idols

רֹפְאֵי אֱלִל כֻּלְּכֶֽם (Iyov 13:4), you are all worthless healers; רֹעִי הָֽאֱלִיל (Zecharyah 11:17), the worthless shepherd; וְקֶסֶם וֶֽאֱלִול (Yirmiyahu 14:14), and divination and a thing of nought, read וֶֽאֱלִיל; אַל־תִּפְנוּ אֶל־ הָאֱלִילִם (Vayikra 19:4), do not turn to the elilim. Its sense is emptiness and a thing that is of no use, in the vernacular נול"א.

אִם־רָשַׁעְתִּי אַלְלַי לִי (Iyov 10:15), if I am wicked, woe to me, is accented on the last syllable, and accented on the one before it is אַלְלַי לִי כִּי הָיִיתִי כְּאָסְפֵּי־קַיִץ (Michah 7:1), woe to me, for I am like the gatherings of the summer fruit. The sense is like that of אבוי, alas.

His brother Rabbi Moshe wrote that the alef stands in place of a yud, as יִשַׁי, Yishai, is also אִישַׁי, and that the word is from יְלָלָה, wailing, the yud being that of one speaking of himself.

הָאֲנָשִׁים אֲשֶׁר שָׁלַח מֹשֶׁה (Bamidbar 13:16), the men whom Moshe sent, and וְקָם הַבַּיִת אֲשֶׁר בָּעִיר (Vayikra 25:30), the house that is in the city shall stand: of these he says only that their sense is known. It stands in place of אִם, if: אֲשֶׁר נָשִׂיא יֶחֱטָא (Vayikra 4:22) and אֶת הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ (Devarim 11:27) are if a ruler sins, and the blessing, if you listen. In place of כֵּן, so, in Shaul's words to Shmuel, אֲשֶׁר שָׁמַעְתִּי בְּקוֹל (Shmuel I 15:20), so I have listened to the voice. In place of לְמַעַן, in order that: אֲשֶׁר יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ (Devarim 4:40), that it may go well with you and with your children after you. And in place of a vav: טוֹב אֲשֶׁר יָפֶה (Koheles 5:17) and עָוֹן אֲשֶׁר חֵטְא (Hoshea 12:9) are good and fair, iniquity and sin.

The kaf of likeness is added to it, כַּאֲשֶׁר עָשָׂה (Vayikra 8:34), as he did, and so in many places; sometimes it is missing, and אֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם (Shemos 14:13) stands for כאשר ראיתם, as you have seen Mitzrayim. A beis comes on it for because: בַּאֲשֶׁר אַתְּ אִשְׁתּוֹ (Bereishis 39:9), because you are his wife. And a beis comes on it to point at a place: בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד (Shoftim 5:26 in his edition), where he sank, there he fell slain, and וּבַאֲשֶׁר חֲלָלִים שָׁם הוּא (Iyov 39:30), and where the slain are, there it is.

לֹא תִטַּע לְךָ אֲשֵׁרָה כָּל עֵץ (Devarim 16:21), you shall not plant yourself an asheirah, any tree: any tree that they serve, or that they plant in honour of the one they serve, is called an אֲשֵׁרָה. Its plural takes the masculine ending, בָּמוֹת וּמַצֵּבוֹת וַאֲשֵׁרִים (Melachim I 14:23), high places and pillars and asheirim, and so וְאֶת אֲשֵׁרָיו תִּכְרֹתוּן (Shemos 34:13), and you shall cut down its asheirim, and וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ (Devarim 12:3), and their asheirim you shall burn in fire.

אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ (Tehillim 1:1), happy is the man who has not walked, and אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ (Devarim 33:29), happy are you, Yisrael, who is like you. It is a plural noun on the weight of אַחֲלֵי אֲדֹנִי (Melachim II 5:3), would that my master, except that its alef is of the root while the alef of אחלי is added. The verb is to say of someone that he is happy: בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת (Bereishis 30:13), in my happiness, for daughters have called me happy, which he glosses as their saying אשרי, happy; כִּי אֹזֶן שָׁמְעָה וַתְּאַשְּׁרֵנִי (Iyov 29:11), for an ear heard and called me happy; רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ (Shir HaShirim 6:9), daughters saw her and called her happy; and וְתֹמְכֶיהָ מְאֻשָּׁר (Mishlei 3:18), and each who holds her is called happy, of whom they say אשריו, happy is he.

תָּמֹךְ אֲשֻׁרַי (Tehillim 17:5), hold up my אֲשֻׁרַי, which he explains as דרכי או רגלי, my ways or my feet; so בַּאֲשֻׁרוֹ אָחֲזָה רַגְלִי (Iyov 23:11), my foot has held to his way, and לֹא תִמְעַד אֲשֻׁרָיו (Tehillim 37:31), his ways will not slip, not even one of them, the word being feminine like רגל, a foot. In another pattern, with a dagesh, אִם תִּטֶּה אַשֻּׁרִי מִנִי הַדָּרֶךְ (Iyov 31:7), if my track has turned aside from the way; all such, he says, have the sense of נתיב ודרך, track and way. The simple verb has וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה (Mishlei 9:6), and walk in the way of understanding. In the heavy form, וְאַל תְּאַשֵּׁר בְּדֶרֶךְ רָעִים (Mishlei 4:14), which he glosses אל תדרך, do not tread in the way of the wicked; וְאַשֵּׁר בַּדֶּרֶךְ לִבֶּךָ (Mishlei 23:19), and guide your heart in the way, which he glosses as the known way that I taught you, the way of wisdom; מְאַשְּׁרֵי הָעָם הַזֶּה (Yeshayahu 9:15), those who guide this people, and אַשְּׁרוּ חָמוֹץ (Yeshayahu 1:17), guide the oppressed. Or in these two the alef stands for a yud, מְיַשְּׁרֵי, those who set this people straight, and set the oppressed straight.

עַל דֶּרֶךְ אָשׁוּר (Hoshea 13:7), on the road אָשׁוּר, is the simple verb of this root. It can also be read from אֲשׁוּרֶנּוּ וְלֹא קָרוֹב (Bamidbar 24:17), I behold him but not near, its alef marking the one speaking: as a leopard is ready to tear, so I watch and look to tear them, as it says אֶפְגְּשֵׁם כְּדֹב שַׁכּוּל (Hoshea 13:8), I will meet them like a bereaved bear. תִּדְהָר וּתְאַשּׁוּר (Yeshayahu 41:19), the tidhar and the te'ashur: the te'ashur is עץ ממין ארז, a tree of the cedar kind; Rabbi Yonah wrote that in Arabic it is called שורבי"ן, and the Targum says אֶשְׁכְּרוֹעִין. Rabbi Yonah wrote as well that this tree is called בקס, with a shin, in Arabic, and that it is said to be what is called בוס"ו in the vernacular. Targum Yonasan puts קַרְשֵׁךְ עָשׂוּ שֵׁן בַּת אֲשֻׁרִים (Yechezkel 27:6), your boards they made of ivory, בַּת אֲשֻׁרִים, as דַפִּין דְאֶשְׁכְּרוֹעִין מְכַבְשִׁין בְּשֵׁן דְפִיל, planks of eshkero'in pressed with elephant's ivory, taking בַּת אֲשֻׁרִים as one word, though it is two.

וְגָלֲלוּ אֶת הָאֶבֶן (Bereishis 29:3), they rolled the stone away. גֹּל אֶל י"י יְפַלְּטֵהוּ (Tehillim 22:9) he reads as whoever turns his ways toward Hashem, He will deliver him.

From the sense of going round, the heavens are called גלגלים, with the first letter doubled, because they go round the world continually, as קוֹל רַעַמְךָ בַּגַּלְגַּל (Tehillim 77:19), the sound of Your thunder in the גַּלְגַּל. A wagon's wheel is a גַּלְגַּל, as גִּלְגַּל עֶגְלָתוֹ (Yeshayahu 28:28), the wheel of his wagon, and it may be that קוֹל רַעַמְךָ בַּגַּלְגַּל is of this sense, said of the wheels of Pharaoh's chariots, as וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו (Shemos 14:25), and He took off the wheel of his chariots; and straw and stubble are called גַּלְגַּל because they roll for their lightness, as שִׁיתֵמוֹ כַגַּלְגַּל כְּקַשׁ לִפְנֵי רוּחַ (Tehillim 83:14), make them like the stubble, like straw before the wind.

A letter is called a מְגִלָּה because it is rolled up, as מְגִלָּה עָפָה (Zecharyah 5:1), a flying scroll. The head is a גֻּלְגֹּלֶת for its roundness, as עֹמֶר לַגֻּלְגֹּלֶת (Shemos 16:16), an omer a head. A pile of stones is a גַּל for the same reason, as עֵד הַגַּל הַזֶּה (Bereishis 31:52), this heap is witness; and the sea's waves are גַּלִּים because they roll as they move.

Dung is called גָּלָל because it rolls, as כְּגֶלְלוֹ לָנֶצַח יֹאבֵד (Iyov 20:7), like his dung he will perish for ever, and from this, he says, the idols are called גלולים, for their worthlessness and their filth. כַּאֲשֶׁר יְבַעֵר הַגָּלָל (Melachim I 14:10), as one clears away dung, is dung too; Chazal (Bava Kamma 3a) take its גלל as the tooth, and the tooth is called גלל, Radak explains, because it is like the stone called אֶבֶן גְּלָל, which is marble.

A spring too is called גל for its roundness, as the locked spring in Shir HaShirim 4:12; so גֻּלֹּת מָיִם (Yehoshua 15:19), springs of water, and אֵת גֻּלֹּת עִלִּיּוֹת וְאֵת גֻּלֹּת תַּחְתִּיּוֹת (Yehoshua 15:19), the upper springs and the lower springs. From this sense, he says, is וְיִגַּל כַּמַּיִם מִשְׁפָּט (Amos 5:24), let justice flow like water.

אֶחָד מִימִין הַגֻּלָּה (Zecharyah 4:3), one on the right of the bowl; גֻּלֹּת הַכֹּתָרֹת (Melachim I 7:42), the bowls of the capitals; and וְגֻלָּהּ עַל רֹאשָׁהּ (Zecharyah 4:2), and its bowl upon its top. The גֻּלָּה, he says, is a round vessel, like a מזרק, a basin.

גְּלִילוֹת הַיַּרְדֵּן (Yehoshua 22:10), the districts of the Yarden, and גְּלִיל הַגּוֹיִם (Yeshayahu 8:23), the district of the nations, which he takes as like a border, a region or a province. יוֹצְאִים אֶל הַגְּלִילָה הַקַּדְמוֹנָה (Yechezkel 47:8), going out to the eastern Gelilah, he takes as the name of a place, called so for a reason they knew; so too וְיָצָא אֶל גְּלִילוֹת אֲשֶׁר נֹכַח מַעֲלֵה אֲדֻמִּים (Yehoshua 18:17), and it went out to Geliloth, which is opposite the ascent of Adummim, and the same place is called הגלגל, as אֲשֶׁר נֹכַח לְמַעֲלֵה אֲדֻמִּים (Yehoshua 15:7), which is opposite the ascent of Adummim: all of it, he says, is one place and one name. Yonasan renders the pasuk in Yechezkel נַפְקִין בְּגָלִילָא מִמַדִינְחָא, they go out into the Galil, from the east. Everything that falls under this root, Radak says, is one sense, though each word is explained according to its own place and the context nearest it. Likewise בִּגְלַל הַדָּבָר הַזֶּה (Devarim 15:10), on account of this thing.

וְחַם הַשֶּׁמֶשׁ וְנָמָֽס (Shemos 16:21), when the sun grew hot it melted; אִם־יִשְׁכְּבוּ שְׁנַיִם וְחַם לָהֶם (Koheles 4:11), if two lie together they are warm, meaning their flesh is warm; חַמּוֹתִי רָאִיתִי אֽוּר (Yeshayahu 44:16), I have warmed myself, I have seen the fire, with the stress on the last syllable; אַף־ יָחֹם וְיֹאמַר הֶאָח (Yeshayahu 44:16), he even grows warm and says aha. In וַיִּקַּח מֵהֶם וַיָּחָם (Yeshayahu 44:15), and he takes of them and warms himself, the ches has a kamatz chatuf, since the zakef stands on the yud.

The infinitive in its full form is וְשֹׁרֶשׁ רְתָמִים לַחְמָֽם (Iyov 30:4), and the root of the broom shrub for warming, and אֵין־גַּחֶלֶת לַחְמָם (Yeshayahu 47:14), there is no coal for warming, in the pattern of לִשְׁכַּב אֶת־בַּֽת־יַֽעֲקֹב (Bereishis 34:7), to lie with the daughter of Yaakov.

חַם ־לִבִּי בְּקִרְבִּי (Tehillim 39:4), my heart was hot within me, and זֶה לַחְמֵנוּ חָם (Yehoshua 9:12), this bread of ours was hot, are words of description; but the first may be a verb of what has happened, since it takes a patach, while לַחְמֵנוּ חָם is a word of description, since it takes a kamatz. The Mesorah notes on it that it is the only one with a kamatz, and that every use of it as a man's name is like it. In the plural, אֲשֶׁר־בְּגָדֶיךָ חַמִּים (Iyov 37:17), you whose garments are warm.

לָשׂוּם לֶחֶם חֹם (Shmuel I 21:7), to set out hot bread, is another form of the word, in the pattern of מָעוֹז לַתֹּם (Mishlei 10:29), a stronghold to the upright, and הַמַּבְלִיג שֹׁד עַל־ עָז (Amos 5:9), who brings ruin upon the strong.

The noun is heat: זֶרַע וְקָצִיר וְקֹר וָחֹם (Bereishis 8:22), seedtime and harvest, cold and heat; לָבוֹשׁ וְאֵֽין־ לְחֹם לוֹ (Chaggai 1:6), clothing, and no warmth for him; בְּחֻמּוֹ נִדְֽעֲכוּ מִמְּקוֹמָֽם (Iyov 6:17), in its heat they are gone from their place.

It may be that וְכָל־שֶֽׂה־ חוּם (Bereishis 30:32), and every black lamb, is of this root: חוּם means black, and blackness comes of heat, with a shuruk standing in place of a cholam.

אֵיךְ יֵחָֽם (Koheles 4:11), how shall one be warm; כֻּלָּם יֵחַמּוּ (Hoshea 7:7), they are all heated; הַנֵּֽחָמִים בָּֽאֵלִים (Yeshayahu 57:5), you that heat yourselves among the terebinths, in the pattern of בַּמְּאֵרָה אַתֶּם נֵֽאָרִים (Malachi 3:9), you are cursed with a curse; or it is from the root יָחַם.

וְֽעַל־עָפָר תְּחַמֵּֽם (Iyov 39:14), and on the dust she warms them, that is, she warms her eggs; and the form that turns the act back on the doer is וּמִגֵּז כְּבָשַׂי יִתְחַמָּֽם (Iyov 31:20), and he warms himself with the fleece of my sheep.

From this sense the sun is called חַמָּה: בָּרָה כַּֽחַמָּה (Shir HaShirim 6:10), clear as the sun, and כְּאוֹר הַֽחַמָּה (Yeshayahu 30:26), like the light of the sun. But וְאֵין נִסְתָּר מֵֽחַמָּתֽוֹ (Tehillim 19:7), and nothing is hidden from its heat, is the noun for heat itself. וְהִכְרַתִּי אֶת־ חַמָּנֵיכֶם (Vayikra 26:30), and I will cut down your chamanim, can be read as of this root and this sense, the nun being added; they would then be called so because sun worshippers made them.

כִּי נָסַךְ עֲלֵיכֶם, for Hashem has spread over you, רוּחַ תַּרְדֵּמָה, a spirit of deep sleep (Yeshayahu 29:10); וְהַמַּסֵּכָה הַנְּסוּכָה (Yeshayahu 25:7), the covering that is spread over; and וְהַמַּסֵּכָה צָרָה כְּהִתְכַּנֵּֽס (Yeshayahu 28:20), and the covering is too narrow to gather oneself in. All of these, he says, are hiding and covering. הַמַּסֵּכָה and הַמַּסָּכֶת (Shoftim 16:14) he takes as the name of the cloth spread over a bed. The pasuk says אֶת־הַיְתַד הָאֶרֶג וְאֶת־ הַמַּסָּֽכֶת, the pin of the weaving and the cloth, he explains, because the pin was still with the cloth at the place where they were weaving it, and the whole of it was pulled away.

הַפֶּסֶל נָסַךְ חָרָשׁ (Yeshayahu 40:19), the craftsman overlaid the image, and כִּי שֶׁקֶר נִסְכּוֹ (Yirmiyahu 10:14), his overlaid idol is a falsehood, may be read from the covering sense, he says, because they made the image of wood and overlaid it with gold and silver. Under pouring and casting, נִסְכּוֹ is a molten image, as in מִֽי־יָצַר אֵל וּפֶסֶל נָסָךְ (Yeshayahu 44:10), who fashioned a god or cast an image, and פֶּסֶל וּמַסֵּכָה (Nachum 1:14), a carved image and a molten one.

וְאֵת קְשׂוֹת הַנָּסֶךְ (Bamidbar 4:7) he explains as the tubes with which it is covered: they were like hollow half reeds set over each loaf so that air should pass between them and the bread not go mouldy, and so the tubes were a cover over the bread.

וְנֵסֶךְ לֹא תִסְּכוּ עָלָיו (Shemos 30:9), you shall pour no libation upon it, and וְהִסִּכוּ נְסָכִים (Yirmiyahu 32:29), and they poured libations. All of these, he says, are pouring and melting.

וַאֲנִי נָסַכְתִּי מַלְכִּי (Tehillim 2:6), I have installed My king; in the passive, נִסַּכְתִּי מֵרֹאשׁ (Mishlei 8:23), I was installed from the beginning; and נְסִיכֵי סִיחוֹן (Yehoshua 13:21), the princes of Sichon, with which he files וְגַם אֱלֹֽהֵיהֶם עִם־ נְסִֽכֵיהֶם עִם־כְּלֵי חֶמְדָּתָם (Daniel 11:8), their gods too, with their princes, with their precious vessels. All of these, he says, are greatness, rule and princedom. He allows that וְלִנְסֹךְ מַסֵּכָה וְלֹא רוּחִי (Yeshayahu 30:1) may be read in this sense too, to install rulers, and not by My spirit: they set rulers over themselves without His leave, seeking help from Pharaoh. It may also be read in the first sense, to spread a covering, as a figure for taking counsel.

נְצִיב מֶלַח (Bereishis 19:26) he glosses as a mound of salt. The stone set up to be served is a מַצֵּבָה; and the man set over a people is a נְצִיב, as נְצִיב פְּלִשְׁתִּים (Shmuel I 13:3), the governor of the Pelishtim, and שְׁנֵים עָשָׂר נִצָּבִים (Melachim I 4:7), twelve officers set over the people. לְבַד מִשָּׂרֵי הַנִּצָּבִים (Melachim I 5:30) he reads in two ways: besides officers who were set over, the mem of the plural being missing; or besides the officers of those set over, for there were officers over those set over, and those set over were over the rest of the people.

וּמֶלֶךְ אֵין בֶּאֱדוֹם נִצָּב מֶלֶךְ (Melachim I 22:48), and there was no king in Edom, a governor was king: in Yehoshafat's day Edom had no king of its own, and the governor whom the kings of David's house set over them served them as king. The pasuk tells it here, he says, because Yehoshafat walked in the way of Hashem, so that Edom did not rebel under him; under his son Yehoram, who did evil, Edom rebelled at once and set a king over itself.

הַנִּצָּבָה לֹא יְכַלְכֵּל (Zecharyah 11:16), the one that stands he will not sustain: the sick ewe standing in her place and unable to stir. And הַנִּצָּב (Shoftim 3:22) is the haft of the knife, which holds the blade so that there is a handle to cut with. So too וּלְהַצִּיב הַדָּֽרְבָֽן (Shmuel I 13:21), and to set the goad, is setting the goad up: that is, all these tools were mended with the פצירה פים, a sharpening tool, and the goad was set in it to be sharpened and polished with it.

Most of what is written here may belong to the root יָצַב, where he has set down their like; nothing decides between the two.

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.

פְּסָל ־לְךָ שְׁנֵֽי־לֻחֹת אֲבָנִים (Shemos 34:1), hew for yourself two tablets of stone, and וַיִּפְסֹל שְׁנֵֽי־לֻחֹת (Shemos 34:4), and he hewed two tablets. The noun is פְּסִילֵי אֱלֹֽהֵיהֶם (Devarim 7:25), the carved images of their gods, and in another pattern פֶסֶל וּמַסֵּכָה (Devarim 27:15), a carved and a molten image.

The term falls for the most part on the hewing of stones, and likewise on wood: הַנֹּֽשְׂאִים אֶת־עֵץ פִּסְלָם (Yeshayahu 45:20), who carry the wood of their carved image, and וּשְׁאֵרִיתוֹ לְאֵל עָשָׂה לְפִסְלוֹ (Yeshayahu 44:17), and the rest of it he made into a god, into his carved image. וְהוּא עָבַר אֶת־ הַפְּסִילִים (Shoftim 3:26), and he passed the pesilim, is a place where they used to hew stones.

כִּי לֹֽא־בָזָה וְלֹא שִׁקַּץ (Tehillim 22:25), for He has not despised and not held in abomination; אַל־ תְּשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם (Vayikra 11:43), do not make yourselves abominable; וְאֶת־נִבְלָתָם תְּשַׁקֵּֽצוּ (Vayikra 11:11), and their carcass you shall hold in abomination; שַׁקֵּץ תְּשַׁקְּצֶנּוּ (Devarim 7:26), you shall utterly hold it in abomination.

The noun is וְלָתֵת שִׁקּוּץ שֹׁמֵם (Daniel 12:11), and to set up an abomination that appalls; and in the plural וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם (Daniel 9:27), and upon the wing of abominations one who appalls; וַתִּרְאוּ אֶת־ שִׁקּוּצֵיהֶם (Devarim 29:16), and you saw their abominations; אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ (Yechezkel 20:7), let each man cast away the abominations of his eyes.

Another form of the noun is שֶׁקֶץ הוּא לָכֶֽם (Vayikra 11:12), it is an abomination to you, pointed with six dots. The sense of them all is abomination.

לָֽקְחָה אֶת־ הַתְּרָפִים (Bereishis 31:34), she had taken the terafim; וַתִּקַּח מִיכַל אֶת־ הַתְּרָפִים (Shmuel I 19:13), Michal took the terafim; וְאֵין אֵפוֹד וּתְרָפִֽים (Hoshea 3:4), and no eifod and terafim. They are images through which future things are seen.

He reads וְאֵין אֵפוֹד וּתְרָפִֽים along with וְאֵין זֶבַח וְאֵין מַצֵּבָה (Hoshea 3:4), and no sacrifice and no pillar: the sacrifice is to Hashem and the pillar to idolatry, and so the eifod is to Hashem and the terafim to idolatry.

Targum Yonasan rendered the phrase וְלֵית אֵפוֹד וּמְחַוֵי, there is no eifod and none who declares, and terafim elsewhere he rendered צַלְמָנַיָא, images.