Shabbat

they gratified their eyes with lewdness. R. Shesheth said: Why does the Writ enumerate the outward ornaments with the inner?  To teach you: Whoever looks upon a woman's little finger is as though he gazed upon the pudenda. MISHNAH. A WOMAN MAY GO OUT WITH RIBBONS MADE OF HAIR,  WHETHER THEY ARE OF HER OWN [HAIR] OR OF HER COMPANIONS, OR OF AN ANIMAL, AND WITH FRONTLETS AND WITH SARBITIN  THAT ARE FASTENED TO HER. [SHE MAY GO OUT] WITH A HAIR-NET [KABUL] AND WITH A WIG  INTO A COURTYARD; WITH WADDING IN HER EAR, WITH WADDING IN HER SANDALS,  AND WITH THE CLOTH PREPARED FOR HER MENSTRUATION; WITH A PEPPERCORN, WITH A GLOBULE OF SALT AND ANYTHING THAT IS PLACED IN HER MOUTH,  PROVIDING THAT SHE DOES NOT PUT IT IN HER MOUTH IN THE FIRST PLACE ON THE SABBATH, AND IF IT FAILS OUT,  SHE MAY NOT PUT IT BACK. AS FOR AN ARTIFICIAL TOOTH, [OR] A GOLD TOOTH,  — RABBI PERMITS BUT THE SAGES FORBID IT. GEMARA. And it is necessary [to state all the cases].  For if we were told about her own [hair], that might be because it is not ugly; but as for her companions', which is unbecoming.  I might say [that it is] not [permitted].  While if we were informed about her companions', that might be because she is of her own kind; but an animal's, that is not of her own kind, I might say [that it is] not [permitted].  Thus they are necessary. It was taught: Providing that a young woman does not go out with an old woman's [hair], or an old woman with a young woman's.  As for an old woman [not going out] with a young woman's hair, that is well, because it is an improvement for her; but [that] a young woman [may not go out] with an old woman's [hair]. why [state it], seeing that it is unsuitable for her?]  — Because he teaches of an old woman's [going out] with a young woman's [hair], he also teaches of a young woman's [going out] with an old woman's hair. WITH A HAIR-NET AND A WIG INTO A COURTYARD. Rab said: Whatever the Sages forbade to go out therewith into the street, one may not go out therewith into a courtyard,  except a hair-net and a wig. R. 'Anani b. Sason said on the authority of R. Ishmael son of R. Jose: It is all like a hair-net. We learnt: WITH A HAIR-NET AND A WIG INTO A COURTYARD. As for Rab, it is well; but according to R. 'Anani b. Sason it is a difficulty? — On whose authority does R. 'Anani b. Sason say this? On that of R. Ishmael son of R. Jose! R. Ishmael son of R. Jose is a Tanna, and can disagree. Now, according to Rab, why do these differ? — Said 'Ulla, [They are permitted] lest she become repulsive to her husband.  As it was taught: And she that is sick shall be in her impurity:  the early Sages  ruled: That means that she must not rouge nor paint nor adorn herself in dyed garments; until R. Akiba came and taught: If so, you make her repulsive to her husband, with the result that he will divorce her! But what [then] is taught by, 'and she that is sick shall be it, her impurity'? She shall remain in her impurity until she enters Into water. Rab Judah said in Rab's name: Wherever the Sages forbade [aught] for appearances' sake, it is forbidden even In one's innermost chambers. We learnt: Nor with a bell, even if it is plugged.  And it was elsewhere taught.  One may plug the bell around its [the animal's] neck and saunter with it in the courtyard?  — It is [a controversy of] Tannaim. For it was taught: