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A lost object

  • 1 lost object .problem

    Англо-русский словарь промышленной и научной лексики > lost object .problem

  • 2 kadonnut esine

    • lost object

    Suomi-Englanti sanakirja > kadonnut esine

  • 3 אבידה

    אֲבֵידָה, אֲבֵדָהf. (b. h. אֲבֵדה; אבד) 1) lost or missed object. שומר א׳ the keeper of a lost object waiting for its owner to claim it B. Mets.29a; a. fr.בעל א׳ the owner of the lost thing. Kid. 2b בעל א׳ מחזירוכ׳ the owner hunts for what he has lost, i. e. man woos woman (allud. to Gen. 2:21); a. fr.M. Kat. 25b בכו לאובדים ולא לא׳ Ms. M. (ed. בכו לאבילים) weep for the losers, but not for the lost (deceased). 2) loss, decrease. אֲבֵידַת נפש decrease of physical strength. Yoma 74b.(Y. ib. VIII, 44d top אב בית read אבידת).

    Jewish literature > אבידה

  • 4 אבדה

    אֲבֵידָה, אֲבֵדָהf. (b. h. אֲבֵדה; אבד) 1) lost or missed object. שומר א׳ the keeper of a lost object waiting for its owner to claim it B. Mets.29a; a. fr.בעל א׳ the owner of the lost thing. Kid. 2b בעל א׳ מחזירוכ׳ the owner hunts for what he has lost, i. e. man woos woman (allud. to Gen. 2:21); a. fr.M. Kat. 25b בכו לאובדים ולא לא׳ Ms. M. (ed. בכו לאבילים) weep for the losers, but not for the lost (deceased). 2) loss, decrease. אֲבֵידַת נפש decrease of physical strength. Yoma 74b.(Y. ib. VIII, 44d top אב בית read אבידת).

    Jewish literature > אבדה

  • 5 אֲבֵידָה

    אֲבֵידָה, אֲבֵדָהf. (b. h. אֲבֵדה; אבד) 1) lost or missed object. שומר א׳ the keeper of a lost object waiting for its owner to claim it B. Mets.29a; a. fr.בעל א׳ the owner of the lost thing. Kid. 2b בעל א׳ מחזירוכ׳ the owner hunts for what he has lost, i. e. man woos woman (allud. to Gen. 2:21); a. fr.M. Kat. 25b בכו לאובדים ולא לא׳ Ms. M. (ed. בכו לאבילים) weep for the losers, but not for the lost (deceased). 2) loss, decrease. אֲבֵידַת נפש decrease of physical strength. Yoma 74b.(Y. ib. VIII, 44d top אב בית read אבידת).

    Jewish literature > אֲבֵידָה

  • 6 אֲבֵדָה

    אֲבֵידָה, אֲבֵדָהf. (b. h. אֲבֵדה; אבד) 1) lost or missed object. שומר א׳ the keeper of a lost object waiting for its owner to claim it B. Mets.29a; a. fr.בעל א׳ the owner of the lost thing. Kid. 2b בעל א׳ מחזירוכ׳ the owner hunts for what he has lost, i. e. man woos woman (allud. to Gen. 2:21); a. fr.M. Kat. 25b בכו לאובדים ולא לא׳ Ms. M. (ed. בכו לאבילים) weep for the losers, but not for the lost (deceased). 2) loss, decrease. אֲבֵידַת נפש decrease of physical strength. Yoma 74b.(Y. ib. VIII, 44d top אב בית read אבידת).

    Jewish literature > אֲבֵדָה

  • 7 סימן

    סִימָןm. (סוּם I, v. םוּמָא II) mark, sign; omen; symptom; cipher, mnemotechnical note. B. Mets.22b ס׳ העשוי לידרס לא הוי ס׳ a mark (on a lost object) which is liable to be effaced by treading upon it, is no mark (by which one can claim it). Ib. 23a ס׳ הבא מאליו an accidental mark (not made purposely). Ib. 24b נתן בה ס׳ he told a sign (by which he identified it). Ib. 27b ס׳ מובהק a distinguished (specific) mark of identification.Ber.24b ס׳ יפה an auspicious omen. Taan.30b אינו דוֹאה סִימַן ברכהוכ׳ will never see a sign of blessing (will labor without success).Kidd.16b דברי הכל ס׳ all agree that it is a sign of puberty. Ḥull.61a עוף הבא בס׳ אחד a bird which has one of the four marks of cleanness. Erub.54b (ref. to שימה, Deut. 31:19) א״ת שימה אלא סִימָנָהּ read not simah (put it), but simanah (its mark, catchwords). Ib. 54a, a. fr. (editorial gloss) ס׳וכ׳ the catchwords for the subject following are ; a. v. fr.Trnsf. the organ, the cutting of which is an indication that the animal has been slaughtered according to the ritual, the windpipe and the gullet. Ḥull.27b הכשרו בס׳ אחד is made ritually fit for eating by the cutting of either of the organs; a. fr.Pl. סִימָנִים, סִימָנִין. B. Mets.27a, a. fr. ס׳ דאורייתאוכ׳ is identification by marks a Biblical or a rabbinical institution? Ib. II, 5 שיש בה ס׳ which can be identified by signs. Ib. 7 אמר אבידה ולא אמר סִימָנֶיהָ if he states the object he has lost, but cannot describe it.Kidd.4a, a. fr. סִימָנֵי נערות evidences of puberty (v. נַעֲרוּת). Ib. 16a קונה את עצמה בס׳ acquires herself (becomes free) on showing evidences of puberty. Ib. b אין ס׳ באיש a man-servant does not go out free on reaching puberty. Ḥull.III, 6 סימני בהמהוכ׳ the distinguishing marks of cleanness in animals Ib. 27b לחייבו בשני ס׳ to make it obligatory to cut both organs (the windpipe and the gullet). Ib. 44a עיקור ס׳ the case of the organs being torn loose before cutting. Erub.54b אין התורה … בס׳ knowledge of the Law can be obtained only by means of signs (rubrication by catchwords). Ib. 21b סימני טעמים notes of accentuation (v. טַעַם); a. fr.

    Jewish literature > סימן

  • 8 סִימָן

    סִימָןm. (סוּם I, v. םוּמָא II) mark, sign; omen; symptom; cipher, mnemotechnical note. B. Mets.22b ס׳ העשוי לידרס לא הוי ס׳ a mark (on a lost object) which is liable to be effaced by treading upon it, is no mark (by which one can claim it). Ib. 23a ס׳ הבא מאליו an accidental mark (not made purposely). Ib. 24b נתן בה ס׳ he told a sign (by which he identified it). Ib. 27b ס׳ מובהק a distinguished (specific) mark of identification.Ber.24b ס׳ יפה an auspicious omen. Taan.30b אינו דוֹאה סִימַן ברכהוכ׳ will never see a sign of blessing (will labor without success).Kidd.16b דברי הכל ס׳ all agree that it is a sign of puberty. Ḥull.61a עוף הבא בס׳ אחד a bird which has one of the four marks of cleanness. Erub.54b (ref. to שימה, Deut. 31:19) א״ת שימה אלא סִימָנָהּ read not simah (put it), but simanah (its mark, catchwords). Ib. 54a, a. fr. (editorial gloss) ס׳וכ׳ the catchwords for the subject following are ; a. v. fr.Trnsf. the organ, the cutting of which is an indication that the animal has been slaughtered according to the ritual, the windpipe and the gullet. Ḥull.27b הכשרו בס׳ אחד is made ritually fit for eating by the cutting of either of the organs; a. fr.Pl. סִימָנִים, סִימָנִין. B. Mets.27a, a. fr. ס׳ דאורייתאוכ׳ is identification by marks a Biblical or a rabbinical institution? Ib. II, 5 שיש בה ס׳ which can be identified by signs. Ib. 7 אמר אבידה ולא אמר סִימָנֶיהָ if he states the object he has lost, but cannot describe it.Kidd.4a, a. fr. סִימָנֵי נערות evidences of puberty (v. נַעֲרוּת). Ib. 16a קונה את עצמה בס׳ acquires herself (becomes free) on showing evidences of puberty. Ib. b אין ס׳ באיש a man-servant does not go out free on reaching puberty. Ḥull.III, 6 סימני בהמהוכ׳ the distinguishing marks of cleanness in animals Ib. 27b לחייבו בשני ס׳ to make it obligatory to cut both organs (the windpipe and the gullet). Ib. 44a עיקור ס׳ the case of the organs being torn loose before cutting. Erub.54b אין התורה … בס׳ knowledge of the Law can be obtained only by means of signs (rubrication by catchwords). Ib. 21b סימני טעמים notes of accentuation (v. טַעַם); a. fr.

    Jewish literature > סִימָן

  • 9 שוב I

    שוּבI (b. h.) to go back, come back. Sot.10b כל עובר ושָׁב every passer-by (in going or coming back). Gen. R. s. 48, a. fr. העוברים והשָׁבִים the travellers. Lev. R. s. 23 ושָׁבַת נפשו עליו (not עליה) and his soul came back (was restored) to him, i. e. he was reconciled; a. fr.Esp. to return ( to God); to repent. B. Bath. 110a (play on שב̇א̇ל̇ 1 Chr. 26:24) שש̇ב̇ לא̇ל̇ בכל לבו he returned to God with all his heart. Hor.2a (ref. to Lev. 4:22, sq.) השב … לא שבוכ׳ he who repents when he finds out (his wrong) brings a sacrifice for his error; if he does not repent, he is not permitted to sacrifice. Ab. II, 10 ושוּב יוםוכ׳ repent one day before thy death. Ex. R. s. 42 לעולם מקבלים השבים repentant sinners are accepted at all times; a. fr. Hif. הֵשִׁיב 1) to bring back, return, restore. Y.Yoma VIII, 45a bot. החומץ מֵשִׁיב את הנפש vinegar restores life, is a refreshing drink. Gitt.51b, a. e. אינו אלא כמשיב … ופטור he is in that case like one who restores a lost object, and therefore is not bound to make oath. Ib. לית ליה משיב … פטור he is not of the opinion that he who restores a lost object is exempt from making oath; a. fr. 2) to reply; to refute. Ab. II, 14 ורע מה שתָּשִׁיבוכ׳ that you may know how to answer the sceptic. Y.Gitt.IX, beg.50a נכנסו … להָשִׁיב על דבריווכ׳ four elders met to refute R. Eliezers words; Bab. ib. 83a; Tosef. ib. 9 (7), 1. Y. l. c. אין אתם מְשִׁיבִים את האריוכ׳ are you not going to refute the lion after he is dead?; Bab. ib. l. c. אין מְשִׁיבִיןוכ׳ you dare not refute Y. l. c. ה׳ר׳ טרפון R. T. argued (Bab. l. c. נענה; Tosef. l. c. אמר). Sabb.88b שומעין … משיבין, v. חֶרְפָּה. B. Kam.63b, a. e. אין משיבין על הקישא you must not argue against a conclusion from analogy. Ab. Zar. III, 4 אין משיבין במרחץ we must not answer (a religious question) in the bath-house. M. Kat. 21b מֵשִׁיב ואינו שואל the mourner may answer (a salutation), but must not salute; שואל ומשיב כדרכו he may salute and answer as usual; a. fr.Y.Gitt.VIII, 49c top, in Chald. dict. משיב, v. תּוּב I. 3) to go back with a message. Meg.15a; Ab. Zar.10b אין משיבין על הקלקלה you need not go back (to him that sent you) to bring bad news. Hof. הוּשָׁב to be replied; to refer. Y.B. Kam.II, 3a top על הראשונה הוּשָׁבָה the modification in the Mishnah ( במה דברים אמורים) refers to the first clause only; על כולה הושבה it refers to the whole paragraph. Y.Bicc.II, 65a top; a. e.

    Jewish literature > שוב I

  • 10 שוּב

    שוּבI (b. h.) to go back, come back. Sot.10b כל עובר ושָׁב every passer-by (in going or coming back). Gen. R. s. 48, a. fr. העוברים והשָׁבִים the travellers. Lev. R. s. 23 ושָׁבַת נפשו עליו (not עליה) and his soul came back (was restored) to him, i. e. he was reconciled; a. fr.Esp. to return ( to God); to repent. B. Bath. 110a (play on שב̇א̇ל̇ 1 Chr. 26:24) שש̇ב̇ לא̇ל̇ בכל לבו he returned to God with all his heart. Hor.2a (ref. to Lev. 4:22, sq.) השב … לא שבוכ׳ he who repents when he finds out (his wrong) brings a sacrifice for his error; if he does not repent, he is not permitted to sacrifice. Ab. II, 10 ושוּב יוםוכ׳ repent one day before thy death. Ex. R. s. 42 לעולם מקבלים השבים repentant sinners are accepted at all times; a. fr. Hif. הֵשִׁיב 1) to bring back, return, restore. Y.Yoma VIII, 45a bot. החומץ מֵשִׁיב את הנפש vinegar restores life, is a refreshing drink. Gitt.51b, a. e. אינו אלא כמשיב … ופטור he is in that case like one who restores a lost object, and therefore is not bound to make oath. Ib. לית ליה משיב … פטור he is not of the opinion that he who restores a lost object is exempt from making oath; a. fr. 2) to reply; to refute. Ab. II, 14 ורע מה שתָּשִׁיבוכ׳ that you may know how to answer the sceptic. Y.Gitt.IX, beg.50a נכנסו … להָשִׁיב על דבריווכ׳ four elders met to refute R. Eliezers words; Bab. ib. 83a; Tosef. ib. 9 (7), 1. Y. l. c. אין אתם מְשִׁיבִים את האריוכ׳ are you not going to refute the lion after he is dead?; Bab. ib. l. c. אין מְשִׁיבִיןוכ׳ you dare not refute Y. l. c. ה׳ר׳ טרפון R. T. argued (Bab. l. c. נענה; Tosef. l. c. אמר). Sabb.88b שומעין … משיבין, v. חֶרְפָּה. B. Kam.63b, a. e. אין משיבין על הקישא you must not argue against a conclusion from analogy. Ab. Zar. III, 4 אין משיבין במרחץ we must not answer (a religious question) in the bath-house. M. Kat. 21b מֵשִׁיב ואינו שואל the mourner may answer (a salutation), but must not salute; שואל ומשיב כדרכו he may salute and answer as usual; a. fr.Y.Gitt.VIII, 49c top, in Chald. dict. משיב, v. תּוּב I. 3) to go back with a message. Meg.15a; Ab. Zar.10b אין משיבין על הקלקלה you need not go back (to him that sent you) to bring bad news. Hof. הוּשָׁב to be replied; to refer. Y.B. Kam.II, 3a top על הראשונה הוּשָׁבָה the modification in the Mishnah ( במה דברים אמורים) refers to the first clause only; על כולה הושבה it refers to the whole paragraph. Y.Bicc.II, 65a top; a. e.

    Jewish literature > שוּב

  • 11 रणः _raṇḥ _णम् _ṇam

    रणः णम् [रण्-अप्]
    1 War, combat, fight; रणः प्रववृते तत्र भीमः प्लवगरक्षसाम् R.12.72; वचोजीवितयोरासीद्बहि- र्निःसरणे रणः Subhāṣ.
    -2 A battle-field.
    -णः 1 Sound, noise.
    -2 The quill or bow of a lute.
    -3 Motion, going.
    -4 Delight, joy (Ved.).
    -Comp. -अग्रम् the front or van of a battle.
    -अङ्गम् any weapon of war, a weapon, sword; सस्यन्दे शोणितं व्योम रणाङ्गानि प्रजज्वलुः Bk.14.98.
    -अङ्गणम्, -नम् a battle field.
    -अजिरम् a battle-field, arena.
    -अतिथिः a battle-guest; श्लाघ्यः प्राप्तो रणातिथिः Pañcharātram 2.13.
    -अन्तकृत् m. N. of Viṣṇu.
    -अपेत a. flying away from battle, a fugitive; स बभार रणापेतां चमूं पश्चादवस्थिताम् Ki.15.33.
    -अभियोगः engaging in battle.
    -अलंकरणः a heron.
    -आतोद्यम्, -तूर्यम्, -दुन्दुभिः a military drum.
    -आयुधः a cock.
    -उत्साहः prowess in battle.
    -कर्मन् n. fighting.
    -क्षितिः f.,
    -क्षेत्रम्, -भूः f.,
    -भूमिः f.,
    -स्थानम् a battle-field.
    -गोचर a. engaged in battle.
    -धुरा the front or van of battle, the brunt of battle; ताते चाप- द्वितीये वहति रणधुरां को भयस्यावकाशः Ve.3.5.
    -पण्डितः 1 a warrior.
    -2 a. skilled in warfare; अभीषयन्त ये शकं राक्षसा रणपण्डिताः Bk.8.42.
    -प्रिय a. fond of war, warlike. (
    -यः) a falcon.
    -मत्तः an elephant.
    -मार्ग- कोविद a. experienced in the art of war.
    -मुखम्, -मूर्धन् m.,
    -शिरस् n.
    1 the front of battle, the head or van of fight; पुत्रस्य ते रणशिरस्ययमग्रयायी Ś.7.26;6.29.
    -2 the van of an army.
    -रङ्कः 1 the space between the tusks of an elephant.
    -2 an elephant cowardly in battle; L. D. B.
    -रङ्गः a battle-field.
    -रणः 1 a gnat, mosquito.
    -2 a warrior who gives out a loud cry in a war; अव्याद्वः करणो रणो रणरणो राणो रणो रावणः Udb.
    (-णम्) 1 longing, anxious desire.
    -2 regret for a lost object.
    -रणकः, -कम् 1 anxiety, uneasiness, regret, (for a beloved object), affliction or torment (as caused by love); रणरणकविवृद्धिं बिभ्रदावर्तमानम् Māl.1.41; अतिभूमिं गतेन रणरणकेनार्यपुत्रशून्यमिवात्मानं पश्यामि U.1.
    -2 love, desi- re. (
    -कः) the god of love.
    -रणायित a. rattling or sounding aloud.
    -रसिक a. fond of fighting.
    -लक्ष्मीः 1 The goddess of war.
    -2 The fortune of war.
    -वाद्यम् a military instrument of music.
    -वृत्ति a. having war for a profession.
    -शिक्षा military science, the art or science of war.
    -शूरः a hero in war, warrior.
    -शौण्ड a. skilled in war.
    -संरम्भः the fury of battle.
    -संकुलम् the confusion of battle, a tumultuous fight, melee.
    -सज्जा military accoutrement.
    -सहायः an ally.
    -स्तम्भः a monument of war, trophy.

    Sanskrit-English dictionary > रणः _raṇḥ _णम् _ṇam

  • 12 גבהּ

    גָּבַהּ(b. h.; v. גבב; cmp. גאה) to be high; to be elated. Meg.15a ג׳ המןוכ׳ (Var. ג׳ לבו של המן) Haman is haughtier than Ahasver (he dared what Ah. did not venture); Yalk. Esth. 1056.Sot.5a ולא ג׳ הר סיני למעלה and Mount Sinai did not rise higher (grow proud). Hif. הִגְבִּיהַּ 1) to raise, elevate; to make elated. Taan.23a a generation which was to be humbled הִגְבַּהְּתּוֹ בתפלתן hast thou lifted up through thy prayer, v. גָּאָה.Erub.55a מי שמַגְבִּיהַּ דעתו עליו כשמים Ms. M. (ed. עליה, ed. Sonc. מגב׳ עצמו כשמ׳; v. Rabb. D. S. a. l.; Yalk. Deut. 940 שמגיס דעתו) who exalts his mind in himself as high as the heavens (who considers himself very wise, ed. who considers himself on account of his knowledge of it as high). Ib. 13b him who lowers himself הק״בה מַגְבִּיהוֹ the Lord will raise, וכל המגביה עצמווכ׳ and whomsoever exalts himself, the Lord will lower; ib. 54a; Ned.55a. Tanḥ. Ki Thissa 14 מַגְבִּיהִים פניהם lifted their faces up; a. fr.Ḥall. III, 1 מַגְבַּהַת הלתה she lifts up (dedicates) the priests share; v., however, גָּבָה. 2) to take up a lost object in order to take possession of it. B. Mets.8a המגביה מציאה לחבירווכ׳ if one takes up an object in behalf of his neighbor; ib. 10a; Bets.39b; a. fr. Hof. הוּגְבַּהּ to be raised. Sot.47b שפלים הוּגְבָּהוּ the low have been raised. Tanḥ. Ki Thissa 5; Lev. R. s. 8 בלשון זהה׳ with the word zeh (Lev. 6:13) has he (Aaron) been raised.Part. מוּגְבַּהּ, f. מוּגְבַּהַת. Y.Shebu.I, 32d bot. what means שְׂאֵת (Lev. 13:2) מוגבהת a raised spot (Sifra Thazr., Neg. ch. I מובחקת, corr. acc.). Hithpa. הִתְגַּבֵּהּ, Nithpa. נִתְגַּבֵּהַּ to be elated, boastful. Tanḥ. Ḥuck. 1 התחיל מִתְגַּבֵּהַּ והולך he beame more and more overbearing (Tanḥ. ed. Bub. ib.; Num. R. s. 18 מתגבר). Num. R. s. 6, beg. נִתְגַּבְּהוּ בעצמם they were proud of their own selves.

    Jewish literature > גבהּ

  • 13 גָּבַהּ

    גָּבַהּ(b. h.; v. גבב; cmp. גאה) to be high; to be elated. Meg.15a ג׳ המןוכ׳ (Var. ג׳ לבו של המן) Haman is haughtier than Ahasver (he dared what Ah. did not venture); Yalk. Esth. 1056.Sot.5a ולא ג׳ הר סיני למעלה and Mount Sinai did not rise higher (grow proud). Hif. הִגְבִּיהַּ 1) to raise, elevate; to make elated. Taan.23a a generation which was to be humbled הִגְבַּהְּתּוֹ בתפלתן hast thou lifted up through thy prayer, v. גָּאָה.Erub.55a מי שמַגְבִּיהַּ דעתו עליו כשמים Ms. M. (ed. עליה, ed. Sonc. מגב׳ עצמו כשמ׳; v. Rabb. D. S. a. l.; Yalk. Deut. 940 שמגיס דעתו) who exalts his mind in himself as high as the heavens (who considers himself very wise, ed. who considers himself on account of his knowledge of it as high). Ib. 13b him who lowers himself הק״בה מַגְבִּיהוֹ the Lord will raise, וכל המגביה עצמווכ׳ and whomsoever exalts himself, the Lord will lower; ib. 54a; Ned.55a. Tanḥ. Ki Thissa 14 מַגְבִּיהִים פניהם lifted their faces up; a. fr.Ḥall. III, 1 מַגְבַּהַת הלתה she lifts up (dedicates) the priests share; v., however, גָּבָה. 2) to take up a lost object in order to take possession of it. B. Mets.8a המגביה מציאה לחבירווכ׳ if one takes up an object in behalf of his neighbor; ib. 10a; Bets.39b; a. fr. Hof. הוּגְבַּהּ to be raised. Sot.47b שפלים הוּגְבָּהוּ the low have been raised. Tanḥ. Ki Thissa 5; Lev. R. s. 8 בלשון זהה׳ with the word zeh (Lev. 6:13) has he (Aaron) been raised.Part. מוּגְבַּהּ, f. מוּגְבַּהַת. Y.Shebu.I, 32d bot. what means שְׂאֵת (Lev. 13:2) מוגבהת a raised spot (Sifra Thazr., Neg. ch. I מובחקת, corr. acc.). Hithpa. הִתְגַּבֵּהּ, Nithpa. נִתְגַּבֵּהַּ to be elated, boastful. Tanḥ. Ḥuck. 1 התחיל מִתְגַּבֵּהַּ והולך he beame more and more overbearing (Tanḥ. ed. Bub. ib.; Num. R. s. 18 מתגבר). Num. R. s. 6, beg. נִתְגַּבְּהוּ בעצמם they were proud of their own selves.

    Jewish literature > גָּבַהּ

  • 14 טביעות

    טְבִיעוּתf. (טָבַע II) impression; ט׳ עַיִן identification of an object from a general impression of its form without stating particular marks. Sabb.114a שמחזירין … בט׳ העין to whom a lost object is restored on his identification etc. (Some ed. טְבִיעַת.

    Jewish literature > טביעות

  • 15 טְבִיעוּת

    טְבִיעוּתf. (טָבַע II) impression; ט׳ עַיִן identification of an object from a general impression of its form without stating particular marks. Sabb.114a שמחזירין … בט׳ העין to whom a lost object is restored on his identification etc. (Some ed. טְבִיעַת.

    Jewish literature > טְבִיעוּת

  • 16 יאוש

    יֵאוּש, יֵיאוּשm. (יָאַש) despairing of recovering a lost object, resignation. B. Kam.66a י׳ אינו קונח the owners resignation gives the robber no right of possession (and he must restore the object itself, not its equivalent). Ib.b ואיס״ד י׳ קנהוכ׳ and if we should assume that resignation gives a right of possession, how could the robber say, Here is thy property before thee (since in the meantime it has become valueless)?B. Mets.21b top י׳ שלא מדעת unconscious resignation, i. e. a thing which, if missed, is usually given up, but which has as yet not been missed. Ib. הוי י׳ is considered as given up. Y.B. Kam.IV, end, 4c י׳ טעות a resignation under a false presumption; a. fr.

    Jewish literature > יאוש

  • 17 ייאוש

    יֵאוּש, יֵיאוּשm. (יָאַש) despairing of recovering a lost object, resignation. B. Kam.66a י׳ אינו קונח the owners resignation gives the robber no right of possession (and he must restore the object itself, not its equivalent). Ib.b ואיס״ד י׳ קנהוכ׳ and if we should assume that resignation gives a right of possession, how could the robber say, Here is thy property before thee (since in the meantime it has become valueless)?B. Mets.21b top י׳ שלא מדעת unconscious resignation, i. e. a thing which, if missed, is usually given up, but which has as yet not been missed. Ib. הוי י׳ is considered as given up. Y.B. Kam.IV, end, 4c י׳ טעות a resignation under a false presumption; a. fr.

    Jewish literature > ייאוש

  • 18 יֵאוּש

    יֵאוּש, יֵיאוּשm. (יָאַש) despairing of recovering a lost object, resignation. B. Kam.66a י׳ אינו קונח the owners resignation gives the robber no right of possession (and he must restore the object itself, not its equivalent). Ib.b ואיס״ד י׳ קנהוכ׳ and if we should assume that resignation gives a right of possession, how could the robber say, Here is thy property before thee (since in the meantime it has become valueless)?B. Mets.21b top י׳ שלא מדעת unconscious resignation, i. e. a thing which, if missed, is usually given up, but which has as yet not been missed. Ib. הוי י׳ is considered as given up. Y.B. Kam.IV, end, 4c י׳ טעות a resignation under a false presumption; a. fr.

    Jewish literature > יֵאוּש

  • 19 יֵיאוּש

    יֵאוּש, יֵיאוּשm. (יָאַש) despairing of recovering a lost object, resignation. B. Kam.66a י׳ אינו קונח the owners resignation gives the robber no right of possession (and he must restore the object itself, not its equivalent). Ib.b ואיס״ד י׳ קנהוכ׳ and if we should assume that resignation gives a right of possession, how could the robber say, Here is thy property before thee (since in the meantime it has become valueless)?B. Mets.21b top י׳ שלא מדעת unconscious resignation, i. e. a thing which, if missed, is usually given up, but which has as yet not been missed. Ib. הוי י׳ is considered as given up. Y.B. Kam.IV, end, 4c י׳ טעות a resignation under a false presumption; a. fr.

    Jewish literature > יֵיאוּש

  • 20 П-426

    ЧЬЯ ПОТЕРЯ, МОЯ НАХОДКА coll, cliche (sent Invar fixed WO
    (said, usu. by children, when finding sth.
    usu. the person who finds the lost object does not show anyone what he has found) the person who finds a lost thing has the right to keep it
    finders keepers (, losers weepers).

    Большой русско-английский фразеологический словарь > П-426

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