(Mishnah): The order of the blessings is - Avos, Gevuros, Kedushas Hash-m, and he includes the Malchiyos (Kingship) blessing with them. At that point, the Shofar is not sounded. He recites Kedushas Hayom and sounds the Shofar. He recites the Zichronos blessing (Remembrance) and sounds the Shofar and recites the Shofaros blessing and sounds the Shofar. He recites the blessings of Avodah, Hodayah and the Kohen's blessing - these are the words of R. Yochanan ben Nuri.

(Gemara): In Yehudah they followed R. Akiva's ruling (in the next Mishnah, that Malchiyos is included in the blessing of Kedushas Hayom). In the Galil, they followed R. Yochanan ben Nuri.

If they transgressed and in Yehuda they behaved like the Galil, or vice-versa, they have fulfilled their obligation.

When they sanctified the year in Usha, on the first day, R. Yishmael son of R. Yochanan ben Beroka led the prayers and he followed the words of R. Yochanan ben Nuri.

Rabban Shimon ben Gamliel: We did not behave this way in Yavneh.

On the 2nd day, R. Chananya son of R. Yosi Haglili led the prayers and agreed with R. Akiva. Rabban Shimon B''G said that they behaved this way in Yavneh.

R. Abahu quoting R. Elazar: If at any time during the year a person used the phrase "He is mighty in Kingship'' at the end of the 3rd blessing of the Shemonei Esreh (instead of the phrase "HaKel HaKadosh''), he has not fulfilled his obligation. The exception to this is if it is recited during the Musaf prayer of Rosh Hashanah.

This follows R. Yochanan ben Nuri. R. Shimon B''G says that one should recite the (4th) blessing, Kedushas Hayom, together with the blessing of Zichronos. This opinion follows R. Akiva.

R. Shimon B''G: Just as we find that usually, on Shabbos and Yom Tov, Kedushas Hayom is the middle blessing, so on Rosh Hashanah, when there are 9 blessings, we recite Kedushas Hayom with the middle blessing, i.e. Zichronos (which is the middle blessing of the middle three).

Rebbi: Just as it is usually the 4th blessing, so on Rosh Hashanah it should be the 4th blessing (and should be recited with Malchiyos).

R. Yaakov bar Acha/R. Zeira/ Chanin bar Ba quoting Rav: On Rosh Hashanah, the 3rd blessing should end with "HaKel HaKadosh'' - "The Holy G-d'' (not "HaMelech HaKadosh'' - "The Holy King'').

R. Ba quoting Abba bar Rav Chuna: The text should be "HaKel HaKadosh U'Marbeh Lisloach'' - "The Holy G-d who forgives abundantly''.

R. Ba quoting Abba bar Yirmiyah: In the daily Shemonei Esreh, the blessing about the rebuilding of Yerushalayim should end, "G-d of David and builder of Yerushalayim''.

The blessing over the Haftarah reading from the Navi should end, "G-d of David, Who makes salvation sprout''.

When Rosh Hashanah occurs on Shabbos -

Beraisa #1: He begins the blessing mentioning Yom Tov and he ends with Shabbos.

Beraisa #2: He begins with Shabbos and ends with Yom Tov.

Rebbi: He begins and ends with Shabbos and mentions Yom Tov in the middle.

R. Yudah bar Pazi quoting R. Yehoshua ben Levi: The Halachah follows Rebbi.

(Mishnah - question): R. Akiva said to him - If he does not sound the Shofar for the blessing of Malchiyos, why should he mention (the 10 verses)?

Rather, he recites the blessings of Avos, Gevuros and Kedushas Hash-m and includes Malchiyos in the blessing of Kedushas Hayom and he then sounds the Shofar. He recites Zichronos and blows and then Shofaros and blows. He recites the blessings of Avodah, Hodaya and the Blessings of the Kohanim.

We do not recite less than 10 Pesukim for Malchiyos, 10 for Zichronos and 10 for Shofaros.

R. Yochanan ben Nuri: If he (only) said 3 Pesukim for each, he has fulfilled his obligation.

We do not mention Pesukim of Malchus, Zichron and Shofar that relate to troubles.

We begin with Pesukim from the Torah and end with Pesukim of Navi.

R. Yosi: If he ended with Pesukim from the Torah, he has fulfilled his obligation.

(Gemara): We do not recite less than 10 Pesukim, corresponding to the 10 praises that were said by King David, as the Pesukim state (Tehilim 150, 1-6), "Hallelukah! Praise G-d in His Holy place; praise Him in the heavens of His power etc......Let all souls praise G-d, Hallelukah!''

The 10 Pesukim of Zichronos correspond to the 10 confessions said by Yeshaya, as the Pesukim state (Yeshayahu 1, 16-18), "Wash yourselves, purify yourselves, remove etc. Learn to do good, seek justice etc.'' What does the next Pasuk say? "Please go, let us reason together, says Hash-m etc.''

The 10 Pesukim of Shofaros correspond to the 7 sheep, one cow, one ram and one goat.

R. Yehudah: By mentioning the names of Hash-m, it is considered to be mentioning Kingship.

R. Yosi: Names of Hash-m do not count.

R. Yosi: When names of Hash-m and Kingship appear in the same Pasuk, it counts as two Pesukim.

R. Yehudah: They only count as one Pasuk.

R. Yehudah: When the Pasuk states (Tehillim 47, 7), "Make music for Hash-m, make music; make music to our King, make music.'' - this counts as two Pesukim.

R. Yosi: It only counts as one Pasuk.

Question (R. Zeira): The Pasuk that follows it states, "For G-d is King over all of the land''. Do we find the same dispute over this Pasuk as well (since the Pasuk mentions G-d and King)?

Answer (Beraisa): All agree that when the Pasuk states (Tehilim 47, 9), "G-d reigns over the nations'', it is counted as one. This shows that they only disagree over the first Pasuk (since the two words - Hash-m and King - appear in two separate phrases).

R. Yehudah: The Pesukim state (Tehilim 24, 7&9), "Lift up, o gates, your heads and be uplifted, you eternal entrances''; "Lift up, o gates, your heads and lift up, you eternal entrances''. The first Pasuk is counted as one mention of Kingship and the second Pasuk is counted as two.

R. Yosi: The first Pasuk counts as two and the second one counts as three.

The Mishnah had taught: R. Yochanan ben Nuri - If he (only) said 3 Pesukim for each, he has fulfilled his obligation.

It was assumed that he meant 3 Pesukim from each of the three types. However, they discovered a Beraisa that taught - even if he recited three from all of them (one Pasuk each), he has fulfilled his obligation.

The Mishnah had taught: We do not mention Pesukim of Malchus, Zichron and Shofar that relate to troubles.

An example of Zichronos - (Tehillim 9, 13), "[The avenger of blood] has remembered them''.

An example of Malchiyos - (Yecheskel 20, 33), "As I live, said Hash-m G-d, [I will rule over you] with an outstretched arm [and with overflowing wrath]''.

An example of Shofaros - (Yirmiyahu 4, 19), "My soul, you have heard the voice of the Shofar, the Shofar sound of war''.

The Mishnah had taught: We begin with Pesukim from the Torah and end with Pesukim of Navi. R. Yosi said - If he ended with Pesukim from the Torah, he has fulfilled his obligation

R. Yosi was speaking after the fact, but ideally, he should not do this.

R. Yochanan: R. Yosi is speaking even ideally.

(Mishnah): One who leads the prayers, the Shofar is sounded in Musaf (not Shacharis) and on other festivals when Hallel is recited, it is recited as part of Shacharis.

(Gemara - R. Yaakov bar Acha quoting R. Yochanan): It is sounded in Musaf because of a story that happened - Once, they sounded the Shofar in Shacharis and the enemy thought that the Jews were waging war with them. They attacked the Jews and killed them.

However, now that the enemy can see the Jews reading the Shema, praying, reading the Torah and then sounding the Shofar, they understand that they are following the Jewish custom rather than waging war.

Question: Why do we not have the same concern about the (congregation loudly) reciting Hallel during Shacharis?

Answer: Not everyone has arrived yet.

Question: But even for the Shofar-sounding, not everyone is there (as some leave after Shacharis)?

Answer (R. Yona): The Pasuk states (Yishayahu 58, 2), "They seek Me every day (lit. day day)'' - this refers to the Shofar-sounding of Rosh Hashanah and the willow-taking of Hoshanah Rabbah. These are days of judgment upon which people seek and pray to Hash-m, so they do not leave early.

R. Yehoshua ben Levi quoting R. Alexandri: It can be learned from the Pasuk that states (Tehilim 17, 1), "Hear, Hash-m, that which is righteous'' - this refers to the recital of the Shema; "heed my plea'' - this refers to the 'plea' of Torah reading; "listen to my prayer'' - this refers to the Shacharis prayer; "from lips without deceit'' - this refers to the Musaf prayer. What does the Pasuk say after this? "May my judgment go out before You'' - this is the Shofar-sounding (that should follow all of the other prayers listed).

R. Acha bar Papa to R. Zeirah: Shofar is different, as it is the special Mitzvah of the day and should be done in Musaf...

Support (R. Tachlifa of Kisarea): The Pasuk states (Bamidbar 29, 1-2), "...a day of Shofar-sounding...you shall bring [a burnt offering]''. The Torah juxtaposes the Shofar-sounding with the Musaf sacrifice.

R. Elazar bei R. Yosa quoting R. Yosi bar Katzarta: Alternatively - about all other sacrifices, the Pasuk says, "You shall sacrifice'', and here, the Pasuk states (ibid), "You shall bring'' - lit. "You shall make''. Hash-m said to them - after you came into judgment before Me on Rosh Hashanah and left in peace, I view you as if you have "made'' (i.e. created) yourselves for new.

R. Mesharshei quoting R. Idi: About all other sacrifices (i.e. in Bamidbar Chap. 28, when the Torah discusses the he-goat offerings of the other festivals) the Pasuk uses the word "sin'' and about Shavuos, the Pasuk does not use the word "sin''. Hash-m said to them - after you accepted the yoke of the Torah, I view you as if you have never sinned.