Reciting “Abayeh Hava Mesader”

After the recitation of the Ketoret, we recite "Abayeh Hava Mesader," a section from the Gemara (Yoma 33a) citing Abayeh's concise list of all the Abodot (services) performed daily in the Bet Ha'mikdash, following the sequence in which they were performed. This list was compiled "Aliba De'Abba Shaul" – according to the view of Abba Shaul, as there is some debate concerning the sequence of the Abodot. We read this section so that we will be considered as though we followed this procedure and performed all these Abodot. However, this is effective only if one understands what he reads. Let us, then, briefly go through this list so we understand what we are saying: Ma'aracha Gedola – placing the firewood on the large altar in the Temple courtyard. Ma'aracha Sheniya Shel Ketoret – placing the firewood on the smaller altar, the incense altar inside the Bet Ha'mikdash. Siddur Sheneh Gizreh Esim – placing two long logs of wood on the large altar in the courtyard. Dishun Mizbe'ah Ha'penimi – cleaning the ashes from the incense altar. Hatabat Hamesh Nerot – preparing five of the lamps of the Menorah for kindling. Dam Ha'tamid – sprinkling the blood of the morning Tamid sacrifice. Hatabat Sheteh Nerot – preparing the remaining two lamps of the Menorah for kindling. Ketoret – bringing the morning incense offering. Ebarim – offering the Tamid sacrifice on the altar. Minha – the flour offering that accompanied the Tamid sacrifice. Havitin – the flour offering brought each day by the Kohen Gadol. Nesachin – the wine libations that accompanied the daily Tamid. Musafin – offering the special Musaf sacrifice on Shabbat, Rosh Hodesh and holidays. Bazichin – placing on the altar each Shabbat the frankincense that was on the Shulhan (table) with the Lehem Ha'panim (show-bread). Tamid Shel Ben Ha'arbayim – the afternoon Tamid sacrifice. Abayeh concludes his statement by mentioning the law that no sacrifice may be offered after the afternoon Tamid ("Aleha Hashlem Kol Ha'korbanot Kulam"). As mentioned, this section begins with the words "Abayeh Hava Mesader" ("Abayeh would arrange…"). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that there were those who added the word "Hu" ("he") in between the words "Abayeh" and "Hava." The reason is that if one recites the words "Abayeh Hava" quickly, he may inadvertently utter the Name of "Havaya," which may not be pronounced the way it is written. By breaking up these words with the word "Hu," one ensures not to mistakenly violate this prohibition, which, according to Tosafot (Shebuot 35a), is so severe that one forfeits his share in the next world if he transgresses and utters the Name. Hacham Ovadia Yosef writes that strictly speaking, this is not necessary, because one transgresses this prohibition only if he utters the Name intentionally. Even if one indeed ends up saying the Name of "Havaya" by reciting the words "Abayeh Hava," he has not committed any wrongdoing, because he had no intention at all of uttering the Name. Nevertheless, it is commendable to briefly pause between the words "Abayeh" and "Hava."