For yichud issues, a (Jewish) man and his wife are mutually considered shomer: אשתו משמרתו. But do this apply by night?

Basis for this question, the Gemara Qidushin 81a

רב ביבי אקלע לבי רב יוסף, בתר דכרך ריפתא אמר שקולו דרגא מתותי ביבי. והא אמר רבה בעלה בעיר אין חוששין משום יחוד? שאני רב ביבי דשושבינתיה הואי וגיסא ביה. וברש''י שקולו דרגא: שאכלו בעלייה וירדו רב יוסף ואשתו והוא נשאר בעלייה שקולו דרגא מתותי ביבי שלא ירד ויתייחד

So from this Gemara, R Yossef counted just as בעלה בעיר. Why? First answer seems to be, because it was at night/sleep. If so, in the invert situation, the heter could not apply to the husband (there is no "אשתו בעיר" heter)?

A concrete example: a wife receiving a woman, letting her to sleep in the living room. Especially if the woman is her sister or mother, so the husband maybe falls in definition of גיסא ביה in the sense of familiar with the woman.

Maybe because R Yossef was sagi nehor, it did not count as a shomer, just as a husband presence. But for a regular wife, even when sleeping, the fact that she can wake every minute, makes her a shomer.

Any pointers welcome.

  • Are you sure R Yosef was going to be present in the house (together with his wife) the whole time that R Beivai was there? What would happen if he went out for a few minutes? – Joel K Oct 15 '18 at 9:00
  • @JoelK Indeed, not sure... Interesting the loshon בתר דכרך ריפתא ; without thinking, I understood it was for night. Maybe not, and even if so, maybe R Yossef could go out (very דחוק given they were almost never going out by night). But then, why the precision "after eating the bread"? – yO_ Oct 15 '18 at 20:19

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