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The Midrash, as quoted by the Bet Yosef, learns from the verse “Kal Atzmotai Tomarna Hashem Mi Kamocha” (lit. All my bones shall say: ‘Hashem, who is like You!’) (Tehillim 35:10) that every part of one’s body should be used to praise Hashem, including one’s left foot when one finishes the Amida. Based on the Midrash, it seems that it is proper to take the three steps back starting with one’s left foot. The Bet Yosef and the Mishna Berura (O.H. 123:14) explain that normally when one approaches prayer or when one goes on one’s way it is done with the right foot first, but at the end of the Amida one is simply going back and it should be done with the left foot.

The Shulhan Aruch (O.H. 123:3) indeed rules that one should step back with the left foot first and that  the minimum length of each step should be so that the toes of one foot line up to the heel of the other. The Rama (ibid.) says that ideally the steps should not be greater than this length, while the Magen Avraham says that they should not be shorter than this distance. As such, even if there is someone behind one who is praying, the Magen Avraham says that one needs to go around the person in order to make the requisite steps. The Bach says that in such a case one can take smaller steps in such a case.  The Siddur Bet Oved points out that the Shulhan Aruch gave a minimum distance but that one may go beyond this distance. The Moroccan custom is to follow the Shulhan Aruch but in time of need, such as an obstacle or another person, one can adjust the steps accordingly. It should be noted that one should not knowingly begin one’s prayer if there is someone directly behind.

Summary:  When taking three steps back after the Amida, one begins with the left foot. One should step back at least so that one’s toes line up with the heel of the other foot, or greater. If necessary one can step back less than this distance.

Some Siddurim include a special prayer which is inserted at the end of the Amida before taking the three steps back. The translated wording of this prayer is: “May it be Your Will Hashem our G-d and the G-d of our forefathers, that the jealousy of others should not come upon me, nor my jealousy upon others; and that I should not become angry today, nor should I anger You; and may You save me from the evil inclination and may You give me humility and the fear of sin. Our King and G-d, unify Your Name in Your World and build the Holy Temple.”

There is another prayer inserted in many Siddurim which was composed by the Hida, and is also recited in Tashlich as well as by Ashkenazim when they bless the new month. In this prayer we ask Hashem for several things including a good life, longevity and peace and we then ask for Hashem to grant us fear of sin, a love of Torah and fear of Hashem. It would seem that fear of sin and fear of Hashem are redundant requests, but only once someone is granted a love of Torah and can truly understand Hashem and His commandments can one truly revere Him.
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The Rama writes (Orah Haim 123:1) that after one says “Oseh Shalom Bimromav”, the Ashkenazic custom is add another prayer in which one asks for the Temple to be rebuilt (“Yibaneh HaMikdash”). The HIDA, however, writes (Birke Yosef 123:2) that the wording should actually be “Shetivneh”, that Hashem Himself should build the Temple. If we ask that the Temple simply be built, it may potentially be destroyed, however by asking Hashem to build it, we are assured that it will be eternal.

Summary: There are two prayers one can insert before finishing the Amida. The Sephardic custom is to say “Yehi Ratzon Shetivneh Bet HaMikdash” immediately after the Amida.

The Shulhan Aruch (Orah Haim 123:2) rules that after taking the three steps back one should wait in one’s place until the Kedusha, at which point one returns to where one prayed. The Gemara (Yoma 53b) compares someone who returns to one’s original place immediately rather than waiting for Kedusha to a dog who walks over its own vomit. Therefore, taking the three steps back is simply a means. The Rama (ibid.) adds that the Shaliah Tzibbur should wait the time it takes to walk four cubits (roughly 3 seconds) before returning to his place and starting the repetition of the Amida. Therefore, taking the three steps back can be viewed as a means to achieve the prerequisite time before starting the repetition. This is based on the Arizal’s explanation that the silent prayer and the repetition should be bound together, and this is done by taking the three steps back.

There are instances, such as on the High Holidays when the prayer is long, when one finishes one’s silent prayer and is not physically capable of standing until the Shaliah Tzibbur reaches the Kedusha. In such a case, one may sit down, but only after taking the three steps back. When one is ready to stand back up for the Kedusha, one should take three steps forward back to one’s original spot.

Summary: After taking three steps back, one must stand in place until the Kedusha, at which place one returns to one’s original spot. One may sit down after finishing the Amida but should stand up and take three steps forward for the Kedusha. 

Throughout the year the silent Amida is meant to be just that, silent, but the Shulhan Aruch (Orah Haim 582:9) explains that on Rosh Hashana and Yom Kippur it is customary for individuals to pray out loud. The Shulhan Aruch adds that there is no concern that this will be a distraction since Siddurim are commonplace. Despite this ruling this practice is rare, and the HIDA (Mahzik Beracha), Rabbi Haim Palagi and others say that according Kabbala, one should not raise one’s voice on the Yamim Noraim when there is increased Divine judgment. The HIDA adds that lay people would be permitted to pray out loud as this is the letter of the law, but for those who are learned in Kabbala, it should be avoided.

The Moroccan community has a custom in which an assistant Hazan recites the Amida of Rosh Hashana and Yom Kippur out loud while the congregation is praying silently [listen to audio for an example]. This was originally done to facilitate the prayer for those who were not accustomed to praying or for those who were illiterate, and because Siddurim were not as abundant as today. Another advantage of this practice is that it sets the pace so that the congregants can be aware of when the Shofar will be blasted during the silent Musaf Amida. Since most people are proficient in prayer nowadays, there are Moroccan communities that have dropped this custom.

Summary:  The custom among some Moroccan communities is that an assistant Hazan recites the silent Amida out loud on Rosh Hashana and Yom Kippur. ​

In Parashat Vayehi, Ya’akov Avinu tells Yosef that he vanquished the Emorites with his sword and with his bow (Bereshit 48:22). Onkelos translates “sword” as “prayer”, and “bow” as “supplication”, to teach us that Ya’akov used the power of Tefila to overcome his adversaries. From this, the Brikser Rav says that there are two types of prayer; the first kind is the prayer that was instituted and standardized by the Anshe Knesset HaGedola, like the Amida. This kind of prayer is comparable to a sword because, just as a sword is sharp and needs minimal effort to inflict damage, so too is the Amida effective even with less-than-ideal concentration. On the other hand, supplications such as the Selihot prayers are compared to a bow and arrow; the more one pulls the bow’s string, the further the arrow will travel. This is especially true with the Thirteen Middot which are said multiple times during the Selihot and Yom Kippur as well.

Regarding the Thirteen Middot (“Hashem, Hashem, E-l Rahum Vehanun…”), it should be noted that they should be recited only with a Minyan. However, if one is simply reading them as though he were reading any other verse from the Torah with cantillation, this is permitted (Shulhan Aruch, O.H 565:5).

Summary:  One should concentrate properly when reciting Selihot. The Thirteen Midot should be said with a Minyan.