Maariv:

Wear Kittel and Tallis:[1] One Davens Maariv and recites Havdala while still wearing his Tallis and Kittel. The Tallis is removed from one’s head and is rather placed to rest on the shoulders. One wears a hat on his head in its place.

Washing hands after Maariv:[2] Immediately after Maariv, one is to wash his hands three times as is done in the morning upon awakening. No blessing is recited during this washing. [This washing is to also be done by the Kohanim who already fully washed their hands prior to Nesias Kapayim.[3]]

After Shul greetings:[4] After Maariv, one is to greet his friend with a greeting of “Gut Yom Tov,” being that Motzei Yom Kippur is a Yom Tov.

Q&A

What is the law if one recited Hamelech Hakadosh or Hamelech Hamishpat in Shemoneh Esrei after Aseres Yimei Teshuvah?[5]

One who recited Hamelech Hakadosh or Hamelech Hamishpat during Shemoneh Esrei of after Aseres Yimei Teshuvah, fulfills his obligation and is not required to repeat Shemoneh Esrei.

What is the law if one recited Zachrein, Mi Chamocha, Ukesov, Ubesefer in Shemoneh Esrei after Aseres Yimei Teshuvah?[6]

If one recited the entire[7] stanza of Zachreinu [Ukesov, or Ubesfer[8]] during Shemoneh Esrei when it is not Aseres Yimei Teshuvah, he is to repeat the Shemoneh Esrei as a Toras Nedava. If he remembered in the midst of the stanza then he is to immediately stop reciting it and return to the beginning of that blessing. If he remembers after completing the blessing then he is to continue with Shemoneh Esrei and after its conclusion repeat Shemoneh Esrei as a Toras Nedava. If in the stanza of Zachreinu he remembered prior to saying the words “Vekasveinu” he may continue from there and there is no need to repeat Shemoneh Esrei as a Nedava.[9] If one recited Mi Chamocha he may continue Shemoneh as usual and is not required to repeat Shemoneh Esrei as a Nedava.[10]

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[1] Sefer Haminhagim p. 126

[2] Sefer Haminhagim p. 126

[3] Likkutei Sichos 9 p. 136 brought in Shaareiy Halacha Uminhag 2/260

Reason: As the impurity spreads with the leave of Yom Kippur. [ibid]

[4] Admur 623/12

[5] Olas Tamid 118/2; Bach 582; Kneses Hagedola 108/6; Elya Raba 108-end; Peri Chadash 582/1; Mateh Yehuda; Beir Heiytiv 108/1; Birkeiy Yosef 118/3; Machazik Bracha 582/2;  P”M 118 A”A 1; Beis Oved 118/5; Shaareiy Teshuvah 108/1 [that so is the ruling of most Achronim]; Derech Hachaim 33/46 and 72; Kitzur SHU”A 129/3; Mishneh Berurah 108/1; Ketzos Hashulchan 21/4; Kaf Hachaim 118/3

Other Poskim: Some Poskim rule one is required to repeat Shemoneh Esrei. [Rame in Alfasi Zuta end of Brachos, brought in Machazik Bracha ibid] Other Poskim conclude that it is best to repeat Shemoneh Esrei as a Toras Nedava. [Mamar Mordechai 118/2; Shalmei Tzibur 122; Beir Heiytiv ibid in his understanding of Taz 582/2; Peri Chadash ibid concludes if one repeats Shemoneh Esrei as a Nedava he is blessed. See Shaareiy Teshuvah ibid]

Opinion of Taz: The Beir Heiytiv ibid learns that according to the Taz 582/2 which rules one must repeat Betoras Nedava during Aseres Yimei Teshuvah if he said the wrong Nusach in Hamelech Hamishpat, similarly if one made a mistake during the rest of the year he is to repeat the prayer as a Nedava. However the Shaareiy Teshuvah ibid negates this suggestion saying the Taz was only stringent by Aseres Yimei Teshuvah when we want to fulfill our obligation according to all.

Opinion of Admur: Admur 582/2 rules like the Taz in 582/2 that during Aseres Yimei Teshuvah one is to repeat the prayer as a Nedava. Thus there is room to learn in his opinion as learns the Beir Heiytiv ibid, that also during the year if the wrong Nussach was recited one is to repeat the prayer as a Toras Nedava. Practically however the Ketzos Hashulchan ibid rules it is not to be recited and that so is implied from Admur 108/18 that only when one has stated a lie must the prayer be repeated. Likewise the Nesiv Hachaim, which wrote glosses on the Derech Hachaim according to the opinion Admur, does not record any dissenting opinion of Admur in the above. Hiskashrus Yom Kippur likewise writes one is not required to repeat Shemoneh Esrei.

[6] Ketzos Hashulchan 21/4; Admur 108/18 regarding Yaleh Veyavo that one is to repeat Shemoneh Esrei as a Nedava

Background of Admur:

Admur ibid records a dispute regarding the law in this case: Some opinions [Michaber 108/12; Orchos Chaim] rule that the [false] mention of the days of other events in Shemoneh Esrei does not invalidate the prayer or that blessing to require the repetition of Shemoneh Esrei or of that blessing. Others [Olas Tamid 108/18; Taz 108/12] however rule that it has the same law as one who spoke in the midst of Shemoneh Esrei, in which the law is that he must repeat that blessing or return to the beginning of Davening, as explained in 114/4. Practically Admur concludes: (Regarding the final Halachic ruling) although we apply the rule of Safek Brachos Lihakel, nevertheless since even if one were to pray the entire day it would be praiseworthy, therefore whenever there is a case of doubt one should simply repeat the prayer as a Toras Nedava, and it is not necessary to novelize anything in his Nedava prayer. [Admur ibid]

Other Poskim: Some Poskim rule one is required to repeat Shemoneh Esrei in all cases that the wrong day is mentioned, and thus one must repeat Shemoneh Esrei if he recited the stanza of Zachreinu until Vechasveinu [and likewise if he recited Ukesov or Ubesefer]. [Derech Hachaim 33/29 brought in Ketzos Hashulchan ibid]

[7] This means that he recited the words

[8] These statements all mention the writing of the decree and are hence similar in law to one who said Ukasveinu. Nonethelss their law is not mentioned explicitly either in the Derech Hachaim or the Ketzos Hashulchan.

[9] Ketzos Hashulchan ibid; Derech Hachaim ibid

The reason: As he did not yet mention any unture events as the term”inscribe” was not recited.

[10] Derech Chaim 33/29 brought in Ketzos Hashulchan 21/4