משנה: יוֹצְאָה אִשָּׁה בְחוּטֵי שֵׂיעָר בֵּין מִשֶּׁלָּהּ בֵּין מִשֶּׁל חֲבֶירְתָּהּ בֵּין מִשֶּׁל בְּהֵמָה וּבַטּוֹטֶפֶת וּבַסַּנְבּוּטִין בִּזְמַן שֶׁהֵן תְּפוּרִין וּבַכָּבוּל וּבְפֵיאָה נָכְרִית בֶּחָצֵר וּבְמוֹךְ שֶׁבְּאָזְנָהּ וּבְמוֹךְ שֶׁבְּסַנְדָּלָהּ וּבְמוֹךְ שֶׁהִתְקִינָה לְנִידָּתָהּ. בַּפִלְפֵּל וּבְגַרְגִּר מֶלַח וּבְכָל דָּבָר שֶׁתִּתֵּן לְתוֹךְ פִּיהָ וּבִלְבַד שֶׁלֹּא תִתֵּן בַּתְּחִילָה בַּשַּׁבָּת. וְאִם נָפַל לֹא תַחֲזִיר. שֵׁן תּוֹתֶבֶת וְשֵׁן שֶׁל זָהָב רִבִּי מַתִּיר. וַחֲכָמִים אוֹסְרִין: MISHNAH: A woman may go out with hair threads, whether her own or another woman’s or an animal’s1A 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)., with a frontlet with a head-dress hanging down the cheeks if they are sewn4A 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).; with an under-cap and another’s braid into the courtyard3These 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. with cotton wool in her ear, or cotton wool in her shoes, or cotton wool which she prepared for her period22All these are personal items which will not be taken off in public.. With pepper or a grain of salt or any other thing she may put into her mouth23Medical necessities against mouth odor. on condition that she not start on the Sabbath24The treatment cannot start on the Sabbath., and if it fell out she may not return it. A replacement tooth and a gilt tooth Rebbi permits but the Sages prohibit25The Sages forbid anything which can easily be removed from the jaw..
הלכה: אָנָן כר׳ אִימִּי אָמַר קוֹמֵי רִבִּי יְהוּדָה מְנַשְׁייָא בַּר מְנַשֶּׁה יִרְמְיָה. וּבִלְבַד שֶׁלֹּא תֵצֵא לֹא יַלְדָּה בְשֶׁלִּזְקֵינָה וְלֹא זְקֵינָה בְשֶׁלְיַלְדָּה. וְהָתַנִּינָן. הַבָּנוֹת יוֹצְאוֹת בְּחוּטִין. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. אֲפִילוּ כָרוּךְ עַל צַוָּארָהּ. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא. תִּמָּן אֲפִילוּ שֶׁאֵינָהּ יְכוֹלָה לְהָבִיא חוֹטָמָהּ לְשַׂעֲרָהּ יוֹצְאָה הִיא. בְּרַם הָכָא לֹא תֵצֵא לֹא יַלְדָּה בְשֶׁלִּזְקֵינָה וְלֹא זְקֵינָה בְשֶׁלְיַלְדָּה. HALAKHAH: Ḥanan bar Immi said before (Rebbi) [Rav]182From the sequel it is clear that one has to read “Rav” with G and not “Rebbi” with the Leiden ms. Jehudah [in the name of] Menashia bar (Menashe)183Delete with G. Jeremiah: But only that a young girl should not go out with an old woman’s nor an old woman with a young girl’s184This 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.. But did we not state: “Girls go out with threads”185Mishnah 6. Rav Jehudah explains that the threads are not necessarily in the hair.? 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]186With G one has to read the text in brackets. to her hair she may leave with it187Threads 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.. But here, a young girl should not go out with an old woman’s nor an old woman with a young girl’s.
אָמַר רִבִּי אַבָּהוּ. כָּל־שֶׁהוּא תוֹשָׁב בְּשִׂיעֵר נִקְרָא פֵּיאָה. רִבִּי יַנַּאי זְעִירָא נְפַל עוֹדְדֵיהּ דְּאוּדְנֵיהּ. בְּעָא מִיחְזַרְתֵּיהּ בַּשַּׁבָּתָא. וְגָעֲרוּ בוֹ חֲבֵירָיו מִשּׁוּם תַּכְשִׁיט. רִבִּי יַנַּאי סְבַר מֵימַר. שֶׁמֶן הוּא שֶׁהוּא מְרַפֶּה. וַחֲכָמִים סָֽבְרִין מֵימַר. מוֹךְ הוּא שֶׁהוּא מְרַפֶּה. וְלֹא כֵן אָמַר רַב יְהוּדָה בְשֵׁם רַב זְעִירָא. הַחוֹשֵׁשׁ אָזְנוֹ נוֹתֵן שֶׁמֶן עַל גַּבֵּי רֹאשׁוֹ וְלוֹחֵשׁ. וּבִלְבַד שֶׁלֹּא יִתֵּן לֹא בָיָד וְלֹא בְכֶלִי. רִבִּי יַנַּאי סְבַר מֵימַר. הֲלָכָה כְּרִבִּי יוֹסֵי. וַחֲבֵרוֹי סָֽבְרִין מֵימַר. אֵין הֲלָכָה כְּרִבִּי יוֹסֵי. וְלֹא כֵן אָמַר רִבִּי בָּא בַּר כַּהֲנָא רַב חִייָא בַּר אַשִּׁי בְשֵׁם רַב. הֲלָכָה כְּרִבִּי יוֹסֵי. רִבִּי יַנַּאי סְבַר מֵימַר. אָדָם לֹא עָשׂוּ אוֹתוֹ כְקַרְקַע. וַחֲבֵרוֹי סָֽבְרִין מֵימַר. אָדָם כְּקַרְקַע הוּא. וְלֹא כֵן אָמַר רִבִּי זְעִירָה. עָשָׂה לוֹ רַב חִייָה בַּר אַשִּׁי בֵּית יָד לְמוֹךְ שֶׁבְּאָזְנוֹ. סָֽבְרִין מֵימַר. אָדָם כְּקַרְקַע הוּא. וְכֵינִי. אֶלָּא כֵינִי. רִבִּי יַנַּאי סְבַר מֵימַר. אֵין שְׁכִיחַ וּמְהַלֵּךְ בָּהֶן אַרְבַּע אַמּוֹת. וַחֲבֵרוֹי סָֽבְרִין מֵימַר. שְׁכִיחַ הוּא וּמְהַלֵּךְ בָּהֶן אַרְבַּע אַמּוֹת. Rebbi Abbahu said, anything which sits in the hair is called “wig.188Which is permitted as part of dress.” The younger Rebbi Yannai189A fourth generation Galilean Amora to be distinguished from the major first generation authority R. Yannai whom practice has to follow. 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 jewelry190Since 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.? Was Rebbi Yannai of the opinion that oil is the healing agent191Since 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., 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 vessel192In the parallel sources, Maˋaser Šeni 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 Yose193Who 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. 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 soil194Then 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? 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 ear195The he could move it on the Sabbath according to all possible interpretations of R. Yose’s statement.? 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 domain196This essentially being the reason for the prohibition of easily removed jewelry; the first opinion is vindicated. and his companions were of the opinion that one would forget and carry it four cubits in the public domain.
אָמַר רִבִּי מָנָא. שָֽׁמְעִת טַעַם מִן רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא. וְלָא אֲנָא יְדַע מַה שָֽׁמְעִת. מַיי כְדוֹן. אָמַר רִבִּי יוֹסֵי. מִסְתַּבְּרָא בְּשֵׁן שֶׁלְּזָהָב שֶׁעָֽמְדָה לָהּ בְּיוֹקֶר לֹא תֵצֵא. דִּי נָֽפְלָה וּמְחַזְּרָה לֵיהּ. שֵׁן תּוֹתֶבֶת מָה אִית לָךְ. עוֹד הִיא מְבָהֲתָה מֵימוֹר לְנַגָּרָא. עֲבֵד לִי חוֹרִי. הִיא נָֽפְלָה וּמְחַזְּרָה לֵיהּ. 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 it197Why do the Sages prohibit to go out with a removable artificial tooth (Mishnah 5)?? 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 back198In the meantime it would be in her hand, which might happen in the public domain.. 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.
רִבִּי יָסָה וְרִבִּי אִמִּי. חַד חֲשַׁשׁ שִׁינֵּיהּ וְהוֹרֵי לֵיהּ חַבְרֵיהּ. חַד חֲשַׁשׁ אוּדְנֵיהּ וְהוֹרֵי לֵיהּ חַבְרֵיהּ. וְלָא יָֽדְעִין מָה אֲמַר דָא וּמָה אֲמַר דָא. מִן מַה דְרִבִּי יָסָה שֲׁאַל לָאַסְייָנֵיהּ דְּרִבִּי יַעֲקֹב בַּר אָחָא מָה עֲבִידָא שִׁינֵּיהּ דְּרִבִּי יַעֲקֹב בַּר אָחָא חֲבֵירֵינוּ. מִן מַה דְלָא אֲמַר רִבִּי יָסָא לא בָטֵלָה מִן יוֹמוֹי. הֲוֵי הוּא דְהוֹרֵי לְשִׁינָּא. 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 word199Reading 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., it was he who instructed about the tooth.
רִבִּי יַנַּאי פָּתַר לָהּ בְּפִילְפֵּל וּבְגַרָגִּר מֶלַח. וַחֲבֵרוֹי פָֽתְרִין לֵיהּ עַל כּוּלְּהֹן. Rebbi Yannai explains it about peppers or a grain of salt; his companions explain it about everything200They 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..