Babylonian Talmud: Tractate Shabbath

Folio 57a

CHAPTER VI

MISHNAH. WHEREWITH MAY A WOMAN GO OUT, AND WHEREWITH MAY SHE NOT GO OUT?¹  A WOMAN MAY NOT GO OUT WITH RIBBONS OF WOOL, LINEN RIBBONS, OR FILLETS ROUND HER HEAD;²  NOR MAY SHE PERFORM RITUAL IMMERSION WHILST WEARING THEM, UNLESS SHE LOOSENS THEM. [SHE MAY NOT GO OUT] WITH FRONTLETS,³  GARLANDS [SARBITIN], IF THEY ARE NOT SEWN,⁴  OR WITH A HAIR-NET [KABUL]⁵  INTO THE STREET,⁶  OR WITH A GOLDEN CITY,⁷  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.⁸

GEMARA. Who mentioned anything about ritual immersion?⁹  — 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 law¹⁰  and she untie them, and so come to carry them four cubits in the street.

R. Kahana asked Rab: What of openwork bands?¹¹  — Said he to him, You speak of something woven:¹²  whatever is woven, no prohibition was enacted [in respect thereof].¹³  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,¹⁴  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.¹⁵

We learnt elsewhere: And the following constitute interpositions in the case of human beings: Wool ribbons, linen ribbons, and the fillet round maidens' heads.¹⁶  R. Judah said: [Ribbons] of wool or of hair do not interpose. because the water enters through them.¹⁷  R. Huna observed: And we learnt all with reference to maidens' heads.¹⁸  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 hard¹⁹  forms an interposition, is there a question of soft upon soft?²⁰  Again. if it excludes linen ribbons, [one might ask] if hard upon hard constitutes an interposition, is there a question of hard upon soft?²¹  Rather, said R. Joseph. this is R. Huna's reason, because a woman does not strangle herself.²²

Abaye refuted him: Maidens may go out with the threads through their ears,²³  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?²⁴  — Said Rabina:

1. 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.
2. 'Her head' applies to all three. These are for tying the hair.
3. Ornaments worn on the forehead.
4. To the wig which was generally worn.
5. The Gemara discusses these. V. also T.A. I, 188 and note a.l.
6. 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.
7. An ornament which contained a picture of Jerusalem.
8. Because all these are ornaments, hence only Rabbinically prohibited; v. n. 1.
9. The reference to immersion is apparently irrelevant.
10. 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.
11. 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.
12. I.e., a network.
13. In connection with Sabbath, since they need not be removed for immersion.
14. 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.
15. And is particular to remove them.
16. 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.
17. And reaches the skin.
18. I.e., the wool and linen ribbons also mean those that are used for tying the hair.
19. Sc. the hair, which is hard in comparison with the skin of the neck.
20. Surely not, for it is more clinging, making it more difficult for the water to enter.
21. Linen ribbon is regarded as hard in comparison with wool.
22. 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.
23. They are inserted there after the ear is pierced for ear-rings to prevent the hole from closing up.
24. For they need not be removed before a ritual bath, being loose; v. p. 267. n. 5.

The reference here is to a broad band¹  which a woman ties very tightly,²  as she is pleased to have a fleshy appearance.³

'R. Judah said: [Ribbons] of wool or of hair do not interpose, because the water enters through them.' R. Joseph said in the name of Rab Judah in Samuel's name: The halachah is as R. Judah in respect of ribbons of hair. Said Abaye to him: 'The halachah [is thus]' implies that they differ thereon?⁴  And should you say, Had he not known the first Tanna to treat of ribbons of hair [too], he would not have treated thereof either: but perhaps he argued with them from analogy:⁵  just as you agree with me in the matter of ribbons of hair, so should you agree with me in respect of wool ribbons? It was stated: R. Nahman said in Samuel's name: The Sages agree with R. Judah in respect to ribbons of hair. It was taught likewise: Ribbons of wool interpose; ribbons of hair do not interpose. R. Judah maintained: [Ribbons] of wool or of hair do not interpose. R. Nahman b. Isaac said: Our Mishnah too proves this. For it teaches: A woman may go out with ribbons of hair, whether of her own [hair] or of her companion's.⁶  Who is the authority [for this]? Shall we say. R. Judah — even ribbons of wool too [are permitted]? Hence it must surely be the Rabbis, which proves that they do not disagree in respect of ribbons of hair. This proves it.

[SHE MAY] NOT [GO OUT] WITH FRONTLETS [TOTEFETH]. What is TOTEFETH? — Said R. Joseph: A charm containing balsam.⁷  Said Abaye to him: Let it be [regarded] as an approved amulet, and hence permitted? Rather said Rab Judah on Abaye's authority: It is an ornament of beads.⁸  It was taught likewise: A woman may go out with a gilded hair-net,⁹  a totefeth, and with sarbitin that are fastened to her. What is totefeth and what is sarbitin? — Said R. Abbahu: A totefeth encompasses her [head] from ear to ear; sarbitin reach to her cheeks. R. Huna said: poor women make them of various dyed materials; wealthy women make them of gold and silver.

NOR WITH A HAIR-NET [KABUL]. R. Jannai said: I do not know what is this [kabul]: whether we learnt of a slave's chain, but a wool hair-net¹⁰  is permitted; or perhaps we learnt of a wool hair-net and how much more so a slave's neckchain?¹¹  Said R. Abbahu: Reason supports the view that we learnt of a wool hair-net. And it was taught likewise: A woman may go out into a courtyard with a kabul and a clasp [istema].¹²  R. Simeon b. Eleazar said: [She may go out] with a kabul into the street too. R. Simeon b. Eleazar stated a general rule: Whatever is [worn] beneath the net, one may go out therewith: whatever is [worn] above the net, one may not go out with it.¹³

What is istema? — Said R. Abbahu: Bizyune. What is bizyune? Said Abaye in Rab's name: That which imprisons the flying [locks].¹⁴  Our Rabbis taught: Three things were said of an istema: It is not subject to [the interdict of] kil'ayim.¹⁵  it is not defiled by leprosy,¹⁶  and one may not go out with it into the street. On the authority of R. Simeon it was said: It is also not subject to [the interdict against]

1. Rashi.
2. Lit., 'chokes or strangles herself'.
3. In eastern countries that constitutes beauty. Being broad, the band does not injure her.
4. But the first Tanna says nothing about this!
5. Lit., 'he said to them, "just as".'
6. V. infra 64b.
7. Rashi: to ward off the evil eye.
8. Jast.: obsidian beads.
9. For if she removes it, her hair is uncovered; hence she is unlikely to remove it.
10. Or wig.
11. The term Kabul bears both meanings.
12. To keep the hair in order under the net or wig.
13. Thus he refers to the kabul as something above the hair band. Hence it can only mean the hair-net.
14. I.e., a clasp or buckle.
15. V. Glos. This may contain diverse materials. Rashi: because it is not spun; Riba: because it is hard, in which case the Rabbis did not impose a prohibition.
16. I.e., if leprosy breaks out in the istema. The reason is that it is not technically a garment.