ואת. דע כי אנשי לשון הקדש שומרים הפעלים במתכנתם בכל הבנינים ואינם חוששים לשמור שמות בני אדם על כן אל תתמה שאמר גרשום בעבור שגר שם. כי הנה קין בעבור קניתי. ואינו נכון בדקדוק וקשה מזה נח מגזרת ינחמנו ופעם יהפכו השם. כמו חושים. הוא שוחם. ונקרא יעבץ בעבור שילדתו אמו בעוצב גם יחסרו אות ממנו כמו מעכה הוא מיכה והפך זה יוב. הוא ישוב. ורבים אמרו כי כן שמואל מגזרת שאלתיהו. והישר בעיני כי שורק תחת חולם כמו תחו תוח וצוף וצופי ינון ונון והנה שמואל מגזרת שמו אל. וקראתו אמו בשם אל כי הוא נתנו לה כאשר שאלה. ואל תתמה איך יקרא שם אדם בשם אל. כי הנה כמוהו צורי שדי ורבים ככה. לפי דעתי כי כן שם המזבח שבנה משה ה' נסי. וככה שם המשיח ה' צדקנו. והגאון אמר כי השם דבק עם מלת יקראו ושם המשיח הוא צדקנו. והנה הוא מטעם בעל הטעמים ששם טרחא במלת יקראו. כי הפרש גדול יש בין ויקרא בשם ה' הכתוב באברהם. שהטרחא במלת ויקרא. ובין ויקרא בשם ה' הכתוב בספר משה. כאשר אפרש במקומו: AND. Note that those who speak the holy tongue preserve the verbal forms in all conjugations.50That is, the verbs are conjugated and combined with pronouns according to fixed rules. However, they are not careful to do so with proper nouns.51No strict grammatical rules are followed when proper nouns are formed. In the latter case, assonance rather than grammar prevails. Therefore do not be amazed that Moses called his son Gershom because he lived (gar) there (sham).52In a strange land. I.E. explains the name Gershom as being a combination of gar and sham. However, in this case Moses should have named his son Garsham (Krinsky). We thus see that the Hebrews did not follow strict grammatical rules when coining proper nouns. For look, kayin (Cain) was so called because Eve said, kaniti (I have gotten) (Gen. 4:1). However, this is grammatically incorrect.53Kaniti comes from the root kof, nun, heh. Kayin comes from the root kof, vav, nun. The name Noah, which Scripture derives from yenachamenu (shall comfort us) (Gen. 5:28),54From the root nun, chet, mem. is even more difficult.55For Noah (no’ach) comes from the root nun, vav, chet. If Noah were derived from yenachamenu, then he should have been called Menachem. See I.E. on 5:29. Scripture at times inverts a name. Thus Hushim (Gen. 46:23) and Shuham (Num. 26:42) are one and the same. Yabetz (Jabez)56From the root yod, bet, tzadi. was so called because his mother bore him in pain (otzev).57The root of which is ayin, tzadi, bet. Thus the root of otzev is inverted in the name Yabetz. Sometimes a letter is dropped in a name, as in the case of Maacah58Spelled mem, ayin, kaf, heh. See II Chron. 11:21. which is a variant of Micah.59Spelled mem, yod, kaf, heh. See Chron. II 13:2, where her name is given as Micaiah. Micah is a short form of Micaiah. I.E. apparently quoted from memory. Scripture drops the ayin the second time the name is mentioned. The reverse is true of Yov (Iob) (Gen. 46:13), which is the same as Yashuv60Here Scripture adds rather than drops a letter from the name. (Jashub) (Num. 26:24). Many say it is the same61That Scripture is not following the rules of grammar. with Shemu’el (Samuel), which62According to the plain meaning of I Sam. 1:20. is derived from she’iltihu (I have asked him) (I Sam. 1:20).63The root of which, unlike that of Shemu’el, is shin, alef, lamed. However, in my opinion a shuruk has been substituted here64In the name Shemu’el. for a cholam, as in the case of Tohu65Spelled with a shuruk. (I Sam. 1:1) and Toah66Toah is spelled with a cholam. Both refer to the same person. (I Chron. 6:19); Zuph67Spelled with a shuruk. (I Sam. 1:1) and Zophai68Spelled with a cholam. Both refer to the same person. (I Chron. 6:11); Nun69Spelled with a shuruk. (Ex. 33:11) and Non70Spelled with a cholam. Both refer to the same person. (I Chron. 7:26). Now Shemu’el (Samuel) comes from shemo el (his name is God).71Not from she’iltihu as the plain meaning of I Sam. 1:20 seems to imply. Samuel’s mother called him by God’s name because the Lord answered her request.72I.E.’s interpretation of I Sam. 1:20. Do not be amazed that a human being should be called by God’s name, for, observe, we find this to be the case with the name Zurishaddai73Which means the Almighty is my rock. (Num. 7:36). There are many other similar instances.74There are many theophonic names in Scripture. In my opinion the altar which Moses built was similarly called Adonai-nissi (the Lord is my banner) (Ex. 17:15).75It should be noted that in Ex. 17:15, I.E. offers a different interpretation for Adonai-nissi. Likewise, the name of the Messiah will be called Adonai-tzidkenu (the Lord is our righteousness) (Jer. 23:6). However, Rabbi Saadiah Gaon says that God’s name is connected to the word yikre’o (shall call him) and the name of the Messiah will be tzidkenu (our righteousness).76Jer. 23:6 reads, ve-zeh shemo asher yikre’o Adonai-tzidkenu. I.E. renders this clause: and this is the name whereby he shall be called: Adonai-tzidkenu (The Lord is our righteousness). Saadiah disagrees. He places a comma after the word Adonai, and translates: and this is the name whereby he shall be called by the Lord: Tzidkenu (Our Righteousness). Now its correct interpretation is in keeping with the opinion of the master of the cantillical notes,77I.E. does not identify him. However, the thrust of his words is clear. The cantillical have a comma after the word yikre’o. who placed a tircha78Called a tippekha in the Ashkenazic tradition. in the word yikre’o.79That is, beneath the word yikre’o. The tippekha is similar to a comma. Thus contra Saadiah, yikre’o is not to be connected to Adonai, and the clause is to be read as I.E. reads it. For there is a great difference between va-yikra be-shem Adonai (and called upon the name of the Lord) (Gen. 12:8), written in connection with Abraham with a tircha beneath the word va-yikra,80That is, Gen. 12:8 is to read, va-yikra, be-shem, Adonai. The latter is to be translated: And he, Abraham, proclaimed the name of the Lord. and vayikra ve-shem Adonai (and proclaimed the name of the Lord) (Ex. 34:5)81Ex. 34:5 is to be read, va-yikra ve-shem, Adonai. The latter is to be rendered: And He (the Lord) proclaimed the name, Lord. See I.E. on Ex. 35:4. which is written in the Book of Moses82The Book of Exodus in which Moses plays a role, in contrast to Genesis where he is not mentioned. Some emend the text to read, be-sippur Mosheh, i.e., in the story of Moses (Krinsky). as I will explain in its place.83See I.E. on Ex. 34:5.