The fourth beracha of the mussaf on Rosh Hahana is unique in that besides the regular kedushat hayom we also say the pessukim of malchiot. This follows the opinion of R' Akiva. We can make a chakira as to how we view this beracha. Is it the regular beracha of the kedushat hayom just malchiout is added in or is it the beracha of malchiot but its place is in the beracha of the kedushat hayom. The Mishna in which R' Akiva appears says כולל מלכיות אם קדושת היום which indicates that the beracha is kedushat hayom with malchiot inserted. However, the Gemarah cites a machlokes where the beracha of kedushat hayom should be said and the opinion of Rebbe is to say it in the beracha of malchiot. The Gemarah sounds like the beracha is malchiot with kedushat hayom attached.
The Tur is clear that that the beracha is defined as the beracha of malchiot with kedushat hayom included in it. The Rambam also identifies the beracha as malchiot.
צ"ע on the Lechem Mishne for the Rambam is not ant clearer is the Laws of Prayer.
The Meiri also identifies the words of מלך על כל הארץ that we say in the חתימה of the beracha as being the mention of malchiot, in other words, he holds that malchiot is part of the beracha like the Rambma and Tur not like the Abudraham. He is even clearer about this in the Chibur Hateshuva where he says we say מלך על כל הארץ in the other prayers merely as a custom. (Note also the thank you to Louis Ginzberg at the beginning of the sefer, here.)
The Abudraham holds the beracha is kedushat hayom and malchiot is the reciting of the pessukim. We see that the chakira is a machlokes Rishonim.
This issue seems to have seem to have prompted the Chayei Adam to entertain that possibly מלך על כל הארץ would be מעכב in the beracha of mussaf for although he understands that it would not be מעכב anywhere else by mussaff it may be necessary for malchiot. He conludes that the beracha is kedushat hayom and malchiot is merely the pessukim.
Rav Chayim had a different approach. He holds by all the berachot of Rosh Hashana the מלך על כל הארץ is part of the integral text of the beracha for malchiot is the theme of the day. In other words, he holds the מלך על כל הארץ is not for malchiot per say like the Abudraham but he holds it is a necessary part of the text of the beracha, not like the Chayei Adam.
What is the source for this debate? The Haghos Vichidushim on the Tur asks why the Tur calls it the beracha of malchiot if the Mishna calls it the beracha of kedushat hayom? He answers that the Mishna refers to it as such only in the opinion of R' Yochanan ben Nuri who holds malchiot is part of the beracha of kedushat hashem but according to R' Akiva the beracha is malchiot with kedushat hayom attached. How did the Tur know to make this distinction?
R' Akiva says he disagrees with R' Yochanan ben Nuri for he holds one should blow the shofar after malchiot. The Achronim ask if that's his argument why does he shift malchiot to the beracha of kedushat hayom just blow after the beracha of kedushat hashem with malchiot included? (See Tom Terua, Turay Even, Aruch Lenar.)
The Aruch Lenar says that even though R' Akiva holds fundamentally R' Yochanan ben Nuri is right that malchiot belongs with kedushat hashem but that is superseded by his desire to avoid having an interruption in the shofar blowings of another beracha in the middle and hence he moves malchiot to kedushat hayom. According to the approach of the Aruch Lenari malchiot tags along to the beracha of kedushat hashem. The Tur may have been bothered by the same question and therefore he understands R' Akiva holds one can't put malchiot together with kedushat hashem and make it secondary to the standard blessing of the entire year rather it is its own beracha and we stick kedushat hayom into the beracha (explanation of Yareach L'moadim siman 7 and based upon article here pg. 8-11, see also Sharay Shmuot siman 9.)
What I don't understand about the whole sugyah in the Gemarah is why do two two berachot have to go to together, why don't we just have 10 berachot of mussaf, the kedushat hayom like every other Shemone Esrai of the holiday, a beracha for malchiot, a beracha for zichronot and a beracha for shofrot?
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