## Shulchan Arukh, Orach Chayim Siman 623

###### Shulchan Arukh, Orach Chayim 623:1
[Shulchan Arukh, Orach Chayim 623:1](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Orach%20Chayim/r/623:1)

**סדר תפלת נעילה. ובו ו סעיפים:**
לנעילה אומר אשרי וקדיש ואין אומר ובא לציון. הגה וכבר כתבתי דהמנהג במדינות אלו לומר אשרי ובא לציון קודם נעילה:

**Mishna Berura Yomi:**
**“The order of the Closing Prayer, *Ne’ilah*” - Containing six paragraphs.**
For the Closing Service we say “אשרי²⁰³, אשרי; see footnote 175.” and *Kaddish*²⁰⁴, קדיש; see footnote 177. but we do not say “ובא לציון²⁰⁵, 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.

footnotes:
²⁰³ Ashrei
²⁰⁴ Kaddish
²⁰⁵ U-Va Le-Ẓiyyon


###### Shulchan Arukh, Orach Chayim 623:2
[Shulchan Arukh, Orach Chayim 623:2](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Orach%20Chayim/r/623:2)

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):

**Mishna Berura Yomi:**
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 forgiveness²⁰⁶, סליחות; see footnote 14. and the verses in the middle of the *Tefillah*²⁰⁷, 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,²⁰⁸ 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).²¹⁰, טור; see footnote 23.

footnotes:
²⁰⁶ Prayers of forgiveness, seliḥot
²⁰⁷ The Tefilah
²⁰⁸ It is customary on Yom Kippur to chant and sing each word in a long drawn-out manner often repeating words in the chant, because one is obligated to spend the entire day in the synagogue in prayer. But for the Ne'ilah
²¹⁰ Tur


###### Shulchan Arukh, Orach Chayim 623:3
[Shulchan Arukh, Orach Chayim 623:3](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Orach%20Chayim/r/623:3)

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:

**Mishna Berura Yomi:**
If (the *Ne’ilah* Prayer) falls on the Sabbath, we remember in it the Sabbath in the prayer (meaning, we mention it),²¹¹ but in the confession which is after the Silent Prayer²¹², 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.

footnotes:
²¹¹ See footnote 196 concerning the added words "of the Sabbath".
²¹² Amidah


###### Shulchan Arukh, Orach Chayim 623:4
[Shulchan Arukh, Orach Chayim 623:4](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Orach%20Chayim/r/623:4)

אומר כתר כמו במוסף:

**Mishna Berura Yomi:**
He says “כתר²¹³, 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.²¹⁴, מוסף; see footnote 166.

footnotes:
²¹³ The Keter
²¹⁴ Musaf


###### Shulchan Arukh, Orach Chayim 623:5
[Shulchan Arukh, Orach Chayim 623:5](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Orach%20Chayim/r/623:5)

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

**Mishna Berura Yomi:**
They give the priestly benediction²¹⁵ during the Closing Service. (The custom in these lands is not to give the priestly benediction, but we say “אבינו מלכנו²¹⁶, אבינו מלכנו; see footnote 15.”.)

footnotes:
²¹⁵ Priestly Benediction, ברכת כהנים; see footnote 100.
²¹⁶ Avinu Malkhenu


###### Shulchan Arukh, Orach Chayim 623:6
[Shulchan Arukh, Orach Chayim 623:6](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Orach%20Chayim/r/623:6)

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:

**Mishna Berura Yomi:**
At the end of the prayers of forgiveness²¹⁷, 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,”²¹⁸ Service, number 191. This is how the *Ne'ilah* Service ends. (see above section 61,²¹⁹, 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).²²⁰, מנהגים; see footnote 13.) and we blow the *shofar*, (תקיעה, שברים, תרועה, תקיעה).²²¹, 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),²²² blast is sounded, *teki'ah gedolah*, תקיעה גדולה. (מרדכ והגהות מיימוני סוף הלכות ואגור י״כ),²²³ 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*²²⁴, קדיש; see footnote 177. after the Closing Service, but in a few places the custom is to blow the *shofar* before the *Kaddish*.

footnotes:
²¹⁷ Prayers of forgiveness, seliḥot
²¹⁸ See the end of the footnote on the Ne'ilah
²¹⁹ In the Shulḥan Arukh, Oraḥ Ḥayyim
²²⁰ Minhagim
²²¹ The shofar
²²² The Ashkenazi rite states that at the end of the Ne'ilah Service only one long shofar
²²³ Mordekhai
²²⁴ Kaddish