Torah reading for YK comes mostly from Parshat Acharei - the 34-pasuk Vayikra 16 for Shacharit (first Torah) and the 30-pasuk Vayikra 18 for Mincha. The Maftir (second Torah in the morning) is from Parshat Pinchas. Here's a quick rundown. Yom Kippur Morning - Two Sifrei Torah 6 people in the first (7 if YK is Shabbat). The Torah's portion dealing with the Kohen Gadol and the Yom Kippur service in the Beit HaMikdash. It is "repeated" (sort of) in the repetition of the Musaf Amida. Mixed in with the Beit HaMikdash service are some aspects of "our" Yom Kippur — specially the aspect of ATONEMENT. Perhaps it can be summed up by saying that atonement does not depend upon the Beit HaMikdash, but the Day itself, and what we do with it. Levi - Second Aliya - 5 p'sukim - 16:7-11 Haftara - 22 p'sukim - Yeshayahu 57:14-58:14. The Haftara makes the point that fasting is a hollow observance without it being accompanied by (or leading to) a change for the better in individuals and society. The last two p'sukim of the Haftara are the basis of the "flavor" of Shabbat as shaped by Rabbinic law and custom. Yom Kippur Mincha This last portion of Acharei Mot deals with the forbidden sexual relations and activities. Avoidance of these prohibitions are an essential part of that which is to make the Jew and the Jewish People holy. Thus, an appropriate reading for Yom Kippur afternoon. Kohen - First Aliya - 5 p'sukim - 18:1-5 The Haftara teaches us the famous lesson that repentance is universal, not only Jewish. But the story of non-Jewish T'shuva of the people of Ninvei is meant to inspire us towards our own T'shuva in a meaningful way. We also are given a glimpse into the conflicts fealt by the prophet Yonah in his desire to protect the Jewish people from G-d's anger. There are two origins attributed to Baruch Sheim. One says that it was Yaakov Avinu's whispered response of thanks to G-d when his sons proclaimed their complete faith and loyally to G-d with the words: Hear Yisrael (the other name of Yaakov), G-d, our G-d, G-d is One. The other source says that Moshe Rabbeinu introduced it to us after he "borrowed" it from the heavenly angels. Because the sentence is not originally ours, we modestly whisper it throughout the year. On Yom Kippur, however, when the nature of the day and its prohibitions elevate us spiritually, we resemble the angels and only then do we dare say Baruch Sheim aloud. This second origin for the statement seems to fit well with the Yom Kippur practice. There is, perhaps, another reason why we say Baruch Sheim aloud on Yom Kippur. In the Beit HaMikdash, the sentence Baruch Sheim K'vod... was used as the response to a bracha, not AMEN. On YK, with its focus on the procedures in the Beit HaMikdash, we say the sentence aloud. In the repetition of Musaf, we find the description of the reaction of the people in the courtyard of the Beit HaMikdash to the Explicit Divine Name - they fell to the ground, prostrated themselves and said Baruch Sheim K'vod Mal'chuto L'Olam Va'ed. One should say Baruch Sheim with deepfelt Kavana, especially at Ne'ila. It is a very powerful six word statement. [The Vayeilech Homepage]
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