1 In the paragraph beginning על הכל (in the readings beginning ויהי בנסוע) the wording is: וכרצון כל עמך בית ישראל.2

If there are not enough aliyos at the public reading on Shabbos or on a festival, the Torah should be read [a number of times] in different rooms. However, noadditions should be made to the prescribed number of aliyos [at each reading].3 Thus, we do not call up acharon, i.e., another congregant in addition to the seven already called [before Maftir].

On Shabbos Shirah [i.e., the Shabbos on which one reads Parshas Beshalach, which includes the Shirah, the Song of the Sea; Shmos 15:1-19], and on the Seventh Day of Pesach, the congregation stands during the reading of the Shirah.4

The congregation stands and faces the Torah when the Ten Commandments are read in the course of the Parshiyos of Yisro and Va’eschanan, and on Shavuos.5

One who is observing a yahrzeit during the coming week, or on the Shabbos itself, is called up for Maftir.6

The person called to the reading of the concluding passage of any of the Five Books says חזק חזק ונתחזק together with the rest of the congregation.7

When Parshas Zachor is read on the Shabbos before Purim, and likewise when it is read on the Shabbos of Parshas Ki Seitzei [from which it is drawn], the word זכר is read twice, first with the letter ז vocalized with a tzeirei and then with the letter ז vocalized with a segol. The same word is also read twice in the Torah reading of Purim, and likewise on the Shabbos of Parshas Beshalach [from which it is drawn], but with the vocalization in reverse order.8

In Parshas Bechukosai and Parshas Ki Savo, when [the passages of rebuke known as] the Tochachah are read, the reader himself makes the appropriate opening and closing blessings, without being called by name to the Torah.

When reading for the Kohen who is called to the Torah for the beginning of Parshas Devarim, the reader pauses one verse before the usual break for Sheini, in order that the passage to be read for the next congregant should not open with the word Eichah [which recalls the Book of Lamentations read on Tishah BeAv].9

According to the ruling of the Alter Rebbe, the word דכא (Devarim 23:2) should be spelled with an alef rather than a hei.10

When Parshas Nitzavim is read separately from Parshas Vayeilech, the passage which is read for Maftir (and likewise for Shevi’i) begins from ראה נתתי לפניך (Devarim 30:15).11

The Maftir should not begin reading the Haftorah until the golel has finished wrapping the Torah, thus enabling him to listen attentively to the reading — for everyone is obliged to listen to the Haftorah, as to any section of the Torah. Only one person should therefore read it aloud, in order to avoid a confusion of voices.

For reasons known to themselves, certain people are not content to merely listen to the Haftorah, but are accustomed to reading it for themselves, though they listen to the appropriate blessings. This should be done quietly and deliberately, keeping pace with the Maftir.12

The blessings that are read after the Haftorah (p. 187) always include the following phrases: נאמן ורחמן אתה, תושיע ותשמח.13

On the Shabbos of Chol HaMoed Sukkos one concludes the final blessing for the Haftorah as follows: מקדש השבת וישראל והזמנים; only here is the Yom-Tov mentioned, not in the body of the text.14