1)

(a)The Beraisa refers to the Tefilah of someone who Davens when he needs to relieve himself (for Gedolim) as - an abomination.

(b)According to Rav Z'vid (or Rav Yehudah), this does not apply - as long as one is able to hold oneself back ...

(c)Rav Sheishes gives the time limit for that as - one Parsah (four Mil).

2)

(a)According to others Rav Z'vid's condition - is mentioned directly in the Beraisa ...

(b)... and it was Rav Z'vid - who added the Shi'ur of a Parsah.

(c)Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan learns from the Pasuk in Amos "Hikon Lik'ras Elokecha Yisrael" - that someone who needs to relieve oneself should not Daven.

3)

(a)Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan explains the Pasuk in Koheles "Sh'mor Ragl'cha ka'asher Teilech el Beis ha'Elokim" to mean - that one should one guard oneself against sinning ...

(b)... in order to avoid having to go to the House of Hash-m to bring a Korban Chatas,

(c)Rava explains that when the Pasuk continues "ve'Karov Lish'mo'a", it means - that one should listen to the words of the Chachamim, who do Teshuvah when the need to do so arises.

4)

(a)We initially explain the continuation of the Pasuk "mi'Teis ha'Kesilim Zevach" - to mean that it is preferable to listen to the Chachamim than to b ring a Korban without Teshuvah, like the fools.

(b)The problem with this is - the conclusion "ki Einam Yod'im La'asos Ra", which implies that those Resha'im do not know how to do evil, in which case they are not Resha'im, but Tzadikim.

(c)We therefore reinterpret the previous phrase to mean that one should not be like the fools who do not know whether they are bringing their Korban for having done something good or something bad.

(d)Hash-m declares - that if they cannot distinguish between good and bad, they should not bring Korbanos.

5)

(a)Rav Papa (or his son, Rav Chanina) explains the above Pasuk ("Sh'mor Ragl'cha ka'asher Teilech el Beis ha'Elokim") to mean - that one should guard oneself against letting wind whilst Davening the Amidah.

6)

(a)The Beraisa requires about someone who is wearing Tefilin who enters a bathroom (in the fields) - to remove them at a distance of four Amos.

(b)Rav Acha bar Rav Huna citing Rav Sheishes establishes this by a 'Beis ha'Kisei Kavu'a' - one that has been used before.

(c)After having taken them off - he holds them in his hand until he has finished.

7)

(a)If it is a Beis ha'Kisei Arai (that is being used for the first time) - he is permitted to take off his Tefilin and to do his needs immediately.

(b)Upon leaving the bathroom - he must first walk four Amos before putting on his Tefilin again ...

(c)... even if it is a Beis ha'Kisei Arai - because now that he used it, it has become a Beis ha'Kisei Kavu'a.

8)

(a)We now ask - whether one may regard to enter a Beis ha'Kisei in order to urinate wearing Tefilin.

(b)Ravina permits it. Rav Ada bar Masna - maintains that it is forbidden.

(c)When they asked Rava for his opinion, he concurred with - Rav Ada bar Masna.

(d)Some say that it is because he may need to make Gedolim. According to others, it is because he may let wind.

9)

(a)In another Beraisa which discusses the same case as the previous one, Beis Shamai requires the person entering the Beis ha'Kisei to place his Tefilin on the windowsill of the Beis ha'Kisei. Beis Hillel rules - that he should take the Tefilin into the Beis ha'Kisei and hold them in his hand.

(b)We object to Rebbi Akiva, who maintains that one should enter the Beis ha'Kisei holding the Tefilin in one's garment - in that they are likely to slip out and fall.

(c)We therefore amend his statement - to read 'in his garment which he is holding in his hand'.

(d)According to him, once inside the Beis ha'Kisei, he places his Tefilin on one of the holes on the inside of the wall, not on the window sill on the outside - in case someone passing by takes them, and this leads to his falling suspect (as we shall now see).

10)

(a)The previous ruling of Rebbi Akiva followed an incident that took place at that time, when a Talmid-placed his Tefilin on the window-sill - when a passing prostitute took them ...

(b)... and took them to the Beis-ha'Medrash, where she claimed that the Talmid had given them to her as payment for her services.

(c)The Talmid reacted - by climbing up to the roof and falling off.

11)

(a)Another Beraisa informs us that initially they would place their Tefilin in the holes of the walls behind which they relieved themselves. They switched over to placing them in the windows of walls next to the roads, before proceeding into the field - because the mice were taking them.

(b)When people in the street began taking them - they entered the Beis-ha'Kisei with their Tefilin in their hands.

(c)Rebbi Meyasha the grandson of Rebbi Yehoshua ben Levi says that whilst one is relieving oneself - one should roll one's Tefilin together (like a Seifer) and hold them next to one's heart.

(d)Rav Yosef bar Minyumi Amar Rav Nachman adds - that one should not allow the strap to protrude one Tefach from one's hand.

12)

(a)According to Ya'akov bar Acha Amar Rebbi Zeira, all this applies only if there will still be time to don the Tefilin before nightfall. Otherwise, he places them in a bag measuring at least a Tefach and puts them on the ground.

(b)The bag must be at least the size of a Tefach - in order to serve as an Ohel to separate the Tefilin from the ground.

(c)Rabah bar bar Chanah Amar Rebbi Yochanan makes a similar statement. He says that if someone is relieving himself ...

1. ... in the day in the field - he should do like Rebbi Meyasha the grandson of Rebbi Yehoshua ben Levi.

2. ... in the night in his house - he should do like Ya'akov bar Acha Amar Rebbi Zeira.

13)

(a)Abaye qualifies the Tefach bag of Rebbi Ya'akov bar Acha to a Tefilin-bag. He says that a bag that was not initially made to hold Tefilin - need not measure a Tefach ...

(b)... because whereas a Tefilin-bag which is specifically made to hold Tefilin, and which therefore appears to be Bateil to the Tefilin, there is no reason for a bag which is not made specifically for Din to be a certain size.

(c)Mar Zutra (or Rav Ashi) proves this from the Din of little sealed earthenware vessels that are in the same room as a Meis - which prevent whatever is inside from becoming Tamei, even if the measure less than a Tefach (See Tosfos).

14)

(a)Rabah bar bar Chanah testified that when Rebbi Yochanan would go to the Beis ha'Kisei - he would hand them Sifrei Agadta but not Tefilin ...

(b)... because, he claimed, since the Chachamim permitted going in with them and guarding them, if he guarded them, they would guard him against Mazikin (demons).

15)

(a)The Beraisa forbids holding Tefilin in one's hands or a Seifer-Torah in one's arms whilst one is ...

1. ... Davening ...

2. ... urinating or ...

3. ... sleeping, even it is only ...

(b)... a short nap ...

(c)... in case they inadvertently drop on to the floor.

16)

(a)Shmuel adds a knife, money and a dish - to the prohibition of Davening whilst holding them.

(b)The fourth item he includes in the list is - a loaf of bread ...

(c)... because his mind is on them and he is unable to concentrate on his Tefilah properly.

(d)The problem with the above ruling with regard to urinating is - that, since Beis Hillel previously permitted holding one's Tefilin even whilst defecating, it ought certainly to be permitted whilst urinating.

(e)Rava Amar Rav Sheishes therefore establishes the Beraisa - like Beis Shamai.

17)

(a)We query Rava however from the Beraisa itself, which continues 'The things that I permitted you here - (by a Beis ha'Kisei Kavu'a), I forbade you there' - (by a Beis ha'Kisei Arai), which we assume, is still talking about Tefilin.

(b)We think that this must go according to Beis Hillel and not Beis Shamai - since the latter (in the Beraisa that we discussed earlier) did not permit anything.

(c)We answer that it refers (not to Tefilin, but) to Tefach Tefachayim - with reference to how much of one's body one is permitted to reveal in a Beis-ha'Kisei).

(d)To explain 'here' and 'there', we now cite two B'raisos, both of which permit revealing one Tefach at the back. In the front however, one B'raisa permits two Tefachim, the other, nothing at all.

18)

(a)The problem with establishing the Beraisa which permits two Tefachim in front by Ketanim, and the Beraisa which forbids it by Gedolim is - why by Ketanim, the Tana permits anything at all at the back.

(b)So we conclude that both Beraisos are speaking by Gedolim, and we reconcile them by establishing the Beraisa which ...

1. ... permits two Tefachim at the front - to men (who automatically urinate even during Gedolim.

2. ... forbids anything in the front - by women.

(c)We now explain the Beraisa 'The things that I permitted you here I forbade you there' to mean that what the Tana permits by men he forbids by women.

19)

(a)We refute this answer too however, by citing the conclusion of the Beraisa 'This is a Kal va'Chomer which has no answer!', meaning - that one can query it with a Kal va'Chomer on which the Tana has no answer.

(b)This poses a Kashya on the current explanation (which distinguishes between men and women) - which is perfectly logical and totally irrefutable.

(c)The conclusion regarding ...

1. ... the Beraisa's context therefore is - that it is talking about Tefilin.

2. ... Rava Amar Rav Sheishes's interpretation of the Beraisa (that distinguishes between men and women regarding Gedolim) - is 'Tiyuvta'.

20)

(a)The question remains however, if one is permitted to enter a Beis ha'Kisei Kavu'a (for Gedolim) with Tefilin, how much more so, a Beis ha'Kisei Arai (for Ketanim)? We answer - that Ketanim is worse inasmuch as drops splash on one's legs whilst he urinates.

(b)Consequently, seeing as Chazal obligate wiping them away before leaving the Beis-ha'Kisei, he cannot possibly hold his Tefilin in his hands when he urinates.

(c)And when the Tana says 'Zehu Kal va'Chomer she'Ein alav Teshuvah' - he means that one should not present this Halachah with just the Kal va'Chomer, but should give the reason as well.

21)

(a)The Beraisa instructs a person who is about to a eat a fixed meal to first walk ten times four Amos - in order to relieve oneself (Gedolim) before eating, since it is a disgrace (not nice) to have to relieve oneself in the middle of a meal.

(b)Alternatively, the Tana says, he should walk for times ten Amos.

22)

(a)Rebbi Yitzchak requires a person who is about to a eat a full meal - to take off his Tefilin before entering the room.

(b)Rebbi Chiya disagrees. According to him, he places them on the table.

(c)When he concludes that this is the right thing to do ('ve'Chein Hadur lo'), he means - that by doing so, they are ready to don as soon as he has finished eating.

(d)We ask up to when should he remain without Tefilin, according to Rebbi Chiya. Rav Nachman bar Yitzchak answers - until the time to Bench arrives.

23)

(a)One Beraisa permits wrapping one's Tefilin together with one's money 'be'Afr'kuseih' - in his head-cloth (generally worn by Talmidei-Chachamim).

(b)We reconcile this with another Beraisa, which forbids it - by establishing the former where he did not designate it for Tefilin, and the latter, where he did.

(c)This answer is based on a ruling of Rav Chisda, who said that someone who ...

1. ... designated a Tefilin-bag for Tefilin and subsequently placed them inside it - may not place money in it.

2. ... designated a Tefilin-bag for Tefilin but did not yet place them inside it or if he ...

3. ... placed Tefilin inside it without actually designating it for Tefilin - then he may.

(d)The source for the latter ruling is - a Beraisa (quoted in Sanhedrin), which states that even if one has used a Tefilin-bag for Tefilin, one is permitted to then use it for money.

(e)Abaye, who holds 'Hazmanah Milsa hi' disagrees with - the middle case, because, once designating the bag for Tefilin, even without actually using it, places a prohibition on it to be used for anything else.

24)

(a)Rav Yosef b'rei de'Rav Nechunyah asked Rav Yehudah whether, when going to bed - one may to place one's Tefilin underneath one's cushion.

(b)He did not ask about placing them under his feet - because he took it for granted that this is disrespectful and therefore prohibitted.

(c)Rav Yehudah citing Shmuel, replied - that it is permitted, even when his wife is with him.

25)

(a)We query Shmuel from a Beraisa, which forbids placing one's Tefilin underneath one's feet, and which permits placing them underneath one's cushion - provided one's wife is not with him.

(b)The Tana does however, permit placing them close to one's cushion - as long as they are at least three Tefachim higher or three Tefachim lower than the cushion.

(c)Rav Yehudah - had no answer to the Kashya from the Beraisa, and we remain with a Tiyuvta on Shmuel.

(d)Despite the Tiyuvta on Shmuel - Rava rules that the Halachah is like him ...

(e)... because guarding Tefilin overrides any disgrace that guarding them may entail.