## Shabbat Daf 41a

###### Shabbat 41a:1
[Shabbat 41a:1](https://torahapp.org/share/book/Shabbat/r/41a:1)

דְּלֵית לֵיהּ גִּידּוּדֵי, הָא דְּאִית לֵיהּ גִּידּוּדֵי.

**William Davidson Edition - English:**
**that does not have embankments** surrounding it. Since there are no partitions, it appears like an ocean or a river. **That** incident involving Rabbi Abbahu occurred in a place **that has embankments** and looks like a vessel. Therefore, the Sages did not prohibit it.


###### Shabbat 41a:2
[Shabbat 41a:2](https://torahapp.org/share/book/Shabbat/r/41a:2)

וְאָמַר רַבִּי זֵירָא: אֲנָא חֲזִיתֵיהּ לְרַבִּי אֲבָהוּ שֶׁהִנִּיחַ יָדָיו כְּנֶגֶד פָּנָיו שֶׁל מַטָּה, וְלָא יָדַעְנָא אִי נְגַע אִי לָא נְגַע. פְּשִׁיטָא דְּלָא נְגַע, דְּתַנְיָא רַבִּי אֱלִיעֶזֶר אוֹמֵר: כׇּל הָאוֹחֵז בָּאַמָּה וּמַשְׁתִּין — כְּאִילּוּ מֵבִיא מַבּוּל לָעוֹלָם.

**William Davidson Edition - English:**
After citing what Rabbi Zeira related with regard to Rabbi Abbahu, the Gemara cites that **Rabbi Zeira said: I saw that Rabbi Abbahu,** while he was bathing, **placed his hands over his genitals** for the sake of modesty, **and I do not know whether he touched** them **or did not touch** them. The Gemara questions Rabbi Zeira’s uncertainty. **It is obvious** that **he did not touch** his genitals, **as it was taught** in a *baraita*: **Rabbi Eliezer says: One who holds his penis and urinates** it is **as if he were bringing a flood to the world.** He is liable to become aroused by that contact and that is an extremely severe transgression, comparable to the transgressions violated in the generation of the flood.


###### Shabbat 41a:3
[Shabbat 41a:3](https://torahapp.org/share/book/Shabbat/r/41a:3)

אָמַר אַבָּיֵי: עֲשָׂאוּהָ כְּבוֹלֶשֶׁת. דִּתְנַן: בּוֹלֶשֶׁת שֶׁנִּכְנְסָה לָעִיר, בִּשְׁעַת שָׁלוֹם — חָבִיּוֹת פְּתוּחוֹת אֲסוּרוֹת, סְתוּמוֹת מוּתָּרוֹת. בִּשְׁעַת מִלְחָמָה — אֵלּוּ וְאֵלּוּ מוּתָּרוֹת, לְפִי שֶׁאֵין פְּנַאי לְנַסֵּךְ. אַלְמָא כֵּיוָן דִּבְעִיתִי לָא מְנַסְּכִי. הָכָא נָמֵי, כֵּיוָן דִּבְעִית לָא אָתֵי לְהַרְהוֹרֵי. הָכָא מַאי בִּיעֲתוּתָא? בִּיעֲתוּתָא דְנַהְרָא.

**William Davidson Edition - English:**
**Abaye said:** Nevertheless, no proof can be cited from that *baraita*. Perhaps the Sages **rendered** the legal status of this situation **like** that of **a military unit, as we learned** in a mishna: **A military unit that entered a city,** if it entered **during peacetime,** after the soldiers leave, the **open barrels** of wine are **prohibited** and the wine in them may not be drunk due to suspicion that the gentile soldiers may have poured this wine as a libation for idolatry. The **sealed** barrels **are permitted.** However, if the unit entered **in wartime, both are permitted because** in wartime **there is no respite to pour** wine for idolatry, and one can be certain that the soldiers did not do so. **Apparently, since** they **are afraid, they do not pour libations. Here too,** in the case of bathing, **since he is afraid, he will not come to** have impure **thoughts.** The Gemara asks: **And what fear** is there **here** that would prevent one bathing from having impure thoughts? The Gemara answers: **Fear of the river.** Since he needs to be careful that the water does not wash him away, he is too distracted to think of other matters.


###### Shabbat 41a:4
[Shabbat 41a:4](https://torahapp.org/share/book/Shabbat/r/41a:4)

אִינִי?! וְהָאָמַר רַבִּי אַבָּא אָמַר רַב הוּנָא אָמַר רַב: כׇּל הַמַּנִּיחַ יָדָיו כְּנֶגֶד פָּנָיו שֶׁל מַטָּה כְּאִילּוּ כּוֹפֵר בִּבְרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ! לָא קַשְׁיָא: הָא כִּי נָחֵית, הָא כִּי סָלֵיק. כִּי הָא דְּרָבָא שָׁחֵי. רַבִּי זֵירָא זָקֵיף. רַבָּנַן דְּבֵי רַב אָשֵׁי, כִּי קָא נָחֲתִי — זָקְפִי, כִּי קָא סָלְקִי — שָׁחוּ.

**William Davidson Edition - English:**
The Gemara questions the story itself: **And is that so?** Is it permitted under any circumstances to cover one’s genitals while bathing? **Didn’t Rabbi Abba say** that **Rav Huna said** that **Rav said: Anyone who places his hands over his genitals** is **as if he denies the covenant of our father Abraham?** It appears as if he is covering himself to obscure the fact that he is circumcised. The Gemara answers: This is **not difficult,** as there is room to distinguish and say that **this,** the case where it is prohibited to cover oneself, **is when he is descending** into the river and there are no people facing him and he need not be concerned with modesty. In that case covering oneself is prohibited as he appears to be renouncing the covenant of Abraham. **That,** the case where, in certain circumstances, this prohibition does not apply, is **when he is emerging** from the river. When he emerges, he is facing the people on the riverbank and it is then permitted to cover himself in the interest of modesty, **as that** which **Rava** would do. He would **bend over** when he was naked. **Rabbi Zeira would stand upright,** in accordance with Rav’s statement that it is prohibited to appear to be renouncing the covenant of Abraham. **When the Sages of the school of Rav Ashi descended** into the river **they** stood **upright. When they emerged** from the river **they bent over.**


###### Shabbat 41a:5
[Shabbat 41a:5](https://torahapp.org/share/book/Shabbat/r/41a:5)

רַבִּי זֵירָא הֲוָה קָא מִשְׁתְּמִיט מִדְּרַב יְהוּדָה, דְּבָעֵי לְמִיסַּק לְאַרְעָא דְיִשְׂרָאֵל. דְּאָמַר רַב יְהוּדָה: כׇּל הָעוֹלֶה מִבָּבֶל לְאֶרֶץ יִשְׂרָאֵל עוֹבֵר בַּעֲשֵׂה, שֶׁנֶּאֱמַר: ״בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ״. אֲמַר: אֵיזִיל וְאֶשְׁמַע מִינֵּיהּ מִילְּתָא וְאֵיתֵי וְאֶיסַּק. אֲזַל, אַשְׁכְּחֵיהּ דְּקָאֵי בֵּי בָאנֵי וְקָאָמַר לֵיהּ לְשַׁמָּעֵיהּ: הָבִיאוּ לִי נֶתֶר, הָבִיאוּ לִי מַסְרֵק, פִּתְחוּ פּוּמַּיְיכוּ וְאַפִּיקוּ הַבְלָא, וְאִשְׁתוּ מִמַּיָּא דְּבֵי בָאנֵי. אֲמַר: אִילְמָלֵא לֹא בָּאתִי אֶלָּא לִשְׁמוֹעַ דָּבָר זֶה דַּיִּי.

**William Davidson Edition - English:**
Speaking of bathing and its *halakhot*, the Gemara relates: **Rabbi Zeira was avoiding** being seen **by** his teacher, **Rav Yehuda,** as Rabbi Zeira **sought to ascend to Eretz Yisrael** and his teacher disapproved. **As Rav Yehuda said: Anyone who ascends from Babylonia to Eretz Yisrael transgresses a positive commandment, as it is stated: “They shall be taken to Babylonia and there they shall remain** until the day that I recall them, said the Lord” (Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was by divine decree, permission to leave Babylonia for Eretz Yisrael could only be granted by God. Rabbi Zeira did not want to discuss his desire to emigrate with Rav Yehuda, so that he would not be forced to explicitly disobey him. Nevertheless, **he said: I will go and hear something from him and then I will leave. He went and found** Rav Yehuda **standing in the bathhouse and telling his servant: Bring me natron [*neter*]** with which to wash, **bring me a comb, open your mouths and let out air, and drink from the water of the bathhouse.** Rabbi Zeira **said: If I had come only to hear this matter** from Rav Yehuda, **it would suffice for me.**


###### Shabbat 41a:6
[Shabbat 41a:6](https://torahapp.org/share/book/Shabbat/r/41a:6)

בִּשְׁלָמָא ״הָבִיאוּ נֶתֶר, הָבִיאוּ מַסְרֵק״ — קָמַשְׁמַע לַן דְּבָרִים שֶׁל חוֹל מוּתָּר לְאוֹמְרָם בִּלְשׁוֹן קֹדֶשׁ. ״פִּתְחוּ פּוּמַּיְיכוּ וְאַפִּיקוּ הַבְלָא״ — נָמֵי כְּדִשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל: הַבְלָא מַפֵּיק הַבְלָא. אֶלָּא ״אִשְׁתוּ מַיָּא דְּבֵי בָאנֵי״ מַאי מְעַלְּיוּתָא? דְּתַנְיָא אָכַל וְלֹא שָׁתָה — אֲכִילָתוֹ דָּם, וְזֶהוּ תְּחִילַּת חוֹלִי מֵעַיִים. אָכַל וְלֹא הָלַךְ אַרְבַּע אַמּוֹת — אֲכִילָתוֹ מַרְקֶבֶת, וְזֶהוּ תְּחִילַּת רֵיחַ רַע. הַנִּצְרָךְ לִנְקָבָיו וְאָכַל — דּוֹמֶה לְתַנּוּר שֶׁהִסִּיקוּהוּ עַל גַּבֵּי אֶפְרוֹ, וְזֶהוּ תְּחִילַּת רֵיחַ זוּהֲמָא. רָחַץ בְּחַמִּין וְלֹא שָׁתָה מֵהֶן — דּוֹמֶה לְתַנּוּר שֶׁהִסִּיקוּהוּ מִבְּחוּץ וְלֹא הִסִּיקוּהוּ מִבִּפְנִים. רָחַץ בְּחַמִּין וְלֹא נִשְׁתַּטֵּף בְּצוֹנֵן — דּוֹמֶה לְבַרְזֶל שֶׁהִכְנִיסוּהוּ לָאוּר וְלֹא הִכְנִיסוּהוּ לְצוֹנֵן. רָחַץ וְלֹא סָךְ — דּוֹמֶה לְמַיִם עַל גַּבֵּי חָבִית.

**William Davidson Edition - English:**
The Gemara analyzes the lessons learned from this story. **Granted,** when Rav Yehuda said: **Bring me natron, bring me a comb, he was teaching us** that **mundane matters are permitted to be spoken** in the bathhouse, even **in the sacred language.** When he said: **Open your mouths and let out air,** that **too** is **in accordance with that** which **Shmuel** said, **as Shmuel said: Heat produces heat.** The hot air that one inhales causes him to sweat more quickly. **However, drink the water of the bathhouse, what benefit** is there in doing that? The Gemara answers: **As it was taught** in a *baraita*: One who **ate and did not drink** at all, **what he ate** becomes **blood and that** causes **the onset of intestinal disease. One who ate and did not walk four cubits** after eating, **what he ate rots and that** causes **the onset of bad breath. One who needs to defecate and ate is similar to an oven that was lit on top of its ashes.** When ashes from a previous fire are not swept out, and new logs are placed on top of the old ones, it inhibits the burning and dirties the oven, and **that** causes **the onset of odor of** the **filth** of perspiration in a person. As far as our matter is concerned, the *baraita* teaches: **One who bathed in hot water and did not drink from it is like an oven that was lit from the outside and not lit from the inside.** The lighting is ineffective and the oven does not heat properly. Rav Yehuda told his servants to drink the hot water while bathing so that they would be heated from the inside and the outside. The *baraita* continues: **One who bathed in hot water and did not rinse** afterward **with cold water is like iron that was placed in the fire and not placed** afterward **in cold water,** which leaves the iron soft. And one who **bathed and did not smear** himself with oil afterward **is like water** that was poured **on top of a barrel,** and not into it. The water spills outside the barrel.


###### Shabbat 41a:7
[Shabbat 41a:7](https://torahapp.org/share/book/Shabbat/r/41a:7)

**מַתְנִי׳** מוּלְיָאר הַגָּרוּף שׁוֹתִין הֵימֶנּוּ בְּשַׁבָּת. אַנְטִיכֵי, אַף עַל פִּי שֶׁגְּרוּפָה אֵין שׁוֹתִין הֵימֶנָּה.

**William Davidson Edition - English:**
**MISHNA:** In this mishna, the Sages discuss two vessels used for heating water. With regard to **a *mulyar*,** a bronze vessel into which coals are placed in an outer compartment and water is placed into an adjacent inner compartment, whose coals were **swept, one may drink from it on Shabbat.** With regard to **an *antikhi*,** which is a vessel with a different configuration, **even if** its coals were **swept, one may not drink from it** on Shabbat.


###### Shabbat 41a:8
[Shabbat 41a:8](https://torahapp.org/share/book/Shabbat/r/41a:8)

**גְּמָ׳** הֵיכִי דָּמֵי מוּלְיָאר הַגָּרוּף? תָּנָא, מַיִם מִבִּפְנִים וְגֶחָלִים מִבְּחוּץ. אַנְטִיכֵי: רַבָּה אָמַר — בֵּי כִירֵי. רַב נַחְמָן בַּר יִצְחָק אָמַר — בֵּי דוּדֵי. מַאן דְּאָמַר בֵּי דוּדֵי כָּל שֶׁכֵּן בֵּי כִירֵי, וּמַאן דְּאָמַר בֵּי כִירֵי אֲבָל בֵּי דוּדֵי — לָא. תַּנְיָא כְּווֹתֵיהּ דְּרַב נַחְמָן: אַנְטִיכֵי אַף עַל פִּי שֶׁגְּרוּפָה וּקְטוּמָה אֵין שׁוֹתִין הֵימֶנָּה מִפְּנֵי שֶׁנְּחוּשְׁתָּהּ מְחַמַּמְתָּהּ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What are the circumstances** of **a swept *mulyar*?** The Gemara answers: A *mulyar* is the vessel, explained in the *Tosefta* on our mishna, that has **water on the inside and coals on the outside.** With regard to the identity of an ***antikhi*** there are different opinions. **Rabba** said that it refers to a **stove.** A space is created in the wall of a stove and filled with water. Since the stove is very hot, it is prohibited to use this water. **Rav Naḥman bar Yitzhak said:** An *antikhi* is **a cauldron,** i.e., a vessel made from two cauldrons stacked one on top of the other with coals in the bottom one and water in the upper one. These two different opinions have halakhic implications. **The one who says** that it is prohibited to use a vessel composed of two **cauldrons, all the more so** it is prohibited to use the space inside of **a stove. And the one who says** that it is prohibited to use the space inside a **stove,** a vessel composed of **two cauldrons, no,** it is not prohibited. **It was taught** in a *baraita* **in accordance with** the opinion of **Rav Naḥman: An *antikhi*, even if it was swept and covered with ashes, one may not drink from it** on Shabbat **because its copper heats it.** The heating in an *antikhi* is by means of the coals beneath the water.


###### Shabbat 41a:9
[Shabbat 41a:9](https://torahapp.org/share/book/Shabbat/r/41a:9)

**מַתְנִי׳** הַמֵּיחַם שֶׁפִּינָּהוּ לֹא יִתֵּן לְתוֹכוֹ צוֹנֵן בִּשְׁבִיל שֶׁיֵּחַמּוּ. אֲבָל נוֹתֵן הוּא לְתוֹכוֹ אוֹ לְתוֹךְ הַכּוֹס כְּדֵי לְהַפְשִׁירָן.

**William Davidson Edition - English:**
**MISHNA:** The Sages added to the laws of leaving food on a source of heat and cooking food on Shabbat: **An urn that was emptied** of its hot water on Shabbat, **one may not place cold water into it so that** the cold water **will be heated. However, one may place** cold water **into** an urn **or into a cup** that were emptied of their hot water **in order to warm it** but not in order to heat it.


###### Shabbat 41a:10
[Shabbat 41a:10](https://torahapp.org/share/book/Shabbat/r/41a:10)

**גְּמָ׳** מַאי קָאָמַר? אָמַר רַב אַדָּא בַּר מַתְנָא, הָכִי קָאָמַר: הַמֵּיחַם שֶׁפִּינָּה מִמֶּנּוּ מַיִם חַמִּין לֹא יִתֵּן לְתוֹכָן מַיִם מוּעָטִים כְּדֵי שֶׁיֵּחַמּוּ, אֲבָל נוֹתֵן לְתוֹכוֹ מַיִם מְרוּבִּים כְּדֵי לְהַפְשִׁירָן.

**William Davidson Edition - English:**
**GEMARA:** The mishna seems to contradict itself. The first statement completely prohibits placing water into an urn, and later it was partially permitted. The Gemara asks: **What is** the mishna **saying? Rav Adda bar Mattana said** that **it said the following: An urn that was emptied of its hot water, one may not put a small amount of water into it so that it will become** very **hot. However, one may put a large quantity of water into it in order to warm it.** A large quantity of cold water will not be heated in those circumstances.