Siman 621

On Yom Kippur, we call up six people to the Torah. For on Yom Tov we call up five, and Yom Kippur is greater in stature, as all labor is forbidden on it and it is punishable by karet—we call up one more. And on Shabbat, which is a prohibition of stoning—we call up seven, one more than Yom Kippur (Megillah 22b). Furthermore: we find regarding Ezra, when he read from the Torah on the first of the seventh month—six stood to his right and six to his left, as is explicit in Nehemiah (8), and corresponding to this they instituted six people called to the Torah (ibid. 23a). And even though this was on Rosh Hashanah—nevertheless, since there all of Israel performed a great repentance, as is explained there, and Yom Kippur is the primary day of repentance—therefore they instituted it corresponding to this. (And six includes everything: the four directions, and above and below. And repentance is also the primary foundation of the world.)

And if it falls on Shabbat – seven are called, and they may add as on all Sabbaths. And they read "After the death...", for therein is the entire service of Yom Kippur, and the mention of the death of the sons of Aaron assists in the atonement of Israel, for the death of the righteous atones. And it is proper for every man to grieve and shed tears over their death, and whoever does so – he may hope that his children will not die in his lifetime, and his iniquities are forgiven (Magen Avraham in the name of the Zohar and the Arizal, of blessed memory). And for the Maftir they read "And on the tenth" in Parashat Pinhas. And they read the Haftarah in Isaiah (57) "And he shall say, Cast up, cast up..." until "for the mouth of Hashem has spoken," for he warns there regarding repentance. And some have written that the Maftir does not conclude "King who pardons and forgives...", but rather "King over all the earth..." (Levush and Magen Avraham). But such is not the custom among us; rather, he concludes as in the prayer, and so it is printed in the Machzorim. (And some say that they do not add to the seven on Shabbat.)

Milah on Yom Kippur – we circumcise between "Yotzer" and Musaf, after the reading of the Torah. And after the milah, they say "Ashrei," so that there will be something upon which to say Kaddish before Musaf. However, the custom is to circumcise after "Ashrei," and it seems the reason is because we circumcise after the returning of the Sefer Torah to the Heikhal, for why should they delay the Sefer Torah? And if so, they say "Ashrei" as on all Shabbatot and Yamim Tovim, when they say "Ashrei" before the returning. But if they truly circumcise before the returning – certainly one must say "Ashrei" afterward. And if they circumcise outside of the beit knesset – they do not circumcise until after the return of the Sefer Torah. And in any case they say Kaddish, because many say several psalms before Musaf, and likewise prayers. And they recite the blessing over the milah without a cup, since there is no one who may drink. And some say that they recite the blessing over the cup and give it to a child, as on Tisha B'Av, for since it is an occasional occurrence – it is not relevant to say "perhaps he will come to form a habit." And some say that on Yom Kippur one should be stringent not to give it to just any child, and they fulfill the obligation by giving a little to the mouth of the circumcised infant. (See Magen Avraham at the end of subsection 3, that they should give the infant a little to drink, aside from what they give him with a finger during the saying of "In your blood, live." And I wonder: is an eight-day-old infant capable of drinking even a little? And our teacher, the Rema, wrote that this is the custom, to fulfill the obligation with the circumcised infant. And now, it seems to me that they give it to another child according to the opinion of the author of the Minhagim, for if not so, it would be a disgrace to the cup.)

In Musaf, the sheliach tzibbur recites the Seder HaAvodah. And it is the custom to fall upon their faces when they say "And the Kohanim...", and likewise in "Aleinu" they fall. And also on Rosh Hashanah the custom is to fall in "Aleinu." However, for the sheliach tzibbur – it is forbidden to move from his place in order to fall upon his face, for it is forbidden to move from one's place in the middle of the Tefillah. Our teacher, the Rema, wrote that one should protest against those who do so. Nevertheless, our custom is that the sheliach tzibbur also falls, and they prepare themselves in a manner that they will not need to move from their place, and others raise him up. And in "Aleinu," it is not proper for the sheliach tzibbur to fall.

And it is customary to vow charity on behalf of the deceased on Yom Kippur. And we mention their souls, for the deceased also have atonement on Yom Kippur. And they ascend the duchan during Musaf. And the order of the vidui is: "I have sinned, I have been iniquitous, I have transgressed." And in the Avodah, at first he says "Ana Hashem" and afterward "Ana BaShem." But when he says "before Hashem you shall be purified" – he says it with its substitute name of Adonut, like all the Names. (And in the order of the Avodah of "Amitz Koach" there are several matters that require correction. See in Nishmat Adam, and this is not the place for it.)