141 Rosh Hashana 4/3-6

(3) At first, the palm branch [along with its accompanying species] was held [and waved] in the Temple seven [days, meaning throughout Sukkot], and in [the rest of the] country one day. After the destruction of the Temple, Rabban Yochanan ben Zakai ordained that the palm branch should be held [and waved] in [the rest of] the country seven [days], in commemoration of [what was done in] the Temple; and [also], that the whole day of the henef[the ritual of waving of barley sheaves which thereby permits the consumption of new grain] should be prohibited [regarding eating from the new grain].

(4) At first, testimony regarding the new moon was received the whole day [on the thirtieth day of Elul which would then become Rosh Hashanah if the testimony was accepted; but as it] once [happened that] the witnesses delayed in coming, and the Levites confounded the Song [of the day at the afternoon sacrifice], it was ordained that witnesses should be admitted only until [the time of] the afternoon sacrifice, and if witnesses came from [the time of] the afternoon sacrifice and onwards, that day and the morrow would be treated with sanctity [as if the first day were also Rosh Hasahnah]. After the destruction of the temple, Rabban Yochanan ben Zakai ordained that testimony regarding the new moon could be received the whole day [of the thirtieth of Elul once again]. Rabbi Yehoshua ben Korcha said, "This too did Rabban Yochanan ben Zakai ordain: even if the head of the court would be in any [other] place, the witnesses need not go anywhere [else], but to the place of meeting [of the court]."

(5) The order of the blessings [to be said during the silent prayer of musaf - the additional prayer service - on Rosh Hashanah is as follows]: one says avot [the first blessing of the silent prayer, which focuses on the forefathers], and gevurot [the second blessing, which focuses on the power of God] and kedushat Hashem [the third blessing, which focuses on the holiness of God], and includes malkhiot‎ [a series of texts relating to the kingship of God] with them, and does not blow [the shofar; then] kedushat hayom [the standard middle blessing, which focuses on the holiness of the day], and [then] he blows; [then] zikhronot [texts relating to the kind remembrance of God to his creatures], and [then] he blows; [then] the ‏shofarot‎ [texts in which the sounding of the shofar is mentioned], and [then] he blows [a third time]; and [then] he says, avodah [the first of the concluding blessings, which focuses on the service to God], and hodaah [the second of the concluding blessings, which focuses on thanksgiving to God], and birkat Kohanim ‏[the blessing given to the congregation by the priests, who are from the tribe of Levi and are responsible for the Temple service] - so says Rabbi Yochanan ben Nuri. Rabbi Akiva said [back] to him, "If he does not blow [the shofar after] malkhiot‎, why is it mentioned? Rather, [the proper order is as follows:] ‎ one says avot and gevurot and kedushat Hashem, and [then] includes malkhiot with kedushat hayom, and [then] blows [the shofar; then] zikhronot and [then] he blows; [then] the ‏shofarot‎ and [then] he blows [a third time]; and [then] he says, avodah and hodaah and birkat Kohanim."

(6) We may not have less then ten [verses] of malkhiot‎, ten of zikhronot‎ and ten of shofarot‎‎. Rabbi Yochanan ben Nuri says, "If one said three [verses] from each [category], he has fulfilled [his obligation]." We may not mention [verses] of zikaron, malkhut‎, ‎ or shofar, [associated with] calamity. One begins [the set of verses] with [verses] from the Torah and completes [the set] with [verses] from the Prophets." Rabbi Yose says, "It he completes [the set] with [a verse] from the Torah, he has fulfilled [his obligation]."