hidden

אֶל־ גִּנְזֵי הַמֶּֽלֶךְ (Esther 3:9), to the king's treasuries, and וּבְגִנְזֵי בְּרֹמִים (Yechezkel 27:24), and in treasuries of beromim.

טָמַן עָצֵל יָדוֹ בַּצַּלָּחַת (Mishlei 19:24), the sluggard hides his hand in the dish; טָמְנוּ פַח לִי (Tehillim 142:4), they hid a trap for me; וּטְמַנְתָּם בַּמֶּלֶט (Yirmiyahu 43:9), and hide them in the mortar; טְמַנְתִּיו שָׁמָּה (Yirmiyahu 13:7), I had hidden it there; וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל (Shemos 2:12), he struck the Mitzri and hid him in the sand; וַיִּטְמֹן אֹתָם יַעֲקֹב תַּחַת הָאֵלָה (Bereishis 35:4), Yaakov hid them under the terebinth; טָמוּן בָּאָרֶץ חַבְלוֹ (Iyov 18:10), his cord is hidden in the ground; and לִטְמוֹן בְּחֻבִּי עֲוֹנִי (Iyov 31:33), to hide my sin in my bosom.

Another form, וְהִטָּמֵן בֶּעָפָר (Yeshayahu 2:10), hide in the dust; and the heavy form, וַיֵּלְכוּ וַיַּטְמִנוּ (Melachim II 7:8), and they went and hid.

The noun: נָתַן לָכֶם מַטְמוֹן (Bereishis 43:23), He has given you a hidden store; כִּי־יֶשׁ־לָנוּ מַטְמֹנִים בַּשָּׂדֶה (Yirmiyahu 41:8), for we have hidden stores in the field; and with a shuruk, וּמַטְמֻנֵי מִסְתָּרִים (Yeshayahu 45:3), and hoards in secret places. פְּנֵיהֶם חֲבֹשׁ בַּטָּמוּן (Iyov 40:13), bind their faces in the hidden place, means to the place where one hides them.

וַיִּסְפֹּן אֶת־הַבַּיִת (Melachim I 6:9), and he roofed the house; וְסָפוּן בָּאֶרֶז (Yirmiyahu 22:14), and roofed with cedar; לָשֶׁבֶת בְּבָֽתֵּיכֶם סְפוּנִים (Chaggai 1:4), to sit in your roofed houses. The noun is עַד־קִירוֹת הַסִּפֻּן (Melachim I 6:15), up to the walls of the roofing. All of them are the roofing of houses and the covering of them.

חֶלְקַת מְחֹקֵק סָפוּן (Devarim 33:21) is a portion of a lawgiver, roofed over: the share of Bnei Gad was the portion of a lawgiver and a ruler, the whole of it built and roofed as it should be, a hint at the cities they took across the Yarden.

Close to this sense is וּשְׂפֻנֵי טְמוּנֵי חֽוֹל (Devarim 33:19), the hidden things stored away in the sand. It is written with a sin, and שפוני is like טמוני, buried.

אֶל־יַרְכְּתֵי הַסְּפִינָה (Yonah 1:5), to the innermost part of the ship, of which he says only that it is known.

נִסְתְּרָה דַרְכִּי (Yeshayahu 40:27), my way is hidden, and אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים (Yirmiyahu 23:24), if a man hide himself in secret places.

אַסְתִּירָה פָנַי מֵהֶם (Devarim 32:20), I will hide My face from them, and בְּאַשְׁפָּתוֹ הִסְתִּירָנִי (Yeshayahu 49:2), in His quiver He hid me. On וְחַטֹּאותֵיכֶם הִסְתִּירוּ פָנִים מִכֶּם מִשְּׁמוֹעַ (Yeshayahu 59:2), and your sins have hidden the face from you, from hearing, he notes that the verb there carries two objects.

אַתָּה סֵתֶר לִי מִצַּר (Tehillim 32:7), You are a hiding place for me from trouble; אֶעֶנְךָ בְּסֵתֶר רַעַם (Tehillim 81:8), I answered you in the hiding place of thunder, is in sense like Hashem's answering Iyov out of the storm (Iyov 38:1); and בַּמִּסְתָּרִים יַהֲרֹג נָקִי (Tehillim 10:8), in the hiding places he kills the innocent.

וַיִּשָּׂתְרוּ לָהֶם (Shmuel I 5:9), and they were hidden on them: though it is written with a sin, he says it is all one sense, and explains that the tumours were covered over within them.

וְסֵתֶר מַיִם יִשְׁטֹפוּ (Yeshayahu 28:17) stands among the nouns: waters will sweep away the hiding place. Or סתר may stand in construct with the water, and be taken in the sense Chazal use often, of pulling down, as הסותר את כותלו (Bava Kamma 30a, 6b), one who pulls down his wall, and many other words of theirs in this sense.

וְנֶעְלַם דָּבָר (Vayikra 4:13), the matter is hidden, and וְנֶעֶלְמָה מֵעֵינֵי כָל־חָי (Iyov 28:21), hidden from the eyes of all living. תְּהִי נַעֲלָמָה (Nachum 3:11) he glosses as though you had never been at all. וְעִם־נַעֲלָמִים לֹא אָבוֹא (Tehillim 26:4), and with נעלמים I will not come, he reads as men who sin in secret (printed בסחר); some take it instead from youth, of those who act as the young do. To hide oneself is וְהִתְעַלַּמְתָּ מֵהֶם (Devarim 22:1), and you hide yourself from them, and to hide is אַל־תַּעְלֵם אָזְנְךָ (Eichah 3:56), do not hide Your ear.

וְאַעְלִים עֵינַי בּוֹ (Shmuel I 12:3), and I hid my eyes at him, he reads two ways: that a man took a ransom and hid his eyes from the judgment, so as not to judge as he should; or that he hid his eyes at the giver of the ransom, covering him and not uncovering his crime. His father read it that he was ashamed to speak before the man from whom he took it, and hid his eyes from looking at him.

עֲלֻמֵנוּ לִמְאוֹר פָּנֶיךָ (Tehillim 90:8) he glosses as our errors, since a man's errors are hidden from him, and תַּעֲלֻמוֹת לֵב (Tehillim 44:22) are the heart's hidden things. So too עַל־עֲלָמוֹת שִׁיר (Tehillim 46:1), which he reads as the hidden part of the song and its secrets. Some would read וְהוּא יְנַהֲגֵנוּ עַל־מוּת (Tehillim 48:15) from hiding as well; but the Masoretic note has it as two words, עַל מוּת, and so the accurate sefarim, and then it means עַד מָוֶת, until death: He will lead us until our dying.

וְהָיָה הָעַלְמָה הַיֹּצֵאת לִשְׁאֹב (Bereishis 24:43) is the young woman, and he allows that the word may cover the virgin and the one who has known a man alike, as נערה, a girl, does. הִנֵּה הָעַלְמָה הָרָה (Yeshayahu 7:14), behold, the young woman is with child, he takes of one who had known a man, the wife of the navi or the wife of Achaz (printed אחו), and says on clear proofs that Immanuel is not Chizkiyahu. וְדֶרֶךְ גֶּבֶר בְּעַלְמָה (Mishlei 30:19) cannot be a virgin either, because the pasuk after it says כן דרך אִשָּׁה מְנָאפֶת, so is the way of an adulterous woman, she eats and wipes her mouth and says I have done no wrong; and the things wondered at there leave no trace, the eagle's way in the sky and the snake's upon the rock, and so a man's way with an almah, where the act is not to be told; with a virgin it would be plain beyond doubt. His father brought further proofs in Sefer HaBris: were almah a virgin, there would be no עֶלֶם, a young man, formed from it, just as there is no masculine formed from בתולה, a virgin.

בֶּן־מִי־זֶה הָעָלֶם (Shmuel I 17:56) is the youth. Shaul was not asking who he was, having already sent for him to play before him; but seeing his might as he came back from striking the Pelishti, he asked whether he was the son of a mighty man. So at בֶּן־מִי אַתָּה הַנָּעַר (Shmuel I 17:58) David understood the question, and answered בֶּן־עַבְדְּךָ יִשַׁי בֵּית הַלַּחְמִי, that is, he is from Beis Lechem, and he was a man of מלחמה, of war, famous and known for his might, and that is why they called him Beis HaLachmi, the one word carrying both senses at once. Some read עַל־מוּת (Tehillim 48:15) from this sense, with the kaf of likeness missing: ינהגנו כעלמות, He will lead us as in the days of youth, when He brought us out of Mitzrayim and led us. Though it is two words, as Radak has written, he allows that it may bear the sense of one word, as עֶגְלָה יְפֵה־פִיָּה (Yirmiyahu 46:20), a very fair heifer, is two words whose sense is one. Of the same sense are the days of youth, הִקְצַרְתָּ יְמֵי עֲלוּמָיו (Tehillim 89:46), You have shortened the days of his youth; and עַצְמוֹתָיו מָלְאוּ עֲלוּמָו (Iyov 20:11), his bones are full of his youth, Radak reads as the sin of his youth.

לְעֹלָם וָעֶד (Shemos 15:18), for ever and ever, and תְּשׁוּעַת עוֹלָמִים (Yeshayahu 45:17), which he reads as this world and the world to come, or else as long stretches of time, since the word is used of many days that are some part of the long עוֹלָם, world. וַעֲבָדוֹ לְעֹלָם (Shemos 21:6) is all the days until the Yovel; כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ (Yirmiyahu 2:20) is from long ago; and לְעוֹלָם לֹא־אֶשְׁכַּח פִּקּוּדֶיךָ (Tehillim 119:93) is all the days of my life. On another pattern is אָשִׂים אֶת־שְׁמִי לְעֵילוֹם (Divrei HaYamim II 33:7), I will set My Name forever. Some say עילום is from עֶלֶם, the name for a youth, since ruin and decay did not overtake it as they overtake a man in his old age; and some take it from וְנֶעְלַם דָּבָר (Vayikra 4:13), the matter is hidden, for the many hidden things in it and how deep its matters are to know.

אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ (Tehillim 31:20), what You have stored up for those who fear You, and וּמִצְוֹתַי תִּצְפֹּן אִתָּךְ (Mishlei 2:1), and store up my commandments with you. The sense of all of them, he says, is concealing and putting away.

His father reads נִצְפְּנָה לְנָקִי חִנָּם (Mishlei 1:11) and יִצְפְּנוּ לְנַפְשֹׁתָם (Mishlei 1:18) as verbs that take no object: let us lie hidden for the innocent without cause, and they lie hidden for their own lives. Of the same kind, יִצְפּוֹנוּ (Tehillim 56:7) means they lie in wait, setting themselves in a hidden place; and so עֵינָיו לְחֵלְכָה יִצְפֹּנוּ (Tehillim 10:8), his eyes lie in wait for the helpless.

וְחִלְּלוּ אֶת־ צְפוּנִי (Yechezkel 7:22), and they shall profane My hidden thing, is a passive form whose sense is the thing hidden and put away; or it may be a noun. וּצְפוּנְךָ תְּמַלֵּא בִטְנָם (Tehillim 17:14), You fill their belly with Your hidden store, the good stored with You to give to whom You please. The good of this world is called hidden, he says, because a man's hand does not reach it as he wishes but only as the Creator wills, so that what is good in his eyes is kept from him as though stored away. וְיִתְיָעֲצוּ עַל צְפוּנֶיךָ (Tehillim 83:4), they take counsel against Your hidden ones, he reads of Yisrael, hidden and sheltered under Your wings.

The north is the left-hand quarter, named so for one of two reasons. Either because the settled world reaches only a little way into that quarter, so that it is as though hidden and unseen by men; or because the sun's path does not run on that side but on the southern one, so that the north is as it were hidden from the sun.

On אֶת שְׁנֵי הָאֲנָשִׁים וַתִּצְפְּנוֹ (Yehoshua 2:4), the two men, and she hid him, he notes the singular: she did not hide the two men together in one place but each by himself, so that nobody should notice them. Or the singular may refer back to the word את, which takes in them both.

צֹֽפְנֶיהָ צָֽפַן־רוּחַ (Mishlei 27:16), those who would hide her hide the wind: whoever wishes to hide the bad woman and conceal her, so that her bad doings are not heard outside, is like one who wishes to hide the wind, which he cannot hide. וְשֶׁמֶן יְמִינוֹ יִקְרָֽא (Mishlei 27:16), and the oil of his right hand calls out: as the oil of his right hand calls and proclaims of itself that it is perfumed and fragrant, so the woman is noticed from afar. The perfumed oil is called the oil of his right hand because the right hand is ready for anointing, and whatever of the oil clings to it gives off fragrance.