Siman 584

In the morning, they enter the beit knesset early, and arrange the zemirot as on every yom tov. Our custom is to say "Shir HaYichud," "Anim Zemirot," and the "Shir Shel Yom" before the prayer. The shaliach tzibbur wears the kittel and begins "Adon Olam" with the melody of the Yamim Noraim. Similarly the blessings and Pesukei D'Zimra until "HaMelech yoshev," etc. Then another shaliach tzibbur goes and sings in his place with an awesome melody, and concludes "HaMelech" aloud, and goes to the amud and prays Shacharit—everything like the Maariv prayer. And they say piyyutim, each place according to its custom. After the repetition of the shaliach tzibbur, they open the aron and say "Avinu Malkeinu" when it falls on a weekday, but they do not say "Avinu Malkeinu chatanu lefanecha," nor "Kotvenu be-sefer selichah," nor "Ki ein banu ma'asim." It is marked in the machzorim; see there. Afterward, they say Kaddish Shalem. On Shabbat, they do not say "Avinu Malkeinu." And they do not say Hallel on Rosh Hashanah and Yom Kippur because they are days of judgment (Rosh Hashanah 32b).

One must stand during the saying of Avinu Malkeinu. And we say "kaleh kol tzar umastin," the kaf with a patach and the lamed with a tzeirei. And we say "selach umchal," for mechilah is greater than selichah. And we say "macheh veha'aver chatatenu ufsha'enu." And likewise we say "kra roa" together, and not to pause between "kra" and "roa" (Magen Avraham subsection 3). And some say that one must say "roa gzar" together (Taz end of siman 622), and so it appears primary. (And perhaps in the Magen Avraham there is a printing error. And what the Machatzit HaShekel wrote requires further study, see there.) And it is proper to prolong the prayers and piyyutim until midday.

And we read in the Torah with the melody of the Yamim Noraim in the parashah of "And Hashem remembered Sarah" for five called-up ones, and on Shabbat seven. And we read the maftir in Pinchas: "And in the seventh month," and in the Prophets at the beginning of Shmuel: "And there was a certain man of Ramathaim" until "and exalt the horn of His anointed." And there are those who call the toke'a to the Torah, and some the sheliach tzibbur. And for us it is impossible to conduct ourselves so, because of the income of the synagogue and the beit midrash, as is known. And that which our teacher, the Beit Yosef, wrote in section 3: People who are confined in a prison—one does not bring a sefer Torah to them, even on Rosh Hashanah and Yom Kippur. Thus far his words; it was explained well above in siman 135, section 30.

Milah on Rosh Hashanah – we perform the milah after the reading of the Torah before the blowing of the shofar. And thus responded our teacher, Gershom Meor HaGolah: for if there is no brit milah – there is no shofar. Furthermore, it appears to me that milah is considered "frequent" in relation to shofar. And some are accustomed that the mohel does not wipe his mouth from the blood of the metzitzah, and blows the shofar thus, to mix the blood of milah with the mitzvah of shofar (Taz, subsection 2). However, if it is impossible to bring the infant to the beit knesset, and the people do not wish to wait to go to the house of the infant, it is necessary to wait with the milah until after leaving the beit knesset.