action
pulling and drawing
At a glance
In short
Moshech is the general verb, pull, draw: taking something from its place by bringing it toward oneself (Rabbi David Chaim Chelouche). Moshe is narrower, specifically drawing something out from within water: draw out of the water (Rashbam). Shoev is draw water, in almost all biblical instances from a well. Shoef draws air instead: inhale, and in sheifah, yearning. The line between water and air is Rabbi Shlomo Aharon Wertheimer's: strictly speaking, he writes, the two could be somewhat interchangeable, but in practice shoev is water and shoef air.
Distinctions
Moshe (משה)
The given name Moshe appears in Tanach exactly 770 times, on Even Shoshan's concordance, but the verb is rare. "Ki min hamayim mishisihu," "I drew him from the water" (Shemos 2:10); and, the only other clear examples, David asking Hashem to "pull me out (yamsheini) of the multitude of water" (Shmuel II 22:17, Tehillim 18:17). Lehashchil is threading beads onto a string, but Onkelos uses it for drawing out, rendering mishisihu as shechalteih.
- Rashbam (Shemos 2:10) fixes the sense: drawing out from within water, which leaves open the possibility that moshech is the more general pull. Rabbi David Chaim Chelouche says so explicitly, making moshech the hypernym and moshe the water-specific species.
- A further possible instance is Yeshayahu 63:11, where Radak in Sefer HaShorashim records that some explain moshe as this verb, while most commentators (Targum, Rashi, Mahari Kara, Ibn Ezra and Radak there) take it as the proper noun, the verse reading "the bygone days of Moshe and his nation."
- Rav Hirsch, also following the triliteralists, pairs מ-ש-ה with מ-צ-ה, squeezing, through the interchangeability of shin and tzadi: both apply pressure and extract from liquid, the one pulling something from within the water, the other drawing liquid or juice from a solid such as fruit.
Shadal (to Shemos 2:10) offers another theory altogether, suggesting that the name Moshe and even the words mishisihu and yamsheini are not of Hebrew origin at all but were borrowed into Hebrew from Egyptian, in contrast to meshech, which seems to be a native Hebrew word.
Moshech (משך), shoev (שאב) and shoef (שאף)
Moshech has about forty appearances: pull something toward oneself, extended to stretching, dragging, and leading; at Shoftim 5:14 it is used for writing, mosh'chim b'shevet sofer, since ink flowing from the pen is akin to being pulled from it. Shoev, root ש-א-ב, some twenty appearances, in almost all instances drawing water from a well, an act done by lowering a bucket into the subterranean wellspring, letting it fill, and raising it back toward oneself. Later Hebrew widened it: in Mishnaic Hebrew the capillary action of a wick drawing up oil is shoev (Shabbos 2:4); in Talmudic Hebrew a magnet is an even shoeves, a drawing stone (Sotah 47a, Sanhedrin 107b, Avodah Zarah 44a); and in Modern Hebrew a vacuum cleaner is a shoev avak, that which draws in dirt. Rabbi Shlomo Pappenheim traces it to ש-ב, "return," so that shoev stops the flow of water in a wellspring by capturing it in a vessel. Shoef, root ש-א-ף, typically refers to inhaling (Yirmiyahu 2:24, 14:6; Yeshayahu 42:14; Tehillim 119:131), a way of pulling air into the lungs, and the same root gave way to sheifah, a higher yearning or desire that one has internalized (Koheles 1:5; Iyov 7:2, 36:20).
Why Moshe and not Mashui
Many commentators have asked why he is called Moshe, "he who pulls," rather than Mashui, "he who was pulled out." Was he not the one who was pulled from the water?
- Rabbi Shlomo Ibn Parchon (Machberes HeAruch) raises the question implicitly, asserting that Moshe should have been called Mashui and that the one who did the saving, Paroh's daughter, should have been the Moshe; he does not explain why the name came out as it did.
- Peirush HaTur (to Shemos 2:10) gives the prosaic answer in the name of Rabbi Yosef Kimchi: Paroh's daughter was simply not fluent enough in Hebrew grammar to tell poel from pual, so she gave him a grammatically inappropriate name; Rabbi Kimchi adds that there was an element of Divine providence in it too, the name hinting at his future role in pulling the Jewish People out of their exile in Mitzrayim.
Others read the active form as pointing at Moshe himself.
- Rabbi Moshe Alshich (to Shemos 2:10) suggests that in naming him Moshe she meant to express the magnetic charm that compelled her to leave the palace and bathe in the river (see Ibn Ezra there), as though he pulled her toward it.
- Rabbi Shlomo Zalman Ehrenreich similarly suggests the name reflects Moshe's power to draw the people after him, a magnetic personality, or his pulling Yisrael out of the impurities of Mitzrayim.
- Kli Yakar (to Shemos 6:2), after Chazal: he was called Moshe and not Mashuy, drawn from the water, because Moshe is the present tense, one who draws, since he would draw Yisrael out of exile; had Moshe examined his own name, he would have known that Yisrael would be redeemed through him.
- Peirush HaRokeach (to Shemos 2:10): he was destined to pull the Jewish People out of the water at the Splitting of the Sea.
- The Tosafists (Moshav Zekanim to Shemos 2:10): she prophesied his drawing water from the rock in the wilderness.
- Midrash HaGadol (to Shemos 2:10): Moshe pulled himself out of the water, in that his own future merits caused her to save him.
Rabbi Menachem Mendel Kasher in Torah Shleimah cites an unpublished medieval manuscript suggesting that Hashem arranged for her to name him Moshe because משה is השם spelled backwards.
Two more go in a slightly different direction.
- Chizkuni (to Shemos 2:10) implies that in giving the name she was praying that Moshe grow up to be the one who liberates the Jewish People from bondage, as she had rescued him from the water.
- Rav Hirsch (to Shemos 2:10) advances a similar idea and makes it pedagogical: she called him Moshe rather than Mashui so as to raise him ever conscious that his own life had depended on the saving act of the one who drew him out, so that he in turn would act to save others who are oppressed and extract them from their situations.
Where the authorities disagree
The root of moshe.
- The triliteralists (Ibn Chayyuj, Ibn Janach, Radak) give מ-ש-ה.
- Menachem Ibn Saruk gives the biliteral מ-ש.
- Rashi (Shemos 2:10) takes up the question over mishisihu and rules with the triliteralists, rejecting Menachem by name.
Ibn Janach and Radak derive meshi, silk, from the same triliteral root as moshe, while Menachem Ibn Saruk traces meshi to a triliteral root of its own, מ-ש-י. Rabbi Shlomo Pappenheim accounts for the tie between meshi and moshe: silk is a material drawn from the body of the silkworm.
Whether moshe and moshech share a root.
- Rabbi David Chaim Chelouche brings both back to one biliteral מ-ש, "moving or removing something from its place," so that although his definitions leave a slight semantic difference, the root is one.
- Rabbi Shlomo Pappenheim separates them by tracing them to separate biliteral roots. He theorizes about triliteral roots that open with a mem: in many of them the semantic core is the two letters after the mem, and the mem itself flips that core to its exact opposite. His examples: ח-ק, engrave, against מחק, erase; ל-ץ, scorn, against מליץ, justification or defense; ע-ד, connecting to an end-goal, against מעד, slipping or tripping, which sets one off-goal; ר-ד, governing, against מרד, rebellion; ש-ל, excluded from one's domain, against מושל, included in one's dominion; and נ-ע, movement, against מונע, withholding or stopping. On that rubric moshe rests on ש-ה, which he traces further to the monoliteral ש, "equalize," whence shaveh (equal), shav (futile, equally purposeless however one looks at it), nosheh (a loan, which equates the property of lender and borrower), shaanan (utter tranquility, a uniform state) and shoah/shayit (utter destruction, likewise uniform); so moshe is the polar opposite, disrupting a thing's prior uniformity and equilibrium by shaking it up. Moshech rests on ש-ך, "to be settled or positioned properly," whence shochen (dwelling), shachen (neighbor), mashkon (collateral, an item temporarily housed by the lender), keshoch/shechachah (quelling, anger abating back to one's normal state), shechem (shoulder, a limb positioned to connect neck and upper arm), eshech (testes, positioned within the sac) and neshech (biting, the teeth coming together as they naturally want to); so moshech interrupts that well-groundedness to pull a thing from its place. Pappenheim does recognize a biliteral מ-ש, "feeling/touching," but does not see it as the core etymon of moshe.
Which stage of drawing shoev names.
- Rav Hirsch (to Bereishis 24:65, Devarim 28:22): the water being drawn into and filling the bucket, and Targum Onkelos bears this out, typically rendering shoev as mamlei, a cognate of mimaleh, "filling."
- Rabbi Yaakov Berger of Kiryat Sefer, in his unpublished Milon Leshon Mikra, infers from Ramban (Bereishis 24:17) that the core act is the lowering of the bucket into the well to bring back water.
Whether shoev and shoef are one word.
- Rav Hirsch connects them through the interchangeability of beis and peh.
- Midrash Sechel Tov (to Bereishis 24:11), the earliest source to draw the connection, notes the thematic likeness between internalizing a yearning (shoef) and filling a container with water (shoev), and rejects the comparison on principle: he agrees to exegeses built on interchangeable letters in proper names, not in ordinary content words.
- Rabbi Shlomo Aharon Wertheimer writes that strictly speaking the two could be viewed as somewhat interchangeable, but that in practice shoev is drawing water, at least in Biblical Hebrew, and shoef is drawing air.
Also discussed in
- Drawing waterשואב (ש-א-ב)
- Names of Mosheמשה / Moshe (מ-ש-ה)
- Veilשאף / shoef (ש-א-פ)
Radak on these roots
Sefer HaShorashim
מ-ש-ה
Drawing and bringing out, as from water; and מֶשִׁי, silk.
Drawn from the water
כִּי מִן־הַמַּיִם מְשִׁיתִהוּ (Shemos 2:10), because I drew him out of the water. Some read וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ (Yeshayahu 63:11), and he remembered the days of old, מֹשֶׁה his people, from this sense; or it is as it sounds, and means Moshe and his people. So too יַמְשֵׁנִי מִמַּיִם רַבִּים (Tehillim 18:17), He drew me out of many waters. The sense of all of them is drawing and bringing out.
Silk
וָאֲכַסֵּךְ מֶשִׁי (Yechezkel 16:10), and I covered you with silk, which he glosses as garments of silk, a thing well known.
כִּי מִן־הַמַּיִם מְשִׁיתִֽהוּ (שמות ב, י). ויש מפרשים מזה וַיִּזְכֹּר יְמֵֽי־עוֹלָם מֹשֶׁה עַמּוֹ (ישעיה סג, יא), או הוא כמשמעו וענינו משה ועמו. והפעל הכבד [הִפְעִיל] יַמְשֵׁנִי מִמַּיִם רַבִּֽים (תהלים יח, יז), ענינם ענין המשיכה וההוצאה. וַֽאֲכַסֵּךְ מֶֽשִׁי (יחזקאל טז, י), פירוש בגדי משי והוא ידוע.
מ-ש-ך
To draw or pull: a bow, a yoke, kindness toward someone, a thing drawn out; מֶשֶׁךְ is also read as preciousness, its name being drawn far; and Meshech, a nation.
Drawing and pulling
וְאִישׁ מָשַׁךְ בַּקֶּשֶׁת לְתֻמּוֹ (Melachim I 22:34), and a man drew the bow in his innocence; אֲשֶׁר לֹא־ מָֽשְׁכָה בְּעֹֽל (Devarim 21:3), which has not pulled in a yoke; תִּמְשֹׁךְ לִוְיָתָן בְּחַכָּה (Iyov 40:25), can you draw out the livyasan with a hook. Of a scribe, מֹֽשְׁכִים בְּשֵׁבֶט סֹפֵֽר (Shoftim 5:14), those who draw with the scribe's pen, because the scribe draws the pen across the page as he writes. And לִמְשׁוֹךְ בַּיַּיִן אֶת־בְּשָׂרִי (Koheles 2:3), to draw my flesh with wine, is to lead it and draw it along with wine.
Drawing kindness toward someone
עַל־כֵּן מְשַׁכְתִּיךְ חָֽסֶד (Yirmiyahu 31:3) he reads as therefore I have drawn kindness toward you, and so מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ (Tehillim 36:11), draw Your kindness to those who know You, after the manner of וַיֵּט אֵילָו חָסֶד (Bereishis 39:21), and He inclined kindness to him.
Drawing men to war
לֵךְ וּמָֽשַׁכְתָּ בְּהַר תָּבוֹר (Shoftim 4:6), go and draw at Har Tavor, he explains as draw the people to you at Har Tavor. The word of drawing is used because the sense is: bring them out against their will and win them over with words until you bring them to the war, for they were afraid of Sisra's army. And so he explains וּמָֽשַׁכְתִּי אֵלֶיךָ אֶל־נַחַל קִישׁוֹן אֶת־סִֽיסְרָא (Shoftim 4:6 in his edition), and I will draw Sisra to you at Nachal Kishon: for it is said that his astrologers saw his downfall and held him back from going out to war, and the Holy One strengthened his heart and drew him to Nachal Kishon. וַיִּמְשֹׁךְ הָאֹרֵב (Shoftim 20:37), and the ambush drew, means either that the ambush drew out a blast on the shofar or that it drew the people who were with it toward the city.
Drawn out
לֹא תִמָּשֵׁךְ עוֹד (Yechezkel 12:25), it shall no longer be drawn out; וְיָמֶיהָ לֹא יִמָּשֵֽׁכוּ (Yeshayahu 13:22), and her days shall not be drawn out; and תּוֹחֶלֶת מְמֻשָּׁכָה (Mishlei 13:12), hope drawn out.
Meshech the nation
But כִּי־גַרְתִּי מֶשֶׁךְ (Tehillim 120:5), that I have sojourned in Meshech, is the name of a nation named in the Torah, וּמֶשֶׁךְ וְתִירָֽס (Bereishis 10:2), and Meshech and Tiras. Yosef ben Gorion says they are the men of Tuscany. Ibn Ezra explained מַשְׁכִּים הָיוּ (Yirmiyahu 5:8), they were of Meshech, from this: horses belonging to Meshech, since from there come the mighty horses, neighing and lusting after the female.
Precious, its name drawn far
וּמֶשֶׁךְ חָכְמָה מִפְּנִינִֽים (Iyov 28:18) is read as: the preciousness of wisdom is above pearls, since the name of a precious thing is drawn out far. So too נֹשֵׂא מֶֽשֶׁךְ ־הַזָּרַע (Tehillim 126:6), carrying the precious seed, since the seed is precious to the one who sows it, all the more so in the Negev; and for this reason the one who carries seed to sow is spoken of as בְּמֹשֵׁךְ הַזָּרַע (Amos 9:13), with the carrier of the seed.
וְאִישׁ מָשַׁךְ בַּקֶּשֶׁת לְתֻמּוֹ (מלכים א' כב, לד), אֲשֶׁר לֹא־מָֽשְׁכָה בְּעֹֽל (דברים כא, ג), עַל־כֵּן מְשַׁכְתִּיךְ חָֽסֶד (ירמיה לא, ג), פירוש משכתי אליך חסר. וכן מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ (תהלים לו, יא), על דרך וַיֵּט אֵילָו חָסֶד (בראשית לט, כא). תִּמְשֹׁךְ לִוְיָתָן בְּחַכָּה (איוב מ, כה), מָשְׁכוּ אוֹתָהּ וְכָל־הֲמוֹנֶֽיהָ (יחזקאל לב, כ), המ"ם תקרא בקמץ חטף כמשפט הציווי כי ציווי היחיר מְשׁוֹךְ בחולם. וכן קבלנו קריאתה בקמף חטף. וכן מצאתי בספר מדוייק במסורת עליו לית חטף. ובא בחירק לגזרת פִּעֵל מִֽשְׁכוּ וּקְחוּ לָכֶם צֹאן (שמות יב, כא), והמ"ם מעמדת בגעיא. בְּמָשְׁכוֹ בְרִשְׁתּֽוֹ (תהלים י, ט), בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל (יהושע ו, ה), וַיִּמְשֹׁךְ הָאֹרֵב (שופטים כ, לז), פירוש משך בשופר או משך העם אשר אתו אל העיר. לֵךְ וּמָֽשַׁכְתָּ בְּהַר תָּבוֹר (שופטים ד, ו), פירוש ומשכה העם אליך בהר תבור. ואמר בלשון משיכות כי פירושו הוציאם בעל כרחם ותפתם בדברים עד שתביאם למלחמה, כי היו מתיראים מפני חיל סיסרא. וכן פירושו וּמָֽשַׁכְתִּי אֵלֶיךָ אֶל־נַחַל קִישׁוֹן אֶת־סִֽיסְרָא שַׂר־צְבָא יָבִין וְאֶת־רִכְבּוֹ וְאֶת־הֲמוֹנוֹ (שופטים ד, ו), כי אמרו כי אצטגניניו ראו מפילתו ומנעוהו לצאת למלחמה והקדוש ברוך הוא חזק לבו ומשכו אל נחל קישון. מֹֽשְׁכִים בְּשֵׁבֶט סֹפֵֽר (שופטים ה, יד), פירוש כי הסופר מושך העט על הספר בכתבו. לִמְשׁוֹךְ בַּיַּיִן אֶת־בְּשָׂרִי (קהלת ב, ג), לנהגו ולמשכו ביין. והנפעל לֹא תִמָּשֵׁךְ עוֹד (יחזקאל יב, כה), וְיָמֶיהָ לֹא יִמָּשֵֽׁכוּ (ישעיה יג, כב). והשם נֹשֵׂא מֶֽשֶׁךְ־הַזָּרַע (תהלים קכו, ו), בשש נקודות. וּמֶשֶׁךְ חָכְמָה מִפְּנִינִֽים (איוב כח, יח). אבל כִּי־גַרְתִּי מֶשֶׁךְ (תהלים קכ, ה), הוא שם אומה הנזכרת בתורה וּמֶשֶׁךְ וְתִירָֽס (בראשית י, ב). ואמר יוסף בן גוריון כי הם אנשי טושקנ"ה. והחכם רבי אברהם בן עזרא פירש מזה סוּסִים מְוֻזָּנִים [מְיֻזָּנִים] מַשְׁכִּים הָיוּ (ירמיה ה, ח), מיוחסים אל משך כי משם יבאו הסוסים האבירים הומים ומתאוים אל הנקבה. ופירוש וּמֶשֶׁךְ חָכְמָה יקר החכמה, כי הדבר היקר ימשך שמו למרחוק. וכן מֶֽשֶׁךְ־הַזָּרַע כי הזרע יקר לזורעו ואף כי בארץ הננב. ולטעם זה יאמר על נושא הזרע לזרוע בְּמֹשֵׁךְ הַזָּרַע (עמוס ט, יג). והפעל הכבד מן הדגוש [פִּעֵל] תּוֹחֶלֶת מְמֻשָּׁכָה (משלי יג, יב), אֶל־גּוֹי מְמֻשָּׁךְ וּמוֹרָט (ישעיה יח, ב).
ש-א-ב
To draw water, with מַשְׁאַבִּים for the places where water is drawn.
Drawing, and the drawing places
וּשְׁאַבְתֶּם ־מַיִם בְּשָׂשׂוֹן מִמַּֽעַיְנֵי הַיְשׁוּעָֽה (Yeshayahu 12:3), you shall draw water in joy from the springs of salvation; וַתִּשְׁאַב לְכָל־גְּמַלָּֽיו (Bereishis 24:20), she drew for all his camels; יִשְֽׁאֲבוּן הַנְּעָרִֽים (Rus 2:9), the lads draw; לְעֵת צֵאת הַשֹּֽׁאֲבֹֽת (Bereishis 24:11), the time the drawers of water go out; and the places where they draw, בֵּין מַשְׁאַבִּים (Shoftim 5:11), among the drawing places.
וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּֽעַיְנֵי הַיְשׁוּעָֽה (ישעיה יב, ג), [לִשְׁאֹב] וַתִּשְׁאַב לְכָל־גְּמַלָּֽיו (בראשית כד, כ), יִשְֽׁאֲבוּן הַנְּעָרִֽים (רות ב, ט), לְעֵת צֵאת הַשֹּֽׁאֲבֹֽת (בראשית כד, יא). ושם המקומות ששואבין בהם בֵּין מַשְׁאַבִּים (שופטים ה, יא).
ש-א-ף
Drawing air into the nose or the mouth; by overstatement, swallowing; and looking and watching for a thing, which all its senses stand close to.
Drawing in air
שָֽׁאֲפָה רוּחַ (Yirmiyahu 2:24), she draws in the wind, and שָֽׁאֲפוּ רוּחַ כַּתַּנִּים (Yirmiyahu 14:6), they drew in the wind like jackals: this is smelling and drawing the air into the nose. And so of drawing air into the mouth, פִּֽי־פָעַרְתִּי וָאֶשְׁאָפָה (Tehillim 119:131), I opened my mouth and drew in breath.
Swallowing
In this sense too, by way of overstatement: וְשָׁאַף צַמִּים חֵילָֽם (Iyov 5:5), and the thirsty swallow their wealth; כִּֽי־ שְׁאָפַנִי אֱנוֹשׁ (Tehillim 56:2), for man would swallow me; הַשֹּֽׁאֲפִים עַל־עֲפַר־אֶרֶץ (Amos 2:7), who swallow upon the dust of the earth; הַשֹּֽׁאֲפִים אֶבְיוֹן (Amos 8:4), who swallow the needy; אֶשֹּׁם וְאֶשְׁאַף יָֽחַד (Yeshayahu 42:14), I will lay waste and swallow together. All of them, he says, are swallowing.
Looking toward
In the sense of looking and watching for a thing: כְּעֶבֶד יִשְׁאַף ־צֵל (Iyov 7:2), like a servant who looks toward the shade; אַל־ תִּשְׁאַף הַלָּיְלָה (Iyov 36:20), do not look toward the night; שׁוֹאֵף זוֹרֵחַֽ הוּא שָֽׁם (Koheles 1:5), it looks toward the place where it rises. שָֽׁאֲפָה רוּחַ (Yirmiyahu 2:24) may be like these, רוּחַ then being a side and quarter. All the senses in this root, he says, stand close to looking at a thing and setting one's aim on it.
שָֽׁאֲפָה רוּחַ (ירמיה ב, כד), שָֽׁאֲפוּ רוּחַ כַּתַּנִּים (ירמיה יד, ו), היא ההרחה ומשיכת האויר אל האף. וכן במשיכת האויר אל הפה פִּֽי־פָעַרְתִּי וָאֶשְׁאָפָה (תהלים קיט, קלא). וכן בענין הזה על דרך הפלגה וְשָׁאַף צַמִּים חֵילָֽם (איוב ה, ה), כִּֽי־שְׁאָפַנִי אֱנוֹשׁ (תהלים נו, ב), שָֽׁאֲפוּ שׁוֹרְרַי כָּל־הַיּוֹם (תהלים נו, ג), הַשֹּֽׁאֲפִים עַל־עֲפַר־אֶרֶץ (עמוס ב, ז), הַשֹּֽׁאֲפִים אֶבְיוֹן (עמוס ח, ד), חֵרֵף שֹֽׁאֲפִי סֶלָה (תהלים נז, ד), אֶשֹּׁם וְאֶשְׁאַף יָֽחַד (ישעיה מב, יד), שׁמות וְשָׁאֹף אתכם (יחזקאל לו, ג), כלם ענין בליעה. ובענין ההבטה והצפוי כְּעֶבֶד יִשְׁאַף־צֵל (איוב ז, ב), אַל־תִּשְׁאַף הַלָּיְלָה (איוב לו, כ), שׁוֹאֵף זוֹרֵחַֽ הוּא שָֽׁם (קהלת א, ה). ויתכן להיות כמו אלה שָֽׁאֲפָה רוּחַ (ירמיה ב, כד), ויהיה פירוש רוּחַ עבר ופאה. וכל אלו הענינים אשר בזה השרש קרובים ללשון הבטה וכונה אל הדבר.
Radak, Sefer HaShorashim, Berlin 1847. Public domain, digitised by Sefaria from the National Library of Israel.
Sources
Rabbi Reuven Chaim Klein, "Shemos: Pulling & Drawing," What's in a Word?, Ohr Somayach, 6 January 2024.
Rabbi Reuven Chaim Klein, "Pulling & Drawing," What's in a Word? Synonyms in the Hebrew Language (book manuscript).
Cited in the essay: Bereishis 24:11, 24:17, 24:65; Shemos 2:10; Devarim 28:22; Shoftim 5:14; Shmuel II 22:17; Yeshayahu 42:14, 63:11; Yirmiyahu 2:24, 14:6; Tehillim 18:17, 119:131; Iyov 7:2, 36:20; Koheles 1:5; Mishnah Shabbos 2:4; Sotah 47a; Sanhedrin 107b; Avodah Zarah 44a; Rashi, Rashbam, Ibn Ezra, Shadal, Rabbi Moshe Alshich, Chizkuni, Rav Hirsch, Peirush HaTur (in the name of Rabbi Yosef Kimchi), Peirush HaRokeach, Moshav Zekanim and Midrash HaGadol to Shemos 2:10; Targum, Rashi, Mahari Kara, Ibn Ezra and Radak to Yeshayahu 63:11; Radak, Sefer HaShorashim s.v. משה; Ibn Chayyuj; Ibn Janach; Menachem Ibn Saruk; Rav Hirsch to Bereishis 24:65 and Devarim 28:22; Ramban to Bereishis 24:17; Targum Onkelos; Midrash Sechel Tov to Bereishis 24:11; Rabbi Shlomo Ibn Parchon, Machberes HeAruch; Rabbi David Chaim Chelouche, Ohr Chadash (ויקרא, לוח היסודות והשרשים ד:ג); Rabbi Shlomo Pappenheim, Yerios Shlomo (עמ' 463); Rabbi Shlomo Aharon Wertheimer, Beiurei Shemos Nirdafim s.v. שאב/שאף; Rabbi Shlomo Zalman Ehrenreich; Rabbi Menachem Mendel Kasher, Torah Shleimah; Rabbi Yaakov Berger, Milon Leshon Mikra; Even Shoshan's concordance; Kli Yakar to Shemos 6:2; Shemos 2:10 with Onkelos.