ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 57
Perek Bameh Ishah
(a) Min ha'Torah, a woman is permitted to go in the street wearing
ornaments. The Rabbanan however, forbade her to go out wearing ornaments
which can fall off easily or which she is likely to remove (either to show
them off to her friends or in order to Tovel, should the need arise),
because then we suspect that she will go on to carry them in the street.
Ornaments that she is unlikely to remove are in fact, permitted to be worn
in the street.
(b) A woman is not permitted to Tovel with ribbons in her hair, because
they constitute a Chatzitzah.
(c) She is permitted to wear expensive ribbons in the street on Shabbos,
provided they are tied to her hat - which she will not remove in the
street, because she is not permitted to uncover her hair.
(d) We can infer from 've'Lo bi'Kevul li'Reshus ha'Rabim', that although
she is forbidden to go in the street with a Kevul, she is permitted to go
with it in the courtyard. This in turn, implies that the ornaments
mentioned previously, may not be worn - even in the courtyard.
(a) An 'Ir shel Zahav' is a Jerusalem of gold, like the one that Rebbi
Akiva made for his wife, Rachel. According to Rashi, it was a form of
brooch, whereas Tosfos (end of 59a) describes it as a tiara.
The reason that Chazal did not forbid Tevilah on Shabbos, is because
sometimes people go into a cold bath to cool down. Consequently, since it
does look like an Isur, they did not forbid it.
(b) No! she may not go out wearing nose or ear-rings, or go out with a
needle which has no eye.
(b) She is not however, Chayav, if she does, since they are not considered
a burden, but a Tachshit.
(a) The Gemara asks whether circular, hollow straps are considered a
Chatzitzah during Tevilah or not; this is because it is difficult to tie
them *tightly* in the hair - and if they are not a Chatzitzah, then there
is no reason why a woman should not go out with them on Shabbos, as we
explained in the Mishnah.
(b) The Gemara replies that, whatever is woven, is not a Chatzitzah, and is
therefore permitted on Shabbos.
(c) According to the initial reason of Chatzitzah, even if the ribbon is
dirty, a woman will still be permitted to go in the street with it, since
whatever is woven, does not constitute a Chatzitzah, and is permitted. But
according to the second reason - that a woman is not particular about such
ribbons, if the ribbon is dirty, then she will be particular, because, the
dirt will interfere with her Tevilah - even though it will not actually
(d) Ribbons that will remain indefinitely in a woman's hair do not
constitute a Chatzitzah, and need not be removed during Tevilah.
(a) Rebbi Yehudah permits a woman to Tovel with woolen threads or strands
of hair, because, he maintains, they cannot be tied tightly in the hair and
are therefore not Chotzetz.
(b) Any threads (whether they are soft or hard) that are Chotzetz in the
hair, are certainly Chotzetz on the skin, which is soft, and on which it is
easier to tie tightly. Consequently, Rav Huna cannot possibly have meant
that the Tana Kama permits a woman to Tovel wearing woolen and linen
threads tied around her neck - because the neck is intrinsically less prone
to Chatzitzah than the hair.
(c) What Rav Huna must have meant is that they are not prone to Chatzitzah,
because a woman will not tie straps tightly around her neck, for fear of
(d) Chavakin are thick straps (similar to those that are used to tie
horses); these straps are threaded through loops at the end of a 'Katla'- a
kind of a napkin, which hangs in front of the woman to prevent her clothes
from becoming dirty when she eats. She ties the straps tightly around her
neck (which will not cause her to choke because they are thick), in order
to look more healthy-fleshed.
(e) After a woman had her ears pierced, she would place a thread in the
hole, to prevent the skin from growing over the hole and closing it.
(a) The reason that Rebbi Yehudah mentions strands of hair in his
statement, is not because the Tana Kama argues with him in that point; on
the contrary, what he is saying to them is that, just like you agree with
me that a woman may Tovel with strands of hair, also agree with me that she
may Tovel with woolen and linen threads - to which they reply in the
(b) The Mishnah permits a woman to go out with strands of hair. Now if the
author of that Mishnah was Rebbi Yehudah, why did he not include woolen and
linen threads in the concession? From which we can deduce that the author
has to be the Rabbanan - which proves that they agree with Rebbi Yehudah
in this point.
(b) If a Totefes was a knotted cloth worn against Ayin ha'Ra, it would be
permitted on Shabbos, just like a tried Kamei'a.
- A Sevachah ha'Muzheves is a type of small, golden hat.
- A Totefes is a band that stretches from ear to ear.
- Sarvitin is a sort of a scarf which a woman wraps round her head, and
whose ends then hang by her cheeks.
(c) A Totefes and a Sarvitin were made of silver or gold. Those that were
worn by poor women however, were made of colored threads. (According to the
Rambam, the Sanvitin were threads that hung down from the Totefes to the
cheeks. In his opinion, it was the Sarvitin only which were made of colored
threads or of silver and gold.)
(a) A Kevul might mean a woolen hat, which is worn underneath the golden
one, which can be removed without revealing her hair - which is why she
would then be forbidden to go out with it on Shabbos.
(b) A Kevul might also mean the badge of a slave, which will be discussed
later, in detail.
(c) In that case, the woolen head-dress will be permitted, because its
removal usually entails uncovering the hair in the process.
(d) The Tana Kama in the Beraisa, permits a Kevul in the courtyard.
(a) An Istuma is a small hat, whose function is to prevent the loose
strands of hair from protruding.
(b) An Istama is not subject to Kil'ayim and Nega'im, because it is a sort
of a fur which is not spun (see Tosfos DH 'Ein Bah', who disagrees with
Rashi regarding Kil'ayim).