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Line 1: {{short description\|Pronunciation system for Hebrew traditionally used by Yemenite Jews}} The '''Yemenite Hebrew language''' or '''Temani Hebrew language''' is a descendant of [[Biblical Hebrew language\|Biblical Hebrew]] traditionally used by [[Yemenite Jews]]. It is believed by some scholars that its [[phonology]] was heavily influenced by spoken [[Yemeni Arabic]]. Yet, according to other scholars as well as Yemenite Jewish Rabbis such as Rabbi [[Yosef Qafih]] the Temani Hebrew dialect was not influenced by Yemenite Arabic, as this type of Arabic was also spoken by Yemenite Jews and is distinct from the liturgical Hebrew and the conversational Hebrew of the communities. [[File:Yemenite elders studying Torah, Ottoman Palestine, 1906–1918.jpg\|300px\|thumb\|right\|Yemenite Jewish elders rehearsing oral lessons (1906–1918)]] '''Yemenite Hebrew''' ({{Langx\|he\|עִבְרִית תֵּימָנִית\|ʿIḇriṯ Tēmoniṯ}}), also referred to as '''Temani Hebrew''', is the pronunciation system for [[Hebrew language\|Hebrew]] traditionally used by [[Yemenite Jews]]. Yemenite Hebrew has been studied by language scholars, many of whom believe it retains older phonetic and grammatical features that have been lost elsewhere.<ref>''Judaeo-Yemenite Studies – Proceedings of the Second International Congress'', Ephraim Isaac & Yosef Tobi (ed.), Introducftion, Princeton University 1999, p. 15</ref> Yemenite speakers of Hebrew have garnered considerable praise from language purists because of their use of grammatical features from classical Hebrew.<ref>''Responsa Yitzhak Yeranen'', part iv, Bnei Barak 1991, [https://www.hebrewbooks.org/pdfpager.aspx?req=21373&st=&pgnum=80&hilite= page 80], by Rabbi Hayim Yitzhak Barda, who quotes R. Meir Mazuz, saying: "The Yemenites are very stringent and well-versed, and are punctilious in their [usage of the] language, and they support the enunciation of the Ashkenazim" (translated from the Hebrew).</ref> Some scholars believe that its [[phonology]] was heavily influenced by spoken [[Yemeni Arabic]].{{citation needed\|reason= Which scholars?\|date=November 2015}} Other scholars, including [[Yosef Qafih]] and [[Abraham Isaac Kook]], hold the view that Yemenite Arabic did not influence Yemenite Hebrew, as this type of Arabic was also spoken by Yemenite Jews and is distinct from the liturgical and conversational Hebrew of the communities.<ref>Rav Kook's Orah Mishpat question regarding Kiryat Sh'ma "וביחוד למי שמשנה ממבטא התימני המוחזק אצלם מדורות הראשונים שהוא המדויק שבמבטאים כמפורסם שבודאי אסור לעשות כן".</ref> Among other things, Qafih noted that the Yemenite Jews spoke Arabic with a distinct Jewish flavor, inclusive of pronouncing many Arabic words with vowels foreign to the Arabic language, e.g., the [[qamatz]] ({{langx\|he\|קָמַץ\|rtl=yes}}) and [[tzere]] ({{langx\|he\|צֵירִי\|rtl=yes}}{{lrm}}).<ref>{{langx\|he\|rtl=yes\|"מסורות הגייה ושליטת העברית בקרב יהודי תימן"}} in [[Yosef Qafih]]'s ''Collected Papers'', volume 2, pages 943–946 (Hebrew). Following is a relevant portion thereof: {{langx\|he\|טענה זו אמנם אפשרית באופן תיאורי ואפשר להשליכה לא רק כאן אלא גם בכל מקום אחר, אלא שהיא מצד מהותה טענה מאוד תלוּשה וזקוּקה היא לבסיס כל שהוּא שתחול עליו, אחרת, הרי היא נשארת מרחפת ללא תנוחה ודינה להתנדף ולהעלם, כי כל ממש אין בה. כל שכן כאשר אנו מוצאים כדמות ראיה לאידך גיסא, כלומר, במצאנו בניב העברית של יהוּדי תימן דבר שאינו בשפת הסביבה, יש בכך משוּם הוכחה שמסורת זו שמרה על כלילוּתה וסגוּלותיה הייחוּדית. ננסה להדגים בשני מישורים, במישור הסימניות, כלומר, האותות, ובמישור התנוּעות. האות פ הדגוּשה, הברה זו אינה מצוּיה בשפה הערבית ואין דוברי הערבית מסכּינים לבטאה, וכאשר מזדמנת להם אות זו במלים משפה זרה, מחליפים אותה באות ב. ואילוּ היהוּדים מבטאים אותה בקלוּת ומבחינים היטב בינה לבין כל הברה אחרת הדומה לה, כדרך שהם מבחינים היטב בשאר כל אותות בגד כפת הדגוּשות והרפוּיות. שניה לה האות ב הרפוּיה. גם הברה זו אינה מצוּיה בשפה הערבית ויהוּדי תימן מבטאים אותה בקלוּת וּללא כל מאמץ, ואילוּ הערבים כאשר מזוּמנת להם הברה זו בציטוט משפה זרה מבטאים אותה כאות פ הרפוּיה המצוּיה בלשונם — כי לא הסכּינוּ לה. שתי אלה ודומיהם שׂמים לאַל לדעתי את הטענה, כי הבחנת יהוּדי תימן בין ג רפוּיה ודגוּשה באה להם מן הערבית, למרות שבעלי טענה זו אין להם תחליף ייחוּדי להברות אלה, כי אילוּ היה ממש בטענת ההשפּעה הערבית, איכה נשתמרוּ להם ליהודי תימן הברות עבריות יחוּדיות אלה, אמור מעתה מציאוּתם של הברות בלעדיות כגון אלה מקשים ומכבידים על תחוּלתה של טענת ההשפּעה הזרה.}}</ref> He argues that the pronunciation of Yemenite Hebrew was not only uninfluenced by Arabic, but it influenced the pronunciation of Arabic by those Jews, despite the Jewish presence in Yemen for over a millennium. ==History==<!--This section is linked from [[Baladi-rite Prayer]] ([[MOS:HEAD]])--> Yemenite Hebrew may have been derived from, or influenced by, the Hebrew of the [[Talmudic academies in Babylonia]]: the oldest Yemenite manuscripts use the [[Babylonian vocalization]], which is believed to antedate the [[Tiberian vocalization]].<ref>''The Targum of Isaiah'' – with supralinear punctuation (ed. J.F. Stenning), Oxford 1949, Introduction (pp. ix–x)</ref> As late as 937, [[Jacob Qirqisani]] wrote: "The biblical readings which are wide-spread in Yemen are in the Babylonian tradition."<ref>''Shivtiel Book – Studies in the Hebrew Language and in the Linguistic Traditions of the Jewish Communities'' (ed. Isaac Gluska & Tsemaḥ Kessar), Tel-Aviv 1992, p. 239 (in article by Yehuda Ratzaby who quotes from ''Kitāb al-Ānwār'', ed. Leon Nemoy (edition 30), New York 1939, p. 135).</ref> Indeed, in many respects, such as the assimilation of ''[[patach\|paṯaḥ]]'' and ''[[segol\|səġūl]]'', the current Yemenite pronunciation fits the Babylonian notation better than the Tiberian (though the Babylonian notation does not reflect the approximation between ''holam'' and ''sere'' in some Yemenite dialects). This is because in the Babylonian tradition of vocalization there is no distinct symbol for the ''səġūl''.<ref name="Siddur Tefillat Kol Pe 1960, p. 11"/> It does not follow, as claimed by some scholars, that the pronunciation of the two communities was identical, any more than the pronunciation of Sephardim and Ashkenazim is the same because both use the Tiberian symbols. [[File:Babylonian Supralinear Punctuation, from Yemenite Siddur, April 2015.jpg\|thumb\|right\|Section of Yemenite Siddur, with [[Babylonian supralinear punctuation]] (Pirke Avot)]] The following chart shows the seven vowel paradigms found in the [[Babylonian vocalization\|Babylonian supralinear punctuation]], which are reflected to this day by the Yemenite pronunciation of Biblical lections and liturgies, though they now use the Tiberian symbols. For example, there is no separate symbol for the Tiberian ''səġūl'' and the ''pataḥ'' and amongst Yemenites they have the same phonetic sound.<ref>Shelomo Morag, ''Ha-Ivrit she-be-fi Yehude Teman'' (Hebrew as pronounced by Yemenite Jews), Academy of the Hebrew Language: Jerusalem 1963, pp. 92–99; 119–120 (Hebrew)</ref> In this connection, the Babylonian vowel signs remained in use in Yemen long after the Babylonian Biblical tradition had been abandoned, almost until our own time.<ref>Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'', in article: ''Notes on the Vowel System of Babylonian Aramaic as Preserved in the Yemenite Tradition'', Tel-Aviv 2001, p. 197 (end of note 1) {{ISBN\|965-7247-00-4}}</ref> {\| class="wikitable" style="font-size: 95%;" style="text-align:center;" \|- \|Vowels with ב \|style="font-family: 'david'; font-size:250%" height=40 valign=top\| [[File:Supralinear--qamas.jpg\|35px]] \|style="font-family: 'david'; font-size:250%" height=40 valign=top\| [[File:Supralinear--patah.jpg\|35px]] \|style="font-family: 'david'; font-size:250%" height=40 valign=top\| [[File:Supralinear--sere.jpg\|35px]] \|style="font-family: 'david'; font-size:250%" height=40 valign=top\| [[File:Supralinear--mobile shewa.jpg\|35px]] \|style="font-family: 'david'; font-size:250%" height=40 valign=top\| [[File:Supralinear--holam.jpg\|35px]] \|style="font-family: 'david'; font-size:250%" height=40 valign=top\| [[File:Supralinear--hiraq.jpg\|35px]] \|style="font-family: 'david'; font-size:250%" height=40 valign=top\| [[File:Supralinear--shuraq.jpg\|35px]] \|- \|Tiberian<br />equivalent \|[[Kamatz\|qamaṣ]]<ref>The Yemenite pronunciation of this vowel is like the [[Ashkenazi Hebrew\|Ashkenazic]] pronunciation thereof or like the ''ḥolam'' in the [[Sephardi Hebrew\|Sefardic]] pronunciation (Yosef Qafih, ''Collected Papers'' volume 2, page 931). According to an ancient [[Judeo-Arabic]] work on Hebrew grammar, ''Maḥberet Ha-Tīǧān'', the sound of the ''qamaṣ'' is made by "clinching the mouth and holding it." See: ''Maḥberet Kitrei Ha-Torah'' (ed. Yoav Pinhas Halevi), chapter 5, Benei Barak 1990, p. 19 (Hebrew). In the Babylonian supralinear punctuation there is no separate symbol for the ''shĕwā qamaṣ''; rather, the one symbol as shown here is used for both the ''qamaṣ'' and the ''shĕwā qamaṣ'' (''ḥataf qamaṣ'').</ref> \|[[Patach\|paṯaḥ]], ([[Segol\|səġūl]]) \|[[Tzere\|ṣerê]]<ref>The Yemenite pronunciation of this vowel is like the [[Sephardi Hebrew\|Sephardic]] pronunciation thereof (Yosef Qafih, ''Collected Papers'' volume 2, page 931 "צֵירִי, כבמבטא הספרדי").</ref> \|[[Shva\|shewā]] mobile<br />(šĕwā naʻ)<ref>This symbol is used strictly as a mobile [[Shva\|Shewā]] (Heb. <big>שוא נע</big>), unlike the Shewā quiescens (Heb. <big>שוא נח</big>) which has no symbol in the Babylonian supralinear punctuation. The mobile Shewā as a symbol is used to differentiate in eight major grammatical entities in Hebrew [[prescriptive linguistics]]. For example, whenever a Shewā appears at the beginning of a word, it renders the vowel a mobile vowel, as in the Hebrew word "floating" (''m'''e'''raḥef'' / {{Script/Hebrew\|<big>מְרַחֵף</big>}}), or as in <big>לְפָנָי</big> (''l'''e'''fanai'') or <big>שְׁמַע</big> (''sh'''e'''ma'') {{small\|(Deut. 6:4)}}; or whenever a diacritical vertical line known as a ''Ji'ya'' / {{Script/Hebrew\|<big>גִּעְיָא</big>}} (lit. "bleating" or "bellowing") would normally appear next to a Shewā. For example, in the words הַֽמְקַנֵּ֥א אַתָּ֖ה לִ֑י, {{small\|(Num. 11:29)}}, the Shewā beneath the Hebrew character ''mim'' becomes a mobile Shewā because of the ''Ga'ya'' (meteg, or small vertical line) beneath the Hebrew character ''he''. In all these cases the Shewā gives an audible sound to the letter, as in a short "a" or short "e", and is not mute. Likewise, whenever a Shewā appears in the middle of a word and the letter has a diacritical point within it (i.e., ''dagesh''), as in the ''pe'' of מִפְּנֵיכֶם {{small\|(Lev. 18:24)}}, it too will become a mobile Shewā (''na'' / {{Script/Hebrew\|<big>נָע</big>}}) – with some exceptions, e.g., the word אֶתּרוֹג according to the Yemenite tradition – as will a word that has two Shewā's written one after the other, as in the word רַעְמְסֵס {{small\|(Exo. 12:37)}}, or in the word ּוַיִּשְׁמְעו {{small\|(Gen. 3:8)}}, etc. the first Shewā is resting (mute), while the second Shewā is a mobile Shewā. Another instance of where the ''Shewā'' becomes mobile is when it comes directly after a long vowel sound, such as the long vowel of either ''yod'' or ''ḥiraq'', as in <big>יְחִֽידְֿךָ</big> (Gen. 22:2), giving it the sound of ''yeḥīdh<sup>ə</sup>kha'', etc., or as in the long vowel of ''waw'' or ''ḥolam'', as in the words <big>הוֹלְכִֿים</big>, <big>יוֹדְֿעִים</big>, <big>מוֹכְֿרִים</big>, <big>נוֹפְֿלִים</big>, <big>לוֹמְדִֿים</big>, and <big>יֹאכְֿלוּ</big>, etc. (''hōl<sup>ə</sup>khīm'', ''yōd<sup>ə</sup>ʻīm'', ''mōkh<sup>ə</sup>rīm'', ''nōf<sup>e</sup>līm'', ''lōm<sup>e</sup>dhīm'' and ''yōkh<sup>e</sup>lū''), or as in the verse <big>שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן לְךָ</big> (Deut. 16:18), ''"shōfəṭīm wa-shōṭərīm titen ləkha."'' The symbol is also used in the Babylonian supralinear punctuation to denote a Shewā and Pataḥ that are written together in the Tiberian vowel system, or a Shewā and Segūl that are written together in the Tiberian vowel system, as in the words אֲנִי and אֱמֶת. See: ''Maḥberet Kitrei Ha-Torah'' (ed. Yoav Pinhas Halevi), chapter 5, Benei Barak 1990, pp. 20, 22–23, 31 (Hebrew). See also נקוד, טעמים ומסורת בתימן by Rabbi Yosef Qafih in ''Collected Papers'', volume 2, page 931.</ref><ref>Israeli grammarian, [[Shelomo Morag]], has written more extensively about the mobile Shewā, saying: "[In the Babylonian tradition], the sign of the ''[[šĕwā]]'' is used only as an indication of the mobile ''šĕwā'' (Heb. שוא נע), whereas the ''šĕwā'' quiescens (Heb. שוא נח) is not indicated at all. This method is the most common in Yemenite manuscripts which are punctuated in the Babylonian system, and it goes without saying that there is an advantage in it, since it invariably acquaints the reader with the ''šĕwā''’s innate nature, whether it is a ''šĕwā'' quiescens or a mobile ''šĕwā''. Thus, for example, we see that the ''šĕwā'' is mobile in the letter ''mim'' (מ) of the intensive (middle) form of the [active] verb construction, ''piʻel'' (Heb. פִּעֵל), in a word such as 'הַמְּכַבֶּה' [= ‘he that extinguishes’] ([[Mishnah]] ''Shabbat'' 7:2)." Meaning, one sign distinguishes it from the ''šĕwā'' quiescens. See: ''Mishnah – Seder Mo'ed – with a commentary by Maimonides in Arabic, Yemenite MS.'', edited by Yehuda Levi Nahum, Holon 1975, p. 19 (Hebrew); ''The 'šĕwā' in the Traditional Yemenite Pronunciation of Hebrew'', Jerusalem 1957 (Hebrew). Note that the spelling "הַמְּכַבַּה" (with the דגש) is in accordance with the vowelization of Rabbi Yosef 'Amar, in his edition of the Babylonian Talmud vocalized in the Yemenite pronunciation, s.v., Shabbat 29b and 73a; תלמוד בבלי בניקוד תימני, מסכת שבת, דף כט ב ודף עג א. However, "הַמְכַבֶּה אֶת הַנֵּר" (Shabbath 2:5) appears (without the דגש in המכבה) in שיח ירושלם חלק ראשון (fourth edition 5761, p. קכ) and תכלאל שיבת ציון (part 1, 5712, p. קו) alike.</ref> \|[[Holam\|ḥōlam]] \|[[Hiriq\|ḥiraq]] \|[[Kubutz and Shuruk\|šūraq]],<br />[[Kubutz and Shuruk\|qubbūṣ]] \|- \|Tiberian<br />niqqud \| style="font-size: 180%;" \|{{Script/Hebrew\|בָ}} \| style="font-size: 180%;" \|{{Script/Hebrew\|בַ}}, {{Script/Hebrew\|בֶ}} \| style="font-size: 180%;" \|{{Script/Hebrew\|בֵ}} \| style="font-size: 180%;" \|{{Script/Hebrew\|בְ}} \| style="font-size: 180%;" \|{{Script/Hebrew\|בֹ}} \| style="font-size: 180%;" \|{{Script/Hebrew\|בִ}} \| style="font-size: 180%;" \|{{Script/Hebrew\|בֻ}}, {{Script/Hebrew\|בוּ}} \|- \|Value \|{{IPA\|/[[Open-mid back rounded vowel\|ɔ]]ː/}} \|{{IPA\|/[[Near-open front unrounded vowel\|æ]](ː)/}} \|{{IPA\|/[[Close-mid front unrounded vowel\|e]]ː/}} \|{{IPA\|/[[Near-open front unrounded vowel\|æ]](ː)/}} \|{{IPA\|/[[Close-mid front rounded vowel\|ø]]ː/}} \|{{IPA\|/[[Close front unrounded vowel\|i]]/}} \|{{IPA\|/[[Close back rounded vowel\|u]]/}} \|} Among the dialects of Hebrew preserved into modern times, Yemenite Hebrew is traditionally regarded as the form closest to Hebrew as used in ancient times, particularly [[Tiberian Hebrew]] and [[Mishnaic Hebrew]]. This is evidenced in part by the fact that Yemenite Hebrew preserves a separate sound for every consonant except for ס ''sāmekh'' and ש ''śîn'', which are both pronounced /s/. ([[#References\|Morag]]) ==Distinguishing features== The following chart shows the phonetic values of the Hebrew letters in the Yemenite Hebrew pronunciation tradition. {\| class="wikitable" style="text-align: center;" \|Letter \| style="font-size: 180%;" \| {{Script/Hebrew\|א}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ב}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ג}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ד}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ה}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ו}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ז}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ח}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ט}} \| style="font-size: 180%;" \| {{Script/Hebrew\|י}} \| style="font-size: 180%;" \| {{Script/Hebrew\|כ/ך}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ל}} \| style="font-size: 180%;" \| {{Script/Hebrew\|מ/ם}} \| style="font-size: 180%;" \| {{Script/Hebrew\|נ/ן}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ס}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ע}} \| style="font-size: 180%;" \| {{Script/Hebrew\|פ/ף}} \| style="font-size: 180%;" \| {{Script/Hebrew\|צ/ץ}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ק}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ר}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ש}} \| style="font-size: 180%;" \| {{Script/Hebrew\|ת}} \|- \|Value \| {{IPAblink\|ʔ}} \| {{IPAblink\|b}}<br /> {{IPAblink\|v}} \| {{IPAblink\|dʒ}}<br /> {{IPAblink\|ɣ}} \| {{IPAblink\|d}}<br /> {{IPAblink\|ð}} \| {{IPAblink\|h}} \| {{IPAblink\|w}} \| {{IPAblink\|z}} \| {{IPAblink\|ħ}} \| {{IPAblink\|tˤ}} \| {{IPAblink\|j}} \| {{IPAblink\|k}}<br /> {{IPAblink\|x}} \| {{IPAblink\|l}} \| {{IPAblink\|m}} \| {{IPAblink\|n}} \| {{IPAblink\|s}} \| {{IPAblink\|ʕ}} \| {{IPAblink\|p}}<br /> {{IPAblink\|f}} \| {{IPAblink\|sˤ}} \| {{IPAblink\|g}} \| {{IPAblink\|r}} \| {{IPAblink\|ʃ}}<br /> {{IPAblink\|s}} \| {{IPAblink\|t}}<br /> {{IPAblink\|θ}} \|} Yemenites have preserved the sounds for each of the six double-sounding consonants: [[Begadkefat\|''bəged-kəfet'']] ({{script/Hebrew\|בג״ד כפ״ת}}). The following are examples of their peculiar way of pronunciation of these and other letters: There are double pronunciations for all six ''begadkefat'' letters: ''gimel'' without dagesh is pronounced "gh" like Arabic "ghayn", and ''dalet'' without dagesh is pronounced "th" as in "this". (The pronunciation of ''tav'' without dagesh as "th" as in "thick" is shared with other [[Mizrahi Hebrew]] dialects such as Iraqi.) ''gímel/ǧimal'' ({{script/Hebrew\|גּ}}) with the ''dāḡēš/dageš'' is pronounced {{IPA\|/d͡ʒ/}}. Thus, the verse {{script/Hebrew\|וּמִי, גּוֹי גָּדוֹל}} <small>(Deut. 4:8)</small> is realized as, ''u'mi, ǧoi ǧaḏol'' ({{IPA\|he\|u'mi dʒoi dʒaðol\|}}) (as in [[Sanʽani Arabic]] {{lang\|ar\|ج}} ǧīm /d͡ʒ/ but unlike [[Taʽizzi-Adeni Arabic]] /g/).<ref>Rabbi [[Saadia Gaon]] in his commentary on ''[[Sefer Yetzirah]]'' (2:2) strongly rejected to that manner of pronunciation for the ''gímel'' with ''dageš'' and thinks it is a mere corruption and that it should be pronounced {{IPA\|/ɡ/}}. Rabbi Saadia Gaon's opinion, however, follows the tradition of the Jews and Arabs in his native Egypt, while the Yemenite pronunciation of the ''gímel'' with ''dageš'' follows a custom more closely related to the dialect of Arabic spoken in the land of Israel whenever pronouncing "jeem" ('''{{lang\|ar\|ج‍,ج}}'''), the Arabic equivalent of ''gímel''. See: Yosef Qafih's edition of ''Sefer Yetzirah'', Jerusalem 1972, p. 75.</ref> ''Vav'' is pronounced "w" as in Iraqi Hebrew. ''gímel/gimal'' ({{Script/Hebrew\|ג}}) without ''dāḡēš/dageš'' is pronounced {{IPA\|/ɣ/}}, like Arabic [[ghain\|ġayn]] {{lang\|ar\|غ}}. Emphatic and guttural letters have the same sounds as in Arabic. ''dāleṯ/dal'' ({{Script/Hebrew\|ד}}) without ''dāḡēš/dageš'' is pronounced {{IPA\|/ð/}}, like Arabic [[ḏāl]] {{lang\|ar\|ذ}}. Thus, the word {{langx\|he\|אֶחָדֿ\|link=no\|lit=one\|label=none}} in ''[[Shema Yisrael]]'' is always pronounced ''aḥoḏ'' ({{IPA\|he\|æħɔð\|}}).<ref>The rules of enunciation when reciting the ''Shema'' is to extend the phonetic sound of the phoneme "daleth" in the word ''eḥaḏ'', which cannot be done unless the phoneme was a [[continuant]]. Cf. Babylonian Talmud, ''Berakhot'' 13b: "Symmachus said: 'Anyone who extends his enunciation of ''eḥaḏ'' [{{Script/Hebrew\|אֶחָדֿ}}] [in the recital of the ''Qiryath Shema''], the days and years of his life shall also be extended.' Rav Aha the son of Yaaqov interjected, 'He referred there to the [letter] ''daleth''..."; See Maimonides, [[Mishne Torah]] (''Hil. Qiryath Shema'' 2:9).</ref> There is no distinction between the vowels ''patahh'', ''segol'' and vocal ''sheva'', all being pronounced /æ/ like Arabic ''fatha'' (this feature may reflect Arabic influence, but is also found in old Babylonian Hebrew, where a single symbol was used for all three). The pronunciation of ''tāv/taw'' ({{Script/Hebrew\|ת}}) without ''dāḡēš/dageš'' as {{lang\|ar\|ث}} {{IPA\|/θ/}} (shared by other [[Mizrahi Hebrew]] dialects such as Iraqi). Thus, ''Sabbath day'' is pronounced in Yemenite Hebrew, ''Yom ha-Shabboth'' ({{IPA\|he\|jom haʃ-ʃabɔθ\|}}).<ref>The "tāv" ''[[raphe]]'' in Ashkenazi traditions is realized as "s", as in ''Shabbos''.</ref> ''Qamats gadol'' is pronounced "o", as in [[Ashkenazi Hebrew]]. ''vāv/waw'' ({{Script/Hebrew\|ו}}) is pronounced {{IPA\|/w/}} (as in Iraqi Hebrew and {{lang\|ar\|و}} in Arabic). Final ''he'' with ''mappiq'' (a dot in the centre) has a stronger sound than ''he'' generally. Emphatic and guttural letters have nearly the same sounds and are produced from deep in the throat, as in Arabic. A semivocalic sound is heard before ''patahh ganuv'' (''patahh'' coming between a long vowel and a final guttural): thus ''ruahh'' (spirit) sounds like ''ruwwahh'' and ''siahh'' (speech) sounds like ''siyyahh''. ''ḥêṯ/ħet'' ({{Script/Hebrew\|ח}}) is a [[voiceless pharyngeal fricative]], equivalent to Arabic ح {{IPA\|/ħ/}}. ''ʻáyin/ʕajin'' ({{Script/Hebrew\|ע}}) is identical to Arabic {{lang\|ar\|ع}} {{IPA\|/ʕ/}}, and is a [[voiced pharyngeal fricative]]. (The [[Sephardi Hebrew\|Sephardic pronunciation]] of ע, however, is of a weaker nature.) ''tsadi'' ({{Script/Hebrew\|צ}}) is not a voiceless alveolar sibilant affricate "ts" among the Yemenites, but rather a deep-sounding "s" (pharyngealized fricative). ''qof'' ({{Script/Hebrew\|ק}}) is pronounced by the Yemenites (other than the Jews from Shar'ab) as a voiced /g/, (as in Sanʽani Arabic {{lang\|ar\|ق}} gāf /g/ but unlike [[Taʽizzi-Adeni Arabic]] /q/) and is in keeping with their tradition that a different phonetic sound is given for ''gímel''/''gimal'' (see ''supra''). ''resh'' ({{Script/Hebrew\|ר}}) is pronounced as an [[alveolar trill]] /r/, rather than the uvular trill [ʀ], and is identical to Arabic {{lang\|ar\|[[ر]]}} ''{{tlit\|ar\|DIN\|rāʾ}}'' and follows the conventions of old Hebrew.<ref>Based on Rabbi [[Saadia Gaon]]'s Judeo-Arabic commentary on "[[Sefer Yetzirah\|Sefer Hayetzirah]]" (chapter 4, paragraph 3), wherein he describes the phonetic sounds of the 22 characters of the Hebrew alphabet and classifies them in groups based on their individual sounds: "''Aleph'' ({{nbsp}}א), ''hé'' (ה), ''ḥet'' (ח), ''‘ayin'' (ע) are [guttural sounds] produced from the depth of the tongue with the opening of the throat, but ''bet'' (ב), ''waw'' (ו), ''mim'' (מ), ''pé'' (פ) are [labial sounds] made by the release of the lips and the end of the tongue; whereas ''gimal'' (ג), ''yōd'' (י), ''kaf'' (כ), ''qōf'' (ק) are [palatals] separated by the width of the tongue [against the palate] with the [emission of] sound. However, ''daleth'' (ד), ''ṭet'' (ט), ''lamad'' (ל), ''nūn'' (נ), ''tau'' (ת) are [linguals] separated by the mid-section of the tongue with the [emission of] sound; whereas ''zayin'' (ז), ''samakh'' (ס), ''ṣadi'' (צ), ''resh'' (ר), ''shin'' (ש) are [dental sounds] produced between the teeth by a tongue that is at rest."</ref> The ''kaf sofit'' with a dagesh ({{Script/Hebrew\|ךּ}}) is pronounced as such, ('ka') as in the rare example of the last word in Psalm 30. ===Vowels=== ~~Yemenite pronunciation is not uniform, and Morag has distinguished five sub-dialects. Roughly, the points of difference are as follows:~~ ''Qāmaṣ gāḏôl/Qamac qadol'' is pronounced {{IPA\|/ɔː/}}, as in [[Ashkenazi Hebrew]] and [[Tiberian Hebrew]]. The Yemenite pronunciation for ''Qamats gadol'' ({{Script/Hebrew\|קמץ גדול}}) and ''Qamats qatan'' ({{Script/Hebrew\|קמץ קטן}}) is identical (see ''[[#Qamats Gadol and Qamats Qatan\|infra]]''.). In some dialects, ''holam'' (long "o" in modern Hebrew) is pronounced /ö/ (anywhere from British English "er" to German o-[[Germanic umlaut\|umlaut]]), while in others it is pronounced /ē/ like ''tsere''. (This last pronunciation is shared with [[Lithuanian Jews]].) There is no distinction between the vowels ''paṯaḥ/pataħ'' and ''səḡôl/segol'' all being pronounced {{IPA\|/æ(ː)/}}, like the Arabic ''fatḥa'' (a feature also found in old Babylonian Hebrew, which used a single symbol for all three).<ref name="Siddur Tefillat Kol Pe 1960, p. 11">''Siddur Tefillat Kol Pe'', vol. 1 (foreword written by Shalom Yitzhak Halevi), Jerusalem 1960, p. 11 (Hebrew)</ref> A ''šəwâ nāʻ/šwa naʕ'', however, is identical to a חטף פתח and חטף סגול. In some dialects, ''gimel'' with dagesh is pronounced like English "j", and ''qof'' is pronounced /g/. In others, ''gimel'' with dagesh is /g/, and ''qof'' is Classical Arabic guttural "q". (This reflects the difference between the Sana'ani and Adeni dialects of [[Yemeni Arabic]].) Final ''hê/hej'' with [[Mappiq\|''mappîq/mefiq'']] has an aspirated sound, generally stronger sounding than the regular ''hê/hej''. ''Aleph'' ('''אַלַף''') with a ''dagesh'', a rare occurrence, is pronounced with a [[glottal stop]], e.g., the word וַיָּבִיאּוּ in [https://he.wikisource.org/wiki/קטגוריה:בראשית_מג_כו Genesis 43:26].<ref>As is heard in the recording of [[Aharon Amram]]'s cantillation (mms://media.jvod.info/Nosach/Aharon_Amram/PARACHA/1_10_7_miketz.mp3{{Dead link\|date=July 2025 \|bot=InternetArchiveBot \|fix-attempted=yes }} [which begins with verse 24]).</ref> Conversely, some words in Hebrew which are written with the final ''hê'' ending (without the ''mappîq'') are realized by a secondary glottal stop and so are abruptly cut short, as to hold one's breath.<ref>Shelomo Morag, ''The Hebrew of the Jews of Yemen'' ({{nbsp}}{{Script/Hebrew\|'''העברית שבפי יהודי תימן'''}}), Academy of the Hebrew Language: Jerusalem 1963, pp. 4–5 (Hebrew). In two of the examples noted by Shelomo Morag, he shows where the readings for {{Script/Hebrew\|<big>'''תִּפָּדֶה'''</big>}} in Isaiah 1:27 and {{Script/Hebrew\|<big>'''וְנֵלְכָה'''</big>}} in Isaiah 2:5, are both with an abrupt ending, as in ''tippoːdä{{nbsp}}(ʔ)'' and ''wǝnel<sup>ă</sup>xoː(ʔ)'' respectively.</ref> A [[semivowel\|semivocalic sound]] is heard before ''paṯaḥ gānûḇ/pataħ ganuv'' (furtive ''paṯaḥ'' coming between a long vowel and a final guttural): thus ''ruaħ'' (spirit) sounds like ''rúwwaḥ'' and ''siaħ'' (speech) sounds like ''síyyaḥ''. (That is shared with other Mizrahi pronunciations, such as the [[Syrian Jews#Pronunciation of Hebrew\|Syrian]].) Yemenite pronunciation is not uniform, and Morag has distinguished five sub-dialects, the best known being probably Sana'ani, originally spoken by Jews in and around [[Sana'a]]. Roughly, the points of difference are as follows: ~~==History==~~ In some dialects, ''ḥōlem/ħolam'' (long "o" in modern Hebrew) is pronounced {{IPA\|/øː/}}, but in others, it is pronounced {{IPA\|/eː/}} like ''ṣêrệ/cerej''. (The last pronunciation is shared with [[Lithuanian Jews]].) Some dialects (e.g. Sharab) do not differentiate between ''bêṯ/bet'' with ''dāḡēš/dageš'' and without it.{{Citation needed\|date=February 2019}} That occurs most of [[Mizrahi Hebrew]]. Sana'ani Hebrew primarily places stress on the penultimate syllable,{{Citation needed\|date=January 2016}} as in Ashkenazi Hebrew. ====''Qamats Gadol'' and ''Qamats Qatan''==== Yemenite Hebrew may have been derived from, or influenced by, the Hebrew of the [[Geonim\|Geonic era]] [[History of the Jews in Iraq\|Babylonian Jews]]: the oldest Yemenite manuscripts use the Babylonian rather than the Tiberian system of vowel symbols. In certain respects, such as the assimilation of ''patahh'' and ''segol'', the current Yemenite pronunciation fits the Babylonian notation better than the Tiberian. It does not follow, as claimed by some scholars, that the pronunciation of the two communities was identical, any more than the pronunciation of Sephardim and Ashkenazim is the same because both use the Tiberian symbols. In fact there are certain characteristic scribal errors, such as the confusion of ''holam'' with ''tsere'', found only or mainly in the Yemenite manuscripts, indicating that the assimilation of these two vowels was always a Yemenite peculiarity (or possibly a local variant within the wider Babylonian family, which the Yemenites happened to follow). Yemenite reading practices continue the orthographic conventions of the early grammarians, such as Abraham ibn Ezra and Aaron Ben-Asher. One basic rule of grammar states that every word with a long vowel sound, that is, one of either five vowel sounds whose mnemonics are "p'''ī'''t'''ū'''ḥ'''e''' ḥ'''ö'''th'''o'''m" (i.e. ''ḥiraq'', ''šūraq'', ''ṣeré'', ''ḥölam'' and ''qamaṣ''), whenever there is written beside one of these long vowel sounds a ''meteg'' (or what is also called a ''ga’ayah'') and is denoted by a small vertical line below the word (e.g. under the ז in <big>זָֽכְרוּ</big>), it indicates that the vowel (in that case, ''qamaṣ'') must be drawn out with a prolonged sound. For example, ōōōōōō, instead of ō, (e.g. ''zoː— kh<sup>ǝ</sup> ru''). In the Sephardic tradition, however, the practice is different altogether, and they will also alter the phonetic sound of the short vowel ''qamaṣ qattön'' whenever the vowel appears alongside a ''meteg'' (a small vertical line), reading it as the long vowel ''qamaṣ gadöl'', giving to it the sound of "a", as in ''c'''a'''''r, instead of "ōōōōō." Thus, for the verse in {{Script/Hebrew\|כָּל עַצְמוֹתַי תֹּאמַרְנָה}} <small>(Psalm 35:10)</small>, the Sephardic Jews will pronounce the word <big>כָּל</big> as "kal" (e.g. ''k'''a'''l ʕaṣmotai'', etc.), instead of ''k'''o'''l ʕaṣmotai'' as pronounced by both Yemenite and Ashkenazi Jewish communities.<ref>[[Meir Mazuz]], in article: ''Clarification Regarding the Accent of Letters and Dots, whether as the Sephardic or Ashkenazi Jews'' (בירור בענין מבטא האותיות והנקודות, אם כמו הספרדים או כמו האשכנזים), published in ''Responsa Yitzhak Yeranen'', part iv, section 9, Bnei Barak 1991, [https://www.hebrewbooks.org/pdfpager.aspx?req=21373&st=&pgnum=73&hilite= page 73], by Rabbi Hayim Yitzhak Barda.</ref> The ''meteg'', or ''ga’ayah'', has actually two functions: (1) It extends the sound of the vowel; (2) It makes any [[Shva\|šewa]] that is written immediately after the vowel a mobile ''šewa'', meaning, the ''šewa'' itself becomes [[ə\|{{IPA\|ə\|cat=no}}]]. For example: {{Script/Hebrew\|אוֹמְרים}} = ''ʔö m<sup>ǝ</sup> rim'', {{Script/Hebrew\|שׁוֹמְרים}} = ''šö m<sup>ǝ</sup> rim'', {{Script/Hebrew\|סִיסְרָא}} = ''sī s<sup>ǝ</sup> ra'', {{Script/Hebrew\|שׁוּבְךָ}} = ''šū v<sup>ǝ</sup> kha'', and {{Script/Hebrew\|טוּבְךָ}} = ''tū v<sup>ǝ</sup> kha''. Examples with ''meteg/ga’ayah'': {{Script/Hebrew\|שָֽׁמְרָה}} = ''šoː m<sup>ǝ</sup> ro'', {{Script/Hebrew\|ּיֵֽרְדו}} = ''ye r<sup>ǝ</sup> du.'' ~~==In Israeli culture==~~ The ''Qamats qatan'' is realized as the non-extended "o"-sound in the first ''qamats'' (''qamaṣ'') in the word, <big>חָכְמָה</big> ⇒ ''ḥokhma'' (wisdom). ~~There have been a number of Yemenite performers who have have utilized Yemenite Hebrew in their music such as:~~ The Yemenite ''qamaṣ'' {{angle bracket\|<big>{{Script/Hebrew\|{{nbsp}} ָ }}</big>}} is represented in the transliterated texts by the [[diaphoneme]] {{IPAslink\|oː}}. The vowel quality is the same, whether for a long or short vowel, but the long vowel sound is always prolonged. Aharon Amram Shlomo Thachyani Shalom Tzahari Daqalon Brachah Kohen The late [[Israel\|Israeli]] pop singer [[Ofra Haza]] Tziyon Golan ====''Holam'' and ''sere''==== ~~==See also==~~ A distinct feature of Yemenite Hebrew is that there is some degree of approximation between the ''[[Holam\|ḥōlam]]'' and the ''[[Tzere\|ṣêrệ]]''. To the untrained ear, they may sound as the same phoneme, but Yemenite grammarians will point out the difference. The feature varies by dialect: [[Jew]] [[Yemenite Jews]] [[Sanaani Hebrew language]] In the standard, provincial pronunciation that is used by most Yemenite Jews, ''holam'' is pronounced as {{IPA\|/øː/}}. For example, the word "''shalom''" ({{Script/Hebrew\|שָׁלוֹם}}), is pronounced ''sholøm''. ~~== External links ==~~ In some provincial dialects, in particular that of [[Aden]], ''holam'' becomes a long ''e'' and is indeed indistinguishable from ''sere'', and some early manuscripts sometimes confuse or interchange the symbols for the two sounds.<ref>Abraham Z. Idelsohn (1882–1938) wrote in his momentous work, ''Phonographierte Gesänge und Aussprachsproben des Hebräischen der jemenitischen, persischen und syrischen Juden'', Vienna 1917, concerning the differences in pronunciation between the Jews of Ṣanʻā’ and the Jews of the provinces in Yemen: "The difference subsists in the vowel [ḥolam] וֹ, [which] in Ṣanʻā’ is {{lang\|de\|äu}} [i.e. {{IPA\|/oʏ/}}], [and] in the Provinces is {{lang\|de\|ä}} [i.e. {{IPA\|/ɛ/}}]. Furthermore, the consonant [‘ayin] ע [in] Ṣanʻā’ = ‘, [but in the] Provinces is י [yod]; also א and ע they pronounce the same way. (Analogies can also be found in the Yemenite Arabic.) Moreover, the [dotted] גּ in Ṣanʻā’ is {{lang\|de\|dj}} [{{IPA\|/ʒ/}}], [but] in the provinces it is like {{lang\|de\|g}} [{{IPA\|/ɡ/}}]." (p. 12)</ref> [http://sagavyah.tripod.com/ALEFBET.html BIBLICAL HEBREW] - Sana'ani Yemenite Pronunciation of Hebrew [http://www.chayas.com/ TORAT MOSHA] - Information on Yemenite Jews [http://www.chayas.com/images/prontable.jpg Pronunciation Chart page 1] [http://www.chayas.com/images/prontab2.jpg Pronunciation Chart page 2] [http://www.chayas.com/evinsapir.doc Rabbi Evin Sapir's Account of Yemenite Hebrew] [http://www.chayas.com/hebrewlang.doc Hebrew Expressions used by Temanim in conversation] Some see the assimilation of the two vowels as a local variant within the wider Babylonian family, which the Yemenites happened to follow.<ref>On the interchange of Ḥolem and Ṣere, [[Geoffrey Khan]] of the [[University of Cambridge]] wrote in his article, ''Vocalization, Babylonian'' (p. 956): “The Karaite al-Qirqisānī, writing in the 10th century C.E., states that some Jews of Iraq said {{Script/Hebrew\|קָדֵישׁ}} ''qåḏēš'' instead of {{Script/Hebrew\|קָדוֹשׁ}} ''qåḏōš'' ‘holy’ due to influence from the language of the ‘Nabaṭ’ (i.e., the Aramaic speaking population of Iraq). Compare: [[Jacob Qirqisani\|al-Qirqisānī]], ''Kitāb al-’Anwār w-al-Marāqib'', ed. Nemoy 1939:II 140.” Rabbi [[Yosef Qafih]] in ''Collected Papers'' (vol. 2, pp. 944–945) argues that the old pronunciation of ''ḥolem'' in Ereẓ Israel was like the Yemenite pronunciation of today, based on [[Mishnah]] ''Eduyot'' 1:3 and on [[Maimonides]]' explanation there, where [[Abtalion]] and [[Shmaya (tanna)\|Shemaiah]], two foreigners who converted to Judaism, could not pronounce the ''ḥolem'' of '''{{Script/Hebrew\|מלוא הין}}''' (''melō hin'') in Mishnah ''Eduyot'' 1:3 but would say what sounded like ''mela hin''. Rabbi Qafih thus thought that the anomaly could not have been possible unless the original pronunciation of ''ḥolem'' was used by the Yemenite Jews in their pronunciation.</ref> ~~== References ==~~ ==== Strict application of Mobile Shewā ==== * {{cite book\|last=Sáenz-Badillos\|first=Angel\|year=1996\|title=A History of the Hebrew Language\|others=trans. John Elwolde\|___location=Cambridge, England\|publisher=Cambridge University Press\|id=ISBN 0-521-55634-1}} Rabbi [[Abraham Isaac Kook]] and Rabbi [[Jacob Saphir]] have praised the Yemenites in their correct pronunciation of Hebrew.<ref>Preface to Siddur ''Tefillat Kol Pe'' (ed. Rabbi Avraham al-Nadaf), Tel-Aviv 1960, pp. 7–8 (Hebrew); [https://www.hebrewbooks.org/22331 Jacob Saphir, Iben Safir] (vol. 1), Lyck 1866, pp. 53b-54a (in PDF pp. 121–122) (Hebrew)</ref> They still read the biblical lections and liturgies according to what is prescribed for Hebrew grammar and are meticulous to pronounce the mobile ''šĕwā'' {{Script/Hebrew\|שוא נע}} in each of its changing forms. While most other communities also adhere to the rule of mobile ''[[šĕwā]]'' whenever two ''šĕwā''s are written one after the other, as in {{Script/Hebrew\|יִכְתְּבוּ}}, most have forgotten its other usages. S. Morag, 'Pronunciations of Hebrew', Encyclopaedia Judaica XIII, 1120-1145. [[File:Dagesh-and-shva.png\|thumb\|right\|Mobile shĕwā]] [[Aaron ben Moses ben Asher\|Aharon Ben-Asher]], in his treatise on the proper usage of Hebrew vowels and trope symbols, writes on the ''šĕwā'': "[It is] the servant of all the letters in the entire Scriptures, whether at the beginning of the word, or in the middle of the word, or at the end of the word; whether what is pronounced by the tongue or not pronounced, for it has many ways… However, if it is joined with one of four [guttural] letters, {{lang\|he\|א ח ה ע}}, its manner [of pronunciation] will be like the manner of the vowel of the second letter in that word, such as: {{Script/Hebrew\|<big>בְּֽהֹנוֹת</big> ידיהם ורגליהם}} <small>(Jud. 1:7)</small> = ''b<sup>ö</sup>honoth''; {{Script/Hebrew\|מתי פתים <big>תְּֽאֵהֲבוּ</big> פתי}} <small>(Prov. 1:22)</small> = ''t<sup>e</sup>’ehavu''; {{Script/Hebrew\|עיניו <big>לְֽחֵלְכָה</big> יצפנו}} <small>(Ps. 10:8)</small> = ''l<sup>e</sup>ḥeləkhah''; {{Script/Hebrew\|שריה <big>רְֽעֵלָיָה</big> מרדכי}} <small>(Ezra 2:2)</small> = ''r<sup>e</sup>ʻeloyoh''."<ref>Aharon Ben-Asher, [https://www.hebrewbooks.org/38509 ''Sefer midiqduqe ha-ṭaʻamim''], [https://www.hebrewbooks.org/pdfpager.aspx?req=38509&st=&pgnum=53 p. 12 (p. 53 in PDF)]. In the original Hebrew: {{lang\|he\|rtl=yes\| סדר שוא, המשרתת לכל האותיות בכל המקרא בראש התיבה ובאמצע התיבה ובסוף התיבה ואשר תצא בלשון ואשר לא תצא. כי הרבה דרכים יש לה[...] אבל אם תצטרף עם אחד מן ארבעה אותיות אחה"ע יהיה דרכה על דרך נִקּוד האות השני שבתיבה, כמו בְּֽהֹנות ידיהם ורגליהם (שופטים א', ז,) עד מתי פתים תְּֽאֵהבו פתי (משלי א', כ"ב) עיניו לְֽחֵלכה יצפנו (תהלים י', ח') שריה רִֽעֵליה מרדכי (עזרא ב', ב,).}}</ref> ~~{{Jewish language}}~~ [[File:Shwa-gaja.jpg\|thumb\|right\| Mobile shewa (shĕwā-jiʻya)]] On the mobile ''šĕwā'' and its usage amongst Yemenite Jews, Israeli grammarian [[Shelomo Morag]] wrote:<ref>Shelomo Morag, ''The Samaritan and Yemenite Tradition of Hebrew'' (published in ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' – ed. Yosef Tobi), Tel-Aviv 2001, pp. 220–221</ref> "The pronunciation of the ''šĕwā'' mobile preceding {{lang\|he\|א, ה, ח, ע, or ר}} in the Yemenite tradition is [[echo vowel\|realized in accordance with the vowel following]] the guttural; quantitatively, however, this is an ultra-short vowel. For example, a word such as {{Script/Hebrew\|וְחוּט}} is pronounced ''w<sup>u</sup>ḥuṭ''. A ''šĕwā'' preceding a ''yōḏ'' is pronounced as an ultra-short ''ḥīreq'': the word {{Script/Hebrew\|בְּיוֹם}} is pronounced ''b<sup>i</sup>yōm''. This is the way the ''šĕwā'' is known to have been pronounced in the Tiberian tradition." Other examples of words of the mobile ''šĕwā'' in the same word taking the phonetic sound of the vowel assigned to the adjacent guttural letter<ref>The four guttural letters, according to Rabbi Saadia Gaon (882–942 CE) in his Judeo-Arabic commentary on ''Sefer Hayeṣirah'' (chapter 4, paragraph 3), and Yonah ibn Ǧanāḥ (c. 990 – c. 1050) in his ''Sefer HaRiqmah'', are ''aleph'' (א), ''hé'' (ה), ''ḥet'' (ח) and ''‘ayin'' (ע), and are produced from the depth of the tongue with the opening of the throat.</ref> or of a mobile ''šĕwā'' before the letter ''yod'' (י) taking the phonetic sound of the ''yod'', can be seen in the following: (Gen. 48:21) {{Script/Hebrew\|וְהֵשִׁיב}} = ''w<sup>e</sup>heshiv'' (Gen. 49:30) {{Script/Hebrew\|בַּמְּעָרָה }} = ''bam<sup>o</sup>ʻoroh'' (Gen. 50:10) {{Script/Hebrew\|בְּעֵבֶר}} = ''b<sup>e</sup>ʻevar'' (Exo. 7:27) {{Script/Hebrew\|וְאִם}} = ''w<sup>i</sup>’im'' (Exo. 20:23) {{Script/Hebrew\|מִזְבְּחִי}} = ''mizb<sup>i</sup>ḥī'' (Deut. 11:13) {{Script/Hebrew\|וְהָיָה}} = ''w<sup>o</sup>hoyoh'' (Psalm 92:1–3) {{Script/Hebrew\|מִזְמוֹר שִׁיר <big>לְיוֹם</big> הַשַּׁבָּת. טוֹב <big>לְהֹדוֹת</big> לַה' וּלְזַמֵּר לְשִׁמְךָ עֶלְיון. <big>לְהַגִּיד</big> בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת}} <small>(vs. 1)</small> ''l<sup>i</sup>yöm'' – <small>(vs. 2)</small> ''l<sup>o</sup>hödöth'' – <small>(vs. 3)</small> ''l<sup>a</sup>haǧīd'' ~~[[Category:Hebrew language]]~~ The above rule applies only to when one of the four guttural letters (אחהע), or a ''yod'' (י) or a resh (ר) follows the mobile ''šĕwā'', but it does not apply to the other letters; then, the mobile ''šĕwā'' is always read as a short-sounding ''pataḥ''. == Distinctive pronunciations preserved == Geographically isolated for centuries, the Yemenite Jews constituted a peculiar phenomenon within Diaspora Jewry. In their isolation, they preserved specific traditions of both Hebrew and Aramaic. The traditions, transmitted from generation to generation through the teaching and reciting of the Bible, post-biblical Hebrew literature (primarily the [[Mishnah]]), the [[Aramaic Targum]]s of the Bible, and the [[Babylonian Talmud]], are still alive.<ref name=tel-aviv2001>''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''Notes on the Vowel System of Babylonian Aramaic as Preserved in the Yemenite Tradition'', Shelomo Morag, Tel-Aviv, 2001, p. 181. {{ISBN\|965-7247-00-4}}</ref> They are manifest in the traditional manner of reading Hebrew that is practised by most members of the community. The Yemenite reading traditions of the Bible are now based on the Tiberian text and vocalization,<ref name=tel-aviv2001 /> as proofread by the [[masorete]], [[Aaron ben Asher]], with the one exception that the vowel ''sǝġūl'' is pronounced as a ''pataḥ'', since the ''sǝġūl'' did not exist in the Babylonian orthographic tradition to which the Jews of Yemen had previously been accustomed. In what concerns Biblical orthography, with the one exception of the ''sǝgūl'', the Yemenite Jewish community does not differ from any other Jewish community.<ref name=tel-aviv2001 /> [[File:Shlomo Morag recording Yemenite rabbis.jpg\|thumb\|right\|[[Shelomo Morag]] (standing) recording Yemenite rabbis, Yosef Saleh and Yosef Amar Halevi (sitting)]] Although the vast majority of post-Biblical Hebrew and Aramaic words are pronounced the same way or nearly the same way by all of Israel's diverse ethnic groups, including the Jews of Yemen, there are still other words whose phonemic system differs greatly from the way it is used in Modern Hebrew, the sense here being the tradition of vocalization or [[orthoepy\|diction]] of selective Hebrew words found in the Mishnah and Midrashic literature, or of Aramaic words found in the Talmud, and which tradition has been meticulously preserved by the [[Jews of Yemen]]. Two of the more recognized Yemenite pronunciations are for the words {{lang\|he\|rtl=yes\|רבי}} and {{lang\|he\|rtl=yes\|גברא}}, the first pronounced as ''Ribbi'', instead of Rabbi (as in Rabbi Meir), and the second pronounced ''guvra'', instead of ''gavra''. In the first case, archaeologist [[Benjamin Mazar]] was the first to discover its linguistic usage in the funerary epigrams of the 3rd and 4th-century CE, during excavations at the catacombs in [[Beit She'arim (Roman-era Jewish village)\|Beit She'arim]]. [[Nahman Avigad]], speaking of the same, wrote: "Of special interest is the title Rabbi and its Greek transliteration ({{langx\|el\|ΡΑΒΙ}}). In the inscriptions of Beth She'arim found in the former seasons {{lang\|he\|rtl=yes\|ריבי}} and {{lang\|he\|rtl=yes\|ביריבי}} are usual, and only once do we find {{lang\|he\|rtl=yes\|רבי}}, which has been regarded as a defective form of {{lang\|he\|rtl=yes\|ריבי}}, for in Greek we generally find the form ({{langx\|el\|ΡΙΒΒΙ}}). The transliteration ({{langx\|el\|ΡΑΒΙ}}) found here shows that the title was pronounced in [[Palestine (region)\|Palestine]] in different ways, sometimes ''Rabbi'' (ΡΑΒΒΙ, ΡΑΒΙ), sometimes ''Ribbi'' (ΡΙΒΒΙ, ΡΙΒΙ) and occasionally even ''Rebbi'' (ΒΗΡΕΒΙ)."<ref>{{cite book\|title=Excavations at Beit She'arim, 1953 – Preliminary Report \|first1=N.\|last1=Avigad\|author-link=Nahman Avigad \|first2=M.\|last2=Schwabe\|___location=Jerusalem\|publisher=[[Israel Exploration Society]]\|year=1954\|page=17 \|language=en }}</ref><ref>{{cite journal \|last=Kutscher\|first=Ezekiel \|title=Language and linguistic background of the complete Isaiah Scroll, from the Dead Sea Scrolls (הלשון והרקע הלשוני של מגילת ישעיהו השלמה, ממגילות ים המלח) \|journal=Kiryat-Sefer \|volume=36 \|pages=24–32\|date=1961\|language=he}} (p. 49 in other editions)</ref> In the latter case, the [[Jerusalem Talmud]] occasionally brings down the word {{lang\|he\|rtl=yes\|גברא}} in ''[[plene scriptum]]'', {{lang\|he\|rtl=yes\|גוברייא}} (pl. for {{lang\|he\|rtl=yes\|גברא}}), showing that its pronunciation was the same as that in use by the Yemenites.<ref>Cf. [[Jerusalem Talmud]], ''Sanhedrin'' 2:4, ''et al.'': דהוה מפייס לנשיא הוה מפייס לגוברייא</ref> Some have raised the proposition that the Yemenite linguistic tradition dates back to the [[Amoraim]].<ref>{{Citation \|contribution=The Yemenite Tradition in the Grammar of the Mishnah (מסורת התימנים בדקדוק לשון המשנה)\|title=Sefer Ḥanokh Yallon – A Collection of Essays\|last1=Shavtiel \|first1=Yitzḥak\|editor=[[Saul Lieberman]]\|publisher=Kiryat-Sefer Ltd.\|place=Jerusalem\|page=339 (note 10) \|year=1963 \|language=he }}</ref> R. [[Yehudai Gaon]], in his ''Halakhot Pesukot'' (Hil. ''Berakhot''), uses ''[[Yodh\|yod]]'' as the ''[[mater lectionis]]'' to show the vowel ''[[hiriq]]'', after the ''[[qoph]]'' ({{lang\|he\|rtl=yes\|ק}}) in ''Qiryat Shema'' ({{Langx\|he\|קִירְיַת שְׁמַע}}).<ref>{{cite book \|author-last=Yehudai Gaon \|author-link=Yehudai Gaon \|title=Sefer Halakhot Pesuḳot \|editor=A. Israel \| publisher=Ahavath Shalom\|date=1999 \|___location=Jerusalem\|pages=466–467\|language=he\|oclc=763145925 }}</ref> The editor of the critical edition, A. Israel, who places its composition in Babylonia, notes that "linguists would take an interest" in Yehudai Gaon's variant spellings of words, where especially the ''matres lectionis'' is used in place of vowels, "represented either by a plene ''alef'' ({{lang\|he\|rtl=yes\|א}}), ''waw'' ({{lang\|he\|rtl=yes\|ו}}), and ''yod'' ({{lang\|he\|rtl=yes\|י}})."<ref>{{cite book \|author-last=Yehudai Gaon \|author-link=Yehudai Gaon \|title=Sefer Halakhot Pesuḳot \|editor=A. Israel \| publisher=Ahavath Shalom\|date=1999 \|___location=Jerusalem\|pages=31–32\|language=he\|oclc=763145925 }}</ref> The use of the ''matres lectionis'' in place of the vowel ''hiriq'' in the [[construct case]] of the words קִרְיַת שְׁמַע ("recital of Shemaʻ" = קירית שמע) reflects apparently the Babylonian tradition of pronunciation, and, today, the same tradition is mirrored in the Yemenite pronunciation of ''Qiryat shemaʻ''.<ref>[[Shelomo Morag]], "The Samaritan and Yemenite Traditions of Hebrew: Points of Contact", in: ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), Tel-Aviv 2001, p. 222, § 3.4 {{ISBN\|965-7247-00-4}}</ref> The following diagrams show a few of the more conspicuous differences in the Yemenite tradition of vocalization and which Israeli linguist, [[Shelomo Morag]], believes reflects an ancient form of vocalizing the texts and was once known and used by all Hebrew-speakers.<ref>Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''Notes on the Vowel System of Babylonian Aramaic as Preserved in the Yemenite Tradition'', Tel-Aviv 2001, p. 183. {{ISBN\|965-7247-00-4}}</ref> {\| \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|אַוֵּיר}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 20, Jerusalem 1980, s.v. Mishnah (''Oholoth'' 4:1), et al.; Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, p. 6, s.v. אַוֵּיר.</ref> \|\| {{tlit\|he\|ʾawwēr}}\|\| {{lang\|he\|rtl=yes\|אַוִּיר}} \|\| {{tlit\|he\|ʾavvīr}} \|- \| {{lang\|he\|rtl=yes\|אֵי אִפְשָׁר}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Ta'anith'' 3b, et al.</ref> \|\| {{tlit\|he\|ʾēy ʾīfšor}} \|\| {{lang\|he\|rtl=yes\|אִי אֶפְשָׁר}} \|\| {{tlit\|he\|ʾīy ʾefšār}} \|- \| {{lang\|he\|rtl=yes\|אֵינוּ}}<ref>''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, p.220 § 13 (Hebrew); Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 1, Jerusalem 1980, s.v. Mishnah (''Shevi'it'' 7:1), et al.</ref> \|\| {{tlit\|he\|ʾēnū}} \|\| {{lang\|he\|rtl=yes\|אֵינוֹ}} \|\| {{tlit\|he\|ʾēnō}} \|- \| {{lang\|he\|rtl=yes\|אֶסְתְּנַס}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 1, Jerusalem 1980, s.v. ''Berakhot'' 16b, et al.</ref> \|\| {{tlit\|he\|estənas}}\|\| {{lang\|he\|rtl=yes\|אִסְתְּנִיס}} \|\| {{tlit\|he\|ʾistənīs}} \|- \| {{lang\|he\|rtl=yes\|אִתְאֲמַר}}<ref>[[Shelomo Morag]], ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''Notes on the Vowel System of Babylonian Aramaic as Preserved in the Yemenite Tradition'', Tel-Aviv 2001, p. 184</ref> \|\| {{tlit\|he\|ʾīṯʾămar}}\|\| {{lang\|he\|rtl=yes\|אִיתְּמַר}}<ref>Sometimes written in ''defective scriptum'', {{lang\|he\|rtl=yes\|אִתְּמַר}}.</ref> \|\| {{tlit\|he\|ʾītəmar}} \|- \| {{lang\|he\|rtl=yes\|בֵּיעוּר חָמֵץ}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 4, Jerusalem 1980, s.v. Mishnah (''Pesaḥim'' 2:1), ''Pes''. 21a, et al.</ref> \|\| {{tlit\|he\|bēyʿūr ḥomēṣ}} \|\| {{lang\|he\|rtl=yes\|בִּיעוּר חָמֵץ}} \|\| {{tlit\|he\|bīyʿūr ḥāmēṣ}} \|- \| {{lang\|he\|rtl=yes\|תֻּרְדְּיוֹן}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 16, Jerusalem 1980, s.v. ''Avodah Zarah'' 18a, et al.</ref> \|\| {{tlit\|he\|Turḏĭyōn}} \|\| {{lang\|he\|rtl=yes\|תְּרַדְיוֹן}} \|\| {{tlit\|he\|Təraḏyōn}} \|- \| {{lang\|he\|rtl=yes\|בָּצֵל}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 20, Jerusalem 1980, s.v. ''Niddah'' 17a, et al. The plural of this word is {{lang\|he\|rtl=yes\|בְּצָלִים}}.</ref>\|\| {{tlit\|he\|boṣēl}} \|\| {{lang\|he\|rtl=yes\|בָּצָל}} \|\| {{tlit\|he\|bāṣāl}} \|- \| {{lang\|he\|rtl=yes\|בִּרְיָה}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Sukkah'' 53a, et al.; cf. Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), Tel-Aviv 2001, p.222.</ref> \|\| {{tlit\|he\|bīryo}} \|\| {{lang\|he\|rtl=yes\|בְּרִיָּה}} \|\| {{tlit\|he\|bərīyyā}} \|- \| {{lang\|he\|rtl=yes\|בָּתֵּי כְּנָסִיּוֹת}}<ref name=jerusalem1980>''Talmud Bavli Menuqad'', Yosef Amar Halevi, vol. 6, Jerusalem, 1980, s.v. ''Megillah'' 6a, et al.</ref> \|\| {{tlit\|he\|botē kŏnosīyyōṯ}} \|\| {{lang\|he\|rtl=yes\|בָּתֵּי כְּנֵסִיּוֹת}} \|\| {{tlit\|he\|bātē kənēsīyyōṯ}} \|} \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|גֻּבְרָא}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 1, Jerusalem 1980, s.v. ''Berakhoth'' 31b, et al.</ref> \|\| {{tlit\|he\|ǧuḇroʾ}} \|\| {{lang\|he\|rtl=yes\|גַּבְרָא}} \|\| {{tlit\|he\|gaḇrāʾ}} \|- \| {{lang\|he\|rtl=yes\|גַּט}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 10, Jerusalem 1980, s.v. ''Gittin'' 2a, et al.</ref> \|\| {{tlit\|he\|ǧaṭ}}\|\| {{lang\|he\|rtl=yes\|גֵּט}} \|\| {{tlit\|he\|gēṭ}} \|- \| {{lang\|he\|rtl=yes\|גְּייָס}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 4, Jerusalem 1980, s.v. Mishnah (''Pesahim'' 3:7), written in margin; ''Yebamoth'' 122b, et al.</ref> \|\| {{tlit\|he\|ǧĭyyos}} \|\| {{lang\|he\|rtl=yes\|גַּייִס}} \|\| {{tlit\|he\|gayyīs}} \|- \| {{lang\|he\|rtl=yes\|גִּיעְגּוּעִין}}<ref>Cf. [[Rashi]], Babylonian Talmud, ''Yebamot'' 62b, s.v. והנושא בת אחותו, who writes the word in ''plene scriptum'', with a ''yod'' after the ''gimel''.</ref> \|\| {{tlit\|he\|ǧīʿǧūʿīn}} \|\| {{lang\|he\|rtl=yes\|גַּעְגּוּעִים}} \|\| {{tlit\|he\|gaʿgūʿīm}} \|- \| {{lang\|he\|rtl=yes\|גְּנָאי}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 1, Jerusalem 1980, s.v. ''Berakhot'' 33b, et al.; Tsemaḥ Kessar, ''Oral and Written Traditions of the Mishnah: Morphology of the Noun in the Yemenite Tradition'', Jerusalem 2001, pp. 304–305, {{ISSN\|0333-5143}}</ref> \|\| {{tlit\|he\|ǧŏnoʾy}} \|\| {{lang\|he\|rtl=yes\|גְּנַאי}} \|\| {{tlit\|he\|gǝnaʾy}} \|- \| {{lang\|he\|rtl=yes\|דְּבֵּילָה}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. Mishnah (''Shabbath'' 16:3), et al.</ref> \|\| {{tlit\|he\|dĕbēlo}} \|\| {{lang\|he\|rtl=yes\|דְּבֵילָה}} \|\| {{tlit\|he\|dǝḇēlā}} \|- \| {{lang\|he\|rtl=yes\|דְּבָק}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. Mishnah (''Shabbath'' 8:4), et al., which has the connotation of "glue." Cf. Isaiah 41:7, {{lang\|he\|rtl=yes\|לַדֶּבֶק}}, which word differs and means in its context, "it is good ''for fastening''."</ref> \|\| {{tlit\|he\|dŏḇog}}\|\| {{lang\|he\|rtl=yes\|דֶּבֶק}} \|\| {{tlit\|he\|deḇeq}} \|- \| {{lang\|he\|rtl=yes\|הַפַּלָּגָה}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 109a, et al.</ref> \|\| {{tlit\|he\|happalloġo}} \|\| {{lang\|he\|rtl=yes\|הַפְּלָגָה}} \|\| {{tlit\|he\|happǝlāgā}} \|- \| {{lang\|he\|rtl=yes\|דְּכַתִיב}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 105a, et al.</ref> \|\| {{tlit\|he\|dăḵaṯīḇ}} \|\| {{lang\|he\|rtl=yes\|דִּכְתִיב}} \|\| {{tlit\|he\|dīḵǝṯīḇ}} \|- \| {{lang\|he\|rtl=yes\|הַאיְדַּנָא}}<ref>''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, p. 220 § 14 (Hebrew); Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Yoma'' 19b; ''ibid''., vol. 4, ''Pesaḥim'' 7a, et al.</ref> \|\| {{tlit\|he\|haʾydanoʾ}} \|\| {{lang\|he\|rtl=yes\|הַאִידְּנָא}} \|\| {{tlit\|he\|haʾīydǝnāʾ}} \|- \| {{lang\|he\|rtl=yes\|הוּרְדּוּס}}<ref name="Yosef Amar Halevi 1980">Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 14, Jerusalem 1980, s.v. ''Baba Bathra'' 3b, et al.</ref> \|\| {{tlit\|he\|Hūrŭdūs}} \|\| {{lang\|he\|rtl=yes\|הוֹרְדוֹס}} \|\| {{tlit\|he\|Hōrǝdōs}} \|} \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|הִלְכּוֹת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Megillah'' 32a (end), et al.</ref> \|\| {{tlit\|he\|hīlkōṯ}} \|\| {{lang\|he\|rtl=yes\|הִלְכוֹת}} \|\| {{tlit\|he\|hīlḵōṯ}} \|- \| {{lang\|he\|rtl=yes\|הִעְמִיד}} \|\| {{tlit\|he\|hīʿĭmīḏ}} \|\| {{lang\|he\|rtl=yes\|הֶעֱמִיד}} \|\| {{tlit\|he\|heʿĕmīḏ}} \|- \| {{lang\|he\|rtl=yes\|וִהְוִי}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 16, Jerusalem 1980, s.v. Mishnah (''Avoth'' 1:6), et al. For example, {{lang\|he\|rtl=yes\|וִהְוִי זהיר בדבריך}}, in Mishnah ''Avoth'' 1:9.</ref> \|\| {{tlit\|he\|wīhĭwīy}} \|\| {{lang\|he\|rtl=yes\|וֶהֱוֵי}} \|\| {{tlit\|he\|vehĕvēy}} \|- \| {{lang\|he\|rtl=yes\|וְכַתִיב}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 4, Jerusalem 1980, s.v. ''Pesaḥim'' 5a, et al.</ref> \|\| {{tlit\|he\|wăḵaṯīḇ}}\|\| {{lang\|he\|rtl=yes\|וּכְתִיב}} \|\| {{tlit\|he\|ūḵǝṯīḇ}} \|- \| {{lang\|he\|rtl=yes\|זְכוֹכִית}}<ref name=jerusalem1980 /><ref>Yosef Amar Halevi, ''Talmud Habavli Hamenuqad'', vol. 2, Jerusalem 1980, s.v. ''Shabbat'' 14b; the same vocalization is found for this word in Job 28:17, in the Codex proofread by [[Aaron ben Moses ben Asher\|Aaron ben Asher]], known now universally as the [[Leningrad Codex]].</ref> \|\| {{tlit\|he\|zŏḵōḵīṯ}} \|\| {{lang\|he\|rtl=yes\|זְכוּכִית}} \|\| {{tlit\|he\|zəḵūḵīṯ}} \|- \| {{lang\|he\|rtl=yes\|זָכִיּוֹת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Yoma'' 86b, et al.</ref> \|\| {{tlit\|he\|zoḵīyyōṯ}} \|\| {{lang\|he\|rtl=yes\|זָכֻיּוֹת}} \|\| {{tlit\|he\|zāḵuyyōṯ}} \|- \| {{lang\|he\|rtl=yes\|זְפָק}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 18, Jerusalem 1980, s.v. ''Ḥullin'' 56b, et al.</ref> \|\| {{tlit\|he\|zŏfog}}\|\| {{lang\|he\|rtl=yes\|זֶפֶק}} \|\| {{tlit\|he\|zefeq}} \|- \| {{lang\|he\|rtl=yes\|חוֹמַשׁ}}<ref>Tsemaḥ Kessar, ''Vocalized Words Based on the Tradition of Yemen'': Article published in book, ''Le'rosh Yosef'' (ed. Yosef Tobi), Jerusalem 1995, p. 120, note 59, {{ISBN\|965-7004-01-2}}. In the plural, חוֹמַשׁ מן הַחוּמְשִׁין (a codex of the codices).</ref> \|\| {{tlit\|he\|ḥōmaš}} \|\| {{lang\|he\|rtl=yes\|חוּמַּשׁ}} \|\| {{tlit\|he\|ḥūmmaš}} \|- \| {{lang\|he\|rtl=yes\|חֲלָזוֹן}}<ref name=jerusalem1980 /> \|\| {{tlit\|he\|ḥălozōn}} \|\| {{lang\|he\|rtl=yes\|חִלָּזוֹן}} \|\| {{tlit\|he\|ḥīllāzōn}} \|- \| {{lang\|he\|rtl=yes\|חַשְׁמוּנַּאי}}<ref name="Yosef Amar Halevi 1980"/> \|\| {{tlit\|he\|ḥašmūnnaʾy}}\|\| {{lang\|he\|rtl=yes\|חַשְׁמוֹנָאי}} \|\| {{tlit\|he\|ḥašmōnāʾy}} \|} \|} Notes on transliteration: In the Yemenite Jewish tradition, the vowel ''[[qamaṣ]]'' {{angle bracket\|{{lang\|he\|rtl=yes\|{{Script/Hebrew\|{{nbsp}} ָ }}}}}}, represents {{IPAslink\|oː}}. The Hebrew character ''Tau'' ({{Langx\|he\|{{lang\|he\|rtl=yes\|ת}}}}), without a dot of accentuation, represents {{IPAslink\|θ}}. The Hebrew character ''Gimal'' ({{Langx\|he\|{{lang\|he\|rtl=yes\|גּ}}}}), with a dot of accentuation, represents {{IPAslink\|dʒ}}. The Hebrew word {{lang\|he\|rtl=yes\|{{lang\|he\|rtl=yes\|גנאי}}}} (in the above middle column, and meaning 'a thing detestable'), is written in Yemenite Jewish tradition with a vowel ''[[qamaṣ]]'' beneath the {{Langx\|he\|{{lang\|he\|rtl=yes\|נ}}}}, but since it is followed by the letters {{lang\|he\|rtl=yes\|{{lang\|he\|rtl=yes\|אי}}}} it represents {{IPA\|/ɔɪ/}}.<ref>Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''Notes on the Vowel System of Babylonian Aramaic as Preserved in the Yemenite Tradition'', Tel-Aviv 2001, p. 184</ref> The vowel ''ḥolam'' in the Yemenite dialect is transcribed here with {{angbr\|o}}, and represents a front rounded vowel. Another peculiarity with the Yemenite dialect is that the vast majority of Yemenite Jews (excluding the Jews of Sharab in Yemen) will replace {{IPAslink\|q}}, used here in transliteration of texts, with the phonetic sound of {{IPAblink\|ɡ}}. {\| \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|חֲתִיכָּה}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Betza'' 17a, et al. The Hebrew word {{lang\|he\|rtl=yes\|חֲתִיכָּה}} (''ḥăṯīkkah'') is the noun, "piece" (in the absolute state), or {{lang\|he\|rtl=yes\|חֲתִיכַּת בשר}} ("piece of meat") in the construct state. The word is of the same metre as {{lang\|he\|rtl=yes\|קליפּה}} (''qǝlipah''), the noun for "peel," or the "rind" of a fruit. Both the [[Kaph\|kaf]] and ''[[Pe (Semitic letter)\|pe]]'' in these words are accentuated with a dot (''dagesh''). However, when these same words are used as a verb, showing action, as in "cutting a piece" or in "peeling an apple," the words take on a different form, and would respectively be {{lang\|he\|rtl=yes\|חֲתִיכָה}} (''ḥăṯīḫah'') and {{lang\|he\|rtl=yes\|קליפָה}} (''qǝlīfah''), without dots of accentuation in the Hebrew characters [[Kaph\|kaf]] and ''[[Pe (Semitic letter)\|pe]]'' (i.e. ''rafe'' letters), such as when the verb is used with the preposition "after": e.g. "after peeling the apple" = {{lang\|he\|rtl=yes\|אחרי קליפת התפוח}}, or "after cutting the meat" = {{lang\|he\|rtl=yes\|אחרי חתיכת הבשר}}.</ref> \|\| {{tlit\|he\|ḥăṯīko}} \|\| {{lang\|he\|rtl=yes\|חֲתִיכָה}} \|\| {{tlit\|he\|ḥăṯīḵā}} \|- \| {{lang\|he\|rtl=yes\|טְלִית}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 13, Jerusalem 1980, s.v. ''Baba Metzi'a'' 30b (end), et al.</ref> \|\| {{tlit\|he\|ṭĭlīṯ}} \|\| {{lang\|he\|rtl=yes\|טַלִּית}} \|\| {{tlit\|he\|ṭallīṯ}} \|- \| {{lang\|he\|rtl=yes\|מַדְרֵס}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. Mishnah (''Shabbath'' 6:4), et al.</ref> \|\| {{tlit\|he\|maḏrēs}}\|\| {{lang\|he\|rtl=yes\|מִדְרָס}} \|\| {{tlit\|he\|mīḏrās}} \|- \| {{lang\|he\|rtl=yes\|יְהֶא}}<ref name="ReferenceA">Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Megillah'' 6a, et al.</ref> \|\| {{tlit\|he\|yĕheʾ}} \|\| {{lang\|he\|rtl=yes\|יְהֵא}} \|\| {{tlit\|he\|yǝhēʾ}} \|- \| {{lang\|he\|rtl=yes\|יְכוּלִים}}<ref>''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, p. 220 § 13 (Hebrew); Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 1, Jerusalem 1980, s.v. ''Berakhoth'' 17b (Mishnah), et al.</ref> \|\| {{tlit\|he\|yŭḵūlīm}} \|\| {{lang\|he\|rtl=yes\|יְכוֹלִים}} \|\| {{tlit\|he\|yǝḵōlīm}} \|- \| {{lang\|he\|rtl=yes\|יְרוּשְׁלְמִי}}<ref>''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, p.220 § 13 (Hebrew).</ref> \|\| {{tlit\|he\|yŭrūšlĭmī}} \|\| {{lang\|he\|rtl=yes\|יְרוּשַׁלְמִי}} \|\| {{tlit\|he\|yǝrūšalmī}} \|- \| {{lang\|he\|rtl=yes\|יָרָק}}<ref>The vocalization changes only when ירק is written in the construct state: e.g. {{lang\|he\|rtl=yes\|יֶרֶק הַשָׂדֶה}} (''yereq-hasadeh'') [Numbers 22:4], or {{lang\|he\|rtl=yes\|יֶרֶק עשב}} (''yereq ʻesev'') [Genesis 1:30].</ref> \|\| {{tlit\|he\|yorog}}\|\| {{lang\|he\|rtl=yes\|יֶרֶק}} \|\| {{tlit\|he\|yereq}} \|- \| {{lang\|he\|rtl=yes\|כּוּמָר}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 11, Jerusalem 1980, s.v. ''Kiddushin'' 20b, et al.</ref> \|\| {{tlit\|he\|kūmor}} \|\| {{lang\|he\|rtl=yes\|כּוֹמֶר}} \|\| {{tlit\|he\|kōmer}} \|- \| {{lang\|he\|rtl=yes\|כּוֹתָל}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 14, Jerusalem 1980, s.v. ''Baba Bathra'' 5a, et al. Plural: {{lang\|he\|rtl=yes\|כּוֹתָלֵי בית המדרש}}, rather than {{lang\|he\|rtl=yes\|כּוֹתְלֵי בית המדרש}}; construct state: {{lang\|he\|rtl=yes\|כּוֹתַל חָצֵר}}. Although in the Scriptures the vocalization is different, this system follows what is commonly used for the Hebrew used in rabbinic literature.</ref> \|\| {{tlit\|he\|kōṯol}} \|\| {{lang\|he\|rtl=yes\|כּוֹתֶל}} \|\| {{tlit\|he\|kōṯel}} \|- \| {{lang\|he\|rtl=yes\|כִּי הַאיֵ גְּוַנָא}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 13, Jerusalem 1980, s.v. ''Baba Metzi'a'' 30b, et al.</ref> \|\| {{tlit\|he\|kī haʾyē ǧăwanoʾ}}\|\| {{lang\|he\|rtl=yes\|כִּי הַאי גַּוְנָא}} \|\| {{tlit\|he\|kī haʾy gavnāʾ}} \|- \| {{lang\|he\|rtl=yes\|יֵיתֵי וִיפַסַּח}}<ref>''Tiklāl Etz Ḥayim'' (ed. Shimon Tzalah), vol. 2, Jerusalem 1971, s.v. {{lang\|he\|rtl=yes\|אגדתא דפסחא}}, pp. 52a–b.</ref> \|\| {{tlit\|he\|yēyṯēy wīyfassaḥ}}\|\| {{lang\|he\|rtl=yes\|יֵיתֵי וְיִפְסַח}} \|\| {{tlit\|he\|yēyṯēy vǝyīfǝsaḥ}} \|} \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|כָּרֵיתוֹת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 19, Jerusalem 1980, s.v. ''Kareithoth'' 2a, et al.</ref> \|\| {{tlit\|he\|korēṯoṯ}} \|\| {{lang\|he\|rtl=yes\|כְּרִיתוּת}} \|\| {{tlit\|he\|kǝrīṯūṯ}} \|- \| {{lang\|he\|rtl=yes\|כִּשְׁהוּא / כִּשְׁהֶן}}<ref>''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, p. 220 § 12 (Hebrew); Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 1, Jerusalem 1980, s.v. ''Berakhoth'' 35a, et al.</ref> \|\| {{tlit\|he\|kīšhūʾ / kīšhan}}\|\| {{lang\|he\|rtl=yes\|כְּשֶׁהוּא / כְּשֶׁהֶן}} \|\| {{tlit\|he\|kǝšehūʾ / kǝšehen}} \|- \| {{lang\|he\|rtl=yes\|לְאַפַּוְקֵי}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 51a, et al. ''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, p. 221 (Hebrew). Unique to Yemenite Jewish pronunciation of Aramaic words is the derived stem infinitives like ''qattawle'' (קְטַולֵי), which are always pronounced with a diphthong {{IPA\|aʊ}} before the character “waw”, such as: {{lang\|he\|rtl=yes\|לְמַעַוְטֵי, לְאַדְלַוְקֵי, לְבַשַּׁוְלֵי, לַאֲפַוְיֵי ,לְאַטְמַוְנֵי}} (lǝ’aṭm{{lang\|he\|rtl=yes\|aw}}ne, la’af{{lang\|he\|rtl=yes\|aw}}ye, lǝvash{{lang\|he\|rtl=yes\|aw}}le, lǝ’adl{{lang\|he\|rtl=yes\|aw}}qe, lǝma‘{{lang\|he\|rtl=yes\|aw}}ṭe). See Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), Tel-Aviv 2001, p. 141. {{ISBN\|965-7247-00-4}}</ref> \|\| {{tlit\|he\|lăʾapawgēy}}\|\| {{lang\|he\|rtl=yes\|לְאַפּוּקֵי}} \|\| {{tlit\|he\|lǝʾapūqēy}} \|- \| {{lang\|he\|rtl=yes\|לְבַטַּל}}<ref>''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, p. 218 § 2 (Hebrew)</ref> \|\| {{tlit\|he\|lăḇaṭṭal}}\|\| {{lang\|he\|rtl=yes\|לְבַטֵּל}} \|\| {{tlit\|he\|lǝḇattēl}} \|- \| {{lang\|he\|rtl=yes\|לִגְמַרֵי}}<ref>''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, p.220 § 13 (Hebrew); Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 12, Jerusalem 1980, s.v. ''Baba Kama'' 35b, et al.</ref> \|\| {{tlit\|he\|līġmarēy}}\|\| {{lang\|he\|rtl=yes\|לִגַמְרֵי}} \|\| {{tlit\|he\|līgamǝrēy}} \|- \| {{lang\|he\|rtl=yes\|לִידָה}}<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' (אוצר לשון הקדש שלבני תימן), Tel-Aviv 1978, p. 143 (Hebrew); cf. Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. ''Shabbath'' 31b (Mishnah), {{lang\|he\|rtl=yes\|בְּשָׁעַת לִידְתָּן}}, et al.</ref> \|\| {{tlit\|he\|līḏo}} \|\| {{lang\|he\|rtl=yes\|לֵידָה}} \|\| {{tlit\|he\|lēḏā}} \|- \| {{lang\|he\|rtl=yes\|לוֹלָב}}<ref>Plural: {{lang\|he\|rtl=yes\|לוֹלָבִּים}}.</ref> \|\| {{tlit\|he\|lōloḇ}} \|\| {{lang\|he\|rtl=yes\|לוּלָב}} \|\| {{tlit\|he\|lūlāḇ}} \|- \| {{lang\|he\|rtl=yes\|לֵישַׁב}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 4, Jerusalem 1980, s.v. ''Pesaḥim'' 7b, et al.; Tsemaḥ Kessar, ''Vocalized Words Based on the Tradition of Yemen'': Article published in book, ''Le'rosh Yosef'' (ed. Yosef Tobi), Jerusalem 1995, p. 111.</ref> \|\| {{tlit\|he\|lēšaḇ}} <!-- changed from lēšeḇ --> \|\| {{lang\|he\|rtl=yes\|לֵישֵׁב}} \|\| {{tlit\|he\|lēšēḇ}} \|- \| {{lang\|he\|rtl=yes\|לִמּוֹל}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. Mishnah (''Shabbath'' 19:4), et al.</ref> \|\| {{tlit\|he\|līmmōl}} \|\| {{lang\|he\|rtl=yes\|לָמוּל}} \|\| {{tlit\|he\|lāmūl}} \|- \| {{lang\|he\|rtl=yes\|לְמַחוֹת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 16, Jerusalem 1980, s.v. ''Avodah Zarah'' 18a, et al. The conventions for Yemenite Hebrew require that the Hebrew character ''[[ḥet]]'' (ח) be stressed in this one word.</ref> \|\| {{tlit\|he\|lămaḥōṯ}}\|\| {{lang\|he\|rtl=yes\|לִמְחוֹת}} \|\| {{tlit\|he\|līməḥōṯ}} \|- \| {{lang\|he\|rtl=yes\|לְמַעַט}} \|\| {{tlit\|he\|lămaʿaṭ}}\|\| {{lang\|he\|rtl=yes\|לְמַעֵט}} \|\| {{tlit\|he\|ləmaʿēṭ}} \|- \| {{lang\|he\|rtl=yes\|לְפִיכָּךְ}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 8, Jerusalem 1980, s.v. ''Kethuboth'' 2a, et al.</ref> \|\| {{tlit\|he\|lĭfīkoḵ}} \|\| {{lang\|he\|rtl=yes\|לְפִיכָךְ}} \|\| {{tlit\|he\|ləfīḵāḵ}} \|} \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|לְקָרַב / לְרַחַק}}<ref>The full infinitive form of a verbs "to draw near" and "to distance."</ref> \|\| {{tlit\|he\|lŏgoraḇ}} {{lang\|he\|rtl=yes\|/}} ''lăraḥag''\|\| {{lang\|he\|rtl=yes\|לְקָרֵב / לְרַחֵק}} \|\| {{tlit\|he\|ləqārēḇ}} {{lang\|he\|rtl=yes\|/}} ''ləraḥēq'' \|- \| {{lang\|he\|rtl=yes\|לִשְׁאַל}}<ref>The difference between ''lish'al'' ({{lang\|he\|rtl=yes\|לִשְׁאַל}}) and ''lish'ol'' ({{lang\|he\|rtl=yes\|לִשְׁאֹל}}) is that the former is used for a question, whereas the latter is used for borrowing an object.</ref> \|\| {{tlit\|he\|līšʾal}}\|\| {{lang\|he\|rtl=yes\|לִשְׁאֹל}} \|\| {{tlit\|he\|līšʾōl}} \|- \| {{lang\|he\|rtl=yes\|לְשַׁקַּר}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 8, Jerusalem 1980, s.v. ''Kethuboth'' 27b, et al.</ref> \|\| {{tlit\|he\|lăšaggar}}\|\| {{lang\|he\|rtl=yes\|לְשַׁקֵּר}} \|\| {{tlit\|he\|ləšaqqēr}} \|- \| {{lang\|he\|rtl=yes\|לְתַכֶּן}}\|\| {{tlit\|he\|lăṯakan}}\|\| {{lang\|he\|rtl=yes\|לְתַקֵּן}}\|\| {{tlit\|he\|ləṯaqēn}} \|- \| {{lang\|he\|rtl=yes\|מְבוּקְשׁוֹ}}<ref>Zechariah Al-Dhahiri, ''Sefer Ha-Mūsar'' (ed. Mordechai Yitzhari), Benei Barak 2008 (Hebrew)</ref> \|\| {{tlit\|he\|mŭḇūgŏšō}}\|\| {{lang\|he\|rtl=yes\|מְבוּקָּשׁוֹ}} \|\| {{tlit\|he\|məḇūqqāšō}} \|- \| {{lang\|he\|rtl=yes\|אִכְּפַת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 13, Jerusalem 1980, s.v. ''Baba Metzi'a'' 40a, et al.; cf. Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''Notes on the Vowel System of Babylonian Aramaic as Preserved in the Yemenite Tradition'', Tel-Aviv 2001, p. 255.</ref> \|\| {{tlit\|he\|’īkfaṯ}}\|\| {{lang\|he\|rtl=yes\|אִכְפַּת}}\|\| {{tlit\|he\|’īḵpaṯ}} <!-- changed from īḵfaṯ --> \|- \| {{lang\|he\|rtl=yes\|מִיָּמִים}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 13, Jerusalem 1980, s.v. ''Baba Metzi'a'' 59b (in glosses), et al.</ref> \|\| {{tlit\|he\|mīyyomīm}} \|\| {{lang\|he\|rtl=yes\|מִיּוֹמַיִם}} \|\| {{tlit\|he\|mīyyōmayīm}} \|- \| {{lang\|he\|rtl=yes\|מְזָמְנִין}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 1, Jerusalem 1980, s.v. Mishnah (''Berakhoth'' 7:2), et al.</ref> \|\| {{tlit\|he\|mŏzomĭnīn}} \|\| {{lang\|he\|rtl=yes\|מְזַמְּנִין}} \|\| {{tlit\|he\|məzammənīn}} \|- \| {{lang\|he\|rtl=yes\|מִחֲזִי}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 1, Jerusalem 1980, s.v. ''Berakhoth'' 17b, et al. The ''ḥet'' in {{lang\|he\|rtl=yes\|מִחֲזִי}} is also stressed in the Yemenite tradition, as in {{lang\|he\|rtl=yes\|{{lang\|he\|rtl=yes\|מִחֲזִי כיוהרא}}}} (''ibid''.).</ref> \|\| {{tlit\|he\|mīḥăzīy}} \|\| {{lang\|he\|rtl=yes\|מִיחְזֵי}} \|\| {{tlit\|he\|mīyḥəzēy}} \|- \| {{lang\|he\|rtl=yes\|מְחָנְפִים}}<ref>Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), Tel-Aviv 2001, p. 205. The same metre is used for other words: e.g. {{lang\|he\|rtl=yes\|מְחָטְפִין , מְזָלְפִין}}, etc.</ref> \|\| {{tlit\|he\|mŏḥonĭfīm}} \|\| {{lang\|he\|rtl=yes\|מַחֲנִיפִים}} \|\| {{tlit\|he\|maḥănīfīm}} \|- \| {{lang\|he\|rtl=yes\|מִיּוֹשֵׁב}}<ref>Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), Tel-Aviv 2001, p. 48.</ref> \|\| {{tlit\|he\|mīyyōšēḇ}} \|\| {{lang\|he\|rtl=yes\|מְיוּשָּׁב}} \|\| {{tlit\|he\|məyūššāḇ}} \|} \|} In the Yemenite tradition, the plural endings on the words {{lang\|he\|rtl=yes\|זָכִיּוֹת}} (''merits''), {{lang\|he\|rtl=yes\|מַלְכִיּוֹת}} (''kingdoms''), {{lang\|he\|rtl=yes\|גָּלִיּוֹת}} (''exiles''), {{lang\|he\|rtl=yes\|טעִיּוֹת}} (''errors''), {{lang\|he\|rtl=yes\|טרפִיּוֹת}} (''defective animals'') and {{lang\|he\|rtl=yes\|עֵדִיּוֹת}} (''testimonies''), all differ from the way they are vocalized in Modern Hebrew. In Modern Hebrew, these words are marked with a ''shuraq'', as follows: {{lang\|he\|rtl=yes\|זָכֻיּוֹת}} – {{lang\|he\|rtl=yes\|מַלְכֻיּוֹת}} – {{lang\|he\|rtl=yes\|גָּלֻיּוֹת}} – {{lang\|he\|rtl=yes\|טעֻיּוֹת}} – {{lang\|he\|rtl=yes\|טרפֻיּוֹת}} – {{lang\|he\|rtl=yes\|עֵדֻיּוֹת}}. Although the word {{Langx\|he\|{{lang\|he\|rtl=yes\|מַלְכֻיוֹת}}}} (''kingdoms'') in Daniel 8:22 is vocalized ''malkhuyoth'', as it is in Modern Hebrew, [[Shelomo Morag]] thinks that the Yemenite tradition reflects a phonological phenomenon known as [[dissimilation]], whereby similar consonants or vowels in a word become less similar.<ref>Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), Tel-Aviv 2001, p. 111 ({{ISBN\|965-7247-00-4}}) (Hebrew/English).</ref> Others explain the discrepancy as being in accordance with a general rule of practice, prevalent in the 2nd century CE, where the Hebrew in rabbinic literature was distinguished from that of Biblical Hebrew, and put into an entire class and category of its own, with its own rules of vocalization (see ''infra''). The Hebrew noun {{lang\|he\|rtl=yes\|חֲתִיכָּה}} (''ḥăṯīkkah''), in the upper left column, is a word meaning "slice/piece" (in the absolute state), or {{lang\|he\|rtl=yes\|חֲתִיכַּת בשר}} ("piece of meat") in the construct state. The noun is of the same metre as {{lang\|he\|rtl=yes\|קְלִיפָּה}} (''qǝlipah''), a word meaning "peel," or the "rind" of a fruit. Both the ''[[kaph]]'' and ''[[Pe (Semitic letter)\|pe]]'' in these nouns are with a ''dagesh''. However, the same roots applied to different meters, serving as gerunds, as in "slicing/cutting" [meat] and "peeling" [an apple], the words would respectively be {{lang\|he\|rtl=yes\|חֲתִיכָה}} (''ḥăṯīḫah'') and {{lang\|he\|rtl=yes\|קליפָה}} (''qǝlīfah''), without a ''dagesh'' in the Hebrew characters ''[[Kaph]]'' and ''[[Pe (Semitic letter)\|Pe]]'' (i.e. ''rafe'' letters), such as when the verb is used with the preposition "after": e.g. "after peeling the apple" = {{lang\|he\|rtl=yes\|אחרי קליפת התפוח}}, or "after cutting the meat" = {{lang\|he\|rtl=yes\|אחרי חתיכת הבשר}}. {\| \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|פוּשָׁרין}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 13, Jerusalem 1980, s.v. ''Baba Metzi'a'' 29b, et al.</ref> \|\| {{tlit\|he\|fūšorīn}} \|\| {{lang\|he\|rtl=yes\|פּוֹשְׁרִין}} \|\| {{tlit\|he\|pōšǝrīn}} \|- \| {{lang\|he\|rtl=yes\|מֵיעוּט}}<ref name="ReferenceB">Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 14, Jerusalem 1980, s.v. ''Baba Bathra'' 14a, et al.</ref> \|\| {{tlit\|he\|mēyʿūṭ}} \|\| {{lang\|he\|rtl=yes\|מִיעוּט}} \|\| {{tlit\|he\|mīyʿūṭ}} \|- \| {{lang\|he\|rtl=yes\|וְאִילַּךְ}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 16b, et al.</ref> \|\| {{tlit\|he\|wĭʾīllaḵ}}\|\| {{lang\|he\|rtl=yes\|וְאֵילַךְ}} \|\| {{tlit\|he\|vǝʾēlaḵ}} \|- \| {{lang\|he\|rtl=yes\|מְכִילְּתָא}} \|\| {{tlit\|he\|mĭḵīllŏṯoʾ}} \|\| {{lang\|he\|rtl=yes\|מְכִילְתָּא}} \|\| {{tlit\|he\|mǝḵīlǝtāʾ}} \|- \| {{lang\|he\|rtl=yes\|מִלְוָה}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 11, Jerusalem 1980, s.v. ''Kiddushin'' 47a, et al. For example: {{lang\|he\|rtl=yes\|מִלְוָה להוצאה ניתנה}}, "A loan is given with the intent of it being expendable."</ref> \|\| {{tlit\|he\|mīlwo}} \|\| {{lang\|he\|rtl=yes\|מִלְוֶה}} \|\| {{tlit\|he\|mīlve}} \|- \| {{lang\|he\|rtl=yes\|מְלָחֵם}} <small>בַּרְזֶל</small><ref>[[Shelomo Morag]], ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''Notes on the Vowel System of Babylonian Aramaic as Preserved in the Yemenite Tradition'', Tel-Aviv 2001, pp. 205–206</ref> \|\| {{tlit\|he\|mŏloḥēm <small>barzal</small>}}\|\| {{lang\|he\|rtl=yes\|מַלְחֵם}} <small>בַּרְזֶל</small> \|\| {{tlit\|he\|malḥēm <small>barzel</small>}} \|- \| {{lang\|he\|rtl=yes\|הָרִשְׁעָה}} \|\| {{tlit\|he\|horīšʿo}} \|\| {{lang\|he\|rtl=yes\|הָרְשָׁעָה}} \|\| {{tlit\|he\|hārǝšāʿā}} \|- \| {{lang\|he\|rtl=yes\|מְנוּדָּה}}<ref>Adjective, "ostracized," in this vowel assignment is for either male or female; {{lang\|he\|rtl=yes\|מְנוּדָּה לרב מְנוּדָּה לתלמיד}}. Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Moed Qatan'' 16a, et al.</ref> \|\| {{tlit\|he\|mŭnūdo}} \|\| {{lang\|he\|rtl=yes\|מְנוּדֶה}} \|\| {{tlit\|he\|mǝnūde}} \|- \| {{lang\|he\|rtl=yes\|מֵעוֹמֵד}}<ref>Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), Tel-Aviv 2001, p.48.</ref> \|\| {{tlit\|he\|mēʿōmēḏ}} \|\| {{lang\|he\|rtl=yes\|מְעוּמָּד}} \|\| {{tlit\|he\|mǝʿūmmāḏ}} \|- \| {{lang\|he\|rtl=yes\|מַעְרָבִית}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 17, Jerusalem 1980, s.v. ''Zevaḥim'' 53a (top), et al.</ref> \|\| {{tlit\|he\|maʿroḇīṯ}}\|\| {{lang\|he\|rtl=yes\|מַעֲרָבִית}} \|\| {{tlit\|he\|maʿărāḇīṯ}} \|- \| {{lang\|he\|rtl=yes\|מַעְשַׂר}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Rosh Hashanah'' 8a</ref> \|\| {{tlit\|he\|maʿsar}}\|\| {{lang\|he\|rtl=yes\|מַעֲשֵׂר}} \|\| {{tlit\|he\|maʿăsēr}} \|- \| {{lang\|he\|rtl=yes\|מִקְוָה}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 20, Jerusalem 1980, s.v. Mishnah (''Miqwa'oth'' 7:1); ''ibid''., vol. 5, ''Yoma'' 85b, et al. Only in the construct state, as in {{lang\|he\|rtl=yes\|מִקְוֵה המים}} or {{lang\|he\|rtl=yes\|מִקְוֵה ישראל}} is it ''miqwe'' (e.g. ''miqwe hamayim'') [Genesis 1:10].</ref> \|\| {{tlit\|he\|mīgwo}}\|\| {{lang\|he\|rtl=yes\|מִקְוֶה}} \|\| {{tlit\|he\|mīqve}} \|} \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|מַקְפִיד}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 4, Jerusalem 1980, s.v. Mishnah (''Pesaḥim'' 3:2); Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), Tel-Aviv 2001, p. 57</ref> \|\| {{tlit\|he\|magfīḏ}}\|\| {{lang\|he\|rtl=yes\|מַקְפִּיד}} \|\| {{tlit\|he\|maqpīḏ}} <!-- changed from maqfīḏ --> \|- \| {{lang\|he\|rtl=yes\|מְקַרֶּא}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Sukkah'' 38b, et al.</ref> \|\| {{tlit\|he\|măgarraʾ}}\|\| {{lang\|he\|rtl=yes\|מַקְרִיא}} \|\| {{tlit\|he\|maqrīyʾ}} \|- \| {{lang\|he\|rtl=yes\|מְרוֹסָס}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. ''Shabbath'' 80b, et al.</ref> \|\| {{tlit\|he\|mŏrōsos}} \|\| {{lang\|he\|rtl=yes\|מְרֻסָּס}} \|\| {{tlit\|he\|mǝrussās}} \|- \| {{lang\|he\|rtl=yes\|מַרְחֵץ}}<ref>[[Shelomo Morag]], ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''Notes on the Vowel System of Babylonian Aramaic as Preserved in the Yemenite Tradition'', Tel-Aviv 2001, p. 255</ref> \|\| {{tlit\|he\|marḥēṣ}} \|\| {{lang\|he\|rtl=yes\|מֶרְחָץ}} \|\| {{tlit\|he\|merḥāṣ}} \|- \| {{lang\|he\|rtl=yes\|מְרַחְשְׁוָן}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Rosh Hashana'' 11b, et al.</ref> \|\| {{tlit\|he\|măraḥšŏwon}} \|\| {{lang\|he\|rtl=yes\|מַרְחֶשְׁוָן}} \|\| {{tlit\|he\|marḥešvān}} \|- \| {{lang\|he\|rtl=yes\|מִשּׁוֹם}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 20, Jerusalem 1980, s.v. Mishnah (''Kelim'' 23:2); ''ibid''., vol. 15, ''Sanhedrin'' 103a, et al.</ref> \|\| {{tlit\|he\|mīššom}} \|\| {{lang\|he\|rtl=yes\|מִשּׁוּם}} \|\| {{tlit\|he\|mīššūm}} \|- \| {{lang\|he\|rtl=yes\|מִשְׁכּוֹן}} \|\| {{tlit\|he\|mīškōn}} \|\| {{lang\|he\|rtl=yes\|מַשְׁכּוֹן}} \|\| {{tlit\|he\|maškōn}} \|- \| {{lang\|he\|rtl=yes\|מְשַׁכַּחַת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 16, Jerusalem 1980, s.v. Mishnah (''Avoth'' 2:2), et al.</ref> \|\| {{tlit\|he\|măšakaḥaṯ}}\|\| {{lang\|he\|rtl=yes\|מַשְׁכַּחַת}} \|\| {{tlit\|he\|maškaḥaṯ}} \|- \| {{lang\|he\|rtl=yes\|מְתַלְּעִין}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 19, Jerusalem 1980, s.v. ''Middoth'' 35a (in margin), et al. The same metre is used for other words: e.g. מְתַלְּשִׁין; cf. Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Yoma'' 66a.</ref> \|\| {{tlit\|he\|măṯallĭʿīn}}\|\| {{lang\|he\|rtl=yes\|מַתְלִיעִים}} \|\| {{tlit\|he\|maṯlīʿīm}} \|- \| {{lang\|he\|rtl=yes\|מִתְּקָן}}<ref>Such as in the expression: {{lang\|he\|rtl=yes\|מִתְּקָן על ידי האור}}, Lit. “It is made ready through fire (being prepared by fire; readied)”; The transitive verb of ready, or ''To cause to be ready''. Had it been {{lang\|he\|rtl=yes\|מתוקן}}, the sense would have been: “It was made ready through fire.”</ref> \|\| {{tlit\|he\|mittŏgon}}\|\| {{lang\|he\|rtl=yes\|מְתוּקָּן}} \|\| {{tlit\|he\|mǝṯūqqān}} \|- \| {{lang\|he\|rtl=yes\|נֶאֱמָר}} \|\| {{tlit\|he\|naʾămor}}\|\| {{lang\|he\|rtl=yes\|נֶאֱמַר}} \|\| {{tlit\|he\|neʾĕmar}} \|- \| {{lang\|he\|rtl=yes\|נִהְנָה, נִהְנִין}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 13, Jerusalem 1980, s.v. Mishnah (''Baba Metzi'a'' 4:7), et al.</ref> \|\| {{tlit\|he\|nīhŏno, nīhĭnīn}} \|\| {{lang\|he\|rtl=yes\|נֶהֱנָה, נֶהֱנִין}} \|\| {{tlit\|he\|nehĕnā, nehĕnīyn}} \|} \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|נוֹיִ}}<ref>Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''Notes on the Vowel System of Babylonian Aramaic as Preserved in the Yemenite Tradition'', Tel-Aviv 2001, p. 222 (3:3).</ref> \|\| {{tlit\|he\|nōyī}} \|\| {{lang\|he\|rtl=yes\|נוֹי}} \|\| {{tlit\|he\|nōy}} \|- \| {{lang\|he\|rtl=yes\|נוּלָּד}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. Mishnah (''Shabbath'' 19:5), et al. The Yemenite tradition of vocalization in this word is found also in the Tiberian Masoretic text in two places: I Chronicles 3:5 and ''ibid''., 20:8, {{lang\|he\|rtl=yes\|נוּלְּדוּ}}. In both cases, the ''[[Waw (letter)\|waw]]'' is written with a ''shuraq'' instead of a ''ḥōlam''.</ref> \|\| {{tlit\|he\|nūlloḏ}} \|\| {{lang\|he\|rtl=yes\|נוֹלַד}} \|\| {{tlit\|he\|nōlad}} \|- \| {{lang\|he\|rtl=yes\|נוּצָּר}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 16, Jerusalem 1980, s.v. Mishnah (''Avoth'' 5:22), et al.; Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), Tel-Aviv 2001, p. 255.</ref> \|\| {{tlit\|he\|nūṣṣor}} \|\| {{lang\|he\|rtl=yes\|נוֹצַר}} \|\| {{tlit\|he\|nōṣar}} \|- \| {{lang\|he\|rtl=yes\|נִכְנָס}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. Mishnah (''Yoma'' 3:4); ''ibid''., vol. 19, ''Bekhoroth'' 21b, et al. This verb conjugation ({{lang\|he\|rtl=yes\|נִכְנָס}} = entered), the simple passive stem (Heb. ''nif'al''), is marked by a permanent form, with the vowel ''qamaṣ'' appearing regularly in the last syllable. Other examples: {{lang\|he\|rtl=yes\|נזכָּר}}, etc. See Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'', Tel-Aviv 2001, p. 250.</ref> \|\| {{tlit\|he\|nīḵnos}} \|\| {{lang\|he\|rtl=yes\|נִכְנַס}} \|\| {{tlit\|he\|nīḵnas}} \|- \| {{lang\|he\|rtl=yes\|נָמוֹךְ}} \|\| {{tlit\|he\|nomōḵ}} \|\| {{lang\|he\|rtl=yes\|נָמוּךְ}} \|\| {{tlit\|he\|nāmūḵ}} \|- \| {{lang\|he\|rtl=yes\|נִמּוֹס}} \|\| {{tlit\|he\|nīmmōs}} \|\| {{lang\|he\|rtl=yes\|נִימוּס}} \|\| {{tlit\|he\|nīmmūs}} \|- \| {{lang\|he\|rtl=yes\|נְפָט}}<ref>The noun, ''petroleum'' (''Oleum petrae''); cf. Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. ''Shabbath'' 26a, et al. According to Shelomo Morag, this is a frequently recurring pattern of nouns in the Yemenite tradition whose counterpart in the Tiberian tradition is usually marked by a ''sǝġūl'', or what are known as "segolate nouns" (see ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''The Samaritan and Yemenite Traditions of Hebrew: Points of Contact'', Tel-Aviv 2001, p. 222, § 3.2. {{ISBN\|965-7247-00-4}} )</ref> \|\| {{tlit\|he\|nŏfoṭ}} \|\| {{lang\|he\|rtl=yes\|נֵפְט}} \|\| {{tlit\|he\|nēfǝṭ}} \|- \| {{lang\|he\|rtl=yes\|נִצְטַעַר}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Megillah'' 16a (end), et al.</ref> \|\| {{tlit\|he\|nīṣăṭaʿar}}\|\| {{lang\|he\|rtl=yes\|נִצְטַעֵר}} \|\| {{tlit\|he\|nīṣṭaʿēr}} \|- \| {{lang\|he\|rtl=yes\|נִקְרַאַת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Yoma'' 16ab, et al. See also ''ibid''., vol. 6, s.v. ''Megillah'' 2a, {{lang\|he\|rtl=yes\|מגילה נִקְרַאַת}} (''The Scroll of Esther is read, etc''.)</ref> \|\| {{tlit\|he\|nīgraʾaṯ}}\|\| {{lang\|he\|rtl=yes\|נִקְרֵאת}} \|\| {{tlit\|he\|nīqrēṯ}} \|- \| {{lang\|he\|rtl=yes\|נִתְגַּיַיר}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 7, Jerusalem 1980, s.v. ''Yevamoth'' 47a, et al.</ref> \|\| {{tlit\|he\|nīṯǧayayr}}\|\| {{lang\|he\|rtl=yes\|נִתְגַּיֵּיר}} \|\| {{tlit\|he\|nīṯgayyēyr}} \|- \| {{lang\|he\|rtl=yes\|סְבַרָא}} \|\| {{tlit\|he\|săvaroʾ}}\|\| {{lang\|he\|rtl=yes\|סְבָרָא}} \|\| {{tlit\|he\|sǝvārāʾ}} \|- \| {{lang\|he\|rtl=yes\|סַגֵי}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 8, Jerusalem 1980, s.v. ''Kethuboth'' 95b (end), et al.</ref> \|\| {{tlit\|he\|saġēy}}\|\| {{lang\|he\|rtl=yes\|סַגִי}} \|\| {{tlit\|he\|sagīy}} \|- \| {{lang\|he\|rtl=yes\|סוֹמֶא}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Ḥaggiga'' 2a, et al.; Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' (אוצר לשון הקדש שלבני תימן), Tel-Aviv 1978, p. 192.</ref> \|\| {{tlit\|he\|sōmaʾ}}\|\| {{lang\|he\|rtl=yes\|סוּמָא}} \|\| {{tlit\|he\|sūmāʾ}} \|- \| {{lang\|he\|rtl=yes\|סוּרַג}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Yoma'' 16a, et al.</ref> \|\| {{tlit\|he\|sūraġ}}\|\| {{lang\|he\|rtl=yes\|סוֹרֶג}} \|\| {{tlit\|he\|sōreg}} \|- \| {{lang\|he\|rtl=yes\|סְעוֹדָה}}<ref>''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, p.220 § 13 (Hebrew); Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Yoma'' 75b, et al.</ref> \|\| {{tlit\|he\|sŏʿoḏo}} \|\| {{lang\|he\|rtl=yes\|סְעוּדָה}} \|\| {{tlit\|he\|sǝʿūdā}} \|- \| {{lang\|he\|rtl=yes\|סְקֵילָה}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 49b, et al.</ref> \|\| {{tlit\|he\|sĕgēlo}}\|\| {{lang\|he\|rtl=yes\|סְקִילָה}} \|\| {{tlit\|he\|sǝqīlā}} \|} \|} In the [[Babylonian Talmud\|Talmud]] <small>(''Ḥullin'' 137b; ''Avodah Zarah'' 58b)</small>, the Sages of Israel had a practice to read words derived from the Scriptures in their own given way, while the same words derived from the Talmud or in other exegetical literature (known as the [[Midrash]]) in a different way: "When Isse the son of Hinei went up [there], he found Rabbi Yoḥanan teaching [a certain Mishnah] to the creations, saying, ''raḥelim'' (i.e. {{lang\|he\|rtl=yes\|רחלים}} = the Hebrew word for "ewes"), etc. He said to him, 'Teach it [by its Mishnaic name = {{lang\|he\|rtl=yes\|רחלות}}], ''raḥeloth''!' He replied, '[What I say is] as it is written [in the Scriptures]: Ewes (''raḥelim''), two-hundred.' <small>(Gen. 32:15)</small> He answered him, 'The language of the Torah is by itself, and the language employed by the Sages is by itself!'" ({{lang\|he\|rtl=yes\|לשון תורה לעצמה, לשון חכמים לעצמן}}).<ref>Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), Tel-Aviv 2001, p. 48</ref> This passage from the Talmud is often quoted by grammarians of Yemenite origin to explain certain "discrepancies" found in vocalization of words where a comparable source can be found in the Hebrew Bible, such as the Yemenite tradition in rabbinic literature to say {{Langx\|he\|{{lang\|he\|rtl=yes\|מַעְבִּיר}}}} (''maʻbīr''),<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. Mishnah (''Shabbath'' 21:3); ''ibid''., vol. 6, ''Megillah'' 6b, {{lang\|he\|rtl=yes\|אין מַעְבִּירין על המצות}}, et al. See past-tense of the verb in Yosef Amar Halevi, ''ibid.'', vol. 12, Jerusalem 1980, s.v. Mishnah (''Baba Kama'' 8:6), et al.</ref> rather than {{Langx\|he\|{{lang\|he\|rtl=yes\|מַעֲבִיר}}}} (''maʻăvīr'') – although the latter rendering appears in Scripture <small>(Deuteronomy 18:10)</small>, or to say {{Langx\|he\|{{lang\|he\|rtl=yes\|זִיעָה}}}} (''zīʻah''), with ''ḥīraq'',<ref name="ReferenceC">Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 4, Jerusalem 1980, s.v. ''Pesaḥim'' 24b, et al.</ref> rather than, {{Langx\|he\|{{lang\|he\|rtl=yes\|זֵיעָה}}}} (''zeʻah''), with ''ṣerê'', although it too appears in Scripture <small>(Genesis 3:19)</small>, or to say {{Langx\|he\|{{lang\|he\|rtl=yes\|ברכת המזון}}}} (''birkhath ha-mazon'') (= ''[[kaph]]'' [[rafe]]), rather than as the word "blessing" in the construct state which appears in the Scriptures <small>(Genesis 28:4, et al.)</small>, e.g. ''birkath Avraham'' ({{lang\|he\|rtl=yes\|ברכת אברהם}}), with ''kaph'' [[dagesh]]. Others, however, say that these anomalies reflect a tradition that antedates the Tiberian [[Masoretic Text\|Masoretic texts]].<ref>''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, Introduction on the Vowel Points, pp. 217 – 218.</ref><ref>Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'', Tel-Aviv 2001, p. 30. {{ISBN\|965-7247-00-4}}</ref> Along these same lines, the [[Masoretic Text]] of the [[Hebrew Bible]] renders the words ({{Langx\|he\|{{lang\|he\|rtl=yes\|יַבְנֶה}}}}), in II Chronicles 26:6, and ({{Langx\|he\|{{lang\|he\|rtl=yes\|לוֹד}}}}), in Nehemiah 7:37; 11:35, as ''yävnɛ'' and ''lōð'', respectively. However, in their [[Colloquialism\|demotic-forms]], the Yemenites will pronounce these words as ({{Langx\|he\|{{lang\|he\|rtl=yes\|יָבְנֵה}}}}) and ({{Langx\|he\|{{lang\|he\|rtl=yes\|לוּדּ}}}}) = ''yovnei'' and ''lūd'', respectively. The use of the phoneme "[[Tzere\|ṣerê]]", represented by the two dots "◌ֵ", instead of "pataḥ-səġūl" ( {{lang\|he\|rtl=yes\|ֶ}} ) for the word "Yavneh" may have been influenced by the Palestinian dialect spoken in the Land of Israel in the 1st-century CE. {\| \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|עוּנְשִׁין}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 43b (end), et al.</ref> \|\| {{tlit\|he\|ʿūnšīn}} \|\| {{lang\|he\|rtl=yes\|עוֹנָשִׁים}} \|\| {{tlit\|he\|ʿōnašīm}} \|- \| {{lang\|he\|rtl=yes\|עֲזֶרֶת}}<ref>''Courtyard of the women''. See Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, p. 204, s.v. עֲזֶרֶת.</ref> \|\| {{tlit\|he\|ʿăzaraṯ}}\|\| {{lang\|he\|rtl=yes\|עֶזְרַת}} \|\| {{tlit\|he\|ʿezraṯ}} \|- \| {{lang\|he\|rtl=yes\|עַל שׁוֹם}}<ref name="ReferenceA"/> \|\| {{tlit\|he\|ʿal šōm}} \|\| {{lang\|he\|rtl=yes\|עַל שׁוּם}} \|\| {{tlit\|he\|ʿal šūm}} \|- \| {{lang\|he\|rtl=yes\|עִנְוְתָנוּתוֹ}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. ''Shabbath'' 31a, et al.</ref> \|\| {{tlit\|he\|ʿīnwŏṯonūṯo}} \|\| {{lang\|he\|rtl=yes\|עַנְוְתָנוּתוֹ}} \|\| {{tlit\|he\|ʿanvǝṯanūṯō}} \|- \| {{lang\|he\|rtl=yes\|עֲקִידַת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Rosh Hashanah'' 16a (end), et al.</ref> \|\| {{tlit\|he\|ʿăgīḏaṯ}}\|\| {{lang\|he\|rtl=yes\|עֲקֵידַת}} \|\| {{tlit\|he\|ʿăqēḏaṯ}} \|- \| {{lang\|he\|rtl=yes\|עַרָּבִים}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 27b (end), et al.</ref> \|\| {{tlit\|he\|ʿarrovīm}}\|\| {{lang\|he\|rtl=yes\|עֲרֵבִים}} \|\| {{tlit\|he\|ʿărēvīm}} \|- \| {{lang\|he\|rtl=yes\|עַרְבִּית}}<ref name=jerusalem1980b>''Talmud Bavli Menuqad'', Yosef Amar Halevi, vol. 10, ''Sotah'' 42a (end), Jerusalem 1980, as in: "The morning and evening prayer," {{lang\|he\|rtl=yes\|תפלת שחרית וערבית}}.</ref> \|\| {{tlit\|he\|ʿarbīṯ}}\|\| {{lang\|he\|rtl=yes\|עַרְבִית}} \|\| {{tlit\|he\|ʿarvīṯ}} \|- \| {{lang\|he\|rtl=yes\|פַזְמוּן}}<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, p. 221.</ref> \|\| {{tlit\|he\|fazmūn}}\|\| {{lang\|he\|rtl=yes\|פִּזְמוֹן}} \|\| ''pīzmōn'' \|- \| {{lang\|he\|rtl=yes\|פָּחוּת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 4, Jerusalem 1980, s.v. ''Pesaḥim'' 46a, et al.; Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, p. 222.</ref> \|\| {{tlit\|he\|poḥūṯ}} \|\| {{lang\|he\|rtl=yes\|פָּחוֹת}} \|\| {{tlit\|he\|pāḥōṯ}} \|- \| {{lang\|he\|rtl=yes\|פַּטְרָיוֹת}} \|\| {{tlit\|he\|paṭroyōṯ}}\|\| {{lang\|he\|rtl=yes\|פִּטְרִיּוֹת}} \|\| {{tlit\|he\|pīṭrīyyōṯ}} \|- \| {{lang\|he\|rtl=yes\|פָסוּק}} \|\| {{tlit\|he\|fosūg}}\|\| {{lang\|he\|rtl=yes\|פָּסוּק}} \|\| {{tlit\|he\|pāsūq}} \|} \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|פִּרְיָה וְרִבְיָה}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 7, Jerusalem 1980, s.v. ''Yebamoth'' 63a; vol. 15 (ibid.) ''Sanhedrin'' 59b (top), et al.; [[Shelomo Morag]], ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''The Samaritan and Yemenite Traditions of Hebrew: Points of Contact'', Tel-Aviv 2001, p. 222, § 3.4 {{ISBN\|965-7247-00-4}}</ref> \|\| {{tlit\|he\|pīryo wĭrīvyo}} \|\| {{lang\|he\|rtl=yes\|פְּרִיָּה וּרְבִיָּה}} \|\| {{tlit\|he\|pǝrīyyā urǝvīyyā}} \|- \| {{lang\|he\|rtl=yes\|פִּרְצוּף}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 16, Jerusalem 1980, s.v. ''Avodah Zarah'' 42b, et al.</ref> \|\| {{tlit\|he\|pīrṣūf}} \|\| {{lang\|he\|rtl=yes\|פַּרְצוּף}} \|\| {{tlit\|he\|parṣūf}} \|- \| {{lang\|he\|rtl=yes\|פֵּרַק}} \|\| {{tlit\|he\|pērag}}\|\| {{lang\|he\|rtl=yes\|פֶּרֶק}} \|\| {{tlit\|he\|pereq}} \|- \| {{lang\|he\|rtl=yes\|פָרָשָׁה}}<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, p. 230, s.v. פָרָשָׁה. In Yemenite Jewish tradition, the sense here is to the Bible Codex itself, rather than to the weekly Torah lections read on Sabbath days, which in Yemenite parlance is called ''seder'' ({{lang\|he\|rtl=yes\|סדר}}).</ref> \|\| {{tlit\|he\|forošo}}\|\| {{lang\|he\|rtl=yes\|פָּרָשָׁה}} \|\| {{tlit\|he\|pārāšā}} \|- \| {{lang\|he\|rtl=yes\|פִּתְקִין}}<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' (אוצר לשון הקדש שלבני תימן), Tel-Aviv 1978, p. 233, s.v. פתקין (Hebrew)</ref>\|\| {{tlit\|he\|pīṯgīn}}\|\| {{lang\|he\|rtl=yes\|פְּתָקִים}}\|\| {{tlit\|he\|pǝtaqīm}} \|- \| {{lang\|he\|rtl=yes\|צְבָע}}<ref>The noun, ''paint''; cf. Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 19, Jerusalem 1980, s.v. Mishnah ''Arakhin'' 6:5, et al. According to Shelomo Morag, this is a frequently recurring pattern of nouns in the Yemenite tradition whose counterpart in the Tiberian tradition is marked by a ''sǝġūl'', or what are known as "segolate nouns" (see ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''The Samaritan and Yemenite Traditions of Hebrew: Points of Contact'', Tel-Aviv 2001, p. 222, § 3.2. {{ISBN\|965-7247-00-4}} )</ref>\|\| {{tlit\|he\|ṣŏvoʿ}}\|\| {{lang\|he\|rtl=yes\|צֶבַע}}\|\| {{tlit\|he\|ṣevaʿ}} \|- \| {{lang\|he\|rtl=yes\|צַדּוּקִים}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 20, Jerusalem 1980, s.v. ''Niddah'' 33b (end), et al.</ref>\|\| {{tlit\|he\|ṣadūgīm}}\|\| {{lang\|he\|rtl=yes\|צְדוֹקִים}}\|\| {{tlit\|he\|ṣǝdōqīm}} \|- \| {{lang\|he\|rtl=yes\|צִפּוֹרַיִם}}<ref>The great metropolis of Galilee during the Second Temple period. Thus is the vocalization of the word in the ''Facsimile of a Yemenite Mishnah MS.'', with Yemenite vocalization ({{lang\|he\|rtl=yes\|סדרי המשנה נזיקין, קדשים, טהרות}}), ed. Shelomo Morag, Makor: Jerusalem 1970, s.v. Mishnah ''Arakhin'' 9:6; Compare Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 19, Jerusalem 1980, s.v. ''Arakhin'' 32a, who assigns the vowels {{lang\|he\|rtl=yes\|צִפָּרִין}} (''ṣipoːrīn'') for the same word, and who perhaps hadn't seen the earlier Yemenite rendition of this place name.</ref>\|\| {{tlit\|he\|ṣīpōrayīm}}\|\| {{lang\|he\|rtl=yes\|צִפּוֹרִים}}\|\| {{tlit\|he\|ṣīpōrīm}} \|- \| {{lang\|he\|rtl=yes\|קְבָע}}<ref>As in: {{lang\|he\|rtl=yes\|עֲשֵׂה תּוֹרָתָךְ קְבָע}} (Make your study of the Torah a permanent matter); see Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. ''Shabbath'' 82a, {{lang\|he\|rtl=yes\|הנכנס לסעודת קְבָע}} , et al.</ref>\|\| {{tlit\|he\|gŏvoʿ}}\|\| {{lang\|he\|rtl=yes\|קֶבַע}}\|\| {{tlit\|he\|qevaʿ}} \|- \| {{lang\|he\|rtl=yes\|קוּנְטְרִס}}\|\| {{tlit\|he\|gūnṭĭrīs}}\|\| {{lang\|he\|rtl=yes\|קוּנְטְרֵס}}\|\| {{tlit\|he\|qūnṭǝrēs}} \|- \| {{lang\|he\|rtl=yes\|קָטְנִית, קָטְנָיוֹת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 13, Jerusalem 1980, s.v. ''Baba Metzi'a'' 107a, et al.</ref>\|\| {{tlit\|he\|goṭnīṯ / goṭnoyōṯ}}\|\| {{lang\|he\|rtl=yes\|קִטְנִית, קִטְנִיּוֹת}}\|\| {{tlit\|he\|qīṭnīṯ / qīṭnīyyōt}} \|- \| {{lang\|he\|rtl=yes\|קִיבַּל}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Megillah'' 32a, et al. Even though the vowel arrangement in the Book of Esther is {{lang\|he\|rtl=yes\|קִיבֵּל}}, Mishnaic Hebrew differs in Yemenite tradition.</ref>\|\| {{tlit\|he\|gībal}}\|\| {{lang\|he\|rtl=yes\|קִיבֵּל}}\|\| {{tlit\|he\|qībēl}} \|- \| {{lang\|he\|rtl=yes\|קֵיסַם}}<ref>Shelomo Morag, The Traditions of Hebrew and Aramaic of the Jews of Yemen,Tel-Aviv 2001, p. 250, {{ISBN\|965-7247-00-4}}; Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 64a (end)</ref>\|\| {{tlit\|he\|gēsam}}\|\| {{lang\|he\|rtl=yes\|קִיסָם}}\|\| {{tlit\|he\|qīsam}} \|- \| {{lang\|he\|rtl=yes\|קֶלֶף}}<ref>Tsemaḥ Kessar, ''Oral and Written Traditions of the Mishnah: Morphology of the Noun in the Yemenite Tradition'', Jerusalem 2001, pp. 153–154, {{ISSN\|0333-5143}}</ref>\|\| {{tlit\|he\|galaf}}\|\| {{lang\|he\|rtl=yes\|קְלָף}}\|\| {{tlit\|he\|qǝlaf}} \|} \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|קְפִידָה}}<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, p. 250, s.v. קְפִידָה.</ref> \|\| {{tlit\|he\|gĭfīḏo}} \|\| {{lang\|he\|rtl=yes\|קְפֵידָה}} \|\| {{tlit\|he\|qǝfēda}} \|- \| {{lang\|he\|rtl=yes\|קֻרְדּוֹם}} \|\| {{tlit\|he\|gurdōm}} \|\| {{lang\|he\|rtl=yes\|קַרְדּוֹם}} \|\| {{tlit\|he\|qardōm}} \|- \| {{lang\|he\|rtl=yes\|קִרְיַת שְׁמַע}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 1, Jerusalem 1980, s.v. ''Berakhoth'' 21a (in glosses), et al.; [[Shelomo Morag]], ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'' (ed. Yosef Tobi), in Article entitled: ''The Samaritan and Yemenite Traditions of Hebrew: Points of Contact'', Tel-Aviv 2001, p. 222, § 3.4 {{ISBN\|965-7247-00-4}}</ref> \|\| {{tlit\|he\|gīryaṯ šămaʿ}} \|\| {{lang\|he\|rtl=yes\|קְרִיַּת שמע}} \|\| {{tlit\|he\|qǝrīyyat šǝmaʿ}} \|- \| {{lang\|he\|rtl=yes\|קָרְקֳבָּן}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 18, Jerusalem 1980, s.v. ''Ḥullin'' 56a (in glosses), et al.</ref> \|\| {{tlit\|he\|gorgŏbon}} \|\| {{lang\|he\|rtl=yes\|קוּרְקְבָן}} \|\| {{tlit\|he\|qūrqǝḇān}} \|- \| {{lang\|he\|rtl=yes\|קַרְקָע}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 14, Jerusalem 1980, s.v. ''Baba Bathra'' 77b, et al.</ref> \|\| {{tlit\|he\|gergoʿ}} \|\| {{lang\|he\|rtl=yes\|קַרְקַע}} \|\| {{tlit\|he\|qarqaʿ}} \|- \| {{lang\|he\|rtl=yes\|חַלְפְּתָא}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 12, Jerusalem 1980, s.v. ''Baba Kama'' 70a (end), et al. The same pronunciation is given for {{lang\|he\|rtl=yes\|ר' יוסי בר' חַלְפְּתָא}}.</ref> \|\| {{tlit\|he\|Ḥalpŏṯoʾ}}\|\| {{lang\|he\|rtl=yes\|חֲלַפְתָּא}} \|\| {{tlit\|he\|Ḥălaftāʾ}} \|- \| {{lang\|he\|rtl=yes\|רִבִּי}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 16, Jerusalem 1980, s.v. ''Avodah Zarah'' 17a (end), et al.</ref>\|\| {{tlit\|he\|Rībīy}}\|\| {{lang\|he\|rtl=yes\|רַבִּי}}\|\| {{tlit\|he\|Rabī}} \|- \| {{lang\|he\|rtl=yes\|שָׁטוּת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 10, Jerusalem 1980, s.v. ''Sotah'' 3a, et al. Yehuda Ratzaby makes note of the fact that there were some in Yemen who, when reading this word in rabbinic literature, would pronounce it {{lang\|he\|rtl=yes\|שֵׁטוּת}}, while yet others would say {{lang\|he\|rtl=yes\|שְׁטוּת}} (see ''Dictionary of the Hebrew Language used by Yemenite Jews'', Tel-Aviv 1978, p. 24 in Introduction, note 5).</ref>\|\| {{tlit\|he\|shoṭūṯ}}\|\| {{lang\|he\|rtl=yes\|שְׁטוּת}}\|\| {{tlit\|he\|shǝṭūṯ}} \|- \| {{lang\|he\|rtl=yes\|רוֹמֵי}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Megillah'' 6b, et al.</ref>\|\| {{tlit\|he\|Rōmēy}}\|\| {{lang\|he\|rtl=yes\|רוֹמִי}}\|\| {{tlit\|he\|Rōmīy}} \|- \| {{lang\|he\|rtl=yes\|רְמָז}}<ref>The noun, "allusion; intimation; hint." For example: {{lang\|he\|rtl=yes\|רְמָז רָמַז לוֹ}} (Megillah 16b). Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Megillah'' 16b; vol. 7 (ibid.) ''Yebamot'' 21a, et al.</ref>\|\| {{tlit\|he\|rŏmoz}}\|\| {{lang\|he\|rtl=yes\|רֶמֶז}}\|\| {{tlit\|he\|remez}} \|- \| {{lang\|he\|rtl=yes\|שְׁאֵין}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 19, Jerusalem 1980, s.v. ''Arakhin'' 30a, et al.; ''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi), ed. Avner Yitzhak Halevi, Jerusalem 1993, p.220 § 12 (Hebrew). Although the Tiberian Masoretic text for the same word in Psalm 146:3 has assigned the vowels {{lang\|he\|rtl=yes\|{{lang\|he\|rtl=yes\|שֶׁאֵין}}}}, just as it is pronounced in Modern Hebrew, we nevertheless still find in the Tiberian Masoretic text a similar practice as found in the Yemenite tradition where the ''shin'' at the beginning of a word has the vowel ''šĕwā'', as in {{lang\|he\|rtl=yes\|{{lang\|he\|rtl=yes\|שְׁהֶם}}}}, in Ecclesiastes 3:18. [[Shelomo Morag\|Morag]] (1974:309) believes this to be a Babylonian tradition.</ref>\|\| {{tlit\|he\|šĕʾēyn}}\|\| {{lang\|he\|rtl=yes\|שֶׁאֵין}}\|\| {{tlit\|he\|šeʾēyn}} \|} \|} In Yemenite tradition, many words in both Biblical and Mishnaic Hebrew which are written with the final ''hê'' ending (without the ''mappîq'') are realized by a secondary [[Glottalization\|glottal stop]], meaning, they are abruptly cut short, as when one holds his breath. Shelomo Morag who treats upon this peculiarity in the Yemenite tradition of vocalization brings down two examples from the Book of Isaiah, although by no means exclusive, where he shows the transliteration for the words {{lang\|he\|rtl=yes\|{{lang\|he\|rtl=yes\|תִּפָּדֶה}}}} in Isaiah 1:27 and {{lang\|he\|rtl=yes\|{{lang\|he\|rtl=yes\|וְנֵלְכָה}}}} in Isaiah 2:5, and both of which represent {{IPAslink\|ʔ}}, as in ''tippoːdä(ʔ)'' and ''wǝnel<sup>ă</sup>χoː(ʔ)'' respectively.<ref>Shelomo Morag, ''The Hebrew of the Jews of Yemen'' ({{nbsp}}{{lang\|he\|rtl=yes\|העברית שבפי יהודי תימן}}), Academy of the Hebrew Language: Jerusalem 1963, pp. 4–5 (Hebrew).</ref> The word {{lang\|he\|rtl=yes\|פָרָשָׁה}} (Bible Codex<ref>In Modern Hebrew, the word "parashah" means the weekly biblical lection read on each Sabbath day, but in the Yemenite Jewish tradition the word means "Bible Codex."</ref>) in the upper-middle column is pronounced in the same way, e.g. {{IPA\|foːroːʃoːʔ}}. {\| \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|שְׁאִם}}<ref name="ReferenceC"/> \|\| {{tlit\|he\|šĭʾīm}} \|\| {{lang\|he\|rtl=yes\|שֶׁאִם}} \|\| {{tlit\|he\|šeʾīm}} \|- \| {{lang\|he\|rtl=yes\|שְׁבוֹת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. ''Shabbath'' 94b (Mishnah), et al. The word ''shǝvoth'' (Heb. {{lang\|he\|rtl=yes\|שבות}}) means those types of labour on the Sabbath day which are proscribed (forbidden) by a rabbinic edict.</ref> \|\| {{tlit\|he\|šŏvoṯ}} \|\| {{lang\|he\|rtl=yes\|שְׁבוּת}} \|\| {{tlit\|he\|šǝvūt}} \|- \| {{lang\|he\|rtl=yes\|שְׁבָח}}<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, p. 267, s.v. שְׁבָח.</ref> \|\| {{tlit\|he\|šŏvoḥ}} \|\| {{lang\|he\|rtl=yes\|שֶׁבַח}} \|\| {{tlit\|he\|ševaḥ}} \|- \| {{lang\|he\|rtl=yes\|שַׁחְרִית}}<ref name=jerusalem1980b /> \|\| {{tlit\|he\|šaḥrīṯ}}\|\| {{lang\|he\|rtl=yes\|שַׁחֲרִית}} \|\| {{tlit\|he\|šaḥărīt}} \|- \| {{lang\|he\|rtl=yes\|שַׁיֵיךְ}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 12, Jerusalem 1980, s.v. ''Baba Kama'' 15a, et al.</ref> \|\| {{tlit\|he\|šayēḵ}}\|\| {{lang\|he\|rtl=yes\|שַׁיָּךְ}} \|\| {{tlit\|he\|šayyaḵ}} \|- \| {{lang\|he\|rtl=yes\|שִׁינָה}}<ref>For example, {{lang\|he\|rtl=yes\|במיעוט שִׁינָה}}. See Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. ?, Jerusalem 1980, s.v. ''?'' ?, et al.</ref> \|\| {{tlit\|he\|šīyno}} \|\| {{lang\|he\|rtl=yes\|שֵׁינָה}} \|\| {{tlit\|he\|šēna}} \|- \| {{lang\|he\|rtl=yes\|שֵׁיעוּר}}<ref name="ReferenceB"/> \|\| {{tlit\|he\|šēʿūr}} \|\| {{lang\|he\|rtl=yes\|שִׁיעוּר}} \|\| {{tlit\|he\|šīʿūr}} \|- \| {{lang\|he\|rtl=yes\|שֶׁיַּעְרִיב}}<ref>''Divrei Shalom Ḥakhamim'' (Memorial book in honor of Rabbi Shalom Yitzhak Halevi)({{lang\|he\|rtl=yes\|דברי שלום חכמים}}), ed. Avner Yitzhak Halevi, Jerusalem 1993, p. 218</ref> \|\| {{tlit\|he\|šayyaʿrīv}}\|\| {{lang\|he\|rtl=yes\|שֶׁיַּעֲרִיב}} \|\| {{tlit\|he\|šeyaʿărīv}} \|- \| {{lang\|he\|rtl=yes\|שְׁיַרֵי}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 16, Jerusalem 1980, s.v. Mishnah (''Eduyoth'' 2:8), et al.</ref> \|\| {{tlit\|he\|šăyarēy}}\|\| {{lang\|he\|rtl=yes\|שִׁירֵי}} \|\| {{tlit\|he\|šīrēy}} \|} \| {\| class="wikitable" style="text-align:center;" \|- ! Yemenite Hebrew \|\| Trans-<br />literation \|\| Modern Hebrew \|\| Trans-<br />literation \|- \| {{lang\|he\|rtl=yes\|שָׁעַת}}<ref>For example: {{lang\|he\|rtl=yes\|בְּשָׁעַת דָּחְקוֹ}} (''bǝshoːʻath doːḥqo''), and not {{lang\|he\|rtl=yes\|בִּשְׁעַת דָּחֳקוֹ}} (''bishʻat daḥăko'')</ref> \|\| {{tlit\|he\|šoʿeṯ}} \|\| {{lang\|he\|rtl=yes\|שְׁעַת}} \|\| {{tlit\|he\|šǝʿat}} \|- \| {{lang\|he\|rtl=yes\|שְׁפוּד}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Betzah'' 28b, et al.</ref> \|\| {{tlit\|he\|šŭfūḏ}} \|\| {{lang\|he\|rtl=yes\|שִׁפּוּד}} \|\| {{tlit\|he\|šipūd}} \|- \| {{lang\|he\|rtl=yes\|שְׂרַגָּא}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 77a, et al.</ref> \|\| {{tlit\|he\|săraǧoʾ}}\|\| {{lang\|he\|rtl=yes\|שְׁרָגָא}} \|\| {{tlit\|he\|šǝragaʾ}} \|- \| {{lang\|he\|rtl=yes\|שִׁרְטוּט}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 6, Jerusalem 1980, s.v. ''Megillah'' 16b, et al.</ref> \|\| {{tlit\|he\|šīrṭūṭ}} \|\| {{lang\|he\|rtl=yes\|שִׂרְטוּט}} \|\| {{tlit\|he\|sīrṭūṭ}} \|- \| {{lang\|he\|rtl=yes\|שְׁתָיָה}} (אבן שתיה)<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, p. 289, s.v. שְׁתָיָה.</ref> \|\|''šŏṯoyo'' \|\| {{lang\|he\|rtl=yes\|שְׁתִיָּה}} <small>(אבן שתיה)</small> \|\| {{tlit\|he\|šǝtīyya}} \|- \| {{lang\|he\|rtl=yes\|תְּחָיַת}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 90a, et al. The difference between {{lang\|he\|rtl=yes\|תְּחָיַת המתים}} and {{lang\|he\|rtl=yes\|תְּחִיַית מתים}} is that, in the first case, the word {{lang\|he\|rtl=yes\|תְּחָיָה}} is a noun and, when used in the construct state, revolves around the dead being brought back to life again; the dead themselves being resurrected. However, in the second case, the word {{lang\|he\|rtl=yes\|תְּחִיָה}} is a verb and, when used in the construct state, it has the sense of the dead causing others to live.</ref><ref>{{cite book \|last=Saphir\|first=J. \|author-link=Jacob Saphir \|title=Iben Safir \|publisher=L. Silbermann \|volume=1 \|date=1866 \|___location=Lyck \|page=[https://hebrewbooks.org/pdfpager.aspx?req=22331&st=&pgnum=126&hilite= 56a] \|language=he \|oclc=457568245 }}</ref> \|\| {{tlit\|he\|tŏḥoyeṯ}} \|\| {{lang\|he\|rtl=yes\|תְּחִיַת}} \|\| {{tlit\|he\|tǝḥīyaṯ}} \|- \| {{lang\|he\|rtl=yes\|תְּלָאי}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. ''Shabbath'' 78a (end), et al.</ref> \|\| {{tlit\|he\|tŏloʾy}} \|\| {{lang\|he\|rtl=yes\|תְּלַאי}} \|\| {{tlit\|he\|tǝlaʾy}} \|- \| {{lang\|he\|rtl=yes\|תִּלְמוֹד לוֹמַר}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 5, Jerusalem 1980, s.v. ''Rosh Hashanah'' 16b, et al.</ref> \|\| {{tlit\|he\|tīlmōḏ lōmar}} \|\| {{lang\|he\|rtl=yes\|תַּלְמוּד לוֹמַר}} \|\| {{tlit\|he\|talmūd lōmar}} \|- \| {{lang\|he\|rtl=yes\|תְּנוֹ רַבָּנַן}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 4, Jerusalem 1980, s.v. ''Pesaḥim'' 66a, et al.</ref> \|\| {{tlit\|he\|tŏnō rabonan}} \|\| {{lang\|he\|rtl=yes\|תָּנוּ רַבָּנָן}} \|\| {{tlit\|he\|tanū rabanan}} \|- \| {{lang\|he\|rtl=yes\|תֻּרְנְגוֹל}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 2, Jerusalem 1980, s.v. Mishnah (''Shabbath'' 18:2), et al.</ref> \|\| {{tlit\|he\|turnŏġōl}}\|\| {{lang\|he\|rtl=yes\|תַּרְנְגוֹל}} \|\| {{tlit\|he\|tarnǝgōl}} \|- \| {{lang\|he\|rtl=yes\|תֻּשְׁבְּחוֹת}}<ref>''Baladi-rite Siddur'', Morning Prayer on Sabbath day, in liturgy: ''Nishmath kol ḥai''; In the Morning Prayer for weekdays and Sabbath days, in ''Yishtabaḥ'', the vowel assignment for the same word is: {{lang\|he\|rtl=yes\|תֻּשְׁבָּחוֹת}}.</ref> \|\| {{tlit\|he\|tušbŏḥōṯ}} \|\| {{lang\|he\|rtl=yes\|תִּשְׁבְּחוֹת}} \|\| {{tlit\|he\|tišbǝḥōt}} \|- \| {{lang\|he\|rtl=yes\|תִּשְׁרִי}}<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 19, Jerusalem 1980, s.v. ''Bekhoroth'' 38b, et al.</ref> \|\| {{tlit\|he\|tīšrīy}} \|\| {{lang\|he\|rtl=yes\|תִּשְׁרֵי}} \|\| {{tlit\|he\|tīšrēy}} \|} \|} Excursus: The preposition ({{langx\|he\|שֶׁלְּ... שֶׁלַּ... שֶׁלִּ... שֶׁלָּ ...\|link=no\|lit=of}}) is unique in the Yemenite Jewish tradition. The Hebrew preposition is always written with the noun, joined as one word, and the ''lamed'' is always accentuated with a ''dagesh''. For example, if the noun {{langx\|he\|rtl=yes\|מלך\|link=no\|lit=king}}, would normally have been written with the definite article {{langx\|he\|ה־\|link=no\|lit=the}}, as in {{langx\|he\|rtl=yes\|הַמֶּלֶךְ\|link=no\|lit=the king}}, and the noun was to show possession, as in the sentence: "the palace ''of'' the king," the definite article "the" (Hebrew: {{lang\|he\|rtl=yes\|ה}}) is dropped, but the same vowel ''pataḥ'' of the definite article is carried over to the ''lamed'', as in {{lang\|he\|rtl=yes\|שֶׁלַּמֶּלֶךְ}}, instead of של המלך. The vowel on the ''lamed'' will sometimes differ, depending on what noun comes after the preposition. For example, the definite article "the" in Hebrew nouns which begin with ''aleph'' or ''resh'' and sometimes ''ayin'', such as in {{lang\|he\|rtl=yes\|הָאָדָם}} and in {{lang\|he\|rtl=yes\|הָרִאשׁוֹן}}, or in {{lang\|he\|rtl=yes\|הָעוֹלָם}}, is written with the vowel ''qamaṣ'' – in which case, the vowel ''qamaṣ'' is carried over to the ''lamed'', as in {{lang\|he\|rtl=yes\|שֶׁלָּאָדָם}} and in {{lang\|he\|rtl=yes\|שֶׁלָּרִאשׁוֹן}} and in {{lang\|he\|rtl=yes\|שֶׁלָּעוֹלָם}}. Another general rule is that whenever a possessive noun is written without the definite article "the", as in the words, "a king's sceptre," or "the sceptre of a king" (Heb. {{lang\|he\|rtl=yes\|מלך}}), the ''lamed'' in the preposition is written with the vowel ''shǝwa'' (i.e. mobile ''shǝwa''), as in {{lang\|he\|rtl=yes\|שרביט שֶׁלְּמֶּלֶךְ}}, and as in, "if it belongs to Israel" ⇒ {{lang\|he\|rtl=yes\|אם הוא שֶׁלְּיִשְׂרַאֵל}}. Whenever the noun begins with a ''shǝwa'', as in the proper noun ''Solomon'' (Heb. {{lang\|he\|rtl=yes\|שְׁלֹמֹה}}) and one wanted to show possession, the ''lamed'' in the preposition is written with a ''ḥiraq'', as in (''Song of Solomon'' 3:7): {{lang\|he\|rtl=yes\|מטתו שֶׁלִּשְׁלֹמֹה}} ⇒ "Solomon's bed", or as in {{lang\|he\|rtl=yes\|עונשם שֶׁלִּרְשָׁעִים}} ⇒ "the punishment {{lang\|he\|rtl=yes\|of}} the wicked", or in {{lang\|he\|rtl=yes\|חבילה שֶׁלִּתְרוּמָה}} ⇒ "a bundle {{lang\|he\|rtl=yes\|of}} heave-offering."<ref>Yosef Amar Halevi, ''Talmud Bavli Menuqad'', vol. 15, Jerusalem 1980, s.v. ''Sanhedrin'' 104b, et al.; Shelomo Morag, ''The Traditions of Hebrew and Aramaic of the Jews of Yemen'', Tel-Aviv 2001, p. 256 {{ISBN\|965-7247-00-4}}</ref> Another rule of practice in Hebrew grammar is that two ''shǝwa''s {{lang\|he\|rtl=yes\|חְ}} are never written one after the other at the beginning of any word; neither can two ''ḥaṭaf pataḥ''s {{lang\|he\|rtl=yes\|חֲ}} or two ''ḥaṭaf sǝġūl''s {{lang\|he\|rtl=yes\|חֱ}} be written at the beginning of a word one after the other. The practical implication arising from this rule is that when there is a noun beginning with a ''ḥaṭaf pataḥ'', as in the word, {{lang\|he\|rtl=yes\|חֲבִרְתָּהּ}} ⇒ "her companion", and one wishes to add thereto the preposition "to" – as in, "to her companion" ⇒ {{lang\|he\|rtl=yes\|לַחֲבִרְתָּהּ}}, the ''lamed'' is written with the vowel ''pataḥ'', instead of a ''shǝwa'' (i.e. a mobile ''shǝwa''), seeing that the ''shǝwa'' at the beginning of a word and the ''ḥaṭaf pataḥ'', as well as the ''ḥaṭaf sǝġūl'', are all actually one and the same vowel (in the Babylonian tradition), and it is as though he had written two ''shǝwa''s one after the other. Likewise, in the possessive case, "belonging to her companion" ⇒ {{lang\|he\|rtl=yes\|שֶׁלַּחֲבִרְתָּהּ}}, the ''lamed'' in the preposition {{lang\|he\|rtl=yes\|של}} is written with the vowel ''pataḥ''. == Hebrew vernacular == The Leiden MS. of the [[Jerusalem Talmud]] is important in that it preserves some earlier variants to textual readings of that Talmud, such as in Tractate ''Pesaḥim'' 10:3 (70a), which brings down the old Palestinian-Hebrew word for [[Charoset\|''charoseth'']] (the sweet relish eaten at Passover), viz. ''dūkeh'' ({{Langx\|he\|דוכה}}), instead of ''rūbeh/rabah'' ({{Langx\|he\|רובה}}), saying with a play on words: "The members of Isse's household would say in the name of Isse: Why is it called ''dūkeh''? It is because she pounds [the spiced ingredients] with him." The Hebrew word for "pound" is ''dakh'' ({{Langx\|he\|דך}}), which rules out the spelling of " ''rabah'' " ({{Langx\|he\|רבה}}), as found in the printed editions. Today, the [[Jews of Yemen]], in their vernacular of Hebrew, still call the ''charoseth'' by the name ''dūkeh''.<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|דּוּכֵּהּ}} (p. 54).</ref> Other quintessential Hebrew words which have been preserved by the [[Jews of Yemen]] is their manner of calling a receipt of purchase by the name, ''roʔoːyoː'' ({{Langx\|he\|רְאָיָה}}), rather than the word "''qabbalah''" that is now used in Modern Hebrew.<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|רְאָיָה}} (p. 255).</ref> The weekly biblical lection read on Sabbath days is called by the name ''seder'' ({{Langx\|he\|סדר}}), since the word ''parashah'' ({{Langx\|he\|פרשה}}) has a completely different meaning, denoting a Bible [[Codex]] containing the first Five Books of Moses (plural: codices = {{lang\|he\|rtl=yes\|פרשיות}}).<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|פָרָשָׁה}} (p. 230); see also ''Zekhor Le'Avraham'' (ed. Uzziel Alnaddaf), Jerusalem 1992, p. 27, note 115.</ref> '''Charity; alms''' ({{langx\|he\|מִצְוָה}}, ''miṣwoː''), so-called in Yemenite Jewish parlance,<ref>S.D. Goitein, ''Hebrew Elements in the Spoken Language of the Jews of Yemen'', pub. by Leshonenu III, Jerusalem 1931; reprinted in: [[Shelomo Dov Goitein]], ''The Yemenites – History, Communal Organization, Spiritual Life'' (Selected Studies), editor: Menahem Ben-Sasson, Jerusalem 1983, p. 279, s.v. {{lang\|he\|rtl=yes\|מצווה}}; ''ibid''., p. 214. {{ISBN\|965-235-011-7}} ; Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|מִצְוָה}} (p. 167).</ref> was usually in the form of bread, collected in baskets each Friday before the Sabbath by those appointed over this task for distribution among the needy, without them being brought to shame. The same word is often used throughout the [[Jerusalem Talmud]], as well as in Midrashic literature, to signify what is given out to the poor and needy.<ref>Cf. [[Leviticus Rabba]], section 34: {{lang\|he\|rtl=yes\|כל עמא יפלגון מצוה}} = "let every person distribute charity."</ref> Today, in [[Modern Hebrew]], the word is seldom used to imply charity, replaced now by the word, ''ts’dakah'' (Heb. {{lang\|he\|rtl=yes\|צְדָקָה}}). In contrast, the word {{lang\|he\|rtl=yes\|צדקה}} amongst Jews in Sana’a was a tax levied upon Jewish householders, particularly those whose professions were butchers, and which tax consisted of hides and [[suet]] from butchered animals, and which things were sold on a daily basis by the Treasurer, and the money accruing from the sale committed to the public fund for the Jewish poor of the city, which money was distributed to the city's poor twice a year; once on Passover, and once on Sukkot.<ref>Amram Qorah, ''Sa’arat Teiman'', Jerusalem 1988, p. 113; in 1954 edition, [https://www.hebrewbooks.org/pdfpager.aspx?req=7292&st=&pgnum=132&hilite= p. 132 (in PDF)]; Shelomo Dov Goitein, ''The Yemenites – History, Communal Organization, Spiritual Life'' (Selected Studies), editor: Menahem Ben-Sasson, Jerusalem 1983, pp. 278–279, s.v. {{lang\|he\|rtl=yes\|צדקה}}. {{ISBN\|965-235-011-7}}</ref> The fund itself was known by the name ''toːḏer'' ({{langx\|he\|תָּדֵיר}}), lit. "the constant [revenues]."<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|תָּדֵיר}} (p. 291).</ref> Although Jews in Yemen widely made-use of the South-Arabic word ''mukhwāṭ'' ({{langx\|ar\|المُخْوَاط}}) for the "metal pointer" (stylus) used in pointing at the letters of sacred writ, they also knew the old Hebrew word for the same, which they called ''makhtev'' ({{langx\|he\|מַכְתֵּב}}).<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|מַכְתֵּב}} (p. 158). Cf. Mishnah ''Kelim'' 16:8; [[Midrash HaGadol]] (on Deuteronomy 28:52).</ref> The following story is related about this instrument in [[Midrash Rabba]]: "Rabban [Shimon] Gamliel says: ‘Five-hundred schools were in [[Betar (fortress)\|Beter]], while the smallest of them wasn’t less than three-hundred children. They used to say, ‘If the enemy should ever come upon us, with these ''metal pointers'' ({{langx\|he\|מַכְתֵּבִין}}) we’ll go out against them and stab them!’..."<ref>Midrash Rabba (Lamentations Rabba 2:5); Jerusalem Talmud, ''Taanit'' 4:5 (24b), with slight variations. Cf. Rashi's commentary on Mishnah ''Avot'' 5:6, where he says of the word {{lang\|he\|rtl=yes\|והמכתב}}, "the stylus of a scrivener, ''grafie'' in the foreign tongue, with which He engraved the Ten Commandments that were given to Moses. That same stylus was created of old."</ref> In other peculiar words of interest, they made use of the word, ''shilṭön'' ({{Langx\|he\|שִׁלְטוֹן}}), for "governor" or "king," instead of "government," the latter word now being the more common usage in Modern Hebrew;<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|שִׁלְטוֹן}} (p. 278).</ref> ''kothev'' ({{Langx\|he\|כּוֹתֵב}}), for "scrivener", or copyist of religious texts, instead of the word "sofer" (scribe);<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|כּוֹתֵב}} (p. 127).</ref> ''ṣibbūr'' ({{Langx\|he\|צִבּוּר}}), for "a quorum of at least ten adult males," a word used in Yemen instead of the Modern Hebrew word, ''minyan'';<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|צִבּוּרִים}} (p. 233).</ref> ''ḥefeṣ'' ({{Langx\|he\|חֵפֶץ}}), a noun meaning "desirable thing," was used by them to describe any "book" (especially one of a prophylactic nature), although now in Modern Hebrew it means "object";<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|חֵפֶץ}} (p. 101).</ref> ''fiqfūq'' ({{Langx\|he\|פִקְפוּק}}) had the connotation of "shock," "violent agitation," or "shaking-up," although today, in Modern Hebrew, it has the meaning of "doubt" or "skepticism";<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|פִקְפוּק}} (p. 228).</ref> the word, ''harpathqe'' ({{Langx\|he\|הַרְפַּתְקֵי}}), was used to describe "great hardships," although in Modern Hebrew the word has come to mean "adventures."<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|הַרְפַּתְקֵי}} (pp. 72– 3).</ref> The word ''fazmūn'' ({{Langx\|he\|פַזְמוּן}}), any happy liturgical poem, such as those sung on ''[[Simhat Torah]]'', differs from today's Modern Hebrew word, ''pizmon'' ({{Langx\|he\|פִּזְמוֹן}}), meaning, a "chorus" to a song.<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|פַזְמוּן}} (p. 221).</ref> Another peculiar aspect of Yemenite Hebrew is what concerns denominative verbs. One of the nouns used for bread (made of wheat) is ''himmuṣ'' ({{Langx\|he\|הִמּוּץ}}), derived from the blessing that is said whenever breaking bread, {{lang\|he\|rtl=yes\|המוציא [לחם מן הארץ]}} = ''He that brings forth'' [bread from the earth].<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|הִמּוּץ}} (p. 67).</ref> Whenever they wanted to say its imperative form, "break bread!", they made use of the denominative verb ''hammeṣ''! ({{Langx\|he\|הַמֵּץ}}). Similarly, the noun for the Third Sabbath meal was ''qiyyūm'' ({{Langx\|he\|קְיּוּם}}), literally meaning "observance," in which they made use of the denominative verb, ''tǝqayyem'' ({{Langx\|he\|תְּקַיֵּם מענא}}) = ''Will you eat with us'' (the Third Sabbath meal)?, or, {{lang\|he\|rtl=yes\|נְקַיֵּם}} = ''Let us eat'' (the Third Sabbath meal),<ref>Shelomo Dov Goitein, ''The Yemenites – History, Communal Organization, Spiritual Life'' (Selected Studies), editor: Menahem Ben-Sasson, Jerusalem 1983, p. 279. {{ISBN\|965-235-011-7}}</ref> or, ''qiyam'' ({{Langx\|he\| קִיַּם}}) = ''He ate'' (the Third Sabbath meal).<ref>Yehuda Ratzaby, ''Dictionary of the Hebrew Language used by Yemenite Jews'' ({{lang\|he\|rtl=yes\|אוצר לשון הקדש שלבני תימן}}), Tel-Aviv 1978, s.v. {{lang\|he\|rtl=yes\|קִיַּם}} (p. 247).</ref> == See also == * [[Jewish customs of etiquette#Euphemisms, nicknames and flowery speech\|Jewish customs of etiquette]] * [[Yemenite Jewish poetry]] ==References== {{reflist\|30em}} ==Bibliography== {{Cite book \|last=Morag \|first=Shelomo \|title=The Traditions of Hebrew and Aramaic of the Jews of Yemen (article: Notes on the Vowel System of Babylonian Aramaic as Preserved in the Yemenite Tradition), ed. Yosef Tobi \|publisher=Afikim \|year=2001 \|isbn=965-7247-00-4 \|___location=Tel-Aviv \|author-link=Shelomo Morag}} {{Cite journal \|last=Morag \|first=Shelomo \|author-link=Shelomo Morag \|year=1974 \|title=On the Historical Validity of the Vocalization of the Hebrew Bible \|journal=Journal of the American Oriental Society \|volume=94 \|issue=3 \|pages=307–315 \|doi=10.2307/600065 \|jstor=600065}} {{Cite book \|last1=Isaac \|first1=Ephraim \|title=Judaeo-Yemenite Studies - Proceedings of the Second International Congress \|last2=Tobi \|first2=Yosef \|publisher=Institute of Semitic Studies \|year=1999 \|___location=Princeton University \|author-link1=Ephraim Isaac \|author-link2=:he:יוסף טובי}} {{Cite book \|last=Goitein \|first=Shelomo Dov \|title=The Yemenites – History, Communal Organization, Spiritual Life (Selected Studies) \|publisher=[[Ben-Zvi Institute\|Yad Izhak Ben-Zvi]] \|year=1983 \|isbn=965-235-011-7 \|editor-last=Ben-Sasson \|editor-first=Menahem \|___location=Jerusalem \|author-link=Shelomo Dov Goitein}} {{Cite book \|last=Ratzaby \|first=Yehuda \|title=Ōsar Leshon Haqqōdesh Shellivnē Temān \|year=1978 \|___location=Tel-Aviv \|language=he \|trans-title=Dictionary of the Hebrew Language used by Yemenite Jews \|author-link=:he:יהודה רצהבי}} {{Cite book \|last1=Gluska \|first1=Isaac \|title=Shivtiel Book – Studies in the Hebrew Language and in the Linguistic Traditions of the Jewish Communities \|last2=Kessar \|first2=Tsemah \|year=1992 \|___location=Tel-Aviv}} (Cited in article by Yehuda Ratzaby who quotes from Kitāb al-Ānwār, ed. Leon Nemoy) <!--NB: (edition 30, New York 1939, p. 135)--> {{Cite book \|last=Ben Uzziel \|first=Yonathan \|title=The Targum of Isaiah – with supralinear punctuation (ed. J.F. Stenning) \|publisher=Oxford \|year=1949 \|author-link=Jonathan ben Uzziel}} {{Cite book \|last=Amar Halevi \|first=Yosef \|title=Talmud Bavli Menuqad \|year=1980 \|volume=1–20 \|___location=Jerusalem \|author-link=:he:יוסף עמר}} {{Cite book \|last=Yitzhak Halevi \|first=Shalom \|title=Siddur Tefillat Kol Pe \|year=1960 \|___location=Jerusalem \|language=he}} {{Cite book \|last=Yitzhak Halevi \|first=Avner \|title=Divrei Shalom Ḥakhamim (Memorial book in honor of Rabbi Shalom Yitzhak Halevi) \|year=1993 \|___location=Jerusalem}} (Hebrew) {{Cite book \|last=Qafih \|first=Yosef \|title=Collected Papers \|year=1989 \|volume=2 \|___location=Jerusalem \|pages=943–946 \|author-link=Yosef Qafih}} (Hebrew) {{Cite book \|last=Hayim Yitzhak Barda \|url=https://www.hebrewbooks.org/pdfpager.aspx?req=21373&st=&pgnum=80&hilite= \|title=Responsa Yitzhak Yeranen; article: Inquiry into the Pronunciation of Letters and Punctuation, Whether according to the Sephardic Jews, or the Ashkenazim and Yemenites (by Meir Mazuz) \|year=1991 \|volume=4 \|pages=51 (section 9) \|language=he}} {{Cite book \|last=Idelsohn \|first=Abraham Z. \|title=Phonographierte Gesänge und Aussprachsproben des Hebräischen der jemenitischen, persischen und syrischen Juden \|year=1917 \|___location=Vienna \|author-link=Abraham Zevi Idelsohn}} (German) {{Cite book \|title=Maḥberet Kitrei Ha-Torah \|year=1990 \|editor-last=Pinhas Halevi \|editor-first=Yoav \|___location=Benei Barak \|language=Hebrew}} == Further reading == S. Morag, 'Pronunciations of Hebrew', Encyclopaedia Judaica XIII, 1120–1145 {{cite book\|last=Morag\|first=Shelomo\|year=1963\|title=Ha-Ivrit she-be-fi Yehude Teman (''Hebrew as pronounced by Yemenite Jews'')\|___location=Jerusalem\|publisher=Academy of the Hebrew Language}} Yeivin, I., ''The Hebrew Language Tradition as Reflected in the Babylonian Vocalization'': Jerusalem 1985 (Hebrew) {{lang\|he\|rtl=yes\|מלמדי תינוקות ודרכי הלימוד}} (Hebrew), beginning on page 50 in Halichoth Teiman (1963). {{lang\|he\|rtl=yes\|נקוד, טעמים ומסורת בתימן}} (Hebrew) in Rabbi Yosef Qafih's ''Collected Papers'', volume 2, pages 931–936. [http://www.nosachteiman.co.il/?CategoryID=498&ArticleID=374 {{lang\|he\|rtl=yes\|אלף בי}}] (Hebrew): A popular Yemenite ''alaph bei'' book. {{lang\|he\|rtl=yes\|השירה והלחנים בתפילת יהודי תימן}} (Hebrew) in Rabbi Yosef Qafih's ''Collected Papers'', volume 2, pages 958–960. {{cite book\|last=Sáenz-Badillos\|first=Angel\|year=1996\|title=A History of the Hebrew Language\|others=trans. John Elwolde\|___location=Cambridge, England\|publisher=Cambridge University Press\|isbn=0-521-55634-1}} == External links == [http://digi.vatlib.it/view/MSS_Vat.ebr.66 ''Sifra'' in the Babylonian supraliner punctuation], Manuscript: ''Vaticani ebraici 66'' (Late 9th-mid 10th century) [https://web.archive.org/web/20120218202556/http://www.chayas.com/images/prontable.jpg Pronunciation Chart], [https://web.archive.org/web/20120218202601/http://www.chayas.com/images/prontab2.jpg Pronunciation Chart (continued)] [https://www.youtube.com/watch?v=vEvUvmlIoIg Torah reading with ''Targum Onkelos''], read by Yemenite elder, Mori Shalom Cohen [https://web.archive.org/web/20141002040947/http://www.temoni.org/wp-content/uploads/2012/03/Alaf_be.mp3 Aleph be recording] (published by [https://web.archive.org/web/20130104133711/http://www.temoni.org/?p=3652 http://www.temoni.org/?p=3652]). [[Aharon Amram]] – Recordings: [https://play.google.com/store/apps/details?id=aa.aharonamram Tunes of Yemen – Aharon Amram] for Android. [mms://media.jvod.info/Nosach/Aharon_Amram/PARACHA/1_10_7_miketz.mp3 Cantillation of {{lang\|he\|rtl=yes\|שביעי}} in Parshat Miketz]{{Dead link\|date=July 2025 \|bot=InternetArchiveBot \|fix-attempted=yes }} (published by [http://www.nosachteiman.co.il/?CategoryID=584&ArticleID=3729 Nosach Teiman]). [https://web.archive.org/web/20210914213639/https://nteiman.co.il/music/Aharon_Amram/psalms/119.mp3 Reading of Psalm 119] (published by [https://web.archive.org/web/20200305175229/http://www.nosachteiman.co.il/?CategoryID=725&ArticleID=3078 Nosach Teiman]). [https://web.archive.org/web/20210719003754/http://nteiman.co.il/Aharon_Amram/sukot/2/1.mp3 Yemenite reading of the complete Hallel] (published by [https://web.archive.org/web/20160409013809/http://www.nosachteiman.co.il/?CategoryID=725&ArticleID=1532 Nosach Teiman]). [https://web.archive.org/web/20200119014620/http://www.nosachteiman.co.il/?CategoryID=793&ArticleID=1555 Piyyutim for Simchat Torah] disc 1. Megillat Eichah (portions thereof published by [https://web.archive.org/web/20190927004701/http://www.nosachteiman.co.il/?CategoryID=731&ArticleID=1115 Nosach Teiman]): [https://web.archive.org/web/20190927004733/http://nteiman.co.il/Aharon_Amram/aekh/2.mp3 Chapter 2] [https://web.archive.org/web/20190927004735/http://nteiman.co.il/Aharon_Amram/aekh/4.mp3 Chapter 4] [https://web.archive.org/web/20190927004738/http://nteiman.co.il/Aharon_Amram/aekh/5.mp3 Chapter 5] Purim song: [https://web.archive.org/web/20180610044234/http://www.nteiman.co.il/Aharon_Amram/purim/smch_dodi.mp3 {{lang\|he\|rtl=yes\|שמח דודי ביום פורים}}] (published by [https://web.archive.org/web/20180610045427/http://www.nosachteiman.co.il/?CategoryID=874&ArticleID=2740 Nosach Teiman]). [https://www.youtube.com/watch?v=aXTfKVT8lN0 1988 Selichot in a Rosh HaAyin synagogue] [https://www.youtube.com/watch?v=cgUZEu1dBBo {{lang\|he\|rtl=yes\|שבח אשיר}}] Rabbi Yosef 'Amar – Recordings and Work: [https://web.archive.org/web/20200119021749/http://www.nteiman.co.il/video/1966.WMV {{lang\|he\|rtl=yes\|הקלטת וידאו משנת תשכ"ו – אופן טעמי המקרא, וכן קטעי הדגמה לאופן הקריאה בתורה}}] (published by [https://web.archive.org/web/20200119021749/http://www.nosachteiman.co.il/?CategoryID=523&ArticleID=7973 Nosach Teiman]). [https://web.archive.org/web/20180610045416/http://www.nosachteiman.co.il/?CategoryID=926&ArticleID=2745 {{lang\|he\|rtl=yes\|דוגמה לקריאות מהתנ"ך}}] [https://web.archive.org/web/20180610050314/http://www.nosachteiman.co.il/?CategoryID=926&ArticleID=2746 {{lang\|he\|rtl=yes\|קטע ממסכת ברכות}}] [https://web.archive.org/web/20180610045431/http://www.nosachteiman.co.il/?CategoryID=926&ArticleID=2766 {{lang\|he\|rtl=yes\|קטע ממסכת כלים}}] Babylonian Talmud vowelized according to the tradition of the Jews of Yemen [https://web.archive.org/web/20090114215524/http://www.nosachteiman.co.il/?CategoryID=932&ArticleID=2771 {{lang\|he\|rtl=yes\|הקדמה, סימני הניקוד, מבוא, מסורת תימן של לשון התלמוד ועוד}}] [https://web.archive.org/web/20131206112725/http://www.temanim.org/nosachteiman/mgila.pdf {{lang\|he\|rtl=yes\|כל מסכת מגילה מתוך התלמוד הבבלי בניקוד תימני להורדה}}] (from [http://www.nosachteiman.co.il/?CategoryID=932&ArticleID=5956 Nosach Teiman]) [https://web.archive.org/web/20141020045603/http://www.nteiman.co.il/horadot/mkot_1.pdf {{lang\|he\|rtl=yes\|מסכת מכות – פרק ראשון מתוך התלמוד הבבלי בניקוד תימני להורדה}}] (from [http://www.nosachteiman.co.il/?CategoryID=1160&ArticleID=5954 Nosach Teiman]) Rabbi Yosef Qafih: [https://www.youtube.com/watch?v=JyUrmxgVFRI Megillat Esther reading of Purim 1996] (until 2:5, from CD) Rabbi Ratson 'Arusi – Recordings: [http://net-sah.org/video/20567 {{lang\|he\|rtl=yes\|סעודת מצווה חתן וכלה בנוסח יהודי תימן}}] [http://net-sah.org/video/20745 {{lang\|he\|rtl=yes\|קינון והספד תימני}}] [https://www.youtube.com/watch?v=PvAtVCF0sIs&t=998 Ashmuroth in 1975 – Shabbazi Synagogue, Kiryat Ono] ([https://www.youtube.com/watch?v=PvAtVCF0sIs&t=436 preceded] by his introductory remarks) [https://www.youtube.com/watch?v=9ZVAKSNTcFk {{lang\|he\|rtl=yes\|ברכת חמה}}] [http://net-sah.org/video/21076 {{lang\|he\|rtl=yes\|גמרא בצוותא עם חברי כולל יום השישי}}] [https://web.archive.org/web/20051122234718/http://www.temani.net/http/sprot-timan/12.htm Vocabulary of Yemenite Pronunciations], David Ben-Abraham, 2005 [http://www.chayas.com/hebrewlang.doc On the Hebrew Language of Yemen] {{Webarchive\|url=https://web.archive.org/web/20110607150423/http://www.chayas.com/hebrewlang.doc \|date=2011-06-07 }}, 2005 (mostly unreferenced) [https://www.hebrewbooks.org/pdfpager.aspx?req=22331&st=&pgnum=121 Rabbi Evin Sapir's Account of Yemenite Hebrew] (in Hebrew); free translation at http://www.chayas.com/evinsapir.doc {{Webarchive\|url=https://web.archive.org/web/20110607150403/http://www.chayas.com/evinsapir.doc \|date=2011-06-07 }} *[https://web.archive.org/web/20080719011935/http://sagavyah.tripod.com/ALEFBET.html Vocalization of Hebrew Alphabet]: A non-Yemenite's efforts at imitation of Sana'ani Yemenite Pronunciation of Hebrew. {{Hebrew language}} {{Jewish languages}} {{Authority control}} {{DEFAULTSORT:Yemenite Hebrew}} [[Category:Hebrew language\|Hebrew]] [[Category:Jews and Judaism in Yemen\|Hebrew]] [[Category:Languages of Yemen\|Hebrew]] ~~[[he:הגייה תימנית]]~~