משנה: לֹא תֵצֵא אִשָּׁה בְּמַחַט נְקוּבָה וְלֹא בְטַבַּעַת שֶׁיֶּשׁ עָלֶיהָ חוֹתָם וְלֹא בַכּוּכְלְייָר וְלֹא בַכּוֹבֶלֶת וְלֹא בִצְלוֹחִית שֶׁל פִּילְייָטוֹן וְאִם יָצָאת חַייֵֶבֶת חַטָּאת דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים פּוֹטְרִין בַכּוֹבֶלֶת וּבִצְלוֹחִית שֶׁל פִּילְייָטוֹן: MISHNAH: A woman may not go out with a needle that has an ear13A sewing needle is a tool not a piece of jewelry., nor with a signet ring14A signet ring is a business tool., nor with a snail-shaped headdress15The word in the Mishnah seems to be Latin coclear, cochlear, -aris, n. 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 bouquet16In the Halakhah the reading is כּוֹכֶלֶת “a plate of kohl” needed for eye shade., nor with a perfume17Latin foliatum(sc. unguentum), cf. Shabbat 1:3:2" href="/Jerusalem_Talmud_Shabbat.1.3.2">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 flask18They hold that these items are intimately personal and will never be shown to or exchanged with other women..
הלכה: תַּנֵּי. לֹא יֵצֵא הַחַייָט בְּמַחַטּוֹ שֶׁבְּכֵלָיו. וְלֹא הַלִּבֶּלָּר בְּקוֹלְמוֹס שֶׁבְּאָזְנוֹ. וְהַצַּבָּע בְּדוּגְמָא שֶׁבְּאָזְנוֹ. וְלֹא הַשּׁוּלְחָנִי בְּדֵינָר שֶׁבְּאָזְנוֹ. וְאִם יָצְאוּ הֲרֵי אֵילּוּ פְטוּרִין. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. אוּמָּן בְּאוּמְנוֹתוֹ חַייָב. הָא שְׁאָר כָּל־הָאָדָם יוֹצְאִין בְּכָךְ. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי מֵאִיר. דְּתַנִּינָן תַּמָּן. וְאִם יָצָאת חַייֶבֶת חַטָּאת. דִּבְרֵי רַבִּי מֵאִיר. וְהָכָא הוּא אָמַר הָכֵין. רִבִּי מָנָא אָמַר לָהּ סְתָם. רִבִּי אָבוּן בְּשֵׁם רִבִּי יוֹחָנָן. תַּמָּן דֶּרֶךְ הוֹצָאָה בַנָּשִׁים. בְּרַם הָכָא טְפֵילִין יוֹצְאִין בְּכָךְ. מִחְלְפָה שִׁיטָּתוֹן דְּרַבָּנִין. דְּתַנִּינָן תַּמָּן. וַחֲכָמִים פּוֹטְרִין בַכּוֹכֶלֶת וּבִצְלוֹחִית שֶׁל פִּילְייָטוֹן׃ הָא בְמַחַט שֶׁאֵינָהּ נְקוּבָה חַייָב. וְדָא הִיא אוּמָּן בְּאוּמְנוֹתוֹ חַייָב. אָמַר רִבִּי אָבוּן. תִּיפְתָּר בְּאִשָׁה גִּידֶּלֶת. HALAKHAH: 136This is repeated from Shabbat 1:3:9" href="/Jerusalem_Talmud_Shabbat.1.3.9">Chapter 1, Notes 216–228. 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.
רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּא בַּר רַב נַחְמָן. דְּרִבִּי נְחֶמְיָה זוֹ הִיא. דְּתַנִּינָן תַּמָּן. טַבַּעַת שֶׁלְּמַתֶּכֶת וְחוֹתָם שֶׁלָּהּ שֶׁל אַלְמוֹג טְמֵאָה. טַבַּעַת שֶׁלְאַלְמוֹג וְחוֹתָמָהּ שֶׁלְּמַתֶּכֶת טָהוֹר. תַּנֵּי. רִבִּי נְחֶמְיָה מַחֲלִיף. וְכֵן הָיָה רִבִּי נְחֶמְיָה אוֹמֵר. בְּטַבַּעַת אַחַר חוֹתָמָהּ. בְּסוּלָּם אַחַר שְׁלִיבָיו. בְּקוֹלָב אַחַר מַעֲמִידָיו. וְנָעוּל אַחַר סמנייריו. אָמַר רִבִּי אילָא. תִּיפְתָּר דִּבְרֵי הַכֹּל בְּשֶׁהוֹצִיאָהּ לַחְתּוֹם בָּהּ. רִבִּי שְׁמוּאֵל בְשֵׁם רִבִּי זְעִירָא. הָֽיְתָה עֲשׂוּיָה לְכָךְ וּלְכָךְ. הוֹצִיאָהּ לַחְתּוֹם בָּהּ חַייָב. הוֹצִיאָהּ לְשֵׁם תַּכְשִׁיט פָּטוּר אַף עַל הַחוֹתָם. שֶׁאַף הַחוֹתָם טְפֵילָה לְתַכְשִׁיט. 137Here starts a new Genizah page (G, Ginzberg pp. 80–83). Rebbi Aḥa in the name of Rebbi Abba bar Rav Naḥman, it is Rebbi Neḥemiah’s, as we have stated there138Kelim 13:6" href="/Mishnah_Kelim.13.6">Mishnah Kelim 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 this139Tosephta Kelim Bava Meṣiaˋ 3:13, Shabbat.50b">Babli 50b.: “Rebbi Neḥemiah switches. And so did Rebbi Neḥemiah say, for a ring after its seal140If 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., for a ladder after its steps, for a קוֹלָב141According to Rabbenu Ḥananel (Shabbat.59b">Commentary to Šabbat 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]142The 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 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 it143Then the ring is a business tool, not a piece of jewelry, and not included in the general permission to wear clothing.. 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 liable144By biblical standards., if she brought it out as jewelry one is not liable even for the seal for also the seal becomes an accessory of jewelry.