שבת ו׳Shabbat 6

Mishnah 1א׳

בַּמֶּה אִשָּׁה יוֹצְאָה וּבַמָּה אֵינָהּ יוֹצְאָה. לֹא תֵצֵא אִשָּׁה לֹא בְחוּטֵי צֶמֶר וְלֹא בְחוּטֵי פִשְׁתָּן וְלֹא בִרְצוּעוֹת שֶׁבְּרֹאשָׁהּ. וְלֹא תִטְבֹּל בָּהֶן עַד שֶׁתְּרַפֵּם. וְלֹא בְטֹטֶפֶת וְלֹא בְסַנְבּוּטִין בִּזְמַן שֶׁאֵינָן תְּפוּרִין. וְלֹא בְכָבוּל לִרְשׁוּת הָרַבִּים. וְלֹא בְעִיר שֶׁל זָהָב, וְלֹא בְקַטְלָא, וְלֹא בִנְזָמִים, וְלֹא בְטַבַּעַת שֶׁאֵין עָלֶיהָ חוֹתָם, וְלֹא בְמַחַט שֶׁאֵינָהּ נְקוּבָה. וְאִם יָצָאת, אֵינָהּ חַיֶּבֶת חַטָּאת:

With what may a woman go out, and with what may she not go out? She may not go out with strands of wool or strands of flax or bands in her hair. [It ("her hair") reverts to all — the strands of wool or flax or the bands with which she plaints her hair.] And she may not immerse in them until she loosens them. [Why may she not go out with them on Shabbath? Because the sages said that during the week, she should not immerse in them until she loosens them. Therefore, on Shabbath she may not go out in them. For her time for mitzvah immersion may occur then (on Shabbath), and she may untie them and come to carry them four cubits in the public domain. ("until she loosens them":) Until she unties them slightly so that they are loose and the water enters under them, so that they not intervene in the immersion.], nor with a totefeth [a plate tied on the forehead from ear to ear], nor with a sanbutin [hanging on the totefeth at the temples, and descending until the cheek. Poor women make them from colored materials and rich ones from silver and gold. And because they are special, we are afraid that she may take them off to show them to her friends.] (She may not take them out) when they are not sewn [to her hair-net. But if they are, we do not fear that she will show them. For she will not remove her hair-net in the public domain and reveal her hair.], nor with a kavul [a piece of cloth like a small turban which is tied to the forehead and the plate placed thereon so that it not injure the forehead, and which the woman sometimes wears without the plate] (She may not take it out) to the public domain, [but to a courtyard it is permitted. And all the others mentioned above are forbidden even in a courtyard, it being decreed that she not adorn herself on Shabbath at all, neither in a courtyard nor in a public domain. But they permitted a kavul so as not to forbid all her adornments and render her unattractive to her husband. And the Rambam explains that "in a public domain" refers to all of the adornments mentioned in our Mishnah, all being forbidden only by decree, lest she carry them four cubits in the public domain.], nor with "a city of gold" [a gold crown in the shape of a city, Jerusalem], nor with a katla [an ornament tightly clasping the neck to give her a "buxom" appearance], nor with rings [nose-rings; but they do go out with ear-rings], nor with a ring without a signet [with which to seal letters or any confidential thing. And even though it is an ornament for her, it is forbidden, lest she take it off to show. But if it has a signet, in which instance it is not an ornament for her, we say later that she is liable for a sin-offering, even though she takes it out on her finger by way of wearing it. For sometimes her husband removes it from his finger and gives it to his wife to put away, and she places it on her finger and goes with it, by way of carrying. And the same holds true for a ring without a signet, which is not an ornament for a man. He is liable for a sin-offering even if he takes it out on his finger by way of wearing it. For sometimes his wife gives it to him to take to the jeweler and he takes it out on his finger], nor with a pin which has no hole in it. And if she does go out [with any of those things forbidden thus far by the Mishnah], she is not liable for a sin-offering, [for they are all ornaments, and it is the rabbis who decreed against them, lest she take them off to show.]

Mishnah 2ב׳

לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל הַמְסֻמָּר, וְלֹא בְיָחִיד בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה, וְלֹא בִתְפִלִּין, וְלֹא בְקָמֵעַ בִּזְמַן שֶׁאֵינוֹ מִן הַמֻּמְחֶה, וְלֹא בְשִׁרְיוֹן, וְלֹא בְקַסְדָּא, וְלֹא בְמַגָּפָיִם. וְאִם יָצָא, אֵינוֹ חַיָּב חַטָּאת:

A man may not go out with a nailed sandal, [made of wood and studded with nails to strengthen it. It is forbidden on Shabbath and on a festival because of a particular occurrence. Once they were hidden in a cave because of a decree (against the Jews), when they heard a din above them. Fearing it to be their foes, they trampled and killed one another with the nails in their sandals. And because this happened on Shabbath, they forbade wearing them on Shabbath, and (also) on a festival, which is, likewise, a day of assembly.] Nor (may he go out) with a single [sandal] when there is no sore on his foot. [Some say, lest they suspect that the second sandal is hidden in his cloak and that he will take it out on Shabbath; others, lest he be laughed at and take off the one on his foot and carry it in his hand. However, when he has a sore on his foot, he is permitted to go out with a single sandal, because his sore "explains" the situation.] Nor (may he go out) with tefillin, nor with an amulet [worn as a cure], which is not from an expert [from one who healed three persons. But an amulet taken from one who healed three persons with other amulets, though not this one, is permitted, it being an adornment for a sick man, as one of his garments.] Nor (may he go out) with a coat of mail, nor with an iron helmet, nor with megafayim [iron leggings worn in war. And because they are worn only in war, it is forbidden to wear them on Shabbath.] And if he went out (in them) he is not liable for a sin-offering.