## Shabbat Daf 60a

###### Shabbat 60a:1
[Shabbat 60a:1](https://torahapp.org/share/book/Shabbat/r/60a:1)

בְּקוֹלָב הַלֵּךְ אַחַר מַסְמְרוֹתָיו. בְּסוּלָּם הַלֵּךְ אַחַר שְׁלִיבוֹתָיו. בְּעַרְסָא הַלֵּךְ אַחַר שַׁלְשְׁלוֹתָיו. וַחֲכָמִים אוֹמְרִים: הַכֹּל הוֹלֵךְ אַחַר הַמַּעֲמִיד.

**William Davidson Edition - English:**
**With a hanging board, follow its nails,** upon which the objects hang. **With a ladder, follow its rungs. With a large scale, follow its chains** and not its baseplates. **And the Rabbis say,** with regard to all of these vessels, **everything follows the support.** The legal status of the object is not determined by the component of the vessel most significant in terms of function. It is determined by the component most significant in terms of structure. Therefore, according to Rabbi Neḥemya there is a distinction, even in the *halakhot* of Shabbat, between a ring with a seal and a ring without a seal, as in his opinion the seal constitutes the primary function of the ring. However, the Rabbis hold with regard to the *halakhot* of ritual impurity that the essential part of the ring is the ring itself, not the seal. Therefore, they permit going out into the public domain on Shabbat even with a ring that has a seal.


###### Shabbat 60a:2
[Shabbat 60a:2](https://torahapp.org/share/book/Shabbat/r/60a:2)

רָבָא אָמַר, לִצְדָדִים קָתָנֵי: יֵשׁ עָלֶיהָ חוֹתָם — תַּכְשִׁיט דְּאִישׁ, אֵין עָלֶיהָ חוֹתָם — תַּכְשִׁיט דְּאִשָּׁה.

**William Davidson Edition - English:**
**Rava said:** This contradiction can be resolved in another manner. The *mishna* dealing with the *halakhot* of ritual impurity **taught** with regard to the two types of rings **disjunctively,** i.e., referring to different circumstances: A ring **that has a seal on it** can become ritually impure because it **is a man’s ornament;** a ring **that does not have a seal on it** can become ritually impure because it **is a woman’s ornament.**


###### Shabbat 60a:3
[Shabbat 60a:3](https://torahapp.org/share/book/Shabbat/r/60a:3)

רַב נַחְמָן בַּר יִצְחָק אָמַר: טוּמְאָה אַשַּׁבָּת קָרָמֵית?! טוּמְאָה, ״כְּלִי מַעֲשֶׂה״ אֲמַר רַחֲמָנָא — וּכְלִי הוּא. שַׁבָּת, מִשּׁוּם מַשּׂוֹי אֲמַר רַחֲמָנָא, אֵין עָלֶיהָ חוֹתָם — תַּכְשִׁיט, יֵשׁ עָלֶיהָ חוֹתָם — מַשּׂוֹי.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said** an additional resolution to the contradiction between the *mishnayot*: **Are you raising a contradiction** from the *halakhot* of **ritual impurity to** the *halakhot* of **Shabbat?** The underlying principles of these areas of *halakha* are totally different. With regard to **ritual impurity, the Torah stated:** “All **vessels with which labor is done”** (Numbers 31:51), **and** a ring with a seal **is a vessel** and can therefore become ritually impure. However, with regard to **Shabbat, the Torah stated** that the prohibition is **due to** the fact that the object is **a burden.** Therefore, in a case where there is **not a seal on it,** it is **an ornament** and may be worn in the public domain. In a case where there is **a seal on it,** it is **a burden** and may not be worn.


###### Shabbat 60a:4
[Shabbat 60a:4](https://torahapp.org/share/book/Shabbat/r/60a:4)

וְלֹא בְּמַחַט שֶׁאֵינָהּ נְקוּבָה. לְמַאי חַזְיָא? אָמַר רַב יוֹסֵף: הוֹאִיל וְאִשָּׁה אוֹגֶרֶת בָּהּ שְׂעָרָהּ.

**William Davidson Edition - English:**
We also learned in the mishna: **Nor with a needle that is not perforated.** The Gemara asks: **For what** use **is that** type of needle **suited? Rav Yosef said: Since a woman gathers her hair** and pins it to her hairnet **with** the unperforated needle.


###### Shabbat 60a:5
[Shabbat 60a:5](https://torahapp.org/share/book/Shabbat/r/60a:5)

אֲמַר לֵיהּ אַבָּיֵי: וְתֶהֱוֵי כְּבִירִית טְהוֹרָה, וְתִשְׁתְּרֵי.

**William Davidson Edition - English:**
**Abaye said to him: And** if so, **let** the needle **be like a ritually pure garter and** consequently **be permitted.** There is a type of garter, a strap that ensures that a woman’s stockings will not fall, that cannot become ritually impure. A woman is permitted to go out into the public domain wearing it on Shabbat even if it is ornamented. For reasons of modesty, a woman will certainly not remove her garter or display it in the public domain. Similarly, with regard to the needle, the assumption is that a woman will not loosen her hair in the street.


###### Shabbat 60a:6
[Shabbat 60a:6](https://torahapp.org/share/book/Shabbat/r/60a:6)

אֶלָּא תַּרְגְּמַהּ רַב אַדָּא נַרְשָׁאָה קַמֵּיהּ דְּרַב יוֹסֵף: הוֹאִיל וְאִשָּׁה חוֹלֶקֶת בָּהּ שְׂעָרָהּ. בְּשַׁבָּת לְמַאי חַזְיָא? אָמַר רָבָא: טַס שֶׁל זָהָב יֵשׁ לָהּ עַל רֹאשָׁהּ. בַּחוֹל חוֹלֶקֶת בָּהּ שְׂעָרָהּ, בְּשַׁבָּת מַנִּיחָתָהּ כְּנֶגֶד פַּדַּחְתָּהּ.

**William Davidson Edition - English:**
**Rather, Rav Adda from** the city of **Naresh explained before Rav Yosef: Since a woman parts her hair with it.** The Gemara asks: On Shabbat, when it is prohibited to comb one’s hair, **for what** use **is this** needle **suited? Rava said: There is a gold plate on** the other **end** of the needle. **On a weekday, she** uses **it to part her hair. On Shabbat,** she inserts the needle into her head covering and **lays** the gold plate **against her forehead** for ornamental purposes.


###### Shabbat 60a:7
[Shabbat 60a:7](https://torahapp.org/share/book/Shabbat/r/60a:7)

**מַתְנִי׳** לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל הַמְסוּמָּר. וְלֹא בְּיָחִיד, בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה. וְלֹא בִּתְפִילִּין, וְלֹא בְּקָמֵיעַ בִּזְמַן שֶׁאֵינוֹ מִן הַמּוּמְחֶה. וְלֹא בְּשִׁרְיוֹן וְלֹא בְּקַסְדָּא וְלֹא בְּמַגָּפַיִים. וְאִם יָצָא — אֵינוֹ חַיָּיב חַטָּאת.

**William Davidson Edition - English:**
**MISHNA:** **A man may not go out** on Shabbat **with a spiked sandal,** as will be explained in the Gemara. **And** he may **not** go out **with a single** sandal **when there is no wound on his foot. And** he may **neither** go out **with phylacteries, nor with an amulet when it is not from an expert,** but rather it was written by someone who has not established a reputation as an expert in writing amulets that are effective for those who carry them. **And** he may **neither** go out **with *shiryon*, nor with a *kasda*, nor with *maggafayim*.** These terms will be explained in the Gemara. **And if he went out** into the public domain with any of these, **he is not liable to bring a sin-offering.**


###### Shabbat 60a:8
[Shabbat 60a:8](https://torahapp.org/share/book/Shabbat/r/60a:8)

**גְּמָ׳** סַנְדָּל הַמְסוּמָּר מַאי טַעְמָא?

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What is the reason** that the Sages prohibited going out with **a spiked sandal** on Shabbat?


###### Shabbat 60a:9
[Shabbat 60a:9](https://torahapp.org/share/book/Shabbat/r/60a:9)

אָמַר שְׁמוּאֵל: שִׁלְפֵי הַשְּׁמָד הָיוּ, וְהָיוּ נֶחְבָּאִין בִּמְעָרָה, וְאָמְרוּ: הַנִּכְנָס — יִכָּנֵס, וְהַיּוֹצֵא — אַל יֵצֵא.

**William Davidson Edition - English:**
**Shmuel said: They were** those who **eluded the decrees** of religious persecution, **and** after one of the wars **they were hiding in a cave. And** those hiding **said: One who** seeks to **enter** the cave **may enter, but one who** seeks to **leave** the cave **may not leave.** One leaving has no way to determine whether or not the enemy is lying in wait outside the cave. Therefore, leaving could reveal the presence of those hiding in the cave.


###### Shabbat 60a:10
[Shabbat 60a:10](https://torahapp.org/share/book/Shabbat/r/60a:10)

נֶהְפַּךְ סַנְדָּלוֹ שֶׁל אֶחָד מֵהֶן, כִּסְבוּרִין הֵם אֶחָד מֵהֶן יָצָא וְרָאוּהוּ אוֹיְבִים וְעַכְשָׁו בָּאִין עֲלֵיהֶן. דָּחֲקוּ זֶה בָּזֶה וְהָרְגוּ זֶה אֶת זֶה יוֹתֵר מִמַּה שֶּׁהָרְגוּ בָּהֶם אוֹיְבִים.

**William Davidson Edition - English:**
It happened that **the sandal of one of them** was **reversed,** the front of the sandal was in the back, and his footprints appeared like the steps of one leaving the cave. **They thought that one of them left and** feared that their **enemies saw him and were now coming upon them** to attack. In their panic, **they pushed one another and killed one another** in **greater** numbers **than** their **enemies had killed among them.** To commemorate this disaster that resulted from a spiked sandal, they prohibited going out into the public domain with it.


###### Shabbat 60a:11
[Shabbat 60a:11](https://torahapp.org/share/book/Shabbat/r/60a:11)

רַבִּי אִילְעַאי בֶּן אֶלְעָזָר אוֹמֵר: בִּמְעָרָה הָיוּ יוֹשְׁבִין, וְשָׁמְעוּ קוֹל מֵעַל גַּבֵּי הַמְּעָרָה. כִּסְבוּרִין הָיוּ שֶׁבָּאוּ עֲלֵיהֶם אוֹיְבִים. דָּחֲקוּ זֶה בָּזֶה וְהָרְגוּ זֶה אֶת זֶה יוֹתֵר מִמַּה שֶּׁהָרְגוּ בָּהֶן אוֹיְבִים.

**William Davidson Edition - English:**
**Rabbi Elai ben Elazar says** that the reason for the decree was different. Once **they were sitting in a cave and heard the sound** of a spiked sandal **atop the cave. They thought that** their **enemies had come upon them. They pushed one another and killed one another** in **greater** numbers **than** their **enemies had killed among them.**


###### Shabbat 60a:12
[Shabbat 60a:12](https://torahapp.org/share/book/Shabbat/r/60a:12)

רָמֵי בַּר יְחֶזְקֵאל אָמַר: בְּבֵית הַכְּנֶסֶת הָיוּ יוֹשְׁבִין, וְשָׁמְעוּ קוֹל מֵאֲחוֹרֵי בֵּית הַכְּנֶסֶת. כִּסְבוּרִין הָיוּ שֶׁבָּאוּ עֲלֵיהֶם אוֹיְבִים. דָּחֲקוּ זֶה בָּזֶה וְהָרְגוּ זֶה אֶת זֶה יוֹתֵר מִמַּה שֶּׁהָרְגוּ בָּהֶן אוֹיְבִים.

**William Davidson Edition - English:**
**Rami bar Yeḥezkel said** that the reason for the decree was different. **They were sitting in a synagogue and they heard the sound** of a spiked sandal **from behind the synagogue. They thought that** their **enemies had come upon them. They pushed one another, and killed one another** in **greater** numbers **than** their **enemies had killed** among **them.**


###### Shabbat 60a:13
[Shabbat 60a:13](https://torahapp.org/share/book/Shabbat/r/60a:13)

בְּאוֹתָהּ שָׁעָה אָמְרוּ: אַל יֵצֵא אָדָם בְּסַנְדָּל הַמְסוּמָּר. אִי הָכִי, בְּחוֹל נָמֵי לִיתְּסַר! מַעֲשֶׂה כִּי הֲוָה — בְּשַׁבָּת הֲוָה. בְּיוֹם טוֹב לִישְׁתְּרֵי! אַלְּמָה תְּנַן:

**William Davidson Edition - English:**
To commemorate that disaster which occurred due to a spiked sandal, **at that time they said: A person may not go out with a spiked sandal.** The Gemara asks: **If so, on a weekday it should also be prohibited.** The Gemara answers: **When this incident occurred, it was on Shabbat.** Therefore, they issued the decree prohibiting the spiked sandal specifically in parallel circumstances. The Gemara challenges: If so, **on a Festival** wearing a spiked sandal should **be permitted. Why,** then, **did we learn** in the same mishna: