (b. h.; עָלַם I) (strength, endurance, nature, existence, world; (b. h.) life-time, eternity. Y.Ber.IV, 7b bot. (ref. to עד עולם, 1 Sam. 1:22) והלא אין עוֹלָמוֹ של לויוכ׳ but the life-time (active service) of the Levite is only up to fifty years. Kidd.15a (ref. to Ex. 21:6 לְעֹלָם) הוה אמינא לע׳ ממש I might have thought, that it meant really for ever (for life); קמשמע לן לע׳ לעולמו של יובל it is intimated (by ושבתםוכ׳, Lev. 25:10) that l‘olam means up to the period of the jubilee. Ber.17a עוֹלָמְךָ תראה בחייךוכ׳ mayest thou see (enjoy) thy existence during thy life-time, and thy future (reward be reserved) for the life of the world to come. Arakh.16b bot. קיבל עולמו has received his reward in this world. Ber.IX, 5 כל חותמי … מן הע׳ (Bab. ed. 54a עד הע׳, v. Rabb. D. S. a. l. note 20) in all conclusions of benedictions in the Temple they used to say, (Blessed is the Lord …) from everlasting; משקלקלו … אין ע׳ אלא אחדוכ׳ when the heretics (or Sadducees) degenerated and said, there is only one world, they ordained the formula, From everlasting to everlasting. Pes.56a; Tosef. ib. II (III), 19 they did not say ברוך שם כבוד מלכותו לע׳ וָעֶר blessed be the name of His glorious kingdom for ever and ever. Gen. R. s. 30, a. fr. ראה ע׳ חדש has seen a new world (a great change). Cant. R. to I, 3, a. e. ע׳ שאין בו מות, v. אֲתָאנַסְיָא; a. fr.Y.Ned.XI, 42c bot. פירות הע׳ the fruits of the world, i. e. coming from some other place, opp. צבורים בסידקי.ע׳ הזה (abbrev. עה״ז) this world, mundane existence; ע׳ הבא (abbrev. עה״ב) the world to come, the hereafter, also the Messianic days; the days of resurrection. Pes.50a לא טעה״זעה״ב not as in this world (the present), will it be in the Messianic days. Ber.51a זוכה ונוחל שני עולמים העה״ז והעה״ב will be permitted to inherit two worlds, this world and the hereafter. Ab. IV, 16, v. פְּרוֹזְדּוֹר. Snh.X, 1, a. fr. חלקלעה״ב a share in the world to come (resurrection); a. v. fr.אומות הע׳ (abbrev. אוה״ע, א״ה), v. אוּמָּה.בית ע׳ (euphem.) cemetery. Lev. R. s. 12, beg. (interch. with עֲלַם q. v.).Pl. עוֹלָמִים, עוֹלָמִין, עוֹלָמוֹת. Ber. l. c., v. supra. Snh.100a שלש מאות ועשרה ע׳ three hundred and ten worlds (existences of beatitude). Gen. R. s. 3, a. e. היה בורא ע׳ ומחריבן he created worlds and destroyed them again; a. fr.בית ע׳ the permanent house, the Jerusalem Temple, opp. משכן the Tabernacle. Succ.5b; a. fr.לְעוֹלָם a) forever, always, under all circumstances. Y.Ber.V, 9a Pl. חיים לע׳ a life for ever (not ceasing). Keth.IV, 5 לע׳ היא ברשותוכ׳ she (the betrothed) continues to be under the fathers jurisdiction (sharing his legal status), until she is wedded. B. Mets.59a לע׳ … בכבוד אשתו under all conditions a man must guard the honor of his wife. Yeb.46a, a. e. לע׳ אין גר עדוכ׳ a person is not considered a proselyte, until he has been circumcised and immersed; a. v. fr.b) (dialectic term) at all events, in spite of your argument, still. Ḥull.101a לע׳ קסברוכ׳ Rab may still be of the opinion that ; Ber.3a. Ib.b לע׳ בחדוכ׳ I may still say, it refers to one person and to recent debris; a. fr.מֵע׳ לא never. Yoma 49a מע׳ לא שאלניוכ׳ never (in my life) did a person consult me about ; (Ḥull.7b מימי). Sabb.108b מע׳ לא טבע גבראוכ׳ never yet has a person been drowned in the Dead Sea; a. fr.

עוֹלָםm. (b. h.; עָלַם I) (strength, endurance, nature, existence, world; (b. h.) life-time, eternity. Y.Ber.IV, 7b bot. (ref. to עד עולם, 1 Sam. 1:22) והלא אין עוֹלָמוֹ של לויוכ׳ but the life-time (active service) of the Levite is only up to fifty years. Kidd.15a (ref. to Ex. 21:6 לְעֹלָם) הוה אמינא לע׳ ממש I might have thought, that it meant really for ever (for life); קמשמע לן לע׳ לעולמו של יובל it is intimated (by ושבתםוכ׳, Lev. 25:10) that l‘olam means up to the period of the jubilee. Ber.17a עוֹלָמְךָ תראה בחייךוכ׳ mayest thou see (enjoy) thy existence during thy life-time, and thy future (reward be reserved) for the life of the world to come. Arakh.16b bot. קיבל עולמו has received his reward in this world. Ber.IX, 5 כל חותמי … מן הע׳ (Bab. ed. 54a עד הע׳, v. Rabb. D. S. a. l. note 20) in all conclusions of benedictions in the Temple they used to say, (Blessed is the Lord …) from everlasting; משקלקלו … אין ע׳ אלא אחדוכ׳ when the heretics (or Sadducees) degenerated and said, there is only one world, they ordained the formula, From everlasting to everlasting. Pes.56a; Tosef. ib. II (III), 19 they did not say ברוך שם כבוד מלכותו לע׳ וָעֶר blessed be the name of His glorious kingdom for ever and ever. Gen. R. s. 30, a. fr. ראה ע׳ חדש has seen a new world (a great change). Cant. R. to I, 3, a. e. ע׳ שאין בו מות, v. אֲתָאנַסְיָא; a. fr.Y.Ned.XI, 42c bot. פירות הע׳ the fruits of the world, i. e. coming from some other place, opp. צבורים בסידקי.ע׳ הזה (abbrev. עה״ז) this world, mundane existence; ע׳ הבא (abbrev. עה״ב) the world to come, the hereafter, also the Messianic days; the days of resurrection. Pes.50a לא טעה״זעה״ב not as in this world (the present), will it be in the Messianic days. Ber.51a זוכה ונוחל שני עולמים העה״ז והעה״ב will be permitted to inherit two worlds, this world and the hereafter. Ab. IV, 16, v. פְּרוֹזְדּוֹר. Snh.X, 1, a. fr. חלקלעה״ב a share in the world to come (resurrection); a. v. fr.אומות הע׳ (abbrev. אוה״ע, א״ה), v. אוּמָּה.בית ע׳ (euphem.) cemetery. Lev. R. s. 12, beg. (interch. with עֲלַם q. v.).Pl. עוֹלָמִים, עוֹלָמִין, עוֹלָמוֹת. Ber. l. c., v. supra. Snh.100a שלש מאות ועשרה ע׳ three hundred and ten worlds (existences of beatitude). Gen. R. s. 3, a. e. היה בורא ע׳ ומחריבן he created worlds and destroyed them again; a. fr.בית ע׳ the permanent house, the Jerusalem Temple, opp. משכן the Tabernacle. Succ.5b; a. fr.לְעוֹלָם a) forever, always, under all circumstances. Y.Ber.V, 9a Pl. חיים לע׳ a life for ever (not ceasing). Keth.IV, 5 לע׳ היא ברשותוכ׳ she (the betrothed) continues to be under the fathers jurisdiction (sharing his legal status), until she is wedded. B. Mets.59a לע׳ … בכבוד אשתו under all conditions a man must guard the honor of his wife. Yeb.46a, a. e. לע׳ אין גר עדוכ׳ a person is not considered a proselyte, until he has been circumcised and immersed; a. v. fr.b) (dialectic term) at all events, in spite of your argument, still. Ḥull.101a לע׳ קסברוכ׳ Rab may still be of the opinion that ; Ber.3a. Ib.b לע׳ בחדוכ׳ I may still say, it refers to one person and to recent debris; a. fr.מֵע׳ לא never. Yoma 49a מע׳ לא שאלניוכ׳ never (in my life) did a person consult me about ; (Ḥull.7b מימי). Sabb.108b מע׳ לא טבע גבראוכ׳ never yet has a person been drowned in the Dead Sea; a. fr.

НЕЛЬЗЙ СКАЗАТЬ, чтобы... (main clause in a complex sent Invar fixed WO s.o. sth. cannot be (could not have been) said to... it cannot (could not) be said (claimed) (that)... it can hardly be said (that)...

pl labios lips, mouth sing

* arrugar los labios = screw + lips.

* barra de cacao de labios = chapstick.

* barra de labios = lipstick.

* brillo de labios = lip gloss.

* hacer una mueca con los labios = curl + lips.

* labio hendido = hare-lip.

* labio leporino = cleft lip.

* labios + permanecer sellados = lips + seal.

* leer los labios = lip-read.

* morderse el labio = bite + Posesivo + lip.

* pintarse los labios = wear + lipstick.

* protector de labios = chapstick.

 

labio sustantivo masculino
lip;

sin dispegar los labios without uttering a single word
labio sustantivo masculino lip
labio leporino, harelip

' labio' also found in these entries:
Spanish:
partir
- superior
English:
fight down
- harelip
- lip
- upper
labio leporino harelip, cleft lip labios mayores labia majora;

    sed or (old) set, conj.    [old abl. of sui; cf. 2 se].—After a negative clause and introducing a direct opposition, but, on the contrary, but also, but even, but in fact: Non cauponantes bellum, sed belligerantes, Enn. ap. C.: oti fructus est non contentio animi, sed relaxatio: nemo iudicium reprehendit, sed legem.—Introducing a climax, usu. in the formula, non modo or non solum... sed, or sed etiam, not only, not merely... but, but also, but even, but indeed: non modo falsum illud esse, sed hoc verissimum: iudicetur non verbo, sed re, non modo non consul, sed etiam hostis Antonius, not only not... but even: omnia eius non facta solum, sed etiam dicta meminisset: neque vero se populo solum, sed etiam senatui commisit, neque senatui modo, sed etiam, etc.: multiplicatusque terror non infimis solum, sed primoribus patrum, L.—After non (in the sense of non modo): qui se non opinari, sed scire, non audivisse, sed vidisse dicit: non infimam plebem accendere sed ipsa capita plebis, L.—After ne... quidem (more emphatic than non modo): tu porro ne pios quidem, sed piissimos quaeris, I will not say virtuous men, but the most virtuous.—Restrictive, but, yet, however: est ille quidem valde severus, sed abhorret ab huius saeculi licentiā: paulo sedatiore tempore est accusatus, sed eādem fere lege: difficile factu est, sed conabor tamen: plerique patriae, sed omnes famā atque fortunis expertes, S.—In a transition: non impedio, praesertim quoniam feriati sumus. Sed possumus audire aliquid, an serius venimus?: sed ad instituta redeamus: sed, si placet, in hunc diem hactenus.—Often after a parenthesis, but, now, I say: quos Metellus (facio iniuriam viro mortuo), sed ille consul, tum, etc.—With quid autem, in impatient questions: sed quid pertimui autem belua? but why in the world? T.: Sed quid ego hae autem nequiquam ingrata revolvo? V.—With vero, but in fact, but actually: nec iam cum Aq<*>io, sed vero cum Paullis confe. rendum!; cf. sed enim vero cum detestabilis res sit, quid, etc.? L.—Ellipt., with enim: sed revertor ad crimen; sed enim haec illius viri mentio vocem meam fletu debilitavit, but (I speak with difficulty), for, etc.: Progeniem sed enim Troiano a sanguine duci Audierat, but (she was in dread), for she had heard, etc., V.—In a climax, without a preceding negative, but, but in fact, but also: hic mihi primum meum consilium defuit, sed etiam obfuit.

A. B. II.

לֵי= לֵית, not. Y.Maas. Sh. V, beg. 55d למה לי נן מרין why do we not say?Y.Snh.III, 21b דלי אכילוכ׳ for I eat no unclean meat; a. fr.לֵינָא, לֵינָה = לֵי אֲנָא; לֵינָן = לֵי אֲנָן. Ib. I, beg.18a דל׳ חכים מידון that I know not how to judge, Ib. X, 28b לינה מיזל I will not go. Ib. ול׳ יכולוכ׳ and I cannot bear it. Y.Orl.II, 62c top ואנן ל׳ אמרין כן but we do not say so. Y.Shebi.IX, 38d ל׳ אזל מפליוכ׳ will I not go and make sport of that elder of the Jews?, i. e. I will go ; a. fr.

לֵי= לֵית, not. Y.Maas. Sh. V, beg. 55d למה לי נן מרין why do we not say?Y.Snh.III, 21b דלי אכילוכ׳ for I eat no unclean meat; a. fr.לֵינָא, לֵינָה = לֵי אֲנָא; לֵינָן = לֵי אֲנָן. Ib. I, beg.18a דל׳ חכים מידון that I know not how to judge, Ib. X, 28b לינה מיזל I will not go. Ib. ול׳ יכולוכ׳ and I cannot bear it. Y.Orl.II, 62c top ואנן ל׳ אמרין כן but we do not say so. Y.Shebi.IX, 38d ל׳ אזל מפליוכ׳ will I not go and make sport of that elder of the Jews?, i. e. I will go ; a. fr.

תְּנַאי, תְּנַּייm. (תָּנָה) (alternative,) stipulation, condition, agreement. Keth.19b ת׳ היו דברינו if witnesses say, the transaction to which we have testified was made dependent on a (verbal) condition (and we do not know that it has been fulfilled). Ib. או דילמא ת׳ מילתאוכ׳ or is a statement concerning a condition something different (from a statement concerning a trust, v. אְמָנָה)? Ib. עד אחד אומר ת׳ … אינו ת׳ if one of the witnesses says, there was a condition, and the other says, there was none. Kidd.III, 4 כל ת׳ שאינו … אינו ת׳ a stipulation of conditions which is not like the stipulations concerning the sons of Gad and Reuben (stating both alternatives, Num. 32:20–23;) is not valid. Ib. 61a, sq. ת׳ כפול a double stipulation, an agreement stating both alternatives and their eventual consequences. Gitt.75a ת׳ קודם למעשה the condition (in the agreement) preceding the act (e. g. ‘if such and such a thing is done, this shall be thy letter of divorce, not, ‘this shall be thy letter of divorce, if such and such a thing is done). Ib. ת׳ בדבר אחד ומעשהוכ׳ if the condition concerns one thing, and the consequence another thing (e. g. if you go with your brethren to conquer, you shall have the trans-Jordanic lands); ib. b הכא דת׳ ומעשה בדבר אחד whereas in this case (‘this shall be thy letter of divorce on condition that thou wilt return to me the paper on which the letter of divorce is written) condition and consequence concern the same thing. Keth.IX, 1 כל המתנה … תְּנָאוֹ בטל if one makes a stipulation which is contrary to what is written in the Torah, his stipulation is void; Y. ib. 32d bot. בת׳ גוף אבל בת׳ ממוןוכ׳ this refers only to a condition concerning ones person (personal rights or duties), but as to a condition concerning money (monetary rights or claims), the agreement (waiving the claim) is valid; Y.Kidd.I, 59c תניי גוף; ib. תְּנָייוֹ. Ib. ת׳ אפשר … בסופו a condition which he may finally fulfill (depending upon himself). Ex. R. s. 21, v. infra; a. fr.Pl. תְּנָאִים, תְּנָאִין, תְּנָיִים, תְּנָיִין. Y.B. Bath.V.beg.15a כתְנָאֵי יהושוע; B. Kam.80b a. e., v. יְהוֹשוּעַ. Gen. R. s. 5 ת׳ התנההקב״הוכ׳ the Lord (at creation) made stipulations with the sea, that it should be divided before Israel, as it is written (Ex. 14:27), ‘and the sea returned … to its former condition (לְאֵיתָנוֹ), לת׳ שהתנה עמו to the stipulations which ; Ex. R. s. 21 לתְנָאוֹ שהתניתי עמו to the condition which I stipulated with it. Y.Sot.VII, beg.21b כת׳ שבלבינו לא כת׳וכ׳ (we administer the oath to thee) according to the conditions in our mind, not according to the conditions (mental reservations) in thy mind. Ib. שלא יאמרו יש ת׳ לשבועות that people should not say, mental reservations in oaths are permissible. Y.Kidd.I, 58c בתניים שבו קידש he betrothed her by the stipulations in the document (although the material on which it was written was forbidden for use), opp. בגופו with the object itself; a. fr.

תְּנַאי, תְּנַּייm. (תָּנָה) (alternative,) stipulation, condition, agreement. Keth.19b ת׳ היו דברינו if witnesses say, the transaction to which we have testified was made dependent on a (verbal) condition (and we do not know that it has been fulfilled). Ib. או דילמא ת׳ מילתאוכ׳ or is a statement concerning a condition something different (from a statement concerning a trust, v. אְמָנָה)? Ib. עד אחד אומר ת׳ … אינו ת׳ if one of the witnesses says, there was a condition, and the other says, there was none. Kidd.III, 4 כל ת׳ שאינו … אינו ת׳ a stipulation of conditions which is not like the stipulations concerning the sons of Gad and Reuben (stating both alternatives, Num. 32:20–23;) is not valid. Ib. 61a, sq. ת׳ כפול a double stipulation, an agreement stating both alternatives and their eventual consequences. Gitt.75a ת׳ קודם למעשה the condition (in the agreement) preceding the act (e. g. ‘if such and such a thing is done, this shall be thy letter of divorce, not, ‘this shall be thy letter of divorce, if such and such a thing is done). Ib. ת׳ בדבר אחד ומעשהוכ׳ if the condition concerns one thing, and the consequence another thing (e. g. if you go with your brethren to conquer, you shall have the trans-Jordanic lands); ib. b הכא דת׳ ומעשה בדבר אחד whereas in this case (‘this shall be thy letter of divorce on condition that thou wilt return to me the paper on which the letter of divorce is written) condition and consequence concern the same thing. Keth.IX, 1 כל המתנה … תְּנָאוֹ בטל if one makes a stipulation which is contrary to what is written in the Torah, his stipulation is void; Y. ib. 32d bot. בת׳ גוף אבל בת׳ ממוןוכ׳ this refers only to a condition concerning ones person (personal rights or duties), but as to a condition concerning money (monetary rights or claims), the agreement (waiving the claim) is valid; Y.Kidd.I, 59c תניי גוף; ib. תְּנָייוֹ. Ib. ת׳ אפשר … בסופו a condition which he may finally fulfill (depending upon himself). Ex. R. s. 21, v. infra; a. fr.Pl. תְּנָאִים, תְּנָאִין, תְּנָיִים, תְּנָיִין. Y.B. Bath.V.beg.15a כתְנָאֵי יהושוע; B. Kam.80b a. e., v. יְהוֹשוּעַ. Gen. R. s. 5 ת׳ התנההקב״הוכ׳ the Lord (at creation) made stipulations with the sea, that it should be divided before Israel, as it is written (Ex. 14:27), ‘and the sea returned … to its former condition (לְאֵיתָנוֹ), לת׳ שהתנה עמו to the stipulations which ; Ex. R. s. 21 לתְנָאוֹ שהתניתי עמו to the condition which I stipulated with it. Y.Sot.VII, beg.21b כת׳ שבלבינו לא כת׳וכ׳ (we administer the oath to thee) according to the conditions in our mind, not according to the conditions (mental reservations) in thy mind. Ib. שלא יאמרו יש ת׳ לשבועות that people should not say, mental reservations in oaths are permissible. Y.Kidd.I, 58c בתניים שבו קידש he betrothed her by the stipulations in the document (although the material on which it was written was forbidden for use), opp. בגופו with the object itself; a. fr.

תְּנַאי, תְּנַּייm. (תָּנָה) (alternative,) stipulation, condition, agreement. Keth.19b ת׳ היו דברינו if witnesses say, the transaction to which we have testified was made dependent on a (verbal) condition (and we do not know that it has been fulfilled). Ib. או דילמא ת׳ מילתאוכ׳ or is a statement concerning a condition something different (from a statement concerning a trust, v. אְמָנָה)? Ib. עד אחד אומר ת׳ … אינו ת׳ if one of the witnesses says, there was a condition, and the other says, there was none. Kidd.III, 4 כל ת׳ שאינו … אינו ת׳ a stipulation of conditions which is not like the stipulations concerning the sons of Gad and Reuben (stating both alternatives, Num. 32:20–23;) is not valid. Ib. 61a, sq. ת׳ כפול a double stipulation, an agreement stating both alternatives and their eventual consequences. Gitt.75a ת׳ קודם למעשה the condition (in the agreement) preceding the act (e. g. ‘if such and such a thing is done, this shall be thy letter of divorce, not, ‘this shall be thy letter of divorce, if such and such a thing is done). Ib. ת׳ בדבר אחד ומעשהוכ׳ if the condition concerns one thing, and the consequence another thing (e. g. if you go with your brethren to conquer, you shall have the trans-Jordanic lands); ib. b הכא דת׳ ומעשה בדבר אחד whereas in this case (‘this shall be thy letter of divorce on condition that thou wilt return to me the paper on which the letter of divorce is written) condition and consequence concern the same thing. Keth.IX, 1 כל המתנה … תְּנָאוֹ בטל if one makes a stipulation which is contrary to what is written in the Torah, his stipulation is void; Y. ib. 32d bot. בת׳ גוף אבל בת׳ ממוןוכ׳ this refers only to a condition concerning ones person (personal rights or duties), but as to a condition concerning money (monetary rights or claims), the agreement (waiving the claim) is valid; Y.Kidd.I, 59c תניי גוף; ib. תְּנָייוֹ. Ib. ת׳ אפשר … בסופו a condition which he may finally fulfill (depending upon himself). Ex. R. s. 21, v. infra; a. fr.Pl. תְּנָאִים, תְּנָאִין, תְּנָיִים, תְּנָיִין. Y.B. Bath.V.beg.15a כתְנָאֵי יהושוע; B. Kam.80b a. e., v. יְהוֹשוּעַ. Gen. R. s. 5 ת׳ התנההקב״הוכ׳ the Lord (at creation) made stipulations with the sea, that it should be divided before Israel, as it is written (Ex. 14:27), ‘and the sea returned … to its former condition (לְאֵיתָנוֹ), לת׳ שהתנה עמו to the stipulations which ; Ex. R. s. 21 לתְנָאוֹ שהתניתי עמו to the condition which I stipulated with it. Y.Sot.VII, beg.21b כת׳ שבלבינו לא כת׳וכ׳ (we administer the oath to thee) according to the conditions in our mind, not according to the conditions (mental reservations) in thy mind. Ib. שלא יאמרו יש ת׳ לשבועות that people should not say, mental reservations in oaths are permissible. Y.Kidd.I, 58c בתניים שבו קידש he betrothed her by the stipulations in the document (although the material on which it was written was forbidden for use), opp. בגופו with the object itself; a. fr.

תְּנַאי, תְּנַּייm. (תָּנָה) (alternative,) stipulation, condition, agreement. Keth.19b ת׳ היו דברינו if witnesses say, the transaction to which we have testified was made dependent on a (verbal) condition (and we do not know that it has been fulfilled). Ib. או דילמא ת׳ מילתאוכ׳ or is a statement concerning a condition something different (from a statement concerning a trust, v. אְמָנָה)? Ib. עד אחד אומר ת׳ … אינו ת׳ if one of the witnesses says, there was a condition, and the other says, there was none. Kidd.III, 4 כל ת׳ שאינו … אינו ת׳ a stipulation of conditions which is not like the stipulations concerning the sons of Gad and Reuben (stating both alternatives, Num. 32:20–23;) is not valid. Ib. 61a, sq. ת׳ כפול a double stipulation, an agreement stating both alternatives and their eventual consequences. Gitt.75a ת׳ קודם למעשה the condition (in the agreement) preceding the act (e. g. ‘if such and such a thing is done, this shall be thy letter of divorce, not, ‘this shall be thy letter of divorce, if such and such a thing is done). Ib. ת׳ בדבר אחד ומעשהוכ׳ if the condition concerns one thing, and the consequence another thing (e. g. if you go with your brethren to conquer, you shall have the trans-Jordanic lands); ib. b הכא דת׳ ומעשה בדבר אחד whereas in this case (‘this shall be thy letter of divorce on condition that thou wilt return to me the paper on which the letter of divorce is written) condition and consequence concern the same thing. Keth.IX, 1 כל המתנה … תְּנָאוֹ בטל if one makes a stipulation which is contrary to what is written in the Torah, his stipulation is void; Y. ib. 32d bot. בת׳ גוף אבל בת׳ ממוןוכ׳ this refers only to a condition concerning ones person (personal rights or duties), but as to a condition concerning money (monetary rights or claims), the agreement (waiving the claim) is valid; Y.Kidd.I, 59c תניי גוף; ib. תְּנָייוֹ. Ib. ת׳ אפשר … בסופו a condition which he may finally fulfill (depending upon himself). Ex. R. s. 21, v. infra; a. fr.Pl. תְּנָאִים, תְּנָאִין, תְּנָיִים, תְּנָיִין. Y.B. Bath.V.beg.15a כתְנָאֵי יהושוע; B. Kam.80b a. e., v. יְהוֹשוּעַ. Gen. R. s. 5 ת׳ התנההקב״הוכ׳ the Lord (at creation) made stipulations with the sea, that it should be divided before Israel, as it is written (Ex. 14:27), ‘and the sea returned … to its former condition (לְאֵיתָנוֹ), לת׳ שהתנה עמו to the stipulations which ; Ex. R. s. 21 לתְנָאוֹ שהתניתי עמו to the condition which I stipulated with it. Y.Sot.VII, beg.21b כת׳ שבלבינו לא כת׳וכ׳ (we administer the oath to thee) according to the conditions in our mind, not according to the conditions (mental reservations) in thy mind. Ib. שלא יאמרו יש ת׳ לשבועות that people should not say, mental reservations in oaths are permissible. Y.Kidd.I, 58c בתניים שבו קידש he betrothed her by the stipulations in the document (although the material on which it was written was forbidden for use), opp. בגופו with the object itself; a. fr.

יָגַע(b. h.; cmp. יָגָה) ( to feel pain, to take pains, to labor; to be tired. Ber.58a, v. יְגִיעָה. Y. ib. V, 5c אנו יָגַעְנוּוכ׳ we have been busy at work for an entire day. Ib. י׳ זה לשתיוכ׳ this one has worked (accomplished) more in two hours ; Ib. י׳ … בתורהוכ׳ כך so has R. Bun accomplished in studies in the twenty eight years (of his life) ; Cant. R. to VI, 2; Koh. R. to V, 11. Meg.6b אם יאמר … יָגַעְתִּיוכ׳ if one tells thee, ‘I have toiled (studied) and achieved nothing, do not believe; ‘I have not toiled and have achieved, do not believe Y.Ber.IX, end, 14d צריך לִיגַע בתורה must study the Law. Midr. Till. to Ps. 12, beg. חדלו מליגע בתורה they ceased from studying the Law; a. fr. Pi. יִגֵּעַ, יִיגֵּעַ to put to trouble, to weary. SotII, 1 (14a) כדי לְיַגְּעָהּ (Rashi: לְיַי׳) in order to wear her out (so that she may be induced to confess). Sifra Vayikra, Ḥobah, Par. 5, ch. VII אבל אם היה מְיַגְּעָןוכ׳ but if after having troubled them (the judges) an entire day, he says finally ; Yalk. Lev. 469 היה מונע (corr. acc.); Tosef.Toh.VI, 14 ומשהגיע (read ומשהִגִּיעָן Hif.). Y.Bets. II, 61c bot. מתוך שאתה מְיַיגְּעוֹוכ׳ because you put him to special trouble (by ordering a special form of cakes) Ex. R. s. 41 התלמיד … יִגַּעְתִּיךָ the pupil says to the teacher, I have wearied thee; Yalk. Sam. 161; a. fr.Part. pass. מְיוּגָּע, pl. מְיוּגָּעִים, מְיוּגָּעִין. Keth.8b ואתם אחינו המ׳ המדוכאיןוכ׳ and you, our brethren, who are worn out and crushed by this bereavement. Hif. הוֹגִיעַ (הִגִּיעַ) same. Tosef.Toh.VI, 14, v. supra. Midr. Till. to Ps. 39, beg. (ref. to Mal. 2:17) הוֹגַעְתֶּם לי במעשיכםוכ׳ (ed. Bub., differ.) it does not say, you wore me out with your doings, but with your words. Ib. to Ps. 18:36 והרב … רב לך כי חוֹגַעְתִּיךָ and the teacher will say to the pupil, thou hast enough now, for I have wearied thee?; a. e. Hithpa. חִתְיַיגֵּעַ, Nithpa. נִתְיַיגֵּעַ to be tired, to take pains. Gitt.70a הבא בדרך ונ׳ who has been travelling and is tired. Pesik. Shub., p. 164a> שלא תִתְיַיגֵּעַ בחזירה that you may not get tired on your way back. Pesik. R. s. 14 אני נִתְיַיגַּעְתִּי בהוכ׳ I took pains with her and smote her ; a. fr.

יָגַע(b. h.; cmp. יָגָה) ( to feel pain, to take pains, to labor; to be tired. Ber.58a, v. יְגִיעָה. Y. ib. V, 5c אנו יָגַעְנוּוכ׳ we have been busy at work for an entire day. Ib. י׳ זה לשתיוכ׳ this one has worked (accomplished) more in two hours ; Ib. י׳ … בתורהוכ׳ כך so has R. Bun accomplished in studies in the twenty eight years (of his life) ; Cant. R. to VI, 2; Koh. R. to V, 11. Meg.6b אם יאמר … יָגַעְתִּיוכ׳ if one tells thee, ‘I have toiled (studied) and achieved nothing, do not believe; ‘I have not toiled and have achieved, do not believe Y.Ber.IX, end, 14d צריך לִיגַע בתורה must study the Law. Midr. Till. to Ps. 12, beg. חדלו מליגע בתורה they ceased from studying the Law; a. fr. Pi. יִגֵּעַ, יִיגֵּעַ to put to trouble, to weary. SotII, 1 (14a) כדי לְיַגְּעָהּ (Rashi: לְיַי׳) in order to wear her out (so that she may be induced to confess). Sifra Vayikra, Ḥobah, Par. 5, ch. VII אבל אם היה מְיַגְּעָןוכ׳ but if after having troubled them (the judges) an entire day, he says finally ; Yalk. Lev. 469 היה מונע (corr. acc.); Tosef.Toh.VI, 14 ומשהגיע (read ומשהִגִּיעָן Hif.). Y.Bets. II, 61c bot. מתוך שאתה מְיַיגְּעוֹוכ׳ because you put him to special trouble (by ordering a special form of cakes) Ex. R. s. 41 התלמיד … יִגַּעְתִּיךָ the pupil says to the teacher, I have wearied thee; Yalk. Sam. 161; a. fr.Part. pass. מְיוּגָּע, pl. מְיוּגָּעִים, מְיוּגָּעִין. Keth.8b ואתם אחינו המ׳ המדוכאיןוכ׳ and you, our brethren, who are worn out and crushed by this bereavement. Hif. הוֹגִיעַ (הִגִּיעַ) same. Tosef.Toh.VI, 14, v. supra. Midr. Till. to Ps. 39, beg. (ref. to Mal. 2:17) הוֹגַעְתֶּם לי במעשיכםוכ׳ (ed. Bub., differ.) it does not say, you wore me out with your doings, but with your words. Ib. to Ps. 18:36 והרב … רב לך כי חוֹגַעְתִּיךָ and the teacher will say to the pupil, thou hast enough now, for I have wearied thee?; a. e. Hithpa. חִתְיַיגֵּעַ, Nithpa. נִתְיַיגֵּעַ to be tired, to take pains. Gitt.70a הבא בדרך ונ׳ who has been travelling and is tired. Pesik. Shub., p. 164a> שלא תִתְיַיגֵּעַ בחזירה that you may not get tired on your way back. Pesik. R. s. 14 אני נִתְיַיגַּעְתִּי בהוכ׳ I took pains with her and smote her ; a. fr.

אֲמָאII, אֲמִי, fut. יֵימָא, imper. אֵימָא (√אם to join, v. אמר) to say, speak, think. Targ. Y. Gen. 33:10.Freq. in Talmud. אפילו תימא even if you will say, i. e. it may come right even if you assume that Succ.13b; a. fr.מי לֵימָא, (מי)נֵימָא or לימא must it be said, does it mean to say? Ib.; a. fr. (ואי) וכי תימא and if you should object. Ib.; a. fr. אלא אימא but rather say, i. e. the correct version is. Ib.; a. fr. אימא סיפא now read the second clause, i. e. how will you understand ? Ber.21b; a. fr.אֵימָא I might think. Ib.; a. fr. הוה אמינא I might have thought, I might have been led to believe. Erub.74b מאי הוה א׳ what might I have been led to believe?; a. fr. נימא כוותיה let him express his opinion in agreement with his authority, i. e. why does he not say so expressly? Taan.3a; a. fr.Pes.7b היכי נימא what else should he say? נימא למול should he use the expression lamol?Gitt.47b, a. fr. ס״ד אמינא it may occur to you to think; v. דַּעְתָּא. Yoma 85b אי הואי התם הוה אמינא had I been there, I should have said. קאמינא = קא אמינא I say, speak of, v. קָא. Gitt.47b; a. fr.