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KESUVOS 106

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1)
(a) Eliyahu (who used to learn with Rav Anan Seder d'Eliyahu) stopped visiting him - because he was responsible for the Takalah that occurred when he sent the man to Rav Nachman (perhaps he should have informed Rav Nachman why he sent him), or because he accepted the fish.
(b) To bring about his return - Rav Anan Davened and fasted.
(c) From that time on - Rav Anan was afraid to stand before Eliyahu, so he made himself a cubicle inside which he stood whenever Eliyahu learned with him.
(d) What Eliyahu taught Rav Anan when he stood - outside the cubicle is called 'Seder d'Eliyahu Rabah'; whereas what he learned with him from the time that he stood inside the cubicle, is called 'Seder d'Eliyahu Zuta' (see also Tosfos DH 'v'Haynu').

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2)
(a) When the Rabanan asked Rav Yosef to Daven for them - he declined on the grounds that if Elisha, who was left with two thousand, two hundred Talmidim to look after at a time of Divine anger, refused to do so, how could he (who had only four hundred Talmidim, as we shall see shortly) do so?
(b) We learn from the Pasuk, which describes how Elisha gave twenty loaves, one Bikurim-bread and one bread made from fresh parched corn, to a hundred men - that he had two thousand, two hundred men to feed in time of draught (a hundred men for each loaf).
(c) The Pasuk cannot mean a total of a hundred men (as it appears to be saying) - because it is not feasible that only a hundred men would come to him for assistance when there was such a severe draught.

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3)
(a) Twelve hundred men remained at Rav Huna's table after he concluded his Derashah - which was conveyed to the public by thirteen Amora'im.
(b) They knew in Eretz Yisrael whenever Rav Huna's Derashah terminated - because of the tremendous amount of dust that rose when the Talmidim shook the coats (on which they had presumably been sitting), causing the sky to become overcast, which could be seen as far away as Eretz Yisrael.
(c) After the Derashah of Rabah and Rav Yosef, four hundred remained at their table - who described themselves as - Yesomim (in view of the relatively small numbers, compared to the earlier generations).
(d) After the Derashah of Abaye (Rav Papa or Rav Ashi) - two hundred Talmidim remained. They referred to themselves as 'Yasmi d'Yasmi'.

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4)
(a) Rav Yitzchak bar Redifa Amar Rav (or Rebbi) Ami said about the blemish inspectors in Yerushalayim, Rav Yehudah Amar Shmuel about the Talmidei Chachamim who taught the Kohanim the Dinim of Shechitah, Rav Gidal Amar Rav about those who taught them the Dinim of Kemitzah, and Rabah bar bar Chanah Amar Rebbi Yochanan about those who corrected the Sefarim in Yerushalayim. All four had in common - that they all received their remuneration from the Terumas ha'Lishkah (the Pushka in the Beis Hamikdash).
(b) We just referred to those who corrected Sefarim in Yerushalayim. By 'Sefarim' - we mean people's private Sifrei Torah (or Tenachim - both in scroll form), because it is forbidden to retain Sefarim which contain mistakes in one's house.
(c) According to Rav Nachman Amar Rav, the women who wove the curtains (in the Beis-Hamikdash) also belong in the group that we just listed, since they too, were paid from the Terumas ha'Lishkah. Rav Nachman himself says - that they were paid from Bedek ha'Bayis (the building fund, since the curtains were considered to be part of the actual building).

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5)
(a) According to the Tana of the Beraisa, the women who wove the curtains, as well as the families of Beis Garmu (who prepared the Lechem ha'Panim) and Beis Avtinas (who prepared the Ketores) - got paid from Terumas ha'Lishkah.
(b) Rav Nachman explains - that the Tana of that Beraisa is referring to the seven gates that served purely to divide between the different sections of the Beis-Hamikdash (for Tzeniyus), whereas he was referring to the four curtains that divided between the Kodesh and the Kodesh Kodshim (in the second Beis ha'Mikdash), and which actually served as substitutes for the missing section of wall.
(c) The four curtains that replaced the building - were the two between the Kodesh and the Kodesh Kodshim (also known as the Heichal and the Dvir, respectively) below and the two which served the same purpose one floor higher, in the attic.
(d) There were four curtains and not just two - because in the first Beis-Hamikdash there had been a wall one Amah thick dividing between the Kodesh ad the Kodesh Kodshim. For technical reasons however, it was not possible to build a wall there in the second Beis-Hamikdash. Consequently, since they did not know whether the Amah that had been taken up by the wall had the Kedushah of the Kodesh or of the Kodesh Kodshim, they had no option but to put up two curtains, with the space of an Amah in between.

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6)
(a) According to the Tana Kama in a Beraisa, the women who 'reared their children for the Parah' would also get paid from the Terumas ha'Lishkah. These children were born in special courtyards built in rocks on top of archways so that there could be no graves beneath them. They subsequently grew up in an environment where they would not become Tamei Mes, and would later help prepare the Parah Adumah b'Taharah.
(b) This was necessary to counter the leniency of specifically preparing the ashes of the Parah Adumah through a Kohen who was a Tevul Yom (which in turn, they did to counter the Tzedokim, in whose opinion this was forbidden).
(c) According to Aba Shaul - it was the wealthy women of Yerushalayim who used to sustain the women who 'reared their children for the Parah', and not the Terumas ha'Lishkah funds.

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7)
(a) When Rav Huna asked Rav whether the Klei Shares were manufactured from the money of Bedek ha'Bayis or from the Terumas ha'Lishkah - he was referring to the Klei Shares of the Mizbe'ach ha'Chitzon (ha'Olah), which was made of stones and was considered a building.
(b) Consequently, the Klei Shares that served it might, on the one hand, be paid from Bedek ha'Bayis (which was a building-fund, as we explained earlier). Alternatively, it might come out of Terumas ha'Lishkah, since the Klei Shares were used in connection with the Korbanos.
(c) Rav replied - that the Klei Shares were manufactured from Terumas ha'Lishkah.

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8)
(a) When Rav Huna quoted Rav a Pasuk from Divrei ha'Yamim, which explicitly states that the Klei Shares were manufactured from Bedek ha'Bayis money - he replied that whoever had taught him Kesuvim (meaning Divrei ha'Yamim), had apparently not taught him Nevi'im, because the Pasuk in Melachim specifically forbids using Bedek-ha'Bayis money to obtain Klei Shares.
(b) Rav reconciles the two Pesukim - by establishing the Pasuk in Divrei ha'Yamim by Bedek-ha'Bayis money that was left over, and the Pasuk in Melachim, where they want to use it l'Chatchilah for that purpose.
(c) Despite the fact that we consider the Klei Shares as pertaining to the Korbanos rather than to the Mizbe'ach, one is nevertheless permitted to use money that was collected for Bedek ha'Bayis to obtain them - because of the principle 'Lev Beis Din Masneh Aleihem' (meaning that Beis-Din stipulated that whatever was left-over should be used for the Klei Shares).

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9)
(a) Tana d'Bei Rebbi Yishmael (corroborating Rav's previous statement, though disagreeing with his interpretation of the Pasuk) learns from the Pasuk in Divrei ha'Yamim " ... Heivi'u Lifnei ha'Melech vi'Yehoyada es Sha'ar ha'Kesef, Vaya'aseihu Kelim l'Beis Hash-m" that the Klei Shares were made from Terumas ha'Lishkah - because "Sha'ar ha'Kesef" implies money that has leftovers (which fits the description of the money of Terumas ha'Lishkah), from which they deliberately only took some.
(b) That Pasuk cannot however, mean that they used the actual leftovers of the Terumas ha'Lishkah (rather than the original money in the boxes - because "ha'Kesef" implies the first money, just like "ha'Olah" in Pinchas (as we shall now see).
(c) We learn from the Pasuk "v'Arach Alehah ha'Olah" - that the Korban Tamid shel Shachar was the first Korban to be brought on the Mizbe'ach each day, and that no Korban was permitted to precede it.

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10)
(a) Based on a Beraisa, they funded the Ketores and all the Korbanos - from the Terumas ha'Lishkah.
(b) According to this Tana, they funded the Mizbe'ach ha'Zahav, the Levonah and the Klei Shares from Mosar Nesachim ...
1. ... the Mizbe'ach ha'Olah, the rooms surrounding the Beis ha'Mikdash and the Azaros - from Bedek ha'Bayis, and ...
2. ... the Ezras Nashim, the Chil, the walls of Yerushalayim and its towers - from Mosar Terumas ha'Lishkah ...
(c) ... the money that remained in the large boxes in the Azarah after they had taken from them what they needed for the Korbanos).
(d) The Mosar Nesachim might mean the extra flour that the seller would heap onto the pile that he was selling to the Beis-Hamikdash. Alternatively, it might mean - the difference between the original contract and the current price, should the price of flour rise (from four Sa'ah per Sela to three - in which case, whoever undertook to provide flour for the Menachos, would continue to provide four per Sela), providing them with an extra Sa'ah for each Sela.
(e) Rav will reconcile his opinion (that the Klei Shares came from the Terumas ha'Lishkah) with this Beraisa - by establishing a Machlokes Tana'im (and he follows the opinion of the other Tana - as we shall now see).

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11)
(a) The Tana in a Mishnah in Shekalim rules that Mosar Terumah was used to overlay the floor and the walls of the Kodesh Kodshim. 'Mosar Terumah' - was money left in the boxes after Rosh Chodesh Nisan, which heralded the new year for Korbanos.
(b) According to Rebbi Yishmael, 'Mosar Peiros l'Kayitz ha'Mizbe'ach - (Olos that they purchased and sacrificed on the Mizbe'ach, whenever no other sacrifices were being brought [particularly during the long summer months, hence the name] so that the Mizbe'ach should not be idle. This was the only public Korban Nedavah that was brought.Mosar Terumah li'Klei Shares').
(c) Whereas according to Rebbi Akiva 'Mosar Terumah, l'Kayitz ha'Mizbe'ach ... ', and to Rebbi Chanina Segan ha'Kohanim 'Mosar Nesachim l'Kayitz ha'Mizbe'ach ... '.
1. Rebbi Akiva says - 'Mosar Nesachim li'Klei Shares'.
2. Rebbi Chanina Segan ha'Kohanim says - 'Mosar Terumah, li'Klei Shares'.
(d) The 'Mosar Peiros' mentioned by Rebbi Yishmael - refers to the fruit that they would purchase with money that was ultimately left in the boxes, and which they would sell to make a profit on behalf of Hekdesh.

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12)
(a) Rebbi Akiva and Rebbi Chanina Segan ha'Kohanim - disagree with the very concept of Mosar Peiros. According to them, they did not purchase Peiros at all.
(b) This was not done with money belonging to ...
1. ... Hekdesh - because of the principle 'Ein Aniyus b'Makom Ashirus' (it is not becoming for a wealthy institution like Hekdesh to look for ways and means to make a supplementary income, in the way that poor people do).
2. ... the poor (with funds collected for them) either - because it may happen that a poor man asks for Tzedakah, and there is nothing to give him, since the money in the kitty is being invested.

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