The following is from the Ezras Torah Calendar at http://www.ezrastorah.org/tishrei.htm
[red][c]EREV YOM KIPPUR
WEDNESDAY, 9 TISHREI, Oct. 12[/c][/red]
We say only a few Selichos in the morning; the usual morning services; no Mizmor Lasodah; no Avinu Malkeinu; no Tachanun; no Lamnazeach.
[blue]We eat in a bountiful fashion the entire day.[/blue] [blue]After midday we immerse ourselves in a Mikveh [/blue]— this immersion is obligatory. Even a mourner who is sitting Shiva immerses himself late in the afternoon. (Some people observe the custom of giving each other symbolic lashes before Mincha.)
Ashrei; Half-Kaddish, weekday Shemonah Esrei; after the concluding Bracha "Hamvorach es Amo Yisroel Bashalom" or "Oseh Hashalom" and the ”Yehahu Laratzon...” that follows it, we say Viduy — confession: ”Ashamnu Bagadnu...” and ”Ve’al Cheit...” just as on Yom Kippur itself. The Chazzan recites the usual repetition of the Shemonah Esrei without Viduy. No Tachanun or Avinu Malkenu; Kaddish Tiskabel; Aleinu; Mourner's Kaddish.
[blue]We give ample amounts of Tzedakah throughout the day [/blue](in particular to Ezras Torah whose benefactors will have great merit on the Day of Judgement).
[blue]We finish the Seuda Hamafsekes — the concluding meal well before sunset. [/blue]It is advisable that one eat light, easily digested foods, and not overeat. One should avoid cheese, milk, fish, eggs, and wine at this meal. One should drink plenty of water (before any fast) so as not to be afflicted by thirst during the fast.
At the proper time (not later than 20 minutes before sunset); the Brachos are [blue]“Lahadlik Ner Shel Yom Hakipurim” [/blue]and [blue]”Shehecheyanu[/blue]”. Where there is a custom for everyone to light a candle in Shul, no Bracha should be made over that candle. Regarding the custom to light a "lamp symbolizing the soul" (Ner Neshama), it is sufficient to light one lamp for departed parents, and one lamp for the household.
[blue]We bless our children and pray that they have long lives, and that they shall become Torah scholars, G-D fearing individuals, and ardent supporters and lovers of Torah[/blue].
WEDNESDAY EVENING, 10 TISHREI, Oct. 12[/red][/c]
[blue]All activities that are forbidden on Shabbos are forbidden today[/blue]. We are also [blue]obligated to afflict ourselves in five ways by [/blue][red]abstaining[/red] from the following: [red]all eating and drinking, any washing (even to dip a finger in cold water for pleasure is prohibited), the application of oils and creams to the body, wearing leather footwear, and marital relations[/red]. Hands that are soiled may be washed in cold water.
We come to Shul early enough to allow the saying of Kol Nidrei before sunset. The custom is to don the [blue]Kittel and Tallis[/blue] (with the Bracha ”Lehisatef Batzitzis”) before sunset. One should also allow oneself enough time to say the ”Tfila Zakka” that is found in many Machzorim. It is proper to [blue]seek each other's forgiveness for any possible wrongdoing[/blue].
Two respected members of the congregation, each holding a Sefer Torah, stand at the right and left sides of the Chazzan. The Chazzan says Kol Nidrei three times, with the congregation repeating along quietly. Afterwards the Chazzan leads the congregation in the recitation of the Bracha ”Shehecheyanu”. The congregation should finish the Bracha before the Chazzan does so that they can answer "Amen" to his Bracha. Women who have already made the Bracha ”Shehecheyanu” over the candles at home should not repeat the Bracha in Shul.
As is customary: Borchu...; in Shema we say: ”Boruch Shem Kvod Malchuso Laolam Vaed” in a loud voice; ”Ki Vyom Hazeh Yechaper”; Half-Kaddish; Shemonah Esrei of Yom Kippur; before ”Elokai Natzor” we say, ”Yehahu Laratzon...” followed immediately by Viduy and ”Ve’al Cheit...”; after Shemonah Esrei the customary poetic renditions — Piyutim, in the format of Selichos are said with the Chazzan; this leads into the saying of Viduy and ”Ve’al Cheit...” together with the Chazzan; Avinu Malkenu; (according to Nusach Sefard Ledovid Mizmor); Kaddish Tiskabel; Aleinu; Ledovid Ori; Mourner's Kaddish; Adon Olam.
Many congregations have the custom to say all the Shirai Yichudand Anim Zmiros at the conclusion of services. Many people say the first four chapters of Tehillim (Psalms) before they go to sleep. Some people recite the entirety of Tehillim on Yom Kippur. One should be particularly careful not to harbor impure thoughts this night.
[blue]Upon arising one should wash each hand, alternately, up to the end of the knuckles, three times. Washing the face is not permitted. However, while one's hands are still somewhat moist, one may wipe them over his eyes so as to clear them of sediment.[/blue] We make the Bracha over the washing of hands as well as the other usual morning Brachos.
[rav henkin noted that the proper time for the recitation of shema should not be delayed because of the numerous melodies that are chanted before the shema on yom kippur. however, we should not begin the services extremely early in order to avoid a delayed recital of shema, as we do not wish to cause undue distress to people for whom a long fast is difficult. it is very important that people not rush out from shul later that evening, when it might still be yom kippur and come, heaven forbid, to violate the holiday.]
[c][red]THURSDAY MORNING, 10 Tishrei Oct. 13[/red][/c][red]SHACHRIS[/red]
The custom is to [blue]wear a Kittel underneath the Tallis. [/blue]As on Rosh HaShanah, the custom is to say the Shir Hayichud (for the fifth day of the week); Anim Zmiros; the Psalm of the Day and Ledovid Ori; followed by Mourner's Kaddish and Adon Olam; the regular morning Brachos, followed by the usual morning order; Psukei Dazimra; Nishmas, Hamelech; Yishtabach; Half-Kaddish; (According to Nusach Sefard Shir Hamaalos Mimaamakim is said between Yishtabach and the Half-Kaddish); Birkas Yozer Borchu..., (with the customary additions — Piyutim for Yom Kippur);Hameir La’aretz; Ahava Rabba; Krias Shma; in which we say: ”Boruch Shem Kvod Malchuso Laolam Vaed” in a loud voice; Shemonah Esrei of Yom Kippur; before Eloky Nazor we say “Yihiyu Larozon”, Viduy, and ”Ve’al Cheit...” etc.
In Kedushah we say Naarizecha (in all of the services of Yom Kippur the Kedushah is Naarizecha); Piyutim; Selichos; Viduy and ”Ve’al Cheit...” etc.; Avinu Malkenu; Kaddish Tiskabel.
”Ain Kamocha” (Nusach Sefard: ”Ata Horaisa”); open Aron; 13 Midos, followed by the special Ribobno Shel Olom for Yom Kippur; we take out two Sifrei Torah; Brich Shmey; Shema Yisroel; Echod; kadosh VaNora; Gadlu; Al Hakol; Vayazor Vayagon.
Six Aliyahs are read from the first chapter of Parshas Acharei Mos, Leviticus 16:1-34; Half-Kaddish; Maftir reads from the second Sefer Torah in Parshas Pinchas, Numbers 29:7-11 (”Uvesor Lachodash”); Haftorah is from Isaiah 57:14-58:14. In Brachos after the haftorah we mention Yom Kippur in the middle and in the conclusion.
We make pledges to Tzedakah as a means of elevating the souls of the departed (particularly beneficial as a source of merit for both the living and the dead are donations to Ezras Torah, which aids thousands of needy families of Bnei Torah in Israel and throughout the world).
Av Harachamim; Ashrei; Yehalilu; we return the Sifrei Torah to the Aron HaKodesh.
The Chazzan says Hinenni; Half-Kaddish; Shemonah Esrei of Mussaf of Yom Kippur; Viduy and ”Ve’al Cheit...”, in same place as in Shachris; Chazzan’s Repetition; Kedushah; Piyutim; Amitz Koach (Nusach Sefard Atah Konanta); Selichos; Viduy and ”Ve’al Cheit...” etc.; Nasias Kapaim; Kaddish Tiskabel (we do not say Ain Kailokanu, Pitum Haktores, Aleinu or Mourner's Kaddish).
(We do not say Ashrei and Uva Letzion.) We take out one Sefer Torah (no 13 Midos); Brich Shmey; Gadlu (no ”Al Hakol”); three Aliyahs in Parshas Acharei Mos (Levit. 18:1-30) — the Parsha of Aroyos (forbidden relationships); no Half-Kaddish after the Torah Reading; The third Aliyah is Maftir who reads the Haftorah, consisting of the entire Book of Jonah (some add at the end verses from the Prophet Micah, 7:18-20 — ”Mi Kel Kamocha Brachos after the Haftorah until ”Mogen David”; Yehalilu; Ledovid Mizmor; return the Sefer Torah to the Aron HaKodesh; Half-Kaddish; Shemonah Esrei of Yom Kippur, Viduy and ”Ve’al Cheit...” in same place in Shemonah Esrei as in Shachris; the Chazzan's Repetition; Kedushah; Piyutim; Selichos; Viduy and ”Ve-al Chait” etc.;”Elokeinu Vailokei Avoseinu Borchainu Vabracha; Sim Shalom; Basefer Chaim; Avinu Malkenu; Kaddish Tiskabel; no Aleinu or Mourner's Kaddish.
(Neilah, the closing service of Yom Kippur, should be begun shortly before sunset. Those who start Neilah too early (thereby ending it too early) only allow for the strong possibility of the violation of Yom Kippur, Heaven forbid, with eating and drinking, or the performance of prohibited activities during a time that might still be Yom Kippur, or sometimes is definitely Yom Kippur. May the Merciful One protect us from such errors.)
“The Divine Judgement that was written on Rosh HaShanah concerning the fate of all beings, whether for good or for bad, is sealed by the end of Neilah. A person must actively prepare himself for the prayers of Neilah. For the culmination of the Ten Days of Repentance is Yom Kippur, and the culmination of Yom Kippur is Neilah; everything hinges upon these final few moments. If not now, when? Therefore, even if one is physically weakened by the fast, he still must gird himself, like a warrior preparing for battle, in order to pray with a pure and clear concentration and to accept upon himself all of the many facets of genuine repentance. One who comes to purify himself is helped from Above and will be sealed in the Book of Good Life” (Mishne Brurah: 623:3).
Ashrei; Uva Letzion; Half-Kaddish; the Shemonah Esrei of Neilah; we say ”Vachasmeinu” in place of ”Vakasveinu”, ”Vachasom” in place of ”Uksov”, and ”Vaneichasaim” instead of ”Vaneichasaiv”; the same applies for the Chazzan's Repetition; Viduy; ”Atah Nosen Yad”; in the Chazzan's Repetition: Kedushah; Piyutim; Selichos; Viduy according to custom; ”Elokeinu Vailokei Avoseinu Borchainu Vabracha; Sim Shalom; Basefer Chaim; Avinu Malkenu; (in Avinu Malkeinu we say Chasmeinu instead of Kosveinu) ”Shema Yisroel” is said aloud once; ”Boruch Shem Kvod Malchuso Laolam Vaed” is said aloud three times; ”Hashem hu Elokim” is said aloud seven times; Kaddish Tiskabel – we blow one long Tkiah before Tiskabel [some blow tashrat] and we say:
[blue][c]”Lashana Habaah Biyerushalayim”[/c][/blue]
If it is already the proper time, we recite Maariv slowly and with great concentration.
(One should be extremely careful not to make Havdalah, eat or do any prohibited activity until 72 minutes have elapsed since sunset [in extenuating circumstances, 60 minutes will suffice].)
As on all weekday nights we begin "Vahu Rachum". In Shemonah Esrei we no longer recite any of the additions for the Ten Days of Repentance (if one forgot and said "Hamelech Hakodosh" instead of ”Hakel Hakadosh” — he does not have to repeat the Shemonah Esrei). Atah Chonantonu; Kaddish Tiskabel after Shemonah Esrei; Havdalah for the departure of Yom Kippur; Borei Pri Hagafen; Borai Meorei Ha-aish. (One must make the Bracha Borai Meorei Ha-aish over fire that has been burning since before the commencement of Yom Kippur, to which one adds another candle that was lit from it after Yom Kippur); Aleinu; Ledovid Ori; Mourner's Kaddish.
[blue]If one has not yet sanctified the New Moon, he should do so now if it is visible.[/blue]
Havdalah at home as it was done in Shul. (After one has eaten it is a good custom to begin working on the Succah.) The next morning we arise early for services in Shul.
[red]Between Yom Kippur and Succos [/red]we do not say Tachanun nor the series of ”Yehi Razon...” after the reading of the Torah. We do say Kel Erech Apaim, before taking out the Torah, and Lamnazeach (the Sefardic Minhag is not to say Kel Erech Apaim and Lamnazeach on days when Tachanun is not said). We do not recite the Kayl Malei.
[Rav Henkin noted that one should endeavor to build for himself a Succah that is fit for the purposes of eating, drinking and sleeping. One who would, because of his physical distress, be exempt from living in the Succah, is still not exempt from building a Succah.
If one must use someone else's Succah he should make certain that it is located in a place to which he will be able to bring his food and drink on Shabbos.
One should purchase a fine set of the Four Species (Lulav — palm branch, Esrog — citron, Hadassim — myrtle, and Arovos — willow).
[red]Esrog[/red] — The Esrog should be free of any holes, any thin blister-like protrusions (usually a result of the decomposition of the fruit), or any discoloration. One may purchase an Esrog only from a reputable Torah observant dealer who can be trusted to guarantee that the Esrogs that he sells are not the products of grafted branches (usually, we can rely on the classical appearance of the Esrog, e.g., its shape and bumpy surface, as evidence that the Esrog is not the product of grafted branches).
[red]Lulav [/red]— One should ascertain that the central leaf that emanates from the spine, whose end is the highest point of the Lulav, is whole (not split or clipped), straight and green. The minimum length of the Lulav's spine is four handbreadths (four Tefachim).
[red]Hadassim[/red] — We take three stems of Haddasim, the majority of each covered with groups of three leaves that emanate from the same rung of the stem. Each stem should be at least three handbreadths (3 Tefachim) long. Most of the leaves should be intact.
[red]Arovos [/red]— We take two Arovos stems, each of which is reddish in color, whose leaves are long and smooth (not jagged) at the edges. Each stem should be at least three handbreadths (3 Tefachim) long. Most of the leaves should be intact.
We bind the Lulav, Haddasim, and Arovos together to fulfill the Mitzvah in the proper manner. The Haddasim are to the right of the Lulav and the Arovos are to the left of the Lulav when the back of the spine is facing the person holding the Lulav. We make two (some make three) additional rings out of the leaves of the Lulav and place them around the Lulav higher than the Haddasim and Arovos. If one is not familiar with the many intricate laws of the Four Species he should consult a Torah authority.]