Towards Better Davening and Torah Reading

VAYIKRA V'SHEIM (pause) HASHEM!

These comments apply to both davening and Torah reading, since they deal with the portion of the 13 Divine Attributes (YUD-GIMEL MIDOT), which is in this week’s sedra (and which we just read on Taanit Esther, too) and is said by many in davening right before Tachanun.

VAYIKRA V’SHEIM (pause) HASHEM! Hashem descended in a cloud and stood there with him (Moshe), and He (Hashem) called out the Name “HASHEM”. That VAYIKRA and V’SHEIM go together is indicated by the dropped DAGESH from B’SHEIM. The pause is indicated by the Torah note (TIPCHA) which calls for a brief pause. This contrasts to a phrase we find with Avraham Avinu, that he called (proclaimed) in G-d’s name - VAYIKRA (pause) B’SHEIM HASHEM. And again, we find the phrase with Yitzchak Avinu, after he too had built an altar (as Avraham had). The pause in the intro to the 13 Midot is important to convey the correct meaning of the verse.

Another point from the 13 Midot is the PASEIK (vertical line) between the two words HASHEM. The first two of the 13 Divine attributes are HASHEM and HASHEM. Tradition assigns different meanings to each use of the four-letter Name of HaShem, some of the explanations belonging to the realm of “Torah Secrets”. What various sources to insist on, is that the two names be separated by a pause. This needs to be done in the Torah reading and should also be done when we recite the 13 Midot in prayer. One of the popular ways of singing “HaShem, HaShem” does not really pause well between the two Names. We should make sure that the pause is there. The BEN ISH CHAI is quoted as saying that one who does not use the PASEIK will be liable to a serious punishment. Whatever that means, let’s “do the pause” in Torah reading and when we recite the YUD-GIMEL MIDOT.

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Based on comments received from YL on last week’s column, let’s make a general statement and cite one example from Ki Tisa, specifically from the 13 Midot.
In both the Ashkenazic and S’fardic (Israeli) pronunciation of Hebrew vowels, there are (different) examples of two vowels that are supposed to be different, being sounded identically.
CHANUN without a DAGESH in the first NUN, was a king of Bnei Amon from the time of David HaMelech. It has other definitions, as well. In the 13 Midot, the word describes G-d as being Gracious, and the NUN has a DAGESH and should be emphasized to distinguish it from the other word. (in the bracha ATA CHONEIN, too.) In Ashkenazic pronunciation, the vowels under the CHET sound different. But in S’fardit, only the NUN stressed or not will distinguish.

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• Towards Better Davening and Torah Reading
• Towards Better Davening and Torah Reading
• Towards Better Davening and Torah Reading