Halakhah su Salmi 20:78

Right after washing the hands comes the blessing, in other words, whoever has washed their hands for mayim ahronim ought to say birkat ha-mazon immediately.¹⁷⁶B. Berakhot 42a. And so you will also find in the Jerusalem Talmud: “Rabbi Zeira said in the name of Rabbi Abba, ‘There are three pairs of things that need to be done in immediate succession: the 18 Benedictions prayer has to follow the blessing for redemption without a break, kosher slaughter has to follow the laying on of hands without a break, and the blessing has to follow hand-washing without a break. The 18 Benedictions prayer has to follow the blessing for redemption without a break, as it is said, “The Lord is my Rock and my Redeemer,’ to which immediately is connected, ‘May the Lord answer you in time of trouble.’¹⁷⁷Ps 19:15 (last verse) and Ps 20:2 (first verse after the ascription). Kosher slaughter has to follow the laying on of hands without a break, as it is said, ‘He shall lay his hand…He shall slaughter.’¹⁷⁸Lev 1:4, 5. The blessing has to follow netilat yada’im without a break, as it is said, ‘Lift your hands toward the sanctuary and bless the Lord.’¹⁷⁹Ps 134:2. Rabbi Yosi the son of Rabbi Abin said, ‘Everyone who connects ge’ulah to tefilah without a break, Satan cannot accuse for the whole day; and everyone who connects the blessing to netilat yada’im without a break, Satan cannot accuse him during that meal. And likewise, everyone who lays his hand and slaughters without a break, there will be nothing invalid about that sacrifice.” So says the Jerusalem Talmud.¹⁸⁰Y. Berakhot 1:1.

The Law of Juxtaposing "Redemption" to "Prayer". Containing 3 Seifim:
One needs to juxtapose “redemption” [i.e. the last blessing of the Sh'ma - "Ga-al Yisrael"] to “prayer” [i.e. the Amidah]. And one should not interrupt between them, even with "Amen" after “Ga-al Yisrael”, and not for any verse other than “Hashem Sefatai” [Psalms 51:17, the introductory verse for the Amidah]. Gloss: And there are those who say that it is permitted to respond Amen after “Ga-al Yisrael”, and so we practice (Tur). And there are those who say that this requirement to juxtapose “redemption” to “prayer” is only on a weekday or Yom Tov, but on Shabbat one does not need to. (Meaning, that the reason that we require to juxtapose “redemption” to “prayer” [during the week] is because it is written “God will answer you in a day of distress,” [Psalms 20:2] and juxtaposed to it [is written], “Let the words of my mouth be desire … and my redeemer.” [Psalms 19:15], but Shabbat is not a time of distress. And in my humble opinion, it seems [that the reason] this is not so on Yom Tov is because they are days of judgement, as we learned in Mishnah Rosh Hashanah 1:2, “On Passover [the world is judged] on grain…”) (Hagahot Ashir"i [Rabbi Yisrael MiKrems] on Chapter 1 of Berachot; and Kol Bo, Laws of Shabbat; and Mahari"l, the Laws of Yom Tov) And it is good to be stringent unless in a place that needs to do such (Tur).