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1) THE DURATION OF SECLUSION

(a) (Continuation of Beraisa) Question: What duration is considered seclusion?
(b) Answer: Long enough for adultery; for relations; for Ha'ara'ah (the 1st stage of relations);

1. R. Yishmael says, this is the time needed to surround a palm tree;
2. R. Eliezer says, the time needed to mix a drink;
3. R. Yehoshua says, the time needed to drink it;
4. Ben Azai says, the time needed to roast an egg;
5. R. Akiva says, the time needed to eat it;
6. R. Yehudah ben Beseira says, the time needed to eat 3 eggs, 1 after the other;
7. R. Eliezer ben Yirmeyah says, it is the time needed to tie 2 strands;
8. R. Chanan ben Pinchas says, the time needed to stick her hand into her mouth to remove a chip of wood;
9. Flimo says, the time needed to stick her hand into a basket to remove a loaf.

i. A hint (not a proof) for this is "For a prostitute, up to a loaf of bread".

(c) Question: Why must the Beraisa give 3 descriptions (of the time for seclusion) - for adultery; for relations; for Ha'ara'ah?
(d) Answer: If it only said for adultery, one might have thought, for adultery and consent; 'For relations' teaches that we do not need the time for consent.

1. If it only said for relations, one might have thought for full relations - 'for Ha'ara'ah' teaches that we hear, this is not so.
2. If it only said for Ha'ara'ah, one might have thought, for Ha'ara'ah and consent; 'For adultery' teaches that we do not need the time for consent.
3. The time needed for Ha'ara'ah - R. Yishmael says ...

(e) Contradiction: (Beraisa): "She was defiled" - this teaches, the duration of seclusion is the time needed for adultery, for relations, for Ha'ara'ah; R. Eliezer says, this is the time needed for a palm tree to return (to be explained);

1. R. Yehoshua says, the time needed to mix a drink;
2. Ben Azai says, the time needed to drink it;
3. R. Akiva says, the time needed to roast an egg;
4. R. Yehudah ben Beseira says, the time needed to eat it;

i. We currently think that the time to surround a palm tree and the time for a palm tree to return are the same.

(f) Contradiction #1: In the 1st Beraisa, R. Yishmael said the time to surround a palm tree, and R. Eliezer argued; here, R. Eliezer says the time needed for a palm tree to return!
(g) Answer (Abaye): 'The time to surround' means walking around it; 'The time to return' means for a branch to return (after the wind swayed it).

1. Question (Rav Ashi): Is this the time to return to its initial position, or the time to come to rest?

i. This question is unresolved.

(h) Contradiction #2: In the 1st Beraisa, R. Eliezer said the time to mix a drink; here he says the time needed for a palm tree to return!
(i) Answer: These are the same.
(j) Contradiction #3: In the 1st Beraisa, R. Yehoshua said the time to drink it; here, he says the time to mix it!
(k) Answer: (Both times) he means the time to mix and drink it.

1. Question: Why not answer, the time to mix it equals the time to drink it?
2. Answer: If so, this would be what R. Eliezer said in the 1st Beraisa.

(l) Contradiction #4: In the 1st Beraisa, ben Azai said the time to roast an egg; here, he says the time to drink a cup!
(m) Answer: These are the same.
(n) Contradiction #4: In the 1st Beraisa, ben Azai said the time to roast an egg; here, he says the time to drink a cup!
(o) Contradiction #5: In the 1st Beraisa, R. Akiva said the time to eat (an egg); here, he says the time to roast it!
(p) Answer: (Both times) he means the time to roast and eat it.

1. Question: Why not answer, the time to roast it equals the time to eat it?
2. Answer: If so, this would be what ben Azai said in the 1st Beraisa.

(q) Contradiction #6: In the 1st Beraisa, R. Yehudah ben Beseira said the time to eat 3 eggs; here, he says the time to eat 1!
(r) Answer: He was not giving his own opinion, rather he was criticizing R. Akiva's opinion.

1. R. Akiva expressed the time as the time to roast and eat an egg; R. Yehudah ben Beseira said, he should express it purely in terms of eating, namely, the time to eat 3 eggs.

(a) (Beraisa - R. Eliezer ben Yirmeyah): The time to tie 2 strands.
(b) Question (Rav Ashi): Is this when they are far apart or close together?

1. This question is unresolved.

(c) (Beraisa - R. Chanan ben Pinchas): The time needed to stick her hand into her mouth to remove a chip of wood.
(d) Question (Rav Ashi): Is this when it is stuck or not?

1. This question is unresolved.

(e) Flimo says, the time needed to stick her hand into a basket to remove a loaf.
(f) Questions (Rav Ashi): Is this when it is stuck or not? A new basket or an old one? Warm bread or cold bread? Wheat bread or barley bread? Soft or hard (kneading)?

1. These questions are unresolved.

(g) (R. Yitzchak bar Yosef): Each Tana estimated the time he takes for Ha'ara'ah.
(h) Objection: But ben Azai was never married!
(i) Answer #1: He married, but soon separated.
(j) Answer #2: He reported what he heard from his Rebbi.
(k) Answer #3: "Hash-m reveals secrets to those that fear him".

(a) (Rav Avira): Anyone that eats bread without washing his hands is as one that has relations with a prostitute - "For a prostitute, up to a loaf of bread".
(b) Objection (Rava): If as you say, the verse should say 'For a loaf of bread, up to a prostitute'!
(c) (Rava): Rather, the verse teaches that anyone that has relations with a prostitute will eventually beg for bread.
(d) (Rav Zerika): Anyone that shows contempt for washing hands is uprooted from the world.
(e) (R. Chiya bar Ashi): When washing before the meal, one must tilt his hands upwards; when washing after the meal, one must tilt his hands downwards.

1. Support - (Beraisa): When washing before the meal, one must tilt his hands upwards, lest the water leave the palm, and return to make the hand Tamei.

(f) (R. Avahu): Anyone who eats bread without drying his hands is as one that eats Tamei bread - "Hash-m said, so will Yisrael eat their bread, Tamei".

(a) Question: What do we learn from "A married woman, a Yakarah (heavy, or precious) soul traps"?
(b) Answer #1 (R. Chiya bar Aba): Anyone that is haughty will eventually stumble (sin) with a married woman.
(c) Objection #1 (Rava): If so - the verse should say, "A high soul"!
(d) Objection #2 (Rava): Also - it should say, "The soul will trap her"!
(e) Answer #2 (Rava): Anyone that has relations with a married woman, even if he learned Torah which is "More precious than the innermost", i.e. dearer than the Kohen Gadol that enters the innermost part of the Mikdash, the woman traps that soul to a judgment of Gehinom.
(f) (R. Yochanan, citing R. Shimon): Anyone with haughtiness, it is as if he serves idols.

1. It says, "Any haughty heart is an abomination to Hash-m"; and, "Do not bring an abomination into your house".

(g) (R. Yochanan himself): It is as if he denies Hash-m - "Your heart will rise, and you will forget Hash-m".
(h) (R. Chama bar Chanina): It is as if he had relations with all the incestuous relationships - it says, "Any haughty heart is an abomination to Hash-m", and "All of these abominations".
(i) (Ula): It is as if he built a Bamah (private altar, when these are forbidden) - "Refrain from man, that esteems his soul, Bameh (as what) is he considered?"

1. Read "Bameh" as Bamah.

(j) Question: What do we learn from the end of the verse, "Hand to hand will not be cleansed"?
(k) Answer #1 (Rav): Anyone that has relations with a married woman, even if he gave Heaven and earth to Hash-m, as Avraham, he will not be cleansed from the judgment of Gehinom.

1. By Avraham, it says, "I raise my hand to Hash-m, the Supreme G-d, owner of Heaven and earth.

(l) Objection (d'Vei R. Shila): If so, it should say "Hands" (will not be cleansed)!
(m) Answer #2 (d'Vei R. Shila): Even if he received Torah as Moshe Rabeinu - "A law of fire from his right hand" - he will not be cleansed from the judgment of Gehinom.
(n) Objection (R. Yochanan): If so, it should say "Hand from hand"!