Siman 591

The Musaf prayer of Rosh Hashanah is different from all other Musaf prayers of the year, for all other Musaf prayers consist of seven blessings, and the Musaf of Rosh Hashanah consists of nine blessings, as the blessing of Malchuyot, the blessing of Zichronot, and the blessing of Shofrot are added. And if you should say: if so, are there ten? For it is not so, as one includes the sanctity of the day with Malchuyot (Rosh Hashanah 32a). And these nine of Rosh Hashanah correspond to the nine mentions of the Name that Hannah mentioned in her prayer (Berakhot 29a), for on Rosh Hashanah Sarah, Rachel, and Hannah were remembered. And there is an allusion in the Torah to mention Malchuyot, Zichronot, and Shofrot on Rosh Hashanah, as it is said (Leviticus 23:24): "A remembrance of the sounding of the shofar, a holy convocation" – "remembrance" – these are Zichronot, "sounding of the shofar" – these are Shofrot, "holy convocation" – this is the sanctity of the day, "Who sanctifies Israel and the Day of Remembrance." And Malchuyot we learned from that which is written (ibid. 22): "I am Hashem your G-d... and in the seventh month...", and this is kingship (Rosh Hashanah ibid.). And it is further written (Numbers 10:10): "And they shall be to you for a remembrance before your G-d, I am Hashem your G-d." What does the verse come to teach by saying "I am Hashem your G-d"? Rather, this established a principle: for every place in which "Zichronot" is stated – Malchuyot shall be with them (ibid.). And the Holy One, Blessed be He, said: Recite before Me Malchuyot, Zichronot, and Shofrot on Rosh Hashanah. Malchuyot – so that you shall make Me King over you; Zichronot – so that your remembrance shall rise before Me for good. And with what? With the shofar (16a).

We have established above in siman 124 that regarding all prayers—the shaliach tzibbur only fulfills the obligation for one who is not proficient in praying. But one who is able to pray for himself—the shaliach tzibbur does not fulfill his obligation. And this is regarding the prayers of the entire year. But regarding those of Rosh Hashanah and Yom Kippur—we rule at the end of Rosh Hashanah that just as he fulfills the obligation for one who is not proficient, so too he fulfills the obligation for the proficient one, because the blessings are numerous and very long. But for this a condition is required: that he hears from the shaliach tzibbur from the beginning until the end, and does not interrupt with speech at all. And because this matter is difficult for a person, we therefore practice that everyone prays the entire Musaf prayer in a whisper, from its beginning until its end. And the shaliach tzibbur also prays in a whisper, and afterward the shaliach tzibbur repeats the prayer as in the rest of the year. And there is another reason: because according to Rashi and Tosafot, the shaliach tzibbur does not fulfill the obligation for the proficient one on Rosh Hashanah and Yom Kippur unless he was under duress and was unable to pray (Magen Avraham). And one should not ask: what length is there on Yom Kippur? For it can be said that it contains the confession and "Al Chet." However, according to this, it would be so even in Shacharit and Mincha, but it is possible that in them there are no offerings, therefore this is not considered a length (see Rashi and Tosafot at the end of Rosh Hashanah). And it appears more likely that this refers to the Yom Kippur of the Jubilee year.

And know that the Rosh and the Tur brought from the responsa of the Geonim that the congregation never prayed in the Musaf services of Rosh Hashanah except for seven blessings. And the shaliach tzibbur alone would pray nine blessings. And so wrote Rav Sherira and Rav Hai Gaon, and so they practiced in the two academies in Babylonia. However, the Ritz Gi'at wrote: We have received from great sages, who also received from great sages, such as Rav Shmuel HaLevi who received from our teacher Chanokh, the great of the generation: The practical halacha is that the congregation also prays nine. And the Rosh and the Tur agreed with their words, and as we do. And the Rosh wondered at the Geonim, for since they instituted nine blessings on Rosh Hashanah, if so, those who pray seven blessings, their blessings are in vain; see there. And this is not a difficulty against the Geonim, because they interpret that which we say regarding the blessings: that on Rosh Hashanah the shaliach tzibbur fulfills the obligation even for one who is proficient – it is only regarding Malchuyot, Zichronot, and Shofrot. But the seven – each individual is obligated to pray for himself. And indeed, the Ran, of blessed memory, interpreted thus, and so it appears from the Ramban. And there is great support for this from the Yerushalmi, see there. And if so, such was the institution from the outset, and they are not blessings in vain.

Therefore, it seems in my humble opinion that if one remains on the road on Rosh Hashanah and prays in solitude, and does not have a prayer siddur, and does not know the entire Musaf by heart—nevertheless, he is obligated to pray the first three and the last three blessings, and the sanctity of the day in the middle, in which Malchuyot is also included, and to say "And because of our sins" with the sacrifices, if he knows this by heart. For since according to the words of the Gaonim and the Yerushalmi such was the initial enactment—it is not nullified even now, when there is no other choice. And although it so appears to me, nevertheless, in practice one must deliberate on this, for perhaps the enactment was only when he would afterwards hear them from the shaliach tzibbur. And even though it is no worse than the "people in the fields," if so, he should rely for the entire prayer on the shaliach tzibbur. Nevertheless, reason dictates that in everything he is able to pray himself—he is obligated to pray, since in the time of the Gaonim they prayed thus.

The Sephardim did not practice saying the musaf offerings in the silent prayer, except on Shabbat and Rosh Chodesh where they are accustomed and will not come to err. But not those of Yom Tov, nor of Rosh Hashanah and Yom Kippur, because they are not proficient in them and will come to err. And they fulfill their obligation with what they say, "as it is written in Your Torah, by the hand of Moses Your servant, from the mouth of Your glory." But the practice of Ashkenaz is not so, and we say all the musaf offerings. And if one does not know them by heart—he should pray from the siddur. And such is the simple practice, and one should not change it. And according to the opinion of our teacher Tam in Tosafot at the end of Rosh Hashanah—it is an obligation upon every individual to mention the musaf offerings, see there. However, the offerings of the musaf of Rosh Chodesh—we do not mention explicitly, because it is written (Psalms 81:4) "at the hidden time for our festival day," that the month should be hidden. And we mention them by hint by saying "the musaf offerings of this Day of Remembrance," for Rosh Chodesh is also called a Day of Remembrance. And we also say "and two he-goats to atone, one for Rosh Hashanah and one for Rosh Chodesh." And we say at the end of the offerings "besides the burnt offering of the month and its meal offering, and the continual burnt offering and its meal offering, and their libations" etc. And also on the second day we say so, even though we count Rosh Chodesh from the first day, for from the days of Ezra and onward we have not found Elul to be intercalated. Nevertheless, perhaps upon the arrival of the Redeemer they will make it intercalated, and they will count from the second day. Therefore, one should not change the version from the first day to the second day. And just as on every Rosh Chodesh when there are two days we say musaf and its offerings on the first day, even though they count from the second, so too now there is no concern in the matter, even though it is not completely similar, as is understood.

And know that the custom of Ashkenaz is not to blow during the silent prayer, and thus the great authorities agreed (Magen Avraham at the beginning of siman 592 and Knesset HaGedolah). However, the custom of the Sephardim is that they blow also during the silent prayer; that is, the blower has the shofar placed before him, and all the people, when they reach the end of Malchuyot, wait until the blower also reaches there, and he blows without a prompter, for it is forbidden to interrupt. And so too at the end of Zichronot, and so too at the end of Shofrot. And the congregation should be careful that if the blower erred, it is forbidden to interrupt and rebuke him; they should leave it so, for they have already fulfilled the obligation of the blowings. And the blowings that are over the order of the blessings are not indispensable. At most, after the prayer they should tell him that he erred, and he should return and blow that which he erred, for the order is not indispensable, as I wrote in the previous siman. (I learned this from the words of the Rashba, which the Magen Avraham cited in subsection 2, see there.)

The sages taught in the Mishnah (32a): One may not recite fewer than ten Malchuyot, ten Zichronot, and ten Shofarot. And they explained in the Gemara: Corresponding to these ten times that it is written in "Hallelu El Bekodsho" (Psalms 150), as it is written there "Praise Him with the blast of the shofar..." and "Hallelujah" is not in the count, and likewise "Let every soul." And corresponding to the Ten Commandments that were given with the sound of the shofar, and corresponding to the ten utterances with which the world was created. And it was created on Rosh Hashanah, on which man was created, who is the purpose of creation. As we say in "Atah Zocher": "This day is the beginning of Your works" etc. And it appears to me that Malchuyot corresponds to the utterances of the creation of the world, for the purpose of creation is to accept the yoke of His kingship, may He be blessed. And Zichronot corresponds to the Ten Commandments, for in the merit of the Torah our remembrance shall rise for good. And Shofarot corresponds to "Hallelu," as it is written there "Praise Him with the blast of the shofar."

These ten verses – one recites three from the Torah, three from the Ketuvim, three from the Nevi'im, and concludes with one from the Torah. And as for why they prioritize Ketuvim over Nevi'im, even though Nevi'im are greater in sanctity than Ketuvim which are only through Ruach HaKodesh, it is because the verses of Ketuvim are from Tehillim which David said, and he preceded in time the later Nevi'im from whom the verses we recite are taken (Levush). Furthermore: one must ascend in sanctity, and the beginning must necessarily be in the Torah, and afterwards Ketuvim, and afterwards Nevi'im, in order to ascend in sanctity (Ran). And one is permitted to add to the ten verses. And even though since they allude to these, and to the Ten Commandments, and to the ten utterances – it would not be proper to add, nevertheless we find similar to this regarding the seven called to the Torah on Shabbat, who allude to the seven who see the face of the king, and nevertheless we add. And here too it is so (ibid. and Mordechai).

All of this is for the initial requirement and for beautification. But after the fact, even if he did not complete them with verses from the Torah, but rather with verses from the Prophets—he has fulfilled his obligation (Gemara). And it appears that the same applies to verses from the Writings, for what is the difference? And similarly, if he only recited three verses for all of them, meaning one verse of Torah, one of Prophets, and one of Writings for Malchuyot, and likewise for Zichronot and Shofrot—he has fulfilled his obligation (Tur according to R. Yitzchak ben Natan). Furthermore, even if he did not recite verses at all, but rather said "For the sovereignty is Yours" etc., "as it is written in Your Torah, and likewise in Your holy words, and likewise in the words of Your prophets"—he has fulfilled his obligation. And likewise for Zichronot and Shofrot. Only if he began a verse of Torah—he is obligated to recite a verse from the Writings and a verse from the Prophets (Tur). But when he did not begin—he has fulfilled his obligation with what he said: "as it is written in Your Torah." And according to the opinion of the Tur, he does not even need to say "and likewise in Your holy words" etc., because they are all included in the term "Torah," see there. And according to the opinion of the Rambam, he has not fulfilled his obligation unless he recited a verse of Torah, see there, and the poskim disagreed with him.

And it is the custom to say the verses in order, such as in Malchiyot regarding those of the Torah: "The Lord shall reign forever" until "He has not beheld iniquity... and He was King in Jeshurun" etc., and similarly with all of them. However, if one changed the order, such that he preceded the later ones—he has fulfilled his obligation, and so it is implied in the Gemara. And one does not mention Malchiyot, Zichronot, or Shofrot of retribution regarding Israel, such as "with outpoured wrath will I reign over you," "and He remembered that they were but flesh," "blow the shofar in Gibeah," and those similar to them. And one does not say verses of Zichronot of an individual even for good, such as "Remember us, O Lord, with the favor of Your people," "Remember for me, my God, for good."

And behold, there are those who complain about the custom to conclude the verses of Shofrot with the verse "And on the day of your gladness," in which only trumpets are mentioned, and not a shofar. But the Rosh and the Ran, of blessed memory, wrote to justify the custom, for just as a verse in which teruah is mentioned without a shofar is considered as if shofar were written in it—as it is written, "and the teruah of a King is among them," and it counts toward the verses of Shofrot, as is explained in the Gemara—so too here, since sounding is mentioned, it is also considered like a shofar. And behold, here it is written "and you shall sound," and is it any less because "trumpets" is also written in it? And so it implies explicitly in the Yerushalmi, and therefore one should not change the custom.

One should not say "and the binding of Yitzchak, for the offspring of Yaakov today in mercy remember," for even if one says "for the offspring" without specification—it is as if he says "of Yaakov," as we expound: "for in Yitzchak shall your offspring be called"—in Yitzchak, and not all of Yitzchak. Therefore, one who says "of Yaakov" changes from the formulation that the sages established. And some say that this is not a change from the formulation, and on the contrary, in prayer it is proper to clarify further that which he prays. Furthermore, for one who vows regarding the offspring of Yitzchak—he is forbidden to the sons of Esav, and therefore there are those who were accustomed to say it (see Taz subsection 3, and Magen Avraham subsection 7 and subsection 8). And we are accustomed not to say it. And if it is because of one who vows—it can be said that regarding vows we follow the language of people.

Our sages, of blessed memory, said that a person should not pray the Musaf of Rosh Hashanah in private during the first three hours of the day, because at this time the Holy One, Blessed be He, judges His world, and it is a time of wrath. One requires the merit of the community, and the community prays Musaf after three hours. This is not the case with Shacharit, which everyone prays during this time, so he too may pray. From Rashi it is clarified that the concern is only regarding Musaf, because one says Malchiyot, Zichronot, and Shofrot—the decree is remembered. But in Shacharit there is no concern at all. And one says "Aleinu" and "Reign over the entire world." And the shaliach tzibbur adds "Ochila," and piyyutim, each place according to its custom. (See Rashi, Avodah Zarah 4b, starting with the words "Musafai," who wrote as I have written. And it requires further study, for if so, what is the Gemara's question: "If so, in the morning as well?" And see Magen Avraham, subsection 9, who elaborated. And be precise and you will find it simple.)