משנה: סֵדֶר בְּרָכוֹת אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם וְכוֹלֵל מַלְכִיּוֹת עִמָּם וְאֵינוֹ תוֹקֵעַ. קְדוּשַּׁת הַיּוֹם וְתוֹקֵעַ. זִכְרוֹנוֹת וְתוֹקֵעַ. שׁוֹפָרוֹת וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָייָה וּבִרְכַּת כֹּהֲנִים דִּבְרֵי רִבִּי יוֹחָנָן בֶּן נוּרִי. MISHNAH: The order of benedictions45For the musaf prayer on New Year’s Day.: One recites “fathers”, “mightiness”, and “Sanctification of the Name”46All Amidah prayers, weekday, Sabbath, and holidays, start with the same three benedictions of praise. The first mentions the merit of the fathers Abraham, Isaac, and Jacob, and ends with “Praise to You, Eternal, Abraham’s shield.” The second benediction mentions the equivalent divine powers of giving rain and resurrecting the dead, ending with “Praise to You, Eternal, Who returns life to the dead.” The third, which exists in a short private and an elaborate public (centered on the Trishagion) forms, ends with “Praise to You, Eternal, the Holy Power.” As the Halakhah explains, this may be changed for New Year’s Day (and, in practice, all through the day of Atonement.) and includes Malkhiot47The three additions of New Year’s Day, Malkhiot, Zikhronot, Shofarot, are explained in Halakhah 3:5, Note 62. but does not blow, “Sanctification of the Day”48The middle section of the musaf Amidah for Sabbath and holidays, ending with “Praise to You, Eternal, Who sanctifies …”. and blows, Zikhronot and blows, Shofarot and blows, and recites “Service”, “Thanks”, and Priestly Blessing49The last three benedictions also are common to all Amidah prayers. The first one not only is a prayer for the restoration of the Temple service, but also that “the gifts of Israel and their prayers may be received with pleasure.” The Babylonian doxology is “Praise to You, Eternal, Who will return His Presence to Zion”, whereas the Palestinian was “for You alone in fear we worship” (Sotah7:6, Note 206). The second one gives praise to “the Benevolent One to Whom thanks are due.” The last one started in public service with the Priestly Blessing (which for some reason has disappeared from Ashkenazic service except on holidays) but always includes the prayer for peace following the last word “peace” of the Priestly Blessing. The Babylonian doxology is “Praise to You, Eternal, Who blesses His people Israel with peace”, whereas the Palestinian form was “Maker of peace”, retained in the Ashkenazic ritual for the Days of Repentance., the words of Rebbi Joḥanan ben Nuri.
הלכה: בִּיהוּדָה נָהֲגוּ כְרִבִּי עֲקִיבָה. וּבַגָּלִיל כְרִבִּי יוֹחָנָן בֶּן נוּרִי. עָבַר וְעָשָׂה בִיהוּדָה כְגָלִיל וּבְגָלִיל כִיהוּדָה יָצָא. HALAKHAH: 51Pesaḥim 4:1 Note 57, 10:1 Note 95. Tosephta 2:11, Babli 32a. In Judea one used to follow Rebbi Aqiba and in Galilee Rebbi Joḥanan ben Nuri. If he changed and in Judea acted as in Galilee or in Galilee as in Judea he discharged his obligation.
וּכְשֶׁקִּידְּשׁוּ אֶת הַשָּׁנָה בְאוּשָׁא בַּיּוֹם הָרִאשׁוֹן עָבַר רִבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁלְרִבִּי יוֹחָנָן בֶּן בְּרוֹקָה. וְאָמַר כְדִבְרֵי רִבִּי יוֹחָנַן בֶּן נוּרִי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. לֹא הָיִינוּ נוֹהֲגִין כֵּן בְּיַבְנֶה. בַּיּוֹם הַשֵּׁינִי עָבַר רִבִּי חֲנִינָה בְּנוֹ שֶׁלְרִבִּי יוֹסֵי הַגָּלִילִי וְאָמַר כְּדִבְרֵי רִבִּי עֲקִיבָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. כָּךְ הָיִינוּ נוֹהֲגִין בְּיַבְנֶה. 52This paragraph also is in Halakhah 3:1, Note 17.“When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.”
רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָֽעְזָר. בְּכָל־מָקוֹם עָבַר וְהִזִכִּיר אֲדִּיר הַמְּלוּכָה לֹא יָצָא חוּץ מִן הָאֵל הַקָּדוֹשׁ שֶׁלִרֹאשׁ הַשָּׁנָה וּבִלְבַד בְּמוּסָף. וְאַתְייָא כְרִבִּי יוֹחָנָן בֶּן נוּרִי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אוֹמֵר קְדוּשַּׁת הַיּוֹם עִם זִכְרוֹנוֹת. וְאַתְייָא כְרִבִּי עֲקִיבָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. מַה מָצָאנוּ בְכָל־מָקוֹם אוֹמְרָהּ אֶמְצָעִית. אַף כָּאן אוֹמְרָהּ אֶמְצָעִית. רִבִּי אוֹמֵר. מַה מָצָאנוּ בְכָל־מָקוֹם אוֹמְרָהּ רְבִיעִית. אַף כָּאן אוֹמְרָהּ רְבִיעִית. Rebbi Abbahu in the name of Rebbi Eleazar: Everywhere if he acts as reader and says “Mighty in Kingdom” he did not fulfill his obligation except as a substitute for “Holy Power” on New Year’s Day, and only for musaf53Since the celebration of God’s Kingdom is a central theme of the musaf prayer of the day of Atonement. Cf. the author’s The Scholar’s Haggadah, pp. 385–386. In a Genizah text published by J. Mann (HUCA II(1925) p. 329), the formula is used for the fourth benediction.. This follows Rebbi Joḥanan ben Nuri54Who holds that Malkhiot is part of the “Sanctification of the Name”, and therefore may be mentioned in the final doxology.. 55In the Babli 32a the text is as it is here, but in Tosephta 2:11, Sifra Emor Parashah 11(4), the arguments of Rebbi and Rabban Simeon ben Gamliel are switched. Rabban Simeon ben Gamliel says, one recites the Sanctification of the Day together with Zikhronot; this follows Rebbi Aqiba56While R. Aqiba requires to recite Malkhiot with the Sanctification of the Day, his argument is that shofar blowing must accompany each of Malkhiot, Zikhronot, and Shofarot, and this is taken care of in Rabban Simeon’s arrangement.. Rabban Simeon ben Gamliel said, since we find everywhere that one says it in the middle, here also one says it in the middle. Rebbi says, since we find everywhere that one says it as fourth, here also one says it as fourth57Both arguments are correct. Since the Amidah of Sabbath and holidays (other than the musaf of New Year’s Day) has seven benedictions, the fourth is the middle one. In formulating the Mishnah as it stands, Rebbi implicitly declared that practice has to follow his opinion..
רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי זְעוּרָה חָנִין בַּר בָּא בְשֵׁם רַב. צָרִיךְ לוֹמַר. הָאֵל הַקָּדוֹשׁ. רִבִּי בָּא בְשֵׁם אַבָּא בַּר רַב חוּנָא. צָרִיךְ לוֹמַר. הָאֵל הַקָּדוֹשׁ וּמַרְבֶּה לִסְלוֹחַ. רִבִּי בָּא בְשֵׁם אַבָּא בַּר יִרְמְיָה. בִּתְפִילָּה הוּא אוֹמֵר. אֶלֹהֵי דָוִד וּבוֹנֵה יִרוּשָׁלִַם. בְּנָבִיא הוּא אוֹמֵר. אֶלֹהֵי דָוִד מַצְמִיחַ יְשׁוּעָה. יוֹם טוֹב שֶׁלְרֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. אִית תַּנָּיֵי תַנֵּי. פּוֹתֵחַ בְּיוֹם טוֹב וְחוֹתֵם בַּשַּׁבָּת. [וְאִית תַּנָּיֵי תַנֵּי. פּוֹתֵחַ בַּשַּׁבָּת וְחוֹתֵם בְּיוֹם טוֹב.] רִבִּי אוֹמֵר. פּוֹתֵחַ בַּשַּׁבָּת וְחוֹתֵם בַּשַּׁבָּת וְיוֹם טוֹב בֵּנְתַּיִים. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הֲלָכָה כְרִבִּי. Rebbi Jacob bar Aḥa, Rebbi Ze`ira, Ḥanin bar Abba in the name of Rav: one is obligated to say, the Holy Power58Cf. Babli Berakhot12b.. Rebbi Abba in the name of Abba bar Rav Ḥuna: the Holy Power Who forgives much. Rabbi Abba in the name of Abba bar Jeremiah: In prayer59In the weekday Amidah, where in the Palestinian text the prayer for the Davidic dynasty and that for the rebuilding of Jerusalem are combined. he says, David’s God and Builder of Jerusalem. For Prophets60In the benedictions recited after the reading from Prophets. (The Babylonian version is “David’s shield”.) he says, David’s God Who causes help to blossom. On the holiday of New Year’s Day which falls on a Sabbath, there are Tannaim who state, he starts with the holiday and closes with the Sabbath61It seems reasonable to follow S. Liebermann’s interpretation (Tosephta kiFshutah 1, p. 42) that the text refers only to the text of the “Sanctification of the Day”, and not to the formulation of the final doxology of that benediction, against Rashi (Yom Ṭov 17a, s. v. ומסיים). In this interpretation, the fourth benediction starts with the prayer of the holiday, followed by that of the Sabbath, against our rule that the more frequently used text has to be recited first. Therefore one has to restrict the statement to the musaf of New Year’s Day where one argues with the House of Shammai that the more holy text has precedence.. [There are Tannaim who state, he starts with the Sabbath and closes with the holiday.]62Corrector’s addition, not supported by parallel evidence. The addition is suspect since it would describe current practice in the interpretation of Rashi: Both in the body of the text and in the final doxology one mentions the Sabbath before the holiday; therefore overall one starts the benediction by mentioning the Sabbath and ends with mentioning the holiday. Rebbi says, he starts with the Sabbath and closes with the Sabbath with the holiday in between63In the Tosephta (Berakhot3:13, Babli Yom Ṭov17a) this is the opinion of the House of Hillel and describes current practice in Liebermann’s interpretation: One first mentions the Sabbath, then the holiday with the holiday prayer, and ends with the Sabbath prayer celebrating the Sabbath as “remembrance of the Creation.”. Rebbi Jehudah bar Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.