crying out

אֵלֶיךָ זָֽעֲקוּ וְנִמְלָטוּ (Tehillim 22:6), to You they cried out and were delivered; וַתֵּלֶךְ הָלוֹךְ וְזָעָֽקָה (Shmuel II 13:19), and she went on and cried out, where the past stands for the present, that is, she was going and crying; לִי יִזְעָקוּ אֱלֹהַי יְֽדַֽעֲנוּךָ (Hoshea 8:2), to Me they cry, my God, we know You; זְעַק וְהֵילֵל בֶּן־אָדָם (Yechezkel 21:17), cry out and wail, son of man; and וַיָּשׁוּבוּ וַיִּזְעָקוּךָ (Nechemiah 9:28), and they turned back and cried out to You, the suffix meaning ויזעקו לך, and they cried out to You.

וּזְעָקָה בַּגּוֹיִם נִשְׁמָֽע (Yirmiyahu 50:46), and a cry is heard among the nations; וְאֶת־ זַֽעֲקָתָם שָׁמַעְתָּ עַל־יַם־סֽוּף (Nechemiah 9:9), and You heard their cry at the Sea of Reeds; and וְֽאַל־יְהִי מָקוֹם לְזַֽעֲקָתִֽי (Iyov 16:18), and let there be no place for my cry. זעקה, crying out, is calling in a loud voice.

His father sets מֵרֹב עֲשׁוּקִים יַזְעִיקוּ (Iyov 35:9), for the many oppressions they make cry out, under this sense, as a verb governing two objects: the wicked and the robbers make the poor cry out, and the poor cry out to Hashem.

הַזְעֶק ־לִי אֶת־אִֽישׁ־יְהוּדָה (Shmuel II 20:4), summon the men of Yehudah for me, and וַיַּזְעֵק בָּרָק אֶת־זְבוּלֻן וְאֶת־נַפְתָּלִי (Shoftim 4:10), and Barak summoned Zevulun and Naftali; and the pasuk at Iyov 35:9 that his father sets under crying out stands in this list as well. In the form where the men are the ones gathered: נִֽזְעֲקוּ וַיַּדְבִּיקוּ אֶת־בְּנֵי־דָֽן (Shoftim 18:23 in his edition), they gathered and overtook the sons of Dan; מַה־לְּךָ כִּי נִזְעָֽקְתָּ (Shoftim 18:23), what ails you that you have gathered; and וַיִּזָּֽעֲקוּ כָּל־הָעָם (Yehoshua 8:16), and all the people were gathered.

בְּזַֽעֲקֵךְ יַצִּילֻךְ קִבּוּצַיִךְ (Yeshayahu 57:13), when you cry out, let your gathered ones save you. Their sense is the gathering and assembling of the people, and these too belong to the first sense, since a people is not gathered without a herald who goes about and cries to them to assemble; or when a man cries out at a wrong done him, the people gather at the sound of his cry, so that he is the one who summons them.

צָעַק לִבָּם (Eichah 2:18), their heart cried out; צָעֲקוּ וַי"י שָׁמֵעַ (Tehillim 34:18), they cried out and Hashem heard; עַל־כֵּן הֵם צֹעֲקִים (Shemos 5:8), therefore they cry out; and עֲלִי הַלְּבָנוֹן וּצְעָקִי (Yirmiyahu 22:20), go up to Levanon and cry out, where the first root letter takes a chataf kamatz. And כִּי אִם־צָעֹק יִצְעַק (Shemos 22:22), for if he cries out at all.

וַיִּצְעַק צְעָקָה גְּדֹלָה (Bereishis 27:34), and he cried a great cry; הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי (Bereishis 18:21), whether according to its cry that has come to Me; and וְאֶת־צַעֲקָתָם שָׁמַעְתִּי (Shemos 3:7), and I have heard their cry.

Another form, וַיִּצָּעֲקוּ מִכֹּל חֹגֵר חֲגֹרָה (Melachim II 3:21), and they were called out, everyone who could gird on armour, and וַיִּצָּעֵק אִישׁ־יִשְׂרָאֵל (Shoftim 7:23), and the men of Israel were called together; and the heavy form, וְהוּא מְצַעֵק אָבִי אָבִי (Melachim II 2:12), and he was crying, my father, my father. Their sense is like that of זעקה, with a zayin.

הִנֵּה־קוֹל שַֽׁוְעַת בַּת־עַמִּי (Yirmiyahu 8:19), behold the sound of the cry of the daughter of my people, and וְשַׁוְעָתִי לְפָנָיו תָּבוֹא בְאָזְנָֽיו (Tehillim 18:7), and my cry before Him came into His ears. The verb: שִׁוַּעְתִּי שָׁמַעְתָּ קוֹלִֽי (Yonah 2:3), I cried out and You heard my voice; יְשַׁוְּעוּ וְאֵין מוֹשִׁיעַ (Tehillim 18:42), they cry out and there is none to save; and קַמְתִּי בַקָּהָל אֲשַׁוֵּֽעַ (Iyov 30:28), I stood up in the assembly and cried out. Their sense is crying out.

Some explain הֲיַֽעֲרֹךְ שׁוּֽעֲךָ לֹא בְצָר (Iyov 36:19), will your cry avail you without distress, in this sense; and Rabbi Yehudah and Rabbi Yonah brought alongside them אִם־בְּפִידוֹ לָהֶן שֽׁוּעַ (Iyov 30:24), whether in his calamity there is a cry for them. The two of them also brought under this root and this sense הַנּוֹתֵן תְּשׁוּעָה לַמְּלָכִים (Tehillim 144:10), who gives salvation to kings.

His father too wrote it so in Sefer HaGalui, and said that the sense of תשועה, salvation, in Arabic is א"ל גאת"ה, which is the receiving of a cry. Radak has written of it already under the root יָשַׁע.

From this root, וְעֵינָיו הָשַׁע (Yeshayahu 6:10), and shut his eyes, that is, close his eyes so that he not see. The Targum of וְטָח אֶת־הַבָּֽיִת (Vayikra 14:42), and he shall plaster the house, is וִישׁוּעַ יָת בֵּיתָא, the same words in Aramaic.

His father takes וּבְמַיִם לֹֽא־רֻחַצְתְּ לְמִשְׁעִי (Yechezkel 16:4), and in water you were not washed לְמִשְׁעִי, from this sense, its sense being like anointing, since the plastering of a house is done by drawing the hand over it as anointing is; the yod stands for a hei. It may also be read as carrying the sense of smoothness, the yod in לְמִשְׁעִי standing for the doubled letter and the root being שָׁעַע, from the Targum of חֶלְקַת צַוָּארָֽיו (Bereishis 27:16), the smooth of his neck, which is שְׁעִיעוּת צַוְרֵיהּ, and of וְאָֽנֹכִי אִישׁ חָלָֽק (Bereishis 27:11), and I am a smooth man, which is גבר שעיע; so the pasuk would mean, to make your flesh smooth, since washing in water smooths the flesh and makes it soft. His father writes a further reading, for cleansing, since in Arabic טהרה, cleanness, is א"ל תמשי"ע.

Rabbi Yonah explains הָשַׁע מִמֶּנִּי וְאַבְלִיגָה (Tehillim 39:14), הָשַׁע from me and I will recover, from the sense of shutting the eyes: shut your eyes from me, as though it said, cease from me. Others read it as, let go of me, like שְׁעֵה מֵעָלָיו וְיֶחְדָּל (Iyov 14:6), let go of him that he may cease, holding שוע and שעה to be one sense.

הִשְׁתַּֽעַשְׁעוּ וָשֹׁעוּ (Yeshayahu 29:9) is from this root and from the first sense, that is, they cried out and cried aloud; and so וְשׁוֹעַ אֶל־הָהָֽר (Yeshayahu 22:5), and crying out to the mountain. His father explains them from the sense of וְעֵינָיו הָשַׁע, shutting the eyes, as the pasuk after it says, וַיְעַצֵּם אֶת־עֵֽינֵיכֶם, and He has closed your eyes, which is said of the false prophet. On that reading הִשְׁתַּֽעַשְׁעוּ is past tense, and so is וְשֹׁעוּ, on the pattern of מַה־ טֹּבוּ אֹֽהָלֶיךָ (Bamidbar 24:5), how goodly are your tents; and the meaning is that the false prophets blinded themselves and blinded others.

Another sense: וּלְכִילַי לֹא יֵֽאָמֵר שֽׁוֹעַ (Yeshayahu 32:5), and of the churl it shall not be said, open handed. This is the honoured man, very open handed with his money, who gives more than is fitting for him. The noun from this is הֲיַֽעֲרֹךְ שׁוּֽעֲךָ לֹא בְצָר (Iyov 36:19), that is, will your money arrange that you not be in distress, and וְכֹל מַֽאֲמַצֵּי־כֹֽחַ, and all the forces of strength: money and strength cannot save you from the trouble that is due to come upon you.