anger

כִּי אָנַפְתָּ בִּי (Yeshayahu 12:1), for You were angry with me, and פֶּן־ יֶאֱנַף וְתֹאבְדוּ דֶרֶךְ (Tehillim 2:12), lest He be angry and you perish in the way; and גַּם־בִּי הִתְאַנַּף (Devarim 1:37), with me too Hashem was angry. All are ענין כעס, the sense of anger.

ואף הוא מזה השרש והענין, af too is of this root and this sense. With the pronoun suffixes it is אַפּוֹ, אַפִּי, אַפְּךָ, his anger, my anger, your anger, with a dagesh for the nun that is missing. It is written up again at the root אף on its own.

הָֽאֲנָפָה לְמִינָהּ (Vayikra 11:19), the anafah after its kind, is the name of a bird, and Chazal (Chullin 63a) say אנפה זו דיה רגזנית, the anafah is the dayah that is given to anger.

וְזָעַם עַל־בְּרִֽית־קוֹדֶשׁ (Daniel 11:30), he raged against the holy covenant; אֲשֶׁר זָעַמְתָּה זֶה שִׁבְעִים שָׁנָֽה (Zecharyah 1:12), against which You have been indignant these seventy years; יִזְעָמוּהוּ לְאֻמִּֽים (Mishlei 24:24), peoples will loathe him; וּלְכָה זֹֽעֲמָה יִשְׂרָאֵֽל (Bamidbar 23:7), and come, rage against Israel.

וְאֵיפַת רָזוֹן זְעוּמָֽה (Michah 6:10), a scant measure that is loathed; וּפָנִים נִזְעָמִים (Mishlei 25:23), a face full of rage.

זַעַם מִלֵּאתָֽנִי (Yirmiyahu 15:17), you have filled me with indignation; מִזַּעַם לְשׁוֹנָם (Hoshea 7:16), because of the rage of their tongue; שְׁפָךְ־עֲלֵיהֶם זַעְמֶךָ (Tehillim 69:25), pour out your indignation upon them.

וְעַל־י"י יִזְעַף לִבּֽוֹ (Mishlei 19:3), and his heart rages against Hashem; אֶת־פְּנֵיכֶם זֹֽעֲפִים (Daniel 1:10), your faces angry; וְהִנָּם זֹֽעֲפִֽים (Bereishis 40:6), and behold they were angry; and as an adjective, אֶל־בֵּיתוֹ סַר וְזָעֵף (Melachim I 21:4), to his house sullen and angry.

וּבְזַעְפּוֹ עִם־הַכֹּֽהֲנִים (Divrei HaYamim II 26:19), and in his raging with the kohanim, which he counts an infinitive. The noun is זַעַף י"י אֶשָּׂא (Michah 7:9), I will bear the wrath of Hashem, and וַיַּֽעֲמֹד הַיָּם מִזַּעְפּֽוֹ (Yonah 1:15), and the sea stood still from its rage.

הִנֵּה חָמִיךְ (Bereishis 38:13), behold your father-in-law, on the pattern of אָחִיךְ, your brother, from אָחָה; וְהִיא שָֽׁלְחָה אֶל־ חָמִיהָ (Bereishis 38:25), and she sent to her father-in-law; כַּלָּה בַּֽחֲמֹתָהּ (Michah 7:6), a daughter-in-law against her mother-in-law. The word standing alone, without a suffix, is not found, but it is חָם, father-in-law, and חָמוֹת, mother-in-law, as it is אָח and אָחוֹת, brother and sister.

The word is said only of a woman's in-laws, and חותן וחותנת, father-in-law and mother-in-law, only of a man's. In the Mishnah, though, Radak found it used of the man too, in האוכל אצל חמיו, האוכל אצל חמותו (Kesubos 12a), one who eats at his father-in-law's, one who eats at his mother-in-law's.

חוֹמָה הָיוּ עָלֵינוּ (Shmuel I 25:16), they were a wall to us; אֲנִי חוֹמָה (Shir HaShirim 8:10), I am a wall; עַד רֶדֶת חֹֽמֹתֶיךָ (Devarim 28:52), until your walls come down; וְקָרָאת יְשׁוּעָה חוֹמֹתַיִךְ (Yeshayahu 60:18), you shall call your walls Salvation. The sense is known.

חֵמָה אֵין לִי (Yeshayahu 27:4), I have no wrath, he will write at the root יָחַם, which in his view is its root.

עַל־הָֽרֹעִים חָרָה אַפִּי (Zecharyah 10:3), my anger burned against the shepherds; וְחָרָה אַפִּי בוֹ (Devarim 31:17), my anger will burn against him; and the infinitive בַּֽחֲרוֹת אַפָּם בָּֽנוּ (Tehillim 124:3), when their anger burned against us.

הֱשִׁיבוֹתָ מֵֽחֲרוֹן אַפֶּֽךָ (Tehillim 85:4), you turned back from the burning of your anger, is a second infinitive and not a noun: were it a noun it would read מֵחָרוֹן with a kamatz under the ches, since it is not in construct, and אַפֶּֽךָ is what the verb acts on.

בְּנֵי אִמִּי נִֽחֲרוּ ־בִי (Shir HaShirim 1:6), my mother's sons were incensed against me; כֹּל הַנֶּחֱרִים בָּךְ (Yeshayahu 41:11), all who are incensed against you; אַל־ תִּתְחַר בַּמְּרֵעִים (Tehillim 37:1), do not be incensed at evildoers; אַל־ תִּתְחַר בְּמַצְלִיחַ דַּרְכּוֹ (Tehillim 37:7), do not be incensed at the man who prospers in his way.

תִּתְחַר is on the pattern of וְאַל־ תִּתְגָּר (Devarim 2:9), do not contend. It may be that its root is תחר or תחרה, with תִּתְחַר on the pattern תִּפְעַל, and Radak calls this correct because of its patach, since on the pattern of תִּתְגָּר it would carry a kamatz as that word does.

הֶֽחֱרָה הֶֽחֱזִיק (Nechemiah 3:20), he heated himself to strengthen himself in the work; וַיַּחַר עָלַי אַפּוֹ (Iyov 19:11), He kindled His anger against me. The sense of all of it is anger, and the root of the matter is heat, since it is out of great heat that a man grows angry.

כִּי חָרוֹן אֶל־כָּל־הֲמוֹנָֽהּ (Yechezkel 7:12), for burning anger is upon all her multitude; תְּשַׁלַּח חֲרֹנְךָ (Shemos 15:7), you send out your burning anger; and on another pattern מֶה חֳרִי הָאַף הַגָּדוֹל הַזֶּֽה (Devarim 29:24 in his edition), what is this great heat of anger.

רָשָׁע יִרְאֶה וְכָעָס (Tehillim 112:10), the wicked man will see and be angry; וְכָעַס הַרְבֵּה וְחָלְיוֹ וָקָֽצֶף (Koheles 5:16), and he is much angered, and his sickness, and wrath; וַיִּכְעַס אָסָא אֶל־הָרֹאֶה (Divrei HaYamim II 16:10), Asa was angry with the seer.

וְכִֽעֲסַתָּה צָֽרָתָהּ (Shmuel I 1:6), her rival provoked her to anger; כִּֽעֲסוּנִי בְּהַבְלֵיהֶם (Devarim 32:21), they provoked Me with their empty things; בְּגוֹי נָבָל אַכְעִיסֵֽם (Devarim 32:21), with a vile nation I will provoke them; כֵּן תַּכְעִסֶנָּה (Shmuel I 1:7), so she would provoke her; לְהַכְעִיסוֹ בְּמַֽעֲשֵׂה יְדֵיכֶֽם (Devarim 31:29), to provoke Him with the work of your hands; וְהִכְעַסְתִּי לֵב עַמִּים רַבִּים (Yechezkel 32:9), I will anger the heart of many peoples.

גַּם־ כַּעַס (Shmuel I 1:6), anger too; כַּעַס לְאָבִיו בֵּן כְּסִיל (Mishlei 17:25), a foolish son is anger to his father; כִּי מֵרֹב שִׂיחִי וְכַעְסִי (Shmuel I 1:16), for out of the abundance of my complaint and my anger; and in the plural עַל כָּל־ הַכְּעָסִים אֲשֶׁר הִכְעִיסוֹ מְנַשֶּֽׁה (Melachim II 23:26), for all the provocations with which Menashe provoked Him.

Some of them are written with a sin: כִּי לֶאֱוִיל יַֽהֲרָג־ כָּעַשׂ (Iyov 5:2), for anger kills the fool; וַתֵּכַהּ מִכַּעַשׂ עֵינִי (Iyov 17:7), my eye is dim from anger; וְתֶרֶב כַּֽעַשְׂךָ עִמָּדִי (Iyov 10:17), You increase Your anger against me; לוּ שָׁקוֹל יִשָּׁקֵל כַּעְשִׂי (Iyov 6:2), if only my anger were weighed.

Rabbi Yonah wrote that these two, לוּ שָׁקוֹל יִשָּׁקֵל כַּעְשִׂי (Iyov 6:2) and כִּי מֵרֹב שִׂיחִי וְכַעְסִי (Shmuel I 1:16), are a root of their own, spelled with a sin, in the sense of pain. Radak holds there is no need for this, since when a man worries and is in pain he grows angry within himself; and besides, כִּי מֵרֹב שִׂיחִי וְכַעְסִי is written with a samech in all the accurate books he has seen.

כִּי הִכְעִיסוּ לְנֶגֶד הַבּוֹנִֽים (Nechemiah 3:37), for they provoked before the builders, means to Radak that they provoked us to anger before the builders, so as to turn the builders' hearts away from building. Rabbi Yonah wrote that it is a matter of mockery and scorn, and Radak holds there is no need for that.

וְתוֹכַחַת נָאַץ לִבִּֽי (Mishlei 5:12), my heart spurned reproof; נָֽאֲצוּ כָּל־תּֽוֹכַחְתִּֽי (Mishlei 1:30), they spurned all my reproof; וַֽעֲצַת עֶלְיוֹן נָאָֽצוּ (Tehillim 107:11), they spurned the counsel of the Most High; וַיִנְאַץ בְּזַֽעַם־אַפּוֹ (Eichah 2:6), and He spurned in the rage of His anger.

נִאֵץ י"י (Tehillim 10:3), he spurns Hashem; נִֽאֲצוּ הָֽאֲנָשִׁים הָאֵלֶּה (Bamidbar 16:30), these men spurned; וְאֵת אִמְרַת קְדֽוֹשׁ־יִשְׂרָאֵל נִאֵֽצוּ (Yeshayahu 5:24), and they spurned the word of the Holy One of Israel; וְנִאֲצוּנִי וְהֵפֵר אֶת־בְּרִיתִֽי (Devarim 31:20), and they will spurn Me and break My covenant; עַד־אָנָה יְנַֽאֲצֻנִי (Bamidbar 14:11), how long will they spurn Me; וְכָֽל־ מְנַֽאֲצַי לֹא יִרְאֽוּהָ (Bamidbar 14:23), and none who spurn Me will see it; אֶפֶס כִּֽי־ נִאֵץ נִאַצְתָּ (Shmuel II 12:14), only because you have utterly spurned, where the first נאץ is an infinitive.

וְתָמִיד כָּל־הַיּוֹם שְׁמִי מִנֹּאָֽץ (Yeshayahu 52:5), and continually all the day My name is spurned, is a reflexive whose form by rule would be מִתְנָאֵץ, or else a form compounded with the passive, as he set out in the section on grammar, in the chapter on the verbs.

יוֹם־צָרָה וְתוֹכֵחָה וּנְאָצָה (Yeshayahu 37:3), a day of trouble and rebuke and contempt; and on another pattern וַֽיַּֽעֲשׂוּ נֶאָצוֹת גְּדֹלֽוֹת (Nechemiah 9:18), and they committed great acts of contempt, and שָׁמַעְתִּי אֶת־כָּל־ נָאָצוֹתֶיךָ (Yechezkel 35:12), I have heard all your words of contempt.

The sense of all of them is loathing, מיאוס, and those of the heavy form are close to provoking anger; all of them are near one another in sense.

לְעָבְרְךָ בִּבְרִית (Devarim 29:11), for you to pass into a covenant, which he explains from the practice itself: the slaughtered animal or bird is cut in two and the parties to the covenant pass between the pieces, as אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה (Bereishis 15:17), which passed between these pieces. לַעֲבֹר בְּרִיתוֹ (Devarim 17:2), to transgress His covenant, is not the same: it means to forsake and abandon the covenant and pass over it, as though it said מעל בריתו, away from His covenant. וָאֶתֵּן לָהֶם יַעַבְרוּם (Yirmiyahu 8:13) he explains: I gave them the mitzvos, and they pass them off from themselves and leave them. וּמַיִם לֹא יַעַבְרוּ פִיו (Mishlei 8:29), and the waters shall not pass His word, is that they do not pass beyond what He says but do as He commanded; and זַמֹּתִי בַּל יַעֲבָר פִּי (Tehillim 17:3) he reads: my mouth does not pass beyond my thought, but as my mouth is so is my thought, for I am not one thing in the mouth and another in the heart.

מַעֲבַר יַבֹּק (Bereishis 32:23), the ford of Yabok, and עָבְרוּ מַעְבָּרָה (Yeshayahu 10:29), they have crossed the ford. Where the verb takes an object it is to bring across or to pass through: הֶעֱבִיר אֶת בְּנוֹ בָּאֵשׁ (Melachim II 21:6), he passed his son through the fire. מַעֲבִרִים (Shmuel I 2:24), said of Hashem's people, he explains as turning them away, keeping them from coming to the Beis HaMikdash to bring offerings. Some read it as in וַיַּעֲבִירוּ קוֹל (Shemos 36:6), they passed word round; on that reading the sense is: I hear that people are passing word about you that you sin, and are murmuring against you.

The noun is הָעֲבָרָה, a crossing: וְעָבְרָה הָעֲבָרָה לַעֲבִיר אֶת בֵּית הַמֶּלֶךְ (Shmuel II 19:19), and the crossing went over to bring the king's household across. Some take הָעֲבָרָה as a name for the small boat that ferries, in which people cross the breadth of a river.

עֹבֵר לַסֹּחֵר (Bereishis 23:16), current with the merchant. The silver, he says, is sometimes taken in by the merchant and sometimes paid out by him, so that it is always passing to and from his hand.

וּכְגֶבֶר עֲבָרוֹ יָיִן (Yirmiyahu 23:9), like a man whom wine has passed over, he explains as the wine having passed over him and made him drunk; or as its having got past him, being stronger than he, as in וַיַּעֲבֹר אֶת הַכּוּשִׁי (Shmuel II 18:23), he outran the Kushi, that is, ran faster than he and passed him; and so עָבְרוּ דִבְרֵי רָע (Yirmiyahu 5:28), they did worse than other wicked men had done.

מֵעֵבֶר הַנָּהָר (Shmuel II 10:16), from the side of the river, and מִכָּל עֲבָרָיו (Melachim I 5:4), on all his sides. עִבְרִי אָנֹכִי (Yonah 1:9), I am a Hebrew, he takes as being of the family of Ever. וְהֵאִיר עַל עֵבֶר פָּנֶיהָ (Shemos 25:37), and it shall give light over against its face, he explains: the mouths of the six lamps at the heads of the branches that come out of its sides are turned toward the middle one, so that the light of the lamps falls on the face of the middle shaft, which is the body of the menorah.

In another sense, וַיְעַבֵּר (Melachim I 6:21), with בְּרַתּוּקוֹת זָהָב, chains of gold, means ויבריח, he barred across. The Targum of מַבְרִחַ מִן הַקָּצֶה אֶל הַקָּצֶה (Shemos 26:28), barring from end to end, is מַעְבַּר מִן סְיָפֵי לִסְיָפֵי, passing across from end to end.

עֹבֵר מִתְעַבֵּר עַל רִיב לֹּא לוֹ (Mishlei 26:17), one who passes by and grows angry at a quarrel not his own, and וַיִּתְעַבֵּר (Devarim 3:26), and He was angry. The noun is עֶבְרָה, as עֶבְרָה וָזַעַם וְצָרָה (Tehillim 78:49), wrath and indignation and trouble. Their sense, he says, is wrath and burning anger.

מֵעֲבוּר הָאָרֶץ (Yehoshua 5:11), the grain of the land; he suggests that the grain of the year past may be called עבור while that of the year coming is תבואה. And בַּעֲבוּר is because of, as בַּעֲבוּר דָּוִד (Tehillim 132:10), for David's sake. He remarks that the word is not rightly used without its bet, as some of the paytanim use it.

שׁוֹרוֹ עִבַּר (Iyov 21:10), his bull breeds: this usage is well known in the words of Chazal, פרה מעוברת, a cow in calf (Bava Kamma 9:1, 93b), and they use it often; the sense of שׁוֹרוֹ עִבַּר he has explained at the root גָּעַל. His father takes וְעֶבְרָתוֹ לֹא כֵן בַּדָּיו (Yeshayahu 16:6) in this sense, of conceiving. On that reading בַּדָּיו are his sons, and they are לֹא כֵן, not so, because his sons are no true sons, being mamzerim; one who considered the conception from Lot their father would not have been proud.

וְלֹֽא־ עֲצָבוֹ אָבִיו (Melachim I 1:6), his father had not vexed him, which he glosses לא הרגיזו ולא הדאיגו, he did not vex him and did not cause him worry. Standing without an object, וַֽעֲצוּבַת רוּחַ (Yeshayahu 54:6), vexed in spirit, and וְעָשִׂיתָ מֵֽרָעָה לְבִלְתִּי עָצְבִּי (Divrei HaYamim I 4:10), which he explains: that You deal with me so that I am not vexed and do not worry from evil. So נֶעְצַב אֶל־דָּוִד (Shmuel I 20:34), he was vexed over David, וְעַתָּה אַל־ תֵּעָצְבוּ (Bereishis 45:5), now do not be vexed, and וַיִּתְעַצֵּב אֶל־לִבּֽוֹ (Bereishis 6:6), and He was vexed to His heart.

וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ (Yeshayahu 63:10), and they rebelled and vexed His holy spirit, which he glosses הרגיזו והדאיגו, they vexed it and caused it worry; כָּל־הַיּוֹם דְּבָרַי יְעַצֵּבוּ (Tehillim 56:6), all the day they vex my words; and יַֽעֲצִיבוּהוּ בִּֽישִׁימֽוֹן (Tehillim 78:40), they vexed Him in the wasteland.

עֶצֶב in וְלֹֽא־יוֹסִף עֶצֶב עִמָּֽהּ (Mishlei 10:22), and adds no vexation with it, and וּדְבַר־ עֶצֶב יַֽעֲלֶה־אָֽף (Mishlei 15:1), and a word of vexation stirs up anger; לְמַֽעֲצֵבָה תִּשְׁכָּבֽוּן (Yeshayahu 50:11), you shall lie down in vexation; קֹרֵֽץ עַיִן יִתֵּן עַצָּבֶת (Mishlei 10:10), one who winks the eye gives vexation, and in construct וּבְעַצְּבַת ־לֵב רוּחַ נְכֵאָֽה (Mishlei 15:13), and by vexation of heart the spirit is broken; in the plural יָגֹרְתִּי כָל־ עַצְּבֹתָי (Iyov 9:28), I dreaded all my worries, and וּמְחַבֵּשׁ לְעַצְּבוֹתָֽם (Tehillim 147:3), and binds up their worries. ענין כלם הרוגז והדאגה, the sense of them all is vexation and worry. מְחַבֵּשׁ, binding up, is said of worry על דרך השאלה, as borrowed speech, since that very pasuk says הָרוּפֵא לִשְׁבוּרֵי לֵב, who heals the broken of heart.

אִם־דֶּֽרֶךְ־ עֹצֶב בִּי (Tehillim 139:24) he reads as: if there is in me a way of vexation and worry over what befalls me, but I accept it all with love; or if I am walking an evil way that vexes You and angers You. And it may be explained from the name of the idols: if I am turning to the עצבים, the idols.

From this sense the images of avodah zarah are called עצבים, as הַעֶצֶב נִבְזֶה, a despised idol, and פֶּן־תֹּאמַר עָצְבִּי עָשָׂם (Yeshayahu 48:5), lest you say my idol did them; כי הם דאגה ורוגז, for they are worry and vexation to busy oneself with, and one vexes Hashem by them. So too עָשִׂינוּ לָהּ כַּוָּנִים לְהַעֲצִבָה (Yirmiyahu 44:19), we made her cakes לְהַעֲצִבָה, which is to make her idols; or לְהַעֲצִבָה may stand in for the word meant, לשמחה, to gladden her, and its ה is soft where the rule would give it a mappiq.

מַסִּיעַ אֲבָנִים יֵֽעָצֵב בָּהֶם (Koheles 10:9), one who moves stones toils and wearies himself with them; יָדֶיךָ עִצְּבוּנִי (Iyov 10:8), Your hands toiled and wearied themselves in forming me, said as a figure, while Rabbi Moshe ben Ezra takes it from the sinews, which are called עצבים. So בְּעִצָּבוֹן תֹּֽאכֲלֶנָּה (Bereishis 3:17), in toil you shall eat of it, and עִצְּבוֹנֵךְ וְהֵֽרֹנֵךְ (Bereishis 3:16), your toil and your pregnancy, where the sense is toil and weariness. And בְּכָל־ עֶצֶב יִהְיֶה מוֹתָר (Mishlei 14:23): in every toil a man toils there is gain and rank for him, since by much toil a man comes to rank and wealth and rule, while the toil of the lips and the weariness of talk bring only want, as the pasuk ends וּדְבַר־שְׂפָתַיִם אַךְ־לְמַחְסֽוֹר, but talk of the lips is only for want.

וְהַר סִינַי עָשַׁן כֻּלּוֹ (Shemos 19:18), and Mount Sinai smoked, all of it: עָשַׁן is a past verb, since half of it is kamatz and half patach; גַּע בֶּהָרִים וְֽיֶעֱשָֽׁנוּ (Tehillim 144:5), touch the mountains and they will smoke; and as a description וְאֶת־הָהָר עָשֵׁן (Shemos 20:15), and the mountain smoking, and הָֽאוּדִים הָֽעֲשֵׁנִים (Yeshayahu 7:4), the smoking firebrands.

תַנּוּר עָשָׁן (Bereishis 15:17), an oven of smoke, though it may be a description, a smoking oven; כֶּעָשָׁן נִמְלָחוּ (Yeshayahu 51:6), like smoke they vanish; וְהִבְעַרְתִּי בֶֽעָשָׁן רִכְבָּהּ (Nachum 2:14), I will burn her chariots in smoke, that is, in a great fire whose smoke is seen from afar. In construct וְהִנֵּה עָלָה עֲשַׁן הָעִיר (Yehoshua 8:20), and behold the smoke of the city went up, and on another pattern כְּעֶשֶׁן הַכִּבְשָׁן (Shemos 19:18), like the smoke of the furnace.

Since anger and fury are heat, Scripture calls them fire, כִּי־אֵשׁ קָֽדְחָה בְאַפִּי (Devarim 32:22), for a fire has kindled in My anger, and calls them smoke too: עַד־מָתַי עָשַׁנְתָּ בִּתְפִלַּת עַמֶּֽךָ (Tehillim 80:5), how long have You smoked against the prayer of Your people; יֶעְשַׁן אַפְּךָ בְּצֹאן מַרְעִיתֶֽךָ (Tehillim 74:1), will Your anger smoke against the flock of Your pasture; עָלָה עָשָׁן בְּאַפּוֹ (Shmuel II 22:9), smoke went up in His nostrils; יֶעְשַׁן אַף־י"י וְקִנְאָתוֹ (Devarim 29:19), the anger of Hashem and His jealousy will smoke.

כִּי פָנָה אֶל אֱלֹהִים אֲחֵרִים (Devarim 31:18), he turned to other gods, and פְּנוּ לָכֶם צָפֹנָה (Devarim 2:3), turn yourselves northward. לִפְנוֹת עָרֶב (Bereishis 24:63) he glosses as when the evening turns and comes on.

הַשַּׁעַר הַפֹּנֶה (Yechezkel 46:12), the gate that faces, is like שַׁעַר הַפִּנָּה (Melachim II 14:13), the corner gate: the corner is called פונה, facing, because it looks upon the wall and its beauty. And from this, he says, the face is called פָּנִים, because it turns this way and that.

לִפְנֵי, before; מִפְּנֵי, from before; and מִלִּפְנֵי, where both stand together. He asks how the mem, which shows distance, and the lamed, which shows nearness, can be joined in one word, since they are opposites, and answers that it means from the place that is before Hashem, which is the place where prophecy is received.

עַל־פְּנֵי כָל־אֶחָיו נָפָֽל (Bereishis 25:18) means that his lot fell together with the lot of his brothers. גִּבֹּר־צַיִד לִפְנֵי (Bereishis 10:9), a mighty hunter before Hashem, is that he would offer of his game before Hashem; or else before Hashem is said to make his might great, as in עִיר־גְּדוֹלָה לֵֽאלֹהִים (Yonah 3:3), a city great to Hashem, and כְּֽהַרְרֵי־אֵל (Tehillim 36:7), like the mountains of Hashem. אַל־תִּתֵּן אֶת־אֲמָתְךָ לִפְנֵי בַּת־בְּלִיָּעַל (Shmuel I 1:16) is short a word: do not set your maidservant before Hashem as a daughter of worthlessness.

עַל פְּנֵי he often reads as during a life: וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו (Bereishis 11:28), Haran died in the lifetime of Terach his father, and so עַל פְּנֵי אַהֲרֹן אֲבִיהֶם (Bamidbar 3:4), in the lifetime of Aharon their father. לִפְנֵי שֶׁמֶשׁ (Tehillim 72:17) he reads as while the sun endures, and so יְדַכְּאוּם לִפְנֵי־עָֽשׁ (Iyov 4:19), they crush them while the moth endures, that is, for ever, as it says לָנֶצַח יֹאבֵֽדוּ (Iyov 4:20), they perish for ever. He reads לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי (Shemos 20:3) the same way, you shall have no other gods while I endure, which is for ever, and offers beside it that על פני there means לפני, before Me, so that even in secret a thing is before Him. Later in the entry he gives his own view, לפי דעתי, that על פני there is to anger Me.

Where the verb takes an object it is to clear: וְאָנֹכִי פִּנִּיתִי הַבַּיִת (Bereishis 24:31), I have cleared the house, and פַּנּוּ דֶּרֶךְ (Yeshayahu 40:3), clear a way.

In the causative it is turning away: הִפְנָה עֹרֶף מוֹאָב (Yirmiyahu 48:39), Moav has turned the back, לֹא הִפְנוּ אָבוֹת אֶל בָּנִים (Yirmiyahu 47:3), which he glosses as fathers not turning their faces back to their sons, and וּמָנוֹס נָסוּ וְלֹא הִפְנוּ (Yirmiyahu 46:5), they fled and did not turn. Of נֻסוּ הָפְנוּ הֶעְמִקוּ לָשֶׁבֶת יֹשְׁבֵי דְּדָן (Yirmiyahu 49:8) he says it is not a command, as some have thought, since this form has no command, but a past: flee, you who dwell in Dedan, for your enemy has already turned to come upon you and has settled deep in your land to drive you out and exile you. His father reads it of Dedan instead, that when they were told to flee they turned and fled far off and put their dwelling where the enemy's hand would not reach them.

Since anger shows in the face, Scripture names anger by the face: וְנָתַתִּי אֶת פָּנַי בַּנֶּפֶשׁ הַהִוא (Vayikra 20:6), I will set My face against that soul, לוֹא אַפִּיל פָּנַי בָּכֶם (Yirmiyahu 3:12), I will not let My face fall upon you, אֲכַפְּרָה פָנָיו (Bereishis 32:21), appeasing his face, and וּפָנֶיהָ לֹא הָיוּ לָהּ עוֹד (Shmuel I 1:18), her face was hers no longer. On this reckoning he offers וַיּוֹצִאֲךָ בְּפָנָיו (Devarim 4:37) as in His anger, the anger He was angry with at Mitzrayim, having set the same words earlier in the entry among those that mean in a lifetime.

What is over against a man's face is called פָּנִים, and its opposite אָחוֹר: וְהִיא כְתוּבָה פָּנִים וְאָחוֹר (Yechezkel 2:10), and it was written front and back. By way of borrowing, וּתְחַדֵּשׁ פְּנֵי אֲדָמָֽה (Tehillim 104:30), and You renew the face of the ground, and אֶל־מוּל פְּנֵי הַמִּלְחָמָה (Shmuel II 11:15), over against the face of the battle.

לְפָנִים הָאָרֶץ יָסַדְתָּ (Tehillim 102:26), of old You founded the earth, וְאֶת יְהוּדָה שָׁלַח לְפָנָיו (Bereishis 46:28), sent ahead of him, and וְלִפְנֵי מִזֶּה (Nechemiah 13:4), before this. Inside is the same word: הוּא הַהֵיכָל לִפְנָי (Melachim I 6:17) is the inner Heichal, called inner although it lies outside the Devir because it is inside the Ulam, or else so called because it stood before the Devir as one goes in. So הַבַּיִת הַפְּנִימִי (Yechezkel 41:17) and אֶל הֶחָצֵר הַפְּנִימִית (Esther 4:11), while כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה (Tehillim 45:14) is a noun, standing within.

וְעַל כָּל־הָֽעֵדָה יִקְצֹף (Vayikra 10:6), and He will be wroth with the whole congregation; הַסְתֵּר וְאֶקְצֹף (Yeshayahu 57:17), hiding, I was wroth; וְהָיָה כִֽי־יִרְעַב וְהִתְקַצַּף (Yeshayahu 8:21), and when he is hungry he will fall into a rage; וּבְחֹרֵב הִקְצַפְתֶּם (Devarim 9:8), at Chorev you stirred up wrath; מַקְצִפִים הֱיִיתֶם (Devarim 9:22), you were stirring up wrath. Its sense is a boiling in anger.

כִּֽי־יָצָא הַקֶּצֶף (Bamidbar 17:11), for the wrath has gone out; עַל־אֲבֽוֹתֵיכֶם קָֽצֶף (Zecharyah 1:2), wrath against your fathers; כִּי בְקִצְפִּי הִכִּיתִיךְ (Yeshayahu 60:10), in my wrath I struck you; מִקִּצְפּוֹ תִּרְעַשׁ הָאָרֶץ (Yirmiyahu 10:10), at his wrath the earth quakes; אַל־ בְּקֶצְפְּךָ תוֹכִיחֵנִי (Tehillim 38:2), do not rebuke me in your wrath.

From this it is said of the boiling of water in the force of the wind: כְּקֶצֶף עַל־פְּנֵי־מָֽיִם (Hoshea 10:7), like a boiling up on the face of the water. So Targum Yonasan renders it, כְּרוּתְחָא עַל אַפֵּי מַיָא, like a boiling on the face of the water.

Some explain it as the bark of a tree, and likewise וּתְאֵנָתִי לִקְצָפָה (Yoel 1:7), and my fig tree for stripping, that is, it was peeled from its great dryness, as it says there, חָשׂף חֲשָׂפָהּ, he has stripped it bare. Radak adds that וּתְאֵנָתִי לִקְצָפָה can also be taken in the first sense, that is, for a curse.

וְרָגַז וְשָׂחַק וְאֵין נָֽחַת (Mishlei 29:9), he is agitated and laughs, and there is no rest; וְרָֽגְזוּ וְחָלוּ (Devarim 2:25), they will tremble and be in anguish; וַתִּרְגַּז בִּטְנִי (Chavakuk 3:16), my belly trembled, and וְתַחְתַּי אֶרְגָּז (Chavakuk 3:16), and I tremble where I stand; מֽוֹסְדוֹת הַשָּׁמַיִם יִרְגָּזוּ (Shmuel II 22:8), the foundations of the heavens tremble; and אַֽל־ תִּרְגְּזוּ בַּדָּֽרֶךְ (Bereishis 45:24), do not be agitated on the way. The sense he gives is trembling and movement, out of fear or out of anger.

חָדְלוּ רֹגֶז (Iyov 3:17), they have ceased from trembling; מֵֽעָצְבְּךָ וּמְֽרָגְזֶךָ (Yeshayahu 14:3), from your sorrow and from your trembling, where the serving mem takes a chirik; and with the feminine heh, וּמֵימֶיךָ בְּרָגְזָה וּבִדְאָגָה תִּשְׁתֶּֽה (Yechezkel 12:18), you will drink your water in trembling and in worry.

וַתִּרְגְּזִי ־לִי בְּכָל־אֵלֶּה (Yechezkel 16:43), and you set Me trembling with all these, is the verb taking an object. Likewise וְהִרְגִּיז לְיֹֽשְׁבֵי בָבֶֽל (Yirmiyahu 50:34), and he will set the dwellers of Bavel trembling; הַמַּרְגִּיז אֶרֶץ מִמְּקוֹמָהּ (Iyov 9:6), who shakes the earth out of her place; and לָמָּה הִרְגַּזְתַּנִי לְהַֽעֲלוֹת אֹתִי (Shmuel I 28:15), why have you stirred me, to bring me up. The reflexive: יַעַן הִתְרַגֶּזְךָ אֵלַי (Yeshayahu 37:29), because you stirred yourself against Me.

On וְאֵת הִֽתְרַגֶּזְךָ אֵלָֽי (Yeshayahu 37:28), and your stirring against Me, Rabbi Yonah wrote that the word may be said of the sound of thunder and of quaking, and then what is meant here would be your multiplying words against Me and making your tongue great against Me. Brought in support of this reading is וְשַֽׁאֲנַנְךָ עָלָה בְאָזְנָי (Yeshayahu 37:29), read as, and the abundance of your words has come up into My ears; and like it is וַתִּרְגְּזִי־לִי בְּכָל־אֵלֶּה, read as, you have done much in all these deeds.

תָּשִׂימוּ בָֽאַרְגַּז מִצִּדּוֹ (Shmuel I 6:8), you shall put in the chest at its side. He does not treat the word here, having written it in the section of aleph among the words of four letters.

רָֽעֲמוּ פָּנִֽים (Yechezkel 27:35), faces were enraged; and in the heavy form בַּֽעֲבוּר הַרְּעִמָהּ (Shmuel I 1:6), so as to enrage her, where the dagesh in the resh is like the dagesh in מִקְּדָשׁ (Shemos 15:17), the Sanctuary. The sense of these is rage in the face.

In another sense, יִרְעַם הַיָּם וּמְלֹאוֹ (Tehillim 98:7), let the sea thunder and its fullness; and in the heavy form אֵֽל־הַכָּבוֹד הִרְעִים (Tehillim 29:3), the God of glory thundered; יַרְעֵם מִן־שָׁמַיִם (Shmuel II 22:14), He thundered from heaven; וּבְקוֹל כָּמֹהוּ תַרְעֵֽם (Iyov 40:9), and can you thunder with a voice like His.

וְרַעַם גְּבוּרֹתָו (Iyov 26:14), and the thunder of His might; רַעַם שָׂרִים וּתְרוּעָֽה (Iyov 39:25), the thunder of captains and the shouting; הֲתַלְבִּישׁ צַוָּארוֹ רַעְמָֽה (Iyov 39:19), do you clothe his neck with thunder. Their sense is like that of a loud shaking.

בְּשֶׁצֶף קֶצֶף (Yeshayahu 54:8): by its place, he says, its sense is with a little wrath, as the pasuk before says, בְּרֶגַע קָטֹן עֲזַבְתִּיךְ (Yeshayahu 54:7), for a small moment I forsook you.