the siiofai;. 441 



Sixth. To remind us of the binding of Isaac who willingly submitted 

 himself to the will of Heaven ; thus ought we also willingly submit 

 even to death itself, for the sanctification of the unity of His holy name. 



Seventh. That when we hear the sounding of the cornet we may, 

 by the dread thereof, he induced to humble ourselves before the Su- 

 preme Being, for it is the nature of these martial wind instruments to 

 produce dread and terror. As the prophet Amos observes, "shall a 

 trumpet be blown in a city and the people not be terrified .''' 



Eighth. To remind us of the great and awful day of judgment on 

 which the trumpet is to be sounded as mentioned, Zephaniah I, 1I-1G: 

 "The great day of the Lord is near, it is near and hasteneth much, a 

 day of the trumpet and of shouting." 



Ninth. To remind us to pray for the time when the outcasts of Is- 

 rael are to be gathered together, as mentioned, Isaiah xxvn, 13, "and 

 it shall come to pass in that day, the great trumpet shall be sounded 

 and those shall come who were perishing in the land of Assyria." 



Tenth. To remind us of the resurrection of the dead and the firm belief 

 thereof, as the prophet Isaiah saith " Yea, all ye that inhabit the world, 

 and that dwell on the earth, when the standard is lifted up on the 

 mountain, ye shall behold when the trumpet is sounded, ye shall hear." 



The Biblical passages relating to the trumpet are again employed in 

 the additional service or Musaf which is read on Sabbaths and holi- 

 days in place of the additional sacrifice commanded for those days. 



In Mishna Bosh hashana (iv, 5) minute directions are given as to the 

 nature of the Biblical passages to be employed. 



The order of the blessings is as follows: Aboth (relating to the fore- 

 fathers), qedushath hashem (relating to the holiness of God), and gebu- 

 roth (relating to the greatness of God), and joined with them are the 

 malkiyoth (relating to God as king), and the shofar is not sounded ; then 

 come texts concerning the holiness of the day, after which the shofar 

 is sounded ; then follow the zikronoth (memorials), after which the shofar 

 is again sounded. Next follow the sliofaroth (relating to the shofar), 

 and the shofar is sounded; he then says abodah (worship), hodd'ah 

 (thanksgiving) and birkath Jeohanim (the priestly blessing). Such is the 

 opinion of Rabbi Jochauan ben Nourrie; but Rabbi Aqiba objected 

 saying to him: "If the shofar is not to be sounded after the reading 

 of the malkiyoth why are they to be mentioned?" But the proper 

 order is the following: Aboth, geburoth, and qedushath hashem are said 

 with which the malkiyoth are to be combined; after which the shofar 

 is to be sounded, then the zikronoth are to be read, and the shofar 

 sounded; next sliofaroth and the shofar is again sounded; after which 

 abodah, hod a 1 ah and birkath Jeohanim are said. Mishna Eosh hashana 

 (IV, 6) provides that no less than ten texts relative to malkiyotJi, zikro- 

 noth, and shbfaroth must be said. 



Part of the Bible lesson of the day consists of a recitation of the 

 sacrifice of Isaac, and there is a hymn in the service which dwells on 



