20

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 ...


16

Essentially, a mistaken edition of the Radak was popular for a short time, leading to various changes by overzealous grammarians and confusing two very influential rabbis. See the extensive (hundreds of manuscripts/editions surveyed) documentation of Dr. Yitzchak/Jordan Penkower in Iyyunei Miqra uFarshanut, vol. 4, Bar Ilan University Press, 1997, greatly ...


14

From what I can tell, either way you accent this word is probably fine. My understanding, based on Biblical grammar My understanding is that the accent in this case goes on the 'mo' syllable1, due to the rule of "nasog achor." This rule says that when multi-syllabic Word A is followed (without disjunctive cantillation) by Word B, and Word B has an ...


13

I linked in the comments to the question to an article by Dan Rabinowitz published by Hakirah journal regarding Jewish sources pertaining to the origin of the nekudos. [Note that although the taamim of the Tanach are not mentioned throughout the article, it seems implicit in most of the sources (and in the main source, actually explicit) that the same ...


12

I've contacted Dovid Katz from Vilnius Gediminas Technical University, a renown scholar of the Yiddish language (among others), who wrote numerous papers on linguistics, and his PhD dissertation discussed in detail the phonology of the language(s) that Ashkenazi Jews spoke. As I could understand of his letter and his works, there was a proto-Ashkenazi long ō ...


11

I highly doubt there is any significance to such a pronunciation (although I stand to be corrected) but since you ask, here is a technical explanation (based on here and here): There are two types of sounds - ones where you use your voice, like b, d, g, f and z, and ones where you don't like p, t, k, v, and s. The ones that you use your voice for are called ...


10

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 ...


10

In the introduction of the Chovot Halevavot published by Mosad Harav Kook, he brings that it is not known how to pronounce the name. He says that Ashkenazim pronounce it Bechaye, and Sefardim pronounce it Bachye. See there for some other opinions and rationals as well.


10

Essentially there should be no vowel, but for certain guttural consonants (specifically, Hei, Chet, and Ayin) it's hard to end a word like that ("NoH"?), so an extra half-vowel is placed before the final consonant. This is not a full Patach, but a half-vowel (not unlike how a Shva Na' isn't counted as a syllable) known as a "furtive Patach" or "פתח גנובה". ...


10

Rashi says why this change turns the blessing into a curse pretty clearly in his comment on Megillah 24b. He says: מפני שקורין לאלפין עיינין ולעיינין אלפין. ואם היו עושין ברכת כהנים היו אומרים יאר יער ה׳ פניו ולשון קללה הוא כי יש פנים שיתפרשו לשון כעס כמו פני ילכו (שמות לג) את פני (ויקרא כ) ומתרגמינן ית רוגזי ומעי״ן עושין אלפי״ן ופוגמין תפלתן Because ...


9

The Talmud (Shabbat 104a) spells it out as תיו. So anything from Taw to Tau to Tav is probably in the right ballpark. The unvoicing of the 'v' to make 'f' in common parlance is a common feature of speech (see also this parallel question).


9

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.


9

I believe that @YeZ is correct. When I lived in Washington Heights (upper Manhattan, NYC), I occasionally attended Cong. Sha'arei Hatikvah, which, I understand, still exists in the same location - across the street from the G.W. Bridge Bus terminal. They were "staunchly" Yekke. All 'ayins were pronounced as you describe, and the Chazan would say &...


9

R. Reuven Margalios in his פנינים ומרגליות has a note on this name. His theory is that it is not an actual name, but a nickname which means "may he live long," like the (Yiddish) name "Alter." He proves that it is not a real name because in a manuscript of Kad ha-Kemach, the author is listed as R. Yehuda. According to this, it would presumably be pronounced ...


9

Yam Shel Shlomo in chapter 4 of Bava Kamma says to pronounce it beya as the other word is not nice. This is subsequently brought in the Magen Avraham in siman 156 which is probably where it picked up it's popularity. Tiferes Yisroel in the beginning of the masechta named after the word in question, writes that he can't understand who wouldn't like the ...


9

Shulchan Aruch Orach Chaim 61:21-22: צריך בכל אל"ף שאחר מ"ם להפסיק ביניהם כגון ולמדתם אותם וקשרתם אותם ושמתם את ... שלא יהא נראה כקורא מותם מת. אף בפסוקי דזמרה ובתפלה צריך לדקדק בכך [During Keriat Shema] one must pause before an aleph that follows a mem (e.g. ulmadtem otam, ukshartem otam, vesamtem et) ... so that he doesn't seem to be reading motam ...


9

כִּי-אָז אֶהְפֹּךְ אֶל-עַמִּים, שָׂפָה בְרוּרָה, לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה, לְעָבְדוֹ שְׁכֶם אֶחָד. (צפניה ג:ט)‏ For then will I turn to the peoples a pure language, that they may all call upon the name of the LORD, to serve Him with one consent. (Zefania 3:9) Yes, everyone should change. See R' Yosef Eliyahu Henkin (Edut LeYisrael 60), Igrot ...


8

Tosfot (Sukkah 5a s.v. Yod) says that saying "Yod - Hey" is ok if the intention is not for the name יה but as a abbreviation of the Tetragrammaton. This implies that they understand that spelling out the letters can be problematic as well.


7

My preferred method - tried when teaching both my sons their Bar Mitzva Parsha - is as follows. When the child makes an error, make them go back 2 - 3 words and restart correctly from there. This will help them correct the flow; otherwise they get used to saying the wrong thing - correcting it (or hearing you correct it) - and continuing. We learn this ...


7

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" ...


7

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 ...


7

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


7

The Mishna Berura (685 sk 18) only recommended this practice for Parashat Zakhor, seemingly because it may be a biblical obligation (ShA OC 685:7). Betzel HaChokhma (6:50) said this applies to any readings being used to fulfill the Mitzva (eg. on Purim morning, if someone missed Zakhor). Ketzot haShulchan (3:84:13 footote 22) said to read one way in Shvi'i ...


7

The Gemara in Pesachim 50a brings a verse that Hashem's name is not pronounced the way it is written. ר' אבינא רמי כתיב {שמות ג-טו} "זה שמי לעלם וזה זכרי לדור דור". ‏ אמר הקב''ה: לא כשאני נכתב אני נקרא. נכתב אני ביו''ד ה''א, ונקרא אני באל''ף דל''ת‏ R' Avina taught it to us, based on the verse in Shmot 3:15 that says זֶה שְּׁמִי לְעֹלָם וְזֶה ...


7

Most American and European Chassidim use what is often (wrongly) called Chassidish pronunciation. However, Hungarian is probably a more precise term, as even non-Chassidim that stem from parts of Austria, Hungary, and southern Germany use this pronunciation. A large majority do not distinguish between וּ and י ִ, pronouncing both /i/ as in English ...


7

The Ashkenazi pronunciation of Hebrew distinguishes seven different vowels. They can be arranged more or less as follows (first represented in Hebrew orthography under the letter א, then in IPA if you want to find it on this chart): אִ אֻ i u אֵ אֹ e o אֶ אָ ɛ ɔ אַ a (Despite the transcription of ...


6

Yes, for sure: Forming the words with mouth, tongue, and lips without any hearable voice is sufficient after the event. Indeed, at least some chassidim hold that shmone esrei should not be audible at all. A "backhanded" voice cannot be worse than no voice at all. I checked my own reasoning by asking a couple of very learned and stringent people. They ...


6

In Tanach the name only appears as Uriel, such as in Divrei HaYomim1 6:9 אוּרִיאֵל בְּנוֹ, and Divrei Hayomim1 15:5 אוּרִיאֵל הַשָּׂר, and Divrei Hayomim1 15:11 לְאוּרִיאֵל, and Divrei HaYomim2 13:2 בַת-אוּרִיאֵל. The Malach is also pronounced as Uriel per Koren and Artscroll Sidurim by Kriyas Shema that is said before going to sleep. I have found that ...


6

The Kaf Hachaim 5:9 quotes the AriZal and Radvaz who say that spelling out the letters is forbidden as ההוגה את השם.


6

Presumably from the gemarah Megillah 32a. ר' שפטיה אמר ר' יוחנן: one who reads the Torah without a pleasant voice,or one who learns Mishsnah without a tune...(gemarah brings a passuk about this person and compares it to sin). Tosfos explains they used to learn with a tune since they learned by heart and this way they remembered it. This seems to be a very ...


Only top voted, non community-wiki answers of a minimum length are eligible