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15

It's one of 10 traditional exceptions to the rules of BeGeD KePeT recorded by the master masorete Ben Asher in his Dikdukei haTa'amim. Minchat Shai records two homiletic explanations: The second מי כמכה follows God's name and we don't want it to sound like we are declaring God to be a fellow named מיכה. The stronger form in the latter phrase indicates a ...


8

As I learned in the various Aramaic language classes I took in Revel, the yud in these cases is silent, and only exists to show the plurality. The parallel is to Hebrew, where the yud appears after the segol, but is also entirely unpronounced. For example in אֲבוֹתֶיךָ, it is to be pronounced avotecha, not avoteycha.


7

The letters בגד כפת have two versions, one with Dagesh and one without. It gets a Dagesh after a closed syllable, or in the beginning of a word. In this instance, the previous word ends with an open syllable. Therefore the פ does not receive a Dagesh. What of many instances where we see a word-initial פ receive a Dagesh where the previous word ended with ...


4

It's very common in some of the manuscripts - for example, the codex of the Prophets from the Qaraite synagogue in Cairo, which was written by Moshe ben Asher. There, it features in every the occasional consonantal aleph (and might therefore be understood to be a mappiq). This is generally considered to have been a feature of the Palestinian vocalisation ...


4

The HaEmek Dovor explains unexpected dageshim as an intensification of the meaning. Thus, in Gen 43:26 he says that: the dagesh in the Aleph indicates the strength of the bringing, to show that each one tried to present the gift with their own hand rather than have one or two of the brothers bring it on behalf of all of them. This was in order to show ...


4

The RCA Madrich (rabbi's handbook) by Rabbi Benjamin Bulka has it vowelized.


4

Minchas Shay says it's a matter of dispute: יש מרז״ל מפרשים אותו קדש ויש מפרשים אותו חול עיין ב״ר וחולין פרק גיד הנשה ועיין מ״ש סוף פ׳ ויצא Some of our rabbis explain it as holy, and some explain it as secular. See B'reshis Raba and Chulin (the chapter Gid hanashe) and see what I wrote at the end of the section Vayetze. Following the links: ...


3

In Kitzur Yalkut Yosef 271:13, Ovadya Yosef rules that when it comes to kiddush and havdallah, there is no need to be concerned (kpeida) about different accents. An Ashkenazi fulfills his obligation by listening to a sefardi's recitation, and vice versa.


3

Rabbi Moshe Feinstein writes in the Igros Moshe Orach Chaim vol 5 siman 20 subsection 32 that it is more important to repeat it when reading it in parshas Ki Seitzei than in parshas Zachor. But, just for the record, the Vilna Gaon also repeated it during Ashrei, and no one seems to have accepted that practice.


3

Chacham Ovadia in Yechave Daas 6:siman 19 pg 110 writes that we are not makpid on accent pronunciation even for davening whether one is sefard or ashkanaz. However, when it comes to parshas Zachar and parshas Parah he writes one should listen from his style of pronunciation since its a d'orasia.


3

The book מפתח הדלת, by ישראל חיים (Chaim) Lenchitz, revised edition, 5766, quotes this from Radak's Michlol, though I don't know where it is in Michlol: צריך אדם להזהר ולהבדיל בין ו״ו ובית רפה That is: A person must be careful and distinguish between vav and light ves. The same book claims that Radak says the same (in the same place in Michlol) ...


3

https://archive.org/details/ReadingKesubah has an mp3 audio recording of it.


3

The Nefesh HaChaim in שער ב פרק יד writes the following: והענין שעבודת התפלה היא במקום עבודת הקרבן וכמו שענין הקרבן היה להעלות נפש הבהמה למעלה. וכל עיקר הכפר' היה תלוי בזריקת הדם הוא הנפש. וכן הקטרת הא מורים עיקרם היה לכוונת העלאת הנפש. כן עיקר ענין התפלה הוא. להעלות ולמסור ולדבק נפשו למעלה. כי כח הדבור של האדם נקרא נפש כמ"ש ויהי האדם לנפש חיה ות"א לרוח ...


3

Yod, like most other letters, can only get a dot in it called a "dagesh chazak." This indicates that the affected consonant should be geminated, or doubled the way you would double, e.g. the 'b' sound in "subbasement." So, for the word in your example, שִיֵּץ, you would say "shiy-yatz" rather than "shiyatz," and your name would be pronounced "Chay-ya" ...


2

The issue is, as you may know, that there is not one 'standard' Sephardi pronunciation. There were a variety of traditional dialects for different 'edot — Moroccan, Baghdadi, Yemenite, Persian, etc... Then there's the generalized 'Sephardi' accent of modern Israeli Hebrew (à la Ovadia Yosef) and even general Israeli Hebrew which retains some 'Sephardi' ...


2

The text is called Sfat Emet Siftei Kohen (שפת אמת שפתי כהן), and it was authored by R' Bentzion HaKohen. You can find copies for purchase here and here, although I regret that it's nearly impossible to find anything about it. It has nothing to do with the Gerrer Rebbe, and the pronunciation for which it serves as a guide has nothing to do with Gerrer ...


2

Mishna Berura writes (46:2) that the correct pronunciation is with a צירי, making it "yisgadeil v'yiskadeish." The reason he gives for that is that even though kaddish is in Aramaic (which would imply yisgadal, apparently), these two words are meant to be in Hebrew. This phrase is based on a verse (Yechezkel 38:23), which uses the phrase "והתגדלתי והתקדשתי" ...


2

The opinion of the Minchat Shai (and most commentators, from what I can tell), is that a meteg on a short vowel in a closed syllable is almost always a euphonic meteg (there for stress or to stop you from swallowing a syllable, but not for the vowel quality), and thus does not affect the following shva. See also Geoffrey Khan's The Tiberian Pronunciation of ...


1

I don't think any word in biblical Hebrew does this but technically a ט with a shewa followed by a ש constructs the same sound.


1

In Aruch Hashulchan, סימן ס״א, סעיף ח׳, regarding K'rias Shema, it states: וכן בין שי"ן שמאלית לתי"ו רפה.... וכן הסמ"ך לא יהיה דומה לתי"ו רפה That means that one should be careful to distinguish between שׂ (Sin) and ת (Saf, or Taf without a dagesh), and also between ס (Samech) and ת.


1

When a ה has no marked vowel on it, a Mappiq is used to tell you that the ה is still a consonant and therefore functions as the coda of the syllable (as opposed to being a mater lectionis and thereby functioning as part of the nucleus of the syllable). In the case of a furtive patach, the patach is technically before the ה so a Mappiq is still conventionally ...


1

In siman 142 siff 1 the Ramma explaining the Michaber concerning someone who made a mistake while reading the torah says that if the mistake he made doesn't change the meaning of the word we do not make him re-read the right way. The Mishna Berurah in siff kattan 4 gives an example, such as someone who adds or leaves out a letter where the word stays the ...


1

The only source that exists for the Zeicher/Zecher reading is the Mishna Berura, as discussed here. He only mentions this stringency for parshat Zechor, and not for parshat Ki Teitzei. As to your assertion that many have a minhag of saying both - I'm not convinced that it's accurate. For a start Sefardim and Yekkes have not adpated this Safek. BTW: Rabbi ...


1

From torah.org: Rambam rules (as is the ruling of the Gemara; see below) that both "audible" and "careful" reading of K'riat Sh'ma are desiderata L'khat'hilah but are not indispensable. The Mishnah in Berakhot (2:3) cites the following two disputes: "If someone read K'riat Sh'ma and did not hear his own reading, (R. Yehuda says:*) Yatza, R. ...


1

Onkelos translates: וַאֲמַר, לָא יַעֲקוֹב יִתְאֲמַר עוֹד שְׁמָךְ--אֱלָהֵין יִשְׂרָאֵל: אֲרֵי רָב אַתְּ קֳדָם יְיָ וְעִם גֻּבְרַיָּא, וִיכֵילְתָּא And he said 'No longer shall your name be called Jacob-- rather Israel: For you have contended before God and with man, and been able. So Elokim seems appropriate, per his translation. Targum Pseudo ...


1

See grammar and pronunciation rules from Jewish Virtual Library. From my understanding of the rules, the correct pronunciation should be "keed-di-sha'-nu". Since there is a dot in the daled, it is considered as if it is doubled, i.e. - ending the 1st syllable and starting the 2nd one, as well. Offhand, I would say that sounding the 2nd syllable with a ...


1

there is a sefer sfas emes on the topic but not written by the sfas emes rather contemporary author 5747. maybe you misunderstood 'sfas emes'


1

I recommend derechemet.com's audio dikduk classes.


1

Every qamatz at the last syllable with maqaf and another word must be qamats qatan, otherwise the baale hamassora would place a taam miqra in the word "kol".


1

Many Chasidim pronounce some vowels differently. Cholam and Kamatz are often "oo", Shuruk is "ee", and Tzerei is "eye". Similarly, many Yiddish vowels are changed from the orginial word in German. Hence, knoedel became knaidel.



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