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DAAT · LEVEL 1 — INTRODUCTION
Siman ע״ו · Cleanliness of the place for the ק״ש
דין להיזהר מצואה בשעת קריאת שמע — being careful of excrement (צואה) during the ק״ש: excrement in a glass lamp — מותר to recite facing it (וכסית את צאתך והא מתכסיא); passing excrement; nullifying with a spit; and the doubt about the cleanliness (ספק צואה ומי רגלים)
סימן ע״ו · ח׳ סעיפים
דין להיזהר מצואה בשעת קריאת שמע
🌱 Introductory level · Beginners
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This siman teaches the cleanliness of the place for the ק״ש — being careful of excrement (צואה): excrement in a glass lamp (עששית) — מותר to recite facing it (וכסית את צאתך והא מתכסיא); excrement in a hollow (גומא) covered by a shoe; passing excrement (צואה עוברת) and פי חזיר; nullifying a little excrement with a thick spit (ביטול ברוק); and the doubt about excrement or urine (ספק צואה ומי רגלים). Hebrew text, fluent English translation and explanation of the ח׳ seifim, with a section of practical cases.
Topic: Cleanliness of the place for the ק״ש — צואה בעששית, צואה עוברת, ביטול ברוק, ספק צואה ומי רגלים
Source: שולחן ערוך אורח חיים סימן ע״ו · ח׳ סעיפים
Compiled by: רב יוסף חיים סממה
DAAT · daattorah.com
The Torah says (דברים כ״ג): וְהָיָה מַחֲנֶיךָ קָדוֹשׁ... וְכִסִּיתָ אֶת צֵאָתֶךָ — "let your camp be holy... and you shall cover your excrement." Hence the need for the place to be clean when one utters words of holiness. The siman deals with being careful of excrement (להיזהר מצואה) during the ק״ש: what is seen but covered, what passes, what is nullified, and the doubt about the cleanliness of the place. We study here at the level of principle; for personal conduct, one refers to the custom and to the ruling of the Rav.
📑 Study outline
A. The ח׳ seifim — צואה בעששית (séif 1), צואה בגומא (séif 2), צואה עוברת (séif 3), צואה על בשרו (séif 4), פי טבעת (séif 5), ביטול ברוק (séif 6), ספק צואה ומי רגלים (séif 7), מצא צואה אחר שקרא (séif 8)
1. Practical case — the glass lamp (עששית): reciting facing what is seen but covered
2. Practical case — passing excrement (צואה עוברת): interrupt
3. Practical case — the doubt about cleanliness (ספק צואה / מי רגלים)
+ Comprehension questions and going further
A. Cleanliness of the place for the ק״ש — the ח׳ seifim
לְהִזָּהֵר מִצּוֹאָה בִּשְׁעַת קְרִיאַת שְׁמַע — being careful of excrement during the ק״ש — the principle is that of covering: the Torah conditioned the prohibition on the excrement being uncovered (וכסית את צאתך). What is covered — even seen through glass — does not bar; what is uncovered, passes, or remains in its place (פי טבעת) bars. Hence the lamp (עששית), the hollow (גומא), passing excrement (צואה עוברת), nullifying with a spit (ביטול ברוק), and the rules of doubt (ספק צואה ומי רגלים).
Séif 1 — צואה בעששית: the glass lamp
צוֹאָה בַּעֲשָׁשִׁית — מֻתָּר לִקְרוֹת כְּנֶגְדָּהּ, אַף עַל פִּי שֶׁרוֹאֶה אוֹתָהּ דֶּרֶךְ דָּפְנוֹתֶיהָ, מִשּׁוּם דִּבְכִסּוּי תָּלָה רַחֲמָנָא, דִּכְתִיב «וְכִסִּיתָ אֶת צֵאָתֶךָ», וְהָא מִתְכַּסְּיָא.
Séif 1: excrement in a glass lamp (עששית) — it is permitted to recite facing it, even though one sees it through its walls, because the Merciful One conditioned [the prohibition] on covering, as it is written "and you shall cover your excrement" (וכסית את צאתך), and here it is covered (והא מתכסיא).
The criterion is not sight but covering. The verse wrote "וכסית את צאתך": once the excrement is covered — enclosed in a glass lamp — מותר to recite facing it, even if the eye sees it through the glass, והא מתכסיא, for it is indeed covered.
Séif 2 — צואה בגומא: the hollow and the shoe
צוֹאָה בַּגֻּמָּא — מַנִּיחַ סַנְדָּלוֹ עָלֶיהָ וְקוֹרֵא, דַּחֲשִׁיבָה כִּמְכֻסָּה, וְכֵיוָן שֶׁאֵין רֵיחַ רַע מַגִּיעַ לוֹ מֻתָּר, וְהוּא שֶׁלֹּא יְהֵא סַנְדָּלוֹ נוֹגֵעַ בָּהּ.
Séif 2: excrement in a hollow (גומא) — he places his shoe over it and recites, for [the covered hollow] is considered covered; and since no bad smell reaches him, it is permitted — provided that his shoe does not touch it.
A hollow whose opening is blocked by the shoe is deemed covered — hence the permission, like the lamp. Two provisos: no bad smell (ריח רע) may reach the one reciting; and the shoe must not touch the excrement.
Séif 3 — צואה עוברת: passing excrement
הֶעֱבִירוּ צוֹאָה לְפָנָיו — אָסוּר לִקְרוֹת כְּנֶגְדָּהּ. וּפִי חֲזִיר כְּצוֹאָה עוֹבֶרֶת דָּמֵי, אֲפִלּוּ עוֹלֶה מִן הַנָּהָר אֵין הָרְחִיצָה מוֹעֶלֶת לוֹ, דַּהֲוֵי כִּגְרָף שֶׁל רְעִי.
Séif 3: if excrement is passed before him — it is forbidden to recite facing it. And the mouth of a pig is like passing excrement: even if it comes up from the river, the washing does not help it, for it is like a chamber-pot of excrement (גרף של רעי).
It is not only what is set down but what passes before one that bars: he interrupts the ק״ש. The mouth of a pig (פי חזיר) is treated likewise — כגרף של רעי, like a vessel for excrement — and even washed in the river it is not purified in this regard, for it is designated for that.
Séif 4 — צואה על בשרו: excrement on the skin, covered
הָיְתָה צוֹאָה עַל בְּשָׂרוֹ וּמְכֻסָּה בִּבְגָדָיו, אוֹ שֶׁהִכְנִיס יָדָיו בְּבֵית הַכִּסֵּא דֶּרֶךְ חוֹר וְאֵינוֹ מֵרִיחַ רֵיחַ רַע — יֵשׁ מַתִּירִים לִקְרוֹת וְיֵשׁ אוֹסְרִין. וְיֵשׁ אוֹמְרִים שֶׁלֹּא הִתִּיר הַמַּתִּיר בְּצוֹאָה עַל בְּשָׂרוֹ אֶלָּא בְּמָקוֹם שֶׁהִיא נִכְסֵית מֵאֵלֶיהָ בְּלֹא מַלְבּוּשׁ, כְּגוֹן אַצִּילֵי יָדָיו, וְנָכוֹן לַעֲשׂוֹת כְּדִבְרֵי הַמַּחְמִיר. הַגָּה: וְשִׁכְבַת זֶרַע עַל בְּשָׂרוֹ דִּינוֹ כְּצוֹאָה.
Séif 4: if there was excrement on his skin, covered by his garments, or if he inserted his hands into a privy through a hole and smells no bad odor — some permit reciting and some forbid. And some say that the one who permits, regarding excrement on the skin, only permitted it in a place that covers itself without clothing, such as the crook of the arm; and it is proper to act according to the strict view (המחמיר). Rem"a: and semen on the skin has the same status as excrement.
A machloket: excrement on the skin but covered by the garment — יש מתירים ויש אוסרין. One view limits the permission to places that cover themselves (like the crook of the arm). In practice, נכון לעשות כדברי המחמיר, it is proper to follow the strict view. The Rem"a adds that semen on the skin is like excrement.
Séif 5 — צואה בפי טבעת: excrement in its place
צוֹאָה בְּפִי טַבַּעַת — אֲפִלּוּ הִיא מְכֻסָּה, אָסוּר לִקְרוֹת לְדִבְרֵי הַכֹּל, אֲפִלּוּ אֵינָהּ נִרְאֵית כְּשֶׁהוּא עוֹמֵד וְנִרְאֵית כְּשֶׁהוּא יוֹשֵׁב.
Séif 5: excrement at the [bodily] orifice (פי טבעת) — even if it is covered, it is forbidden to recite according to all, even if it is not visible when he stands and is visible when he sits.
Excrement in its place (פי טבעת) is stricter: אסור לדברי הכל, forbidden according to all, even when covered — for even those who permit covered excrement on the skin forbid here. And this even if it is visible only when seated.
Séif 6 — ביטול ברוק: nullifying with a spit
הָיָה לְפָנָיו מְעַט צוֹאָה — יָכוֹל לְבַטְּלָהּ בְּרוֹק שֶׁיָּרֹק בָּהּ וְיִקְרָא כְּנֶגְדָּהּ, וְהוּא שֶׁיְּהֵא הָרוֹק עָבֶה. וְאֵין הַבִּטּוּל מוֹעִיל אֶלָּא לְפִי שָׁעָה, אֲבָל אִם לֹא יִקְרָא מִיָּד וְהָרוֹק נִמּוֹחַ וְנִבְלַע בָּהּ — לֹא בָּטְלָה.
Séif 6: if there was a little excrement before him — he may nullify it with a spit that he spits upon it, and then recite facing it, provided the spit is thick. And this nullification is effective only for the moment; but if he does not recite at once and the spit dissolves and is absorbed into it — it is not nullified.
For a little excrement, a thick spit that covers it nullifies it (ביטול) and permits reciting — a form of covering. But its validity is לפי שעה, temporary: if he delays and the spit dissolves and is absorbed, the nullification lapses.
Séif 7 — ספק צואה ומי רגלים: the doubt
סָפֵק אִם צוֹאָה בַּבַּיִת — מֻתָּר לִקְרוֹת, דְּחֶזְקַת בַּיִת שֶׁאֵין בָּהּ צוֹאָה. סָפֵק אִם צוֹאָה בָּאַשְׁפָּה — אָסוּר, מִשּׁוּם דְּחֶזְקַת אַשְׁפָּה שֶׁיֵּשׁ בָּהּ צוֹאָה. אֲבָל סְפֵק מֵי רַגְלַיִם אֲפִלּוּ בָּאַשְׁפָּה — מֻתָּר, מִשּׁוּם דְּלֹא אָסְרָה תּוֹרָה לִקְרוֹת כְּנֶגֶד מֵי רַגְלַיִם אֶלָּא כְּנֶגֶד עַמּוּד שֶׁל קִלּוּחַ, וְאַחַר שֶׁנָּפַל לֹא מִיתַּסַר אֶלָּא מִדְּרַבָּנָן, וּבִסְפֵקָן לֹא גָּזְרוּ.
Séif 7: a doubt as to whether there is excrement in a house — it is permitted to recite, for the presumption of a house is that there is no excrement in it. A doubt as to whether there is excrement in a garbage dump — forbidden, for the presumption of a dump is that there is excrement in it. But a doubt about urine, even in a dump — permitted, for the Torah only forbade reciting facing urine facing the continuous stream (עמוד של קלוח); and once it has fallen it is only forbidden rabbinically, and on the doubt [the Sages] did not decree.
The doubt follows the presumption of the place (חזקה): a house is presumed clean (permitted), a dump soiled (forbidden). Urine (מי רגלים) is lighter: the Torah forbade only the continuous stream (עמוד של קלוח); once fallen to the ground the prohibition is only rabbinic, and on the doubt they did not decree — hence permitted even in a dump.
Séif 8 — מצא צואה אחר שקרא: finding it afterwards
קָרָא בְּמָקוֹם שֶׁרָאוּי לְהִסְתַּפֵּק בְּצוֹאָה וּמְצָאָהּ אַחַר כָּךְ — צָרִיךְ לַחֲזֹר וְלִקְרוֹת. אֲבָל אִם אֵין הַמָּקוֹם רָאוּי לְהִסְתַּפֵּק בּוֹ — אֵין צָרִיךְ לַחֲזֹר וְלִקְרוֹת. וּמֵי רַגְלַיִם, אֲפִלּוּ מְצָאָן בְּמָקוֹם שֶׁרָאוּי לְהִסְתַּפֵּק — אֵין צָרִיךְ לַחֲזֹר וְלִקְרוֹת.
Séif 8: if he recited in a place where it was plausible to doubt the presence of excrement, and afterwards found it — he must recite again. But if the place was not one where such a doubt was plausible — he need not recite again. And urine, even if he found it in a place where a doubt was plausible — he need not recite again.
Where a doubt was plausible and excrement is found afterwards, the reading counts for nothing: צריך לחזור ולקרות, he must recite again. Where the doubt was not plausible, no. For urine, lighter, אין צריך לחזור even in a place of doubt.
The siman in one sentence: one must be careful of excrement during the ק״ש, and the criterion is covering (וכסית את צאתך): what is enclosed in a lamp or a covered hollow is permitted even when seen, but what passes (צואה עוברת, פי חזיר), is in its place (פי טבעת), or gives off a bad smell bars. A little excrement is nullified by a thick spit (לפי שעה); and in doubt one follows the presumption of the place — urine (מי רגלים) always being lighter.
Practical cases
Case 1 — The glass lamp (עששית)
Situation: excrement is enclosed in a glass lamp; he sees it through the glass. May he recite the ק״ש facing it?
Conduct: yes — מותר. The criterion is covering, not sight: "וכסית את צאתך", and here it is covered (והא מתכסיא). Likewise excrement in a hollow covered by a shoe, provided no bad smell reaches him and the shoe does not touch it. For the practical application, one follows one's Rav.
Case 2 — Passing excrement (צואה עוברת)
Situation: during the ק״ש, excrement (or the mouth of a pig) is passed before him. What to do?
Conduct: he interrupts: אסור לקרות כנגדה. What passes bars like what is set down. The mouth of a pig (פי חזיר) is כגרף של רעי — like a chamber-pot of excrement — and washing in the river does not help. For the details of resuming, one follows one's Rav.
Case 3 — The doubt about cleanliness (ספק צואה / מי רגלים)
Situation: he is unsure whether there is excrement (or urine) at the place where he wishes to recite. May he recite?
Conduct: one follows the presumption of the place: a house is presumed clean — מותר; a dump is presumed soiled — אסור. For urine (מי רגלים), lighter, מותר even in a dump (the Torah forbade only the עמוד של קלוח, ובספיקן לא גזרו). If he recited and afterwards found excrement where the doubt was plausible, he recites again (for urine, not). For borderline cases, one follows one's Rav.
Comprehension questions
Check your understanding:
- Why is it permitted to recite facing excrement in a glass lamp, even though one sees it (séif 1)?
- On what two conditions may one recite facing excrement in a hollow covered by a shoe (séif 2)?
- Why is the mouth of a pig treated as passing excrement, even after being washed in the river (séif 3)?
- How can a spit permit reciting, and why only לפי שעה (séif 6)?
- Why is a doubt about urine permitted even in a dump, unlike excrement (séif 7)?
Going further
If you wish to deepen this siman:
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