1)
(a)What did Rav Huna say about someone who inadvertently enters a bathroom still wearing his Tefilin?
(b)What problem do we have with that?
(c)How does Rav Nachman bar Yitzchak therefore amend Rav Huna's initial statement?
(d)How do we query that ruling too?
(e)And we answer with a Beraisa quoting Raban Shimon ben Gamliel. What does Raban Shimon ben Gamliel say about ...
1. ... an 'Amud' that one draws back into the body?
2. ... urine that one draws back into the body?
1)
(a)Rav Huna rules that someone who inadvertently enters a bathroom still wearing his Tefilin - should place his hand on them until he has finished.
(b)The problem with that is - what right he has to wear his Tefilin all that time.
(c)Rav Nachman bar Yitzchak therefore amends Rav Huna's initial statement to - until the first 'Amud' has finished.
(d)We query that ruling too however - inasmuch as he ought to remove his Tefilin immediately.
(e)And we answer with a Beraisa quoting Raban Shimon ben Gamliel, who says that ...
1. ... an 'Amud' that one draws back into the body - causes dropsy (an illness that results in the stomach to swell).
2. ... urine that one draws back into the body - causes jaundice.
2)
(a)Rav Huna and Rav Chisda argue over whether someone is permitted the Sh'ma in two cases. One of them, if there is excrement on his body. What is the other?
(b)How does Rav Huna derive his opinion from the Pasuk in Tehilim "Kol ha'Neshamah Tehalel Kah ... "?
(c)From which Pasuk there does Rav Chisda derive his opinion?
(d)How does he learn it from there?
2)
(a)Rav Huna and Rav Chisda argue over whether someone is permitted the Sh'ma in two cases. One of them, if there is excrement on his body, the other - if he is standing outside the bathroom but his hand is inside.
(b)Rav Huna derive his opinion from the Pasuk in Tehilim "Kol ha'Neshamah Tehalel Kah ... " - which implies that it is only the mouth and the nose that are involved in praising Hash-m, but not Hash-m.
(c)Rav Chisda derives his opinion from the Pasuk there - "Kol Atzmosai Tomarnah Hash-m, Mi Chamocha" ...
(d)... implying that, when one praises Hash-m, each and every limb must be involved.
3)
(a)According to Rav Huna, one needs to distance oneself four Amos from the smell of a substance before reciting the Sh'ma. On what condition is it then permitted?
(b)What does Rav Chisda say?
(c)What does the Beraisa say about reciting the Sh'ma in front of the excrement of humans, dogs, pigs or chickens?
(d)The Tana also forbids reciting the Sh'ma in front of a trash-heap. What is the difference between the latter and the former?
3)
(a)According to Rav Huna, one needs to distance oneself four Amos from the smell of a substance before reciting the Sh'ma - provided it is behind one (so that on cannot see it).
(b)Rav Chisda says - that one must distance oneself four Amos from where the smell stops.
(c)The Beraisa - forbids reciting the Sh'ma in front of the excrement of humans, dogs, pigs or chickens.
(d)The Tana also forbids reciting the Sh'ma in front of a trash-heap - which smells, whereas the former ruling refers even to where it does not.
4)
(a)On what condition is one permitted to recite the Sh'ma even whilst sitting beside them?
(b)What does the Beraisa conclude one must do, if there is no such Mechitzah?
(c)And what does the Tana say about the Amidah?
(d)What does he conclude regarding a smell with a substance that supports Rav Chisda?
4)
(a)One is permitted to recite the Sh'ma even whilst sitting beside them - provided they are ten Tefachim higher or lower than oneself.
(b)Otherwise, the Beraisa concludes - one must make sure that they are out of eyesight when reciting the Sh'ma or ...
(c)... when Davening the Amidah.
(d)The Tana concludes - that one is obligated to distance oneself from a smell with a substance, a proof for Rav Chisda.
5)
(a)What does Rava say about the first rulings of the previous Beraisa?
(b)How can he simply reject the rulings of a Beraisa?
(c)What does the Tana in the second Beraisa say about reciting the Sh'ma whilst facing the excrement of pigs and dogs (some erase 'pigs' from the Beraisa)? On what condition is it forbidden?
(d)Why does this distinction not pertain to the excrement of humans, which the Tana mentioned before that of pigs and dogs?
5)
(a)Rava says that the first rulings of the previous Beraisa - are not Halachah ...
(b)... in view of another Beraisa which disagrees.
(c)The Tana in the second Beraisa forbids reciting the Sh'ma whilst facing the excrement of pigs and dogs (some erase 'pigs' from the Beraisa) - provided one has added skins (for tanning).
(d)This distinction does not pertain to the excrement of humans, which the Tana mentioned before that of pigs and dogs - since one does not normally tan skins in human excrement.
6)
(a)They asked Rav Sheishes about a smell without a substance. What is a 'smell without a substance'?
(b)In answer to the She'eilah, he pointed to the Tzipi de'bei Rav. What are 'Tzipi de'bei Rav'?
(c)What did he prove from there?
(d)What is one not permitted to do in the presence of such a smell?
(e)On what condition may one not even learn Torah?
6)
(a)They asked Rav Sheishes about 'a smell without a substance' - a smell emitted by a human.
(b)In answer to the She'eilah, he pointed to the Tzipi de'bei Rav - the mats in the Beis-ha'Medrash on which Talmidim would sleep ...
(c)... during which time the other Talmidim would continue to learn, despite the smells that the former inevitably made smells from time to time.
(d)One is not however, permitted to - recite the Sh'ma in the presence of a smell (since one is able to recite it in an adjoining room.
(e)Neither may one even learn Torah - if the smell comes from oneself.
7)
(a)Abaye permits reciting the Sh'ma in front of passing Tzo'ah (someone who is carrying a potty). What does Rava say?
(b)Abaye bases his opinion in a Mishnah in Nega'im. What does the Mishnah there say about a case where ...
1. ... a Metzora is standing under a tree when a Tahor person walks past?
2. ... the Tahor person is standing under the tree and the Metzora walks past?
(c)Why can these rulings not possibly be referring to a Tamei Meis?
(d)What does the Tana say there about a stone from a house that has been stricken with Tzara'as?
7)
(a)Abaye permits reciting the Sh'ma in front of passing Tzo'ah (someone who is carrying a potty) - Rava forbids it.
(b)Abaye bases his opinion in a Mishnah in Nega'im, which rules in a case where ...
1. ... the Tamei (a Metzora) is standing under a tree when a Tahor person walks past - that he (the latter) becomes Tamei.
2. ... the Tahor person is standing under the tree and the Metzora walks past - that he remains Tahor.
(c)These rulings cannot possibly be referring to a Tamei Meis - where the criterion of Ohel applies even if the Tamei Meis is moving.
(d)The Tana says there that a stone from a house that has been stricken with Tzara'as - has the same Din in this as a Metzora.
8)
(a)Rava rejects Abaye's proof from Metzora. What does he learn from the Pasuk in Metzora "Badad Yeishev, mi'Chutz la'Machaneh Moshavo"?
(b)Based on the Pasuk in Ki Seitzei "Vahayah Machanecha Kadosh", what is the criteria by Keri'as Sh'ma'?
8)
(a)Rava rejects Abaye's proof from Metzora. He learns from the Pasuk in Metzora "Badad Yeishev, mi'Chutz la'Machaneh Moshavo" - that a Metzora only renders others Tamei when he is still ...
(b)...whereas, based on the Pasuk in Ki Seitzei "Vahayah Machanecha Kadosh", the criteria by Keri'as Sh'ma' is - that the camp must be holy, and in the presence of Tzo'ah, it is not holy, irrespective of whether it is moving or it is still.
9)
(a)What does Rav Papa say about the mouth of a Chazir?
(b)Why do we ask 'P'shita'?
(c)What do we answer?
9)
(a)Rav Papa says that the mouth of a Chazir is - like passing Tzo'ah.
(b)We ask 'P'shita' - because a Chazir constantly pokes its snout in trash-heaps, in which case it is bound to have Tzo'ah in its mouth.
(c)And we answer - that Rav Papa is speaking even where the Chazir has just come up from the river.
10)
(a)According to the first Lashon, what distinction does Rav Yehudah draw between reciting the Sh'ma where there is Safek Tzo'ah and where there is Safek Mei Raglayim?
(b)According to the second Lashon, what distinction does he draw between Safek Tzo'ah in the house and safek Tzo'ah in an Ashpah?
(c)What does he say there about Safek Mei Raglayim?
10)
(a)According to the first Lashon, Rav Yehudah rules that - whereas one is forbidden to recite the Sh'ma where there is Safek Tzo'ah, it is permitted where there is Safek Mei Raglayim.
(b)According to the second Lashon, he permit Safek Tzo'ah in the house but forbids it in an Ashpah ...
(c)... whereas either way, he permits Safek Mei Raglayim.
11)
(a)Rav Yehudah's lenient ruling by Safek Mei Raglayim is based on rulings by Rav Hamnuna and Rebbi Yonasan. What did Rav Hamnuna say about Mei Raglayim? When is it Asur min ha'Torah to recite the Sh'ma in front of it?
(b)What problem did Rebbi Yonasan have with the two consecutive Pesukim in Ki Seitzei, both of which deal with leaving the camp to relieve oneself?
(c)How does he reconcile them?
11)
(a)Rav Yehudah's lenient ruling by Safek Mei Raglayim is based on rulings by Rav Hamnuna and Rebbi Yonasan. Rav Hamnuna stated that the Torah's prohibition against reciting the Sh'ma in front of Mei Raglayim, is confined to reciting it whilst one is actually urinating at the time.
(b)The problem Rebbi Yonasan had with the two consecutive Pesukim in Ki Seitzei, both of which deal with leaving the camp to relieve oneself is - that the first one with the two consecutive Pesukim is that one of them merely requires leaving the camp, whilst the other requires one to also cover what one excretes.
(c)He reconciles them - by establishing the first Pasuk by Ketanim, the second one, by Gedolim.
12)
(a)What does Rav Yehudah now extrapolate from the fact that, on the one hand, one needs to leave the camp for Mei Raglayim, whilst on the other, one is not obligated to cover it?
(b)How does that explain his distinction between Safek Tzo'ah and Safek Mei Raglayim?
12)
(a)Rav Yehudah now extrapolate from the fact that, on the one hand, one needs to leave the camp for Mei Raglayim, whilst on the other, one is not obligated to cover it - that the prohibition against reciting the Sh'ma in front of urine applies only whilst one is actually urination; otherwise it is only Asur mi'de'Rabbanan (as opposed to excrement, which is d'Oraysa even if it on the ground) ...
(b)... and the Rabbanan confined the prohibition to Vaday, but not to a Safek.
13)
(a)In reply to the Gemara's She'ielah how long after the urine reaches the ground is one still forbidden to recite the Sh'ma when facing it, Rav Yehudah Amar Shmuel replied 'Kol Z'man she'Matfichin'. What did he mean by that?
(b)What did Rabah bar bar Chanah and Ula say about it?
(c)G'niva Amar Rav was more stringent. What does he say?
13)
(a)In reply to the Gemara's She'eilah how long after the urine reaches the ground is one forbidden to recite the Sh'ma when facing it, Rav Yehudah Amar Shmuel replied 'Kol Z'man she'Matfichin', by which he meant - as long as it still wets whoever/whatever touches it.
(b)Rabah bar bar Chanah and Ula say about it - issued the same ruling.
(c)G'niva Amar Rav was more stringent. According to him - it is forbidden as long as the mark on the ground remains visible.
14)
(a)What did Rav Yosef comment when he heard G'niva's ruling?
(b)He based his statement on a statement of Rav Yehudah. What did Rav Yehudah Amar Rav say about reciting the Sh'ma when facing Tzo'ah?
(c)However, Abaye refuted Rav Yosef's Kal va'Chomer from Tzo'ah in that G'niva may well hold like Rabah bar Rav Huna. What did Rabah bar Rav Huna Amar Rav give with regard to reciting the Sh'ma facing Tzo'ah.
(d)Rabah bar bar Chanah defines that as Tzo'ah that does not break up when one throws it. Others are even more stringent. What do they say?
14)
(a)When Rav Yosef heard G'niva's ruling, he commented - 'May Hash-m forgive G'niva.
(b)He based his statement on a statement of Rav Yehudah Amar Rav, who forbids reciting the Sh'ma when facing Tzo'ah - until it has formed a crust (when it becomes permitted even though the Tzo'ah is still visible).
(c)Abaye however, refuted Rav Yosef's Kal va'Chomer from Tzo'ah in that G'niva may well hold like Rabah bar Rav Huna, who, quoting Rav, forbade reciting the Sh'ma facing Tzo'ah - until it is as hard as clay.
(d)Rabah bar bar Chanah defines that as Tzo'ah that does not break up when one throws it. Others, who are even more stringent, say - that it does not break-up when it is rolled.
15)
(a)Ravina related how, when Rav Yehudah mi'Difti once spotted Tzo'ah, he asked him to ascertain whether its surface had crusted (like Rav Yehudah Amar Rav). How do others quote Rav Yehudah mi'Difti?
(b)In conclusion, some forbid Tzo'ah that is as hard as clay; Ravina permits it. How does Rava finally rule with regard to ...
1. ... Tzo'ah?
2. ... Mei Raglayim?
15)
(a)Ravina related how, when Rav Yehudah mi'Difti once spotted Tzo'ah, he asked him to ascertain whether its surface had crusted (like Rav Yehudah Amar Rav). According to others, he asked him to ascertain - whether it had cracks ('Mefal'i Aflu'i').
(b)In conclusion, some forbid Tzo'ah that has hardened like clay; Ravina permits it. Rava finally rules that ...
1. ... Tzo'ah that is hard as clay is forbidden.
2. ... Mei Raglayim is forbidden as long it still wets whoever/whatever touches it.
16)
(a)We query Rava from a Beraisa which initially substantiates Rava's statement, but which adds that Mei Raglayim is permitted if it has become absorbed or has dried. Based on 'dried', how do we interpret 'absorbed' that poses a Kashya on Rava?
(b)How do we counter this interpretation, based on the Reisha of the Beraisa?
(c)What do therefore conclude?
16)
(a)We query Rava from a Beraisa which initially substantiates Rava's statement, but which adds that Mei Raglayim is permitted if it has become absorbed or has dried. Based on 'dried', we interpret 'absorbed' to mean - that its mark is no longer recognizable (posing a Kashya on Rava).
(b)We counter this interpretation from the fact that the Reisha of the Beraisa says - 'Kol Z'man she'Matfichin ... ', implying that 'Rishuman Nikar' is permitted (like Rava) ...
(c)... forcing us to conclude - that we cannot extrapolate either ruling from the Beraisa.
17)
(a)We suggest that Rava's ruling is a Machlokes Tana'im in a Beraisa. What does the Tana there say about reciting the Sh'ma facing a potty whose contents of Mei Raglayim have been emptied?
(b)The Tana Kama goes on to permit reciting the Sh'ma facing the Mei Raglayim itself, provided it has been absorbed. What does Rebbi Yossi say?
(c)On what grounds do we reject the suggestion that 'absorbed' means that it does not wet whoever touches it ('Kol Z'man she'Matfichin')?
(d)How do we therefore try to interpret it?
(e)Like whom will Rava then hold?
17)
(a)We suggest that Rava's ruling is a Machlokes Tana'im in a Beraisa - which forbids reciting the Sh'ma facing a potty whose contents of Mei Raglayim have been poured out.
(b)The Tana Kama goes on to permit reciting the Sh'ma facing the Mei Raglayim itself, provided it has been absorbed. Rebbi Yossi says - 'Kol Z'man she'Matfichin.
(c)We reject the suggestion that 'absorbed' means that it does not wet whoever touches it ('Kol Z'man she'Matfichin') on the grounds that that is what Rebbi Yossi holds.
(d)We therefore try to interpret it to mean - 'Ein Rishuman Nikar' ...
(e)... in which case Rava will hold - like Rebbi Yossi (who permits even if Rishuman Nikar).
18)
(a)We refute this suggestion too, however, by establishing that even the Tana Kama forbids 'Kol Z'man she'Matfichin' and permits 'Rishuman Nikar' (like Rava). What is then the basis of the Machlokes between the Tana and Rebbi Yossi?
(b)Which Tana holds which opinon?
18)
(a)We refute this suggestion too, however, by establishing that even the Tana Kama forbids 'Kol Z'man she'Matfichin' and permits 'Rishuman Nikar' (like Rava). And the basis of their Machlokes is - whether it needs to be sufficiently wet to make others wet in order to be forbidden or even if it just wet.
(b)The former opinion is - that of the Tana Kama, the latter - that of Rebbi Yossi.
25b----------------------------------------25b
19)
(a)We suggest that the author of our Mishnah that requires someone who is able to Tovel, cover himself and read the Sh'ma before sunrise to do so holds like Rebbi Eliezer. What does Rebbi Eliezer say?
(b)What are the ramifications of the suggestion?
(c)We counter that the Mishnah might well go like Rebbi Yehoshua. What does he say?
(d)Then why does the Mishnah give the time period as Hanetz ha'Chamah?
19)
(a)We suggest that the author of our Mishnah that requires someone who is able to Tovel, cover himself and read the Sh'ma before sunrise to do so holds like Rebbi Eliezer, who says - that one is obligated to read the Sh'ma before Hanetz ha'Chamah.
(b)The ramifications of the suggestion are - that since the S'tam Mishnah holds like him, that must be the Halachah.
(c)We counter that the Mishnah might well go like Rebbi Yehoshua, who says - that one may recite it up to the end of the third hour of the day, and ...
(d)... the Mishnah gives the time period as Hanetz ha'Chamah - like the Vasikin (who say that Lechatchilah one should recite the Sh'ma before Hanetz and the Amidah, after it.
20)
(a)What problem does reciting the Sh'ma whilst standing in a river present?
(b)From which Pasuk in in Ki Seitzei do we learn the prohibition of 'Libo Ro'eh es ha'Ervah' with regard to learning Torah?
(c)How does Rebbi Elazar (or Rebbi Acha bar Aba Acha in the name of Rav) solve the problem?
20)
(a)The problem with reciting the Sh'ma whilst standing in a river is - that there is nothing covering one's body between his heart and his Ervah, 'Libo Ro'eh es ha'Ervah' is forbidden.
(b)We learn the prohibition of 'Libo Ro'eh es ha'Ervah' with regard to learning Torah from the Pasuk in Ki Seitzei - "ve'Lo Yir'eh b'cha Ervas Davar".
(c)Rebbi Elazar (or Rebbi Acha bar Aba Acha in the name of Rav) solves the problem - by requiring the person who has just Toveled stirring up the mud on the river-bed.
21)
(a)The Tana Kama in a Beraisa requires a person who is standing in clear water to sit up to his neck and recite the Sh'ma. What do Yesh Omrim say?
(b)What does the Tana Kama do about ...
1. ... 'Libo Ro'eh es ha'Ervah'?
2. ... 'Akeivo Ro'eh es ha'Ervah'?
(c)What is the basis of the Makshan's second question? What does he learn from the Pasuk - "ve'Lo Yir'eh b'cha Ervas Davar"?
21)
(a)The Tana Kama in a Beraisa requires a person who is standing in clear water to sit up to his neck and recite the Sh'ma. According to Yesh Omrim - one is obligated to stir up the mud on the river-bed.
(b)The Tana Kama holds that ...
1. ... 'Libo Ro'eh es ha'Ervah' is permissable.
2. ... 'Akeivo Ro'eh es ha'Ervah' is permissable.
(c)The second Makshan learns from the Pasuk "ve'Lo Yir'eh b'cha Ervas Davar" - that not only the heart, but any limb that is normally covered, may not see the Ervah when learning Torah.
22)
(a)Abaye holds that if one's heel is touching one's Ervah, one may not recite the Sh'ma. What does Rava say?
(b)According to Rav Z'vid, both Abaye and Rava agree that it is forbidden. Aver what are they then arguing?
(c)What reason does Rava give for permitting it?
(d)What does the Gemara finally rule regarding the heel?
22)
(a)Abaye holds that if one's heel is touching one's Ervah, one may not recite the Sh'ma. Rava says - that one may.
(b)According to Rav Z'vid, both Abaye and Rava agree that it is forbidden, and they are arguing over - 'Akeivo Ro'eh es ha'Ervah' is forbidden (Abaye) or not (Rava).
(c)Rava permits it - because 'the Torah was not given to angels' (i.e. it is a stringency that is o hard to abide by, that the Torah would not have issued it.
(d)The Gemara finally rules - that if the heel touches the Ervah, it is Asur, whereas if it merely sees it, it is Mutar.
23)
(a)What distinction do we draw between Tzo'ah and Ervah that are visible through glass ?
(b)What is the reason for the distinction? Why is ...
1. ... the former permitted?
2. ... the latter forbidden?
(c)How does ...
1. ... Abaye suggest nullifying a Kolshehu of Tzo'ah?
2. ... Rava qualify Abaye's ruling?
(d)What does Rava suggest one does to allow reading the Sh'ma in the presence of Tzo'ah in a small pit?
(e)Mar b'reih de'Ravina asked whether one may recite the Sh'ma if there is Yzo'ah on the sole of one's shoe. What is the outcome of the She'eilah?
23)
(a)One is permitted to recite the Sh'ma - if Tzo'ah is visible through glass, but not if Ervah is visible through glass.
(b)The reason that ...
1. ... the former is permitted is because - whereas the prohibition regarding Tzo'ah is based on the fact that it is uncovered, the prohibition regarding ...
2. ... the latter is based on the fact that it is visible.
(c)Abaye ...
1. ... suggests nullifying a Kolshehu of Tzo'ah - by spitting on it, and ...
2. ... Rava qualifies Abaye's ruling - by restricting it to thick spit.
(d)Rava suggests that, to allow reading the Sh'ma in the presence of Tzo'ah in a small pit - one covers it (the pit) with one's foot.
(e)Mar b'reih de'Ravina asked whether one may recite the Sh'ma if there is Yzo'ah on the sole of one's shoe. The outcome of the She'eilah is 'Teiku' (Tishbi Yetaretz Kushyos ve'Ibayos).
24)
(a)What does Rav Yehudah say about reciting the Sh'ma in front of a naked Nochri?
(b)What problem do we have with that?
(c)We answer by citing the Pasuk in Yechezkel (in connection with Nochrim) " ... asher Basar Chamorim Besaram". Why might we have therefore thought that a Nochri is different?
(d)From which Pasuk in No'ach do we learn that the Ervah of a Nochri is in fact, considered Ervah?
24)
(a)Rav Yehudah - forbids reciting the Sh'ma in front of a naked Nochri.
(b)The problem with that is - why specifically a Nochri, since the same applies to a Yisrael.
(c)Based on the Pasuk in Yechezkel (in connection with Nochrim) " ... asher Basar Chamorim Besaram", we might otherwise have thought - that like that of an donkey, the nakedness of a Nochri is not considered Ervah.
(d)From the Pasuk in No'ach - (in connection with No'ach sons) "ve'Ervas Lo Ra'u", we learn that it is.
25)
(a)What problem do we have with our Mishnah, which states that one may not recite the Sh'ma in foul water or in Mei Mishrah (water in which flax has been soaked) until one adds water?
(b)After we amend the Mishnah, what is the Din regarding foul water and Mei Mishrah?
(c)Then what is the Tana referring to when he requires water to be added?
(d)According to the Tana Kama in the Beraisa, one needs to add no more than a Kolsh'hu. What does Rebbi Zakai say?
25)
(a)The problem with our Mishnah, which states that one may not recite the Sh'ma in foul water or in Mei Mishrah (water in which flax has been soaked) until one adds water is - how much water must one go on adding until it is sufficient to nullify it?
(b)After we amend the Mishnah, foul water and Mei Mishrah - are completely forbidden ...
(c)... and when the Tana requires water to be added - he is referring to urine.
(d)According to the Tana Kama in the Beraisa, one needs to add no more than a Kolsh'hu. Rebbi Zakai says - a Revi'is.
26)
(a)Rav Nachman establishes the Machlokes by 'the end'. What does he mean by the end?
(b)What will both Tana'im then hold at the beginning?
(c)What does Rav Yosef say? How does he explain the Machlokes?
(d)Accord to which Tana did he instruct his servant to bring a Revi'is of water before urinating?
26)
(a)Rav Nachman establishes the Machlokes by 'the end' - (i.e. after the urine is already in the potty)
(b)Both Tana'im hold however - that, at the beginning a Kolsh'hu will suffice.
(c)Rav Yosef say explains the Machlokes - at the beginning; at the end, both agree that a Revi'is is required.
(d)Consequently, when he instructed his servant to bring a Revi'is of water before urinating - he did so according to Rebbi Zakai.
27)
(a)The Beraisa discusses an Avit and a G'raf. What is the difference between them?
(b)What are they both made of?
(c)What does the Tana say about reciting the Sh'ma facing either of them when they are empty?
(d)Why is that?
27)
(a)The Beraisa discusses an 'Avit' - for Ketanim, and a G'raf - for Gedolim ...
(b)... which are both made of earthenware.
(c)The Tana forbids reciting the Sh'ma facing either of them - even if they are empty ...
(d)... because they are made specifically for that purpose.
28)
(a)And what does the Tana say about reciting the Sh'ma facing urine that is in a different receptacle according to ...
1. ... the Tana Kama?
2. ... Rebbi Zakai?
(b)The Tana Kama forbids reciting the Sh'ma in front of urine irrespective of whether it is in front of the bed or behind it. What does Raban Shimon ben Gamliel say?
(c)How does he qualify his statement? What must he do before reciting the Sh'ma?
28)
(a)The Tana also says that one is forbidden to recite the Sh'ma facing urine that is in a different receptacle according to ...
1. ... unless one adds a Kolsh'hu of watter, according to the Tana Kama, according to ...
2. ... Rebbi Zakai - a Revi'is (as we learned earlier)
(b)The Tana Kama forbids reciting the Sh'ma in front of urine irrespective of whether it is in front of the bed or behind it. Raban Shimon ben Gamliel - permits it if it is behind the bed.
(c)He qualifies his statement however - by adding that one must distance oneself from it four Amos before reciting the Sh'ma.
29)
(a)Rebbi Shimon ben Elazar is the most stringent of all. What does he say about reciting the Sh'ma in front of a receptacle containing urine?
(b)What option does he have other than removing it from the room?
(c)When Raban Shimon ben Gamliel talked about keeping a distance of four Amos, he may have been referring to where the urine is in front of the bed. What will the Din then be if it is behind the bed?
(d)What else might he have meant?
29)
(a)Rebbi Shimon ben Elazar is the most stringent of all. He forbids reciting the Sh'ma in front of a receptacle containing urine - even they are a hundred Amos in front of him ...
(b)... unless he either removes it from the room - or moves it under the bed.
(c)When Raban Shimon ben Gamliel talked about keeping a distance of four Amos, he may have been referring to where the urine is in front of the bed, in which case, if it is behind it, this is not necessary.
(d)Alternatively, he meant - that if is is behind the bed, one must distance oneself four Amos, but in front of the bed, it is forbidden altogether.
30)
(a)Based on a similar Beraisa, we resolve the She'eilah from the statement of Rebbi Shimon ben Elazar, who says that if the urine is behind the bed, one may recite the Sh'ma right up to the bed. What does he say about where it is in front of the bed?
(b)What problem do we have with the Beraisa?
(c)How do we resolve it?
(d)We switch the opinions of Raban Shimon ben Gamliel and Rebbi Shimon ben Elazar in the second Beraisa rather than in the first because of a statement of Rebbi Shimon ben Elazar. What did he say about a house (i.e. a room) that concurs with his opinion in the first Beraisa?
30)
(a)Based on a similar Beraisa, we resolve the She'eilah from the statement of Rebbi Shimon ben Elazar, who says that if the urine is behind the bed, one may recite the Sh'ma right up to the bed, whereas if it is in front of the bed - one must distance oneself four Amos from it.
(b)The problem with the Beraisa is - that Raban Shimon ben Gamliel and Rebbi Shimon ben Elazar appear to have switched their opinions.
(c)We resolve it - by switching the opinions in the latter Beraisa ...
(d)... because of the statement of Rebbi Shimon ben Elazar - that an entire house (i.e. room) is considered like four Amos (which concurs with his opinion in the first Beraisa).
31)
(a)In connection with the ruling of Raban Shimon ben Gamliel (who gave an option of placing the urine under the bed), Rav Yosef asked Rav Huna a She'eilah with regard to the height of the bed. What did he say about where its height is less than three Tefachim or ten Tefachim or more?
(b)He himself attributed the former to the principle of 'L'vud' (as if the bed extended to the ground), in which case the urine is considered covered. To which principle did Abaye attribute the latter ruling?
(c)Why was it obvious?
(d)What then was Rav Yosef's She'eilah?
31)
(a)In connection with the ruling of Raban Shimon ben Gamliel (who gave an option of placing the urine under the bed), Rav Yosef asked Rav Huna a She'eilah with regard to the height of the bed. He said that about where its height is less than three Tefachim or ten Tefachim or more, one certainly may recite K'rias Sh'ma.
(b)He himself attributed the former to the principle of 'L'vud' (as if the bed extended to the ground), in which case the urine is considered covered. Abaye attributed the latter ruling to the principle that 'Whatever is above ten Tefachim is considered to be in a different domain ...
(c)... in which case it cannot be considered to be covered.
(d)And Rav Yodef's She'eilah is - what the Din will be where the height of the bed is more than three Tefachim but less than ten.
32)
(a)What was Rav Huna's response?
(b)What did Rava subsequently rule?
32)
(a)Rav Huna's response was - that he did not know.
(b)Rava subsequently ruled - that if the bed is less than three Tefachim we say 'L'vud', if it is ten, it is a 'R'shus bi'Fenei Atzmo', and if it is anywhere in between it is a Safek (since Rav Huna did not know what the Din is).
33)
(a)Rav Paskens like Rebbi Shimon ben Elazar. What does Rava say?
(b)With which opinion does Ba'li Amar Rav Ya'akov the son of (Rachel) bas Shmuel (See Mesores ha'Shas) concur?
33)
(a)Rav Paskens like Rebbi Shimon ben Elazar. Rava Paskens - not like Rebbi Shimon ben Elazar.
(b)Ba'li Amar Rav Ya'akov the son of (Rachel) bas Shmuel (See Mesores ha'Shas) concurs with - the opinion of Rav.
34)
(a)What happened when Rav Acha'i married off his son to the daughter of Rav Yitzchak bar Shmuel bar Marsa?
(b)What did he discover when he went to investigate the matter?
(c)What did he subsequently tell his Mechutan?
34)
(a)When Rav Acha'i married off his son to the daughter of Rav Yitzchak bar Shmuel bar Marsa - they did not succeed in consummating their marriage.
(b)When he went to investigate the matter, he discovered - that there was a Seifer-Torah in the same room, which was not properly covered.
(c)He subsequently told his Mechutan - that had he (Rav Acha'i) not gone to investigate, he (Rav Yitzchak bar Shmuel ... would have been held responsible for causing his (Rav Acha'i) sons death.
35)
(a)Rav Acha'i based his accusation on the Beraisa which discusses performing Tashmish ha'Mitah in the same room as a Seifer Torah. On what condition is it permitted?
(b)What if he places it inside ten covers that are made for a Seifer-Torah?
(c)To what else, besides a Seifer-Torah, does this Din apply?
(d)What does Rava say about a coat on an Akimt'ra? What is an 'Akimt'ra'?
35)
(a)Rav Acha'i based his accusation on the Beraisa which discusses performing Tashmish ha'Mitah in the same room as a Seifer Torah. It is permitted - provided it is in a K'li within a K'li, one of which was not specifically made to house a Seifer Torah.
(b)If he places it inside ten covers that are made for a Seifer-Torah - it remains forbidden.
(c)Besides a Seifer-Torah, this Din also applies to - Tefilin.
(d)Rava rules that a coat on an 'Akimt'ra' (a Sefarim-box) is considered a K'li within a K'li.