“Yehei Shmei…”

Tosafot (s.v. v’onin) presents two perspectives on the correct understanding of the crucial phrase, “Yehei Shmei Rabbah Mevorakh”. According to the Machzor Vitri, the meaning is “May His Name (Shmei = Shem Kah) be great (Rabbah)”, a reference to Shemot 17:16: “for the hand is on the throne of G-d [Kah],” where the word for throne is incomplete (kes instead of kisay), signifying that G-d’s Name is incomplete, so to speak, until Amalek is defeated. “Mevorach” would then be a separate prayer, referring to blessing in the World to Come. Tosafot, however, disagree, understanding the entire phrase to constitute one prayer, that G-d’s great Name should be blessed. The first understanding would indicate that no interruption should be permitted between the words ‘Shmei’ and Rabbah; the second would mean that no interruption should be made between ‘Rabbah’ and ‘Mevorakh’. Both views are cited in the Rama (Orach Chaim 56:1).

R. Moshe Feinstein ( Resp. Orach Chaim IV. 70:13) observes that even the Machzor Vitri would not apply this understanding to the first usage of “Shmei Rabbah” in Kaddish, in the third and fourth words of the text. Thus, the “amen” traditionally recited at that point is not a real obligation, as no subject has yet been completed, and another amen will be recited at the end of the sentence, and thus perhaps pesukei d’zimra should not be interrupted for it. However, since the Rambam does mention that amen, and it is the practice of klal Yisrael to recite it, that it is the practice.

In any event, R. Yehoshua Menachem Ehrenberg (Resp. D’var Yehoshua, III, Yoreh Deah, 68) asserts that Tosafot’s usage of the term “prayer” in referring to Yehei Shmei Rabbah is imprecise. The motivation for his statement is a ruling in another sefer that allows one to answer for Yehei Shmei Rabbah even if in the middle of the amidah, while reciting the berakhah of shomea tefillah. Since it is permissible to insert additional requests at this point, it might not be considered an interruption to respond with Yehei Shmei Rabbah as well. R. Ehrenberg thus objects, claiming that the phrase is not an actual request, but rather a statement of praise for G-d. Further, he notes, even if understood as a request, shomea tefillah is a time for personal requests, drawing on Divine compassion. A request directed at the glory of G-d is inconsistent with this theme. R. Ehrenberg also rejects a suggestion that one might be permitted to answer Yehei Shmei Rabbah during modim, noting that that prayer is limited to expressions of gratitude, not praise.