,H0DU AMD MIZMOR L’TODAH
NusachSefarad, in contrast to Nusach Ashkenaz, places Hodu Lashem Kir’u Vishmobefore Baruch She’amar. The reason for that placement is historical: thisprayer had been recited at the end of the daily Temple sacrificial service;therefore, Sefardic tradition deems it appropriate to connect Hodu with therecital of Korbanos – the Laws regarding sacrifices - rather than to make itpart of Pesukai D’zimra.
TheAvodas Bais Hamikdash had always culminated in prayerful song.
DespiteHodu’s connection with Korbanos, the Sefardic liturgy neverthelesscreates a hefsaik by placing Kaddish D’rabanan between Korbanosand Hodu. I believe the reason for placing the Kaddish before Hodu [rather thanhaving the Kaddish follow Hodu] is due to the fact that the Korbanot section,when read with a minyan, constitutes an act of Talmud Torah in public. Thatreading, therefore, precipitates an obligation to recite Kaddish D’rabanan:
Inthe language of Halachic analysis:
קריאת קורבנות בציבור נחשבת כחפצא של ת"תברבים שמחייבת קדיש דרבנן
Onone hand, Hodu emanates from the liturgical aspect of the ancient TempleService. On the other hand, we reciteHodu neither as an act of Talmud Torah, nor as a commemorative memorial, butrather as an immediate, here-and-now, personal, prayerful, eternally relevant liturgicalevent.
TheKaddish D’rabanan, therefore, serves to differentiate the Torah study aspect ofthe Sacrificial Service from its liturgical aspect. The former section isfactual and academic, as it describes certain details connected with the Divineservice when the Temple was still standing and yearns for its restoration; thelatter is our trans-historical call to praise Hashem.
MizmorL’Sodah – Psalm 100 - likewise,commemorates the Todah offerings, and therefore, is linked to Hodu and the Templeservice. [According to some opinions,that is why we stand – as all korbanot should be recited standing incommemoration of the principle: אין ישיבהבמקדש.]
Itsplacement constitutes an expression ofthanksgiving which follows the description of the Temple Service. As such, it correlates with the sequence of these twothemes - namely, the service [Retzay] andthanksgiving for the opportunity to serve [Modim, especially Modim D’Rabbanan] -in the Amidah.
Thefirst verse of the Mizmore L’Soda reinforces this “Service-Thanksgiving”correlation: עבדו את ה' בשמחה. The implicit concept is that the centralreason for our gratitude to God is because He desires our service. The realityof mitzvos indicates that our existence - as individuals and as a community –possesses boundless significance from the perspective of the Bore Olam.Although we exist as infinitesimal beings – relative to the infinite time andspace of our non-being that bracket our reality - Hashem has neverthelessendowed us with the intuitive perception of our infinite worth, as individualhuman beings and as K’lal Yisrael, by assigning us mitzvos, tasks of infiniteworth.
Thequestion remains: Since Mizmor L’sodah praises Hashem for the Thanksgivingoffering in the Temple service, it is intrinsically connected to Hodu. Why,therefore, does Nusach Sefarad interrupt the flow between these two liturgicalpieces with Baruch She’amar blessing?
Ithink the answer is technical. Baruch She’amar declares that we shall praise Hashem“…with the songs of David Your servant” בשירידוד עבדך-namely, with selections from the Book of Psalms. Whereas Mizmor L’Soda is partof Sefer Tehillim, Hodu is not. Therefore,we must recite Baruch She’amar prior to Mizmor L’Soda.