הנקה בבית הכנסת Breastfeeding in Shul and the Beit Midrash

(9) And the LORD God called unto the man, and said unto him: ‘Where art thou?’ (10) And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’

A man may bathe with all, except with his father, his father-in-law, his mother’s
husband and his sister’s husband. But Rabbi Judah permits [a man to bathe] with his father, on account of his father’s honor, and the same applies to his mother’s husband … It was taught: A disciple must not bathe with his teacher, but if his teacher needs him, it is permitted.

Rabbi Hisda said: A woman’s leg is a sexual incitement, as it says: Uncover the leg, pass through the rivers (Is 47) and it says afterwards, Thy nakedness shall be uncovered, yea, thy shame shall be seen. Samuel said: A woman’s voice is a sexual incitement, as it says, For sweet is thy voice and thy countenance is comely (Song of Songs 2). Rav Sheshet said: A woman’s hair is a sexual incitement, as it says, Thy hair is as a flock of goats. (Song of Songs 4).

If she ate in the street, if she quaffed in the street, if she suckled in the street, in every
case Rabbi Meir says that she must leave her husband. Rabbi Akiba says she must do so as soon as gossips who spin in the moon begin to talk about her. Rabbi Yohanan ben Nuri thereupon said to him: If you go so far, you will not leave our father Abraham a single daughter who can stay with her husband, whereas the Torah says, If he find in her some unseemly thing (Dt 14:1), and it further says, At the mouth of two witnesses or at the mouth of three witnesses shall a thing be established (Dt 19:15); and just as there the thing must be clearly ascertained, so here it must be clearly ascertained.

(3) A woman may sit and separate her Challah [and make the blessing] while naked, since she has the ability to cover herself [by crossing her legs], but a man may not do so. One who cannot knead one's dough in purity should make it in smaller portions of separate Kabim [a specific portion, each less than the minimum quantity obligated in Challah], rather than make the dough in a state of impurity. Rabbi Akiva says, let one defile it, and make it in a state of impurity rather than make it in separate Kabim, because just as one designates [Challah] as pure, so one designates that which is impure. S/he designates one [the impure] as Challah, and s/he designates one [the pure] as Challah, but separate Kabim quantities have no portion in the name [of Challah].