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DAAT · LEVEL 1 — INTRODUCTION
Siman ש״ג · 27 Seifim
Women's jewelry on Shabbos — to discover and understand
סימן ש״ג
דִּינֵי תַּכְשִׁיטֵי אִשָּׁה
🌱 Introduction Level · Beginners
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First approach to Siman ש״ג: full Hebrew text of the Mechaber, fluent English translation, pedagogical explanations of the halachic concepts, contemporary cases, and summary.
Subject: Women's jewelry on Shabbos
Source: שולחן ערוך אורח חיים סימן ש״ג (27 seifim)
Compilation: רב יוסף חיים סממה
DAAT · daattorah.com
📑 Study Plan
1. The Shulchan Aruch text — the 27 seifim of the Mechaber
2. The general context: why this siman, what is the question?
3. The key halachic concepts of this siman
4. Detail of the seifim — one by one
5. The Mishnah Berurah — first entries
6. The Rama's position — Ashkenaz vs Sefarad differences
7. Contemporary practical cases
8. Practical summary and rules to remember
9. Comprehension questions
1. The Shulchan Aruch Text
Siman ש״ג contains 27 seifim of the Mechaber (Rabbi Yosef Karo), codifying the halachos relating to women's jewelry on Shabbos.
Seif א — Ribbons and threads in the hair
דיני תכשיטי אשה. ובו כז סעיפים:
לא תצא אשה בחוטי צמר ולא בחוטי פשתן ולא ברצועות שבראשה מפני שצריכה להסירם בשעת טבילה חיישינן שמא תוליכם ארבע אמות ברה״ר ואם הם קלועות בשערה מותר ויש מי שאוסר ואם הם מעשה אריגה מותר שאינה צריכה להסירם בשעת טבילה: הגה ובלבד שלא יהיו מטונפות או מוזהבות דאז מסירן כדי שלא יתטנפו במים (טור והרא״ש וסמ״ג):
Translation: A woman may not go out with wool or linen threads, nor with ribbons in her hair, because she will have to remove them at the time of tevilah (ritual immersion) — we are concerned that she may then carry them four amos in the reshus harabim. But if they are braided into her hair — permitted (some forbid). If it is woven work (integrated into fabric) — permitted, since she does not remove them for tevilah. Rama's gloss: Provided they are not dirty or gilded — otherwise she will remove them to keep them from getting wet.
What this seif says:
- A woman may not go out with woollen or linen threads, or straps in her hair — because she must remove them at immersion.
- We fear she may carry them four cubits in the public domain. But if they are plaited into her hair — permitted.
Seif ב — Necklaces and head-bands
מותר לצאת בחוטין שבצוארה שהם רפויים ואינה צריכה להסירם בשעת טבילה אבל בקטלה שבצוארה אסור מפני שצריכה להסירה בשעת טבילה לפי שהיא מהדקת אותה כדי שתראה בעלת בשר וחיישי' דלמא אתיא לאתויי ד' אמות ברשות הרבים ולא תצא בטוטפת והוא כמין ציץ ומגיע מאזן לאזן ולא בשרבוטין והוא ג״כ ציץ ואינו מגיע אלא עד לחיי' שכורכתו על ראשה ותולה לה על לחייה מכאן ומכאן והוא שאינם תפורים בשבכה דחיישינן דלמא שלפא לאחויי ואתיא לאתויי ד' אמות ברה״ר אבל אם תפורים ליכא למיחש להכי ומותר: הגה וי״א דבתולה שאינה חוששת לגלוי ראשה אפי' תפורה בשבכה אסור דחיישינן שמא תסירה עם השבכה ואתי לאתויי (א״ז):
Translation: It is permitted to go out with loose threads around the neck (no need to remove for tevilah). But a katla (tight necklace worn to appear more full-figured) — forbidden, since she would have to remove it for tevilah. Not with a totefes (diadem from ear to ear), nor with sharvutin (ribbons hanging on the cheeks) — unless they are sewn to the head-covering. Rama's gloss: For an unmarried girl who does not mind uncovering her head — even sewn to the cap is forbidden, since she may remove the whole cap.
What this seif says:
- Permitted to go out with the threads at her neck — they are loose, and she need not remove them for immersion.
- But a tightened necklace — forbidden: she tightens it to appear fleshy, and we fear she may carry it four cubits.
Seif ג — Woollen cap and itztema
לא תצא בכיפה של צמר דהיינו חוטי דעמרא דגדידין ועבידי כי הוצא. (פי' ככלים העשוים מעלי לולבים הדקלים שהם באריגה משא״כ איצטימא העשויה כמין לבד כדאיתא בגמרא שם) ורחבים כשתי אצבעות כשיעור ציץ ולא באיצטימא דהיינו מטלית שתולין בו חוטין של צבעונים ותולין אותו לכלה להפריח ממנה הזבובים:
Translation: She does not go out with a kippah shel tzemer — thick woollen threads worked like palm-fronds. (Explanation: like vessels made of palm leaves, which are woven — unlike the itztema, which is made like felt, as stated in the gemara.) Two fingers wide, the measure of the tzitz. Nor with an itztema — a cloth on which coloured threads are hung, hung on a bride to drive flies away from her.
What this seif says:
- She may not go out in a woollen cap — woollen threads plaited like a palm basket.
- The seif gives its width — two fingers' breadth.
Seif ד — Ir shel zahav — the “city of gold”
לא תצא בעיר של זהב ופירש רש״י שהוא תכשיט עגול ומציירין בו כמין עיר ויש באמצע לשון שמחברים אותו למלבוש ור״ת פירש שהוא כעין עטרה לראש:
Translation: She does not go out with an ir shel zahav. Rashi explains: a round ornament engraved with the likeness of a city, with a tongue in the middle by which it is fastened to the garment. Rabbenu Tam explains: a kind of crown for the head.
What this seif says:
- She may not go out with a “city of gold.”
- Two explanations: Rashi — a round ornament engraved with a city, with a tongue fastening it to the garment; Rabbeinu Tam — a kind of crown for the head.
Seif ה — Kelila — the brow-band
כלילא והוא תכשיט שמניחתה על פדחתה מאוזן לאוזן וקושרתו ברצועות התלויות מותרת לצאת בו בין שהוא עשוי מחתיכות של זהב חרוזות בחוט בין שאותם חתיכות קבועות במטלית:
Translation: The kelila — an ornament she places on her forehead from ear to ear and ties by the straps hanging from it: she is permitted to go out with it, whether it is made of pieces of gold strung on a thread or whether those pieces are fixed onto a cloth.
What this seif says:
- The kelila — permitted. It is the ornament she sets on her forehead, ear to ear, tying it with hanging straps.
- And it makes no difference: made of gold pieces strung on a cord, or pieces fixed to a cloth.
Seif ו — Resukya — the cloak and its straps
רסוקיא דהיינו חתיכת מעיל רחבה אם יש בה רצועות קצרות תלויות בה לקושרם בהם ולהדקן סביבותיה דמהדק שרי ואם אין לו רצועות אסור:
Translation: The resukya — a broad piece of cloak: if it has short straps hanging from it by which to tie and fasten it around her, it is permitted, since it is held tight; if it has no straps, it is forbidden.
What this seif says:
- The resukia — a wide piece of cloak: if it has short straps to tie and fasten it about her, permitted.
- If it has none — forbidden: it is the fastening that permits.
Seif ז — Katla — the embroidered breast-piece
לא תצא בקטלה דהיינו בגד שיש לו שנצים כעין מכנסים ומכניסים בו רצועה רחבה וקושרה סביב צוארה והבגד תלוי על לבה והוא חשוב ומצוייר בזהב:
Translation: She does not go out with a katla — a garment fitted with laces like trousers, through which a broad strap is passed and tied around her neck, the cloth hanging over her breast; it is valuable and worked in gold.
What this seif says:
- She may not go out in the katla — a garment with eyelets like breeches, through which a broad strap is passed and tied round her neck, the cloth hanging on her breast.
- And it is a costly piece, worked in gold.
Seif ח — Nose-rings and earrings
לא תצא בנזמי האף אבל יוצאת בנזמי האוזן: הגה מפני שאזניהם מכוסות ובמקום שנוהגין לגלות האזנים אסור לצאת בנזמים שבאוזן היכא דדרך להוציאם משם (א״ז):
Translation: She does not go out with nose-rings, but she does go out with earrings. Rama's gloss: because their ears are covered; where the custom is to uncover the ears, it is forbidden to go out with earrings, where it is usual to take them out (Or Zarua).
What this seif says:
- No nose-ring — but an earring is permitted.
- Rama: because their ears are covered. Where the custom is to uncover the ears — forbidden, where they are usually removed.
Seif ט — The needle — with or without an eye
לא תצא במחט נקובה ואם יצאת חייבת ושאינה נקובה אם מעמדת בה קישוריה מותר לצאת בו ואם אינה מעמדת בו קישוריה אסור:
Translation: She does not go out with a needle that has an eye; if she went out, she is liable (chayevet). A needle without an eye: if it holds her head-dress in place, she may go out with it; if it does not hold her head-dress in place, it is forbidden.
What this seif says:
- A pierced needle: she may not go out with it — and if she did, she is liable.
- An unpierced needle: permitted if it holds her fastenings; otherwise — forbidden.
Seif י — The ring — with or without a seal
לא תצא בטבעת שיש עליה חותם ואם יצאת חייבת וכשאין עליה חותם לא תצא ואם יצאת פטורה:
Translation: She does not go out with a ring bearing a seal; if she went out, she is liable. A ring without a seal: she should not go out with it — but if she went out, she is exempt (peturah).
What this seif says:
- A signet ring: she may not go out with it — and if she did, she is liable.
- A ring without a seal: she still may not go out, but if she did — exempt.
Seif יא — Kulyar and kovelet
לא תצא בכולייאר והיא תכשיט שקושרת בו מפתחי חלוקה ולא בכובלת והיא קשר שקשור בה בושם שריחו טוב:
Translation: She does not go out with a kulyar — an ornament with which she fastens the opening of her shift — nor with a kovelet, a knot in which a sweet-smelling spice is bound.
What this seif says:
- Neither the kulyar — the ornament with which she fastens her shift’s opening —
- nor the kovelet — a knot enclosing sweet-smelling spice.
Seif יב — The replacement tooth
אם חסר אחת משיניה ומשימה אחר במקומו אם הוא של זהב לא תצא בו דכיון שמשונה במראה משאר שינים דלמא מבזו לה ושקלא ליה וממטיא אבל של כסף שדומה לשאר שינים מותר וכל שכן שן דאדם:
Translation: If one of her teeth is missing and she sets another in its place: if it is of gold, she does not go out with it — since it differs in appearance from her other teeth, she may be mocked, remove it and carry it. But of silver, which resembles the other teeth, it is permitted — and all the more so a human tooth.
What this seif says:
- A gold replacement tooth: she may not go out with it — differing in appearance from the other teeth, she may be mocked, remove it and carry it.
- But of silver — permitted, resembling the other teeth; and all the more a human tooth.
Seif יג — A torn or a new shoe
לא תצא במנעל הקרוע למעלה דמחכו עלה ואתיא לאתויי ולא במנעל חדש שמא לא יבא למדתה אא״כ נסתה ללכת בו מאתמול שהוא למדתה אבל איש מותר שאינו מקפיד כל כך: הגה ובשאר מלבושים אין לחוש אפילו באשה כל בו:
Translation: She does not go out with a shoe torn on top — she would be laughed at and would come to carry it — nor with a new shoe, lest it not fit her, unless she tried walking in it the day before and it is her size. But for a man it is permitted, since he is not so particular. Rama's gloss: and for other garments there is no concern, even for a woman (Kol Bo).
What this seif says:
- No shoe torn on top — she would be laughed at, remove it and carry it.
- Nor a new shoe, lest it not fit — unless she tried it the day before. A man is permitted, he does not mind so much. Rama: for other garments there is no concern, even for a woman.
Seif יד — Hair-threads
יוצאת בחוטי שער בין שהם עשויים משערה או משער חבירתה ואפילו משער בהמה ובלבד שלא תצא זקנה בשל ילדה ולא ילדה בשל זקנה:
Translation: She does go out with hair-threads, whether made of her own hair, of another woman's hair, or even of animal hair — provided that an older woman does not go out with those of a young woman, nor a young woman with those of an older one.
What this seif says:
- She goes out with hair-threads — of her own, of another’s, and even of an animal’s.
- With one proviso: an old woman not with a young one’s, nor a young with an old one’s.
Seif טו — Wadding, remedies, spices and armlets
יוצאת בקשר שעושין לרפואת קיטוף עין הרע שלא ישלוט ובמוך הקשור ומהודק באזנה ובמוך שבסנדלה הקשור בסנדלה ובסנדל ומנעל הסתומים מכל צד אפי' אינו קשור מותר ובמוך שהתקינה לנדתה: הגה שלא יפול דם עליה ויצערנה (ב״י בשם הפוסקים) אפי' אינו קשור דכיון שהוא מאוס לא חיישי' דלמא שקלא ליה אפי' יש לו בית יד ובפלפל ובגרגיר מלח ובכל בשם שתתן לתוך פיה ובלבד שלא תתנם לכתחילה בשבת ואם נפל לא תחזיר ובבתי שוקיים שקושרים במשיחה סביב שוקיה אע״פ שאין המשיחה קשורה בהם ולא חיישי' שמא ישתלשלו למטה ויוצאה באצעדה שמניחין בזרוע או בשוק והוא שתהא דבוקה לבשר ולא תשמט ויש מי שאוסר בשל זרוע:
Translation: She does go out with the knot made as a remedy against the evil eye, that it should have no power over her; with wadding tied and pressed into her ear; with the wadding of her sandal, tied to the sandal; with a sandal or shoe closed on every side — permitted even if not tied; and with the wadding she prepared for her niddah — Rama's gloss: so that blood should not fall on her and pain her (Beis Yosef in the name of the Poskim) — even if it is not tied: since it is repulsive we do not suspect she will remove it, even if it has a handle. And with pepper, a grain of salt, or any spice she puts in her mouth — provided she does not put them in initially on Shabbos; and if it falls out, she does not put it back. And with stockings tied by a cord around her legs, even though the cord is not fastened to them, and we do not suspect they will slip down. And she goes out with an etzada (armlet) worn on the arm or the leg, provided it clings to the flesh and does not slip off — and one authority forbids the one worn on the arm.
What this seif says:
- She goes out with the knot made as a remedy against the evil eye, with wadding tied fast in her ear, with that in her sandal tied to it.
- And a sandal or shoe closed on every side — permitted even untied. And with the wadding she prepared for her condition.
Seif טז — Untying in the public domain
בכל מה שיכולה לצאת יכולה להתירו בר״ה ולא חיישינן דלמא מתיא ליה:
Translation: Whatever she may go out with, she may also untie in the public domain — we do not suspect that she will come to carry it.
What this seif says:
- Whatever she may go out with, she may untie in the public domain.
- And we do not fear she will carry it.
Seif יז — The key — in the hand, not on the belt
יש אוסרים להביא מפתח אפילו בחצר הבית כי אם בידו אבל לא בחגורתו שמא ישכח ויוציאנה לרשות הרבים:
Translation: Some forbid carrying a key even in the courtyard of the house other than in the hand — but not on the belt, lest one forget and carry it out into the public domain.
What this seif says:
- Some forbid carrying a key, even in the house’s courtyard, save in the hand.
- But not in the belt — lest he forget and take it out into the public domain.
Seif יח — The un-eruved courtyard, karmelis, and today's practice
כל שאסרו חכמים לצאת בו לרשות הרבים אסור לצאת בו לחצר שאינו מעורבת חוץ מכבול ופיאה נכרית דהיינו קליעת שער שקלעה בתוך שערה ויש אומרים דכל שאסרו לצאת בו אפילו להתקשט בו בבית אסור וכל שכן לצאת בו לחצר המעורבת חוץ מכבול ופיאה נכרית ויש אומרים שהכל מותר לצאת בו בחצר אפי' אינה מעורבת והאידנא נשי דידן נהגו לצאת בכל תכשיטין ויש שאמרו דמדינא אסורות אלא שכיון שלא ישמעו מוטב שיהיו שוגגות ואל יהיו מזידות ויש שלמדו עליהם זכו' לומר שהן נוהגו' כן ע״פ סבר' אחרונ' שכתבתי שלא אסרו לצאת בתכשיטין לחצר שאינה מעורבת והשתא דלית לן רשות הרבים גמור הוה כל רשות הרבים שלנו כרמלית ודינו כחצר שאינו מעורבת ומותר: הגה וי״א עוד טעם להתיר דעכשיו שכיחי תכשיטים ויוצאים בהם אף בחול וליכא למיחש דלמא שלפא ומחוי כמו בימיהם שלא היו רגילים לצאת בהו רק בשבת ולא הוי שכיחי (תוס' פ' כ״כ והגהות אלפסי פ' במה אשה) ומיהו טבעת שיש עליה חותם לאשה ושאין עליה חותם לאיש דתנן בה חייב חטאת אף בכרמלית אסור אפי' לדידן וה״ה לכל מאי דאתמר ביה חיוב חטאת ויש מי שאומר שבזמן הזה שנהגו האנשים לצאת בטבעת שאין עליה חותם הרי זה להם כתכשיט ושרי ולפי זה אפשר דכיון שנהגו עכשיו הנשים לצאת בטבעת שיש עליה חותם הרי הוא להן כתכשיט ושרי ומכל מקום צריך להזהיר לנשים שלא תצאנה אלא במחטים שהן צריכות להעמיד קישוריהן ולא יותר כי בזה שאין להן תועלת בו תשמעו לנו:
Translation: Whatever the Sages forbade going out with into the public domain is likewise forbidden in an un-eruved courtyard — except for the kavul and the peah nochris, that is, a braid of hair she has braided into her own. Some say that whatever they forbade going out with is forbidden even to adorn oneself with indoors, and all the more so to go out with into an eruved courtyard — except for the kavul and the peah nochris. And others say that everything is permitted in a courtyard, even an un-eruved one. Nowadays our women have the practice of going out with all ornaments. Some said that by law it is forbidden to them, but since they will not listen, better that they act be-shogeg (unwittingly) than be-meizid (deliberately). Others defended them, saying they follow the last opinion cited, which does not forbid ornaments in an un-eruved courtyard. And now that we have no complete public domain, all our public domain is a karmelis, whose law is that of an un-eruved courtyard — and it is permitted. Rama's gloss: And some give a further reason to permit: nowadays ornaments are common and are worn even on weekdays, so there is no concern that she will remove them to show them off, as in their days when they were worn only on Shabbos and were therefore not common (Tosfos and Hagahos Alfasi). Nevertheless a ring bearing a seal for a woman and a ring without a seal for a man — concerning which the mishnah teaches liability for a korban chatas — remain forbidden even in a karmelis, even according to us; and the same applies to everything concerning which liability for a chatas was stated. And one authority says that in our time, when men are accustomed to go out with a ring that has no seal, it is for them an ornament and permitted; and accordingly it is possible that since women are now accustomed to go out with a ring bearing a seal, it is for them an ornament and permitted. In any case one must warn women to go out only with the needles they need to hold their head-dress in place, and no more — for in this, where they gain nothing, they will listen to us.
What this seif says:
- All that the Sages forbade taking into the public domain is likewise forbidden in an un-eruved courtyard — save the kavul and the wig, that is, a braid of hair plaited into her own.
- And some say that whatever they forbade going out with is forbidden even to adorn oneself with at home — and all the more outside.
Seif יט — The blunted needle set aside for the veil
צריך להזהיר לנשים שלא יטלטלו מחט שניטל חודה או עוקצה לשום בצעיפים אלא א״כ ניטל מערב שבת חדה ועוקצה [ויחדה] לשם כך [וע' לקמן סי' ש״ח סעיף י״א]:
Translation: Women must be warned not to move a needle whose point or eye has been removed in order to place it in their veils, unless its point and eye were removed before Shabbos [and it was designated] for that purpose [see further, siman 308, seif יא].
What this seif says:
- Women must be warned not to handle a needle whose point or eye has been removed to set in their veils.
- Unless point and eye were removed before Shabbat and she designated it for that use.
Seif כ — The pierced ears of young girls
הבנות קטנות שנוקבים אזניהם כדי לתת בהם נזמים כשיגדלו וכדי שלא יסתמו הנקבים נותנים בהם קסמים מותר לצאת בהם וה״ה אם נותנים חוטים באותן נקבים שמותר לצאת בהם אם אינם צבועים אבל אם הם צבועים אסור:
Translation: Young girls whose ears are pierced so that rings may be placed in them when they grow up, and into which splinters are placed so the holes should not close — it is permitted to go out with them. The same applies if threads are placed in those holes: it is permitted to go out with them if they are not dyed; but if they are dyed, it is forbidden.
What this seif says:
- Little girls whose ears are pierced for rings when they grow, and in which splinters are placed so the holes do not close: they may go out with them.
- And likewise threads placed in those holes — provided they are not dyed.
Seif כא — Going out veiled
יוצאת אשה רעולה והוא שמעטפת כל ראשה חוץ מהפנים :
Translation: A woman goes out re'ulah — that is, with her whole head wrapped except for the face.
What this seif says:
- A woman goes out veiled — that is, wrapping her whole head,
- except the face.
Seif כב — Fastening over a nut, a stone, a coin
פורפת [פי' קושרת] בשבת על האגוז ועל האבן שיחדתו לכך ויוצאת בו אבל על המטבע אסור לפרוף בשבת דלאו בר טלטול הוא ולא מהני בה יחוד ואם פרפה עליו מערב שבת מותר לצאת בו בשבת:
Translation: She fastens [that is, ties] on Shabbos over a nut or over a stone that she designated for this, and goes out with it. But over a coin it is forbidden to fasten on Shabbos, since it is not subject to tiltul and designation is of no effect for it; and if she fastened over it before Shabbos, she may go out with it on Shabbos.
What this seif says:
- She may on Shabbat button her garment over a nut or a stone she designated for it, and go out so.
- But not over a coin — it is not of the things one handles, and designation does not help. If she buttoned it before Shabbat — she may go out so.
Seif כג — Carrying out a nut for her child
אם היתה צריכה להוציא אגוז לבנה ופרפה עליו כדי להוציאו אם לרשות הרבים אסור ואם לכרמלית מותר:
Translation: If she needed to carry out a nut for her child and fastened over it in order to carry it out: into the public domain it is forbidden; into a karmelis it is permitted.
What this seif says:
- If she needed to take out a nut for her son and buttoned it in order to carry it:
- to the public domain — forbidden; to a karmelit — permitted.
Seif כד — Even tekumah, the preserving stone
יוצאה באבן תקומה [פי' הערוך אבן ידועה שכשהיא על אשה לא תפיל] ובמשקל ששקלו כנגדו כדי שלא תפיל ואפי' לא נתעברה עדיין:
Translation: She goes out with an even tekumah [the Aruch explains: a certain stone which, when a woman carries it, prevents her from miscarrying] and with the counterweight weighed against it, so that she should not miscarry — and even if she is not yet pregnant.
What this seif says:
- She goes out with the preserving stone — a known stone which, worn, prevents miscarriage —
- and with the weight measured against it for that purpose. And this even if she is not yet pregnant.
Seif כה — Rouge, kohl and dough — the melachah of tzove'a
אסור לאשה שתעביר בשבת סרק על פניה משום צובע ומטעם זה אסורה לכחול בשבת ומטעם זה אסורה לטוח על פניה בצק וכשנטלתו מאדים הבשר:
Translation: It is forbidden for a woman to apply rouge to her face on Shabbos, on account of tzove'a (dyeing); for the same reason she may not apply kohl on Shabbos; and for the same reason she may not smear dough on her face — for when she removes it the flesh reddens.
What this seif says:
- A woman may not rouge her face on Shabbat — on account of צובע.
- And for the same reason: painting the eyes, and smearing dough on the face which, removed, reddens the flesh.
Seif כו — Braiding, unbraiding and parting the hair
אסור לקלוע האשה שערה בשבת ולא להתיר קליעתה אבל יכולה לחלוק שערה: הגה ויש אוסרין לחלק שערה דהיינו לעשות השייטיל [רש״י וא״ז] וכן נהגו לאסור לעשו' ע״י כלי אבל באצבע בעלמא נהגו להקל:
Translation: It is forbidden for a woman to braid her hair on Shabbos, nor to undo her braid; but she may part her hair. Rama's gloss: and some forbid parting her hair, that is, to make the sheitel [Rashi and Or Zarua]; and the practice is likewise to forbid doing it with an implement, but with the finger alone the practice is to be lenient.
What this seif says:
- It is forbidden to plait a woman’s hair on Shabbat, or to undo a plait.
- But she may part her hair. Rama: and some forbid parting too — that is, making the parting; the practice is to forbid it with an instrument, but to be lenient with the finger alone.
Seif כז — Combing on Shabbos
אסור לסרוק במסרק בשבת ואפי' אותו שעושים משעיר חזיר שא״א שלא יעקרו שערות: (אבל מותר לחוף ולפספס ביד) (ב״י):
Translation: It is forbidden to comb with a comb on Shabbos, even with one made of boar bristle, since it is impossible that hairs will not be pulled out. (But it is permitted to rub and ruffle by hand) (Beis Yosef).
Full text: These 27 seifim constitute the full codification of the Mechaber on this topic. Each one specifies a case, a condition, or an exception.
What this seif says:
- It is forbidden to comb on Shabbat — even with a comb of boar’s bristle.
- Because it is impossible that hairs not be torn out. But washing and ruffling by hand is permitted.
2. General Context — Women's Jewelry and Adornments
What does this siman discuss?
Siman ש״ג is the feminine parallel of siman ש״א: it applies the melachah of hotzaah to women's jewelry, accessories, and adornments. But with a special feature — a great rabbinic gezeirah runs through the entire siman:
The great gezeirah: "שמא תשלפם להראותם לחבירתה ותעבירם ד׳ אמות ברה״ר" — Lest she remove her jewelry to show to a friend, and then, while walking, carry it four amos in the reshus harabim → carrying forbidden by Torah.
Where does this concern come from? The Gemara (Shabbos 57a-65a, perek Bameh Ishah Yotzeah) explains: women love to show their jewelry to each other. A woman who goes out wearing a beautiful necklace knows that others will want to see it → she will remove it for them to admire → and then, holding it in her hand, she will continue walking → four amos, forbidden carrying. The gezeirah does not apply to jewelry that is unlikely to be removed (= firmly fixed to the body, integrated into the fabric, or not requiring removal for tevilah).
The 3 criteria that structure the 27 seifim
| Criterion | Hebrew | Consequence |
|---|---|---|
| 1. Will the woman remove the item for tevilah? | שעת טבילה | If YES → forbidden (unless integrated into fabric) |
| 2. Is the item "showable" to a friend? | שלפא לאחויי | If YES → forbidden (unless firmly fixed/integrated) |
| 3. Is the item firmly fixed (sewn, integrated, embedded)? | תפור / קלוע / קבוע | If YES → permitted |
Place in Hilchos Shabbos
Siman ש״ג completes the "hotzaah block" of simanim 301-303. The Mechaber covers: ש״א = objects on a man's body; ש״ב = care of clothes; ש״ג = women's jewelry. The siman concludes with cosmetic care (seifim 25-27: makeup, hair-styling, combing) — which touch on other melachos (tzovea = dyeing, gozez = shearing).
3. Key Halachic Concepts
1. תכשיט (tachshit) — jewelry. In principle permitted, since worn as a derech malbush. But subject to the great gezeirah of shema tishlefem.
2. שמא תשלפם להראותם לחבירתה — the great rabbinic gezeirah on women's jewelry. Source: Gemara Shabbos 57a.
3. תפור / קלוע / מעשה אריגה — modes of fastening: sewn, braided, woven. Nullify the gezeirah, since the woman cannot remove them quickly.
4. צובע (tzovea) — dyeing. Melachah that prohibits makeup on Shabbos (seif 25 — lipstick, blush, foundation).
5. גוזז (gozez) — shearing / pulling out. Melachah that prohibits styling/combing hair on Shabbos (seifim 26-27), since it inevitably pulls out some hairs (pesik reisha).
Why such stringency? Because the Gemara observes that for a woman, jewelry is a form of social adornment — intended to be admired. A man carries his tools without intent to display; a woman wears her jewelry in order to be seen. Hence the heightened risk of carrying.
4. Overview of the 27 Seifim — Mapping
| Seifim | Topic | Category |
|---|---|---|
| 1 | Ribbons and threads in the hair | שמא תשלפם — unless braided |
| 2 | Necklaces (katla), diadem, headband | שמא תשלפם — unless sewn |
| 3-7 | Various caps (kifa, itstema, kelilah, etc.) | Case-by-case based on fastening |
| 8 | Earrings, nose-rings | Ear = permitted if covered; nose = forbidden |
| 9-12 | Needles, rings, gold teeth | Seal-ring = chayav; gold tooth = forbidden |
| 13 | New or torn shoes | שמא תלעיג עליה — risk of mockery |
| 14-15 | Hair extensions, amulets, padded sandals | Mixed cases |
| 16-17 | Untying in reshus harabim, carrying a key | Related rules |
| 18 | The pivot seif: current minhag of women — full heter | Halachic core — see below |
| 19-20 | Broken needles, little girls with pierced ears | Special cases |
| 21-23 | Veil, stone fastened like a button | Permitted if well secured |
| 24 | Stone to prevent miscarriage (even tekumah) | Permitted (refuah) |
| 25 | Makeup forbidden (rouge, blush, reddening dough) | צובע — melachah of dyeing |
| 26 | Braiding (and unbraiding) forbidden | Construction/destruction |
| 27 | Combing forbidden with a comb | גוזז — pulls out hairs |
Seif 18 — pivot of the siman: The Mechaber discusses at length the actual status of our era: "Women today go out with all their jewelry. According to strict law it is forbidden. But since they will not listen — better that they be shogegos (inadvertent) than mezidos (defiant)." The Mechaber offers 2 justifications: (a) there is no genuine reshus harabim today = our streets are karmelis — the gezeirah does not apply; (b) today jewelry is so common that women no longer remove it to show off.
5. The Mishnah Berurah — First Entries
The Mishnah Berurah of Rabbi Yisrael Meir Kagan (Chofetz Chaim) has 88 entries on this siman. Here are the first ones — for better understanding of the seifim:
משנה ברורה (א) — (א) שבראשה - אכולהו קאי ולאפוקי חוטין שבצוארה כמ״ש בס״ב:
משנה ברורה (ב) — (ב) שצריכה להסירם וכו' - היינו דלמא מתרמי טבילה של מצוה ותוכרח להסירם מפני חציצה ואתיא לאתויינהו ד״א. ועיין באחרונים שכתבו דלא פלוג רבנן בתקנתא ואפילו זקנה ובתולה לא תצא:
משנה ברורה (ג) — (ג) שמא תוליכם - ודוקא בדברים קטנים כאלו הוא דחיישינן כיון דאף בחול לפעמים היא נושאתן בידה אבל דברים שהם עיקר מלבושים לא חיישינן להכי דאין דרכה לילך בלעדם ובודאי תלבשם אחר הטבילה:
For the full text of the 88 entries, see Sefaria: Mishnah Berurah 303.
6. The Rama's Position
The Rama enriches siman ש״ג with several glosses, including 3 important ones:
Main glosses of the Rama:
- Seif 1 — Ribbons must not be dirty or gilded (or the woman will remove them for tevilah — to keep them from getting soiled).
- Seif 2 — For a besulah (who is not concerned about uncovering her head), even ribbons sewn into the cap are forbidden.
- Seif 18 — Adds a second justification for the current minhag: "Nowadays jewelry is so common (worn even on weekdays) that women no longer remove it to display it." This is the position of Tosefos which becomes the Ashkenazi basis.
- Seif 26 — Adds the prohibition on parting (chalikas haseiar) the hair (to make a part = construction of a hairstyle) — per Rashi and Or Zarua. However, the minhag is to permit with the finger (without a comb).
Mechaber vs Rama difference (practical):
- Mechaber → strict on jewelry, but permits current minhag via "karmelis." Followed by Sefardim, Rav Ovadia Yosef.
- Rama → permits current minhag via "common jewelry." Followed by Ashkenazim — Magen Avraham, MB.
- Chabad → Shulchan Aruch HaRav siman ש״ג — combines the two justifications.
7. Contemporary Practical Cases
| Situation | Halachic analysis |
|---|---|
| Necklace worn for Shabbos | Per seif 18: today permitted (karmelis + common jewelry). But without an eiruv in the street, it is recommended to make sure it is securely fastened. |
| Long earrings | Permitted if well secured (cf. seifim 8 and 18). If easily detachable, some rabbonim recommend caution. |
| Ring with stone | If it does not rotate and sits firmly → permitted. If loose → gezeirah shema tishlefenah. |
| Watch bracelet | Permitted (tachshit). Smartwatch = forbidden for other reasons (electricity). |
| Makeup on Shabbos (seif 25) | Absolutely forbidden — tzovea. Permitted only: long-lasting makeup applied before Shabbos; transparent non-coloring powder (per some). |
| Combing / brushing (seifim 26-27) | Comb = forbidden (gozez). Special Shabbos brush with soft bristles that does not pull = permitted per several poskim. With finger alone = permitted (Rama). |
| Making a part (seif 26) | With a comb = forbidden; with the finger = permitted (Rama permits the minhag). |
| Hair pieces / extensions (seif 14) | Permitted if well secured — but case-by-case; some contemporary poskim restrict. |
For halachah lema'aseh: modern jewelry is widely permitted based on seif 18 — but makeup and combing remain strictly forbidden. The shomer-Shabbos woman may adorn herself on Shabbos with her jewelry; for her face and hair, she prepares everything before Shabbos.
8. Practical Summary of the Siman
Key takeaways of Siman ש״ג:
- The great gezeirah: שמא תשלפם להראותם לחבירתה — risk of carrying via "display between friends."
- 3 criteria for permission: object that (a) does not need to be removed for tevilah, (b) firmly fixed/sewn/integrated, (c) not intended to be shown off.
- Seif 18: today, the minhag of women is permitted — the streets are karmelis, and jewelry is common (Mechaber + Rama unanimous in practice).
- Makeup (seif 25): absolute prohibition — melachah of tzovea (dyeing).
- Combing (seifim 26-27): comb forbidden (gozez); finger permitted; special Shabbos brush per poskim.
- Medical (seif 24): stone/object protecting pregnancy = refuah, permitted.
9. Comprehension Questions
Check your understanding:
- What is the "great gezeirah" of siman ש״ג? What is its reasoning?
- Cite the 3 criteria that make jewelry permitted on Shabbos despite the gezeirah.
- Why is a tight necklace (קטלא) forbidden, but a loose necklace permitted?
- What does seif 18 say about the minhag of contemporary women? What are the 2 justifications of the Mechaber and the 3rd of the Rama?
- Why is makeup forbidden on Shabbos? Which melachah?
- Why is combing one's hair with a comb forbidden? Which melachah? What permitted solution?
- May a woman go out on Shabbos with an even tekumah (stone to prevent miscarriage, seif 24)? Why?
To go further
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