Each morning, before Pesukeh De'zimra, we recite the section of Hodu, which consists of a segment from the Book of Dibreh Hayamim I (16:8-36), followed by a collection of verses from the Book of Tehillim. In this text, there are a number of points where one is required to pause, either to ensure proper pronunciation of the words, or to avoid implying incorrect interpretations. Some of these are noted in many editions of the Siddur, and it is important to pay attention so that we recite Hodu properly. First, in the verse "Ki Kol Eloheh Ha'amim Elilim, V'Hashem Shamayim Asa" ("For all the gods of the nations are statues, whereas Hashem made the heavens"), one must pause between the words "Elilim" and "V'Hashem." Without a pause, one recites, "Ki Kol Eloheh Ha'amim Elilim V'Hashem" – which could sound as though we include Hashem among the false deities, Heaven forbid. In order to make it clear that we distinguish Hashem from the pagan gods, we must make a slight pause between "Elilim" and "V'Hashem." Additionally, it is proper for grammatical reasons to make a slight pause in this verse between the first two words – "Ki" and "Kol." The word "Kol" begins with the letter Kaf, which is one of six letters that, as a general rule, receive a Dagesh (a dot that changes the pronunciation) when they appear at the beginning of a word. The others are Bet, Gimal, Dalet, Peh and Tav, represented by the acrostic "Beged Kefet." An exception is made, however, when the previous word ends with one of four letters – Alef, Heh, Vav or Yod, in which case the "Beged Kefet" letter does not receive a Dagesh. Thus, for example, in Megilat Ester, the word "Paras" – which begins with the letter Peh – is sometimes pronounced "Paras," with a Dagesh, and at other times "Faras," without a Dagesh, depending on the letter preceding this word (e.g. "Sarot Paras U'madai" – 1:18 ; "Be'dateh Faras U'madai" – 1:19 ). But this exception applies only if the two words are read in immediate succession, without any pause between them. If there is a pause between two words, then a "Beged Kefet" letter at the beginning of the second word receives a Dagesh even if the previous word ends with one of the aforementioned four letters. In the verse "Ki Kol Eloheh Ha'amim Elilim," there is a slight pause between the words "Ki" and "Kol," and for this reason the second word is pronounced "Kol," with a Dagesh, and not "Chol," without a Dagesh (as the word "Ki" ends with the letter Yod, such that if not for the pause, the Dagesh in the letter Kaf would be omitted). One should therefore try to make a slight pause between these words so he recites them in a grammatically correct way. Additionally, one should make a slight pause between the words "Ha'amim" and "Elilim," as otherwise he might recite them as one word, "Ha'amimelilim," which would of course be incorrect. Likewise, at the end of this verse, one should pause between the words "Shamayim" and "Asa," to avoid combining them into a single word – "Shamayimasa." Later in Hodu, when one recites "Hodu L'Hashem Ki Tob, Ki Le'olam Hasdo," he must ensure to recite the second "Ki" properly ("Kee"), and not as though it is combined with the next word, as if saying "Ke'le'olam." One of the verses recited in Hodu is "Kel Nekamot Hashem, Kel Nekamot Hofi'a" – "Hashem, the G-d of revenge, the G-d of revenge, appear" (Tehillim 94:1), beseeching G-d to exact revenge from the enemies of the Jewish Nation who have persecuted us. In reciting this verse, we acknowledge that revenge is G-d's responsibility, as He is the one empowered to bring punishment upon the wicked people of the world. Furthermore, the Arizal taught that this verse refers specifically to G-d's avenging the murders of the "Asara Harugeh Malchut" – the ten outstanding sages who were brutally murdered by the Romans, some in the most gruesome and barbaric ways. By evoking the memory of these righteous sages, the Arizal explains, we succeed in releasing the Nisoseh Kedusha (sparks of holiness) that were seized, as it were, by the forces of impurity. This shows us how there are many levels of profound meaning underlying this text, reminding us not to belittle the importance of Hodu, and to ensure to recite it properly.