Shalom Shimmy,

After mentioning our standard disclaimer that as representatives of the Kollel we do not answer any questions Halachah l'Ma'aseh, let's analyze your question.

Your question is a wise one, but I would like to expound a bit on what you did not ask. When you say that "there is no toilet," you acknowledge that there is no question here of Tzo'ah, the presence of which, of course, would prohibit, mid'Oraisa, speaking or thinking Divrei Torah. So the question that stands before us is, what exactly is the reason why one may not speak Divrei Torah in a bathhouse? Now this is a very big question and has been dealt with by numerous authorities, especially considering that a very common situation depends on the answer: Is a woman who is about to immerse in the Mikveh allowed to make a Berachah in the Mikveh? Rabeinu Mano'ach (cited by the Kesef Mishnah in Perek 3 of Hilchos Keri'as Shema, Halachah 3) entertains two possible reasons for the Isur: (1) because people are walking around there naked; (2) because of the [dirty] steam and heat in the bathhouse (Zuhama v'Hevel). He goes on to say that if the second reason is the cause of the Isur, then one may make a Berachah in the Beis ha'Tevilah, which is cold water (in the past, many Mikva'os were built underground around live springs and the Mikvah was always cold; apparently this is his reference point). These two sides go on to become a Machlokes Achronim. Now I assume you are asking about a shower in a private home, for if the question is about a "locker-room" type setup with manifold showers, we would face a situation with both nakedness and "Hevel," and it obviously would be Asur. This would also be the simplest understanding of the home shower that it is (1) a place where people stand naked, and (2) full of hot water, and therefore Asur to think there in Divrei Torah. However, one could contend that one shower does not create enough Hevel to make an Isur.

Another variation on your question would be if the shower is in a room which is used for other purposes when clothed, such as brushing teeth, putting on make-up, or similar uses of any bathroom without a toilet. In this case it would have the Din of the "Middle Room" of the bathhouse, where some people are dressed and some are naked, and where Hirhur is permitted.

Another facet to take into account would be that many Poskim say that even if it is permitted to make a Berachah in the Beis ha'Tevilah, it is permitted to make only the Berachah on the Tevilah, but not other Devarim sheb'Kedushah, so learning in the shower would be out of the question.

So, the only thing that I can say Halachah l'Ma'aseh is that you asked a great question.

Rav Chaim Shmulevitz zt'l, the great Rosh Yeshiva of Mir Yeshiva, used to mention that when discussing the Mitzvah for a king to carry a Sefer Torah with him wherever he goes, the Gemora entertains the possibility of taking the Sefer Torah into the Beis ha'Kisei. This idea is struck down, but Rav Chaim used to ask that we see from here the great Deveikus the king is meant to have with the Torah. How can he fulfill that expectation? His answer: When he goes into the bathroom his mind should be busy thinking about what good and kindness he can do for others. The Nefesh ha'Chaim says something similar. So, your great desire to use even the moments you spend in the shower in Torah are indeed on the right track, it's just a question of exactly what technique and which content are right for that moment of life.

Berachah v'Hatzlachah,

Shimon Brodie