Shabbat 65a (סה.) — the Talmud in English

As it was taught in a beraita:

One whose garments fell into water on Shabbat,

may spread them

on his garments

in the sun, but not opposite the people,

due to mar'it ha-ayin, lest people say that he laundered them on Shabbat.

And we learn from the words of the first tanna that the prohibition of mar'it ha-ayin does not apply in private.

Rabbi Eliezer and Rabbi Shimon prohibit.

As they hold that it is prohibited even in private.

We learned in the Mishna:

And with the wad in her ear

she may go out on Shabbat.

Rami bar Yeḥezkel taught: And this—

that they permitted it specifically

when the wad is tied

the wad

to her ear,

for then there is no concern that it might fall and she will come to carry it in the public domain.

We further learned:

And with the wad in her sandal

she may go out on Shabbat.

Rami bar Yeḥezkel taught: And this—

that they permitted it specifically

when the wad is tied to it

the wad

in her sandal,

for there is no concern that it might fall.

We further learned:

And with the wad that she prepared for her menstruation,

she may go out on Shabbat.

Rav Ḥama bar Rami thought to say

that also with this wad they permitted it only

when it is—

tied to her between her thighs.

Rava said:

They permitted her to go out with a menstruation wad

even

though it is not tied.

And the reason is:

since it is repulsive, they did not

fear that she might

come to carry it.

Rabbi Yirmeya asked Rabbi Abba: If she made for herself

the woman

a handle

for the wad used in that place—

what is the ruling?

Is it also permitted to go out with it in such a case, or, since the wad has a handle, should there be concern that she might come to carry it in the public domain?

He said to him: It is permitted

to go out with it, because even when the wad has a handle, it remains repulsive.

It was likewise stated: Rav Naḥman bar Oshaya said in the name of Rabbi Yoḥanan: If she made a handle

for the wad,

it is permitted

to go out with it.

Rabbi Yoḥanan would go out with them,

in the public domain, with a wad in his ear

to the beit-midrash.

This was because he was elderly and had a great deal of earwax.

His colleagues disagreed with him,

as they held that it is prohibited to go out with an untied wad in one’s ear.

Rabbi Yannai would go out with them into a karmelit.

His entire generation disagreed with him ,

because he had not tied it.

And we raise an objection against Rabbi Yoḥanan and Rabbi Yannai: How could they go out with an untied wad?

But Rami bar Yeḥezkel taught

that this which we learned in our Mishna, that it is permitted to go out with a wad in the ear, is:

And this—

specifically

when it is tied to her

the wad

to her ear!

And we answer:

It is not difficult.

This

case, in which Rabbi Yoḥanan went out, involved

a tightly secured

wad in his ear; therefore, it was permitted even when it was not tied.

This

which Rami bar Yeḥezkel taught involved a case

where it was not tightly secured,

and therefore he permitted it only when it was tied.

We learned in the Mishna: She may go out

with pepper and a ball of salt

in her mouth.

And we explain:

Pepper—

she places it in her mouth

for bad breath,

to remove the unpleasant odor from her mouth.

A ball of salt—

they place it in the mouth

for her teeth,

to cure toothache.

We further learned in the Mishna:

And anything that she places in her mouth

she may go out with it.

And we explain: This includes

ginger.

Alternatively, darzuna,

cinnamon.

We learned in the Mishna:

A prosthetic tooth,

when it is

a gold tooth, Rabbi permits and the Sages prohibit.

Rabbi Zeira said: They taught

that the Sages prohibit

only a gold tooth.

Since it looks different from the other teeth, we are concerned that people may mock her, and she will come to remove this tooth and carry it in her hand in the public domain.

But with a

tooth

of silver, everyone agrees that it is permitted

to go out with it, since it resembles the other teeth.

It was likewise taught: With a silver one, everyone agrees that it is permitted. With

a

gold one—

Rabbi permits and the Sages prohibit.

Abaye said: Rabbi, Rabbi Eliezer, and Rabbi Shimon ben Elazar—

all of them hold that anything by which she is disgraced,

anything that is disgraceful for her if she removes it, may be taken out on Shabbat, because

they do not

fear that she

will come to show it

to her friends and thereby come to carry it.

Rabbi—

this is the one we stated

in our Mishna, who permits going out with a gold prosthetic tooth and is not concerned that she may pull out the tooth.

Rabbi Eliezer—

as it was taught in a beraita: Rabbi Eliezer exempts,

and permits it from the outset,

to go out with a kovelet,

a knot containing perfume with a pleasant fragrance, which a woman with an unpleasant odor carries on her,

and with a flask of palyeton,

which women with an unpleasant odor customarily carry. Rabbi Eliezer was not concerned that she might remove them, since she would not thereby reveal her disgrace.

Rabbi Shimon ben Elazar—

as it was taught in a beraita: Rabbi Shimon ben Elazar stated a general principle: Anything

that

is beneath the head covering

on a woman’s head,

she may go out with it,

for she will not come to remove the head covering and reveal her hair. But anything that is

above the head covering—

she may not go out with it,

due to concern that she may remove it and come to carry it in the public domain.

Mishna:

A woman may go out

on Shabbat

with a sela,

which is a coin

that

they place

on a tzinit,

on the sole of the foot, for a person who has a wound there, so that he will not strike his foot against the ground. Placing this sela there also aids in healing it.

Young girls,

who have their ears pierced but do not yet place earrings in the holes until they grow older, and who customarily place threads or splinters in their ears so that the holes will not close, may go out

with these threads.

And even

with the splinters in their ears,

which are not ornaments for beautification, they permitted them to go out, since this is not considered carrying, as this is their customary practice.

Arabian women,

Israelite women who live in Arabia,

go out veiled,

in the manner of Arabian women, whose heads and faces are wrapped, except for the eyes.

Median women,

Israelite women who live in Media, go out

with their garments fastened,

wrapping themselves in a cloak whose one end has a strap, and tying a stone or a nut to the other end. They wrap the strap around themselves and use the stone or nut so that the cloak will not fall from them.

It is not only Arabian women who go out veiled and Median women who go out with their garments fastened;

everyone

may go out in this manner,

but the Sages spoke of the prevalent practice,

for in Arabia and Media this is their customary manner of going out.

She fastens

the parts of her garments together when she puts them on

with a stone, a nut, or a coin

on Shabbat.

Provided that she does not fasten

with it

initially on Shabbat,

but fastens it before Shabbat. This act removes the status of muktzeh from the coin, making it like a utensil or a garment.

Gemara:

What is the meaning of tzinit

mentioned in the Mishna?

The daughter of the earth,

a wound beneath the sole of the foot.

And what is different about a sela,

that specifically it is placed there to protect the foot?

If you say that anything hard—

any hard object—

is beneficial for it,

helping to protect the wound from thorns, then

let him make a shard for it,

placing a hard potsherd there to protect his foot.

Rather,

the sela coin is beneficial there

because of the shukta,

the moisture that emerges from the silver and heals the wound; if so, there is no need specifically for a coin—

let him make a silver plate for it,

a sheet of silver.

Rather,

they were particular to place a coin there

because of its form,

as the shape of the coin benefits the wound; if so, there is no need specifically for a coin—

let him make a pulsa for it,

a wooden disk, and fashion a design on it.

Abaye said: Learn from this that all of these are beneficial for it,

for healing the foot one needs a hard object to protect it from thorns, silver because of the moisture in it, which is beneficial for the wound, and the shape of a coin, which benefits it; a sela coin possesses all three advantages.

We learned in the Mishna:

The girls may go out with threads

in the holes in their ears.

Shmuel’s father did not allow his daughters to go out

He did not allow his daughters to go out on Shabbat

with threads

in their ears.

And he did not allow them

he did not allow them

to sleep together,

one beside the other while they were still unmarried.

And he made ritual baths for them

of gathered water near the river, drawing the river water into the ritual bath, and they immersed there

during the days of Nisan.

And

he made for his daughters

mats

of wooden branches, which they placed beneath their feet when immersing in the Euphrates

during the days of Tishrei,

when there was mud on the riverbed. If they did not place branches or planks beneath their feet, the mud on their feet would constitute an interposition and their immersion would not be effective.

And we inquire, in order to explain Shmuel’s father’s statement: Why

did he not allow

his daughters to

go out with threads, when we learned

in the Mishna

that the girls may go out with threads?

And we answer:

the daughters of Shmuel’s father

their threads

were colored,

and therefore he did not permit them to go out wearing them, due to the decree lest they come to remove them and show them to their friends; whereas the permission stated in the Mishna applies to threads that are not colored .

And as for why

Shmuel’s father did not let them

his daughters

sleep together, let us say that this supports Rav Huna, for Rav Huna said: Women who rub

who rub against

one another

because of sexual desire

are disqualified from marrying a koen

and this was why Shmuel’s father was concerned.