במה אשה. שבראשה – it refers to all with threads of wool and flax and a strap that plaits/twists on them the hair of her head. And what is the reason that she should not go out with them on the Sabbath? Because the Sages stated that she should not immerse in them on weekdays until they become weak/decay, therefore on the Sabbath, she should not go out in them lest perhaps she remove it when she is engaging in the commanded ritual immersion and unties them and comes to carry them four cubits in the public domain

עד שתרפם – to permeate/penetrate them a bit and that they would be softened and that water could enter between them so that they would not leave a space between the partitions during the ritual immersion.

בטוטפת – a fringe that they tie on the forehead from ear to ear.

סנבוטין – hanging on the forehead ornament and comes on the temples until the jaw. Poor women make them of kinds of colors/dyed stuff; the rich make them of silver or gold and because they are important, they suspect lest they loosen and point to its neighbor.

בזמן שאינן תפורין – with her head-dress on her head but if they are sewn on, one doesn’t have to fear to include it for one does not take the head-dress/netting from her head in the public domain, for she would reveal her hair.

בכבול – a piece of cloth like a small turban that we tie on the forehead and place the fringe on it so that one would not damage the fringe on the forehead, but sometimes the woman is decorated with it without the fringe.

לרה"ר – but to the courtyard, it is permitted, and everything mentioned above is prohibited, even in the courtyard, for they decreed concerning this that a woman should not decorate herself on Shabbat at all, neither in the courtyard nor in the public domain, but the hair-net they permitted so as to not prohibit all of her ornaments and become repulsive to her husband. But Maimonides explained that the public domain refers to all of the ornaments that are mentioned in our Mishnah and all of them are not forbidden but as a decree lest a woman bring them four cubits within the public domain.

עיר של זהב – a golden crown made like the shape of Jerusalem.

ולא בקטלא - an ornament that is placed on the neck in an emergency and a woman chokes herself with it in order that she shows that she shows her flesh, and in Arabic, “Makneka.”

ולא בנזמים – nose-rings, but earrings, one can out with them.

חותם – a form to seal letters or any secret thing and even though it is an ornament, it is forbidden lest she loosen it and point it out but if it has a seal, it is not an ornament for her, we say further on that she is liable for a sin-offering and even though she brings it out with her finger in the manner of clothing, because sometimes the husband removes it from his finger and gives it to his wife to hide it and she puts it on her finger and walks with it, and it is found that in the manner of removing it and similarly a ring that has no seal on it that is not an ornament for a man for it is not an ornament for a man, he would be liable for a sin-offering even though he removes it from his finger in the manner of clothing, for sometimes a woman will give it to him that he would take it to an artisan and he removes it with his finger.

ואם יצאת - if a woman went out with all of these that we forbid until here in our Mishnah, she is not liable for a sin-offering for all of these are ornaments and the Rabbis are the ones who decreed lest she loosen it and show it.

בסנדל המסומר – [a nail-studded shoe] of wood in which they fasten nails to strengthen it and they prohibited it on the Sabbath and on Jewish holy days because of an incident that took place that one time, they were hiding in a cave because of the decree [of the Romans against Torah study] and they heard a sound on top of the cave, and they thought that they were coming upon them, they pushed each other and killed each other with the nails that were in their sandals/shoes and because this event took place on Shabbat, they forbade it on Shabbat and on Jewish holy days which is a day of crowds/assembly like the Sabbath.

ולא ביחיד – and not with a singular sandal/shoe.

בזמן שאין ברגלו מכה – that are those who say that the reason is lest someone suspect him that the second sandal is hidden under his cloak/arms and he takes it out on Shabbat; and there are those who say that perhaps he is making sport about it and pulls it off to the one that is on his foot and brings it in his hand. But however, at the time that there is a wound on his foot it is permitted to go out with an individual sandal on his foot that has not found because his wound forces it upon him.

ולא בקמיע – that he suspends for healing purposes.

שאינו מן המומחה – from an individual specialist who has healed three people, but an amulet which has been taken from an individual specialist who healed three individuals with the rest of the amulets even though he was not smitten, the amulet is permitted for it is an ornament/decoration for the sick person like his one of his clothing.

וקסדא – a bronze helmet.

מגיפין – kind of bronze leggings that one wears in battle and because they are not warn other during the time of war, it is prohibited to wear them on the Sabbath.

במחט נקובה – that they sew with it, and it is not an adornment and she is liable for a sin-offering even though she takes it out on her clothing and not in her hand, for an artisan who took it out in the manner of his artisanship is liable for a sin-offering.

בכוליאר – a utensil that a woman draws a circle on her head like a ring that surrounds the head, and it is a burden, because most women do not go out with it.

בכובלת – a band of silver or of gold that has a perfume tied to it to remove bad odors that a woman has.

של פלייטון – myrrh that we call “Musko.”

וחכמים פוטרין – for they hold that these are adornments and ab initio, she is not allowed, for perhaps she will loosen it/pull it off to show it. But the Halakha is according to the Sages.

תריס – a shield made in a three-fold shape.

אלה – a round shield and both are made of wood, but I heard that אלה is a “Matza/Mamtze” in the foreign language and in Arabic “Dasus/Davus.”

וכתתו חרבותם לאתים – but if they are ornaments, they would not be idle in the future.

בירית – a brooch/clasp on the leg to hold the leggings so that they don’t fall and people would see her legs; therefore, she is pure, and it is not an adornment for beauty (see Tractate Shabbat 63a), and it is a useful utensil which is none other than a utensil that guards another utensil, similar to the rings of utensils that are pure.

יוצאין בה – for it is the manner of dress and one should not fear lest it becomes loose and she shows it, so that she will reveal her leg.

כבלים טמאין – there was a family in Jerusalem whose steps were large and their virgins would fall off and they placed a chain between each brooch that was on her legs and they made ankle-chains so that their steps would not be so large and that their virgins wouldn’t fall off; therefore, it is the sex chain of man and not the usage of a utensil , therefore it is susceptible to receive ritual impurity.

ואין יוצאין בהם – lest the chain falls which is of gold and would show that when he takes the chain, the leg is not revealed, for it is a brooch that stands in its place.

חוטי שער – detached hair that she made it like bands and she plaits/twists in them her hair or even ties them on her forehead a fastened tie, she goes out with them for they are not similar to bands of wool or bands of flax from above, because the water enters into them and if she happens to have a ritual immersion, she does not need to be afraid nor come to carry them.

בין משלה בין משל חברתה בין משל בהמה – it is necessary [to teach all three of them] for if it (i.e., the Mishnah) had only taught “of her own,” because it is not detestable, but of another’s [hair] which is detestable to her, I might say, that we should fear lest she loosen them and carry them; for if it (i.e., the Mishnah) had taught “of another’s,” because it is like her the same class or size, it would not be recognized and would not laugh at her, and because of this, there is nothing to suspect lest she loosen it and carry it, but “of an animal’s” which is not of the same class or size, and because it is recognized, I might suspect perhaps she took it off and carried it, hence, it is necessary [to teach all three].

בזמן שהן תפורין – to weave into her hair for furthermore, she will not loosen them to carry them.

לחצר – it is referring to a hair-net and a wig, for she is forbidden to get up and go out with it to the public domain, and now we learn that to the courtyard, it is permitted.

פאה נכרית – a woman who lacks a lot of hair takes the hair of other women and places it on her head, and she appears as if it is her hair.

במוך שבאזנה – that she puts in to absorb her moisture/secretion of the pus of the ear.

שבסנדלה – so that the shoe will not damage the heel of her foot.

לנדתה – in the same place that will absorb the blood and not soil her clothing, and even though it is not tied, if it falls, she will not come to carry because of his detestability, but the wool that is in her ear and/or that is in her shoe, she will not go out other than if it is tied and fastened.

בפלפל – that she places in her mouth because of the odor of the mouth.

ובגרגיר מלח – that she places for healing the illness of the teeth.

שן תותבת – it rests in her jaw in the place of the tooth that fell out.

ושן של זהב – a tooth that changed its appearance on account of decay, they cover it with gold.

רבי מתיר – to go out with it for she will not loose it and carry it, in order to not reveal her defect.

וחכמים אוסרים – because it is different from the rest of her teeth, lest she laugh about it and loosens it and comes to carry it. And the Halakha is according to the Sages.

בסלע – a coin that has on it an image.

שעל הצינית – a wound that is under the toes of the foot (i.e., a bunion, callus) and they tie on it a coin that has an image for healing purposes.

הבנות יוצאות בחוטין – small girls pierce their ears and they don’t make for them earrings until they get older and place threads or chips in their ears so that their ears won’t close up.

ואפילו בקסמים – an additional thing is mentioned, for even though it is not an adornment of beauty, it was their practice and it was not a burden.

ערביות – Jewish girls in Arabia.

רעולות – wrapped up on their heads and their faces are covered other than their eyes in the manner of Arab women.

פרופות – that they wrap themselves in a shawl/cloak and hangs a strap on one edge opposite her neck and with the other edge, she attaches a stone or a nut and ties the strap in a bundle, so that the shawl does not fall from her.

פורפת – attaches; it the Aramaic translation of hooks of cloaks.

ובלבד שלא תפרוף לכתחילה – it refers alone to the coin, that she should not loop up ab initio on the coin [on the Sabbath] because it is forbidden to carry it.

הקטע – whose leg was mutilated/crippled

יוצא בקב שלו – that make for him a kind of frame of a leg and hollow it out a bit to place the head of his foreleg in it, and it not supported on him, and it is permitted to go out [on the Sabbath] with it for it is his shoe but Rabbi Yosi prohibits it, for it is not an adornment, but the law follows Rabbi Yosi.

ואם יש לו בית קבול כתיתין – that are hollowed out in it in order to be a receptacle for thin pads and wool to place at the head of his foreleg on it, they receive defilement through contact, but if it has only a receptacle for his foreleg alone without pads, it is not a receptacle for defilement and it is like a simple wooden utensil that is similar to a sackcloth that we require for his receptacle is designed to be carried by hand what we give him, but his foreleg doesn’t carry the utensil.

סמוכות שלו – there is a cripple of his two legs who walks on his forelegs and on his leg from under the hip-bone to the ankle/the knee and its surrounding parts and makes leather cushions tied to the cripple’s forelegs.

טמאים מדרס – if he has a flux which [the pads] are made as supports for his body and they become susceptible to uncleanness caused by treading contact, and they are made the original causes of Levitical uncleanness.

ויוצאין בהם בבת – for they are his adornment.

ונכנסין בהן לעזרה – for even though the Mishnah )Tractate Berakhot, Chapter 9, Mishnah 5) that he should not enter the Temple mount with his shoes, these are not shoes because they are not at the head of his feet.

כסא – there is a cripple whose sinews of his foreleg have dried out and shrunk and even on his knees, he is incapable of walking and makes a kind of low stool and he sits upon it, and when he walks, he supported on his hands by small benches and uproots his body from the earth and is thrust before him and he returns and it is pleasant on his back and the stool is tied to his back.

סמוכות – of the same limb, they make for him cushions of leather or of wood for the top of his forelegs or his feet that are hanging and when he leans on his hands and uproots himself, he leans also on his legs a little bit.

ואין יוצאין בהם בשבת – for these that suspected and were not weaved/place him on the ground, sometimes they loosen and comes to carry them. And thee are those who say, they are not needed for him so much, and they are a burden [being carried].

ואין נכנסין בהן לעזרה – for they are shoes.

אנקטמין – a kind of visage of a strange man that we place on the face to frighten young children. Another explanation: a donkey that clowns make and carry on their shoulders.

טהורים – from receiving defilement for they are not utensils used nor are they adornments.

בקשרים – a son who has longings for his father, the father takes a strap of the right shoe and ties it to the child with his left [arm] and all the while that this tie is upon him, the longings become feeble from him as an heirloom/treasure and as such it is taught that the sons, unlike the daughters have longings for their fathers like children.

בזוגין – like small bells. The Aramaic translation of golden bell is a golden bell.

החרגול – a kind of locust, as it is written (Leviticus 11:22): “[of these you may eat the following: locusts of every variety; all varieties of bald locust;] crickets of every variety; [and all varieties of grasshopper],” and we suspend it in the ear and it heals his earache.

ובשן שועל – that we use for sleep for one who cannot sleep in order that he sleeps, we suspend upon him the tooth of a dead fox.

ובמסמר הצלוב – a nail that is in a tree that is suspended, if we place it on the swelling that is on the wound, it will remove the swelling. But Maimonides explained that we place it on the neck – he who has a third inflammation and it will cure him.

ורבי מאיר אומר אף בחול אסור – But the Halakha is not according to Rabbi Meir, for we hold that every thing that is for medicinal purposes, it lacks from the ways of the Amorites, and we don’t call it (Leviticus 18:3): “nor shall you follow their laws.”