In the paragraph beginning סלח לנו (p. 53) one does not beat one’s breast when Tachanun is not said after Shemoneh Esreh, hence never at Maariv throughout the year.1

On the following four public fast days — the Fast of Gedaliah, the Tenth of Teves, the Fast of Esther and the Seventeenth of Tammuz — the sheliach tzibbur reads the paragraph beginning עננו (that appears on pp. 53 and 98 as a separate blessing in the Repetition of the Shemoneh Esreh) even if in the synagogue there are only three people fasting,2 provided that there are another seven who have eaten no more than the permissible quota.3

There is a source that teaches that throughout the year, when one arrives at the words ואת כל מיני תבואתה לטובה (p. 54), one should bear in mind a request for the successful growth of wheat for matzos and esrogim for Sukkos. (Elsewhere, wine for Kiddush is also mentioned.) Then, as a matter of course, all harvests will prosper.4

In the paragraph beginning ולמלשינים (p. 55) one should pause slightly between the words ותמגר (“crush”) and ותכניע (“subdue”), thus reflecting the following inner distinction: תעקר ותשבר ותמגר refer to the three kelipos that must be eradicated entirely, whereas ותכניע refers to kelipas nogah that must be subjugated, but can be sifted and refined.5

One should not omit ועל הניסים in order to be ready to join in the congregational responses of קדושה or מודים.6

At the conclusion of ShemonehEsreh, before the second יהיו לרצון (p. 61), it is customary to say the verse whose first and last letters correspond to the first and last letters of one’s own name.7

Certain chassidim add the respective verses of the name of the Rebbe Shlita.8

When saying עושה שלום in the individual’s silent Shemoneh Esreh one turns and inclines the head as follows: (a) to the left as one says עושה שלום במרומיו; (b) straight ahead as one says הוא; (c) to the right as one says יעשה שלום עלינו; and (d) again straight ahead as one says ועל כל ישראל ואמרו אמן.9