(a)What does the Beraisa say about someone who Davens when he needs to relieve himself (for Gedolim)?
(b)According to Rav Z'vid (or Rav Yehudah), on what condition does this not apply?
(c)How does Rav Sheishes explain this? For how long must one be able to restrain oneself?
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)In what form do others cite Rav Z'vid's condition?
(b)What did Rav Z'vid subsequently say?
(c)What does Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan learn from the Pasuk in Amos "Hikon Lik'ras Elokecha Yisrael"?
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)How does Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan explain the Pasuk in Koheles "Sh'mor Ragl'cha ka'asher Teilech el Beis ha'Elokim"? Against what should one guard oneself?
(b)Why should one then need to go the House of Hash-m?
(c)How does Rava explain the continuation of the Pasuk "ve'Karov Lish'mo'a? To whom should one listen?
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)How do we initially explain the continuation of the Pasuk "mi'Teis ha'Kesilim Zevach"?
(b)What problem do we have with that, based on the conclusion "ki Einam Yod'im La'asos Ra"?
(c)How do we therefore reinterpret the previous phrase? What is wrong with the Korbanos brought by the fools?
(d)So what does Hash-m say about them?
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)How does Rav Papa (or his son, Rav Chanina) explain the above Pasuk "Sh'mor Ragl'cha ka'asher Teilech el Beis ha'Elokim" in connection with someone who is Davening the Amidah?
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)What does the Beraisa say about someone who is wearing Tefilin who enters a bathroom (in the fields)?
(b)Rav Acha bar Rav Huna citing Rav Sheishes establishes this by a Beis ha'Kisei Kavu'a. What is a Beis ha'Kisei Kavu'a'?
(c)What does he do with them after having taken them off?
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)What if it is a Beis ha'Kisei Arai (that is being used for the first time)?
(b)What must he do upon leaving the bathroom?
(c)Why is this necessary even if it is a Beis ha'Kisei Arai?
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)What She'eilah do we now ask with regard to entering a Beis ha'Kisei in order to urinate?
(b)Ravina permits it. What does Rav Ada bar Masna say?
(c)With whom did Rava concur when they asked him for his opinion?
(d)Some say that it is because he may need to make Gedolim. What reason do others give for the prohibition?
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. What do Beis Hillel say?
(b)What objection do we raise to Rebbi Akiva, who maintains that one should enter the Beis ha'Kisei holding the Tefilin in one's garment?
(c)How do we therefore amend his statement?
(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. Why not on the window sill on the outside?
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. Who subsequently took them?
(b)What did she then do?
(c)How did the Talmid react?
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. Why did they switch over to placing them in the windows of walls next to the roads, before proceeding into the field?
(b)What did they finally do, when people in the street began taking them?
(c)What did Rebbi Meyasha the grandson of Rebbi Yehoshua ben Levi say one should do with one's Tefilin whilst relieving oneself?
(d)What does Rav Yosef bar Minyumi Amar Rav Nachman add about the strap?
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 is time to don the Tefilin before nightfall. What does he do if there is not?
(b)Why must the bag be at least the size of a Tefach?
(c)Rabah bar bar Chanah Amar Rebbi Yochanan makes a similar statement. What does he say someone should do with his Tefilin if he is relieving himself ...
1. ... in the day in the field?
2. ... in the night in his house?
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. What does he say about a bag that was not initially made to hold Tefilin?
(b)Why is that?
(c)How does Mar Zutra (or Rav Ashi) prove this from the Din of little sealed earthenware vessels that are in the same room as a Meis?
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)What did Rabah bar bar Chanah testify about Rebbi Yochanan. What distinction did he draw between Sifrei Agadta and Tefilin when he would go to the Beis ha'Kisei?
(b)Why did he do that?
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).
23b----------------------------------------23b
15)
(a)What does the Beraisa say about holding Tefilin in one's hands or a Seifer-Torah in one's arms whilst one is ...
1. ... Davening?
2. ... urinating?
3. ... sleeping?
(b)What about a short nap?
(c)What is the reason for the latter?
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)With regard to which of the above does Shmuel add a knife, money and a dish?
(b)Which fourth item does he include in the list?
(c)What is the reason for prohibition?
(d)What is the problem with the above ruling with regard to urinating?
(e)Like whom does Rava Amar Rav Sheishes therefore establish the Beraisa?
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 I forbade you there', which we assume, is still talking about Tefilin. How do we interpret 'here' and 'there'?
(b)On what grounds do we think that this must go according to Beis Hillel and not Beis Shamai?
(c)We answer that it refers (not to Tefilin, but) to Tefach Tefachayim. What does this mean?
(d)To explain 'here' and 'there', we now cite two B'raisos, both of which permit revealing one Tefach at the back. What do the two respective opinions say about the front?
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)What is the problem with establishing the Beraisa which permits two Tefachim in front by Ketanim, and the Beraisa which forbids it by Gedolim?
(b)So we conclude that both Beraisos are speaking by Gedolim. How do we then reconcile them? To whom is the Beraisa which ...
1. ... permits two Tefachim at the front referring? Why is that?
2. ... forbids anything in the front?
(c)How do we now explain the Beraisa 'The things that I permitted you here I forbade you there'?
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!'. What does this mean?
(b)How does it pose a Kashya on the current explanation?
(c)So what is the conclusion regarding ...
1. ... the Beraisa's context? What is the Beraisa talking about?
2. ... Rava Amar Rav Sheishes's interpretation of the Beraisa (that distinguishes between men and women regarding Gedolim)?
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)? How do we answer the Kashya?
(b)How does that explain the prohibition of urinating with Tefilin in one's hand?
(c)Then what does the Tana mean when it says 'Zehu Kal va'Chomer she'Ein alav Teshuvah'?
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. Why is that?
(b)What alternative instructions does the Tana issue?
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)What does Rebbi Yitzchak require a person who is about to a eat a full meal to do with his Tefilin?
(b)Rebbi Chiya disagrees. What does he say one should do with one's Tefilin when eating a fixed meal?
(c)What does he mean when he concludes that this is the right thing to do ('ve'Chein Hadur lo')?
(d)We ask up to when should he remain without Tefilin, according to Rebbi Chiya. What does Rav Nachman bar Yitzchak answer?
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. What does 'be'Afr'kuseih' mean?
(b)How do we reconcile this with another Beraisa, which forbids it?
(c)This answer is based on a ruling of Rav Chisda. What did Rav Chisda say about someone who ...
1. ... designated a Tefilin-bag for Tefilin and subsequently placed them inside it?
2. ... designated a Tefilin-bag for Tefilin but did not yet place them inside it?
3. ... placed Tefilin inside it without actually designating it for Tefilin?
(d)What is the source for the latter ruling?
(e)With which of the above cases does Abaye, who holds 'Hazmanah Milsa hi' disagree?
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)What She'eilah did Rav Yosef b'rei de'Rav Nechunyah ask Rav Yehudah about placing one's Tefilin when going to bed?
(b)Why did he not ask about placing them under his feet?
(c)What did Rav Yehudah citing Shmuel reply?
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. On what condition does the Tana permit placing them underneath one's cushion?
(b)On what condition does he permit placing them close to one's cushion?
(c)What did Rav Yehudah say about the Kashya from the Beraisa?
(d)What ruling does Rava issue, despite the Tiyuvta on Shmuel?
(e)Why is that?
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.
