Shulchan Arukh, Orach Chayim 623

<b>סדר תפלת נעילה. ובו ו סעיפים:</b><br>לנעילה אומר אשרי וקדיש ואין אומר ובא לציון. הגה וכבר כתבתי דהמנהג במדינות אלו לומר אשרי ובא לציון קודם נעילה:

“The order of the Closing Prayer, Ne’ilah ” - Containing six paragraphs. For the Closing Service we say “ אשרי , אשרי ; see footnote 175. ” and Kaddish , קדיש ; see footnote 177. but we do not say “ ובא לציון , ובא לציון ; see footnote 187. ”. Hagah : I have already written that the custom in these lands is to say “ אשרי ” and “ ובא לציון ” before the Closing Service.

זמן תפלת נעילה כשהחמה בראש האילנות כדי שישלים אותה סמוך לשקיעת החמה וצריך ש"ץ לקצר בסליחות ופסוקים שבאמצע התפלה וגם אין לו למשוך בתפלת נעילה כל תיבה ותיבה כדרך שמושך בשאר תפלו' כדי שיגמור קודם שקיעת החמה (ואומר במקום כתבנו חתמנו) (טור):

The time for the Closing Service is when the sun is just on the tops of the trees so that it can be completed close to the setting of the sun, and the reader needs to shorten the prayers of forgiveness, סליחות ; see footnote 14. and the verses in the middle of the Tefillah , התפילה , or the Amidah , עמידה ; see footnote 43. and he must not lengthen in the Closing Prayer every word as he lengthens them in the rest of the prayers, Service this practice is not followed, rather, the Service is read rather quickly. 209. For an explanation of this practice concerning the wording around the expression the "Book of Life", see footnote 191 on the Ne'ilah Service. so that he will finish before the sun sets, (and he says instead of “inscribe us (in the “Book of Life”)”, “seal us (in the “Book of Life”)”), ( טור )., טור ; see footnote 23.

אם חל בשבת מזכיר בה של שבת אבל בוידוי שלאחר התפלה אין מזכירין בו של שבת והני מילי יחיד אבל שליח צבור כיון שאמרו בתוך תפלתו מזכיר בו של שבת ואם לא הזכיר בזה אין מחזירין אותו:

If (the Ne’ilah Prayer) falls on the Sabbath, we remember in it the Sabbath in the prayer (meaning, we mention it), but in the confession which is after the Silent Prayer, עמידה ; see footnote 43. we do not mention the Sabbath. This refers to the individual worshipper, but the reader, since he said it in the midst of his Silent Prayer, he mentions the Sabbath in it (even when repeating the Prayer outloud). If he does not mention it (the Sabbath) they do not make him return and repeat it.

אומר כתר כמו במוסף:

He says “ כתר , כתר , was an ancient beginning of the Kedushah , קדושה , or sanctification prayer. It is no longer said and Kedushah now begins with the word na'ariẓkha , נעריצך . It is part of the Sabbath and festival Musaf Service (see footnote 166). The Kedushah said during the Musaf Amidah is different than the Sanctification recited in the Shaḥarit Amidah on the Sabbath (see footnote 17). The Musaf Sanctification dwells more sublimely on the majestic conception of the angels in heaven glorifying the Eternal King and it introduces Israel proclaiming in response to the angelic choir, the holiness, glory, unity, and sovereignity of God's name. The Shema , the congregation's confession of faith, is part of the Musaf Kedushah (see footnote 17, section (3)). The Shema entered the Musaf Kedushah as the result of a sixth century persecution. The Byzantine Empire forbid Jews to recite the Shema in public worship. On Sabbaths and festivals government spies would enter the synagogues to make sure the Shema was not said in its regular place during the Shaḥarit Service. As a means of getting the Shema into public prayer, the reader would insert it into the Musaf Kedushah , a place where the spies would not expect it and thus not be aware of it. The Shema has remained a part of this Sanctification ever since. The Kedushah is part of the third blessing of the Amidah and in the Musaf Service for the Sabbath it is made up of the following parts along with connecting sentences: Isaiah 6:3, Ezekiel 3:12, the Shema , Deuteronomy 6:5, and Psalms 146:10. On festivals there is an additional verse from Zechariah 14:9 following the Shema . Hertz, op . cit ., pp. 528-31; 816-19. ”, “the crown”, just as in the Additional Service., מוסף ; see footnote 166.

נושאים כפים בנעילה (והמנהג במדינות אלו שלא לישא כפיו ואומרים אבינו מלכנו):

They give the priestly benediction during the Closing Service. (The custom in these lands is not to give the priestly benediction, but we say “ אבינו מלכנו , אבינו מלכנו ; see footnote 15. ”.)

בסוף הסליחות אומרים ז' פעמים ה' הוא האלהים: (ופעם אחת שמע ישראל וג' פעמים בשכמל"ו (מנהגים) וע"ל סי' ס"א) ותוקעין תשר"ת: הגה וי"א שאין לתקוע רק תקיעה אחת (מרדכי והגהות מיימוני סוף הלכות י"כ ואגור) וכן נוהגין במדינות אלו ותוקעין לאחר שאמר קדיש לאחר נעילה וקצת מקומות נהגו לתקוע קודם קדיש:

At the end of the prayers of forgiveness, סליחות ; see footnote 14. we say seven times, “He is the God,” (and one time the “ שמע ישראל ”), and three times the, “Blessed be His glorious kingdom forever and ever,” Service, number 191. This is how the Ne'ilah Service ends. (see above section 61,, chapter 61, there are twenty-six paragraphs which contain the laws concerned with how one is to pronounce it and what is to be one's personal conviction when reciting the Shema prayer. ( מנהגים )., מנהגים; see footnote 13. ) and we blow the shofar , ( תקיעה, שברים, תרועה, תקיעה )., שופר , is a ram's horn which has been prepared to use as a musical instrument. The word is mentioned sixty-nine times in the Bible as well as numerous times in talmudic and post-talmudic literature. The shofar was used to proclaim significant events in Judaism. It proclaimed the Jubilee Year (Leviticus 25:9-11) every fiftieth year proclaiming freedom throughout the land. Its most noted use is on Rosh HaShanah which is also called yom teru'ah , "a day of blowing", (Numbers 29:1). It was also used to declare war (Judges 3:27) and to induce fear (Amos 3:6). In Temple times the shofar was not exclusively a ram's horn. Any curved animal's horn from a sheep, goat, mountain goat, antelope, or a gazelle was possible. The use of the ram's horn became popular because of its association with the Akedah , the sacrifice of Isaac read on Rosh HaShanah when the shofar is sounded. A ram was substituted for Isaac in the biblical account (Genesis 22) which is read on the second day of Rosh HaShanah. The shofar may have carved designs on it as long as the mouthpiece is natural. It may not be painted. It may not have a hole. The Bible only refers to two trumpet sounds, teki'ah and teru'ah (Numbers 10: 5-8) the Mishna (RH. 4:9) describes teki'ah as one long blast and teru'ah as three wavering crying blasts. It prescribes three sets of shofar sounds since the word teru'ah is mentioned three times in the Bible, (Leviticus 23:24, 25:9, and Numbers 29:1). In talmudic times there was a disagreement about what exactly the sounds of the shofar should be and Rabbi Ahbahu decided the issue by compromise. The shofar was to be sounded three times which included different notes of shevarim , which are broken sounds and teru'ah , nine staccato notes. The sounding is one set of teki'ah , shevarim - teru'ah , t eki'ah , and two sets of the following: teki'ah , shevarim , teki'ah , and teki'ah , teru'ah , teki'ah . The teki'ah begins as a low note swelling to a higher one. The teru'ah is a series of staccato blasts and the shevarim alternates higher and lower notes. The concluding note of each of the two series is a teki'ah gedolah , a great, long blast, which derives its origin from Exodus 19:13, "When the ram's horn soundeth long, they shall come up to the mount." The shofar used to be sounded on the second day of the month of Elul marking the beginning of the penitential season. Today it is sounded daily except for the last day of the month of Elul at the Morning Service until Rosh Ha-Shanah is over and it is sounded at the end of the Ne'ilah Service at the conclusion of Yom Kippur. On Rosh HaShanah, Psalm 47 is recited seven times before the shofar is sounded. This is a reminder of the walls of Jericho being circled seven times before they fell to the sound of the shofar . The shofar may only be sounded during the day. It is not sounded when Rosh HaShanah falls on the Sabbath, lest one violate the laws of the Sabbath by carrying the shofar into the synagogue. When the Temple was in existence the shofar was blown there on the Sabbath. Throughout Jewish history the shofar was blown to announce a death, on fasts, at excommunications (see footnote 29), and at funerals. On Friday afternoons it was sounded six times to announce various work stopping times and the times to light the candles and usher in the Sabbath. Today it is used to inaugurate a new president in Israel. According to the Sephardi rite the shofar is sounded at the end of the Ne'ilah Service as follows: teki'ah , one rising blast; shevarim , three blasts alternating high and low; teru'ah , seven staccato blasts; and teki'ah , one rising note. Albert L. Lewis, E . J ., v. 14, pp. 1442-47. The following comment is given by Magen Avraham , (see footnote 33.): 623:4 - "And they blow (the shofar)": Even though they still have not "separated" (said Havdalah , see footnote 226) in the prayer (and it is still not actually night), nevertheless since (the blowing of the shofar is a matter of) wisdom (art and know-how) and not work, and the rabbis were not too strict about it, (did not prohibit it at this occasion), since the day has already passed ( Tur , טור , see footnote 23). And even though he wrote that one should complete it (the shofar blowing) close to sunset, this should complete it (the shofar blowing) close to sunset, this means that the stars still have not come out (indicating nightfall), nevertheless this is twilight, and see the end of chapter 299, (in the Shulḥan Arukh, Oraḥ Ḥayyim ). Hagah : There are those who say that we only blow the shofar once ( תקיעה ), blast is sounded, teki'ah gedolah , תקיעה גדולה . ( מרדכ והגהות מיימוני סוף הלכות ואגור י״כ ), and Hagahot Maimuniyyot , the end of the Laws of Yom Kippur, and Agur, מרדכי והגהות מיימוניי סוף הלכות י״כ ואגור . For Mordekhai , מרדכי ; see footnote 24. For Hagahot Maimuniyyot , הגהות מיימוני ; see footnote 27. Agur, אגור , is a halakhic work that deals basically with the subject matter found in Tur Oraḥ Ḥayyim and Yoreh De'ah , (see footnote 23). It was written by Jacob b. Judah Landau, a fifteenth century German talmudist. He was educated in Germany by his famous father Judah who died in 1464. Judah was a favorite pupil of Jacob Moellin (see footnote 8) and a relative of Jacob Weil (see footnote 27) who was the head of a large yeshivah and a well respected posek , an halakhic decision maker. Jacob emigrated at some time in his life to Italy along with the great wave of Jewish emigration from Germany and in Pavia in 1460 he met Joseph Colon from whom he drew many rulings and quotes. While in Pavia he wrote Ḥazon a work introduced by the words "How could it be?" In 1487 Jacob went to Naples. He worked there as a proofreader for the new Hebrew Press established there, which published his work, Ha-Agur along with Ḥazon . Ha-Agur is an anthology and a summation of German-Jewish scholarship on the laws contained in Oraḥ Ḥayyim and Yoreh De'ah down to Jacob's own time. He based himself on the Tur of Jacob b. Asher (see footnote 23). Jacob wanted to assemble all the data on a particular halakhah , (but omitted the arguments), lay down the halakhah , and then include any new rulings by people such as Israel Isserlein (see footnote 96), Jacob Weil (see footnote 27), Joseph Colon, and particularly his father Judah. The work is organized similar to the Tur and is distinguished by the interweaving of varied material from many different works. Landau, who was well versed in Kabbalah interlaced those theories together with the halakhic material as an aid to arriving at decisions. The work reveals a great deal of the teachings of the German scholars in the fourteenth and fifteenth centuries. Israel Moses Ta-Shma, E . J ., v. 10, p. 1393. and thus we do it in these lands, we sound the shofar after we say the Kaddish , קדיש ; see footnote 177. after the Closing Service, but in a few places the custom is to blow the shofar before the Kaddish .