One who reads Tehillim in a public place, such as on a bus and the like, should make an effort to turn his gaze away from women who are not modestly dressed. Women who are reading need not be careful to turn their gaze away.
Sources and Explanations
It is stated in the Shulchan Aruch (Orach Chaim 75): “A handbreadth (tefach) uncovered in a woman, in a place that she normally covers, even if she is his wife, it is forbidden to recite Keriat Shema facing her.” The Mishnah Berurah (75:1) writes that it is forbidden to read or mention any matter of holiness facing this, just as facing actual ervah (nakedness). In se’if 6 the Shulchan Aruch writes: “If there was ervah facing him and he turned his face away from it, or he closed his eyes, or it is at night, or he is blind, he is permitted to recite, for the Torah made it dependent on seeing, and he does not see it.” On this the Mishnah Berurah (75:29) writes: “The Acharonim agreed that all these solutions, except for turning the face, are not effective, for it is not written ‘you shall not see’ but rather ‘it shall not be seen,’ that is to say, the onlooker shall not see. And even turning the face, which was permitted, is only specifically if he turned his entire body and stands to another side, so that the ervah ends up at his side; but if he turned only his face, it is not effective.”
Therefore, one who wishes to read Tehillim should turn his body and his gaze. If he cannot, for example in a place where the same situation exists on his other sides as well, he should cover his eyes with the book and read. And if he cannot do so, and he knows the chapters of Tehillim by heart, he should rely on the opinion of Maran the Shulchan Aruch, close his eyes, and read.
Similarly, the Or LeTzion (vol. 1, siman 8) ruled that a rabbi who is officiating at a kiddushin (betrothal) and must recite the betrothal blessings in a place where the women are not dressed in modest clothing, and he cannot turn his body to the sides, may be lenient and close his eyes under the chuppah, since it is a situation of great need, for this is the opinion of Maran the Shulchan Aruch and the Rambam; see there.
As for what we wrote regarding a woman reading facing another woman who is not modestly dressed, that it is permitted: the Rama (75:1) writes that it appears from the Rosh that the law that a handbreadth in a woman is ervah applies even with regard to another woman, only that she herself may recite even though she is unclothed. From these words of his we learn that there is no distinction between a man reading and a woman reading. However, many poskim who came after him disagreed with him and permitted it. The Mishnah Berurah (75:8) cites the opinion of the Rashba, who was lenient in this, and the Acharonim agreed with the Rashba, and their opinion is that the Rosh also concedes to this.
See what the Ben Ish Chai (Parashat Bo, ot 9) writes: “There is one who forbids even a woman to recite or to pray facing another woman who is unclothed. However, all this is specifically when she is unclothed; but facing an uncovered handbreadth in a place that is normally covered in front of men, there is no prohibition for a woman facing another woman.”
So too is it in the Kaf HaChaim (75:11): “It appears from the words of the Rosh that a handbreadth in a woman is ervah even with regard to another woman, etc. But the Rashba wrote regarding ‘the thigh in a woman is ervah’ that this is specifically for others and for men, because of improper thoughts (hirhur), but not for herself, as it is taught: ‘A woman may sit and separate her challah,’ end quote, and the Beit Yosef cited it. Since he says ‘specifically for men because of hirhur,’ it implies that for another woman, wherever it is because of hirhur, such as an uncovered handbreadth, or hair, or singing, there is no prohibition to recite facing her. So too appears to be the opinion of Maran z”l, since he did not write this in the Shulchan Aruch. So too appears to be the opinion of the Levush, since he did not write this, as is his way to write the words of his teacher, Morenu HaRav Moshe Isserles z”l. So too the Pri Chadash (ot 1) agreed. So too wrote the Olat Tamid (ot 3), etc…. So too wrote the Ma’amar Mordechai (ot 3), that it is clearly proven from the words of Maran z”l in the Beit Yosef that he holds that, both according to the Rosh and according to the Rashba z”l, there is a prohibition only for men, because there is hirhur, but not for another woman, for a woman is permitted to recite Keriat Shema and to pray facing an uncovered handbreadth of another woman, since there is no hirhur; see there. This is unlike what the Yafeh LaLev (ot 2) wrote. So too ruled Rabbeinu Zalman (ot 2); Kitzur Shulchan Aruch (siman 5, ot 16); Ben Ish Chai (ot 9). And as for what the Ben Ish Chai wrote there, ‘There is one who forbids even a woman to recite, etc., facing another woman who is unclothed,’ it seems that he means because her lower front is not covered; but if her lower front is not visible, it is permitted to recite and to pray facing another woman,” end quote.
From the sefer “Shaf Veyativ – Laws of Saying Tehillim” by Rabbi Shay Tahan, Chapter 7: What Is Forbidden and Permitted When Saying Tehillim, Halacha 1 (p. 121 in the print edition). Translated from the Hebrew original.
