meal

וְסָבַב בֵּֽית־אֵל (Shmuel I 7:16), he went round to Beis El; סֹבּוּ צִיּוֹן וְהַקִּיפוּהָ (Tehillim 48:13), go round Tzion and encircle her; סוֹבֵב סֹבֵב הוֹלֵךְ הָרוּחַ (Koheles 1:6), round and round goes the wind; and וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם (Bereishis 37:7), your sheaves came round about.

וַיַּסֵּב אֱלֹהִים אֶת־הָעָם (Shemos 13:18), He led the people round about; וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל־הַקִּיר (Yeshayahu 38:2), Chizkiyahu turned his face to the wall; וַתִּסֹּב הַמְּלוּכָה (Melachim I 2:15), the kingship turned about; and כִּֽי־הָֽיְתָה סִבָּה (Melachim I 12:15), for it was a turn of events.

The noun is סָבִיב: סָבִיב סָבִיב (Yechezkel 37:2), round about, round about; in the plural, וּסְבִיבָיו נִשְֽׂעֲרָה מְאֹֽד (Tehillim 50:3), and round about Him it storms greatly, סְבִיבוֹת שִׁנָּיו אֵימָֽה (Iyov 41:6), round about his teeth is terror, and וְעַל־ סְבִֽיבֹתָיו שָׁב הָרֽוּחַ (Koheles 1:6), and on its circuits the wind returns.

Rabbi Yonah divided the root into three senses and answered Rabbi Yehudah, who wrote them all as one. Radak holds Rabbi Yehudah's view straight and right, that they are all one sense: of the pesukim that seemed strange to Rabbi Yonah, so that he took them out of the sense of going round and encircling, not one escapes it, since there is no rolling, returning or reversing without going round and encircling.

Rabbi Yonah's claim that עַד־שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ (Shir HaShirim 1:12), while the king was in his circle, and רֹאשׁ מְסִבָּי (Tehillim 140:10), the head of those round me, are a sense apart, reclining, drawn from Chazal's saying that one does not eat until he reclines (Pesachim 99b), Radak says is not so. Reclining in Chazal's language is itself a word of going round: they used to sit round about at the food and drink, and while eating and drinking they leaned to the left as a mark of standing, so they called the leaning too by that name; no other leaning in the world is called by it, only at eating and drinking, when they sat round. And so the Targum renders וַיֵּֽשְׁבוּ לֶֽאֱכָל־לֶחֶם (Bereishis 37:25), they sat down to eat bread, with a word of going round.

נְקֵבָה תְּסוֹבֵֽב גָּֽבֶר (Yirmiyahu 31:21 in his edition), a woman shall go round a man, is a figure: Knesses Yisrael is likened to a woman seeking her husband, as it says elsewhere that they will seek Hashem their God and David their king (Hoshea 3:5).

וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד (Tehillim 104:15), and bread supports a man's heart, has its one object. וְסַעֲדוּ לִבְּכֶם (Bereishis 18:5), support your hearts, carries a second with it, since the sense is support your hearts with bread, the bread being what supports the heart; and likewise סְעָד לִבְּךָ פַּת לֶחֶם (Shoftim 19:5), support your heart with a morsel of bread.

בֹּֽאָה־אִתִּי הַבַּיְתָה וּֽסֳעָדָה (Melachim I 13:7), come home with me and support yourself: from this, he says, Chazal called a meal סעודה (Shabbos 117b).

סְעָדֵנִי וְאִוָּשֵׁעָה (Tehillim 119:117), hold me up and I will be saved; וִימִינְךָ תִסְעָדֵנִי (Tehillim 18:36), and Your right hand upholds me; לְהָכִין אֹתָהּ וּֽלְסַֽעֲדָהּ (Yeshayahu 9:6), to establish it and to uphold it; וְסָעַד בַּחֶסֶד כִּסְאוֹ (Mishlei 20:28), and he upholds his throne with kindness. מִסְעָד לְבֵֽית־י"י (Melachim I 10:12), a support for the house of Hashem, he has already explained in his entry on סלל. The sense of them all is support and propping up.

וּמַיִם לֹא שָׁתָה (Shemos 34:28), and he drank no water; אֲשֶׁר יִשְׁתֶּה אֲדֹנִי בּוֹ (Bereishis 44:5), from which my master drinks; וַיֵּשְׁתְּ מִן־הַיַּיִן (Bereishis 9:21), and he drank of the wine; וּשְׁתוּ בְּיַיִן מָסָֽכְתִּי (Mishlei 9:5), and drink of the wine I have mixed; and בַּל־ יִשְׁתָּיֽוּן (Tehillim 78:44), that they could not drink; and in the passive, וְכָל־מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה (Vayikra 11:34), any drink that is drunk. The word is known.

Chazal said (Eruvin 64a) שָׁתוּי אל יתפלל, one who has drunk should not pray. There שתוי is an adjective and not a passive, for it is the water or the wine that is drunk, שתוי as a passive participle or נשתה as a passive verb; but the שתוי they spoke of is an adjective, like עָצוּם, mighty. They used this word to keep him apart from the שִׁכּוֹר, the drunkard. The שתוי has not drunk as much as the drunkard, so if he prayed his prayer is a prayer, since he could still speak before a king; the drunkard has drunk so much that he could not speak before a king, so if he prayed his prayer is an abomination.

מִשְׁתֶּה וְשִׂמְחָֽה (Esther 9:22), feasting and joy; in the plural, וּמִיֵּין מִשְׁתָּיו (Daniel 1:5), and from the wine of his drinking, and וְיֵין מִשְׁתֵּיהֶם (Daniel 1:16), and the wine of their drinking; and with a heh, וְהַשְּׁתִיָּה כַדָּת (Esther 1:8), and the drinking was according to the law.

בִּגְבוּרָה וְלֹא בַשְּׁתִֽי (Koheles 10:17), in strength and not in drinking: even at the hour they eat, their heart and mind are on strength and not on drinking. In אוֹ בִֽשְׁתִי אוֹ בְעֵרֶב (Vayikra 13:48), either in the warp or in the woof, the שְׁתִי is the thread that runs the length of the garment, and the ערב the one that runs across it. Some explain בִּגְבוּרָה וְלֹא בַשְּׁתִֽי from that word: that is, not in confusion and mixing, as the warp is mixed with the woof, meaning their mind is not muddled with food and delights but clear in strength.

עַד שְׁתֽוֹתֵיהֶם (Shmuel II 10:4) is from this root, on the pattern of בְּנוֹתֵיהֶם, their daughters, and שְׁמוֹתֵיהֶם, their names; Radak has already explained it at the root שׁוּת.