Megillah, Daf Kaf Gimmel, Part 1

 

Introduction

This week’s daf begins with a discussion of the number of aliyot on festivals, Yom Kippur and Shabbat.

 

ביום טוב חמשה ביום הכפורים ששה וכו’, מתניתין מני? לא רבי ישמעאל ולא רבי עקיבא, דתניא: ביום טוב – חמשה וביום הכפורים – ששה, ובשבת – שבעה, אין פוחתין מהן ואין מוסיפין עליהן, דברי רבי ישמעאל. רבי עקיבא אומר: ביום טוב – חמשה, וביום הכפורים – שבעה, ובשבת – ששה, אין פוחתין מהן אבל מוסיפין עליהן. מני? אי רבי ישמעאל – קשיא תוספת, אי רבי עקיבא – קשיא ששה ושבעה!

 

On festivals five read, on Yom Kippur six etc. Whose view is that of the Mishnah? It is neither R. Ishmael nor R. Akiba, as it has been taught: On festivals five read, on Yom Kippur six, and on Shabbat seven. They may not decrease or increase this number, the words of R. Ishmael. R. Akiva says: On festivals five read, on Yom Kippur seven and on Shabbat six. They may not decrease this number, but they may increase it. Whom [does the Mishnah follow]? If R. Ishmael, it conflicts with him over the additional number, if R. Akiva, it conflicts with him over the question of six and seven!

 

The Mishnah and R. Ishmael agree on the number of aliyot read on each of these days. But they disagree over whether one can add to the number of aliyot. R. Ishmael says they may not, while the Mishnah says they may. R. Akiva disagrees with the Mishnah over the number of aliyot on Shabbat and Yom Kippur. R. Akiva says six for Shabbat, seven for Yom Kippur, whereas the Mishnah reverses these numbers. So the Mishnah does not seem to agree with either of these tannaim.

 

אמר רבא: תנא דבי רבי ישמעאל היא, דתנא דבי רבי ישמעאל: ביום טוב – חמשה, ביום הכפורים – ששה, בשבת – שבעה, אין פוחתין מהן אבל מוסיפין עליהן, דברי רבי ישמעאל. –

קשיא דרבי ישמעאל אדרבי ישמעאל! – תרי תנאי אליבא דרבי ישמעאל.

 

Rava said: It follows the Tanna of the school of R. Ishmael, for in the school of R. Ishmael it was taught: On festivals five, on Yom Kippur six, on Shabbat seven, they may not add to decrease this number but they may increase it, the words of R. Ishmael.

R. Ishmael is now a difficulty on R. Ishmael! Two tannaim in the name of R. Ishmael.

 

Rava solves the problem by finding another tanna that does follow the Mishnah the tanna of the school of R. Ishmael. This tanna teaches R. Ishmael’s opinion in a way that is identical to that in the Mishnah.

As far as the contradiction between R. Ishmael of this baraita and R. Ishmael of the previous baraita, the Talmud just says that these are two different traditions, transmitted by two different tannaim, as to what R. Ishmael said.

 

מאן תנא להא דתניא: ביום טוב מאחרין לבוא וממהרין לצאת, ביום הכפורים ממהרין לבוא ומאחרין לצאת, ובשבת ממהרין לבוא וממהרין לצאת – לימא רבי עקיבא, דאית ליה גברא יתירא? – אפילו תימא רבי ישמעאל, דנפיש סידורא דיומא.

 

Who taught the following which has been taught: On festivals people come late to synagogue and leave early. On Yom Kippur they come early and leave late. On Sabbath they come early and leave early? Shall I say it is R. Akiva who makes an extra man [read on Yom Kippur]?

You may also say it is R. Ishmael, [his reason being that] the order [of the service] of the day is very long.

 

The baraita cited here seems to explain the number of aliyot for each day. On festivals people come late and leave early. They want to celebrate the festival with food at home and since they can cook at home, they need to be there more. Therefore there are only five aliyot. No food on Yom Kippur so they are okay with being in shul all day. Hence seven aliyot, according to R. Akiva. On Shabbat they come early because all of their food was prepared the night before, but they still want to get home early to eat it, and therefore there are six aliyot. Thus the baraita seems best to accord with R. Akiva.

The Talmud says that it accords even with R. Ishmael (and the Mishnah). On Yom Kippur the service is quite long, therefore there are only six aliyot. On Shabbat, the service is shorter and therefore they can have one more aliyah without the overall length becoming too problematic.