Kesubos - Daf 106
- The number of talmidim that were dependent on various Rabbanon for their sustenance
The Gemara lists how many talmidim were dependent on various sages for their sustenance. When the Rabbinic students departed from the academy of Rav, a thousand and two hundred would remain behind to be supported. When the Rabbinic students left the academy of Rav Huna, eight hundred would remain behind. Rav Huna had so many talmidim הוה דריש בתליסר אמוראי - that he would teach with the assistance of thirteen spokesmen. Rashi explains that they would be positioned in different places in the audience to say over the shiur. When the talmidim would get up after a lecture at the mesivta of Rav Huna, ונפצי גלימייהו הוה סליק אבקא – and would brush off their cloaks to remove the dust, a cloud of dust would rise, וכסי ליה ליומא – and it would cover the light of day, and they would say in Eretz Yisroel: “They have risen from the mesivta of Rav Huna the Babylonian.”
- People who were paid from the terumas halishkah
It was taught on Daf 105a that the דייני גזירות were paid from the terumas halishkah, the machtzis hashekel which were collected to pay for korbanos. Several Amoraim identify others who were paid directly from the terumas halishkah.
- מבקרין מומין בירושלים: Those who examined offerings for blemishes in Yerushalayim.
- Talmidei Chochomim who would teach the Kohanim hilchos shechitah and kemitzah, and those who were מגיהי ספרים – the ones who would correct sacred sefarim. Rashi explains that they would even correct the sefarim of private citizens since it is prohibited to have sefarim with corrupt text, as the passuk in Iyov says: ואל תשכן באהליך עולה – “and you shall not let sin dwell in your house.” When Beis Din saw that people were lax in observing this, they allowed terumas halishkah funds to be used for this, even though it is unrelated to the Beis Hamikdash.
- Rav Nachman said in the name of Rav: נשים האורגות בפרכות – The women who weave the Temple curtains would take their wages from the terumas halishkah, but I say they were paid מקדשי בדק הבית – from items consecrated for the maintenance of the Beis Hamikdash, הואיל ופרכות תחת בנין עשיות – because the curtains were made as a substitute for a section of the Beis Hamikdash, referring to the curtains in Bayis Sheini that separated the Heichal from the Kodesh Hakedoshim in place of the wall.
- Machlokes if klei shareis are made from monies from bedek habayis or the terumas halishkah
Rav Huna asked Rav: כלי שרת מהו שיעשו מקדשי בדק הבית – Regarding klei shareis, what is the halachah as to whether they may be made with money from the items consecrated for bedek habayis? Do we say, צורך מזבח נינהו – that they are needed for the mizbeyach, and therefore they are paid with money from bedek habayis, or do we say, צורך קרבן נינהו – they are needed for the offerings and therefore are paid from the terumas halishkah? Rav answered that they are made only with the machtzis hashekel taken from the terumas halishkah. When Rav Huna challenged him from a passuk in Divrei HaYomim, that states that klei shareis were made from monies that had been donated for bedek habayis, Rav said that Rav Huna was taught Kesuvim well but was not taught Navi well, for a passuk in Melachim II taught explicitly that monies donated to bedek habayis could not be used for fashioning klei shareis. The Gemara notes that there is no contradiction between the pesukim, for the passuk in Divrei HaYomim is when there was a surplus of money, and the passuk in Melachim was when there was no surplus. When the Gemara asks how the surplus can be used for klei shareis if monies from bedek habayis cannot be used for this purpose, Rebbe Abahu answers: לב בית דין מתנה עליהן – the mind of Beis Din stipulates that if there is a surplus of monies, the excess can be used for klei shareis. The Gemara brings a machlokes Tannaim on the topic.
