PRAYER BOOTCAMP: MAHZOR EDITION

Thus there are three daily prayers; namely, the Evening Service (Aravit), the Morning Service (Shacharit) and the Afternoon Service (Mincha). On Sabbaths, Festivals and New Moons, they are four—the three daily services and the Additional Service (Musaf). On the Day of Atonement, they are five services, the four just mentioned and Neilah, the closing service.

(2) In each of the three daily services, a person recites these nineteen blessings in their appointed order.

(5) On Sabbaths and Festivals, seven blessings are recited in each of the four Services for the day; namely, the usual first three blessings, and last three blessings, and an intermediate blessing appropriate to the particular day. On Sabbaths, the intermediate blessing concludes with the formula, "Who sanctifies the Sabbath." On the Festivals it concludes, "Who sanctifies Israel and the Seasons." And on a Sabbath which is at the same time a festival, the concluding formula is, "Who sanctifies the Sabbath, Israel and the Seasons." On New Year, the conclusion is, "King over all the earth, who sanctifies Israel and the Day of Remembrance." When the New Year falls on a Sabbath, the concluding formula is, "King over all the earth, who sanctifies the Sabbath, Israel and the Day of Remembrance."

(6) The foregoing statement applies to the evening, morning and afternoon services of the New Year. But the additional service on the New Year consists of nine blessings; the first three and the last three recited daily, and three Intermediate. Of these intermediate benedictions, the theme of the first is Kingship; of the second Remembrance; while the third is the Shofar. Each of these blessings concludes with a formula appropriate to its theme.

(5) The order of blessings [in the Musaf Amidah of Rosh Hashanah]: One says [the first blessing] “Ancestors”, [the second blessing] “God's Might,” and [the third blessing] “Holiness of God's Name” and includes the Kingship verses with them and does not blow [the shofar]. Then [the fourth blessing] "The Holiness of the Day" and blows [the shofar], [the fifth blessing with] "Remembrance" and blows [the shofar], and [sixth blessing] "Shofar" and blows [the shofar]. Then one says the [seventh] blessing, "Temple service and [the eighth blessing,] “Thanksgiving” and the Blessing of the Priests - these are the words of Rabbi Yohanan ben Nuri.

Rabbi Akiva said to him: if one does not blow the shofar for Kingship, why would one even say it? Rather one says: “Ancestors”, “God's Might” and the “Holiness of God's Name” and includes Kingship with the Holiness of the Day and blows the Shofar, then one says Rememberance and blows, and then Shofar and blows. Then he says the Temple service and “Thanksgiving” and the Blessing of the Priests.

(6) They do not recite less than ten kingship [verses], ten remembrance [verses], and ten shofar [verses]. Rabbi Yohanan ben Nuri says: if he said three from each set he has fulfilled his obligation. They do not mention kingship, remembrance and shofar verses of punishment. One begins with [verses] from the Torah and concludes with [verses] from the prophets. Rabbi Yose says: if he concludes with [a verse] from the Torah he has fulfilled his obligation.

The Ark is opened:

It is our obligation to praise the Master of all, to ascribe greatness to the Creator of [the world in] the beginning: that God has not made us like the nations of the lands, and has not positioned us like the families of the earth; that God has not assigned our portion like theirs, nor our lot like that of all their multitudes. But we bow, prostrate ourselves, and offer thanks before the Supreme King of kings, the Holy Blessed One, Who spreads the heavens, and establishes the earth, and the seat of God's glory is in the heaven above, and the abode of God's invincible might is in the loftier heights. This is our God, there is nothing else. Our King is true, all else is insignificant, as it is written in God's Torah: “And You shall know this day and take into your heart that Adonoy is God in the heavens above and upon the earth below; there is nothing else.”

We therefore put our hope in You, Adonoy our God, to soon behold the glory of Your might in banishing idolatry from the earth; and the false gods will be utterly exterminated to perfect the world as the Kingship of Shadai. And all humankind will invoke Your Name, to turn back to You, all the wicked of the earth. They will realize, and know, all the inhabitants of the world, that to You every knee must bend, every tongue must swear allegiance to You. Before You, Adonoy, our God, they will bow and prostrate themselves, and to the glory of Your Name give honor. And they will accept upon themselves the yoke of Your kingdom, and You will reign over them, soon, forever and ever. For the kingdom is Yours, and to all eternity You will reign in glory, as it is written in Your Torah: “Adonoy will reign forever and ever.” (Exodus 15:18)

And it is said: “God beheld no iniquity in Yaakov, nor any wrongdoing in Yisrael; Adonoy, his God is with him, and the love of the king is among them.” (Numbers 23:21)

And it is said: “And God was King in Yeshurun, with the gathering of the heads of the people, the tribes of Yisrael were united.” (Deuteronomy 33:5)

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And in Your holy words it is written: “For the kingship is Adonoy’s, and God rules over nations.” (Psalms 22:29)

And it is said: “Adonoy has begun God's reign, God has dressed in majesty; Adonoy has clothed Godself, has girded Godself with strength. God has also firmly established the world so that it cannot be moved.” (Psalms 93:1)

And it is said: “Lift up your heads,—gates, and be uplifted entranceways to eternity, so that the King of Glory may enter. Who is this King of Glory? Adonoy, strong and mighty; Adonoy, the Mighty One in battle. Lift up your heads,—gates, and lift up entranceways to eternity, so that the King of Glory may enter. Who is God, this King of Glory? Adonoy Tzevaos, God is the King of Glory, forever.” (Psalms 24:7-10)

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And by the hand of Your servants, the Prophets it is written: “Thus said Adonoy, King of Yisrael and its Redeemer, Adonoy Tzevaot: “I am the first and I am the last; and beside Me, there is no God.” (Isaiah 44:6)

And it is said: “And deliverers will go up to Mount Tzion to judge the mount of Esau, and the kingdom will be Adonoy’s.” (Ovadiah 1:21)

And it is said: “And Adonoy will be King over the whole earth; on that day Adonoy will be One and God's Name One.” (Zechariah 14:9)

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And in Your Torah it is written: “Hear, Yisrael: Adonoy is our God Adonoy is One!” (Deuteronomy 6:4)

Our God and God of our fathers, reign over the entire world with Your glory, and be uplifted over all the earth with Your honor, and appear in the splendor of Your majestic might over all who dwell in the inhabited world of Your earth; so everything that has been made will know that You have made it, and it will be understood by everything that was formed that You have formed it. And they will say everyone who has breath in his nostrils, “Adonoy, God of Israel is King and God's Kingship rules over all.

TEKIA, SHEVARIM TERUA, TEKIA

You remember the dealings of the world and You consider the behavior of all those who lived in earlier times. In Your Presence are revealed all hidden things and the multitude of secrets from the beginning of creation; for there is no forgetfulness before the throne of Your Glory, and there is nothing hidden from Your eyes. You remember all that has been done, and even all that which is formed is not concealed from You. All is revealed and known before You Adonoy, our God Who observes and looks until the end of all generations. For You set an appointed time of remembrance, to consider every soul and being; to cause numerous deeds to be remembered and the multitude of creatures without end. From the beginning of creation, You have made this known, and from before time You have revealed it. This day [Rosh Hashana] is the beginning of Your work a memorial of the first day. For it is a statute for Israel a [day of] judgment of the God of Jacob. And over countries [judgment] is pronounced, which of them is destined for the sword [war] and which for peace, which for famine and which for abundance. And on it, creatures are brought to mind, to be remembered for life or for death. Who is not considered on this day? For the remembrance of all that is formed comes before You: the dealings of man, and the decree of his fate, and the misdeeds of man’s actions, the thoughts of man and his schemes, and the motives for the deeds of man. Fortunate is the one who does not forget You, the child of Adam who gains strength in You. For those who seek You will never stumble, and never will they be disgraced— all who trust in You. For the remembrance of all their deeds come before You, and You examine the deeds of all of them. And Noah too, You remembered with love, and [therefore] decreed for him a promise of deliverance and compassion, when You brought the flood-waters to destroy all flesh because of the wickedness of their deeds. Therefore, his remembrance came before You, Adonoy, our God, to multiply his seed like the dust of the earth, and his descendants as the sand of the sea;

As it is written in Your Torah; “And God remembered Noah and all the beasts and all the cattle that were with him in the Ark, and God caused a wind to pass over the earth, and the waters were calmed.” (Genesis 8:1)

And it is said: “And God heard their groaning cry, and God remembered the covenant with Abraham, with Isaac, and with Jacob.” (Exodus 2:24)

And it is said: “I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham, will I remember; and the land [of Israel] I will remember.” (Leviticus 26:42)

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And in Your holy words it is written: “God made a memorial for God's wonders, gracious and merciful is Adonoy.” (Psalms 111:4)

And it is said: “God gave food to those who fear God; God always remembers the covenant.” (Psalms 111:5)

And it is said: “And God remembered God's covenant for them, and God relented in accordance with God's abundant kindness.” (Psalms 106:45)

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And by the hand of Your servants, the Prophets it is written: “Go and proclaim it in the ears of Jerusalem, saying: thus said Adonoy, I remembered for you the kindness of your youth, the love of your bridal days, how you followed Me into the wilderness, in a land that was not cultivated.” (Jeremiah 2:2)

And it is said: “I will remember My covenant [which I made] with you in the days of your youth, and I will fulfill it for you as an everlasting covenant.” (Ezekiel 16:60)

And it is said: “Is Ephraim not My precious son, is he not a child of delight? For whenever I speak of him, I remember him even more; Therefore, My innermost being is aroused for him, I will surely have compassion on him, says Adonoy.” (Jeremiah 31:20)

Our God and God of our fathers remember us favorably before You and be mindful of us for deliverance and compassion from the eternal high heavens. Remember in our behalf, Adonoy, our God, the covenant, the kindness and the oath which You swore to our father Abraham on Mount Moriah, and let there appear before You the binding with which our father Avraham bound his son Isaac upon the altar, and how he suppressed his compassion to do Your will with a whole heart; so may Your compassion suppress Your anger against us, and in Your great goodness turn Your fierce anger away from Your people, and from Your city, from Your land, and from Your territorial heritage. And fulfill for us Adonoy, our God the promise You made in Your Torah, through Your servant, Moshe, from the mouth of Your glory, as it is said: “I will remember for them the covenant with their forefathers whom I took out of the land of Egypt, before the eyes of the nations, to be their God; I am Adonoy.” (Leviticus 26:45) For God Who remembers all forgotten things from eternity, are You, and there is no forgetfulness before the Throne of Your Glory; and the binding of Isaac— on behalf of his descendants— may You remember it today with compassion. Blessed are You Adonoy, Who remembers the covenant.

TEKIA, SHEVARIM TERUA, TEKIA

You were revealed in Your cloud of glory to Your holy people to speak to them. From the heavens, You let them hear Your voice, and revealed Yourself to them in pure clouds. So too, the entire world quivered before You, and the works of creation trembled before You, when You, our King revealed Yourself upon Mount Sinai to teach Your people Torah and mitzvot. You let them hear the majestic splendor of Your voice, and Your holy words from flames of fire; amidst thunder and lightning You revealed Yourself to them, and with the sound of a shofar, You appeared to them, as it is written in Your Torah: “And it was on the third day, as morning dawned there was thunder and lightning, and a dense cloud over the mountain, and the sound of a shofar was exceedingly loud; and all the people in the camp trembled.” (Exodus 19:16)

And it is said: “And the sound of the shofar became increasingly louder; Moses spoke and God answered him by voice.” (Exodus 19:19)

And it is said: “And all the people saw the sounds and the flames, and the sound of the shofar, and the mountain in smoke; and the people saw and were shaken, and stood from afar.” (Exodus 20:15)

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And in Your holy words it is written: “God has ascended with a blast, Adonoy, with the sound of a shofar.” (Psalms 47:6)

And it is said: “With trumpets and the sound of a shofar raise your voices before the King, Adonoy.” (Psalms 98:6)

And it is said: “Blow a shofar on the New Moon, as the appointed time for our festive-day. For it is a statute for Israel, a day of judgment of the God of Jacob.” (Psalms 81:4-5)

And it is said: “Praise God. Praise the Almighty in God's Sanctuary Praise God in the firmament of God's might. Praise God for God's mighty deeds, Praise God according to the abundance of God's greatness. Praise God with the blowing of a shofar, Praise God with lyre and harp. Praise God with drum and dance, Praise God with stringed instruments and flute. Praise God with resounding cymbals, Praise God with clanging cymbals. Let every soul praise God, Praise God.” (Psalms 150)

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And by the hand of Your servants, the Prophets it is written: “All who inhabit the world of man and who dwell on earth— when the banner is raised on the mountains you will see it; and when a shofar will be sounded, you will hear it.” (Isaiah 18:3)

And it is said: “And it will be on that day, that a great shofar will be sounded, and they will come— those who were lost in the land of Syria, and those who were outcasts in the land of Egypt, and they will prostrate themselves to Adonoy, on the holy mountain in Jerusalem.” (Isaiah 27:13)

And it is said: “And Adonoy will appear over them, and God's arrow will go forth like lightning; and my Master, Adonoy, will sound the shofar and go forth in the whirlwinds of the south. Adonoy Tzevaos will protect them.” (Zechariah 9:14-15)

So may You be a shield over Your people, Israel, with Your peace.

Our God and God of our fathers, sound a great shofar for our liberty and raise a banner to gather our exiles. And bring near our scattered people from among the nations, and gather our dispersed from the ends of [the] earth. Bring us to Zion, Your city, with joyous song,— to Jerusalem, House of Your Sanctuary, with eternal joy. And there we will offer before You our obligatory sacrifices, as we were commanded in Your Torah, through the hands of Moses, Your servant, from the mouth of Your glory, as it is said: “And on the day of your rejoicing, and on your appointed festivals, and on your Rosh Chodesh days, you will sound the trumpets over your burnt-offerings and over the sacrifices of your peace offerings, and they will be a memorial for you before your God; I am Adonoy, your God.” (Numbers 10:10) For You hear the sound of shofar, and listen to the teruah; and there is none like You. Blessed are You, Adonoy, Who hears the sound of the teruah of God's people, Israel, with compassion.

TEKIA, SHEVARIM TERUA, TEKIA