[Note: Rubrics are instructions for HOW the rite is to be done, and they are written in red in our service books to distinguish them from the text of the rite, which is in black.] First one: It's there. It's there in Matins, in Vespers, in Morning Prayer and in Evening Prayer.
"The congregation remains seated for all readings."
I bring it up because there's a wide-spread tendency to allow the ceremonies from the Divine Service to filter over to the Daily Offices. In the Divine Service, the rubric is also clear: we stand for the Alleluia and the Holy Gospel. But our Service book directs that we SIT for all readings during the Daily Office, even when one of these readings is from the Holy Gospels. The Daily Office is NOT the Divine Service, and the Divine Service is NOT the Daily Office. Rather, the Divine Service is the sun around which the Daily Offices orbit as the planets.
Second one: Not technically a rubric, still it's there. It's in all five orders of Divine Service.
No matter whether the pastors uses the longer or the shorter formula for distribution, when the gift of the Lord's body and blood are received, the people respond: "Amen!"
Third one: It's there. In all five orders of Divine Service.
"The pastor and those who assist him receive the body and blood of Christ first, the presiding minister communing himself and his assistants."
The principal at work in this rubric reaches right back to the days of the first Nicene council which forbade the deacons who did not have the authority to consecrate the Eucharist in the Churches to give the Sacrament to those who did.
Fourth one: It's there. In all five orders of Divine Service.
"The presiding minister faces the elements on the altar during the consecration."
Hence, no picking up SOME of the elements and turning to face the people. If you have an east-wall altar, you FACE it for the consecration; if you have a free-standing altar, you can face the people over it, or you can face the elements the same direction the people do.
For Lutherans rubrics aren't in the category of Divine Law; they are in the category of good order. They provide guidelines for our liturgical actions to be uniform across wide swaths of the Church so that when we come to Church the behavior doesn't distract ("what's he DOING up there?") but is utterly taken for granted so that we can focus together on the one thing needful. As my friend, Pr. Paul McCain, likes to put it: "Say the black, do the red." If we all did so, our people traveling from parish to parish would find themselves at home wherever the name was LCMS or LCC - and wouldn't that be a wonderful thing?