הבה. הבה את אשתי לשון זכר והוא הנכון. כמו לכה נא. עמנו. ולנקבה הבי המטפחת. לכי ובאי. ובעבור שידברו במלות האלה הרבה יאמרו הבה נרדה. ולנקבה הבה נא אבוא אליך. כמו לכה נשקה את את. אבינו יין: COME (HAVAH). The word havah (give) in Give me my wife (Gen. 29:21) is in the masculine and as such is properly used there.95Jacob was speaking to Laban. Hence havah, which is a masculine singular imperative, is properly used. J.P.S. in our verse translates havah as come. It is similar to the word lekhah (come) in come, I pray thee with us.96There is no such verse in Scripture. I.E. is probably referring to Num. 10:29 which reads, come thou with us. I.E.’s point is that both havah and lekhah come from stems that have a yod as their first letter and a heh added to their roots in the masculine singular imperative form; i.e., at times we say havah and lekhah in place of hav and lekh. In the feminine we say havi, as in Bring (havi) the mantle that is upon thee (Ruth 3:15), and lekhi (go), as in Go and get thee in (I Kings 1:23). Now because these words are used often the masculine form is employed both as a plural and as a feminine singular.97Havah is a masculine singular form. Nevertheless, it is also used when the rules of grammar call for havu (in the plural) or havi (in the feminine singular). Scripture thus reads, Come (havah), let us go down (Gen. 11:7);98Here havah is used as a plural. Come (havah) I Pray thee, let me come in unto thee (Gen. 38:16).99Havah is here employed as a feminine. It is like Come (lekhah), let us make our father drink wine (Gen. 19:32).100Here lekhah is used as a feminine. The usual feminine form of this word is lekhi. Lekhah is ordinarily masculine.
נתחכמה. נבקש דרך חכמה שלא ירבה: LET US DEAL WISELY. Let us search for a wise way to prevent them from multiplying.101Nitchakkemah (let us deal wisely) is a hitpa’el. Hence I.E.’s comment. Cf. Rashi, “Let us consider wisely what to do with them.”
לו. בעבורו כמו אמרי לי. דע כי כל הפעלים עוברים או עתידים שם הפועל בכחם. פי' שם דבר הנגזר מן הפועל שהוא חסר הוא נשמע מכח הפעלים כמו והנה ברכת ברך. וברך ולא אשיבנה. והטעם וברך ברכה. וככה וברוב יועצים תקום. והשלם יועצים עצה תקום. וככה כי תקראנה קורות מלחמה. א"ר מרינוס כי טעם ועלה מן הארץ כמו ועלינו. ודבר ככה שלא יכשול השטן פיהו. ולפי דעתי אין צורך: WITH THEM. The word lo (with them) is to be rendered, because of them.102The literal meaning of lo (with them) is, to him. Hence I.E.’s comment. It is similar to the word li (of me) in say of me (Gen. 20:13).103Literally, to me. However, here it means because of me.Note that all perfect and imperfect verbs imply a verbal noun.104The term used by I.E. is shem ha-po’al. I.E. uses this term for both a noun and an infinitive (Weiser). I.E.’s point is that there are instances in which a noun or an infinitive should follow a verb but it does not. In other words, even though a noun derived from a verb is missing in the text it is implied in the verb. For example, ve-hinneh berakhta varekh (and, behold, thou hast blessed them altogether) (Num. 23:11)105Here the shem ha-po’al (in this case the infinitive) barekh is stated in the text. and And when He hath blessed, I cannot call it back (Num. 23:20), the meaning of which is: And when he hath blessed a blessing, I cannot call it back.106Here the noun barakhah (blessing) is omitted from the text. However, it is implied by the verb u-verakh (and when he hath blessed). The same is true of But in the multitude of counsellors they are established (Prov. 15:22). The complete version of the latter is: But in the multitude of counsellors, counsel is established.107This is how the verse would read if the noun etzah (counsel) was stated rather than implied in the word yo’atzim (counsellors). Similarly, when there befalleth us any war (v. 10) is to be interpreted as, when there befalleth us any accidents of war.108Tikrenah (there befalleth) is a plural. Milchamah (war) is a singular. Hence I.E. suggests that the verse be read as if the noun korot (accidents) were written between tikrenah and milchamah.Rabbi Merinus109Jonah ibn Janach. says that and get them out of the land means, and we will get us out of the land. He believes that Pharaoh said and get them out of the land so that Satan would not ensnare him in the utterances of his mouth.110Pharaoh employed euphemistic language because he was afraid that Satan would use what he said against him and cause the Egyptians to be expelled (to go up) from Egypt. Cf. Sotah 11a and Rashi on this verse. However, I see no need for this interpretation.111The text is to be taken literally. And get them up out of the land means: Israel will leave Egypt and return to their homeland (Krinsky).