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יָרָה בַיָּם (Shemos 15:4), He cast into the sea, הַמַּצֵּבָה אֲשֶׁר יָרִיתִי (Bereishis 31:51), the pillar that I have cast, וְיָרִיתִי לָכֶם גּוֹרָל (Yehoshua 18:6), I will cast lots for you, and לִירוֹת בְּמוֹ־אֹפֶל (Tehillim 11:2), to shoot in the dark. With an alef in place of the heh, לִירוֹא בַּחִצִּים וּבָאֲבָנִים גְּדֹלוֹת (Divrei HaYamim II 26:15), to shoot arrows and great stones. In the passive, אוֹ־יָרֹה יִיָּרֶה (Shemos 19:13), or he shall surely be shot. וַנִּירָם אָבַד חֶשְׁבּוֹן he reads as we shot at them and fought them until Cheshbon perished. הַמּוֹרִים אֶל־עֲבָדֶךָ (Shmuel II 11:24), the shooters at your servants, וַיִּמְצָאֻהוּ הַמּוֹרִים אֲנָשִׁים בַּקָּשֶׁת (Shmuel I 31:3), and the shooters, men with the bow, found him, and וַיֹּרֵם אֱלֹהִים (Tehillim 64:8), and God cast at them: all of these are casting. From this sense his father explains מִי כָמֹהוּ מוֹרֶה (Iyov 36:22), who is like Him in casting down: its meaning is one who casts down and brings low to the earth.

אֲשֶׁר הוֹרָהוּ יְהוֹיָדָע הַכֹּהֵן (Melachim II 12:3), which Yehoyada the kohen taught him, וַיֹּרֵנִי וַיֹּאמֶר לִי (Mishlei 4:4), he taught me and said to me, הוֹרוּנִי וַאֲנִי אַחֲרִישׁ (Iyov 6:24), teach me and I will be silent, וְלֹא־שָׁמַעְתִּי בְּקוֹל מוֹרָי (Mishlei 5:13), I did not listen to the voice of my teachers, אֱלֹהָיו יוֹרֶנּוּ (Yeshayahu 28:26), his God teaches him, and וּלְהוֹרֹת נָתַן בְּלִבּוֹ (Shemos 35:34), He put it in his heart to teach: all of them are a matter of teaching. מִגִּבְעַת הַמּוֹרֶה בָּעֵמֶק (Shoftim 7:1), from the hill of the Moreh in the valley, may be from this, or else a place name; if from this, there was a lookout on the hill who would give word to those living in the valley when an army came upon them, and so Targum Yonasan, מִגִבְעֲתָא דְמִסְתַּכְיָא, from the hill of the lookout. Rabbi Yehudah said that הֹרוֹ וְהֹגוֹ מִלֵּב דִּבְרֵי־שָׁקֶר (Yeshayahu 59:13), on this reading teaching and uttering words of falsehood from the heart, may be from this root. Radak has already written it under the root הָרָה, and that is the correct one; and there he wrote as well that his father put it under this root and this sense.

The noun from this sense, the teaching of the Torah and the mitzvah, is תּוֹרָה: אֶת־הַחֻקִּים וְאֶת־הַתּוֹרֹת (Shemos 18:20), the statutes and the teachings, and מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי (Bereishis 26:5), My mitzvos, My statutes and My teachings; and possibly וְזֹאת תּוֹרַת הָאָדָם (Shmuel II 7:19), and this is the teaching of man. Four words each have their own sense: הַתּוֹרָה is the manner of the mitzvah, how it is to be done; הַמִּשְׁפָּט is the law between one man and his fellow; הַחֹק is the thing decreed upon a man to do, whether as a mitzvah or as a custom; and הַמִּשְׁמֶרֶת is the guarding against transgressing a mitzvah and the fence made about it. Each is a sense of its own, but in places one comes in place of another, as each one's own root will explain.

יוֹרֶה וּמַלְקוֹשׁ (Devarim 11:14) is the early and the late rain, and with an alef for the heh, וּמַרְוֶה גם הוא יוֹרֶא (Mishlei 11:25), and one who gives drink is himself rain: one who gives the poor drink is himself called a יוֹרֶה, like the rain that waters the earth. So too אֶת־הַמּוֹרֶה לִצְדָקָה (Yoel 2:23), the rain for righteousness, and וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת־מוֹרֶיךָ (Yeshayahu 30:20), your eyes shall see your rain. וְלֹא־יִכָּנֵף עוֹד מוֹרֶיךָ is that your rain shall no longer be gathered in, for they were in a time of drought, as it says לֶחֶם צָר וּמַיִם לָחַץ, bread of distress and water of oppression; the tidings are of plenty, that the rain will no longer be held back and they will see with their own eyes that it is near. Some read מוֹרֶיךָ from the second sense, teaching: that is, those who teach you the straight way will not be far off at the corner of the earth, and they are Chizkiyahu and his officers. His father writes אֱלֹהָיו יוֹרֶנּוּ from the third sense, that He will give him rain.

מָר־דְּרוֹר (Shemos 30:23), pure myrrh, and בְּשֶׁמֶן הַמֹּר (Esther 2:12), with oil of myrrh. Ibn Ezra writes that some explained it as musk, and that were it musk the pasuk would not say אָרִיתִי מוֹרִי (Shir HaShirim 5:1), I have gathered my myrrh, since musk is no plant to be gathered; he himself explained it as a spice of the kinds of plants that are gathered. Rabbeinu Hai explains it as the resin of a sweet-smelling tree, which has a name of its own in Arabic; and on that explanation too, Radak says, one can say אָרִיתִי מוֹרִי.

From Midrash Chazis, on צְרוֹר הַמּוֹר, the bundle of myrrh: as myrrh is the chief of all the spices, so Avraham Avinu is the chief of all the tzaddikim; as whoever gathers myrrh has his hands made bitter, so Avraham Avinu made himself bitter; and as myrrh gives off its scent only in fire, so Avraham Avinu made his good deeds known only in the fiery furnace.

תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ (Yeshayahu 53:12), because he poured out his soul to death; אַל־ תְּעַר נַפְשִֽׁי (Tehillim 141:8), do not pour out my soul; וַתְּעַר כַּדָּהּ (Bereishis 24:20), and she poured out her pitcher; and וִיעָרוּ אֶת־הָאָרוֹן (Divrei HaYamim II 24:11), and they poured out the chest: a sense of pouring out and pouring. It may be that תִּשְׁכְּרִי וְתִתְעָרִֽי (Eichah 4:21), you will be drunk and pour out, is of this sense, since it is the way of a drunkard to vomit after he has drunk much. Radak also lists it under uncovering, as laying oneself bare, after the manner of וישכר וַיִּתְגַּל בְּתוֹךְ אָֽהֳלֹֽה (Bereishis 9:21), and he was drunk and uncovered himself within his tent.

Another sense: את מקרה הֶֽעֱרָה (Vayikra 20:18), he has laid bare her source; עָרוֹת יְסוֹד עַד־צַוָּאר (Chavakuk 3:13), laying bare the foundation to the neck; עָרוּ עָרוּ עַד הַיְסוֹד בָּֽהּ (Tehillim 137:7), lay it bare, lay it bare, to the foundation in her. The nouns: עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה (Vayikra 18:7), the nakedness of your father and the nakedness of your mother you shall not uncover; כִּֽי־ עֶרְוַת הָאָרֶץ בָּאתֶם לִרְאֽוֹת (Bereishis 42:12), for you have come to see the nakedness of the land; and in another form וְהַרְאֵיתִי גוֹיִם מַעְרֵךְ (Nachum 3:5), and I will show nations your nakedness, with כְּמַֽעַר ־אִישׁ (Melachim I 7:36), like the bareness of each. The sense of all of these is uncovering.

On וְאַתְּ עֵרֹם וְעֶרְיָֽה (Yechezkel 16:7), and you were naked and bare, he explains the pair as nouns, בערום ובעריה, in nakedness and in bareness, and so וְהִנִּיחוּךְ עֵירֹם וְעֶרְיָֽה (Yechezkel 16:39), and they will leave you naked and bare. Or else they are adjectives, and when the text speaks of Knesses Yisrael it speaks now in the masculine and now in the feminine, as he set out in his grammar; and that is the correct reading.

Rabbi Yonah explained כמער איש as מצד, from the side, and Radak explains him to mean that the figures went round every side of each board, as it says מֵעֵבֶר אִישׁ לֹיֽוֹת, wreaths at the side of each. And so Rabbi Yonah explained מִמַּֽעֲרֵה ־גָֽבַע (Shoftim 20:33) as מצר הגבעה, from the side of the hill, where Targum Yonasan has מִמֵישַׁר גִבְעָתָא, from the plain of the hill. It seems that Chazal explained כמער איש from the sense of joining, for they said (Yoma 54a) that Rabbah bar Shila said כאיש המעורה בלויה שלו, like a man joined to his companion, which Radak explains as a man cleaving to his wife face against face.

וְקִיר עֵרָה מָגֵֽן (Yeshayahu 22:6), and the shield was joined to the wall, is a sense of joining: the shields were joined to the wall to fight against the city. And so Targum Yonasan renders it וְעַל שׁוּר דְבַקוּ תְרֵיסִין, and on the wall they joined shields. Like it in the words of Chazal is מעורה בטרפשין (Chullin 46a), that is, attached at the diaphragm, and אם היו מעורות בגידין אסורות (Beitzah 7a), if they were attached by the sinews they are forbidden. Rabbi Yehudah put עד יֵֽעָרֶה עלינו, on his view until a spirit is joined to us, in the sense of וְקִיר עֵרָה מָגֵֽן. Radak's own view is that עַד־ יֵֽעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם (Yeshayahu 32:15) may be of the uncovering sense, until a spirit from on high is revealed upon us, or of the first sense, until it is poured out upon us, after the manner of אֶשְׁפּוֹךְ אֶת־רוּחִי (Yoel 3:1), I will pour out My spirit.

עָרוֹת עַל־יְאוֹר (Yeshayahu 19:7), the moist greens by the river, is an adjective for moist greens and grasses, in the pattern of בָּלוֹת וּמְטֻלָּאוֹת (Yehoshua 9:5), worn out and patched. And so מִמַּֽעֲרֵה־גָֽבַע means a place near the hill where there were grasses and herbs, called so for the moistness of the grasses in it; and וּמִתְעָרֶה כְּאֶזְרָח רַֽעֲנָֽן (Tehillim 37:35), growing moist like a fresh native tree, is of this sense too: מתלחלח, becoming moist.

Of the first he says nothing but ידוע, it is known: וְהֶעֱבִירוּ תַעַר (Bamidbar 8:7), let them pass a razor over, תַּעַר הַגַּלָּבִים (Yechezkel 5:1), the barbers' razor, and יִקְרָעֶהָ בְּתַעַר הַסֹּפֵר (Yirmiyahu 36:23), he cut it with the scribe's blade. The other is the נדן, the sheath: וַיִּשְׁלְפָהּ מִתַּעְרָהּ (Shmuel I 17:51), he drew it from its sheath.