Sovereignty, Remembrances, Trumpets
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(יח) יְהֹוָ֥ה ׀ יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד׃
(18) יהוה will reign for ever and ever!
(כא) לֹֽא־הִבִּ֥יט אָ֙וֶן֙ בְּיַעֲקֹ֔ב וְלֹא־רָאָ֥ה עָמָ֖ל בְּיִשְׂרָאֵ֑ל יְהֹוָ֤ה אֱלֹהָיו֙ עִמּ֔וֹ וּתְרוּעַ֥ת מֶ֖לֶךְ בּֽוֹ׃
(21) No harm is in sight for Jacob,
No woe in view for Israel.
Their God יהוה is with them,
And their King’s acclaim in their midst.
No woe in view for Israel.
Their God יהוה is with them,
And their King’s acclaim in their midst.
(ה) וַיְהִ֥י בִישֻׁר֖וּן מֶ֑לֶךְ בְּהִתְאַסֵּף֙ רָ֣אשֵׁי עָ֔ם יַ֖חַד שִׁבְטֵ֥י יִשְׂרָאֵֽל׃
(5) Then [God] became King in Jeshurun,
When the heads of the people assembled,
The tribes of Israel together.
When the heads of the people assembled,
The tribes of Israel together.
(כט) כִּ֣י לַ֭יהֹוָה הַמְּלוּכָ֑ה וּ֝מֹשֵׁ֗ל בַּגּוֹיִֽם׃
(29) for kingship is the LORD’s
and He rules the nations.
and He rules the nations.
(א) יְהֹוָ֣ה מָלָךְ֮ גֵּא֢וּת לָ֫בֵ֥שׁ לָבֵ֣שׁ יְ֭הֹוָה עֹ֣ז הִתְאַזָּ֑ר אַף־תִּכּ֥וֹן תֵּ֝בֵ֗ל בַּל־תִּמּֽוֹט׃
(1) The LORD is king,
He is robed in grandeur;
the LORD is robed,
He is girded with strength.
The world stands firm;
it cannot be shaken.
He is robed in grandeur;
the LORD is robed,
He is girded with strength.
The world stands firm;
it cannot be shaken.
(ז) שְׂא֤וּ שְׁעָרִ֨ים ׀ רָֽאשֵׁיכֶ֗ם וְֽ֭הִנָּשְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם וְ֝יָב֗וֹא מֶ֣לֶךְ הַכָּבֽוֹד׃ (ח) מִ֥י זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד יְ֭הֹוָה עִזּ֣וּז וְגִבּ֑וֹר יְ֝הֹוָ֗ה גִּבּ֥וֹר מִלְחָמָֽה׃ (ט) שְׂא֤וּ שְׁעָרִ֨ים ׀ רָֽאשֵׁיכֶ֗ם וּ֭שְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם וְ֝יָבֹ֗א מֶ֣לֶךְ הַכָּבֽוֹד׃ (י) מִ֤י ה֣וּא זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד יְהֹוָ֥ה צְבָא֑וֹת ה֤וּא מֶ֖לֶךְ הַכָּב֣וֹד סֶֽלָה׃ {פ}
(7) O gates, lift up your heads!
Up high, you everlasting doors,
so the King of glory may come in! (8) Who is the King of glory?—
the LORD, mighty and valiant,
the LORD, valiant in battle. (9) O gates, lift up your heads!
Lift them up, you everlasting doors,
so the King of glory may come in! (10) Who is the King of glory?—
the LORD of hosts,
He is the King of glory! Selah.
Up high, you everlasting doors,
so the King of glory may come in! (8) Who is the King of glory?—
the LORD, mighty and valiant,
the LORD, valiant in battle. (9) O gates, lift up your heads!
Lift them up, you everlasting doors,
so the King of glory may come in! (10) Who is the King of glory?—
the LORD of hosts,
He is the King of glory! Selah.
(ו) כֹּה־אָמַ֨ר יְהֹוָ֧ה מֶלֶךְ־יִשְׂרָאֵ֛ל וְגֹאֲל֖וֹ יְהֹוָ֣ה צְבָא֑וֹת אֲנִ֤י רִאשׁוֹן֙ וַאֲנִ֣י אַחֲר֔וֹן וּמִבַּלְעָדַ֖י אֵ֥ין אֱלֹהִֽים׃
(6) Thus said the LORD, the King of Israel,
Their Redeemer, the LORD of Hosts:
I am the first and I am the last,
And there is no god but Me.
Their Redeemer, the LORD of Hosts:
I am the first and I am the last,
And there is no god but Me.
(כא) וְעָל֤וּ מֽוֹשִׁעִים֙ בְּהַ֣ר צִיּ֔וֹן לִשְׁפֹּ֖ט אֶת־הַ֣ר עֵשָׂ֑ו וְהָיְתָ֥ה לַֽיהֹוָ֖ה הַמְּלוּכָֽה׃
(21) For liberators shall march up-k on Mount Zion to wreak judgment on Mount Esau; and dominion shall be the LORD’s.
(ט) וְהָיָ֧ה יְהֹוָ֛ה לְמֶ֖לֶךְ עַל־כׇּל־הָאָ֑רֶץ בַּיּ֣וֹם הַה֗וּא יִהְיֶ֧ה יְהֹוָ֛ה אֶחָ֖ד וּשְׁמ֥וֹ אֶחָֽד׃
(9) And the LORD shall be king over all the earth; in that day there shall be one LORD with one name.
(ד) שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהֹוָ֥ה אֱלֹהֵ֖ינוּ יְהֹוָ֥ה ׀ אֶחָֽד׃
(4) Hear, O Israel! יהוה is our God, יהוה alone.
(א) וַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־נֹ֔חַ וְאֵ֤ת כׇּל־הַֽחַיָּה֙ וְאֶת־כׇּל־הַבְּהֵמָ֔ה אֲשֶׁ֥ר אִתּ֖וֹ בַּתֵּבָ֑ה וַיַּעֲבֵ֨ר אֱלֹהִ֥ים ר֙וּחַ֙ עַל־הָאָ֔רֶץ וַיָּשֹׁ֖כּוּ הַמָּֽיִם׃
(1) God remembered Noah and all the beasts and all the cattle that were with him in the ark, and God caused a wind to blow across the earth, and the waters subsided.
(כד) וַיִּשְׁמַ֥ע אֱלֹהִ֖ים אֶת־נַאֲקָתָ֑ם וַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־בְּרִית֔וֹ אֶת־אַבְרָהָ֖ם אֶת־יִצְחָ֥ק וְאֶֽת־יַעֲקֹֽב׃
(24) God heard their moaning, and God remembered the covenant with Abraham and Isaac and Jacob.
(מב) וְזָכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַעֲק֑וֹב וְאַף֩ אֶת־בְּרִיתִ֨י יִצְחָ֜ק וְאַ֨ף אֶת־בְּרִיתִ֧י אַבְרָהָ֛ם אֶזְכֹּ֖ר וְהָאָ֥רֶץ אֶזְכֹּֽר׃
(42) Then will I remember My covenant with Jacob; I will remember also My covenant with Isaac, and also My covenant with Abraham; and I will remember the land.
(ד) זֵ֣כֶר עָ֭שָׂה לְנִפְלְאוֹתָ֑יו חַנּ֖וּן וְרַח֣וּם יְהֹוָֽה׃
(4) He has won renown for His wonders.
The LORD is gracious and compassionate;
The LORD is gracious and compassionate;
(ה) טֶ֭רֶף נָתַ֣ן לִירֵאָ֑יו יִזְכֹּ֖ר לְעוֹלָ֣ם בְּרִיתֽוֹ׃
(5) He gives food to those who fear Him;
He is ever mindful of His covenant.
He is ever mindful of His covenant.
(מה) וַיִּזְכֹּ֣ר לָהֶ֣ם בְּרִית֑וֹ וַ֝יִּנָּחֵ֗ם כְּרֹ֣ב חֲסָדָֽו׃
(45) He was mindful of His covenant
and in His great faithfulness relented.
and in His great faithfulness relented.
(ב) הָלֹ֡ךְ וְֽקָרָ֩אתָ֩ בְאׇזְנֵ֨י יְרוּשָׁלַ֜͏ִם לֵאמֹ֗ר כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה זָכַ֤רְתִּי לָךְ֙ חֶ֣סֶד נְעוּרַ֔יִךְ אַהֲבַ֖ת כְּלוּלֹתָ֑יִךְ לֶכְתֵּ֤ךְ אַֽחֲרַי֙ בַּמִּדְבָּ֔ר בְּאֶ֖רֶץ לֹ֥א זְרוּעָֽה׃
(2) Go proclaim to Jerusalem: Thus said the LORD:
I accounted to your favor
The devotion of your youth,
Your love as a bride—
How you followed Me in the wilderness,
In a land not sown.
I accounted to your favor
The devotion of your youth,
Your love as a bride—
How you followed Me in the wilderness,
In a land not sown.
(ס) וְזָכַרְתִּ֨י אֲנִ֧י אֶת־בְּרִיתִ֛י אוֹתָ֖ךְ בִּימֵ֣י נְעוּרָ֑יִךְ וַהֲקִימוֹתִ֥י לָ֖ךְ בְּרִ֥ית עוֹלָֽם׃
(60) Nevertheless, I will remember the covenant I made with you in the days of your youth, and I will establish it with you as an everlasting covenant.
(כ) הֲבֵן֩ יַקִּ֨יר לִ֜י אֶפְרַ֗יִם אִ֚ם יֶ֣לֶד שַׁעֲשֻׁעִ֔ים כִּֽי־מִדֵּ֤י דַבְּרִי֙ בּ֔וֹ זָכֹ֥ר אֶזְכְּרֶ֖נּוּ ע֑וֹד עַל־כֵּ֗ן הָמ֤וּ מֵעַי֙ ל֔וֹ רַחֵ֥ם אֲֽרַחֲמֶ֖נּוּ נְאֻם־יְהֹוָֽה׃ {ס}
(20) Truly, Ephraim is a dear son to Me,
A child that is dandled!
Whenever I have turned against him,
My thoughts would dwell on him still.
That is why My heart yearns for him;
I will receive him back in love
—declares the LORD.
A child that is dandled!
Whenever I have turned against him,
My thoughts would dwell on him still.
That is why My heart yearns for him;
I will receive him back in love
—declares the LORD.
(מה) וְזָכַרְתִּ֥י לָהֶ֖ם בְּרִ֣ית רִאשֹׁנִ֑ים אֲשֶׁ֣ר הוֹצֵֽאתִי־אֹתָם֩ מֵאֶ֨רֶץ מִצְרַ֜יִם לְעֵינֵ֣י הַגּוֹיִ֗ם לִהְי֥וֹת לָהֶ֛ם לֵאלֹהִ֖ים אֲנִ֥י יְהֹוָֽה׃
(45) I will remember in their favor the covenant with the ancients, whom I freed from the land of Egypt in the sight of the nations to be their God: I, יהוה.
(טז) וַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיֹ֣ת הַבֹּ֗קֶר וַיְהִי֩ קֹלֹ֨ת וּבְרָקִ֜ים וְעָנָ֤ן כָּבֵד֙ עַל־הָהָ֔ר וְקֹ֥ל שֹׁפָ֖ר חָזָ֣ק מְאֹ֑ד וַיֶּחֱרַ֥ד כׇּל־הָעָ֖ם אֲשֶׁ֥ר בַּֽמַּחֲנֶֽה׃
(16) On the third day, as morning dawned, there was thunder, and lightning, and a dense cloud upon the mountain, and a very loud blast of the horn; and all the people who were in the camp trembled.
(יט) וַיְהִי֙ ק֣וֹל הַשֹּׁפָ֔ר הוֹלֵ֖ךְ וְחָזֵ֣ק מְאֹ֑ד מֹשֶׁ֣ה יְדַבֵּ֔ר וְהָאֱלֹהִ֖ים יַעֲנֶ֥נּוּ בְקֽוֹל׃
(19) The blare of the horn grew louder and louder. As Moses spoke, God answered him in thunder.
(טו) וְכׇל־הָעָם֩ רֹאִ֨ים אֶת־הַקּוֹלֹ֜ת וְאֶת־הַלַּפִּידִ֗ם וְאֵת֙ ק֣וֹל הַשֹּׁפָ֔ר וְאֶת־הָהָ֖ר עָשֵׁ֑ן וַיַּ֤רְא הָעָם֙ וַיָּנֻ֔עוּ וַיַּֽעַמְד֖וּ מֵֽרָחֹֽק׃
(15) All the people witnessed the thunder and lightning, the blare of the horn and the mountain smoking; and when the people saw it, they fell back and stood at a distance.
(ו) עָלָ֣ה אֱ֭לֹהִים בִּתְרוּעָ֑ה יְ֝הֹוָ֗ה בְּק֣וֹל שׁוֹפָֽר׃
(6) God ascends midst acclamation;
the LORD, to the blasts of the horn.
the LORD, to the blasts of the horn.
(ו) בַּ֭חֲצֹ֣צְרוֹת וְק֣וֹל שׁוֹפָ֑ר הָ֝רִ֗יעוּ לִפְנֵ֤י ׀ הַמֶּ֬לֶךְ יְהֹוָֽה׃
(6) With trumpets and the blast of the horn
raise a shout before the LORD, the King.
raise a shout before the LORD, the King.
(ד) תִּקְע֣וּ בַחֹ֣דֶשׁ שׁוֹפָ֑ר בַּ֝כֵּ֗סֶה לְי֣וֹם חַגֵּֽנוּ׃ (ה) כִּ֤י חֹ֣ק לְיִשְׂרָאֵ֣ל ה֑וּא מִ֝שְׁפָּ֗ט לֵאלֹהֵ֥י יַעֲקֹֽב׃
(4) Blow the horn on the new moon,
on the full moon for our feast day. (5) For it is a law for Israel,
a ruling of the God of Jacob;
on the full moon for our feast day. (5) For it is a law for Israel,
a ruling of the God of Jacob;
(א) הַ֥לְלוּ־יָ֨הּ ׀ הַֽלְלוּ־אֵ֥ל בְּקׇדְשׁ֑וֹ הַֽ֝לְל֗וּהוּ בִּרְקִ֥יעַ עֻזּֽוֹ׃ (ב) הַלְל֥וּהוּ בִגְבוּרֹתָ֑יו הַ֝לְל֗וּהוּ כְּרֹ֣ב גֻּדְלֽוֹ׃ (ג) הַ֭לְלוּהוּ בְּתֵ֣קַע שׁוֹפָ֑ר הַ֝לְל֗וּהוּ בְּנֵ֣בֶל וְכִנּֽוֹר׃ (ד) הַ֭לְלוּהוּ בְּתֹ֣ף וּמָח֑וֹל הַֽ֝לְל֗וּהוּ בְּמִנִּ֥ים וְעֻגָֽב׃ (ה) הַלְל֥וּהוּ בְצִלְצְלֵי־שָׁ֑מַע הַֽ֝לְל֗וּהוּ בְּֽצִלְצְלֵ֥י תְרוּעָֽה׃ (ו) כֹּ֣ל הַ֭נְּשָׁמָה תְּהַלֵּ֥ל יָ֗הּ הַֽלְלוּ־יָֽהּ׃
(1) Hallelujah.
Praise God in His sanctuary;
praise Him in the sky, His stronghold. (2) Praise Him for His mighty acts;
praise Him for His exceeding greatness. (3) Praise Him with blasts of the horn;
praise Him with harp and lyre. (4) Praise Him with timbrel and dance;
praise Him with lute and pipe. (5) Praise Him with resounding cymbals;
praise Him with loud-clashing cymbals. (6) Let all that breathes praise the LORD.
Hallelujah.
Praise God in His sanctuary;
praise Him in the sky, His stronghold. (2) Praise Him for His mighty acts;
praise Him for His exceeding greatness. (3) Praise Him with blasts of the horn;
praise Him with harp and lyre. (4) Praise Him with timbrel and dance;
praise Him with lute and pipe. (5) Praise Him with resounding cymbals;
praise Him with loud-clashing cymbals. (6) Let all that breathes praise the LORD.
Hallelujah.
(ג) כׇּל־יֹשְׁבֵ֥י תֵבֵ֖ל וְשֹׁ֣כְנֵי אָ֑רֶץ כִּנְשֹׂא־נֵ֤ס הָרִים֙ תִּרְא֔וּ וְכִתְקֹ֥עַ שׁוֹפָ֖ר תִּשְׁמָֽעוּ׃ {ס}
(3) [Say this:]
“All you who live in the world
And inhabit the earth,
When a flag is raised in the hills, take note!
When a ram’s horn is blown, give heed!”
“All you who live in the world
And inhabit the earth,
When a flag is raised in the hills, take note!
When a ram’s horn is blown, give heed!”
(יג) וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר גָּדוֹל֒ וּבָ֗אוּ הָאֹֽבְדִים֙ בְּאֶ֣רֶץ אַשּׁ֔וּר וְהַנִּדָּחִ֖ים בְּאֶ֣רֶץ מִצְרָ֑יִם וְהִשְׁתַּחֲו֧וּ לַֽיהֹוָ֛ה בְּהַ֥ר הַקֹּ֖דֶשׁ בִּירוּשָׁלָֽ͏ִם׃ {פ}
(13) And in that day, a great ram’s horn shall be sounded; and the strayed who are in the land of Assyria and the expelled who are in the land of Egypt shall come and worship the LORD on the holy mount, in Jerusalem.
(יד) וַֽיהֹוָה֙ עֲלֵיהֶ֣ם יֵֽרָאֶ֔ה וְיָצָ֥א כַבָּרָ֖ק חִצּ֑וֹ וַֽאדֹנָ֤י יֱהֹוִה֙ בַּשּׁוֹפָ֣ר יִתְקָ֔ע וְהָלַ֖ךְ בְּסַעֲר֥וֹת תֵּימָֽן׃ (טו) יְהֹוָ֣ה צְבָאוֹת֮ יָגֵ֣ן עֲלֵיהֶם֒ וְאָכְל֗וּ וְכָֽבְשׁוּ֙ אַבְנֵי־קֶ֔לַע וְשָׁת֥וּ הָמ֖וּ כְּמוֹ־יָ֑יִן וּמָֽלְאוּ֙ כַּמִּזְרָ֔ק כְּזָוִיּ֖וֹת מִזְבֵּֽחַ׃
(14) And the LORD will manifest Himself to them,
And His arrows shall flash like lightning;
My Lord GOD shall sound the ram’s horn
And advance in a stormy tempest. (15) The LORD of Hosts will protect them:
[His] slingstones shall devour and conquer;
They shall drink, shall rage as with-n wine,
And be filled [with it] like a dashing bowl,
Like the corners of an altar.
And His arrows shall flash like lightning;
My Lord GOD shall sound the ram’s horn
And advance in a stormy tempest. (15) The LORD of Hosts will protect them:
[His] slingstones shall devour and conquer;
They shall drink, shall rage as with-n wine,
And be filled [with it] like a dashing bowl,
Like the corners of an altar.
(ה) סֵדֶר בְּרָכוֹת, אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִמָּהֶן, וְאֵינוֹ תוֹקֵעַ. קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבִּי עֲקִיבָא, אִם אֵינוֹ תוֹקֵעַ לַמַּלְכוּיוֹת, לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִם קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים:
(5) The order of the blessings of the additional prayer on Rosh HaShana is as follows: One recites the blessing of the Patriarchs, the blessing of God’s Mighty Deeds, and the blessing of the Sanctification of God’s Name, all of which are recited all year long. And one includes the blessing of Kingship, containing many biblical verses on that theme, with them, i.e., in the blessing of the Sanctification of God’s Name, and he does not sound the shofar after it. Next, one adds a special blessing for the Sanctification of the Day, and sounds the shofar after it; followed by the blessing of Remembrances, which contains many biblical verses addressing that theme, and sounds the shofar after it; and recites the blessing of Shofarot, which includes verses that mention the shofar, and sounds the shofar after it. And he then returns to the regular Amida prayer and recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing. This is the statement of Rabbi Yoḥanan ben Nuri. Rabbi Akiva said to him: If one does not sound the shofar for the blessing of Kingship, why does he mention it? Rather, the order of the blessings is as follows: One recites the blessing of the Patriarchs and that of God’s Mighty Deeds and that of the Sanctification of God’s Name. He subsequently includes the blessing of Kingship in the blessing of the Sanctification of the Day, and sounds the shofar. Next he recites the blessing of Remembrances, and sounds the shofar after it, and the blessing of Shofarot and sounds the shofar after it. He then recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly Blessing.
(א) סדר ברכות אומר אבות וגבורות וקדושת השם כו': אמר השם בראש השנה [ויקרא כג] זכרון תרועה ובאה הקבלה זכרון אלו זכרונות תרועה אלו שופרות ועוד אמר [במדבר י] והיו לכם לזכרון לפני אלהיכם אני ה' אלהיכם ובאה הקבלה כי מה שהחזיר אלהיכם בנין אב כל מקום שנאמר זכרונות ושופרות יהיו מלכיות עמהן ומן הראוי להקדים המלכיות ואחריהן זכרונות ואחריהן שופרות כמו שאמר אמרו לפני מלכיות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר והלכה כר' יהודה:
(a) The order of blessings says ancestors and mighty men and the holiness of the name 20: Hashem said in Rosh Hashanah [Vicera 23] Remembrance of rejoicing and comes the Kabbalah Remembrance of these are recollections of rejoicing that are improved and further said [in the Bible 10] And let them be for you as a remembrance before your God I am the Lord your God and come the Kabbalah because what May your God bring back the building of the Father, wherever remembrances and trumpets are said, there will be royalties with them, and it is appropriate to precede the royalties, followed by the remembrances, and after them the trumpets, as he said, say before the royalties, so that I may bless you with remembrances, so that your remembrances may come before the good, and what with the shofar and Halachah according to Rabbi Yehuda:
הָנֵי תֵּשַׁע דְּרֹאשׁ הַשָּׁנָה כְּנֶגֶד מִי? אָמַר רַבִּי יִצְחָק דְּמִן קַרְטִיגְנִין: כְּנֶגֶד תִּשְׁעָה אַזְכָּרוֹת שֶׁאָמְרָה חַנָּה בִּתְפִלָּתָהּ, דְּאָמַר מָר: בְּרֹאשׁ הַשָּׁנָה נִפְקְדָה שָׂרָה רָחֵל וְחַנָּה.
The Gemara asks further: Corresponding to what were these nine blessings of the Rosh HaShana additional prayer instituted? Rabbi Yitzḥak of Kartignin said: They correspond to the nine mentions of God’s name that Hannah said in her prayer (I Samuel 2:10). The connection between Hannah’s prayer and Rosh HaShana is based on what the Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were remembered and the divine decree that they would conceive their sons was issued.
וּמִנַּיִן שֶׁאוֹמְרִים מַלְכִיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת — רַבִּי אֱלִיעֶזֶר אוֹמֵר: דִּכְתִיב ״שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ״. ״שַׁבָּתוֹן״ — זֶה קְדוּשַּׁת הַיּוֹם; ״זִכְרוֹן״ — אֵלּוּ זִכְרוֹנוֹת; ״תְּרוּעָה״ — אֵלּוּ שׁוֹפָרוֹת; ״מִקְרָא קֹדֶשׁ״ — קַדְּשֵׁהוּ בַּעֲשִׂיַּית מְלָאכָה. אָמַר לוֹ רַבִּי עֲקִיבָא: מִפְּנֵי מָה לֹא נֹאמַר ״שַׁבָּתוֹן״ — שְׁבוּת, שֶׁבּוֹ פָּתַח הַכָּתוּב תְּחִילָּה! אֶלָּא: ״שַׁבָּתוֹן״ — קַדְּשֵׁהוּ בַּעֲשִׂיַּית מְלָאכָה; ״זִכְרוֹן״ — אֵלּוּ זִכְרוֹנוֹת; ״תְּרוּעָה״ — אֵלּוּ שׁוֹפָרוֹת; ״מִקְרָא קֹדֶשׁ״ — זוֹ קְדוּשַּׁת הַיּוֹם. מִנַּיִן שֶׁאוֹמְרִים מַלְכִיּוֹת? תַּנְיָא, רַבִּי אוֹמֵר: ״אֲנִי ה׳ אֱלֹהֵיכֶם״, וּ״בַּחֹדֶשׁ הַשְּׁבִיעִי״ — זוֹ מַלְכוּת. רַבִּי יוֹסֵי בַּר יְהוּדָה אוֹמֵר: אֵינוֹ צָרִיךְ, הֲרֵי הוּא אוֹמֵר: ״וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹהֵיכֶם״, שֶׁאֵין תַּלְמוּד לוֹמַר ״אֲנִי ה׳ אֱלֹהֵיכֶם״, וּמָה תַּלְמוּד לוֹמַר ״אֲנִי ה׳ אֱלֹהֵיכֶם״ — זֶה בָּנָה אָב לְכׇל מָקוֹם שֶׁנֶּאֱמַר בּוֹ זִכְרוֹנוֹת — יִהְיוּ מַלְכִיּוֹת עִמָּהֶן. וְהֵיכָן אוֹמְרָהּ לִקְדוּשַּׁת הַיּוֹם? תַּנְיָא, רַבִּי אוֹמֵר: עִם הַמַּלְכִיּוֹת אוֹמְרָהּ. מָה מָצִינוּ בְּכׇל מָקוֹם בָּרְבִיעִית — אַף כָּאן בָּרְבִיעִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: עִם הַזִּכְרוֹנוֹת אוֹמְרָהּ. מַה מָצִינוּ בְּכׇל מָקוֹם בָּאֶמְצַע — אַף כָּאן בָּאֶמְצַע. וּכְשֶׁקִּידְּשׁוּ בֵּית דִּין אֶת הַשָּׁנָה בְּאוּשָׁא, יָרַד רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא לִפְנֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, וְעָשָׂה כְּרַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבָּן שִׁמְעוֹן: לֹא הָיוּ נוֹהֲגִין כֵּן בְּיַבְנֶה. לַיּוֹם הַשֵּׁנִי יָרַד רַבִּי חֲנִינָא בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי וְעָשָׂה כְּרַבִּי עֲקִיבָא. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: כָּךְ הָיוּ נוֹהֲגִין בְּיַבְנֶה. לְמֵימְרָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל כְּרַבִּי עֲקִיבָא סְבִירָא לֵיהּ? וְהָא אָמַר רַבִּי עֲקִיבָא: מַלְכִיּוֹת עִם קְדוּשַּׁת הַיּוֹם אָמַר לְהוּ, וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: קְדוּשַּׁת הַיּוֹם עִם הַזִּכְרוֹנוֹת אָמַר לְהוּ? אָמַר רַבִּי זֵירָא: לוֹמַר שֶׁתּוֹקְעִין לְמַלְכִיּוֹת. לַיּוֹם הַשֵּׁנִי יָרַד רַבִּי חֲנִינָא. מַאי שֵׁנִי? אִילֵּימָא יוֹם טוֹב שֵׁנִי — לְמֵימְרָא דְּעַבְּרוּהּ לֶאֱלוּל?! וְהָאָמַר רַבִּי חֲנִינָא בַּר כָּהֲנָא: מִימוֹת עֶזְרָא וְאֵילָךְ לֹא מָצִינוּ אֱלוּל מְעוּבָּר! אָמַר רַב חִסְדָּא: מַאי שֵׁנִי — לְיוֹם שֵׁנִי, לַשָּׁנָה הַבָּאָה. מַתְנִי׳ אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: אִם אָמַר שָׁלֹשׁ שָׁלֹשׁ מִכּוּלָּן — יָצָא. גְּמָ׳ הָנֵי עֲשָׂרָה מַלְכִיּוֹת כְּנֶגֶד מִי? אָמַר רַבִּי: כְּנֶגֶד עֲשָׂרָה הִלּוּלִים שֶׁאָמַר דָּוִד בְּסֵפֶר תְּהִלִּים. הִלּוּלִים טוּבָא הָווּ! הָנָךְ דִּכְתִיב בְּהוּ ״הַלְלוּהוּ בְּתֵקַע שׁוֹפָר״. רַב יוֹסֵף אָמַר: כְּנֶגֶד עֲשֶׂרֶת הַדִּבְּרוֹת שֶׁנֶּאֶמְרוּ לוֹ לְמֹשֶׁה בְּסִינַי. רַבִּי יוֹחָנָן אָמַר: כְּנֶגֶד עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶן נִבְרָא הָעוֹלָם. הֵי נִינְהוּ? ״וַיֹּאמֶר״ — ״וַיֹּאמֶר״ דִּבְרֵאשִׁית תִּשְׁעָה הָווּ! ״בְּרֵאשִׁית״ נָמֵי מַאֲמָר הוּא, דִּכְתִיב: ״בִּדְבַר ה׳ שָׁמַיִם נַעֲשׂוּ״. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: אִם אָמַר שָׁלֹשׁ שָׁלֹשׁ מִכּוּלָּן — יָצָא. אִיבַּעְיָא לְהוּ, הֵיכִי קָתָנֵי: שָׁלֹשׁ מִן הַתּוֹרָה, שָׁלֹשׁ מִן הַנְּבִיאִים, וְשָׁלֹשׁ מִן הַכְּתוּבִים — דְּהָווּ תֵּשַׁע, וְאִיכָּא בֵּינַיְיהוּ חֲדָא, אוֹ דִלְמָא: אֶחָד מִן הַתּוֹרָה, וְאֶחָד מִן הַנְּבִיאִים, וְאֶחָד מִן הַכְּתוּבִים — דְּהָוְיָין לְהוּ שָׁלֹשׁ, וְאִיכָּא בֵּינַיְיהוּ טוּבָא? תָּא שְׁמַע, דְּתַנְיָא: אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת, מֵעֲשָׂרָה זִכְרוֹנוֹת, מֵעֲשָׂרָה שׁוֹפָרוֹת, וְאִם אָמַר שֶׁבַע מִכּוּלָּן — יָצָא, כְּנֶגֶד שִׁבְעָה רְקִיעִים. רַבִּי יוֹחָנָן בֶּן נוּרִי אָמַר: הַפּוֹחֵת — לֹא יִפְחוֹת מִשֶּׁבַע, וְאִם אָמַר שָׁלֹשׁ מִכּוּלָּן — יָצָא, כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, וְאָמְרִי לַהּ: כְּנֶגֶד כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים. אָמַר רַב הוּנָא אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי יוֹחָנָן בֶּן נוּרִי.
And from where is it derived that on Rosh HaShana one recites the blessings of Kingship, Remembrances, and Shofarot? Rabbi Eliezer says: As it is written: “In the seventh month, on the first day of the month, you shall have a solemn rest, a memorial of blasts, a sacred convocation” (Leviticus 23:24). This verse is interpreted as follows: “A solemn rest,” this is referring to the blessing of the Sanctification of the Day; “a memorial,” this is Remembrances; “blasts,” this is Shofarot; “a sacred convocation” this means sanctify it by abstaining from performing prohibited labor. Rabbi Akiva said to Rabbi Eliezer: For what reason isn’t it stated instead that the phrase “solemn rest” teaches that one must rest by abstaining from prohibited labor, as this is the term with which the verse opened first. It stands to reason that the verse would begin with the main issue, i.e., that this day is a Festival on which performing labor is prohibited. Rather, the verse should be explained as follows: “A solemn rest,” sanctify it by abstaining from performing prohibited labor; “a memorial,” this is Remembrances; “blasts,” this is Shofarot; “a sacred convocation,” this is the Sanctification of the Day. From where is it derived that that one recites the blessing of Kingship? It is taught in a baraita that Rabbi Yehuda HaNasi says: One verse states: “I am the Lord your God” (Leviticus 23:22), which is referring to God’s Kingship over the world; and two verses later it states: “In the seventh month” (Leviticus 23:24). This teaches that God’s Kingship must be mentioned on Rosh HaShana. Rabbi Yosei bar Yehuda says: This is not necessary, as the verse states: “Also in the day of your gladness, and in your appointed seasons, and in your New Moons, you shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings; that they may be to you for a remembrance before your God: I am the Lord your God” (Numbers 10:10). As there is no need for the verse to state: “I am the Lord your God,” and therefore what is the meaning when the verse states: “I am the Lord your God”? This is a paradigm that in all places where verses of Remembrances are stated, verses of Kingship should be recited with them. § The Gemara returns to the issue discussed in the mishna: And where does one recite the Sanctification of the Day? It is taught in a baraita that Rabbi Yehuda HaNasi says: One recites it with the blessing of Kingship, in the fourth blessing. He explains: Just as we find in all other places that the Sanctification of the Day is mentioned in the fourth blessing of the Amida prayer, so too here, it is recited in the fourth blessing. Rabban Shimon ben Gamliel says: One recites it together with the blessing of Remembrances, in the fifth blessing. He explains: Just as we find in all other places that the Sanctification of the Day is mentioned in the middle blessing of the Amida prayer, e.g., on Shabbat, when it is the fourth of seven blessings, so too here, it is recited in the middle blessing, which in the case of Rosh HaShana is the fifth blessing, as the Rosh HaShana Amida prayer is comprised of nine blessings. § And the baraita relates that when the court sanctified the year in Usha, Rabbi Yoḥanan ben Beroka descended as the prayer leader in the presence of Rabban Shimon ben Gamliel, and he acted in accordance with the opinion of Rabban Yoḥanan ben Nuri by including the blessing of Kingship in the blessing of the Sanctification of God’s Name. Rabban Shimon said to him: They were not accustomed to act in this manner in Yavne. On the second day, Rabbi Ḥanina, son of Rabbi Yosei HaGelili, descended as the prayer leader, and he acted in accordance with the opinion of Rabbi Akiva by including the blessing of Kingship in the blessing of the Sanctification of the Day. Rabban Shimon ben Gamliel said: This is how they were accustomed to act in Yavne. The Gemara asks a question concerning this baraita: Is that to say that Rabban Shimon ben Gamliel holds in accordance with the opinion of Rabbi Akiva? But didn’t Rabbi Akiva say that one recites the blessing of Kingship with the blessing of the Sanctification of the Day, and Rabban Shimon ben Gamliel says that one recites the blessing of the Sanctification of the Day with the blessing of Remembrances? Why then did Rabban Shimon ben Gamliel indicate his agreement with Rabbi Akiva’s practice? Rabbi Zeira said: Rabban Shimon ben Gamliel merely meant to say that he agrees that one sounds the shofar together with the blessing of Kingship, and that this was how they were accustomed to act in Yavne. The baraita taught that on the second day Rabbi Ḥanina descended as the prayer leader. The Gemara asks: What is the meaning of: The second day? If we say that this is referring to the second day of the Festival day of Rosh HaShana, is that to say that they rendered Elul a full month, so that the thirtieth day of Elul was the first day of Rosh HaShana and the first day of Tishrei was the second day? But didn’t Rabbi Ḥanina bar Kahana say: From the days of Ezra onward we have not found that the month of Elul was ever rendered full. If so, it is difficult to believe that a case of this kind occurred in the time of the tanna’im. Rav Ḥisda said: What is the meaning of: The second day? It means on the second day, the next time it was Rosh HaShana, i.e., on Rosh HaShana of the following year. MISHNA: One does not recite fewer than ten verses in the blessing of Kingship, or fewer than ten verses in the blessing of Remembrances, or fewer than ten verses in the blessing of Shofarot. Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled his obligation. GEMARA: The Gemara asks: These ten verses of Kingship, to what do they correspond? Rabbi Yehuda HaNasi said: They correspond to the ten praises that David said in the book of Psalms. The Gemara asks: There are many more praises than that in the book of Psalms. The Gemara answers that he means those in which it is written by them: “Praise Him with the blast of the shofar” (Psalms 150:3). In that chapter the phrase “Praise Him” appears ten times. Rav Yosef said: The ten verses correspond to the Ten Commandments, which were said to Moses at Sinai. Rabbi Yoḥanan said: They correspond to the ten utterances through which the world was created. The Gemara asks: Which are these ten utterances? The Gemara explains: This is referring to the ten times that the phrase “And He said” appears in the story of Creation in the first two chapters of Genesis. The Gemara asks: Does it refer to the repetition of the phrase: “And He said” in Genesis? There are only nine such phrases, not ten. The Gemara answers that the phrase “In the beginning” is also considered an utterance, as it is written: “By the word of the Lord were the heavens made” (Psalms 33:6), which indicates that all of creation came into existence through a single utterance, after which all matter was formed into separate and distinct entities by means of the other nine utterances. § The mishna taught that Rabbi Yoḥanan ben Nuri says: If one recited three from each of them, he has fulfilled his obligation. A dilemma was raised before the Sages: What is he teaching here? Does Rabbi Yoḥanan ben Nuri mean that one must recite three verses from the Torah, three from the Prophets, and three from the Writings, which are nine in total, and if so the practical difference between the opinions of Rabbi Yoḥanan ben Nuri and the first tanna is only one verse? Or perhaps he means that one must recite one verse from the Torah and one from the Prophets and one from the Writings, which are three altogether, and the practical difference between them is a large number of verses, i.e., seven. The Gemara clarifies this matter: Come and hear a proof, as it is taught in a baraita: One does not recite fewer than ten verses of Kingship, or fewer than ten verses of Remembrances, or fewer than ten verses of Shofarot. And if one recited seven from each of them, he has fulfilled his obligation, as they correspond to the seven firmaments in heaven. Rabbi Yoḥanan ben Nuri said: One who recites fewer than the requisite ten should not recite fewer than seven, but if he recited three from each of them he has fulfilled his obligation, as they correspond to the Torah, the Prophets, and the Writings. And some say: They correspond to the priests, the Levites, and the Israelites. This indicates that Rabbi Yoḥanan ben Nuri means a total of three verses for each blessing. Rav Huna said that Shmuel said: The halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri.
מַאי טַעְמָא? אָמַר רַבָּה: אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִמְרוּ לְפָנַי בְּרֹאשׁ הַשָּׁנָה מַלְכִיּוֹת זִכְרוֹנוֹת וְשׁוֹפָרוֹת, מַלְכִיּוֹת — כְּדֵי שֶׁתַּמְלִיכוּנִי עֲלֵיכֶם, זִכְרוֹנוֹת — כְּדֵי שֶׁיָּבֹא לְפָנַי זִכְרוֹנֵיכֶם לְטוֹבָה, וּבַמֶּה — בְּשׁוֹפָר.
The Gemara asks: What is the reason that all the blasts and blessings are indispensable on Rosh HaShana? Rabba said that the Holy One, Blessed be He, said: Recite before Me on Rosh HaShana Kingship, Remembrances, and Shofarot. Kingship, so that you will crown Me as King over you; Remembrances, so that your remembrance will rise before Me for good. And with what? With the shofar. Since these blessings constitute a single unit, one who did not recite them all has not fulfilled his obligation.