will

כִּי חָפֵץ בְּבַֽת־יַֽעֲקֹב (Bereishis 34:19), for he delighted in Yaakov's daughter, and וְאִם־לֹא יַחְפֹּץ הָאִישׁ (Devarim 25:7), and if the man does not wish. The noun is חֵפֶץ, and in the plural וְכָל־ חֲפָצֶיךָ לֹא יִֽשְׁווּ־בָֽהּ (Mishlei 3:15), all your desires cannot equal her.

On דְּרוּשִׁים לְכָל־חֶפְצֵיהֶֽם (Tehillim 111:2), sought out by all חֶפְצֵיהֶֽם, he holds the right reading is that חֶפְצֵיהֶֽם is an adjective, formed like זִקְנֵיהֶם, their elders: they are sought out by all who desire them.

יַחְפֹּץ זְנָבוֹ כְמוֹ־אָרֶז (Iyov 40:17), he יַחְפֹּץ his tail like a cedar, has been explained as a sense of movement, the tzadi exchanged for a zayin, the two coming from one place in the mouth, as in לֹא יַחְפּוֹז (Iyov 40:23), he does not hasten, a word of quick movement. On this reading his tail, great as a cedar, he moves swiftly.

וְצָֽבְתָה בִטְנָהּ (Bamidbar 5:27), and her belly will swell; the feminine adjective, וְאֶת־בִּטְנֵךְ צָבָֽה (Bamidbar 5:21), and your belly swollen; and where the verb makes the belly swell, לַצְבּוֹת בֶּטֶן (Bamidbar 5:22), to make the belly swell, whose proper form would be לְהַצְבּוֹת, as לַנְחֹתָם (Shemos 13:21), to lead them, stands for להנחותם.

אַיָּל וּֽצְבִי (Devarim 14:5), the hart and the gazelle, and תָּאֳמֵי צְבִיָּֽה (Shir HaShirim 7:4), the twins of a gazelle. The plural כְּאַחַד הַצְּבָיִם (Shmuel II 2:18), as one of the gazelles, has lost the yud of the plural; וְכִצְבָאיִם עַל־הֶֽהָרִים לְמַהֵֽר (Divrei HaYamim I 12:8 in his edition), and like gazelles on the mountains for swiftness, is written with an alef and a yud, the alef silent and the yud sounded, and the plural's yud dropped. In the feminine plural the yud is exchanged for an alef: בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה (Shir HaShirim 2:7), by the gazelles or by the hinds of the field. It is a known animal.

נַֽחֲלַת צְבִי (Yirmiyahu 3:19), an inheritance of desire; צְבִי הִיא לְכָל־הָֽאֲרָצֽוֹת (Yechezkel 20:6), it is the desire of all the lands; לַֽעֲטֶרֶת צְבִי (Yeshayahu 28:5), for a crown of desire; הַצְּבִי יִשְׂרָאֵל (Shmuel II 1:19), the desire of Yisrael; לִצְבִי וּלְכָבוֹד (Yeshayahu 4:2), for desire and for honour: ענינם החפץ והרצון, their sense is desire and will. In Aramaic too, דִּֽי־הֲוָא צָבֵא הֲוָה קָטֵל (Daniel 5:19), whom he wished, he would kill. In נַֽחֲלַת צְבִי צִבְאוֹת גּוֹיִם (Yirmiyahu 3:19), an inheritance of desire, the desires of the nations, the feminine plural has its yud exchanged for an alef; though צבאות גוים may be from צָבָא.

From this sense Eretz Yisrael is called צבי: אֶל־הַנֶּגֶב וְאֶל־הַמִּזְרָח וְאֶל־ הַצֶּֽבִי (Daniel 8:9), toward the south and toward the east and toward the land of desire; וְיַֽעֲמֹד בְּאֶֽרֶץ־ הַצְּבִי (Daniel 11:16), and he will stand in the land of desire; בֵּין יַמִּים לְהַר־ צְבִי ־קֹדֶשׁ (Daniel 11:45), between the seas and the mountain of holy desire; because it is a land of desire. Some explain them all as לשון הדר ופאר, splendour and glory; whether that is said of these three or of every צבי above, his text does not mark. Chazal (Kesubos 112a) hold that it is called צבי for another reason: as the gazelle is swifter of foot than all the beasts, so Eretz Yisrael is quicker than all lands to ripen her fruits.

כִּֽי־ רָצוּ עֲבָדֶיךָ אֶת־אֲבָנֶיהָ (Tehillim 102:15), Your servants take pleasure in her stones; וְאֶרְצֶה ־בּוֹ (Chaggai 1:8), I shall be pleased with it; וְכִי יַֽעֲלוּ עֹלָה וּמִנְחָה אֵינֶנִּי רֹצָם (Yirmiyahu 14:12), though they bring up an olah and a minchah I do not accept them; and the one accepted, יְהִי רְצוּי אֶחָיו (Devarim 33:24), let him be acceptable to his brothers. One makes himself acceptable in וּבַמֶּה יִתְרַצֶּה זֶה אֶל־אֲדֹנָיו (Shmuel I 29:4), and with what shall this one make himself acceptable to his master; and where the verb takes an object, בָּנָיו יְרַצּוּ דַלִּים (Iyov 20:10), his sons will appease the poor. The noun is וַיָּפֶק רָצוֹן (Mishlei 8:35), he draws out favour, and וּבִרְצֹנָם עִקְּרוּ־שֽׁוֹר (Bereishis 49:6), in their will they hamstrung an ox.

אִם־תִּֽהְיֶה לְטוֹב לְהָעָם הַזֶּה וּרְצִיתָם (Divrei HaYamim II 10:7), if you will be good to this people and וּרְצִיתָם: he explains it to mean that they will be acceptable, while Rabbi Yonah takes the verb as transitive, and Radak explains him to mean that you will win them over with your good words.

וְנִרְצָה לוֹ (Vayikra 1:4), and it will be accepted for him: Chazal explain in the Sifra, on parshas Vayikra, what it makes acceptance for: not for kareisos, nor for the deaths at the hands of beis din or of heaven, nor for lashes, since the punishment of those is stated; only for a positive commandment, and for a negative that a positive puts right, whose punishment is not stated; and when a man brings an olah as a gift, though he was not commanded in it, it is accepted for him to atone for what he sinned in these.

A second sense: עַד־ רָֽצְתָה הָאָרֶץ אֶת־שַׁבְּתוֹתֶיהָ (Divrei HaYamim II 36:21), until the land had paid off her sabbaths; אָז תִּרְצֶה הָאָרֶץ (Vayikra 26:34), then the land will pay off; וְהֵם יִרְצוּ אֶת־עֲוֹנָם (Vayikra 26:41 in his edition), they will pay off their sin; עַד־ יִרְצֶה כְּשָׂכִיר יוֹמֽוֹ (Iyov 14:6), until he completes his day like a hired man; and in the passive כִּי נִרְצָה עֲוֹנָהּ (Yeshayahu 40:2), her sin is paid off. Their sense is completing, and it is close to the first sense.

A third sense, which he calls going: אִם־רָאִיתָ גַנָּב וַתִּרֶץ עִמּוֹ (Tehillim 50:18), if you saw a thief you went with him, whose rule is וַתִּרְצֶה, and וְהַחַיּוֹת רָצוֹא וָשׁוֹב (Yechezkel 1:14), the chayos going out and back, where an alef stands for a heh. Rabbi Yonah puts בִּרְצֹתוֹ עִם־אֱלֹהִֽים (Iyov 34:9) here too, and Radak explains him to mean his walking with Hashem, then answers that there is no need to take the word out of its plain sense. One may read ותרץ עמו itself from willing, that you wished to be with him. וּרְצִיתָם is also read from going, that you go with them after their own mind and wish.

וְאַֽחֲרֵיהֶם בְּפִיהֶם יִרְצוּ סֶֽלָה (Tehillim 49:14): those after them are their sons, and the sons of the wicked are pleased with what their father charged them concerning the oppression and the violence, which is בְּפִיהֶם, by what they say to them and charge them. It is also read from going: they go after them to death in their going, and בְּפִיהֶם stands for כפיהם, like them, as in אִישׁ כְּפִי עֲבֹֽדָתֽוֹ (Bamidbar 7:5), each man as his service, and לְפִי אָכְלוֹ (Shemos 12:4), as his eating, in both of which the word means "like".