|Phonemic representation||t (also ?, s)|
|Position in alphabet||22|
|Alphabetic derivatives of the Phoenician|
Taw, tav, or taf is the twenty-second and last letter of the Semitic abjads, including Phoenician T?w , Hebrew Tav ?, Aramaic Taw , Syriac Taw ?, and Arabic ? T?' (22nd in abjadi order, 3rd in modern order). In Arabic, it is also gives rise to the derived letter ? '. Its original sound value is .
Taw is believed to be derived from the Egyptian hieroglyph meaning "mark"
The letter is named t?' . It is written in several ways depending on its position in the word:
|Position in word:||Isolated||Final||Medial||Initial|
Final ? (fathah, then t?' with a sukun on it, pronounced /at/, though diacritics are normally omitted) is used to mark feminine gender for third-person perfective/past tense verbs, while final (t?'-fat?ah, /ta/) is used to mark past-tense second-person singular masculine verbs, final (t?'-kasrah, /ti/) to mark past-tense second-person singular feminine verbs, and final (t?'-?ammah, /tu/) to mark past-tense first-person singular verbs. The plural form of Arabic letter ? is t?'?t (), a palindrome.
Recently the isolated ? has been used online as an emoticon, because it resembles a smiling face.
An alternative form called t?' marbah ( , "bound t?' ") is used at the end of words to mark feminine gender for nouns and adjectives. It denotes the final sound /-h/ or /-t/. Regular t?', to distinguish it from t?' marbah, is referred to as t?' maftah ( , "open t?' ").
|Position in word:||Isolated||Final||Medial||Initial|
In words such as ris?lah ('letter, message'), t?' marbah is denoted as h, and pronounced as /-a(h)/. Historically, it was pronounced as the sound in all positions, but in coda positions it eventually developed into a weakly aspirated sound (which is why t?' marbah looks like a h?' (?)). When a word ending with a t?' marbah is suffixed with a grammatical case ending or (in Modern Standard Arabic or the dialects) any other suffix, the /t/ is clearly pronounced. For example, the word ('letter, message') is pronounced as ris?la(h) in pausa but is pronounced ris?latu in the nominative case (/u/ being the nominative case ending). The pronunciation is /t/, just like a regular t?' (?), but the identity of the "character" remains a t?' marbah. Note that the isolated and final forms of this letter combine the shape of h?' and the two dots of t?' .
|Various print fonts||Cursive
The letter tav in modern Hebrew usually represents a voiceless alveolar plosive: /t/.
The letter tav is one of the six letters that can receive a dagesh kal diacritic; the others are bet, gimel, dalet, kaph and pe. Bet, kaph and pe have their sound values changed in modern Hebrew from the fricative to the plosive, by adding a dagesh. In modern Hebrew, the other three do not change their pronunciation with or without a dagesh, but they have had alternate pronunciations at other times and places.
In traditional Ashkenazi pronunciation, tav represents an /s/ without the dagesh and has the plosive form when it has the dagesh. Among Yemen and some Sephardi areas, tav without a dagesh represented a voiceless dental fricative /?/ - a pronunciation hailed by the Sfath Emeth work as wholly authentic, while the tav with the dagesh is the plosive /t/. In traditional Italian pronunciation, tav without a dagesh is sometimes /d/.[clarification needed]
Tav with a geresh () is sometimes used in order to represent the TH digraph in loanwords.
Tav is the last letter of the Hebrew word emet, which means 'truth'. The midrash explains that emet is made up of the first, middle, and last letters of the Hebrew alphabet (aleph, mem, and tav: ). Sheqer (, falsehood), on the other hand, is made up of the 19th, 20th, and 21st (and penultimate) letters.
Thus, truth is all-encompassing, while falsehood is narrow and deceiving. In Jewish mythology it was the word emet that was carved into the head of the golem which ultimately gave it life. But when the letter aleph was erased from the golem's forehead, what was left was "met"--dead. And so the golem died.
Ezekiel 9:4 depicts a vision in which the tav plays a Passover role similar to the blood on the lintel and doorposts of a Hebrew home in Egypt. In Ezekiel's vision, the Lord has his angels separate the demographic wheat from the chaff by going through Jerusalem, the capital city of ancient Israel, and inscribing a mark, a tav, "upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof."
In Ezekiel's vision, then, the Lord is counting tav-marked Israelites as worthwhile to spare, but counts the people worthy of annihilation who lack the tav and the critical attitude it signifies. In other words, looking askance at a culture marked by dire moral decline is a kind of shibboleth for loyalty and zeal for God.
"From aleph to taf" describes something from beginning to end, the Hebrew equivalent of the English "From A to Z."
|Unicode name||HEBREW LETTER TAV||ARABIC LETTER TAH||SYRIAC LETTER TAW|
|UTF-8||215 170||D7 AA||216 170||D8 AA||220 172||DC AC|
|Numeric character reference||ת||ת||ت||ت||ܬ||ܬ|
|Unicode name||SAMARITAN LETTER TOF||UGARITIC LETTER TO||IMPERIAL ARAMAIC LETTER TAW||PHOENICIAN LETTER TAU|
|UTF-8||224 160 149||E0 A0 95||240 144 142 153||F0 90 8E 99||240 144 161 149||F0 90 A1 95||240 144 164 149||F0 90 A4 95|
|UTF-16||2069||0815||55296 57241||D800 DF99||55298 56405||D802 DC55||55298 56597||D802 DD15|
|Numeric character reference||ࠕ||ࠕ||𐎙||𐎙||𐡕||𐡕||𐤕||𐤕|
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