Mesorat%20hashas for Shabbat 118:19

דתניא. היא של מתכת וחותמה של אלמוג טמאה היא של אלמוג וחותמה של מתכת טהורה ורבי נחמיה מטמא שהיה ר' נחמיה אומר בטבעת הלך אחר חותמה בעול הלך אחר סמלוניו

A coronet is permitted: [whereupon] there went forth eighteen coronets from a single alley.<span class="x" onmousemove="('comment',' V. I. S. Zuri, op. cit., Part I, Bk. 3, pp. 19-27 on the significance of numbers. He maintains that eighteen is often used symbolically to denote a large number. — Mahoza was a very wealthy town, owing to its central position and the great caravan and shipping trade that passed through it; this is reflected in the present statement. Obermeyer, p. 173. ');">¹⁷</span> Rab Judah said in the name of R. Samuel:<span class="x" onmousemove="('comment',' Var. lec.: Mar Judah in the name of R. Shesheth, v. D.S. ');">¹⁸</span> A girdle [kamra] is permitted.<span class="x" onmousemove="('comment',' Kamra was a costly girdle, made either of solid gold or of cloth adorned with gold and precious stones (Rashi). ');">¹⁹</span> Some say, That means of embroidered stuff,<span class="x" onmousemove="('comment',' V. p. 276, n. 7. ');">²⁰</span> and R. Safra said: It may be compared to a robe shot through with gold.<span class="x" onmousemove="('comment',' There is no fear of either being removed. ');">²¹</span> Others say, It means of cast metal; whereon R. Safra observed: It may be compared to a royal girdle.<span class="x" onmousemove="('comment',' Which was likewise made of beaten gold. Rashi: all Israel are princes, and worthy to wear such belts. ');">²²</span> Rabina asked R. Ashi: What about wearing a kamra over a [plain] girdle [HEMYANA]? — You ask about two girdles! he replied.<span class="x" onmousemove="('comment',' Rashi: That is certainly forbidden, for one is superfluous and a burden. Rashi quotes another interpretation to the effect that it is permitted, but prefers the first. ');">²³</span> R. Ashi said: As for a piece of a garment, if it has fringes, it is permitted;<span class="x" onmousemove="('comment',' For by their means it can be firmly tied to the wearer, so that it will not fall off and necessitate its being carried in the street. ');">²⁴</span> if not, it is forbidden. NOR WITH A KATLA. What is a KATLA? — A trinket holder.<span class="x" onmousemove="('comment',' A band or necklace on which beads, trinkets, etc., are suspended. ');">²⁵</span> NEZAMIM. [That is] ear-rings. NOR WITH A FINGER-RING THAT HAS NO SIGNET. This [implies that] if it has a signet, she is liable;<span class="x" onmousemove="('comment',' The deduction is from the end of the Mishnah. ');">²⁶</span> hence it proves that it is not an ornament. But the following contradicts this: Women's ornaments are unclean.<span class="x" onmousemove="('comment',' I.e., susceptible to defilement. ');">²⁷</span> And these are women's ornaments: Necklaces, ear-rings and finger-rings, and a finger-ring, whether it has a signet or has no signet, and nose-rings? — Said R. Zera, There is no difficulty: one agrees with R. Nehemiah; the other with the Rabbis. For it was taught: If it [the ring] is of metal and its signet is of coral, it is unclean; if it is of coral while the signet is of metal, it is clean.<span class="x" onmousemove="('comment',' V. supra 52b for notes. ');">²⁸</span> But R. Nehemiah declares it unclean. For R. Nehemiah maintained: In the case of a ring, follow its signet; in the case of a yoke, go by its carved ends;<span class="x" onmousemove="('comment',' Jast. Rashi: Two rods fitted into the yoke the breadth of an ox's shoulder apart. Jast.: if they are broken off, the yoke ceases to be susceptible to defilement. Rashi: if they are of metal, the yoke is susceptible to defilement. The yoke itself is a straight piece of wood, and wood utensils are not subject to uncleanness unless they possess a cavity which, e.g., can hold water. ');">²⁹</span>

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