| 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 bwhateveroffers more bprotection is preferableeven at the cost of deprecation. bAnd whereunder his head bdoes he place them? Rabbi Yirmeya said:He places them bbetween the pillow and the mattress, notdirectly baligned with his headbut rather a bit to the side.,The Gemara asks: bDidn’t Rabbi Ḥiyya teach a ibaraitathat in that case bhe places them in a pouchused for phylacteries, directly bunder his head?The Gemara replies: He does so in a manner bthat the bulgein the bpouch,where the phylacteries are, bprotrudes outand is not beneath his head.,On this note, the Gemara relates that bBar Kappara would tie them inhis bbed 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, bRav Hamnuna, son of Rav Yosef, said: I was once standing before Rava and he told me: Goand bbring memy bphylacteries. And I found themin his bed, bbetween the mattress and the pillow, not aligned with his head. And I knewthat bit was the day ofhis wife’s bimmersionin 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, band he did so,he sent me to bring him his phylacteries, bto teach us the practical ihalakha /iin that case., bRav Yosef, son of Rav Neḥunya,who raised a dilemma above, braised a dilemma before Rav Yehuda: Two individuals sleeping in a single bed,given that it was standard practice to sleep without clothing, bwhat isthe ihalakha /i; is it permissible bfor thisone bto turn his headaside band recite iShemaand for thatone bturns his head and recites iShema /i;or is it prohibited because they are unclothed and are considered unfit to recite iShemaeven though they are covered with a blanket? bHe said to him: Shmuel said as follows:This is permitted bevenif bhis wifeis in bed bwith him. /b, bRav Yosef strongly objects tothis response: You say that he is permitted to recite iShemain bed with bhis wife, and needless to sayhe is permitted to do so when in bed with banother. On the contrary,since bhis wife is like his own flesh,and he will not have lustful thoughts of her, it is permitted; banother is not like his own fleshand it is prohibited.,The Gemara braises an objectionto this from the resolution of an apparent contradiction between two ibaraitot /i. It was taught in one ibaraita /i: bTwounclothed bindividuals who are sleeping in a single bed, thisone bturns his headaside band recites iShema band thatone bturns his headaside band recites iShema /i. bAnd it was taught in another ibaraita /i: bOne who is sleeping in bed and hisunclothed bchildren and members of his household are beside him, may not recite iShemaunless a garment separates between them. If his children and the members of his household were minors, it is permittedto recite iShemaeven without a garment separating between them., bGranted, according to Rav Yosef,the apparent contradiction between the two ibaraitot bis not difficult,as bthis ibaraitais referring to a case bwhere his wifeis in the bed with him, bwhile thisother ibaraitais referring to a case bwhere anotherperson is in bed with him and there is concern lest he will have lustful thoughts. bHowever, according to Shmuel,who permits one to recite iShemaregardless of who is in bed with him, bit isindeed bdifficult.How would he interpret the ibaraitathat prohibits?,The Gemara replies: bShmuelcould have bsaid to you: And according to Rav Yosef’sopinion, bdoes itwork out bwell? Wasn’t it taughtin that same ibaraitathat bone who is sleeping in bed and his children and members of his household are beside him, may not recite iShemaunless a garment separates between them?Doesn’t Rav Yosef hold that his wife is like his own flesh and no separation is necessary? bRather, what have you to sayin response? bRav Yosef holds that there is a tannaiticdispute in the case of bone’s wife; I, too, hold that it is a tannaiticdispute, and I accept the ruling of one of the ibaraitot /i.,The Gemara reverts to clarify something mentioned above. bThe Master saidin a ibaraita /i: bThisone bturns his headaside band recites iShema. /iThe Gemara notes a difficulty: bAren’t therebare bbuttocks?This bsupportsthe opinion of bRav Huna, as Rav Huna said: Buttocks do not constitute nakedness. Let us saythat the following mishna bsupports Rav Huna’sopinion: bA woman sits and separates her iḥallanaked,despite the fact that she must recite a blessing over the separation of the iḥalla /i, bbecause she can cover her face,a euphemism for her genitals, bin the ground, but a male,whose genitals are not covered when he sits, may bnotdo so. The mishna teaches that exposed buttocks do not constitute nakedness., bRav Naḥman bar Yitzḥak interpretedthe mishna as referring to ba case where her face,genitals, bwas completely covered in the groundsuch that her posterior was covered by the ground. Therefore, proof for Rav Huna’s opinion cannot be brought from this mishna., bThe Master saidin a ibaraita /i: bIf his children and the members of his household were minors,even though they are unclothed, bit is permittedto recite iShemaeven without a garment separating between them. The Gemara asks: bUntil whatage is one still considered a minor? bRav Ḥisda said: A girluntil she is bthree years and one day old, and a boyuntil bhe is nine years and one day old,for these are the ages from which a sexual act in which they participate is considered a sexual act. bSome say: A girl eleven years and one day old and a boy of twelve years and one day old,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 bthis,the boy, band that,the girl, is batthe onset of puberty in accordance with the verse: b“Your breasts were formed and your hair was grown”(Ezekiel 16:7)., bRav Kahana said to Rav Ashi: There,with regard to the law of phylacteries, bRava said: Despite a conclusive refutationof the opinion bof Shmuel, the ihalakhais in accordance withthe opinion bof Shmuel. Here, whatis the ruling? bHe said to him: Were all of them woven in the sameact of bweaving?Are there no distinctions between different cases? bRather, where it is stated, it is stated, and where it is not stated, it is not stated,and there is no comparison., bRav Mari said to Rav Pappa:Does it constitute nakedness bif one’spubic bhair protruded from his garment?Rav Pappa said babout him: A hair, a hair.You are splitting hairs and being pedantic over trivialities., bRabbi Yitzḥak stated: Anexposed bhandbreadth in a womanconstitutes bnakedness.The Gemara asks: Regarding bwhich ihalakhawas this said? bIf you saythat it comes to prohibit blooking atan exposed handbreadth in bher, didn’t Rav Sheshet say: Why did the verse enumerate“anklets and bracelets, rings, earrings and girdles” (Numbers 31:50), bjewelry that isworn bexternally,over her clothing, e.g., bracelets, btogether with jewelryworn binternally,beneath her clothing, near her nakedness, e.g., girdles? This was bto tell you: Anyone who gazes upon a woman’s little fingeris considered bas if he gazed upon hernaked bgenitals,for if his intentions are impure, it makes no difference where he looks or how much is exposed; even less than a handbreadth., bRather,it is referring even to bhis wife, with regard tothe brecitation of iShema /i.One may not recite iShemabefore an exposed handbreadth of his wife.,Along these lines, bRav Ḥisda said:Even ba woman’sexposed blegis considered bnakedness, as it is stated: “Uncover the leg and pass through the rivers”(Isaiah 47:2), band it is writtenin the following verse: b“Your nakedness shall be revealed and your shame shall be seen”(Isaiah 47:3). bShmuelfurther bstated: A woman’ssinging bvoice isconsidered bnakedness,which he derives from the praise accorded a woman’s voice, bas it is stated: “Sweet is your voice and your countece is alluring”(Song of Songs 2:14). Similarly, bRav Sheshet stated:Even ba woman’s hair isconsidered bnakedness,for it too is praised, bas it is written: “Your hair is like a flock of goats,trailing down from Mount Gilead” (Song of Songs 4:1).,The Gemara resumes its discussion of phylacteries. bRabbi Ḥanina said: I saw RabbiYehuda HaNasi bhang his phylacteries.The Gemara braises an objection:It was taught in a ibaraitathat bone who hangs his phylacteries will have his life hangin the balance.,Moreover, bthe Symbolic Interpretersof the Torah bsaidthat the verse: b“And your life shall hang in doubt before you [ iminneged /i]”(Deuteronomy 28:66), that is the punishment of bone who hangs his phylacteries. /b,The Gemara replies: This apparent contradiction bis not difficult, as this ibaraita /i, which condemns one who hangs his phylacteries, refers to one who hangs them bby the strap,allowing the leather boxes into which the parchment is placed to dangle in a deprecating way, which is certainly prohibited. bThat ibaraita /i, which relates that Rabbi Yehuda HaNasi would hang his phylacteries and that it is clearly permitted, refers to when one hangs them bfrom the boxwith the straps dangling., bAnd if you wish, sayanother explanation instead: bThere is no differencewhether he hangs the phylacteries from the bstrap and there is no differencewhether he hangs the phylacteries from bthe box;both bare prohibited. And when RabbiYehuda HaNasi bhunghis phylacteries, bhe hung them intheir bpouch. /b,The Gemara asks: bIf so, whatis the purpose bto relatethat incident? The Gemara replies: bLest you saythat phylacteries bwould require placementatop a surface, basis the custom with ba Torah scroll.Therefore, bit teaches usthat this is unnecessary.,Since Rabbi Ḥanina related a story involving Rabbi Yehuda HaNasi, the Gemara cites another such story. bRabbi Ḥanina said: I saw RabbiYehuda HaNasi, while he was praying, bbelch, yawn, sneeze, spit, /b |
