in solitude- The word "shem" (name) applies to both males and females, with the letter "lamed" and without it. Similarly, the word "bitach" (trust) can be used.

רבתי, שרתי (rabbati, sarati) - These words are stressed on the penultimate syllable (mil'el), to distinguish between the additional yod and the yods that signify first person singular. This is similar to "אויבתי לי" (oyavti li, "my enemy," Micah 7:8) and "אהבתי לדוש" (ohavti ladush, "[Ephraim] love to thresh," Hosea 10:11). However, the word "גנובתי" (genuvti, "my stolen goods") in "גנובתי יום" (Genesis 31:39) is stressed on the last syllable (mil'ra) due to the change in the bet.

My master among the nations - it is not used as in the first example, but only in formal language, such as "VeRabi HaMelech" (Jeremiah 41:1), "Al Kol Rav Beitoh" (Esther 1:8). And the letter "Mem" is opened with the letter "Lamed" to indicate the missing "Aleph" of understanding. The letter "Mem" is not emphasized to lighten the language.

The letter "Vav" replaces the letter "Aleph" in the word "Bekho" (בכו), as the letters Aleph, Hey, Vav, Yud can be interchanged. For example, in the phrase "Hiskalta Esav" (הסכלת עשו), where the original word is "Hiskalta" with the letter "Hey" but can be transformed to "Bekhelta" with the letter "Vav".

Yehuda (יהודה) - is both a masculine and feminine noun, similar to Israel (ישראל) and Egypt (מצרים). In the phrase "Vatechazeik Mitzrayim" (ותחזק מצרים), Mitzrayim is used in the masculine form. There are interpretations from the ancient religious sages (ז"ל) that explain "Dina DeMitzra" (דינא דבר מצרא) - the law of Egypt. However, the straightforward interpretation in my opinion is "Min HaMitzra" (מן המצר), and if it differs slightly, the letter "Hey" should be emphasized. We find a similar pattern of masculine and feminine in "Bayit" (בית) and "Makom" (מקום).

"Be'e Mo'ed" (באי מועד) - refers to those who come during appointed times, specifically referring to the Tabernacle or the Temple. It is called "Mo'ed" because all of Israel gathers there. Similarly, we find expressions such as "Bikrav Mo'adecha" (בקרב מועדיך) - "within your appointed times" and "Sarfu Kol Mo'adei El ba'aretz" (שרפו כל מועדי אל בארץ) - "they have burned all the appointed times of God in the land."

"Shomemin" (שוממין) - The letter "Nun" is replaced by "Mem," as seen in phrases such as "Kach Lecha Chatin" (קח לך חטין) - "Take for yourself wheat" and "Leketz Hayamin" (לקץ הימין) - "At the end of the days." The letter "Nun" and "Mem" often serve as a suffix in a word, indicating plural form or various other purposes.

"Nogot" (נוגות) - It is derived from the Nif'al verb conjugation, and similarly, we have "Nugei Mamoad" (נוגי ממועד) which is derived from the words "Togah" (תוגה) meaning "sadness" and "Yagon" (יגון) meaning "sorrow." The additional letters "Tav" (ת) and "Nun" (נ) are added in these cases.

"Hayu tzareha" (היו צריה) - Each one was in distress, individually, and likewise, we have "Banot tze'adah alai shor" (בנות צעדה עלי שור) - Each one of them walked over me, individually.

"Shelo" (שלו) - It derives from the root "shalom" (שלום), meaning peace or tranquility.

"Hogeh" (הוגה) - It comes from the intensive form of the verb "higan" (הגן), which means to protect or defend. Similarly, "tagi'un nafshi" (תגיון נפשי) means psychological defense or protection.

"Halchu shavi" (הלכו שבי) - It is lacking the letter "bet" (ב), as in "hanimtzah beit Adonai" (הנמצא בית ה') meaning "that which is found in the house of the Lord."

It is missing the word "asher" (אשר) after "ke'ilim," and similarly, "kamayim layam makhisim" (כמים לים מכסים) means "like waters cover the sea."

"Yemei oniya" (ימי עניה) - means "days of affliction," similar to "ki sheshet yamim asah Hashem" (כי ששת ימים עשה ה'), which means "for in six days the Lord made."

"Umerodeha" (ומרודיה) - means "and its rebellion" or "and its defiance," referring to a state of rebellion or resistance. The letter "mem" (מ) serves as the root.