Reveal one, cover two

Rabbi Yitzḥak stated: An exposed handbreadth in a woman constitutes nakedness. The Gemara asks: Regarding which halakha was this said? If you say that it comes to prohibit looking at an exposed handbreadth in 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, over her clothing, e.g., bracelets, together with jewelry worn internally, beneath her clothing, near her nakedness, e.g., girdles? This was to tell you: Anyone who gazes upon a woman’s little finger is considered as if he gazed upon her naked genitals, for if his intentions are impure, it makes no difference where he looks or how much is exposed; even less than a handbreadth. Rather, it is referring even to his wife, with regard to the recitation of Shema. One may not recite Shema before an exposed handbreadth of his wife. Along these lines, Rav Ḥisda said: Even a woman’s exposed 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 further stated: A woman’s singing voice is considered nakedness, which he derives from the praise accorded a woman’s voice, as it is stated: “Sweet is your voice and your countenance is alluring” (Song of Songs 2:14). Similarly, Rav Sheshet stated: Even a woman’s hair is considered nakedness, for it too is praised, as it is written: “Your hair is like a flock of goats, trailing down from Mount Gilead” (Song of Songs 4:1).

“He withdraws not His eyes from the righteous; but with kings upon the throne He establishes them forever, and they are exalted” (Job 36:7)? This teaches that in reward for the modesty shown by Rachel she merited that Saul, who was also modest, should descend from her, and in reward for the modesty shown by Saul, he merited that Esther should descend from him. The Gemara explains: What was the modesty shown by Rachel? It is as it is written: “And Jacob told Rachel that he was her father’s brother, and that he was Rebecca’s son” (Genesis 29:12). It may be asked: Was he, Jacob, in fact her father’s brother? But wasn’t he the son of her father’s sister? Rather, it must be understood that when Jacob met Rachel, he said to her: Will you marry me? She said to him: Yes, but my father, Laban, is a swindler, and you will not be able to outwit him. Jacob then said to her: What is the deception that he will plan to carry out and I should be prepared for? Rachel said to him: I have a sister who is older than I, and he will not marry me off before her, and will try to give you her in my place. So Jacob gave her certain distinguishing signs that she should use to indicate to him that she was actually Rachel and not her sister. When the wedding night arrived, and Laban planned to switch the sisters, Rachel said to herself: Now my sister will be embarassed, for Jacob will ask her for the signs and she will not know them. So she gave them to her. And this is as it is written: “And it came to pass, that in the morning, behold, it was Leah” (Genesis 29:25). Does this imply by inference that until now she was not Leah? Rather, due to the distinguishing signs that Rachel had given to Leah, he did not know until now, when it was light outside, that she was Leah. Therefore, Rachel merited that Saul should descend from her, due to her act of modesty in not revealing to Jacob that she had shown the signs to Leah. And what was the modesty shown by Saul? As it is written: “But of the matter of the kingdom, of which Samuel spoke, he did not tell him” (I Samuel 10:16). Saul expressed his modesty by not revealing Samuel’s promise that he would be king, and thereby merited that Esther would descend from him. The verse states: “For Esther adhered to the words of Mordecai, as she did when she was brought up with him” (Esther 2:20).

All sacred scriptures render the hands impure. The Song of Songs and Ecclesiastes render the hands impure. Rabbi Yehudah says: The Song of Songs renders the hands impure, but there is a dispute regarding Ecclesiastes. Rabbi Yose says: Ecclesiastes does not render the hands impure, and there is a dispute regarding The Song of Songs. Rabbi Shimon says: Ecclesiastes is among the [relative] leniencies of Beit Shammai, and the [relative] stringencies of Beit Hillel. Rabbi Shimon ben Azzai said, "I have a recieved tradition from the mouths of seventy-two elders, on the day they inducted Rabbi Elazar ben Azaria into his seat [as head] at the Academy, that The Song of Songs and Ecclesiastes render the hands impure." Rabbi Akiva said, "Mercy forbid! No one in Israel ever disputed that The Song of Songs renders the hands impure, since nothing in the entire world is worthy but for that day on which The Song of Songs was given to Israel; for all the Scriptures are holy, but The Song of Songs is the Holy of Holies! And if they did dispute, there was only a dispute regarding Ecclesiastes." Rabbi Yochanan ben Yehoshua, the son of Rabbi Akiva's father-in-law, said, "In accordance with words of Ben Azzai, thus did they dispute, and thus did they conclude."

(31) You shall make a curtain of blue, purple, and crimson yarns, and fine twisted linen; it shall have a design of cherubim worked into it. (32) Hang it upon four posts of acacia wood overlaid with gold and having hooks of gold, [set] in four sockets of silver. (33) Hang the curtain under the clasps, and carry the Ark of the Pact there, behind the curtain, so that the curtain shall serve you as a partition between the Holy and the Holy of Holies. (34) Place the cover upon the Ark of the Pact in the Holy of Holies. (35) Place the table outside the curtain, and the lampstand by the south wall of the Tabernacle opposite the table, which is to be placed by the north wall. (36) You shall make a screen for the entrance of the Tent, of blue, purple, and crimson yarns, and fine twisted linen, done in embroidery. (37) Make five posts of acacia wood for the screen and overlay them with gold—their hooks being of gold—and cast for them five sockets of copper.