Contents of this weekly column are (mostly) 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.
It seems that we haven’t heard the final word on the word GIMMEL(SEGOL)-YUD-ALEF, which appears in only one place in Tanach, namely Yeshayahu 40:4 (which happens to be the haftara of Va’etchanan-Nachamu). The question is whether the YUD is sounded or not. We’ve so far receive strong response from knowledgeable sources that the YUD is NOT sounded, and the word is pronounced GE, as in GET without the T. This would be consistent with not sounding the YUD following a SEGOLed letter as in your sons - BANECHA, your face - PANECHA, “may (our eyes) see (Your return to Zion...)” - V’TECHEZE- NA... and many others. Some suggest that our word in question might be different, because there is no other syllable that follows the SEGOLed letter. Not ready to close the book on this issue yet, since we’ve also heard the opposite opinion in favor of hearing the YUD. This has come mostly from Yemenite sources who either pronounce the word GEI (as in the English word gay, which used to have a simple happy meaning) or GAI (as in the English word guy), since many Teimanim pronounce a SEGOL like a PATACH. Hopefully, by Shabbat Nachamu, we’ll have a definitive way to pronounce the word.

[The V’TECHEZENA example above is included for reader BV who asked for a clarification on that word in the Amida. It seems that the YUD is totally silent and that the three syllables in a row V’TE and CHE and ZE - all three rhyme. On the other hand, the YUD is there, so how come it does not impact on pronunciation? We’ll have to look into that a bit more.]

The other holdover topic from last week is another pitch for something very simple, but yet something that has had a significant effect for my own “better davening...” - which, after all, is the original purpose of this column. I refer to separating the words BARUCH and ATA so that they don’t come out as BARUCHATA or even as BARU CHATA. It seems so simple to do, but the benefits are great. I can only ask you to try it. Try it when you make a bracha for food. Try it with the morning brachot. Try it with the brachot of SH’MA and with the AMIDA. Dozens and dozens of times, every single day, we say BARUCH ATA... If you pause briefly for the run-on problem with these to words, you are likely to find yourself saying G-d’s names and the rest of the bracha with just a little more care and kavana. A little less automatic pilot. A little less speed. And you will see positive results very quickly.

While you’re at it, try separating MELECH HA’OLAM also. We don’t say those words as often as BARCH ATA, but certainly often enough for us to tray being more careful with those words too.

Aside from how often we say BARCH ATA, there is something else. ATA is YOU, second person familiar... in this context, referring to GOD! It should strike us as chutzpadik to address G-d with ATA. In fact, when we do it at the beginning of a bracha, but in many cases we switch to third person at the end of the bracha. Third person is more remote and respectful than second person. The switch reflects the awareness that comes (should come) with the words that follow ATA, viz. HASHEM ELOKEINU MELECH HA’OLAM. If we realize even a little bit, the awesome significance of these four words, then we can understand why the bracha switches from second person familiar to the remote and respectful third person. We say SHEHAKOL NIHYA BIDVARO, and not BIDVA- RECHA. ...ASHER KID’SHANU B’MITZVOTAV, and not B’MITZVOTECHA. And more. With this in mind, our saying of the word ATA carries with it the awe of the four words that follow it (or the one Word, as in many brachot of davening), and we should be careful to say ATA without its being a mindless run-on from the BARUCH before it.

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