The rabbis note that a husband can say the Shema while in bed with his wife because she is like his own flesh and he will not be distracted by thoughts of her. If he is in bed with someone else in a single bed and both are unclothed, he turns his head to the side to say the Shema. Or, says another baraita, if one is sleeping in bed and unclothed children and members of his household are beside him, he cannot recite the Shema unless a garment separates them. It the children are minors, there is no need to separate himself with garments. Is the fear about lustful thoughts about another person in the bed, or is the fear about one being distracted?
And what about buttocks? We are told that this is not true nakedness. A Mishna teaches that a woman who sits and separates her challah (removes a small portion of challah) while naked can say a blessing and cover her face, meaning her genitals, in the ground. A man cannot do this.
Our Mishna presents the first definitions of what constitutes a minor girl or boy. This includes the development of at least two pubic hairs. The rabbis themselves admit that it is ridiculous to consider the extrusion of a pubic hair when judging nakedness in bed. The Gemara continues to go explore a man gazing at a woman, even at the jewelry on her little finger. Rav Sheshet noted that women's bracelets, rings, earrings and girdles were enumerated in Numbers (31:50) to teach that a man cannot gaze upon a woman at all. Or perhaps at her naked genitals. Or perhaps at his wife while he is reciting the Shema.
Rav Chisda notes that a woman's exposed leg is nakedness with proofs from Isaiah (47:2-3). Shmuel states that a woman's singing voice is nakedness because of "Sweet is your voice and your countenance is alluring (Song of Songs 2:14). Rav Sheshet adds that a woman's hair is nakedness for it is raised in Song of Songs as well (4;1).
These proofs are particularly interesting when the rabbis also claim that the Song of Songs is not about romantic love but an allegory of the love between G-d and the people of Israel.
We learn about some of the things that we should know about prayers and personal habits. The rabbis speak about the dangers of hanging the tefillin by their straps. We should hold our mouths closed if we yawn during prayer. We should not raise our voices during the Amida. We should not not belch or yawn while praying for it is uncouth. Spitting during prayer is like spitting in the face of the king. These things are also considered to be repulsive, which is forbidden when it comes to prayer. The rabbis note that these things might happen without intent. Or perhaps sneezing is a good omen, says Rav Zeira in the name of Rav Hamnuna's school, for it gives us pleasure below, and thus may give G-d pleasure above. Rav Zeira was a sneezer.
The Gemara also discusses what to do with spittle instead of spitting - wipe it on a garment or our head coverings, if that does not distract us. Further, how might we be able to sound our voices during prayer? As long as we are focused, it is fine. In a community, though, we might disturb others if we pray aloud. And we might "sneeze from below". We should wait until the odour dissipates and then resume praying. If we can, we should retreat four cubits, pass gas, wait until the odour dissipates and then resume praying. Before resuming, we might say that G-d has formed us with many orifices and cavities and our disgrace and shame in life are clear and evident before G-d and our destiny is like that of maggots and worms.
The rabbis discuss what should be done when a Torah scholar is walking through an alley filled with excrement but must say the Shema. But aren't scholars forbidden to be in such places? This moves into a conversation about vanity. Rav Huna teaches that as long as one has a garment made of cloth, leather, sack or anything else tied around his waist, he is permitted to recite the Shema.
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