Shabbat 123

והתניא רבי אושעיא אומר ובלבד שלא יאחזנו בידו ויעבירנו ארבע אמות ברשות הרבים

But it was taught: R. Oshaia said: Providing one does not hold it in his hand and carry it four cubits in the street? But the reference here is to [an amulet that is] covered with leather.<span class="x" onmousemove="('comment',' Or, skin. This may be taken into a privy. ');">¹</span>

[אלא] הכא במאי עסקינן במחופה עור

But tefillin are leather-covered,<span class="x" onmousemove="('comment',' I.e., the strips of parchment bearing the Biblical passages are encased in leather capsules. ');">²</span>

והרי תפילין דמחופה עור ותניא הנכנס לבית הכסא חולץ תפילין ברחוק ארבע אמות ונכנס

yet it was taught: When one enters a privy, he must remove his tefillin at a distance of four cubits and then enter? There it is on account of the [letter] shin, for Abaye said: The shin of tefillin is a <i>halachah</i> of Moses at Sinai.<span class="x" onmousemove="('comment',' V. supra 28b, p. 123. n. 7. Thus part of the Divine Name itself is uncovered; therefore one may not enter a privy with it. ');">³</span>

התם משום שי"ן דאמר אביי שי"ן של תפילין הלכה למשה מסיני ואמר אביי ד' של תפילין הלכה למשה מסיני ואמר אביי יו"ד של תפילין הלכה למשה מסיני:

Abaye also said: The daleth of tefillin is a <i>halachah</i> of Moses at Sinai. Abaye also said: The yod of tefillin is a <i>halachah</i> of Moses at Sinai.<span class="x" onmousemove="('comment',' The strap of the head-phylactery is knotted at the back of the head in the shape of a daleth ([H]); that of the hand-phylactery forms a noose and is knotted near the capsule in the shape of a yod ([H]). Cf. Heilprin. Seder ha-Doroth, I, p. 208 ed. Maskileison. Warsaw, 1897. Thus the three together make up the word [H] = Almighty. Tosaf., however, s.v. [H], deletes Abaye's last two statements on the daleth and yod. ');">⁴</span>

ולא בשריון ולא בקסדא ולא במגפיים:

NOR WITH A SHIRYON, NOR WITH A KASDA, NOR WITH MEGAFAYYIM. SHIRYON is a coat of mail. KASDA, — Rab said: It is a polished metal helmet.<span class="x" onmousemove="('comment',' Jast. Rashi: a leather helmet worn under the metal helmet. ');">⁵</span>

שריון זרדא קסדא אמר רב סנוארתא מגפיים אמר רב פזמקי:

MEGAFAYYIM, — Rab said: These are greaves.

<big><strong>מתני׳</strong></big> לא תצא אשה במחט הנקובה ולא בטבעת שיש עליה חותם ולא בכוליאר ולא בכובלת ולא בצלוחית של פלייטון

<b><i>MISHNAH</i></b>. A WOMAN MAY NOT GO OUT WITH A NEEDLE THAT IS PIERCED, NOR WITH A RING BEARING A SIGNET, NOR WITH A KOKLIAR,<span class="x" onmousemove="('comment',' A pin of the shape of a cochlea, which is a part of the inner ear. ');">⁶</span>

ואם יצתה חייבת חטאת דברי ר' מאיר וחכמים פוטרין בכובלת ובצלוחית של פלייטון:

NOR WITH A KOBELETH,<span class="x" onmousemove="('comment',' 'Aruch reads: kokeleth, a perfume charm. ');">⁷</span>

<big><strong>גמ׳</strong></big> אמר עולא וחילופיהן באיש אלמא קסבר עולא כל מידי דחזי לאיש לא חזי לאשה ומידי דחזי לאשה לא חזי לאיש

NOR WITH A BALSAM PHIAL; AND IF SHE DOES GO OUT, SHE IS LIABLE TO A SIN-OFFERING; THIS IS R. MEIR'S VIEW.<span class="x" onmousemove="('comment',' He regards these as burdens, not ornaments. ');">⁸</span>

מתיב רב יוסף הרועים יוצאין בשקין ולא הרועים בלבד אמרו אלא כל אדם אלא שדרכן של הרועים לצאת בשקין

BUT THE SAGES RULE THAT SHE IS NOT CULPABLE IN THE CASE OF A KOBELETH AND A BALSAM PHIAL.

[אלא] אמר רב יוסף קסבר עולא נשים עם בפני עצמן הן

<b><i>GEMARA</i></b>. 'Ulla said: And it is the reverse in the case of a man.<span class="x" onmousemove="('comment',' This refers to a ring. If it bears a signet he is not culpable; if not, he is. ');">⁹</span>

איתיביה אביי המוצא תפילין מכניסן זוג זוג אחד האיש ואחד האשה ואי אמרת נשים עם בפני עצמן הן והא מצות עשה שהזמן גרמא הוא וכל מצות עשה שהזמן גרמא נשים פטורות

Thus we see that 'Ulla holds that whatever is fit for a man is not fit for a woman, and whatever is fit for a woman is not fit for a man.<span class="x" onmousemove="('comment',' So that what is an ornament for one is a burden for the other. ');">¹⁰</span>

התם קסבר ר"מ לילה זמן תפילין הוא ושבת זמן תפילין הוא הוה ליה מצות עשה שלא הזמן גרמא וכל מצות עשה שלא הזמן גרמא נשים חייבות

R. Joseph objected: Shepherds may go out [on the Sabbath] with sackcloths;<span class="x" onmousemove="('comment',' As a protection from the rain. ');">¹¹</span>

והא הוצאה כלאחר יד היא

and not only of shepherds did they [the Sages] say [thus], but of all men, but that it is the practice of shepherds to go out with sacks.<span class="x" onmousemove="('comment',' This shows that even when people are not in the habit of wearing it, yet since it is an ornament for one it is the same for the other. ');">¹²</span>

אמר רבי ירמיה באשה גזברית עסקינן אמר רבה (בר בר חנה אמר רבי יוחנן) תרצת אשה איש מאי איכא למימר

Rather said R. Joseph. 'Ulla holds that women are a separate [independent] people.

אלא אמר רבא פעמים שאדם נותן לאשתו טבעת שיש עליה חותם להוליכה לקופסא ומניחתה בידה עד שמגעת לקופסא ופעמים שהאשה נותנת לבעלה טבעת שאין עליה חותם להוליכה אצל אומן לתקן ומניחה בידו עד שמגיע אצל אומן:

Abaye put an objection to him: If one finds tefillin,<span class="x" onmousemove="('comment',' In the street on the Sabbath. ');">¹³</span>

ולא בכוליאר ולא בכובלת: מאי כוליאר א"ר מכבנתא כובלת אמר רב חומרתא דפילון וכן אמר רב אסי חומרתא דפילון

he must bring them in<span class="x" onmousemove="('comment',' To a safe place, where they will not be exposed to misuse. ');">¹⁴</span>

ת"ר לא תצא בכובלת ואם יצתה חייבת חטאת דברי ר"מ וחכמים אומרים לא תצא ואם יצתה פטורה רבי אליעזר אומר יוצאה אשה בכובלת לכתחלה

pair by pair;<span class="x" onmousemove="('comment',' I.e., he dons one pair on the hand and the head as they are usually worn, and walks with them as with an ordinary article of attire to his destination; then he returns and does the same with the second pair, and so on. This is R. Meir's view: Erub. 96b. ');">¹⁵</span>

במאי קמיפלגי רבי מאיר סבר משאוי הוא ורבנן סברי תכשיט הוא ודילמא שלפא ומחויא ואתיא לאיתוייה ורבי אליעזר סבר מאן דרכה למירמיה אשה שריחה רע אשה שריחה רע לא שלפא ומחויא ולא אתיא לאתוייה ארבע אמות ברשות הרבים

[this applies to] both a man and a woman. Now if you say that women are a separate people, surely it is<span class="x" onmousemove="('comment',' The precept of donning tefillin. ');">¹⁶</span>

והתניא ר' אליעזר פוטר בכובלת ובצלוחית של פלייטון

a positive command limited in time, and from all such women are exempt?<span class="x" onmousemove="('comment',' V. Kid. 29a. The difficulty is based on the assumption that tefillin are not to be worn on the Sabbath, nor at night. Since women are exempt, and at the same time they rank as a separate people, tefillin can surely not be accounted for them an article of attire? ');">¹⁷</span>

לא קשיא הא כי קאי אדרבי מאיר הא כי קאי אדרבנן כי קאי אדרבי מאיר דאמר חייב חטאת אמר ליה פטור כי קאי אדרבנן דאמרי פטור אבל אסור אמר איהו מותר לכתחלה

— There R. Meir holds that night is a time for tefillin, and the Sabbath [too] is a time for tefillin: thus it is a positive precept not limited by time, and all such are incumbent upon women. But it is carrying out in a 'backhanded' manner?<span class="x" onmousemove="('comment',' V. p. 188, n. 2. This raises a difficulty on the Mishnah. Why is a woman culpable for going out wearing a signet ring, seeing that this is not the usual manner of carrying out an object? [Liability is incurred only when the work done is performed in the usual manner.] ');">¹⁸</span> — Said R. Jeremiah: The reference is to a woman who is a charity overseer.<span class="x" onmousemove="('comment',' Lit., 'treasurer'. She impresses the seal of her signet ring upon her orders for charity disbursements. Thus she usually wears the ring on her finger, and that is her way of carrying it out into the street. Yet since women do not generally wear such rings, this cannot be regarded as an ornament. — It is interesting to observe a woman occupying this position. ');">¹⁹</span> Raba said [to him]: You have answered the case of a woman; but what can be said of a man?<span class="x" onmousemove="('comment',' 'Ulla states that a man is culpable for wearing a non-signet ring; but that too is a backhanded manner? ');">²⁰</span> Said Raba, [This is the answer:] Sometimes a man gives a signet-ring to his wife to take it to a chest, and she places it on her hand<span class="x" onmousemove="('comment',' I.e., on her finger. ');">²¹</span> until she comes to the chest. And sometimes a woman gives a non-signet ring to her husband to take it to an artisan to be repaired, and he places it on his hand until he comes to the artisan.<span class="x" onmousemove="('comment',' Thus in both cases this becomes the usual manner of carriage. Hence the reference in the Mishnah is to any woman, not particularly a treasurer. ');">²²</span> NOR WITH A KOKLIAR, NOR WITH A KOBELETH. What is a KOKLIAR? — Said Rab: A brooch.<span class="x" onmousemove="('comment',' V. note on Mishnah. ');">²³</span> KOBELETH? — Said Rab: A charm [bead] containing phyllon; and thus did R. Assi explain it: A charm containing phyllon. Our Rabbis taught: She may not go out with a kobeleth, and if she does, she incurs a sin-offering, this is R. Meir's view; while the Sages maintain: She may not go out, but if she does, she is not culpable. R. Eliezer ruled: A woman may go out with a kobeleth at the very outset. Wherein do they differ? R. Meir holds that it is a burden. Whereas the Rabbis hold that it is an ornament, and [she hence may not wear it at the outset] lest she remove it for display, and so come to carry it. But R. Eliezer argues: Whose practice is it to wear this? A woman with an unpleasant odour;<span class="x" onmousemove="('comment',' Which the kobeleth counteracts. ');">²⁴</span> and such a woman will not remove it for display, and so will not come to carry it four cubits in the street. But it was taught: R. Eliezer declares [her] non culpable on account of a kobeleth and a flask of spikenard oil?<span class="x" onmousemove="('comment',' This implies that they may nevertheless not be worn. ');">²⁵</span> — There is no difficulty: the one [ruling] is in reference to R. Meir; the other, in reference to the Rabbis. [Thus:] when referring to R. Meir, who maintained that she is liable to a sin-offering, he [R. Eliezer] said to him that she is not culpable. When treating of the Rabbis who maintained that there is no culpability, yet it is forbidden, he ruled that it is permitted at the outset.