משנה: בַּמָּה אִשָּׁה יוֹצְאָה וּבַמָּה אֵינָהּ יוֹצְאָה. לֹא תֵצֵא אִשָּׁה לֹא בְחוּטֵי צֶמֶר וְלֹא בְחוּטֵי פִשְׁתָּן וְלֹא בִרְצוּעוֹת שֶׁבְּרֹאשָׁהּ וְלֹא תִטְבּוֹל בָּהֶן עַד שֶׁתְּרַפֵּם. לֹא בַטּוֹטֶפֶת וְלֹא בַסַּנְבּוּטִין בִּזְמַן שֶׁאֵינָן תְּפוּרִין וְלֹא בַכָּבוּל לִרְשׁוּת הָרַבִּים. וְלֹא בְעִיר שֶׁל זָהָב וְלֹא בַקַּטֶלָה וְלֹא בַנְּזָמִים וְלֹא בְטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם וְלֹא בְמַחַט שֶׁאֵינָהּ נְקוּבָה וְאִם יָצָאת אֵינָהּ חַייֶבֶת חַטָּאת: 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 head1A 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). and she may not immerse herself wearing them unless she relaxes them2If she needs immersion for any reason; Chapter 5 Note 35. This has nothing to do with the rules of the Sabbath.. To the public domain3These 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. not with a frontlet nor with a head-dress hanging down the cheeks as long as they are not 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)., nor an under-cap5A cap under her bonnet which can be removed without difficulty.. Also not with a city of gold6A circular diadem depicting a city wall., nor with a chain, nor with nose rings, nor with a ring without a seal, nor with a pin7All 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.. If she went out she is not liable for a purification offering8The prohibition is purely rabbinic; it cannot trigger biblical consequences..
הלכה: בַּמָּה אִשָּׁה יוֹצְאָה כול׳. רַב נַחְמָן בַּר יַעֲקֹב אָמַר. עַל יְדֵי שֶׁהִיא מַתִּרָתָן שֶׁהֵן חָצִין בְּנִידָּתָהּ וְהִיא שְׁכִיחָה וּמְהַלֶּכֶת בָּהֶן אַרְבַּע אַמּוֹת. אָמַר רִבִּי מָנָא. בְּקַדְמִייָתָא הֲוִינָן אָֽמְרִין. עַל יְדֵי שֶׁהִיא מַתֶּרֶת אֶת הַתָּפוּר. וְלֹא הֲוִינָן אָֽמְרִין כְּלוּם. תַּנֵּי רִבִּי הוֹשַׁעְיָה. חוֹתֶל שֶׁל תְּמָרִים קוֹרֵעַ וּמַתִּיר וּבִלְבַד שֶׁלֹּא יִקְשׁוֹר. תַּמָּן תַּנִּינָן. אֵילּוּ חוֹצְצִין בָּאָדָם. חוּטֵי צֶמֶר וְחוּטֵי פִשְׁתָּן וְהָֽרְצוּעוֹת שֶׁבְּרָאשֵׁי הַבָּנוֹת. שְׁמוּאֵל אָמַר. לֵית כָּאן שֶׁלְּשִׂיעֵר. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוּדָה אֶלָּא שֶׁלְּצֶמֶר. הָא שֶׁלְּשִׂיעֵר דִּבְרֵי הַכֹּל אֵין חוֹצְצִין. רִבִּי בַּא בְשֵׁם רַב יְהוּדָה רִבִּי זְעוּרָא בְשֵׁם רַבָּנִין. הָֽיְתָה נֵימָא אַחַת. חוֹצֶצֶת. שְׁתַּיִם סָפֵק. שָׁלֹשׁ אֵינָן חוֹצְצוֹת. 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 cubits39A 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 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 sewn40Before 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. 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 tie41A 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 is quoted in the Babli 146a.. There, we have stated42Mishnah Miqwaot 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 wool43This 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 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 separate44If 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..
רִבִּי זְעִירָא בָעֵי. קָשַׁר נֵימָא לַחֲבֵירָתָהּ. אַחַת הִיא. אַחַת לִשְׁתַּיִם שְׁתַּיִם הֵן. לְשָׁלֹֹש שָׁלֹשׁ הֵן. רַב יְהוּדָה אָמַר. זוֹ שֶׁהִיא יוֹרֶדֶת לִטְבּוֹל לְנִידָּתָהּ קוֹשֶׁרֶת שְׂעָרָהּ כִּזְנָב הַסּוּס. לְעוּבְרָה וּסְמִיךְ עֲלֹי. Rebbi Zeˋira asked: If one tied one hair to another, is it one? One to two are they two? To three are they three45The answer obviously is “yes”.? Rav Jehudah said, One who goes to immerse herself after her period ties her hair as a pony tail46If 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.. To act on it46aRead לעובדה for לעוברה. and trust me.
כָּהֲנָא שָׁאַל לְרַב. מָהוּ מֵיפַק בְּאִילֵּין תִּיכַּייָא. אֲמַר לוֹן. כֵּן אָֽמְרִין. אָסוּר לוֹ לְאָדָם לָצֵאת בְּהֶמְייָנֵי. רַב הוּנָא הוֹרִי לְאִיתְּתֵיהּ דְּרֵישׁ גָּלוּתָא מִיתַּן לִיבְרָה דִדְהָבָא עַל קַפִּילִּיטָהּ. רִבִּי יוֹחָנָן הוֹרִי לְאִילֵּין דְּבֵית כּוֹן תְּמִינָא טַלְייָה דְמַרְגָּלִיתָא עַל פַּרְגָּזְתָּא. אָמַר רִבִּי אִילָא. כָּל־הַמְחוּבָּר לִכְסוּת הֲרֵי הוּא כִּכְסוּת. וְתַנִּינָן. יוֹצֵא הוּא בְזוֹגִּין שֶׁבִּכְסוּתוֹ וְאֵינוֹ יוֹצֵא בְזוֹגִּין שֶׁבְּצַוָּארוֹ. אִית תַּנָּיֵי תַנֵּי. בֵּין אֵילּוּ בֵּין אֵילּוּ מְקַבְּלִין טוּמְאָה. וְאִית תַּנָּיֵי תַנֵּי. בֵּין אֵילּוּ בֵּין אֵילּוּ אֵין מְקַבְּלִין טוּמְאָה. מָאן דָּמַר. בֵּין אֵילּוּ בֵּין אֵילּוּ מְקַבְּלִין טוּמְאָה. בְּשֶׁעָשָׂה לָהֶן אֶמְבּוֹלֵי. וּמָאן דָּמַר. בֵּין אֵילּוּ בֵּין אֵילּוּ אֵין מְקַבְּלִין טוּמְאָה. בְּשֶׁלֹּא עָשָׂה לָהֶן אֶמְבּוֹלֵי. וְאֲפִילוּ עָשָׂה לָהֶן אֶמְבּוֹלֵי יְהוּ טְהוֹרִין. וְלֹא כֵן אָמַר רִבִּי אַבָּהוּ שִׁמְעוֹן בַּר אַבָּא בְשֵׁם רִבִּי יוֹחָנָן. בְּזוֹגִּין שֶׁבָּעֲרִיסָה. תְּרֵין אֲמוֹרִין. חַד אָמַר. מוֹלִיךְ וּמֵבִיא וּבִלְבַד שֶׁלֹּא יַשְׁמִיעַ אֶת הַקּוֹל. וְחָרָנָה אָמַר. אִם הִשְׁמִיעַ אֶת הַקּוֹל אָסוּר. וְאִם לָאו מוּתָּר. תַּמָּן. אִם אֵינָן עֲשׂוּיִין לְהַשְׁמִיעַ אֶת הַקּוֹל בַּשַּׁבָּת עֲשׂוּיִין הֵן לְהַשְׁמִיעַ אֶת הַקּוֹל בַּחוֹל. בְּרַם הָכָא. אִם אֵין עֲשׂוּיִין לְהַשְׁמִיעַ הַקּוֹל לֹא בַחוֹל וְלֹא בַשַּׁבָּת מִפְּנֵי מֶה עָשָׂה לָהֶן אֶמְבּוֹלֵי. 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 belt47Babli 57a; there permission is given to wear hollow twisted chains.? Rav Huna instructed the wife of the Head of the Diaspora to put golden felt on the wig48The translation is tentative. With the quote in Arukh (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 pearls49Latin margarita, -ae, f. “pearl”. on the jacket. Rebbi Ila said, anything connected to a garment is like the garment50And unquestionably may be worn in public on the Sabbath.. 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 impurity51Babli 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.. 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 it52The 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. 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 them53Bells with clappers worn as chains always are subject to impurity. In the Babli 58b they are declared always subject to impurity, even without clappers.?
לֹא בַטּוֹטֶפֶת. רִבִּי בּוּן בַּר חִייָה. קוּבְּטִירָה. דָּבָר שֶׁהוּא נוֹתֵן בִּמְקוֹם הַטּוֹטֶפֶת. וְלֹא בַסַּנְבּוּטִין. צוֹבְעִין תּוֹתְבָן. לֹא בַכָּבוּל. סֻכּוּסָה. תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר מַתִּיר. רִבִּי אָחָא בְשֵׁם כָּהֲנָא. אַתְיָא דְרִבִּי שִׁמְעוֹן בֶּן לְעָזָר כְּרִבִּי. כְּמַה דְרִבִּי אָמַר. דָּבָר שֶׁהוּא טָמוּן מוּתָּר. כֵּן רִבִּי שִׁמְעוֹן בֶּן לְעָזָר אָמַר. דָּבָר שֶׁהוּא טָמוּן מוּתָּר. “Not with a frontlet.” Rebbi Abun bar Ḥiyya, a Coptic54According 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. one; something which one puts at the place of a frontlet. “Not with a head-dress hanging down the cheeks,” colored ones tucked in55Not sewn to the bonnet.. “Nor an under-cap,” a cap56Accadic šukūnu “cap”.. It was stated: Rebbi Simeon ben Eleazar permits57Babli 57b.. 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 permitted58Later in Mishnah 5 where a woman may take out things in her mouth without restriction on the Sabbath. Babli 65a., so Rebbi Simeon ben Eleazar said, hidden things are permitted.
תַּכְשִׁיטִין לָמָּה הֵן אֲסוּרִין. אָמַר רִבִּי בָּא. עַל יְדֵי שֶׁהַנָּשִׁים שַׁחְצָנִיּוֹת וְהִיא מַתִּרָתָן לְהַרָאוֹתָן לַחֲבֵירָתָהּ וְהִיא שְׁכֵיחָה וּמְהַלֶּכֶת בָּהֶן אַרְבַּע אַמּוֹת. 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 cubits59In the public domain on the Sabbath..
תַּנֵּי רִבִּי חֲלַפְתַּא בֶּן שָׁאוּל. תַּכְשִׁיטִין אָסוּר לְשַׁלְּחָן. אָמַר רִבִּי מִינָא. לֹא אָֽמְרוּ אֶלָּא לְשַׁלְּחָן. הָא לְלֹבְשָׁן מוּתָּר. תַּנֵּי. מְטַלְטְלִין אֶת הַשּׁוֹפָר לְהַשְׁקוֹת בּוֹ אֶת הַתִּינוֹק. וְאֶת הַפִּנַקְס וְאֶת הַקַּרְקָּשׁ וְאֶת הַמִּרְאֶה לְכַסּוֹת בָּהֶן אֶת הַכֵּלִים. אָמַר רִבִּי בּוּן. מַתְנִיתָא אָֽמְרָה כֵן שֶֶׁאָסוּר לְלוֹבְשָׁן. דְּתַנִּינָן. כָּל־שֶׁנֵּיאוֹתִין בּוֹ בְיוֹם טוֹב מְשַׁלְּחִין אוֹתָן׃ אִם אוֹמֵר אַתְּ שֶׁמּוּתָּר לְלוֹבְשָׁן יְהֵא מוֹתָּר לְשַׁלְּחָן. וּמַה הָדָא דְתַנֵּי. מְטַלְטְלִין אֶת הַשּׁוֹפָר לְהַשְׁקוֹת אֶת הַתִּינוֹק. וְאֶת הַקַּרְקָּשׁ וְאֶת הַמִּרְאֶה לְכַסּוֹת בָּהֶן אֶת הַכֵּלִים. בְּשֶׁיֵּשׁ עֲלֵיהֶן תּוֹאַר כֶּלִי. עַד כְּדוֹן תַּכְשִׁיטִין שֶׁלְּזָהָב. וַאֲפִילוּ תַּכְשִׁיטִין שֶׁלְּכֶסֶף. אָֽמְרִין בְשֵׁם רִבִּי יִרְמְיָה. אָסוּר. אָֽמְרִין בְשֵׁם רִבִּי יִרְמְיָה. מוֹתָּר. אָמַר רִבִּי חִזְקִיָּה. אֲנָא יְדַע רֵישָׁא וְסֵיפָא. טַלְייָן דַּקִּיקִין הַוְייָן מִתְרַבְּייָן בְּדָֽרְתֵיהּ דְּרִבִּי יִרְמְיָה. אֲתָא וְשָׁאַל לָרִבִּי זְעִירָא. אֲמַר לֵיהּ. לָא תִיסוֹר וְלֹא תִישְׁרֵי. 60This does not refer to the Sabbath but to a holiday; it is from Beṣah 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 Mana61Following the text in Beṣah. said, they said only to send, therefore to wear it is permitted. It was stated: One may move the shofar62The 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). 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 stated63Mishnah Beṣah 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,]61Following the text in Beṣah. and the bell, and the mirror, to cover vessels? If they are called implements64They must have permitted use. For example, the shofar 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 permit65Since 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..
אֵין רוֹאִין בַּמִּרְאֶה בַשַּׁבָּת. אִם הָֽיְתָה קְבוּעָה בַכּוֹתֶל. רִבִּי מַתִּיר. וַחֲכָמִים אוֹסְרִין. רִבִּי אָחָא בְשֵׁם רִבִּי בָּא. טַעֲמֵיהּ דְּהָדֵין דְּאָסַר. פְּעָמִים שֶׁהִיא רוֹאָה נֵימָא אַחַת לְבָנָה וְהִיא תוֹלְשָׁתָהּ וְהִיא בָאָה לִידֵי חִיוּב חַטָּאת. וְהָאִישׁ אֲפִילוּ בַחוֹל אָסוּר. שֶׁאֵינָהּ דֶרֶךְ כָּבוֹד. שְׁלֹשָׁה דְבָרִים הִתִּירוּ לְבֵית רִבִּי. שֶׁיְּהוּ רוֹאִין בַּמִּרְאֶה. וְשֶׁיְּהוּ מְסַפְּרִין קוֹמֵי. וְשֶׁיְּהוּ מְלַמְּדִין אֶת בְּנֵיהֶן יְווָנִית. שֶׁהָיוּ זְקוּקִין לַמַּלְכוּת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מוּתָּר אָדָם לְלַמֵּד אֶת בִּתּוֹ יְווָנִית. מִפְּנֵי שֶׁהוּא תַכְשִׁיט לָהּ. שָׁמַע שִׁמְעוֹן בַּר בָּא וְאָמַר. בְּגִין דְּרִבִּי אַבָּהוּ בָעֵי מַלְפָּה בְנָתֵיהּ יְווָנִית הוּא תָלֵי לָהּ בְּרִבִּי יוֹחָנָן. שָׁמַע רִבִּי אַבָּהוּ וְמַר. יָבֹא עָלַי אִם לֹא שְׁמַעְתִּיהָ מִן רִבִּי יוֹחָנָן. 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 hair66Greek νῆμα, -ατος, τό, “thread, hair”. and tear it out which brings her to the obligation of a purification sacrifice67For violating the biblical commandment of Sabbath rest. Babli 149a; Tosaphot Avodah zarah 29a s.v. המסתפר.. But for a man it is forbidden also on weekdays because it is not honorable. 68This paragraph also is in Avodah zarah 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 lock69Greek κόμη, ἡ., and that they taught their children Greek70Not simply the Greek language which every trader had to master but Greek education, literature, and philosophy, which are intrinsically pagan. Babli Soṭah 49b., because they were in need of Roman government connections. 71This paragraph also is in Peah 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.
תַּנֵּי. אֵין יוֹצְאִין בְּאִיסְטֶמָּא. שְׁלֹשָׁה דְבָרִים נֶאֱמְרוּ בְאִיסְטֶמָּא. אֵין בָּהּ מִשּׁוּם כִּלְאַיִם. וְאֵינָהּ מְטַמְאָה בִנְגָעִים. וְאֵין יוֹצְאִין בָּהּ בַּשַּׁבָּת. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. אַף אֵין בָּהּ מִשּׁוּם עֲטָרָה לָכָּלּוֹת. It was stated: One may not go out with a head-band72Greek 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.). 73Babli 57b, Tosephta 4:7.“Three things were said about a head-band: It is not subject to kilaim74Felt is not woven; only woven textiles are subject to the prohibition of combining wool and linen., it cannot become impure by skin-disease75The impurity by skin disease is restricted to leather or woven materials (Lev. 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’ crowns76Which are forbidden as a sign of mourning for the destruction of the Temple (Mishnah Soṭah 9:16..”
וְלֹא בְעִיר שֶׁלְּזָהָב. רַב יְהוּדָה אָמַר. כְּגוֹן יְרוּשָׁלֵם דִּדְהָב. רַבָּנִן דְּקַיְסָרִין אָֽמְרִין. פרוש טוק טקלין. מַעֲשֶׂה בְרִבִּי עֲקִיבָה שֶׁעָשָׂה לְאִשְׁתּוֹ עִיר שֶׁלְּזָהָב. חַמְתָּיהּ אִיתְּתֵיהּ דְּרַבָּן גַּמְלִיאֵל וְקַנְייָת בָּהּ. אֲתַת וְאָֽמְרָת קוֹמֵי בַעֲלָהּ. אֲמַר לָהּ. הָכֵין הַוְּייָת עָֽבְדָת לִי כְּמַה דַהֲווָת עָֽבְדָה לֵיהּ. דַּהֲווָת מְזַבְּנָה מִקְּלִיעֲתָא דְרֵישָׁהּ וִיהָבָה לֵיהּ וְהוּא לָעֵי בְאוֹרַיְתָא. תַּמָּן תַּנִּינָן. שְׁנַיִם מִשֵּׁם רִבִּי אֱלִיעֶזֶר. יוֹצְאָה אִשָּׁה בְּעִיר שֶׁלְּזָהָב וּמַפְרִיחֵי יוֹנִים פְּסוּלִין מִן הָעֵדוּת. תַּנֵּי. רִבִּי מֵאִיר מְחַייֵב. בֵּין רִבִּי מֵאִיר לְרַבָּנִן נִיחָא. רִבִּי מֵאִיר מְחַייֵב וַחֲכָמִים פּוֹטְרִין. בֵּין רִבִּי אֱלִיעֶזֶר לְרַבָּנִן נִיחָא. רִבִּי אֱלִיעֶזֶר מַתִּיר וַחֲכָמִים אוֹסְרִין. בֵּין רִבִּי מֵאִיר לְרִבִּי אֱלִיעֶזֶר קַשְׁיָא. רִבִּי מֵאִיר מְחַייֵב רִבִּי אֱלִיעֶזֶר מַתִּיר. “Nor with a city of gold6A circular diadem depicting a city wall..” Rav Jehudah said, for example a Jerusalem of gold77Babli 59a/b. The rabbis of Caesarea said, פרוש טוק טקלין78The Arukh 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. Note 72 (E. G.).. 79The story also is in Sotah 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:80Mishnah Idiut 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 liable81But rabbinically prohibited.. 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 permits82R. 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..
רִבִּי אִנְייָנִי בַּר סוֹסַיי אָמַר מִשּׁוּם רִבִּי לִיעֶזֶר. כָּל־מָקוֹם שֶׁאָֽמְרוּ. לֹא תֵצֵא. וְאִם יָצָתָה חַייֶבֶת חַטָּאת. אֲסוּרָה לָצֵאת בּוֹ בֶחָצֵר. כָּל־מָקוֹם שֶׁאָֽמְרוּ. לֹא תֵצֵא. וְאִם יָצָתָה אֵינָהּ חַייֶבֶת חַטָּאת. מוּתֶּרֶת לָצֵאת בּוֹ בֶחָצֵר. רִבִּי בָּא בַּר כֹּהֵן בָּשֵׁם רַב שֵׁשֶׁת. מַתְנִיתָא אָֽמְרָה כֵן. וּבַכָּבוּל וּבְפֵיאָה נָכְרִית בֶּחָצֵר. רִבִּי לִייָא בְשֵׁם רִבִּי שִׁמְעוֹן בַּר חִייָא. אֲפִילוּ בְמָקוֹם שֶׁאָֽמְרוּ. לֹא תֵצֵא. וְאִם יָצָאת אֵינָהּ חַייֶבֶת חַטָּאת. אֲסוּרָה לָצֵאת בּוֹ לְחָצֵר. וְהָאִישׁ עַל יְדֵי שֶׁאֵינוֹ שָׁחוּץ מוּתָּר. נִישְׁמְעִינָהּ מִן הָדָא. רַבָּן גַּמְלִיאֵל בְּרִבִּי יָרַד לְטַייֵל בְּתוֹךְ חֲצֵירוֹ בַשַּׁבָּת וֹמַפְתֵּחַ שֶׁלְּזָהָב בְּיָדוֹ. וְגָעֲרוּ בוֹ חֲבֵירָיו מִשֵׁם תַּכְשִׁיט. הָדָא אָֽמְרָה. הֶעָשׂוּי לְשֵׁם תַּכְשִׁיט אָסוּר. הָדָא אָֽמְרָה. עָשׂוּי לְכָךְ וּלְכָך. הָדָא אָֽמְרָה. אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה. הָדָא אָֽמְרָה. אֲפִילוֹ בְמָקוֹם שֶׁאָֽמְרוּ. לֹא תֵצֵא. וְאִם יַצְתָה אֵינָהּ חַייֶבֶת חַטָּאת. אֲסוּרָה לָצֵאת בּוֹ בֶחָצֵר. Rebbi Iniani bar Sosai said in the name of Rebbi Eliezer83In the Babli 64b: R. Inani ben Sasson in the name of R. Ismael.: 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 courtyard3,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.84The 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..” Rebbi Lia in the name of Rebbi Simeon bar Ḥiyya85In the Babli 64b a statement of Rav.: 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 hand86In 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.. 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.