animal sounds

וְהָגִיתִי בְכָל־פָּעֳלֶךָ (Tehillim 77:13), and I will speak of all Your work; לֹֽא־ יֶהְגּוּ בִּגְרוֹנָֽם (Tehillim 115:7), they make no sound in their throat; וּלְשׁוֹנִי אִם־ יֶהְגֶּה רְמִיָּֽה (Iyov 27:4), nor shall my tongue utter deceit; כִּֽי־אֱמֶת יֶהְגֶּה חִכִּי (Mishlei 8:7), for my palate speaks truth; יֶהְגוּ ־רִֽיק (Tehillim 2:1), they utter emptiness. The sense of all of it is speech and the chirping of the mouth.

כַּֽאֲשֶׁר יֶהְגֶּה הָֽאַרְיֵה (Yeshayahu 31:4), as the lion growls; וְכַיּוֹנִים הָגֹה נֶהְגֶּה (Yeshayahu 59:11), we moan and moan like doves; and הַֽמְצַפְצְפִים וְהַמַּהְגִּים (Yeshayahu 8:19), those who chirp and mutter.

וְהֶגֶה מִפִּיו יֵצֵֽא (Iyov 37:2), and a sound goes out from his mouth; כִּלִּינוּ שָׁנֵינוּ כְמוֹ־ הֶֽגֶה (Tehillim 90:9), we spend our years like a sound; קִנִים וָהֶגֶה וָהִֽי (Yechezkel 2:10), lamentations, moaning and woe. In other patterns, הִגָּיוֹן סֶֽלָה (Tehillim 9:17), utterance, selah; וְהֶגְיוֹן לִבִּי לְפָנֶיךָ (Tehillim 19:15), and the utterance of my heart before You; בִּינָה הֲגִֽיגִי (Tehillim 5:2), consider my utterance; and וְהָגוּת לִבִּי תְבוּנֽוֹת (Tehillim 49:4), and the utterance of my heart is understanding.

הֹרוֹ וְהֹגוֹ מִלֵּב דִּבְרֵי־שָֽׁקֶר (Yeshayahu 59:13), putting forth and uttering words of falsehood from the heart, is an infinitive. His father writes that הֹרוֹ has its cholam by rule, being from יָרָה, like וּלְהוֹרֹת אֶת־בְּנֵי יִשְׂרָאֵל (Vayikra 10:11), and to teach Bnei Yisrael, and that וְהֹגוֹ came with a cholam too, to pair the two words, as with the pair אֶת־מוֹצָֽאֲךָ וְאֶת־מֹבָואֶךָ (Shmuel II 3:25), your going out and your coming in.

His father holds the whole root a mumbling and a chirping, with no sense of reading or speaking in it. So וּֽבְתוֹרָתוֹ יֶהְגֶּה (Tehillim 1:2), and in His Torah he mumbles, is not the reading itself: a man reads in Torah so much that at every hour, even when he is not reading, the words come out upon his mouth and appear on his lips. The proof he gives is וְכַיּוֹנִים הָגֹה נֶהְגֶּה (Yeshayahu 59:11), we moan and moan like doves, which is chirping and is like a sound of wailing, and so קִנִים וָהֶגֶה (Yechezkel 2:10), lamentations and moaning.

הָגָה בְּרוּחוֹ הַקָּשָׁה (Yeshayahu 27:8), He removed it with His harsh wind; הָגוֹ סִיגִים מִכָּסֶף (Mishlei 25:4), take the dross away from the silver; and הָגוֹ רָשָׁע לִפְנֵי־מֶלֶךְ (Mishlei 25:5), take the wicked man away from before the king: the sense is removal. His father puts כַּֽאֲשֶׁר הֹגָּה מִן־הַֽמְסִלָּה (Shmuel II 20:13), when he was moved off the highway, in this root and this sense.

וְנָֽהַמְתָּ בְאַֽחֲרִיתֶךָ (Mishlei 5:11), and you will roar at your end, and וּנְהַמְתֶּם אִישׁ אֶל־אָחִֽיו (Yechezkel 24:23), and you shall roar one to another; so too מִנַּֽהֲמַת לִבִּֽי (Tehillim 38:9), from the roaring of my heart.

וִשְׁאַג [יִשְׁאַג] כַּכְּפִירִים וְיִנְהֹם (Yeshayahu 5:29), he roars like the young lions, and he roars; the noun נַהַם כַּכְּפִיר אֵימַת מֶלֶךְ (Mishlei 20:2), the dread of a king is a roaring like a young lion's; and of the sea, כְּנַֽהֲמַת ־יָם (Yeshayahu 5:30), like the roaring of the sea.

הֲיִנְהַק־פֶּרֶא עֲלֵי־דֶשֶׁא (Iyov 6:5), does the wild donkey make a noise over grass, and בֵּֽין־שִׂיחִים יִנְהָקוּ (Iyov 30:7), among the bushes they make a noise. Their sense is המיה, making a noise.

נָֽעֲרוּ כְּגוֹרֵי אֲרָיֹֽות (Yirmiyahu 51:38), they roar like lions' whelps, meaning שאגו והמו, they roared and made their noise; and Chazal use the word of a donkey, חמור נוער (Berachos 3a), a donkey brays. Rabbi Yonah puts כִּי נֵעוֹר מִמְּעוֹן קָדְשֽׁוֹ (Zecharyah 2:17), for He roars from His holy dwelling, in this root, and takes it as an adjective on the pattern of יָכוֹל, able, save that the vowel changed because of the ayin. Radak's father put it here too, and said that the word is used of Hashem after the manner of י"י מִצִּיּוֹן יִשְׁאָג (Yoel 4:16), Hashem roars from Tzion.

גַּם־חָצְנִי נָעַרְתִּי (Nechemiah 5:13), I also shook out my lap, and נֹעֵר כַּפָּיו מִתְּמֹךְ בַּשֹּׁחַד (Yeshayahu 33:15), shaking his palms clear of holding a bribe. וְנֹעֵר בָּשָׁן וְכַרְמֶֽל (Yeshayahu 33:9), and Bashan and Carmel shake off, is shaking off its fruit and its crop; or the verb is intransitive. In the passive, נִנְעַרְתִּי כָּֽאַרְבֶּֽה (Tehillim 109:23), I am shaken off like a locust, and וְיִנָּֽעֲרוּ רְשָׁעִים מִמֶּֽנָּה (Iyov 38:13), and the wicked are shaken out of it; with an object, וְנִעֵר פַּרְעֹה וְחֵילוֹ (Tehillim 136:15), and He shook out Pharaoh and his army, and וַיְנַעֵר י"י אֶת־מִצְרַיִם (Shemos 14:27), and Hashem shook out Mitzrayim; and הִתְנַֽעֲרִי מֵעָפָר (Yeshayahu 52:2), shake yourself from the dust.

וְהָיָה הֶחָסֹן לִנְעֹרֶת (Yeshayahu 1:31), and the strong shall become tow, and in the Mishnah (Shabbos 4:1) בנעורת של פשתים, the tow of flax, which is what the one who dresses the flax shakes and beats out of it. Some read וְהַנַּעַר נָֽעַר (Shmuel I 1:24) from the shaking sense, that the youth was sharp and knew good from bad, like one who shakes the refuse out.

כִּי־נַעַר אָנֹֽכִי (Yirmiyahu 1:6), for I am a youth. One small in years is called נער, and because it is the way of the small to serve the great, the attendant is called נער even when he is old in years: נַעַר עִבְרִי (Bereishis 41:12), a Hebrew attendant; וְהוּא נַעַר אֶת־בְּנֵי בִלְהָה (Bereishis 37:2), and he was an attendant with the sons of Bilhah; גֵּיֽחֲזִי נַֽעֲרוֹ (Melachim II 4:12), Geichazi his attendant; בְּנַֽעֲרֵי שָׂרֵי הַמְּדִינוֹת (Melachim I 20:14), by the attendants of the officers of the provinces. וּרְחַבְעָם הָיָה נַעַר (Divrei HaYamim II 13:7), and Rechavam was a youth, is כנער בדעתו, like a youth in his understanding. The young of the flock is also called נער: הַנַּעַר לֹֽא־יְבַקֵּשׁ וְהַנִּשְׁבֶּרֶת לֹא יְרַפֵּא (Zecharyah 11:16), the young one he will not seek, and the broken one he will not heal.

Radak reads וְהַנַּעַר נָֽעַר (Shmuel I 1:24), and the youth was a youth, as the child being still a small child, twenty-four months old, since the pasuk says עד הִגָּמֵל הנער, until the youth is weaned, and a child nurses until twenty-four months. His father wrote on those words גדול משניו, big for his years; that is, he was a youth bigger for his years than is usual.

וְהַנַּֽעֲרָה יָפָה עַד־מְאֹד (Melachim I 1:4), the girl was very fair; נְעָרוֹת בְּתוּלוֹת (Esther 2:2), young girls, maidens; and רִבְקָה וְנַֽעֲרֹתֶיהָ (Bereishis 24:61), Rivkah and her girls. For the time of life, רַבַּת צְרָרוּנִי מִנְּעוּרָי (Tehillim 129:2), they have afflicted me much from my youth, and מְגֻדָּלִים בִּנְעוּרֵיהֶם (Tehillim 144:12), grown up in their youth. תָּמֹת בַּנֹּעַר נַפְשָׁם (Iyov 36:14) is their soul dying in youth, though some take that one from the second sense, that is, a hard death.

אַרְיֵה שָׁאָג (Amos 3:8), a lion has roared; שֹׁאֵג לִקְרָאתוֹ (Shoftim 14:5), roaring toward him; שֹׁאֲגִים לַטָּרֶף (Tehillim 104:21), roaring after prey; עָלָיו יִשְׁאֲגוּ כְפִרִים (Yirmiyahu 2:15), young lions roared over him; and שָׁאֹג יִשְׁאַג עַל נָוֵהוּ (Yirmiyahu 25:30), he shall surely roar over his dwelling.

שָׁאַגְתִּי מִנַּהֲמַת לִבִּי (Tehillim 38:9), I have roared from the groaning of my heart, and וַיִּתְּכוּ כַמַּיִם שַׁאֲגֹתָי (Iyov 3:24), my roarings pour out like water. The lion's cry is called שאגה, and the word is borrowed for a man's moaning and the voice he gives over his troubles.

שְׁאָגָה לוֹ כַּלָּבִיא (Yeshayahu 5:29), he has a roar like a lioness, and in construct שַׁאֲגַת אַרְיֵה וְקוֹל שָׁחַל (Iyov 4:10), the roar of the lion and the voice of the fierce lion.

וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ (Bereishis 3:16), your longing shall be toward your husband; וְאֵלֶיךָ תְּשׁוּקָתוֹ (Bereishis 4:7), its longing is toward you; וְעָלַי תְּשׁוּקָתוֹ (Shir HaShirim 7:11), his desire is upon me. Their sense, he says, is desire and longing; and וְנַפְשׁוֹ שׁוֹקֵקָה (Yeshayahu 29:8), and his soul craves, may be of this sense and this root.

פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ (Tehillim 65:10) he reads two ways: You visited the land and longed for it, to sate it; or, as a transitive verb, You had already made it long, decreeing that it crave the rain, and only afterward did You visit it.

וְהֵשִׁיקוּ הַיְקָבִים תִּירוֹשׁ וְיִצְהָר (Yoel 2:24), the vats shall overflow with wine and oil. Its sense is like וְהֵצִיפוּ, they made flood over, from הֵצִיף אֶת מֵי יַם סוּף (Devarim 11:4), He made the waters of the Yam Suf flood over them.

So too in the words of Chazal (Pesachim 34b): waters of the Chag that became tamei, if he השיקן and afterward sanctified them, they are tahor; if he sanctified them and afterward השיקן, they are tamei. Radak explains השיקן as sinking them in the water of a mikveh until the mikveh water floods over them.

וְסָבְבוּ בַשּׁוּק (Koheles 12:5), they go about in the street, and בַּשְּׁוָקִים וּבָרְחֹבוֹת (Shir HaShirim 3:2), in the streets and in the squares. He calls this sense known and does not gloss it.

שׁוֹק הַיָּמִין (Shemos 29:22), the right leg; עַל הַבִּרְכַּיִם וְעַל הַשֹּׁקַיִם (Devarim 28:35), on the knees and on the legs; שׁוֹקָיו עַמּוּדֵי שֵׁשׁ (Shir HaShirim 5:15), his legs are pillars of marble. אֶת הַשּׁוֹק וְהֶעָלֶיהָ (Shmuel I 9:24), the leg and what was upon it: what was upon it is the thigh, which is above the leg. The reflexive of it is יִשְׁתַּקְשְׁקוּן בָּרְחֹבוֹת (Nachum 2:5), they run to and fro in the squares, which he again calls known and leaves unglossed.

וַיַּךְ אוֹתָם שׁוֹק עַל יָרֵךְ (Shoftim 15:8), and he smote them leg upon thigh, he explains as felling them with the blow: a man falling before his pursuer buckles at the knees and drops on his face, so that his leg lies upon his thigh. His father explains otherwise, שׁוֹק being the foot soldier and יָרֵךְ the man riding the horse, and so Targum Yonasan renders פָּרָשִׁין עִם רִגְלָאִין, horsemen with footmen.