Halakhah su Michea 7:76

The penitent foregoes retaliation in order that his sins be forgiven.¹Yoma 23a. For it is said, “Who is a God like unto Thee that pardoneth the iniquity and passeth by the transgression” (Mic. 7:18). He who is despised by men not because of his evil deeds, is destined to be exalted, as it is written, “Behold my servant shall prosper he shall be exalted and lifted up and shall be very high etc. …” (Isa. 52:13). And who is this? It is the one about whom it is written in a later passage, “He was despised and forsaken of men” (Isa. 53:2). “Every one that is proud in heart is an abomination to the Lord” (Prov. 16:5).²Sotah 5a. The man who is despised and loathed how does he dare exalt himself? Is he then iron, is his flesh brass? His flesh is but worm. Even during his lifetime there are lice in his head and flesh, how then dare his heart become exalted. It is therefore best for him, if his strength be good, that he bring low his pride and haughtiness, if not, let him remember the day of death.³Berakoth 5a.

Eat a head of a lamb saying: Let us be as a head and not a tail. It is also a remembrance of the ram of Isaac. Rema: There are those who are careful not to eat nuts, as the word "egoz" in gematriah [is equal to the value of] chet (sin). They also cause a lot of excess saliva and phloem and cause abrogation of prayers. They also go to a river and say the verse: And Thou wilt cast all their sins into the depths of the sea (Micah 7:19). There are also those who do not sleep during Rosh Hashana during the day, and this is the correct thing to do.

We take out the Torah scroll and three (men) read from the portion “עריות” (Incest), (Leviticus 18:1-21) until the end of the portion and the third (man reads) the Maftir (Haftarah) from the Book of Jonah¹⁹⁵Maftir, מפטיר, and Haftarah, הפטרה; see footnotes 169 and 170. and concludes with, “who is a God like You etc.,” (Micah 7:18-20) and he says the blessings before and after (the Haftarah), and if (Yom Kippur) falls on Shabbat he mentions in (the blessings of the Haftarah) the Sabbath and he concludes with the blessing of the Sabbath.¹⁹⁶The blessing that comes after the Haftarah on the Sabbath mentions the fact that it is the Sabbath day with the words "shel ha-Shabbat", "of the Sabbath".
Hagah: But he does not say (the part of the blessing that states) “for the Torah and for the Service, etc.¹⁹⁷These words are included in the prayers normally said on the Sabbath in the blessings after the Haftarah but during the Minḥah (see footnote 40) Service on Yom Kippur they are omitted.” during the Afternoon Service, (הגמ״יי סוף הלכות י״כ ומהרי״ל ומנהגים והגהות מרדכי).¹⁹⁸Hagahot Maimuniyyot, the end of the Laws of Yom Kippur, and Maharil, and Minhagim and Hagahot Mordekhai, הגמ״יי סוף הלכות י״כ ומהרי״ל ומנהגים והגהות מרדכי.
For Hagahot Maimuniyyot, הגהות מיימוני; see footnote 27.
For Maharil, מהרי״ל; see footnote 8.
For Minhagim, מנהגים; see footnote 13.
Hagahot Mordekhai, הגהות מרדכי, is a collection of notes and commentaries on Mordekhai written by Samuel Sohlettstadt in 1376 which was a result of the popularity of the Mordekhai in Europe in the fourteenth century (see footnote 24).
Samuel ben Aaron Schlettstadt was an Alsatian rabbi who lived in the second half of the fourteenth century. He was the head of the yeshivah in his home town of Schlettstadt. Little is known of his life other than the fact that he apparently had to hide for a number of years due to the revenge caused by his sentencing to death two conspirators who were working for the knights of Andlau. One of the conspirators was killed and the other fled and apostatized. It seems as if a number of Jews were involved in the affair for financial gain and Samuel eventually made his way to Babylonia where he obtained deeds of excommunication (see footnote 29) from the nesi'im, the heads of the academies, against those who were involved in the affair.
Samuel's best known work, Hagahot Mordekhai is also referred to as Ha-Mordekhai ha-Katan, Ha-Mordekhai ha-Kaẓer, and Kiẓẓur Mordekhai. It is an abridgment of the Mordekhai by Mordecai b. Hillel (see footnote 24). It seems as if the work had an independent value apart from the major work upon which it was based. It was mentioned in numerous halakhic works by such scholars as Isserlein (see footnote 96), Weil (see footnote 27), Moellin (see footnote 8), and Landau (see footnote 223).
Samuel added notes containing rulings and additions from the work of various posekim, halakhic decision makers, to the Mordekhai, and the notes have appeared as an appendix to the major work since the edition published in 1559 of Riva di Trento.
Shlomoh Zalman Havlin, E. J., v. 14, pp. 974-75.