Siman - Megillah Daf 23

• The difference on coming to shul and leaving between Yom Tov, Shabbos and Yom Kippur

The Gemara seeks to determine the author of the following Baraisa: ביום טוב מאחרין לבוא וממהרין לצאת – On Yom Tov, we come later to shul and are quick to leave. Rashi explains that we come later because we are preparing the seudah, and we are quick to leave because of simchas Yom Tov. ביום הכפורים ממהרין לבוא ומאחרין לצאת – On Yom Kippur, we are quick to come to shul and leave late. We come earlier because there is no seudah to prepare. ובשבת ממהרין לבוא וממהרין לצאת – On Shabbos we are quick to come and quick to go. Rashi explains that since the meal has already been prepared, we can come earlier . It is also ideal so krias Shema can be done before sunrise. People are quick to go so they have more time to enjoy Shabbos. The Gemara initially suggests that the author of this Baraisa is Rebbe Akiva, since he holds that there are seven people called to the Torah on Yom Kippur and only six on Shabbos, hence the delay in leaving on Yom Kippur. It concludes that the author can even be Rebbe Yishmael, who holds that on Shabbos there are seven people called to the Torah and on Yom Kippur there are only six. The reason for the delay in leaving shul on Yom Kippur is דנפיש סידורא דיומא – because the order of the day is very long, given all the extra tefillos.  

• What do the different number of Torah readers correspond to?

The Gemara asks, הני שלשה חמשה ושבעה כנגד מי – What do the three readers of the Torah for Monday, Thursday and Shabbos Mincha, the five readers for Yom Tov, and the seven readers for Shabbos correspond to? One Amora holds כנגד ברכת כהנים – they correspond to the number of words in the three pesukim of Birkas Kohanim, while another Amora holds that the three Torah readers are כנגד שלשה שומרי הסף – corresponding to the three guardians of the door, who are responsible for the Temple needs and who had the keys to the azarah. חמשה מרואי פני המלך – Five readers correspond to the five who saw the king’s face, who always sit with him. שבעה רואי פני המלך – The seven readers refer to the royal attendants who saw the king’s face, which Rashi explains refers to Achashverosh’s seven Persian and Median officers, who were close advisors. Tosafos disagrees and says that it refers to the seven attendants of Jewish royalty mentioned in Yirmiyahu. Rashi explains that the Chochomim instituted these various numbers of readers in order that the Torah reading be accorded royal honor.

• The source that ten men are required for a quorum for kedushah purposes

The next Mishnah lists several activities that must be done in the presence of a minyan, such as the Chazzan reciting the Shemonah Esrei, Birkas Kohanim, the Torah reading and the reading of the Maftir. The Gemara asks for the source for these halachos, and Rebbe Chiya bar Abba said in the name of Rebbe Yochanan, that the passuk states: "ונקדשתי בתוך בני ישראל" – And I will be sanctified in the midst of bnei Yisroel, כל דבר שבקדושה לא יהא פחות מעשרה – Any matter of kedushah should not have less than ten men. The Gemara asks how it is known that ten men are required, and brings that Rebbe Chiya taught a gezeira shaveh that connects the word תוך in the passuk to the word תוך in the parshah of Korach, "הבדלו מתוך העדה" – Separate yourself from the congregation. And there is another gezeira shaveh that connects the word עדה in the parshah of Korach to the word עדה in the parshah of the Meraglim, "עד מתי לעדה הרעה הזאת" – How long shall this evil congregation exist? Therefore, we learn that just as there were ten men in the episode of the Meraglim, so too there were ten in the parshah of Korach, and therefore ten men are referred to in the passuk discussing kedushah.