(Mishnah): The following are the points called "between the Perakim":

Between the first Berachah and the second, between the second and Shma, between Shma and v'Hayah Im Shamo'a, between v'Hayah Im Shamo'a and va'Yomer, between va'Yomer and Emes v'Yatziv;

R. Yehudah says, one may not interrupt between va'Yomer and Emes v'Yatziv.

(Gemara - R. Levi): R. Yehudah's reason is "Ani Hash-m Elokeichem", and it says "Hash-m Elokim Emes."

(Mishnah - R. Yehoshua ben Korchah): Why do we say Shma before v'Hayah Im Shamo'a? It is so he will accept on himself Ol (the yoke of) Malchus Shamayim first, and then he will accept on himself Ol Mitzvos;

V'Hayah Im Shamo'a [is before va'Yomer, because the former [discusses learning Torah, which] applies during the day and night, whereas va'Yomer [discusses Tzitzis, which] applies only during the day.

(Gemara - R. Chiya citing R. Yochanan) Question: Why did they say that one should wear Tefilin, recite Shma and pray?

Answer: It is so he will have a complete acceptance of Ol Malchus Shamayim first (before Tefilah).

(Rav): He recites Shma, wears Tefilin, and prays.

A Beraisa argues with Rav. If one was engaging with a Mes at the grave, and the time for Keri'as Shma came, he goes away to a Tahor place, wears Tefilin, recites Shma and prays.

Our Mishnah supports Rav. It is in order that he accept on himself Ol Malchus Shamayim first, and then he accepts on himself Ol Mitzvos;

(R. Yanai): Tefilin need a clean body [in order to wear them].

Question: Why didn't we establish one who wears them [to be believed about matters such as Ma'aser]?

Answer: It is due to swindlers. An episode occurred in which a man deposited with his colleague, and [the Shomer] denied it;

The depositor: I did not trust you, rather, the Tefilin on your head!

R. Yanai would wear [Tefilin the entire day] after being sick, for three days. This teaches that illness cleanses [the body - HA'GAON RAV C. KANIEVSKY, SHLITA].

What is the source? "Ha'Sole'ach l'Chol Avonaichi ha'Rofei l'Chol Tachalu'aichi."

R. Yochanan ben Zakai - his Tefilin did not budge from him, not in the summer and not in the winter. And so conducted his Talmid R. Eliezer after him.

R. Yochanan - in the winter, his head was weak (and he needed a cap, lest he get sick) he wore only on the arm (the cap would be a Chatzitzah). In the summer, when his head was strong, he wore both. (RASHBA)

When [R. Yochanan] used to bathe, once he reached the Balanim (bathhouse attendants), he removed [his Tefilin]. When he came out from bathing, they gave them to him (and he put them on).

Question: Is it not forbidden due to Ervah (how could he don them while naked)?!

Answer (R. Chiya bar Aba): He wore an undershirt in the inner room (before they gave to him his Tefilin).

(R. Yitzchak): He did not wear them until he reached [the house of] Yakov Tarmosarah (totally outside of the bathhouse. We explained this like CHAREDIM);

And when they brought them to him, he would say the following [to Nochrim there]. Two Aronos went with Bnei Yisrael in the Midbar - the Aron of the Life of the world (with the Luchos and Sefer Torah), and the coffin of Yosef;

Nochrim would say, what is the reason for these two Aronos? Yisrael told them, this is the coffin of Yosef, and this is the Aron of the Life of the world.

Nochrim would taunt Yisrael and say 'is it possible for the coffin of a Mes to go with the Aron of the Life of the world? Yisrael told them, it is because this one (Yosef) guarded what is written in this one.

Question: Why did [R. Yochanan] say this?

Answer #1 (R. Chanina): It was in order to say a Torah matter. (Until now, in the bathhouse, he could not do so.)

Objection (R. Mana): Was there no other Torah matter to say?!

Answer #2 (R. Mana): Rather, they were provocative words! Yosef merited kingship only because he observed Hash-m's Mitzvos, and we merited all this honor only because we guarded Hash-m's Mitzvos, and you are Mevatel us from Mitzvos (through your decrees)!

Question: How does one bless on them?

Answer #1 (R. Zerikah citing R. Yakov bar Idi): When he puts on the hand Tefilin, what does he say? Baruch... Asher Kideshanu b'Mitzvosav v'Tzivanu Lehani'ach Tefilin. When he puts on the head Tefilin, what does he say? Baruch... Asher Kideshanu b'Mitzvosav v'Tzivanu Al Mitzvas Tefilin.

When he removes Tefilin, what does he say? Baruch... Asher Kideshanu b'Mitzvosav v'Tzivanu Lishmor Chukav.

This is like the opinion that ["v'Shamarta Es ha'Chukah ha'Zos l'Mo'adah mi'Yamim Yamimah"] refers to Tefilin (in the previous verse. It forbids wearing them at night, i.e. one must remove them before night). However, according to the opinion that it discusses the Chok of Pesach (which the Parshah discussed before it mentioned Tefilin), no (one does not bless).

(R. Avahu citing R. Elazar): One who puts on Tefilin at night transgresses an Aseh.

What is the source? "V'Shamarta Es ha'Chukah ha'Zos l'Mo'adah mi'Yamim Yamimah" - Yamim, and not nights. Yamimah excludes Shabbos and Yom Tov.

Question: R. Avahu [himself] sat and taught in the evening, and his Tefilin were on him!

Answer #1: They were on the side (not where it is a Mitzvah to wear them). They were like a deposit in his hand.

Answer #2: [R. Avahu] forbids only to put them on, but if they were on him during the day, it is permitted [to leave them on at night].

Some say [a different source to exclude Shabbos and Yom Tov -] we learn from "v'Hayah Lecha l'Os" - what is a sign [only] for you. This excludes Shabbos and Yom Tov, which are totally an Os (we refrain from Melachah).

Question: Is it not written mi'Yamim Yamimah? (This already excludes Shabbos and Yom Tov. "Lecha l'Os" cannot teach the same matter!)

Answer: You can say only like R. Yochanan said - anything that is not clear (a proper Drashah, rather, a mere Asmachta), we support it from many places (verses).

(Mishnah): Women and slaves are exempt from Keri'as Shma and Tefilin.

What is the source [to exempt] women? "V'Limadtem Osam Es Beneichem", and not your daughters. One who is obligated in learning Torah is obligated in Tefilin. Women, who are not obligated to learn Torah, are not obligated in Tefilin.

Question: Michal bas Kushi (Sha'ul) used to wear Tefilin, and the wife of Yonah [ha'Navi] used to ascend [to Yerushalayim] for the Regel, and Chachamim did not protest against her!

Answer (R. Chizkiyah citing R. Avahu): Yonah's wife was turned back (they stopped her). Chachamim protested against Michal bas Kushi.

(Beraisa): One who enters a bathhouse - a place where people stand dressed, there is Mikra (Kri'as Shma) Tefilah, and there is no need to teach that one may give Shalom. One may put on Tefilin, and there is no need to teach that one need not remove them;

A place where most people usually stand naked, there is no giving Shalom, and there is no need to teach that there is no Mikra or Tefilah. One must remove Tefilin, and there is no need to teach that one may not put them on.

[A place where] some people stand naked, and some are dressed, there is giving Shalom, but there is no Mikra or Tefilah, and one need not remove Tefilin, but one may not put them on until he leaves the Reshus of the entire bathhouse.

This supports R. Yitzchak, who says that [R. Yochanan] did not wear them until he reached [the house of] Yakov Tarmosarah (totally outside of the bathhouse).

Question (R. Yirmeyah, to R. Ze'ira): If people bathe in the bathhouse in summer, but not in winter [what is its law in winter]?

Answer (R. Ze'ira): It is a bathhouse, even if people do not bathe in it then.

And [similarly,] a privy [has its status] even if there is no excrement in it (it was cleared out).

(Mar Ukva): A pig is considered a moving privy.

Question (R. Yonah): Tzerarah on the sea shore (a pile of excrement that waves pass over it, and it lost its appearance - AHAVAS TZIYON), what is its law?

Answer (R. Ami the doctor): R. Yirmeyah put his hat over it [and did not distance from it].

Remark: We do not rely on this [testimony of R. Ami the doctor. We explained this like AHAVAS TZIYON.]

(R. Ze'ira citing Aba bar Yirmeyah): One may eat Arai (haphazardly) with [Tefilin on], but he may not eat Keva (a fixed meal). One may sleep Arai with them, but he may not sleep Keva.

Some teach that he blesses once [on Tefilin], and some teach that he blesses twice (he blesses again after his meal).

Question: Granted, [we understand] the one who says that he blesses twice. The one who says that he blesses once - he ate, and they were not on him [at the end. He should need to bless again!]

Answer (R. Ze'ira): Aba bar Yirmeyah answered this - he ate Arai (he kept his Tefilin on).

(R. Ze'ira citing R. Aba): One may not enter Beis ha'Mayim (a place where people urinate) with his Seforim or Tefilin in his hand.

When R. Yochanan had a Sefer in his hand, he gave it to someone else. When he had Tefilin on, he kept them on.

Question (against Aba bar Yirmeyah - Beraisa): One may enter Beis ha'Mayim with his Seforim or Tefilin in his hand.

Answer (R. Ze'ira): Aba bar Yirmeyah answered this - here (the Beraisa) discusses when he can wear them (it is a Beis ha'Kisei Arai, so we are not concerned lest he defecate or pass gas there), and here (R. Aba's teaching) discusses [a fixed Beis ha'Kisei,] where he cannot wear them (due to those concerns).

(In a Beis ha'Kisei Arai, he chose not to wear them.) Since he does not do a Mitzvah with them, why should he [take them in his hand, and] disgrace them? (We explained this like R. MEIR SIMCHAH.)

Initially, they used to give [their Tefilin] to their colleagues, and [the colleagues] would take them and flee. They enacted that people place them in holes (near Reshus ha'Rabim, in the walls of the a Beis ha'Kisei).

When the episode occurred (a Talmid placed them in such a hole, and a harlot took them to his Beis Midrash, and said 'see what Ploni gave to me for my hire!' He heard this and killed himself), they enacted that one enter, and they are in his hand.

(R. Yakov bar Acha citing R. Ze'ira): This is if there is time in the day to wear them, but if there is not time in the day to wear them, it is forbidden. Since he will not do a Mitzvah with them, why should he disgrace them?

(Maisha, the grandson of R. Yehoshua ben Levi): One who wants to do nicely, he makes a pouch of a Tefach and puts them on his heart. (Then, he may enter them even if there is not time in the day to wear them.)

What is the source? "Shivisi Hash-m l'Negdi Tamid."

There (in Bavel), they say that anyone who is not [able to guard cleanliness of his body] like Elisha Ba'al Kenafayim may not wear Tefilin [the entire day, rather, only at the time of Keri'as Shma and Tefilah].

(R. Ze'ira citing R. Aba bar Yirmeyah): One may not enter a cemetery and do his needs there. (REMA, DARCHEI MOSHE, YD 368:1 - this is defecating. Perhaps the RAMBAM (Hilchos Evel 14:3) explains that this is Melachah.) If he did so, it says about him "Lo'eg l'Rash Cheref Osehu."

A case occurred in which R. Chiya Ruba and R. Yonason were passing in front of the bier of R. Shimon bar R. Yosi bar Lekunya, and R. Yonason was stepping over graves;

R. Chiya Ruba: So [the dead] will say - tomorrow they will [die, and] be by us, and they pain us?!

R. Yonasan: The dead do not know [what happens here] - "veha'Mesim Einam Yod'im Me'umah"!

R. Chiya: You know to recite verses, but you do not know how to expound! "Ki ha'Chayim Yod'im she'Yamusu" - these are Tzadikim, who even in their death, they are called alive;

"Veha'Mesim Einam Yod'im Me'umah" refers to Resha'im, who even while alive, are called dead.

What is the source that Resha'im, even while alive they are called dead?

Answer: It says "Ki Lo Achpotz b'Mos ha'Mes"- does the dead die?!

Answer: Rather, these are Resha'im, that even in their lifetime, they are called dead.

Question: What is the source that Tzadikim, even in their death, are called alive?

Answer - Question: "Va'Yomer Elav Zos ha'Aretz Asher Nishbati l'Avraham l'Yitzchak ul'Yakov Leimor" - why does it say Leimor?

Answer: [Hash-m] told [Moshe] 'go tell the Avos, everything that I stipulated (promised) to you, I did to your children after you.'

If one joined the letters [in a Sefer Torah, Tefilin or Mezuzah, after they were written properly], some teach that it is Kosher, and some teach that it is Pasul.

(R. Idi b'Ribi Shimon citing R. Yochanan): The one who says that it is Kosher, this is [when they are joined] below. The one who says that it is Pasul, this is [when they are joined] above, e.g. Artzeinu or Tif'arteinu (the Nun can connect to the Vov at the top or at the bottom).

Question: [If they are in the middle, e.g.] Artzecha (the bottom of the Tzadi connects to the middle of the Chaf), what is the law? Tif'arteicha, what is the law?

(R. Idi b'Ribi Shimon citing R. Yosah): One may not stand in a high place and pray.

Question: What is the source?

Answer (R. Aba brei d'Rav Papi): "Mi'Ma'amakim Kerasicha Hash-m."

(R. Idi b'Ribi Shimon citing R. Yochanan): One may not stand to pray when he needs to relieve himself.

Question: What is the source?

Answer #1: "Hikon Likros Elokecha Yisrael."

Answer #2 (R. Alexandri): "Shemor Raglecha Ka'asher Telech El Beis Elokim" - guard yourself from drops that come out from between your legs.

Limitation: This refers to urine, but regarding excrement, if he can bear it, he bears it. (It is a greater interruption, so he relieves himself only after his Tefilah - AFIKI MEGINIM (Bi'urim, OC 92:2), ALEI TAMAR. KORBAN HA'EDAH (Megilah 1:9) says that urinating is more stringent, lest he become sterile. (If so, for women, there is no distinction! - PF))

(R. Yakov bar Abaye citing R. Acha): "Shemor Raglecha Ka'asher Telech El Beis Elokim" Guard yourself [from sinning], that when you will be called to Beis Elokim (after death), you will be Tahor and clean.

(R. Aba): "Yehi Mekorcha Baruch" - Mikra'echa (your summons) to the grave should be blessed (without sin).

(R. BeraChiya): "Es Laledes v'Es Lamus" - fortunate is one whose time of death is like his time of birth. Just like his time of birth was clean [from sin], so his time of death should be clean!