למנחה אומר אשרי ובא לציון ואין אומרים ואני תפלתי אפילו אם חל להיו' בשב': הגה ואין אנו נוהגין לומר אשרי ובא לציון קודם מנחה רק קודם נעילה וכן כתבו קצת רבוותא (מרדכי והגהות מיימוני ס"ס אהבה וסוף הלכות יו"כ וכל בו ומנהגים) ואין אומרים אין כאלהינו ביו"כ (מנהגים):

“The order of the Afternoon Service¹⁸⁵, מנחה, Afternoon Service; see footnote 40. on Yom Kippur” - Containing four paragraphs. In the Afternoon Service one says “אשרי¹⁸⁶, אשרי; see footnote 175.”, and “ובא לציון¹⁸⁷, 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 תפלתי¹⁸⁸, 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 “אשרי¹⁸⁹, אשרי; see footnote 175.” and “ובא לציון¹⁹⁰, ובא לציון; see footnote 187.” before the Afternoon Service, only before the Closing Service, Ne’ilah¹⁹¹, 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).¹⁹² 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 כאלהינו¹⁹³, 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).¹⁹⁴, מנהגים; see footnote 13.

footnotes: ¹⁸⁵ Minḥah ¹⁸⁶ Ashrei ¹⁸⁷ U-Va Le-Ẓiyyon ¹⁸⁸ Ve'ani Tefilati ¹⁸⁹ Ashrei ¹⁹⁰ U-Va Le-Ẓiyyon ¹⁹¹ Ne'ilah ¹⁹² Mordekhai ¹⁹³ En Kh'Elohenu ¹⁹⁴ Minhagim

We take out the Torah scroll and three (men) read from the portion “עריות” (Incest), (Leviticus 18:1-21) until the end of the portion and the third (man reads) the Maftir (Haftarah) from the Book of Jonah¹⁹⁵, מפטיר, and Haftarah, הפטרה; see footnotes 169 and 170. and concludes with, “who is a God like You etc.,” (Micah 7:18-20) and he says the blessings before and after (the Haftarah), and if (Yom Kippur) falls on Shabbat he mentions in (the blessings of the Haftarah) the Sabbath and he concludes with the blessing of the Sabbath.¹⁹⁶ on the Sabbath mentions the fact that it is the Sabbath day with the words "shel ha-Shabbat", "of the Sabbath". Hagah: But he does not say (the part of the blessing that states) “for the Torah and for the Service, etc.¹⁹⁷ but during the Minḥah (see footnote 40) Service on Yom Kippur they are omitted.” during the Afternoon Service, (הגמ״יי סוף הלכות י״כ ומהרי״ל ומנהגים והגהות מרדכי).¹⁹⁸, the end of the Laws of Yom Kippur, and Maharil, and Minhagim and Hagahot Mordekhai, הגמ״יי סוף הלכות י״כ ומהרי״ל ומנהגים והגהות מרדכי. For Hagahot Maimuniyyot, הגהות מיימוני; see footnote 27. For Maharil, מהרי״ל; see footnote 8. For Minhagim, מנהגים; see footnote 13. Hagahot Mordekhai, הגהות מרדכי, is a collection of notes and commentaries on Mordekhai written by Samuel Sohlettstadt in 1376 which was a result of the popularity of the Mordekhai in Europe in the fourteenth century (see footnote 24). Samuel ben Aaron Schlettstadt was an Alsatian rabbi who lived in the second half of the fourteenth century. He was the head of the yeshivah in his home town of Schlettstadt. Little is known of his life other than the fact that he apparently had to hide for a number of years due to the revenge caused by his sentencing to death two conspirators who were working for the knights of Andlau. One of the conspirators was killed and the other fled and apostatized. It seems as if a number of Jews were involved in the affair for financial gain and Samuel eventually made his way to Babylonia where he obtained deeds of excommunication (see footnote 29) from the nesi'im, the heads of the academies, against those who were involved in the affair. Samuel's best known work, Hagahot Mordekhai is also referred to as Ha-Mordekhai ha-Katan, Ha-Mordekhai ha-Kaẓer, and Kiẓẓur Mordekhai. It is an abridgment of the Mordekhai by Mordecai b. Hillel (see footnote 24). It seems as if the work had an independent value apart from the major work upon which it was based. It was mentioned in numerous halakhic works by such scholars as Isserlein (see footnote 96), Weil (see footnote 27), Moellin (see footnote 8), and Landau (see footnote 223). Samuel added notes containing rulings and additions from the work of various posekim, halakhic decision makers, to the Mordekhai, and the notes have appeared as an appendix to the major work since the edition published in 1559 of Riva di Trento. Shlomoh Zalman Havlin, E. J., v. 14, pp. 974-75.

footnotes: ¹⁹⁵ Maftir ¹⁹⁶ The blessing that comes after the Haftarah ¹⁹⁷ These words are included in the prayers normally said on the Sabbath in the blessings after the Haftarah ¹⁹⁸ Hagahot Maimuniyyot

If (Yom Kippur) falls on the Sabbath we say the prayer, “…צדקתך¹⁹⁹, צדקתך, is a prayer found in the Minḥah (see footnote 40) Service Amidah on Sabbaths and it is omitted at such times when Taḥanun is omitted on weekdays (see footnote 10) in the Ashkenazi rite. The prayer is included in the Sephardi rite when Yom Kippur falls on Shabbat, but it is not included by the Ashkenazim. The prayer Ẓidkatkha means "Thy righteousness" and it comes from a combination of Psalm verses: Psalms 112, 142, 71:19, and 36:7. It talks about God's true righteousness and His divine Judgment which saves man. The reason for this prayer in the Sabbath Minḥah Service is proably a replacement for the supplication found in the weekday Amidah which is omitted on the Sabbath (see footnote 43). Hertz, op. cit., p. 580.”, “you were righteous, etc.” and we say, “אבינו מלכנו²⁰⁰, אבינו מלכנו, see footnote 15.”. Hagah: In these lands we do not say “…צדקתך” and not “אבינו מלכנו”, when Yom Kippur is (on the Sabbath).

footnotes: ¹⁹⁹ Ẓidkatkha ²⁰⁰ Avinu Malkhenu

They (the priests) do not lift up their hands (i.e., the Cohanim do not bless the congregation²⁰¹, נעילה, the Closing Service; see footnote 191.) during the Afternoon Service on Yom Kippur, and a priest who transgressed (i.e., made a mistake) and went up to give the priestly benediction, behold then he does perform the priestly benediction and they do not make him go down.

footnotes: ²⁰¹ For an explanation of the Priestly Benediction see footnote 100.202. Ne'ilah