One Holy Week tradition that does not get a shout-out in the Prayer Book but has a standard following in some places is the practice of omitting The Peace after the Confession & Absolution in the Communion service. The rubrics of our Prayer Book do not provide for such an omission, so it is a tradition that should only be adopted by the permission of your diocesan Bishop.
Or, if you want to explore this option without breaking the rubrics, keep the verbal exchange of peace (Celebrant The Peace of the Lord be always with you. People And with your spirit.) but halt the further exchange of peace, which the rubric identifies as optional: “Then the Ministers and People may greet one another in the Name of the Lord” (underline added).
The idea behind this practice is that in the Garden of Gethsemane Judas betrayed Jesus with a kiss (Matt. 26:48-49, Mark 14:44-45, Luke 22:47-48). As I wrote to my congregation a couple years ago:
This normal, friendly, even reconciliatory part of the liturgy is such a regular part of the service that its omission can be something of a shock, even a disappointment to some people. The reason for its omission, though, is significant: in the Garden of Gethsemane, Jesus was betrayed by Judas with a kiss. Normally a sign of greeting and peace, Judas transformed it that night into a sign of betrayal and the marking of a target for the soldiers to arrest.
Thus, on Palm Sunday and throughout Holy Week, we also “hold our peace,” as it were. We remember the wicked deception of Judas, and remind ourselves that we, also, all to easily use signs of peace as covers for internal hatred. How easily we lie through our teeth to “get along” while harboring ill will towards our neighbor. Or, how easily we go through the motions of the liturgy while harboring a coldness of heart against our Lord and our God!
It is also worth noting that the exchange or passing of the peace is not an element in traditional Prayer Book worship. Until the liturgical revision of the mid-20th century, it simply was not a part of the liturgy for us. Understanding that it is a modern insertion to our liturgy, between the Comfortable Words and the Offertory, may perhaps give us further cause for consideration as to how our liturgy works, what elements are truly needed and important, and hone our interaction with it.