Question: Why can we not answer that it is speaking in a hat but not next to his head ...

Question (cont.): Since in a Beraisa earlier we also learned 'under his head, yet the Gemara did not ask from there, because we can answer that it is speaking not next to his head?

Answer: ha'Rav R. Yosef answers that in that case why does the Tana say 'in a hat', since it ought to be permitted if they are not in a hat?

Conclusion: It must therefore be speaking even where they are next to his head.

Question: Nevertheless, the Kashya remains as to why the Gemara does not answer that it speaks where his wife is with him, in which case one requires a vessel within a vessel. And Tosfos remains with a Tzarich Iyun.

Question: Why is this not forbidden since he sees his own Ervah?

Answer: It speaks where he sticks out his head from under the covers.

Question: It ought nevertheless to be forbidden, seeing as 'his heart sees his Ervah'?

Answer #1: He holds that if his heart sees his Ervah it is permitted to recite the Sh'ma.

Answer #2: Alternatively, he can avoid 'Libo Ro'eh es ha'Ervah' by placing a garment on his heart.

Explanation #1: Rashi explains that 'his wife' is included in 'Beiso'.

Refutation #1: But this is not correct, since we do not find anywhere, that his wife is called 'b' nei Beiso'?

Refutation #2: Moreover, it should have said here 've'ha ka'Tani', seeing as it is referring to the Beraisa that we cited earlier ...

Refutation #2 (cont.): And since it says 've'ha'Tanya', it implies that it is a different Beraisa.

Explanation #2: ha'Rav R. Yosef therefore has the text 'If he was sleeping in bed and his wife is sleeping at his side, he may not simply turn over and recite the 'Sh'ma', unless there is a Tallis that divides between them'.

Explanation #1: Rashi explains - to remove a louse that is biting him.

Explanation #1 (cont): He may not however, wrap himself in his Talks once it falls off. These are two unconnected rulings.

Explanation #2: But Rabeinu Chananel explaains that the two statement are part of the same ruling - He would 'feel his Tallis' to rectify it that it should not fall off his head; but once it has, he did not wrap himself in it, as that would have been considered a break, since it fell off completely. But to rectify it a little, so that it should not fall off, is not considered a break.

Clarification: One says this immediately in the middle of one's Amidah, and then continues from where one initially left off.

Explanation #1: Rebbi Yochanan is stating two reasons here: firstly, that in his opinion, one does not need to start all over again, as he himself says in Rosh ha'Shanah (Daf 34:) 'Someone who hears nine notes of the Shofar in nine hours, is Yotzei';

Explanation #1 (cont.): And secondly, he holds that one is able to place one's hand over one's mouth, in which case he is fit to recite the Sh'ma, anyway.

Explanation #1 (cont.): But according to you, he told Rebbi Avahu, who holds that one is Chayav to stop reciting the Sh'ma (if he waited long enough to finish the whole Sh'ma, he must begin all over again).

Clarification: This means that in vain did they draw upon themselves sin, for it would have been better had they not fulfilled the Mitzvah at all.

Halachah #1: Rabeinu Chananel rules like Rav Chisda, who forbids reading the Sh'ma, even if the excrement on his flesh is underneath his clothes.

Reason: Because he holds of the Pasuk in Tehilim (35) "All my bones will praise You".

Implied Question: Even though Rav Chisda is merely a Talmid of Rav Huna ...

Answer: We nevertheless go (like him) le'Chumra.

Counter Opinion: Rav Alfas however, rules like Rav Huna, seeing as the Gemara asks from him in Yoma Perek ha'Memuneh (30.).