## Berakhot Daf 24a

###### Berakhot 24a:1
[Berakhot 24a:1](https://torahapp.org/share/book/Berakhot/r/24a:1)

כֹּל לְנַטּוֹרִינְהוּ טְפֵי עֲדִיף. וְהֵיכָא מַנַּח לְהוּ? אָמַר רַבִּי יִרְמְיָה: בֵּין כַּר לְכֶסֶת, שֶׁלֹּא כְּנֶגֶד רֹאשׁוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Because **whatever** offers more **protection is preferable** even at the cost of deprecation. **And where** under his head **does he place them? Rabbi Yirmeya said:** He places them **between the pillow and the mattress, not** directly **aligned with his head** but rather a bit to the side.


###### Berakhot 24a:2
[Berakhot 24a:2](https://torahapp.org/share/book/Berakhot/r/24a:2)

וְהָא תָּנֵי רַבִּי חִיָּיא: מַנִּיחָן בְּכוֹבַע, תַּחַת מְרַאֲשׁוֹתָיו! דְּמַפֵּיק לֵיהּ לְמוּרְשָׁא דְכוֹבַע לְבַר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Didn’t Rabbi Ḥiyya teach a** *baraita* that in that case **he places them in a pouch** used for phylacteries, directly **under his head?** The Gemara replies: He does so in a manner **that the bulge** in the **pouch,** where the phylacteries are, **protrudes out** and is not beneath his head.


###### Berakhot 24a:3
[Berakhot 24a:3](https://torahapp.org/share/book/Berakhot/r/24a:3)

בַּר קַפָּרָא צָיַיר לְהוּ בְּכִילְּתָא, וּמַפִּיק לְמוּרְשְׁהוֹן לְבַר. רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידֵּי מַנַּח לְהוּ אַשַּׁרְשִׁיפָא, וּפָרֵיס סוּדָרָא עִילָּוַיְיהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On this note, the Gemara relates that **Bar Kappara would tie them in** his **bed curtain and project their bulge outward. Rav Sheisha, son of Rav Idi, would place them on a bench and spread a cloth over them.**


###### Berakhot 24a:4
[Berakhot 24a:4](https://torahapp.org/share/book/Berakhot/r/24a:4)

אָמַר רַב הַמְנוּנָא בְּרֵיהּ דְּרַב יוֹסֵף: זִימְנָא חֲדָא הֲוָה קָאֵימְנָא קַמֵּיהּ דְּרָבָא, וַאֲמַר לִי: זִיל אַיְיתִי לִי תְּפִילִּין. וְאַשְׁכַּחְתִּינְהוּ בֵּין כַּר לְכֶסֶת, שֶׁלֹּא כְּנֶגֶד רֹאשׁוֹ. וַהֲוָה יָדַעְנָא דְּיוֹם טְבִילָה הֲוָה, וּלְאַגְמוֹרַן הֲלָכָה לְמַעֲשֶׂה הוּא דַּעֲבַד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Hamnuna, son of Rav Yosef, said: I was once standing before Rava and he told me: Go** and **bring me** my **phylacteries. And I found them** in his bed, **between the mattress and the pillow, not aligned with his head. And I knew** that **it was the day of** his wife’s **immersion** in the ritual bath for purification from the ritual impurity of a menstruating woman, and he certainly engaged in marital relations in order to fulfill the mitzva, **and he did so,** he sent me to bring him his phylacteries, **to teach us the practical *halakha*** in that case.


###### Berakhot 24a:5
[Berakhot 24a:5](https://torahapp.org/share/book/Berakhot/r/24a:5)

בְּעָא מִינֵּיהּ רַב יוֹסֵף בְּרֵיהּ דְּרַב נְחוּנְיָא מֵרַב יְהוּדָה: שְׁנַיִם שֶׁיְּשֵׁנִים בְּמִטָּה אַחַת, מַהוּ שֶׁזֶּה יַחֲזִיר פָּנָיו וְיִקְרָא קְרִיאַת שְׁמַע, וְזֶה יַחֲזִיר פָּנָיו וְיִקְרָא קְרִיאַת שְׁמַע? אֲמַר לֵיהּ: הָכִי אָמַר שְׁמוּאֵל: וַאֲפִילּוּ אִשְׁתּוֹ עִמּוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef, son of Rav Neḥunya,** who raised a dilemma above, **raised a dilemma before Rav Yehuda: Two individuals sleeping in a single bed,** given that it was standard practice to sleep without clothing, **what is** the *halakha*; is it permissible **for this** one **to turn his head** aside **and recite *Shema* and for that** one **turns his head and recites *Shema*;** or is it prohibited because they are unclothed and are considered unfit to recite *Shema* even though they are covered with a blanket? **He said to him: Shmuel said as follows:** This is permitted **even** if **his wife** is in bed **with him.**


###### Berakhot 24a:6
[Berakhot 24a:6](https://torahapp.org/share/book/Berakhot/r/24a:6)

מַתְקִיף לַהּ רַב יוֹסֵף: אִשְׁתּוֹ וְלָא מִיבַּעְיָא אַחֵר?! אַדְּרַבָּה, אִשְׁתּוֹ כְּגוּפוֹ, אַחֵר לָאו כְּגוּפוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef strongly objects to** this response: You say that he is permitted to recite *Shema* in bed with **his wife, and needless to say** he is permitted to do so when in bed with **another. On the contrary,** since **his wife is like his own flesh,** and he will not have lustful thoughts of her, it is permitted; **another is not like his own flesh** and it is prohibited.


###### Berakhot 24a:7
[Berakhot 24a:7](https://torahapp.org/share/book/Berakhot/r/24a:7)

מֵיתִיבִי: שְׁנַיִם שֶׁיְּשֵׁנִים בְּמִטָּה אַחַת — זֶה מַחֲזִיר פָּנָיו וְקוֹרֵא, וְזֶה מַחֲזִיר פָּנָיו וְקוֹרֵא. וְתַנְיָא אַחֲרִיתִי: הַיָּשֵׁן בַּמִּטָּה, וּבָנָיו וּבְנֵי בֵיתוֹ בְּצִדּוֹ, הֲרֵי זֶה לֹא יִקְרָא קְרִיאַת שְׁמַע, אֶלָּא אִם כֵּן הָיְתָה טַלִּית מַפְסֶקֶת בֵּינֵיהֶן. וְאִם הָיוּ בָּנָיו וּבְנֵי בֵיתוֹ קְטַנִּים — מוּתָּר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara **raises an objection** to this from the resolution of an apparent contradiction between two *baraitot*. It was taught in one *baraita*: **Two** unclothed **individuals who are sleeping in a single bed, this** one **turns his head** aside **and recites** *Shema* **and that** one **turns his head** aside **and recites** *Shema*. **And it was taught in another** *baraita*: **One who is sleeping in bed and his** unclothed **children and members of his household are beside him, may not recite *Shema* unless a garment separates between them. If his children and the members of his household were minors, it is permitted** to recite *Shema* even without a garment separating between them.


###### Berakhot 24a:8
[Berakhot 24a:8](https://torahapp.org/share/book/Berakhot/r/24a:8)

בִּשְׁלָמָא לְרַב יוֹסֵף לָא קַשְׁיָא, הָא אִשְׁתּוֹ, וְהָא בְּאַחֵר. אֶלָּא לִשְׁמוּאֵל קַשְׁיָא?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Granted, according to Rav Yosef,** the apparent contradiction between the two *baraitot* **is not difficult,** as **this** *baraita* is referring to a case **where his wife** is in the bed with him, **while this** other *baraita* is referring to a case **where another** person is in bed with him and there is concern lest he will have lustful thoughts. **However, according to Shmuel,** who permits one to recite *Shema* regardless of who is in bed with him, **it is** indeed **difficult.** How would he interpret the *baraita* that prohibits?


###### Berakhot 24a:9
[Berakhot 24a:9](https://torahapp.org/share/book/Berakhot/r/24a:9)

אָמַר לְךָ שְׁמוּאֵל: לְרַב יוֹסֵף מִי נִיחָא? וְהָתַנְיָא הָיָה יָשֵׁן בַּמִּטָּה, וּבָנָיו וּבְנֵי בֵיתוֹ בַּמִּטָּה — לֹא יִקְרָא קְרִיאַת שְׁמַע אֶלָּא אִם כֵּן הָיְתָה טַלִּיתוֹ מַפְסֶקֶת בֵּינֵיהֶן. אֶלָּא מַאי אִית לָךְ לְמֵימַר — אִשְׁתּוֹ לְרַב יוֹסֵף תַּנָּאֵי הִיא, לְדִידִי נָמֵי תַּנָּאֵי הִיא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara replies: **Shmuel** could have **said to you: And according to Rav Yosef’s** opinion, **does it** work out **well? Wasn’t it taught** in that same *baraita* that **one who is sleeping in bed and his children and members of his household are beside him, may not recite *Shema* unless a garment separates between them?** Doesn’t Rav Yosef hold that his wife is like his own flesh and no separation is necessary? **Rather, what have you to say** in response? **Rav Yosef holds that there is a tannaitic** dispute in the case of **one’s wife; I, too, hold that it is a tannaitic** dispute, and I accept the ruling of one of the *baraitot*.


###### Berakhot 24a:10
[Berakhot 24a:10](https://torahapp.org/share/book/Berakhot/r/24a:10)

אָמַר מָר: זֶה מַחֲזִיר פָּנָיו וְקוֹרֵא קְרִיאַת שְׁמַע. וְהָא אִיכָּא עֲגָבוֹת! מְסַיַּיע לֵיהּ לְרַב הוּנָא, דְּאָמַר רַב הוּנָא: עֲגָבוֹת אֵין בָּהֶם מִשּׁוּם עֶרְוָה. לֵימָא מְסַיַּיע לֵיהּ לְרַב הוּנָא: הָאִשָּׁה יוֹשֶׁבֶת, וְקוֹצָה לָהּ חַלָּתָהּ עֲרוּמָּה, מִפְּנֵי שֶׁיְּכוֹלָה לְכַסּוֹת פָּנֶיהָ בְּקַרְקַע, אֲבָל לֹא הָאִישׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara reverts to clarify something mentioned above. **The Master said** in a *baraita*: **This** one **turns his head** aside **and recites *Shema.*** The Gemara notes a difficulty: **Aren’t there** bare **buttocks?** This **supports** the opinion of **Rav Huna, as Rav Huna said: Buttocks do not constitute nakedness. Let us say** that the following mishna **supports Rav Huna’s** opinion: **A woman sits and separates her *ḥalla* naked,** despite the fact that she must recite a blessing over the separation of the *ḥalla*, **because she can cover her face,** a euphemism for her genitals, **in the ground, but a male,** whose genitals are not covered when he sits, may **not** do so. The mishna teaches that exposed buttocks do not constitute nakedness.


###### Berakhot 24a:11
[Berakhot 24a:11](https://torahapp.org/share/book/Berakhot/r/24a:11)

תַּרְגְּמַהּ רַב נַחְמָן בַּר יִצְחָק: כְּגוֹן שֶׁהָיוּ פָּנֶיהָ טוּחוֹת בַּקַּרְקַע.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Naḥman bar Yitzḥak interpreted** the mishna as referring to **a case where her face,** genitals, **was completely covered in the ground** such that her posterior was covered by the ground. Therefore, proof for Rav Huna’s opinion cannot be brought from this mishna.


###### Berakhot 24a:12
[Berakhot 24a:12](https://torahapp.org/share/book/Berakhot/r/24a:12)

אָמַר מָר: אִם הָיוּ בָּנָיו וּבְנֵי בֵּיתוֹ קְטַנִּים, מוּתָּר: וְעַד כַּמָּה? אָמַר רַב חִסְדָּא: תִּינוֹקֶת בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד, וְתִינוֹק בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד. אִיכָּא דְאָמְרִי: תִּינוֹקֶת בַּת אַחַת עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד, וְתִינוֹק בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה וְיוֹם אֶחָד. אִידֵּי וְאִידֵּי עַד כְּדַי ״שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Master said** in a *baraita*: **If his children and the members of his household were minors,** even though they are unclothed, **it is permitted** to recite *Shema* even without a garment separating between them. The Gemara asks: **Until what** age is one still considered a minor? **Rav Ḥisda said: A girl** until she is **three years and one day old, and a boy** until **he is nine years and one day old,** for these are the ages from which a sexual act in which they participate is considered a sexual act. **Some say: A girl eleven years and one day old and a boy of twelve years and one day old,** as that is the age at which they are considered adults in this regard. This age is only approximate, as the age of majority for both **this,** the boy, **and that,** the girl, is **at** the onset of puberty in accordance with the verse: **“Your breasts were formed and your hair was grown”** (Ezekiel 16:7).


###### Berakhot 24a:13
[Berakhot 24a:13](https://torahapp.org/share/book/Berakhot/r/24a:13)

אֲמַר לֵיהּ רַב כָּהֲנָא לְרַב אָשֵׁי: הָתָם אָמַר רָבָא: אַף עַל גַּב דִּתְיוּבְתָּא דִּשְׁמוּאֵל, הִלְכְתָא כְּווֹתֵיהּ דִּשְׁמוּאֵל. הָכָא מַאי? אֲמַר לֵיהּ: אַטּוּ כּוּלְּהוּ בַּחֲדָא מְחִתָא מְחִתִינְהוּ? אֶלָּא הֵיכָא דְּאִיתְּמַר — אִיתְּמַר, וְהֵיכָא דְּלָא אִיתְּמַר — לָא אִיתְּמַר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Kahana said to Rav Ashi: There,** with regard to the law of phylacteries, **Rava said: Despite a conclusive refutation** of the opinion **of Shmuel, the *halakha* is in accordance with** the opinion **of Shmuel. Here, what** is the ruling? **He said to him: Were all of them woven in the same** act of **weaving?** Are there no distinctions between different cases? **Rather, where it is stated, it is stated, and where it is not stated, it is not stated,** and there is no comparison.


###### Berakhot 24a:14
[Berakhot 24a:14](https://torahapp.org/share/book/Berakhot/r/24a:14)

אֲמַר לֵיהּ רַב מָרִי לְרַב פָּפָּא: שֵׂעָר יוֹצֵא בְּבִגְדוֹ מַהוּ? קְרָא עֲלֵיהּ: שֵׂעָר, שֵׂעָר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Mari said to Rav Pappa:** Does it constitute nakedness **if one’s** pubic **hair protruded from his garment?** Rav Pappa said **about him: A hair, a hair.** You are splitting hairs and being pedantic over trivialities.


###### Berakhot 24a:15
[Berakhot 24a:15](https://torahapp.org/share/book/Berakhot/r/24a:15)

אָמַר ר׳ יִצְחָק: טֶפַח בָּאִשָּׁה עֶרְוָה. לְמַאי? אִילֵּימָא לְאִסְתַּכּוֹלֵי בַּהּ, וְהָא אָמַר רַב שֵׁשֶׁת: לָמָּה מָנָה הַכָּתוּב תַּכְשִׁיטִין שֶׁבַּחוּץ עִם תַּכְשִׁיטִין שֶׁבִּפְנִים — לוֹמַר לָךְ כׇּל הַמִּסְתַּכֵּל בְּאֶצְבַּע קְטַנָּה שֶׁל אִשָּׁה, כְּאִילּוּ מִסְתַּכֵּל בִּמְקוֹם הַתּוֹרֶף.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yitzḥak stated: An** exposed **handbreadth in a woman** constitutes **nakedness.** The Gemara asks: Regarding **which** *halakha* was this said? **If you say** that it comes to prohibit **looking at** an exposed handbreadth in **her, didn’t Rav Sheshet say: Why did the verse enumerate** “anklets and bracelets, rings, earrings and girdles” (Numbers 31:50), **jewelry that is** worn **externally,** over her clothing, e.g., bracelets, **together with jewelry** worn **internally,** beneath her clothing, near her nakedness, e.g., girdles? This was **to tell you: Anyone who gazes upon a woman’s little finger** is considered **as if he gazed upon her** naked **genitals,** for if his intentions are impure, it makes no difference where he looks or how much is exposed; even less than a handbreadth.


###### Berakhot 24a:16
[Berakhot 24a:16](https://torahapp.org/share/book/Berakhot/r/24a:16)

אֶלָּא בְּאִשְׁתּוֹ וְלִקְרִיאַת שְׁמַע.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather,** it is referring even to **his wife, with regard to** the **recitation of *Shema*.** One may not recite *Shema* before an exposed handbreadth of his wife.


###### Berakhot 24a:17
[Berakhot 24a:17](https://torahapp.org/share/book/Berakhot/r/24a:17)

אָמַר רַב חִסְדָּא: שׁוֹק בָּאִשָּׁה עֶרְוָה, שֶׁנֶּאֱמַר: ״גַּלִּי שׁוֹק עִבְרִי נְהָרוֹת״, וּכְתִיב: ״תִּגָּל עֶרְוָתֵךְ וְגַם תֵּרָאֶה חֶרְפָּתֵךְ״. אָמַר שְׁמוּאֵל: קוֹל בָּאִשָּׁה — עֶרְוָה, שֶׁנֶּאֱמַר: ״כִּי קוֹלֵךְ עָרֵב וּמַרְאֵךְ נָאוֶה״. אָמַר רַב שֵׁשֶׁת: שֵׂעָר בָּאִשָּׁה עֶרְוָה, שֶׁנֶּאֱמַר: ״שַׂעֲרֵךְ כְּעֵדֶר הָעִזִּים״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Along these lines, **Rav Ḥisda said:** Even **a woman’s** exposed **leg** is considered **nakedness, as it is stated: “Uncover the leg and pass through the rivers”** (Isaiah 47:2), **and it is written** in the following verse: **“Your nakedness shall be revealed and your shame shall be seen”** (Isaiah 47:3). **Shmuel** further **stated: A woman’s** singing **voice is** considered **nakedness,** which he derives from the praise accorded a woman’s voice, **as it is stated: “Sweet is your voice and your countenance is alluring”** (Song of Songs 2:14). Similarly, **Rav Sheshet stated:** Even **a woman’s hair is** considered **nakedness,** for it too is praised, **as it is written: “Your hair is like a flock of goats,** trailing down from Mount Gilead” (Song of Songs 4:1).


###### Berakhot 24a:18
[Berakhot 24a:18](https://torahapp.org/share/book/Berakhot/r/24a:18)

אָמַר רַבִּי חֲנִינָא: אֲנִי רָאִיתִי אֶת רַבִּי שֶׁתָּלָה תְּפִילָּיו. מֵיתִיבִי: הַתּוֹלֶה תְּפִילָּיו יִתָּלוּ לוֹ חַיָּיו!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara resumes its discussion of phylacteries. **Rabbi Ḥanina said: I saw Rabbi** Yehuda HaNasi **hang his phylacteries.** The Gemara **raises an objection:** It was taught in a *baraita* that **one who hangs his phylacteries will have his life hang** in the balance.


###### Berakhot 24a:19
[Berakhot 24a:19](https://torahapp.org/share/book/Berakhot/r/24a:19)

דּוֹרְשֵׁי חֲמוּרוֹת אָמְרוּ: ״וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד״, זֶה הַתּוֹלֶה תְּפִילָּיו.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Moreover, **the Symbolic Interpreters** of the Torah **said** that the verse: **“And your life shall hang in doubt before you [*minneged*]”** (Deuteronomy 28:66), that is the punishment of **one who hangs his phylacteries.**


###### Berakhot 24a:20
[Berakhot 24a:20](https://torahapp.org/share/book/Berakhot/r/24a:20)

לָא קַשְׁיָא הָא בִּרְצוּעָה. הָא בִּקְצִיצָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara replies: This apparent contradiction **is not difficult, as this** *baraita*, which condemns one who hangs his phylacteries, refers to one who hangs them **by the strap,** allowing the leather boxes into which the parchment is placed to dangle in a deprecating way, which is certainly prohibited. **That** *baraita*, which relates that Rabbi Yehuda HaNasi would hang his phylacteries and that it is clearly permitted, refers to when one hangs them **from the box** with the straps dangling.


###### Berakhot 24a:21
[Berakhot 24a:21](https://torahapp.org/share/book/Berakhot/r/24a:21)

וְאִיבָּעֵית אֵימָא: לָא שְׁנָא רְצוּעָה וְלָא שְׁנָא קְצִיצָה — אָסוּר. וְכִי תְּלָה רַבִּי — בְּכִיסְתָּא תְּלָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And if you wish, say** another explanation instead: **There is no difference** whether he hangs the phylacteries from the **strap and there is no difference** whether he hangs the phylacteries from **the box;** both **are prohibited. And when Rabbi** Yehuda HaNasi **hung** his phylacteries, **he hung them in** their **pouch.**


###### Berakhot 24a:22
[Berakhot 24a:22](https://torahapp.org/share/book/Berakhot/r/24a:22)

אִי הָכִי מַאי לְמֵימְרָא? מַהוּ דְתֵימָא תִּיבְעֵי הַנָּחָה כְּסֵפֶר תּוֹרָה — קָא מַשְׁמַע לַן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **If so, what** is the purpose **to relate** that incident? The Gemara replies: **Lest you say** that phylacteries **would require placement** atop a surface, **as** is the custom with **a Torah scroll.** Therefore, **it teaches us** that this is unnecessary.


###### Berakhot 24a:23
[Berakhot 24a:23](https://torahapp.org/share/book/Berakhot/r/24a:23)

וְאָמַר רַבִּי חֲנִינָא: אֲנִי רָאִיתִי אֶת רַבִּי שֶׁגִּיהֵק וּפִיהֵק וְנִתְעַטֵּשׁ וְרָק

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Since Rabbi Ḥanina related a story involving Rabbi Yehuda HaNasi, the Gemara cites another such story. **Rabbi Ḥanina said: I saw Rabbi** Yehuda HaNasi, while he was praying, **belch, yawn, sneeze, spit,**