wherever

אֱמֶתf. (b. h.; = אמנת; אמן) truth, faith, reality. Y.Snh.XI, 30c top לחם א׳ bread of truth, unfeigned hospitality. Gen. R. s. 96 חסד של א׳ true (unselfish) charity. Y.Meg.I, 70a top כאֲמִיתָּהּ של תורה as the Law itself, i. e. as though the Scroll of Esther were the Pentateuch. Y.Shebu.VI, 37a top אֲמִיתָּן של דברים the truth of Num. R. s. 12 א׳ של תורהוכ׳ the truth of the Law is a weapon (of protection) to its owner.בא׳ אמרו in fact they said that Sabb.I, 3; a. fr.B. Mets.60a, a. e. כל בא׳ אמרו הלכה היא wherever an opinion is introduced with the words ‘In fact they said it means to say that it is an established legal rule. Y.Sabb.I, 3b bot., a. e. כ׳׳מ ששנו בא׳וכ׳ wherever the Mishnah says, ‘In fact, it indicates a rule dating from Moses on Sinai, i. e. an ancient tradition; v. Frank. Darké p. 286.הא׳ indeed? Tanḥ. Noah, 10 (ed. Bub. 15, corr. acc.); v. אֹונְטֹוס.

אֱמֶתf. (b. h.; = אמנת; אמן) truth, faith, reality. Y.Snh.XI, 30c top לחם א׳ bread of truth, unfeigned hospitality. Gen. R. s. 96 חסד של א׳ true (unselfish) charity. Y.Meg.I, 70a top כאֲמִיתָּהּ של תורה as the Law itself, i. e. as though the Scroll of Esther were the Pentateuch. Y.Shebu.VI, 37a top אֲמִיתָּן של דברים the truth of Num. R. s. 12 א׳ של תורהוכ׳ the truth of the Law is a weapon (of protection) to its owner.בא׳ אמרו in fact they said that Sabb.I, 3; a. fr.B. Mets.60a, a. e. כל בא׳ אמרו הלכה היא wherever an opinion is introduced with the words ‘In fact they said it means to say that it is an established legal rule. Y.Sabb.I, 3b bot., a. e. כ׳׳מ ששנו בא׳וכ׳ wherever the Mishnah says, ‘In fact, it indicates a rule dating from Moses on Sinai, i. e. an ancient tradition; v. Frank. Darké p. 286.הא׳ indeed? Tanḥ. Noah, 10 (ed. Bub. 15, corr. acc.); v. אֹונְטֹוס.

אָן, אַןch. sam(אן whither.); (interrog.) where? Targ. Gen. 4:9; a. e.Y.Yoma VIII, 44d bot. אן מן הדה (read. מן אן) wherefrom this? i. e. where is your authority? Y.Yeb.XII, 12d bot. ההן סבא לְאָן ליך of what use is this old man to thee?; a. e.(relat.) where, wherever. Lev. R. s. 27 beg. א׳ את יהיבוכ׳ (Yalk. Ps. 727 הן) wherever thou givest, thou givest abundantly.

אָן, אַןch. sam(אן whither.); (interrog.) where? Targ. Gen. 4:9; a. e.Y.Yoma VIII, 44d bot. אן מן הדה (read. מן אן) wherefrom this? i. e. where is your authority? Y.Yeb.XII, 12d bot. ההן סבא לְאָן ליך of what use is this old man to thee?; a. e.(relat.) where, wherever. Lev. R. s. 27 beg. א׳ את יהיבוכ׳ (Yalk. Ps. 727 הן) wherever thou givest, thou givest abundantly.

אָן, אַןch. sam(אן whither.); (interrog.) where? Targ. Gen. 4:9; a. e.Y.Yoma VIII, 44d bot. אן מן הדה (read. מן אן) wherefrom this? i. e. where is your authority? Y.Yeb.XII, 12d bot. ההן סבא לְאָן ליך of what use is this old man to thee?; a. e.(relat.) where, wherever. Lev. R. s. 27 beg. א׳ את יהיבוכ׳ (Yalk. Ps. 727 הן) wherever thou givest, thou givest abundantly.

מְדִינָהf. (b. h.; דִּין I) ( jurisdiction, district, country. Maas. Sh. III, 4 (contrad. to Jerusalem). R. Hash. IV, 3; Succ.III, 12 (contrad. to the Sanctuary); a. fr.In gen. province; large town, capital. Pes.51a כל המ׳ all the people of the place. Gen. R. s. 50, end, v. עִירוֹנִי. Esth. R. to I, 1 כל מקוםשנ׳ … עיר מ׳ מ׳ אפרכיה wherever ‘ir is used in the Scriptures, it means a capital, wherever mdinah is used, it means an hyparchia (province); a. fr.

מְדִינָהf. (b. h.; דִּין I) ( jurisdiction, district, country. Maas. Sh. III, 4 (contrad. to Jerusalem). R. Hash. IV, 3; Succ.III, 12 (contrad. to the Sanctuary); a. fr.In gen. province; large town, capital. Pes.51a כל המ׳ all the people of the place. Gen. R. s. 50, end, v. עִירוֹנִי. Esth. R. to I, 1 כל מקוםשנ׳ … עיר מ׳ מ׳ אפרכיה wherever ‘ir is used in the Scriptures, it means a capital, wherever mdinah is used, it means an hyparchia (province); a. fr.

פָּסַל(b. h.) 1) to cut, chip, hew, trim. Tanḥ. ʿEḳeb 9 (ref. to Koh. 3:5) עת היה לִפְסוֹל שניוכ׳ the time came to hew other two tablets (in place of the broken). Ib. מתחת כסא הכבוד פְּסָלָן he hewed them from under the throne of glory. Ab. Zar.52a (ref. to Deut. 7:25) משפְּסָלוֹ נעשה אלוה as soon as a gentile has done chiselling on it, it becomes a deity (an idol forbidden to Jews for any use); ib. פסלו לאלוה לאוכ׳ when the gentile has hewed it for a god, thou shalt not covet it; פסלו מאלוה ולקחת לך when he chips it so as to unfit it as an idol (v. infra), thou mayest take it unto thyself; a. e.Part. pass. פָּסוּל; f. פְּסוּלָה; pl. פְּסוּלִים, פְּסוּלִין; פְּסוּלוֹת a) chiselled, chipped. Lev. R. s. 22 אבנים פ׳ chipped stones (unfit for the altar); a. e.b) (cmp. פָּגַם) defective, unfit, disqualified, v. פָּסוּל. 2) (denom. of פָּסוּל) to disqualify, to be the cause of disqualification of; to declare unfit. Ḥull.III, 12 פּוֹסְלִין, v. כָּשֵׁר I. Ab. Zar. l. c. מניין לנכרי שפּוֹסֵל אלוהו how will you prove that a gentile can cancel his deity (by disfiguring it)? Kidd.70a אוי לו לפוסל את זרעו ולפוגםוכ׳ woe to him who causes his descendants to be disqualified and his family to be tarnished. Ib. כל הפוסל פסול he who tarnishes (casts suspicion on the purity of a family) is himself tarnished (of spurious descent); במומו פוסל he charges others with his own defect. Ex. R. s. 1 החזירתו … ופ׳ את כלן she (Pharaohs daughter) took him (the infant Moses) around to all Egyptian women to give him suck, but he rejected all of them (refused to take their breasts); ולמה פְסָלָן and why did he reject them? Snh.III, 1 זה פוֹסֵל דיינו של זהוכ׳ each has a right to reject the judge chosen by the other; אם היו כשרים … אינו יכול לפוֹסְלָן if they are fit (not legally disqualified) or authorized, he cannot reject them. Ib. זה פוסל עדיווכ׳ every witness in a case may help by his testimony to disqualify the opposing partys witnesses. R. Hash. I, 7 קבלו … ופָסְלוּוכ׳ they accepted as witnesses himself and his son, and rejected his slave. Mikv. II, 4 פּוֹסְלִין את המקוה are sufficient to make the pond unfit for ritual immersion. Ib. VII, 5 לא פְסָלוּהוּ they do not make the blood unfit. Zeb.I, 4 המחשבה פוֹסֶלֶת the improper intention makes the sacrifice unfit. Succ.II, 7, a. e. בית שמאי פוסלין the school of Sh. declares such a Succah to be ritually unfit; a. v. fr.Trnsf. to cancel, abrogate. B. Kam.97a פְּסָלַתּוּ מלכות the government cancelled the coin; פסלתו מדינה the inhabitants of the district refused to pass it.Gen. R. s. 30, beg. כל מקום שנאמר אלה פ׳ את הראשוניםוכ׳ wherever the Biblical text has ‘these, it is meant to cancel (exclude) the preceding; wherever it has ‘and these, it is to add to the preceding; Ex. R. s. 1 אלה תולדות … פ׳וכ׳ ‘these are the origins of heaven and earth (Gen. 2:4), this excludes the time of chaos; a. fr. Nif. נִפִסַל 1) to be hewn, sculptured. Sifra Kdosh. beg. פסל על שהם נִפְסָלִין idols are named pesel, because they are sculptured; (Yalk. Lev. 604 פסולין). 2) to be disqualified, made unfit, declared unfit. Zeb.I, 4 הזבח נ׳ ארבעהוכ׳ a sacrifice may become unfit by improper actions in four stages, at the slaughtering Pes.15b; 45b הפת … ונִפְסְלָה מלאכול if bread becomes mouldy and unfit for man to eat. Toh. VIII, 6 עד שיִפָּסֵל מאוכל הכלב until it becomes unfit for a dog to eat; Y.Ḥall.IV, 60a top עד שתִּפְסוֹל. Men.100a, v. פְּסוֹל. Num. R. s. 6 end לא היו נִפְסָלִים אלא בקול they (the Levites) became unfit for service only when they lost their voice for song. B. Kam.IX, 2 נִפְסְלָה מעל גבי המזבח became unfit for the altar; a. fr.Trnsf. to be cancelled, abrogated. B. Kam. l. c. (גזל) מטבע ונ׳ if one stole a coin, and it was invalidated (before he made the restitution). Snh.104b (expl. סִלָּה, Lam. 1:15) כאדם שאומר לחברו נפסלה מטבע זו as one says to his neighbor, this coin is worthless; v. סָלָא; a. e. Pi. פִּיסֵּל to cut off dry twigs, to trim. Shebi. II, 3 מְפַסְּלִין עדוכ׳ (in the ante-Sabbatical year) you may trim trees up to New Year, v. פִּיסּוּל. Mikv. IX, 7 מְפַסְּלי אילנות trimmers of trees. Y.Sabb.VII, 10a top; a. e.Yalk. Deut. 942 מְפַסְּלוֹ במעצד he chips it (the crooked staff) with the adze; Sifré ib. 308 מפתלו (corr. acc.). Hif. הִפְסִיל to find fault, to speak contemptuously. Koh. R. to XI, 9 שהיה מַפְסִיל בנשיםוכ׳ who used to find fault with women (considering none good enough for him as wife), and was a profligate.(Part. pass. מוּפְסָל, v. next w.

פָּסַל(b. h.) 1) to cut, chip, hew, trim. Tanḥ. ʿEḳeb 9 (ref. to Koh. 3:5) עת היה לִפְסוֹל שניוכ׳ the time came to hew other two tablets (in place of the broken). Ib. מתחת כסא הכבוד פְּסָלָן he hewed them from under the throne of glory. Ab. Zar.52a (ref. to Deut. 7:25) משפְּסָלוֹ נעשה אלוה as soon as a gentile has done chiselling on it, it becomes a deity (an idol forbidden to Jews for any use); ib. פסלו לאלוה לאוכ׳ when the gentile has hewed it for a god, thou shalt not covet it; פסלו מאלוה ולקחת לך when he chips it so as to unfit it as an idol (v. infra), thou mayest take it unto thyself; a. e.Part. pass. פָּסוּל; f. פְּסוּלָה; pl. פְּסוּלִים, פְּסוּלִין; פְּסוּלוֹת a) chiselled, chipped. Lev. R. s. 22 אבנים פ׳ chipped stones (unfit for the altar); a. e.b) (cmp. פָּגַם) defective, unfit, disqualified, v. פָּסוּל. 2) (denom. of פָּסוּל) to disqualify, to be the cause of disqualification of; to declare unfit. Ḥull.III, 12 פּוֹסְלִין, v. כָּשֵׁר I. Ab. Zar. l. c. מניין לנכרי שפּוֹסֵל אלוהו how will you prove that a gentile can cancel his deity (by disfiguring it)? Kidd.70a אוי לו לפוסל את זרעו ולפוגםוכ׳ woe to him who causes his descendants to be disqualified and his family to be tarnished. Ib. כל הפוסל פסול he who tarnishes (casts suspicion on the purity of a family) is himself tarnished (of spurious descent); במומו פוסל he charges others with his own defect. Ex. R. s. 1 החזירתו … ופ׳ את כלן she (Pharaohs daughter) took him (the infant Moses) around to all Egyptian women to give him suck, but he rejected all of them (refused to take their breasts); ולמה פְסָלָן and why did he reject them? Snh.III, 1 זה פוֹסֵל דיינו של זהוכ׳ each has a right to reject the judge chosen by the other; אם היו כשרים … אינו יכול לפוֹסְלָן if they are fit (not legally disqualified) or authorized, he cannot reject them. Ib. זה פוסל עדיווכ׳ every witness in a case may help by his testimony to disqualify the opposing partys witnesses. R. Hash. I, 7 קבלו … ופָסְלוּוכ׳ they accepted as witnesses himself and his son, and rejected his slave. Mikv. II, 4 פּוֹסְלִין את המקוה are sufficient to make the pond unfit for ritual immersion. Ib. VII, 5 לא פְסָלוּהוּ they do not make the blood unfit. Zeb.I, 4 המחשבה פוֹסֶלֶת the improper intention makes the sacrifice unfit. Succ.II, 7, a. e. בית שמאי פוסלין the school of Sh. declares such a Succah to be ritually unfit; a. v. fr.Trnsf. to cancel, abrogate. B. Kam.97a פְּסָלַתּוּ מלכות the government cancelled the coin; פסלתו מדינה the inhabitants of the district refused to pass it.Gen. R. s. 30, beg. כל מקום שנאמר אלה פ׳ את הראשוניםוכ׳ wherever the Biblical text has ‘these, it is meant to cancel (exclude) the preceding; wherever it has ‘and these, it is to add to the preceding; Ex. R. s. 1 אלה תולדות … פ׳וכ׳ ‘these are the origins of heaven and earth (Gen. 2:4), this excludes the time of chaos; a. fr. Nif. נִפִסַל 1) to be hewn, sculptured. Sifra Kdosh. beg. פסל על שהם נִפְסָלִין idols are named pesel, because they are sculptured; (Yalk. Lev. 604 פסולין). 2) to be disqualified, made unfit, declared unfit. Zeb.I, 4 הזבח נ׳ ארבעהוכ׳ a sacrifice may become unfit by improper actions in four stages, at the slaughtering Pes.15b; 45b הפת … ונִפְסְלָה מלאכול if bread becomes mouldy and unfit for man to eat. Toh. VIII, 6 עד שיִפָּסֵל מאוכל הכלב until it becomes unfit for a dog to eat; Y.Ḥall.IV, 60a top עד שתִּפְסוֹל. Men.100a, v. פְּסוֹל. Num. R. s. 6 end לא היו נִפְסָלִים אלא בקול they (the Levites) became unfit for service only when they lost their voice for song. B. Kam.IX, 2 נִפְסְלָה מעל גבי המזבח became unfit for the altar; a. fr.Trnsf. to be cancelled, abrogated. B. Kam. l. c. (גזל) מטבע ונ׳ if one stole a coin, and it was invalidated (before he made the restitution). Snh.104b (expl. סִלָּה, Lam. 1:15) כאדם שאומר לחברו נפסלה מטבע זו as one says to his neighbor, this coin is worthless; v. סָלָא; a. e. Pi. פִּיסֵּל to cut off dry twigs, to trim. Shebi. II, 3 מְפַסְּלִין עדוכ׳ (in the ante-Sabbatical year) you may trim trees up to New Year, v. פִּיסּוּל. Mikv. IX, 7 מְפַסְּלי אילנות trimmers of trees. Y.Sabb.VII, 10a top; a. e.Yalk. Deut. 942 מְפַסְּלוֹ במעצד he chips it (the crooked staff) with the adze; Sifré ib. 308 מפתלו (corr. acc.). Hif. הִפְסִיל to find fault, to speak contemptuously. Koh. R. to XI, 9 שהיה מַפְסִיל בנשיםוכ׳ who used to find fault with women (considering none good enough for him as wife), and was a profligate.(Part. pass. מוּפְסָל, v. next w.

———————— ————————

אֲהָןor אֲהֵן, אֲהֹון m. (= הָן, הֲהָן √ה־) 1) this, that, he who. Y.Ber.II, 4c bot. א׳ חזירא that swine. Ib. VI, 10a bot. א׳ דמר he who says. Y.Yoma VI, 43d bot. דתנינן כא׳ as that (Mishnah) which we have been taught. Y.Shek.II, 47a top א׳ דהכא the subject just quoted. Y.B. Mets.II, 8c (אהון) אהין להן לי אהן מהו חשוב of what use is this to me? of what value is it to me?Y.Shebu.III, 34d bot. וא׳ אפילו and this ‘eveni. e. why do you use the word ‘even?a. fr. 2) this place, where. Y.Ber.IX, 13b top כל א׳ דאת אזיל wherever thou goest. 3) (adv. of time = על־הן, v. אַ־) thereupon, then. Y.Taan.IV, 69b top אכלון ואהוןוכ׳ eat ye and then drink.

אֲהָןor אֲהֵן, אֲהֹון m. (= הָן, הֲהָן √ה־) 1) this, that, he who. Y.Ber.II, 4c bot. א׳ חזירא that swine. Ib. VI, 10a bot. א׳ דמר he who says. Y.Yoma VI, 43d bot. דתנינן כא׳ as that (Mishnah) which we have been taught. Y.Shek.II, 47a top א׳ דהכא the subject just quoted. Y.B. Mets.II, 8c (אהון) אהין להן לי אהן מהו חשוב of what use is this to me? of what value is it to me?Y.Shebu.III, 34d bot. וא׳ אפילו and this ‘eveni. e. why do you use the word ‘even?a. fr. 2) this place, where. Y.Ber.IX, 13b top כל א׳ דאת אזיל wherever thou goest. 3) (adv. of time = על־הן, v. אַ־) thereupon, then. Y.Taan.IV, 69b top אכלון ואהוןוכ׳ eat ye and then drink.

אַחַר(b. h.; v. foreg.), pl. constr. אַחֲרֵי after, behind. Gen. R. s. 44 wherever the Bible uses the preposition aḥaré סמוך, it means in connection with, אחר מופלג while aḥar means without connection ( later on). Yoma 6a אחר א׳ after ‘after, i. e. some time after the act, opp. חד אחר one ‘after, immediately, v. אֶוְתִּיוֹס.לְאַחֲרָיו, לְאַחֲרֶיהָ, מֵאַחֲרָיו, מֵאַחֲרֶיהָ after it, as concluding, opp. לפניה, לפניו introductory (prayer).Ber.I, 4 אחת לא׳ one benediction after the Shma. Ib. III, 4 לאחריו (prayer) after meal; a. fr.כִּלְאַחַר יד as if doing a thing with the back of the hand, i. e. in a manner different from the usual way of doing it. Sabb.153b; a. fr.מֵאַחַר 1) (conj. followed by ש־ or ד־) after, since, whereas, because. Ḥull.29a מא׳ ששנינו after it has once been stated in the Mishnah … why was it necessary (?) Ib. b ומאחר דאפי׳וכ׳ and since it is not even rabbinically unfit, why ; a. fr. 2) a legal term, meaḥar, the presumption of the truth of ones statement, because he might have pleaded more profitably, if he had been inclined to lie. Y.Shebu.VI, 36d bot. אין אומרים בממון מא׳ מאחרוכ׳ in money matters we do not apply the principle of meaḥer, so as to say that because he might have said ‘thou hast not lent me anything, he may say, ‘thou didst lend me, but I paid half of it (and his plea must be accepted without an oath); v. מִיגּוֹ s. v. גּוֹ.אַחֲרֶיךָ thy successor. Y.Kil.IX, 32c top יהודה בני א׳וכ׳ my son Judah shall succeed thee, none else (is worthy). Keth.95b my property I bequeath to thee ואַחְרַיִיךְ לפ׳ and after thee it shall go over to …אַחַר כָּךְ (abbrev. אח״כ) afterwards, subsequently. Pes.X, 2; a. v. fr.

אַחַר(b. h.; v. foreg.), pl. constr. אַחֲרֵי after, behind. Gen. R. s. 44 wherever the Bible uses the preposition aḥaré סמוך, it means in connection with, אחר מופלג while aḥar means without connection ( later on). Yoma 6a אחר א׳ after ‘after, i. e. some time after the act, opp. חד אחר one ‘after, immediately, v. אֶוְתִּיוֹס.לְאַחֲרָיו, לְאַחֲרֶיהָ, מֵאַחֲרָיו, מֵאַחֲרֶיהָ after it, as concluding, opp. לפניה, לפניו introductory (prayer).Ber.I, 4 אחת לא׳ one benediction after the Shma. Ib. III, 4 לאחריו (prayer) after meal; a. fr.כִּלְאַחַר יד as if doing a thing with the back of the hand, i. e. in a manner different from the usual way of doing it. Sabb.153b; a. fr.מֵאַחַר 1) (conj. followed by ש־ or ד־) after, since, whereas, because. Ḥull.29a מא׳ ששנינו after it has once been stated in the Mishnah … why was it necessary (?) Ib. b ומאחר דאפי׳וכ׳ and since it is not even rabbinically unfit, why ; a. fr. 2) a legal term, meaḥar, the presumption of the truth of ones statement, because he might have pleaded more profitably, if he had been inclined to lie. Y.Shebu.VI, 36d bot. אין אומרים בממון מא׳ מאחרוכ׳ in money matters we do not apply the principle of meaḥer, so as to say that because he might have said ‘thou hast not lent me anything, he may say, ‘thou didst lend me, but I paid half of it (and his plea must be accepted without an oath); v. מִיגּוֹ s. v. גּוֹ.אַחֲרֶיךָ thy successor. Y.Kil.IX, 32c top יהודה בני א׳וכ׳ my son Judah shall succeed thee, none else (is worthy). Keth.95b my property I bequeath to thee ואַחְרַיִיךְ לפ׳ and after thee it shall go over to …אַחַר כָּךְ (abbrev. אח״כ) afterwards, subsequently. Pes.X, 2; a. v. fr.

אֲכִילָהf. (b. h.; אכל) eating, food, meal, dish. Y.Sabb.I, 4a top, a. e. אֲכִילַת בן דרוסא ( דרוסאי, דור׳) the food Ben Drosa used to eat, i. e. third done. Yoma 80b א׳ גסה excessive meal. Ib. 81a, a. fr. א׳ בכזית wherever אכל (to eat) is mentioned in the Bible text, the size of an olive is meant. Y.Sot.III, 19b top אכילת מזבח the consumption (of sacrifices) on the altar. Zeb.31b; a. fr. א׳ פרס, v. פְּרָס. Kil. II, 10, v. אָכְלָה II.Pl. אֲכִילֹות. Pes.78a. Gen. R. s. 86, beg. (play on אוכיל Hos. 11:4) א׳ הרבה (some ed. אבילות אוביל corr. acc.) purveyances.

אֲכִילָהf. (b. h.; אכל) eating, food, meal, dish. Y.Sabb.I, 4a top, a. e. אֲכִילַת בן דרוסא ( דרוסאי, דור׳) the food Ben Drosa used to eat, i. e. third done. Yoma 80b א׳ גסה excessive meal. Ib. 81a, a. fr. א׳ בכזית wherever אכל (to eat) is mentioned in the Bible text, the size of an olive is meant. Y.Sot.III, 19b top אכילת מזבח the consumption (of sacrifices) on the altar. Zeb.31b; a. fr. א׳ פרס, v. פְּרָס. Kil. II, 10, v. אָכְלָה II.Pl. אֲכִילֹות. Pes.78a. Gen. R. s. 86, beg. (play on אוכיל Hos. 11:4) א׳ הרבה (some ed. אבילות אוביל corr. acc.) purveyances.

(אִלָּא) אֶלָּא (contr. of אִן לָא = אִם לֹא) 1) if not, except, but, only. Targ. O. Ex. 15:11 לית אִ׳ את none but thou, none besides thee; a. e.Ber.V, 1 אין עומדין … א׳וכ׳ one must stand up for prayer in no other disposition but that of humility.Snh.4a לא נתן א׳ שלשה he did only three times. Ber.I, 1 ולא זו בלבד (אמרו) א׳וכ׳ and not only in this case they said so, but wherever Ib. 5a אל תקרי תְלַמְּדֶנּוּ א׳ תְלַמְּדֵנוּ read not thlammdennu (thou instructest him) but thlammdēnu (thou teachest us); a. v. fr. 2) (ellipt.) (you cannot say anything except …) but, a logical inference excluding all other explanations Ib. 30b א׳ לא שנא but (the conclusion is proven) there is no difference. Ib. א׳ אמרר׳ but, said R. … we may derive it ; a. fr.