And moreover, the direction of their words is always with the Baal HaTaamim⁵⁶⁷.

footnotes: ⁵⁶⁷ The Baal HaTaamim was an otherwise anonymous person to whom some Rishonim and Acharonim refer. https://mishpacha.com/all-the-right-notes-the-two-trops-for-the-ten-commandments/#_edn9

And in a place where a קמץ vowel comes without an אֶתְנַחְתָּא (pause) at the end of the chapter, there will be a slight pause, according to their commentaries.

And see the depth of their wisdom when they interpret ורחץ במים (bathe in water)⁵⁶⁸ (with respect to a man who has a seminal emission) to mean in the waters of a ritual bath, but they do not interpret it as such for the ten times where it is written ורחץ במים previous to it. This is because for all of them (except a seminal emission), there is a טעם מפסיק (pause) with the word במים.

footnotes: ⁵⁶⁸ Leviticus 15:16.

And any place where there is a difference between how a word is written and how it is pronounced, they will interpret both of them:

As when they explain אשר לו חומה (that is in the walled city)⁵⁶⁹ – לא is with the letter א.

footnotes: ⁵⁶⁹ Leviticus 25:30.

נסכה (and the drink-offering thereof shall be of wine)⁵⁷⁰ - ונסכו.

footnotes: ⁵⁷⁰ Leviticus 23:13.

ידו (his hands)⁵⁷¹ – ידיו.

footnotes: ⁵⁷¹ Leviticus 16:21.

And the pronunciation will always be according to the plain meaning, while the way a word is written will be according to a homiletical interpretation. And with respect to שערה (hair)⁵⁷², Rabbi Shimon interprets it according to how it is written, while the sages interpret it according to how it is pronounced.

footnotes: ⁵⁷² Leviticus 13:4.

And moreover, they make interpretations based on whether a word is with a vowel or without a vowel - לוא יגיד (if he do not utter it)⁵⁷³.

footnotes: ⁵⁷³ Leviticus 5:1.