Reference for Rosh Hashanah 4:5
סֵדֶר בְּרָכוֹת, אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִמָּהֶן, וְאֵינוֹ תוֹקֵעַ. קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר לוֹ רַבִּי עֲקִיבָא, אִם אֵינוֹ תוֹקֵעַ לַמַּלְכוּיוֹת, לָמָּה הוּא מַזְכִּיר. אֶלָּא אוֹמֵר אָבוֹת וּגְבוּרוֹת וּקְדֻשַּׁת הַשֵּׁם, וְכוֹלֵל מַלְכוּיוֹת עִם קְדֻשַּׁת הַיּוֹם, וְתוֹקֵעַ. זִכְרוֹנוֹת, וְתוֹקֵעַ. שׁוֹפָרוֹת, וְתוֹקֵעַ. וְאוֹמֵר עֲבוֹדָה וְהוֹדָאָה וּבִרְכַּת כֹּהֲנִים:
The order of blessings (on Rosh Hashanah): He says avoth [magen Avraham], and gevuroth [atah gibor], and kedushath Hashem [kadosh, kadosh], and he includes malchuyoth with them. And he does not blow. (He says) kedushath hayom [atah bechartanu], and he blows; zichronoth, and he blows; shofroth, and he blows. [These are derived from verses: It is written (Leviticus 23:24): "zichron teruah," which our sages expounded: "zichron" — these are "zichronoth"; "teruah" — these are "shofroth." And it is written (Numbers 10:10): "And they shall be to you as a memorial before your G-d; I am the L-rd your G-d." Why mention "I am the L-rd your G-d"? It is intended as a prototype, viz.: Wherever zichronoth ("memorials") and shofroth are recited (as they are on Rosh Hashanah - "zichron teruah"), malchuyoth (acknowledgments of G-d's reign) are to be recited along with them.] And he says avodah (retzeh), and hoda'ah (modim), and birchath Cohanim. These are the words of R. Yochanan b. Nuri. R. Akiva said to him: If he does not blow for malchuyoth, why does he mention (them)? Rather, he says avoth, gevuroth, and kedushath Hashem; and he includes malchuyoth with kedushath hayom and he blows; zichronoth, and he blows; shofroth, and he blows. And he says avodah, hoda'ah, and birchath Cohanim. [The halachah is in accordance with R. Akiva.]