MISHNAH: With what may a woman go out and with what may she not go out? A woman may go out neither with woolen or linen threads nor with ribbons on her head¹ and she may not immerse herself wearing them unless she relaxes them². To the public domain³ not with a frontlet nor with a head-dress hanging down the cheeks as long as they are not sewn⁴, nor an under-cap⁵. Also not with a city of gold⁶, nor with a chain, nor with nose rings, nor with a ring without a seal, nor with a pin⁷. If she went out she is not liable for a purification offering⁸.

footnotes: ¹ A person may wear clothing but no load in public on the Sabbath. Rabbinically anything which a person is apt to remove from himself to show it to another is considered a load and forbidden. Ribbons in the hair are cheap, easily taken off, and exchanged, and therefore forbidden in contrast to additional human hair which is expensive, complicated to insert, and not exchanged which is permitted (Mishnah 5). ² If she needs immersion for any reason; Chapter 5 Note 35. This has nothing to do with the rules of the Sabbath. ³ These restrictions only apply to a public domain where carrying is biblically prohibited. They do not apply to carrying in a courtyard common to many dwellings even if this courtyard was not transformed into private domain by an eruv. ⁴ A frontlet is a gold or silver band reaching from ear to ear. One presupposes here that one speaks of a married woman who will not appear in public without her hair being covered by a scarf or a bonnet. If the band is sewn to the bonnet it cannot be removed in public and therefore may be worn outside on the Sabbath (Mishnah 5). ⁵ A cap under her bonnet which can be removed without difficulty. ⁶ A circular diadem depicting a city wall. ⁷ All these are jewelry and as such part of women’s dress; there is a rabbinic injunction against wearing them since they are easily taken off and exchanged. ⁸ The prohibition is purely rabbinic; it cannot trigger biblical consequences.

HALAKHAH: “With what may a woman go out,” etc. Rav Naḥman bar Jacob said, because she loosens them because they separate for her period and she forgets and walks with them for four cubits³⁹ of her body is in the water. Then she might carry them in her hand in the public domain for a distance of four cubits and commit a Sabbath violation by biblical standards.. Rebbi Mana said, earlier we were saying because she opens what is sewn⁴⁰ but we were not saying anything, as Rebbi Hoshaia stated, a basket of palm leaves for dates one may tear and open but only one may not tie⁴¹ is quoted in the Babli 146a.. There, we have stated⁴² 9:1 (Babli 57a).: “The following separate on a human: threads of wool or of linen and the ribbons on the head of girls.” Samuel said, there is no hair here; in the opinion of Rebbi Jehudah, but only wool⁴³ her body is touched by the water even if a woman wears such threads. The Mishnah implies that the anonymous majority disagrees. Samuel asserts that they disagree only about wool.. Therefore hair does not separate in the opinion of everybody. Rebbi Abba in the name of Rav Jehudah; Rebbi Zeˋira in the name of the rabbis: One hair separates, two are in doubt, three do not separate⁴⁴.

footnotes: ³⁹ A woman may not go out on the Sabbath with ribbons in her hair because if it happens that she has to immerse herself after her period she cannot do this unless she loosen or remove the ribbons since the immersion is valid only if all ⁴⁰ Before he heard the correct explanation by Rav Naḥman (in the Babli 57a “bar Isaac”) he thought the reason for the Sabbath prohibition and for the mention of immersion in the Mishnah was that the threads or ribbons were tied tightly on her head and she would have to untie a knot which might be a biblical prohibition. ⁴¹ A basket of palm leaves in which hard dates are kept to ripen. Since the basket was tied or sewn closed with the intention that it should be opened once the dates are edible the knot cannot be intended to be permanent. Therefore opening the knot is not biblically prohibited. In analogy, removing the threads or ribbons from a woman’s head is not biblically prohibited; R. Mana’s first explanation is invalid. The baraita ⁴² Mishnah Miqwaot ⁴³ This refers to a statement of the Mishnah which is not quoted: “R. Jehudah said, [threads] of wool or hair do not separate because the water penetrates them” and therefore all ⁴⁴ If one hair is tied in a knot the water cannot penetrate the knot and the immersion is invalid. If two hairs are tied together the situation is unresolved. If three hairs are tied together in one knot, the knot cannot be tight and the water is able to enter.

Rebbi Zeˋira asked: If one tied one hair to another, is it one? One to two are they two? To three are they three⁴⁵? Rav Jehudah said, One who goes to immerse herself after her period ties her hair as a pony tail⁴⁶. To act on it¹ and trust me.

footnotes: ⁴⁵ The answer obviously is “yes”. ⁴⁶ If the hair is loosely tied in a pony tail the water can cover all the hair and the hair does not cover shoulders or back. ¹ Read לעובדה for לעוברה.

Cahana asked Rav, may one go out with twisted chains? He told them, does one say, it is forbidden for a man to go out with his belt⁴⁷? Rav Huna instructed the wife of the Head of the Diaspora to put golden felt on the wig⁴⁸ (לבד 3) one reads ליבדא “felt” instead of ליברה [which might be Latin libra “pound” (of 12 oz., 345 g)]. קפיליטה is read as Latin capillitium, -ii, n. “the hair” (collective).. Rebbi Joḥanan instructed these of the House of Con to put a patch with pearls⁴⁹, -ae, f. “pearl”. on the jacket. Rebbi Ila said, anything connected to a garment is like the garment⁵⁰. And we have stated, one may go out with bells on his garment but one may not go out with bells around his neck. There are Tannaim who state that in both cases they are subject to impurity, and there are Tannaim who state that in both cases they are not subject to impurity⁵¹. He who said, in both cases they are subject to impurity, if he made clappers for them, but he who said, in both cases they are not subject to impurity, if he did not make clappers for them. Even if he did make clappers for them they should be pure! Did not Rebbi Abbahu, Simeon bar Abba say in the name of Rebbi Joḥanan: Bells on a crib. Two Amoraim. One said he can move it⁵² to and fro, only he should make no sound. But the other said, if he made a sound it is forbidden, otherwise it is permitted. There, although they are not made for sound on the Sabbath they are made for sound on weekdays; but here if they are not made for sound either on the Sabbath or weekdays, why did he make clappers for them⁵³?

footnotes: ⁴⁷ Babli 57a; there permission is given to wear hollow twisted chains. ⁴⁸ The translation is tentative. With the quote in Arukh ⁴⁹ Latin margarita ⁵⁰ And unquestionably may be worn in public on the Sabbath. ⁵¹ Babli 58a, Tosephta 5:7 (ed. Liebermann). If the bells are an intrinsic part of the garment they may become impure as garments. If they are jewelry, they may become impure as such. If they are neither garment nor jewelry they may become impure only as implements; without clappers they are not implements. ⁵² The crib may be rocked on the Sabbath only if the bells do not jingle. This would show that bells may have clappers and nevertheless are not designed to make a sound, which would make them non-implements and therefore impervious to impurity. ⁵³ Bells with clappers worn as chains always are subject to impurity. In the Babli 58b they are declared always subject to impurity, even without clappers.

“Not with a frontlet.” Rebbi Abun bar Ḥiyya, a Coptic⁵⁴ one; something which one puts at the place of a frontlet. “Not with a head-dress hanging down the cheeks,” colored ones tucked in⁵⁵. “Nor an under-cap,” a cap⁵⁶ “cap”.. It was stated: Rebbi Simeon ben Eleazar permits⁵⁷. Rebbi Aḥa in the name of Cahana: This of Rebbi Simeon ben Eleazar comes out like Rebbi’s. Just as Rebbi said hidden things are permitted⁵⁸, so Rebbi Simeon ben Eleazar said, hidden things are permitted.

footnotes: ⁵⁴ According to H. L. Fleischer, قبطرية.It has to be Egyptian production, not necessarily jewelry, but possibly fine linen as long as it is used as frontlet. ⁵⁵ Not sewn to the bonnet. ⁵⁶ Accadic šukūnu ⁵⁷ Babli 57b. ⁵⁸ Later in Mishnah 5 where a woman may take out things in her mouth without restriction on the Sabbath. Babli 65a.

Why is jewelry forbidden? Rebbi Abba said, because women are vain: she takes them off to show to her friend, forgets, and walks with them four cubits⁵⁹.

footnotes: ⁵⁹ In the public domain on the Sabbath.

⁶⁰ 1:12 (י). It is quoted here as introduction to the next paragraph. On a holiday one may carry in the public domain, therefore one also may send a gift to a friend. But the rules of muqṣeh still apply and the only implements that may be moved are those which may be used on the holiday. Rebbi Ḥalaphta ben Shaul stated: It is forbidden to send jewelry. Rebbi Mana⁶¹. said, they said only to send, therefore to wear it is permitted. It was stated: One may move the shofar⁶² to let a child drink, the writing tablet, and the bell, and the mirror, to cover vessels. Rebbi Abun said, a Mishnah says that it is forbidden to wear it, as we have stated⁶³ 1:11.: “Anything which one may use on the holiday one may send.” If you say that it is permitted to wear it should be permitted to send. And what is that which was stated: One may move the shofar to let a child drink, [the writing tablet,]⁶¹. and the bell, and the mirror, to cover vessels? If they are called implements⁶⁴ must have been use on a preceding weekday as bottle for a toddler; the other things mentioned must have been used as covers.. So far gold jewelry. Also even silver jewelry? They said in the name of Rebbi Jeremiah forbidden, [and] they said in the name of Rebbi Jeremiah permitted. Rebbi Ḥizqiah said, I know the beginning and the end. Small girls were growing up in Rebbi Jeremiah’s dwelling. He went and asked Rebbi Zeˋira, who told him: do not forbid and do not permit⁶⁵.

footnotes: ⁶⁰ This does not refer to the Sabbath but to a holiday; it is from Beṣah ⁶¹ Following the text in Beṣah ⁶² The ram’s horn. As a musical instrument it cannot be used on a holiday other than New Year’s Day. Since writing is forbidden on the holiday, a writing tablet cannot be used. The mirror will be discussed in the next paragraph. This Tosephta (13:16 ed. Liebermann) applies to the Sabbath as well as to holidays since one speaks of moving in a private domain (Babli 35b/36a). ⁶³ Mishnah Beṣah ⁶¹ Following the text in Beṣah ⁶⁴ They must have permitted use. For example, the shofar ⁶⁵ Since in principle silver jewelry is forbidden to wear on a holiday as much as gold jewelry, he cannot permit. But since the girls would not listen to him if he would forbid, he should not prohibit. Since this is a rabbinic prohibition only, it is better that people should be ignorant of the prohibition than violate it knowingly.

One may not look into a mirror on the Sabbath. If it was fixed on a wall, Rebbi permits and the Sages prohibit. Rebbi Aḥa in the name of Rebbi Abba: The reason of him who forbids that occasionally she will see a white hair⁶⁶ and tear it out which brings her to the obligation of a purification sacrifice⁶⁷ 29a s.v. המסתפר.. But for a man it is forbidden also on weekdays because it is not honorable. ⁶⁸ 2:2, Notes 143–144. Three things they permitted the House of Rebbi, that they might look into a mirror, that they got a haircut with a lock⁶⁹, and that they taught their children Greek⁷⁰ 49b., because they were in need of Roman government connections. ⁷¹ 1:1 Notes 94–97, Soṭah 9:16 Note 260. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter because it is an ornament for her. Simeon bar Abba heard that and said, because he wants to teach his daughters he attaches it to Rebbi Joḥanan. Rebbi Abbahu heard this and said, it should come over me if I did not hear this from Rebbi Joḥanan.

footnotes: ⁶⁶ Greek νῆμα, -ατος, τό, “thread, hair”. ⁶⁷ For violating the biblical commandment of Sabbath rest. Babli 149a; Tosaphot Avodah zarah ⁶⁸ This paragraph also is in Avodah zarah ⁶⁹ Greek κόμη, ἡ. ⁷⁰ Not simply the Greek language which every trader had to master but Greek education, literature, and philosophy, which are intrinsically pagan. Babli Soṭah ⁷¹ This paragraph also is in Peah

It was stated: One may not go out with a head-band⁷². ⁷³“Three things were said about a head-band: It is not subject to kilaim⁷⁴, it cannot become impure by skin-disease⁷⁵. 13:57–58)., and one may not go out with it on the Sabbath. Rebbi Simeon ben Eleazar said, also it is not subject to brides’ crowns⁷⁶ 9:16..”

footnotes: ⁷² Greek στέμμα, -ατος, τό “wreath, garland, chaplet”. A felt band around the head cover. If the band is removed the head still is covered. Therefore there is the possibility that the woman will remove it in the public domain. A head-band which when removed will expose hair may be worn on the Sabbath since a married woman will never remove it in the public domain. (According to Rashi, a woman who wears her hair tied in a knot over her neck which is not covered by her head-cover covers the knot by an איסטמא.) ⁷³ Babli 57b, Tosephta 4:7. ⁷⁴ Felt is not woven; only woven textiles are subject to the prohibition of combining wool and linen. ⁷⁵ The impurity by skin disease is restricted to leather or woven materials (Lev ⁷⁶ Which are forbidden as a sign of mourning for the destruction of the Temple (Mishnah Soṭah

“Nor with a city of gold⁶.” Rav Jehudah said, for example a Jerusalem of gold⁷⁷ The rabbis of Caesarea said, פרוש טוק טקלין⁷⁸ reads פרוסטקלין, פרוסטוקטולִין, Or zaruaˋ 2, 84(4) reads פרוסטוק טקלין. S. Liebermann conjectures that the word is misspelled for כרוסוטפלין and reads χρυσοστέφανος “golden crown”. In the first part of the word one might recognize Latin frons,-dis, f. “green bough, foliage”, poetic “garland of leaves, leafy chaplet”, cf. . ⁷⁹ 9:16 (Notes 256–258), there Babli 49b, here 86a. In the Sotah text, Or zaruaˋ, and as alternative reading here, “she sold her braided hair”. It happened that Rebbi Aqiba made a city of gold for his wife. Rabban Gamliel’s wife saw her and became jealous. She came and mentioned it before her husband. He told her, if you had done for me what she did for him, for she sold the braids of her head, gave him, and he studied Torah. There, we have stated:⁸⁰ 2:7. “Two in the name of Rebbi Eliezer. A woman may go out with a city of gold and participants in pigeon contests are disqualified for testimony.” It was stated, Rebbi Meïr declares liable. Between Rebbi Meïr and the rabbis it is understandable, Rebbi Meïr declares liable and the Sages declare not liable⁸¹. Between Rebbi Eliezer and the rabbis it is understandable, Rebbi Eliezer permits and the Sages prohibit. Between Rebbi Meïr and Rebbi Eliezer it is difficult, Rebbi Meïr declares liable and Rebbi Eliezer permits⁸².

footnotes: ⁶ A circular diadem depicting a city wall. ⁷⁷ Babli 59a/b. ⁷⁸ The Arukh ⁷⁹ The story also is in Sotah ⁸⁰ Mishnah Idiut ⁸¹ But rabbinically prohibited. ⁸² R. Eliezer permits what R. Meïr declares of biblical Sabbath violation. One would have expected a proof from the later R. Meïr, discussed at length in the Babli 59b, 138a.

Rebbi Iniani bar Sosai said in the name of Rebbi Eliezer⁸³: Everywhere they said she may not go out and when she did go out she is obligated for a purification sacrifice she is prohibited to go out with it to the courtyard. Everywhere they said she may not go out and when she went out she is not obligated for a purification sacrifice she is permitted to go out with it to the courtyard. Rebbi Abba bar Cohen in the name of Rav Sheshet, a Mishnah said so: “with an under-cap and another’s braid into the courtyard¹⁸⁴..” Rebbi Lia in the name of Rebbi Simeon bar Ḥiyya⁸⁵: Even when they said she may not go out but if she went out she is not obligated for a purification sacrifice, she is prohibited to go out with it to the courtyard. Is a man permitted because he is not vain? Let us hear from the following: Rabban Gamliel ben Rebbi went walking in his courtyard on the Sabbath with a golden key in his hand⁸⁶. His colleagues scolded him because of jewelry. This implies that if something is made as jewelry it is forbidden. This implies also if it has a dual purpose. This implies both man and woman. This implies that even when they said she may not go out but if she went out she is not obligated for a purification sacrifice, she is prohibited to go out with it to the courtyard.

footnotes: ⁸³ In the Babli 64b: R. Inani ben Sasson in the name of R. Ismael. ¹ These restrictions only apply to a public domain where carrying is biblically prohibited. They do not apply to carrying in a courtyard common to many dwellings even if this courtyard was not transformed into private domain by an eruv. ⁸⁴ The Babli explains that these items are rabbinically permitted only because a woman should be attractive to her husband. In the discussion here the courtyard is a multi-family place not made into common space by an eruv ⁸⁵ In the Babli 64b a statement of Rav. ⁸⁶ In cannot be really “in his hand” since clearly this would be carrying. The golden key must have hung on a chain around his neck. Even though it was golden it was a real key to open the door to his house.According to most Medieval authors men and women today are not vain and do not take off their jewelry to show to others.

MISHNAH: A man may not go out with a nailed shoe⁹, nor with a single one if he does not have a wound on his foot, nor with a phylactery¹⁰ nor with a amulet not written by an expert¹¹, nor with armor, nor with a helmet, nor with soldier’s boots¹². If he went out he is not liable for a purification offering⁸.

footnotes: ⁹ A work shoe. ¹⁰ These are not worn on the Sabbath. ¹¹ The amulet cannot qualify as medical necessity. ¹² These are not Sabbath dresses if the person is not on duty. ⁸ The prohibition is purely rabbinic; it cannot trigger biblical consequences.

HALAKHAH: ⁸⁷ Why did they decree about a nailed shoe? Some say, because they saw the tips and had miscarriages. But some say, they heard its sound and had miscarriages. And some say, they were stampeding and killing one another. What is the difference between them? ⁸⁸הדוסטא. Accordig to him who said, because they saw the tips and had miscarriages, it is permitted. But according to him who said, they heard its sound and had miscarriages or they were stampeding and killing one another, it is forbidden. But did they not decree this in an emergency? When the emergency passed it should have been permitted. There never rose a court which undid it. Then even on a weekday! People do not usually have two pairs of shoes, one for weekdays and one for the Sabbath⁸⁹. It was stated⁹⁰: If one put a patch under it it is permitted. Rebbi Yudan bar Ismael’s feet were scratched and they did this for him.

footnotes: ⁸⁷ Similarly Babli 60a. It seems that originally nailed shoes were military equipment only and seeing men wearing nailed shoes was equivalent with seeing enemy soldiers bent on killing or raping women, or, in the case of the stampede, people hiding in a cave acting on a false rumor of an enemy attack. It is unknown when historically this emergency situation has to be placed, whether in Seleucid or Roman times. ⁸⁸ The word is unexplained. The best conjecture is by H. L. Fleischer to read הרוסטא and explain it as Persian روستايى “rural”, in this case “rural boots”. ⁸⁹ Therefore prohibition on the Sabbath implies prohibition on weekdays. The Babli, referring to more affluent Babylonian society, explains that the accident which caused the original prohibition happened on a Sabbath. ⁹⁰ Babli 60b.

⁹¹ 10:1 Notes 103–112. Babli Šabbat 60b. It is forbidden to wear nail-studded work-boots on the Sabbath. But it is permitted to wear shoes decorated with nails. There are different traditions about the number of nails which will constitute a decoration. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥanina said seven, corresponding to your days are your steps⁹². 33:24.. The rabbis are used to follow Rebbi Ḥanina. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put thirteen on one [shoe] and eleven on the other, for the number of watches. And like planted nails⁹³. 12:11. This is a pun equating מַשְׂמְרוֹת “nails” and מִשְׁמָרוֹת “watches” following Galilean pronunciation which did not differentiate between שׁ and שׂ. The watches are the 24 clans of priests (1Chr. 24), each of which was serving in the Temple for one week. Rebbi would not put 12 nails on each shoe since even numbers are considered unlucky., since the watches are 24, so the nails 24. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails⁹⁴. Rebbi Zeˋira asked Rebbi Abba bar Zavda: may one put all of them on one sandal? He told him, it is permitted. May one put all of them on one boot? He told him, it is permitted. One does not scrape⁹⁵ old boots or sandals but one may oil them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. Rebbi was asked and said, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya⁹⁶. The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina follow him who said he scrapes but only with the back of a knife. Rebbi Ḥiyya bar Ashi said, we used to sit before Rebbi⁹⁷ text one has to red “Rav”. and were oiling and rinsing, but not scraping. ⁹⁸ 8:8, Notes 119–124. Olive oil produced in the Sabbatical year has to be used for the personal needs of man or animal; it is permitted to use it to daub one’s body but not to prepare leather or leather products. These rules are transferred here to the Sabbath. Babli 141b. Nobody should anoint his foot in a boot or his foot in a sandal but he may oil his foot and step into his boot or oil his foot and step into his sandal. One may oil himself and roll on a new tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it.

footnotes: ⁹¹ A somewhat shortened and rearranged copy of this text is in Sanhedrin ⁹² Deut ⁹³ Eccl ⁹⁴ In the Babli 60b, the equivalent of כילבית is כלבוס. ⁹⁵ It is forbidden to scrape off dirt from one’s shoes on the Sabbath (except in an unprofessional way, with the blunt back of a knife); Babli 141b. ⁹⁶ Rebbi certainly is of the authorities of first rank. ⁹⁷ This is a Babylonian story; with the Sanhedrin ⁹⁸ The remainder of this paragraph originally is from Ševiˋit

One does not wear new boots and sandals except if he wore and walked in them during daytime⁹⁹. How far should he walk? The sons of Bar Qappara’s daughter said, from the House of Study of Bar Qappara¹⁰⁰ to the House of Rebbi Hoshea’s teacher. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store.

footnotes: ⁹⁹ On Friday. ¹⁰⁰ In the village of Dabbara (Golan) where the lintel of Bar Qappara’s House of Study was excavated.

¹⁰¹ 12:2 (Notes 62–80, א).“A sandal whose holes, edges, or loops¹⁰², Arabic שראך “loop, net”. are torn or one of whose soles fell off is pure. If one of its holes, edges, or loops is torn or most of its soles fell of it is impure. Rebbi Jehudah says, on the inside it is impure, on the outside it is pure.”¹⁰³ 4:5; Babli Šabbat 112a. Ritual impurity biblically is restricted to Jewish persons, food, vessels and tools, and a leprous house. If a vessel or tool was damaged beyond repair, it becomes ritually pure. As usual, impure means “a possible candidate for impurity” and pure “unable to become impure.” Rebbi Jehudah holds that people will repair even serious damage to their shoes if it can be done so as not to be noticed in public. The rabbis hold that even in such cases, people will not repair severely damaged shoes. R. Jehudah holds that a person will repair sandals when the repair is not immediately visible from the outside. Therefore, if a strap or hole for the shoelaces is torn at the instep, towards the other foot, the shoe remains usable. The majority holds that one torn strap or a partially torn sole can always be repaired. Rebbi Jacob bar Aḥa, Rebbi Tevele, Ḥanin bar Abba in the name of Rav: Practice follows Rebbi Jehuda as far as the Sabbath is concerned¹⁰⁴ 112b..

footnotes: ¹⁰¹ This paragraph and the next are also in Yebamot ¹⁰² Explanation of Arukh ¹⁰³ Tosephta Kelim Baba Batra ¹⁰⁴ The same statement in Babli, Šabbat

A case came before Rebbi Samuel bar Rav Isaac. He sent Rebbi Jacob bar Aḥa to ask Rebbi Ḥiyya bar Abba. He said to him, just as they disagree about the Sabbath so they disagree about impurity, and instructed him following the rabbis¹⁰⁵. Rebbi Samuel bar Rav Isaac asked himself: One heard saying, practice follows Rebbi Jehuda, and he instructed him following the rabbis?

footnotes: ¹⁰⁵ R. Ḥiyya bar Abba, following his teacher R. Joḥanan (in a first version). The Babli holds that this tradition of R. Joḥanan is not trustworthy. It is possible that the Yerushalmi agrees since R. Joḥanan is not mentioned here, but only his students and later Amoraim.

A case came before Rebbi Aḥa bar Isaac. He sent to ask Rebbi Zeˋira and Rebbi Zeˋira asked Rebbi Immi. The latter said to him: Following the words of him who declares impure, it is permitted to go out on it on the Sabbath. Following the words of him who declares pure, it is forbidden to go out on it on the Sabbath. He did not get anything out of him¹⁰⁶.

footnotes: ¹⁰⁶ He refused to decide betweenRav and the Galilean rabbis. Note that all persons mentioned here are Babylonians; those with the title “Rebbi” are immigrants to Galilee.

It was stated: But he may walk on it until he reaches the entrance of his courtyard¹⁰⁷. Rebbi Aḥa and Rebbi Zeˋira were walking on the highway¹⁰⁸ (sc. via).. The sandal of Rebbi Aḥa was torn. When they came to the city gate¹⁰⁹, Rebbi Zeˋira told him, that is the entrance of your courtyard¹¹⁰. Rebbi Aḥa wound a fiber around. Rebbi Abbahu wound a bundle of Jew’s mallow¹¹¹, a kitchen vegetable, relative of jute. He derives the name from Greek μολόχη, ἡ “mallow”. In the Babli, Sabbath 112a, R. Abbahu told R. Jeremiah to use textile fiber to lightly bind around a torn sandal.. Rebbi Abbahu was of the opinion that a bundle of Jew’s mallow is ready to be used¹¹². Rebbi Jonah threw them away before the fried food [store]¹¹³ the word [store] is added. Since the store is supposed to be closed on the Sabbath, it just indicates that R. Jonah took off his sandals far from his home when a shoelace broke on the Sabbath. For the translation of חליטר cf. Ševiˋit Chapter 7, Note 84. It is not necessary to translate טלק “to throw away” (documented from the Targumim); most of the meanings of Arabic طلق will be acceptable, such as “to take off, let go, loosen.”. That is little honor. The honor of Rebbi Eleazar obliged him to take it off¹¹⁴. Rebbi Jeremiah asked before Rebbi Zeˋira: May one switch¹¹⁵? He said to him, it is permitted. Nevertheless, he told him: go and look for an Elder and rely on him. He went out and found Rebbi Abba bar Mamal, asked him, and he permitted. Rebbi Yose said, the Mishnah said that this is a kind of clothing¹¹⁶ 12:2 proves that sandal switching is practiced also on weekdays; therefore, it is permitted on the Sabbath since the switched sandals are legitimate pieces of clothing. Ḥalîṣah is the ceremony which releases the widow of a childless man from the obligation to marry the levir.: “Or with a left [foot sandal] on the right [foot], the ḥaliṣah is valid.” That means, in (length). But in (width) it must cover most of the foot¹¹⁷ one has to switch the places of “length” and “width”..

footnotes: ¹⁰⁷ Even if a sandal is torn and no longer is a piece of clothing that may be moved on the Sabbath, one may walk on it until one reaches one’s courtyard where it can be left and picked up after the Sabbath. Babli 112a/b. ¹⁰⁸ Latin strata ¹⁰⁹ Greek πύλη. ¹¹⁰ As a rabbi, you must be more strict than people in general. ¹¹¹ Reading with I. Löw מלכניקי, Arabic ملوحا corchorus olitorius ¹¹² As raw textile fiber, its use on the Sabbath would be forbidden. But as kitchen herb it is food and permitted to be used on the Sabbath. ¹¹³ The passage is difficult to understand; in the parallel in Yebamot ¹¹⁴ Immediately when a shoelace broke. ¹¹⁵ May one switch left and right sandal on the Sabbath if an outside eye was broken to hide the defect from sight? ¹¹⁶ Mishnah Yebamot ¹¹⁷ This has nothing to do with the prior discussion; it shows what is meant in the Mishnah which states that sandals with torn soles are acceptable to be worn on the Sabbath. With the text in Yebamot

“Nor with a single one.” Rebbi Abba said, because of the suspicion. That they should not say Mr. X’s sandal was torn and and he put it under his arm pit¹¹⁸.

footnotes: ¹¹⁸ And carry it in the public domain.

“If he does not have a wound on his foot.” ¹¹⁹ Therefore if he has a wound on his foot he may wear one. On which foot does he wear it? Samuel said, he wears it on the one which has no wound. If you would say that he wears it on the one which has the wound, how does he tie it that he could not put it on the other¹²⁰? Rebbi Joḥanan said, he wears it on the one which has the wound. Simeon bar Abba served Rebbi Joḥanan; he brought him his sandals as it was stated in Derekh Ereṣ¹²¹: When he puts them on, he puts the right foot one on first and after this the left foot one, when he removes them he removes the left foot one and after this the right foot one. Rebbi Joḥanan said to him, Babylonian, you should not act in this way for the earlier generations did not do this. But when he puts them on, he puts the left foot one on first and after this the right foot one, that the right side one should not look deficient. This implies that he wears it on the one which has the wound¹²². He told him, yes, Babylonian, you got it.

footnotes: ¹¹⁹ The entire argument, partially attributed to other authors, is reformulated in the Babli, 61a. ¹²⁰ If the wound dressing is hidden in the shoe, nobody would see that the person wears only one shoe because of a wound. ¹²¹ Chapter 10. ¹²² The argument presented by Simeon bar Abba. If one wears a right side shoe alone only if there is a wound, the wound must be on the right hand side. This proves R. Joḥanan’s statement.

One may go out on Friday towards nightfall with phylacteries, but one may not go out on Friday towards nightfall with nailed shoes. What is the difference between them? These one usually takes off, those one does not usually take off¹²³.

footnotes: ¹²³ Neither phylacteries nor nailed shoes may be worn in the public domain on the Sabbath. As the Babli 12a explains, there is a duty to be aware of phylacteries when one wears them; therefore one will be aware of the duty to remove them. But nailed shoes may be worn without remembering that one is wearing them; there is nothing at nightfall to remind the wearer of his duty to remove them.

“What is an expert amulet? Any with which one healed, and repeated, and did it a third time.”¹²⁴ Rebbi Abbahu in the name of Rebbi Joḥanan: A healer can be trusted when he says, with this expert amulet I healed, and repeated, and did it a third time. Rebbi Samuel in the name of Rebbi Zeˋira: If he healed one person he is trustworthy for one person, for two persons he is trustworthy for two persons, for three persons he is trustworthy for everybody.

footnotes: ¹²⁴ Babli 61a, Tosephta 4:9.

“One may go out with an expert amulet whether written or based on herbs, on condition that it be put neither in a chain nor in a ring.”¹²⁵ They asked before Rebbi Jonathan, may it be put in a tube? He answered him, “on condition that it be put neither in a chain nor in a ring.” They asked before Rebbi Jonathan, may one go out with a necklace? He said, because of jewelry. If because of jewelry, Daniel should have prohibited, and a golden necklace around his neck¹²⁶ 5:7. Since Daniel accepted the golden chain he must have worn it also on the Sabbath.. If¹²⁷ because of a load on the Sabbath, we may say¹²⁸ that anything connected to a garment is like a garment.

footnotes: ¹²⁵ As Babli and Tosephta explain, since chain and ring are forbidden, people would not realize that one wears them for a legitimate purpose. ¹²⁶ Dan. ¹²⁷ Babylonian spelling; the Yerushalmi form would have been אין. ¹²⁸ Babylonian spelling; the Yerushalmi form would have been נימר.

Rebbi Yose ben Rebbi Abun in the name of Rebbi Yose: One may put a dressing on a healed wound since it is only protective. Rebbi Abun in the name of the rabbis there: One may put it on a wound on the Sabbath since it is only protective. Rebbi Tanḥuma said, except vine leaves which only are for healing¹²⁹ Chapter 10, Note 137, ז. Compounding medicines on the Sabbath is biblically forbidden (except in case of a life-threatening disease.) Other healing actions are rabbinically forbidden, but purely protective action is not..

footnotes: ¹²⁹ The paragraph is repeated in Eruvin

Rebbi Ḥuna said, madder is a good root, the more the better. If it has five knots or seven knots, the best has nine knots, only if it does not ooze fluid¹³⁰.

footnotes: ¹³⁰ The Babli 66b is more explicit. It refers the statement to Mishnah 9, that boys may go out with knots, plants knotted as necklaces. Three madder knots protect, 5 heal, and 7 protect against witchcraft.

One does not recite a verse over a wound on the Sabbath; the one which one recites about mandrakes¹³¹30:14–16,Cant. 7:14. is forbidden. Come and recite this verse for my son who is afraid, put on him a scroll¹³² as charms., put on him phylacteries, so he will go to sleep, is forbidden. But did we not state, they used to recite the Song of the Afflicted in Jerusalem? Rebbi Yudan said, one means after he was hurt, the other before he was hurt¹³³. What is the Song of the Afflicted? Eternal, how many are my oppressors, and the entire Psalm¹³⁴ 3.. Sitting in the shelter of the Most High up to: Truly, You, Eternal, are my refuge, the Most High you put as your help¹³³.

footnotes: ¹³¹ Mandrakes are mentioned in Gen. ¹³² A Torah scroll. It is forbidden to use sancta ¹³³ Reciting verses as prophylactics is permitted. Babli 61a. ¹³⁴ Psalm ¹³³ Reciting verses as prophylactics is permitted. Babli 61a.

MISHNAH: A woman may not go out with a needle that has an ear¹³, nor with a signet ring¹⁴, nor with a snail-shaped headdress¹⁵. derivative of coclea, cochlea, -ae, f “snail, spiral”, cf. Greek κόχλος, ὁ “shell fish with spiral shell, land snail”. Since the term is not discussed in the Halakhah and the Mishnah is from a source other than the body of the Leiden ms., the evidence of parallel Mishnah and Babli mss. make it possible to read כּוֹלִיַאר Latin collare,-is, n. “necklace”., nor with a perfume bouquet¹⁶” needed for eye shade., nor with a perfume¹⁷(sc. unguentum), cf. Chapter 1, Note 225. flask; if she went out she is liable for a purification offering, the words of Rebbi Meїr. But the Sages declare her not liable for a perfume bouquet or a perfume flask¹⁸.

footnotes: ¹³ A sewing needle is a tool not a piece of jewelry. ¹⁴ A signet ring is a business tool. ¹⁵ The word in the Mishnah seems to be Latin coclear, cochlear, -aris, n ¹⁶ In the Halakhah the reading is כּוֹכֶלֶת “a plate of kohl ¹⁷ Latin foliatum ¹⁸ They hold that these items are intimately personal and will never be shown to or exchanged with other women.

HALAKHAH: ¹³⁶ It was stated: “A tailor should not leave with a needle in his garment, nor a scribe with the pen behind his ear, nor a dyer with a sample behind his ear, nor a money-changer with a denar behind his ear. If any of these left they are not liable, the words of Rebbi Meïr. But the Sages say, a craftsman in the ways of his craft is liable, therefore everybody else may leave with one of these.” The argument of Rebbi Meïr seems inverted, as we have stated there: “If she left she is liable, the words of Rebbi Meïr,” and here he says so? Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: There women usually do it, but here only children leave with this. The argument of the rabbis seems inverted, as we have stated there: “But the Sages declare not liable with a plate of make-up or a flask of perfume.” Therefore with a needle without ear one is liable. Is that a craftsman who is liable in the way of his craft? Rebbi Abun said, explain it for a woman hairdresser.

footnotes: ¹³⁶ This is repeated from Chapter 1, Notes 216–228.

¹³⁷ Rebbi Aḥa in the name of Rebbi Abba bar Rav Naḥman, it is Rebbi Neḥemiah’s, as we have stated there¹³⁸ 13:6. A metal implement is subject to impurity, a stone one is not. According to the Mishnah, the quantity of material determines the status. If more than 50% of the ring is either metal or coral stone, it is considered as totally metal or stone.: “A metal ring with a coral seal is impure; a coral ring with a metal seal is pure.” It was stated about this¹³⁹ Bava Meṣiaˋ 3:13, Babli 50b.: “Rebbi Neḥemiah switches. And so did Rebbi Neḥemiah say, for a ring after its seal¹⁴⁰, for a ladder after its steps, for a קוֹלָב¹⁴¹ 59b) Arabic قُلب “woman’s bracelet”. Too many words are derived from the root قلب to allow an exact determination; one finds قُليب “amulet”, قالب “form (for casting)”, قُلّابُ “axe”, and some others. {Cf. also Greek ἐγκόλαψις, -εως, f. “engraving” (E. G.).} after what fixes it, for a (lock) [yoke]¹⁴² 3(6). The strips, in the parallel texts סמלונין, also סמיונים, are either wooden or metal bars connecting the yoke to the harness (Rashi), or straps connecting the yoke to the plough (Rabbenu Ḥananel) or padding under the wood of the yoke to protect the cow’s neck (Ravad, Commentary to Sifra.) after its strips.” Rebbi Ila said, explain it according to everybody if she took it out in order to seal with it¹⁴³. Rebbi Samuel in the name of Rebbi Zeˋira: if it was made for dual purpose, if she brought it out in order to seal one is liable¹⁴⁴, if she brought it out as jewelry one is not liable even for the seal for also the seal becomes an accessory of jewelry.

footnotes: ¹³⁷ Here starts a new Genizah page (G, Ginzberg pp. 80–83). ¹³⁸ Mishnah Kelim ¹³⁹ Tosephta Kelim ¹⁴⁰ If the ring exists for its seal, the material of the part used to make the impression is determining; the remainder, even if much larger, is accessory and not determining the status for impurity. The same holds for a ladder which exists only for its steps. ¹⁴¹ According to Rabbenu Ḥananel (Commentary to Šabbat ¹⁴² The word in brackets should be read here. It is indicated in G and found in the parallel texts, Babli, the Tosephta, and Sifra Beḥuqqotai Pereq ¹⁴³ Then the ring is a business tool, not a piece of jewelry, and not included in the general permission to wear clothing. ¹⁴⁴ By biblical standards.

MISHNAH: A man may go out neither with a sword, nor with a bow, nor with a shield, nor with a bludgeon, nor with a spear, and if he went out he is liable for a purification offering. Rebbi Eliezer says, these are adornments for him, but the Sages say, they only are shameful for him, as it is said¹⁹. 2:4., they will forge their swords into ploughs and their lances into vintner’s knives. A garter is pure and one may go out with in on the Sabbath²⁰. Ropes are impure and one may not go out with them on the Sabbath²¹.

footnotes: ¹⁹ Is. ²⁰ The garter is used to hold the stocking; it is an implement for the use of the stocking, not for the use by the human, and therefore not subject to impurity. It is a necessary accessory and may be worn everywhere on the Sabbath. ²¹ Ropes or chains from ankle to ankle to make girls walk in small steps, disapproved of by Isaias. These are used by humans, therefore they are subject to impurity, and are no garments.

HALAKHAH: It is written¹⁴⁵ 13:18.: Armed did the Children of Israel leave the Land of Egypt. This teaches that they were armed with (fifteen) [five]¹⁴⁶ ed. Epstein-Melamed, p. 45. kinds of arms. And what is an אַלָּה? Since Rebbi Jacob bar Sosai, Rebbi Yose, stated¹⁴⁷ 3:11, Maˋserot 1:6 Notes 132–135.: “When does he start to give heave from his threshing floor? When he removes the אַלָּה.” This means two-pronged fork¹⁴⁸. What is Rebbi Eleazar’s reason? Gird your sword on your hip, o hero, your splendor and your glory¹⁴⁹. 45:4.. What is the rabbis’ reason? They will forge their swords into ploughs¹⁹. 2:4., into ploughs¹⁵⁰, and their lances into vintner’s knives, into pruning knives¹⁵⁰.

footnotes: ¹⁴⁵ Ex. ¹⁴⁶ With G one has to read “five”, not 15 as in the Leiden text. This is a pun on the expression חֲמֻשִּׁים “armed” (or حمس “energetic”) read as خمس “five”. Cf. Mekhilta dR. Simeon ben Yoḥai, ¹⁴⁷ Tosephta Terumot ¹⁴⁸ Greek δίκρανον, τό “pitchfork”. ¹⁴⁹ Ps ¹⁹ Is. ¹⁵⁰ The names of the tools are translated into current usage. ¹⁵⁰ The names of the tools are translated into current usage.

Rebbi Ḥiyya in the name of Rebbi Joḥanan: בִּירית is any single one, כְּבָלִים any ones connected by a chain¹⁵¹. (Rebbi)¹⁵² Jehudah says, בִּירית is a step-chain, as Rav Jehudah said, we are offering a sacrifice to the Eternal, everybody what he found of gold items, אֶצְעָדָ֣ה וְצָמִ֔יד טַבַּעַ֭ת עָגִ֣יל וְכוּמָ֑ז, to atone for our persons before the Eterna1¹⁵³. 31:50.. אֶצְעָדָ֣ה is an anklet¹⁵⁴, צָמִ֔יד are bracelets, as you are saying, and the bracelets on her arms¹⁵⁵. 27:47.. טַבַּעַ֭ת rings. עָגִ֣יל earrings, as you are saying, earrings on your ears¹⁵⁶. 16:12.. וְכוּמָ֑ז some are saying this is the form of a womb, but some are saying the form of breasts¹⁵⁷.

footnotes: ¹⁵¹ Cf. Notes 20,21. ¹⁵² As the sequel shows one has to read “Rav”. G is lacunary at this place. ¹⁵³ Num ¹⁵⁴ With G one has to read Greek ποδοψέλλιον τό “anklet”. ¹⁵⁵ Gen ¹⁵⁶ Ez ¹⁵⁷ Babli 64a. טפוס is Greek τύπος, ὁ, “carved figure, image”.

It is written¹⁵⁸. 3:18–24. This paragraph simply explains the difficult words in the text, without connection to the rules of the Sabbath., on that day the Eternal will remove the splendor of the anklets, bark shoes¹⁵⁹, “of bark, cork”., as you are saying, with their feet they skid¹⁶⁰. 3:16.. The head bands, שלטוניה¹⁶¹ reads שרטטיא. Cf. the late Greek σαταρίς, σαταρνίς, -ιδος, ἡ “woman’s headdress” (E. G.)., as you are saying “the head-band of the hair net.¹⁶² 11:11. The Mishnah explains that anything which may become impure by the impurity of a corpse may become impure by skin disease. As explained in Mishnah Kelim 28:10, the שְׁבִיס is a decoration of a hair net which covers the front from ear to ear.” The half-moons, necklaces¹⁶³, as you are saying, he took the half-moons from the necks of their camels¹⁶⁴. 8:21.. The pendants, Solomonic jewelry¹⁶⁵. Chains, chains¹⁶⁶. Veils, silken¹⁶⁷., “wool, silk, cotton” (E. G.).. Head bands, diadems, as you are saying, your head bands on your heads¹⁶⁸. 24:23.. Foot chains, ποδοψέλλα¹⁵⁴. Tyings, bells. Belly wraps, Aquila translated אסטו מוכריאה¹⁶⁹, something which is put on the place of breathing. And incantations, precious stones¹⁷⁰ put on the larynx. Rings, rings¹⁶⁶. Nose rings, something put on the nose. Overcoats, περιζόματα¹⁷¹. Wrappings, tunics¹⁷² and tunics¹⁷³. The shawls, large fine tissues¹⁷⁴. Handbags, decorated belts¹⁷⁵ and decorated pure silk tissues¹⁷⁶. As you are saying, he took from their hands and tied it in tissue¹⁷⁷. 32:4.. The head covers, head covers¹⁶⁶. The sheets, the sheets¹⁶⁶. The turbans, אוֹלָרַייָא¹⁷⁸. “cover” or velamen, -nis, n., “veil, cover”., as you are saying, he said, put … the pure turban on his head¹⁷⁹. 3:5.. And the veils, fine cloth¹⁸⁰, as you are saying, they took away my veil, the watchmen on the walls¹⁸¹. 5:7..

footnotes: ¹⁵⁸ Is ¹⁵⁹ Latin corticeus, a, um ¹⁶⁰ Is ¹⁶¹ The word is unexplained; Arukh ¹⁶² Mishnah Negaim ¹⁶³ With G read Greek μανιάκης, -ου, ὁ, “necklace” worn by Persians and Gauls. The word in the Leiden ms. is unexplained. ¹⁶⁴ Jud ¹⁶⁵ The translation is very tentative. The dictionaries propose to read Greek σταλαγμία “ear pendant” assuming the γ was elided. ¹⁶⁶ The Aramaic equivalent of the Hebrew word of the verse. ¹⁶⁷ For בלנידייא reading Latin lanicium, -ii, n ¹⁶⁸ Ez ¹⁵⁴ With G one has to read Greek ποδοψέλλιον τό “anklet”. ¹⁶⁹ The word is unexplained. Cf. Greek στόμιον, τό, “opening, bridle, female ornament for the neck” (E. G.). ¹⁷⁰ Arabic قديس “precious stone”. ¹⁶⁶ The Aramaic equivalent of the Hebrew word of the verse. ¹⁷¹ Greek “body wrap”. ¹⁷² Read קולבין for Greek κολόβιον “tunic”. ¹⁷³ The same as before in Aramaic. ¹⁷⁴ Greek σάβανον “fine tissue”. ¹⁷⁵ Greek ζωνάριον “belt”. ¹⁷⁶ Greek τό ὁλοσερικόν “pure silk tissue”. ¹⁷⁷ Ex ¹⁶⁶ The Aramaic equivalent of the Hebrew word of the verse. ¹⁶⁶ The Aramaic equivalent of the Hebrew word of the verse. ¹⁷⁸ The meaning of this word is unknown. Cf. Latin velarium, -ii, n ¹⁷⁹ Zech ¹⁸⁰ Cf. Chapter 4, Note 45. ¹⁸¹ Cant

MISHNAH: A woman may go out with hair threads, whether her own or another woman’s or an animal’s¹, with a frontlet with a head-dress hanging down the cheeks if they are sewn⁴; with an under-cap and another’s braid into the courtyard³ with cotton wool in her ear, or cotton wool in her shoes, or cotton wool which she prepared for her period²². With pepper or a grain of salt or any other thing she may put into her mouth²³ on condition that she not start on the Sabbath²⁴, and if it fell out she may not return it. A replacement tooth and a gilt tooth Rebbi permits but the Sages prohibit²⁵.

footnotes: ¹ A person may wear clothing but no load in public on the Sabbath. Rabbinically anything which a person is apt to remove from himself to show it to another is considered a load and forbidden. Ribbons in the hair are cheap, easily taken off, and exchanged, and therefore forbidden in contrast to additional human hair which is expensive, complicated to insert, and not exchanged which is permitted (Mishnah 5). ⁴ A frontlet is a gold or silver band reaching from ear to ear. One presupposes here that one speaks of a married woman who will not appear in public without her hair being covered by a scarf or a bonnet. If the band is sewn to the bonnet it cannot be removed in public and therefore may be worn outside on the Sabbath (Mishnah 5). ³ These restrictions only apply to a public domain where carrying is biblically prohibited. They do not apply to carrying in a courtyard common to many dwellings even if this courtyard was not transformed into private domain by an eruv. ²² All these are personal items which will not be taken off in public. ²³ Medical necessities against mouth odor. ²⁴ The treatment cannot start on the Sabbath. ²⁵ The Sages forbid anything which can easily be removed from the jaw.

HALAKHAH: Ḥanan bar Immi said before (Rebbi) [Rav]¹⁸² Jehudah [in the name of] Menashia bar (Menashe)¹⁸³ Jeremiah: But only that a young girl should not go out with an old woman’s nor an old woman with a young girl’s¹⁸⁴. But did we not state: “Girls go out with threads”¹⁸⁵? Rebbi Abba in the name of Rav Jehudah, even wound around her neck. Rebbi Samuel in the name of Rebbi Zeˋira, there even if she cannot bring (her nose) [a thread similar]¹⁸⁶ to her hair she may leave with it¹⁸⁷. But here, a young girl should not go out with an old woman’s nor an old woman with a young girl’s.

footnotes: ¹⁸² From the sequel it is clear that one has to read “Rav” with G and not “Rebbi” with the Leiden ms. ¹⁸³ Delete with G. ¹⁸⁴ This refers to Mishnah 5. Women may go out with bought braids in their hair but only if the color of the added hair reasonably well matches her own hair so she will not be embarrassed and tempted to remove the added hair in the public domain. ¹⁸⁵ Mishnah 6. Rav Jehudah explains that the threads are not necessarily in the hair. ¹⁸⁶ With G one has to read the text in brackets. ¹⁸⁷ Threads which clearly are not hair may be in any color; they are not intended to look like hair. But imitation hair must look like the real thing.

Rebbi Abbahu said, anything which sits in the hair is called “wig.¹⁸⁸” The younger Rebbi Yannai¹⁸⁹ had cotton wool in his ear which fell out. He wanted to return it on the Sabbath. His companions rebuked him; was it because of jewelry¹⁹⁰? Was Rebbi Yannai of the opinion that oil is the healing agent¹⁹¹, whereas the Sages were of the opinion that the cotton wool was the healing agent? But did not (Rav) [Rebbi] Jehudah say in the name of Rav Zeˋira, a person with earache puts oil on his head and whispers on condition that he use neither hand nor vessel¹⁹² 2:1 Note 38 and later Chapter 14 (on Mishnah 14:3) the name is Simeon bar Abba in the name of R. Ḥanina. If the names here are correct one has to read with G “R. Jehudah”, the late Galilean Amora, not “Rav Jehudah”, the early Babylonian one. One describes a medical procedure where rubbing with oil is accompanied by whispered recitation of charms. This is approved only in emergency situations.? Was Rebbi Yannai of the opinion that practice follows Rebbi Yose¹⁹³ whereas his companions were of the opinion that practice does not follow Rebbi Yose? Buy did not Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi say in the name of Rav, practice follows Rebbi Yose? Was Rebbi Yannai of the opinion that they did not consider humans like soil¹⁹⁴ whereas his companions were of the opinion that they made humans like soil? But did not Rebbi Zeˋira say that Rav Ḥiyya bar Ashi made himself a handle for the cotton wool in his ear¹⁹⁵? Could they hold that a human is treated like soil? Is this so? But it must be the following: Rebbi Yannai was of the opinion that he would not forget and carry it four cubits in the public domain¹⁹⁶ and his companions were of the opinion that one would forget and carry it four cubits in the public domain.

footnotes: ¹⁸⁸ Which is permitted as part of dress. ¹⁸⁹ A fourth generation Galilean Amora to be distinguished from the major first generation authority R. Yannai whom practice has to follow. ¹⁹⁰ Since a plug of cotton wool obviously is no jewelry the question can only be whether the prohibition to return the plug is analogous to the prohibition of wearing jewelry which can easily be removed. ¹⁹¹ Since he had soaked the plug in oil on Friday and not added anything on the Sabbath there could be no prohibition of medical procedures involved here. ¹⁹² In the parallel sources, Maˋaser Šeni ¹⁹³ Who says in Mishnah 17:8 that all covers of vessels unconditionally and covers of patches of soil if they have handles may be moved on the Sabbath. ¹⁹⁴ Then the question remains how R. Yose treats patches which cover parts of a human body. Are they like covers of vessels or covers of patches of soil? ¹⁹⁵ The he could move it on the Sabbath according to all possible interpretations of R. Yose’s statement. ¹⁹⁶ This essentially being the reason for the prohibition of easily removed jewelry; the first opinion is vindicated.

Rebbi Mana said, I heard the reason from Rebbi Samuel in the name of Rebbi Zeˋira but I do not remember what I heard. What about it¹⁹⁷? Rebbi Yose said, it is understandable that with a golden tooth which was expensive she should not go out, for if she lost it she would put it back¹⁹⁸. But what can you say about a replacement tooth? Still she would be embarrassed to tell the carpenter, make me another one. If she lost it she would put it back.

footnotes: ¹⁹⁷ Why do the Sages prohibit to go out with a removable artificial tooth (Mishnah 5)? ¹⁹⁸ In the meantime it would be in her hand, which might happen in the public domain.

Rebbi Yasa and Rebbi Immi. One had a toothache and his colleague instructed him; the other one had an earache and his colleague instructed him. We do not know who said what. Since Rebbi Yasa asked Rebbi Jacob bar Aḥa’s doctor, how feels Rebbi Jacob bar Aḥa’s tooth, and since Rebbi Yasa never said an unnecessary word¹⁹⁹, it was he who instructed about the tooth.

footnotes: ¹⁹⁹ Reading מלה בטלה “unnecessary word” for לא בטלה “not unnecessary”.As S. Liebermann points out in the name of R. A. I. Kook, since R. Yasa asked the doctor (on a Sabbath) not how is R. Jacob bar Aḥa doing but how is R. Jacob bar Aḥa’s tooth doing and he never used a superfluous word, it follows that he permitted treating a toothache on the Sabbath.

Rebbi Yannai explains it about peppers or a grain of salt; his companions explain it about everything²⁰⁰.

footnotes: ²⁰⁰ They explain the Mishnah which prohibits returning to the mouth anything which one was chewing. The younger R. Yannai must read this strictly, only things from the mouth cannot be returned but an earplug perhaps. His companions must hold that nothing in nose, ear, and throat or other human cavities may be returned.

MISHNAH: One goes out with a tetradrachma on a arthritic foot²⁶. Girls go out with threads and even chips in their ears²⁷. Arab women go out veiled and Median women pinned²⁸, and also everybody, but the Sages spoke about what is²⁹.

footnotes: ²⁶ This is the definition of the Halakhah, Note 201. ²⁷ After they got their earlobes pierced before they get earrings. ²⁸ To make sure that the veil stays in place they tie weights, such as pebbles or walnuts, into both ends of the veil and wear them on their backs. ²⁹ The rules are generally valid but are formulated for Arab and Persian women who by local custom are completely covered up.

HALAKHAH: “One goes out with a tetradrachma on a ṣinnit;” ποδάγρα, gout. Rebbi Aḥa in the name of Rebbi Abba bar Mamal, even a metal plate²⁰¹.

footnotes: ²⁰¹ Any support for a foot with gout is acceptable. The Babli disagrees, 65a.

But did we not state²⁰², “girls go out with threads”? Rebbi Abba in the name of Rav Jehudah, even wound around her neck¹⁸⁵. Abba bar Abba²⁰³ commanded to his son Samuel, do not accept this Mishnah, but “not with chips in their ears¹²⁰⁴.” So is the Mishnah²⁰⁵: “Arab women go out veiled; Median women pinned²⁸.”

footnotes: ²⁰² This should be deleted; the sentence should start with the quote of the Mishnah. The expression “but did we not state” is copied from earlier, Note 185, where it was appropriate. ¹⁸⁵ Mishnah 6. Rav Jehudah explains that the threads are not necessarily in the hair. ²⁰³ In the Babli he always is called “father of Samuel”. The name implies that he was a posthumous child. ¹ After they got their earlobes pierced before they get earrings. ²⁰⁴ Since wooden chips in the ears are not jewelry, they qualify as load, not as garment. In the Babli, 85a, it is reported that Samuel’s father did not let his daughters go out with threads in their hair. ²⁰⁵ There is no “and”; Median women do not go out veiled. ²⁸ To make sure that the veil stays in place they tie weights, such as pebbles or walnuts, into both ends of the veil and wear them on their backs.

MISHNAH: She ties down with a stone, or a walnut, or a coin on condition that she not start tying down on the Sabbath²⁸.

footnotes: ²⁸ To make sure that the veil stays in place they tie weights, such as pebbles or walnuts, into both ends of the veil and wear them on their backs.

HALAKHAH: It was stated: Rabban Simeon ben Gamliel says, they stated only coin and stone. Therefore with a nut it is permitted, because it may be moved²⁰⁶ˋ §64[20] notes it seems that the Babli 65b makes a distinction in that a stone may be designated (but not yet used) as part of the garment and then used the first time on the Sabbath whereas a coin must have been used before the start of the Sabbath.. Rav Ada bar Ahava said, It results that Rabban Simeon ben Gamliel parallels Rebbi Meïr. Just as Rebbi Meïr said²⁰⁷, what may be moved is permitted, so Rabban Simeon ben Gamliel said, what may be moved is permitted.

footnotes: ²⁰⁶ This refers to Mishnah 7, that Median women may use a stone or a coin to tie down their head cover only if they already used them for this purpose during the week, so that stone or coin become part of their garment and do not become forbidden to be moved at the start of the Sabbath. Even though a nut is mentioned with stone and coin in the Mishnah, one is permitted to use a new nut on the Sabbath since as food it may freely be moved. AsOr zarua ²⁰⁷ It is not too clear which statement of Rebbi Meïr is referred to; possibly the authorship of Tosephta 4:13, that anything moveable on the Sabbath may be used to tie down a head cover, is attributed to him. In G, “Meïr” is missing but it cannot be said that the father, Rabban Simeon, decided parallel to the teaching of his son, Rebbi.

MISHNAH: The amputee goes out with his prosthesis, the words of Rebbi Yose, but Rebbi Meїr prohibits³⁰. If it has an extensive reception area it is impure³¹. His stilts are impure by stepping on³² Chapter 3, Note 179., one goes out with them on the Sabbath, and one may enter the Temple Court with them³³. A wheelchair and its supports are impure by stepping on³¹, one may not go out with them on the Sabbath, and one may not enter the Temple Court with them³⁴. Donkey figures³⁵ are pure but one may not go out with them.

footnotes: ³⁰ In the Babli and the independent Mishnah mss., the roles of rabbis Meïr and Yose are interchanged. ³¹ It is supposed that the prosthesis be made of wood. Wooden implements are subject to impurity only if they enclose a volume. If the place where the amputee put the stump of his leg is hollowed out, the entire implement becomes subject to impurity. ³² Impurities emanating from a human body transmit impurity by their weight even without contact; this is called “Impurity by stepping on”; cf. Avodah zarah ³³ Since it is a personal appurtenance it will not be exchanged and may be used on the Sabbath.One may enter the Temple area only barefoot. While the prosthesis serves as a kind of shoe, it is not counted as such for the rules of the Temple. ³¹ It is supposed that the prosthesis be made of wood. Wooden implements are subject to impurity only if they enclose a volume. If the place where the amputee put the stump of his leg is hollowed out, the entire implement becomes subject to impurity. ³⁴ These are implements not custom-made for one person, inadmissible for the Sabbath and the Temple precinct. ³⁵ The Halakhah defines this as ὄνος κατʼ ὦμον “donkey on shoulder”. According to Rashi a mask; following Rabbenu Ḥananel a prosthesis for a lost arm.

HALAKHAH: Samuel said, one goes out with them²⁰⁸ because they are like a sandal, and one may enter the Temple Court with them³³. Rebbi Yannai asked, one goes out with them because they are like sandals, and one may enter the Temple Court with them, because they are not sandals? Rebbi (asked) [Mana]²⁰⁹ said, instead of asking about Samuel he should have asked about the Mishnah, “its supports are impure by stepping on, one may go out with them on the Sabbath, and one may not enter the Temple Court with them.²¹⁰” Rebbi Mana said, say does its last part not disagree with Samuel²¹¹? “Its supports are impure by stepping on³¹, one may not go out with them on the Sabbath, and one may not enter the Temple Court with them³⁴. Donkey figures are pure and one may go out with them.” What are pure donkey figures? Rebbi Abbahu said, ὄνος κατʹ ὦμον, arm’s donkey¹²¹².

footnotes: ²⁰⁸ The amputee’s crutches and prostheses as mentioned in Mishnah 8. ³³ Since it is a personal appurtenance it will not be exchanged and may be used on the Sabbath.One may enter the Temple area only barefoot. While the prosthesis serves as a kind of shoe, it is not counted as such for the rules of the Temple. ²⁰⁹ The correct reading [in brackets] is in G. ²¹⁰ Why does R. Yannai not point out that the first part of the Mishnah seems to be self-contradictory? ²¹¹ If supports which are not fitted exactly for one person may not be used in the public domain on the Sabbath they cannot be considered the equivalent of sandals. The Mishnah is consistent as explained in the commentary to it but Samuel’s explanation is not. ³¹ It is supposed that the prosthesis be made of wood. Wooden implements are subject to impurity only if they enclose a volume. If the place where the amputee put the stump of his leg is hollowed out, the entire implement becomes subject to impurity. ³⁴ These are implements not custom-made for one person, inadmissible for the Sabbath and the Temple precinct. ¹ The Halakhah defines this as ὄνος κατʼ ὦμον “donkey on shoulder”. According to Rashi a mask; following Rabbenu Ḥananel a prosthesis for a lost arm. ²¹² Differently in the Babli 66b.

MISHNAH: Boys go out with knots³⁶ and princes with bells, and so may everybody, but the Sages spoke about what is. One may go out with a locust’s egg and a fox’s tooth and a nail of a crucified person because of healing, the words of Rebbi Yose³⁷. But Rebbi Meїr forbids on weekdays because of ways of the Emorite³⁸.

footnotes: ³⁶ One ties branches of madder to their clothes as good luck charms. ³⁷ In the Babli and the independent Mishnah mss. R. Meїr permits and the Sages forbid. ³⁸ These are instruments of magic and not rational medicine; forbidden as outgrowths of paganism.

HALAKHAH: “Boys go out with knots³⁶,” knots of madder. “And princes with bells.” Rebbi Zeˋira said, with bells around their necks. What means “and so may everybody”? Whether children of the poor or children of the rich. Rebbi Ila said, with bells on his clothing. What means “and so may everybody”? Whether adult or child. A baraita²¹³ disagrees with Rebbi Zeˋira: A person may go out with bells on his clothing but he may not go out with bells around his neck. But here about adults and there about the young²¹⁴.

footnotes: ³⁶ One ties branches of madder to their clothes as good luck charms. ²¹³ Similarly Tosephta 5:7; cf. Note 50. ²¹⁴ Adults may wear bells and children bundles of madder. The Babli 67a permits only woven images of bells.

“One may go out with a locust’s egg”, to cure an earache; “and a fox’s tooth”, for sleep; “and a nail of a crucified person”, to cure a swelling.

There are Tannaim who switch²¹⁵ p. 73 Note ל. This is important for practice since R. Yose is the dominant authority.. Rebbi Ḥananiah in the name of Rebbi Joḥanan as our Mishnah²¹⁶. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan, anything which heals is not forbidden because of ways of the Emorite²¹⁷ 77b.. ²¹⁸ pp. 92,93,96. There seems to be no good explanation of the term דרגי דרגיבת of the Leiden ms. But the remark of R. Jehudah suggests athat in the version of G דַגֶנת דַרגֶנֶת one should read דַגֶנת דַגֶנֶת “make grain, make grain” as a charm when sowing grain. It is conjectured that the expression דונו דני is Greek and refers to the magical practice of binding somebody by spells (either that he cannot move, e. g. Sanhedrin 7:19 Notes 371–375, or becomes impotent, Notes 377–381) or one could read δέννω [τὸν] δεῖνα “I am binding X”.“דרגי דרגיבת because of ways of the Emorite; Rebbi Jehudah says because of the idol Dagon, and Dagon’s head and his two hands²¹⁹. 8:4.. דונו דני because of ways of the Emorite; Rebbi Jehudah says because of the idol Dan, they say, by the life of your god Dan²²⁰. 8:14.. No no²²¹ as to counteract. (The Babli, Pesaḥim111 a, recommends reciting an appropriate propitious verse.) In the quote from Job one has to read לָאֵל as לָא אֵל “no god”, cf. Nedarim 1:4 Note 157 where לָא = לַחוּלִין חוּלִין., because of ways of the Emorite; Rebbi Jehudah says because idolatry, they say no God, turn away from us, we have no desire to know Your ways²²² 22:14..”

footnotes: ²¹⁵ In Mishnah 10 they exchange the names of RR. Yose and Meïr. The Mishnah in the majority of the Babli sources has R. Meïr instead of R. Yose and the Sages instead of R. Meïr, cf. Diqduqe Soferim Šabbat ²¹⁶ He confirms the attributions in our Mishnah text. ²¹⁷ Babli 67a, Ḥulin ²¹⁸ Babli 67a/b. Tosephta 7:2,3,10. The identification of the formulas of incantation must be tentative; in no case is it clear in which language they are formulated. We follow the discussion of S. Lieberman in Tosefta ki-Fshuṭah Šabbat ²¹⁹ 1S ²²⁰ Am ²²¹ Following M. Herschler one should read with two Tosephta mss. לא לא. In a situation which could represent an unlucky omen one should not say no, no ²²² Job

Rebbi Ḥiyya stated: If a bone was stuck in his throat he puts of the same kind on top of his head and this is not of ways of the Emorite²³³. Rebbi Eliezer ben Jacob stated: you shall neither divine nor use incantations²²⁴ 19:26.. Even through there is no divining there are signs, but only after three portents²²⁵; for example when I came from Padan, Rachel died on me²²⁶. 48:7.; Joseph is no more, Simeon is no more, and you want to take Benjamin²²⁷. 42:36., etc

footnotes: ²³³ Addition of G which here becomes illegible. ²²⁴ Lev. ²²⁵ If something happened to a person three times he may assume that he is prone to this kind of accident, as Jacob feared for Benjamin’s life because he already had lost a wife and two sons. ²²⁶ Gen ²²⁷ Gen

Rebbi Eleazar said, one follows what one hears from a disembodied voice²²⁸ 32a in the name of R. Joḥanan.. What is the reason? Your ears will hear something from behind you saying, this is the way you should follow²²⁹. 30:21. etc. Rebbi Eleazar went to relieve himself. There came a Roman official²³⁰ and removed him (from behind him)²³¹ and sat down. He said, here nobody removed anybody ever but me. It is impossible that I should leave from here until I know what happened to him. There was a snake there which started coming out and gave him as long as he was there that his intestines descended. He recited about him, I shall give a man in your stead, etc.²³².43:4., [I shall give an Edomite in your stead.]²³³

footnotes: ²²⁸ Here it does not mean a Heavenly voice but one whose origin is unknown to the hearer. Babli Megillah ²²⁹ Is ²³⁰ Greek εὔθυνος, ὁ, “corrector, judge, publiv examiner”. ²³¹ Not in G and superfluous. ²³² Is ²³³ Addition of G which here becomes illegible.

One of bar Qappara’s students went out to cut wood chips. A fig cutter saw that a snake was running after him. He said to him [Rebbi, Rebbi,]²³².43:4. a snake is running after you. It left him and ran after the latter. He recited about him, I shall give a man in your stead²³⁴.

footnotes: ²³² Is ²³⁴ Addition of G. The basis of the pun equating אָדָם and אֱדוֹם is the popular name “Edom” given to the Roman government.

Germania the slave of Rebbi Jehudah Nesia went out and wanted to accompany Rebbi Ila. There came a rabid dog which wanted to attack Rebbi Ila. The German shouted at him, he left him and pursued the other. He recited about him, I shall give a man in your stead.

Bar Qappara went to this town; when he entered he injured his finger. He went and heard a child’s voice, reciting if he came alone he shall leave alone²³⁵. 21:3.. He said, it seems that only this plastering is going to happen to me. And so it was.

footnotes: ²³⁵ Ex

Rebbi Joḥanan and Rebbi Simeon ben Laqish desired to meet Samuel. They said, let us go after what is heard. They passed by a school and heard a child’s voice, and Samuel died¹ 28:3.. They noted it and so it had happened.

footnotes: ¹ 1S.

Rebbi Jonah and Rebbi Yose went up²³⁶ to visit Rebbi Aḥa who was weak. They said, let us go after what is heard. They heard a woman’s voice saying, the light is extinguished. She answered her, Israel’s light is not extinguished and will not be extinguished.

footnotes: ²³⁶ From low-situated Tiberias to mountain top Sepphoris.

Rebbi Joḥanan was passing by the market. He saw one of those who sell honey cake²³⁷. He asked him, from this you make a living? He answered, yes. He left him and went away. After an hour he passed by him. He asked him, rabbi, pray for me since from that moment I did not sell anything. He told him, change your place. Sometimes a change of name works, sometimes a change of place works²³⁸.

footnotes: ²³⁷ Greek μελίτωμα, -ατος, τό. ²³⁸ Causes a change of luck.

Two students of Rebbi Ḥanina went out to chop wood. An astrologer²³⁹ saw them, these two if they go out will not return. When they went out they met an old man who told them, acquire merit by me; for three days I did not eat anything. They had a loaf with them, cut off half of it and gave it to him. He ate and prayed for them; he said to them, may your life be preserved today as you did preserve my life today. They went out in peace and returned in peace. There were people there who had heard his²⁴⁰ voice and told him, did you not say, these two if they go out will not return? He said, if it is so, this man is a liar and his astrology consists of lies. ²⁴¹ vol. I, New York 1928, pp. 436 ff. (G). Nevertheless they went and investigated and found a viper half in this load and half in the other load²⁴². They asked, what good deed did you do today? They told him²⁴³ the facts. He said, what can this man do if the Jew’s God is propitiated by half a loaf!

footnotes: ²³⁹ Greek ἀστρολόγος, ὁ. ²⁴⁰ The astrologer’s. ²⁴¹ Here starts a new Genizah fragment edited by L. Ginzberg in גנזי שכטר Genizah Studies in Memory of Doctor Solomon Schechter ²⁴² Of the wood chips carried by the students. ²⁴³ The astrologer, who in the next sentence refers to himself as “this man”..

²⁴⁴3 p, 620 and from there in other Medieval sources, e. g. Responsa attributed to Naḥmanides #283. While this text is copied from a source close to the Leiden ms., it exhibits some signs of editing and cannot be considered a direct witness to the text. Rebbi Ḥuna told the following happening. A convert was an astrologer²⁴⁵ adds that he was a dealer in veils.. Once he wanted to go on a trip. He said, does one go now²⁴⁶? He changed his mind and said, did I not cling to this holy people to separate myself from these things? I shall go in the name of our Creator. He came close to the toll gate when his donkey kicked and (ate it) [threw him off]²⁴⁷ adds that the donkey ran off to the next town (where it was found by its owner) clearly without paying the tolls.. What caused him to fall? Because he thought of it²⁴⁸. Why was he saved? Because he trusted in his Creator.

footnotes: ²⁴⁴ A copy of this story is in Orḥot Ḥayim ²⁴⁵ Orḥot Ḥayim ²⁴⁶ The day was astrologically an unlucky time to start a business trip. ²⁴⁷ The text in parentheses (from the Leiden ms.) is clearly a scribal error writing כ for פ in the text of G [in brackets]. Orḥot Ḥayim ²⁴⁸ Of astrology.

Rebbi Levi said, in the end it will come over anybody engaged in divination²⁴⁹. What is the reason? For there is no divination in Jacob²⁵⁰ 23:22. Reading לא as לו.; for divination is his. Rebbi Aḥa bar Zeˋira said, the place²⁵¹ that of Angels of Service; a higher status. Since this statement is attributed later to R. Berekhiah, at this place the reading of the Leiden ms. has to be preferred. of anybody not divining will be like that of the Angels of Service. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Ḥanina the son of Rebbi Abbahu said, this evildoer lived halfway through the existence of the world²⁵² (Northvale NJ 1998) that the Yerushalmi does not know this Babylonian compilation. We do not know the details of Galilean biblical chronology. According to Seder Olam, Bileam’s speech is to be dated 2485 A. M.; this would predict the end of this world at 4970 A. M. or 1210 C. E. In Maimonides’s interpretation of this passage in his Epistle to Yemen the reference is not to the coming of the Messiah but to restoration of prophecy to Israel.. What is the reason? At that time it will be said to Israel what God wrought. Rebbi Jeremiah ben Eleazar said, in the future a disembodied voice will explode in the tents of the Just and say, everybody who worked with God should come and take his reward. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana: In the future the Holy One, praise to Him, will make place for the Just inside the place of the Angels of Service; the Angels of Service will ask them and say to them, what did God do? What did the Holy One, praise to Him, teach you? Rebbi Levi bar Ḥayta said, did He not already do this in this world? That is what is written²⁵³. 3:25., Nebuchadnezzar started and said, but I am seeing four free men walking in the fire and no blemish is on them. Why does the verse say, and no blemish is on them? This teaches that they were eunuchs but were healed. It is not written “and the looks of the first”, but and the looks of the fourth; they were suppressing the fire before him. Is similar to a son of gods. [Rebbi]²⁵⁴ Reuben said, at that moment an angel descended, hit that evildoer on his mouth, and told him, correct your words; does He have a son? He continued and said, ²⁵⁵. 3:28.praised be the God of Shadrak, Meshak, and Abed-Nego; it does not say “Who sent His son” but Who sent His angel and rescued His servants who trusted in Him.

footnotes: ²⁴⁹ His bad omens will hurt him. ²⁵⁰ Num. ²⁵¹ Imagining the Future World as a palace in which God resides; the Just will be His courtiers as the Angels are imagined to be. G reads: the place of anybody not divining will be inside ²⁵² The time elapsed from the creation of Adam to Bileam is equal to the time to elapse between Bileam and the coming of the Messiah. The present author has noted in the Introduction to his edition of Seder Olam ²⁵³ Dan ²⁵⁴ Added from G. ²⁵⁵ Dan