Kol Isha

Rabbi Yitzḥak stated: An exposed handbreadth in a woman constitutes nakedness. Regarding which [halakha was this said]? If you say [that it comes to prohibit] looking at 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 together with jewelry [worn] internally? To tell you: Anyone who gazes upon a woman’s little finger is considered as if he gazed upon her genitals. Rather, [it is referring even to] his wife, with regard to the recitation of Shema. Rav Ḥisda said: [Even] a woman’s 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 stated: A woman’s voice is considered nakedness, as it is stated: “Sweet is your voice and your countenance is alluring” (Song of Songs 2:14). Rav Sheshet stated: [Even] a woman’s hair is considered nakedness, as it is written: “Your hair is like a flock of goats, [trailing down from Mount Gilead]” (Song of Songs 4:1).

This means that buttocks are not nakedness That is, for benedictions, but to look at them even minimally is forbidden. As it was stated: He who looks at a woman’s heel is as if he looked at her genitals and he who looks at her genitals is as if he had intercourse with her. Shmuel said, a woman’s voice is nakedness. What is the reason? (Jer. 3:9) [As the verse says,] “From the sound of her whoring the land became polluted, etc.”Rav Huna said: A person may stand near excrement and pray, on condition that his flesh not touch the excrement...

There was a certain man from Neharde’a who entered a butcher shop in Pumbedita. He said to them: Give me meat. They said to him: Wait until the servant of Rav Yehuda bar Yeḥezkel has taken [his meat], and then we will give it to you.The man said to them: Who is this Yehuda bar Sheviske’el, [a derogatory name for a glutton for meat], that he should precede me, that he should take before me? They went and told Rav Yehuda [what the man had said. Rav Yehuda] excommunicated him. They also said [that the same man] was in the habit of calling people slaves. [Rav Yehuda] proclaimed about him that he is a slave.That man went and summoned [Rav Yehuda] to judgment before Rav Naḥman. When the summons arrived, Rav Yehuda went before Rav Huna. [Rav Yehuda] said to him: Should I go or should I not go? [Rav Huna] said to him: [As for the obligation] to go, you are not required to go, since you are a great man. But due to the honor of the Exilarch’s house, [as Rav Naḥman was the son-in-law of the Exilarch,] get up and go. [Rav Yehuda] arrived [and] found [Rav Naḥman] constructing a parapet. [Rav Yehuda] said to [Rav Naḥman]: Does the Master not hold in accordance with what Rav Huna bar Idi says that Shmuel says: Once a person has been appointed a leader of the community, he is prohibited from performing labor before three people? [Rav Naḥman] said to him: It is [merely] a little fence [gundarita] that I am constructing. [Rav Yehuda] said to him: Is the term ma’akeh, which is written in the Torah, or [the term] meḥitza, which the Sages said, distasteful to you? [Why do you use a term that is used by neither the Torah nor the Sages?][Rav Naḥman] said to him: Let the Master sit on the bench [karfita]. [Rav Yehuda] said to him: Is [the term] safsal, which the Sages said, or [the word] itzteva, which [common] people say, distasteful to you? [Why are you using uncommon terms? Rav Naḥman] said to him: Let the Master eat a citron [etronga]. [Rav Yehuda] said to him: This is what Shmuel said: Anyone who says etronga [demonstrates] one-third of a haughtiness of spirit. [He should] either say etrog, as the Sages called it, or etroga, as [common] people say. He said to him: Let the Master drink a cup [anbaga] [of wine. Rav Yehuda] said to him: Is [the term] ispargus, as the Sages called it, or anpak, as [common] people say, distasteful [to you?Rav Naḥman] said to him: Let [my daughter] Donag come and pour us drinks. [Rav Yehuda] said to him: This is what Shmuel says: One may not make use of a woman. [Rav Naḥman replied]: She is a minor. [Rav Yehuda retorted]: Shmuel explicitly says: One may not make use of a woman at all, whether an adult or a minor. [Rav Naḥman suggested]: Let the Master send [greetings of] peace to [my wife] Yalta. [Rav Yehuda] said to him: This is what Shmuel says: A woman’s voice is considered nakedness. [Rav Naḥman responded]: It is possible [to send your regards] with a messenger. [Rav Yehuda] said to him: This is what Shmuel says: One may not send greetings to a woman [even with a messenger]. [Rav Naḥman suggested that he send greetings] with her husband. [Rav Yehuda] said to him: This is what Shmuel says: One may not send greetings to a woman at all. [Yalta,] his wife, sent [a message] to him: Release him so that he not equate you with another ignoramus.

Shmuel says: Once a person has been appointed a leader of the community, he is prohibited from performing labor before three people. And Shmuel says: One may not make use of a woman at all, whether an adult or a minor. And Shmuel says: One may not send greetings to a woman at all, and even with a messenger.

And the Rav Alfasi of blessed memory, that he made no mention of any of this, the Raavad of blessed memory wrote that it is possible that this is because the [Rif] thought since the buttocks have no issue of erva, all the more so a cubit, a thigh, her hair and her voice.

And rather it appears that this is specifically the voice of sending or returning greetings, since the reason is closeness of mind.

Meaning for kriat shema. And some say that it is specifically for a singing voice...but where it is not a singing voice...we are not concerned.

"And there shall not be among you impropriety"... And Shmuel says "Kol b'Isha Erva," as it says "For your voice is sweet." This refers to a singing voice. All of these Rav Yehudai Gaon explained are for Keriat Shema. Therefore, it is forbidden to say Shema or any other holy topic while hearing a women's singing voice. [However,] because of our sins, we reside among gentiles and "a time to act for God, they have violated your teaching," and therefore we aren't scrupulous to avoid learning when hearing the singing of gentile women.

Shemuel said: A woman’s voice is erva, as it is said, “For your voice is sweet,” explanation: to hear [in general] and not [specifically] for the matter of Keri’at Shema.

A person must be careful when reciting Shema or praying that he doesn't direct his gaze toward anything that will arouse (distracting) thoughts... and so too, "a woman's thigh is Erva," and a woman's hair that is ordinarily covered, and a woman's singing voice are "Erva" by reciting Shema; However, this is only in something he is not accustomed to; Her face, hands, legs, ordinary speaking voice, and hairs that are distant from their source, there is no worry by them... and for a different women, even for her small finger to look intentionally or to hear her, it is forbidden at any time to stare at her or to hear her voice, even a non singing voice. Like we said with Rav Nachman who said to Rav Yehudah "Will master send greeting to Yalta?" and he said to him "Does master not hold that a woman's voice is erva?" Nonetheless, it is possible that greeting and receiving greeting is similar to singing.

And some explain that it means that it is prohibited to listen to any voice of a woman which is ervah, meaning voice to the exclusion of the speech of a woman which it is permitted to hear, for this does not arouse desire [in him]. But the words of my master and teacher seem more correct...

And see in the Perisha what he writes in the name of the Maharshal that the voice of ervah is forbidden but her speech is permitted...

(6) One may not inquire after a woman's welfare at all, even through an intermediary, and it is forbidden to send regards to her even through her husband. But it is permissible to ask her husband about her welfare.

(3) One should refrain from hearing a woman's singing voice during the reading of the Shema. Rema: and even his wife...

And one who gazes even at the little finger of a woman intending to derive sexual pleasure is comparable to one who looks at her genitalia. And even to hear the voice of the Ervah or to look at her hair is forbidden.

A man must distance himself very, very much from women...and one who looks at even the little finger of a woman with the intent to derive benefit from it, it is as if he looks at her genitalia, and it is forbidden to hear the voice of an ervah or look at her hair...

If one gazes even at the little finger of a woman with the intent to have pleasure from it, it is as though he gazed at her genitalia. It is forbidden to listen to the voice of an erva or to look at her hair.

It is specifically the [singing] voice of an ervah that is prohibited, but her speaking voice is permitted...

And it is forbidden to listen to the voice of a woman when it is the singing voice and she is not one's wife...And at the time of Kriat Shema and prayer, the voice and hair of one's wife is also forbidden. But it is permitted to listen to a speaking voice alone from all women.

And Barak ben Avinoam and Devora sang on that day saying:….I to the Lord, I shall sing, I shall sing out to the Lord, God of Israel.

And Miryam the prophet, sister of Aharon, took the timbrel in her hand and all the women went out after her with timbrels and with dancing. And Miriam called out responsively to them: Sing to God for He has triumphed greatly, horse and his rider He has cast into the sea.

To them: For the women, even though it is written with a 'mem.' Perhaps it was written like this because of the following 'mem' (in Miriam)

And there were two trumpets, one on each of the two sides. But is it really possible to discern two sounds?...Rather, two sounds coming from one person cannot be discerned [but two sounds] from two different sources or people can be properly discerned.But [is it true that two sounds coming] from two different people can be properly discerned? Isn’t it taught in a baraita: With regard to the public reading of the Torah, one person may read and one may translate, provided that there are not two people reading and two people translating. [Our case is only similar to [the case mentioned in] the latter clause [of that baraita, which reads]: With regard to the reading of hallel and the Scroll [of Esther], even ten people may read [simultaneously]. Apparently, since [these readings] are dear [to their listeners], they direct their attention [to them]. Here too, since [the sounding of the shofar] is dear [to the listener], he directs his attention [to the matter] and discerns [between the two sounds].

Rav Yosef said: If men sing and women respond, it is immodest. If women sing and men respond, it is like fire to flax. What practical difference comes out from this? To abolish this [men answering women’s song] before that [women answering men’s song].

Even though in general all these forms of singing are forbidden, nonetheless, when women are singing amongst men, it is a further prohibition, and excessively immodest, and this is what they said "Men singing and women answering, is immodest. Women singing and men answering, like fire to chips.

The Sages taught: All [people] count toward the quorum of seven [readers], even a minor and even a woman. However, the Sages said that a woman should not read the Torah, out of respect for the congregation.

…According to the first opinion [that women discharge men’s obligation in megilla reading], this voice is not considered erva because it is not a singing voice.

The author of Aseret Ha-dibrot (Ba’al Ha-itur) wrote that women do not discharge men’s obligations with their reading, and the reason is kol be-isha erva, and even though they light Chanuka candles and recite the berachot, this is not similar because there is no need for men to be present at the time of lighting.

Didn’t Rava say: It is learned [as a tradition] that the evil inclination controls only that which [a person’s] eyes see.

The Sages taught: Rahab aroused impure thoughts by her name; Yael, by her voice; Abigail, by remembering her; Michal, the daughter of Saul, by her appearance. Rabbi Yitzḥak said: Anyone who says Rahab, Rahab, immediately experiences a seminal emission. Rav Naḥman said to him: I say: Rahab, Rahab, and it does not affect me. [Rabbi Yitzchak] said to [Rav Naḥman]: When I said this, [I was referring] to one who knows her and recognizes her.

One should be careful from hearing a woman's singing voice at the time of the Recitation of the Sh'ma. Rem"a: And even with his wife. But a voice that one is familiar with is not [considered] nakedness. (Beit Yosef in the name of Ohel Moed and Hagahot Maimoni)

And to greet a married woman, even through a messenger is forbidden, even through her husband it is forbidden, except for someone who knows that he will have no issue of (lustful) thoughts from these matters whatsoever. About this, and similar matters, it is written "And you shall fear from your God, I am the lord"

(5) And our Rabbis, may their memory be blessed, also said (Berakhot 24a) that it is forbidden to stare even at the hair of a woman that is forbidden to him. And even to hear her voice with the intention to derive pleasure from it is forbidden.

… One must be careful about everything written in Shir Ha-shirim, not to listen to a woman’s voice, and this is also the case for a woman, that she should not listen to a man’s voice. For whatever a man is cautioned about, a woman is cautioned about.

Why is a woman’s voice sweet, and a man’s voice not sweet?…As it is said, for your voice is sweet and your appearance lovely.

“For your voice is pleasant and your appearance is comely” is cited in Berachot 24a as a basis for “kol be-isha erva.” Separating this verse into its components reveals, in my opinion, the qualities of kol be-isha erva in its sharpest and most stimulating form, and they are: (1) a woman (2) solo (3) who makes her voice heard (4) that is pleasant (5) with intention to give pleasure (6) to an individual man (7) who intends to hear and (8) to benefit from her voice and (9) enjoys her appearance. All these are reasons to be stringent, and corresponding to them are reasons to be lenient.