it is a mitzva to brush the drops of urine from one’s legs so that they cannot be seen. Since one rubs it with his hands, his hands require sanctification as well. The Gemara comments: This supports the opinion of Rabbi Ami, as Rabbi Ami said: It is prohibited for a man to go out with the drops of urine that are on his legs, because he appears as one whose penis has been severed. A man with that condition is incapable of fathering children. People who see urine on his legs might suspect that he is suffering from that condition and spread rumors about his children that they are mamzerim. Therefore, one must be certain to brush the drops of urine from his legs.

Apropos the above discussion the Gemara cites that Rav Pappa said: For one with excrement in its place, in the anus, it is prohibited to recite Shema until he removes it. What are the circumstances? If it is excrement that is visible, it is obvious that he cannot recite Shema, as there is excrement on his skin. If it is excrement that is not visible, and it is inside his body, how can Rav Pappa rule that he may not recite Shema? The Torah was not given to the ministering angels, and one’s body cannot be totally free of excrement. The Gemara answers: No, it is necessary to prohibit the recitation of Shema only in a situation where when he is sitting it is visible, and when he is standing it is not visible.

The Gemara asks: If so, in what way is that different from excrement on his flesh? As it was stated in a case where one has excrement on his flesh or that his hands were placed into a bathroom that Rav Huna said: It is nevertheless permitted to recite Shema. And Rav Ḥisda said: It is prohibited to recite Shema in those cases. The Gemara rejects this: The situations are not comparable. There is no dispute that excrement in its place is more severe, as in the anus the filth is great because it is new and malodorous. And if it is not in its place, its filth is not great, as it is dried and less malodorous. It is with regard to that situation that there is an amoraic dispute.

The Gemara proceeds to discuss a related topic. The Sages taught a halakha with regard to a meal in a baraita: A person who exits a meal to urinate washes one of his hands, the one that he used to brush off drops of urine, and enters to resume the meal. If one left, spoke with another, and lingered outside, he washes both of his hands and enters to resume the meal. Presumably, during the lengthy conversation he was distracted from maintaining the cleanliness of his hands, requiring him to wash his hands again. And when one washes his hands for the meal he should not wash them outside and then enter, due to the concern that doing so will arouse suspicion that he did not wash his hands. Rather, he enters and sits in his place and washes both his hands, and returns the jug of water to pass among the guests and ask if anyone requires water, to make certain that everyone is aware that he washed his hands.

Rav Ḥisda said: We said this principle with regard to making certain that one washes his hands in public only when he enters to drink; however, if he enters and intends to eat he may even wash his hands outside and enter. Why is this so? It is because it is well known that he is fastidious and would not handle food without cleaning urine and the like off his hands. Rav Naḥman bar Yitzḥak said: And I can even wash my hands outside when I intend only to drink, because they know that I am fastidious and that I certainly washed my hands before I entered to eat.

MISHNA: A person does not enter the Temple courtyard for the Temple service, even if he is pure, until he immerses. Five immersions and ten sanctifications the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur. And all of these immersions and sanctifications take place in the sacred area, the Temple courtyard, on the roof of the Hall of Parva, except for this first immersion alone. As that immersion is not unique to Yom Kippur, it may be performed outside the courtyard. They spread a sheet of fine linen between him and the people in the interest of modesty, and then the High Priest immersed and sanctified his hands and feet.

GEMARA: They asked ben Zoma with regard to this immersion: Why is it a requirement for anyone who enters to perform the Temple service? He said to them: Just as one who moves from service in one sacred area to service in another sacred area, i.e., the High Priest on Yom Kippur, who moves from one service to another in the Temple courtyard and the Sanctuary; and likewise one who moves from service in an area that one who enters while impure is punished by karet, the courtyard, to service in another area that one who enters impure is punished by karet, the Sanctuary or the Holy of Holies, requires immersion; so too, with regard to one who moves from a non-sacred area to a sacred area, and from a place that one who enters while impure is not punished by karet to a place that one who enters while impure is punished by karet, is it not right that he require immersion? This first immersion was instituted for purposes of sanctity rather than purity.

Rabbi Yehuda says: It is an ancillary immersion, which is not a mitzva, instituted so that one will remember any old impurity that he contracted and withdraw. In the course of immersion, he will remember if he was exposed to a source of seven-day impurity and will refrain from serving in the Temple.

The Gemara asks: With regard to what principle do ben Zoma and Rabbi Yehuda, who provided two different rationales for the immersion, disagree?