Mizrahi Hebrew, or Eastern Hebrew (Hebrew: הגייה מזרחית‎, romanized: hăgiyyâ mizrāḥît, lit. 'eastern pronunciation'), is a group of pronunciation systems for Biblical Hebrew used liturgically by Mizrahi Jews: Jews from Arab countries or east of them and with a background of Arabic, Persian or other languages of Asia. As such, Mizrahi Hebrew is actually a blanket term for many dialects.

Sephardi Hebrew is not considered one of these, even if it has been spoken in the Middle East and North Africa. The Sephardim were expellees from Spain and settled among the Mizrahim, but in countries such as Syria and Morocco, there was a fairly high degree of convergence between the Sephardi and the local pronunciations of Hebrew. Yemenite Hebrew is also considered quite separate, as it has a wholly different system for the pronunciation of vowels.

The same terms are sometimes used for the pronunciation of Modern Hebrew by Jews of Mizrahi origins. It is generally a compromise between Modern Standard Hebrew and the traditional liturgical pronunciation as described in this article. A common form of such compromise is the use of [ħ], [r] and [ʕ] for ח‎, ר‎ and ע‎, respectively, with most or all other sounds pronounced as in Standard Israeli Hebrew.

The following features are generally found in the pronunciation of Jews from Arabic-speaking countries, and the variations tend to follow the Arabic dialect of the country in question.

The pronunciation of Mizrahi Jews from non-Arab countries differs in some respects. For example, among Persian Jews, distinctively Arabic sounds such as ح [ħ] and ط [tˤ] do not occur, and certain sounds do occur which are not present in other forms of Mizrahi Hebrew. For example, Kamatz gadol is pronounced [ɒ], like the long ā ا/آ in Persian, ק‎ (Qof) is approximately pronounced [ɣ] (voiced velar fricative), and ח‎ (Het) is pronounced identical to ה‎ (Hay), as opposed to the Arab ح [ħ].

In Talmudic times, it was noted that the Galilean (and maybe Syrian) pronunciation of Hebrew and Aramaic differed from those of both Judaea and Babylonia, principally by the loss of distinct sounds for the guttural letters he, ḥet, and ʿayin. That feature is still found in Samaritan Hebrew.

After the Arab conquest of Palestine and Mesopotamia, much work was done by the Masoretes in standardising and refining the pronunciation of Biblical Hebrew, under the influence of the Arabic grammarians of the time. That included establishing the pronunciation of the guttural letters by reference to their Arabic equivalents. Three distinct notations for the vowels were devised: the Palestinian, the Babylonian and the Tiberian, the last of which eventually superseded the others.

The distinctive Babylonian pronunciation of Geonic times is still preserved by Yemenite Jews, but they do not retain the Babylonian notation. In Iraq, it appears to have been superseded by the Palestinian pronunciation (similar to today's Sephardi Hebrew) in or around the 11th century, when the Tiberian notation was adopted: both Saadia Gaon and Jacob Qirqisani report that in their time the Palestinian pronunciation had come to be regarded as standard. Nevertheless, in their reading of unvocalised texts such as the Mishnah, Baghdadi Jews preserve certain peculiarities of the old Babylonian pronunciation, particularly with their choices between dagesh and rafe and between silent and vocal sheva.