Shabbat 6

Chapter 6

א בַּמֶּה אִשָּׁה יוֹצְאָה וּבַמָּה אֵינָהּ יוֹצְאָה. לֹא תֵצֵא אִשָּׁה לֹא בְחוּטֵי צֶמֶר וְלֹא בְחוּטֵי פִשְׁתָּן וְלֹא בִרְצוּעוֹת שֶׁבְּרֹאשָׁהּ. וְלֹא תִטְבֹּל בָּהֶן עַד שֶׁתְּרַפֵּם. וְלֹא בְטֹטֶפֶת וְלֹא בְסַנְבּוּטִין בִּזְמַן שֶׁאֵינָן תְּפוּרִין. וְלֹא בְכָבוּל לִרְשׁוּת הָרַבִּים. וְלֹא בְעִיר שֶׁל זָהָב, וְלֹא בְקַטְלָא, וְלֹא בִנְזָמִים, וְלֹא בְטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם, וְלֹא בְמַחַט שֶׁאֵינָהּ נְקוּבָה. וְאִם יָצָאת, אֵינָהּ חַיֶּבֶת חַטָּאת:

1 With what may a woman go out, and with what may she not go out? She may not go out with strands of wool or strands of flax or bands in her hair. [It ("her hair") reverts to all — the strands of wool or flax or the bands with which she plaints her hair.] And she may not immerse in them until she loosens them. [Why may she not go out with them on Shabbath? Because the sages said that during the week, she should not immerse in them until she loosens them. Therefore, on Shabbath she may not go out in them. For her time for mitzvah immersion may occur then (on Shabbath), and she may untie them and come to carry them four cubits in the public domain. ("until she loosens them":) Until she unties them slightly so that they are loose and the water enters under them, so that they not intervene in the immersion.], nor with a totefeth [a plate tied on the forehead from ear to ear], nor with a sanbutin [hanging on the totefeth at the temples, and descending until the cheek. Poor women make them from colored materials and rich ones from silver and gold. And because they are special, we are afraid that she may take them off to show them to her friends.] (She may not take them out) when they are not sewn [to her hair-net. But if they are, we do not fear that she will show them. For she will not remove her hair-net in the public domain and reveal her hair.], nor with a kavul [a piece of cloth like a small turban which is tied to the forehead and the plate placed thereon so that it not injure the forehead, and which the woman sometimes wears without the plate] (She may not take it out) to the public domain, [but to a courtyard it is permitted. And all the others mentioned above are forbidden even in a courtyard, it being decreed that she not adorn herself on Shabbath at all, neither in a courtyard nor in a public domain. But they permitted a kavul so as not to forbid all her adornments and render her unattractive to her husband. And the Rambam explains that "in a public domain" refers to all of the adornments mentioned in our Mishnah, all being forbidden only by decree, lest she carry them four cubits in the public domain.], nor with "a city of gold" [a gold crown in the shape of a city, Jerusalem], nor with a katla [an ornament tightly clasping the neck to give her a "buxom" appearance], nor with rings [nose-rings; but they do go out with ear-rings], nor with a ring without a signet [with which to seal letters or any confidential thing. And even though it is an ornament for her, it is forbidden, lest she take it off to show. But if it has a signet, in which instance it is not an ornament for her, we say later that she is liable for a sin-offering, even though she takes it out on her finger by way of wearing it. For sometimes her husband removes it from his finger and gives it to his wife to put away, and she places it on her finger and goes with it, by way of carrying. And the same holds true for a ring without a signet, which is not an ornament for a man. He is liable for a sin-offering even if he takes it out on his finger by way of wearing it. For sometimes his wife gives it to him to take to the jeweler and he takes it out on his finger], nor with a pin which has no hole in it. And if she does go out [with any of those things forbidden thus far by the Mishnah], she is not liable for a sin-offering, [for they are all ornaments, and it is the rabbis who decreed against them, lest she take them off to show.]

ב לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל הַמְסֻמָּר, וְלֹא בְיָחִיד בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה, וְלֹא בִתְפִלִּין, וְלֹא בְקָמֵעַ בִּזְמַן שֶׁאֵינוֹ מִן הַמֻּמְחֶה, וְלֹא בְשִׁרְיוֹן, וְלֹא בְקַסְדָּא, וְלֹא בְמַגָּפָיִם. וְאִם יָצָא, אֵינוֹ חַיָּב חַטָּאת:

2 A man may not go out with a nailed sandal, [made of wood and studded with nails to strengthen it. It is forbidden on Shabbath and on a festival because of a particular occurrence. Once they were hidden in a cave because of a decree (against the Jews), when they heard a din above them. Fearing it to be their foes, they trampled and killed one another with the nails in their sandals. And because this happened on Shabbath, they forbade wearing them on Shabbath, and (also) on a festival, which is, likewise, a day of assembly.] Nor (may he go out) with a single [sandal] when there is no sore on his foot. [Some say, lest they suspect that the second sandal is hidden in his cloak and that he will take it out on Shabbath; others, lest he be laughed at and take off the one on his foot and carry it in his hand. However, when he has a sore on his foot, he is permitted to go out with a single sandal, because his sore "explains" the situation.] Nor (may he go out) with tefillin, nor with an amulet [worn as a cure], which is not from an expert [from one who healed three persons. But an amulet taken from one who healed three persons with other amulets, though not this one, is permitted, it being an adornment for a sick man, as one of his garments.] Nor (may he go out) with a coat of mail, nor with an iron helmet, nor with megafayim [iron leggings worn in war. And because they are worn only in war, it is forbidden to wear them on Shabbath.] And if he went out (in them) he is not liable for a sin-offering.

ג לֹא תֵצֵא אִשָּׁה בְמַחַט הַנְּקוּבָה, וְלֹא בְטַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם, וְלֹא בְכוֹלְיָאר, וְלֹא בְכוֹבֶלֶת, וְלֹא בִצְלוֹחִית שֶׁל פַּלְיָטוֹן. וְאִם יָצְתָה, חַיֶּבֶת חַטָּאת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים פּוֹטְרִין בְּכוֹבֶלֶת וּבִצְלוֹחִית שֶׁל פַּלְיָטוֹן:

3 A woman may not go out with a needle with a hole [used for sewing, for it is not an ornament. And she is liable for a sin-offering even if she takes it out (stuck) in her garment and not in her hand. For a craftsman who takes something out in the manner of his craft is liable for a sin-offering], nor with a signet-ring, nor with a bakuliar [an article that a woman winds around her head like a ring. It is (considered) a burden (and not a garment) because most women do not go out in it.], nor with a koveleth [a pouch of silver or gold containing perfume to dispel feminine odors], nor with a phial of myrrh. And if she went out (with them), she is liable for a sin-offering. These are the words of R. Meir. The sages exempt her with a koveleth and with a phial of myrrh, [holding them to be adornments. But ab initio she is not permitted to do so, lest she remove them to show. The halachah is in accordance with the sages.]

ד לֹא יֵצֵא הָאִישׁ לֹא בְסַיִף, וְלֹא בְקֶשֶׁת, וְלֹא בִתְרִיס, וְלֹא בְאַלָּה, וְלֹא בְרֹמַח. וְאִם יָצָא, חַיָּב חַטָּאת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, תַּכְשִׁיטִין הֵן לוֹ. וַחֲכָמִים אוֹמְרִים, אֵינָן אֶלָּא לִגְנַאי, שֶׁנֶּאֱמַר (ישעיה ב) וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת, לֹא יִשָּׂא גּוֹי אֶל גּוֹי חֶרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה. בִּירִית, טְהוֹרָה, וְיוֹצְאִין בָּהּ בְּשַׁבָּת. כְּבָלִים, טְמֵאִין, וְאֵין יוֹצְאִין בָּהֶם בְּשַׁבָּת:

4 A man may not go out (girt with) a sword, a bow, a tris [a triangular shield], an alah [a round shield. Both were of wood.], or a spear. And if he went out (with them), he is liable for a sin-offering. R. Eliezer says: They are ornamental to him. The sages say: They are unbecoming to him, viz. (Isaiah 2:4): "And they shall beat their swords into plowshares, and their spears into pruning hooks. Nation shall not lift sword against nation, and they shall not learn war anymore." And if they were ornaments, they would not be defunct in the future.] A birith [a garter to hold the stocking so that it not fall down and expose the leg] is clean, [for it is not an ornament]. Neither is it an article for (independent) use, but an article which subserves a different article (a stocking), corresponding to the rings of vessels, which are clean.]; and she may go out with it on Shabbath, [for this is the manner in which it is worn. And it is not to be feared that she might remove it to show, for she would not expose her leg.] K'valim are unclean [There was a family in Jerusalem who took broad strides, and their hymens would rupture. Therefore, they placed a chain between birith and birith, forming k'valim, to narrow their strides and prevent rupturing. The chain serves the person, and not a different article, for which reason it acquires uncleanliness], and she may not go out with them on Shabbath [lest she remove the chain (which was of gold) to show it. For in removing the chain, she did not expose her leg, the birith remaining in its place.]

ה יוֹצְאָה אִשָּׁה בְחוּטֵי שֵׂעָר, בֵּין מִשֶּׁלָּהּ בֵּין מִשֶּׁל חֲבֶרְתָּהּ בֵּין מִשֶּׁל בְּהֵמָה, וּבְטֹטֶפֶת וּבְסַנְבּוּטִין בִּזְמַן שֶׁהֵן תְּפוּרִין. בְּכָבוּל וּבְפֵאָה נָכְרִית לֶחָצֵר. בְּמוֹךְ שֶׁבְּאָזְנָהּ וּבְמוֹךְ שֶׁבְּסַנְדָּלָהּ וּבְמוֹךְ שֶׁהִתְקִינָה לְנִדָּתָהּ. בְּפִלְפֵּל וּבְגַרְגִּיר מֶלַח וּבְכָל דָּבָר שֶׁתִּתֵּן לְתוֹךְ פִּיהָ, וּבִלְבַד שֶׁלֹּא תִתֵּן לְכַתְּחִלָּה בְשַׁבָּת. וְאִם נָפַל, לֹא תַחֲזִיר. שֵׁן תּוֹתֶבֶת וְשֵׁן שֶׁל זָהָב, רַבִּי מַתִּיר, וַחֲכָמִים אוֹסְרִים:

5 A woman may go out with strands of hair [torn hairs, of which she makes strands and with which she plaits her hair. Or even if she tied them tightly on her temple, she may go out with them, this not being similar to strands of wool and flax (6:1), for water can enter them, and if she needs to immerse, she need not remove them, so that there is no fear that she will carry them (on Shabbath).], whether her own (hair), that of her friend, or that of a beast. [All are needed. For if we were apprised only of her hair (i.e., that only it was permitted), we might think this was so only because it is not unsightly to her (and she would not remove it), but her friend's hair, which is unsightly to her — we might think that we should entertain the fear of her (removing it) and carrying it. And if we were apprised of her hair, we might think this was permitted because, being human hair, it would not be noticed and she would not be mocked, so that it is not to be feared that she might remove it and carry it. But the hair of a beast — perhaps it would be noticed and she would remove it and carry it. (We must, therefore, be apprised otherwise.)] And (she may go out) with a totefeth and a sanbutin (see 6:1) when they are sewn [to her hair-net, in which instance she will not remove them] (and she may go out) with a kavul and a wig to a courtyard. [This ("to a courtyard") refers to a kavul and a wig, with which it is forbidden to go out to the public domain. Here we are being apprised that it is permitted to go out with them to a courtyard.], (and she may go out) with the cotton-wool in her ear [to absorb pus], the pad in her sandal [to prevent it from injuring her sole], and with her menstrual pad [to prevent her clothing from being soiled. (This is permitted) even if it is not tied, for if it falls, being offensive, she will not pick it up. But she may not go out with the cotton-wool in her ear or with the pad in her sandal unless it is tied and held fast.] (and she may go out) with pepper (in her mouth against mouth-odor) and with a salt globule [placed in the mouth for tooth ailments], and with anything placed in the mouth so long as she not put it there ab initio on Shabbath. And if it falls, she may not put it back. A false tooth and a gold tooth [a tooth which became discolored and which was plated with gold] — Rebbi permits [going out with it, for she will not come to remove it and show it, not wishing to reveal her blemish], and the sages forbid it. Since it is different from her other teeth, she might be mocked because of it and come to (remove and) carry it. The halachah is in accordance with the sages.]

ו יוֹצְאָה בְסֶלַע שֶׁעַל הַצִּינִית. הַבָּנוֹת קְטַנּוֹת יוֹצְאוֹת בְּחוּטִין וַאֲפִלּוּ בְקִסְמִין שֶׁבְּאָזְנֵיהֶם. עַרְבִיּוֹת יוֹצְאוֹת רְעוּלוֹת, וּמָדִיּוֹת פְּרוּפוֹת, וְכָל אָדָם, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בַּהֹוֶה:

6 She may go out with a sela [a figured coin] upon the tzinith [a sore on the sole of the foot. A figured coin is tied on it to heal it.] Young girls may go out with strings [Their ears are pierced and ear-rings are not made for them until they are grown. Strings or slivers are placed in the holes so that they not close.], (They may go out) even with the slivers in their ears. [This is for added emphasis. Even though it is not ornamental, it is customary and thus not (considered) a (forbidden) burden.] Arab women [i.e., Jewish women in Arabia] may go out veiled [in the manner of the Arab women, head and faces covered, except for the eyes.] Median women [i.e., Jewish women in Media] may go out prufoth [cloaked — one end hung at the neck; the other, weighted by folding in a stone or a nut, and the sash tied to the fold so that the cloak not fall.] And all (may dress in this fashion), but the sages spoke of the common instance.

ז פּוֹרֶפֶת עַל הָאֶבֶן וְעַל הָאֱגוֹז וְעַל הַמַּטְבֵּעַ, וּבִלְבַד שֶׁלֹּא תִפְרֹף לְכַתְּחִלָּה בְשַׁבָּת:

7 Porefeth ["She may bind." (The targum of "clasps" is "purfin")] (the garment) upon a stone, upon a nut, and upon a coin, so long as she does not do so ab initio on Shabbath. [This refers to "a coin" alone, that she not bind it ab initio upon a coin, it being forbidden to move it.]

ח הַקִּטֵּעַ יוֹצֵא בְקַב שֶׁלּוֹ, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי יוֹסֵי אוֹסֵר. וְאִם יֶשׁ לוֹ בֵית קִבּוּל כְּתוּתִים, טָמֵא. סָמוֹכוֹת שֶׁלּוֹ, טְמֵאִין מִדְרָס, וְיוֹצְאִין בָּהֶן בְּשַׁבָּת, וְנִכְנָסִין בָּהֶן בָּעֲזָרָה. כִּסֵּא וְסָמוֹכוֹת שֶׁלּוֹ, טְמֵאִין מִדְרָס, וְאֵין יוֹצְאִין בָּהֶן בְּשַׁבָּת, וְאֵין נִכְנָסִין בָּהֶן בָּעֲזָרָה. אַנְקַטְמִין טְהוֹרִין, וְאֵין יוֹצְאִין בָּהֶן:

8 An amputee may go out with his kav. [They make him a kind of artificial leg and hollow it out a little so that he can put his stump in without resting upon it. He is permitted to go out with it, for it is like his shoe.] R. Yossi forbids it, [for it is not an adornment. The halachah is in accordance with R. Yossi.] And if it has a receptacle for pads, it is unclean. [If it is hollowed out enough for thin pads and rags on which to place his stump, it acquires contact-uncleanliness. But if there is room only for his stump alone, without pads, it is not (considered) a receptacle for (acquiring) uncleanliness, but is like a plain piece of wood. For (to acquire uncleanliness) it must be like a sack, where the contents are moved by means of the receptacle, but his stump is not moved by means of the kav.] His supports acquire midras-uncleanliness. [Sometimes a double amputee walks on his thighs and knee-joints, to which leather supports are attached. If he is a zav, his supports acquire midras ("treading") uncleanliness, for they are made for the support of his body, and they are rendered av hatumah ("proto-uncleanliness")]. He may go out in them on Shabbath [for they are his adornment], and he may enter the azarah (the Temple court) in them. [Even though it was taught that one may not enter the Temple mount in his shoes, these are not (considered) shoes, not being on his foot.] A chair and its supports acquire midras uncleanliness. [Sometimes, an amputee's tendons dry up and shrink to such an extent that he cannot even walk on his knee-joints and, they make for him a kind of low chair that he sits upon. To walk, he supports his hands on small frames, pushes himself forward, and comes to rest on the chair attached to him in back. Leather supports are made for the stumps of his thighs or legs, and when he rests on his arms to push himself forward, he also rests somewhat on his legs.] He may not go out in them on Shabbath. [For since they are (generally) suspended and not set down, sometimes they may come off and he may come to carry them. Some say (he may not go out in them) because he does not have much need of them and they are (considered) a burden.] And he may not enter the azarah with them, [for they are considered shoes.] Ankatmin are clean and one may not go out in them. [("Ankatmin":) a kind of grotesque mask put on to frighten children. Another interpretation: An ass made by clowns and carried on their shoulders. It is not subject to uncleanliness, for it is neither a functional vessel nor an adornment.]

ט הַבָּנִים יוֹצְאִין בִּקְשָׁרִים, וּבְנֵי מְלָכִים בְּזוֹגִין. וְכָל אָדָם, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בַּהֹוֶה:

9 Sons may go out with "ties." [If a son pines for his father, his father takes the lace of his right shoe and ties it on his son's left hand, and so long as this "tie" is upon him, the pining leaves off by segulah (the special property of the tie). It is taught "sons," for daughters do not pine as much for their father as sons do.] And the sons of kings (may go out) with zugin [a kind of small bell. The targum of (Exodus 28:34): "a gold bell" is "zaga dedahava."] And all (may do this), but the sages spoke of the common instance.

י יוֹצְאִין בְּבֵיצַת הַחַרְגּוֹל, וּבְשֵׁן שׁוּעָל, וּבְמַסְמֵר מִן הַצָּלוּב, מִשּׁוּם רְפוּאָה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אַף בְּחֹל אָסוּר, מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי:

10 They may go out with the egg of the chargol [a kind of hopper, viz. (Leviticus 11:22): "and the chargol after its kind"). It is hung in the ear for ear-ache.], and with the tooth of a fox [for sleeping purposes. For one who oversleeps, to wake him, they hang upon him the tooth of a live fox. And for one who cannot sleep, to enable him to sleep, they hang upon him the tooth of a dead fox.], and with a nail from the gibbet. [If it is placed on a wound, it removes the swelling. Rambam explains that it is placed on the neck of one with third-degree fever to cure him.] (These are all permitted) when they are used for healing. These are the words of R. Yossi. R. Meir says: Even on a weekday it is forbidden by reason of "the ways of the Emorites." [The halachah is not in accordance with R. Meir, for it is ruled that anything which is used for healing is not interdicted by reason of "the ways of the Emorites" and does not come under (Leviticus 18:3): "And you shall not walk in their statutes."]

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