Shabbos Daf 41 שבת דַף 41

It was said in the name of Rav that anyone who places his hand over his lower face (private parts) is considered כאילו כופר בבריתו של אברהם אבינו – is considered as if he has denied the bris of Avraham Avinu, since he appears ashamed of his circumcision.

The Rabbonim from Rav Ashi’s academy would stand straight when going down to the river but would bend over when coming up since they would be facing the public.

A Baraisa lists a number of bad eating habits and their harmful effects. Included in the list are:

If one ate and did not drink, his eating is tantamount to shedding his own blood and this is the beginning of stomach ailments.

If one ate and did not walk four amos afterwards his food rots inside of him and this is the beginning of bad breath.

The Mishnah stated that on may not put cold water in a kettle that was cleared in order that it be heated but may put cold water into the kettle or a into a cup of hot water so as to warm it.

Rav Adda bar Masna said the Mishna is referring to a kettle which was cleared of its water. Putting a small quantity of water in it is prohibited because it will heat the water. Pouring in a larger quantity of cold water to warm the water is permitted.

He is not concerned that pouring a large quantity of water into the empty kettle will harden the steel of the kettle which would violate  the melocha of makeh upatish, striking the final hammer blow, because he says the Mishna is going according to R’ Shimon who holds that דבר שאינו מתכוין מותר, something that is unintended is permitted.

Abaye says the Mishnah is referring to a kettle that was cleared from the fire but still has water in it. Pouring a small quantity of cold water into it is prohibited since it will heat the water, whereas pouring a large quantity of cold water is permitted so it will only warm it.

He says this implies that it would be prohibited to pour a large quantity of cold water into a kettle cleared of its water since it will cause a hardening of the steel, and the Mishnah reflects the view of R’ Yehuda that דבר שאינו מתכוין אסור.