Halakhah su Salmi 89:78

And understand for this reason the Torah describes the sanctification of the priests’ hands and feet, as Scripture says, “They shall wash their hands and feet, that they may not die.”⁹Ex 30:21. This washing Targum Onkelos (may his memory be a blessing) translates with a word that connotes holiness, even though in the other places where “they shall wash” is written, it is translated “they shall remove the dirt from” [va-yes’hun], but here he translated it “they shall sanctify” [va-yikadshun]. This is to explain that the priest used to sanctify his hand and his feet. With his right hand for his right foot and his left hand for his left foot, he would concentrate on “the ten” and make himself holy through their holiness, and draw upon the blessing from their blessedness, and with this thought in mind the priest would sanctify his hands and feet in the basin when he approached the altar. Thus the table is called an altar. For this reason they [the rabbis] were very severe with the punishment for someone who makes light of hand washing; he is to be “uprooted from the world.”¹⁰B.Sotah 4b. The severity of this punishment is because hand-washing hints at the thing upon which the whole world depends. So whoever makes light of “lifting” the hands (for washing) causes a washing that destroys the world. As it has been said, “wash before or be fed pig meat; wash after or a life might be lost.”¹¹B.Hullin 106a. Chavel explains this somewhat elliptical saying in his notes by bringing two stories. First, there was a Jewish shopkeeper who would sell kosher meat that he would cook and feed to a Jew, but when a gentile came into the store, he’d feed him trayf. But if a Jew came to eat and didn’t wash his hands, thinking he was a gentile, the storekeeper would feed him pig meat. As for the danger of not washing afterwards, Chavel retells the story of the man who entrusted his wife with purse of money, and then went out to the market without washing his hands after the meal. A wicked man came along who saw the husband give his wife the purse. He came to the woman and said to her, “Give me the purse that your husband gave you.” She replied to him, “Give me a sign” (i.e., that proved he know her husband and that he sent him). He told that he knew her husband just ate lentils (since he had seen them on her husband’s unwashed hands). So she gave him the purse. When her husband came home, she told him what happened, and he killed her! And this also was said about netilat yada’im: “whoever makes light of hand-washing will end up poor.”¹²B.Shabbat 62b. Wealth is accumulated by the work of one’s hands, and so it is written, “in all that you extend your hand to,”¹³Dt 15:10: “The Lord your God will bless you in all you do, and in all that you extend your hand to.” and blessings are linked to “the ten.” This is hinted at in “you shall surely set aside a tenth,”¹⁴Deut. 14:22. that is, “from ten [‘eser] so that you will become rich [tit-‘asher].¹⁵B.Ta’anit 9a, which interprets the Biblical Hebrew emphatic infinitive absolute construction: ‘iser te-‘aser (“you shall surely set aside a tenth”) as ‘eser te’asher (“ten will make you rich”), punning on the similar spelling and sound of ‘eser, “ten” and ‘osher, “wealth.” They proved that ‘osher –“wealth” – which is a shibboleth [“an ear of wheat” spelled with a shin] is from the ma’aser [“tithe” spelled with a sin] which is a sibboleth [that is, the letter shinin ma’aser is pronounced like the letter samekh in “sibboleth,” to hint that blessing and wealth is linked to “the ten” (the ten sefirot).¹⁶The point of the midrash is that ‘eser (ten) and ‘osher (wealth) are more or less equivalent, even though one is pronounced with an /s/, the other with a /sh/ sound. Of course this an allusion to the story in Judges 12 where the Gileadites used the word shibboleth as a password to distinguish their people from the Ephraimites, who could only pronounce it “sibboleth.” Though R. Bahya on the one hand seems to stress the interchangeability of shibboleth and sibboleth to make his point, I would not put it past him to be also hinting that knowing the equivalence of ‘eser, ‘osher, and the mystical secret of the connection between the ten sefirot and acquiring blessing is itself a sort of “shibboleth,” as it were. Having the wisdom to make these connections distinguishes the Torah scholars from those who don’t know or appreciate the secrets of the Torah and their benefits. Proof of this is in the birkat kohanim (the priestly) when they raise and extend their hands.¹⁷I.e., to draw down the blessings from the ten sefirot through their ten fingers. R. Bahya in effect implicitly associates the lifting of the ten fingers when to draw down blessing when one washes before eating at the table, to the blessings drawn down by the hereditary priests. It should become clear from this that the more a commandment requires this sort of thinking directed above, the greater the punishment for making light of it. This is like the issue of saying “Amen.” As great as one’s reward is for answering “Amen,” double is the punishment for making light of it. This is what our rabbis z”l taught in a midrash: “Everyone who is careful to answer “Amen” in this world deserves to answer “Amen” in the world to come.” David (peace be upon him) said, ‘Blessed is the Lord forever, Amen and Amen;’¹⁸Ps 89:53. ‘Amen’ in this world, and ‘Amen’ in the world to come. For everyone who answers ‘Amen’ deserves two worlds: this world and the world to come.¹⁹M. Tanhuma 96:7. And in the Temple, when The Name of God was spoken aloud as it is spelled, they did not answer “Amen.” But in the precincts of the Temple where it was not permitted to say it as it is spelled, they would say aloud “Amen” instead of The Name, because the word “Amen” hints at the letters of The Name.²⁰B. Berakhot 63a. The numerical equivalents for the names of God ADoNaY (65) and YHWH (26) when added together equal AMeN (91). Therefore, greater is the one who says “Amen” than the one making the blessing using a circumlocution for the actual name of God.²¹I.e., like saying “Adonai” instead of pronouncing YHWH. And everyone who makes light of saying “Amen,” their punishment is double in the circles of hell, that is, the circle called “a land whose light is darkness,”²²Job 10:22. which is lower She’ol. The prophet who spoke about those that make light of answering “Amen” referred to this when he said “They have forsaken Me, the Fount of living waters, and hewed them out cisterns, broken cisterns which cannot even hold water.”²³Jer 2:13. But whoever answers “Amen” with its letters opens “the Fount” and draws out the flow of blessing. And accordingly the verse refers to those who make light of it when it says “hewed them out cisterns, broken cisterns.” That is to say, they are punished with a double punishment, the one worse than the other.²⁴R. Bahya is picking up on the repetition of the word “cisterns” (be’erot) to hook his midrash. Thus you learn that the greater the reward is for doing something, the greater the punishment for not doing it. Now right after washing and drying his hands, he ought to eat, and so they said, “Right after washing his hands, ha-motzi’.²⁵B.Berakhot 52b, which actually says, “right after washing hands, the meal.”

One should not talk between the blessing about redemption (ge'ulah) in the evening and the Amidah; even those who routinely say 18 verses and "yir'u eineinu" should not pause between that paragraph and the Amidah. What about when the reader announces Rosh Chodesh [so people can remember to say ya'aleh ve'yavo] between Kaddish and the evening Amidah? This is not a pause, since it is a requirement for the Amidah; and thus, one could also say that Barekhu, to exempt one who did not hear it, wouldn't be considered a pause either. REMA: "See above in section 69. I have seen sticklers who stand while saying the 18 verses of "barukh adonai le'olam" etc. (Ps. 89:53). This is a nice custom because it was set in place of the 18 blessings [of the Amidah], and thus one should stand for them like they do for the Amidah."

9. If one did two tekiah-shevarim-teruah-tekiah or two tekiah-shevarim-tekiah or two tekiah-teruah-tekiah appropriately and erred on the third, he only needs to return to the place of error. If one blew into the wide side of the shofar, they have not fulfilled their obligation. Rem"a: After the blasts, the leader says the verse "Happy is the nation that knows blasts" [Psalms 89:16] and "Happy..." [Psalms 145] and they return the Torah scroll.

“The order (of prayer) on the Night of Yom Kippur” - Containing six paragraphs.
On the Night of Yom Kippur the custom is that the reader says, “In the court of high, in the court of low (earthly); with the consent of God and with the consent of the congregation, we are permitted to pray together with the transgressors¹⁴⁰This is the prayer that the reader recites as the services begin on the night of Yom Kippur after the sun goes down marking the beginning of the Day of Atonement. The prayer is said immediately after placing on the talit, the prayer shawl, which is only worn during the day, but exceptionally, also on the night of Yom Kippur.
The word "transgressors" at the end of the prayer referred originally to the Marranos, those Jews who chose to convert to Christianity rather than suffer as Jews.”, and it is customary that he say “Kol Nidrei”, (“All the Vows”)¹⁴¹The Evening Service (see footnote 144) on the night of Yom Kippur has taken on the name of Kol Nidrei, כל נדרי, "All Vows" after the unique Aramaic prayer of the same name that marks the beginning of the Service. The prayer is a supplication for annulment of vows. The congregants pray that all the personal vows, oaths, and obligations that will be made during the coming year should be null and void. This applies to vows made between man and God. The recitation of the Kol Nidrei begins while there is still daylight and is prolonged until the sun sets. It has become the custom to repeat the chant three times so that late comers can be sure and hear it. The prayer relieved anxieties of a person who worried that he might have violated the sanctity of some pledge. The rabbis were concerned with the ease of annulling a vow and put certain restrictions on the procedure.
The origin of the Kol Nidrei is not know for sure. It is mentioned in the responsa of Babylonian geonim (see footnote 19) in the eigth century. It was condemned by the geonim of Sura. Some theorize that it originated in Palestine as a Rabhanite practice against the Karaites. Some feel that prayer has mystical origins like other Aramaic prayers which annul curses and oaths which had touched off evil forces in the community. By 1000 C.E. the prayer had been generally accepted by the Pumbedita geonim as a way to invoke pardon, forgiveness and atonement for failing to keep a vow from the previous Day of Atonement to this one. Rabbenu Tam's version changed the wording to read from this Day of Atonement to the next, the wording accepted by most Ashkenazim while most Sephardim except for the oriental and Yemenites, refer to past vows not future ones.
Anti-Semites have often used this prayer as evidence that the vow of a Jew was worthless, even though the prayer does not refer to man's vows with his fellow man, only with God.
Bathja Bayer, E. J., v. 10, pp. 1166-68. (and the entire prayer that follows) and afterward he says (the prayer) “שהחינו¹⁴²The prayer Sheheḥayanu is a prayer recited at the beginning of festivals, minor holidays, and at special times which mark a new, significant event and also when acquiring and putting on new clothing. It is a prayer which thanks God for allowing us to live and celebrate a joyous occasion. "Blessed art Thou, O Lord our God, King of the Universe, who hast kept us in life, and has preserved us, and enabled us to reach this season."” without a cup (of wine).¹⁴³Normally when the Sheheḥayanu (see footnote 142) prayer is recited at a festival, it can be said with a cup of wine, but since Yom Kippur is a fast day, the wine is not permitted.
Hagah: And afterwards they say the Evening Prayer.¹⁴⁴The Evening Prayer Arvit, ערבית, is also referred to as the Ma'ariv Service, which is the word at the beginning and end of the first blessing before the Shema, (see footnote 17 and 173). Originally the Arvit Service was an optional one since there was not an evening Temple sacrifice that corresponded to it as was the case with the Shaḥarit (see footnote 17), Minḥah (see footnote 40) and Musaf (see footnote 166) Service. Traditionally this Service was attributed to Jacob who prayed and Evening Service (Genesis 28:11).
The Arvit Service basically consists of a Barekhu which is a call to worship followed by the Shema and its benedictions and the Amidah (see footnote 43). After nightfall Psalm 134 begins the Service. On weekdays the Service begins with Psalms 78:38 and 20:10.
The blessings around the Shema are a bit different for the Arvit Service. The theme of the first blessing before the Shema is the change from evening to night and the second blessing is one of thanksgiving for the love shown by God for Israel in revealing his Torah. The blessing which follows the Shema in the Arvit Service is a Ge'ullah prayer which praises God as the Redeemer who redeemed Israel from Egyptian slavery. This is all followed by a special night prayer called the Hashkivenu, "Grant us to lie down in peace", which asks for God's help and protection from various mishaps and dangers that can happen in the mysterious night.
There were two versions of the final prayer, a Babylonian and a Palestinian. The Babylonian version is now used on weekdays and it speaks of God "who guards His people Israel forever." The Palestinian version is used on Sabbaths and festivals which is a prayer for peace and Zion; God "who spreads out the tabernacle of peace".
In the Ashkenazi rite several scriptural verses beginning with Psalm 89:53, "blessed by the Lord for evermore", are inserted between the Hashkivenu and the Amidah. The Sephardi rite does not have this.
The Amidah (see footnote 43) during the Arvit Service is only prayed silently. It is not repeated by the reader as it is in the other Services. The Amidah is preceded by a half reader's Kaddish (see footnote 177) and it is followed by the full reader's Kaddish. The prayer, Aleinu le-Shabbe'aḥ (see footnote 182) concludes the Service.
On the evenings of Sabbaths and festivals there are a few changes in the Arvit Service. On the Sabbath it is preceded by a special set of prayers and Psalms which welcome the Sabbath, called Kabbalat Shabbat. The Amidah changes to the special Sabbath Amidah of only seven benedictions. Also a Kiddush, a blessing over wine, is also inserted into the Service. At the conclusion of the Sabbath a special Havdalah (see footnote 226) section is added to the fourth benediction of the Amidah and readings are added to the end of the Service. The Arvit Service usually follows the Minḥah Service immediately after sunset, but it can be recited up until dawn, and under special circumstances, even as late as after twilight.
Alexander Carlebach, E. J., v. 3, pp. 664-66. It is customary to recite “Kol Nidrei¹⁴⁵Kol Nidrei, כל נדרי; see footnote 141.” while it was still day and to lengthen it with melodies until nightfall, and (“Kol Nidrei”) is said three times, and each time (the cantor) raises his voice “higher” (says it louder) than before, (מהרי״ל).¹⁴⁶Maharil, מהרי״ל; see footnote 8. And likewise the reader says the following prayer sentence three times; “And the entire congregation will be forgiven, (etc.)¹⁴⁷This is a prayer from Numbers 15:26 and 14:19-20 which follows the chanting of the Kol Nidrei (see footnote 141).
Ben Zion Bokser. The High Holyday Prayer Book, New York, Hebrew Publishing Company, 1959, p.259.” And the congregation says three times, “And God said I forgave you according to your word”, (מנהגים).¹⁴⁸Minhagim, מנהגים; see footnote 13. A man must not deviate from the custom of his city even in the melodies or piyyutim¹⁴⁹Piyyutim, פיוטים, is a Hebrew word derived from Greek which means a lyrical composition which was intended to embellish an obligatory prayer in the liturgy, or any other religious service whether communal or private. The word refers to liturgical compositions in Hebrew from the first century of the Common Era until the beginning of the Enlightenment, the Haskalah. Originally piyyutim meant to replace the set versions of prayers, expressing the same basic ideas, mainly on the Sabbath and festivals. When prayers became fixed, piyyutim were inserted into or around a set prayer. Most piyyutim were used to adorn and make beautiful the holy days, but there are many which were written for the Sabbaths, fast days, and even weekdays. There are also piyyutim for weddings, curcumcisions and mourning.
Piyyutim are characterized from regular prayers by their lofty style and rythm. We know the authors of many piyyutim while others remain anonymous. Piyyutim were produced at one time or another in every land where Jews lived, each area producing its own style. There are Kerovah types of piyyutim which usually are found in the Amidah prayer and Yoẓer piyyutim found in the benediction before and after the Shema in the Morning Service (see footnote 17 and 173). Piyyutim used in the Amidah of Musaf and Arvit for Sabbath and holy days are called shivata because of this Amidah having seven (Shevah) blessings. The Morning Service Amidah for Sabbaths and holy days contains a sanctification prayer, therefore the piyyutim associated there are called Kedushata (sanctification is Kedushah in Hebrew, see footnote 213). Different holy days have special Kerovot piyyutim associated with the characteristic of the holiday. On Yom Kippur the special section of the service describing the Temple Sacrificial Service has many piyyutim associated with the Seder ha-Avodah (see footnote 22). There are many seliḥot piyyutim for the fast days (see footnote 14).
Styles and vocabulary of the various piyyutim stretch Hebrew to its fullest in creativity and made the language rich. Many piyyutim are difficult to understand because of the freedom of style and vocabulary that was employed. The first piyyutim only used rhythm but later rhyme also played an important role in the piyyutim especially in Spain. Some have no specific poetical characteristics.
Ezra Fleischer, E. J., v. 13. pp. 573-602. that are said there, (מהרי״ל).¹⁵⁰Maharil, מהרי״ל; see footnote 8.