Shabbat 113

מתני׳ <big><strong>במה</strong></big> אשה יוצאה ובמה אינה יוצאה

<b><i>MISHNAH</i></b>. WHEREWITH MAY A WOMAN GO OUT, AND WHEREWITH MAY SHE NOT GO OUT?<span class="x" onmousemove="('comment',' On the Sabbath. The general rule is that a woman may wear superfluous garments which are ornamental, save some which the Rabbis prohibited for fear that she might remove them for a friend's inspection and admiration, carrying them meanwhile in the street. Those which are not considered ornamental constitute a burden, and are always forbidden. ');">¹</span>

לא תצא אשה לא בחוטי צמר ולא בחוטי פשתן ולא ברצועות שבראשה ולא תטבול בהן עד שתרפם

A WOMAN MAY NOT GO OUT WITH RIBBONS OF WOOL, LINEN RIBBONS, OR FILLETS ROUND HER HEAD;<span class="x" onmousemove="('comment',' 'Her head' applies to all three. These are for tying the hair. ');">²</span>

ולא בטוטפת ולא בסרביטין בזמן שאינן תפורים ולא בכבול לרה"ר

NOR MAY SHE PERFORM RITUAL IMMERSION WHILST WEARING THEM, UNLESS SHE LOOSENS THEM. [SHE MAY NOT GO OUT] WITH FRONTLETS,<span class="x" onmousemove="('comment',' Ornaments worn on the forehead. ');">³</span>

ולא בעיר של זהב ולא בקטלא ולא בנזמים ולא בטבעת שאין עליה חותם ולא במחט שאינה נקובה

GARLANDS [SARBITIN], IF THEY ARE NOT SEWN,<span class="x" onmousemove="('comment',' To the wig which was generally worn. ');">⁴</span>

ואם יצאת אינה חייבת חטאת:

OR WITH A HAIR-NET [KABUL]<span class="x" onmousemove="('comment',' The Gemara discusses these. V. also T.A. I, 188 and note a.l. ');">⁵</span>

<big><strong>גמ׳</strong></big> טבילה מאן דכר שמה

INTO THE STREET,<span class="x" onmousemove="('comment',' But she may wear it in a courtyard, whereas all the others are forbidden even in a courtyard, lest she forget herself and go out into the street; v. infra 64b. ');">⁶</span>

אמר רב נחמן בר יצחק אמר רבה בר אבוה מה טעם קאמר מה טעם לא תצא אשה לא בחוטי צמר ולא בחוטי פשתן מפני שאמרו חכמים בחול לא תטבול בהן עד שתרפם וכיון דבחול לא תטבול בהן עד שתרפם בשבת לא תצא דילמא מיתרמי לה טבילה של מצוה ושריא להו ואתי לאתויינהו ד' אמות ברה"ר

OR WITH A GOLDEN CITY,<span class="x" onmousemove="('comment',' An ornament which contained a picture of Jerusalem. ');">⁷</span>

בעא מיניה רב כהנא מרב תיכי חלילתא מאי א"ל אריג קאמרת כל שהוא אריג לא גזרו איתמר נמי אמר רב הונא בריה דרב יהושע כל שהוא אריג לא גזרו

OR WITH A NECKLACE [KATLA]. OR WITH EAR-RINGS, OR WITH A FINGER — RING WHICH HAS NO SIGNET, OR WITH A NEEDLE WHICH IS UNPIERCED. YET IF SHE GOES OUT WITH THESE], SHE IS NOT LIABLE TO A SIN-OFFERING.<span class="x" onmousemove="('comment',' Because all these are ornaments, hence only Rabbinically prohibited; v. n. 1. ');">⁸</span>

ואיכא דאמרי אמר רב הונא בריה דרב יהושע חזינא לאחוותי דלא קפדן עלייהו

<b><i>GEMARA</i></b>. Who mentioned anything about ritual immersion?<span class="x" onmousemove="('comment',' The reference to immersion is apparently irrelevant. ');">⁹</span>

מאי איכא בין הך לישנא ובין הך לישנא

— Said R. Nahman b. Isaac in Rabbah b. Abbuha's name: He [the Tanna] states what is the reason. [Thus:] what is the reason that A WOMAN MAY NOT GO OUT WITH WOOL RIBBONS OR LINEN RIBBONS? Because the Sages ruled, SHE MAY NOT PERFORM RITUAL IMMERSION WHILST WEARING THEM, UNLESS SHE LOOSENS THEM. And since she may not perform ritual immersion on weekdays while wearing them, she may not go out [with them] on the Sabbath, lest she happen to need immersion by ritual law<span class="x" onmousemove="('comment',' I.e., if the first evening, when she is permitted to take a ritual bath after menstruation to enable her to cohabit with her husband, falls on the Sabbath. ');">¹⁰</span>

איכא בינייהו דטניפן להך לישנא דאמר כל שהוא אריג לא גזרו הני נמי ארוג ולהך לישנא דאמרת משום קפידא כיון דטניפא מקפד קפדא עלייהו

and she untie them, and so come to carry them four cubits in the street.

תנן התם ואלו חוצצין באדם חוטי צמר וחוטי פשתן והרצועות שבראשי הבנות ר' יהודה אומר של צמר ושל שער אין חוצצין מפני שהמים באין בהן אמר רב הונא וכולן בראשי הבנות שנינו

R. Kahana asked Rab: What of openwork bands?<span class="x" onmousemove="('comment',' Chains or cords formed in network fashion. These cannot be tied very tightly; hence the question is whether they need be loosened before a ritual bath and by corollary, must not be worn on the Sabbath, or not. ');">¹¹</span>

מתקיף לה רב יוסף למעוטי מאי אילימא למעוטי דצואר ודמאי אילימא למעוטי דצמר השתא רך על גבי קשה חוצץ רך על גבי רך מיבעיא

— Said he to him, You speak of something woven:<span class="x" onmousemove="('comment',' I.e., a network. ');">¹²</span>

ואלא למעוטי דחוטי פשתן השתא קשה על גבי קשה חוצץ קשה על גבי רך מיבעיא

whatever is woven, no prohibition was enacted [in respect thereof].<span class="x" onmousemove="('comment',' In connection with Sabbath, since they need not be removed for immersion. ');">¹³</span>

אלא אמר רב יוסף היינו טעמא דרב הונא לפי שאין אשה חונקת את עצמה

It was stated likewise: R. Huna son of R. Joshua said: Whatever is woven, no prohibition was enacted [in respect thereof]. Others state, R. Huna son of R. Joshua said: I saw that my sisters are not particular about them,<span class="x" onmousemove="('comment',' To remove them before bathing. This shows that they know that the water enters through the network. Consequently it is unnecessary to remove them before a ritual bath, and they may be worn on the Sabbath. ');">¹⁴</span>

איתיביה אביי הבנות יוצאות בחוטין שבאזניהן אבל לא בחבקין שבצואריהן ואי אמרת אין אשה חונקת עצמה חבקין שבצואריהן אמאי לא

What is the difference between the latter version and the former? — There is a difference where they are soiled. On the version that no prohibition was enacted for anything that is woven, these too are woven. But according to the version which bases it on [not] being particular; since they are soiled, one does indeed object to them.<span class="x" onmousemove="('comment',' And is particular to remove them. ');">¹⁵</span>

אמר רבינא

We learnt elsewhere: And the following constitute interpositions in the case of human beings: Wool ribbons, linen ribbons, and the fillet round maidens' heads.<span class="x" onmousemove="('comment',' When one takes a ritual bath, nothing must interpose between the water and his body. If one of these is worn it does interpose, rendering the bath invalid. ');">¹⁶</span> R. Judah said: [Ribbons] of wool or of hair do not interpose. because the water enters through them.<span class="x" onmousemove="('comment',' And reaches the skin. ');">¹⁷</span> R. Huna observed: And we learnt all with reference to maidens' heads.<span class="x" onmousemove="('comment',' I.e., the wool and linen ribbons also mean those that are used for tying the hair. ');">¹⁸</span> R. Joseph demurred: What does this exclude? Shall we say it excludes [ribbons] of the neck, — and of what [material]? Shall we say, it excludes wool: [The question can be raised] if soft [material] on hard<span class="x" onmousemove="('comment',' Sc. the hair, which is hard in comparison with the skin of the neck. ');">¹⁹</span> forms an interposition, is there a question of soft upon soft?<span class="x" onmousemove="('comment',' Surely not, for it is more clinging, making it more difficult for the water to enter. ');">²⁰</span> Again. if it excludes linen ribbons, [one might ask] if hard upon hard constitutes an interposition, is there a question of hard upon soft?<span class="x" onmousemove="('comment',' Linen ribbon is regarded as hard in comparison with wool. ');">²¹</span> Rather, said R. Joseph. this is R. Huna's reason, because a woman does not strangle herself.<span class="x" onmousemove="('comment',' Though ribbons cling more closely to flesh than to hair when tied with equal strength, they are always worn more loosely around the neck, for the reason stated. ');">²²</span> Abaye refuted him: Maidens may go out with the threads through their ears,<span class="x" onmousemove="('comment',' They are inserted there after the ear is pierced for ear-rings to prevent the hole from closing up. ');">²³</span> but not with fillets round their necks. Now if you say that a woman will not strangle herself, why not with fillets round their necks?<span class="x" onmousemove="('comment',' For they need not be removed before a ritual bath, being loose; v. p. 267. n. 5. ');">²⁴</span> — Said Rabina: