A klasszikus talmudi forrás.
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).
Kontextusa: Smá mondása.
Rabbi Yitzḥak stated: An exposed handbreadth in a woman constitutes nakedness. The Gemara asks: Regarding whichhalakha 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.
A halachában már csak bisát kriát Smá szerepel – amúgy nem?
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)
Az általánosabb tilalom Even HáEzerben. Itt nem szerepel a Smá-megszorítás, de az sem látszik, hogy ez csak ének lenne (a magyarázatokból, forrásokból azért kiderül).
A person must stay very far from women. He is forbidden to signal with his hands or his feet, or to hint with his eyes, to one of the arayos. He is forbidden to be playful with her, to be frivolous in front of her, or to look upon her beauty. Even to smell the perfume upon her is forbidden. He is forbidden to gaze at women doing laundry. He is forbidden to gaze at the colorful garments of a woman whom he recognizes, even if she is not wearing them, lest he come to have [forbidden] thoughts about her. If one encounters a woman in the marketplace, he is forbidden to walk behind her, but rather [must] run so that she is beside or behind him. One may not pass by the door of a promiscuous woman [or: a prostitute], even four cubits [around 6–8 ft or 2–2.5 m] distant. 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 shameful place. It is forbidden to listen to the voice of an erva or to look at her hair. If one intentionally does one of these things, we give him lashes of rebellion. These things are also forbidden in the case of ordinary Biblical prohibitions.
A Ros a szigorító rison vélemény.
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A könnyítést a Mordechi hozza Rav Hai Gáon nevében. Remez פ itt:
https://hebrewbooks.org/pdfpager.aspx?req=37952&st=&pgnum=422&hilite=
Azt is írja, hogy dávár sebikedusá se legyen, egy ilyen általánosítás más vallási funkciókat is érinthet (pl. ima, lejnolás).
Valamint R Manningnál 3. oldalon 12. forrás: https://rabbimanning.com/wp-content/uploads/2016/08/Kol-Isha.pdf
Bét Joszéf hozza a máchloket risonimot Smá ügyében:
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Könnyítően értelmezi az Even HáEzerben szigorúnak hangzó szavait (noha pl. popzenére nem alkalmazható, hiszen többnyire nem penujá).
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Bét Smuel erre hivatkozott, értelmezi a nehezen érthető megfogalmazást, az említett máchloketben nem látom, hogy állást foglalna (talán inkább kicsit könnyítve).
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