(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Shabbos 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.

(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.

3) 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.


(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 invalidate it.

(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 choking.

(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 negative.

(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.

  1. A Sevachah ha'Muzheves is a type of small, golden hat.
  2. A Totefes is a band that stretches from ear to ear.
  3. Sarvitin is a sort of a scarf which a woman wraps round her head, and whose ends then hang by her cheeks.
(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.

(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).

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,