Previous Folio / Shabbath Contents / Tractate List / Navigate Site
Babylonian Talmud: Tractate Shabbath
But it was taught: R. Oshaia said: Providing one does not hold it in his hand and carry it four cubits in the street? But the reference here is to [an amulet that is] covered with leather.1 But tefillin are leather-covered,2 yet it was taught: When one enters a privy, he must remove his tefillin at a distance of four cubits and then enter? There it is on account of the [letter] shin, for Abaye said: The shin of tefillin is a halachah of Moses at Sinai.3 Abaye also said: The daleth of tefillin is a halachah of Moses at Sinai. Abaye also said: The yod of tefillin is a halachah of Moses at Sinai.4
NOR WITH A SHIRYON, NOR WITH A KASDA, NOR WITH MEGAFAYYIM. SHIRYON is a coat of mail. KASDA, — Rab said: It is a polished metal helmet.5 MEGAFAYYIM, — Rab said: These are greaves.
MISHNAH. A WOMAN MAY NOT GO OUT WITH A NEEDLE THAT IS PIERCED, NOR WITH A RING BEARING A SIGNET, NOR WITH A KOKLIAR,6 NOR WITH A KOBELETH,7 NOR WITH A BALSAM PHIAL; AND IF SHE DOES GO OUT, SHE IS LIABLE TO A SIN-OFFERING; THIS IS R. MEIR'S VIEW.8 BUT THE SAGES RULE THAT SHE IS NOT CULPABLE IN THE CASE OF A KOBELETH AND A BALSAM PHIAL.
GEMARA. 'Ulla said: And it is the reverse in the case of a man.9 Thus we see that 'Ulla holds that whatever is fit for a man is not fit for a woman, and whatever is fit for a woman is not fit for a man.10 R. Joseph objected: Shepherds may go out [on the Sabbath] with sackcloths;11 and not only of shepherds did they [the Sages] say [thus], but of all men, but that it is the practice of shepherds to go out with sacks.12 Rather said R. Joseph. 'Ulla holds that women are a separate [independent] people.
Abaye put an objection to him: If one finds tefillin,13 he must bring them in14 pair by pair;15 [this applies to] both a man and a woman. Now if you say that women are a separate people, surely it is16 a positive command limited in time, and from all such women are exempt?17 — There R. Meir holds that night is a time for tefillin, and the Sabbath [too] is a time for tefillin: thus it is a positive precept not limited by time, and all such are incumbent upon women.
But it is carrying out in a 'backhanded' manner?18 — Said R. Jeremiah: The reference is to a woman who is a charity overseer.19 Raba said [to him]: You have answered the case of a woman; but what can be said of a man?20 Said Raba, [This is the answer:] Sometimes a man gives a signet-ring to his wife to take it to a chest, and she places it on her hand21 until she comes to the chest. And sometimes a woman gives a non-signet ring to her husband to take it to an artisan to be repaired, and he places it on his hand until he comes to the artisan.22
NOR WITH A KOKLIAR, NOR WITH A KOBELETH. What is a KOKLIAR? — Said Rab: A brooch.23 KOBELETH? — Said Rab: A charm [bead] containing phyllon; and thus did R. Assi explain it: A charm containing phyllon.
Our Rabbis taught: She may not go out with a kobeleth, and if she does, she incurs a sin-offering, this is R. Meir's view; while the Sages maintain: She may not go out, but if she does, she is not culpable. R. Eliezer ruled: A woman may go out with a kobeleth at the very outset. Wherein do they differ? R. Meir holds that it is a burden. Whereas the Rabbis hold that it is an ornament, and [she hence may not wear it at the outset] lest she remove it for display, and so come to carry it. But R. Eliezer argues: Whose practice is it to wear this? A woman with an unpleasant odour;24 and such a woman will not remove it for display, and so will not come to carry it four cubits in the street. But it was taught: R. Eliezer declares [her] non culpable on account of a kobeleth and a flask of spikenard oil?25 — There is no difficulty: the one [ruling] is in reference to R. Meir; the other, in reference to the Rabbis. [Thus:] when referring to R. Meir, who maintained that she is liable to a sin-offering, he [R. Eliezer] said to him that she is not culpable. When treating of the Rabbis who maintained that there is no culpability, yet it is forbidden, he ruled that it is permitted at the outset.
And what is [this reference to] R. Meir?1 — As it was taught: A woman may not go out with a key in her hand, and if she does, she incurs a sin-offering; this is R. Meir's view. R. Eliezer holds her non-culpable in the case of a kobeleth and a flask of spikenard oil. Who mentioned a kobeleth?2 — There is a lacuna, and it was thus taught: And she may likewise not go out with a kobeleth or a flask of spikenard oil; and if she does, she incurs a sin-offering: this is R. Meir's view. R. Eliezer holds her non-culpable in the case of a kobeleth and a flask of spikenard oil. When is that said? When they contain perfume;3 but if they do not contain perfume, she is culpable.4 R. Adda b. Ahabah said: This implies that if one carries out less than the statutory quantity of food in a utensil, he is culpable. For when it [the flask] does not contain perfume, it is analogous to less than the statutory quantity [of food carried out] in a utensil, and yet it is taught that she is culpable.5 R. Ashi said: In general I may hold that there is no liability, but here it is different, because there is nothing concrete at all.6
And anoint themselves with the chief ointments:7 Rab Judah said in Samuel's name: This refers to spikenard oil. R. Joseph objected: R. Judah b. Baba forbade spikenard oil too, but they [the Sages] did not agree with him.8 Now if you say [that the prophet's objection] is on account of its being a luxury,9 why did they not agree with him? Said Abaye to him, Then on your view, when it is written, that drink in bowls of [mizreke] wine,10 [which] R. Ammi and R. Assi — one interpreted it [as meaning] kenishkanim,11 while the other said, It means that they threw [mezarkim] their goblets to each other12 — is that too forbidden? Surely Rabbah son of R. Huna visited the house of the Resh Galutha,13 who drank from a kenishkanim, yet he said nothing to him!14 But whatever provides both enjoyment and rejoicings, the Rabbis forbade; but that which is a luxury but not associated with rejoicing, the Rabbis did not forbid.
That lie upon beds of ivory, and stretch themselves [seruhim] upon their couches.15 R. Jose son of R. Hanina said: This refers to people who urinate before their beds naked.16 R. Abbahu derided this: If so, is that why it is written: Therefore shall they now go captive with the first that go captive:17 because they urinate before their beds naked they shall go captive with the first that go captive! Rather said R. Abbahu: This refers to people who eat and drink together, join their couches, exchange their wives, and make their couches foul [maserihim] with semen that is not theirs.
R. Abbahu7 said — others say, In a Baraitha it was taught: Three things bring man to poverty. viz., urinating in front of one's bed naked, treating the washing of the hands with disrespect,18 and being cursed by one's wife in his presence. 'Urinating in front of one's bed naked': Raba said, This was said only when his face is turned to the bed: but if it is turned in the opposite direction, we have nought against it. And even when his face is turned to the bed, this was said only when it is on to the ground;19 but if it is into a vessel, we have nought against it. 'And the treating of the washing of the hands with disrespect': Raba said, This was said only when one does not wash his hands at all; but if he washes them inadequately,20 we have nought against it. (But this is not so, for R. Hisda said: I washed with full handfuls of water and was granted full handfuls of prosperity).21 'And being cursed by one's wife in his presence': Said Raba: [That is when she curses him] on account of her adornments.22 But that is only when he has the means but does not provide them.23
Raba son of R. Ilai lectured: What is meant by, Moreover the Lord said, Because the daughters of Zion are haughty?24 That means that they walked with haughty bearing.25 And walk with outstretched necks26 — they walked heel by toe.27 And wanton [mesakroth] eyes:28 they filled their eyes with stibium and beckoned.29 Walking and mincing: they walked, a tall woman by the side of a short one. And making a tinkling [te'akasnah] with their feet: R. Isaac of the School of R. Ammi said: This teaches that they placed myrrh and balsam in their shoes and walked through the market-places of Jerusalem, and on coming near to the young men of Israel, they kicked their feet and spurted it on them, thus instilling them with passionate desire like with serpent's poison.30
And what is their punishment? — As Rabbah b. 'Ulla lectured: And it shall come to pass, that instead of sweet spices [bosem] there shall be rottenness:31 the place where they perfumed themselves [mithbasmoth] shall be decaying sores. And instead of a girdle a rope [nikpeh]: the place where they were girded with a girdle shall become full of bruises [nekafim]. And instead of well-set hair baldness: the place where they adorned themselves shall be filled with bald patches. And instead of a stomacher [pethigil] a girding of sackcloth: the openings that lead to [sensual] joy32 shall be for a girding of sackcloth. Branding [ki] instead of beauty: Said Raba, Thus men say, Ulcers instead of beauty.
Therefore the Lord will smite with a scab [wesipah] the crown of the head of the daughters of Zion.33 R. Jose son of R. Hanina said: This teaches that leprosy broke out in them: here is written wesipah; whilst elsewhere it is written, [This is the law for all manner of plagues of leprosy …] and for a rising and for a scab [sapahath].34 And the Lord will lay bare [ye'areh] their secret parts:35 Rab and Samuel — one maintained: This means that they were poured out like a cruse;36 while the other said: Their openings became like a forest.
Rab Judah said in Rab's name: The men of Jerusalem were vulgar. One would say to his neighbour, On what did you dine to-day: on well-kneaded bread or on bread that is not well kneaded;37 on white wine38 or
- To Next Folio -