SECTION 303 The Laws Pertaining to a Woman’s Ornaments (1-24)

סימן שג דִּינֵי תַּכְשִׁיטֵי אִשָּׁה וּבוֹ כ"ד סְעִיפִים:

1A woman1 should not go out [to the public domain or to a karmelis] with [the following articles]: strands of wool, strands of flax, or strips [of leather] wound2 around [the hair on] her head.3 This is a decree [enacted by our Sages] lest she be [required] to immerse herself [in the mikveh]on Shabbos. If she would be granted license to go out wearing these strands or strips, she might also go to the mikveh while [wearing] them. There, she would be required to loosen them so that they will not be wound tightly around her head, [for only through loosening them will they] not intervene during her immersion.4 There is thus reason for concern that [instead of merely loosening them], she will remove them from her head entirely and, after her immersion, forget that it is Shabbos and bring them home by hand, because she will not desire to retie them around her head. For, it is common even during the week that every so often when [women] remove small ornaments outside their homes for a given purpose, they are not always careful to put [the ornaments] back on, but sometimes carry them home by hand. [Women] are not, however, at all accustomed to doing this with large ornaments, e.g., a belt or an outer garment, for [these items] are fundamental elements of [their] clothing, and [a woman] will not leave her place until she puts them on again. Therefore, we are not concerned that she will carry [these items] home by hand after immersion.

Even elderly women who no longer need to be concerned about immersion (and similarly, maidens) are forbidden to go out wearing these strips and strands, because our Sages did not make distinctions between one woman and another in their decrees.

א לֹא תֵצֵא אִשָּׁה1 לֹא בְּחוּטֵי צֶמֶר, וְלֹא בְּחוּטֵי פִשְׁתָּן, וְלֹא בִּרְצוּעוֹתא הַכְּרוּכִיןב,2 לָהּ עַל רֹאשָׁהּ,3 גְּזֵרָה שֶׁמָּא תִּזְדַּמֵּן לָהּ טְבִילָה בְּשַׁבָּת, וְאִם יִהְיֶה לָהּ הֶתֵּר לָצֵאת בְּחוּטִין וּרְצוּעוֹת אֵלּוּ – תֵּלֵךְ בָּהֶם גַּם כֵּן לְבֵית הַטְּבִילָה, וְשָׁם תִּצְטָרֵךְ לְרַפּוֹתָם שֶׁלֹּא יִהְיוּ מְהֻדָּקִים עַל רֹאשָׁהּ, שֶׁלֹּא תְהֵא חֲצִיצָה בִּטְבִילָה,ג,4 וְיֵשׁ לָחוּשׁ שֶׁמָּא תַּחְלְצֵם לְגַמְרֵי מֵעַל רֹאשָׁהּ,ד וְאַחַר הַטְּבִילָה שֶׁמָּא תִּשְׁכַּח שֶׁהוּא שַׁבָּתה וּתְבִיאֵם בְּיָדָהּ לְבֵיתָהּ,ו שֶׁלֹּא תִרְצֶה לַחֲזוֹר וּלְקָשְׁרָם עַל רֹאשָׁהּ, כִּי רְגִילוּת הוּא אַף בְּחֹל לִפְעָמִים כְּשֶׁחוֹלֶצֶת תַּכְשִׁיטִין קְטַנִּים חוּץ לְבֵיתָהּ לְאֵיזֶה צֹרֶךְ אֵינָהּ מַקְפֶּדֶת לְעוֹלָם לַחֲזוֹר וּלְלָבְשָׁם, אֶלָּא נוֹשֵׂאת אוֹתָם בְּיָדָהּ לִפְעָמִים עַד בֵּיתָהּ.

אֲבָל אֵין רְגִילוּת כְּלָל לַעֲשׂוֹת כֵּן בְּתַכְשִׁיטִין גְּדוֹלִים, כְּגוֹן חֲגוֹרָה וְסַרְבָּל, שֶׁהֵם מֵעִקַּר הַמַּלְבּוּשׁ, וְאֵינָהּ הוֹלֶכֶת מִמְּקוֹמָהּ עַד שֶׁתַּחֲזוֹר וְתִלְבָּשֵׁם, לְפִיכָךְ אֵין חוֹשְׁשִׁין שֶׁמָּא תְּבִיאֵם בְּיָדָהּ לְבֵיתָהּ אַחַר הַטְּבִילָה.ז

וַאֲפִלּוּ נָשִׁים זְקֵנוֹת שֶׁאֵינָן צְרִיכוֹת לִטְבִילָה (וְכֵן הַבְּתוּלוֹתח) – אֲסוּרוֹת לָצֵאת בִּרְצוּעוֹת וְחוּטִין אֵלּוּ, שֶׁלֹּא חִלְּקוּ חֲכָמִים בִּגְזֵרָתָם בֵּין אִשָּׁה לְאִשָּׁה:ט

2 If the strands and straps are braided into her hair, she is permitted to go out wearing them. [The rationale is that] if she will be required to immerse herself, she will be careful to undo her braids while it is still day [on Friday], because it is forbidden to undo a braid of hair on Shabbos,5as will be explained.6

If the strands are (hollow and formed like a net) ([and] woven),7 she will not be able to extend them and wind them tightly around her head. Accordingly, the water will be able to flow under them and they will not intervene [during her immersion. Hence,] she is permitted to go out [wearing the strands] on Shabbos even if they are not interwoven in her hair, provided they are not [adorned] with gold. In the latter instance, she is particular that [the strands] not become soiled by the water and [therefore] removes them before immersion.8 Similarly, [she is forbidden to go out wearing the strands] if they are soiled with mud, because in that instance as well, she is careful to remove them before immersion so that the mud will not dissolve in the water and soil her body when she emerges from her immersion.

ב וְאִם הַחוּטִין וְהָרְצוּעוֹת (א) קְלוּעִין בְּתוֹךְ שְׂעָרָהּ – מֻתֶּרֶת לָצֵאת בָּהֶן,י שֶׁאִם תִּזְדַּמֵּן לָהּ טְבִילָה הִיא זְהִירָה לְהַתִּיר קְלִיעָתָהּ מִבְּעוֹד יוֹם,יא שֶׁבְּשַׁבָּת אָסוּר לְהַתִּיר קְלִיעַת הַשֵּׂעָר,יב,5 כְּמוֹ שֶׁיִּתְבָּאֵר.יג,6

וְאִם הַחוּטִין הֵם (חֲלוּלִים עֲשׂוּיִים מַעֲשֵׂה רֶשֶׁתיד) (מַעֲשֵׂה אֲרִיגָהטו),7 שֶׁאֵינָהּ יְכוֹלָה לְמָתְחָן וּלְהַדְּקָן בְּחָזְקָה עַל רֹאשָׁהּ, וּמִפְּנֵי כָךְ הַמַּיִם בָּאִים בָּהֶןטז וְאֵינָן חוֹצְצִיםיז – מֻתֶּרֶת לָצֵאת בָּהֶן בְּשַׁבָּתיח אַף שֶׁאֵינָן קְלוּעִין בְּתוֹךְ שְׂעָרָהּ. וּבִלְבָד שֶׁלֹּא יִהְיוּ מְזֹהָבִין, שֶׁאָז הִיא מַקְפֶּדֶת עֲלֵיהֶם שֶׁלֹּא לְלַכְלְכָם בְּמַיִם, וּמְסִירָתַן מֵעָלֶיהָ קֹדֶם טְבִילָה.יט,8 וְכֵן לֹא יִהְיוּ מְטֻנָּפוֹת בְּטִיט,כ לְפִי שֶׁמַּקְפֶּדֶת גַּם כֵּן עֲלֵיהֶם לַהֲסִירָם קֹדֶם טְבִילָה, כְּדֵי שֶׁלֹּא יִמָּחֶה הַטִּיט בַּמַּיִם וְיִטְנוֹף עַל בְּשָׂרָהּ בַּעֲלִיָּתָהּ מִן הַטְּבִילָה:כא

3 A woman is allowed to go out [wearing] strands wound around her neck,3 because no woman will choke herself with [strands] by winding them [too] tightly around her neck. Thus, it can be assumed that they are loosely tied. As such, they will not intervene and the water will flow through them [when she immerses].

By contrast, it is forbidden for a woman to go out wearing a choker, i.e., a garment that is hung around her neck and [extends] to the area of her heart9 and which has a place for laces, similar to those [holes for laces] made for pants. She inserts a thick strap [in these holes] and ties the strap around her neck. She is forbidden to go out [wearing] it since she “chokes” herself with this strap in order to appear plump.10 Since the strap is wide, it will not harm her, [nevertheless,] it will intervene during her immersion.11

Even if this strap is [tied] loosely around [a woman’s] neck and thus will not intervene [in her immersion], she is still forbidden to go out [wearing] such a garment if it is valuable and embroidered with gold.3 [This is] a decree [instituted out of concern] that she may remove it to show off its beauty to her friends, for women are accustomed to showing off [their jewelry] and displaying their jewelry to each other.12 Afterwards, she may forget that it is Shabbos and carry [the garment] by hand four cubits in the public domain.

ג מֻתֶּרֶת אִשָּׁה לָצֵאת בְּחוּטִין הַכְּרוּכִין בְּצַוָּארָהּ,כב,3 מִפְּנֵי שֶׁאֵין אִשָּׁה חוֹנֶקֶת עַצְמָהּכג לְהַדְּקָם בְּחָזְקָה סְבִיב צַוָּארָהּ,כד וּמִן הַסְּתָם הֵם רְפוּיִים,כה וְאִם כֵּן אֵינָם חוֹצְצִים, שֶׁהַמַּיִם בָּאִים בָּהֶם.

אֲבָל בְּקַטְלָא שֶׁבְּצַוָּארָהּ,כו וְהוּא בֶּגֶד שֶׁתּוֹלָה בְּצַוָּארָהּ כְּנֶגֶד לִבָּה,9 וְיֵשׁ לוֹ מְקוֹם שְׁנָצִים כְּעֵין שֶׁעוֹשִׂים לְמִכְנָסַיִם וְתוֹחֶבֶת בּוֹ רְצוּעָה רְחָבָה וְקוֹשֶׁרֶת הָרְצוּעָה סְבִיב צַוָּארָהּכז – אֲסוּרָה לָצֵאת בָּהּ, לְפִי שֶׁהִיא חוֹנֶקֶת עַצְמָהּ בִּרְצוּעָה זוֹ כְּדֵי שֶׁתֵּרָאֶה כְּבַעֲלַת בָּשָׂר,כח,10 שֶׁמִּתּוֹךְ שֶׁהָרְצוּעָה רְחָבָה אֵינָהּ מַזִּיקָתָהּ,כט וַהֲרֵי זוֹ חֲצִיצָה בִּטְבִילָה.ל,11

וְאַף אִם רְצוּעָה זוֹ רְפוּיָה עַל צַוָּארָהּ שֶׁאֵינָהּ חוֹצֶצֶתלא – אֲסוּרָה לָצֵאת בְּבֶגֶד זֶהלב אִם הוּא חָשׁוּב וּמְצֻיָּר בְּזָהָב,לג,3 גְּזֵרָה שֶׁמָּא תַּחְלְצֶנּוּ מֵעָלֶיהָ לְהַרְאוֹת נוֹיוֹ לְחַבְרוֹתֶיהָ,לד כְּדֶרֶךְ הַנָּשִׁים שֶׁהֵן שַׁחְצָנִיּוֹת וּמַרְאוֹת תַּכְשִׁיטֵיהֶן זוֹ לְזוֹ,לה,12 וְאַחַר כָּךְ תִּשְׁכַּח שֶׁהוּא שַׁבָּת וּתְבִיאֶנּוּ בְּיָדָהּ ד' אַמּוֹת בִּרְשׁוּת הָרַבִּים:לו

4 Similarly, a woman should not go out wearing totefes. [That term refers to an ornament] like a forehead plate that extends from ear to ear.13 Nor may she go out with a sharvitin. This is also a type of headband wrapped around her head,14 [with strands] hanging down on her cheeks from both sides. [The restriction applies whether the strands] are made from silver and gold or whether they are made from colored [fabric. The restriction applies provided] these strands are not sewn into her hairnet, for then there is room for concern that she might remove them to show to her friends. By contrast, there is no such concern if [the strands] are sewn15 into her hairnet,16 for she will certainly not remove them together with her hairnet, so as not to reveal her hair.17

To whom does the above apply? To a married woman. By contrast, there are authorities who maintain that an unmarried woman, who is not concerned about her hair being uncovered,18 is forbidden to go [wearing such strands] even if they are sewn to her hairnet, because it is possible that she will remove them [together] with the hairnet to display their beauty and afterwards forget [that it is Shabbos]and carry them by hand.

ד וְכֵן לֹא תֵצֵא אִשָּׁה בְּטֹטֶפֶת,לז וְהוּא כְּמִין צִיץ עַל מִצְחָהּ, וּמַגִּיעַ לָהּ מֵאֹזֶן לְאֹזֶן.לח,13 וְלֹא בְּשַׁרְבִיטִין,לט וְהוּא גַּם כֵּן כְּמִין צִיץ שֶׁכּוֹרַכְתּוֹ עַל רֹאשָׁה14 וְתוֹלָה לָהּ עַל לְחָיֶיהָ מִכַּאן וּמִכַּאן,מ בֵּין שֶׁהֵם שֶׁל כֶּסֶף וְזָהָב, בֵּין שֶׁהֵם שֶׁל מִינֵי צִבְעוֹנִין.מא וְהוּא שֶׁאֵינָן תְּפוּרִים לַשְּׂבָכָה,מב שֶׁאָז יֵשׁ לָחוּשׁ שֶׁמָּא תִּשְׁלְפֵם לְהַרְאוֹתָהּ לְחַבְרוֹתֶיהָ.מג אֲבָל אִם הֵם תְּפוּרִים15 לַשְּׂבָכָה – אֵין לָחוּשׁ לְכָךְ,מד,16 שֶׁוַּדַּאי לֹא תַחְלְצֵם עִם הַשְּׂבָכָה, שֶׁלֹּא תְגַלֶּה שְׂעָרָהּ.מה,17

בַּמֶּה דְּבָרִים אֲמוּרִים? בִּנְשׂוּאָה, אֲבָל בְּתוּלָה שֶׁאֵינָהּ חוֹשֶׁשֶׁת לְגִלּוּי שְׂעָרָהּמו,18 – יֵשׁ אוֹמְרִיםמז שֶׁאֲסוּרָה לָצֵאת בָּהֶם אַף אִם הֵם תְּפוּרִים בַּשְּׂבָכָה, שֶׁמָּא תַּחְלְצֵם עִם הַשְּׂבָכָה כְּדֵי לְהַרְאוֹת נוֹיָהּ וְאַחַר כָּךְ תִּשְׁכַּח וּתְבִיאֵם בְּיָדָהּ:

5 A woman should not go out [wearing] a kobul, i.e., a woolen head covering19 two fingerbreadths wide, the width of [the Kohen Gadol’s] forehead plate, made from strands of wool woven together. She places it around her face as an ornament in the place of a forehead plate. There is room for concern that she will take off [the head covering] to display it.20

ה לֹא תֵצֵא בְּכָבוּל,מח וְהוּא כִּפָּה שֶׁל צֶמֶר,מט,19 דְּהַיְנוּ חוּטֵי צֶמֶר אֲרוּגִים בְּרֹחַב שְׁתֵּי אֶצְבָּעוֹת כְּשִׁעוּר צִיץ,נ וּמַנִּיחָתוֹ סְבִיב פָּנֶיהָנא לְתַכְשִׁיט בִּמְקוֹם צִיץ,נב וְיֵשׁ לָחוּשׁ שֶׁמָּא תִּשְׁלְפֶנּוּ לְהַרְאוֹתוֹ:20

6 A woman should not go out [wearing] an itztima, i.e., a cloth from which are hung multi-colored [woolen] strands that resemble a glufkerin.21 Such [a cloth] is hung in front of a bride to chase away the flies from her, for if a fly will rest [directly] on her face, she will be too embarrassed to chase it away and it will cause her discomfort. This item is not at all an ornament for her. Instead, it is like a burden. Hence, she should not go out wearing it, even though she requires it.

ו לֹא תֵצֵא בְּאִצְטְמָא,נג דְּהַיְנוּ מַטְלִית שֶׁתּוֹלִין בָּהּ חוּטִין שֶׁל צִבְעוֹנִין כְּעֵין גְּלוּפְקְרִין21 וְתוֹלִין אוֹתָהּ לְכַלָּה לְהַפְרִיחַ מִמֶּנָּה הַזְּבוּבִים,נד שֶׁאִם יַעֲמוֹד לָהּ זְבוּב עַל פָּנֶיהָ הִיא מִתְבַּיְּשָׁה לְטָרְדוֹ וּמִצְטַעֶרֶת בּוֹ,נה וְאֵין דָּבָר זֶה תַּכְשִׁיטנו לָהּ כְּלָל, וּכְמַשּׂוֹי הוּא.נז וְלָכֵן לֹא תֵצֵא בּוֹ אַף עַל פִּי שֶׁהִיא צְרִיכָה לוֹ:

7 She should not go out wearing “a golden city.”22 Some23 interpret [this term as referring to] a round ornament on which an image of Jerusalem is formed. It has a protrusion in its center with which it is fastened to [a woman’s] garment. Others24 interpret it as referring to an ornament resembling a crown [worn] on the head on which an image of Jerusalem is formed. (With regard to actual practice, there is no [halachic] difference at all [between the two interpretations]. All authorities25 agree that a woman is forbidden to go out [wearing] any ornament that she can remove and display [to her friends], whether it is [worn] on her head or on her garments, and even if it does not have a design. The Sages merely described the common situation in their times and listed all [the types of] ornaments [women wore] in their era.)

ז לֹא תֵצֵא בְּעִיר שֶׁל זָהָב.נח,22 יֵשׁ אוֹמְרִיםנט,23 שֶׁהוּא תַּכְשִׁיט עָגֹל וּמְצַיְּרִין בּוֹ צוּרַת יְרוּשָׁלַיִם,ס וְיֵשׁ בּוֹ לָשׁוֹן בְּאֶמְצָעוֹ שֶׁבּוֹ מְחַבְּרִין אוֹתוֹ לְמַלְבּוּשׁ.סא

וְיֵשׁ אוֹמְרִיםסב,24 שֶׁהוּא כְּעֵין עֲטָרָה עַל הָרֹאשׁ וּמְצַיְּרִין בּוֹ צוּרַת יְרוּשָׁלַיִם.

(וּלְעִנְיַן הֲלָכָה – אֵין בַּדָּבָר מַחֲלֹקֶת כְּלָל, שֶׁלְּדִבְרֵי הַכֹּל23 כָּל תַּכְשִׁיט שֶׁאֶפְשָׁר לָהּ לְשָׁלְפוֹ וּלְהַרְאוֹתוֹ – אֲסוּרָה לָצֵאת בּוֹ,סג בֵּין שֶׁהוּא עַל רֹאשָׁהּ, בֵּין שֶׁהוּא בְּמַלְבּוּשָׁהּ, וַאֲפִלּוּ אֵינָהּ מְצֻיָּר, אֶלָּא שֶׁדִּבְּרוּ חֲכָמִים בְּהֹוֶה בִּימֵיהֶם, וּפָרְטוּ כָּל הַתַּכְשִׁיטִים שֶׁהָיוּ בִּימֵיהֶם):

8 A woman may go out wearing a golden headpiece on her head, because only prominent women who do not usually remove their jewelry and display it go out [wearing such an ornament].26 Therefore, [our Sages] did not issue a decree regarding such a headpiece, whether it was made of golden links strung on a thread27 or of golden links affixed to a cloth. By contrast, ornaments commonly worn by all (wealthy) women were included in their decree even for prominent women [who do not remove their ornaments], because they did not wish to make a distinction with regard to a particular ornament between one woman and another.28

ח יוֹצֵאת אִשָּׁה בִּכְלִיל שֶׁל זָהָב בְּרֹאשָׁהּ,סד שֶׁאֵין יוֹצְאָה בָּהּ אֶלָּא אִשָּׁה חֲשׁוּבָה, שֶׁאֵין דַּרְכָּהּ לִשְׁלֹף וּלְהַרְאוֹת,סה,26 וְלָכֵן לֹא גָזְרוּ עַל כְּלִיל זֶה, בֵּין שֶׁהוּא עָשׂוּי מֵחֲתִיכוֹת שֶׁל זָהָב חֲרוּזוֹת בְּחוּט,27 בֵּין שֶׁאוֹתָן חֲתִיכוֹת קְבוּעוֹת בְּמַטְלִית.סו

אֲבָל אוֹתָן תַּכְשִׁיטִין שֶׁכָּל הַנָּשִׁים (עֲשִׁירוֹת) רְגִילוֹת בָּהֶם – גָּזְרוּ עֲלֵיהֶם אַף לְאִשָּׁה חֲשׁוּבָה, שֶׁלֹּא רָצוּ לְחַלֵּק בְּתַכְשִׁיט אֶחָד בֵּין אִשָּׁה לְאִשָּׁה:סז,28

9 It is permitted [for a woman] to go out [wearing] a resokia, i.e., a wide piece [of material] from a cape, provided it has short strands hanging from it with which to tie and fasten it around her.26 [The rationale is that] since [the garment] is fastened tightly, there is no concern that the knot will become undone and [the garment] will fall off her. However, she is prohibited from going out with [the garment] if it lacks strands, for it may fall off and she will forget [that it is Shabbos]and bring [the garment] by hand.

ט רְסוֹקְיָא,סח דְּהַיְנוּ חֲתִיכַת מְעִיל רְחָבָה,סט אִם יֵשׁ בָּהּ רְצוּעוֹת קְצָרוֹת תְּלוּיוֹת בָּהּ לְקָשְׁרָהּ בָּהֶן וּלְהַדְּקָהּ סְבִיבוֹתֶיהָע – מֻתֶּרֶת לָצֵאת בּוֹ,עא,26 כֵּיוָן שֶׁהוּא מְהֻדָּק יָפֶה, וְאֵין חוֹשְׁשִׁין שֶׁמָּא יֻתַּר הַקֶּשֶׁר וְתִפּוֹל מֵעָלֶיהָ.עב אֲבָל אִם אֵין בָּהּ רְצוּעוֹת – אֲסוּרָה לָצֵאת בָּהּ,עג שֶׁמָּא תִּפּוֹל מֵעָלֶיהָ וְתִשְׁכַּח וּתְבִיאֶנּוּ בְּיָדָהּ:

10 A woman should not go out wearing nose rings, lest she remove them to display them.29 She may, however, go out wearing earrings, because her ears are covered by the tyings [of her hair covering] and it is difficult for her to uncover her [ears30 so that] she be able to remove the earrings to display them.

In those places where it is customary [for women to] uncover their ears, they are forbidden to go out [wearing] earrings.31 Therefore, unmarried women whose ears are uncovered are forbidden to go out [wearing] earrings.

י לֹא תֵצֵא בְּנִזְמֵיעד הָאַף,עה שֶׁמָּא תִּשְׁלְפֵם לְהַרְאוֹתָם.29 אֲבָל יוֹצֵאת בְּנִזְמֵי הָאֹזֶן,עו מִפְּנֵי שֶׁאָזְנֶיהָ מְכֻסּוֹת בְּקִשּׁוּרֶיהָ וְטֹרַח הוּא לָהּ לְגַלּוֹתָן30 לִשְׁלוֹף מֵהֶן הַנְּזָמִים לְהַרְאוֹתָן.עז וּבִמְקוֹמוֹת שֶׁנּוֹהֲגִין לְגַלּוֹת הָאָזְנַיִם – אֲסוּרָה לָצֵאת גַּם בְּנִזְמֵי הָאֹזֶן,עח,31 וְלָכֵן הַבְּתוּלוֹת שֶׁאָזְנֵיהֶן מְגֻלּוֹת אֲסוּרוֹת לָצֵאת בִּנְזָמִים:עט

11 It is common for women to close the connecting points [of their garments] with pins,32 for example, the openings of their cloaks, their scarfs, and the like. They are permitted to go out [wearing] such pins according to Scriptural Law even though they are not in the category of ornaments or garments at all.33 [The rationale is that] since [the pin] facilitates her wearing [the garments], it is considered as a “handle”34 for the garments.

To what does the above apply? To a pin. It is not commonplace, by contrast, for women to use needles to close their garments. Thus, [a needle would be] an actual burden [for her]. She should not go out [wearing one], and if she does, she is liable. (Even though she brought it out while it was connected [to her garments] and not by hand, this is not considered as having been taken out in an abnormal manner for the reason explained in sec. 301[:4].)35

Moreover, [a woman] is forbidden to use even a pin that has a thick head and is fashioned like an ornament to close garments according to Rabbinic Law. [This is] a decree [enacted] lest she remove it to display it. In the present era, it has become customary to show leniency with regard to a pin that has a thick head on one end, because it is not made like an ornament. [This leniency is granted] provided [the woman] uses [the pin] to close her garments. If, however, [the woman] does not use [the pin] for that purpose, even though she needs it for another purpose, e.g., to part her hair or the like, since she is not using [the pin] for the purpose of her clothing, it is considered as an actual burden if its head is not thick and made like an ornament. The rationale is that a person may not go out [bearing] all the objects that he needs when they are neither garments nor ornaments. And if it is made like an ornament, it is forbidden according to Rabbinic Law as a decree.36

יא דֶּרֶךְ הַנָּשִׁים לְהַעֲמִיד קִשּׁוּרֵיהֶן בִּמְחָטִין,פ,32 כְּגוֹן מַפְתְּחֵי חֲלוּקָהּ וּצְעִיפָהּפא וְכַיּוֹצֵא בָהֶן, וּמֻתֶּרֶת לָצֵאת בְּמַחַט זוֹ מִן הַתּוֹרָה אַף עַל פִּי שֶׁאֵין עָלֶיהָ שֵׁם תַּכְשִׁיט וּמַלְבּוּשׁ כְּלָל,33 שֶׁכֵּיוָן שֶׁהִיא מְשַׁמֶּשֶׁת לָהּ לְצֹרֶךְ לְבִישָׁה – הֲרֵי הִיא כְּבֵית יָד34 לְהַמַּלְבּוּשִׁים.פב

בַּמֶּה דְּבָרִים אֲמוּרִים? בְּמַחַט שֶׁאֵינָהּ נְקוּבָה, אֲבָל מַחַט נְקוּבָהפג אֵין דֶּרֶךְ הַנָּשִׁים לְהַעֲמִיד בָּהּ קִשּׁוּרֵיהֶן, וַהֲרֵי הִיא מַשּׂוֹי גָּמוּר, וְלָכֵן לֹא תֵצֵא בָּהּ, וְאִם יָצָאת – חַיֶּבֶת.פד

(וְאַף עַל פִּי שֶׁהוֹצִיאָה אוֹתָהּ עַל יְדֵי קִשּׁוּרֶיהָ וְלֹא בְּיָדָהּ – אֵין זוֹ הוֹצָאָה שֶׁלֹּא כְדַרְכָּהּ, מִטַּעַם שֶׁנִּתְבָּאֵר בְּסִמָּן ש"אפה).35

וְאַף מַחַט שֶׁאֵינָהּ נְקוּבָה שֶׁרֹאשָׁהּ אֶחָד עָב וְעָשׂוּי כְּעֵין תַּכְשִׁיט – אֲסוּרָה מִדִּבְרֵי סוֹפְרִים לְהַעֲמִיד בָּהּ קִשּׁוּרֶיהָ, מִשּׁוּם גְּזֵרָה שֶׁמָּא תִּשְׁלְפֶנּוּ לְהַרְאוֹתָהּ.פו

וְעַכְשָׁו נָהֲגוּ לְהָקֵל בְּמַחַט שֶׁאֵינָהּ נְקוּבָה שֶׁרֹאשָׁהּ אֶחָד עָב,פז מִפְּנֵי שֶׁאֵינוֹ עָשׂוּי כְּעֵין תַּכְשִׁיט.פח

וְהוּא שֶׁמַּעֲמֶדֶת בָּהּ קִשּׁוּרֶיהָ, אֲבָל אִם אֵינָהּ מַעֲמֶדֶת בָּהּ קִשּׁוּרֶיהָ אַף שֶׁצְּרִיכָה לָהּ לְאֵיזֶה צֹרֶךְ שֶׁיִּהְיֶה, כְּגוֹן לַחֲלוֹק בָּהּ שְׂעָרָהּ וְכַיּוֹצֵא בָהֶן, כֵּיוָן שֶׁאֵינָהּ מְשַׁמֶּשֶׁת לָהּ לְצֹרֶךְ לְבִישָׁה – הֲרֵי הִיא מַשּׂוֹי גָּמוּר כְּשֶׁאֵין רֹאשָׁהּ הָעָב עָשׂוּי כְּעֵין תַּכְשִׁיט, שֶׁאֵין אָדָם יָכוֹל לָצֵאת בְּכָל הַחֲפָצִים הַצְּרִיכִים לוֹ כְּשֶׁאֵינָן לֹא מַלְבּוּשׁ וְלֹא תַכְשִׁיט.פט וְאִם הוּא עָשׂוּי כְּעֵין תַּכְשִׁיט – אָסוּר מִדִּבְרֵי סוֹפְרִים, מִשּׁוּם גְּזֵרָה:צ,36

12 A signet ring is not considered as an ornament for a woman,37 but rather a burden in the full sense, because women commonly wear rings as jewelry only when they do not have a seal. If [a woman] goes out [to the public domain wearing a signet ring], she is liable. [Nevertheless,] this is not considered as transferring the ring in an unusual manner, because at times during the week, a man will give his signet ring to his wife to take home to hide. She will wear it on her finger until she reaches her home. Thus, it is common practice even for a woman to wear a signet ring on her finger at times. Since it is not considered as an ornament for her, she is liable if she goes out [wearing] it on Shabbos.

When, by contrast, [a woman] goes out wearing a ring that does not have a seal, she is exempt.38 She is, however, forbidden to do so according to Rabbinic Law. [This is] a decree enacted lest she remove it from her finger to display it.39

יב טַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם – אֵינָהּ תַּכְשִׁיט לְאִשָּׁה37 אֶלָּא מַשּׂוֹי גָּמוּר,צא שֶׁאֵין דֶּרֶךְ הַנָּשִׁים לְהִתְקַשֵּׁטצב בְּטַבַּעַת אֶלָּא כְּשֶׁאֵין עָלֶיהָ חוֹתָם, וְאִם יָצְאָה בָּהּ – חַיֶּבֶת.צג וְאֵין זוֹ הוֹצָאָה שֶׁלֹּא כְדַרְכָּהּ, מִפְּנֵי שֶׁלִּפְעָמִים נוֹתֵן הָאִישׁ בְּחֹל לְאִשְׁתּוֹ טַבַּעְתּוֹ שֶׁיֵּשׁ עָלֶיהָ חוֹתָם לְהוֹלִיכָהּ לַבַּיִת לְהַצְנִיעָהּ, וְהִיא מְשִׂימָה אוֹתָהּ בְּאֶצְבָּעָה עַד שֶׁמַּגַּעַת לְבֵיתָהּ,צד וְנִמְצָא שֶׁדֶּרֶךְ הוֹצָאָה הִיא אַף לְאִשָּׁה לִפְעָמִים לְהוֹצִיא בְּאֶצְבָּעָהּ טַבַּעַת שֶׁיֵּשׁ עָלֶיהָ חוֹתָם, וְכֵיוָן שֶׁאֵינָהּ תַּכְשִׁיט לָהּ – חַיֶּבֶת עָלֶיהָ כְּשֶׁהוֹצִיאָהּ בְּשַׁבָּת. אֲבָל כְּשֶׁיָּצָאת בְּטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם – פְּטוּרָה,צה,38 אֲבָל אֲסוּרָה מִדִּבְרֵי סוֹפְרִים, מִשּׁוּם גְּזֵרָה שֶׁמָּא תִּשְׁלְפֶנָּה מֵאֶצְבָּעָהּ לְהַרְאוֹתָהּ:צו,39

13 A woman should not go out [wearing] a brooch, i.e., an ornament that joins the openings of her cloak,40 nor [wearing] a koveles,41i.e., a knotted bag [which hangs from her neck] containing spices that produce a pleasant fragrance that is worn by a woman who has an unpleasant odor. On Shabbos, she is forbidden to go out [wearing] it. [This is] a decree enacted lest she remove it to display it.

יג לֹא תֵצֵא בְּכוּלְיָאר,צז וְהוּא תַּכְשִׁיט שֶׁקּוֹשֶׁרֶת בּוֹ מַפְתְּחֵי חֲלוּקָהּ,צח,40 וְלֹא בְּכוֹבֶלֶת,צט,41 וְהוּא קֶשֶׁר שֶׁקָּשׁוּר בָּהּ בֹּשֶׂם שֶׁרֵיחוֹ טוֹב, וְאִשָּׁה שֶׁרֵיחָהּ רָע טוֹעַנְתּוֹ עָלֶיהָ,ק וּבְשַׁבָּת אֲסוּרָה לָצֵאת בּוֹ,קא מִשּׁוּם גְּזֵרָה שֶׁמָּא תִּשְׁלְפֵם מֵעָלֶיהָ לְהַרְאוֹתוֹ:קב

14 [The following laws apply] if [a woman] is missing a tooth and she inserts a [false] tooth in its place:42 If [the false tooth] is [made from] gold, she should not go out wearing it, because its appearance is different from that of her other teeth. Possibly, she will be laughed at [for wearing it] and she will remove it from [her mouth] with her hand and forget [that it is Shabbos] and carry it. If, however, [the tooth] is [made of] silver, its appearance bears a [closer] resemblance to her other teeth and she is permitted to go out wearing it. Certainly this applies if [the false tooth] is a human tooth.43

יד אִם חָסֵר לָהּ שֵׁן אֶחָד וּמְשִׂימָה שֵׁן אַחֵר בִּמְקוֹמָהּ,קג,42 אִם הוּא שֶׁל זָהָב – לֹא תֵצֵא בּוֹ,קד מִשּׁוּם שֶׁהוּא מְשֻׁנֶּה בְּמַרְאִיתוֹ מִשְּׁאָר הַשִּׁנַּיִם, וְשֶׁמָּא יִשְׂחֲקוּ עָלֶיהָ וְתִטְּלֶנּוּ מִשָּׁם בְּיָדָהּ וְתִשְׁכַּח וּתְבִיאֶנּוּ.קה אֲבָל אִם הוּא שֶׁל כֶּסֶףקו שֶׁהוּא דוֹמֶה בְּמַרְאִיתוֹ לִשְׁאָר הַשִּׁנַּיִם,קז וְכָל שֶׁכֵּן אִם הוּא שֵׁן שֶׁל אָדָםקח – מֻתֶּרֶת לָצֵאת בּוֹ:43

15 [A woman] should not go out [wearing] a shoe whose top is torn44 lest she be laughed at because of it, and [hence, she might] remove it from her foot and bring it in her hand. Nor should she go out [wearing] a new shoe44 that she has yet to walk in, for perhaps it will not fit the measure of her foot and she might remove it and bring it in her hand. If, however, she tried walking in it during the previous day,45 [it is permitted]:44 Either she knows that it fits her or she is not particular about this matter [of size] at all.

All the above applies with regard to a woman. A man, by contrast, is permitted to go out wearing either a shoe [whose top] is torn or a new shoe that he did not yet try to walk in on the previous day,44 because a man is not as particular about his shoes as a woman is, for women are vain [regarding their appearance].

Even a woman is permitted to go out [wearing] other garments that are torn or new. [The rationale is that] with regard to large garments that are basic elements of [her] clothing, there is no concern that she will remove them, as explained above.46

טו לֹא תֵצֵא בְּמִנְעָל הַקָּרוּעַ לְמַעְלָה,קט,44 שֶׁמָּא יִשְׂחֲקוּ עָלֶיהָ וְתַחְלְצֶנּוּ מֵעַל רַגְלָהּ וּתְבִיאֶנּוּ בְּיָדָהּ.קי

וְלֹא תֵצֵא בְּמִנְעָל חָדָשׁקיא,44 שֶׁלֹּא הָלְכָה בּוֹ עֲדַיִן,קיב שֶׁמָּא לֹא יָבֹא לְמִדַּת רַגְלָהּ וְתַחְלְצֶנּוּ וּתְבִיאֶנּוּ בְּיָדָה.קיג אֲבָל44 אִם נִסְּתָה לָלֶכֶת בּוֹ מֵאֶתְמוֹלקיד,45 – כְּבָר הִכִּירָה בּוֹ שֶׁהוּא מְכֻוָּן לָהּ,קטו אוֹקטז אֵינָהּ מַקְפֶּדֶת כְּלָל עַל זֶה.קיז

וְכָל זֶה בְּאִשָּׁה, אֲבָל אִישׁ מֻתָּר לָצֵאתקיח בֵּין בְּמִנְעָל הַקָּרוּעַ בֵּין בְּמִנְעָל חָדָשׁ שֶׁלֹּא נִסָּה לָלֶכֶת בּוֹ מֵאֶתְמוֹל,44 מִפְּנֵי שֶׁאֵין הָאִישׁ מַקְפִּיד כָּל כָּךְקיט עַל מִנְעָלָיו כְּמוֹ הָאִשָּׁה שֶׁהִיא שַׁחְצָנִית.קכ

וּשְׁאָר מַלְבּוּשִׁים שֶׁהֵם קְרוּעִים אוֹ חֲדָשִׁים – אַף הָאִשָּׁה מֻתֶּרֶת לָצֵאת בָּהֶם,קכא לְפִי שֶׁבִּדְבָרִים גְּדוֹלִים שֶׁהֵם עִקַּר הַמַּלְבּוּשׁ אֵין חוֹשְׁשִׁים בָּהֶם שֶׁתִּשְׁלְפֵם מֵעָלֶיהָ, כְּמוֹ שֶׁנִּתְבָּאֵר לְמַעְלָה:קכב,46

16 [A woman] may go out [wearing] strands of hair that are wound around her own hair.47 [These strands] are not comparable to strands of wool or flax that she [must] remove from her head when she immerses herself lest they intervene.48 Strands of [other] hair, by contrast, do not intervene between [the woman’s own] hair [and the water], because hair cannot be so tightly tied to other hair that water cannot flow between [the strands].49 Therefore, she is not required to remove them when she immerses.

[This license is granted] even if the strands are made from another woman’s hair47 which does not resemble her [own] hair. [Indeed, it is granted] even if [the strands] are from animal hair.47 We are not concerned that [people] may laugh at her and she will remove them by hand,47 provided a young woman whose hair is black does not go out [wearing strands of] an older woman’s hair which are white. Nor may an older woman go out with strands of a young woman’s hair. [The rationale is that] black hair on white hair or white hair on black hair is unsightly. [The woman] will be laughed at, and she may remove [the strands] from her head and carry them by hand.

A woman may not, however, go out [wearing] a wig,47 i.e., braided hair that is not attached to her hair, but rather placed upon her [own] hair so that she will appear to have a thick head of hair.50 [The rationale is that] she may remove [the wig] from her head to display it or it may fall off her head and she may then bring it by hand.

טז יוֹצֵאת בְּחוּטֵי שֵׂעָרקכג הַכְּרוּכִים לָהּ עַל שְׂעַר רֹאשָׁהּ,47 שֶׁאֵינָן דּוֹמִין לְחוּטֵי צֶמֶר וּפִשְׁתָּן שֶׁמְּסִירָתַן מֵעַל רֹאשָׁהּ כְּשֶׁצְּרִיכָה לִטְבּוֹל מִשּׁוּם חֲצִיצָה,קכד,48 אֲבָל חוּטֵי שֵׂעָר אֵין חוֹצְצִין עַל שְׂעַר רֹאשָׁהּ,קכה מִפְּנֵי שֶׁשֵּׂעָר בְּשֵׂעָר אֵינוֹ יָכוֹל לִהְיוֹת מְהֻדָּק יָפֶהקכו שֶׁלֹּא יָבֹאוּ הַמַּיִם בֵּינֵיהֶם,49 וּלְכָךְ אֵינָהּ צְרִיכָה לַהֲסִירָם בִּשְׁעַת טְבִילָה. וַאֲפִלּוּ אִם חוּטִין אֵלּוּ הֵם עֲשׂוּיִים מִשְּׂעַר חֲבֶרְתָּהּקכז,47 שֶׁאֵינָהּ דּוֹמָה בְּמַרְאִיתוֹ לְשֵׂעָר שֶׁלָּה,קכח וַאֲפִלּוּ הֵם מִשֵּׂעָר שֶׁל בְּהֵמָהקכט,47 – אֵין חוֹשְׁשִׁין שֶׁמָּא יִשְׂחֲקוּ עָלֶיהָ וּתְסִירֵם בְּיָדָהּ.קל,47

וּבִלְבָד שֶׁלֹּא תֵצֵא יַלְדָּה שֶׁשַּׂעֲרוֹתֶיהָ שְׁחוֹרוֹת בְּחוּטִין הָעֲשׂוּיוֹת מִשְּׂעָרוֹת שֶׁל זְקֵנוֹת שֶׁהֵן לְבָנוֹת, וְלֹא תֵצֵא זְקֵנָה בְּחוּטִין שֶׁל שְׂעַר יַלְדָּה,קלא מִפְּנֵי שֶׁשָּׁחוֹר עַל גַּבֵּי לָבָן אוֹ לָבָן עַל גַּבֵּי שָׁחוֹר הוּא מְגֻנֶּה וְיִשְׂחֲקוּ עָלֶיהָ וּתְסִירֵם מֵרֹאשָׁהּ וּתְבִיאֵם בְּיָדָהּ.קלב

אֲבָל לֹא תֵצֵא בְּפֵאָה נָכְרִית,קלג,47 דְּהַיְנוּ קְלִיעַת שֵׂעָר תָּלוּשׁ שֶׁנּוֹתֶנֶת עַל שְׂעָרָהּ כְּדֵי שֶׁתֵּרָאֶה כְּבַעֲלַת שֵׂעָר הַרְבֵּה,קלד,50 שֶׁמָּא תַּחְלְצֶנָּה מֵעַל רֹאשָׁהּ לְהַרְאוֹתָה, אוֹ שֶׁמָּא תִּפּוֹל מֵעַל רֹאשָׁה וּתְבִיאֶנָּה בְּיָדָהּ:קלה

17 [A woman] may go out [wearing] a knotted cloth that is made to prevent sudden death via an evil eye, because this knotted cloth is like a reliable amulet,51 as explained in sec. 301[:25. A woman] may go out [carrying] a wad placed in her ear47 to absorb the moisture of the filth of her ear, provided the wad is tied to her ear and fastened thoroughly so that it is not able to fall out.52

She may also go out with a wad in her sandal47 if it is tied to her sandal or to her heel,52 because this wad serves her like an ornament or a garment, since it is used for her bodily comfort like other garments.53 When [her] sandals or shoes are closed on all sides, [the woman] is permitted [to go out with the wad in her sandal or shoe] even if the wad is not tied at all, because it is impossible that it will fall from there. If, however, her [footwear] is open even from only one side, [the wad] must be tied there.

יז יוֹצֵאת בְּקֶשֶׁר שֶׁעוֹשִׂין לִרְפוּאָה מִקִּטּוּף עַיִן הָרָע שֶׁלֹּא יִשְׁלוֹט,קלו מִפְּנֵי שֶׁקֶּשֶׁר זֶה הוּא כְּקָמֵיעַ מֻמְחֶהקלז,51 שֶׁנִּתְבָּאֵר בְּסִמָּן ש"א.קלח

וְיוֹצֵאת בְּמוֹךְ שֶׁבְּאָזְנָהּקלט,47 שֶׁנּוֹתֶנֶת לִבְלוֹעַ לֵחָה שֶׁל צוֹאַת הָאֹזֶן,קמ וְהוּא שֶׁהַמּוֹךְ קָשׁוּר בְּאָזְנָהּקמא קֶשֶׁר מְהֻדָּקקמב שֶׁלֹּא יוּכַל לִפּוֹל.קמג,52

וְכֵן בְּמוֹךְ שֶׁבְּסַנְדָּלָהּ,קמד,47 אִם הוּא קָשׁוּר בְּסַנְדָּלָהּקמה אוֹ בַּעֲקֵבָהּ,קמו,52 מִפְּנֵי שֶׁמּוֹךְ זֶה הוּא לָהּ כְּמוֹ תַּכְשִׁיט וּמַלְבּוּשׁ, שֶׁהֲרֵי הוּא מְשַׁמֵּשׁ לַהֲנָאַת גּוּפָהּקמז כְּמוֹ שְׁאָר מַלְבּוּשִׁים.קמח,53 וּבְסַנְדָּל וּמִנְעָל הַסְּתוּמִים מִכָּל צַד – מֻתָּר אֲפִלּוּ אֵין הַמּוֹךְ קָשׁוּר כְּלָל, כֵּיוָן שֶׁאִי אֶפְשָׁר לוֹ לִפּוֹל מִשָּׁם.קמט אֲבָל אִם הֵם פְּתוּחִים אֲפִלּוּ מִצַּד אֶחָד – צָרִיךְ לְקָשְׁרוֹ שָׁם:קנ

18 [A woman] may also go out with a wad worn because of her menses to absorb the blood54 even if it is not tied to her thighs,51 for if it falls, she will not carry it by hand, since it is loathsome. [This leniency applies] even if she had made a handle [for the wad].

When does the above apply? When [the woman] places the wad there so that the blood will not fall on her flesh and cause her discomfort when it dries. If, however, she places it there so that the blood will not soil her clothes, she is forbidden to go out [wearing] it even if it is tied [to her thighs], since it is not being worn as a garment, as explained in sec. 301[:10].55

יח וְיוֹצֵאת בְּמוֹךְ שֶׁהִתְקִינָה לְנִדָּתָהּקנא שֶׁיִּבָּלַע בּוֹ הַדָּםקנב,54 אַף עַל פִּי שֶׁאֵינוֹ קָשׁוּר בְּיַרְכוֹתֶיהָ,51 שֶׁאִם יִפּוֹל לֹא תְבִיאֶנּוּ בְּיָדָהּ מֵחֲמַת מְאִיסוּתוֹ,קנג וַאֲפִלּוּ עָשְׂתָה לוֹ בֵּית יָד.קנד

בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁמְּשִׂימָה אוֹתוֹ שָׁם כְּדֵי שֶׁלֹּא יִפּוֹל הַדָּם עַל בְּשָׂרָהּ וִיצַעֲרֶנָּה כְּשֶׁיִּתְיַבֵּשׁ, אֲבָל אִם מְשִׂימָה אוֹתוֹ כְּדֵי שֶׁלֹּא יְטַנֵּף הַדָּם אֶת בְּגָדֶיהָ – אֲסוּרָה לָצֵאת בּוֹקנה אַף עַל פִּי שֶׁקָּשׁוּר לָהּ, כֵּיוָן שֶׁאֵינוֹ דֶּרֶךְ מַלְבּוּשׁ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן ש"א:קנו,55

19 [A woman] may go out with long pepper56 that she placed in her mouth47 [to improve] the fragrance of her breath51 or a crystal of salt47 that she placed in her mouth to heal a toothache,51 because they are like ornaments for her,57 provided she does not place58 them in her mouth initially on Shabbos.59 Even if she initially placed them in her mouth on Friday and they fell out on Shabbos, she should not put them back into her mouth [on Shabbos]because of the impression that may be created. It appears that she is perpetrating a ruse, placing them in her mouth in order to transfer them into the public domain, for not everyone knows why she is placing them in her mouth.

[A woman] is, by contrast, initially permitted to tie a wad to her ear and in her sandal on Shabbos and go out [wearing] them, because it is obvious why she needs the wad. Everyone knows that she needs it and that she is not perpetrating a ruse at all. Similarly, it is permitted [for a woman] to tie straw or hay in her shoe on Shabbos initially and go out [wearing] it. [Moreover,] if the shoe is closed on all sides, it is permitted [for her to go out with it] even if it is not tied, just as [this is permitted] with regard to a wad.

Everything that is permitted for a woman [to wear into the public domain] is certainly permitted for a man.60

יט וְיוֹצֵאת בְּפִלְפֵּלקנז אָרֹךְקנח,56 שֶׁמְּשִׂימָה בְּפִיהָ47 לְרֵיחַ הַפֶּה,קנט,51 וּבְגַרְגִּיר מֶלַחקס,47 שֶׁמְּשִׂימָה בְּפִיהָ לִרְפוּאַת חֹלִי הַשִּׁנַּיִם,קסא,51 מִפְּנֵי שֶׁהֵם כְּתַכְשִׁיטִים לָהּ,קסב,57 וּבִלְבָד שֶׁלֹּא תְּתַקְּנֵםקסג,58 בְּפִיהָ לְכַתְּחִלָּה בְּשַׁבָּת.קסד,59 וַאֲפִלּוּ אִם נְתָנָתַם בְּפִיהָ מֵעֶרֶב שַׁבָּת וְנָפְלוּ בְּשַׁבָּת – לֹא תַחֲזִירֵם לְתוֹךְ פִּיהָ,קסה מִפְּנֵי מַרְאִית הָעַיִן, שֶׁנִּרְאֶה כְּאִלּוּ הִיא מַעֲרֶמֶת לִתְּנָם בְּפִיהָ כְּדֵי לְהוֹצִיאָהּ לִרְשׁוּת הָרַבִּים, שֶׁאֵין הַכֹּל יוֹדְעִים לָמָה הִיא נוֹתַנְתָּם בְּפִיהָ.קסו

אֲבָל מוֹךְ שֶׁבְּאָזְנָהּ וְשֶׁבְּסַנְדָּלָהּ מֻתֶּרֶת לְקָשְׁרוֹ שָׁם בַּתְּחִלָּה בְּשַׁבָּת וְלָצֵאת בּוֹ,קסז מִפְּנֵי שֶׁנִּכָּר הַדָּבָר לָמָּה נוֹתֶנֶת שָׁם הַמּוֹךְ, וְהַכֹּל יוֹדְעִים שֶׁהִיא צְרִיכָה לוֹ וְאֵינָהּ מַעֲרֶמֶת כְּלָל.קסח וְהוּא הַדִּין שֶׁמֻּתָּר לִקְשׁוֹר קַשׁ אוֹ תֶּבֶן בְּתוֹךְ הַמִּנְעָל בַּתְּחִלָּה בְּשַׁבָּת וְלָצֵאת בּוֹ.קסט וְאִם הַמִּנְעָל סָתוּם מִכָּל צַד – מֻתָּר אֲפִלּוּ בְּלֹא קְשִׁירָה כְּמוֹ בְּמוֹךְ.

וְכָל מַה שֶּׁמֻּתָּר בְּאִשָּׁה – כָּל שֶׁכֵּן שֶׁמֻּתָּר בְּאִישׁ:קע,60

20 [A woman] may go out [wearing] leggings that she ties with a strap around her lower legs even though the straps are not tied to the leggings (but [wound] upon them).61 There is no concern that the leggings (together with the strap) will slip down and fall off and she will carry them by hand.

כ יוֹצֵאת בְּבָתֵּי שׁוֹקַיִם שֶׁקּוֹשַׁרְתָּם בִּמְשִׁיחָה סְבִיב שׁוֹקֶיהָ אַף עַל פִּי שֶׁאֵין הַמְּשִׁיחָה קְשׁוּרָה בָּהֶם (אֶלָּא עֲלֵיהֶם)61 – אֵין חוֹשְׁשִׁין שֶׁמָּא יִשְׁתַּלְשְׁלוּ לְמַטָּה (עִם הַמְּשִׁיחָה שֶׁעֲלֵיהֶם) וְיִפְּלוּ וּתְבִיאֵם בְּיָדָהּ:קעא

21 [A woman] may go out [wearing] a bracelet on her forearm or on her lower leg,62 provided it clings tightly to her flesh and will not slip down and fall, [lest] she carry it by hand.

כא יוֹצֵאת בְּאֶצְעָדָהקעב בִּזְרוֹעַ אוֹ בְּשׁוֹק,62 וְהוּא (ב) שֶׁתְּהֵא דְבוּקָה לַבָּשָׂר, וְלֹא תִשָּׁמֵט וְתִפּוֹל וּתְבִיאָהּ בְּיָדָהּ:קעג

22 True, all the prohibitions that our Sages imposed on going out [while wearing ornaments] were imposed solely out of concern that the person might take them by hand and carry them four cubits in the public domain, or transfer them from the public domain to a private domain. [Nevertheless,] whenever license was granted to go out [wearing an article] because it is not at all common to carry it by hand, a person is allowed to remove [the article] and take it in his hand in the public domain, and then again clothe or adorn himself with it before he proceeds four cubits.

[This leniency is granted to] both men and women. We are not concerned that when one takes [the ornament] in his hand, he may forget [it is Shabbos] and carry it four cubits. [The rationale is that there] is no way that such a concern can be mitigated. For if the person will forget that it is Shabbos, what good will it do to forbid him to remove the article in the public domain on Shabbos? [After all,] he will be operating under the assumption that it is a weekday. And if he remembers that it is Shabbos when he removes it, he will certainly not carry it four cubits in his hand, for surely there is no concern that he will forget that it is Shabbos and carry it four cubits during this brief moment.

In contrast, when it is common that at times a person will take an article in his hand, whether because: a) it [may] fall off and he will pick it up; b) others [may] laugh at him and he will take it in his hand; c) a woman [may] remove the article to display [it to her friend]; or d) [a woman may remove the article] because of her immersion, our Sages initially forbade leaving one’s home while wearing the article when one is aware that is Shabbos out of concern that he will forget that it is Shabbos at the time he takes the article in his hand, and then he will carry it four cubits in a state of forgetfulness or transfer it then from a public domain to a private domain [while carrying it in his hand].63

כב אַף עַל פִּי שֶׁכָּל מַה שֶּׁאָסְרוּ חֲכָמִים לָצֵאת בֵּין לְאִישׁ בֵּין לְאִשָּׁה לֹא אֲסָרוּהוּ אֶלָּא מֵחֲשָׁשׁ שֶׁמָּא כְּשֶׁיִּטְּלֵם בְּיָדָם יַעֲבִירֵם ד' אַמּוֹת בִּרְשׁוּת הָרַבִּים, אוֹ יַכְנִיסֵם מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד, כָּל דָּבָר שֶׁהִתִּירוּ לָצֵאת בּוֹ מִפְּנֵי שֶׁאֵין שׁוּם דֶּרֶךְ כְּלָל שֶׁיִּטְּלֶנּוּ בְּיָדוֹ – מֻתָּר לְשָׁלְפוֹ וְלִטְּלוֹ בְּיָד בִּרְשׁוּת הָרַבִּים וְלַחֲזוֹר וּלְהִתְלַבֵּשׁ בּוֹ אוֹ לְהִתְקַשֵּׁט בּוֹ קֹדֶם שֶׁיֵּלֵךְ ד' אַמּוֹת, בֵּין אִישׁ בֵּין אִשָּׁה.

וְאֵין לָנוּ לָחוּשׁ שֶׁמָּא כְּשֶׁיִּטּוֹל בְּיָדוֹ יִשְׁכַּח וְיַעֲבִירֶנּוּ ד' אַמּוֹת,קעד לְפִי שֶׁאִי אֶפְשָׁר לְתַקֵּן חֲשָׁשָׁא זוֹ, שֶׁהֲרֵי אִם יִשְׁכַּח שֶׁהוּא שַׁבָּת – מַה נּוֹעִיל כְּלוּם אִם נֶאֱסֹר לוֹ לְשָׁלְפוֹ מֵעָלָיו בִּרְשׁוּת הָרַבִּים בְּשַׁבָּת, הֲלֹא הוּא סָבוּר שֶׁהַיּוֹם חֹל, וְאִם יְהֵא זָכוּר כְּשֶׁהוּא שׁוֹלְפוֹ מֵעָלָיו שֶׁהַיּוֹם שַׁבָּת – בְּוַדַּאי לֹא יַעֲבִירֶנּוּ ד' אַמּוֹת בְּיָדָיו, וְאֵין לָחוּשׁ שֶׁמָּא בְּרֶגַע יִשְׁכַּח שֶׁהוּא שַׁבָּת וְיַעֲבִירֶנּוּ ד' אַמּוֹת.

מַה שֶּׁאֵין כֵּן בִּדְבָרִים שֶׁיֵּשׁ דֶּרֶךְ לִפְעָמִים שֶׁיִּטְּלֵם בְּיָדוֹ, הֵן מֵחֲמַת שֶׁיִּפְּלוּ וְיַגְבִּיהֵם, הֵן מֵחֲמַת שֶׁיִּשְׂחֲקוּ עָלָיו וְיִטְּלֵם בְּיָד, הֵן בְּאִשָּׁה שֶׁתִּטְּלֵם לְהַרְאוֹתוֹ, הֵן שֶׁתִּטְּלֵם מִשּׁוּם טְבִילָה – אָסְרוּ חֲכָמִים לָצֵאת בָּהֶם בַּתְּחִלָּה מִבֵּיתוֹ בְּשָׁעָה שֶׁזָּכוּר אֶת הַשַּׁבָּת, מֵחֲשָׁשׁ שֶׁמָּא יִשְׁכַּח אֶת הַשַּׁבָּת כְּשֶׁיַּגִּיעַ הָעֵת שֶׁיִּטְּלֵם בְּיָדוֹ וְיַעֲבִירֵם אָז ד' אַמּוֹת בְּשִׁכְחָתוֹ, אוֹ יַכְנִיסֵם אָז מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד:קעה,63

23 All ornaments or garments forbidden by our Sages to be worn in the public domain out of concern that perhaps the person will carry them by hand are also forbidden to be taken out to a courtyard for which an eruv was not established.64 [This safeguard applies] both to men and to women.

This is not considered as a safeguard that protects a safeguard;65 instead, it is a single safeguard. [The rationale is that] in the eyes of the general populace, the prohibition against transferring an article to a courtyard66 is similar to the prohibition against transferring an article to the public domain.67 If people were permitted [to go out] to a courtyard [wearing such ornaments or garments], they might also take [further] license [and go out to] the public domain [wearing these items]. Therefore, when our Sages decreed [against wearing these ornaments and garments] in the public domain, they also decreed that all ornaments [and garments] that are forbidden [to be worn] in the public domain are also forbidden [to be worn] in a courtyard that lacks an eruv. [They only made] an exception and permitted a woman [to wear] a kobul68 and a wig in a courtyard lacking an eruv lest she appear unattractive to her husband69 were she not to wear any ornamentation even in a courtyard. For this reason, they allowed her [to wear] some of her ornaments.70

If, however, an eruv was established for the courtyard, [a woman] is even permitted to go out [wearing] articles for which she would be liable [to bring] a sin-offering71 were she to go out to the public domain [while wearing them]. We are not concerned that she will forget and go out from the courtyard to the public domain [while wearing them].72

There are authorities who differ with the above. They maintain that even at home one is forbidden73 [to wear] ornaments that he or she is prohibited to [wear when] going out to the public domain. This is a safeguard, for perhaps the person will carry [the ornaments] by hand.74 In other words, it is forbidden to adorn oneself with them at all – with the exception of a woman wearing a kobul or a wig – as a safeguard against going out with them into the public domain. This is not deemed a safeguard that protects a safeguard,65 because it is a near certainty that when one will desire to go out to the public domain, he will forget to remove the ornaments that are being worn, since he is not at all accustomed to removing ornaments when leaving his house to [go out to] the public domain during the week. Needless to say, [even] in one’s home, it is forbidden to put on an article for which one would be liable for a sin-offering if taken to the public domain. It is therefore forbidden to place an object in one’s bosom or in other places in one’s garments75 on Shabbos, even in one’s home. Similarly, [it is forbidden for a person] to hang a key or another article on his belt76 or any other place on his garments in a manner that he would be prohibited from going out to the public domain [while wearing]. License is granted to carry an article in one’s home only in one’s hands. For when an article is in one’s hands, there is certainly no reason for concern that he will forget and take it out to the public domain, because he will see the article in his hands. When, by contrast, the article is not in his hands, there is reason for concern that he will forget that he is carrying the article when he goes out to the public domain.

Even if he was carrying [an article] in such a manner while it was still day [on Friday], he must remove it at nightfall if he did not remember to remove it before nightfall, as stated in sec. 252[:17, 20]. ([Indeed,] it is forbidden [to carry articles in one’s clothing] even in a city that has an eruv and thus there is no place [in the entire city] where it is forbidden to carry at that time.)77

Even though there are authorities who maintain that there is no concept of a public domain whatsoever in the present era,78 leniency should not be granted.79

One should be stringent [and follow] this [latter] opinion except in a time of need, at which time, it is possible to rely on the first opinion, as explained in sec. 301[:38].80

There are, however, other authorities who rule even more leniently, [stating that] it is even permitted to go out to a courtyard that lacks an eruv wearing any of the ornaments that were forbidden [to be worn] lest they be carried in his hand.

On this basis, there are authorities who show even greater leniency, [permitting wearing such ornaments] even when one goes out to a karmelis even though it is not surrounded by partitions, [just like this is permitted in] a courtyard without an eruv.81According to their view, presently, women who go out [wearing] all types of ornaments should not be admonished, because there are authorities who maintain that there is no concept of a public domain in the present era at all. [Even major thoroughfares are only considered as] a karmelis.78

There are authorities who justify [the women’s conduct] from another perspective, [explaining that the Sages] forbade ornaments only in their era, when ornaments were not that prevalent among the majority [of the general populace] and would be worn only on Shabbos. Therefore, it was a novelty for [women to wear ornaments] and they would display [their ornaments] to each other. In the present era, by contrast, ornaments are very prevalent among the majority [of the general populace] and women go out [wearing ornaments] during the week as well. Thus, on Shabbos, [the ornaments] are not such a novelty [so as to prompt women] to display [their ornaments] to their friends.

This leniency applies only with regard to those ornaments that were prohibited out of concern that one might remove them to display them. By contrast, it cannot be said [that one may rely on this leniency] with regard to those ornaments that were forbidden out of concern that: a) they would fall off, b) [they would be removed for] immersion, or c) [they might be removed because the person] would be mocked82 and [would therefore] carry them by hand. Rather, [these authorities] rely on the words of the other authorities who rule leniently [whose position] was explained previously.83

However, all authorities agree that one is forbidden to go out even to a karmelis [while carrying] any of the objects which one is forbidden to carry according to Scriptural Law, because they are considered as a burden in the full sense. (This applies even if one takes [these objects] out to a public domain in a manner that would not be forbidden according to Scriptural Law, i.e., he takes them out in an unusual manner.84 Nevertheless, since these objects are burdens and not ornaments, complete license was not granted [to take them out in such a manner] even to a courtyard that lacks an eruv. Instead, doing so is considered similar to other actions classified as a shvus of a shvus, a compound Rabbinic prohibition,85 in which instance license [was granted to perform such actions] only for the sake of the performance of a mitzvah86 or because of a severe loss, as explained in sec. 301[:38] and as will be explained in sec. 307[:12].87

Therefore, it would be appropriate to admonish women not to go out wearing a signet ring and to admonish men not to go out wearing rings that do not have a seal, because they are burdens for them in a complete sense. Nevertheless, [we] do not admonish women regarding this matter. Since they will not heed [the admonishment], it is preferable that they [transgress] unknowingly rather than intentionally.88

There are authorities who offer justification for the men, [explaining] that since it is presently common for men to go out during the week wearing rings that do not have a seal, [such rings] have become like ornaments for them and they are permitted to go out [wearing these rings on Shabbos]according to the authorities who rule leniently regarding ornaments even for women. Nevertheless, according to the authorities who rule stringently for women, men are also forbidden to go out wearing such a ring which is considered as an ornament for both men and women, as explained in sec. 301[:6].89

According to the leniency mentioned here, leniency can also be derived for women regarding signet rings. Since it is common for women in the present era to go out wearing signet rings during the week, [such rings] have become like ornaments for them and they are permitted to go out [wearing] them on Shabbos, according to the authorities who rule leniently.

Nevertheless, women must be cautioned to go out only with pins [inserted into their clothing that are] necessary to fasten the openings [of their garments and not with any other types of pins]. Since they have no benefit from pins [which do not close their garments], they will heed our words.

All of the above applies with regard to cautioning and admonishing [other] women or men. Nevertheless, every person should be stringent with regard to his own conduct, following the second opinion explained above. When necessary,90 [however,] he may rely on the first opinion explained above.

כג כָּל תַּכְשִׁיט וּמַלְבּוּשׁ שֶׁאָסְרוּ חֲכָמִים לָצֵאת בּוֹ לִרְשׁוּת הָרַבִּים מֵחֲשָׁשׁ שֶׁמָּא יְבִיאֶנּוּ בְּיָדוֹ – אָסוּר לָצֵאת בּוֹ לְחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת,קעו,64 בֵּין הָאִישׁ בֵּין הָאִשָּׁה. וְאֵין זוֹ גְזֵרָה לִגְזֵרָה,65 שֶׁהַכֹּל גְּזֵרָה אַחַת הִיא, שֶׁהֶחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת אִסּוּר הַהוֹצָאָה בָּהּ דּוֹמֶה בְּעֵינֵי הָעָם לְאִסּוּר הַהוֹצָאָה בִּרְשׁוּת הָרַבִּים,67 וְאִם נַתִּיר לָהֶם בְּחָצֵר – יַתִּירוּ לְעַצְמָן גַּם בִּרְשׁוּת הָרַבִּים, לְפִיכָךְ כְּשֶׁגָּזְרוּ חֲכָמִים עַל רְשׁוּת הָרַבִּים – גָּזְרוּ גַם כֵּן עַל חָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת בְּכָל הַתַּכְשִׁיטִים הָאֲסוּרִים בִּרְשׁוּת הָרַבִּים.קעז חוּץ מִכָּבוּל68 וּפֵאָה נָכְרִית, שֶׁהִתִּירוּ לְאִשָּׁה בְּחָצֵרקעח שֶׁאֵינָהּ מְעֹרֶבֶת, כְּדֵי שֶׁלֹּא תִתְגַּנֶּה עַל בַּעְלָהּקעט,69 אִם לֹא תִתְקַשֵּׁט כְּלָל גַּם בְּחָצֵר, לְפִיכָךְ הִתִּירוּ לָהּ מִקְצָת תַּכְשִׁיטֶיהָ.קפ,70 אֲבָל בְּחָצֵר הַמְעֹרֶבֶת מֻתָּר לָצֵאתקפא אֲפִלּוּ בִּדְבָרִים שֶׁיֵּשׁ בָּהֶם חִיּוּב חַטָּאת71 אִם יֵצֵא בָּהֶם לִרְשׁוּת הָרַבִּים, וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִשְׁכַּח וְיֵצֵא בָּהֶם מֵחָצֵר לִרְשׁוּת הָרַבִּים.72

וְיֵשׁ חוֹלְקִין עַל זֶהקפב וְאוֹמְרִים שֶׁאֲפִלּוּ בְּתַכְשִׁיטִים שֶׁאָסְרוּ לָצֵאת בָּהֶם לִרְשׁוּת הָרַבִּים מִשּׁוּם גְּזֵרָה שֶׁמָּא יְבִיאֵם בְּיָדוֹ74 – אָסוּר לָצֵאת בָּהֶם אֲפִלּוּ בַּבַּיִת,73 דְּהַיְנוּ שֶׁאָסוּר לְהִתְקַשֵּׁט בָּהֶם כְּלָל בְּשַׁבָּת, חוּץ מִכָּבוּל וּפֵאָה נָכְרִית לְאִשָּׁה, גְּזֵרָה שֶׁמָּא יֵצְאוּ בָּהֶם לִרְשׁוּת הָרַבִּים. וְאֵין זוֹ גְּזֵרָה לִגְזֵרָה,65 שֶׁהַדָּבָר קָרוֹב לְוַדַּאי שֶׁכְּשֶׁיִּרְצֶה לָצֵאת לִרְשׁוּת הָרַבִּים יִשְׁכַּח לְהָסִיר הַתַּכְשִׁיטִין מֵעָלָיו, שֶׁהֲרֵי בְּחֹל אֵין דֶּרֶךְ כְּלָל לִשְׁלוֹף הַתַּכְשִׁיטִין כְּשֶׁיּוֹצֵא מִבֵּיתוֹ לִרְשׁוּת הָרַבִּים.קפג

וְאֵין צָרִיךְ לוֹמַר שֶׁדָּבָר שֶׁיֵּשׁ בּוֹ חִיּוּב חַטָּאת אִם יֵצֵא בּוֹ לִרְשׁוּת הָרַבִּים, שֶׁאָסוּר לְהָשִׂים אוֹתוֹ עָלָיו בַּבַּיִת.קפד וְלָכֵן אָסוּר לְהָשִׂים אֵיזֶה חֵפֶץ בְּתוֹךְ חֵיקוֹ אוֹ בִּשְׁאָר מְקוֹמוֹת שֶׁבִּבְגָדָיו75 בְּשַׁבָּת אֲפִלּוּ בְּתוֹךְ בֵּיתוֹ,קפה וְכֵן לִתְלוֹת מַפְתֵּחַ אוֹ חֵפֶץ אַחֵר בַּחֲגוֹרָתוֹקפו,76 אוֹ בִּשְׁאָר מְקוֹמוֹת שֶׁבִּבְגָדָיו בְּעִנְיָן שֶׁאָסוּר לָצֵאת כֵּן לִרְשׁוּת הָרַבִּים. וְאֵין הֶתֵּר לְטַלְטֵל שׁוּם חֵפֶץ בַּבַּיִת אֶלָּא בְּיָדוֹ, שֶׁבְּיָדוֹ בְּוַדַּאי אֵין לָחוּשׁ שֶׁמָּא יִשְׁכַּח וְיוֹצִיאָהּ לִרְשׁוּת הָרַבִּים,קפז שֶׁהֲרֵי רוֹאֶה הַחֵפֶץ בְּיָדוֹ, מַה שֶּׁאֵין כֵּן כְּשֶׁאֵינוֹ בְּיָדוֹ יֵשׁ לָחוּשׁ שֶׁמָּא יִשְׁכַּח שֶׁהַחֵפֶץ אֶצְלוֹ כְּשֶׁיּוֹצֵא לִרְשׁוּת הָרַבִּים.קפח

וַאֲפִלּוּ אִם הָיָה אֶצְלוֹ מִבְּעוֹד יוֹם – צָרִיךְ לַהֲסִירוֹ כְּשֶׁתֶּחְשַׁךְ אִם לֹא נִזְכַּר לַהֲסִירוֹ סָמוּךְ לַחֲשֵׁכָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן רנ"ב.קפט

(וַאֲפִלּוּ בְּעִיר הַמְעֹרֶבֶתקצ שֶׁאֵין בָּהּ מָקוֹם הָאָסוּר עַכְשָׁו בְּטִלְטוּל – אָסוּר).77

וַאֲפִלּוּ שֶׁיֵּשׁ אוֹמְרִיםקצא שֶׁאֵין לָנוּ רְשׁוּת הָרַבִּים כְּלָל78 – אֵין לְהָקֵל בַּדָּבָר.קצב,79

וְיֵשׁ לְהַחֲמִיר כִּסְבָרָאזוֹ קצג אִם לֹא בְּעֵת הַצֹּרֶךְ, שֶׁאָז יֵשׁ לִסְמוֹךְ עַל סְבָרָא הָרִאשׁוֹנָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן ש"א.קצד 80

אֲבָל יֵשׁ מְקִלִּין עוֹד,קצה שֶׁאֲפִלּוּ לְחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת מֻתָּר לָצֵאת בְּכָל הַתַּכְשִׁיטִין שֶׁאָסְרוּ מִשּׁוּם גְּזֵרָה שֶׁמָּא יְבִיאֵם בְּיָדוֹ.

וְיֵשׁ מְקִלִּין עוֹדקצו לְפִי זֶה לָצֵאת בָּהֶם אַף לְכַרְמְלִית, אַף עַל פִּי שֶׁאֵין לָהּ מְחִצּוֹת כְּחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת.קצז,81 וְעַל פִּי דִבְרֵיהֶם אֵין לִמְחוֹת עַכְשָׁו בְּנָשִׁים שֶׁלָּנוּ הַיּוֹצְאוֹת בְּכָל מִינֵי תַכְשִׁיטִים, לְפִי שֶׁיֵּשׁ אוֹמְרִים שֶׁבִּזְמַן הַזֶּה אֵין לָנוּ רְשׁוּת הָרַבִּים כְּלָל אֶלָּא כַּרְמְלִית.קצח,78

וְיֵשׁ שֶׁלִּמְּדוּ עֲלֵיהֶם זְכוּת אַחֵר,קצט שֶׁלֹּא אָסְרוּ הַתַּכְשִׁיטִין אֶלָּא בִּימֵיהֶם שֶׁלֹּא הָיוּ הַתַּכְשִׁיטִין מְצוּיִין כָּל כָּךְ לָרֹב, וְלֹא הָיוּ מִתְקַשְּׁטוֹת בָּהֶם כִּי אִם בְּשַׁבָּת, וְלָכֵן הָיָה דְּבַר חִדּוּשׁ בְּעֵינֵיהֶן וְהָיוּ מַרְאוֹת זוֹ לְזוֹ, מַה שֶּׁאֵין כֵּן בִּזְמַן הַזֶּה שֶׁמְּצוּיִין תַּכְשִׁיטִין לָרֹב וְיוֹצֵאת בָּהֶן גַּם בְּחֹל, וְאֵינָן דְּבַר חִדּוּשׁ בְּשַׁבָּת שֶׁתַּרְאֶה אוֹתָם לְחַבְרוֹתֶיהָ.

וְאֵין הֶתֵּר זֶה מוֹעִיל אֶלָּא לְתַכְשִׁיטִים שֶׁאָסְרוּ מֵחֲשָׁשׁ שֶׁמָּא תִּשְׁלְפֵם לְהַרְאוֹתָם,ר אֲבָל תַּכְשִׁיטִים שֶׁאָסְרוּ מֵחֲשָׁשׁ שֶׁמָּא יִפְּלוּ אוֹ מֵחֲשַׁשׁ טְבִילָה אוֹ שֶׁמָּא יִשְׂחֲקוּ עָלֶיהָ82 וְתִטְּלֵם בְּיָדָה – אֵין לָנוּ לוֹמַר אֶלָּא שֶׁסּוֹמְכוֹת עַל דִּבְרֵי הַמְּקִלִּין שֶׁנִּתְבָּאֵר.83

אֲבָל כָּל הַדְּבָרִים שֶׁאָסוּר לָצֵאת בָּהֶם מִן הַתּוֹרָה מִפְּנֵי שֶׁהֵם מַשּׂוֹי גָּמוּר – אָסוּר לְדִבְרֵי הַכֹּל לָצֵאת בָּהֶם אֲפִלּוּ לְכַרְמְלִית.רא

(וַאֲפִלּוּ אִם מוֹצִיא אוֹתָם הַדְּבָרִים בְּעִנְיָן שֶׁאֵין בָּהֶם אִסּוּר מִן הַתּוֹרָה אַף לִרְשׁוּת הָרַבִּים מֵחֲמַת שֶׁהִיא הוֹצָאָה שֶׁלֹּא כְדַרְכָּהּ,רב,84 מִכָּל מָקוֹם כֵּיוָן שֶׁהֵם מַשּׂוֹי וְלֹא תַכְשִׁיט – לֹא הִתִּירוּם לְגַמְרֵי אֲפִלּוּ בְּחָצֵר שֶׁאֵינָהּ מְעֹרֶבֶת,רג אֶלָּא הֲרֵי הֵם כִּשְׁאָר שְׁבוּת דִּשְׁבוּת85 שֶׁלֹּא הִתִּירוּ אֶלָּא בִּמְקוֹם מִצְוָהרד,86 אוֹ הֶפְסֵד מְרֻבֶּה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן ש"א,רה וּכְמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן ש"זרו,87).

וּלְפִיכָךְ הָיָה רָאוּי לִמְחוֹת בְּנָשִׁים שֶׁלֹּא תֵצֶאנָה בְּטַבָּעוֹת שֶׁיֵּשׁ עֲלֵיהֶם חוֹתָם, וּבַאֲנָשִׁים שֶׁלֹּא יֵצְאוּ בְּטַבָּעוֹת שֶׁאֵין עֲלֵיהֶם חוֹתָם, שֶׁהֲרֵי הֵן מַשּׂוֹי גָּמוּר לָהֶן, אֶלָּא שֶׁאֵין לִמְחוֹת בְּנָשִׁים, שֶׁכֵּיוָן שֶׁלֹּא יִשְׁמְעוּ – מוּטָב שֶׁיִּהְיוּ שׁוֹגְגוֹת וְאַל יִהְיּו מְזִידוֹת.רז,88

וִיֶשׁ מֵי שֶׁלִּמֵּד זְכוּת עַל אֲנָשִׁים,רח שֶׁכֵּיוָן שֶׁנָּהֲגוּ הָאֲנָשִׁים בִּזְמַן הַזֶּה לָצֵאת בְּחֹל בְּטַבָּעוֹת שֶׁאֵין עֲלֵיהֶם חוֹתָם – הֲרֵי נַעֲשׂוּ לָהֶם כְּתַכְשִׁיט, וּמֻתָּר לָצֵאת בָּהֶן לְפִי דִבְרֵי הַמְּקִלִּיןרט בְּתַכְשִׁיטִים גַּם לְנָשִׁים. אֲבָל לְפִי דִבְרֵי הָאוֹסְרִיםרי בְּנָשִׁים – גַּם אֲנָשִׁים אֲסוּרִים לָצֵאת בְּטַבַּעַת זוֹ שֶׁהִיא תַּכְשִׁיט לְאִישׁ וּלְאִשָּׁה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן ש"א.ריא,89

וּלְפִי הֶתֵּר זֶה יֵשׁ לִלְמוֹד הֶתֵּר גַּם לְנָשִׁים בְּטַבָּעוֹת שֶׁיֵּשׁ עֲלֵיהֶן חוֹתָם, שֶׁכֵּיוָן שֶׁבִּזְמַן הַזֶּה נָהֲגוּ הַנָּשִׁים לָצֵאת בְּחֹל גַּם בְּטַבָּעוֹת שֶׁיֵּשׁ עֲלֵיהֶן חוֹתָם – הֲרֵי נַעֲשׂוּ לָהֶן תַּכְשִׁיט, וּמֻתָּרִין לָצֵאת בָּהֶם בְּשַׁבָּתריב לְפִי דִבְרֵי הַמְּקִלִּין.ריג

וּמִכָּל מָקוֹם, צָרִיךְ לְהַזְהִיר לְנָשִׁים שֶׁלֹּא תֵצֶאנָה אֶלָּא בִּמְחָטִין שֶׁצְּרִיכוֹת לְהַעֲמִיד בָּהֶן קִשּׁוּרֵיהֶן וְלֹא יוֹתֵר, כִּי בְּזֶה שֶׁאֵין לָהֶם תּוֹעֶלֶת בּוֹ יִשְׁמְעוּ לָנוּ.ריד

וְכָל זֶה לְעִנְיַן לְהַזְהִיר לִמְחוֹת בְּנָשִׁים אוֹ בַּאֲנָשִׁים, אֲבָל כָּל אָדָם יֵשׁ לוֹ לְהַחֲמִיר עַל עַצְמוֹ כִּסְבָרָא הַשְּׁנִיָּה שֶׁנִּתְבָּאֵר לְמַעְלָה, וּבְעֵת הַצֹּרֶךְ 90 יִסְמוֹךְ עַל סְבָרָא הָרִאשׁוֹנָה שֶׁנִּתְבָּאֵר לְמַעְלָה:

24 When both the head of a pin, i.e., the wide piece on its thick end, as well as its point have been removed, it is not considered as a utensil at all, and [hence,] it is forbidden to move it on Shabbos.91 Women92 must be cautioned not to move such a pin to place it in their scarves, unless [both] the head and the point of the pin were removed on Friday (and one designated [the pin]) for that [specific] purpose (while it was still day).93 For by (designating it through a deed)94 while it was still day, [the headless and pointless pin] becomes considered as a utensil for this purpose.

Similarly, if the point and the head of a needle were removed (and one designated it) to be placed in a scarf while it was still day [on Friday], it is permitted to be placed in a scarf on Shabbos, and one may also go out wearing it.

A portion of the text is not extant.95

כד מַחַט שֶׁאֵינָהּ נְקוּבָה שֶׁנִּטַּל עֻקְצָהּ, דְּהַיְנוּ הַקֶּשֶׁר שֶׁלָּהּ שֶׁבְּרֹאשָׁהּ הָעָב, וְגַם נִטַּל חֹד שֶׁלָּהּ – אֵין עָלֶיהָ תּוֹרַת כְּלִי כְּלָל, וְאָסוּר לְטַלְטְלָהּ בְּשַׁבָּת,רטו,91 וְצָרִיךְ לְהַזְהִיר לְנָשִׁים92 שֶׁלֹּא יְטַלְטְלוּהָ לָשׂוּם בִּצְעִיפִים. אֶלָּא אִם כֵּן נִטַּל חֻדָּהּ וְעֻקְצָהּ מֵעֶרֶב שַׁבָּת (וְיִחֲדָה אוֹתָהּ) לְשֵׁם כָּךְ (מִבְּעוֹד יוֹם),רטז,93 שֶׁעַל יְדֵי (יִחוּד מַעֲשֶׂהריז)94 זֶה שֶׁמִּבְּעוֹד יוֹם – נַעֲשֵׂית כְּלִי לְעִנְיָן זֶה.

וְכֵן מַחַט נְקוּבָה שֶׁנִּטַּל חֻדָּהּ וְחוֹרָהּ (וְיִחֲדָה אוֹתָהּ) מִבְּעוֹד יוֹם לָשׂוּם אוֹתָה בְּצָעִיף – מֻתָּר לָשׂוּם אוֹתָהּ בְּצָעִיף בְּשַׁבָּתריח וְלָצֵאת בָּהּ גַּם כֵּן:

(חָסֵרריט)95