| 24a. כל לנטורינהו טפי עדיף והיכא מנח להו אמר ר' ירמיה בין כר לכסת שלא כנגד ראשו,והא תני רבי חייא מניחן בכובע תחת מראשותיו דמפיק ליה למורשא דכובע לבר,בר קפרא צייר להו בכילתא ומפיק למורשהון לבר רב שישא בריה דרב אידי מנח להו אשרשיפא ופריס סודרא עלוייהו,אמר רב המנונא בריה דרב יוסף זימנא חדא הוה קאימנא קמיה דרבא ואמר לי זיל אייתי לי תפילין ואשכחתינהו בין כר לכסת שלא כנגד ראשו והוה ידענא דיום טבילה הוה ולאגמורן הלכה למעשה הוא דעבד,בעי מיניה רב יוסף בריה דרב נחוניא מרב יהודה שנים שישנים במטה אחת מהו שזה יחזיר פניו ויקרא ק"ש וזה יחזיר פניו ויקרא ק"ש א"ל הכי אמר שמואל ואפילו אשתו עמו,מתקיף לה רב יוסף אשתו ולא מיבעיא אחר אדרבה אשתו כגופו אחר לאו כגופו,מיתיבי שנים שישנים במטה אחת זה מחזיר פניו וקורא וזה מחזיר פניו וקורא ותניא אחריתי הישן במטה ובניו ובני ביתו בצדו הרי זה לא יקרא ק"ש אא"כ היתה טלית מפסקת ביניהן ואם היו בניו ובני ביתו קטנים מותר,בשלמא לרב יוסף לא קשיא הא באשתו הא באחר אלא לשמואל קשיא,אמר לך שמואל לרב יוסף מי ניחא והתניא היה ישן במטה ובניו ובני ביתו במטה לא יקרא ק"ש אא"כ היתה טליתו מפסקת ביניהן אלא מאי אית לך למימר אשתו לרב יוסף תנאי היא לדידי נמי תנאי היא:,אמר מר זה מחזיר פניו וקורא ק"ש והא איכא עגבות מסייע ליה לרב הונא דא"ר הונא עגבות אין בהם משום ערוה לימא מסייע ליה לרב הונא האשה יושבת וקוצה לה חלתה ערומה מפני שיכולה לכסות פניה בקרקע אבל לא האיש,תרגמה רב נחמן בר יצחק כגון שהיו פניה טוחות בקרקע:,אמר מר אם היו בניו ובני ביתו קטנים מותר ועד כמה אמר רב חסדא תינוקת בת שלש שנים ויום אחד ותינוק בן ט' שנים ויום אחד איכא דאמרי תינוקת בת י"א שנה ויום אחד ותינוק בן שתים עשרה שנה ויום אחד אידי ואידי עד כדי (יחזקאל טז, ז) שדים נכונו ושערך צמח,א"ל רב כהנא לרב אשי התם אמר רבא אע"ג דתיובתא דשמואל הלכתא כוותיה דשמואל הכא מאי אמר ליה אטו כולהו בחדא מחתא מחתינהו אלא היכא דאיתמר איתמר והיכא דלא איתמר לא איתמר,א"ל רב מרי לרב פפא שער יוצא בבגדו מהו קרא עליה שער שער:,א"ר יצחק טפח באשה ערוה למאי אילימא לאסתכולי בה והא א"ר ששת למה מנה הכתוב תכשיטין שבחוץ עם תכשיטין שבפנים לומר לך כל המסתכל באצבע קטנה של אשה כאילו מסתכל במקום התורף,אלא באשתו ולק"ש,אמר רב חסדא שוק באשה ערוה שנאמר (ישעיהו מז, ב) גלי שוק עברי נהרות וכתיב (ישעיהו מז, ג) תגל ערותך וגם תראה חרפתך אמר שמואל קול באשה ערוה שנא' (שיר השירים ב, יד) כי קולך ערב ומראך נאוה אמר רב ששת שער באשה ערוה שנא' (שיר השירים ד, א) שערך כעדר העזים:,אמר ר' חנינא אני ראיתי את רבי שתלה תפיליו מיתיבי התולה תפיליו יתלו לו חייו,דורשי חמורות אמרו (דברים כח, סו) והיו חייך תלואים לך מנגד זה התולה תפיליו,לא קשיא הא ברצועה הא בקציצה,ואיבעית אימא לא שנא רצועה ולא שנא קציצה אסור וכי תלה רבי בכיסתא תלה,אי הכי מאי למימרא מהו דתימא תיבעי הנחה כספר תורה קמ"ל:,ואמר ר' חנינא אני ראיתי את רבי שגיהק ופיהק ונתעטש ורק | 24a. Because b whatever /b offers more b protection is preferable /b even at the cost of deprecation. b And where /b under his head b does he place them? Rabbi Yirmeya said: /b He places them b between the pillow and the mattress, not /b directly b aligned with his head /b but rather a bit to the side.,The Gemara asks: b Didn’t Rabbi Ḥiyya teach a /b i baraita /i that in that case b he places them in a pouch /b used for phylacteries, directly b under his head? /b The Gemara replies: He does so in a manner b that the bulge /b in the b pouch, /b where the phylacteries are, b protrudes out /b and is not beneath his head.,On this note, the Gemara relates that b Bar Kappara would tie them in /b his b bed curtain and project their bulge outward. Rav Sheisha, son of Rav Idi, would place them on a bench and spread a cloth over them. /b , b Rav Hamnuna, son of Rav Yosef, said: I was once standing before Rava and he told me: Go /b and b bring me /b my b phylacteries. And I found them /b in his bed, b between the mattress and the pillow, not aligned with his head. And I knew /b that b it was the day of /b his wife’s b immersion /b in the ritual bath for purification from the ritual impurity of a menstruating woman, and he certainly engaged in marital relations in order to fulfill the mitzva, b and he did so, /b he sent me to bring him his phylacteries, b to teach us the practical i halakha /i /b in that case., b Rav Yosef, son of Rav Neḥunya, /b who raised a dilemma above, b raised a dilemma before Rav Yehuda: Two individuals sleeping in a single bed, /b given that it was standard practice to sleep without clothing, b what is /b the i halakha /i ; is it permissible b for this /b one b to turn his head /b aside b and recite i Shema /i and for that /b one b turns his head and recites i Shema /i ; /b or is it prohibited because they are unclothed and are considered unfit to recite i Shema /i even though they are covered with a blanket? b He said to him: Shmuel said as follows: /b This is permitted b even /b if b his wife /b is in bed b with him. /b , b Rav Yosef strongly objects to /b this response: You say that he is permitted to recite i Shema /i in bed with b his wife, and needless to say /b he is permitted to do so when in bed with b another. On the contrary, /b since b his wife is like his own flesh, /b and he will not have lustful thoughts of her, it is permitted; b another is not like his own flesh /b and it is prohibited.,The Gemara b raises an objection /b to this from the resolution of an apparent contradiction between two i baraitot /i . It was taught in one i baraita /i : b Two /b unclothed b individuals who are sleeping in a single bed, this /b one b turns his head /b aside b and recites /b i Shema /i b and that /b one b turns his head /b aside b and recites /b i Shema /i . b And it was taught in another /b i baraita /i : b One who is sleeping in bed and his /b unclothed b children and members of his household are beside him, may not recite i Shema /i unless a garment separates between them. If his children and the members of his household were minors, it is permitted /b to recite i Shema /i even without a garment separating between them., b Granted, according to Rav Yosef, /b the apparent contradiction between the two i baraitot /i b is not difficult, /b as b this /b i baraita /i is referring to a case b where his wife /b is in the bed with him, b while this /b other i baraita /i is referring to a case b where another /b person is in bed with him and there is concern lest he will have lustful thoughts. b However, according to Shmuel, /b who permits one to recite i Shema /i regardless of who is in bed with him, b it is /b indeed b difficult. /b How would he interpret the i baraita /i that prohibits?,The Gemara replies: b Shmuel /b could have b said to you: And according to Rav Yosef’s /b opinion, b does it /b work out b well? Wasn’t it taught /b in that same i baraita /i that b one who is sleeping in bed and his children and members of his household are beside him, may not recite i Shema /i unless a garment separates between them? /b Doesn’t Rav Yosef hold that his wife is like his own flesh and no separation is necessary? b Rather, what have you to say /b in response? b Rav Yosef holds that there is a tannaitic /b dispute in the case of b one’s wife; I, too, hold that it is a tannaitic /b dispute, and I accept the ruling of one of the i baraitot /i .,The Gemara reverts to clarify something mentioned above. b The Master said /b in a i baraita /i : b This /b one b turns his head /b aside b and recites i Shema. /i /b The Gemara notes a difficulty: b Aren’t there /b bare b buttocks? /b This b supports /b the opinion of b Rav Huna, as Rav Huna said: Buttocks do not constitute nakedness. Let us say /b that the following mishna b supports Rav Huna’s /b opinion: b A woman sits and separates her i ḥalla /i naked, /b despite the fact that she must recite a blessing over the separation of the i ḥalla /i , b because she can cover her face, /b a euphemism for her genitals, b in the ground, but a male, /b whose genitals are not covered when he sits, may b not /b do so. The mishna teaches that exposed buttocks do not constitute nakedness., b Rav Naḥman bar Yitzḥak interpreted /b the mishna as referring to b a case where her face, /b genitals, b was completely covered in the ground /b such that her posterior was covered by the ground. Therefore, proof for Rav Huna’s opinion cannot be brought from this mishna., b The Master said /b in a i baraita /i : b If his children and the members of his household were minors, /b even though they are unclothed, b it is permitted /b to recite i Shema /i even without a garment separating between them. The Gemara asks: b Until what /b age is one still considered a minor? b Rav Ḥisda said: A girl /b until she is b three years and one day old, and a boy /b until b he is nine years and one day old, /b for these are the ages from which a sexual act in which they participate is considered a sexual act. b Some say: A girl eleven years and one day old and a boy of twelve years and one day old, /b as that is the age at which they are considered adults in this regard. This age is only approximate, as the age of majority for both b this, /b the boy, b and that, /b the girl, is b at /b the onset of puberty in accordance with the verse: b “Your breasts were formed and your hair was grown” /b (Ezekiel 16:7)., b Rav Kahana said to Rav Ashi: There, /b with regard to the law of phylacteries, b Rava said: Despite a conclusive refutation /b of the opinion b of Shmuel, the i halakha /i is in accordance with /b the opinion b of Shmuel. Here, what /b is the ruling? b He said to him: Were all of them woven in the same /b act of b weaving? /b Are there no distinctions between different cases? b Rather, where it is stated, it is stated, and where it is not stated, it is not stated, /b and there is no comparison., b Rav Mari said to Rav Pappa: /b Does it constitute nakedness b if one’s /b pubic b hair protruded from his garment? /b Rav Pappa said b about him: A hair, a hair. /b You are splitting hairs and being pedantic over trivialities., b Rabbi Yitzḥak stated: An /b exposed b handbreadth in a woman /b constitutes b nakedness. /b The Gemara asks: Regarding b which /b i halakha /i was this said? b If you say /b that it comes to prohibit b looking at /b an exposed handbreadth in b her, didn’t Rav Sheshet say: Why did the verse enumerate /b “anklets and bracelets, rings, earrings and girdles” (Numbers 31:50), b jewelry that is /b worn b externally, /b over her clothing, e.g., bracelets, b together with jewelry /b worn b internally, /b beneath her clothing, near her nakedness, e.g., girdles? This was b to tell you: Anyone who gazes upon a woman’s little finger /b is considered b as if he gazed upon her /b naked b genitals, /b for if his intentions are impure, it makes no difference where he looks or how much is exposed; even less than a handbreadth., b Rather, /b it is referring even to b his wife, with regard to /b the b recitation of i Shema /i . /b One may not recite i Shema /i before an exposed handbreadth of his wife.,Along these lines, b Rav Ḥisda said: /b Even b a woman’s /b exposed b leg /b is considered b nakedness, as it is stated: “Uncover the leg and pass through the rivers” /b (Isaiah 47:2), b and it is written /b in the following verse: b “Your nakedness shall be revealed and your shame shall be seen” /b (Isaiah 47:3). b Shmuel /b further b stated: A woman’s /b singing b voice is /b considered b nakedness, /b which he derives from the praise accorded a woman’s voice, b as it is stated: “Sweet is your voice and your countece is alluring” /b (Song of Songs 2:14). Similarly, b Rav Sheshet stated: /b Even b a woman’s hair is /b considered b nakedness, /b for it too is praised, b as it is written: “Your hair is like a flock of goats, /b trailing down from Mount Gilead” (Song of Songs 4:1).,The Gemara resumes its discussion of phylacteries. b Rabbi Ḥanina said: I saw Rabbi /b Yehuda HaNasi b hang his phylacteries. /b The Gemara b raises an objection: /b It was taught in a i baraita /i that b one who hangs his phylacteries will have his life hang /b in the balance.,Moreover, b the Symbolic Interpreters /b of the Torah b said /b that the verse: b “And your life shall hang in doubt before you [ i minneged /i ]” /b (Deuteronomy 28:66), that is the punishment of b one who hangs his phylacteries. /b ,The Gemara replies: This apparent contradiction b is not difficult, as this /b i baraita /i , which condemns one who hangs his phylacteries, refers to one who hangs them b by the strap, /b allowing the leather boxes into which the parchment is placed to dangle in a deprecating way, which is certainly prohibited. b That /b i baraita /i , which relates that Rabbi Yehuda HaNasi would hang his phylacteries and that it is clearly permitted, refers to when one hangs them b from the box /b with the straps dangling., b And if you wish, say /b another explanation instead: b There is no difference /b whether he hangs the phylacteries from the b strap and there is no difference /b whether he hangs the phylacteries from b the box; /b both b are prohibited. And when Rabbi /b Yehuda HaNasi b hung /b his phylacteries, b he hung them in /b their b pouch. /b ,The Gemara asks: b If so, what /b is the purpose b to relate /b that incident? The Gemara replies: b Lest you say /b that phylacteries b would require placement /b atop a surface, b as /b is the custom with b a Torah scroll. /b Therefore, b it teaches us /b that this is unnecessary.,Since Rabbi Ḥanina related a story involving Rabbi Yehuda HaNasi, the Gemara cites another such story. b Rabbi Ḥanina said: I saw Rabbi /b Yehuda HaNasi, while he was praying, b belch, yawn, sneeze, spit, /b |
