Shabbat 10B

שאני בית הכסא דמאיס.

the latrine is different, as it is disgusting. Once a place is called a latrine it is disgusting and no longer fit for prayer. However, until he actually bathes in a bathhouse it remains fit for prayer.

אין שם שאילת שלום. מסייע ליה לרב המנונא משמיה דעולא דאמר: אסור לאדם שיתן שלום לחבירו בבית המרחץ, משום שנאמר ״ויקרא לו ה׳ שלום״.

It was taught in the Tosefta: There is no greeting [shalom] others permitted in the bathhouse. The Talmud comments that this statement supports the opinion of Rav Hamnuna in the name of Ulla, who said: It is forbidden for a person to greet [shalom] his friend in the bathhouse because Shalom is one of the names of God, as it is stated: “And Gideon built there an altar for God and he called Him Lord Shalom” (Judges 6:24). Therefore, it is prohibited to utter the word shalom in a dishonorable place.

אלא מעתה ״הימנותא״ נמי אסור למימר בבית הכסא, דכתיב: ״האל הנאמן״. וכי תימא הכי נמי, והאמר רבא בר מחסיא, אמר רב חמא בר גוריא, אמר רב: שרי למימר ״הימנותא״ בבית הכסא! התם שם גופיה לא איקרי הכי, דמתרגמינן ״אלהא מהימנא״, הכא שם גופיה איקרי ״שלום״ דכתיב ״ויקרא לו ה׳ שלום״.

The Talmud asks: But if so, words connoting faithfulness are also forbidden to say in the latrine, as it is written “The faithful God who keeps the covenant and the kindness” (Deuteronomy 7:9). And if you say that it is indeed so, that it is forbidden to use the language of faithfulness in the latrine, didn’t Rava bar Meḥasseya say that Rav Ḥama bar Gurya said that Rav said: It is permitted to say faithfulness in the latrine? The Talmud answers: There is a difference between the terms: There, the name of God itself is not called in that way, as we translate it as “the faithful God.” However, here, the name of God Himself is called Shalom, as it is written: “And he called Him Lord Shalom.” It is not an adjective, but a holy name in and of itself.