Torah & Haftara
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 — especially 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.

Kohen - First Aliya - 6 p'sukim - 16:1-6 • (split on Shabbat to get the extra Aliya)
Levi - Second Aliya - 5 p'sukim - 16:7-11
Shlishi - Third Aliya - 6 p'sukim - 16:12-17
R'vi'i - Fourth Aliya - 7 p'sukim - 16:18-24
Chamishi - 5th Aliya - 6 p'sukim - 16:25-30
Shishi - Sixth Aliya - 4 p'sukim - 16:31-34
Maftir (second Torah) - 5 p'sukim - Bamidbar 29:7-11
About the Musaf of Yom Kippur. The other korbanot of YK were dealt with in the reading from the first Torah.

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
(All other Mincha readings are either the "preview" of the coming Parshat HaShavua - Shabbat afternoon - or Va'y'chal - fast day afternoons. This one’s unique)

This last portion of Acharei Mot deals with the forbidden sexual relations and activities. Avoidance of these prohibi- tions are an essential part of that which is to make the Jew and the Jewish People holy. Thus, an appropriate reading for Yom Kippur.

Kohen - First Aliya - 5 p'sukim - 18:1-5
Levi - Second Aliya - 16 p'sukim - 18:6-21(longest Aliya of the day)
Shlishi (Maftir) - 9 p'sukim - 18:22-30
Haftara - 48 + 3 p'sukim - The entire Book of Yonah; some communities add Micha 7:18-20.

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.

BARUCH SHEM K'VOD MALCHUTO L'OLAM V'ED
The well-known custom on Yom Kippur is to say Baruch Sheim K'vod Malchuto L'Olam Va'ed aloud in the SH'MA, whereas it is usually said quietly.

First of all, the sentence is the only part of Sh'ma that is not from the Torah. For that reason, it is generally said quietly, to distinguish it from the rest of the Biblical passages.

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 loyaly 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 intoduced 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 Bit 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.

Afterthought: Let the power of Baruch Sheim over Yom Kippur rub off just a little bit on the Baruch Sheim that we whisper every time we say SH’MA. Then it will really have been “worth it” to focus on it on Yom Kippur. Generalize this. Many things we do and say on YK should have a lingering effect when we resume our “mundane” routine.

The High & the Low
The repetition of the Musaf Amida contains two very powerful sections that are said back-to-back. The two sections describe diametrically opposite states of Jewish experience.

The first is the beautiful and detailed description of the Yom Kippur service in the Beit HaMikdash by the Kohein Gadol. Elaborating upon that which was read in the Torah a bit earlier, the Chazan movingly describes the "order of the day", including the multitudes who packed into the courtyard of the Beit HaMikdash to witness the events of the day. The blessing of the Kohen Gadol for a good year for all, the description of his counterance upon emerging from the Holy of Holies, the celebration that followed - all portray the most glorious period of Jewish History.

Immediately thereafter, the text plunges us into a drastically different scene. We read of the Ten Martyrs who died sanctifying G-d's Name. The details are heart-breaking, especially when seen on the backdrop of the previous portion.

Why are these two opposite pictures of Jewish History presented side by side?

On Yom Kippur, says the Rambam, one should picture himself as precariously balanced, so that one mitzva will tip the scale to the good - for himself, for his community, for all the world. And one sin can, G-d forbid, tip the scale the other way.

The repetition of the Musaf Amida gives us two glimpses into history, but also shows us the possible scenarios of the future. Do we remain faithful to G-d, do we do more mitzvot, do we do the mitzvot better, do we improve the interpersonal relations among Jews. Do we do T'shuva. If so, we will soon reap the benefits of a complete spiritual and physical Jewish Life in Eretz Yisrael. If we take the other path, tragedy and horror await us. The Choice is ours.

Shofar at the Conclusion of Yom Kippur (from Sefer HaToda'a)
(1) It is commemorative of the Shofar blowing during Yom Kippur of Yovel year in the time of the Beit HaMikdash. In fact, we learn our Shofar blowing on Rosh HaShana from the Yom Kippur of Yovel. The Torah does not use the word Shofar in context with Rosh HaShana. The Talmud draws for us the parallel between the two T’RU'A sounds of Tishrei - Yom Kippur of Yovel, where Shofar is mentioned, and Rosh HaShana, where it is only implied.
(2) The Shofar at this point confuses the Satan. During Yom Kippur, he had no permission to accuse the People of Israel. As the day ends, he attempts to resume his role as accuser of Israel, but is confounded by the sound of the Shofar.
(3) The Shofar joyfully trumpets our triumph over the Satan, just as those who return from successful battle will sound the Shofar.
(4) The Shofar calls to mind the Akeida (Binding of Isaac) at this moment of the sealing of G-d's decrees.
(5) Just as we started blowing the Shofar on Rosh Chodesh Elul, to mark Moshe Rabeinu's ascent of Mt. Sinai to plead on behalf of the People, so too do we sound the Shofar at the conclusion of that 40 day period of Divine Forgiveness and Atonement.
(6) The Shofar signifies the departure of the Divine Presence (SILUK HA-SH’CHINA) that was with us throughout Yom Kippur. This reflects the pasuk "G-d ascends with the Tru'a, HaShem with the sound of the Shofar."
(7) It marks the end of the fast and reminds us to feed the children who have fasted. (Apparently, we don't need a reminder for ourselves.)
(8) It publicizes the sanctity of the evening folowing Yom Kippur, which we shoud treat as a joyous festival. The Midrash says that following Yom Kippur, a "Bat Kol" says "Go and eat your bread in joy."

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