## Shabbat Daf 59b

###### Shabbat 59b:1
[Shabbat 59b:1](https://torahapp.org/share/book/Shabbat/r/59b:1)

כְּדַעֲבַד לֵיהּ רַבִּי עֲקִיבָא לִדְבֵיתְהוּ.

**William Davidson Edition - English:**
**like** the one **that Rabbi Akiva made for his wife.**


###### Shabbat 59b:2
[Shabbat 59b:2](https://torahapp.org/share/book/Shabbat/r/59b:2)

תָּנוּ רַבָּנַן: לֹא תֵּצֵא אִשָּׁה בְּעִיר שֶׁל זָהָב, וְאִם יָצְתָה חַיֶּיבֶת חַטָּאת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: לֹא תֵּצֵא, וְאִם יָצְתָה — פְּטוּרָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר: יוֹצְאָה אִשָּׁה בְּעִיר שֶׁל זָהָב לְכַתְּחִלָּה.

**William Davidson Edition - English:**
And on this subject, **the Sages taught** in the *Tosefta*: **A woman may not go out** into the public domain on Shabbat **with a city of gold** ornament. **And if she went out** with it into the public domain **she is liable to bring a sin-offering;** that is **the statement of Rabbi Meir. And the Rabbis say: She may not go out** with it *ab initio*, **and if she went out she is exempt. And Rabbi Eliezer says: A woman may go out with a city of gold** ornament ***ab initio*.**


###### Shabbat 59b:3
[Shabbat 59b:3](https://torahapp.org/share/book/Shabbat/r/59b:3)

בְּמַאי קָמִיפַּלְגִי? רַבִּי מֵאִיר סָבַר מַשּׂוֹי הוּא. וְרַבָּנַן סָבְרִי תַּכְשִׁיט הוּא — דִּילְמָא שָׁלְפָא וּמַחְוְיָא לֵיהּ וְאָתְיָא לְאֵתוֹיֵי. וְרַבִּי אֱלִיעֶזֶר סָבַר: מַאן דִּרְכֵּהּ לְמִיפַּק בְּעִיר שֶׁל זָהָב — אִשָּׁה חֲשׁוּבָה, וְאִשָּׁה חֲשׁוּבָה לָא שָׁלְפָא וּמַחְוְיָא.

**William Davidson Edition - English:**
The Gemara explains: **With regard to what** principle **do they disagree? Rabbi Meir holds** that **it is** considered **a burden** and not an ornament, and one who carries a burden into the public domain is liable to bring a sin-offering. **And the Rabbis hold** that **it is an ornament.** Why, then, did they prohibit going out into the public domain wearing it? They are concerned **lest she remove it, and show it** to another, **and come to carry it** in the public domain. **And Rabbi Eliezer holds: Whose manner is it to go out with a city of gold** ornament? Only **an important woman, and** in that case there is no concern, as **an important woman does not remove** ornaments **and show** them to others.


###### Shabbat 59b:4
[Shabbat 59b:4](https://torahapp.org/share/book/Shabbat/r/59b:4)

כְּלִילָא, רַב אָסַר וּשְׁמוּאֵל שָׁרֵי.

**William Davidson Edition - English:**
After discussing going out into the public domain on Shabbat with a city of gold ornament, the Gemara discusses other ornaments. There is a dispute among *amora’im* with regard to a ***kelila*,** which is a tiara-like ornament. **Rav prohibited** going out with it, **and Shmuel permitted** doing so.


###### Shabbat 59b:5
[Shabbat 59b:5](https://torahapp.org/share/book/Shabbat/r/59b:5)

דַּאֲנִיסְכָּא, כּוּלֵּי עָלְמָא לָא פְּלִיגִי דַּאֲסִיר. כִּי פְּלִיגִי דַּאֲרוּקְתָּא: מָר סָבַר אֲנִיסְכָּא עִקָּר, וּמָר סָבַר אֲרוּקְתָּא עִקָּר.

**William Davidson Edition - English:**
The Gemara sets the parameters of the disagreement: With a *kelila* made **of metal, everyone agrees that it is prohibited** to go out into the public domain. **Where they disagree** is in the case **of a woven** fabric inlaid with metal. One **Sage,** Rav, **holds** that in that type of ornament **the metal is** the **primary** element, and it is prohibited. **And** one **Sage,** Shmuel, **holds** that **the woven** fabric **is** the **primary** element, and it is consequently permitted.


###### Shabbat 59b:6
[Shabbat 59b:6](https://torahapp.org/share/book/Shabbat/r/59b:6)

רַב אָשֵׁי מַתְנֵי לְקוּלָּא: דַּאֲרוּקְתָּא דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דִּשְׁרֵי. כִּי פְּלִיגִי דַּאֲנִיסְכָּא: מָר סָבַר דִּילְמָא שָׁלְפָא וּמַחְוְיָא וְאָתֵי לְאֵתוּיֵי, וּמָר סָבַר מַאן דִּרְכֵּהּ לְמִיפַּק בִּכְלִילָא — אִשָּׁה חֲשׁוּבָה, וְאִשָּׁה חֲשׁוּבָה לָא שָׁלְפָא וּמַחְוְיָא.

**William Davidson Edition - English:**
**Rav Ashi taught** this disagreement with **a lenient** interpretation, as he said: With a *kelila* **of woven** fabric, **everyone agrees that it is permitted** to go out into the public domain. **Where they disagree** is in the case **of a metal** ornament. One **Sage,** Rav, **holds** that it is prohibited because there is concern **lest she remove it, and show it** to another, **and come to carry it** in the public domain. **And** one **Sage,** Shmuel, **holds** that it is permitted. **Whose manner is to go out with a *kelila*** ornament? Only **an important woman; and an important woman does not remove** ornaments **and show** them to others.


###### Shabbat 59b:7
[Shabbat 59b:7](https://torahapp.org/share/book/Shabbat/r/59b:7)

אֲמַר לֵיהּ רַב שְׁמוּאֵל בַּר בַּר חָנָה לְרַב יוֹסֵף: בְּפֵרוּשׁ אֲמַרְתְּ לַן מִשְּׁמֵיהּ דְּרַב — ״כְּלִילָא שְׁרֵי״.

**William Davidson Edition - English:**
On the same topic, **Rav Shmuel bar bar Ḥana said to Rav Yosef** who, due to illness, forgot his learning: **You explicitly said to us in the name of Rav:** With regard to **a *kelila*,** it **is permitted** to go out into the public domain on Shabbat.


###### Shabbat 59b:8
[Shabbat 59b:8](https://torahapp.org/share/book/Shabbat/r/59b:8)

אֲמַרוּ לֵיהּ לְרַב: אֲתָא גַּבְרָא רַבָּה אֲרִיכָא לִנְהַרְדְּעָא וּמִטְּלַע, וְדָרֵשׁ ״כְּלִילָא שְׁרֵי״. אֲמַר: מַאן גַּבְרָא רַבָּה אֲרִיכָא [דְּאִיטְּלַע] — לֵוִי, שְׁמַע מִינַּהּ נָח נַפְשֵׁיהּ דְּרַבִּי אַפָּס וִיתִיב רַבִּי חֲנִינָא בְּרֵישָׁא, וְלָא הֲוָה לֵיהּ אִינִישׁ לְלֵוִי לְמֵיתַב גַּבֵּיהּ, וְקָאָתֵי לְהָכָא.

**William Davidson Edition - English:**
The Gemara relates that one day **they said to Rav: A great, tall man came to Neharde’a and he was limping. And he taught:** With **a *kelila*,** it **is permitted** to go out into the public domain on Shabbat. Rav **said: Who is a great, tall man who limps? Levi. Conclude from this that Rabbi Afes passed away and Rabbi Ḥanina is sitting at the head** of the yeshiva in Eretz Yisrael in his place. **And,** consequently, **Levi had no one before whom to sit** and study **and he came here.** As long as Rabbi Afes headed the yeshiva, Rabbi Ḥanina would sit outside the study hall. Entering the study hall would indicate that he accepted the authority of Rabbi Afes. Rabbi Ḥanina, who was a great man, refused to do so. In deference to Rabbi Ḥanina, Levi would sit with him as a colleague outside the study hall. When Levi arrived from Eretz Yisrael, it was clear that Rabbi Afes must have died. Levi, who considered himself Rabbi Ḥanina’s equal in terms of both scholarship and age, did not want to defer to Rabbi Ḥanina’s authority and decided to go to elsewhere, to Babylonia.


###### Shabbat 59b:9
[Shabbat 59b:9](https://torahapp.org/share/book/Shabbat/r/59b:9)

וְדִילְמָא נָח נַפְשֵׁיהּ דְּרַבִּי חֲנִינָא, וְרַבִּי אַפָּס כִּדְקָאֵי קָאֵי, וְלָא הֲוָה לֵיהּ אִינִישׁ לְלֵוִי לְמֵיתַב גַּבֵּיהּ, וְקָאָתֵי לְהָכָא? אִם אִיתָא דְּרַבִּי חֲנִינָא שְׁכֵיב — לֵוִי לְרַבִּי אַפָּס מִיכָּף הֲוָה כְּיִיף לֵיהּ. וְתוּ, דְּרַבִּי חֲנִינָא לָא סַגִּי דְּלָא מָלֵיךְ, דְּכִי הֲוָה קָא נִיחָא נַפְשֵׁיהּ דְּרַבִּי אָמַר: חֲנִינָא בְּרַבִּי חָמָא יֵשֵׁב בָּרֹאשׁ. וּכְתִיב בְּהוּ בְּצַדִּיקִים: ״וְתִגְזַר אֹמֶר וְיָקׇם לָךְ וְגוֹ׳״.

**William Davidson Edition - English:**
The Gemara asks: How did Rav arrive at that particular conclusion? **And perhaps Rabbi Ḥanina died and Rabbi Afes** remained **standing** in his position at the head of the yeshiva **as he stood** previously; **and Levi had no one with whom to sit** outside the study hall, **and** that is why **he came here?** The Gemara answers that that could not be the case for two reasons. First, **if it were so,** that **Rabbi Ḥanina died, Levi** would have been **subject to** the authority of **Rabbi Afes.** It was only in deference to Rabbi Ḥanina that Levi did not enter the study hall. **And furthermore, it could not be that Rabbi Ḥanina** died and **did not reign** as head of the yeshiva, **as when Rabbi** Yehuda HaNasi **died, he said** in his dying testament: **Ḥanina, son of Rabbi Ḥama, shall sit at the head** of the yeshiva. **And of the righteous it is written: “You will decree a saying and it will be established for you,** and the light will shine on your ways” (Job 22:28). Since the statement that Rabbi Ḥanina will serve at the head of the yeshiva crossed the lips of a righteous person, Rabbi Yehuda HaNasi, it is inconceivable that it would not have been realized.


###### Shabbat 59b:10
[Shabbat 59b:10](https://torahapp.org/share/book/Shabbat/r/59b:10)

דְּרַשׁ לֵוִי בִּנְהַרְדְּעָא ״כְּלִילָא שְׁרֵי״. נְפוּק עֶשְׂרִין וְאַרְבַּע כְּלִילֵי מִכּוּלַּהּ נְהַרְדְּעָא. דְּרַשׁ רַבָּה בַּר אֲבוּהּ בְּמָחוֹזָא ״כְּלִילָא שְׁרֵי״, וּנְפַקוּ תַּמְנֵי סְרֵי כְּלִילֵי מֵחֲדָא מְבוֹאָה.

**William Davidson Edition - English:**
The Gemara returns to the subject of *kelila*. When **Levi taught in Neharde’a** that with the ***kelila*** ornament, one **is permitted** to go out into the public domain on Shabbat, **twenty-four** women wearing the ***kelila*** ornament **went out** into the public domain **from all of Neharde’a.** When **Rabba bar Avuh taught in Meḥoza that** the ***kelila*** ornament **is permitted, eighteen** women wearing the ***kelila*** ornament **went out from one alleyway.** Meḥoza was a wealthy mercantile city, and many women there owned precious jewelry.


###### Shabbat 59b:11
[Shabbat 59b:11](https://torahapp.org/share/book/Shabbat/r/59b:11)

אָמַר רַב יְהוּדָה אָמַר רַב שְׁמוּאֵל: קַמְרָא שְׁרֵי. אִיכָּא דְאָמְרִי דַּאֲרוּקְתָּא, וְאָמַר רַב סָפְרָא: מִידֵּי דְּהָוֵה אַטַּלִּית מוּזְהֶבֶת.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Rav Shmuel said:** With a precious **gilded belt [*kamra*],** a woman **is permitted** to go out into the public domain on Shabbat. **Some say** that he was referring to a belt made **of woven** fabric and inlaid with gold. **And Rav Safra said:** It is permitted **just as** it is permitted **in the case of a gilded cloak.**


###### Shabbat 59b:12
[Shabbat 59b:12](https://torahapp.org/share/book/Shabbat/r/59b:12)

וְאִיכָּא דְאָמְרִי דַּאֲנִיסְכָּא, וְאָמַר רַב סָפְרָא: מִידֵּי דְּהָוֵה אַאַבְנֵט שֶׁל מְלָכִים.

**William Davidson Edition - English:**
**And some say** that it is referring to a belt made entirely **of metal. And Rav Safra said:** It is permitted **just as** it is permitted to go out into the public domain on Shabbat with **the belt of kings** made entirely of gold.


###### Shabbat 59b:13
[Shabbat 59b:13](https://torahapp.org/share/book/Shabbat/r/59b:13)

אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: קַמְרָא עִילָּוֵי הֶמְיָינָא מַאי? אֲמַר לֵיהּ תְּרֵי הֶמְיָינֵי קָאָמְרַתְּ.

**William Davidson Edition - English:**
**Ravina said to Rav Ashi:** With regard to going out with **a gilded belt over** another **belt [*hemyana*], what** is the *halakha*? **He said to him: Two belts you said;** it is certainly uncommon to wear two belts. Therefore, one of them is a burden.


###### Shabbat 59b:14
[Shabbat 59b:14](https://torahapp.org/share/book/Shabbat/r/59b:14)

אָמַר רַב אָשֵׁי: הַאי רְסוֹקָא, אִי אִית לֵיהּ מַפְרְחָיָיתָא — שְׁרֵי, וְאִי לָא — אֲסִיר.

**William Davidson Edition - English:**
**Rav Ashi said: This short cloak; if it has** short **straps with which** to tie it, **it is permitted** to go out with it, and **if not, it is prohibited.**


###### Shabbat 59b:15
[Shabbat 59b:15](https://torahapp.org/share/book/Shabbat/r/59b:15)

וְלֹא בְּקַטְלָא. מַאי קַטְלָא — מְנַקְּטָא פָּארֵי. נְזָמִים — נִזְמֵי הָאָף.

**William Davidson Edition - English:**
We learned in the mishna: **And** a woman may **not** go out on Shabbat **with a *katla*.** The Gemara explains: **What is** a ***katla*? A** type of **small bib** hung from the neck. The ***nezamim*** mentioned in the mishna with which a woman may not go out on Shabbat refer to **nose rings,** not earrings.


###### Shabbat 59b:16
[Shabbat 59b:16](https://torahapp.org/share/book/Shabbat/r/59b:16)

וְלֹא בְּטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם. הָא יֵשׁ עָלֶיהָ חוֹתָם — חַיֶּיבֶת. אַלְמָא לָאו תַּכְשִׁיט הוּא.

**William Davidson Edition - English:**
We learned in the mishna: **Nor with a ring that has no seal on it.** By inference: **If it does have a seal on it, she is liable** to bring a sin-offering. She is only exempt from bringing a sacrifice when she goes out with a ring that does not have a seal on it, which is an ornament; however, a ring with a seal on it, typically used by men for sealing documents, is considered a burden for a woman on Shabbat. **Apparently,** that ring **is not an ornament.**


###### Shabbat 59b:17
[Shabbat 59b:17](https://torahapp.org/share/book/Shabbat/r/59b:17)

וּרְמִינְהוּ: תַּכְשִׁיטֵי נָשִׁים טְמֵאִים. וְאֵלּוּ הֵן תַּכְשִׁיטֵי נָשִׁים: קַטְלָאוֹת, נְזָמִים וְטַבָּעוֹת, וְטַבַּעַת בֵּין שֶׁיֵּשׁ עָלֶיהָ חוֹתָם בֵּין שֶׁאֵין עָלֶיהָ חוֹתָם, וְנִזְמֵי הָאָף.

**William Davidson Edition - English:**
The Gemara **raises a contradiction** from a mishna in tractate *Kelim*: **Women’s ornaments** can become **ritually impure. And these are women’s ornaments: Bibs; earrings; and rings; and a ring whether it has a seal on it** or **whether it does not have a seal on it; and nose rings.** Apparently, even a ring that has a seal on it is considered a woman’s ornament.


###### Shabbat 59b:18
[Shabbat 59b:18](https://torahapp.org/share/book/Shabbat/r/59b:18)

וְאָמַר רַבִּי זֵירָא, לָא קַשְׁיָא: הָא רַבִּי נְחֶמְיָה, הָא רַבָּנַן.

**William Davidson Edition - English:**
**And Rabbi Zeira said:** This is **not difficult.** Rather, **this** ruling in our mishna, which distinguishes between a ring with a seal and a ring without a seal, **is** in accordance with the opinion of **Rabbi Neḥemya; that** ruling in the mishna in tractate *Kelim*, which does not distinguish between rings, **is** in accordance with the opinion of **the Rabbis.**


###### Shabbat 59b:19
[Shabbat 59b:19](https://torahapp.org/share/book/Shabbat/r/59b:19)

דְּתַנְיָא: הִיא שֶׁל מַתֶּכֶת וְחוֹתָמָהּ שֶׁל אַלְמוֹג — טְמֵאָה, הִיא שֶׁל אַלְמוֹג וְחוֹתָמָהּ שֶׁל מַתֶּכֶת — טְהוֹרָה, וְרַבִּי נְחֶמְיָה מְטַמֵּא, שֶׁהָיָה רַבִּי נְחֶמְיָה אוֹמֵר: בְּטַבַּעַת הַלֵּךְ אַחַר חוֹתָמָהּ. בְּעוֹל הַלֵּךְ אַחַר סִמְלוֹנָיו.

**William Davidson Edition - English:**
**As it was taught** in a *baraita*: If the ring were made **of metal and its seal** was made **of coral, it** can become **ritually impure** because the primary component of the ring is metal, a material that can become **ritually impure.** If the ring were made **of coral and its seal of metal, it is ritually pure** and cannot become ritually impure. **Rabbi Neḥemya deems it ritually impure, as Rabbi Neḥemya would say: With regard to a ring, follow its seal;** if the seal were made of material that can become ritually impure, the entire ring can become ritually impure, and if it were made of material that cannot become ritually impure, the entire ring remains pure. The same is true **with regard to a yoke** of an animal: **Follow its rods.** Rods are placed in the yoke to fasten it to the animal; the component material of the rods determines whether or not the entire yoke can become ritually impure.