Siman 87

It was taught at the end of the third chapter (25b): A vessel of excrement and a vessel of urine—it is forbidden to recite Keriat Shema opposite them, even if there is nothing in them. "Graf" and "avit" are both of earthenware, but that of excrement is called "graf" and that of urine "avit" (Rashi). And urine itself—until one casts water into it. And our teachers inferred: Since it did not teach the remedy of casting water regarding the graf and avit, we learn from this that it is not effective. And if it is difficult: how is it possible that the vessel of urine should be more stringent than the urine itself? Certainly it is so, for the urine itself, when mixed with water, is nullified. But the vessels, in which the filth is absorbed—the filth was not mixed with the water, and the filth remains in its entirety. Therefore, their law is exactly like excrement, where from before him he distances the full range of his vision, and from behind him four amot from the place where the odor ends (Tur). And even if there is no foul odor in them—it is forbidden, for this is like a beit hakise that has no excrement in it (Magen Avraham, subsection 1, in the name of the Rosh). And likewise, the distancing from before him is the full range of his vision, and from behind him four amot from the vessel.

Specifically when they are of earthenware, for then the filth is abundant in them when feces and urine were placed in them several times, because they absorb much. But those of metal, and of glass, and of glazed earthenware which is called "glazirt," and this is our "polyva" – it is permitted if they are washed well and there is no foul odor in them, because these do not absorb much, and the filth is not abundant in them. And there is one who says that according to what will be explained below in siman 451, that for glass vessels hagala is not effective – the same law applies here that glass has the status of an earthenware vessel (Taz, subsection 2). And I wonder: what is the connection between this and that? For behold, our eyes see that they are cleaner even than metal vessels when one washes them, and if so, what prohibition could apply here? And regarding hagala it is a different reason, for we say that the absorption of the forbidden substance does not emit. And also in that matter many disagree, as is explained there. But regarding filth – behold, we see that it has none. (And so wrote the Ba'er Heitev and the Sha'arei Teshuva, that the Yad Aharon and the Birkei Yosef disagree with him, and also the Eliyahu Rabba disagrees with him, see there. Therefore it is permitted simply. And the Taz further wrote in subsection 3 that in Tosafot it is permitted in other vessels by the placing of water, see there. And I did not find this in Tosafot. And know that the glazing of earthenware vessels is required on the inside and on the outside.)

A graf and an avit made of wood, it appears that their law is like that of earthenware vessels. And those of stone are like metal vessels; and likewise those of bone, for our eyes see that they are clean and do not absorb much filth. And those of lime and gypsum are like earthenware vessels. And likewise there are earthenware vessels that are very white and are smooth, and nevertheless their law is like earthenware vessels (so it appears according to my humble opinion).

A graf and an avit of earthenware or of wood, which one overturned on its mouth—there are those who permit it, as it is like a covering. And there are those who forbid it, for since the filth is absorbed within it, the entire vessel is like tzua, and one must cover it with another object. However, regarding those of metal, even if it is not washed from within, overturning is effective, for its prohibition is only from its interior, and the overturning is like a covering. And so too with all those whose law is like metal vessels, covering is effective. And even with glass vessels, and even though the filth is visible—for regarding tzua, covering is effective even if it is visible, as I wrote in siman 76. And if he covered the graf and the avit, and a foul odor emanates from them, whether it is of earthenware and washed, or whether it is of metal and not washed—one must distance himself four amot from the place where the odor ends. But if it is of metal and washed—it is sufficient to distance himself until the place where the odor ends (Derech HaChaim).

One of the great authorities wrote that it is proper for a person to accustom himself to have a vessel of metal or glass, and it should be washed and clean, and he should cast into it a revi'it of water when he urinates into it, and then it is permitted for him to recite the blessing "Asher Yatzar" and to study near it. And if it is clean, such that there is no foul odor from it – it is sufficient that they wash it from Sabbath eve to Sabbath eve (Eliyah Rabbah in the name of the Shelah).

It is permitted to recite Kriyat Shema in a house that contains excrement and urine, or a waste container and a chamber pot, when one has distanced himself from them by the measures that have been explained. We do not say that the entire house is considered like four amot, for thus was the halacha decided at the end of the third chapter of Berakhot, and as I have written in siman 79. Similarly, if he inverted a vessel over them, even though they are with him in the house—behold, they are as if buried, and it is permitted to recite and to pray facing it.

If there is a bed in the house ten tefachim high, and the partitions reach the ground on the sides facing the house, and even if they do not reach the ground but their height from the ground is not three tefachim, which is considered lavud, and tzoah or a graf and avit stands behind the bed—the bed is called a "partition," and it is permitted to recite [the Shema] before the bed when no foul odor reaches him, and also provided he does not see it with his eyes. There is one who requires that the bed reach from wall to wall, but otherwise it is not considered a partition (Magen Avraham subsection 4). And this is puzzling: why should we care about this? And they disagreed with him on this (see Mishnah Berurah). And if the graf and avit are under the bed, and its partitions reach the ground or are within less than three tefachim of the ground, even if the bed is not ten tefachim high—it is considered like a covering, and it is permitted to recite [the Shema] opposite it, provided no odor reaches him. And specifically when the graf or avit stands behind the bed, for then the permission is due to a partition, therefore it requires a height of ten tefachim. But under the bed it is due to a covering, and it does not require a height of ten tefachim. But a bed whose sides are three tefachim high from the ground, and likewise our tables and chairs whose partitions do not reach to within less than three tefachim of the ground—this is neither a partition nor a covering, and its law is like that which stands in the house. And most of our beds are three tefachim or more high from the ground. Therefore, it is of no avail until he removes it or covers it, according to the laws that have been explained.