Yom Kippur - Torah & Haftara Torah reading for YK comes mostly from Parshat Acharei - 34 p'sukim of Vayikra 16 for Shacharit (first Torah) and 30 p'sukim of 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 Torah (7 when YK is on 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. Kohen - First Aliya - 6 p'sukim - 16:1-6 An emotional element is introduced when the Torah tells us that G-d gave the command of Yom Kippur service "after the deaths of Aharon's two sons". We cannot help but be struck by the combination of the Kohen Gadol performing the loftiest of spiritual tasks with the back- ground of personal grief. These feelings are especially powerful as we hear this reading on Yom Kippur morning. Before the Service is described, kohanim in general are warned not to enter the Beit HaMikdash other than when they have tasks to perform there. (It is hard to miss the additional connection to Nadav and Avihu, who entered the Mikdash for the performance of an "improper" task.) Rashi explains that mentioning the deaths of Nadav and Avihu was a particularly sharp warning to kohanim in general and the Kohein Gadol, in particular, since he will be entering Kodesh HaKodashim several times in the course of the Avoda on YK. His actions and his thoughts, motives, kavana have to be perfect to avoid a tragedy and to facilitate the Kapara of all of Israel. The entire Yom Kippur service, with all of its details, constitutes one mitzva. Aharon is to take a bull as a sin-offering and a ram as a burnt-offering. He is to wear his special garments - the Kohen Gadol on Yom Kippur alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies and does other YK-specific Avoda. These white garments were not the regular four garments of every kohein; they were made with an exceedingly fine linen weave - at the expense of the Kohein Gadol, not the community; they were used only once and then buried. The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times. "From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim. Levi - Second Aliya - 5 p'sukim - 16:7-11 Lots were cast to determine which of the two (identical) goats was to be offered as a korban and which was sent out alive into the wilderness as the scapegoat. SDT: There are two very different styles of sin - rejecting what G-d says and distancing oneself from the Divine, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into Kodshei Kodashim, and the other being sent completely away from the Beit HaMikdash. Ponder this: These goats with such opposite "destinies" were supposed to be as similar as possible. Sh'lishi - Third Aliya - 6 p'sukim - 16:12-17 The Kohen Gadol performs all of the duties of the Day, with minimal assistance from other kohanim. The Holy of Holies filled with smoke from the incense offering when the Kohen Gadol entered. The service of Yom Kippur is complex; it is detailed in the repetition of the Musaf Amida on Yom Kippur as well as in the Torah reading. This next portion continues to describe the complex service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel. His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness" for "minor" offenses, but major sins require that the individual do his own T'shuva. (This should not be taken as implying that T'shuva is not necessary for minor offenses.) Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of communal prayer, repentance, and atonement. (Oversimplified, to be sure, but there is a point here.) R'vi'i - Fourth Aliya - 7 p'sukim - 16:18-24 The description of the Avoda of Yom Kippur continues. The Kohen Gadol continues to process the bloods of the bull and the goat. He then leans on the "scapegoat" and says VIDUI on behalf of all of Israel. There is another change of garments, washing of hands and feet, immersion in a mikve. Chamishi - Fifth Aliya - 6 p'sukim - 16:25-30 The Torah continues detailing the Yom Kippur service. It concludes with a reiteration of the nature of Yom Kippur day and its rules. The Avoda is an eternal CHOK; on the 10th day of the seventh month we fast (and practice other abstensions) and refrain from Melacha (creative activity, as is forbidden on Shabbat). For this day will atone for you, to purify yourself from all your sins - before G-d will you be purified. SDT: One commentary took the phrase LIFNEI HASHEM and defined it as it is defined in a different context (specifically with the Arba'a Minim of Sukkot, and other verses). The result is the following statement: If we use this day of Yom Kippur properly, and repent well the sins we have, then we will be purified, AND this will lead to being purified before G-d, meaning in the Beit HaMikdash that will be rebuilt when we "earn" it, so to speak, by proper T'shuva. Shishi - Sixth Aliya - 4 p'sukim - 16:31-34 This last portion of chapter 16 continues with a statement of Yom Kippur. It is the supreme Shabbat for you (us), and you shall "afflict your souls" (i.e. you shall fast) - this is the law for always. (In the time of the Beit HaMikdash - past and future), the process of atonement is facilitated by the Kohen Gadol... this will be a one time a year practice... And he (Aharon) did as G-d had commanded Moshe. There is a well-known correlation between the number of Aliyot and the sanctity of the day we read the Torah. Minimum number of people called to a Torah reading is three. So it is on Monday and Thursday, public fast days, Purim and Chanuka. True they are special days, but they are not elevated in sanctity by restrictions of Melacha. Rosh Chodesh and Chol HaMoed are a rung up the Kedusha ladder, as demonstrated by calling four people to the Torah on those days. Yom Tov is higher in Kedusha and we call five people (plus a Maftir and Haftara - because people are not working on Yom Tov - they would otherwise be inconvenienced by a longer davening due to extra readings, and our Sages wanted to minimize that situation). Yom Kippur is higher still, and its regular number of Aliyot is six (plus Maftir). Shabbat has the highest Kedusha and seven are called to the Torah (in addition to the Maftir). Maftir (2nd Torah) 5 p'sukim - Bamidbar 29:7-11 The Maftir portion from Parshat Pinchas deals with the Musaf korbanot of Yom Kippur only and makes only a slight reference to the special Chatat of Yom Kippur and the daily korbanaot. The korbanot of the YK Avoda are dealt with in the reading from the first Torah, as indicated above. The Maftir does mention the command to "afflict one's soul", meaning to fast, as well as the prohibition of Melacha on Yom Kippur. 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. These two p'sukim are said by some people as part of Shabbat daytime kiddush. Yom Kippur Mincha All other Mincha readings are either the "preview" of the coming Parshat HaShavua - Shabbat afternoon - or Vaychal - fast day afternoons. This one's unique. This last portion of Acharei Mot deals with the forbidden sexual relations and activities. Avoidance of these prohibitions is an essential part of that which is to make the Jew and the Jewish People holy. Thus, an appropriate reading for Yom Kippur. Kohen - 5 p'sukim - 18:1-5 Levi - 16 p'sukim - 18:6-21 - (longest Aliya of the day) Shlishi - 9 p'sukim - 18:22-30 (a.k.a. Maftir) Haftara - 48 p'sukim - The entire Book of Yonah Plus... some communities add Micha 7:18-20. Luach Eretz Yisrael says not to add these p'sukim. 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 get a glimpse into the conflicts felt by the Navi Yonah in his desire to protect the Jewish people from G-d's anger. Additionally, there is the lesson that Yona was not able to run away from his G-d-given task. In a different way, none of us can really run away from our charge and challenge to live a life of Torah and Mitzvot. Aliya-by-Aliya Sedra Summary [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya - 6 p'sukim - 32:1-6 [P>32:1 (43)] Moshe Rabeinu begins his farewell "song" to the People by calling upon the heavens and the earth to be witnesses to what he will be saying. He asks the people (in a very poetic way) to listen well to his words. Moshe tells us that G-d is completely fair and just; it is we who are responsible for "messing things up" "When I (singluar) call G-d's Name, you (plural, minimum 2) praise G-d for His Greatness." From this pasuk we learn that when three people eat together, one calls to the other two to "bless G-d" - ZIMUN (benching m'zuman). This pasuk is borrowed from here to introduce the Musaf, Mincha, and Ne'ila Amida. (for Shacharit and Maariv, it is considered to be an interruption between GEULA and T'FILA, because of its later inclusion in the davening.) Levi - Second Aliya - 6 p'sukim - 32:7-12 Moshe asks us again to remember the "early history" of this unique nation of Israel and the special ancestors who established for us our close relationship with G-d. There is no generation gap in real Jewish life; the older generation teaches the new one, the new generation gains by asking questions of their elders and learning from them. G-d structured the world in parallel to the developing nation of Israel, and granted us special protection and guidance - "like an eagle protects its young..." SDT: The lessons of Torah are compared to dew, rain showers, and downpours. All water (which is compared often to Torah), but different intensities and speeds. So too Torah, for different people. Some people need Torah in small, easily digested doses, or else they "overload". Others can handle a steady stream. Still others can learn Torah with the intensity of a downpour. The analogy between Torah and water has many levels. Shlishi - Third Aliya - 6 p'sukim - 32:13-18 Notwithstanding the protection and nurturing that G-d provided us in the Wilderness, we rebelled. This happened and continues to hap- pen. Moshe's words can be seen as a description of Dor HaMidbar as well as being a poetic prophecy of the people becoming too complacent in Eretz Yisrael and abandoning G-d from their positions of opulence and security. R'VI'I - Fourth Aliya - 10 p'sukim - 32:19-28 Much of the content of Haazinu is a poetic formulation of ideas previously presented in the book of D'varim. Moshe tells us that G-d's reaction to our disloyalty is HESTEIR PANIM - the hiding of "G-d's Face", so to speak. He also tell us that there have been several times when G-d had wanted to destroy the People of Israel but did not, so as not to give the nations of the world cause to doubt the power of the "G-d of Israel". It is striking how similar are the words of reproach and how different the presentation. Chamishi - Fifth Aliya - 11 p'sukim - 32:29-39 Our challenge is to contemplate the above and understand the many lessons contained in G-d's (and Moshe's) words. The bottom line is that although Israel strays from the proper path, G-d will not abandon us, and He will rally to our side in the face of our enemies. If we would only realize this and appreciate the awesome power of G-d. Shishi - Sixth Aliya - 4 p'sukim - 32:40-43 In this concluding portion of the song part of Haazinu, we see G-d's oath and Moshe assurances of G-d's eternal nature and His promise to avenge Israel against the other nations. Sh'VII - Seventh Aliya - 9 p'sukim - 32:-44-52 [P>32:44 (4)] The Torah goes back to the regular columnar format for this last portion of Haazinu. Moshe, in front of Yehoshua, tells the people to heed the warning of this SHIRA and to keep the Torah, which in turn, will keep them. An important point that has been oft-repeated in the book of D'varim is this: We did not receive the Land of Israel with "no strings attached". We must always be worthy of holding on to E. Yisrael. Sometimes that reminder is subtle; sometimes it is heavy-handed. Here it's: Take the Torah seriously, because it is the basis upon which we will have a long (everlasting) tenure in the Land. [P>32:48 (5)] G-d then tells Moshe to ascend Har Aravim- Nevo, see the Land from there, and die there, as Aharon had done earlier (the Torah reiterates the reason that both Moshe and Aharon couldn't enter Eretz Yisrael - namely, the incident when Moshe hit the rock rather than speak to it, missing an opportunity to sanctify G-d's name), rather than enter the Land which the People of Israel will enter. Observation: The hitting-the-rock- instead-of-talking-to-it episode happened back in Parshat Chukat. When we read about it then, we have the opportunity to reflect on the significance of the concept of a missed opportunity to sanctify G-d's name. And we have another opportunity in Haazinu for that same line of thought. This is not uncommon in the Torah. But it is good. Because taking another look at important things and thinking about them again is not repetitive; we have a different perspective each time, different mood, different time of the year. All that contributes to our learning certain lessons well. Haftara - 51 p'sukim - Shmuel bet 22:1-51 When Haazinu is between Yom Kippur and Sukkot, then this long passage is its haftara. This chapter in Shmuel Bet is known as the Song of David and this is its claim to be matched with the Torah's Song of Haazinu. (It is written with the same unique layout as Haazinu is.) It is a song of thanksgiving to G-d by David, upon being saved from his enemies and from the hands of Sha'ul. Interestingly, it is one of the are passages from the Navi that does double duty - it is the haftara of the seventh day of Pesach, when the Torah reading contains the Song of the Sea in B'shalach. (The other time the Song of the Sea is read - Shabbat Parshat B'shalach - the haftara is the other "song" in Navi, the song of Devorah.) In addition to being identified as Songs, these four portions (Shirat HaYam, Haazinu, Shirat D'vorah and Shirat David) are each written in an unusal manner . Additionally, Rabbi Jacobs z"l (in his "A Haftara Companion) points to a few parallels in the texts of Haazinu and its haftara, e.g. the use of the term TZUR (Rock) for G-d. SUKKOT "Readings" On the first day of Sukkot we read from Parshat Emor, Vayikra 23, the portion of the Festivals. We actually start the reading several p'sukim earlier with the mitzvot of not taking an animal from its mother to use it as a korban before it is 8 days old. And the prohibition of slaughtering an animal and its offspring on the same day. This second mitzva applies to korbanot and to "personal" use of animals for food. The first mitzva is specifically for korbanot (but its spirit belongs to "regular" animals too). Next the Torah teaches us the mitzvot of Kiddush HaShem and its opposite. Perhaps we can understand why Chazal "backed us up" these 8 p'sukim, rather than leaving us just with the portion of the cycle of the Chagim. First of all, on Chag there are many animals used both for Korbanot and for the dinner table. The two mitzvot included in this opening portion of the Torah reading serve as a reminder that we have rules and regulations that go along with our commandments and permission to use the animals for our own purposes. The "reminder" of Kiddush HaShem and Chilul HaShem, serves us well to focus our SIMCHA in the proper direction and not allow ourselves to get carried away by improper joyful behavior. The final pasuk before the presentation of the Chagim reminds us that all the Holidays are commemorative of the Exodus from Egypt. Now, we are ready to continue with the reading about the Holidays themselves. The Torah begins with Shabbat, followed by Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. This 52-pasuk portion is read for 5 people, the number of Aliyot assigned to Yom Tov. The straightforward (P'SHAT) reading of the presentation of the cycle of the Holidays is that it begins with Shabbat. We acknowledge this in the regular Friday night Kiddush when we refer to Shabbat as RISHON HU L'MIKRA'EI KODESH, the first of the days called Sacred, meaning the days whose sanctity is accompanied by a prohibition of Melacha. There is another way of understanding the opening p'sukim of PARSHAT HAMO'ADIM, the portion of the festivals. (This is attributed to the GR"A). Speak to the people of Israel... these are My Holidays (which will be detailed shortly). On six of them, there are some Melachot that may be done, but on the seventh of the Holidays, no manner of Melacha is permitted, it is a SHABBAT SHABBATON. Rosh HaShana, first day of Sukkot, Shmini Atzeret, 1st and 7th day of Pesach, and Shavuot are the 6 holy days on which some Melacha is permitted. But on Yom Kippur... no melacha at all, it is Shabbat Shabbaton... [SIDE POINT: The term SHABBAT SHABBATON occurs 6 times in the Torah. Twice it is definitely referring to Yom Kippur. Twice it is definitely referring to our weekly Shabbat. Its mention in Emor is debated - let's split it down the middle. This gives Shabbat 2 references and Yom Kippur 2 - That's 5 together. The sixth time, Shabbat Shabbaton refers to the Sh'mita year.] Maftir is read from a second Torah, from Bamidbar 29:12-16, Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the first day of Sukkot. It is significant to note that because the number of bulls in the Musaf of the days of Sukkot change - 13 on the first day, then 12, 11, 10, 9, 8, and 7 on the seventh day - the Torah identifies each day of Sukkot as its own. In other words, there is mention of "And on the second day", "and on the third day", etc. This is not the case with Pesach. The Musaf of each day was the same as the first, and the Torah does not announce, "and on the second day of Pesach..." It could have, but it doesn't. (The Torah, for example, did not use "ditto" marks for the gifts of the Tribal Leaders, even though the gifts were identical. But with Pesach, it did. KA'EILEH...) Consequently, we view each day of Sukkot as a separate Chag (sort of) and each day gets full Hallel. Days 2 thru 7 of Pesach are not considered distinct from the first day and as a result Hallel is required only on the first day. What subsequently began as a custom to recite Hallel throughout Pesach has now become required, but the essential difference of that Hallel is preserved by our practice of skipping the first 11 p'sukim in each of two of the chapters among the six that make up Hallel. Haftara of the first day of Sukkot comes from Zecharya and contains the famous prophecy of the time in the future when other nations will recognize the One G-d and those nations that persecuted Israel will be severely punished. There is a universal message of Sukkot in that people from other nations will also be challenged with the mitzva of Sukka. The universal nature of Sukkot can also be seen by the 70 bulls of the Musafs of the seven days, which correspond to the 70 nations of the ancient world (that descend from No'ach). So too, the fact that the world is judged for rainfall on Sukkot gives the holiday a universal flavor, since rain is not just for the Jewish people. Chol HaMoed Torah reading Wednesday (day 2), Thursday (day 3), Friday (day 4), Sunday (day 6), and Monday (day 7, Hoshana Rabba), is the "same" Torah reading format (not the same p'sukim). One Torah is taken out (as opposed to Chol HaMoed Pesach when two Torahs are used each day). Four people are called to the Torah and the same set of p'sukim is read for each of the Aliyot. Each Aliya consists of three p'sukim (the minimum length for an Aliya), comes from Parshat Pinchas, and deals with the Musaf offering of each day. (In Chutz LaAretz, the Chol HaMoed reading is a bit different, reflecting the concept of S'FEIKA D'YOMA, doubt as to the actual date of a given day - this was the origin of the second day of Yom Tov in the Diaspora. Although today there is no doubt, certain aspects of davening and other halachic issues continue to be based on the original doubt situation. The most significant issue on this score is "eating in the sukka on Shmini Atzeret". Remember, we are talking about outside of Eretz Yisrael. That some people do, some don't, some make Kiddush in one place and continue their meal elsewhere, night, day, both... reflect the combination of (pretend) SAFEK (doubt) and other factors, which often contradict each other.) There is no haftara on Chol HaMoed (except on Shabbat Chol HaMoed). Our Sages did not want to burden the people who had to work (hopefully in a permitted way) during CHol HaMoed with extra shul-time. Shabbat Chol HaMoed KOHELET is read on Shabbat Chol HaMoed Sukkot (unless there is none, in which case it is read on the first day of Sukkot - Shabbat - in Israel, and on Shmini Atzeret - also a Shabbat, in Chutz LaAretz). It is read before the reading of the Torah. When Kohelet is read from a parchment megila (common in Jerusalem), brachot are recited on the reading. No brachot are said if it is read from a printed book. The megila written by Shlomo HaMelech in his later years, takes a serious look at the Life we all live, and his conclusions boil down to there being nothing of real value in this World. Except to be G-d-fearing. Kohelet provides a sobering balance to potentially inappropriate levity of the Chag and hopefully focuses our joy in the proper direction. We then take out two Torahs. We call seven people to the first Torah, reading from Parshat Ki Tisa, specifically Shmot 33:12 through 34:26, a total of 38 p'sukim. It is the portion following the sin of the golden calf, after Moshe pleads on behalf of the People, after G-d agrees to forgive the People, and after Moshe smashes the Luchot, destroys the Eigel, and castigates the people (and kills off the 3000 primary violators). Moshe Rabeinu asks for a greater knowledge and intimacy with G-d. G-d gives Moshe a greater glimpses of His Essence than He had previously shown Moshe, but only a glimpse. Then G-d commands Moshe to cut a new set of Luchot, which He will engrave as He had previously done with the first set. Then we read about the 13 Divine Attributes, which is followed by a summary of the SHALOSH REGALIM. The portion ends with the prohibition of eating meat & milk mixtures. MAFTIR is read from a second Torah, from Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the third day of Sukkot. Haftara for Shabbat Chol HaMoed comes from Yechezkeil (38:18-39:16), a total of 21 p'sukim. Yechezkel describes a battle in the end of time (before the coming of the Mashiach) when armies hostile to the Jewish People will attack and be thwarted by G-d. The defeat of what has become known as GOG UMAGOG, will result in the worldwide acknowledgment of the greatness of the G-d of Israel as the One G-d. There is a tradition that this war will occur on Sukkot, hence its choice as the haftara. Sukkot shares the universal message of G-d in the world. At Mincha on Shabbat Chol HaMoed we read the first part of the upcoming regularly scheduled sedra - V'ZOT HABRACHA. Usually, there is at least a week until we get to read the full sedra, sometimes two or three weeks. This time, the Shabbat afternoon preview is less than a week before we read the whole sedra. Simchat Torah Just to clarify (and confuse): The Torah's name for the 8th day of Sukkot (but Sukkot only has 7 days!) which is really its own separate Holiday, is SHMINI ATZERET. That's what we call it in the Amida and in Yaaleh V'yavo. Either Yom HaShmini, Chag HaAtzeret Hazeh or Yom Chag Shmini Atzeret HaZeh - depends on your Nusach. In Chutz LaAretz where two days are observed, the second day of Shmini Atzeret took on the name of Simchat Torah when that occasion was linked to Shmini Atzeret. Both days are called Shmini Atzeret in Kiddush and davening. In Israel where only one day of Yom Tov is observed, the one day carries both names, but in Kiddush and davening it is always called only Shmini Atzeret. On the night of Simchat Torah, after HAKAFOT (see special sheet in the Pull-Out section of this Torah Tidbits), we read the beginning of VZOT HABRACHA. Some call three people, some call five. This is the only night of the year that we read from the Torah, after joyously dancing with the Torahs and making Hakafot around the Bima. It reflects the joy and love we feel towards the Torah on this day of its celebration. The Old Minhag Yerushalayim (GR"A) is not to read the Torah on Simchat Torah night. Most shuls do read the Torah on Simchat Torah night. And, just for your knowledge, Shulchan Aruch does mention Torah reading on Leil Simchat Torah, but not from V'zot HaBracha. Rather different Parshiyot are read for each Aliya - indicating that this night's reading is not "regular" Torah reading, but rather a "celebration" of Torah on this special Chag. On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha. This is the only "Parshat HaShavua" that is not read on Shabbat (except in Eretz Yisrael when Simchat Torah falls on Shabbat). Five people are called to the Torah, as on all Yamim Tovim. The sedra, however, is not completed with these 5 Aliyot. These five portions are reread over and over again, many times with several Torahs being read simultaneously at different locations in shul. This allows all men to receive an Aliya on Simchat Torah in a shorter period of time than it would take if reading from one Torah only. Of course, all of this depends on the size of the congregation. There are places, by the way, that only 5 people are called to the Torah, like any other Yom Tov, with no repeating. Obviously, not everyone gets an Aliya in that kind of shul. There is a custom that the last Aliya before Chatan Torah is given to one of the oldest men in shul, and with him, all young boys (who cannot take their own Aliya) are invited to share this KOL HA'NE'ARIM Aliya. Following this, the Chatan Torah is called for the last Aliya in the Torah. A chupa is often made over the Bima by four tall guys with a talit, as the Torah is completed. After V'zot HaBracha (and the Book of D'varim, and the whole Torah) is completed, the Torah is lifted, closed, and "dressed" and a second Torah is read from. This time, the honor of the Aliya goes to the Chatan B'reishit for whom will be read the beginning of the Torah. We never finish with the Torah. We begin it as soon as we get to the end. This is the ìrealî reason for our great joy. We celebrate, not the conclusion of the Torah, but the wonderful feeling of beginning again and of being the people to whom the Torah was given and for whom the Torah is our way of life. Again a chupa is made for this Aliya (customs vary). The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat. Maftir, read from a third Torah, comes from Parshat Pinchas and presents the Musaf of Shmini Atzeret. The Haftara for Simchat Torah picks up where the Torah left off - with the beginning of the Book of Yehoshua. Aside from it being the natural choice for Haftara of V'zot HaBracha because it is its continuation, it also contains G-d's encouragement to Yehoshua to cling to the Torah and immerse himself in it day and night. This portion is particularly suited for Simchat Torah. [The Parshat Ha'azinu Homepage]
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