action
stopping
At a glance
In short
Chadal is cease. For Rabbi Yosef Grayever it stops because it cannot go on; for Rabbi Shlomo Pappenheim and Malbim the halt comes from the person or thing itself, and Pappenheim holds that the word passes no verdict on whether the stopping is good or bad. Mana is withhold, a conscious refusal (Grayever), willful and total (Rabbi Shlomo Aharon Wertheimer), and for Pappenheim a withholding of what ought not be withheld. Chasach is hold back or spare. Grayever makes it stopping a thing before it starts, and Wertheimer, disagreeing, interrupting one already under way. For Pappenheim it is a check applied from outside, and rightly applied; Malbim follows him on the outside force. Kala is cease or be held back: for Grayever and Wertheimer, stopping because the goal is reached or the reason has lapsed; for Malbim, being detained against its own nature. Pasak is break off in the middle (Grayever). Grayever himself allows that colloquially the words can be used interchangeably, and that each keeps its own connotation in most, though not all, of its appearances.
Distinctions
Chadal (חדל) and mana (מנע)
Moshe to Pharaoh: v'hakolos yechdalun, the sounds will cease (Shemos 9:29), and so they do (9:33), and Pharaoh sees they have ceased and hardens his heart (9:34).
- Rav Hirsch (to Bereishis 11:8, Tehillim 17:14) explains that chadal and the Mishnaic chaludah, rust, from ח-ל-ד, the root of cheled, the world, both highlight frailty: no matter how active a man is, he will eventually wear down and be forced to stop, as even metals, typically the strongest materials, rust after prolonged exposure to the elements.
- For mana, Grayever's example: mena raglecha minesivasam, withhold your foot from their paths (Mishlei 1:15), a conscious decision not to keep company with the wicked.
- Rabbi Shlomo Pappenheim derives mana from the biliteral נ-ע, movement (as in tenuah), on his theory that in many roots an initial mem inverts the sense of the two-letter root that follows: ח-ק engrave against מחק erase, ל-ץ scorn against מליץ defend, ר-ד rule against מרד rebel, so mana is the opposite of motion.
- Rabbi Shlomo Pappenheim (Cheshek Shlomo s.v. נע): chasach and mana are both withholding from joining, transitive and taking a mem. Chasach is mostly for the good, holding back from what is unnatural or unfit (va'echsoch gam anochi oscha mechato li, Bereishis 20:6; Tehillim 19:14; Mishlei 10:19), and mana mostly for the bad. The apparent exceptions (Yirmiyahu 2:25, 31:15; Mishlei 13:24, 21:26) turn out on close reading to fit: weeping, once habitual, is held back as by mana, and to the father striking his child is unnatural, so chasach. In Yerios Shlomo he takes chasach as a compound of chasi, covering, and sach, screening.
- Wertheimer cites Shmuel II 13:13 for its willful force.
Kala (כלא)
Twice in the form vayikaleh: the rains ceased from the heavens at the Mabul's end (Bereishis 8:2), and the people ceased bringing once the Mishkan had enough (Shemos 36:6), both, for Grayever, cases where the original reason to continue was no longer in play. Grayever also brings David: atah Hashem lo sichla rachamecha mimeni (Tehillim 40:12), asking that mercy not stop though his lack of good deeds no longer justifies it.
The verb shabbas
Malbim discusses elsewhere how shabbas, "stop, rest," differs from these terms (Ayeles HaShachar 461; to Vayikra 2:13 and 26:6; Yair Ohr).
Where the authorities disagree
Chasach: before or during.
- Rabbi Yosef Grayever of Ostrow (1808 to 1898): pasak stops a thing in the middle, once begun, while chasach stops it from starting in the first place.
- Rabbi Shlomo Aharon Wertheimer (1866 to 1935), contrary to Grayever: chasach stops in the middle something already under way. Potiphar had already begun handing his household over to Yosef, so keeping back his wife (Bereishis 39:9) was not an absolute withholding but an interruption; and v'lo chasachta es bincha (Bereishis 22:12) is said to Avraham, who had already begun giving over to Hashem everything he had.
- Rabbi Shlomo Pappenheim (1740 to 1814) frames it differently: chasach stops an act that the laws of morality or nature say should be stopped, so that it is in a sense an antonym of mana, and he derives it from ח-ס (caring) with ס-ך (protection), one who stops another from a reprehensible act. Malbim explicitly follows him that chasach names an impediment from outside the actor.
Mana: from within or from outside.
- Grayever: mana is stopping by conscious decision, not from inability.
- Wertheimer: willful and total.
- Pappenheim: mana means stopping what one is supposed to be doing, withholding what ought not be withheld; and, like chasach, it indicates outside forces that stop a person from a course of action.
Kala: purpose served, or force applied.
- Grayever: it stops because the goal is reached or the reason for starting no longer applies. His examples are the two appearances of vayikaleh (Bereishis 8:2, Shemos 36:6) and Tehillim 40:12.
- Wertheimer agrees.
- Malbim offers a slightly different take: it stops against the nature of the person or thing, from kele, a jail, forcibly detained; the nature of rain is to fall, so when it stopped at the Mabul's end it was as though Hashem had detained it (Bereishis 8:2).
Chadal: unable, or unwilling.
- Grayever grounds it in inability, whether from nature or from law.
- Wertheimer qualifies: in the future form with vav hahipuch, v'chadal, it means one who plans in advance not to act though he could, which is why it is used of one who deliberately fails to bring the korban Pesach (Bamidbar 9:13) or to help his enemy's collapsing donkey (Shemos 23:5).
- Pappenheim holds the word neutral, with no judgment of good or bad, and locates the cause in the person himself, without outside interference; Malbim, like him, contrasts chasach with chadal, whose impediment comes from the person himself, whether on purpose or not.
- Rabbi Yaakov Toledano (below) takes chadal to mean specifically a willful decision to stop.
How Onkelos handles them. The nuances seem exclusive to Hebrew, Rabbi Klein says, and the Targumim do not keep them: Onkelos renders chasach as mana (Bereishis 20:6, 22:16, 39:9), and both kala (Shemos 36:6) and chadal (Bereishis 18:11, 41:49; Devarim 15:11) as pasak, literally to split or cut; elsewhere he leaves kala (Bereishis 8:2) and mana (Bereishis 30:2; Bamidbar 24:11) in their Hebrew forms. Rashi at Bereishis 18:11, on Sarah's cycles having chadal, follows Onkelos and glosses pasak.
- Rabbi Yaakov Toledano of Meknes (1690 to 1771) explains that Rashi was troubled: chadal means a person willfully deciding to stop, and blood cannot decide, so Rashi supplied pasak, which an insentient thing can do.
- Rabbi Klein offers a simpler reading, that Rashi merely gave Onkelos' word and was not really troubled by it.
- Rabbi Rafael Binyamin Posen (1942 to 2016) notes that Onkelos renders chadal three times in the Plague of Hail with mana but at Sarah with pasak, and postulates two kinds of chadal: of an ongoing process, rendered pasak (Sarah), and of a one-time event, rendered mana, as at the Tower (Bereishis 11:8) and the hail. He notes that this consistency holds in Onkelos only, not in the so-called Targum Yonasan.
Also discussed in
- Earth (the seven names)חדל / חלד
Radak on these roots
Sefer HaShorashim
ח-ד-ל
To cease and leave off; and חָדֶל, the age, as though חֶלֶד, time, were turned about.
Ceasing
עַד כִּֽי־ חָדַל לִסְפֹּר (Bereishis 41:49), until he ceased counting; חָֽדְלוּ גִבּוֹרֵי בָבֶל לְהִלָּחֵם (Yirmiyahu 51:30), the mighty men of Bavel ceased fighting; הַקֹּלוֹת יֶחְדָּלוּן (Shemos 9:29), the thunder will cease; חֲדַל מִמֶּנּוּ וְנַֽעַבְדָה אֶת־מִצְרָיִם (Shemos 14:12), leave us be and let us serve Mitzrayim; and מֵֽחֲדֹל לְהִתְפַּלֵּל בַּֽעַדְכֶם (Shmuel I 12:23), from ceasing to daven for you. חָדְלוּ רֹגֶז (Iyov 3:17) he reads as חדלו מעשות רוגז, they ceased from making agitation.
The one who leaves off
The description is חָדֵל, ceasing, as וַֽחֲדַל אִישִׁים (Yeshayahu 53:3), ceasing of men; and where the verb takes an object, הֶֽחֳדַלְתִּי אֶת־דִּשְׁנִי (Shoftim 9:9), shall I leave off my fatness, where the chet takes a kamatz for ornament; the sense, he says, is known.
A word for the age
עִם־יוֹשְׁבֵי חָֽדֶל (Yeshayahu 38:11), which he glosses as יושבי הזמן, the dwellers of the age; it is as it were מִֽמְתִים מֵחֶלֶד (Tehillim 17:14), from men of the age, turned about. The description from it is מֶה־ חָדֵל אָֽנִי (Tehillim 39:5), what my span is; and some read וְיֶחְדָּל in שְׁעֵה מֵעָלָיו וְיֶחְדָּל (Iyov 14:6), turn away from him, in this sense.
עַד כִּֽי־חָדַל לִסְפֹּר (בראשית מא, מט), חָֽדְלוּ גִבּוֹרֵי בָבֶל לְהִלָּחֵם (ירמיה נא, ל), חָדְלוּ רֹגֶז (איוב ג, טז), פירוש חדלו מעשות רוגז. הַקֹּלוֹת יֶחְדָּלוּן (שמות ט, כט), חָדַל שְׁאוֹן עַלִּיזִים (ישעיה כד, ח), כִּי לֹֽא־יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ (דברים טו, יא), חֲדַל מִמֶּנּוּ וְנַֽעַבְדָה אֶת־מִצְרָיִם (שמות יד, יב), חִדְלוּ לָכֶם מִן־הָאָדָם (ישעיה ב, כב), מֵֽחֲדֹל לְהִתְפַּלֵּל בַּֽעַדְכֶם (שמואל א' יב, כג). והתאר חָדֵל, וַֽחֲדַל אִישִׁים (ישעיה נג, ג). והפעל הכבד [הִפְעִיל] הֶֽחֳדַלְתִּי אֶת־דִּשְׁנִי (שופטים ט, ט). וקמץ החי"ת לתפארת הענין ידוע. עִם־יוֹשְׁבֵי חָֽדֶל (ישעיה לח, יא). פירוש יושבי הזמן, והוא כמו הפוך מִֽמְתִים מֵחֶלֶד (תהלים יז, יד). והתאר ממנו מֶה־חָדֵל אָֽנִי (תהלים לט, ה). ויש מפרשים מזה שְׁעֵה מֵעָלָיו וְיֶחְדָּל (איוב יד, ו).
ח-ש-ךhis headword חשׂך
To hold back, to withhold: וְלֹֽא־ חָשַׂךְ מִמֶּנִּי מְאוּמָה, he withheld nothing from me.
Holding back
וְלֹֽא־ חָשַׂךְ מִמֶּנִּי מְאוּמָה (Bereishis 39:9), he withheld nothing from me; וְאֶת־עַבְדּוֹ חָשַׂךְ מֵֽרָעָה (Shmuel I 25:39), He kept His servant back from evil; גַּם מִזֵּדִים חֲשׂךְ עַבְדֶּךָ (Tehillim 19:14), keep Your servant back from the insolent too; וְחוֹשֵׂךְ שְׂפָתָיו מַשְׂכִּֽיל (Mishlei 10:19), one who holds his lips back is wise. מֻרְדָּף בְּלִי חָשָֽׂךְ (Yeshayahu 14:6), pursued without holding back, means that the pursuer did not hold back from pursuing him. And the passive, לֹא־ יֵֽחָשֵׂךְ כְּאֵבִי (Iyov 16:6), my pain is not held back. All of them are ענין מניעה, holding back.
What the verb holds back
קְרָא בְגָרוֹן אַל־ תַּחְשֹׂךְ (Yeshayahu 58:1), call with the throat, do not hold back, means do not hold back the call; so too וְצַדִּיק יִתֵּן וְלֹא יַחְשֹֽׂךְ (Mishlei 21:26), the righteous gives and does not hold back, means he does not hold back the gift: all of them are verbs that carry an object. But וְנִיד שְׂפָתַי יַחְשֹֽׂךְ (Iyov 16:5), and the moving of my lips would hold back, seems to be a verb that stands on its own. חָשַׂכְתָּֽ לְמַטָּה מֵֽעֲוֹנֵנוּ (Ezra 9:13) means You held back from our iniquities, from bringing us low and from repaying us as they deserved.
The day that held back
וּבִתְחַפְנְחֵס חָשַׂךְ הַיּוֹם (Yechezkel 30:18), and in Techafneches the day held back. Rabbi Yonah explained it as חָשַֹך השׁמשׁ, the sun grew dark; Radak answers that such an exchange of letters is not found in Lashon Hakodesh, and the word means what it says, holding back, with a word left unsaid, אוֹרוֹ, its light: the day held back its light. The pasuk says it for the greatness of the trouble that was to come upon them.
Radak’s root חשׂך
וְלֹֽא־חָשַׂךְ מִמֶּנִּי מְאוּמָה (בראשית לט, ט), וְאֶת־עַבְדּוֹ חָשַׂךְ מֵֽרָעָה (שמואל א' כה, לט), מֻרְדָּף בְּלִי חָשָֽׂךְ (ישעיה יד, ו), פירוש שלא חשך רודפו מלרדפו, וּמִפָּנַי לֹא־חָשְׂכוּ רֹֽק (איוב ל, י), אֲשֶׁר־חָשַׂכְתִּי לְעֶת־צָר (איוב לח, כג). חָשַׂכְתָּֽ לְמַטָּה מֵֽעֲוֹנֵנוּ (עזרא ט, יג), פירוש מנעת מעונינו מלתתנו למטה ומלגמלנו בעינינו. גַּם מִזֵּדִים חֲשׂךְ עַבְדֶּךָ (תהלים יט, יד), וְחוֹשֵׂךְ שְׂפָתָיו מַשְׂכִּֽיל (משלי י, יט), וָֽאֶחְשׂךְ גַּם־אָֽנֹכִי אֽוֹתְךָ (בראשית כ, ו), קְרָא בְגָרוֹן אַל־תַּחְשֹׂךְ (ישעיה נח, א), פירוש אל החשוך הקריאה. וכן וְצַדִּיק יִתֵּן וְלֹא יַחְשֹֽׂךְ (משלי כא, כו), ולא יחשוך המתן כי כלם פעלים יוצאים. אבל וְנִיד שְׂפָתַי יַחְשֹֽׂךְ (איוב טו, ה), ידמה שהוא פעל עומד. והנפעל לֹא־יֵֽחָשֵׂךְ כְּאֵבִי (איוב טז, ו), כולם ענין מניעה. וּבִתְחַפְנְחֵס חָשַׂךְ הַיּוֹם (יחזקאל ל, יח), פירש רבי יונה כמו חָשַֹך השׁמשׁ ולא נמצא זה ההפך בלשון הקדש אך פירושו כמשמעו בענין מניעה ויש בו מלה נסתרת והיא אוֹרוֹ כלומר מנע היום אורו. ואמר זה לרוב הצרה שתבא להם.
To grow dark, and to make dark; חשֶׁךְ is darkness and מַחְשָׁךְ a dark place. The lowly of men, who are in darkness, are called the dark ones, חֲשֻׁכִּים.
Growing dark
חָשַׁךְ הַשֶּׁמֶשׁ בְּצֵאתוֹ (Yeshayahu 13:10), the sun is darkened as it goes forth; וַתֶּחְשַׁךְ הָאָרֶץ (Shemos 10:15), the land was darkened; וְחָשְׁכָה לָכֶם מִקְּסֹם (Michah 3:6), it will be dark for you, with no divining; and תֶּחְשַׁכְנָה עֵינֵיהֶם מֵרְאוֹת (Tehillim 69:24), let their eyes grow too dark to see.
Darkness, and a dark place
וְחשֶׁךְ עַל־פְּנֵי תְהוֹם (Bereishis 1:2), darkness on the face of the deep, and יַגִּיהַּ חָשְׁכִּֽי (Tehillim 18:29), He lights up my darkness. With a mem added, וְהָיָה בְמַחְשָׁךְ מַֽעֲשֵׂיהֶם (Yeshayahu 29:15), their deeds are in the dark, and מְֽיֻדָּעַי מַחְשָֽׁךְ (Tehillim 88:19), my friends are a dark place, meaning that my friends are as though in a dark place, where I cannot see them and they do not come to visit me in my illness. Also בְּמַֽחֲשַׁכִּים הוֹשִׁיבַנִי (Eichah 3:6), He has set me in dark places. In another pattern, כַּֽחֲשֵׁיכָה כָּאוֹרָֽה (Tehillim 139:12), the dark as the light, with its construct חֶֽשְׁכַת ־מַיִם (Tehillim 18:12), a darkness of waters, and its plural in the masculine, אֲשֶׁר הָלַךְ חֲשֵׁכִים (Yeshayahu 50:10), who has walked in darkness.
The low among men
כִּי־מָלְאוּ מַֽחֲשַׁכֵּי ־אֶרֶץ (Tehillim 74:20), for the dark ones of the land are full: these are the lowly of men, who are in darkness. So too בַּל־יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּֽים (Mishlei 22:29), he will not stand before dark ones, that is, lowly men, where the word is an adjective on the pattern of עֲרֻמִּים, naked. The Targum renders וּמִן־הָעָם הַדַּלִּים (Yirmiyahu 39:10), and of the poor of the people, as וּמִן עַמָא חֲשִׁיכַיָא, and of the people, the dark ones; and דַּלּוֹת וְרָעוֹת (Bereishis 41:19), poor and bad, as חֲסִיכָן וּבִישָׁן, poor ones and bad ones.
Making dark
גַּם־חשֶׁךְ לֹֽא־ יַחְשִׁיךְ מִמֶּךָ (Tehillim 139:12), even darkness does not darken from You, meaning it darkens nothing from You; שָׁלַֽח חשֶׁךְ וַיַּחְשִׁךְ (Tehillim 105:28), He sent darkness and made it dark; and בְּטֶרֶם יַחְשִׁךְ (Yirmiyahu 13:16), before He brings darkness.
Radak’s root חשׁך
חָשַׁךְ הַשֶּׁמֶשׁ בְּצֵאתוֹ (ישעיה יג, י), חָשַׁךְ בַּֽעֲרִיפֶֽיהָ (ישעיה ה, ל), וְחָשְׁכָה לָכֶם מִקְּסֹם (מיכה ג, ו), וַתֶּחְשַׁךְ הָאָרֶץ (שמות י, טו), תֶּחְשַׁכְנָה עֵינֵיהֶם מֵרְאוֹת (תהלים סט, כד). והשם וְחשֶׁךְ עַל־פְּנֵי תְהוֹם (בראשית א, ב), יַגִּיהַּ חָשְׁכִּֽי (תהלים יח, כט), ובתוספת מ"ם וְהָיָה בְמַחְשָׁךְ מַֽעֲשֵׂיהֶם (ישעיה כט, טו), מְֽיֻדָּעַי מַחְשָֽׁךְ (תהלים פח, יט), פירוש כאילו מידע במקום חשך שלא אראם ולא יבאו לבקרני ואני חולה. בְּמַֽחֲשַׁכִּים הוֹשִׁיבַנִי (איכה ג, ו), כִּי־מָלְאוּ מַֽחֲשַׁכֵּי־אֶרֶץ (תהלים עד, כ), הם הפחותים מבני אדם שהם בחשך. וכן בַּל־יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּֽים (משלי כב, כט), תאר בפלס עֲרֻמִּים. ותרגום וּמִן־הָעָם הַדַּלִּים (ירמיה לט, י) וּמִן עַמָא חֲשִׁיכַיָא, דַּלּוֹת וְרָעוֹת (בראשית מא, יט) חֲסִיכָן וּבִישָׁן. ומשקל אחר השם כַּֽחֲשֵׁיכָה כָּאוֹרָֽה (תהלים קלט, יב), ונכתבה יו"ד המשך אחר הצרי. והסמוך חֶֽשְׁכַת־מַיִם (תהלים יח, יב). והקבוץ בלשון זכרים אֲשֶׁר הָלַךְ חֲשֵׁכִים (ישעיה נ, י). והפעל הכבד [הִפְעִיל] וְהַֽחֲשַׁכְתִּי לָאָרֶץ בְּיוֹם אֽוֹר (עמוס ה, ט), בְּטֶרֶם יַחְשִׁךְ (ירמיה יג, טז), גַּם־חשֶׁךְ לֹֽא־יַחְשִׁיךְ מִמֶּךָ (תהלים קלט, יב), פירוש לא יחשיך דבר ממך. שָׁלַֽח חשֶׁךְ וַיַּחְשִׁךְ (תהלים קה, כח).
כ-ל-א
To withhold and restrain, which he says the verb, the prison and the sheepfold all mean; and כִּלְאַיִם: wool and linen mixed, two kinds of seed, grafting.
Holding back
כָּֽלְאוּ שָׁמַיִם מִטָּל וְהָאָרֶץ כָּֽלְאָה יְבוּלָֽהּ (Chaggai 1:10), the heavens have held back from dew and the earth has held back her produce; הִנֵּה שְׂפָתַי לֹא אֶכְלָא (Tehillim 40:10), behold, I do not hold back my lips; and וַיִּכָּלֵא הַגֶּשֶׁם (Bereishis 8:2), the rain was held back. All of these, with the prison and the fold, he calls the sense of withholding and restraining.
The prison
בֵּית הַכֶּֽלֶא (Yirmiyahu 37:18), the prison house, אֵת בִּגְדֵי כִלְאֹו (Yirmiyahu 52:33), his prison clothes, and וּבְבָתֵּי כְלָאִים הָחְבָּאוּ (Yeshayahu 42:22), they are hidden away in prison houses.
The sheepfold
גָּזַר מִמִּכְלָה צֹאן (Chavakuk 3:17), the flock is cut off from the fold: the place where the sheep are held within the fences around it, so that they cannot go out but by the opening. The heh there stands for an alef, as its plural מִמִּכְלְאֹת צֹֽאן (Tehillim 78:70), from the sheepfolds, shows.
The forbidden mixtures
וּבֶגֶד כִּלְאַיִם (Vayikra 19:19), and a garment of kilayim, is cloth mixed of wool and linen; לֹֽא־תִזְרַע כַּרְמְךָ כִּלְאָיִם (Devarim 22:9), do not sow your vineyard with kilayim, is two kinds of seed together with the grape pip; שָֽׂדְךָ לֹֽא־תִזְרַע כִּלְאָיִם (Vayikra 19:19), do not sow your field with kilayim, is two kinds of seed, and the grafting of a tree is included in it.
כָּֽלְאוּ שָׁמַיִם מִטָּל וְהָאָרֶץ כָּֽלְאָה יְבוּלָֽהּ (חגי א, י), כָּלֻא וְלֹא אֵצֵֽא (תהלים פח, ט), אֲדֹנִי מֹשֶׁה כְּלָאֵֽם (במדבר יא, כח), לֹא־תִכְלָא רַֽחֲמֶיךָ (תהלים מ, יב), הִנֵּה שְׂפָתַי לֹא אֶכְלָא (תהלים מ, י). והנפעל וַיִּכָּלֵא הַגֶּשֶׁם (בראשית ח, ב), וַיִּכָּלֵא הָעָם מֵֽהָבִֽיא (שמות לו, ו). והשם כִּֽי־נְתַתֶּם אוֹתִי אֶל־בֵּית הַכֶּֽלֶא (ירמיה לז, יח), כִּֽי־אֹתוֹ עָשׂוּ לְבֵית הַכֶּֽלֶא (ירמיה לז, טו), מִבֵּית כֶּֽלֶא (מלכים ב' כה, כז), בשש נקודות. אֵת בִּגְדֵי כִלְאֹו (ירמיה נב, לג), וּבְבָתֵּי כְלָאִים הָחְבָּאוּ (ישעיה מב, כב). ובמשקל אחר וְלֹֽא־נָֽתְנוּ אֹתוֹ בֵּית הַכְּלֽיּא [הַכְּלֽוּא] (ירמיה לז, ד), וַיֹּצֵא אֹתֹו מִבֵּית הַכְּלֽיּא [הַכְּלֽוּא] (ירמיה נב, לא). ומשקל אחר גָּזַר מִמִּכְלָה צֹאן (חבקוק ג, יז), הה"א תמורת האל"ף וחבורו יוכיח, מִמִּכְלְאֹת צֹֽאן (תהלים עח, ע). כלם ענין מניעה ועצירה. ופירוש מִמִּכְלָה צאן מקום שהצאן נעצרים שם בתוך הגדרות אשר סביב המקום ההוא שלא יוכלו ללכת הצאן משם כי אם דרך הפתח. וּבֶגֶד כִּלְאַיִם (ויקרא יט, יט), פירוש מעורב מצמר ופשתים. לֹֽא־תִזְרַע כַּרְמְךָ כִּלְאָיִם (דברים כב, ט), שני מיני זרעים עם החרצן. שָֽׂדְךָ לֹֽא־תִזְרַע כִּלְאָיִם (ויקרא יט, יט), שני מיני זרעים, וכן הרכבת האילן בכלל.
מ-נ-ע
To withhold, to keep a thing back from someone; and to be withheld, or to hold back. The sense of withholding, he says, is known.
Withholding
אֲשֶׁר מָנַע מִמֵּךְ פְּרִי בָטֶן (Bereishis 30:2), who has withheld from you the fruit of the womb; לֹא יִמְנַע טוֹב לַהֹלְכִים בְּתָמִים (Tehillim 84:12), He withholds no good from those who walk whole; מֹנֵעַ בָּר יִקְּבֻהוּ לְאוֹם (Mishlei 11:26), the people curse one who withholds grain; וָאֶמְנַע נַהֲרוֹתֶיהָ (Yechezkel 31:15), I held back its rivers.
Being withheld
כִּי נִמְנַע מִבֵּית אֱלֹהֵיכֶם (Yoel 1:13), for it is withheld from the house of your God, and וַיִּמָּנְעוּ רְבִבִים (Yirmiyahu 3:3), the showers were withheld. The sense of withholding, ענין המניעה, he calls known.
אֲשֶׁר־מָנַע מִמֵּךְ פְּרִי־בָֽטֶן (בראשית ל, ב), מְנָֽעֲךָ י"י מִכָּבֽוֹד (במדבר כד, יא), בַּל־מָנַעְתָּ סֶּֽלָה (תהלים כא, ג), כִּי לֹא יִמְנָעֵנִי מִמֶּֽךָּ (שמואל ב' יג, יג), וָֽאֶמְנַע נַֽהֲרוֹתֶיהָ וַיִּכָּֽלְאוּ מַיִם רַבִּים (יחזקאל לא, טו), מֹנֵֽעַ בָּר יִקְּבֻהוּ לְאוֹם (משלי יא, כו), מִנְעִי רַגְלֵךְ מִיָּחֵף (ירמיה ב, כה), אַגִּיד לָכֶם לֹֽא־אֶמְנַע מִכֶּם דָּבָֽר (ירמיה מב, ד), לֹֽא־יִמְנַע טוֹב לַהֹֽלְכִים בְּתָמִֽים (תהלים פד, יב), וְיִמְנָעֶנָּה בְּתוֹךְ חִכּֽוֹ (איוב כ, יג). והנפעל כִּי נִמְנַע מִבֵּית אֱלֹֽהֵיכֶם (יואל א, יג), אַל־נָא תִמָּנַע מֵֽהֲלֹךְ אֵלָֽי (במדבר כב, טז), וְיִמָּנַע מֵרְשָׁעִים אוֹרָם (איוב לח, טו), וַיִּמָּֽנְעוּ רְבִבִים (ירמיה ג, ג), ענין המניעה ידוע.
Radak, Sefer HaShorashim, Berlin 1847. Public domain, digitised by Sefaria from the National Library of Israel.
Sources
Rabbi Reuven Chaim Klein, "Stop It!," What's in a Word?, Ohr Somayach, 1 January 2022.
Rabbi Reuven Chaim Klein, "Seasoning the Land (Part 2)," What's in a Word?, Ohr Somayach, 4 September 2021.
Rabbi Reuven Chaim Klein, "Stop It!," What's in a Word? Synonyms in the Hebrew Language (book manuscript).
Cited in the essay: Bereishis 8:2, 11:8, 18:11, 20:6, 22:12, 22:16, 30:2, 39:9, 41:49; Shemos 9:29, 9:33, 9:34, 23:5, 36:6; Bamidbar 9:13, 24:11; Devarim 15:11; Shmuel II 13:13; Tehillim 40:12; Mishlei 1:15; Rav Hirsch to Bereishis 11:8 and Tehillim 17:14; Rabbi Yosef Grayever of Ostrow; Rabbi Shlomo Aharon Wertheimer, Beiurei Shemos Nirdafim s.v. חדל, מנע, חשך, כלא, מנע and חשך; Rabbi Shlomo Pappenheim; Malbim, Ayeles HaShachar 461, to Vayikra 2:13 and 26:6, and Yair Ohr; Targum Onkelos and the so-called Targum Yonasan; Rashi to Bereishis 18:11; Rabbi Yaakov Toledano of Meknes; Rabbi Rafael Binyamin Posen; Pappenheim, Cheshek Shlomo s.v. נע, and Yerios Shlomo; Bereishis 20:6; Tehillim 19:14; Mishlei 10:19, 13:24, 21:26; Yirmiyahu 2:25, 31:15.