Chof Hakinui

Amongst the manuscripts of Ashkenaz we find two minhogim regarding the כף הכינוי. In some manuscripts it is in it's pure Hebrew form (שו"א או סגו"ל ואח"כ כף קמוצה) while in others it is in it's Aramaic/Mishnaic Hebrew form(קמ"ץ ואח"כ שו"א תחת כף). In the sefer Maharil in the Seder Tefilos of Rosh Hashono section 6 it says, 'כל תיבה שמסיימת לך מך לך תך אומרו בסגו"ל'. As R' Hamburger Shlit"a mentions in his introduction to the Sefer Minhogim of Wormaisa of R' Josep Shames, that the Maharil was not a חדשן או ממציא מנהגים and on the contrary he only brings down and records the authentic and antiquated customs of Ashkenaz. However, since so many manuscripts are in opposition to his custom brought in Hilchos Rosh Hashono, including Machsor Wormaisa which was used by the Sh'liach Tzibbur in Worms until WWII, is it fair to say that this was the Maharil's own innovation, or is he merely recording the authentic custom of Ashkenaz?

BAvis

Michael wrote: The Maharil did not start new Minhogim, but he would decide which Minhog to chose if there were some different Minhogim before him. In this case, he may have chosen the Nusach with Segol before the Chof, because this was one of the Nuscho'os he saw, and for his own reasons he decided to accept this Nusach more than other Nuscho'os.

It seems from the location of the statement within the Maharil's Sefer (T'filos Rosh Hashono) and from the context of this statement within the paragraph (each point in the paragraph is relevant only to the T'filos of Rosh Hashono) that this was something he was only accustomed to do during Rosh Hashono (or possibly all the Aseres Y'mei T'shuva). And if so we can infer that the rest of the year he used the Aramaic/Mishnaic Kof Hakinui. Is this correct?

BAvis

The sefer Mahril states:
מהר"י סג"ל היה עומד בתפילתו בכפיפת הראש, אף כשהתפלל ביחיד בינו לעצמו, מה שלא עשה כן בכל השנה, והיה שוחה בכל פעם שמזכיר ירושלים. כי מקדישך בקדושתך ולא כקדושתך. תגיד ליעקב דבר חק הדל"ת בקמ"ץ ולא בשו"א. כל תיבה שמסיימת לך מך (לך) [נך] תך היה אומרו בסגו"ל. אגודה אחת א' פת"ח ולא סגו"ל. כעשן תכלה בכ"ף ולא בעשן בבי"ת. היה מאריך בזכרנו בו לטובה, ופקדנו בו לברכה ביעלה ויבא. וכן היה מאריך מאד כשאומר אתה, ולפי הנראה היה מכוין למדת אתה הידוע למקובלים. עכ"ל בסעיף ו

The Chavos Yoir in his commentary on Orach Chaim (מקור חיים) in siman תקפ"ב הלכות ראש השנה quotes the Mahril giving credence to the notion that this was his practice on Rosh Hashono/Yomim Noroim only.

The Maharshas (R' Shabsi Sofer) however in the הקדמה כללית to his Siddur in פרק ו' אות יו"ד quotes the Mahril (ibid.). And also quotes the Siddur of the Maharshal which he had before him (and which I believe there are no surviving manuscripts of) as using the hebrew form of the Chof Hakinui and cites an example from the T'filos of Rosh Hashono. But he (מהרש"ס) himself procedes to apply this concept to the davening of the entire year?
Because the Aramaic/Mishnaic Hebrew form of the Chof Hakinui is a נקוד אשר שוה לזכר ולנקבה ואין ראוי לדבר כן נגד הש"י להשוותו לנקבה.

BAvis