1. [Printer’s error: The seventh stem is called the hitpa‘el stem.] I have already said that it is both a parent and a derivative—that is, both active and passive—because its actions are performed by the subject upon himself and not upon another, as in “ve-hitqaddishtem ve-hiyitem qedoshim” (Leviticus 20:7), meaning: you shall make yourselves holy. This is its essential meaning, and so too is the meaning of the nif‘al stem in its second kind, as I wrote in its proper place; see there.

2. Furthermore, I have another observation: sometimes this stem appears as though it were receiving an action, though in truth it is not so. For example, “ve-hitbarekh bilvavo” (Deuteronomy 29:18)—that is, he thinks in his heart that he is blessed, though he is not so. Likewise, “yesh mit‘asher ve-ein kol, mitroshesh ve-hon rav” (Proverbs 13:7)—that is, one presents himself as rich or as poor, though he is not so. And there are many similar cases.

3. And know that this occurs only with intransitive verbs. In some of these you are permitted to form such usages even if they are not found explicitly in Scripture; however, take care not to do so with transitive verbs. The general rule is that this stem never acts upon another. Pay no heed to false claims that it is found in places where it is transitive, such as “ve-khol keli ‘ets titḥatta’u” (Numbers 31:20), “ve-hitnaḥaltem et ha-’arets” (Numbers 33:54), and the like; for these can readily be interpreted in a manner in which the subject acts upon itself, and there is no need here to elaborate further.

4. Moreover, there are verbs that occur only in the hitpa‘el stem, such as hitpallel, hitḥannen, and the like. These are to be interpreted as though they belonged to the qal stem. This is a major principle: any verb that is found only in one of the stems other than qal is to be explained as though it were from the qal stem. Thus nishba‘ (“swore”) and nilḥam (“fought”) in the nif‘al, and hishkim (“rose early”) and hishlikh (“cast”) in the hif‘il, are all to be understood in this manner, as I have explained in each of those cases.

The First Treatise is concluded, in the Name of God, the First and the Last.

And in the Name of Him who is One, and none beside Him, I begin the Second Treatise.