אין תימר

אִיןII, אֶן (h. אִם) 1) if, whether. Targ. Ps. 7:4; a. e. (Apocopated: אִי q. v. אין תימר (h. אם תאמר) if thou wilt say (argue). Y.Macc.II, 31d bot.; a. fr. אין כיני (h. אם כן היא) if this is (be) the case. Y.Naz.VI, 54d bot.Lam. R. introd. end אן את יתיבוכ׳ if thou remainest here, or Koh. R. to X, 5 אן אתת ענתהוכ׳ if the (my dying) time comes first, what of it? and if 2) adv. of interrogation, introducing the alternative, or. Targ. Job 6:6; a. e.

נִיחָאII m. (preced.; v. נוֹחַ) ease, satisfaction. Yeb.118b נ׳ דגופאוכ׳ bodily comfort (even in an unhappy marriage) is preferable (to singleness). Snh.45a, v. בִּזְיוֹנָא. Sabb.132a מעיקרא מאי קא נ׳ ליהוכ׳ what satisfactory reason had he at first (for his interpretation), and what was again the objection he attempted to meet?נ׳ ל־ one likes, prefers. Targ. Y. Deut. 32:50.Meg.28a אתייקורי … לא נ׳ לי I do not want to be honored at the expense of thy disgrace. Ib. לא נ׳ לכווכ׳ do you not want me to live? B. Bath. 172a מילתא דנ׳ ליהוכ׳ something which is satisfactory to the creditor and Arakh.30b נ׳ לאיניש דליזבןוכ׳ it is better for man to sell his daughter than to borrow on interest. Erub.32b; a. fr.נִ׳, הָנִ׳ (a dialectical term, v. נוּחַ Ithpe.) it is right; it will do. Y.Pes.I, 27b top נ׳ העליוניםוכ׳ this is right as far as the uppermost and nethermost cavities are concerned. Y.Yoma III, 40c, sq. אין תימר מיד נ׳ אין תימר … נ׳ של משהוכ׳ if you say, sacred vessels are consecrated at once (as soon as finished), it is right; but if you say, they are not consecrated until they are used, it would be right as far as the Mosaic vessels are concerned, but Ḥull.56a הנ׳ למאן דאמר this would be right according to the opinion of ; a. fr.Cant. R. to I, 6 נ׳ (an editorial gloss, as a punctuation mark) as a positive assertion, opp. אִתְמְהָא.V. נְיָיח.

נִיחָאII m. (preced.; v. נוֹחַ) ease, satisfaction. Yeb.118b נ׳ דגופאוכ׳ bodily comfort (even in an unhappy marriage) is preferable (to singleness). Snh.45a, v. בִּזְיוֹנָא. Sabb.132a מעיקרא מאי קא נ׳ ליהוכ׳ what satisfactory reason had he at first (for his interpretation), and what was again the objection he attempted to meet?נ׳ ל־ one likes, prefers. Targ. Y. Deut. 32:50.Meg.28a אתייקורי … לא נ׳ לי I do not want to be honored at the expense of thy disgrace. Ib. לא נ׳ לכווכ׳ do you not want me to live? B. Bath. 172a מילתא דנ׳ ליהוכ׳ something which is satisfactory to the creditor and Arakh.30b נ׳ לאיניש דליזבןוכ׳ it is better for man to sell his daughter than to borrow on interest. Erub.32b; a. fr.נִ׳, הָנִ׳ (a dialectical term, v. נוּחַ Ithpe.) it is right; it will do. Y.Pes.I, 27b top נ׳ העליוניםוכ׳ this is right as far as the uppermost and nethermost cavities are concerned. Y.Yoma III, 40c, sq. אין תימר מיד נ׳ אין תימר … נ׳ של משהוכ׳ if you say, sacred vessels are consecrated at once (as soon as finished), it is right; but if you say, they are not consecrated until they are used, it would be right as far as the Mosaic vessels are concerned, but Ḥull.56a הנ׳ למאן דאמר this would be right according to the opinion of ; a. fr.Cant. R. to I, 6 נ׳ (an editorial gloss, as a punctuation mark) as a positive assertion, opp. אִתְמְהָא.V. נְיָיח.

אִיןII, אֶן (h. אִם) 1) if, whether. Targ. Ps. 7:4; a. e. (Apocopated: אִי q. v. אין תימר (h. אם תאמר) if thou wilt say (argue). Y.Macc.II, 31d bot.; a. fr. אין כיני (h. אם כן היא) if this is (be) the case. Y.Naz.VI, 54d bot.Lam. R. introd. end אן את יתיבוכ׳ if thou remainest here, or Koh. R. to X, 5 אן אתת ענתהוכ׳ if the (my dying) time comes first, what of it? and if 2) adv. of interrogation, introducing the alternative, or. Targ. Job 6:6; a. e.

חָבַר(b. h.) 1) to join, befriend, assist. Y.Ab. Zar. I, 39b top (ref. to Ps. 58:6) (read:) כל מי שהיה חוֹבְרוֹ הוא חוברו whoever assisted him (in his political ambition), him he befriended.Esp. חוֹבֵר, pl. חוֹבְרִים, חוֹבְרִין having a share in the ownership of a sacrifice, v. חֲבוּרָה. Men.IX, 9 (93b bot.) אחד מניף לכל החו׳ Ms. M. (ed. חֲבֵרִים) one of the company does the waving in behalf of all of them, Ib. 94a נתמעטה בחו׳ is reduced in numbers as regards the participants (only one of them being required to act). Tem.2a; Arakh.2a בעלי ח׳ (sub. קרבן) partners of a sacrifice (also בעלי קרבן). 2) with על (cmp. זָוַג) to join against, protest. B. Bath.2a חָבְרוּ עליווכ׳ his brothers combined to protest against his actions. 3) to tie, fascinate, charm. Lam. R. to I, 5 מביאין חוֹבֵר וחוֹבְרִיןוכ׳ they procure a charmer and charm the serpent. Sifré Deut. 172 ח׳ מרובה he who charms large objects; Ker.3b ח׳ גדול; Snh.65a חַבָּר גדול. Ker. l. c. חוֹבֵר חֶבֶר דבלאו הדין הוא but what kind of charmer (Deut. 18:11) is he that is liable only to lashes (v. לַאו)?; a. fr.( 4) (cmp. חָבַל) to unshape, wound. Denom. חַבּוּרָה. Pi. חִיבֵּר 1) to join, fasten. Yalk. Job 927 (ref. to Job 40:30) מי שח׳ עצמו במצות whoever befriended himself with good deeds; Tanḥ. Nitsab. 4 (corr. acc.). Kel. XIV, 2 וחִבְּרָהּ לו (or וחֲבָרָהּ) and he fastened the tube to it (the staff), Ib. משיְחַבֵּר from the moment he attaches it, opp. משיחבל, v. חָבַל.Part. pass. מְחוּבָּר. Ib. XII, 2 כל המ׳וכ׳ whatever is fastened (belonging) to an object fit to become unclean מ׳ (לקרקע) fixed, immovable, opp. תלוש. B. Mets.89a אוכל במ׳ may eat of what is standing in the field (Deut. 23:25, sq.). Peah IV, 1, v. דָּלִית. Y. Ib. 18a ואינו מ׳ and when the Mishnah says בדלית ובדקל, it does not mean במ׳ בדליתוכ׳ ‘of that which is attached to the vine and tree; אין תימר מ׳ הואוכ׳ if you say, it means that which is attached, then the Mishnah means to say that the owner must designate the Peah while it is up (on the tree) Ib. II beg.16d (in a passage misplaced and corrupted) הא גדר מ׳ ואינו מ׳ this ‘fence (Mish. Ib. II, 3) is to be considered as something attached to the ground (like a growth) and (in other respects) as not attached. 2) to charm. Lam. R., introd. (R. Josh. 2) התחיל מְחַבֵּר חֲבָרִים (not מחבי חביים) he began to consult charmers (with ref. to Ez. 21:26). Snh.65a מקטר לחַבֵּר he burns incense for charming purposes (to exorcise the demons); a. fr. Nif. נֶחְבַּר to be joined, gathered. Gen. R. s. 80 (ref. to Hos. 6:9) as the priests נֶחְבָּרִים עלוכ׳ are grooped around ; Macc.10a מִתְחַבְּרִיןוכ׳. Hithpa. הִתְחַבֵּר, Nithpa. נִתְחַבֵּר 1) same; v. supra. 2) to associate, make friends with. Ab. I, 7.Num. R. s. 20, beg. נִתְחַבְּרוּ מואבוכ׳ Moab and Midian formed an alliance; Tanḥ. Balak 3. 3) to be charmed, spellbound. Ib. Bshall. 18 מיד נתח׳וכ׳ at once the bird is spellbound (by the snake looking at its shadow) and falls to pieces; Yalk. Ex. 255 מת (read מתחבר); Mekh. Bshall., Vayassa, s.1 מִתְחַבֵּר על צלו (not ומת׳ אל) it remains spell-bound over its own shadow.

חָבַר(b. h.) 1) to join, befriend, assist. Y.Ab. Zar. I, 39b top (ref. to Ps. 58:6) (read:) כל מי שהיה חוֹבְרוֹ הוא חוברו whoever assisted him (in his political ambition), him he befriended.Esp. חוֹבֵר, pl. חוֹבְרִים, חוֹבְרִין having a share in the ownership of a sacrifice, v. חֲבוּרָה. Men.IX, 9 (93b bot.) אחד מניף לכל החו׳ Ms. M. (ed. חֲבֵרִים) one of the company does the waving in behalf of all of them, Ib. 94a נתמעטה בחו׳ is reduced in numbers as regards the participants (only one of them being required to act). Tem.2a; Arakh.2a בעלי ח׳ (sub. קרבן) partners of a sacrifice (also בעלי קרבן). 2) with על (cmp. זָוַג) to join against, protest. B. Bath.2a חָבְרוּ עליווכ׳ his brothers combined to protest against his actions. 3) to tie, fascinate, charm. Lam. R. to I, 5 מביאין חוֹבֵר וחוֹבְרִיןוכ׳ they procure a charmer and charm the serpent. Sifré Deut. 172 ח׳ מרובה he who charms large objects; Ker.3b ח׳ גדול; Snh.65a חַבָּר גדול. Ker. l. c. חוֹבֵר חֶבֶר דבלאו הדין הוא but what kind of charmer (Deut. 18:11) is he that is liable only to lashes (v. לַאו)?; a. fr.( 4) (cmp. חָבַל) to unshape, wound. Denom. חַבּוּרָה. Pi. חִיבֵּר 1) to join, fasten. Yalk. Job 927 (ref. to Job 40:30) מי שח׳ עצמו במצות whoever befriended himself with good deeds; Tanḥ. Nitsab. 4 (corr. acc.). Kel. XIV, 2 וחִבְּרָהּ לו (or וחֲבָרָהּ) and he fastened the tube to it (the staff), Ib. משיְחַבֵּר from the moment he attaches it, opp. משיחבל, v. חָבַל.Part. pass. מְחוּבָּר. Ib. XII, 2 כל המ׳וכ׳ whatever is fastened (belonging) to an object fit to become unclean מ׳ (לקרקע) fixed, immovable, opp. תלוש. B. Mets.89a אוכל במ׳ may eat of what is standing in the field (Deut. 23:25, sq.). Peah IV, 1, v. דָּלִית. Y. Ib. 18a ואינו מ׳ and when the Mishnah says בדלית ובדקל, it does not mean במ׳ בדליתוכ׳ ‘of that which is attached to the vine and tree; אין תימר מ׳ הואוכ׳ if you say, it means that which is attached, then the Mishnah means to say that the owner must designate the Peah while it is up (on the tree) Ib. II beg.16d (in a passage misplaced and corrupted) הא גדר מ׳ ואינו מ׳ this ‘fence (Mish. Ib. II, 3) is to be considered as something attached to the ground (like a growth) and (in other respects) as not attached. 2) to charm. Lam. R., introd. (R. Josh. 2) התחיל מְחַבֵּר חֲבָרִים (not מחבי חביים) he began to consult charmers (with ref. to Ez. 21:26). Snh.65a מקטר לחַבֵּר he burns incense for charming purposes (to exorcise the demons); a. fr. Nif. נֶחְבַּר to be joined, gathered. Gen. R. s. 80 (ref. to Hos. 6:9) as the priests נֶחְבָּרִים עלוכ׳ are grooped around ; Macc.10a מִתְחַבְּרִיןוכ׳. Hithpa. הִתְחַבֵּר, Nithpa. נִתְחַבֵּר 1) same; v. supra. 2) to associate, make friends with. Ab. I, 7.Num. R. s. 20, beg. נִתְחַבְּרוּ מואבוכ׳ Moab and Midian formed an alliance; Tanḥ. Balak 3. 3) to be charmed, spellbound. Ib. Bshall. 18 מיד נתח׳וכ׳ at once the bird is spellbound (by the snake looking at its shadow) and falls to pieces; Yalk. Ex. 255 מת (read מתחבר); Mekh. Bshall., Vayassa, s.1 מִתְחַבֵּר על צלו (not ומת׳ אל) it remains spell-bound over its own shadow.

מִיעוּט, מִעוּטm. (מָעַט) 1) reduction of size, the space reduced. Erub.77a אם יש במִיעוּטוֹוכ׳ if the reduction of the height (by lowering the wall or raising the embankment) extends over four handbreadths; כנגד המ׳ only as far as the reduction extends. 2) minority. Y.Pes.VII, 34c bot. כרוב או כמ׳ (not כרוב׳ במ׳) do we treat the case as if it were a majority (of unclean persons), or as if it were a minority? Ib. אין תימר כמ׳ (not במ׳) if you will consider it a minority. Y.Kidd.I, 59b top. Yeb.119a מ׳ מפילות a minority of women miscarry; a. e. 3) the least of. R. Hash. 11a; Yeb.42a; Nidd.38b (ref. to 1 Sam. 1:20) מ׳ תקופותוכ׳ the least of tkufoth (plural number) is two (seasons, of three months each), the least of yamin is two days; a. e. 4) narrowing qualification, limitation. Yoma 43a; B. Kam.86b, a. fr. הוי מ׳ אחר מ׳ ואין מ׳ אחר מ׳ אלאוכ׳ this is a limitation following a limitation, and a double limitation serves to widen the scope (because the repetition indicates that no limitation is meant, but only an exemplification); Y.Peah V, end, 19d (corr. acc.). Y.Hor.I, beg.45c מ׳ אחר מ׳ אחר מ׳ three successive limitations. Lev. R. s. 24, end ת״ל רק לשון מ׳ it says ‘only (Deut. 28:13) which intimates a limitation; a. fr.Pl. מִיעוּטִים, מִיעוּטִין, מִע׳. Tosef.Shebu.I, 7 הוה דורש ריבויין ומ׳ interpreted the Bible texts with a view to widening and narrowing the limits of the respective laws. Y.Sabb.VIII, 10b אך הוא הרי אלו מ׳וכ׳ akh and hu (Ex. 12:16, are limiting qualifications intimating that you must not cut, grind (on the Holy Day). Y.Ber.IX, 14b bot., v. אַךְ I; a. fr.

מִיעוּט, מִעוּטm. (מָעַט) 1) reduction of size, the space reduced. Erub.77a אם יש במִיעוּטוֹוכ׳ if the reduction of the height (by lowering the wall or raising the embankment) extends over four handbreadths; כנגד המ׳ only as far as the reduction extends. 2) minority. Y.Pes.VII, 34c bot. כרוב או כמ׳ (not כרוב׳ במ׳) do we treat the case as if it were a majority (of unclean persons), or as if it were a minority? Ib. אין תימר כמ׳ (not במ׳) if you will consider it a minority. Y.Kidd.I, 59b top. Yeb.119a מ׳ מפילות a minority of women miscarry; a. e. 3) the least of. R. Hash. 11a; Yeb.42a; Nidd.38b (ref. to 1 Sam. 1:20) מ׳ תקופותוכ׳ the least of tkufoth (plural number) is two (seasons, of three months each), the least of yamin is two days; a. e. 4) narrowing qualification, limitation. Yoma 43a; B. Kam.86b, a. fr. הוי מ׳ אחר מ׳ ואין מ׳ אחר מ׳ אלאוכ׳ this is a limitation following a limitation, and a double limitation serves to widen the scope (because the repetition indicates that no limitation is meant, but only an exemplification); Y.Peah V, end, 19d (corr. acc.). Y.Hor.I, beg.45c מ׳ אחר מ׳ אחר מ׳ three successive limitations. Lev. R. s. 24, end ת״ל רק לשון מ׳ it says ‘only (Deut. 28:13) which intimates a limitation; a. fr.Pl. מִיעוּטִים, מִיעוּטִין, מִע׳. Tosef.Shebu.I, 7 הוה דורש ריבויין ומ׳ interpreted the Bible texts with a view to widening and narrowing the limits of the respective laws. Y.Sabb.VIII, 10b אך הוא הרי אלו מ׳וכ׳ akh and hu (Ex. 12:16, are limiting qualifications intimating that you must not cut, grind (on the Holy Day). Y.Ber.IX, 14b bot., v. אַךְ I; a. fr.

מִיעוּט, מִעוּטm. (מָעַט) 1) reduction of size, the space reduced. Erub.77a אם יש במִיעוּטוֹוכ׳ if the reduction of the height (by lowering the wall or raising the embankment) extends over four handbreadths; כנגד המ׳ only as far as the reduction extends. 2) minority. Y.Pes.VII, 34c bot. כרוב או כמ׳ (not כרוב׳ במ׳) do we treat the case as if it were a majority (of unclean persons), or as if it were a minority? Ib. אין תימר כמ׳ (not במ׳) if you will consider it a minority. Y.Kidd.I, 59b top. Yeb.119a מ׳ מפילות a minority of women miscarry; a. e. 3) the least of. R. Hash. 11a; Yeb.42a; Nidd.38b (ref. to 1 Sam. 1:20) מ׳ תקופותוכ׳ the least of tkufoth (plural number) is two (seasons, of three months each), the least of yamin is two days; a. e. 4) narrowing qualification, limitation. Yoma 43a; B. Kam.86b, a. fr. הוי מ׳ אחר מ׳ ואין מ׳ אחר מ׳ אלאוכ׳ this is a limitation following a limitation, and a double limitation serves to widen the scope (because the repetition indicates that no limitation is meant, but only an exemplification); Y.Peah V, end, 19d (corr. acc.). Y.Hor.I, beg.45c מ׳ אחר מ׳ אחר מ׳ three successive limitations. Lev. R. s. 24, end ת״ל רק לשון מ׳ it says ‘only (Deut. 28:13) which intimates a limitation; a. fr.Pl. מִיעוּטִים, מִיעוּטִין, מִע׳. Tosef.Shebu.I, 7 הוה דורש ריבויין ומ׳ interpreted the Bible texts with a view to widening and narrowing the limits of the respective laws. Y.Sabb.VIII, 10b אך הוא הרי אלו מ׳וכ׳ akh and hu (Ex. 12:16, are limiting qualifications intimating that you must not cut, grind (on the Holy Day). Y.Ber.IX, 14b bot., v. אַךְ I; a. fr.

מִיעוּט, מִעוּטm. (מָעַט) 1) reduction of size, the space reduced. Erub.77a אם יש במִיעוּטוֹוכ׳ if the reduction of the height (by lowering the wall or raising the embankment) extends over four handbreadths; כנגד המ׳ only as far as the reduction extends. 2) minority. Y.Pes.VII, 34c bot. כרוב או כמ׳ (not כרוב׳ במ׳) do we treat the case as if it were a majority (of unclean persons), or as if it were a minority? Ib. אין תימר כמ׳ (not במ׳) if you will consider it a minority. Y.Kidd.I, 59b top. Yeb.119a מ׳ מפילות a minority of women miscarry; a. e. 3) the least of. R. Hash. 11a; Yeb.42a; Nidd.38b (ref. to 1 Sam. 1:20) מ׳ תקופותוכ׳ the least of tkufoth (plural number) is two (seasons, of three months each), the least of yamin is two days; a. e. 4) narrowing qualification, limitation. Yoma 43a; B. Kam.86b, a. fr. הוי מ׳ אחר מ׳ ואין מ׳ אחר מ׳ אלאוכ׳ this is a limitation following a limitation, and a double limitation serves to widen the scope (because the repetition indicates that no limitation is meant, but only an exemplification); Y.Peah V, end, 19d (corr. acc.). Y.Hor.I, beg.45c מ׳ אחר מ׳ אחר מ׳ three successive limitations. Lev. R. s. 24, end ת״ל רק לשון מ׳ it says ‘only (Deut. 28:13) which intimates a limitation; a. fr.Pl. מִיעוּטִים, מִיעוּטִין, מִע׳. Tosef.Shebu.I, 7 הוה דורש ריבויין ומ׳ interpreted the Bible texts with a view to widening and narrowing the limits of the respective laws. Y.Sabb.VIII, 10b אך הוא הרי אלו מ׳וכ׳ akh and hu (Ex. 12:16, are limiting qualifications intimating that you must not cut, grind (on the Holy Day). Y.Ber.IX, 14b bot., v. אַךְ I; a. fr.

הִיןI = אִין II. Y.Bicc.I, 63d top ה׳ תימר (interchanging with אין).

הִיןI = אִין II. Y.Bicc.I, 63d top ה׳ תימר (interchanging with אין).