emotion
pleasure
At a glance
In short
For Rabbi Shlomo Pappenheim, eden (with ednah and maadanim) is primarily pleasure of the body: sensual pleasure, delight of the senses. In Tanach, Rabbi Klein observes, it almost always concerns taste and touch; maadanim are delicacies. Pappenheim holds that oneg is primarily pleasure of the soul, mind and heart, even when it arrives by way of the body: delight, enjoyment. Oneg Shabbos is therefore delight in Shabbos rather than physical pleasure, though it may come through good food. Rav Hirsch explains oneg differently, as being surrounded by favorable conditions. Pinuk is pampering, indulgence. Pappenheim takes it as playfulness and flattery rather than pleasure; Rabbi Klein observes that this fits its one pasuk but does not account for the Targumim, which use pinuk words to render both oneg and eden. Hanaah is the commonest word for pleasure in rabbinic literature, and its root is disputed.
Distinctions
Eden (עדן), ednah (עדנה), maadanim (מעדנים)
Rabbi Shlomo Pappenheim of Breslau (1740-1814) holds that eden and oneg both name enjoyment, whether or not the enjoyment is ultimately good for a person, and that eden is primarily physical pleasure, that of the five senses: taste, hearing, smell, sight and touch. Its root is ע-ד-ן, which he traces to ע-ד, joining or connecting (as in ad, yaad, eidah, vaad, moed, eidus): physical pleasure forges a connection between the one enjoying and the object enjoyed. Rabbi Klein adds that a careful look at usage in Tanach shows eden/ednah almost exclusively concerning taste and touch, which fits Pappenheim, since those are the two senses in which the object comes into direct contact with the organ. Maadanim are the delicacies of a king's table (Tehillim 36:9, Yirmiyahu 51:34, Eichah 4:5; Bereishis 49:20, Asher's maadanei melech). Sarah's עדנה (Bereishis 18:12): Onkelos renders youthfulness; Radak, the smooth skin of youth; Ibn Ezra, the pleasures or enjoyment of youth; Rabbi Yehuda Chalava, son of the thirteenth-century Maharam Chalava, conjugal pleasure specifically. Rabbi Klein raises the possibility that some of these sources are associating ednah with the Aramaic idna, time, and reading youth as a bygone time. Adin/adinah (Yeshayahu 47:8) is the delicate, dainty one, easily overwhelmed by sensation. (Adina is nowhere a proper name in Tanach or in Chazal, though it turns up twice in the quasi-midrashic Sefer HaYashar, as the names of Lavan's wife and of Levi's.) Pappenheim: eden stays "physical" even when the bodily pleasure also yields spiritual pleasure (a tasty medicine, Shabbos and Yom Tov food, marital intimacy as a mitzvah); Gan Eden thus names both the physical delights of that paradise and its intellectual bliss.
He works the interplay out in both directions. Some things the body enjoys and the soul does not: sleep, which restores the body but dulls the mind; drinking past the point of drunkenness; sin, which may pay in some tangible enjoyment but pains the soul. Some things the soul enjoys and the body does not: hard physical labor to build wealth, a needed medicine that tastes foul, mitzvos that bring spiritual ecstasy but not necessarily bodily comfort. And there the symmetry stops: a physical pleasure can carry a spiritual one with it, but there is no such thing as a spiritual pleasure that produces a physical one.
Rabbi Nissim of Marseilles (Maaseh Nissim p. 271): Eden is related to idan, time, since Gan Eden is the middle world joining this world to the highest, where the heavenly bodies by which we keep time are found. Alternatively, Eden is this world, from idun, pleasure, the place of bodily delight.
Oneg (עונג)
Root ע-נ-ג.
- Pappenheim: pleasure of the soul, the abstract pleasures that only the soul enjoys: understanding, grasping a hard idea, wealth, honor, love, vengeance on enemies, peace, a friend's success. Oneg remains spiritual even when rooted in something physical: oneg Shabbos (Yeshayahu 58:13) is delight in Shabbos, which may come through good food; the pampered anug (Devarim 28:54) is one whose emotional well-being needs bodily coddling. And oneg also stands wholly apart from the body: delighting in peace (Tehillim 37:11), in love (Shir HaShirim 7:7), in honor (Yeshayahu 66:11), in Hashem Himself (Tehillim 37:4, Iyov 22:26), all of them purely abstract pursuits.
- Rav Hirsch (1808-1888) explains oneg differently: the state of being surrounded by favorable and pleasant conditions, which he compares to anak, a necklace, an object that surrounds the wearer's neck.
- Anak can also mean a grant, as in the master's charge to haanek taanik the departing Hebrew bondsman (Devarim 15:14); explaining that word, Rabbi Yaakov Tzvi Mecklenburg (1785-1865) writes that the kuf of anak interchanges with a gimmel to give oneg, the gift the freed bondsman gets to enjoy.
Pinuk (פינוק)
Root פ-נ-ק. A hapax legomenon, once in Tanach: מפנק מנער עבדו (Mishlei 29:21), warning a master not to be mefanek his slave lest the slave come to rule over him, that is, not to overindulge him or flatter him too much for his efforts, since he will grow used to the treatment and come to expect it. Pappenheim claims that pinuk means playfulness and flattery, and not pleasure at all. That fits the pasuk's context well, Rabbi Klein observes, but it does not account for the Targumim, which consistently use pinuk words to render oneg and eden: anug becomes mefanak/mefunak, maadanei melech becomes tafnukei malkin; in Mah Yedidus, tafnukei maadanim is the same word twice, Aramaic and Hebrew, "delicacies." (Rabbi Klein once took the English finicky for a derivative of pinuk, and on looking into it found that finicky comes from English fine instead. Go figure.)
Hanaah (הנאה)
The commonest word for pleasure in rabbinic literature, in all its conjugations. Its etymology and literal meaning are debated, and there is no consensus on its root; some even say the word is Greek.
- Alexander Kohut (1842 to 1894) theorizes that its core meaning is to profit. Since it could be confused with onaah, in essence profiting by cheating someone, which carries a negative sense, the two were given different spellings: hanaah always with a hei, onaah with an alef. Kohut uses this to explain why Rabbi Nosson of Rome (1035 to 1106), in Sefer HeAruch, seems to take the root of hanaah as ה-נ-י.
- Ibn Ezra (to Shir HaShirim 1:5) and Radak (to Tehillim 33:1) suggest that naveh or neos, fitting or suitable, is from א-ו-ה, desire (as in taavah and ivah), so that naveh is what is desirable. Radak suggests alternatively that the root of naveh is נ-א-ה, beautiful. Rabbi Yehoshua Steinberg of the Veromemanu Foundation suggests that hanaah comes from one of these two etymologies, but then defers to Rabbi Mecklenburg.
- Rabbi Yaakov Tzvi Mecklenburg puts the root of hanaah at ה-נ. Hein and hineh, from that root, do not mean "behold"; they are a transition word joining a cause to its effects, like "because" or "since." As a corollary they also mean agreement or willingness, which tend to be requisites for a cause to bring about an effect. Hanaah in the sense of pleasure comes from the same root: what is pleasurable is what one considers agreeable, because it agrees with one's senses, and whose coming about one even wills. Rabbi Dr. Ernest Klein, in A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English, takes a similar approach.
Radak on these roots
Sefer HaShorashim
א-ו-ה
Desire and longing; another sense, beauty and comeliness, as נָאוָה, which may belong to the root נאה; and a third, a boundary.
With my soul I desired You
On נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה (Yeshayahu 26:9), my soul, I desired You at night, Rabbi Yonah said the word is like אִוָּֽתְךָ, my soul desired You. Radak answers that there is no need: its sense is with my soul I desired You, and so the pasuk goes on, אַף־רוּחִי בְקִרְבִּי אֲשַֽׁחֲרֶךָּ, with my spirit too within me I seek You. So too אֵפוֹד יָרַד בְּיָדֽוֹ (Shmuel I 23:6), whose sense is with an ephod he came down, in his hand, and אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ (Tehillim 44:3), whose sense is with Your hand You drove out nations; though for אֵפוֹד יָרַד בְּיָדֽוֹ Radak has a sound explanation of his own, which he gives at the root ירד. Radak's father explains נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה as it stands, and the words after it as: while רוּחִי בְקִרְבִּי, my spirit is within me, אֲשַֽׁחֲרֶךָּ, I seek You; and it says at night because then the heart is free of the world's business.
Or the sense leans on the suffix
Rabbi Yaakov ben Elazar wrote in Sefer HaShalem that the sense attaches to the suffix, the yud of נַפְשִׁי and the yud of רוּחִי: though soul and spirit are named, the sense rests on the suffix, as if the pasuk had said, I desired You. Many, he wrote, are like it, and so וְצַפַּחַת הַשֶּׁמֶן לֹא חָסֵר (Melachim I 17:16), and the jar of oil did not fail, where the failing falls on the oil and not on the jar.
Desire
אִוָּהּ לְמוֹשָׁב לֽוֹ (Tehillim 132:13), He desired it for His dwelling; the noun בְּכָל־ אַוַּת נַפְשְׁךָ (Devarim 12:15), with all your soul's desire, and in another form תַּֽאֲוָה נִהְיָה (Mishlei 13:19), a desire fulfilled; the sense of all of them is desire and longing. In Radak's view לְבֵיתְךָ נָֽאֲוָה ־קֹדֶשׁ (Tehillim 93:5) is of this sense too: the alef is sounded with a chataf patach and the word is a past passive, so that its sense is that holiness is desired for Your house. The reflexive is וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ (Devarim 5:18), you shall not desire your fellow's house, the desiring being in the heart. The noun in another form is מַֽאֲוַיֵּי רָשָׁע (Tehillim 140:9), the desires of a wicked man, with a dagesh; Rabbi Yonah wrote it without one.
Comely
Another sense: נָאווּ לְחָיַיִךְ (Shir HaShirim 1:10), your cheeks are comely; מַה־ נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר (Yeshayahu 52:7), how beautiful on the mountains are the feet of the herald; לֹֽא־ נָאוֶה לִכְסִיל כָּבֽוֹד (Mishlei 26:1), honour is not comely for a fool; שְׁחוֹרָה אֲנִי וְֽנָאוָה (Shir HaShirim 1:5), I am black and comely. In all of them the alef is quiescent, and they are the sense of beauty and comeliness.
Whether the root is נאה
Rabbi Yehudah brought הַנָּוָה וְהַמְּעֻנָּגָה (Yirmiyahu 6:2), the comely and delicate one, in with them, perhaps having found it written with an alef; Radak has not found it so. Rabbi Yonah too wrote it without an alef, and faulted Rabbi Yehudah for bringing it; Radak answers that there is nothing to fault, since even where the alef is not written it is quiescent after the kamatz. The noun is תַּֽאֲוַת אָדָם חַסְדּוֹ (Mishlei 19:22), that is, a man's beauty, and what is comely for him to do, is his kindness. It may be that these belong to the root נאה, the last root letter showing, on the pattern of גַּאֲוָה, pride. Chazal use the word regularly in the root נאה, and it seems that was its root for them, as when they say (Shabbos 133b) לולב נאה, a beautiful lulav, and התנאה לפניו במצות, make yourself beautiful before Him with mitzvos.
A boundary
A third sense: עַֽד־ תַּֽאֲוַת גִּבְעֹת עוֹלָם (Bereishis 49:26), to the boundary of the everlasting hills, וְהִתְאַוִּיתֶם לָכֶם (Bamidbar 34:10), and you shall mark out your boundary, and תְּתָאוּ לְבֹא (Bamidbar 34:8), you shall mark the boundary to the entrance; their sense is a boundary. עַֽד־תַּֽאֲוַת גִּבְעֹת עוֹלָם is explained: as long as the boundary of the everlasting hills stands, the blessings will be on Yosef's head. תְּתָאוּ ought by rule to be תְּתַאֲווּ, and it is well to place it in this root, so that it has companions in the sense, וְהִתְאַוִּיתֶם לָכֶם and עַֽד־תַּֽאֲוַת גִּבְעֹת עוֹלָם; or it is from the root תָּאָה or תָּוָה, and then it stands alone in its root in this sense. And it is likely that its root is תוה, from וְהִתְוִיתָ תָּו (Yechezkel 9:4), and you shall set a mark, whose sense is close to a boundary, the alef standing in place of a vav.
נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה (ישעיה כו, ט), [פִּעֵל] אמר רבי יונה שהוא כמו אִוָּֽתְךָ, ואין צורך, אך פירושו בנַפְשִׁי אִוִּיתִיךָ, וכן אמר (שם) אַף־רוּחִי בְקִרְבִּי אֲשַֽׁחֲרֶךָּ, וכן אֵפוֹד יָרַד בְּיָדֽוֹ (שמואל א' כג, ז), שענינו באֵפוֹד יָרַד בְּיָדֽוֹ, אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ (תהלים מד, ג), שענינו בידך, אבל אֵפוֹד יָרַד בְּיָדֽוֹ יש לי בו טעם נכון אזכרנו בשרש ירד בגזרת השם. והחכם רבי יעקב בן אלעזר כתב בספר השלם, כי הענין מחובר אל הכנוי שהוא יו"ד נַפְשִׁי ויו"ד רוּחִי, ואף על פי שזכר הנפש והרוח, סמך הענין אל הכנוי כאלו אמר אני אויתיך וכמוהם רבים, וָאֶבְכֶּה בַצּוֹם נַפְשִׁי (תהלים מט, יא), אֵלָיו פִּֽי־קָרָאתִי (סו, יז) קוֹלִי אֶל־י"י אֶקְרָא (ג, ה), וְכִלְיוֹתַי אֶשְׁתּוֹנָֽן (עג, כא), אִֽיֽעֲצָה עָלֶיךָ עֵינִֽי (לב, ח), בכלם הענין נופל על הכנוי. וכן אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ (תהלים מד, ג) וְצַפַּחַת הַשֶּׁמֶן לֹא חָסֵר (מלכים א' יז, טז), חסר נופל על השמן לא על הצפחת, וכן קֽוֹל־הַקִּרְיָה הוֹמָֽה (מלכים א' א, מה), קֽוֹל־נְגִידִים נֶחְבָּאוּ (איוב כט, י), קוֹל שְׁמוּעָה הִנֵּה בָאָה (ירמיה י, כב), קוֹל י"י לָעִיר יִקְרָא (מיכה ו, ט), רַק לְשֵׁטֶף מַיִם רַבִּים אֵלָיו לֹא יַגִּֽיעוּ (תהלים לב, ו), כִּֽי־הָֽיְתָה אֵלָיו פְּנֵי הַמִּלְחָמָה (שמואל ב' י, ט), קֶשֶׁת גִּבֹּרִים חַתִּים (שמואל א' ב, ד), נֶגַע צָרַעַת כִּי תִֽהְיֶה בְּאָדָם (ויקרא יג, ט), וכן מנהג הלשון בהרבה מקומות. ואדני אבי עליו השלום פירש נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה, ובעוד שרוּחִי בְקִרְבִּי אֲשַֽׁחֲרֶךָּ, ואמר בלילה, כי אז הלב פנוי מעסקי העולם. אִוָּהּ לְמוֹשָׁב לֽוֹ (תהלים קלב, יג). והשׁם בְּכָל־אַוַּת נַפְשְׁךָ (דברים יב, טו). ומשקל אחר תַּֽאֲוָה נִהְיָה (משלי יג, יט), ענין כלם תאוה וחשק. ומענין זה לפי דעתי לְבֵיתְךָ נָֽאֲוָה־קֹדֶשׁ (תהלים צג, ה), האל"ף מונעת בחטף פתח והוא נפעל עבר פירוש נחשק לביתך שהוא קדש. וההתפעל וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ (דברים ה, יח), והתאוה היא בלב. והשׁם במשקל אחר מַֽאֲוַיֵּי רָשָׁע (תהלים קמ, ט), בדגש. ורבי יונה כתב שהוא רפה. וענין אחר הנפעל נָאווּ לְחָיַיִךְ בַּתֹּרִים (שיר השירים א, י), מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר (ישעיה נב, ז), לֹֽא־נָאוָה לְנָבָל שְׂפַת־יֶתֶר (משלי יז, ז), לֹֽא־נָאוֶה לִכְסִיל כָּבֽוֹד (משלי כו, א), שְׁחוֹרָה אֲנִי וְֽנָאוָה (שיר השירים א, ה), וכלם נחה בהם האל"ף והם ענין יופי ונוי. ורבי יהודה הביא עמהם הַנָּוָה וְהַמְּעֻנָּגָה (ירמיה ו, ב), אולי מצאו כתוב באל"ף, ולא מצאנוהו כן אנחנו. וגם רבי יונה כתבו כן בלא אל"ף ותפש על רבי יהודה בזה, ואין לתפוש עליו מה, כי אף על פי שלא תהיה כתובה האל"ף תהיה נחה אחר הקמץ. והשׁם תַּֽאֲוַת אָדָם חַסְדּוֹ (משלי יט, כב), כלומר יופי האדם ומה שנאה לו לעשות, הוא חסדו. ויתכן שיהיו אלו בשרש נאה בהראות למ"ד הפועל בפלס גַּאֲוָה. ורבותינו ז"ל הרגילו בדבריהם זה הלשון בשרש נָאָה וידמה כי כן השרש אצלם באמרם (שבת קלג, ע"ב) לולב נאה, אתרוג נאה, כמה נאים מעשיו וזולתם הרבה. ואמרו בנין פיעל הדגוש ממנו באמרם (סוכה י, ע"א) לא שנו אלא מפני הנשר אבל לנאותה כשרה. ואמרו בנין התפעל ממנו באמרם (שבת קלג, ע"ב) התנאה לפניו במצות. ואמרו השם נוי באמרם (הוריות ט, ע"א) בנוי בכח בעושר, ולרבים (סוכה י, ע"ב) נוי סוכה המופלגים ממנה ארבעה, ומשפט נוי נאוי. וענין שלישי עַֽד־תַּֽאֲוַת גִּבְעֹת עוֹלָם (בראשית מט, כו), וְהִתְאַוִּיתֶם לָכֶם (במדבר לד, י), [הִתְפָּעֵל] תְּתָאוּ לְבֹא (במדבר לד, ח), עניינם עניין גבול. ופירש עַֽד־תַּֽאֲוַת גִּבְעֹת עוֹלָם, כל זמן שיהיה קיים גבול גבעות עולם תהיינה הברכות לראש יוסף. ומשפט תְּתָאוּ ראוי להיות תְּתַאֲווּ, וטוב הוא לשומו מעקר זה, כדי שיהיו לו חברים בענין הזה וְהִתְאַוִּיתֶם לָכֶם, עַֽד־תַּֽאֲוַת גִּבְעֹת עוֹלָם. או יהיה משרש תָּאָה או תָּוָה ויהיה יחידי בשרשו על הענין הזה. וקרוב היא שיהיה שרשו תוה מן וְהִתְוִיתָ תָּו (יחזקאל ט, ד), שענינו קרוב לענין גבול ויהיה האל"ף תמורת וי"ו.
ע-ד-ן
Pleasure, תענוג: whatever gives the body pleasure, good food or fine clothing; עֶדְנָה, the days of youth. Also binding, as he holds Agag's מַעֲדַנֹּת to mean.
עֶדְנָה and עֵדֶן
The noun הָֽיְתָה־לִּי עֶדְנָה (Bereishis 18:12), I have had pleasure, is תענוג, pleasure, and it is the days of youth. Without the feminine heh, גַּן־בְּעֵדֶן (Bereishis 2:8), a garden in Eden, and כָּל־עֲצֵי־עֵדֶן (Yechezkel 31:16), all the trees of Eden. Four places where the word is pointed otherwise are the name of a city, which he treats in the grammar.
Scarlet and delicacies
On הַמַּלְבִּשְׁכֶם שָׁנִי עִם־עֲדָֽנִים (Shmuel II 1:24), who clothed you in scarlet with delights, some say the pasuk is elliptical: who clothes you in scarlet and feeds you delicacies, and so the Targum has וּמוֹבִיל לְכוֹן תַּפְנוּקִין, and brings you delicacies. Rabbi Yonah read it as clothing you in scarlet in the days of delights. Radak holds, for his own part, that one may not alter what is written: עדן is said of the clothing itself, for as good food is עדן to the body, so is fine clothing, and whatever gives the body pleasure is called עדן.
מַעֲדַנִּים
With a mem added, וְיִתֵּן מַֽעֲדַנִּים לְנַפְשֶֽׁךָ (Mishlei 29:17), he will give delights to your soul, and וְהוּא יִתֵּן מַֽעֲדַנֵּי־מֶֽלֶךְ (Bereishis 49:20), he will yield the dainties of a king. The adjective is שִׁמְעִי־זֹאת עֲדִינָה (Yeshayahu 47:8), hear this, you who are given to pleasure.
How Agag came
וַיֵּלֶךְ אֵלָיו אֲגַג מַֽעֲדַנֹּת (Shmuel I 15:32), and Agag went to him מַעֲדַנֹּת, is explained as במעדנות, in joy and pleasure: he went to him so, for he chose his death over his life. Some explain that he went to him as one bound. Of the same kind is הַתְקַשֵּׁר מַֽעֲדַנּוֹת כִּימָה (Iyov 38:31), can you bind the מַעֲדַנּוֹת of Kimah, the knots of Kimah over the fruits. On this reading Agag went to him in the bindings and chains that were on him, and Radak says this explanation is correct; so too Chazal use the word for tying, כיון שהתיר ראשי מעדנים שלהן כשרין (Sukkah 13b), once he has untied the ends of their bindings, they are fit. Rabbi Yonah read it of pleasantness, for his many pleasures and the greatness of his kingdom.
וַיִּתְעַדְּנוּ בְּטֽוּבְךָ הַגָּדֽוֹל (נחמיה ט, כה), ויתענגו. והשם הָֽיְתָה־לִּי עֶדְנָה (בראשית יט, יב), תענוג. והוא ימי הבחרות. ובלא ה"א הנקבה גַּן־בְּעֵדֶן (בראשית ב, ח), כָּל־עֲצֵי־עֵדֶן (יחזקאל לא, טז), בחמש נקודות. וארבעה מהם בשש נקודות שהם שם עיר וכתבנום בחלק הדקדוק. מִלָּא כְרֵשֹׂו מֵֽעֲדָנָי (ירמיה נא, לד), הַמַּלְבִּשְׁכֶם שָׁנִי עִם־עֲדָֽנִים (שמואל ב' א, כד), אמרו שהוא חסר כלומר מלבישכן שני ומאכילכן עדנים. וכן אמר התרגום וּמוֹבִיל לְכוֹן תַּפְנוּקִין. ורבי יונה פירש המלבישכן שני בימי עדנים. ועל דעתי כי אין לשנות על הכתוב, ואמר עדן על הלבוש כי כמו שהמאכל הטוב עדן לגוף כן הלבוש הנאה וכל דבר המהנה לגוף יקרא עדן. ושם התאר שִׁמְעִי־זֹאת עֲדִינָה (ישעיה מז, ח). והשם בתוספת מ"ם וְיִתֵּן מַֽעֲדַנִּים לְנַפְשֶֽׁךָ (משלי כט, יז), וְהוּא יִתֵּן מַֽעֲדַנֵּי־מֶֽלֶךְ (בראשית מט, כ). וַיֵּלֶךְ אֵלָיו אֲגַג מַֽעֲדַנֹּת (שמואל א' טו, לב), פירוש במעדנות כלומר בשמחה ובתענוג הלך אליו כי בחר מותו מחייו. ויש מפרשים שהלך אליו כקשורים. וכן הַתְקַשֵּׁר מַֽעֲדַנּוֹת כִּימָה (איוב לח, לא), קשרי כימה על הפירות. ופירוש אגג מעדנות שהלך אליו בקישורים ובשלשלאות שהיה בהן. ונכון זה הפירוש. וכן בדברי רבותינו ז"ל בזה הלשון בענין קשירה כיון שהתיר ראשי מעדנים שלהן כשרין (סוכה יג, ע"ב). ורבי יונה פירשו שיחסהו על הנעימות לרוב תענוגותיו וגודל מלכותו.
ע-נ-ג
Taking delight: delighting oneself, and pleasantness in the soul's enjoyment.
Delighting oneself
וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָֽהּ (Yeshayahu 66:11), you will delight in the abundance of her glory; וְהִתְעַנְּגוּ עַל־רֹב שָׁלֽוֹם (Tehillim 37:11), they will delight in abundant peace; וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶֽם (Yeshayahu 55:2), let your soul delight in fatness; and מֵֽהִתְעַנֵּג וּמֵרֹךְ (Devarim 28:56), from delighting herself and from tenderness.
The nouns and the adjective
בְּהֵיכְלֵי עֹנֶג (Yeshayahu 13:22), palaces of delight; with a tav added, לֹֽא־נָאוֶה לִכְסִיל תַּֽעֲנוּג (Mishlei 19:10), delight is not fitting for a fool, and in the feminine plural וְתַֽעֲנֻגוֹת בְּנֵי הָאָדָם (Koheles 2:8), the delights of men. The adjective is וְהֶֽעָנֹג מְאֹד (Devarim 28:54), the one who lives in great delight, and הָֽרַכָּה בְךָ וְהָֽעֲנֻגָּה (Devarim 28:56), the tender woman among you and the one who lives in delight. Its sense is delighting oneself, and pleasantness in the soul's enjoyment.
[הִתְפָּעֵל] וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָֽהּ (ישעיה סו, יא), וְהִתְעַנְּגוּ עַל־רֹב שָׁלֽוֹם (תהלים לז, יא), וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶֽם (ישעיה נה, ב), וְהִתְעַנַּג עַל־י"י (תהלים לז, ד), מֵֽהִתְעַנֵּג וּמֵרֹךְ (דברים כח, נו). והפעל הכבד [פִּעֵל] הַנָּוָה וְהַמְּעֻנָּגָה (ירמיה ו, ב). והשם בְּהֵיכְלֵי עֹנֶג (ישעיה יג, כב). ובתוספת תי"ו לֹֽא־נָאוֶה לִכְסִיל תַּֽעֲנוּג (משלי יט, י), אַֽהֲבָה בַּתַּֽעֲנוּגִֽים (שיר השירים ז, ז). והקבוץ בלשון נקבות וְתַֽעֲנֻגוֹת בְּנֵי הָאָדָם (קהלת ב, ח). והתאר וְהֶֽעָנֹג מְאֹד (דברים כח, נד), הָֽרַכָּה בְךָ וְהָֽעֲנֻגָּה (דברים כח, נו), ענין ההשתעשעות והנעימות בהנאת הנפש.
פ-נ-ק
To pamper, מענגו ומעדנו, giving one delight and indulgence: מְפַנֵּק מִנֹּעַר עַבְדּוֹ (Mishlei 29:21), one who pampers his servant from his youth.
The whole entry
One line. He glosses מְפַנֵּק as מענגו ומעדנו, giving him delight and delicacy, and notes that the Targum of מַֽעֲדַנֵּי־מֶֽלֶךְ (Bereishis 49:20), royal delicacies, is תַפְנוּקֵי מַלְכִין, the delights of kings.
מְפַנֵּק מִנֹּעַר עַבְדּוֹ (משלי כט, כא), מענגו ומעדנו ותרגום מַֽעֲדַנֵּי־מֶֽלֶךְ (בראשית מט, כ) תַפְנוּקֵי מַלְכִין.
Radak, Sefer HaShorashim, Berlin 1847. Public domain, digitised by Sefaria from the National Library of Israel.
Sources
Rabbi Reuven Chaim Klein, "Indulging in Pleasure," What's in a Word?, Ohr Somayach, 22 June 2019.
Rabbi Reuven Chaim Klein, "Indulging in Pleasure," What's in a Word? Synonyms in the Hebrew Language (book manuscript).
Cited in the essay: Rabbi Shlomo Pappenheim on ע-ד, ע-נ-ג and פ-נ-ק; Bereishis 18:12 with Targum Onkelos, Radak, Ibn Ezra, and Rabbi Yehuda Chalava; Bereishis 49:20; Tehillim 36:9, 37:4, 37:11; Yirmiyahu 51:34; Eichah 4:5; Yeshayahu 47:8, 58:13, 66:11; Devarim 15:14, 28:54; Iyov 22:26; Shir HaShirim 7:7; Mishlei 29:21; Rav Hirsch on oneg and anak; Rabbi Yaakov Tzvi Mecklenburg to Devarim 15:14, and HaKsav VeHaKabbalah to Bereishis 15:3 and 16:2; the Targumim on anug and maadanei melech; Mah Yedidus; Sefer HaYashar; Rabbi Nissim of Marseilles, Maaseh Nissim p. 271; Alexander Kohut, Aruch HaShalem s.v. הני/הנה; Rabbi Nosson of Rome, Sefer HeAruch; Ibn Ezra to Shir HaShirim 1:5; Radak to Tehillim 33:1; Rabbi Yehoshua Steinberg; Rabbi Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English.