Shabbat 65a — the Talmud in English

For it was taught:

one whose garments fell into water on Shabbat,

spreads them

on his garments

in the sun, but not opposite the people,

because of marit ayin, lest they say that he washed them on Shabbat.

And we learn from the words of the first tanna that the prohibition of marit ayin does not apply in private places.

Rabbi Eliezer and Rabbi Shimon prohibit.

For they hold that it is prohibited even in private places.

We learned in the Mishna:

and with the wad in her ear

she goes out on Shabbat.

Rami bar Yehezkel taught: And this—

that they permitted specifically

when the wad is tied

the wad

to her ear,

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

We further learned:

and with the wad in her sandal

she goes out on Shabbat.

Rami bar Yehezkel taught: And this—

that they permitted specifically

when the wad is tied to her

the wad

in her sandal,

for there is no concern lest it fall.

We further learned:

and with a wad that she prepared for her menstruation,

she goes out on Shabbat.

Rami bar Hama thought to say

that also with this wad they permitted only

and this—

that it is tied to her between her thighs.

Rava said:

they permitted going out with a menstrual wad

even

though it is not tied.

And the reason for this is:

since it is repulsive, they did not

fear lest

she come to carry it.

Rabbi Yirmeya asked Rabbi Abba: If she made for herself

the woman

a handle

for the wad of that place—

what is the law?

Did they also permit going out with it in such a case, or perhaps, since the wad has a handle, there is concern lest she come to carry it in the public domain?

He said to him: It is permitted

to go out with it, for even when the wad has a handle, it is still repulsive.

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

for the wad,

it is permitted

to go out with it.

Rabbi Yohanan went out with them,

in the public domain, with a wad in his ear

to the house of study.

Because he was old and the dirt of his ear was abundant.

And his colleagues disagreed with him,

for they held that it is prohibited to go out with a wad in one’s ear when it is not tied.

Rabbi Yannai went out with them into a karmelit.

And his entire generation disagreed with him ,

because he did not tie it.

And we raise an objection against Rabbi Yohanan and Rabbi Yannai: How did they go out with a wad that was not tied?

But Rami bar Yehezkel taught

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

and this—

specifically

when it is tied to her

the wad

in her ear!?

And we answer:

It is not difficult.

This

which concerns Rabbi Yohanan’s going out refers to a case

where the wad is tightly fitted

the wad to his ear, and therefore it was permitted even when it was not tied.

This

which Rami bar Yehezkel taught refers to a case

where it is not tightly fitted,

and therefore he permitted it only when it is tied.

We learned in the Mishna: she goes out

with pepper and a ball of salt

in her mouth.

And we explain:

Pepper—

she places it in her mouth

for the breath of the mouth,

to remove the bad odor in her mouth.

A ball of salt—

they place it in the mouth

for toothache,

for the healing of an ailment of the teeth.

We further learned in the Mishna:

and anything that she places into her mouth

it is permitted to go out with it.

And we explain: this comes to include

ginger.

Alternatively, darzuna,

cinnamon.

We learned in the Mishna:

an artificial tooth

when it is

a golden tooth, Rabbi permits and the Sages prohibit.

Rabbi Zeira said: They taught

that the Sages prohibit

only a golden tooth.

Since its appearance is different from that of the other teeth, we are concerned lest they mock her, and she come to remove this tooth and carry it in her hand in the public domain.

But with a

tooth

But with a tooth of silver, everyone agrees that it is permitted

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

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

With

With one of gold—

Rabbi permits and the Sages prohibit.

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

all hold that anything by which she is disgraced,

anything that is shameful for her

it is permitted to go out with it on Shabbat, for they do not

fear that she will

fear that she will come to show it

to her friends, and she might carry it.

Rabbi—

this that we said

in our Mishna, that he permits going out with a golden artificial tooth and is not concerned lest she pull out the tooth.

Rabbi Eliezer—

for it was taught: Rabbi Eliezer exempts

and permits from the outset

going out with a kovelet,

a pouch containing a fragrant substance, which a woman whose odor is bad carries upon herself,

and with a flask of pelayton,

which is customarily carried by women whose odor is bad. Rabbi Eliezer was not concerned lest she come to remove them, since she would not display her disgrace.

Rabbi Shimon ben Elazar—

for it was taught: Rabbi Shimon ben Elazar stated a general principle: everything

that

is beneath the hairnet

that is on the woman’s head—

she goes out with it.

For she will not come to remove the hairnet and uncover her hair. But anything that is

above the hairnet—

she does not go out with it,

because of the concern lest she remove it and come to carry it in the public domain.

Mishna:

A woman goes out

a woman on Shabbat

with a sela,

which is a coin

that

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. And it is also healed through placing this sela.

Little girls,

whose ears they pierce, but who do not yet place earrings in the opening until they grow older, and whose practice is to place threads or splinters in their ears so that the opening will not close, go out

with these threads

these. And even

with the splinters in their ears,

which are not ornaments for adornment, they permitted them to go out, for this is not carrying, since this is their practice.

Arabian women,

Jewish women in Arabia—

go out veiled,

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

And Median women,

Jewish women in Media—go out

with their garments fastened,

who wrap themselves in a garment having a strap at one end, tie a stone or nut to its other end, and wind the strap around themselves, using the stone or nut so that the garment will not fall from them.

And not only Arabian women go out veiled and Median women go out with their garments fastened, but

every person

goes out in this manner,

but the Sages spoke of the customary case,

for in Arabia and Media this is their practice when going out.

She fastens

she joins the parts of her garments when she puts them on

around a stone, a nut, or a coin

on Shabbat.

Provided that she does not fasten

with it

initially on Shabbat,

but rather she fastens it before Shabbat, for this act is effective in removing from the coin the status of muktzeh, and it becomes like a utensil or a garment.

Gemara:

What is the tzinit

mentioned in the Mishna?

A 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

every hard thing

benefits it,

being effective to protect the wound from thorns—

let him make for it a potsherd,

placing there a piece of pottery that is hard and will protect her foot?

Rather,

the sela coin is effective there

because of its moisture,

for the moisture that comes out of the silver heals the wound; if so, a coin specifically is not necessary—

let him make for it a silver plate,

a silver plate?

Rather,

they were particular to place a coin there

because of its form,

for the form of the coin benefits the wound; if so, a coin specifically is not necessary—

let him make for it a wooden disk,

a round piece of wood, and make a design on it?

Abaye said: Learn from this that all of them benefit it,

for the healing of the foot requires both something hard to protect it from thorns, silver because of the moisture in it that is beneficial for the wound, and the form of a coin, which benefits it; and a sela coin possesses all three of these advantages.

We learned in the Mishna:

the girls go out with threads

that are in the openings 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

that were in their ears.

And he did not allow them

he did not allow them

to sleep beside one another

to sleep one beside the other while they were still virgins.

And he made mikvaot for them,

of collected water beside the river, drawing the river’s water into the mikvaot, and they immersed there

during the days of Nisan.

And

And he made for his daughters

mats,

wooden branches that they would place beneath their feet when immersing in the Euphrates

during the days of Tishrei,

for there was mud on the riverbed, and if she did not place branches or boards beneath her feet, the mud on her feet would interpose and the immersion would not be effective.

And we analyze this in order to explain the words of Shmuel’s father: Why

did he not allow

his daughters to be

going out with threads, whereas we learned

in the Mishna

“The girls go out with threads.”

And we answer:

the daughters of Abba of Shmuel

their threads

were colored,

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

And as for what

he did not let them

Abba of Shmuel’s daughters

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

against one another

due to desire for intercourse

are disqualified for the priesthood

and for this reason Abba of Shmuel was concerned.

And this was why Shmuel's father was concerned.