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Babylonian Talmud: Tractate Shabbath
[The reason is] because they1 are fit for beating on an earthen utensil.2 It was stated likewise: R. Jose son of R. Hanina said: [The reason is] because they are fit for beating on an earthen utensil. R. Johanan said: Because they are fit for giving a child a drink of water therein.
Now, does not R. Johanan require [that it shall be fit for] a usage of its original nature?3 Surely it was taught: And everything whereon he sitteth [shall be unclean];4 I might think that if he [the zab] overturns a se'ah5 and sits upon it, or a tarkab6 and sits upon it, it is unclean: hence it is stated, 'whereon he sitteth', teaching, [only] that which is appointed for sitting, excluding this, where we say to him, 'Get up, that we may do our business!'7 R. Eleazar said: In cases of midras8 we say. 'Get up, that we may do our business'; but we do not say in the case of the defilement of the dead, 'Get up, that we may do our business!'9 But R. Johanan maintained: In the case of defilement through the dead too we say. 'Get up, that we may do our business!'10 — Reverse the former.11 But what [reason] do you see to reverse the former; reverse the latter?12 — Because we know R. Johanan to require [fitness for] usage of its original nature For we learnt an animal's shoe, [if] of metal, is unclean.13 For what is it fit? — Rab said: It is fit for drinking water therein in battle.14 R. Hanina said: It is fit for anointing oneself with oil from, it in battle.15 R. Johanan said: When one is fleeing from the field of battle, he places this [shoe] on his [own] feet and runs over briars and thorns.16 Wherein do Rab and R. Johanan differ? — Where it is repulsive.17 R. Johanan and R. Hanina differ where it is [too] heavy.18
NOR WITH A GOLDEN CITY, what is meant by, WITH A GOLDEN CITY? — Rabbah b. Bar Hanah said in R. Johanan's name: A golden Jerusalem.19
such as R. Akiba made for his wife.1
Our Rabbis taught: A woman must not go out with a golden city, and if she does, she incurs a sin-offering: this is R. Meir's view. The Sages maintain: She may not go out [therewith], but if she does, she is not liable. R. Eliezer ruled: A woman may go out with a golden city at the very outset. Wherein do they differ? — R. Meir holds that it is a burden; while the Rabbis hold that it is an ornament, [and it is forbidden only] lest she remove it to show [to a friend], and thus come to carry it [in the street];2 but R. Eliezer reasons: Whose practice is it to go out with a golden city? [That of] a woman of rank; and such will not remove it for display.
As for a coronet,3 Rab forbids it;4 Samuel permits it. Where it is made of cast metal, all agree that it is forbidden;5 they differ about an embroidered stuff:6 one Master holds that the cast metal [sewn on to it] is the chief part;7 while the other Master holds that the embroidered stuff is the chief part.8 R. Ashi learnt it in the direction of leniency. As for an embroidered stuff, all agree that it is permitted. They differ only about what is made of cast metal: one Master holds [that it is forbidden] lest she remove it in order to show, and [thus] come to carry it; while the other Master holds: Whose practice is it to go out with a coronet? That of a woman of rank; and such will not remove it for display.
R. Samuel b. Bar Hanah said to R. Joseph: You explicitly told us in Rab's name that a coronet is permitted.9
Rab was told: A great, tall, and lame man has come to Nehardea, and has lectured: A coronet is permitted. Said he: Who is a great tall man who is lame? Levi. This proves that R. Afes is dead10 and R. Hanina [now] sits at the head [of the Academy], so that Levi has none for a companion,11 and therefore he has come hither.12 But perhaps R. Hanina had died, R. Afes remaining as before, and since Levi [now] had no companion he had come hither? — Had R. Hanina died, Levi would indeed have subordinated himself to R. Afes.13 Moreover, it could not be that R. Hanina should not rule.14 For when Rabbi was dying he ordered, 'Let Hanina son of R. Hama sit at the head.' And of the righteous men it is written, Thou shalt also decree a thing, and it shall be established unto thee.15
Levi lectured in Nehardea: A coronet is permitted; [whereupon] there went forth twenty-four coronets from the whole of Nehardea. Rabbah b. Abbuha lectured in Mahoza:16 A coronet is permitted: [whereupon] there went forth eighteen coronets from a single alley.17
Rab Judah said in the name of R. Samuel:18 A girdle [kamra] is permitted.19 Some say, That means of embroidered stuff,20 and R. Safra said: It may be compared to a robe shot through with gold.21 Others say, It means of cast metal; whereon R. Safra observed: It may be compared to a royal girdle.22 Rabina asked R. Ashi: What about wearing a kamra over a [plain] girdle [HEMYANA]? — You ask about two girdles! he replied.23 R. Ashi said: As for a piece of a garment, if it has fringes, it is permitted;24 if not, it is forbidden.
NOR WITH A KATLA. What is a KATLA? — A trinket holder.25
NEZAMIM. [That is] ear-rings.
NOR WITH A FINGER-RING THAT HAS NO SIGNET. This [implies that] if it has a signet, she is liable;26 hence it proves that it is not an ornament. But the following contradicts this: Women's ornaments are unclean.27 And these are women's ornaments: Necklaces, ear-rings and finger-rings, and a finger-ring, whether it has a signet or has no signet, and nose-rings? — Said R. Zera, There is no difficulty: one agrees with R. Nehemiah; the other with the Rabbis. For it was taught: If it [the ring] is of metal and its signet is of coral, it is unclean; if it is of coral while the signet is of metal, it is clean.28 But R. Nehemiah declares it unclean. For R. Nehemiah maintained: In the case of a ring, follow its signet; in the case of a yoke, go by its carved ends;29
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