יִמְלֹ֤ךְ יְהוָ֨ה ׀ לְעוֹלָ֗ם אֱלֹהַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְלוּ־יָֽהּ׃
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Mishneh Torah, The Order of Prayer
"Blessed is He who spoke, and the world came into being. Blessed is He. Blessed is He who says and does. Blessed is He who decrees and fulfills. Blessed is He who has mercy on the earth. Blessed is He who has mercy on the creatures. Blessed is He who removes darkness and brings light. Blessed is He who rewards those who fear Him. Blessed is He before whom there is no iniquity, no forgetfulness, no falsehood, and no deceit; who shows no favoritism and takes no bribe. Blessed is He, the living God, enduring forever and existing eternally. Blessed are You, Lord our God, King of the universe, the God who is praised by the mouth of His people, lauded and glorified by the tongue of His devout ones and His servants, and by the songs of David, Your servant, Your anointed. We will praise You, Lord our God, with praises and songs. We will thank You, and we will praise You, and we will glorify You, and we will mention Your name, our King, our God, the One who lives forever. Praised and glorified be His great name forever. Blessed are You, Lord, the King who is praised with praises." Then we recite these verses: "May the glory of the Lord endure forever; may the Lord rejoice in His works" (Psalms 104:31), "Ashrei" (Psalms 145), and continue to the end of the Psalms. Afterward, we recite these verses: "Blessed be the Lord forever. Amen and Amen." (Psalms 89:53), "The Lord will reign forever. Amen and Amen." (Psalms 146:10), "And David blessed the Lord before the entire assembly and said: 'Blessed are You, Lord, the God of Israel our father, forever and ever.'" (1 Chronicles 29:10).
Mishneh Torah, Prayer and the Priestly Blessing
How is public worship conducted? One person recites the prayers aloud, and all the rest listen. This is not done, if there are less than ten adult men present, the Reader being counted in the number. Even if some of them have already said their prayers and thus discharged their obligation, they help to complete the quorum of ten, provided that the majority have not yet said their prayers. So too, the Kedushah*Isaiah 6:3; Ezekiel 3:12; Psalms 146:10. is not recited, nor is the Torah recited with the blessing before and after the reading, nor the lesson from the prophets read [with its blessings], unless a quorum of ten is present.
Shulchan Arukh, Orach Chayim
He says “כתר213The Keter, 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.214Musaf, מוסף; 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.214Musaf, מוסף; see footnote 166.