שוטחן בחמה אבל לא כנגד העם רבי אליעזר ורבי שמעון אוסרין:
One whose clothes fell into water on a Festival may not dry them in the conventional manner; however, he may spread them out in the sun, but not before the people, who may suspect that he laundered his clothes on Shabbat. Rabbi Eliezer and Rabbi Shimon prohibit doing so even in a place concealed from view. Apparently, the Sages disagree whether or not an action prohibited due to the appearance of prohibition is prohibited everywhere.
ובמוך שבאזנה: תני רמי בר יחזקאל והוא שקשור באזנה:
We learned in the mishna that a woman may go out on Shabbat with a cloth that is in her ear. Rami bar Yeḥezkel taught: And that is specifically in a case where the cloth is tied to her ear and she will not come to carry it.
ובמוך שבסנדלה: תני רמי בר יחזקאל והוא שקשור לה בסנדלה:
The mishna continues: A woman may go out with a cloth that is in her sandal. Rami bar Yeḥezkel taught: And that is specifically in a case where the cloth is tied to her sandal.
ובמוך שהתקינה לה לנדתה: סבר רמי בר חמא למימר והוא שקשורה לה בין יריכותיה אמר רבא אף על פי שאינו קשור לה כיון דמאיס לא אתיא לאיתויי
We learned in the mishna: A woman may go out with a cloth that she placed due to her menstrual flow. Rami bar Ḥama considered saying that it is permitted specifically in a case where it is tied between her thighs. Rava said: It is permitted even though it is not tied to her; since it is repulsive, she will not come to carry it even if it falls.
בעא מיניה רבי ירמיה מרבי אבא עשתה לה בית יד מהו אמר ליה מותר איתמר [נמי] אמר רב נחמן בר אושעיא אמר רבי יוחנן עשתה לה בית יד מותר
Rabbi Yirmeya raised a dilemma before Rabbi Abba: If she made herself a handgrip in which she could hold the cloth, what is the halakha? Since she does not have to touch the cloth with her bare hand, is there concern that she will come to carry it or not? He said to him: It is permitted. It was also stated that Rav Naḥman bar Oshaya said that Rabbi Yoḥanan said: If she made herself a handgrip it is permitted.
רבי יוחנן נפיק בהו לבי מדרשא וחלוקין עליו חבריו רבי ינאי נפיק בהו לכרמלית וחלוקין עליו כל דורו והתני רמי בר יחזקאל והוא שקשור לה באזנה לא קשיא הא דמיהדק הא דלא מיהדק:
Rabbi Yoḥanan went out with a cloth in his ear to the study hall on Shabbat, and his colleagues are in disagreement with him and rule that it is prohibited to do so because it was not tied to his ear. Rabbi Yannai went out with it, a cloth in his ear, to a karmelit, an intermediate domain, neither public nor private. And all the Sages of his generation are in disagreement with him. The Gemara asks: Didn’t Rami bar Yeḥezkel teach: And that is specifically in a case where the cloth is tied to her ear? How could these Sages ignore this halakha? The Gemara answers: This is not difficult; this, where it was taught that certain Sages went out with a cloth, is in a case where it was stuck tightly in their ears. Therefore, it was permitted even though it was not tied. That, where Rami bar Yeḥezkel said that going out with a cloth is permitted only when it is tied, is in a case where it was not stuck tightly in his ear.
בפלפל ובגלגל מלח: פלפל לריח הפה גלגל מלח לדורשיני: וכל דבר שנותנת לתוך פיה: זנגבילא אי נמי דרצונא:
We learned in the mishna: A woman may go out with pepper and with a grain of salt in her mouth. The Gemara explains: She places pepper in her mouth to prevent mouth odor and a grain of salt to treat a toothache. With regard to that which we learned in the mishna: A woman may go out on Shabbat with any thing that she places in her mouth: This refers to ginger or, alternatively, to cinnamon [dartzona].
שן תותבת שן של זהב רבי מתיר וחכמים אוסרין: אמר רבי זירא לא שנו אלא של זהב אבל בשל כסף דברי הכל מותר תניא נמי הכי בשל כסף דברי הכל מותר של זהב רבי מתיר וחכמים אוסרין
We learned in the mishna that the Sages disagree whether or not a woman may go out on Shabbat with a false tooth and a gold tooth; Rabbi Yehuda HaNasi permits doing so and the Rabbis prohibit doing so. Rabbi Zeira said: They only taught the dispute with regard to a gold tooth. Since it is precious, she might remove it from her mouth to show her friends and come to carry it. However, with regard to a silver tooth,which is less precious, there is no concern that she will remove it from her mouth. Everyone agrees that it is permitted. That opinion was also taught in a baraita: With regard to a tooth made of silver, everyone agrees that it is permitted. With regard to a tooth of gold, Rabbi Yehuda HaNasi permits going out with it and the Rabbis prohibit going out with it.
אמר אביי רבי ורבי אליעזר ורבי שמעון בן אלעזר כולהו סבירא להו דכל מידי דמיגניא ביה לא אתיא לאחויי
Abaye said: Rabbi Yehuda HaNasi, and Rabbi Eliezer, and Rabbi Shimon ben Elazar all hold that anything that makes her unappealing when removed, she will not come to remove it and show it to others. Therefore, it is permitted for her to go out with it.
רבי הא דאמרן רבי אליעזר דתניא רבי אליעזר פוטר בכובלת ובצלוחית של פלייטון
The Gemara elaborates: The opinion of Rabbi Yehuda HaNasi is that which we just stated. The opinion of Rabbi Eliezer is as it was taught in a baraita: Rabbi Eliezer exempts a woman who went out with a bundle of fragrant herbs and with a flask of balsam oil, since a woman whose odor is foul does not remove and show the bundle to others.
רבי שמעון בן אלעזר דתניא כלל אמר רבי שמעון בן אלעזר כל שהוא למטה מן הסבכה יוצאה בו למעלה מן הסבכה אינה יוצאה בו:
The opinion of Rabbi Shimon ben Elazar is as it was taught in a baraita. Rabbi Shimon ben Elazar stated a principle: Anything that is worn beneath the net, a woman may go out into the public domain with it, since a woman will not uncover her hair while in the public domain even to show off an ornament. Anything that is worn over the net, e.g., an ornamental hat, a woman may not go out with it, since there is concern that she will remove it and carry it.
מתני׳ יוצאה בסלע שעל הצינית הבנות קטנות יוצאות בחוטין ואפילו בקיסמין שבאזניהם ערביות יוצאות רעולות ומדיות פרופות וכל אדם אלא שדברו חכמים בהוה פורפת על האבן ועל האגוז ועל המטבע ובלבד שלא תפרוף לכתחלה בשבת:
MISHNA: A woman may go out with a sela coin that she ties on a wound on her foot. The young girls may go out with strings, and even with wood chips that are in the holes in their ears so that the holes will not seal. Young girls would have their ears pierced, but earrings were not placed in their ears until they were older. Jewish women in Arab countries may go out veiled, with a scarf covering their face, and Jewish women in Media may go out with cloaks fastened with stones. And, any person in any place is permitted to go out on Shabbat clothed in that way; however, the Sages spoke in the present, addressing prevalent situations. A woman may fasten her cloak on a stone by inserting a small stone and wrapping her cloak around it, as she would with a button. And likewise, she may do so on a nut or on a coin, as long as she does not fasten her cloak with them on Shabbat ab initio.
גמ׳ מאי צינית בת ארעא
GEMARA: The Gemara asks: What is the tzinit with regard to which the mishna taught that a woman may go out with a coin tied to it on Shabbat? The Gemara explains: It is a wound on the sole of her foot.
ומאי שנא סלע אילימא כל מידי דאקושא מעלי לה ליעבד לה חספא אלא משום שוכתא ליעבד לה טסא אלא משום צורתא ליעבד לה פולסא אמר אביי שמע מינה כולהו מעלין לה:
The Gemara asks: What is different about a sela? Why specifically is a coin placed on the wound? If you say that any object that is hard is beneficial for her, make an earthenware shard for her instead. Rather, it is beneficial due to the rust on the coin. If so, make a small silver plate for her. Why specifically a coin? Rather it is beneficial due to the image engraved on the coin. If so, make her an unminted coin and engrave an image on it. Abaye said: Learn from it that all these factors together are beneficial for her.
הבנות יוצאות בחוטין: אבוה דשמואל לא שביק להו לבנתיה דנפקי בחוטין ולא שביק להו גניאן גבי הדדי ועביד להו מקואות ביומי ניסן ומפצי ביומי תשרי
The mishna taught that the young girls may go out with strings. The Gemara relates that Shmuel’s father did not allow his daughters to go out with strings, and did not allow them to lie next to each other, and he made ritual baths for them in the days of Nisan and mats in the Euphrates River in the days of Tishrei. Since the water was shallow and the riverbed muddy, he placed mats on the riverbed so that they could immerse without getting dirty.
לא שביק להו יוצאות בחוטין והאנן תנן הבנות יוצאות בחוטין בנתיה דאבוה דשמואל דצבעונין הוו
The Gemara analyzes the conduct of Shmuel’s father: He did not allow them to go out with strings. Didn’t we learn in the mishna that the girls may go out with strings? The Gemara answers: The strings with which the daughters of Shmuel’s father went out were colorful ones, and he was concerned that because the strings were beautiful they would come to remove them to show them to others and carry them.
לא שביק להו גניאן גבי הדדי לימא מסייע ליה לרב הונא דאמר רב הונא נשים המסוללות זו בזו
He did not allow them to lie next to one another. Let us say that this supports the opinion of Rav Huna, as Rav Huna said: Women who rub against one another motivated by sexual desire