תקצא סדר תפלת מוסף ביחיד ובו ט"ו סעיפים

The Order of the Mussaf Prayer for an Individual

1. Although on Shabbos and Yom Tov a person recites seven blessings—namely, the first three, the last three, and the sanctity of the day in the middle—on Rosh Hashanah, the Sages instituted that in the Mussaf prayer of both days, one recites nine blessings. That is, in the blessing of the sanctity of the day, one includes verses of Kingship, in order to accept upon ourselves the yoke of the Kingdom of Heaven. Afterwards, one recites the blessing of Remembrances, and in it says verses of Remembrances, so that our remembrance should come before Him for good. And by what means? By the shofar. Therefore, afterwards one recites the blessing of Shofros, and says verses of Shofros.

2. Although during the rest of the year, the shatz (prayer leader) only fulfills the obligation for those who are not proficient in prayer, but the proficient do not fulfill their obligation through the shatz, as stated in Siman 124, nevertheless, in the Mussaf of Rosh Hashanah, even the proficient fulfill their obligation through the shatz. This is because these are long blessings. This applies when one is in the synagogue with the shatz and hears the prayer from beginning to end. But one who is prevented and cannot come to the synagogue—such as people in the fields, or an elderly or ill person—the shatz fulfills their obligation even if they did not hear the prayer from him.

3. Now that the shatz interrupts the prayer with liturgical poems in the middle, no one fulfills their obligation through the shatz's prayer. Even if one did not hear the poems, nevertheless, since there is a delay sufficient to complete the entire prayer, one must return to the beginning, as stated in Siman 65. And even if the delay is not so long, nevertheless, it is forbidden from the outset to interrupt even a little during the prayer.

4. Even in a place where they do not say poems in the middle of the prayer, nevertheless, it is preferable that each person prays by himself. For one who wishes to fulfill his obligation through the shatz must have intent for everything the shatz says, and if he missed even a single word that he did not hear from the shatz, he has not fulfilled his obligation. And not everyone is able to do this. Therefore, all of Israel have the custom to first recite the Mussaf prayer of nine blessings silently. The shatz also prays with them, in order to arrange his prayer, as stated in Siman 124.

5. One must mention the verses of the Mussaf offerings in every Mussaf prayer, whether for Shabbos, Rosh Chodesh, Yom Tov, Rosh Hashanah, or Yom Kippur, so that our mentioning them will be in place of their offering. If one said, "We will perform and offer before You as You have written for us in Your Torah," he has fulfilled his obligation and does not need to say the verses of the Mussaf offerings. Therefore, in Sefarad, the custom is not to say the verses of the Mussaf offerings except on Shabbos and Rosh Chodesh, which are familiar, and there is no concern for error. But on the other festivals, they do not say the verses of the Mussaf offerings, lest they err and their prayer become confused. However, in these countries, they are not concerned about this, and the custom is to say the verses of the Mussaf offerings even on Yom Tov. But they do not say the verses of the Mussaf for Rosh Chodesh on Rosh Hashanah, since it is sufficient that they say, "Besides the burnt offering of the month," etc., which includes all the burnt offerings of the Mussaf of Rosh Chodesh. And in order to mention also the goat, which is a sin offering, they say, "And two goats for atonement." Likewise, they say, "the Mussaf offerings of the Day of Remembrance" in the plural, to include also the Mussaf of Rosh Chodesh, which is called "remembrance," as stated in Siman 582. And even on the second day, which is not Rosh Chodesh, nevertheless, they say "the Mussaf offerings," etc., "and two goats for atonement," so that the second day will not be treated lightly, since people know that the second day is the second of the month and not Rosh Hashanah.

6. Why is it not customary to mention Rosh Chodesh explicitly on Rosh Hashanah? So that people will not say, "The second day of Rosh Chodesh is the main day, as with other Rosh Chodesh, and count the festivals from it." For since they mention Rosh Chodesh also on the second day, for the reason explained, they might say that Rosh Chodesh is two days. Also, to confuse the Satan, so that he will not know that today is Rosh Chodesh Tishrei (and will not come to accuse). Therefore, they do not say the section "And on your new moons" before "Which is it."

7. One does not recite fewer than three verses of Kingship, three of Remembrances, and three of Shofros—one verse from the Torah, one from the Writings, and one from the Prophets. If one recited fewer, he has not fulfilled his obligation. But ideally, one should recite ten verses of Kingship, ten of Remembrances, and ten of Shofros, corresponding to the ten utterances with which the world was created: the first three verses from the Torah, three from the Writings, three from the Prophets, and conclude with one verse from the Torah. If one concluded with a verse from the Prophets, saying four verses from the Prophets, he has fulfilled his obligation.

8. When does this apply? When one has already begun to say a verse of Kingship, Remembrances, or Shofros, then he must mention all ten verses. But if he has not yet begun any verse, if he wishes, he need not mention the verses at all, but may say, "And You shall reign in glory forever, as it is written in Your Torah. And so it is written in Your holy words. And so it is said by Your servants the prophets: Our G‑d and G‑d of our fathers, reign over the entire world," etc. And similarly for Remembrances and Shofros. When does this apply? In earlier generations. But nowadays, it is forbidden to do so from the outset, since all of Israel have already accepted upon themselves the obligation to say all ten verses, and one should not change.

9. One does not recite, in Kingship, Remembrances, or Shofros, verses that contain calamity for Israel. But one may recite verses that contain calamity for the nations.

10. One does not recite a verse of Remembrances that refers to an individual, such as "Remember me, my G‑d, for good," or "Remember me, Hashem, with the favor of Your people."

11. "Shema Yisroel Hashem Elokeinu Hashem Echad" counts toward the number of Kingship verses, for the word "Echad" (One) expresses kingship—meaning that He is unique and singular, there is none like Him, and His kingdom rules over all. Therefore, we complete the Kingship verses with it, in order to conclude with a verse from the Torah.

12. "Teruah" is considered as Shofros.

The Order of the Musaf Prayer When Praying Alone

11. For example, "It shall be a day of sounding the shofar for you" counts toward the number of shofar verses.

Similarly, "Tekiah" is considered like shofar verses.

For example, "And you shall sound the trumpets," etc.

And even though it says "trumpets" there?

This does not matter.

Since it contains the term "tekiah," it counts toward the number of shofar verses.

Therefore, we conclude the section of shofar verses with it, in order to end with a verse from the Torah.

There are those who are particular to say, "And the binding of Yitzchak for the descendants of Yaakov You will remember today."

For if one says, "For his descendants You will remember," Eisav would also be included.

And there are those who say that the old wording should not be changed.

And even though we say, "For his descendants You will remember," Eisav is not included in this.

For it is stated, "To you and your descendants I will give all these lands," and Eisav was not given them.

This implies that he is not considered among the descendants of Yitzchak at all.

The first opinion is primary,

because in the prayers of the Days of Awe, we should express ourselves in a way that leaves no doubt in our request,

as explained in Siman 582. See there.

13. A person should not pray the Musaf prayer of Rosh Hashanah alone until after three hours into the day.

Since he says Malchiyos, Zichronos, and Shofaros, he should be concerned that his deeds may be scrutinized and his prayer rejected.

For during these hours, the Holy One, blessed be He, does not act beyond the strict letter of the law,

because He is engaged in Torah, which is called "truth."

But after three hours, He judges the entire world, and when He sees that the world cannot withstand judgment, He joins with them beyond the strict letter of the law, and his prayer will not be rejected.

14. But the Musaf prayers of the rest of the year, and likewise Shacharis, even on Rosh Hashanah, since they are only praise of the Holy One, blessed be He, and recounting the sacrifices, even if one prays alone, his deeds are not scrutinized.

Similarly, the weekday Shacharis prayer, even though one requests his needs in it and there is reason to be concerned that his deeds may be scrutinized,

nevertheless, since it is assumed that there is always a congregation somewhere praying at the time he is praying, since its time is in the morning, his prayer will be accepted together with the prayer of the many.

For the Holy One, blessed be He, never despises the prayer of the many,

as it is said, "Behold, G‑d is mighty, and does not despise."

But for the Musaf prayer, since its time is all day, and some pray earlier and some later, he should be concerned that at the time he is praying, there may be no congregation in the world praying this prayer, and his prayer may be rejected.

Therefore, one should be careful in the summer not to pray weekday Shacharis in the first hour,

for certainly the congregation is not praying at that time nowadays.

And in the winter, he should not delay past two hours into the day,

for certainly all places have already prayed.

An individual must be careful not to pray in the third hour.

Similarly, an individual should be careful not to blow the shofar for the mitzvah until after three hours into the day, for the reason explained above.

15. One should say, "And it is not to be interpreted as concealing Your Name."

But he should not say, "And there is no interpretation," etc.,

for there is an interpretation for the concealment of His Name.