Jerusalem Talmud Rosh Hashanah 4:7

משנה: אָמַר לוֹ רִבִּי עֲקִיבָה אִם אֵינוֹ תוֹקֵעַ לַמַּלְכִיּוֹת לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדוּשַּׁת הַשֵּׁם וְכוֹלֵל מַלְכִיּוֹת עִם קְדוּשַּׁת הַיּוֹם וְתוֹקֵעַ. זִכְרוֹנוֹת וְתוֹקֵעַ. שׁוֹפָרוֹת וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָייָה וּבִרְכַּת כֹּהֲנִים: אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת מֵעֲשָׂרָה זִכְרוֹנוֹת מֵעֲשָׂרָה שׁוֹפָרוֹת. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר אִם אָ‍ֽמְרָן שָׁלשׁ שָׁלשׁ יָצָא. אֵין מַזְכִּירִין מַלְכוּת זִכָּרוֹן שׁוֹפָר שֶׁל פּוּרְעָנוּת. מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. רִבִּי יוֹסֵי אוֹמֵר אִם הִשְׁלִים בַּתּוֹרָה יָצָא: MISHNAH: Rebbi Aqiba said to him, if he does not blow for Malkhiot, why does he recite? But one recites “fathers”, “mightiness”, and “Sanctification of the Name”, includes Malkhiot with “Sanctification of the Day” and blows, Zikhronot and blows, Shofarot and blows, and recites “Service”, “Thanks”, and Priestly Blessing⁵⁰As the Halakhah notes, this is practice to be followed..
One does not reduce to less than ten verses of Kingdom, ten verses of Remembrance, ten verses of Shofar. Rebbi Joḥanan ben Nuri says, if he said three of each he fulfilled his obligation. One does not mention verses of Kingdom, Remembrance, or Shofar of calamity. One starts with Torah and ends with Prophets; Rebbi Yose says, if he finished with Torah he fulfilled his obligation⁶⁴Therefore the general practice is to recite of each kind 3 verses from the Torah, followed by three of Hagiographs, followed by three of Prophets, and the tenth verse again from the Torah (as prescribed by R. Joḥanan in the Halakhah.).

הלכה: אֵין פּוֹחֲתִין מֵעֲשָׂרָה מַלְכִיּוֹת. כְּנֶגֶד עֲשָׂרָה קִילוּסִין שֶׁאָמַר דָּוִד. הַ‍ֽלְלוּיָ֨הּ ׀ הַ‍ֽלְלוּ־אֵ֥ל בְּקָדְשׁ֑וֹ הַ‍ֽ֝לְ֗לוּהוּ בִּרְקִ֥יעַ עוּזּוֹ כול׳ עַד כֹּ֣ל הַ֭נְּשָׁמָה תְּהַלֵּ֥ל יָ֗֝הּ הַ‍ֽלְלוּיָ‍ֽהּ: מֵעֲשָׂרָה זִכְרוֹנוֹת כְּנֶגֶד עֲשָׂרָה וִידּוּיִים שֶׁאָמַר יְשַׁעְיָה. רַ‍ֽחֲצוּ֙ הִזַּכּ֔וּ הָסִ֛ירוּ וגו׳ לִמְד֥וּ הֵיטֵ֛ב דִּרְשׁ֥וּ מִשְׁפָּ֖ט וגו׳. מַה כְתִיב בַּתְרֵיהּ לְכוּ־נָ֛א וְנִוָּ‍ֽכְחָ֖ה יֹאמַ֣ר יְי וגו׳. מֵעֲשָׂרָה שׁוֹפָרוֹת כְּנֶגֶד שִׁבְעָה כְבָשִׂים פָּר וָאַיִל וְשָׂעִיר. HALAKHAH: “One does not reduce to less than ten verses of Kingdom,” corresponding to the ten praises which David formulated, Hallelujah, praise God in his Sanctuary, praise Him in His mighty heaven, etc., up to every soul praise Jah, hallelujah⁶⁵Psalms.150">Ps.150. Babli 32a.. Ten verses of Remembrance, corresponding to the ten confessions formulated by Isaiah, wash, cleanse, remove, etc.,learn to do good, seek justice, etc. What is written after this? Come and let us argue, says the Eternal,⁶⁶Isaiah.1.16-18">Is. 1:16–18. etc. Ten verses of Shofar, corresponding to the seven sheep, one ox, one ram, and one goat⁶⁷The musaf sacrifices of the day..

אֱלוֹהוֹת עוֹלִין לוֹ לְשֵׁם מַלְכִיּוֹת. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר. אֵינָן עוֹלִין לוֹ. אֱלוֹהוֹת וּמַלְכִיּוֹת עוֹלִין לוֹ מִשֵּׁם שְׁנַיִם. דִּבְרֵי רִבִּי יוֹסֵי. רִבִּי יְהוּדָה אוֹמֵר. אֵינָן עוֹלִין. זַמְּר֣וּ אֱלֹהִ֣ים זַמֵּ֑רוּ זַמְּר֖וּ לְמַלְכֵּינוּ זַמֵּ‍ֽרוּ. עוֹלִין לוֹ מִשֵּׁם שְׁנַיִם. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵה אוֹמֵר. אֵינָן עוֹלִין. רִבִּי זְעוּרָה בָעֵי. בֵּיהּ וּבְדְבַתְרֵיהּ פְּלִיגִין אוֹ בֵיהּ לְגַרְמֵיהּ פְּלִיגִין. מִן מַה דְתַנֵּי. הַכֹּל מוֹדִין בְּמָלַ֣ךְ אֱ֭לֹהִים עַל־גּוֹיִ֑ם שֶׁהוּא אֶחָד. הָדָא אָ‍ֽמְרָה. בֵּיהּ וּבְדְבַתְרֵיהּ פְּלִיגִין. שְׂא֤וּ שְׁעָרִ֨ים ׀ רָ‍ֽאשֵׁיכֶ֗ם וָ֭הִנָּ‍ֽשְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם וגו׳ וּשְׂא֤וּ שְׁעָרִ֨ים ׀ רָ‍ֽאשֵׁיכֶ֗ם וּ֭שְׂאוּ פִּיתְחֵ֣י עוֹלָ֑ם. הָרִאשׁוֹן מִשֵּׁם אֶחָד וְהַשֵּׁינִי מִשֵּׁם שְׁנָיִם. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי יוֹסֵי אוֹמֵר. הָרִאשׁוֹן מִשֵּׁם שְׁנָיִם וְהַשֵּׁינִי מִשֵּׁם שְׁלֹשָׁה. “Powers” are counted as verses of kingdom, the words of Rebbi Jehudah; Rebbi Yose says, they do not count⁶⁸The meaning of the root el is “power”. This fits a description of the executive power of a king, appropriate for a prayer celebrating the Eternal as King of the universe. On the other hand, the word routinely means “God”, not specifically adapted to the intended meaning.. “Powers” and “kingdoms” are counted as two, the words of Rebbi Yose; Rebbi Jehudah says, they do not. Sing to God, sing; sing to our King, sing⁶⁹Psalms.47.7">Ps. 47:7. Since R. Yose does not accept the invocation of “God” as a celebration of Kingdom, he has only one reference., are counted as two, the words of Rebbi Jehudah; Rebbi Yose says, they are not. Rebbi Ze`ira asked, do they disagree about it and the sequel, or do they disagree about this text itself⁷⁰The question is whether the next verse, Because God is King of all the Earth, sing intelligently, is a separate statement or not.? Since it was stated, everybody agrees about God is King over nations⁷¹Psalms.47.9">Ps. 47:9: God is King over nations, God sits on His holy throne. There is only one mention of Kingdom. Babli 32b. that it is one, this implies that they disagree about it and the sequel. Lift, o gates, your heads, and be raised, eternal doors; etc., Lift, o gates, your heads, and rise, eternal doors, etc. The first is counted as one and the second as two, the words of Rebbi Jehudah; Rebbi Yose said, the first as two and the second as three⁷²Psalms.24.7-10">Ps. 24:7–10. Here again, Psalms.24.7-8">vv. 7–8 are considered one unit, Psalms.24.9-10">vv. 9–10 the other. In Psalms.24.8">v. 8, R. Jehudah considers who is the King of Glory as question, not an assertion of God’s kingship. R. Yose counts the number of mentions of “King” which are 2 in Psalms.24.7-8">vv. 7–8, 3 in vv. 9–10. Babli 32b..

רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר אִם אָ‍ֽמְרָן שָׁלשׁ יָצָא. הֲוִינָן סָ‍ֽבְרִין מֵימַר. שָׁלֹשׁ מִכָּל אֶחָד וְאֶחָד. אַשְׁכַּחַת תַּנֵּי. אֲפִילוּ שָָׁלֹשׁ מִכּוּלָּן יָצָא. “Rebbi Joḥanan ben Nuri says, if he said three he fulfilled his obligation.” We wanted to say, three of each kind. It was found stated, even with three of all of them he fulfilled his obligation⁷³The question is whether R. Joḥanan ben Nuri requires at least 9 verses for each of the three categories, and his difference with the anonymous Tanna is only about the tenth verse, or whether he only requires 3 verses for Malkhiot, 3 for Zikhronot, 3 for Shofarot, with a total of 9 verses for all three sections together. The second version is accepted. Babli 32a..

אֵין מַזְכִּירִין זִכָּרוֹן וּמַלְכוּת וְשׁוֹפָר שֶׁלְּפּוּרְעָנוּת. זִכָּרוֹן דִּכְתִיב אוֹתָם זָכַ֣ר יְי וגו׳. מַלְכוּת דִּכְתִיב חַי־אָ֕נִי נְאֻ֖ם יי אֱלֹהִים אִם־ל‌ֹ֠א בְּיָ֨ד חֲזָקָ֜ה וגו׳. שׁוֹפָר דִּכְתִיב כִּ֣י ק֤וֹל שׁוֹפָר֙ שׁוֹמַעַת נַפְשִׁ֔י תְּרוּעַ֖ת מִלְחָמָ‍ֽה. “One does not mention verses of Remembrance, or Kingdom, or Shofar of calamity.” Remembrance as it is written, those the Eternal remembered⁷⁴Jeremiah.44.21">Jer. 44:21. etc. Kingdom as it is written, by My Life, says the Master, the Eternal, if not witha Strong Hand,⁷⁵Ezekiel.20.33">Ez. 20:33. Babli 32b. etc. Shofar as it is written, for my soul hears the sound of shofar, the shout of war⁷⁶Jeremiah.4.19">Jer. 4:19..

מַתְחִיל בַּתּוֹרָה וּמַשְׁלִים בַּנָּבִיא. מַה. לְשֶׁעָבַר. הָא כַתְּחִילָּה לֹא. אָמַר רִבִּי יוֹחָנָן. כֵּינִי מַתְנִיתָא. רִבִּי יוֹסֵה אוֹמֵר. צָרִיךְ לְהַשְׁלִים בַּתּוֹרָה. “One starts with Torah and ends with Prophets.” What, in the past? Therefore not from the start⁷⁷The question is not about the text quoted, but about R. Yose’s statement: “if he finished with Torah.” This seems to say that it is tolerated, but not desirable, contradicting practice. Babli 32b.? Rebbi Joḥanan said, so is the Mishnah: It is necessary that one finish with a verse from the Torah.