Halakhah su Salmi 69:78

And you need to understand the statement our rabbis z”l made: “The righteous who in time to come will live again do not return to their ‘dust,’ but rather will keep on lasting, as it is said, ‘And those who remain in Zion, and are left in Jerusalem…shall be called holy.’¹⁴⁴Is 4:3. Just as the Holy lasts forever, so the righteous in time to come will live and last forever, as they explained in a midrash in the Talmud, Tractate Sanhedrin.¹⁴⁵B. Sanhedrin 92a: “Raba said: Whence is resurrection derived from the Torah? … Rabina said, [it is derived] from this verse, ‘And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.’ (Dan 12:2.) And in another place they taught in a midrash: “The dead whom the Holy One Blessed be He will in time to come bring back to life do not return to ‘their dust,” but rather will last forever, and delight themselves in seven huppot – wedding canopies.¹⁴⁶B. Baba Batra 75a. And this is the explanation of the matter and the secret of the statement, for the decree of Scripture: “For dust you are, and to dust you shall return,”¹⁴⁷Gen 3:19. is only from the perspective of the original sin, but when sin is taken away and “He will destroy death forever,”¹⁴⁸Is 25:8. and the day “will return to its normal state [le-eitano] in the morning,”¹⁴⁹An allusion to the miraculous parting of the Red Sea in Ex. 14:27, playing on the verbal similarity between yom – “day” and yam – “sea.” I.e., Ex 14:27: “the sea [yam] returned to its normal state in the morning.” that is, the strength of the world,¹⁵⁰Because according to Mekhilta Be-Shalah on Ex 14:27, eyn eitano ela’ tokfo, wherever it says eitano, it means “its strength” – tokfo. and no one will be able to lead into sin any work of the hands of the Lord (may He be blessed), for the Accuser will be gone in the blink of an eye – therefore they do not return to the dust forever. For when sin is taken away and cancelled, so the decree is cancelled, and so they do not return to ‘their dust.” But even though they never return to their dust, you shouldn’t understand this to mean that their bodies keep existing as real flesh and blood, with muscles and bones, as we are now. But rather, they will have earned the capacity to take on some sort of transformation, but it won’t ever be returning back to their dust. Thus, it is necessary for anyone with a clear mind to understand, and not to deceive himself with the “king’s food” of his desires and “wine he drank,”¹⁵¹An allusion to Dan 1:5. nor be seduced by the sort of things fools and those stuck in the “slimy depths”¹⁵²Ps 69:2. of their ignorance are seduced by.

You should make a serious effort to pray with a congregation, as it is written; "As for me, may my prayer to You Hashem be at a favorable time."¹³Psalms 69:14. When is the time favorable? When the congregation prays together. It is [also] written: "Thus said Hashem; at a favorable time I have answered you."¹⁴Isaiah 49:8. The Holy One blessed is He never disdains the prayer of the multitude even though there are sinners in their midst, as it is written: "Behold, Hashem is mighty, (meaning He is the God of the multitude) yet He does not despise anyone."¹⁵Job 36:5. In Hebrew, kabbir also means many. It is [also] written: "He has redeemed my soul in peace from impending battle for the sake of the many that were with me."¹⁶Psalms 55:19.

At Minchah before reading the Torah we say: Va'ani sefilasi "But as for me, may my prayer etc." This is in accordance with the interpretation of our Sages of blessed memory³⁵Midrash cited in Tur 292. of the verse: "They talk of me, those who sit in the gate, and (about me) are the songs of drunkards." And immediately thereafter it is written: "But as for me, may my prayer …" etc.³⁶Psalms (69: 13). King David said before the Holy One Blessed is He, "Master of the Universe, this Nation is not like other nations of the world. Other nations of the world when they drink, they get drunk, and become boisterous, but we are not like that, for even though we drink, we say 'But as for me, may my prayer …' etc." Therefore this verse is recited before the reading of the Torah to give thanks to our Creator that He has not assigned our portion like theirs for even the ignorant among us come to hear the reading of the Torah. On Yom Tov which occurs on a weekday, since the Torah is not read, Va'ani sefilasi is not said.³⁷Rashi in Sefer Hapardess and Shibolei Haleket are the source of this ruling (126), Ezra did not ordain that the Torah be read at Minchah on Yom Tov. Rashba (Vol. 5, responsum 1) rules that this pasuk is said only on Shabbos because Shabbos is a time of great favor for Israel, more so than on Yom Tov. This reason is also mentioned in the Zohar (Vol. 2, 156). But on Shabbos even though there is no seifer Torah from which to read, nevertheless it is said.³⁸This ruling concurs with Eliyahu Rabba, Peri Megadim, Derech Hachaim, and Mishnah Berurah. Magein Avraham however rules that it is said only when there is a seifer Torah present. In such an event it is said before the Half Kaddish in order that there be no interruption between Kaddish and Shemoneh esreih.

After the Minchah service²¹This should be done before sunset. (Ibid) you should go to a river [or stream] (to recall the merit of the Akeidah, [the binding of Yitzchak] for the Midrash relates that when our Father Avraham went to the Akeidah with his son Yitzchak, Satan transformed himself into a river to deter him. But our Father Avraham, peace be upon him, walked into the river until [the water reached] his neck and said, "Deliver me, O God, for the waters have reached until my soul." (Psalm 69:2) There is another reason [for this custom]; for on this day we proclaim the kingship of the Holy One, blessed is He, over us, and it was the custom to anoint kings near a river bank as a sign that their kingdom may endure without end.)²²Maseches Horayos 12a. It is preferable that [this river] should be outside the city limits and it should contain fish (as a reminder that we are compared to living fish who are caught in a net. We too, are caught in the net of death and judgment, and as a result [we will be inclined] to think more of repenting. Another reason is to symbolize that the evil eye shall have no power over us, just as [it has no power] over fish, and that we may be fruitful and multiply as the fish. Others say the reason is that fish have no eyelids, and their eyes are always open, the purpose is thus to arouse the compassion of the All-Seeing Eye above us.) But if there is no river that contains fish you may go to any river, or to a well, and you should recite the verses, Mi keil kamocha [Who, Almighty, is like you] etc. as it is written in the prayer books in the text of Tashlich. You should then shake the ends of your clothes, symbolizing your resolve to cast away your sins, and to examine and scrutinize your ways, from now on; so that your "clothes" will be white and innocent of all sin. If the first day of Rosh Hashanah is on Shabbos you go [to the stream for Tashlich] on the second day.

“The order of the Afternoon Service¹⁸⁵Minḥah, מנחה, Afternoon Service; see footnote 40. on Yom Kippur” - Containing four paragraphs.
In the Afternoon Service one says “אשרי¹⁸⁶Ashrei, אשרי; see footnote 175.”, and “ובא לציון¹⁸⁷U-Va Le-Ẓiyyon, ובא לציון, is a prayer found near the beginning of the Minḥah Service on Shabbat as well as on festivals. It is of biblical origin coming from Isaiah 59:20-21. It usually follows the Ashrei (see footnote 175). It is also found in additional prayers often recited after the daily Shaḥarit, Morning Service. The prayer speaks of a Redeemer coming to Zion, Jerusalem, and helping Israel who eternally shares in God's covenant.
Hertz, op. cit., p. 571.”, but one does not say “ואני תפלתי¹⁸⁸Ve'ani Tefilati, ואני תפלתי, is a prayer recited on the Sabbath during the Minḥah Service. It closes the prayers immediately preceding the Torah reading done during the Afternoon Sabbath Service. It is only recited on the Sabbath. If a festival occurs on a weekday the prayer is omitted. On Yom Kippur the prayer is omitted even if Yom Kippur falls on the Sabbath because it is not in keeping with the spirit of the Day of Atonement. The prayer is from Psalms 69:14, "And as for me, may my prayer unto Thee, O Lord, be in an acceptable time: O God, in the abundance of Thy lovingkindness, answer me with thy sure salvation."
ibid., p. 572.” even if it (Yom Kippur) falls on the Sabbath.
Hagah : We are not used to saying “אשרי¹⁸⁹Ashrei, אשרי; see footnote 175.” and “ובא לציון¹⁹⁰U-Va Le-Ẓiyyon, ובא לציון; see footnote 187.” before the Afternoon Service, only before the Closing Service, Ne’ilah¹⁹¹Ne'ilah, נעילה, is a worship service which concludes the prayer service recited on Yom Kippur. The name Ne'ilah was derived from a ritual during the time of the Second Temple. Even though the service is now only recited at the conclusion of the Day of Atonement, it was originally recited on all public fast days including Yom Kippur.
The full name of the service is Ne'ilat She'arim which means the "Closing of the Gates". This referred to the daily closing of the Temple gates at night. On Yom Kippur this terminology is symbolically associated with the closing of the heavenly gates which are open until sunset to receive the atonement of a person who truly repents.
According to the Talmud, during Temple times Ne'ilah was recited daily one hour before sunset at which time the Temple Gates were closed as there was no evening sacrifice only an Afternoon Minḥah Sacrifice (see footnote 22). On Yom Kippur Ne'ilah, because of the length of the Temple Service and the special rituals involved, could not begin until close to sunset. After the destruction of the Temple and when Ne'ilah became only associated with Yom Kippur, it became the practice for the service to begin close to sunset, before twilight and to end at nightfall.
In the third century the Ne'ilah Service consisted of an Amidah of seven benedictions which were parallel to the other Amidot of the day (see footnote 43) and a confession of sins, the Al Ḥet (see footnote 45). The confession of sins though was later replaced by two prayers that are unique to the confession made during the Ne'ilah Service: Attah noten yad le-foshe'im, "Thou stretchest forth Thy hand (in forgiveness) to sinners," and Attah hivdalta enosh, "Thou has distinguished man (from the beast)." These prayers remind man that God eagerly forgives one who is genuinely penitent. There is a basic rabbinic idea that divine judgment is inscribed in the "Book of Life" on Rosh HaShanah, but it is not sealed until the end of the Day of Atonement. Therefore at the end of the Amidah in the Ne'ilah Service the root for the word inscribe, ktv, כתב, is replaced by the root for the word seal, ḥtm, חתם, when reference is made to the "Book of Life". To help set off the Ne'ilah Service and its uniqueness on Yom Kippur, the Ashrei (see footnote 175) and the U-Va Le-Ẓiyyon Go-el (see footnote 187) prayer which normally come at the beginning of the Minḥah Service on Sabbaths and festivals, come at this time before the Ne'ilah Service.
Beautiful liturgical poetry has become associated with the Ne'ilah Service especially prayers of forgiveness, seliḥot (see footnote 14). The central theme of the Service is to give one a final chance and effort to seek forgiveness before the heavenly gates symbolically close at sunset. The Service ends with a feeling of confidence.
The Ne'ilah Service contains piyyutim (see footnote 149), an Amidah and a reader's repetition of it, seliḥot, Ashamnu (see footnote 45), Avinu Malkenu (see footnote 15), and the Kaddish (see footnote 177). The entire ritual culminates with a responsive proclamation of the Shema once (see footnote 173, but only the one line "Hear, O Israel, the Lord our God, the Lord is One") followed by its response three times, Barukh shem kavod malkhuto le'olam va'ed, "Praised be His glorious Kingdom forever and ever", and Adonai Hu ha-Elohim", "The Lord He is God" (I Kings 18:39) seven times. Finally in the Ashkenazi rite a final single shofar blast (see footnote 221) marks the end of the Day of Atonement, the Sabbath of Sabbaths.
Herman Kieval, E. J., v. 12, pp. 943-44., and so wrote a few of our rabbis, (מרדכי והגהות מיימוני סוף ספר אהבה, וסוף הלכות יו״כ, כל בו ומנהגים).¹⁹²Mordekhai and Hagahot Maimuniyyot at the end of the book Ahavah, Love, (which is the name of the second book of Maimonides' Mishneh Torah, see footnote 59) and the end (of the section) of the Laws of Yom Kippur, and Kol Bo and Minhagim, ומנהגים מרדכי והגהות מיימוני סו ״ס״ אהבה וסוף הלכות יו״כ וכל בו.
For Mordekhai, מרדכי; see footnote 24.
For Hagahot Maimuniyyot, הגהות מיימוני; see footnote 27.
For Kol Bo, כל בו; see footnote 34.
For Minhagim, מנהגים; see footnote 13. We do not say “אין כאלהינו¹⁹³En Kh'Elohenu, אין כאלהינו, is one of the most popular chants connected with the Jewish liturgy. The Sephardim sing it everyday while the Ashkenazi rite has usually limited its singing to the end of the Musaf Service (see footnote 166) on Sabbaths and festivals shortly before the Aleinu Prayer (see footnote 182). During the geonic period (see footnote 19) it was also chanted during the Evening Services.
The prayer expresses God four ways: God, Lord, King, and Savior and that there is none like Him, who is like Him?, we will give thanks to Him, we will bless Him, and proclaim that He is God who our fathers worshipped. Each statement expresses the same thoughts repeated four times, once for each name of God. The first three letters of the first three expressions spells, אמן, Amen.
Hertz, op. cit., p. 544.”, (“there is none like our God”) on Yom Kippur, (מנהגים).¹⁹⁴Minhagim, מנהגים; see footnote 13.