Siman 118

The tenth blessing is "Sound the great shofar." For the redemption will be by means of the sounding of the shofar, as it is written: "And it shall be on that day, a great shofar shall be sounded..." And why did they establish this blessing after the blessing of the years? As it is written in Yechezkel (36) regarding the matter of the redemption: "But you, O mountains of Israel, you shall shoot forth your branches and yield your fruit to My people Israel, for they are soon to come. For behold, I am for you..." And it contains twenty words (Tur and Peri Etz Chaim) corresponding to the verse: "And on the day of your gladness... and you shall sound the trumpets...", which also contains twenty words (Tur, end of siman 117). And the eleventh blessing is the blessing of "Restore," for once the exiles have been gathered, judgment is performed upon the wicked, as it is written: "And I will smelt away your dross as with lye, and I will restore your judges as at first" (Megillah ibid.). And it contains twenty-four words corresponding to the twelve words in the verse "And I will restore," and corresponding to the twelve words in the verse "And I will betroth you to Me forever" (Peri Etz Chaim page 60b).

The conclusion of this blessing is "King who loves righteousness and judgment," and during the Ten Days of Repentance, "the King of Judgment." And it is stated at the end of the first chapter of Berakhot that this is an essential requirement, and if one did not say it—they return him. And if he moved his feet—he returns to the beginning of the prayer. And if not—he returns to "Restore." Nevertheless, our teacher, the Rema, wrote, and this is his wording: However, if he said "King who loves righteousness and judgment"—he does not need to return. And they only said that he must return in a place where all year they say "the God who loves righteousness and judgment," and see below siman 582. Thus far his words. And there is one who disagrees with this, for even according to this version all year righteousness is the primary focus, and during the Ten Days of Repentance judgment is the primary focus and one should not mention righteousness (Taz subsection 2). But many agreed to this (Magen Avraham, and Bach, and Shelah, and Matteh Moshe). However, in any event, it implies that even if the primary version is to say "the God who loves righteousness and judgment," nevertheless we say "King who loves righteousness and judgment." And if so, one should resolve the doubt we had in siman 114 section 11: if one said all year "the Holy King" if he needs to return? And seemingly it implies that he does not need to return, and not like what I wrote above there. Or perhaps it is possible to distinguish, and it requires further study. (And in the Sha'arei Teshuva he brought opinions on this.)

The twelfth blessing is "for the informers." And they established it after the blessing of judgment, for once judgment is executed—the informers cease. For after "and I will restore your judges as at first," it is written: "And the destruction of the transgressors and of the sinners shall be together" (Megillah ibid.), and it includes the willful sinners with them (ibid.). For afterward it is written: "and they that forsake the Lord shall be consumed," and these are the willful sinners who act willfully against the Holy One, Blessed be He, and they are the informers, the heretics, and the willful sinners. And there are twenty-nine words in this blessing, corresponding to the Written Torah, the Oral Torah, and the twenty-seven letters, for with the letters mem, nun, tzadi, peh, khaf [sofit], there are twenty-seven letters (Tur and Peri Etz Chaim). And because in this blessing the versions are not identical in the prayer books due to the errors of the proofreaders, I will therefore write the version. This is it: And for the informers let there be no hope, and let all the heretics and all the willful sinners perish in a moment, and let all Your enemies be speedily cut off. And the willful sinners speedily uproot, shatter, destroy, and humble, speedily in our days. Blessed are You, Hashem, who shatters enemies and humbles the willful sinners. And so I found it in an old book.

The thirteenth blessing is "Upon the righteous." For after the uprooting of the informers, the horn of the righteous shall be uplifted, as it is written: "And all the horns of the wicked I will cut off; the horns of the righteous shall be uplifted" (Megillah ibid.). And there are forty-two words in this blessing (Tur and Peri Etz Chaim). According to this, it is not necessary to say "yehemu na rachamecha" but rather "yehemu rachamecha." And likewise, one should not say "pelitat beit sofereihem" but rather "pelitat sofereihem." And so it is in precise prayer books. According to this, they are forty-two words, for with these two words they would be forty-four. (And forty-two words correspond to the name of forty-two with which the world was created, as the Tosafot wrote at the beginning of the second chapter of Chagigah. And for the sake of the righteous the world was created; so it is written in Peri Etz Chaim there. And in the Tur hints from verses are written, see there.)

The fourteenth blessing is "and to Jerusalem Your city." For where is the horn of the righteous from the previous blessing raised? In Jerusalem, as it is said: "Pray for the peace of Jerusalem; may those who love you prosper." That is to say: that the righteous, who are those who love Him, may He be blessed, shall live in tranquility (Megillah ibid.). And it contains twenty-four words corresponding to the twenty-four letters in the verse "The Lord builds Jerusalem..." And according to this, one should not say "and the throne of David Your servant quickly within it establish," for if so, there would be twenty-five words; rather, "and the throne of David quickly..." (and this number is in the Tur and in Peri Etz Chaim there). And the fifteenth blessing is "the sprout of David." And they instituted it after "Who builds Jerusalem," because once Jerusalem is built, David comes, as it is said: "Afterward shall the children of Israel return, and seek the Lord their God, and David their king" (Megillah ibid.). And it contains twenty words, just as in the verse "For the Lord has comforted Zion" (ibid.).

The sixteenth blessing is "Shema Koleinu." And they juxtaposed it to "Et Tzemach David," for once David has come—prayer has come, as it is said: "I will bring them to My holy mountain, and make them joyful in My house of prayer" (Megillah ibid.). And there are thirty-five words in this blessing, and your sign is: "Do you thus requite the Lord." And they are like the number of words that are in the psalm "A prayer of David" from "Hear the right, O Lord" until "I have purposed that my mouth shall not transgress" (Pri Etz Chaim ibid.). And the rest of the blessings will be explained in siman 120 with the help of Heaven.