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R. Meyasha, the grandson of R. Joshua b. Levi, said : The Halakah is — One should roll them up like a book and hold them in his right hand opposite his heart. Rab Joseph b. Minyomi said in the name of Rab Nahman : This is so, provided that the strap does not protrude from beneath his hand a handbreadth.

R. Meyasha, the grandson of R. Joshua b. Levi, said : The Halakah is — One should roll them up like a book and hold them in his right hand opposite his heart. Rab Joseph b. Minyomi said in the name of Rab Nahman : This is so, provided that the strap does not protrude from beneath his hand a handbreadth.

Mar Zotra (another version: Rab Ashe) said : Thou mayest infer that this is so from the fact that small vessels protect [the contents from contracting defilement] in the tent of the dead.

I will retain them." Raba said: At the time that we were following Rab Nahman, if he carried a book of Aggadta, he handed it to us before entering a privy; if he carried Tefillin, he did not hand them to us. He said, "Since the Rabbis permit it, I will retain them."

Raba said in the name of Rab Sheshet : The Halakah is not in accord with the above Baraita because it emanates from Bet Shammai; for if it emanated from Bet Hillel, since one is allowed to enter a regular privy [holding the Tefillin], how much more so a chance one!

Quite so; [therefore the quoted statement must refer to] the Tefillin, and the refutation of Raba in the name of Rab Sheshet remains unanswered.

How long [should he leave them there] ? Rab Nahman b. Isaac said : Until the time of saying Grace.

There is no contradiction. The latter refers to one who has assigned [a place in his underwear in which to deposit his Tefillin]; the other refers to a man who has not assigned such a place. For Rab Hisda said : In the cloth in which one assigns to tie up his Tefillin one must not tie up coins, if he has already placed the Tefillin therein. If he assigned to tie up his Tefillin in it but has not bound them therein, or if he has bound up his Tefillin in the cloth without such assignment, he may tie up money therein.

Rab Joseph b. Rab Nehunyah asked Rab Judah: May a man place his Tefillin beneath his pillow [at night] ? About placing them at the foot of the bed is no question, since that would involve disrespectful treatment; but I ask about placing them beneath his pillow — how is it ? He replied : Thus said Samuel : It is allowed, even if his wife be with him.

Rab Joseph b. Rab Nehunyah asked Rab Judah: May a man place his Tefillin beneath his pillow [at night] ? About placing them at the foot of the bed is no question, since that would involve disrespectful treatment; but I ask about placing them beneath his pillow — how is it ? He replied : Thus said Samuel : It is allowed, even if his wife be with him.

Rab Joseph b. Rab Nehunyah asked Rab Judah: May a man place his Tefillin beneath his pillow [at night] ? About placing them at the foot of the bed is no question, since that would involve disrespectful treatment; but I ask about placing them beneath his pillow — how is it ? He replied : Thus said Samuel : It is allowed, even if his wife be with him.

Bar Kappara used to tie them in the bed-curtain, leaving the cases of the Tefillin outside. Rab Shesha b. Rab Iddi used to place them upon a stool and spread a cloth over them.

Bar Kappara used to tie them in the bed-curtain, leaving the cases of the Tefillin outside. Rab Shesha b. Rab Iddi used to place them upon a stool and spread a cloth over them.

Rab Hamnuna b. Rab Joseph said : On one occasion I was standing before Raba, and he said to me, "Go, bring me my Tefillin"; and I found them between the mattress and the bolster, where he did not lay his head ; and I knew that it was the day of bathing and he had done this for the purpose of teaching us the Halakah for practice.

Rab Hamnuna b. Rab Joseph said : On one occasion I was standing before Raba, and he said to me, "Go, bring me my Tefillin"; and I found them between the mattress and the bolster, where he did not lay his head ; and I knew that it was the day of bathing and he had done this for the purpose of teaching us the Halakah for practice.

Rab Joseph b. Rab Nehunyah asked Rab Judah : How is it when two sleep in one bed — does one turn his face away and read the Shema' and the other act likewise? He answered : Thus said Samuel : [That is so] even if his wife is with him.

Rab Joseph b. Rab Nehunyah asked Rab Judah : How is it when two sleep in one bed — does one turn his face away and read the Shema' and the other act likewise? He answered : Thus said Samuel : [That is so] even if his wife is with him.

Rab Joseph b. Rab Nehunyah asked Rab Judah : How is it when two sleep in one bed — does one turn his face away and read the Shema' and the other act likewise? He answered : Thus said Samuel : [That is so] even if his wife is with him.

Rab Joseph retorted : [Samuel mentions] his wife, but is it not the more necessary to mention [the case when he is with] somebody else? For on the contrary, his wife is like part of himself, whereas another is not like part of himself!

This is quite right according to Rab Joseph and there is no contradiction [between the two teachings], the first referring to his wife, the second to somebody else. But with Samuel's view there is a contradiction.

Samuel could reply to thee: Is it right according to Rab Joseph's opinion? For lo, there is a teaching : If a man sleeps in a bed with his children or the members of his household, he may not read the Shema' unless a sheet separates between them ! What, then, is there for thee to say ? There are Tannaim [who are at variance] on Rab Joseph's view of the question of the wife, and there are also Tannaim [who are at variance] on my view.

Samuel could reply to thee: Is it right according to Rab Joseph's opinion? For lo, there is a teaching : If a man sleeps in a bed with his children or the members of his household, he may not read the Shema' unless a sheet separates between them ! What, then, is there for thee to say ? There are Tannaim [who are at variance] on Rab Joseph's view of the question of the wife, and there are also Tannaim [who are at variance] on my view.

The master said, "He turns his face away and reads the Shema'" — but their buttocks will be in contact ! This supports the opinion of Rab Huna who said that with buttocks there is no concern on the score of nakedness. It is possible to say that the following teaching is a support of Rab Huna's opinion, viz. : A woman may sit and cut off the Hallah while she is naked, because she is able to cover her nakedness with the ground; but it is not so with a man.

The master said, "He turns his face away and reads the Shema'" — but their buttocks will be in contact ! This supports the opinion of Rab Huna who said that with buttocks there is no concern on the score of nakedness. It is possible to say that the following teaching is a support of Rab Huna's opinion, viz. : A woman may sit and cut off the Hallah while she is naked, because she is able to cover her nakedness with the ground; but it is not so with a man.

Rab Nahman b. Isaac explained this [as applying only to a case where] for instance, her nakedness is sunk in the ground.

The master said above, "If his children or members of his household are minors, it is permitted." Up to what age? Rab Hisda said: With females, three years and one day; with a male, nine years and one day. Others declare : With females, eleven years and one day ; with a male, twelve years and one day — i.e. with both of them until the age when "the breasts were fashioned and the hair grown" (Ezek. xvi. 7).

Rab Kahana asked Rab Ashe : Raba said above, "Although the refutation of Samuel's view remained unanswered, the Halakah is in accord with him" ; how is it here? He replied : Wilt thou weave all these things in one web? Nay, where it is said, it is said ; and where it is not said, it is not said.

Rab Kahana asked Rab Ashe : Raba said above, "Although the refutation of Samuel's view remained unanswered, the Halakah is in accord with him" ; how is it here? He replied : Wilt thou weave all these things in one web? Nay, where it is said, it is said ; and where it is not said, it is not said.

Rab Mari asked Rab Pappa : How is it if a hair protruded from his garment ? The latter exclaimed : Hair is hair.

Rab Mari asked Rab Pappa : How is it if a hair protruded from his garment ? The latter exclaimed : Hair is hair.

R. Isaac said : A handbreadth of a woman [if exposed] is nakedness. For what purpose? Is it a question of gazing upon her? Behold Rab Sheshet said : Why do the Scriptures enumerate the female ornaments worn outside together with those worn under the garments ? This is to tell thee that whoever gazes upon the little finger of a woman is as though he had gazed at her nakedness !

Rab Hisda said : The calf of a woman's leg is to be regarded as nakedness; as it is said, "Uncover the leg, pass through the rivers" (Is. xlvii. 2) and it continues, "Thy nakedness shall be uncovered, yea, thy shame shall be seen" (Is. xlvii. 3). Samuel said : A woman's voice is to be regarded as nakedness ; as it is said, "For sweet is thy voice, and thy countenance is comely" (Cant. ii. 14). ab Sheshet said: A woman's hair is to be regarded as nakedness; as it is said, "Thy hair is as a flock of goats" (ibid. iv. 1).

in the matter of sneezing! No; there is no difficulty; for here it was from above, but the latter refers to one who does so from below. For R. Zera said : This thing was taught me in the school of Rab Hamnuna, and is equal in worth to me to all my studies. He who sneezes during prayer may regard it as a good omen ; for just as it brings him gratification below [on earth], so will it bring him gratification above.

But there is a difficulty in the matter of expectoration! No, there is no difficulty; for it may be [that Rabbi acted] according to the teaching of Rab Judah who said : If one is standing in prayer and his spittle collected in his mouth, he may empty it into his Tallit, and if his Tallit is costly, he may empty it into his underwear. Rabina was once standing before Rab Ashe [during prayer], and the spittle collected in the latter's mouth, and he expectorated behind him. Rabina said to him, "Does not the master hold the opinion of Rab Judah that one should empty his spittle into his underwear?" He replied, "I am fastidious [in this matter]."

But there is a difficulty in the matter of expectoration! No, there is no difficulty; for it may be [that Rabbi acted] according to the teaching of Rab Judah who said : If one is standing in prayer and his spittle collected in his mouth, he may empty it into his Tallit, and if his Tallit is costly, he may empty it into his underwear. Rabina was once standing before Rab Ashe [during prayer], and the spittle collected in the latter's mouth, and he expectorated behind him. Rabina said to him, "Does not the master hold the opinion of Rab Judah that one should empty his spittle into his underwear?" He replied, "I am fastidious [in this matter]."

But there is a difficulty in the matter of expectoration! No, there is no difficulty; for it may be [that Rabbi acted] according to the teaching of Rab Judah who said : If one is standing in prayer and his spittle collected in his mouth, he may empty it into his Tallit, and if his Tallit is costly, he may empty it into his underwear. Rabina was once standing before Rab Ashe [during prayer], and the spittle collected in the latter's mouth, and he expectorated behind him. Rabina said to him, "Does not the master hold the opinion of Rab Judah that one should empty his spittle into his underwear?" He replied, "I am fastidious [in this matter]."

[The teacher stated above:] "He who makes his voice heard during prayer is of the small of faith." Rab Huna said : This teaching applies only to one who is able to direct his heart when whispering [the words of prayer] ; but if he is unable to do so, he is permitted [to pray aloud]. And this holds good only of one praying alone ; but with a congregation it would cause disturbance to others.

R. Abba was avoiding Rab Judah because he wished to go up to the land of Israel ; for Rab Judah declared : Whoever goes up from Babylon to the land of Israel commits a transgression because of [the injunction] which is stated, "They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the Lord" ( Jer. xxvii. 22). R. Abba said : I will go and hear some teaching from him at the seminary and then I will depart.

R. Abba was avoiding Rab Judah because he wished to go up to the land of Israel ; for Rab Judah declared : Whoever goes up from Babylon to the land of Israel commits a transgression because of [the injunction] which is stated, "They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the Lord" ( Jer. xxvii. 22). R. Abba said : I will go and hear some teaching from him at the seminary and then I will depart.

He went and found a Tanna teaching the following in the presence of Rab Judah : If one was standing in the Tefillah and broke wind, he should wait until the odour passes off and then resume the prayer [from where he interrupted it] ; another version is : If he was standing in the Tefillah and felt the need to break wind, he should step back four cubits and having relieved himself, wait until the odour passes off and then resume his prayer, saying, "Lord of the universe ! Thou hast created us with many orifices and vessels. Revealed and known to Thee is our shame and confusion in our lifetime, and in our end we are but worm and vermin"; he then resumes at the place where he interrupted.

Rab Huna said in the name of R. Johanan: If one is walking in filthy courtways [and the time for reading the Shema' arrives], he should place his hand over his mouth and read the Shema'. Rab Hisda said to him, "By God ! if R. Johanan had told me that himself, I would not have listened to him !"

Rab Huna said in the name of R. Johanan: If one is walking in filthy courtways [and the time for reading the Shema' arrives], he should place his hand over his mouth and read the Shema'. Rab Hisda said to him, "By God ! if R. Johanan had told me that himself, I would not have listened to him !"

Another version is : Rabbah b. Bar Hannah said in the name of R. Joshua b. Levi : If one is walking in filthy courtways, he should place his hand over his mouth and read the Shema'. Rab Hisda said to him, "By God ! if R. Joshua b. Levi had told me that himself, I would not have listened to him !"

But did Rab Huna really say that? For Rab Huna has said : A disciple of the wise is forbidden to stand in a filthy place, because it is impossible for him to stand anywhere without meditating upon Torah! There is no contradiction ; the latter refers to standing still, the former to walking.

But did Rab Huna really say that? For Rab Huna has said : A disciple of the wise is forbidden to stand in a filthy place, because it is impossible for him to stand anywhere without meditating upon Torah! There is no contradiction ; the latter refers to standing still, the former to walking.

There is a teaching in agreement with Rab Huna and a teaching in agreement with Rab Hisda. There is a teaching in agreement with Rab Huna : If he was walking in filthy courtways, he should place his hand over his mouth and read the Shema'. There is a teaching in agreement with Rab Hisda : If he was walking in filthy courtways, he should not read the Shema' ; and not only so, but if he was reading it and entered [such a place], he should stop.

There is a teaching in agreement with Rab Huna and a teaching in agreement with Rab Hisda. There is a teaching in agreement with Rab Huna : If he was walking in filthy courtways, he should place his hand over his mouth and read the Shema'. There is a teaching in agreement with Rab Hisda : If he was walking in filthy courtways, he should not read the Shema' ; and not only so, but if he was reading it and entered [such a place], he should stop.

There is a teaching in agreement with Rab Huna and a teaching in agreement with Rab Hisda. There is a teaching in agreement with Rab Huna : If he was walking in filthy courtways, he should place his hand over his mouth and read the Shema'. There is a teaching in agreement with Rab Hisda : If he was walking in filthy courtways, he should not read the Shema' ; and not only so, but if he was reading it and entered [such a place], he should stop.

There is a teaching in agreement with Rab Huna and a teaching in agreement with Rab Hisda. There is a teaching in agreement with Rab Huna : If he was walking in filthy courtways, he should place his hand over his mouth and read the Shema'. There is a teaching in agreement with Rab Hisda : If he was walking in filthy courtways, he should not read the Shema' ; and not only so, but if he was reading it and entered [such a place], he should stop.

R. Assi said : [Of him the Scriptures state], "Woe unto them that draw iniquity with cords of vanity" (Is. v. 18). Rab Adda b. Ahabah said : From the following, "Because he hath despised the word of the Lord" (Num. xv. 31).

Rab Huna said : If his cloak was girded about his loins, he is permitted to read the Shema'. There is a teaching to the same effect : If his cloak of stuff, or skin, or sackcloth was girded about his loins, he is permitted to read the Shema' ;

Rab Huna also said : If a man forgot and entered a privy wearing his Tefillin, he should place his hand over them until he finishes. Until he finishes, dost imagine? Nay, it is as Rab Nahman b. Isaac has said : Until he finishes the first discharge. Let him, then, stop at once and stand up! [No,] because of [the saying of] Rabban Simeon b. Gamaliel ; for there is a teaching : Rabban Simeon b. Gamaliel says : If the fecal discharge is kept back it causes dropsy, and if the fluid in the urinary duct is kept back it causes jaundice.

Rab Huna also said : If a man forgot and entered a privy wearing his Tefillin, he should place his hand over them until he finishes. Until he finishes, dost imagine? Nay, it is as Rab Nahman b. Isaac has said : Until he finishes the first discharge. Let him, then, stop at once and stand up! [No,] because of [the saying of] Rabban Simeon b. Gamaliel ; for there is a teaching : Rabban Simeon b. Gamaliel says : If the fecal discharge is kept back it causes dropsy, and if the fluid in the urinary duct is kept back it causes jaundice.

It has been reported : If there be filth upon his body, or his hand is placed within a privy, Rab Huna said : It is permitted to read the Shema' ; Rab Hisda said : It is forbidden to read it. Raba asked : What is Rab Huna's reason ? Because it is written, "Let everything that hath breath praise the Lord" (Ps. el. 6).

It has been reported : If there be filth upon his body, or his hand is placed within a privy, Rab Huna said : It is permitted to read the Shema' ; Rab Hisda said : It is forbidden to read it. Raba asked : What is Rab Huna's reason ? Because it is written, "Let everything that hath breath praise the Lord" (Ps. el. 6).

It has been reported : If there be filth upon his body, or his hand is placed within a privy, Rab Huna said : It is permitted to read the Shema' ; Rab Hisda said : It is forbidden to read it. Raba asked : What is Rab Huna's reason ? Because it is written, "Let everything that hath breath praise the Lord" (Ps. el. 6).

And Rab Hisda said : It is forbidden to read the Shema' [in such circumstances] — what is the reason ? Because it is written, "All my bones shall say, Lord who is like unto Thee" (ibid. xxxv. 10).

It has been reported : If there is a foul odour for which there is a cause [present], Rab Huna said : A man should remove himself a distance of four cubits and read the Shema'. Rab Hisda said: He should remove himself a distance of four cubits from the place where the odour ceases and read the Shema'.

It has been reported : If there is a foul odour for which there is a cause [present], Rab Huna said : A man should remove himself a distance of four cubits and read the Shema'. Rab Hisda said: He should remove himself a distance of four cubits from the place where the odour ceases and read the Shema'.

There is a teaching in agreement with Rab Hisda : A man should not read the Shema' opposite the excrement of a human being, or of dogs, or pigs, or poultry ; nor opposite the filth of a dunghill which gives forth a bad odour. If there be a place ten cubits higher or lower, he sits down at the side and reads the Shema'; but if not, he removes himself as far as he can see it. The same rule applies to the Tefillah. "If there is a foul odour for which there is a cause [present], he removes himself a distance of four cubits from the place of the odour and reads the Shema'."

Rab Sheshet was asked : How is it with a foul odour which has no [material] cause? He replied : Come and behold the mats in the school of Rab, on which some are sleeping while others are studying. But this refers only to words of Torah, not to the reading of the Shema'. And even of words of Torah this is not said except [when the bad odour is caused] by another ; but if he himself is the cause, he must not [even study until the odour has passed off].

Rab Sheshet was asked : How is it with a foul odour which has no [material] cause? He replied : Come and behold the mats in the school of Rab, on which some are sleeping while others are studying. But this refers only to words of Torah, not to the reading of the Shema'. And even of words of Torah this is not said except [when the bad odour is caused] by another ; but if he himself is the cause, he must not [even study until the odour has passed off].

Rab Pappa said : A pig's snout is to be regarded as passing manure [for the purpose of reading the Shema']. That is obvious! No; it is necessary [to mention it], because even if it just came up out of the river [it is to be so considered].

Rab Judah said : If one is uncertain whether excrement is present, it is forbidden [to read the Shema']. If one is uncertain whether urine is present, it is permitted. Another version is : Rab Judah said : If one is uncertain whether excrement is in the room, it is permitted [to read it], but by an ash-heap it is forbidden. If one is uncertain whether urine is present, even by an ash-heap it is permitted.

Rab Judah said : If one is uncertain whether excrement is present, it is forbidden [to read the Shema']. If one is uncertain whether urine is present, it is permitted. Another version is : Rab Judah said : If one is uncertain whether excrement is in the room, it is permitted [to read it], but by an ash-heap it is forbidden. If one is uncertain whether urine is present, even by an ash-heap it is permitted.

His opinion agrees with that of Rab Hamnuna who said : The Torah only forbids [the Shema' to be read] by fecal matter. He is also in agreement with

Where it is certain [that urine is present], how long [must one wait before it is allowed to read the Shema' there] ? Rab Judah said in the name of Samuel : As long as the ground is sufficiently wet to moisten. The same reply is given by Rabbah b. Bar Hannah in the name of R. Johanan [As long as the ground is sufficiently wet to moisten] and by 'Ulla. [As long as the ground is sufficiently wet to moisten] Geniba said in the name of Rab : As long as the trace thereof can be recognised.

Where it is certain [that urine is present], how long [must one wait before it is allowed to read the Shema' there] ? Rab Judah said in the name of Samuel : As long as the ground is sufficiently wet to moisten. The same reply is given by Rabbah b. Bar Hannah in the name of R. Johanan [As long as the ground is sufficiently wet to moisten] and by 'Ulla. [As long as the ground is sufficiently wet to moisten] Geniba said in the name of Rab : As long as the trace thereof can be recognised.

Rab Judah [Rab Josef] said : May his teacher forgive Geniba; since in the case of excrement Rab Judah said in the name of Rab : When the surface has hardened it is permitted [to read the Shema' thereby], how much more so with urine !

Rab Judah [Rab Josef] said : May his teacher forgive Geniba; since in the case of excrement Rab Judah said in the name of Rab : When the surface has hardened it is permitted [to read the Shema' thereby], how much more so with urine !

Rab Judah [Rab Josef] said : May his teacher forgive Geniba; since in the case of excrement Rab Judah said in the name of Rab : When the surface has hardened it is permitted [to read the Shema' thereby], how much more so with urine !

Rab Judah [Rab Josef] said : May his teacher forgive Geniba; since in the case of excrement Rab Judah said in the name of Rab : When the surface has hardened it is permitted [to read the Shema' thereby], how much more so with urine !

Abbai said to him : What seest thou that thou reliest upon this; rely upon that which Rabbah b. Rab Huna said in the name of Rab : It is forbidden [to read the Shema' near] excrement even when it is like earthenware.

Abbai said to him : What seest thou that thou reliest upon this; rely upon that which Rabbah b. Rab Huna said in the name of Rab : It is forbidden [to read the Shema' near] excrement even when it is like earthenware.

Rabina said : I was once standing before Rab Jeremiah of Difti ; he noticed some excrement, and he said to me, "See whether its surface has hardened or not." Another version is : He said to him, "See whether it has become cracked."

It has been reported : If his heel sees his nakedness, it is permitted [to read the Shema']. If the heel touches, Abbai says : It is forbidden [to read] ; Raba says : It is permitted. So Rab Zebid taught this subject. Rab Hinnana b. Rab Ika, however, taught it thus : If the heel touches, all agree that it is forbidden [to read] ; but if the heel sees [the nakedness], Abbai says : It is forbidden ; Raba says : It is permitted, because the Torah was not given to the ministering angels. The Halakah is : If the heel touches, it is forbidden ; if it sees, it is permitted.

It has been reported : If his heel sees his nakedness, it is permitted [to read the Shema']. If the heel touches, Abbai says : It is forbidden [to read] ; Raba says : It is permitted. So Rab Zebid taught this subject. Rab Hinnana b. Rab Ika, however, taught it thus : If the heel touches, all agree that it is forbidden [to read] ; but if the heel sees [the nakedness], Abbai says : It is forbidden ; Raba says : It is permitted, because the Torah was not given to the ministering angels. The Halakah is : If the heel touches, it is forbidden ; if it sees, it is permitted.

It has been reported : If his heel sees his nakedness, it is permitted [to read the Shema']. If the heel touches, Abbai says : It is forbidden [to read] ; Raba says : It is permitted. So Rab Zebid taught this subject. Rab Hinnana b. Rab Ika, however, taught it thus : If the heel touches, all agree that it is forbidden [to read] ; but if the heel sees [the nakedness], Abbai says : It is forbidden ; Raba says : It is permitted, because the Torah was not given to the ministering angels. The Halakah is : If the heel touches, it is forbidden ; if it sees, it is permitted.

Rab Judah said : It is forbidden to read the Shema' in the presence of a naked gentile. Why is a gentile specified ? Even by a naked Israelite it is likewise [forbidden] ! [That it is forbidden with an Israelite is obvious] ; but it was necessary to specify the case of a gentile. For thou mightest have said : Since it is written with reference to the gentiles, "Whose flesh is as the flesh of asses" (Ezek. xxiii. 20), argue that [in this matter the naked gentile is to be considered] only like an ass ; therefore he informs us that to them also [when exposed] is "nakedness" attributed ; for it is written, "And they saw not their father's nakedness" (Gen. ix. 23).

Rab Nahman said : The difference of opinion applies only to [where the vessel contained urine and into which water has been poured] afterwards ; but if originally [the vessel contained water, and urine was then poured into it, then all agree] that any small quantity of water will suffice.

But Rab Joseph said : The difference of opinion applies only to [where there was water] originally [and urine had afterwards been added] ; but where [water has to be added] afterwards, all agree that a fourth [of a Log] is necessary. Rab Joseph said to his attendant, "Bring me a fourth [of a Log] in accordance with the opinion of R. Zakkai."

But Rab Joseph said : The difference of opinion applies only to [where there was water] originally [and urine had afterwards been added] ; but where [water has to be added] afterwards, all agree that a fourth [of a Log] is necessary. Rab Joseph said to his attendant, "Bring me a fourth [of a Log] in accordance with the opinion of R. Zakkai."

Rab Joseph said : I asked Rab Huna, "If a bed is less than three [hand breadths] high, it is evident to me that it is to be regarded as solid [with the ground]; but how is it with three, four, five, six, seven, eight or nine?" He replied, "I do not know." There was certainly no need for me to ask about ten. Abbai said [to Rab Joseph], "Thou hast done well not to ask [about ten hand breadths] ; for every ten constitute a separate stratum."

Rab Joseph said : I asked Rab Huna, "If a bed is less than three [hand breadths] high, it is evident to me that it is to be regarded as solid [with the ground]; but how is it with three, four, five, six, seven, eight or nine?" He replied, "I do not know." There was certainly no need for me to ask about ten. Abbai said [to Rab Joseph], "Thou hast done well not to ask [about ten hand breadths] ; for every ten constitute a separate stratum."

Rab Joseph said : I asked Rab Huna, "If a bed is less than three [hand breadths] high, it is evident to me that it is to be regarded as solid [with the ground]; but how is it with three, four, five, six, seven, eight or nine?" He replied, "I do not know." There was certainly no need for me to ask about ten. Abbai said [to Rab Joseph], "Thou hast done well not to ask [about ten hand breadths] ; for every ten constitute a separate stratum."

Raba said : The Halakah is that less than three is regarded as solid [with the ground], and ten constitute a separate stratum ; but it is about the height from three to ten that Rab Joseph questioned Rab Huna, and he was unable to explain it. Rab said : The Halakah is in accord with R. Simeon b. Eleazar; and so declared Bali in the name of Rab Jacob, the son of Samuel's daughter : The Halakah is in accord with R. Simeon b. Eleazar. But Raba maintained the Halakah was not in accord with him.

Raba said : The Halakah is that less than three is regarded as solid [with the ground], and ten constitute a separate stratum ; but it is about the height from three to ten that Rab Joseph questioned Rab Huna, and he was unable to explain it. Rab said : The Halakah is in accord with R. Simeon b. Eleazar; and so declared Bali in the name of Rab Jacob, the son of Samuel's daughter : The Halakah is in accord with R. Simeon b. Eleazar. But Raba maintained the Halakah was not in accord with him.

Raba said : The Halakah is that less than three is regarded as solid [with the ground], and ten constitute a separate stratum ; but it is about the height from three to ten that Rab Joseph questioned Rab Huna, and he was unable to explain it. Rab said : The Halakah is in accord with R. Simeon b. Eleazar; and so declared Bali in the name of Rab Jacob, the son of Samuel's daughter : The Halakah is in accord with R. Simeon b. Eleazar. But Raba maintained the Halakah was not in accord with him.

Raba said : The Halakah is that less than three is regarded as solid [with the ground], and ten constitute a separate stratum ; but it is about the height from three to ten that Rab Joseph questioned Rab Huna, and he was unable to explain it. Rab said : The Halakah is in accord with R. Simeon b. Eleazar; and so declared Bali in the name of Rab Jacob, the son of Samuel's daughter : The Halakah is in accord with R. Simeon b. Eleazar. But Raba maintained the Halakah was not in accord with him.

Rab Ahai contracted a marriage between his son and the house of Rab Isaac b. Samuel b. Marta. He led him under the wedding-canopy, but the marriage was not successfully consummated. Rab Ahai went to investigate the cause, and he noticed a scroll of the Torah lying in the bedroom. He said to them, "If I had not come now, you would have endangered my son's life ; for there is a teaching : It is forbidden to have connubial intercourse in a room where a scroll of the Torah or Tefillin are lying, until they are taken out or placed in a receptacle within a receptacle."

Rab Ahai contracted a marriage between his son and the house of Rab Isaac b. Samuel b. Marta. He led him under the wedding-canopy, but the marriage was not successfully consummated. Rab Ahai went to investigate the cause, and he noticed a scroll of the Torah lying in the bedroom. He said to them, "If I had not come now, you would have endangered my son's life ; for there is a teaching : It is forbidden to have connubial intercourse in a room where a scroll of the Torah or Tefillin are lying, until they are taken out or placed in a receptacle within a receptacle."

Rab Ahai contracted a marriage between his son and the house of Rab Isaac b. Samuel b. Marta. He led him under the wedding-canopy, but the marriage was not successfully consummated. Rab Ahai went to investigate the cause, and he noticed a scroll of the Torah lying in the bedroom. He said to them, "If I had not come now, you would have endangered my son's life ; for there is a teaching : It is forbidden to have connubial intercourse in a room where a scroll of the Torah or Tefillin are lying, until they are taken out or placed in a receptacle within a receptacle."

spread over a chest [containing sacred books] is regarded as a receptacle within a receptacle. R. Joshua b. Levi said : For a scroll of the Torah it is necessary to make a partition of ten [hand breadths]. Mar Zotra paid a visit to Rab Ashe's house, and saw the sleeping accommodation of Mar b. Rab Ashe, whereby a scroll of the Torah was lying and for which he had made a partition of ten handbreadths. He asked him, "According to whose opinion [hast thou done this]?" "According to R. Joshua b. Levi." "Under which circumstances did R. Joshua b. Levi say that ? When there is no other room ; but the master has another room !" He said to him, "I did not think of that."

spread over a chest [containing sacred books] is regarded as a receptacle within a receptacle. R. Joshua b. Levi said : For a scroll of the Torah it is necessary to make a partition of ten [hand breadths]. Mar Zotra paid a visit to Rab Ashe's house, and saw the sleeping accommodation of Mar b. Rab Ashe, whereby a scroll of the Torah was lying and for which he had made a partition of ten handbreadths. He asked him, "According to whose opinion [hast thou done this]?" "According to R. Joshua b. Levi." "Under which circumstances did R. Joshua b. Levi say that ? When there is no other room ; but the master has another room !" He said to him, "I did not think of that."

To what distance must he remove himself from it and excrement [if he wishes to read the Shema'] ? Four cubits. Raba said in the name of Rab Sahorah in the name of Rab Huna : This teaching applies only to [excrement which is behind him ; but if it is in front of him, he must remove himself as far as the eye can see it. Similarly is it with the Tefillah.

To what distance must he remove himself from it and excrement [if he wishes to read the Shema'] ? Four cubits. Raba said in the name of Rab Sahorah in the name of Rab Huna : This teaching applies only to [excrement which is behind him ; but if it is in front of him, he must remove himself as far as the eye can see it. Similarly is it with the Tefillah.

But it is not so ! For Rafram b. Pappa said in the name of Rab Hisda : A man may stand opposite a privy and say the Tefillah ! With what are we here dealing ? With a privy which does not contain excrement.

But that is not so ! For Rab Joseph b. Hannina said : When they speak of a "privy" they mean even one in which there is no excrement, and when they speak of a "bath-house" they mean even one in which there is no person. But with what are we here dealing? With a new one.

As for the rest of the world, [they may say it] until midday. And not beyond that? For Rab Mari b. Rab Huna, the son of R. Jeremiah b. Abba, has said in the name of R. Johanan: If a man erred and omitted to say the Tefillah in the evening, he should say it twice in the morning; [if he omitted it] in the morning, he should say it twice in the afternoon.

As for the rest of the world, [they may say it] until midday. And not beyond that? For Rab Mari b. Rab Huna, the son of R. Jeremiah b. Abba, has said in the name of R. Johanan: If a man erred and omitted to say the Tefillah in the evening, he should say it twice in the morning; [if he omitted it] in the morning, he should say it twice in the afternoon.