14

The tav is one of the beged kefet letters, which always takes a dagesh kal, when it starts a new syllable after a previously closed one (i.e. the previous syllable ends with a consonant). To quote from the relevant Wikipedia article: In Hebrew writing with niqqud, a dot in the center of one of these letters, called dagesh ( ּ ), marks the plosive ...


11

A Midrash in Vayikra Rabba (23:10) teaches: שְׁלשָׁה הֵם שֶׁבָּרְחוּ מִן הָעֲבֵרָה וְשִׁתֵּף הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ עִמָּהֶם, וְאֵלּוּ הֵן: יוֹסֵף וְיָעֵל וּפַלְטִי. יוֹסֵף מִנַּיִן, שֶׁנֶּאֱמַר (תהלים פא, ו): עֵדוּת בִּיהוֹסֵף שָׂמוֹ, מַהוּ בִּיהוֹסֵף יָהּ מֵעִיד עָלָיו... יָעֵל מִנַיִן, שֶׁנֶּאֱמַר (שופטים ד, יח): וַתֵּצֵא יָעֵל לִקְרַאת ...


10

It is a raphe. There are two traditions as to how the Decalogue is to be read, commonly referred to as ta’am elyon (the higher cantillation) and ta’am tahton (the lower cantillation). In the former, the tav takes a dagesh, and in the latter a raphe. The version you show puts both versions onto the same set of letters. This used to be the common way of ...


8

Yaakov with a vav: Leviticus (26:42), Jeremiah (30:18), (33:26), (46:27), (51:19). Eliyahu without a vav: II Kings (1:3), (1:4), (1:8), (1:12), Malachi (3:23).


7

The names of Hashem which may not be erased are listed in Shulchan Oruch Yoreh Daioh 276 (9). Hashem is not one of them and so the hyphenated ("Hash-m") seems unnecessary.


7

Midrash Chaseiros VeYeseiros says it's written maleh in three places. Here it's because he acquired six crowns (the value of the letter vav): beauty, strength, wealth, wisdom, leadership and prophecy (Cf. Avos 6:8). This is also stated in Midrash Minyanin. The other two are Joshua 24:31 (although if you follow the link it's chaser) and Judges 2:7, teaching ...


6

A quick search shows that יאל does not seem to appear in Tanach, nor in the Mishna or Gemara. Wikipedia does not acknowledge this variant spelling either for Yael, though it's the way they transliterate Yahel Ernesto Castillo Huerta's name into Hebrew, probabaly to differentiate it from Yael. It appears that Larry Gonick either made that up, was ...


6

The Aleppo, Leningrad, and Damascus Codices all have it Rafeh. Even the original Bomberg Mikraot Gedolot has it Rafeh! Minchat Shai ad loc. comments that it should be Rafeh. I did find that the Codex Bodmer 21 does have it with a Dagesh but given the evidence this should clearly be disregarded. I note all the above sources (even Bodmer) have a Tarcha (a ...


6

The gemara in sotah 10b says it is because he was מקדש שם שמים בסתר by not falling for אשת פוטיפר. The context can be understood as referring to יוסף's time in Egypt and hence this is an appropriate place to make that reference.


5

Ibn Ezra says it's a more glorious version of Joseph's name, used here because "Joseph" refers to the Jewish people.


5

The various spellings are trying to get at a vowel-less pronunciation of the final syllable: the syllabic n (for example, some English dialects pronounce "button" as "but'n", with a syllabic n at the end). From Uriel Weinreich's dictionary, in the section on non-YIVO-standard orthography: a superfluous ע is sometimes written before final ל or ן to mark ...


5

The grammatical function of the mapiq (which can occur with an alef as well as a he) is to indicate that the letter is a consonant. (The alternative is that the letter is mater lectionis indicating a particular vowel.) Whether a he-mapiq indicates possessive is a matter of context. The Divine name yod-he, for instance, is always spelled with a mapiq, ...


5

I don't know how these words are said, I'm guessing the vowelization is גַרְעִינִין or גַרְעֵינִין or maybe גַרְעֵינְיָן? Either way, unless you're trying to be particularly makpid on pronunciation, ayin-tsere-malei or ayin-hirik-malei sound a lot like their aleph-based counterparts. Languages also tend to be forgiving when there's no easily-confusable ...


5

I'm not sure what light you want shed on this other than not to trust the Mikraot Gedolot for fine issues of proper nusach hamikra. The Aleppo, Leningrad, Bodmer, Damascus, and Cairo Codices (9th to 12th centuries) all have a כ. Bomberg's Mikraot Gedolot (2nd edition, 16th century, seen below) has a ב. Bomberg's edition is notorious for small errors, but its ...


5

This isn’t a typo. Vav is sometimes used as a mater lectionis to indicate the vowels /o/ or /u/ (typically represented by cholam and shuruk respectively); roughly speaking, a word written using vav as such and with yod to indicate /i/ is one that is written with plene spelling (ktiv male) as opposed to defective spelling (ktiv haser). This is just another ...


4

I would guess that the name that you saw is a Yiddish name called פעשע or פעשא. For example. It is Yiddish for Passover and used as a girl's name. Although a more typical transliteration would be Pesche, you certainly see anglicized versions of a Shin as a double ss. Or, it could have been a french transliteration of Pesach (or come through french). For ...


4

Perhaps these words that Chazal are asking about were not words used on a daily basis and therefore it was unclear how to pronounce them.


3

In Tanakh, the name Hillel is always found defective: הִלֵּל (Judges 12:13, etc.). This form is also found in the Bar-Kosiba letters recovered at Wadi Murabbaʿat (הלל בן גריס, Mur. 24). However, the name Hillel is found both plene or defective in the best rabbinical manuscripts. Take, for example, the Codex Kaufmann A50, widely considered to be (one of) ...


3

That's not a dageish, though it's a logical mistake to make because it looks exactly like one. That's called a mapik and occurs in a hei at the end of a word. It almost always means feminine possessive, though it also appears in the short divine name beginning with yud. It also appears that you have found some examples of non-feminine possessive; "elo-aH ...


3

The Sefer Orah v’Simchah (cited here at Chabad) discusses the specific example of no vav’s in 10:1. He explains that Public officials are highly lauded when they reduce taxes and criticized and scorned when they increase taxes. Not knowing Esther’s nationality, the King proclaimed an amnesty (from taxes) for all the provinces in her honor when he married ...


3

The kaf with a patach is a contraction of the preposition kaf (כ) with the hei haydiyah (ה הידיעה ). The tell-tale sign for that is the dagesh in the letter tet (ט). The hei haydiyah, which functions in a similar, but not identical, way to the definite article "the" in English typically takes a patach except when it precedes certain letters. In those few ...


2

For what's its worth, here's the version from the Dead Sea Scrolls: See it here: http://dss.collections.imj.org.il/isaiah?id=17:11#8:11 So that version, also has the word spelled with a "kaf".


2

Hashem is what we use in place of one of the Aibishter's holy names. It simply means The Name. Perhaps people generalize from the examples of G-d and L-rd, and replace the e with a hyphen.


2

I did a computer search and can't find anywhere in Tanach where the word is spelled with a yud. However, it's often spelled that way in Mishna (ex: Berachos 4:2, 4:4) and other Rabbinic writings, at least according to our commonly printed versions. In modern Hebrew, the convention is generally to place a 'yud' in a word if you're otherwise not using vowels, ...


2

דוד is referring to King David. דויד is referring to Moshiach ben David specifically as Melech HaMoshiach. This is brought in Kol HaTor 2: 2. This is also brought in Be'er Yitzchok on Likkutei HaGra 63.


2

I got this info from another site : " Ask the Rabbi" - it seems to have another brilliant answer ! Dov David (Bernie) May at "Ohr Samayach" at: http://ohr.edu/ask/ask294.htm


2

Sefer HaYoshor to Parshas Mikkeitz relates the following story: "It was on that night that G-d sent one angel from His angels and attendants before Him and it came to the land of Egypt to Yoseph. The angel of G-d stood by Yoseph and behold Yoseph was sleeping in bed that nightin the house of his masters in the pit because his master had caused him to return ...


2

When נערות is in construct state it has a patach instead of a sh'va and would mean "maidens of" instead of just "maidens".


2

There are nine instances where the prepositional phrase “כטוב” occurs in Scripture. In six instances the preposition occurs with the vowel patach, and in the other three instances the preposition occurs with the sh’wa. Please click on the image below to enlarge. What do we see? When the phrase “כטוב” occurs in Scripture with the patach under the kaph, the ...


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