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(not+jew)

  • 1 Traifener bain

    Jew who does not abide by Jewish law (derisive, scornful expression

    Yiddish-English phrasebook > Traifener bain

  • 2 Traifener bain

    Jew who does not abide by Jewish law; non-kosher (derisive, scornful expression)

    Yiddish-English dictionary (in roman letters) > Traifener bain

  • 3 Ἰουδαῖος

    Ἰουδαῖος, αία, αῖον (Clearchus, the pupil of Aristotle, Fgm. 6 [in Jos., C. Ap. 1, 179]; Theophr., Fgm. 151 W. [WJaeger, Diokles v. Karystos ’38, 134–53: Theophrastus and the earliest Gk. report concerning the Judeans or Jews]; Hecataeus of Abdera [300 B.C.]: 264 Fgm. 25, 28, 2a Jac. [in Diod S 1, 28, 2] al.; Polyb.; Diod S; Strabo; Plut.; Epict. 1, 11, 12f, al.; Appian, Syr. 50 §252f, Mithrid. 106 §498, Bell. Civ. 2, 90 §380; Artem. 4, 24 p. 217, 13; Diog. L. 1, 9; OGI 73, 4; 74, 3; 726, 8; CIG 3418; CB I/2, 538 no. 399b τ. νόμον τῶν Εἰουδέων [on Ἰ. in ins s. RKraemer, HTR 82, ’89, 35–53]; Mitt-Wilck. I/2, 55; 56 [both III B.C.]; 57 [II B.C.]; BGU 1079, 25 [41 A.D.]; PFay 123, 16 [100 A.D.]; POxy 1189, 9; LXX; TestSol; AscIs 2:7; EpArist; SibOr; Philo, Joseph., Ar., Just., Tat. For a variety of synonyms s. Schürer III 87–91.). Gener. as description of ‘one who identifies with beliefs, rites, and customs of adherents of Israel’s Mosaic and prophetic tradition’ (the standard term in the Mishnah is ‘Israelite’). (Since the term ‘Judaism’ suggests a monolithic entity that fails to take account of the many varieties of thought and social expression associated with such adherents, the calque or loanword ‘Judean’ is used in this and other entries where Ἰ. is treated. Complicating the semantic problem is the existence side by side of persons who had genealogy on their side and those who became proselytes [on the latter cp. Cass. Dio 37, 17, 1; 67, 14, 2; 68, 1, 2]; also of adherents of Moses who recognized Jesus as Messiah [s. Gal 2:13 in 2d below; s. also 2eα] and those who did not do so. Incalculable harm has been caused by simply glossing Ἰ. with ‘Jew’, for many readers or auditors of Bible translations do not practice the historical judgment necessary to distinguish between circumstances and events of an ancient time and contemporary ethnic-religious-social realities, with the result that anti-Judaism in the modern sense of the term is needlessly fostered through biblical texts.)
    ① pert. to being Judean (Jewish), with focus on adherence to Mosaic tradition, Judean, as a real adj. (Philo, In Flacc. 29; Jos., Ant. 10, 265) ἀνὴρ Ἰ. (1 Macc 2:23; 14:33) Judean Ac 10:28; 22:3. ἄνθρωπος 21:39. ἀρχιερεύς 19:14. ψευδοπροφήτης 13:6. ἐξορκισταί 19:13. γυνή (Jos., Ant. 11, 185) 16:1. χώρα Mk 1:5.—But γῆ J 3:22 is to be taken of Judea in the narrower sense (s. Ἰουδαία 1), and means the Judean countryside in contrast to the capital city. Of Drusilla, described as οὔσα Ἰουδαία being Judean or Jewish, but for the view that Ἰ. is here a noun s. 2b.
    ② one who is Judean (Jewish), with focus on adherence to Mosaic tradition, a Judean, Ἰουδαῖος as noun (so predom.). Since Jerusalem sets the standard for fidelity to Israel’s tradition, and since Jerusalem is located in Judea, Ἰ. frequently suggests conformity to Israel’s ancestral belief and practice. In turn, the geographical name provided outsiders with a term that applied to all, including followers of Jesus, who practiced customs variously associated with Judea (note the Roman perception Ac 18:15 [‘Judeans’ at Corinth]; 23:28).
    ⓐ (ὁ) Ἰ. Judean (w. respect to birth, nationality, or cult) J 3:25; (Mitt-Wilck. I/2, 57, 5 [II B.C.] παρʼ Ἰουδαίου=from a Judean) 4:9; 18:35; Ac 18:2, 24; 19:34; Ro 1:16; 2:9f, 17, 28f (on the ‘genuine’ Judean cp. Epict. 2, 9, 20f τῷ ὄντι Ἰουδαῖος … λόγῳ μὲν Ἰουδαῖοι, ἔργῳ δʼ ἄλλο τι); 10:12; Gal 2:14; 3:28; Col 3:11.—Collective sing. (Thu. 6, 78, 1 ὁ Ἀθηναῖος, ὁ Συρακόσιος; EpArist 13 ὁ Πέρσης; B-D-F §139; Rob. 408) Ro 3:1.
    ⓑ of Drusilla οὔσα Ἰουδαία being a Judean Ac 24:24, but for the simple adjectival sense s. 1 end.
    ⓒ (οἱ) Ἰουδαῖοι (on the use of the art. B-D-F §262, 1; 3) the Judeans οἱ Φαρισαῖοι κ. πάντες οἱ Ἰ. Mk 7:3; τὸ πάσχα τῶν Ἰ. J 2:13; cp. 5:1; 6:4; 7:2; ὁ βασιλεὺς τῶν Ἰ. (Appian, Mithrid. 117 §573 Ἰουδαίων βασιλεὺς Ἀριστόβουλος) Mt 2:2; 27:11, 29 (in these three last pass., Ἰ. is used by non-Israelites; Mt’s preferred term is Ἰσραήλ); Mk 15:2 and oft. πόλις τῶν Ἰ. Lk 23:51; ἔθνος τῶν Ἰ. Ac 10:22; λαὸς τῶν Ἰ. 12:11. χώρα τῶν Ἰ. 10:39 (Just., A I, 34, 2; cp. A I, 32, 4 ἡ γῆ Ἰουδαίων). ἄρχων τῶν Ἰ. J 3:1; συναγωγὴ τῶν Ἰ. Ac 14:1a. Cp. J 2:6; 4:22; 18:20. Ἰ. καὶ Ἕλληνες (on the combination of the two words s. B-D-F §444, 2: w. τε … καί) Judeans and Hellenes Ac 14:1b; 18:4; 19:10; 20:21; 1 Cor 1:24; 10:32; 12:13; PtK 2 p. 15, 7; ἔθνη τε καὶ Ἰ.= non-Judeans and Judeans Ac 14:5; cp. ISm 1:2. Ἰ. τε καὶ προσήλυτοι Judeans and proselytes Ac 2:11; cp. 13:43; οἱ κατὰ τὰ ἔθνη Ἰ. the Judeans who live among the nations (in the Diaspora) 21:21. Judeans and non-Judeans as persecutors of Christians MPol 12:2; cp. also 13:1; 17:2; 18:1; 1 Th 2:14 (Polytheists, Jews, and Christians Ar. 2, 1).—Dg 1.—Without the art. (cp. 19:3 φαρισαῖοι) Mt 28:15, suggesting that not all ‘Judeans’ are meant, and without ref. to Israel, or Jews, as an entity.
    ⓓ a Mosaic adherent who identifies with Jesus Christ Judean Gal 2:13; cp. Ac 21:20 and eα below. On Rv 2:9; 3:9 s. Mussies 195.
    ⓔ in J Ἰουδαῖοι or ‘Judeans’ for the most part (for exceptions s. a and c) constitute two groups
    α. those who in various degrees identify with Jesus and his teaching J 8:52; 10:19–21; 11:45; 12:11 al.
    β. those who are in opposition to Jesus, with special focus on hostility emanating from leaders in Jerusalem, center of Israelite belief and cult; there is no indication that John uses the term in the general ethnic sense suggested in modern use of the word ‘Jew’, which covers diversities of belief and practice that were not envisaged by biblical writers, who concern themselves with intra-Judean (intra-Israelite) differences and conflicts: 1:19; 2:18, 20; 5:10, 15f; 6:41, 52 (a debate); 7:1, 11, 13; 9:18, 22; 10:24, 31, 33 (in contrast to the πολλοί from ‘beyond the Jordan’, 10:40–42, who are certainly Israelites) 11:8; 13:33; 18:14. S. Hdb. exc. on J 1:19 and, fr. another viewpoint, JBelser, TQ 84, 1902, 265ff; WLütgert, Heinrici Festschr. 1914, 147ff, Schlatter Festschr. 1922, 137–48; GBoccaccini, Multiple Judaisms: BRev XI/1 ’95, 38–41, 46.—J 18:20 affirms that Jesus did not engage in sectarian activity. Further on anti-Judean feeling in J, s. EGraesser, NTS 11, ’64, 74–90; DHare, RSR, July, ’76, 15–22 (lit.); Hdb. exc. on J 1:19; BHHW II 906–11, 901f, 905.—LFeldman, Jew and Gentile in the Ancient World ’93.—MLowe, Who Were the Ἰουδαῖοι?: NovT 18, ’76, 101–30; idem Ἰουδαῖοι of the Apocrypha [NT]: NovT 23, ’81, 56–90; UvonWahlde, The Johannine ‘Jews’—A Critical Survey: NTS 28, ’82, 33–60; JAshton, ibid. 27, ’85, 40–75 (J).—For impact of Ἰουδαῖοι on gentiles s. ESmallwood, The Jews under Roman Rule fr. Pompey to Diocletian ’81; SCohen, Crossing the Boundary and Becoming a Jew: HTR 82, ’89, 13–33; PvanderHorst, NedTTs 43, ’89, 106–21 (c. 200 A.D.); PSchäfer, Judeophobia, Attitudes toward the Jews in the Ancient World ’97.—On the whole word s. Ἱσραήλ end. For Ἰουδαῖοι in ins s. SEG XXXIX, 1839. M-M. EDNT. TW.

    Ελληνικά-Αγγλικά παλαιοχριστιανική Λογοτεχνία > Ἰουδαῖος

  • 4 caricatura

    f.
    caricature.
    * * *
    1 caricature
    * * *
    noun f.
    * * *
    SF
    1) [de persona] caricature
    2) [en periódico, dibujos animados] cartoon
    * * *
    femenino ( dibujo) caricature
    * * *
    = caricature, cartoon, caricature representation.
    Ex. If we do not 'entertain as a possibility' the outlook of a writer while we are reading him we shall not know what his outlook is, and will attack or praise a caricature of it.
    Ex. In Spain, posters and cartoons were used to convey the impression of reading as entertainment.
    Ex. In this caricature representation, the Jew is followed by the Jewess, who lays a huge Jew egg that the children of the village attack with gusto, smashing it to bits.
    * * *
    femenino ( dibujo) caricature
    * * *
    = caricature, cartoon, caricature representation.

    Ex: If we do not 'entertain as a possibility' the outlook of a writer while we are reading him we shall not know what his outlook is, and will attack or praise a caricature of it.

    Ex: In Spain, posters and cartoons were used to convey the impression of reading as entertainment.
    Ex: In this caricature representation, the Jew is followed by the Jewess, who lays a huge Jew egg that the children of the village attack with gusto, smashing it to bits.

    * * *
    1 (dibujo) caricature
    * * *

    caricatura sustantivo femenino ( dibujo) caricature
    caricatura sustantivo femenino caricature
    ' caricatura' also found in these entries:
    English:
    caricature
    - cartoon
    * * *
    1. [de personaje] caricature
    2. [imitación burda] caricature;
    su análisis de la situación es una caricatura de la realidad her analysis of the situation is a caricature of the facts
    3. Méx [dibujos animados] cartoon
    * * *
    f
    1 caricature
    2 Méx ( dibujos animados) cartoon
    * * *
    1) : caricature
    2) : cartoon

    Spanish-English dictionary > caricatura

  • 5 М-317

    И В МЫСЛЯХ (В УМЕ) НЕТ у кого чего ог что (с)делать;В МЫСЛЯХ НЕ ИМЕТЬ чего, less often кого VP impers (1st var.) or with subj: human (2nd var.) pres or past fixed WO
    it is not and never was s.o. 's intent to do sth., some idea or the idea to do sth. never came into s.o. 's head: у X-a и в мыслях не было Y-a (сделать Y) - Y (the thought of (doing) Y) never (even) occurred to X
    Y (doing Y) never (even) crossed X's mind the thought (of doing Y) never entered X's mind Y (doing Y) was the last thing that would (ever) enter X's mind Y (doing Y) was the furthest thing from X's mind X never (even) thought of Y (doing Y) (in limited contexts) X did not have the remotest intention of doing Y.
    ...Кухарский, по-твоему, кто?» - «Крыса-то? Русский, конечно», - сказал Лёва... «Еврей он, еврей. А Москвин, по-твоему, не еврей?» Лева от души рассмеялся. «Ну уж ладно, Кухарский... Но - Москвин! Мы его, правда, все Мойшей звали. Но ведь это так, для смеха, ни у кого и в мыслях не было...» (Битов 2). "Tell me-what do you think Kukharsky is?" "You mean the Rat? Russian, of course," Lyova said..."He's a Jew, a Jew. And Moskvin, you think he's not a Jew?" Lyova laughed heartily. "Kukharsky-okay. But Moskvin! It's true we always called him Moshe. But that was nothing, a joke, it never crossed anyone's mind he was..." (2a).
    «Позволь и тебя спросить...: считаешь ты и меня, как Дмитрия, способным пролить кровь Езопа, ну, убить его, а?» - «Что ты, Иван! Никогда и в мыслях этого у меня не было!» (Достоевский 1). "...Let me ask you: do you consider me capable, like Dmitri, of shedding Aesop's blood, well, of killing him? Eh?" "What are you saying, Ivan' The thought never entered my mind!" (1a).
    He отрицаю, мама была ревнивая, но не потому, что отец изменял ей - у него этого и в мыслях не было... (Рыбаков 1). My mother was a jealous woman, I wouldn't deny that, but not because father was unfaithful, that was the last thing that would ever enter his mind... (1a).
    ...Монтозье обнял его (Мольера) и в самых лучших выражениях стал благодарить его, заявляя, что ему лестно было служить оригиналом для портрета такого благородного человека, как Аль-цест... Интереснее всего то, что Мольер, создавая своего Альцеста, даже и в мыслях не имел герцога Монтозье (Булгаков 5). Montausier embraced him (Moliere) with the warmest thanks, declaring that he was flattered to have been the model for the portrait of so noble a man as Alceste....The most interesting thing in all this was that, in creating his Alceste, Moliere had never thought of Montausier at all (5a).
    ...B моих словах, кажется, ничего не было такого... у меня и в мыслях не было оскорбить вас... Простите меня» (Тургенев 3). "Surely there was nothing in my words that....1 hadn't the remotest intention of insulting you....Please forgive me" (3b).

    Большой русско-английский фразеологический словарь > М-317

  • 6 в мыслях не иметь

    • И В МЫСЛЯХ < B УМЕ> НЕТ у кого чего or что (с)делать; В МЫСЛЯХ НЕ ИМЕТЬ чего, less often кого
    [VP; impers (1st var.) or with subj: human (2nd var.; pres or past; fixed WO]
    =====
    ⇒ it is not and never was s.o.'s intent to do sth., some idea or the idea to do sth. never came into s.o.'s head:
    - у X-a и в мыслях не было Y-a < сделать Y> ≈ Y (the thought of (doing) Y> never (even) occurred to X;
    - Y < doing Y> never (even) crossed X's mind;
    - [in limited contexts] X did not have the remotest intention of doing Y.
         ♦ "А Кухарский, по-твоему, кто?" - "Крыса-то? Русский, конечно", - сказал Лёва... "Еврей он, еврей. А Москвин, по-твоему, не еврей?" Лева от души рассмеялся. "Ну уж ладно, Кухарский... Но - Москвин! Мы его, правда, все Мойшей звали. Но ведь это так, для смеха, ни у кого и в мыслях не было..." (Битов 2). "Tell me-what do you think Kukharsky is?" "You mean the Rat? Russian, of course," Lyova said..."He's a Jew, a Jew And Moskvin, you think he's not a Jew?" Lyova laughed heartily. "Kukharsky-okay. But Moskvin! It's true we always called him Moshe. But that was nothing, a joke, it never crossed anyone's mind he was..." (2a).
         ♦ "Позволь и тебя спросить...: считаешь ты и меня, как Дмитрия, способным пролить кровь Езопа, ну, убить его, а?" - "Что ты, Иван! Никогда и в мыслях этого у меня не было!" (Достоевский 1). "...Let me ask you: do you consider me capable, like Dmitri, of shedding Aesop's blood, well, of killing him? Eh?" "What are you saying, Ivan! The thought never entered my mind!" (1a).
         ♦ Не отрицаю, мама была ревнивая, но не потому, что отец изменял ей - у него этого и в мыслях не было... (Рыбаков 1). My mother was a jealous woman, I wouldn't deny that, but not because father was unfaithful, that was the last thing that would ever enter his mind... (1a).
         ♦...Монтозье обнял его [Мольера] и в самых лучших выражениях стал благодарить его, заявляя, что ему лестно было служить оригиналом для портрета такого благородного человека, как Альцест... Интереснее всего то, что Мольер, создавая своего Альцеста, даже и в мыслях не имел герцога Монтозье (Булгаков 5). Montausier embraced him [Moliere] with the warmest thanks, declaring that he was flattered to have been the model for the portrait of so noble a man as Alceste....The most interesting thing in all this was that, in creating his Alceste, Moliere had never thought of Montausier at all (5a).
         ♦ "...В моих словах, кажется, ничего не было такого... у меня и в мыслях не было оскорбить вас... Простите меня" (Тургенев 3). "Surely there was nothing in my words that....I hadn't the remotest intention of insulting you....Please forgive me" (3b).

    Большой русско-английский фразеологический словарь > в мыслях не иметь

  • 7 и в мыслях нет

    • И В МЫСЛЯХ < B УМЕ> НЕТ у кого чего or что (с)делать; В МЫСЛЯХ НЕ ИМЕТЬ чего, less often кого
    [VP; impers (1st var.) or with subj: human (2nd var.; pres or past; fixed WO]
    =====
    ⇒ it is not and never was s.o.'s intent to do sth., some idea or the idea to do sth. never came into s.o.'s head:
    - у X-a и в мыслях не было Y-a < сделать Y> ≈ Y (the thought of (doing) Y> never (even) occurred to X;
    - Y < doing Y> never (even) crossed X's mind;
    - [in limited contexts] X did not have the remotest intention of doing Y.
         ♦ "А Кухарский, по-твоему, кто?" - "Крыса-то? Русский, конечно", - сказал Лёва... "Еврей он, еврей. А Москвин, по-твоему, не еврей?" Лева от души рассмеялся. "Ну уж ладно, Кухарский... Но - Москвин! Мы его, правда, все Мойшей звали. Но ведь это так, для смеха, ни у кого и в мыслях не было..." (Битов 2). "Tell me-what do you think Kukharsky is?" "You mean the Rat? Russian, of course," Lyova said..."He's a Jew, a Jew And Moskvin, you think he's not a Jew?" Lyova laughed heartily. "Kukharsky-okay. But Moskvin! It's true we always called him Moshe. But that was nothing, a joke, it never crossed anyone's mind he was..." (2a).
         ♦ "Позволь и тебя спросить...: считаешь ты и меня, как Дмитрия, способным пролить кровь Езопа, ну, убить его, а?" - "Что ты, Иван! Никогда и в мыслях этого у меня не было!" (Достоевский 1). "...Let me ask you: do you consider me capable, like Dmitri, of shedding Aesop's blood, well, of killing him? Eh?" "What are you saying, Ivan! The thought never entered my mind!" (1a).
         ♦ Не отрицаю, мама была ревнивая, но не потому, что отец изменял ей - у него этого и в мыслях не было... (Рыбаков 1). My mother was a jealous woman, I wouldn't deny that, but not because father was unfaithful, that was the last thing that would ever enter his mind... (1a).
         ♦...Монтозье обнял его [Мольера] и в самых лучших выражениях стал благодарить его, заявляя, что ему лестно было служить оригиналом для портрета такого благородного человека, как Альцест... Интереснее всего то, что Мольер, создавая своего Альцеста, даже и в мыслях не имел герцога Монтозье (Булгаков 5). Montausier embraced him [Moliere] with the warmest thanks, declaring that he was flattered to have been the model for the portrait of so noble a man as Alceste....The most interesting thing in all this was that, in creating his Alceste, Moliere had never thought of Montausier at all (5a).
         ♦ "...В моих словах, кажется, ничего не было такого... у меня и в мыслях не было оскорбить вас... Простите меня" (Тургенев 3). "Surely there was nothing in my words that....I hadn't the remotest intention of insulting you....Please forgive me" (3b).

    Большой русско-английский фразеологический словарь > и в мыслях нет

  • 8 и в уме нет

    • И В МЫСЛЯХ < B УМЕ> НЕТ у кого чего or что (с)делать; В МЫСЛЯХ НЕ ИМЕТЬ чего, less often кого
    [VP; impers (1st var.) or with subj: human (2nd var.; pres or past; fixed WO]
    =====
    ⇒ it is not and never was s.o.'s intent to do sth., some idea or the idea to do sth. never came into s.o.'s head:
    - у X-a и в мыслях не было Y-a < сделать Y> ≈ Y (the thought of (doing) Y> never (even) occurred to X;
    - Y < doing Y> never (even) crossed X's mind;
    - [in limited contexts] X did not have the remotest intention of doing Y.
         ♦ "А Кухарский, по-твоему, кто?" - "Крыса-то? Русский, конечно", - сказал Лёва... "Еврей он, еврей. А Москвин, по-твоему, не еврей?" Лева от души рассмеялся. "Ну уж ладно, Кухарский... Но - Москвин! Мы его, правда, все Мойшей звали. Но ведь это так, для смеха, ни у кого и в мыслях не было..." (Битов 2). "Tell me-what do you think Kukharsky is?" "You mean the Rat? Russian, of course," Lyova said..."He's a Jew, a Jew And Moskvin, you think he's not a Jew?" Lyova laughed heartily. "Kukharsky-okay. But Moskvin! It's true we always called him Moshe. But that was nothing, a joke, it never crossed anyone's mind he was..." (2a).
         ♦ "Позволь и тебя спросить...: считаешь ты и меня, как Дмитрия, способным пролить кровь Езопа, ну, убить его, а?" - "Что ты, Иван! Никогда и в мыслях этого у меня не было!" (Достоевский 1). "...Let me ask you: do you consider me capable, like Dmitri, of shedding Aesop's blood, well, of killing him? Eh?" "What are you saying, Ivan! The thought never entered my mind!" (1a).
         ♦ Не отрицаю, мама была ревнивая, но не потому, что отец изменял ей - у него этого и в мыслях не было... (Рыбаков 1). My mother was a jealous woman, I wouldn't deny that, but not because father was unfaithful, that was the last thing that would ever enter his mind... (1a).
         ♦...Монтозье обнял его [Мольера] и в самых лучших выражениях стал благодарить его, заявляя, что ему лестно было служить оригиналом для портрета такого благородного человека, как Альцест... Интереснее всего то, что Мольер, создавая своего Альцеста, даже и в мыслях не имел герцога Монтозье (Булгаков 5). Montausier embraced him [Moliere] with the warmest thanks, declaring that he was flattered to have been the model for the portrait of so noble a man as Alceste....The most interesting thing in all this was that, in creating his Alceste, Moliere had never thought of Montausier at all (5a).
         ♦ "...В моих словах, кажется, ничего не было такого... у меня и в мыслях не было оскорбить вас... Простите меня" (Тургенев 3). "Surely there was nothing in my words that....I hadn't the remotest intention of insulting you....Please forgive me" (3b).

    Большой русско-английский фразеологический словарь > и в уме нет

  • 9 gentīlis

        gentīlis e, adj.    [gens], of a clan, of a gens: Sumunt gentiles arma manūs, i. e. the warriors of the Fabii, O.: domūs donum, Ta.—As subst m. and f a member of a gens, one of the same clan, kinsman, namesake: gentiles sunt, qui, etc.: cum gentilibus clientibusque, L.: deorum.— Of a nation, national: solum, native, Ta.: utilitas, Ta.
    * * *
    I
    gentiles (pl.); non-Jews (to Jew); heathens (to Christian), not of one's faith
    II III
    gentilis, gentile ADJ
    gentile; non-Jew (to Jew); heathen/pagan (to Christian), not of one's faith
    IV
    gentilis, gentile ADJ
    of same gens; of the same house or family/tribe or race

    Latin-English dictionary > gentīlis

  • 10 quitar importancia

    (v.) = de-emphasise [de-emphasize, -USA], understate, trivialise [trivialize, -USA], minimise + importance, downplay, gloss over, negate, soft-pedal
    Ex. I did de-emphasize it, because authority information is not nearly as important in an online catalog as it is in a bookform catalog, where it is absolutely imperative to have it.
    Ex. University faculty generally understate prices of textbooks for their courses = El profesorado universitario generalmente subestima los precios de los libros de textos de sus cursos.
    Ex. The suggestion proposes changes that will raise the reference librarian's status, thus trivialising an interesting and complicated problem.
    Ex. Like most of 'women's work', much of scientific communication has been so invisible to outsiders that it has been taken for granted, and its importance is often minimised.
    Ex. The author focuses on the sites offering features that downplay the technology in favour of the human touch.
    Ex. To some extent this worked - haphazardly perhaps, but in a cheerful atmosphere that, though he did not realize it then, glossed over the inadequacies of his approach.
    Ex. Thus excessive delays in the availability of cataloguing records from the central agency will negate much of the value of a central service.
    Ex. Antisemitism soft-pedal the importance of religious belief for comprehending the persistence of Jew-hatred.
    * * *
    (v.) = de-emphasise [de-emphasize, -USA], understate, trivialise [trivialize, -USA], minimise + importance, downplay, gloss over, negate, soft-pedal

    Ex: I did de-emphasize it, because authority information is not nearly as important in an online catalog as it is in a bookform catalog, where it is absolutely imperative to have it.

    Ex: University faculty generally understate prices of textbooks for their courses = El profesorado universitario generalmente subestima los precios de los libros de textos de sus cursos.
    Ex: The suggestion proposes changes that will raise the reference librarian's status, thus trivialising an interesting and complicated problem.
    Ex: Like most of 'women's work', much of scientific communication has been so invisible to outsiders that it has been taken for granted, and its importance is often minimised.
    Ex: The author focuses on the sites offering features that downplay the technology in favour of the human touch.
    Ex: To some extent this worked - haphazardly perhaps, but in a cheerful atmosphere that, though he did not realize it then, glossed over the inadequacies of his approach.
    Ex: Thus excessive delays in the availability of cataloguing records from the central agency will negate much of the value of a central service.
    Ex: Antisemitism soft-pedal the importance of religious belief for comprehending the persistence of Jew-hatred.

    Spanish-English dictionary > quitar importancia

  • 11 תרפות

    תַּרְפּוּתf. (תָּרַף) ( foulness, obscenity, debauchery at idolatrous festivals. Ab. Zar. II, 3 ההולכין לת׳ אסורוכ׳ you must not deal with those who journey to idolatrous festivals (Dionysia), but you may deal with those who are coming home; Tosef. ib. I, 15; Y. ib. II, 41b (read:) אית תניי תני ת׳ ואית תניי תני תרבות מאן … תרפיםוכ׳ some read tarputh, and others read tarbuth; he that reads tarputh refers to trafim (תְּרָפִים obscenities, v. תּוֹרְפָה), v. תּוֹרִיב. Tosef. l. c. 16 לא … עם שיירא בת׳ (our w. omitted in ed. Zuck.) a man (Jew) must not go with a party on an idolatrous pilgrimage. Bab. ib. 32b נכרי ההולך לת׳וכ׳ if a gentile is going to an idolatrous festival, you must not deal with him, because he goes to offer his devotion to idolatry, but on his way back you may deal with him ; ישראל ההולך לת׳וכ׳ if a Jew is going to an idolatrous festival, you may deal with him on his way to it, for he may reconsider and not go ; a. e.

    Jewish literature > תרפות

  • 12 תַּרְפּוּת

    תַּרְפּוּתf. (תָּרַף) ( foulness, obscenity, debauchery at idolatrous festivals. Ab. Zar. II, 3 ההולכין לת׳ אסורוכ׳ you must not deal with those who journey to idolatrous festivals (Dionysia), but you may deal with those who are coming home; Tosef. ib. I, 15; Y. ib. II, 41b (read:) אית תניי תני ת׳ ואית תניי תני תרבות מאן … תרפיםוכ׳ some read tarputh, and others read tarbuth; he that reads tarputh refers to trafim (תְּרָפִים obscenities, v. תּוֹרְפָה), v. תּוֹרִיב. Tosef. l. c. 16 לא … עם שיירא בת׳ (our w. omitted in ed. Zuck.) a man (Jew) must not go with a party on an idolatrous pilgrimage. Bab. ib. 32b נכרי ההולך לת׳וכ׳ if a gentile is going to an idolatrous festival, you must not deal with him, because he goes to offer his devotion to idolatry, but on his way back you may deal with him ; ישראל ההולך לת׳וכ׳ if a Jew is going to an idolatrous festival, you may deal with him on his way to it, for he may reconsider and not go ; a. e.

    Jewish literature > תַּרְפּוּת

  • 13 pratiquant

    pratiquant, e [pʀatikɑ̃, ɑ̃t]
    1. adjective
    practising, practicing (US)
    • catholique/juif/musulman pratiquant practising Catholic/Jew/Muslim
    2. masculine noun, feminine noun
    * * *

    1.
    pratiquante pʀatikɑ̃, ɑ̃t adjectif Religion [personne, catholique] practising [BrE]

    il n'est pas pratiquant — he doesn't practise [BrE] (his religion)


    2.
    nom masculin, féminin ( catholique) practising [BrE] Catholic; ( musulman) practising [BrE] Muslim; ( juif) practising [BrE] Jew
    * * *
    pʀatikɑ̃, ɑ̃t pratiquant, -e
    1. adj
    practising Grande-Bretagne practicing USA
    2. nm/f
    * * *
    A adj Relig [personne, catholique] practisingGB; il n'est pas pratiquant he doesn't practiseGB (his religion); être très pratiquant to be very devout; musulman non pratiquant non-practisingGB Muslim.
    B nm,f Relig ( catholique) practisingGB Catholic; ( musulman) practisingGB Muslim; ( juif) practisingGB Jew.
    ( féminin pratiquante) [pratikɑ̃, ɑ̃t] adjectif
    je ne suis pas pratiquant I don't attend church regularly, I'm not a (regular) churchgoer
    ————————
    , pratiquante [pratikɑ̃, ɑ̃t] nom masculin, nom féminin

    Dictionnaire Français-Anglais > pratiquant

  • 14 atenuar

    v.
    1 to diminish.
    2 to attenuate, to diminish, to deaden, to reduce.
    * * *
    Conjugation model [ ACTUAR], like link=actuar actuar
    1 to attenuate
    2 DERECHO to extenuate
    * * *
    verb
    2) dim, tone down
    * * *
    1.
    VT (=aminorar) to attenuate; (Jur) [+ crimen etc] to extenuate; [+ importancia] to minimize; [+ impresión etc] to tone down; [+ impacto] to cushion, lessen
    2.
    See:
    * * *
    1.
    verbo transitivo
    a) (disminuir, moderar) < luz> to dim; < color> to tone down
    b) (Der) < responsabilidad> to reduce, lessen
    2.
    atenuarse v pron dolor to ease
    * * *
    = reduce, temper, mitigate, attenuate, tone down, dim, water down, take + the bite out of, soft-pedal.
    Ex. The disadvantage of inversion of words is that inversion or indirect word order reduces predictability of form of headings.
    Ex. This advantage must be tempered by the fact that the standard centrally produced record may not always be consistent with local requirements.
    Ex. Confusion caused by repetition of descriptive information in access points can be mitigated by careful screen design.
    Ex. In the emerging technological environment of distributed systems, however, the informal or even formal links between source and user are attenuated or broken.
    Ex. We found an increasing trend toward a more structured approach in data gathering procedures, while loose data collection was toned down significantly.
    Ex. At first, analyzing the way he went about his work eroded his confidence, threw him off balance, dimmed some of his energetic spirit.
    Ex. One of these proposals, a large jump in the dues for students and retired members, was watered down before finally being passed.
    Ex. The aim of this paper is to chart a different course of interpretation through Husserl's earliest work; a course which doesn't take all of the bite out of Heidegger's critique of technology.
    Ex. Antisemitism soft-pedal the importance of religious belief for comprehending the persistence of Jew-hatred.
    * * *
    1.
    verbo transitivo
    a) (disminuir, moderar) < luz> to dim; < color> to tone down
    b) (Der) < responsabilidad> to reduce, lessen
    2.
    atenuarse v pron dolor to ease
    * * *
    = reduce, temper, mitigate, attenuate, tone down, dim, water down, take + the bite out of, soft-pedal.

    Ex: The disadvantage of inversion of words is that inversion or indirect word order reduces predictability of form of headings.

    Ex: This advantage must be tempered by the fact that the standard centrally produced record may not always be consistent with local requirements.
    Ex: Confusion caused by repetition of descriptive information in access points can be mitigated by careful screen design.
    Ex: In the emerging technological environment of distributed systems, however, the informal or even formal links between source and user are attenuated or broken.
    Ex: We found an increasing trend toward a more structured approach in data gathering procedures, while loose data collection was toned down significantly.
    Ex: At first, analyzing the way he went about his work eroded his confidence, threw him off balance, dimmed some of his energetic spirit.
    Ex: One of these proposals, a large jump in the dues for students and retired members, was watered down before finally being passed.
    Ex: The aim of this paper is to chart a different course of interpretation through Husserl's earliest work; a course which doesn't take all of the bite out of Heidegger's critique of technology.
    Ex: Antisemitism soft-pedal the importance of religious belief for comprehending the persistence of Jew-hatred.

    * * *
    vt
    1 (disminuir, moderar) ‹luz› to dim; ‹color› to tone down
    quizas deberías atenuar el tono de tus críticas perhaps you should tone down your criticism o moderate the tone of your criticism
    2 ( Der) ‹responsabilidad› to reduce, lessen
    «dolor» to ease
    este optimismo se ha visto últimamente atenuado this optimism has been tempered of late
    * * *

    atenuar ( conjugate atenuar) verbo transitivo
    a) (disminuir, moderar) ‹ luz› to dim;

    ‹ color› to tone down;


    atenuar verbo transitivo
    1 to attenuate
    Jur to extenuate
    2 (minimizar, disminuir) to lessen, diminish
    ' atenuar' also found in these entries:
    Spanish:
    tranquilizar
    English:
    dim
    - mitigate
    - subdue
    - tone down
    - attenuate
    - deaden
    - extenuate
    - soften
    - temper
    - tone
    * * *
    ♦ vt
    1. [disminuir, suavizar] to diminish;
    [dolor] to ease, to alleviate; [sonido, luz] to attenuate
    2. Der [responsabilidad] to extenuate, to mitigate
    * * *
    v/t lessen, reduce
    * * *
    atenuar {3} vt
    1) mitigar: to extenuate, to mitigate
    2) : to dim (light), to tone down (colors)
    3) : to minimize, to lessen

    Spanish-English dictionary > atenuar

  • 15 restar importancia

    to minimize, play down
    * * *
    (v.) = minimise + importance, downplay, gloss over, negate, soft-pedal
    Ex. Like most of 'women's work', much of scientific communication has been so invisible to outsiders that it has been taken for granted, and its importance is often minimised.
    Ex. The author focuses on the sites offering features that downplay the technology in favour of the human touch.
    Ex. To some extent this worked - haphazardly perhaps, but in a cheerful atmosphere that, though he did not realize it then, glossed over the inadequacies of his approach.
    Ex. Thus excessive delays in the availability of cataloguing records from the central agency will negate much of the value of a central service.
    Ex. Antisemitism soft-pedal the importance of religious belief for comprehending the persistence of Jew-hatred.
    * * *
    (v.) = minimise + importance, downplay, gloss over, negate, soft-pedal

    Ex: Like most of 'women's work', much of scientific communication has been so invisible to outsiders that it has been taken for granted, and its importance is often minimised.

    Ex: The author focuses on the sites offering features that downplay the technology in favour of the human touch.
    Ex: To some extent this worked - haphazardly perhaps, but in a cheerful atmosphere that, though he did not realize it then, glossed over the inadequacies of his approach.
    Ex: Thus excessive delays in the availability of cataloguing records from the central agency will negate much of the value of a central service.
    Ex: Antisemitism soft-pedal the importance of religious belief for comprehending the persistence of Jew-hatred.

    Spanish-English dictionary > restar importancia

  • 16 sefardí

    adj.
    Sephardic, Sephardian.
    f. & m.
    Sephardi, Jew who is of Spanish or Portuguese or North African descent, Jew who traces his or her heritage to countries around the Mediterranean Sea, Jews of Spain and Portugal or their descendants.
    * * *
    1 Sephardic
    1 Sephardi
    * * *
    I
    sefardita adjetivo Sephardic
    II
    sefardita masculino y femenino Sephardi
    * * *
    Ex. This article describes some of the main reference sources for Sephardic studies in the broader sense of covering issues related not only to the Jews of the Iberian Peninsula and their descendants, but also to those of the Middle east and North Africa.
    * * *
    I
    sefardita adjetivo Sephardic
    II
    sefardita masculino y femenino Sephardi
    * * *

    Ex: This article describes some of the main reference sources for Sephardic studies in the broader sense of covering issues related not only to the Jews of the Iberian Peninsula and their descendants, but also to those of the Middle east and North Africa.

    * * *
    Sephardic
    Sephardi
    * * *

    sefardí, sefardita
    I adjetivo Sephardic
    II mf Sephardi
    los sefardí(e)s, the Sephardim
    ' sefardí' also found in these entries:
    Spanish:
    sefardita
    * * *
    ♦ adj
    Sephardic
    ♦ nmf
    [persona] Sephardi
    ♦ nm
    [lengua] Sephardi
    * * *
    I adj Sephardic
    II m/f Sephardi

    Spanish-English dictionary > sefardí

  • 17 קום

    קוּםch. 1) same. Targ. Gen. 22:3. Targ. Lev. 25:30; a. v. fr.Part. קָאֵים, apocop. קָאֵי (q. v.); קָיֵם, קָיֵים; f. קָיְימָא; pl. קָיְימִין; קָיְימָן, קָיְמ׳. Targ. Josh. 4:10. Targ. O. Ex. 26:15 (Y. קַיָּמִין); a. v. fr.B. Mets.19a (expl. דייתיקי) דא תהי למֵיקַםוכ׳ this is to stand and be, that when I die B. Bath.43b bot. ארעא היכא דקָיְימָא תֵיקוּם let the land remain where it is (in the possession of the present incumbent). Gen. R. s. 65 ברייך יְקוּם לך may thy Creator stand by thee. Koh. R. to XI, 1 היידי הוא גברא דקָם ליה עיגוליה here is (I am) the man whom his loaf of bread assisted (who was rewarded for throwing his bread into the sea). Y.Ab. Zar. II, 40c bot. וקָמוּן and they remained (in the trade), v. עֲקַר I. Macc.22b דקָיְימֵי מקמיוכ׳ who stand up before a scroll of the Law and do not stand up before a great man. Kidd.33b קום מקמיה אביך stand up before thy father. Ib. קָאִימְנָא מקמיה, I should stand up before him. Ib. a מֵיקַם לא קָאֵי הידורוכ׳ he stood not up before them (gentile old men), but he showed them honor. B. Mets.7a ברשותיה קָיְימָא it is in his possession. Lev. R. s. 16 (ref. to Is. 5:19) נדע דמן הוא דקיימאוכ׳ that we know whose counsel will stand (prevail), ours or his; ib. לא ק׳ דידי וק׳ דלהון my counsel does not stand, shall theirs stand?; Yalk. Is. 266 הא קָמַת דידהון דידי לא now, theirs is carried out, and mine should not be?; Yalk. Lam. 1033, sq. (read עצא for על); Pesik. Vattom., p. 133a> (corr. acc.). Y.Ter.I, 40b top בחרש אנן קָיְימִין we are standing at (are treating of) the case of a deaf mute. Y.Maasr.I, 51b, a. fr. (ב) מה (א) נן קיימין what are we treating of?; a. v. fr.Yeb.32a וקם ליה באשר לא יבנהוכ׳ (by giving ḥălitsah to one of his brothers widows) he has been declared one ‘who does not build up his brothers house (Deut. 25:9), and the Law says, when one has once refused ‘to build, one must not ‘build again (marry another of his brothers widows); ib. 44a.Shebu.26a כי הוו קיימי מקמיה דרב (Ms. F. מפטרי) when they were out of Rabs sight, opp. כי אתו לקמיה.ק׳ על, also ק׳ ב־ (cmp. עמד) a) to ascertain. Ab. Zar.35b ליכא למֵיקַם עלה דמילתא it cannot be ascertained; a. e.B. Mets.19a קָמוּ … במילתא the Rabbis ascertained the case, v. קִים. Yeb.31a; a. fr.b) to bargain for. Gen. R. s. 11 אנא … קיימין עילויה myself and a certain Jew were bargaining for it (the fish); a. e. קם ליה בדרבה מיניה, v. קִים.תֵּיקוּ, נֵיקוּ = תֵּיקוּם, נֵיקוּם. B. Kam.96a תקנתא לעכ״ום נ׳ ונעביד shall we get up and make rules for the benefit of gentile (robbers)? Zeb.17a כל חדא וחדא ת׳ בדוכתה (not בדוכתיה; Ms. M. תיקום) let each verse stand in its own place, i. e. you can draw no analogies between them.Esp. תיקו let it stand, i. e. the question remains undecided. B. Kam. l. c. Ḥull.46a; a. fr. 2) (v. עָמַד) to curdle. Ab. Zar.35b נישקול מיניה קלי ונֵיקוּם (prob. to be read ונוֹקִים) let one take a little of it and curdle it. Ib. קיימי, v. נַסְיוּבֵי. 3) to cause to stand (v. קִים).Inf. מִיקְמָא, מִיקְמָה, v. Af. Af. אָקֵים, אוֹקִים, אוֹקֵי 1) to put up, erect; to appoint, place; to maintain. Targ. O. Ex. 40:2 תָּקִים (ed. Berl. a. Y. תְּקִים). Ib. 18 ואָקֵים (ed. Berl. ואָקֵים a. ואֵקִים). Targ. O. Deut. 25:7 לאָקָמָא ed. Berl. (oth. ed. לַאֲקָ׳; Y. למִיקְמָא). Targ. Ps. 78:13. Targ. Prov. 29:4; a. fr.B. Mets.39b מוֹקְמִינָן … לינוקא we (the court) appoint a guardian over it in behalf of the minor. Ib. מיגו דמוֹקִים … מוקמינןוכ׳ since one appoints a guardian for the one-sixth portion, we may just as well appoint one for the other sixth. B. Bath.33a אוֹקְמָהּ … בידיה R. H. placed it in his possession, i. e. decided that it belonged to him. Ib. 34a מוֹקְמִינָן לה בידיה we would place (or leave) it in his possession; a. v. fr.Taan.8a, a. fr. אוקים … אמורא, v. אֲמֹורָא.Esp. a) to put a case, to treat with reference to. B. Bath.44a ולוֹקְמָהּ בגזלן why does he not put the case as treating of a robber?; ולוקמה ביורש let him say, it refers to the case of an heir!; a. fr.b) to let stand, place, leave ( under the presumption). Keth.12b, a. e. אוקי ממונא בחזקת מריה leave the money where it is, on the presumption that it belongs to its present owner, i. e. possession has the benefit of the doubt. Ib. אוֹקְמָהּ אחזקה leave the woman in her ascertained condition (v. חֲזָקָה), i. e. consider her as having married as a virgin. Yeb.31a אוקי תרי להדי תרי ואשה אוקמה אחזקה leave the two witnesses (on the one side) against the two witnesses (on the other side), and leave the woman ; a. fr.c) to establish, prove. Num. R. s. 6, end ורבנן מוֹקְמִין מהאי קראוכ׳ and the Rabbis prove from this verse, that as atonement takes place in day-time, so ; a. e.d) א׳ טבאות ( to place right) to guarantee, secure. Y.Gitt.I, end, 43d אנן בעי תְּקִימִינָן ט׳ (not טבאת) we want thee to secure us (against an eventual loss of the money which thou art collecting from us for our creditors); בההוא דלא יכיל למִיקְמָה גרמיה ט׳ in the case of one who has no opportunity to secure himself (who cannot get a collector to take the risk), ברם ההוא דיכיל למיקמהוכ׳ but if he finds a collector to take the risk, he may take it away from the one and give it to the other; Y.Kidd.III, 64a. 2) (v. עָמַד) to make consistent, curdle. Ab. Zar.35a (read:) כיין דאוֹקְמֵיה איסורא הוא דקא מוֹקִים ליהוכ׳ (v. Ms. M. in Rabb. D. S. a. l., a. note) since it had the effect of curdling the milk, it is the forbidden matter that gave it substance, and therefore it (that forbidden substance) is to be considered as if it were there in its natural state. Ib. b, v. supra. Ittaf. אִיתָּקַם, אִתּוֹקַם to put up; to be placed. Targ. Ex. 40:17. Targ. Lev. 16:10; a. e. Polel קוֹמֵם to put up, erect. Targ. Is. 44:26; a. e. Pa. קַיֵּם, קיֵּים 1) as preced. Pi., to establish, confirm, fulfill Targ. O. Deut. 32:8 (Y. Af.). Targ. Num. 30:14. Targ. Is. l. c. Targ. Ps. 119:106; a. fr.Ned.70a דהא קַיְּימֵיה לנדריה היום (not קיימי, v. Rashi) for he has confirmed the vow to-day. Ib. (h. form) כיון דקִיְּימוֹ קִיְּימוֹ since he once confirmed it, it remains confirmed. Keth.19a זילו קַיְּימוּ שטרייכו go and get evidence for the identification of your documents, and then come to court. Y.Gitt.I, end, 43d קיַּימְתֵּיה מדאמרוכ׳ thou canst substantiate thy opinion by referring to what R. … said. Pesik. Haʿomer, p. 72b> למְקַיְּימָא לכוןוכ׳ in order to fulfill on you the prophecy (Deut. 33:29) ; Yalk. Lev. 643; Pesik. R. s. 18. Y.Ab. Zar. V, 44d ואנא יכיל קַיֵּים and I can ascertain it (by experiment); a. v. fr.Part. pass. מְקַיַּים. Ber.55a לא חלמא טבא מק׳וכ׳ (Ms. F. מתקיים) neither a good dream comes true entirely, nor a bad dream 2) (v. קְיָים) to swear, vow. Targ. Num. 30:3. Targ. Gen. 28:20. Targ. O. Lev. 5:4; a. e. Ithpa. אִתְקַיַּים as preced. Hithpa. Targ. Num. 14:38. Targ. Ez. 33:12; a. fr.Y.Sabb.VI, end, 8d (read:) תִּתְקַיֵּימ לכון נפשיכין בהדין יומכין היך דקַיַּימְתּוּןוכ׳ may your life be restored on that day of yours (when your time comes), as you have restored my life on this day. Erub.54a כי היכי דתתקיים בידך ותוריך חיי (not ביך, v. Rabb. D. S. a. l.) in order that it (thy learning) may be preserved in thy possession, and thou mayest live long; a. e.

    Jewish literature > קום

  • 18 קוּם

    קוּםch. 1) same. Targ. Gen. 22:3. Targ. Lev. 25:30; a. v. fr.Part. קָאֵים, apocop. קָאֵי (q. v.); קָיֵם, קָיֵים; f. קָיְימָא; pl. קָיְימִין; קָיְימָן, קָיְמ׳. Targ. Josh. 4:10. Targ. O. Ex. 26:15 (Y. קַיָּמִין); a. v. fr.B. Mets.19a (expl. דייתיקי) דא תהי למֵיקַםוכ׳ this is to stand and be, that when I die B. Bath.43b bot. ארעא היכא דקָיְימָא תֵיקוּם let the land remain where it is (in the possession of the present incumbent). Gen. R. s. 65 ברייך יְקוּם לך may thy Creator stand by thee. Koh. R. to XI, 1 היידי הוא גברא דקָם ליה עיגוליה here is (I am) the man whom his loaf of bread assisted (who was rewarded for throwing his bread into the sea). Y.Ab. Zar. II, 40c bot. וקָמוּן and they remained (in the trade), v. עֲקַר I. Macc.22b דקָיְימֵי מקמיוכ׳ who stand up before a scroll of the Law and do not stand up before a great man. Kidd.33b קום מקמיה אביך stand up before thy father. Ib. קָאִימְנָא מקמיה, I should stand up before him. Ib. a מֵיקַם לא קָאֵי הידורוכ׳ he stood not up before them (gentile old men), but he showed them honor. B. Mets.7a ברשותיה קָיְימָא it is in his possession. Lev. R. s. 16 (ref. to Is. 5:19) נדע דמן הוא דקיימאוכ׳ that we know whose counsel will stand (prevail), ours or his; ib. לא ק׳ דידי וק׳ דלהון my counsel does not stand, shall theirs stand?; Yalk. Is. 266 הא קָמַת דידהון דידי לא now, theirs is carried out, and mine should not be?; Yalk. Lam. 1033, sq. (read עצא for על); Pesik. Vattom., p. 133a> (corr. acc.). Y.Ter.I, 40b top בחרש אנן קָיְימִין we are standing at (are treating of) the case of a deaf mute. Y.Maasr.I, 51b, a. fr. (ב) מה (א) נן קיימין what are we treating of?; a. v. fr.Yeb.32a וקם ליה באשר לא יבנהוכ׳ (by giving ḥălitsah to one of his brothers widows) he has been declared one ‘who does not build up his brothers house (Deut. 25:9), and the Law says, when one has once refused ‘to build, one must not ‘build again (marry another of his brothers widows); ib. 44a.Shebu.26a כי הוו קיימי מקמיה דרב (Ms. F. מפטרי) when they were out of Rabs sight, opp. כי אתו לקמיה.ק׳ על, also ק׳ ב־ (cmp. עמד) a) to ascertain. Ab. Zar.35b ליכא למֵיקַם עלה דמילתא it cannot be ascertained; a. e.B. Mets.19a קָמוּ … במילתא the Rabbis ascertained the case, v. קִים. Yeb.31a; a. fr.b) to bargain for. Gen. R. s. 11 אנא … קיימין עילויה myself and a certain Jew were bargaining for it (the fish); a. e. קם ליה בדרבה מיניה, v. קִים.תֵּיקוּ, נֵיקוּ = תֵּיקוּם, נֵיקוּם. B. Kam.96a תקנתא לעכ״ום נ׳ ונעביד shall we get up and make rules for the benefit of gentile (robbers)? Zeb.17a כל חדא וחדא ת׳ בדוכתה (not בדוכתיה; Ms. M. תיקום) let each verse stand in its own place, i. e. you can draw no analogies between them.Esp. תיקו let it stand, i. e. the question remains undecided. B. Kam. l. c. Ḥull.46a; a. fr. 2) (v. עָמַד) to curdle. Ab. Zar.35b נישקול מיניה קלי ונֵיקוּם (prob. to be read ונוֹקִים) let one take a little of it and curdle it. Ib. קיימי, v. נַסְיוּבֵי. 3) to cause to stand (v. קִים).Inf. מִיקְמָא, מִיקְמָה, v. Af. Af. אָקֵים, אוֹקִים, אוֹקֵי 1) to put up, erect; to appoint, place; to maintain. Targ. O. Ex. 40:2 תָּקִים (ed. Berl. a. Y. תְּקִים). Ib. 18 ואָקֵים (ed. Berl. ואָקֵים a. ואֵקִים). Targ. O. Deut. 25:7 לאָקָמָא ed. Berl. (oth. ed. לַאֲקָ׳; Y. למִיקְמָא). Targ. Ps. 78:13. Targ. Prov. 29:4; a. fr.B. Mets.39b מוֹקְמִינָן … לינוקא we (the court) appoint a guardian over it in behalf of the minor. Ib. מיגו דמוֹקִים … מוקמינןוכ׳ since one appoints a guardian for the one-sixth portion, we may just as well appoint one for the other sixth. B. Bath.33a אוֹקְמָהּ … בידיה R. H. placed it in his possession, i. e. decided that it belonged to him. Ib. 34a מוֹקְמִינָן לה בידיה we would place (or leave) it in his possession; a. v. fr.Taan.8a, a. fr. אוקים … אמורא, v. אֲמֹורָא.Esp. a) to put a case, to treat with reference to. B. Bath.44a ולוֹקְמָהּ בגזלן why does he not put the case as treating of a robber?; ולוקמה ביורש let him say, it refers to the case of an heir!; a. fr.b) to let stand, place, leave ( under the presumption). Keth.12b, a. e. אוקי ממונא בחזקת מריה leave the money where it is, on the presumption that it belongs to its present owner, i. e. possession has the benefit of the doubt. Ib. אוֹקְמָהּ אחזקה leave the woman in her ascertained condition (v. חֲזָקָה), i. e. consider her as having married as a virgin. Yeb.31a אוקי תרי להדי תרי ואשה אוקמה אחזקה leave the two witnesses (on the one side) against the two witnesses (on the other side), and leave the woman ; a. fr.c) to establish, prove. Num. R. s. 6, end ורבנן מוֹקְמִין מהאי קראוכ׳ and the Rabbis prove from this verse, that as atonement takes place in day-time, so ; a. e.d) א׳ טבאות ( to place right) to guarantee, secure. Y.Gitt.I, end, 43d אנן בעי תְּקִימִינָן ט׳ (not טבאת) we want thee to secure us (against an eventual loss of the money which thou art collecting from us for our creditors); בההוא דלא יכיל למִיקְמָה גרמיה ט׳ in the case of one who has no opportunity to secure himself (who cannot get a collector to take the risk), ברם ההוא דיכיל למיקמהוכ׳ but if he finds a collector to take the risk, he may take it away from the one and give it to the other; Y.Kidd.III, 64a. 2) (v. עָמַד) to make consistent, curdle. Ab. Zar.35a (read:) כיין דאוֹקְמֵיה איסורא הוא דקא מוֹקִים ליהוכ׳ (v. Ms. M. in Rabb. D. S. a. l., a. note) since it had the effect of curdling the milk, it is the forbidden matter that gave it substance, and therefore it (that forbidden substance) is to be considered as if it were there in its natural state. Ib. b, v. supra. Ittaf. אִיתָּקַם, אִתּוֹקַם to put up; to be placed. Targ. Ex. 40:17. Targ. Lev. 16:10; a. e. Polel קוֹמֵם to put up, erect. Targ. Is. 44:26; a. e. Pa. קַיֵּם, קיֵּים 1) as preced. Pi., to establish, confirm, fulfill Targ. O. Deut. 32:8 (Y. Af.). Targ. Num. 30:14. Targ. Is. l. c. Targ. Ps. 119:106; a. fr.Ned.70a דהא קַיְּימֵיה לנדריה היום (not קיימי, v. Rashi) for he has confirmed the vow to-day. Ib. (h. form) כיון דקִיְּימוֹ קִיְּימוֹ since he once confirmed it, it remains confirmed. Keth.19a זילו קַיְּימוּ שטרייכו go and get evidence for the identification of your documents, and then come to court. Y.Gitt.I, end, 43d קיַּימְתֵּיה מדאמרוכ׳ thou canst substantiate thy opinion by referring to what R. … said. Pesik. Haʿomer, p. 72b> למְקַיְּימָא לכוןוכ׳ in order to fulfill on you the prophecy (Deut. 33:29) ; Yalk. Lev. 643; Pesik. R. s. 18. Y.Ab. Zar. V, 44d ואנא יכיל קַיֵּים and I can ascertain it (by experiment); a. v. fr.Part. pass. מְקַיַּים. Ber.55a לא חלמא טבא מק׳וכ׳ (Ms. F. מתקיים) neither a good dream comes true entirely, nor a bad dream 2) (v. קְיָים) to swear, vow. Targ. Num. 30:3. Targ. Gen. 28:20. Targ. O. Lev. 5:4; a. e. Ithpa. אִתְקַיַּים as preced. Hithpa. Targ. Num. 14:38. Targ. Ez. 33:12; a. fr.Y.Sabb.VI, end, 8d (read:) תִּתְקַיֵּימ לכון נפשיכין בהדין יומכין היך דקַיַּימְתּוּןוכ׳ may your life be restored on that day of yours (when your time comes), as you have restored my life on this day. Erub.54a כי היכי דתתקיים בידך ותוריך חיי (not ביך, v. Rabb. D. S. a. l.) in order that it (thy learning) may be preserved in thy possession, and thou mayest live long; a. e.

    Jewish literature > קוּם

  • 19 תפס

    תָּפַס, תָּפַשׂ(b. h.; cmp. תָּפַף) to seize, take hold on; to take effect. Keth.84b את תּוֹפֵס לבעל חובוכ׳ thou seizest property in behalf of a creditor when the debtor owes others, ואמרר׳ י׳ התופסוכ׳ and R. J. has decided that he who seizes in behalf of a creditor when there are other claimants has not taken legal possession. Ib. top והוא שת׳ מחיים (his possession is effectual) when he has seized it during the decedents life-time. Ab. Zar.8b (expl. קרטיסיס) יום שתָּפְסָה בו רומי מלכות the day when Rome took hold of the government (of the east, v. תְּפִיסָה). Y.Taan.IV, 68c top היה משה תוֹפְשָׂן Moses held fast on them (the tablets). R. Hash. 4b, a. fr. תָּפַסְתָּ מרובהוכ׳, v. מוּעָט. B. Mets. 102b, a. e. תְּפוֹס לשון אחרון hold to the latter expression, i. e. if an agreement contains two discrepant clauses, the second is legally recognized; Ten. 26a a. e. תפוס לשון ראשון the first clause (of a vow) is legally recognized. Yeb.10b, a. fr. אין קודושין תּוֹפְסִיןוכ׳, v. קִידּוּש. Y.Dem.VI, 25b תָּפְשָׂה מדת הדיןוכ׳ justice takes hold on him, i. e. the full rigor of the law is applied against him Num. R. s. 111> (ref. to Prov. 3:34) אלו הנזירים שתּוֹפְשִׂים ענוה בעצמןוכ׳ that means the Nazarites who choose humility for themselves, who abstain from wine Ib. 108> ותְפָשָׂם and arrested them, v. לוּפָר. Snh.64a מפני מה תפסה תורה לשון מולך why does the Biblical text choose the word Molekh (in place of idol in general)?, Y.Ber.VII, 11c top, a. e. תופסין אותו seize him, take him to task, v. נַקְדָּן. Ab. Zar.64a דמי … מי תוֹפֶסֶת דמיהוכ׳ how about money which was realized by the sale of an idol, in the hands of a gentile? does the idol hold its equivalent in gentile hands or not?, i. e. does the money in gentile hands retain its character as compensation for an idol, and is it thus forbidden to a Jew? Ex. R. s. 1520> היה שלמה תופס פיווכ׳ Solomon controlled his mouth, in order not to speak before Gen. R. s. 12 כל … תופסין את הלשון וזה אינו תופסוכ׳ all other letters catch the tongue (require an effort of the organs of speech), but this (the Hé) does not catch (is merely a breathing sound).Part. pass. תָּפוּס, תָּפוּשׂ; f. תְּפוּסָה, תְּפוּשָׂה a) (cmp. אָחוּז s. v. אָחַז) holding. Y. Taan. l. c. היה משה ת׳ בטפחיים Moses was holding two handbreadths (of the tablets). Ex. R. s. 46, beg. חיה ת׳ בלוחותוכ׳ he held the tablets, and would not believe that Israel had sinned. Sifra Bḥuck. Par. 2, ch. VIII תְּפוּסֵי מעשהוכ׳ holding to the deeds of their fathers, generation after generation; a. e.b) seized, captured. Mekh. Mishp., s. 17 תפוסה the outraged woman, opp. מפותה the seduced. Nif. נִתְפַּס, נִתְפַּשׂ to be seized, arrested; to have ones property seized; to be made responsible. Ex. R. s. 1518> בן ביתשנ׳ על ידי בעלוכ׳ a domestic servant who was seized for his employers debt. Tosef.Ḥull.II, 24 נ׳ ע״ר מינות, v. מִינוּת. Ib. ונִתְפַּסְתִּי עלוכ׳ and therefore I was arrested on the suspicion of heresy. Ab. Zar.17b כשנִתְפְּסוּר׳ אלעזרוכ׳ when R. El. a. R. H. b. T. were arrested (by Roman officials, for rebellious conduct). Ib. אשריך שנִתְפַּסְתָּ עלוכ׳ happy art thou, for thou hast been arrested on one charge only, and woe me that I have been arrested on five charges. B. Bath.16b אין אדם נ׳ על צערו Ms. M. (ed. בשעת) no man is taken to account for what he speaks in his distress. Sabb.33b נִתְפָּסִים על הדור are seized for the debt (die for the sins) of their generation. Y.Keth.XIII, 35d כל הנ׳ על חבירו חייב ליתן לו in every case if ones property was seized for a neighbors debt, the latter has to reimburse him; ib. אין לך נ׳וכ׳ in no case must he reimburse him, except in the case of annona and head-tax; Y.B. Kam.X, end, 7c; Y.Ned.IV, beg.38c. Deut. R. s. 2, beg. (prov.) הוי זהיר שלא תִתָּפֵס מקום דבורך take care that thou be not caught on the spot where thou speakest (held to thy word); a. fr. Hif. חִתְפִּיס to cause to be seized, cause to take hold. Y.Succ.IV, 54d top ראה שהִתְפִּיסָתְךָ התורה לשוןוכ׳ behold, the Law has made thee use the expression of endearment Tem.2a הכל מַתְפִּיסִין בתמורה all persons can cause the seizure of the substitute together with the original by exchanging a consecrated animal (v. תְּמוּרָה). Ib. 9a מי מַתְפִּיס בדבר שאינו שלו can one cause the seizure of a thing which is not his?; a. e.Ned.11b, sq. מתפיס, v. next w. Pi. תִּפֵּס, תִּפֵּשׂ (v. טָפַס) to climb, rise. Gen. R. s. 66, end (ref. to Prov. 30:28) באיזה זכות השממית מְתַפֶּשֶׂת בזכותוכ׳ for what merit does the spider (Esau-Rome) climb (rise to power)? For the merit of those hands (with which Esau nursed his father, by ref. to Gen. 27:31); Yalk. ib. 115; Yalk. Prov. 963 תְּתַפֵּשׂ. Pirel תִּרְפֵּס, Hithparel הִתַּרְפֵּס same. Y.Erub.V, 22d top רואה אותי כי מִיתַּרְפֵּס ועולה מְתַרְפֵּס ויורד, (v. טָפַס) you look upon it (measure the distance for Sabbath purposes) as if one would climb up and climb down (the wady).

    Jewish literature > תפס

  • 20 תפשׂ

    תָּפַס, תָּפַשׂ(b. h.; cmp. תָּפַף) to seize, take hold on; to take effect. Keth.84b את תּוֹפֵס לבעל חובוכ׳ thou seizest property in behalf of a creditor when the debtor owes others, ואמרר׳ י׳ התופסוכ׳ and R. J. has decided that he who seizes in behalf of a creditor when there are other claimants has not taken legal possession. Ib. top והוא שת׳ מחיים (his possession is effectual) when he has seized it during the decedents life-time. Ab. Zar.8b (expl. קרטיסיס) יום שתָּפְסָה בו רומי מלכות the day when Rome took hold of the government (of the east, v. תְּפִיסָה). Y.Taan.IV, 68c top היה משה תוֹפְשָׂן Moses held fast on them (the tablets). R. Hash. 4b, a. fr. תָּפַסְתָּ מרובהוכ׳, v. מוּעָט. B. Mets. 102b, a. e. תְּפוֹס לשון אחרון hold to the latter expression, i. e. if an agreement contains two discrepant clauses, the second is legally recognized; Ten. 26a a. e. תפוס לשון ראשון the first clause (of a vow) is legally recognized. Yeb.10b, a. fr. אין קודושין תּוֹפְסִיןוכ׳, v. קִידּוּש. Y.Dem.VI, 25b תָּפְשָׂה מדת הדיןוכ׳ justice takes hold on him, i. e. the full rigor of the law is applied against him Num. R. s. 111> (ref. to Prov. 3:34) אלו הנזירים שתּוֹפְשִׂים ענוה בעצמןוכ׳ that means the Nazarites who choose humility for themselves, who abstain from wine Ib. 108> ותְפָשָׂם and arrested them, v. לוּפָר. Snh.64a מפני מה תפסה תורה לשון מולך why does the Biblical text choose the word Molekh (in place of idol in general)?, Y.Ber.VII, 11c top, a. e. תופסין אותו seize him, take him to task, v. נַקְדָּן. Ab. Zar.64a דמי … מי תוֹפֶסֶת דמיהוכ׳ how about money which was realized by the sale of an idol, in the hands of a gentile? does the idol hold its equivalent in gentile hands or not?, i. e. does the money in gentile hands retain its character as compensation for an idol, and is it thus forbidden to a Jew? Ex. R. s. 1520> היה שלמה תופס פיווכ׳ Solomon controlled his mouth, in order not to speak before Gen. R. s. 12 כל … תופסין את הלשון וזה אינו תופסוכ׳ all other letters catch the tongue (require an effort of the organs of speech), but this (the Hé) does not catch (is merely a breathing sound).Part. pass. תָּפוּס, תָּפוּשׂ; f. תְּפוּסָה, תְּפוּשָׂה a) (cmp. אָחוּז s. v. אָחַז) holding. Y. Taan. l. c. היה משה ת׳ בטפחיים Moses was holding two handbreadths (of the tablets). Ex. R. s. 46, beg. חיה ת׳ בלוחותוכ׳ he held the tablets, and would not believe that Israel had sinned. Sifra Bḥuck. Par. 2, ch. VIII תְּפוּסֵי מעשהוכ׳ holding to the deeds of their fathers, generation after generation; a. e.b) seized, captured. Mekh. Mishp., s. 17 תפוסה the outraged woman, opp. מפותה the seduced. Nif. נִתְפַּס, נִתְפַּשׂ to be seized, arrested; to have ones property seized; to be made responsible. Ex. R. s. 1518> בן ביתשנ׳ על ידי בעלוכ׳ a domestic servant who was seized for his employers debt. Tosef.Ḥull.II, 24 נ׳ ע״ר מינות, v. מִינוּת. Ib. ונִתְפַּסְתִּי עלוכ׳ and therefore I was arrested on the suspicion of heresy. Ab. Zar.17b כשנִתְפְּסוּר׳ אלעזרוכ׳ when R. El. a. R. H. b. T. were arrested (by Roman officials, for rebellious conduct). Ib. אשריך שנִתְפַּסְתָּ עלוכ׳ happy art thou, for thou hast been arrested on one charge only, and woe me that I have been arrested on five charges. B. Bath.16b אין אדם נ׳ על צערו Ms. M. (ed. בשעת) no man is taken to account for what he speaks in his distress. Sabb.33b נִתְפָּסִים על הדור are seized for the debt (die for the sins) of their generation. Y.Keth.XIII, 35d כל הנ׳ על חבירו חייב ליתן לו in every case if ones property was seized for a neighbors debt, the latter has to reimburse him; ib. אין לך נ׳וכ׳ in no case must he reimburse him, except in the case of annona and head-tax; Y.B. Kam.X, end, 7c; Y.Ned.IV, beg.38c. Deut. R. s. 2, beg. (prov.) הוי זהיר שלא תִתָּפֵס מקום דבורך take care that thou be not caught on the spot where thou speakest (held to thy word); a. fr. Hif. חִתְפִּיס to cause to be seized, cause to take hold. Y.Succ.IV, 54d top ראה שהִתְפִּיסָתְךָ התורה לשוןוכ׳ behold, the Law has made thee use the expression of endearment Tem.2a הכל מַתְפִּיסִין בתמורה all persons can cause the seizure of the substitute together with the original by exchanging a consecrated animal (v. תְּמוּרָה). Ib. 9a מי מַתְפִּיס בדבר שאינו שלו can one cause the seizure of a thing which is not his?; a. e.Ned.11b, sq. מתפיס, v. next w. Pi. תִּפֵּס, תִּפֵּשׂ (v. טָפַס) to climb, rise. Gen. R. s. 66, end (ref. to Prov. 30:28) באיזה זכות השממית מְתַפֶּשֶׂת בזכותוכ׳ for what merit does the spider (Esau-Rome) climb (rise to power)? For the merit of those hands (with which Esau nursed his father, by ref. to Gen. 27:31); Yalk. ib. 115; Yalk. Prov. 963 תְּתַפֵּשׂ. Pirel תִּרְפֵּס, Hithparel הִתַּרְפֵּס same. Y.Erub.V, 22d top רואה אותי כי מִיתַּרְפֵּס ועולה מְתַרְפֵּס ויורד, (v. טָפַס) you look upon it (measure the distance for Sabbath purposes) as if one would climb up and climb down (the wady).

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