Column #34. Contents of this weekly column are based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading.
Not too much new on the SECHVI question, but I’ve inquired with the AKADEMIYA L’LASHON HA-IVRIT and eagerly await their answer.
In the meantime, let me pass on an idea phoned in by MMVZ. Maybe it applies here; maybe it doesn’t.

There are instances in the Tanach where “rules” of Hebrew grammar seem to be violated. Actually, it is the Tanach that is the major source of Hebrew grammar rules, so these exceptions to the rule we find in Tanach are more appropriately termed part of the rules. Even if a word like SECHVI is “supposed to be” MILRA, if its solo appearance in the Tanach is MIL’EIL, then that’s the proper way to pronounce that word.

“Because that’s the way it is in Tanach.” That was a favorite answer to many questions we used to ask our high school DIKDUK teacher, Rabbi Yaacov Dardac, z”l.

Taking this idea one step further... when CHAZAL borrowed a phrase from Tanach for davening or a bracha, then it usually comes with its grammatical or pronunciation anomalies.

This makes a very strong case for SECH-vi, since that’s the way it is in Tanach. Whether this is our last word on SECHVI or not, is yet to be seen.
On another note, last week we referred to the book To Pray as a Jew. The author’s full name, correctly spelled, is Rabbi Hayim Halevy Donin z”l.
For the rest of this week’s column, I’d like to review a topic that has appeared in Torah Tidbits before (at least twice). Although it does not come from the book that these columns usually come from, it is an issue that — if paid more attention to — hopefully will contribute “Towards better Davening”.

It is forbidden to pass in front of someone who is saying the AMIDA, within 4 Amot (about 2m). Thus says the Shulchan Aruch in Orech Chayim 102:4. MISHNA B’RURA explains that doing so can ruin the davener’s KAVANA. He also brings the reason offered by the CHAYEI ADAM, that a person davening the Amida is standing before G-d and to walk in front of him is to walk between the Divine Presence and the davener (so to speak), [which is disrespectful to G-d].

Shulchan Aruch continues (102:5) that one may not take his three steps back if there is someone standing behind him who is still davening.
Based on the MB’s explanation alone, it would seem that if the person davening has his eyes closed and won’t notice someone walking past him, then it could be done. But the ChA’s reason would not allow it. Similarly, if the davener waves you past, the Chayei Adam’s reason should still stop you. We cannot waive an act that is considered disrespectful to the Sh’china.

These rules apply even if the person behind you started his Amida after you started yours (and even if he was very late in starting).

On the other side of the coin: a person must be careful where he stands for the Amida - especially if he is late and/or takes a long time to daven - so that he does not block the way of others. To do so violates one of two things - one being a BEIN ADAM LAMAKOM issue and the other being a BEIN ADAM L’CHAVEIRO issue. Either a person wanting to walk by knows the halacha (and is aware of the situation) or not. If yes and he has to wait for you to finish, then you have inconvenienced a fellow. If he doesn’t know the rules or doesn’t care, or isn’t aware of your standing there, then he walks past and “insults” the Sh’china, so to speak. Please choose your Amida-place well.

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