Shabbat 128

שזנו עיניהם מן הערווה

they gratified their eyes with lewdness. R. Shesheth said: Why does the Writ enumerate the outward ornaments with the inner?<span class="x" onmousemove="('comment',' In this verse, according to the translation given above of 'agil and kumaz. ');">¹</span>

אמר רב ששת מפני מה מנה הכתוב תכשיטין שבחוץ עם תכשיטין שבפנים לומר לך כל המסתכל באצבע קטנה של אשה כאילו מסתכל במקום התורפה:

To teach you: Whoever looks upon a woman's little finger is as though he gazed upon the pudenda.<span class="x" onmousemove="('comment',' The first is where the finger-ring is worn, and since it is enumerated, it follows that even for looking upon that they needed atonement. ');">²</span>

<big><strong>מתני׳</strong></big> יוצאה אשה בחוטי שער בין משלה בין משל חבירתה בין משל בהמה

<b><i>MISHNAH</i></b>. A WOMAN MAY GO OUT WITH RIBBONS MADE OF HAIR,<span class="x" onmousemove="('comment',' With which she dresses her hair. ');">³</span>

ובטוטפת ובסרביטין בזמן שהן תפורין

WHETHER THEY ARE OF HER OWN [HAIR] OR OF HER COMPANIONS, OR OF AN ANIMAL, AND WITH FRONTLETS AND WITH SARBITIN<span class="x" onmousemove="('comment',' V. supra 57b. ');">⁴</span>

בכבול ובפאה נכרית לחצר במוך שבאזנה ובמוך שבסנדלה ובמוך שהתקינה לנדתה

THAT ARE FASTENED TO HER. [SHE MAY GO OUT] WITH A HAIR-NET [KABUL] AND WITH A WIG<span class="x" onmousemove="('comment',' Lit., 'strange (false) curls'. ');">⁵</span>

בפילפל ובגלגל מלח וכל דבר שניתן לתוך פיה ובלבד שלא תתן לכתחלה בשבת ואם נפל לא תחזיר

INTO A COURTYARD; WITH WADDING IN HER EAR, WITH WADDING IN HER SANDALS,<span class="x" onmousemove="('comment',' I.e., any soft substance to ease the foot. ');">⁶</span>

שן תותבת שן של זהב רבי מתיר וחכמים אוסרים:

AND WITH THE CLOTH PREPARED FOR HER MENSTRUATION; WITH A PEPPERCORN, WITH A GLOBULE OF SALT AND ANYTHING THAT IS PLACED IN HER MOUTH,<span class="x" onmousemove="('comment',' Before the commencement of the Sabbath. ');">⁷</span>

<big><strong>גמ׳</strong></big> וצריכא דאי אשמעינן דידה משום דלא מאיס אבל חבירתה דמאיס אימא לא

PROVIDING THAT SHE DOES NOT PUT IT IN HER MOUTH IN THE FIRST PLACE ON THE SABBATH, AND IF IT FAILS OUT,<span class="x" onmousemove="('comment',' On the Sabbath. ');">⁸</span>

ואי אשמעינן דחבירתה דבת מינה הוא אבל דבהמה לאו בר מינה הוא אימא לא צריכא

SHE MAY NOT PUT IT BACK. AS FOR AN ARTIFICIAL TOOTH, [OR] A GOLD TOOTH,<span class="x" onmousemove="('comment',' Rashi regards these as one: an artificial tooth of gold. ');">⁹</span>

תנא ובלבד שלא תצא ילדה בשל זקנה וזקנה בשל ילדה

— RABBI PERMITS BUT THE SAGES FORBID IT.

בשלמא זקנה בשל ילדה שבח הוא לה אלא ילדה בשל זקנה אמאי גנאי הוא לה איידי דתנא זקנה בשל ילדה תנא נמי ילדה בשל זקנה:

<b><i>GEMARA</i></b>. And it is necessary [to state all the cases].<span class="x" onmousemove="('comment',' Referring to ribbons of hair. ');">¹⁰</span>

בכבול ובפאה נכרית לחצר: אמר רב כל שאסרו חכמים לצאת בו לרה"ר אסור לצאת בו לחצר חוץ מכבול ופאה נכרית

For if we were told about her own [hair], that might be because it is not ugly; but as for her companions', which is unbecoming.<span class="x" onmousemove="('comment',' I.e., ribbons made of another woman's hair may not match her own. ');">¹¹</span>

רבי ענני בר ששון משמיה דר' ישמעאל אמר הכל ככבול

I might say [that it is] not [permitted].<span class="x" onmousemove="('comment',' She may be ridiculed and thereby tempted to remove it, and thus carry it in the street. ');">¹²</span>

תנן בכבול ובפאה נכרית לחצר בשלמא לרב ניחא אלא לרבי ענני בר ששון קשיא רבי ענני בר ששון משמיה דמאן קאמר ליה משמיה דר' ישמעאל בר יוסי רבי ישמעאל בר יוסי תנא הוא ופליג

While if we were informed about her companions', that might be because she is of her own kind; but an animal's, that is not of her own kind, I might say [that it is] not [permitted].<span class="x" onmousemove="('comment',' For there the disharmony is even more striking. ');">¹³</span>

ורב מאי שנא הני אמר עולא כדי שלא תתגנה על בעלה כדתניא (ויקרא טו, לג) והדוה בנדתה זקנים הראשונים אמרו שלא תכחול ולא תפקוס ולא תתקשט בבגדי צבעונין עד שבא ר"ע ולימד אם כן אתה מגנה על בעלה ונמצא בעלה מגרשה אלא מה ת"ל והדוה בנדתה בנדתה תהא עד שתבא במים

Thus they are necessary.

אמר רב יהודה אמר רב כל מקום שאסרו חכמים מפני מראית העין אפילו בחדרי חדרים אסור

It was taught: Providing that a young woman does not go out with an old woman's [hair], or an old woman with a young woman's.<span class="x" onmousemove="('comment',' Young hair on old — e.g. black on grey — or vice versa is ugly, and so the wearer might remove it in the street. ');">¹⁴</span>

תנן ולא בזוג אע"פ שפקוק ותניא אידך פוקק לה זוג בצוארה ומטייל עמה בחצר

As for an old woman [not going out] with a young woman's hair, that is well, because it is an improvement for her; but [that] a young woman [may not go out] with an old woman's [hair]. why [state it], seeing that it is unsuitable for her?]<span class="x" onmousemove="('comment',' No young woman would dream of wearing ribbons made from an old woman's hair. — The translation follows one interpretation given in Tosaf. Tosaf. offers another, which is based on a reversed order of the text. ');">¹⁵</span>

תנאי היא דתניא

— Because he teaches of an old woman's [going out] with a young woman's [hair], he also teaches of a young woman's [going out] with an old woman's hair. WITH A HAIR-NET AND A WIG INTO A COURTYARD. Rab said: Whatever the Sages forbade to go out therewith into the street, one may not go out therewith into a courtyard,<span class="x" onmousemove="('comment',' Lest she forget herself and go out into the street too. ');">¹⁶</span> except a hair-net and a wig. R. 'Anani b. Sason said on the authority of R. Ishmael son of R. Jose: It is all like a hair-net. We learnt: WITH A HAIR-NET AND A WIG INTO A COURTYARD. As for Rab, it is well; but according to R. 'Anani b. Sason it is a difficulty? — On whose authority does R. 'Anani b. Sason say this? On that of R. Ishmael son of R. Jose! R. Ishmael son of R. Jose is a Tanna, and can disagree.<span class="x" onmousemove="('comment',' It is axiomatic that an amora cannot disagree with a Tanna, but another Tanna of course can. The Mishnah certainly disagrees with R. 'Anani b. Sason, but it does not matter, as he is supported by another Tanna. ');">¹⁷</span> Now, according to Rab, why do these differ? — Said 'Ulla, [They are permitted] lest she become repulsive to her husband.<span class="x" onmousemove="('comment',' Hence some ornaments must be permitted. ');">¹⁸</span> As it was taught: And she that is sick shall be in her impurity:<span class="x" onmousemove="('comment',' Lev. XV, 33. The reference is to a menstruant. ');">¹⁹</span> the early Sages<span class="x" onmousemove="('comment',' Lit., 'elders'. ');">²⁰</span> ruled: That means that she must not rouge nor paint nor adorn herself in dyed garments; until R. Akiba came and taught: If so, you make her repulsive to her husband, with the result that he will divorce her! But what [then] is taught by, 'and she that is sick shall be it, her impurity'? She shall remain in her impurity until she enters Into water.<span class="x" onmousemove="('comment',' I.e., until she has a ritual bath. ');">²¹</span> Rab Judah said in Rab's name: Wherever the Sages forbade [aught] for appearances' sake, it is forbidden even In one's innermost chambers.<span class="x" onmousemove="('comment',' E.g., one must not lead on Sabbath a number of animals tied together, lest he be suspected of going to market with them (supra 54a). Accordingly he may not do so even in the utmost privacy. ');">²²</span> We learnt: Nor with a bell, even if it is plugged.<span class="x" onmousemove="('comment',' V. supra 54b Mishnah. ');">²³</span> And it was elsewhere taught.<span class="x" onmousemove="('comment',' Var. lec.: and it was taught thereon. ');">²⁴</span> One may plug the bell around its [the animal's] neck and saunter with it in the courtyard?<span class="x" onmousemove="('comment',' This refutes Rab, for though it may not be done publicly in the street, it may be done privately in one's courtyard. ');">²⁵</span> — It is [a controversy of] Tannaim. For it was taught: