## Berakhot Daf 25b

###### Berakhot 25b:1
[Berakhot 25b:1](https://torahapp.org/share/book/Berakhot/r/25b:1)

וְהָכָא בְּטוֹפֵחַ עַל מְנָת לְהַטְפִּיחַ, אִיכָּא בֵּינַיְיהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And here, the difference between them is** in a case **where it is moist enough to moisten** other things. According to the first *tanna* the prohibition is only in effect when the urine is moist enough to moisten other objects, while according to Rabbi Yosei it applies as long as the urine itself is moist, even if it is not moist enough to moisten other objects.


###### Berakhot 25b:2
[Berakhot 25b:2](https://torahapp.org/share/book/Berakhot/r/25b:2)

יָרַד לִטְבּוֹל, אִם יָכוֹל לַעֲלוֹת כוּ׳: לֵימָא תַּנָּא סְתָמָא כְּרַבִּי אֱלִיעֶזֶר דְּאָמַר עַד הָנֵץ הַחַמָּה?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in a mishna that **one who descended to immerse himself** due to a seminal emission must calculate, **whether or not he is able to ascend,** cover himself with a garment and recite the morning *Shema* before sunrise. The Gemara asks: **Let us say** that Rabbi Yehuda HaNasi **taught** this in the **unattributed** mishna **in accordance with** the opinion of **Rabbi Eliezer, who said:** One may recite *Shema* **until sunrise.**


###### Berakhot 25b:3
[Berakhot 25b:3](https://torahapp.org/share/book/Berakhot/r/25b:3)

אֲפִילּוּ תֵּימָא רַבִּי יְהוֹשֻׁעַ, וְדִלְמָא כְּוָתִיקִין. דְּאָמַר רַבִּי יוֹחָנָן: וָתִיקִין הָיוּ גּוֹמְרִין אוֹתָהּ עִם הָנֵץ הַחַמָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara immediately rejects this assumption: **Even if you say** that the mishna is in accordance with the opinion of **Rabbi Yehoshua,** who disagrees with Rabbi Eliezer and holds that one may recite the morning *Shema* until the third hour of the day, **and perhaps** the *halakha* in the mishna was directed toward those whose practice was **in accordance with** the custom of the ***vatikin*,** pious individuals who were scrupulous in their performance of mitzvot, with regard to whom **Rabbi Yoḥanan said: The *vatikin* would conclude** the recitation of *Shema* **with sunrise.**


###### Berakhot 25b:4
[Berakhot 25b:4](https://torahapp.org/share/book/Berakhot/r/25b:4)

וְאִם לָאו — יִתְכַּסֶּה בְּמַיִם וְיִקְרָא. וַהֲרֵי לִבּוֹ רוֹאֶה אֶת הָעֶרְוָה?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna: **And if** one calculates that he will **not** be able to ascend and cover himself with a garment in time to recite *Shema*, he should **cover himself in the water and recite** *Shema* there. The Gemara asks: How can one recite *Shema* with his head above water? **His heart sees** his **nakedness** as there is no barrier between them.


###### Berakhot 25b:5
[Berakhot 25b:5](https://torahapp.org/share/book/Berakhot/r/25b:5)

אָמַר רַבִּי אֶלְעָזָר, וְאִי תֵּימָא רַבִּי אַחָא בַּר אַבָּא בַּר אַחָא מִשּׁוּם רַבֵּינוּ: בְּמַיִם עֲכוּרִין שָׁנוּ, דְּדָמוּ כְּאַרְעָא סְמִיכְתָּא, שֶׁלֹּא יִרְאֶה לִבּוֹ עֶרְוָתוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Regarding this **Rabbi Elazar said, and some say** it was **Rabbi Aḥa bar Abba bar Aḥa in the name of Rabbeinu,** Rav: **This was taught with regard to murky water, which is** considered to be **like solid earth.** Therefore, it constitutes a barrier so that **his heart does not see** his **nakedness.**


###### Berakhot 25b:6
[Berakhot 25b:6](https://torahapp.org/share/book/Berakhot/r/25b:6)

תָּנוּ רַבָּנַן: מַיִם צְלוּלִין — ישֵׁב בָּהֶן עַד צַוָּארוֹ וְקוֹרֵא. וְיֵשׁ אוֹמְרִים עוֹכְרָן בְּרַגְלוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On this same topic, **the Sages taught** in a *baraita*: If one was in **clear water, he should sit in it up to his neck and recite *Shema*. And some say: He sullies** the water **with his foot.**


###### Berakhot 25b:7
[Berakhot 25b:7](https://torahapp.org/share/book/Berakhot/r/25b:7)

וְתָנָא קַמָּא, וַהֲרֵי לִבּוֹ רוֹאֶה אֶת הָעֶרְוָה! קָסָבַר לִבּוֹ רוֹאֶה אֶת הָעֶרְוָה — מוּתָּר. וַהֲרֵי עֲקֵבוֹ רוֹאֶה אֶת הָעֶרְוָה! קָסָבַר עֲקֵבוֹ רוֹאֶה אֶת הָעֶרְוָה מוּתָּר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **And** according to **the first *tanna* doesn’t his heart see** his **nakedness** through the clear water? The Gemara replies: **He holds** that even if **his heart sees** his **nakedness, it is permitted** to recite *Shema*. The Gemara continues and asks: **But** in the clear water, **doesn’t his heel see** his **nakedness?** The Gemara replies: Here too, the first *tanna* **holds** that in a case where **his heel sees** his **nakedness** it is **permitted.**


###### Berakhot 25b:8
[Berakhot 25b:8](https://torahapp.org/share/book/Berakhot/r/25b:8)

אִתְּמַר: עֲקֵבוֹ רוֹאֶה אֶת הָעֶרְוָה מוּתָּר, נוֹגֵעַ — אַבָּיֵי אָמַר: אָסוּר, וְרָבָא אָמַר: מוּתָּר. רַב זְבִיד מַתְנִי לַהּ לְהָא שְׁמַעְתָּא הָכִי. רַב חִינָּנָא בְּרֵיהּ דְּרַב אִיקָא מַתְנִי לַהּ הָכִי: נוֹגֵעַ — דִּבְרֵי הַכֹּל אָסוּר, רוֹאֶה — אַבָּיֵי אָמַר: אָסוּר, רָבָא אָמַר: מוּתָּר: לֹא נִתְּנָה תּוֹרָה לְמַלְאֲכֵי הַשָּׁרֵת. וְהִלְכְתָא נוֹגֵעַ — אָסוּר, רוֹאֶה — מוּתָּר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara notes, **it was stated:** If **one’s heel sees** his **nakedness it is permitted.** However, what is the *halakha* in a case where his heel **touches** his nakedness? May one in that circumstance recite *Shema* or not? **Abaye said: It is prohibited, and Rava said: It is permitted.** The Gemara notes: **Rav Zevid taught this *halakha* in that manner. Rav Ḥinnana, son of Rav Ika, taught it as follows:** In a case where his heel **touches** his nakedness, **everyone agrees that it is prohibited.** Their dispute is with regard to a case where his heel **sees** his nakedness. **Abaye said: It is prohibited, and Rava said: It is permitted; the Torah was not given to the ministering angels,** and a person, who, as opposed to a ministering angel, has genitals, cannot avoid this. **And the *halakha*** is that if his heel **touches** his nakedness **it is prohibited,** but if it merely **sees** his nakedness, **it is permitted.**


###### Berakhot 25b:9
[Berakhot 25b:9](https://torahapp.org/share/book/Berakhot/r/25b:9)

אָמַר רָבָא: צוֹאָה בַּעֲשָׁשִׁית, מוּתָּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדָּהּ. עֶרְוָה בַּעֲשָׁשִׁית, אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדָּהּ. צוֹאָה בַּעֲשָׁשִׁית מוּתָּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדָּהּ דְּצוֹאָה בְּכִיסּוּי תַּלְיָא מִילְּתָא, וְהָא מִיכַּסְּיָא. עֶרְוָה בַּעֲשָׁשִׁית אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדָּהּ, ״וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר״ אָמַר רַחֲמָנָא. וְהָא קָמִיתְחַזְיָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava said: Opposite feces** covered only **by** a **lantern**-like covering, which is transparent, **it is permitted to recite *Shema*.** But **opposite nakedness** covered only **by** a **lantern-**like covering, **it is prohibited to recite *Shema*. Opposite feces in a lantern, it is permitted to recite *Shema*** because with regard to **feces,** the ability to recite *Shema* **is contingent upon covering,** as it is said: “And cover your excrement” (Deuteronomy 23:14), **and** although it is visible, **it is covered.** On the other hand, **opposite nakedness** covered only **by** a **lantern-**like covering, **it is prohibited to recite *Shema*; the Torah said: “And no indecent thing shall be seen in you”** (Deuteronomy 23:15), **and** here **it is seen.**


###### Berakhot 25b:10
[Berakhot 25b:10](https://torahapp.org/share/book/Berakhot/r/25b:10)

אָמַר אַבָּיֵי: צוֹאָה כׇּל שֶׁהוּ, מְבַטְּלָהּ בְּרוֹק. אָמַר רָבָא: וּבְרוֹק עָבֶה. אָמַר רָבָא: צוֹאָה בְּגוּמָּא — מַנִּיחַ סַנְדָּלוֹ עָלֶיהָ, וְקוֹרֵא קְרִיאַת שְׁמַע. בְּעָא מָר בְּרֵיהּ דְּרָבִינָא: צוֹאָה דְּבוּקָה בְּסַנְדָּלוֹ — מַאי? תֵּיקוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abaye said: A small amount of feces may be nullified with spittle,** and as long as it is covered, it is permitted to recite *Shema*. **Rava said:** This applies specifically when it is **thick spittle. Rava said: Feces in a hole** in the ground, **he places his sandal over** the hole to cover **it and recites *Shema*. Mar, son of Ravina, raised a dilemma: What** is the *halakha* in a case where **feces is stuck to his sandal?** Perhaps he would be considered filthy in that case? **Let** this dilemma **stand** unresolved.


###### Berakhot 25b:11
[Berakhot 25b:11](https://torahapp.org/share/book/Berakhot/r/25b:11)

אָמַר רַב יְהוּדָה: גּוֹי עָרוֹם אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדּוֹ. מַאי אִירְיָא גּוֹי? אֲפִילּוּ יִשְׂרָאֵל נָמֵי! יִשְׂרָאֵל פְּשִׁיטָא לֵיהּ דְּאָסוּר, אֶלָּא גּוֹי אִיצְטְרִיכָא לֵיהּ מַהוּ דְתֵימָא, הוֹאִיל וּכְתִיב בְּהוּ ״אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם״, אֵימָא כַּחֲמוֹר בְּעָלְמָא הוּא, קָא מַשְׁמַע לַן דְּאִינְהוּ נָמֵי אִיקְּרוּ עֶרְוָה, דִּכְתִיב: ״וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yehuda said: Opposite a naked gentile, it is forbidden to recite *Shema*.** The Gemara asks: **Why did** Rav Yehuda discuss **particularly** the case of **a gentile? Even with regard to a Jew** it is **also** prohibited. The Gemara replies: Opposite the nakedness of **a Jew, it is obvious** that it is **prohibited; however,** opposite the nakedness of **a gentile, it was necessary for him** to say. **Lest you say** that **since it is written about** gentiles: **“Their flesh is the flesh of donkeys”** (Ezekiel 23:20), **say** that his nakedness **is like** that of **a mere donkey** and does not constitute nakedness. Rav Yehuda **taught us that their** nakedness **is also considered nakedness, as it is written** regarding the sons of Noah: **“And their father’s nakedness they did not see”** (Genesis 9:23). Although Noah predated Abraham and was consequently not Jewish, his nakedness is mentioned.


###### Berakhot 25b:12
[Berakhot 25b:12](https://torahapp.org/share/book/Berakhot/r/25b:12)

וְלֹא יִתְכַּסֶּה לֹא בַּמַּיִם הָרָעִים וְלֹא בְּמֵי הַמִּשְׁרָה עַד שֶׁיָּטִיל לְתוֹכָן מַיִם. וְכַמָּה מַיָּא רָמֵי וְאָזֵיל? אֶלָּא הָכִי קָאָמַר לֹא יִתְכַּסֶּה לֹא בְּמַיִם הָרָעִים וְלֹא בְּמֵי הַמִּשְׁרָה כְּלָל. וּמֵי רַגְלַיִם עַד שֶׁיָּטִיל לְתוֹכָן מַיִם, וְיִקְרָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
And we learned in the mishna: **And** one who needs to recite *Shema* **may not cover himself with either foul water or water** in which flax was **soaked until he pours** other **water into it.** The Gemara asks: **How much water does he continue to pour** in order to render them a permissible covering. If he is covering himself in water in which flax was soaked, it must be a considerable amount of water, requiring at least an equally considerable amount of water to neutralize it. **Rather, this is what it says: One may neither cover himself with foul water nor water** in which flax was **soaked at all; and urine,** which is considered repugnant, **until he adds** clean **water to it, and** only then **he may** recite *Shema*.


###### Berakhot 25b:13
[Berakhot 25b:13](https://torahapp.org/share/book/Berakhot/r/25b:13)

תָּנוּ רַבָּנַן: כַּמָּה יָטִיל לְתוֹכָן מַיִם — כׇּל שֶׁהוּא. רַבִּי זַכַּאי אוֹמֵר: רְבִיעִית.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** a related disagreement in a *baraita*: **How much water must one add** in order **to** nullify urine? **Any quantity** is sufficient. **Rabbi Zakkai says:** One must add a **quarter** of a *log*.


###### Berakhot 25b:14
[Berakhot 25b:14](https://torahapp.org/share/book/Berakhot/r/25b:14)

אָמַר רַב נַחְמָן: מַחֲלוֹקֶת לְבַסּוֹף. אֲבָל בַּתְּחִילָּה, כׇּל שֶׁהֵן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Naḥman said:** This **dispute** is with regard to a case where the urine is already in a vessel, and **afterward** one seeks to nullify it. **However,** if the clean water was in a vessel **at the beginning,** before the urine, each drop of urine is nullified as it enters the vessel and therefore **any amount** of clean water in the vessel is sufficient.


###### Berakhot 25b:15
[Berakhot 25b:15](https://torahapp.org/share/book/Berakhot/r/25b:15)

וְרַב יוֹסֵף אָמַר: מַחֲלוֹקֶת לְכַתְּחִילָּה. אֲבָל לְבַסּוֹף דִּבְרֵי הַכֹּל רְבִיעִית. אֲמַר לֵיהּ רַב יוֹסֵף לְשַׁמָּעֵיהּ: אַיְּיתִי לִי רְבִיעֵיתָא דְמַיָּא, כְּרַבִּי זַכַּאי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rav Yosef said:** This **dispute** is with regard to the amount of water necessary to have in the vessel **at the beginning,** before the urine. **However, afterward, everyone agrees** that **a quarter** of a *log* is required. The Gemara relates: **Rav Yosef said to his servant** at the beginning: **Bring me a quarter** of a *log* **of water, in accordance with** the opinion of **Rabbi Zakkai.**


###### Berakhot 25b:16
[Berakhot 25b:16](https://torahapp.org/share/book/Berakhot/r/25b:16)

תָּנוּ רַבָּנַן: גְּרָף שֶׁל רְעִי וְעָבִיט שֶׁל מֵי רַגְלַיִם — אָסוּר לִקְרוֹת קְרִיאַת שְׁמַע כְּנֶגְדָּן, וְאַף עַל פִּי שֶׁאֵין בָּהֶן כְּלוּם. וּמֵי רַגְלַיִם עַצְמָן — עַד שֶׁיָּטִיל לְתוֹכָן מַיִם. וְכַמָּה יָטִיל לְתוֹכָן מַיִם — כׇּל שֶׁהוּא. רַבִּי זַכַּאי אוֹמֵר: רְבִיעִית. בֵּין לִפְנֵי הַמִּטָּה בֵּין לְאַחַר הַמִּטָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: לְאַחַר הַמִּטָּה — קוֹרֵא, לִפְנֵי הַמִּטָּה — אֵינוֹ קוֹרֵא, אֲבָל מַרְחִיק הוּא אַרְבַּע אַמּוֹת וְקוֹרֵא. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: אֲפִילּוּ בֵּית מֵאָה אַמָּה — לֹא יִקְרָא עַד שֶׁיּוֹצִיאֵם אוֹ שֶׁיַּנִּיחֵם תַּחַת הַמִּטָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** an elaboration of this point in the *Tosefta*: **Opposite a chamber pot** used for **excrement or urine, it is prohibited to recite *Shema*, even if there is nothing in it,** as it is always considered filthy. **Opposite urine itself,** one may not recite *Shema* **until he pours water into it. And how much water must he pour into it? Any quantity. Rabbi Zakkai says: A quarter** of a *log*. That is the ruling **both** when it is **before the bed and** when it is **behind the bed. Rabban Shimon ben Gamliel says:** When it is **behind the bed, one may recite** *Shema*, but when it is **before the bed, one may not recite** *Shema*, **but he** must **distance himself four cubits and** only then **recite** *Shema*. **Rabbi Shimon ben Elazar** is even more strict, **saying: Even** in **a house one hundred cubits** in size, **one may not recite** *Shema* **until he removes it or places it beneath the bed.**


###### Berakhot 25b:17
[Berakhot 25b:17](https://torahapp.org/share/book/Berakhot/r/25b:17)

אִיבַּעְיָא לְהוּ: הֵיכִי קָאָמַר, אַחַר הַמִּטָּה — קוֹרֵא מִיָּד, לִפְנֵי הַמִּטָּה — מַרְחִיק אַרְבַּע אַמּוֹת וְקוֹרֵא, אוֹ דִילְמָא הָכִי קָאָמַר: לְאַחַר הַמִּטָּה — מַרְחִיק אַרְבַּע אַמּוֹת וְקוֹרֵא, לִפְנֵי הַמִּטָּה — אֵינוֹ קוֹרֵא כְּלָל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**A dilemma was raised** before students at the yeshiva: **How does** Rabban Shimon ben Gamliel **state** this *halakha*? What did he mean? Did he mean that if the chamber pot is **behind the bed, he recites** *Shema* **immediately; before the bed, he distances himself four cubits and recites? Or perhaps he states the following:** If the chamber pot is **behind the bed, he distances himself four cubits and then recites** *Shema,* but if it is **before the bed he may not recite** *Shema* **at all?**


###### Berakhot 25b:18
[Berakhot 25b:18](https://torahapp.org/share/book/Berakhot/r/25b:18)

תָּא שְׁמַע, דְּתַנְיָא רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: אַחַר הַמִּטָּה — קוֹרֵא מִיָּד, לִפְנֵי הַמִּטָּה — מַרְחִיק אַרְבַּע אַמּוֹת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֲפִילּוּ בֵּית מֵאָה אַמָּה — לֹא יִקְרָא עַד שֶׁיּוֹצִיאֵם אוֹ שֶׁיַּנִּיחֵם תַּחַת הַמִּטָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In order to resolve this dilemma, the Gemara cites proof. **Come** and **hear** that **it was taught** in a *baraita*: **Rabbi Shimon ben Elazar says:** If it is **behind the bed he recites** *Shema* **immediately; before the bed, he distances himself four cubits. Rabban Shimon ben Gamliel says: Even** in **a** large **house of one hundred cubits one may not recite** *Shema* **until he removes it or places it beneath the bed.** Thus we see from this *baraita* that if the vessel is obstructed by the bed he may recite *Shema* immediately.


###### Berakhot 25b:19
[Berakhot 25b:19](https://torahapp.org/share/book/Berakhot/r/25b:19)

בַּעְיָין אִיפְּשִׁיטָא לַן, מַתְנְיָיתָא קַשְׁיָין אַהֲדָדֵי: אֵיפוֹךְ בָּתְרָיְיתָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara notes: **Our dilemma has been resolved,** but **the *baraitot* contradict each other.** The statements made in the name of Rabban Shimon ben Gamliel in one *baraita* were made in the name of Rabbi Shimon ben Elazar in the other. The Gemara resolves the contradiction: **Reverse** the **latter** *baraita* and say that the names of the *tanna’im* were attached to the wrong opinions.


###### Berakhot 25b:20
[Berakhot 25b:20](https://torahapp.org/share/book/Berakhot/r/25b:20)

מָה חָזֵית דְּאָפְכַתְּ בָּתְרָיְיתָא? אֵיפוֹךְ קַמַּיְיתָא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
This solution is difficult: **What did you see** that led you to **reverse** the **latter** *baraita*? **Reverse the first** one.


###### Berakhot 25b:21
[Berakhot 25b:21](https://torahapp.org/share/book/Berakhot/r/25b:21)

מַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר כּוּלֵּיהּ בַּיִת כְּאַרְבַּע אַמּוֹת דָּמֵי — רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר הִיא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara proves that the latter *baraita* should be reversed in accordance with the opinions expressed by these Sages in general. **Who did you hear** that **said that an entire house is considered like four cubits? It is Rabbi Shimon ben Elazar,** who expressed that opinion in the *halakhot* of *eiruv* (Rav Nissim). Consequently, it is reasonable to posit that this would also be his opinion with regard to these *halakhot*, and the *baraita* was reversed accordingly.


###### Berakhot 25b:22
[Berakhot 25b:22](https://torahapp.org/share/book/Berakhot/r/25b:22)

אָמַר רַב יוֹסֵף: בְּעַאי מִינֵּיהּ מֵרַב הוּנָא: מִטָּה פָּחוֹת מִשְּׁלֹשָׁה פְּשִׁיטָא לִי דִּכְלָבוּד דָּמֵי. שְׁלֹשָׁה, אַרְבָּעָה, חֲמִשָּׁה, שִׁשָּׁה, שִׁבְעָה, שְׁמֹנָה, תִּשְׁעָה, מַהוּ? אֲמַר לֵיהּ: לָא יָדַעְנָא. עֲשָׂרָה וַדַּאי לָא מִיבְּעֵי לִי. אָמַר אַבָּיֵי: שַׁפִּיר עֲבַדְתְּ דְּלָא אִיבַּעְיָא לְךָ, כׇּל עֲשָׂרָה רְשׁוּתָא אַחֲרִיתִי הִיא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said: I raised a dilemma before Rav Huna: It is obvious to me that a bed** under which there is a space of **less than three** handbreadths **is considered connected [*lavud*]** to the ground as if the void beneath it does not exist, as *halakha* considers a void of less than three handbreadths as sealed. What, then, is the dilemma? **What is** the *halakha* if that space is **three, four, five, six, seven, eight** or **nine** handbreadths? **He said to him: I do not know.** However, with regard to a space greater than **ten** handbreadths **I certainly have no dilemma,** as it is clear that this space is considered a separate domain. **Abaye said** to him: **You did well that you did not have a dilemma,** as the *halakha* is that **any** space **ten** handbreadths high **is a separate domain.**


###### Berakhot 25b:23
[Berakhot 25b:23](https://torahapp.org/share/book/Berakhot/r/25b:23)

אָמַר רָבָא: הִלְכְתָא, פָּחוֹת מִשְּׁלֹשָׁה כְּלָבוּד דָּמֵי. עֲשָׂרָה — רְשׁוּתָא אַחֲרִיתִי הִיא. מִשְּׁלֹשָׁה עַד עֲשָׂרָה — הַיְינוּ דִּבְעָא מִינֵּיהּ רַב יוֹסֵף מֵרַב הוּנָא וְלָא פְּשַׁט לֵיהּ. אָמַר רַב: הֲלָכָה כְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. וְכֵן אָמַר בָּאלִי אָמַר רַב יַעֲקֹב בְּרַהּ דְּבַת שְׁמוּאֵל: הֲלָכָה כְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. וְרָבָא אָמַר: אֵין הֲלָכָה כְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava** summarized and **said: The *halakha* is that less than three** handbreadths **is considered connected** and it is permitted to recite *Shema*. **Ten** handbreadths **is a separate domain. Three to ten** handbreadths is the case with regard to which **Rav Yosef raised a dilemma before Rav Huna,** and Rav Huna **did not resolve it for him. Rav said: The *halakha* is in accordance with** the opinion of **Rabbi Shimon ben Elazar. And, so too,** the Sage **Bali said** that **Rav Ya’akov, son of Shmuel’s daughter, said: The *halakha* is in accordance with** the opinion of **Rabbi Shimon ben Elazar. And Rava said: The *halakha* is not in accordance with** the opinion of **Rabbi Shimon ben Elazar.**


###### Berakhot 25b:24
[Berakhot 25b:24](https://torahapp.org/share/book/Berakhot/r/25b:24)

רַב אַחַאי אִיעַסַּק לֵיהּ לִבְרֵיהּ בֵּי רַב יִצְחָק בַּר שְׁמוּאֵל בַּר מָרְתָא, עַיְּילֵיהּ לְחוּפָּה, וְלָא הֲוָה מִסְתַּיְּיעָא מִילְּתָא. אֲזַל בָּתְרֵיהּ לְעַיּוֹנֵי, חֲזָא סֵפֶר תּוֹרָה דְּמַנְּחָא. אֲמַר לְהוּ: אֵיכוּ הַשְׁתָּא לָא אֲתַאי סַכֵּנְתּוּן לִבְרִי. דְּתַנְיָא: בַּיִת שֶׁיֵּשׁ בּוֹ סֵפֶר תּוֹרָה אוֹ תְּפִילִּין אָסוּר לְשַׁמֵּשׁ בּוֹ אֶת הַמִּטָּה עַד שֶׁיּוֹצִיאֵם אוֹ שֶׁיַּנִּיחֵם כְּלִי בְּתוֹךְ כְּלִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara relates: **Rav Aḥai arranged for his son** to marry into **the family** of **Rav Yitzḥak bar Shmuel bar Marta. He** led **him to enter the wedding canopy** for the wedding ceremony, **but he was unsuccessful** in his attempts to consummate the marriage. Rav Aḥai **followed him to examine** possible causes of the problem and **he saw a Torah scroll placed** there. **He said to them: Had I not come now, you would have endangered** the life of **my son. As it was taught** in a *baraita*: **In a room in which there is a Torah scroll or phylacteries, it is forbidden to engage in conjugal relations until he takes them out** of the room **or places them in a vessel inside a** second **vessel.**


###### Berakhot 25b:25
[Berakhot 25b:25](https://torahapp.org/share/book/Berakhot/r/25b:25)

אָמַר אַבָּיֵי: לֹא שָׁנוּ אֶלָּא בִּכְלִי שֶׁאֵינוֹ כִּלְיָין, אֲבָל בִּכְלִי שֶׁהוּא כִּלְיָין — אֲפִילּוּ עֲשָׂרָה מָאנֵי כְּחַד מָאנָא דָּמֵי. אָמַר רָבָא: גְּלִימָא

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Abaye said: They only taught** that a vessel inside a second vessel is sufficient **when the vessel is not their,** the Torah scroll’s or the phylacteries’, regular **vessel. But a vessel that is their** regular **vessel, even ten vessels are considered as one vessel,** and the Torah or phylacteries must be covered in another vessel not typically used for that purpose. **Rava said: A cloak**