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Mussaf (Hebrew: מוּסָף, also spelled Musaf or Musof) is a Jewish prayer service that is recited on Shabbat, Jewish holidays, Chol Hamoed, and Rosh Chodesh in addition to the three other services religious Jews recite daily: Shacharit (morning), Mincha (afternoon), and Maariv (evening). It is traditionally combined with Shacharit when recited.[1] In contemporary Hebrew, the word may also signify a newspaper supplement.

During the days of the Temple in Jerusalem, additional sacrificial offerings were given on Shabbat, festival, days Rosh Chodesh, and Chol Hamoed; in the absence of sacrifices, Mussaf were likely instituted between the destruction of the Second Temple in 70 CE and the end of the Mishnaic period.[2]

Mussaf refers to both the complete service—which includes the Amidah and all other Jewish prayers recited following Shacharit —and the Amidah that is recited in Mussaf itself. The main addition is a fourth blessing of the Amidah, especially for the noted days. The time permitted for the recitation of Mussaf extends until the seventh halakhic hour of the day, which divides the day into twelve-hour segments. It is recommended to begin Mussaf before 6.5 halakhic hours, as doing so helps to avoid uncertainty regarding whether to recite Mussaf or Mincha first. If Mussaf is not recited by this time, it remains permissible to recite it for the remainder of the day; however, a person who intentionally delays this is referred to as a "sinner" by Rabbis in tractate Berakhot 28a of the Talmud.[3]

The Priestly Blessing is said during a congregational hazzan's repetition of the Amidah. In the Eastern Ashkenazic rite outside the land of Israel, the Mussaf Amidah of major Jewish holidays is the only time the Priestly Blessing is said.

Etymology

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The name "Musaf" refers to addition, since it is an additional prayer service recited on festive days that is taking the place of additional offerings that were once made on these days. It is related to the name Joseph (Yosef).[4]

Beliefs of movements

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Orthodox

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Orthodox Judaism considers the recitation of the traditional Mussaf normative and includes it as part of the regular prayer service on the days it is recited.

Conservative

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In Conservative Judaism, an adapted Mussaf is recited: The liturgy identifies the State of Israel as the Jewish homeland, but recognizes the Temple as a historical institution without explicitly calling for its future reconstruction.[5] The Rabbinical Assembly of Conservative Judaism has devised two forms of the Mussaf Amidah with varying degrees of difference from the Orthodox form. One version refers to the prescribed sacrifices, but in the past tense ("there our ancestors offered" rather than "there we shall offer"). A newer version omits references to sacrifices entirely.

Reform

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Reform and Reconstructionist Judaism generally omit the Mussaf Amidah on Shabbat, though it is retained on some festivals.

There are two reasons why: One is that it Mussaf involves the recitation of some prayers for what is the fourth time of the day; the other is Reform Judaism's rejection of sacrifice (as it appears in the Torah) as a necessary way to draw close to God.[6]

Mussaf by day

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Rosh Chodesh

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During Shabbat and Yom Tov, Tefillin are not worn at all. But on Rosh Chodesh, they are worn during Shacharit, and in most communities they are removed prior to Mussaf.[7] This is because both tefillin and the Mussaf prayer are called ot (sign), and there is no need to have two signs at the same time.[8] Alternatively, tefillin are likened to a crown, and when reciting the text of Mussaf Kedushah Keter yitnu lecha ("they will give You [God] a crown") it is improper to wear a crown on one's own head.[9] In some German communities, it is optional to remove the Tefillin before mussaf, and some keep them on.[10]

Near the end of the central Mussaf blessing, one requests 12 things from God ("goodness, blessing, rejoicing, happiness, redemption..."), corresponding to the 12 months of the year. During Hebrew calendar leap years, a 13th request is made ("atonement of willful sin"). In the Western Ashkenazic rite, the 13th request is recited only on Rosh Chodesh of Second Adar, the 13th month of the year.[10]

Rosh Hashanah

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On most days Mussaf is recited, the Amidah contains seven blessings - the three at the beginning and three at the end of every Amidah, and one in the middle in regards to the particular day. But on Rosh Hashanah, the Amidah contains nine blessings. The three middle blessings are in reference to Kingship, Remembrance, and the Shofar blowings.[11]

The shofar is blown during Musaf as well as before musaf.[12]

Simchat Torah

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In the Eastern Ashkenazic rite in the Diaspora, Birkat Kohanim is recited on most Jewish holidays during the chazzan's repetition only during Mussaf. But on Simchat Torah, it is recited during Shacharit.[13] This is because there is a tradition to drink prior to Mussaf, and Birkat Kohanim cannot be performed by drunk Kohanim.[13] In the Western Ashkenazic rite, Birkat Kohanim is recited at Shacharit and Musaf, just like every other Festival. In most communities in Israel, it is recited at this Musaf just as it is every day; however, some communities in Israel omit it specifically on this occasion because of the concern of drunkenness.

Prayers included on the Sabbath

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The Mussaf service starts with the silent recitation of the Amidah. After the first three blessings included in every Amidah, the service continues Tikanta Shabbat reading on the holiness of Shabbat (in some communities, le-Moshe tsivita is recited instead of Tikanta Shabbat), and then by a reading from the biblical Book of Numbers about the sacrifices that used to be performed in the Temple in Jerusalem. Next comes Yismechu, "They shall rejoice in Your sovereignty"; Eloheynu, "Our God and God of our Ancestors, may you be pleased with our rest". The service then continues Retzei, "Be favorable, our God, toward your people Israel and their prayer, and restore services to your Temple" and concludes like any other Amidah.

This is followed by the Chazzan's repetition of the Amidah that includes an additional reading known as the Kedushah, as well as Birkat Kohanim (either the full one or the Chazzan's recitation of Birkat Kohanim).

After the Amidah comes the full Kaddish, followed by Ein ke'eloheinu. In Orthodox Judaism this is followed by a reading from the Talmud on the incense offering called Pittum Haketoreth and daily psalms that used to be recited in the Temple in Jerusalem. These readings are usually omitted by Conservative Jews, and are always omitted by Reform Jews.

Pittum ha-ketoret is followed by the Rabbi's Kaddish (in the Western Ashkenazic rite, a Mourner's Kaddish is recited instead), the Aleinu, followed in most communities by a Mourner's Kaddish. Some communities conclude with the reading of Anim Zemirot, Shir Hayichud, the psalm of the Day, and/or either Adon Olam or Yigdal.

Women

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There is a debate, in Orthodox Judaism, whether women are required to recite Mussaf, being that it is a time-bound commandment (from which women are generally exempt), and based on the opinion that they are only obligated to pray once a day. The Mussaf service contains only a commemorative mention of the sacrifices, and does not contain any personal requests, thereby making there be no special reason for women to recite it.[14]

In any case, Ashkenazi women are permitted to recite Mussaf.[15] On Rosh Hashanah, it is recommended that a woman who does not wish to remain in the synagogue for the Mussaf to still listen to the shofar blowing (even though strictly speaking, women are not obligated in shofar), but if she will not stay in shul, it is preferable for her to hear the shofar blowing before mussaf rather than the blowing in the middle of Mussaf.[16]

Rabbi Ovadiah Yosef ruled that women should come to the synagogue and listen to Mussaf, but not recite it, as the prayer might be considered a "blessing in vain" as they are not required to recite it. However, other Sephardi authorities permitted women to recite Mussaf.[17]

On High Holidays, women are required to recite Mussaf and Ne'ila.[18]

Offerings

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The verses recited during the Mussaf Amidah (which are also read for the Maftir on the corresponding days) are all derived from the Book of Numbers chapters 28 and 29 (Parshat Pinchas). In the Nusach Ashkenaz and Nusach Sefard as well as in the Italian Nusach, the following additional offerings are recited as part of musaf on each day Mussaf is recited; in the Sephardic rite, they are recited only on the Sabbath and Rosh Chodesh, but omitted on Festivals. Due to the fact that Jewish holidays are observed two days in the Diaspora rather than the one day commanded in the Torah, the schedule for recitation is modified.

Day Animal offerings Biblical verses Other notes
Shabbat Two lambs Numbers 28:9-10
  • When Shabbat coincides with Yom Tov or Chol Hamoed, the Yom Tov Mussaf Amidah is recited with Shabbat verses inserted.
  • When Shabbat coincides with Rosh Chodesh, a special Shabbat-Rosh Chodesh Amidah is recited, beginning with the verse "Ata Yatzarta" and containing verses for the offerings of both.
Rosh Chodesh Elevation offering
Two young bulls
One ram
Seven lambs 		Numbers 28:9-11
Passover
Day 1 		Fire offering
Elevation offering
Two young bulls
One ram
Seven male lambs 		Numbers 28:16-19 Recited days 1–2 in Diaspora
(Nisan 15–16)
Passover
Days 2-7 		Fire offering
Elevation offering
Two young bulls
One ram
Seven male lambs 		Numbers 28:19 Recited on days 3–8 in Diaspora
(Nisan 17–22)
Shavuot Elevation offering
Two young bulls
One ram
Seven male lambs 		Numbers 28:26-27 Recited two days in Diaspora
(Sivan 6–7)
Rosh Hashanah
Yom Kippur 1 bull
1 ram
7 male lambs
1 male goat 		Numbers 29:7-11
Sukkot
Day 1 		Elevation offering
Fire offering
13 young bulls
2 rams
14 lambs 		Numbers 29:12-13 Recited on first two days of Sukkot in Diaspora
(Tishrei 15–16)
Sukkot
Day 2 		12 young bulls
2 rams
14 lambs 		Numbers 29:17 Recited on the first day of Chol Hamoed (third day of Sukkot) in the Diaspora
Sukkot
Day 3 		11 young bulls
2 rams
14 lambs 		Numbers 29:20 Recited on the first and second days of Chol Hamoed (third and fourth days of Sukkot) in the Diaspora
Sukkot
Day 4 		10 young bulls
2 rams
14 lambs 		Numbers 29:23 Recited on the second and third days of Chol Hamoed (fourth and fifth days of Sukkot) in the Diaspora
Sukkot
Day 5 		9 young bulls
2 rams
14 lambs 		Numbers 29:26 Recited on the third and fourth days of Chol Hamoed (fifth and sixth days of Sukkot) in the Diaspora
Sukkot
Day 6 		8 young bulls
2 rams
14 lambs 		Numbers 29:29 Recited on the fourth and fifth days of Chol Hamoed (sixth and seventh days of Sukkot) in the Diaspora
Sukkot
Day 7
(Hoshana Rabbah) 		7 young bulls
2 rams
14 lambs 		Numbers 29:32
Shemini Atzeret/
Simchat Torah 		Elevation offering
Fire offering
one bull
one ram
7 lambs 		Numbers 29:35-36

See also

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References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Mussaf

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Mussaf (Hebrew: מוּסָף, meaning "additional") is a supplementary service in Jewish liturgy, recited following the morning prayers on , major festivals, , , and , serving as a commemoration of the extra sacrifices that were once offered in the ancient Temple on these occasions. The origins of Mussaf trace back to biblical prescriptions for additional offerings, as detailed in Numbers 28–29, which mandated extra sacrifices on holy days beyond the daily Tamid; after the Temple's destruction in 70 CE, these were replaced by prayer, as instituted by the Anshei Hagedolah and formalized in the (Berakhot 26b). This service expresses communal longing for the Temple's restoration while adapting ancient rituals to post-Temple Jewish practice, with its obligation evolving from a primarily communal rite to one required of individuals (Berakhot 30b). Structurally, Mussaf centers on a unique version of the prayer, consisting of seven benedictions—three of praise, the central Kedushat ha-Yom benediction tailored to the day, and three of thanksgiving—recited silently by congregants and repeated aloud by the prayer leader. It is typically inserted after the and Haftarah during , incorporating elements like the Kedushah response, and on certain days features extensions such as the (in Ashkenazic communities outside ) or prayers for dew (Tal) on and rain (Geshem) on . On , the Mussaf includes special sections—Malkhuyot (kingship), Zikhronot (remembrances), and Shofarot ( blasts)—highlighting themes of divine sovereignty and judgment, while Kippur's version incorporates the service recounting the High Priest's Temple rituals and a confessional Vidui. In , Mussaf is often omitted or modified to remove references to sacrificial restoration, reflecting a shift away from Temple-centric imagery. Overall, Mussaf underscores the continuity of Jewish worship, transforming physical offerings into spiritual supplication across diverse denominational practices.

Introduction and Etymology

Definition and Purpose

Mussaf, meaning "additional," is an extra prayer service in Jewish recited following the morning service on designated occasions, including , festivals, , and Chol HaMoed. This service serves as a communal expression of devotion, marking these days as holy and distinct from ordinary weekdays. The primary purpose of Mussaf is to commemorate and substitute for the additional (musaf) sacrificial offerings prescribed in the Torah for these special days, which were once brought in the Jerusalem Temple. After the Temple's destruction in 70 CE, these prayers evolved as a rabbinic replacement, allowing Jews to fulfill the spiritual intent of the offerings through supplication and reflection on themes of sanctity and redemption. As outlined in Numbers 28–29, the biblical musaf sacrifices included extra lambs, rams, and bulls depending on the day, and the prayer service parallels this structure to evoke continuity with ancient practice. Unlike the daily services of , , or , which follow a standard format, Mussaf is occasion-specific and features a unique repetition of the prayer with inserted sections tailored to the day's themes, such as holiday-specific blessings or references to Temple rituals. It is typically recited communally after the in the , emphasizing collective observance, though individuals may pray it privately if needed. This service underscores the enduring hope for the Temple's restoration while adapting ancient mandates to contemporary worship.

Origins of the Term

The term "Mussaf" derives from the Hebrew word musaf (מוּסָף), meaning "additional" or "extra," referring to the supplementary offerings prescribed in the Torah for Shabbat and Rosh Chodesh. This linguistic origin is directly tied to Numbers 28:9-10, which details the extra lambs offered on the Sabbath in addition to the daily Tamid sacrifices, and Numbers 28:11-15, which similarly describes the additional offerings for the new moon. The term thus encapsulates the concept of augmentation to the standard ritual, a notion rooted in these biblical commandments that mandated communal sacrifices beyond the routine. In , "musaf" initially denoted the sacrificial rite itself, as evidenced in the 's Tractate Tamid, where it appears in discussions of the Temple service's order, such as the precedence of the Tamid over the musaf offering on . For instance, Tamid 7:3 and related texts in Zevachim outline how the musaf lambs were prepared and offered after the morning Tamid but before the afternoon one, emphasizing its status as an "additional" element in the daily schedule. This usage in the (compiled around 200 CE) reflects the term's early application exclusively to the korban musaf—the physical sacrifice—without yet extending to prayer. The term's adaptation to describe a distinct liturgical prayer service emerged in the post-Talmudic period, as the destruction of the Second Temple in 70 CE shifted Jewish worship from sacrifices to verbal . By the medieval era, as documented in early siddurim like Seder Rav Amram Gaon (9th century) and the Siddur of (12th century), "Mussaf" came to signify the additional recited on special days, serving as a substitute for the lost korban musaf while preserving themes of sanctity and restoration. This evolution distinguishes the korban musaf, the historical offering, from the tefillat musaf, the formalized that evokes its memory and fulfills its spiritual intent in the absence of the Temple.

Historical Development

In the Temple Period

In the Temple period, the Mussaf (additional) offerings formed a central component of the sacrificial system outlined in the , supplementing the daily Tamid sacrifices to mark special holy days with enhanced communal worship. These rituals were conducted in the portable Mishkan during the wilderness period and later in the First and Second Temples in , serving as expressions of collective gratitude, atonement, and celebration. The procedures emphasized the sacred rhythm of time, with offerings prepared and presented by the kohanim (priests) under strict purity laws, while the broader community participated through representative assemblies known as ma'amadot. The Mussaf consisted of two unblemished yearling lambs offered as burnt offerings, along with their accompanying grain and drink offerings, in addition to the regular daily sacrifices. This doubled the number of lambs from the weekday Tamid, symbolizing the elevated sanctity of the . On , the new moon marking the start of each month, the Mussaf included two young bulls, one ram, and seven yearling lambs as burnt offerings, plus a as a sin offering for the community, all with specified meal and libation accompaniments to underscore renewal and . Festival Mussaf offerings varied by occasion; for example, during , the seven-day pilgrimage festival, the first day required thirteen bulls, two rams, and fourteen lambs (plus a sin offering), with the number of bulls decreasing by one each subsequent day to total seventy over the week, reflecting themes of divine provision and joy in the . The kohanim bore primary responsibility for performing these Mussaf sacrifices, drawing lots for specific duties such as slaughtering, dashing blood on the altar, and arranging limbs, as part of their rotating mishmarot (priestly divisions) that ensured continuous service. Silver trumpets were sounded during the Mussaf rituals—nine blasts collectively for all additional offerings on festivals—to signal the proceedings and invoke divine presence, a practice rooted in biblical commandments and detailed in rabbinic sources. Communal participation was facilitated through the ma'amadot system, where twenty-four divisions of lay Israelites rotated weekly to stand in the Temple courts, fast on weekdays, and recite scriptural passages paralleling the sacrifices, thereby enabling the entire nation to vicariously join in the atonement and joyous dedication of these holy day observances.

Post-Temple Evolution

Following the destruction of the Second Temple in 70 CE, which halted the daily and additional sacrificial offerings, the rabbis of Yavneh instituted the Mussaf prayer as a spiritual substitute to emulate the Temple's avodah (divine service). This transition framed prayer itself as a form of worship equivalent to sacrifice, as the prayers were instituted corresponding to the times of the daily Tamid and additional offerings (Berakhot 26a–b). Under the leadership of Rabban Gamliel II, the Yavneh academy standardized the structure of daily prayers, including the addition of Mussaf on Shabbat, Rosh Chodesh, and festivals, to maintain communal sanctity without physical offerings. Rabban Gamliel II played a pivotal role in formalizing the —the core of Mussaf—ensuring its recitation aligned with the times of the ancient additional sacrifices, thereby preserving ritual continuity amid exile. This standardization addressed debates among , such as whether Mussaf required a or could be recited individually, ultimately deeming it obligatory for all, akin to the service (Berakhot 30b). By the 9th century, the Seder Rav Amram Gaon provided one of the earliest comprehensive codifications of Jewish , outlining the full order of prayers including Mussaf for various occasions and integrating it into the daily cycle. This text, composed by the Babylonian gaon Rav Amram, served as a foundational blueprint for subsequent prayer books, emphasizing Mussaf's role in invoking divine remembrance of the Temple era. During the medieval period, Mussaf became firmly incorporated into both Ashkenazi and Sephardi rites, with the core structure retained across communities despite regional linguistic and melodic differences emerging from geonic and rishonic influences. By the 19th century, subtle variations arose in response to broader liturgical reforms and mystical traditions, such as adjustments in phrasing or emphasis, though the service's sacrificial reminiscence remained central.

Liturgical Structure

Core Components

The Mussaf service centers on the additional , a standing prayer recited silently by the congregation and then repeated aloud by the chazzan, paralleling the core structure of the but dedicated to the day's special offerings in the ancient Temple. On , this consists of seven benedictions—three introductory, one central blessing sanctifying the day, and three concluding—while on holidays the central benediction is tailored to the festival's themes and sacrificial rites. The prayer concludes with a plea for the restoration of the Temple and its service, emphasizing continuity with biblical commandments. A key element is the Kedushah, inserted during the chazzan's repetition of the , where the congregation responds with verses from and to sanctify God's name, often accompanied by special melodies that heighten communal participation. On festivals and , a precedes or integrates into the service, typically drawing from Numbers 28–29 to detail the prescribed additional sacrifices, with honorees called up according to the occasion. Structurally, Mussaf mirrors in its progression from praise to petition and thanksgiving, but includes unique insertions recalling the Temple sacrifices, such as the prayer on that vividly describes the High Priest's rites. Recitation practices emphasize communal involvement: after the silent , the chazzan repeats it with full responses from the assembly, particularly during Kedushah and the concluding . Congregants may insert optional piyutim, poetic liturgical compositions, to enhance devotion, though these vary by custom and are not obligatory. Occasion-specific additions, such as shofar blasts on , further adapt these core elements without altering the fundamental framework.

Order of Service

The Mussaf service commences directly after the prayers and the public , typically introduced by the prayer leader's of the half-Kaddish to separate the sections of the . This is followed by the silent of the , the central standing prayer unique to Mussaf, which recalls the additional Temple offerings through its structured blessings. The prayer leader then repeats the aloud for the congregation, incorporating responsive elements such as the Kedushah. On , this sequence follows the earlier of after the , integrating the service into the broader morning . The service concludes with the prayer, affirming God's sovereignty, followed by the full to sanctify the conclusion of the prayers. Throughout the , participants stand in reverence, advancing three steps forward at the outset to symbolize approaching the , and from the knees and waist at key junctures—such as the opening "Baruch" and closing "Ata" of the first blessing, and during the Modim section of gratitude. Traditional melodies enhance the chanted repetition, with distinctive tunes often employed for the Kedushah to evoke communal sanctity and for other responsive passages, varying by regional custom but rooted in Ashkenazic or Sephardic traditions.

Variations by Occasion

Shabbat and Rosh Chodesh

The Mussaf service on features a distinctive that emphasizes themes of divine creation and the sanctity of rest, reflecting the biblical commandment to observe the seventh day as a day of cessation from labor. The central Kedushat HaYom blessing in the incorporates poetic texts such as "Ata konanta olam mireshit" (You established the world from the beginning), which extols God's role as Creator and the eternal covenant of , drawing from Exodus 31:16-17 and other scriptural sources. Unlike weekday or festival services, no is recited during Mussaf, as the focus remains on the quiet reverence and joy of the day rather than exuberant praise associated with redemptive events. The service concludes with prayers for the restoration of the Temple and its offerings, paralleling the two lambs specified in Numbers 28:9-10 as the Musaf sacrifice. On , the new moon observance, the Mussaf includes the insertion of Ya'aleh V'Yavo in the Retzeh blessing, beseeching to remember the sanctity of the day and accept the prayers of the community, akin to the holiday insertions but tailored to the month's renewal. The Kedushat HaYom blessing uniquely addresses the sanctification of the month, invoking 's renewal of the moon as a of the Jewish calendar and requesting prosperity for the coming lunar cycle, with references to the additional offerings of Numbers 28:11-15. Partial —omitting 115:1-11 and 116:1-11—is recited following the service earlier in the day, celebrating the month's elevation without the full of major festivals. , the penitential supplications, is omitted entirely from both and on to maintain an atmosphere of joy. When coincides with , which occurs approximately three times a year, the Mussaf service blends elements of both observances without duplication, creating a layered that honors the dual sanctity. The Amidah's Retzeh blessing first recites the Shabbat-specific text, followed immediately by Ya'aleh V'Yavo for , ensuring both remembrances are invoked in sequence. The Kedushat HaYom blessing integrates themes of creation and rest with the month's renewal, beginning with "Ata yatzarta olamcha mikedem" (You fashioned Your world from of old) to underscore God's ongoing creative power and love for , as exemplified in the moon's cycles. No or is included, preserving the serene tone of while elevating the new moon's significance.

Festivals and Chol HaMoed

The Mussaf service on and features the recitation of the full , a series of (113–118) expressing praise and gratitude for divine intervention, aligning with the festivals' themes of liberation and divine encounter. On the second day of each festival in the (the eighth day of and the second day of ), —a for deceased relatives—is inserted after the and before the Mussaf , serving as a moment of communal remembrance and commitment to charity in their merit. The of Mussaf incorporates seasonal emphases in its Kedushat HaYom blessing: for , it highlights "zeman cherutenu" (the season of our freedom), evoking the redemption from Egyptian bondage, while for , it stresses "zeman matan torateinu" (the season of the giving of our Torah), commemorating the revelation at Sinai. During and its concluding days of and , the Mussaf service recalls the Temple-era bull offerings detailed in the , which progressively decrease to symbolize abundance and gratitude for the harvest: thirteen bulls on the first day, twelve on the second, down to seven on the seventh day, and a single bull on /. Before the , the Hoshanot ritual involves a procession around the synagogue while holding the lulav and etrog (the ), with participants waving them during supplicatory prayers that invoke divine mercy and ingathering of exiles, enhancing the service's celebratory atmosphere. The prayers throughout emphasize simcha (joy), particularly on , where the completion and recommencement of the annual cycle is marked with festive hymns and communal rejoicing integrated into the . On Chol HaMoed, the intermediate days of and , the Mussaf service maintains the full structure with insertions such as Ya'aleh V'Yavo to acknowledge the festival's sanctity, while permitting certain work activities that reflect the days' semi-holy status. On Chol HaMoed of , is recited in a shortened form (half Hallel, omitting the first 11 verses of 115 and 116), balancing reverence with the practical allowances of these weekdays within the holiday. On Chol HaMoed of , the full is recited daily. This adaptation underscores the transitional nature of Chol HaMoed, preserving the core sacrificial recollections of Mussaf while adapting to everyday needs.

High Holy Days

The Mussaf service during the of and represents the most elaborate and thematically intensive form of this additional prayer, emphasizing themes of , , , and . Unlike simpler weekday or versions, the Mussaf omits routine elements such as references to daily sacrifices and focuses exclusively on the solemnity of the occasion, resulting in one of the longest services in the Jewish , often extending 1-2 hours due to its expanded structure and meditative pace. On , the Mussaf Amidah incorporates three distinctive central blessings—Malkhuyot (Kingship), Zikhronot (Remembrances), and Shofrot (Shofar Blasts)—each containing exactly ten biblical verses drawn from the , Prophets, and Writings, plus a concluding verse, symbolizing the ten utterances of creation. The Malkhuyot section evokes the of as , affirming divine sovereignty over the universe and humanity's acknowledgment of this rule through selected verses that highlight God's eternal reign. Zikhronot recalls God's covenants and acts of remembrance toward the patriarchs and , balancing judgment with mercy in the annual divine review of deeds. Shofrot celebrates the shofar's role in proclaiming sovereignty, commemorating like the revelation at Sinai and anticipating messianic redemption, with the ram's horn actually sounded after each of these blessings during the communal repetition of the to intensify the themes of awakening and . Yom Kippur's Mussaf, known for its penitential depth, centers on the service, a poetic reenactment of the High Priest's ancient Temple rituals as described in Leviticus 16 and elaborated in Yoma, including his multiple immersions, garment changes, and entry into the to atone for the nation's sins. This narrative includes extended communal confessions (Vidui), where sins are enumerated on behalf of the individual, family, priests, and entire people, recited aloud by the prayer leader to foster collective remorse and renewal throughout the day. The service repeatedly invokes the from Exodus 34:6-7—qualities such as compassion, grace, and forgiveness—revealed to after the incident, serving as a scriptural formula to elicit divine pardon and underscoring the possibility of atonement even for grave transgressions.

Denominational Differences

Orthodox Observance

In , the Mussaf service is observed with strict halakhic fidelity, requiring the full recitation of the in Hebrew without any omissions, even in small minyanim of ten adult males. This additional , instituted as a substitute for the Temple's additional sacrifices, must be performed standing and includes all standard components, such as the introductory and concluding blessings, the central section referencing sacrificial offerings, and the Kedushah response during the chazzan's repetition. The chazzan's repetition of the entire aloud is mandatory in a congregational setting to enable fulfillment of the obligation for those who may struggle with silent , ensuring communal participation and uniformity in practice. Customs in Orthodox observance vary between Ashkenazi and Sephardi traditions, primarily in the nusach (liturgical text) and melodic styles, while maintaining the core structure of Mussaf. Ashkenazi communities typically follow , incorporating specific piyyutim (liturgical poems) composed by medieval Ashkenazi poets, such as those recited on festivals to enhance the thematic depth of the service. In contrast, Sephardi communities adhere to Nusach Edot HaMizrach, often adding piyyutim from Sephardi poets like , which may include more biblical allusions and a different rhythmic flow, particularly during Mussaf. Synagogues maintain gender-separated seating as a standard practice to uphold modesty and traditional decorum during the service. Theologically, Orthodox Jews view Mussaf as a direct continuation of the ancient Temple service, where the prayer parallels the korbanot musaf (additional offerings) offered on , , and festivals, expressing hope for the Temple's restoration. This observance is obligatory for all adult Jewish males, akin to the daily prayers, underscoring its role in sanctifying the day and connecting contemporary worship to biblical commandments.

Conservative Adaptations

In , the Mussaf service maintains the traditional structure and content of the additional prayer while incorporating egalitarian principles and modern accessibility features to reflect contemporary values without fundamentally altering its halakhic core. This approach emphasizes communal participation and inclusivity, allowing for adaptations that align with the movement's commitment to positive historical Judaism. Egalitarian shifts in Conservative Mussaf observance include mixed seating in synagogues, the full participation of women in the , and women leading services, including the Mussaf , a practice formalized following the of the first Conservative in 1985. These changes, which became widespread in the 1980s, enable women to serve as cantors and rabbis during Mussaf, fostering in ritual leadership while preserving the service's communal and spiritual essence. Optional English insertions, such as meditative readings or translations alongside the Hebrew text, are provided in siddurim to enhance understanding for diverse congregants without mandating their use. Textual updates to the Mussaf service in Conservative feature revised versions of the with , such as referring to "ancestors" instead of exclusively patriarchal terms, to promote inclusivity for all genders. Recent Conservative and machzorim, such as Mahzor Lev Shalem (2010) for the and Lev Shalem (2016) for and festivals, offer side-by-side traditional and gender-sensitive versions of the , along with shorter versions of prayers to improve accessibility for shorter services or participants with varying levels of familiarity. These modifications ensure the service remains meaningful and approachable while retaining its focus on themes like Temple restoration and divine service. The rabbinic basis for these adaptations stems from responsa issued by the Committee on Jewish Law and Standards (CJLS) of the Rabbinical Assembly, which has permitted liturgical changes since its early decades in the mid-20th century, provided they do not undermine essential halakhic elements. For instance, a 2011 CJLS responsum explicitly allows modifications to the Musaf Amidah's wording on sacrifices to align with contemporary ethical concerns, emphasizing prayer's role in spiritual connection over literal restoration. More recent guidelines, approved in 2025, further endorse abbreviated prayer formats, including for , to accommodate modern congregational needs while upholding tradition.

Reform Interpretations

In , the Mussaf service is typically omitted or significantly streamlined to eliminate perceived repetitions of the , reflecting a commitment to concise and meaningful worship that aligns with modern sensibilities. This approach dates back to the 1895 Union Prayer Book, which removed the full Mussaf amid broader reforms rejecting elements of the sacrificial cult as non-rational, a stance articulated by Kaufmann Kohler. Instead, any additional prayers for or holidays are often integrated into the morning service, creating a unified that avoids duplication while preserving core liturgical elements. Theological interpretations in Reform liturgy emphasize universal ethical themes, such as justice, repentance, and communal responsibility, over literal recollections of Temple sacrifices. In the Gates of Repentance machzor, introduced in the late 1970s, this shift is evident through the exclusion of a dedicated Mussaf service on the High Holy Days, with symbolic elements like the Seder Ha-Avodah relocated to the afternoon Yom Kippur service to highlight teshuvah (repentance) as an active pursuit of moral renewal rather than ritual offering. Contemporary siddurim like Mishkan T'filah continue this by omitting sacrificial references entirely, replacing them with readings that underscore social justice and ethical imperatives as modern equivalents to ancient avodah (service). Reform observances prioritize inclusivity, allowing full participation by individuals of all genders in leading prayers and incorporating throughout the . Services frequently feature English as the dominant , with bilingual Hebrew-English layouts and optional transliterations to enhance accessibility for diverse congregants. To engage contemporary audiences, Reform congregations often integrate modern musical arrangements, drawing from diverse genres to accompany prayers, which contributes to shorter overall durations—typically under an hour for morning services—by forgoing the full repetition traditionally chanted by the . This egalitarian and adaptive framework contrasts with more structurally preservative approaches in other denominations, fostering a experience centered on personal and collective inspiration.

Reconstructionist Observance

In , the Mussaf service is generally retained in a modified form that balances tradition with progressive values, emphasizing communal creativity and ethical reflection over strict halakhic adherence. Siddurim such as Or Hadash (2006) include the core structure for Mussaf but adapt texts to remove or reinterpret sacrificial imagery, focusing instead on themes of community, justice, and spiritual renewal as contemporary expressions of ancient rituals. Egalitarian practices are standard, with full inclusion of all genders in leadership and participation, and services often incorporate English readings, meditation, and music to make the prayer accessible and relevant. On , elements like Malkhuyot, Zikhronot, and Shofarot are preserved but framed through a lens of human-centered , underscoring personal and collective responsibility. This approach aligns with Reconstructionism's view of as an evolving cultural practice, fostering engagement without mandating Temple restoration hopes.

Participation and Customs

Involvement of Women

In traditional Jewish law, women are exempt from reciting the Mussaf prayer, as it is classified as a time-bound positive commandment ( aseh sheha-zeman grama), from which women are generally not obligated. This exemption stems from Talmudic interpretations that limit women's obligations to foster and responsibilities, though women are encouraged to participate in communal for spiritual benefit and atonement, often reciting Mussaf voluntarily. In Orthodox practice, women typically attend Mussaf services but pray in separate sections divided by a (partition) to maintain gender segregation, without leading the service or counting toward the required for public . Prior to the , women's roles in Mussaf and other services were largely confined to passive attendance and private devotion, reflecting broader historical restrictions on public religious expression influenced by rabbinic and cultural norms. These limitations persisted into the , with women rarely serving as prayer leaders (chazzanot) or participating in communal rituals beyond basic obligations like the daily . The mid- marked significant shifts, driven by feminist movements and internal denominational reforms, particularly in non-Orthodox streams, where women's full inclusion in Mussaf became standard. In , evolving roles began in the 1970s; by 1973, the Committee on Jewish Law and Standards permitted women to count in the and lead services, including Mussaf, enabling active participation as chazzanot. The first women were ordained as s in 1987 at the Jewish Theological Seminary, solidifying their leadership in Mussaf and other services. advanced even earlier, with women leading prayers routinely since the early and the first female ordained in 1975, fostering complete in Mussaf observance. These post-feminist expansions, accelerating from the 1970s onward, contrast with Orthodox continuity, where women's involvement remains observational within segregated spaces.

Congregational Practices

In traditional Orthodox practice, the Mussaf service is a communal that necessitates a —a of ten adult Jewish males—to enable the full repetition of the by the , ensuring all participants can fulfill their obligation through the public recitation; in non-Orthodox denominations, the minyan includes women equally. This repetition incorporates responsive elements, where the congregation stands alongside the cantor and responds during key sections like the Kedushah, creating a call-and-response dynamic that heightens collective engagement. The entire , including its Musaf-specific insertions, is recited while standing, symbolizing reverence and unity before . Seasonal customs further shape the congregational experience, adapting attire and post-service rituals to the occasion's themes. On , married men traditionally don a white —a simple —during all services, including Mussaf, to evoke purity, equality, and the shrouds of atonement. For Mussaf, many synagogues conclude with a communal , where the blessing over wine is recited to sanctify the day and foster fellowship among participants before the festive meal. Global Jewish communities exhibit variations in Mussaf's execution, reflecting cultural nuances in recitation styles. Ashkenazi practice often emphasizes a cantor-led format with pronounced responsive singing from the congregation, enhancing the service's solemn, interactive flow. In contrast, Sephardi traditions favor unison recitation by the entire assembly, promoting a harmonious, collective vocal participation that unites the group in prayer.

Connection to Temple Offerings

Corresponding Sacrifices

The Mussaf service on parallels the additional Temple offerings mandated in the , consisting of two unblemished yearling lambs presented as burnt offerings, along with a meal offering of fine flour mixed with oil and the appropriate of wine. These sacrifices were to be offered in addition to the daily tamid offerings, serving as a special observance for the . In the of the Mussaf prayer, these elements are explicitly recalled through verses describing the daily and additional offerings in their prescribed sequence, including the mixing with oil and libations. For , the Mussaf corresponds to the prescribed offerings of two young bulls, one ram, seven yearling lambs as burnt offerings, and one male for a , all accompanied by meal and drink offerings, in addition to the daily tamid. On major festivals, the additional sacrifices vary by occasion as detailed in the ; for example, during (Pesach), the daily Musaf includes two young bulls, one ram, and seven yearling lambs as burnt offerings, plus a for , with escalating numbers on the intermediate days (Chol HaMoed), alongside the special Passover offerings. Similar graduated offerings apply to , , and , emphasizing abundance and gratitude. For , the Mussaf prayer highlights the ram designated as a burnt offering, drawing an allusion to the narrative in Genesis 22 where Abraham sacrifices a ram in place of during the binding (Akedah). This ram forms part of the day's prescribed sacrifices, which include one bull, one ram, seven yearling lambs, and a goat for a , all offered as a pleasing aroma to on the day of trumpet blasts. The prayer's Zikhronot (Remembrances) section integrates this allusion, connecting it to the themes of divine kingship and the sounding of the , a ram's horn that evokes the Akedah event. On Yom Kippur, the Mussaf service features the Avodah prayer, which meticulously recounts the High Priest's unique Temple rituals as outlined in Leviticus 16, beginning with his personal sin offering of a bull and extending to the selection of two goats—one sacrificed for the people's sins and the other sent as the scapegoat to Azazel. The bull's blood was sprinkled in the Holy of Holies to atone for the High Priest and his household, while the goat's blood similarly purified the sanctuary for the community's transgressions. This detailed narration in the Avodah follows the order of the Mishnaic service, emphasizing the bull and goats as central to the day's atonement process.

Symbolic Interpretations

In , the Mussaf service embodies substitution theology, wherein serves as a spiritual counterpart to the physical Temple offerings, transforming ritual acts into an inner devotion known as avodah shebalev ("service of the heart"). This concept draws from 14:3, which states, "Instead of bulls we will pay [with] our lips," interpreted by rabbinic tradition as elevating verbal supplication over animal sacrifices to foster a direct, heartfelt connection with the Divine. The further codifies this shift, establishing daily prayers—including Mussaf—as a perpetual form of worship that internalizes the sacrificial ethos, ensuring continuity of devotion post-Temple destruction. Central to Mussaf's symbolism are intertwined themes of , , and unity, which underscore its role in spiritual renewal and collective bonding. is evoked through recitations that parallel the expiatory sacrifices, symbolizing purification and reconciliation with , while emerges as an expression of for divine favor, particularly on festivals where Mussaf amplifies celebratory motifs. unity is reinforced as the service draws participants into a shared liturgical , mirroring the communal aspects of ancient offerings and promoting solidarity among worshippers. In Kabbalistic thought, these themes evolve profoundly, with prayers often portrayed as ascending like incense, elevating the soul and unifying disparate spiritual realms to achieve cosmic harmony. Such prayers not only atone but also infuse joy by bridging the material and divine, transforming individual petitions into a collective elevation that counters fragmentation and fosters transcendent unity. Modern interpretations in rabbinic literature extend this symbolism to ethical imperatives, positioning Mussaf as a call to moral action that supplants animal sacrifice with acts of righteousness and compassion. Drawing from prophetic ideals, this view frames prayer as a catalyst for ethical living, where communal devotion inspires justice and kindness as the true "offerings" of the heart, aligning spiritual practice with everyday ethical responsibilities.

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