## Niddah Daf 13a

###### Niddah 13a:1
[Niddah 13a:1](https://torahapp.org/share/book/Niddah/r/13a:1)

מַתְנִי' **כׇּל** הַיָּד הַמַּרְבָּה לִבְדּוֹק בַּנָּשִׁים — מְשׁוּבַּחַת, וּבָאֲנָשִׁים — תִּקָּצֵץ.

**William Davidson Edition - English:**
**MISHNA:** With regard to **any hand that is diligent to examine** bodily emissions to ascertain ritual impurity, **among women** such a hand **is praiseworthy. But among men** such a hand **should be severed,** as this action is apt to lead to a seminal emission for naught.


###### Niddah 13a:2
[Niddah 13a:2](https://torahapp.org/share/book/Niddah/r/13a:2)

**גְּמָ'** מַאי שְׁנָא נָשִׁים, וּמַאי שְׁנָא אֲנָשִׁים? נָשִׁים לָאו בְּנוֹת הַרְגָּשָׁה נִינְהוּ — מְשׁוּבָּחוֹת, אֲנָשִׁים דִּבְנֵי הַרְגָּשָׁה נִינְהוּ — תִּקָּצֵץ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What is different** about **women and what is different** about **men,** that women are praised for examining for bodily emissions while men are castigated for the same? The Gemara answers: **Women are not susceptible to** sexual **arousal** by this action, and therefore when a woman is diligent to examine herself she is considered **praiseworthy;** whereas **men, who are susceptible to** sexual **arousal** and may experience a seminal emission as a result of this contact, may not do so, and the hand of a man who conducts frequent examinations for emissions **should be severed.**


###### Niddah 13a:3
[Niddah 13a:3](https://torahapp.org/share/book/Niddah/r/13a:3)

אִי הָכִי מַאי אִירְיָא מַרְבָּה? כִּי לֹא מַרְבָּה נָמֵי! כִּי קָתָנֵי ״מַרְבָּה״ — אֲנָשִׁים.

**William Davidson Edition - English:**
The Gemara asks: **If so, why** does the mishna state **specifically** among men that only the hand that is **diligent** to examine, i.e., that does so often, should be severed? Even **when** a man **is not diligent** to examine, but does so occasionally, this action is **also** apt to cause a seminal emission. The Gemara answers: **When** the mishna **teaches:** Any hand that is **diligent** to examine, it states this only **with regard to women,** as men should not examine even occasionally.


###### Niddah 13a:4
[Niddah 13a:4](https://torahapp.org/share/book/Niddah/r/13a:4)

תָּנָא: בַּמֶּה דְבָרִים אֲמוּרִים? לְעִנְיַן שִׁכְבַת זֶרַע, אֲבָל לְעִנְיַן זוֹב — אַף הוּא מְשׁוּבָּח כַּנָּשִׁים.

**William Davidson Edition - English:**
The Gemara continues to discuss the examination of men for seminal emissions. It is **taught** in a *baraita*: **In what** case **is this statement,** that men should not examine themselves, **said?** It is said **with regard to** an examination for **semen. But with regard to** a man who examines himself for gonorrhea-like **discharge [*zov*], he too is praiseworthy** for examining diligently, **as women** are. The reason is that a man who experiences two such discharges is ritually impure but is not obligated to bring an offering, whereas one who experiences three such emissions must bring an offering as a *zav*. Therefore, it is important for a man who experiences a gonorrhea-like discharge to examine and count his emissions carefully.


###### Niddah 13a:5
[Niddah 13a:5](https://torahapp.org/share/book/Niddah/r/13a:5)

וַאֲפִילּוּ לְעִנְיַן שִׁכְבַת זֶרַע, אִם בָּא לִבְדּוֹק בִּצְרוֹר אוֹ בְּחֶרֶס — בּוֹדֵק.

**William Davidson Edition - English:**
The *baraita* adds: **And even with regard to semen, if one wants to examine** himself **with a rock or with** a piece of **earthenware,** which are hard and will not warm the body, **he may examine** himself in this manner.


###### Niddah 13a:6
[Niddah 13a:6](https://torahapp.org/share/book/Niddah/r/13a:6)

וּבְמַטְלֵית לָא? וְהָתַנְיָא: בּוֹדֵק עַצְמוֹ בְּמַטְלֵית וּבְכׇל דָּבָר שֶׁרוֹצֶה! כִּדְאָמַר אַבָּיֵי: בְּמַטְלֵית עָבָה, הָכָא נָמֵי בְּמַטְלֵית עָבָה.

**William Davidson Edition - English:**
The Gemara asks: **And** may a man **not** examine himself **with** a linen **cloth? But isn’t it taught** in a *baraita*: A man **may examine himself with a cloth,** to see if he has emitted semen, **or with any** similar **item that he wants?** The Gemara answers: Just **as Abaye said,** with regard to a different issue, that it is referring **to a coarse cloth,** which will not warm one’s body, **here too,** the *baraita* is referring **to a coarse cloth,** which will not lead to a seminal emission.


###### Niddah 13a:7
[Niddah 13a:7](https://torahapp.org/share/book/Niddah/r/13a:7)

וְהֵיכָא אִיתְּמַר דְּאַבָּיֵי? אַהָא דִּתְנַן: הָיָה אוֹכֵל בִּתְרוּמָה, וְהִרְגִּישׁ שֶׁנִּזְדַּעְזְעוּ אֵיבָרָיו — אוֹחֵז בְּאַמָּתוֹ, וּבוֹלֵעַ אֶת הַתְּרוּמָה.

**William Davidson Edition - English:**
The Gemara asks: **And where was** this statement **of Abaye stated?** It was stated **with regard to that which we learned** in a mishna (40a): If a priest **was eating *teruma* and he sensed that his limbs quaked,** indicating that a seminal emission was imminent, he should firmly **hold his penis** to prevent the emission from leaving his body, **and swallow the *teruma*** while ritually pure.


###### Niddah 13a:8
[Niddah 13a:8](https://torahapp.org/share/book/Niddah/r/13a:8)

אוֹחֵז? וְהָתַנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר: כׇּל הָאוֹחֵז בְּאַמָּתוֹ וּמַשְׁתִּין — כְּאִילּוּ מֵבִיא מַבּוּל לָעוֹלָם! אָמַר אַבָּיֵי: בְּמַטְלֵית עָבָה.

**William Davidson Edition - English:**
A difficulty was raised with regard to this mishna: May he actually **hold** his penis? **But isn’t it taught** in a *baraita* that **Rabbi Eliezer says:** With regard to **anyone who holds his penis and urinates,** it is considered **as though he is bringing a flood to the world,** as masturbation was one of the sins that led to the flood (*Sanhedrin* 108b)? **Abaye says** in resolution of this difficulty that the mishna is referring to one who holds his penis **with a coarse cloth.**


###### Niddah 13a:9
[Niddah 13a:9](https://torahapp.org/share/book/Niddah/r/13a:9)

רָבָא אָמַר: אֲפִילּוּ תֵּימָא בְּמַטְלֵית רַכָּה, כֵּיוָן דַּעֲקַר — עֲקַר, וְאַבָּיֵי חָיֵישׁ דִּלְמָא אָתֵי לְאוֹסוֹפֵי, וְרָבָא לָא חָיֵישׁ דִּלְמָא אָתֵי לְאוֹסוֹפֵי.

**William Davidson Edition - English:**
**Rava says** with regard to that mishna: **You** may **even say** that it is referring to a priest who holds his penis **with a soft cloth,** and the reason it is permitted is that **once** the semen **has** already been **uprooted** from his body, it is **uprooted,** and his subsequent holding of the penis, even with a soft cloth, does not increase the emission of semen. **And Abaye** prohibits the use of a soft cloth even here, as he is **concerned** that **perhaps** due to the contact of this cloth one might **come to increase** the emission of semen. **But Rava is not concerned** that **perhaps** one might **come to increase** the emission.


###### Niddah 13a:10
[Niddah 13a:10](https://torahapp.org/share/book/Niddah/r/13a:10)

וְלָא? וְהָתַנְיָא: הָא לְמָה זֶה דּוֹמֶה? לְנוֹתֵן אֶצְבַּע בָּעַיִן, שֶׁכׇּל זְמַן שֶׁאֶצְבַּע בָּעַיִן — עַיִן מַדְמַעַת וְחוֹזֶרֶת וּמַדְמַעַת!

**William Davidson Edition - English:**
The Gemara asks: **And** is Rava **not** concerned for this possibility? **But isn’t it taught** in a *baraita*: **To what is this** repeated examination of a man **comparable? To** one who **places a finger in** his **eye, for as long as** the **finger** is **in the eye,** the **eye will tear and continue to tear.** Here too, the priest’s action will lead to an increased emission of semen.


###### Niddah 13a:11
[Niddah 13a:11](https://torahapp.org/share/book/Niddah/r/13a:11)

וְרָבָא, כֹּל אִחַמּוֹמֵי וַהֲדַר אִחַמּוֹמֵי בְּשַׁעְתֵּיהּ — לָא שְׁכִיחַ.

**William Davidson Edition - English:**
The Gemara answers: **And Rava** would claim that if the priest’s limbs were not quaking and the semen was coming out in drops, there is indeed a concern that an examination might increase the emission. But when he feels his limbs quaking, this concern does not apply. The reason is that with regard to **any warming** of the body that leads to a seminal emission **and** that is **then** followed by another **warming at the time** when the semen is being uprooted, it is **uncommon** for the latter warming to increase the emission. Consequently, in this case the priest may hold his penis even with a soft cloth.


###### Niddah 13a:12
[Niddah 13a:12](https://torahapp.org/share/book/Niddah/r/13a:12)

גּוּפָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: כׇּל הָאוֹחֵז בָּאַמָּה וּמַשְׁתִּין כְּאִילּוּ מֵבִיא מַבּוּל לָעוֹלָם. אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר: וַהֲלֹא נִצּוֹצוֹת נִתָּזִין עַל רַגְלָיו, וְנִרְאֶה כִּכְרוּת שׇׁפְכָה, וְנִמְצָא מוֹצִיא לַעַז עַל בָּנָיו שֶׁהֵן מַמְזֵרִים!

**William Davidson Edition - English:**
The Gemara discusses **the** matter **itself. Rabbi Eliezer says:** With regard to **anyone who holds** his **penis and urinates,** it is considered **as though he is bringing a flood to the world.** The Rabbis **said to Rabbi Eliezer: But** if one does not hold his penis, **small drops are sprayed on his legs, and he appears as one whose penis has been severed.** A man with that affliction is incapable of fathering children. People who see urine on his legs might suspect that he is suffering from that condition **and as a result** they will **cast aspersions about his children** and say **that they are children born from a forbidden relationship [*mamzerim*].**


###### Niddah 13a:13
[Niddah 13a:13](https://torahapp.org/share/book/Niddah/r/13a:13)

אָמַר לָהֶן: מוּטָב שֶׁיּוֹצִיא לַעַז עַל בָּנָיו שֶׁהֵן מַמְזֵרִים, וְאַל יַעֲשֶׂה עַצְמוֹ רָשָׁע שָׁעָה אַחַת לִפְנֵי הַמָּקוֹם.

**William Davidson Edition - English:**
Rabbi Eliezer **said to them: It is preferable that** people **cast aspersions about his children that they are *mamzerim*, and he should not render himself wicked** even **one moment before the Omnipresent.**


###### Niddah 13a:14
[Niddah 13a:14](https://torahapp.org/share/book/Niddah/r/13a:14)

תַּנְיָא אִידַּךְ: אָמַר לָהֶן רַבִּי אֱלִיעֶזֶר לַחֲכָמִים, אֶפְשָׁר יַעֲמוֹד אָדָם בְּמָקוֹם גָּבוֹהַּ וְיַשְׁתִּין, אוֹ יַשְׁתִּין בְּעָפָר תִּיחוּחַ, וְאַל יַעֲשֶׂה עַצְמוֹ רָשָׁע שָׁעָה אַחַת לִפְנֵי הַמָּקוֹם.

**William Davidson Edition - English:**
With regard to the same issue, it **is taught** in **another** *baraita* that **Rabbi Eliezer said to** the other **Rabbis** in response: It is **possible** for one to avoid spraying urine on his legs. How so? **Let a person stand on an elevated place and urinate** downward, **or urinate into** an area where there is **loose soil,** which absorbs the urine, so that it does not ricochet upward, **and he should not render himself wicked** even **one moment before the Omnipresent.**


###### Niddah 13a:15
[Niddah 13a:15](https://torahapp.org/share/book/Niddah/r/13a:15)

הֵי אֲמַר לְהוּ בְּרֵישָׁא? אִילֵּימָא קַמַּיְיתָא אֲמַר לְהוּ בְּרֵישָׁא, בָּתַר דְּאָמַר לְהוּ אִיסּוּרָא הֲדַר אֲמַר לְהוּ תַּקַּנְתָּא?!

**William Davidson Edition - English:**
The Gemara asks: **Which** of these replies **did** Rabbi Eliezer **say to** the Rabbis **first? If we say** that it was the **first** statement, i.e., that one should not hold his penis even if people might cast aspersions about his children, that he **said to** the Rabbis **first,** and subsequently he told them that there was a way to avoid urine being sprayed on his legs, this is difficult; **after saying to them** that it is **a prohibition, would he then say to them** a practical **remedy?** By saying that one can avoid urine being sprayed on his legs, Rabbi Eliezer indicated that if one cannot do so he may hold his penis, which contradicts his other statement.


###### Niddah 13a:16
[Niddah 13a:16](https://torahapp.org/share/book/Niddah/r/13a:16)

אֶלָּא, הָא אֲמַר לְהוּ בְּרֵישָׁא, וַאֲמַרוּ לֵיהּ: אֵין לוֹ מָקוֹם גָּבוֹהַּ וְעָפָר תִּיחוּחַ, מַאי? אָמַר לָהֶן: מוּטָב שֶׁיּוֹצִיא לַעַז עַל בָּנָיו, וְאַל יַעֲשֶׂה עַצְמוֹ רָשָׁע שָׁעָה אַחַת לִפְנֵי הַמָּקוֹם.

**William Davidson Edition - English:**
**Rather,** clearly **he said this** practical solution **to** the Rabbis **first, and they** then **said to him:** If **one does not have an elevated place or loose earth** upon which he can urinate, **what** should he do? In response to this question, **he said to them: It is preferable** that people **cast aspersions about his children that they are *mamzerim*, and he should not render himself wicked** even **one moment before the Omnipresent.**


###### Niddah 13a:17
[Niddah 13a:17](https://torahapp.org/share/book/Niddah/r/13a:17)

וְכׇל כָּךְ לָמָּה? מִפְּנֵי שֶׁמּוֹצִיא שִׁכְבַת זֶרַע לְבַטָּלָה, דְּאָמַר רַבִּי יוֹחָנָן: כׇּל הַמּוֹצִיא שִׁכְבַת זֶרַע לְבַטָּלָה חַיָּיב מִיתָה, שֶׁנֶּאֱמַר: ״וַיֵּרַע בְּעֵינֵי ה׳ (אֶת) אֲשֶׁר עָשָׂה וַיָּמֶת גַּם אוֹתוֹ״.

**William Davidson Edition - English:**
The Gemara asks: **And** why must one refrain **to that extent** from holding his penis? **Because** as the result of holding his penis **he** might **emit semen for naught. As Rabbi Yoḥanan says: Anyone who emits semen for naught is liable** to receive the punishment of **death** at the hand of Heaven, **as it is stated** with regard to Onan, son of Judah: “And it came to pass, when he engaged in intercourse with his brother’s wife, that he spilled it on the ground, lest he should give seed to his brother. **And the thing that he did was evil in the eyes of the Lord, and He slew him also”** (Genesis 38:9–10).


###### Niddah 13a:18
[Niddah 13a:18](https://torahapp.org/share/book/Niddah/r/13a:18)

רַבִּי יִצְחָק וְרַבִּי אַמֵּי אָמְרִי: כְּאִילּוּ שׁוֹפֵךְ דָּמִים, שֶׁנֶּאֱמַר: ״הַנֵּחָמִים בָּאֵלִים תַּחַת כׇּל עֵץ רַעֲנָן שׁוֹחֲטֵי הַיְלָדִים בַּנְּחָלִים תַּחַת סְעִיפֵי הַסְּלָעִים״, אַל תִּקְרֵי ״שׁוֹחֲטֵי״ אֶלָּא ״סוֹחֲטֵי״.

**William Davidson Edition - English:**
**Rabbi Yitzḥak and Rabbi Ami say:** One who emits semen for naught is considered **as though he sheds blood, as it is stated:** “But draw near here, you sons of the sorceress, the seed of the adulterer and the harlot…Are you not children of transgression, a seed of falsehood, **you that inflame yourselves among the terebinths, under every leafy tree, that slay [*shoḥatei*] the children in the valleys, under the clefts of the rocks?”** (Isaiah 57:3–5). **Do not read** this word as ***shoḥatei*; rather,** read it as ***soḥatei*,** i.e., one who squeezes out [*soḥet*] semen is considered to have shed the blood of the children who could have been born from that seed.


###### Niddah 13a:19
[Niddah 13a:19](https://torahapp.org/share/book/Niddah/r/13a:19)

רַב אַסִּי אָמַר: כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה, כְּתִיב הָכָא ״תַּחַת כׇּל עֵץ רַעֲנָן״, וּכְתִיב הָתָם ״עַל הֶהָרִים הָרָמִים וְתַחַת כׇּל עֵץ רַעֲנָן״.

**William Davidson Edition - English:**
**Rav Asi says:** It is considered **as though he worships idols,** as **it is written here: “Under every leafy tree,” and it is written there,** with regard to the mitzva of eradicating idols from Eretz Yisrael: “You shall destroy all the places, where the nations that you are to dispossess worshipped their gods, **upon the high mountains,** and upon the hills, **and under every leafy tree”** (Deuteronomy 12:2).


###### Niddah 13a:20
[Niddah 13a:20](https://torahapp.org/share/book/Niddah/r/13a:20)

רַב יְהוּדָה וּשְׁמוּאֵל הֲווֹ קָיְימִי אַאִיגָּרָא דְּבֵי כְּנִישְׁתָּא דְּשָׁף וִיתֵיב בִּנְהַרְדְּעָא. אֲמַר לֵיהּ רַב יְהוּדָה לִשְׁמוּאֵל: צָרִיךְ אֲנִי לְהַשְׁתִּין. אֲמַר לֵיהּ: שִׁינָּנָא, אֱחוֹז בַּאֲמָתְךָ וְהַשְׁתֵּן לַחוּץ.

**William Davidson Edition - English:**
§ With regard to the issue of holding one’s penis for the purpose of urinating, the Gemara relates that **Rav Yehuda and Shmuel were standing on the roof of the synagogue that was destroyed and rebuilt in Neharde’a. Rav Yehuda said to Shmuel:** What can I do? **I need to urinate.** Shmuel **said to him: *Shinnana*, hold your penis,** so that the water does not fall onto the synagogue roof, **and urinate outward,** away from the synagogue.


###### Niddah 13a:21
[Niddah 13a:21](https://torahapp.org/share/book/Niddah/r/13a:21)

הֵיכִי עָבֵיד הָכִי? וְהָתַנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר: כׇּל הָאוֹחֵז בְּאַמָּתוֹ וּמַשְׁתִּין — כְּאִילּוּ מֵבִיא מַבּוּל לָעוֹלָם!

**William Davidson Edition - English:**
The Gemara asks: **How could** Rav Yehuda **do so? But isn’t it taught** in a *baraita* that **Rabbi Eliezer says:** With regard to **anyone who holds his penis and urinates,** it is considered **as though he is bringing a flood to the world?**


###### Niddah 13a:22
[Niddah 13a:22](https://torahapp.org/share/book/Niddah/r/13a:22)

אָמַר אַבָּיֵי: עֲשָׂאוֹ כְּבוֹלֶשֶׁת, דִּתְנַן: בּוֹלֶשֶׁת (שנכנס) [שֶׁנִּכְנְסָה] לָעִיר, בִּשְׁעַת שָׁלוֹם — חָבִיּוֹת פְּתוּחוֹת אֲסוּרוֹת, סְתוּמוֹת מוּתָּרוֹת, בִּשְׁעַת מִלְחָמָה — אֵלּוּ וְאֵלּוּ מוּתָּרוֹת, לְפִי שֶׁאֵין לָהֶן פְּנַאי לְנַסֵּךְ. אַלְמָא: דְּכֵיוָן דִּבְעִיתִי לָא אָתֵי לְנַסּוֹכֵי, הָכָא נָמֵי: כֵּיוָן דִּבְעִיתִי לָא אָתֵי לְהַרְהוֹרֵי.

**William Davidson Edition - English:**
**Abaye says:** The Sages **rendered** the halakhic status of this situation **like** that of **a troop of marauders, as we learned** in a mishna (*Avoda Zara* 70b): With regard to **a troop of marauders that entered a town,** if they did so **in a time of peace, open casks** of wine **are forbidden,** in case the marauders used the wine for libations in idol worship, whereas **sealed** casks **are permitted. In a time of war,** both **these and those are permitted, because** the marauders **do not have leisure to pour libations. Evidently, since** these marauders **are afraid, they will not come to pour libations. Here too,** in this incident involving Rav Yehuda, **since he is afraid he will not come to have** sexual **thoughts.**


###### Niddah 13a:23
[Niddah 13a:23](https://torahapp.org/share/book/Niddah/r/13a:23)

וְהָכָא מַאי בְּעִיתוּתָא אִיכָּא? אִיבָּעֵית אֵימָא: בִּיעֲתוּתָא דְּלֵילְיָא וּדְאִיגָּרָא, וְאִיבָּעֵית אֵימָא: בִּיעֲתוּתָא דְּרַבֵּיהּ, וְאִיבָּעֵית אֵימָא: בִּיעֲתוּתָא דִּשְׁכִינָה, וְאִיבָּעֵית אֵימָא: אֵימְתָא דְּמָרֵיהּ עֲלֵיהּ, דְּקָרֵי שְׁמוּאֵל עֲלֵיהּ: ״אֵין זֶה יְלוּד אִשָּׁה״.

**William Davidson Edition - English:**
The Gemara asks: **And what fear is there here,** in the case of Rav Yehuda? The Gemara explains: **If you wish, say** that there is **the fear of the night and of the roof,** i.e., that he might fall. **And if you wish, say** that **the awe of his teacher,** Shmuel, is upon him. **And if you wish, say** that **the awe of the Divine Presence** that dwells in the synagogue is upon Rav Yehuda. **And if you wish, say** that **the awe of his Master,** God, is upon him. Rav Yehuda was renowned for his fear of Heaven, **as Shmuel declared about** him: **This one is not born of a woman,** but is like an angel.


###### Niddah 13a:24
[Niddah 13a:24](https://torahapp.org/share/book/Niddah/r/13a:24)

וְאִיבָּעֵית אֵימָא: נָשׂוּי הֲוָה, דְּאָמַר רַב נַחְמָן: אִם הָיָה נָשׂוּי — מוּתָּר.

**William Davidson Edition - English:**
**And if you wish, say** a different answer, that Rav Yehuda was allowed to hold his penis while urinating because he **was married; as Rav Naḥman said: If one is married,** it is **permitted** for him to hold his penis while urinating, as his improper sexual urges are not as strong.


###### Niddah 13a:25
[Niddah 13a:25](https://torahapp.org/share/book/Niddah/r/13a:25)

וְאִיבָּעֵית אֵימָא, כִּי הָא אוֹרִי לֵיהּ, דְּתָנֵי אַבָּא בְּרֵיהּ דְּרַבִּי בִּנְיָמִין בַּר חִיָּיא: אֲבָל מְסַיֵּיעַ בַּבֵּיצִים מִלְּמַטָּה. וְאִיבָּעֵית אֵימָא, כִּי הָא אוֹרִי לֵיהּ, דְּאָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: גְּבוּל יֵשׁ לוֹ, מֵעֲטָרָה וּלְמַטָּה – מוּתָּר,

**William Davidson Edition - English:**
**And if you wish, say** that Shmuel **ruled for** Rav Yehuda **in accordance with this** *baraita*, **which Abba, son of Rabbi Binyamin bar Ḥiyya, teaches:** One may not hold the penis itself while urinating, **but** a man who wishes to urinate **may assist** the process **by** holding the **testicles from below.** Shmuel instructed Rav Yehuda to act in this manner. **And if you wish, say** that **Shmuel ruled** for Rav Yehuda **in accordance with that which Rabbi Abbahu said** that **Rabbi Yoḥanan says: There is** a clear **demarcation** in the prohibition against holding one’s penis while urinating: **From the corona and below,** toward the tip of the penis, it is **permitted** to hold, as this will not lead to arousal.