Cf. Siddur, p. 128ff.

It is not our custom that a congregant who is to observe a yahrzeit on one of the forthcoming weekdays should lead the services on the preceding Shabbos.1

The following passages precede Maariv: 'wלכו נרננה, שירו לה, ה' מלך, מזמור שירו לה', ה' מלך, מזמור לדוד, אנא בכח, לכה דודי, מזמור שיר ליום השבת, ה' מלך, כגונא, רזא דשבת, חצי קדשי.2

When a Yom-Tov or Chol HaMoed falls on Shabbos one does not read לכו נרננה the following four Psalms], but begins instead with מזמור לדוד (p. 131),3 and continues with אנא בכח, and all the stanzas of לכה דודי.

This also applies to every Yom-Tov or Rosh HaShanah that ends on Friday evening.4

At Kabbalas Shabbos, the paragraph beginning אנא בכח (p. 131) is said in an undertone.5

While saying this paragraph, one should look at — or envisage — the Sheimos (Divine Names) formed by the acronyms of its words, but one should not pronounce them.6

When turning around to face west7 while reading the paragraph beginning בואי בשלום (p. 132), one begins the circuit by turning to one’s left,8 and completes it after having said בואי כלה the second time.

When Friday evening coincides with Yom-Tov [or Chol HaMoed], one substitutes בשמחה in this paragraph for ברנה.9

When Friday evening coincides with Rosh HaShanah or Yom Kippur, one says ברנה ובצהלה [as usual].10

It is our custom to bow to the right while saying בואי כלה the first time, to the left while saying it the second time, and forward, having now returned to face east, while saying it the third time.11

The third time, בואי כלה is said in an undertone, and it is our custom to read the next two words likewise.12

A congregant who observed yahrzeit on Friday, [even though the yahrzeit proper would now appear to have ended,] recites the Mourner’s Kaddish after Psalm 92, which begins מזמור שיר ליום השבת (p. 133).13 If the yahrzeit falls on any day during the following week, it is not our custom that he should recite the Mourner’s Kaddish at this point.

When reciting the passage that begins כגונא (p. 133) it appears certain that the Divine Names are to be pronounced fully.14 After כגונא the Reader says the Half-Kaddish.15

In the paragraph beginning השכיבנו (p. 138), the word ופרוש is spelled with a left-pointed ש and not a ס.16

On Shabbos and festivals, the words from ופרוש עלינו until the end of the paragraph are recited standing.17

The verses beginning ושמרו (p. 138) are not said on Shabbos; likewise, on Yom-Tov, Rosh HaShanah and Yom Kippur one does not interpose any verses [before Shemoneh Esreh].18 On Rosh Chodesh one does not interrupt the service to remind the congregation to recite יעלה ויבא.

In the Shemoneh Esreh of Maariv and Mussaf (pp. 140 and 195), the paragraph beginning ישמחו concludes with זכר למעשה בראשית; at Shacharis (p. 180) it concludes with אותו קראת.19

In the closing words of the paragraph beginning אלקינו ואלקי אבותינו רצה in the Shemoneh Esreh of Maariv (p. 140), one says בה; at Shacharis and Mussaf (pp. 180 and 196) one says בו; and at Minchah (p. 207) the text is שבתות...בם.20

When the paragraph beginning מודים is recited in the Shemoneh Esreh of any of the prayer services of Shabbos, Yom-Tov, Rosh HaShanah or Yom Kippur, and likewise in the Mussaf service of Rosh Chodesh or Chol HaMoed, the word המרחם is to be prefixed by the letter ו.21

A mourner does not lead the service for the Kaddish and Barchu that follow the Shemoneh Esreh of Friday evening.22

When a festival coincides with Shabbos,23 the following passages (pp. 144ff.) are recited in an undertone: שלום עליכם,24 25 אשת חיל, מזמור לדוד, דא היא סעודתא.