## Ketubot Daf 106a

###### Ketubot 106a:1
[Ketubot 106a:1](https://torahapp.org/share/book/Ketubot/r/106a:1)

הַאי עֲשֵׂה וְהַאי עֲשֵׂה — עֲשֵׂה דִּכְבוֹד תּוֹרָה עֲדִיף. סַלְּקֵיהּ לְדִינָא דְּיַתְמֵי וְאַחֲתֵיהּ לְדִינֵיהּ, כֵּיוָן דַּחֲזָא בַּעַל דִּינֵיהּ יְקָרָא דְּקָא עָבֵיד לַיהּ, אִיסְתַּתֻּם טַעְנָתֵיהּ.

**William Davidson Edition - English:**
**This is a positive mitzva,** for judges to judge cases properly, **and this is a positive mitzva,** to honor Torah scholars and their families. Rav Naḥman concluded that **the positive mitzva of** giving **honor to the Torah takes precedence.** Therefore, **he put aside the case of the orphans and settled down to judge** the case of that man, under the mistaken assumption that he was a relative of Rav Anan. **Once the** other **litigant saw the honor being accorded to** that man by the judge, he grew nervous until his mouth, i.e., his ability to argue **his claim, became closed,** and he lost the case. In this manner, justice was perverted by Rav Anan, albeit unwittingly and indirectly.


###### Ketubot 106a:2
[Ketubot 106a:2](https://torahapp.org/share/book/Ketubot/r/106a:2)

רַב עָנָן הֲוָה רְגִיל אֵלִיָּהוּ דְּאָתֵי גַּבֵּיהּ, דַּהֲוָה מַתְנֵי לֵיהּ סֵדֶר דְּאֵלִיָּהוּ. כֵּיוָן דַּעֲבַד הָכִי, אִיסְתַּלַּק. יְתֵיב בְּתַעֲנִיתָא וּבְעָא רַחֲמֵי וַאֲתָא. כִּי אֲתָא, הֲוָה מְבַעֵית לֵיהּ בַּעוֹתֵי.

**William Davidson Edition - English:**
**Elijah** the Prophet **was accustomed to come** and visit **Rav Anan, as** the prophet **was teaching him** the statements that would later be recorded in the volume ***Seder deEliyahu*,** the Order of Elijah. **Once** Rav Anan **did this** and caused a miscarriage of justice, Elijah **departed.** Rav Anan **sat in** observance of **a fast and prayed for mercy, and** Elijah **came** back. However, **when** Elijah **came** after that, **he would scare him,** as he would appear in frightening forms.


###### Ketubot 106a:3
[Ketubot 106a:3](https://torahapp.org/share/book/Ketubot/r/106a:3)

וַעֲבַד תֵּיבוּתָא וִיתֵיב קַמֵּיהּ עַד דְּאַפֵּיק לֵיהּ סִידְרֵיהּ. וְהַיְינוּ דְּאָמְרִי: סֵדֶר דְּאֵלִיָּהוּ רַבָּה, סֵדֶר אֵלִיָּהוּ זוּטָא.

**William Davidson Edition - English:**
**And** Rav Anan **made a box** where he settled himself down **and he sat before** Elijah **until he took out for him,** i.e., taught him, all of **his *Seder*. And this is what** the Sages mean when **they say: *Seder deEliyahu Rabba*,** the Major Order of Elijah, and ***Seder Eliyahu Zuta*,** the Minor Order of Elijah, as the first order was taught prior to this incident and the second came after it.


###### Ketubot 106a:4
[Ketubot 106a:4](https://torahapp.org/share/book/Ketubot/r/106a:4)

בִּשְׁנֵי דְּרַב יוֹסֵף הֲוָה רִיתְחָא. אָמְרִי לֵיהּ רַבָּנַן לְרַב יוֹסֵף: לִיבְעֵי מָר רַחֲמֵי. אֲמַר לְהוּ: הַשְׁתָּא וּמָה אֱלִישָׁע דְּכִי הֲווֹ רַבָּנַן מִיפַּטְרִי מִקַּמֵּיהּ, הֲווֹ פָּיְישִׁי תְּרֵי אַלְפֵי וּמָאתַן רַבָּנַן, בְּעִידָּן רִיתְחָא לָא הֲוָה בָּעֵי רַחֲמֵי, אֲנָא אֶיבְעֵי רַחֲמֵי?

**William Davidson Edition - English:**
§ The Gemara relates: **In the years of Rav Yosef there was** a divine **anger,** manifested by world hunger. **The Sages said to Rav Yosef: Let the Master pray for mercy** concerning this decree. **He said to them: Now, if** in the case of the prophet **Elisha, when the Sages would take their leave of him, 2,200 Sages would remain** behind whom he would support from his own pocket, and yet he **would not pray for mercy at a time of** divine **anger** and famine, **should I pray for mercy?**


###### Ketubot 106a:5
[Ketubot 106a:5](https://torahapp.org/share/book/Ketubot/r/106a:5)

וּמִמַּאי דְּפָיְישִׁי הָכִי? דִּכְתִיב: ״וַיֹּאמֶר מְשָׁרְתוֹ מָה אֶתֵּן זֶה לִפְנֵי מֵאָה אִישׁ״. מַאי ״לִפְנֵי מֵאָה אִישׁ״? אִילֵימָא דְּכוּלְּהוּ, לִפְנֵי מֵאָה אִישׁ בִּשְׁנֵי בַצּוֹרֶת טוּבָא הֲווֹ! אֶלָּא דְּכֹל חַד וְחַד קַמֵּי מֵאָה אִישׁ.

**William Davidson Edition - English:**
The Gemara asks: **And from where** is it derived **that this** number of scholars **would remain** behind with Elisha? **As it is written: “And his servant said: How should I set this before a hundred men”** (II Kings 4:43). **What** is the meaning of **“before a hundred men”? If we say that all of** the gifts that he had received, i.e., the first fruits, twenty loaves of barley, and fresh ears of corn mentioned in the preceding verse, were meant to be placed **before one hundred men, in years of drought** and famine **this was a good** deal of food, which would have sufficed for them. **Rather,** it must mean **that each and every one** of the loaves was to be placed **before one hundred men.** Since he had twenty loaves plus two meals of first-fruits and ears of corn, there must have been 2,200 people present.


###### Ketubot 106a:6
[Ketubot 106a:6](https://torahapp.org/share/book/Ketubot/r/106a:6)

כִּי הֲווֹ מִיפַּטְרִי רַבָּנַן מִבֵּי רַב, הֲווֹ פָּיְישִׁי אַלְפָּא וּמָאתַן רַבָּנַן. מִבֵּי רַב הוּנָא, הֲווֹ פָּיְישִׁי תַּמְנֵי מְאָה רַבָּנַן. רַב הוּנָא הֲוָה דָּרֵישׁ בִּתְלֵיסַר אָמוֹרָאֵי. כִּי הֲווֹ קָיְימִי רַבָּנַן מִמְּתִיבְתָּא דְּרַב הוּנָא וְנָפְצִי גְּלִימַיְיהוּ הֲוָה סָלֵיק אַבְקָא וְכָסֵי לֵיהּ לְיוֹמָא, וְאָמְרִי בְּמַעְרְבָא: קָמוּ לֵיהּ מִמְּתִיבְתָּא דְּרַב הוּנָא בַּבְלָאָה.

**William Davidson Edition - English:**
§ Incidentally, the Gemara relates: **When the Sages would take their leave from the school** of **Rav, 1,200 Sages would remain** behind to continue their studies. When the Sages would take their leave **from the school** of **Rav Huna, eight hundred Sages would remain** behind. **Rav Huna would expound** the lesson **by** means of **thirteen speakers,** who would repeat his statements to the crowds that had gathered to hear him. **When the Sages would arise** from listening to lectures **in the yeshiva of Rav Huna and dust off their cloaks, the dust would rise and block out the sun,** forming a dust cloud that could be seen from afar. **And they would say in the West,** in Eretz Yisrael: **The** scholars **have** just **arisen in the yeshiva of Rav Huna the Babylonian.**


###### Ketubot 106a:7
[Ketubot 106a:7](https://torahapp.org/share/book/Ketubot/r/106a:7)

כִּי מִיפַּטְרִי רַבָּנַן מִבֵּי רַבָּה וְרַב יוֹסֵף, הֲווֹ פָּיְישִׁי אַרְבַּע מְאָה רַבָּנַן, וְקָרוּ לְנַפְשַׁיְיהוּ: ״יַתְמֵי״. כִּי הֲווֹ מִיפַּטְרִי רַבָּנַן מִבֵּי אַבָּיֵי, וְאָמְרִי לַהּ מִבֵּי רַב פָּפָּא, וְאָמְרִי לַהּ מִבֵּי רַב אָשֵׁי, הֲווֹ פָּיְישִׁי מָאתַן רַבָּנַן, וְקָרוּ נַפְשַׁיְיהוּ ״יַתְמֵי דְּיַתְמֵי״.

**William Davidson Edition - English:**
**When the Sages would take their leave from the school** of **Rabba and Rav Yosef, four hundred Sages would remain** behind, **and they would refer to themselves as orphans,** as they were the only ones left from the entire crowd. **When the Sages would take their leave from the school** of **Abaye, and some say from the school** of **Rav Pappa, and some say from the school** of **Rav Ashi, two hundred scholars would remain** behind, **and they would refer to themselves as orphans of orphans.**


###### Ketubot 106a:8
[Ketubot 106a:8](https://torahapp.org/share/book/Ketubot/r/106a:8)

אָמַר רַבִּי יִצְחָק בַּר רְדִיפָא אָמַר רַבִּי אַמֵּי: מְבַקְּרֵי מוּמִין שֶׁבִּירוּשָׁלַיִם, הָיוּ נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: תַּלְמִידֵי חֲכָמִים הַמְלַמְּדִין הִלְכוֹת שְׁחִיטָה לְכֹהֲנִים, הָיוּ נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה.

**William Davidson Edition - English:**
§ The Gemara returns to the issue of those who receive their wages from public funds. **Rabbi Yitzḥak bar Redifa said** that **Rabbi Ami said: Inspectors of blemishes** of consecrated animals **in Jerusalem,** who would examine all animals brought to be sacrificed in the Temple to verify that they were free of any blemishes that would disqualify them from being sacrificed on the altar, **would take their wages from the collection of the** Temple treasury **chamber. Rav Yehuda said** that **Shmuel said: Torah scholars who teach the *halakhot* of slaughter to the priests** of the Temple **would take their wages from** the **collection of the chamber.**


###### Ketubot 106a:9
[Ketubot 106a:9](https://torahapp.org/share/book/Ketubot/r/106a:9)

אָמַר רַב גִּידֵּל אָמַר רַב: תַּלְמִידֵי חֲכָמִים הַמְלַמְּדִים הִלְכוֹת קְמִיצָה לַכֹּהֲנִים, נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מַגִּיהֵי סְפָרִים שֶׁבִּירוּשָׁלַיִם, הָיוּ נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה.

**William Davidson Edition - English:**
**Rav Giddel said** that **Rav said: Torah scholars who teach the *halakhot* of the removal of a handful to the priests would take their wages from the collection of the chamber.** All these scholars were constantly engaged in work necessary for the functioning of the Temple, and therefore they would receive their wages from the Temple treasury. **Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: The proofreaders of** the Torah **scrolls in Jerusalem would take their wages from the collection of the chamber.**


###### Ketubot 106a:10
[Ketubot 106a:10](https://torahapp.org/share/book/Ketubot/r/106a:10)

אָמַר רַב נַחְמָן אָמַר רַב: נָשִׁים הָאוֹרְגוֹת בַּפָּרֹכוֹת, נוֹטְלוֹת שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. וַאֲנִי אוֹמֵר, מִקׇּדְשֵׁי בֶּדֶק הַבַּיִת. הוֹאִיל וּפָרֹכוֹת תַּחַת בִּנְיָן עֲשׂוּיוֹת.

**William Davidson Edition - English:**
**Rav Naḥman said** that **Rav said: The women who weave the curtains** that separate the Temple Sanctuary from the Holy of Holies **would take their wages from the collection of the chamber.** Rav Naḥman added: **But I say** that they would not be paid from the collection of the chamber; rather, their salary would come **from** the funds **consecrated for Temple maintenance.** Why? **Since the curtains served in place** of the solid construction of the **building,** they were part of the Temple itself. Therefore, any work performed for the curtains should be paid for from money allocated for building purposes, not from the funds collected to pay for offerings and the daily needs of the Temple.


###### Ketubot 106a:11
[Ketubot 106a:11](https://torahapp.org/share/book/Ketubot/r/106a:11)

מֵיתִיבִי: נָשִׁים הָאוֹרְגוֹת בַּפָּרֹכוֹת, וּבֵית גַּרְמוּ עַל מַעֲשֵׂה לֶחֶם הַפָּנִים, וּבֵית אַבְטִינָס עַל מַעֲשֵׂה הַקְּטֹרֶת — כּוּלָּן הָיוּ נוֹטְלוֹת שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה!

**William Davidson Edition - English:**
The Gemara **raises an objection** to this: **The women who weave the curtains, and the house of Garmu,** who were in charge **of the preparation of the shewbread, and the house of Avtinas,** who were in charge **of the preparation of the incense, all would take their wages from the collection of the chamber.** This contradicts Rav Naḥman’s claim.


###### Ketubot 106a:12
[Ketubot 106a:12](https://torahapp.org/share/book/Ketubot/r/106a:12)

הָתָם בִּדְבָבֵי. דְּאָמַר רַבִּי זֵירָא אָמַר רַב: שְׁלֹשׁ עֶשְׂרֵה פָּרֹכוֹת הָיוּ בְּמִקְדָּשׁ שֵׁנִי, שֶׁבַע כְּנֶגֶד שִׁבְעָה שְׁעָרִים, אַחַת לְפִתְחוֹ שֶׁל הֵיכָל, וְאַחַת לְפִתְחוֹ שֶׁל אוּלָם. שְׁתַּיִם בַּדְּבִיר, שְׁתַּיִם כְּנֶגְדָּן בָּעֲלִיָּה.

**William Davidson Edition - English:**
The Gemara answers: **There,** it is referring to the curtains **of the gates,** which were not considered part of the actual Temple building but were decorative in purpose. **As Rabbi Zeira said** that **Rav said: There were thirteen curtains in the Second Temple, seven opposite,** i.e., on the inside of, **seven gates, one at the entrance to the Sanctuary, one at the entrance to the Entrance Hall, two** additional curtains **within the partition,** in the Holy of Holies in place of the one-cubit partition, **and two corresponding to them** above **in the upper chamber.**


###### Ketubot 106a:13
[Ketubot 106a:13](https://torahapp.org/share/book/Ketubot/r/106a:13)

תָּנוּ רַבָּנַן: נָשִׁים הַמְגַדְּלוֹת בְּנֵיהֶן לַפָּרָה — הָיוּ נוֹטְלוֹת שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. אַבָּא שָׁאוּל אוֹמֵר: נָשִׁים יְקָרוֹת שֶׁבִּירוּשָׁלַיִם הָיוּ זָנוֹת אוֹתָן וּמְפַרְנְסוֹת אוֹתָן.

**William Davidson Edition - English:**
**The Sages taught:** With regard to **the women who raise their children for** the red **heifer,** i.e., who would raise their children in special places so that they would live their entire lives up to that point in a state of ritual purity, enabling them to draw the water for the purposes of the ritual of the red heifer, these women **would take their wages from the collection of the chamber. Abba Shaul said:** Their wages would not come from the collection of the chamber. Instead, wealthy and **prominent women of Jerusalem would sustain them and provide them with a livelihood.**


###### Ketubot 106a:14
[Ketubot 106a:14](https://torahapp.org/share/book/Ketubot/r/106a:14)

בְּעָא מִינֵּיהּ רַב הוּנָא מֵרַב:

**William Davidson Edition - English:**
**Rav Huna raised a dilemma before Rav:**