אורח חיים ש״גOrach Chayim 303

Se’if 1א׳

לֹא תֵּצֵא אִשָּׁה בְּחוּטֵי צֶמֶר וְלֹא בְּחוּטֵי פִּשְׁתָּן וְלֹא בָּרְצוּעוֹת שֶׁבְּרֹאשָׁהּ, מִפְּנֵי שֶׁצְּרִיכָה לַהֲסִירָם בִּשְׁעַת טְבִילָה חַיְישִׁינָן שֶׁמָּא תּוֹלִיכֵם אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים. וְאִם הֵם קְלוּעוֹת בִּשְׂעָרָהּ, מֻתָּר. וְיֵשׁ מִי שֶׁאוֹסֵר. וְאִם הֵם מַעֲשֵׂה אֲרִיגָה, מֻתָּר שֶׁאֵינָהּ צְרִיכָה לַהֲסִירָם בִּשְׁעַת טְבִילָה. הַגָּה: וּבִלְבַד שֶׁלֹּא יִהְיוּ מְטֻנָּפוֹת אוֹ מֻזְהָבוֹת דְּאָז מְסִירָן כְּדֵי שֶׁלֹּא יִתְטַנְּפוּ בַּמַּיִם (טוּר וְהָרֹא"שׁ וּסְמַ"ג).

1. The Laws Pertaining to a Woman’s Ornaments, 27 Seifim: A woman may not go out [to the public domain on Shabbat] with strands of wool, strands of flax, or strips [of leather] wound around [the hair on] her head. This is a decree [enacted by our Sages] lest she be [required] to immerse herself [in the mikveh]on Shabbos. If she would be granted license to go out wearing these strands or strips, she might also go to the mikveh while [wearing] them. We are concerned lest she walk 4 amos in the public domain. If the strands and straps are braided into her hair, she is permitted to go out wearing them. There is one [opinion] who forbids this. If the strands are (hollow and formed like a net) ([and] woven) it is permitted because she would not be required to remove them during immersion. RAMA: And also so they will not be soiled or gilded, because in that instance as well, she is careful to remove them before immersion so that the mud will not dissolve in the water [and soil her body when she emerges from her immersion].

Se’if 2ב׳

מֻתָּר לָצֵאת בְּחוּטִין שֶׁבְּצַוָּארָהּ, שֶׁהֵם רְפוּיִם וְאֵינָהּ צְרִיכָה לַהֲסִירָם בִּשְׁעַת טְבִילָה, אֲבָל בְּקָטְלָא שֶׁבְּצַוָּארָהּ, אָסוּר, מִפְּנֵי שֶׁצְּרִיכָה לַהֲסִירָם בִּשְׁעַת הַטְּבִילָה לְפִי שֶׁהִיא מְהַדֶּקֶת אוֹתָהּ כְּדֵי שֶׁתֵּרָאֶה בַּעֲלַת בָּשָׂר, וְחַיְישִׁינָן דִּלְמָא אָתְיָא לְאַתּוּיֵי ד' אַמּוֹת בִּרְשׁוּת הָרַבִּים. וְלֹא תֵּצֵא בְּטוֹטֶפֶת, וְהוּא כְּמִין צִיץ וּמַגִּיעַ מֵאֹזֶן לְאֹזֶן, וְלֹא בְּשַׁרְבִיטִין, וְהוּא גַּם כֵּן צִיץ וְאֵינוֹ מַגִּיעַ אֶלָּא עַד לְחָיַיִם שֶׁכּוֹרַכְתּוֹ עַל רֹאשָׁהּ וְתוֹלָה לָהּ עַל לְחָיֶיהָ מִכָּאן וּמִכָּאן, וְהוּא שֶׁאֵינָם תְּפוּרִים בִּשְׂבָכָה, דְּחַיְישִׁינָן דִּלְמָא שָׁלְפָא לְאַחְווּיֵי וְאָתְיָא לְאַתּוּיֵי ד' אַמּוֹת בִּרְשׁוּת הָרַבִּים; אֲבָל אִם תְּפוּרִים לֵיכָּא לְמֵיחַשׁ לְהָכֵי, וּמֻתָּר. הַגָּה: וְיֵשׁ אוֹמְרִים דִּבְתוּלָה שֶׁאֵינָהּ חוֹשֶׁשֶׁת לְגִלּוּי רֹאשָׁהּ, אֲפִלּוּ תְּפוּרָה בִּשְׂבָכָה אָסוּר, דְּחַיְישִׁינָן שֶׁמָּא תְּסִירֵם עִם הַשְּׂבָכָה, וְאָתֵי לְאַתּוּיֵי (אוֹר זָרוּעַ).

2. A woman is allowed to go out [wearing] strands wound around her neck which are loose, and she is not required to remove them at the time of immersion. However, [going out] with a choker is forbidden because she must remove it at the time of immersion; [Why?] since she “chokes” herself with this strap in order to appear plump. (Note: In that era, it was considered attractive for a woman to appear plump. Some explain the rationale: Hunger was prevalent and being well-fed was a sign of prestige). And we worry that maybe she will travel little by little 4 amos in the public domain. Similarly, a woman should not go out wearing a totefes. [That term refers to an ornament] like a forehead plate that extends from ear to ear. Nor may she go out with a sharvitin. This is also a type of headband wrapped around her head, [with strands] hanging down on her cheeks from both sides. The restriction applies provided these strands are not sewn into her hairnet, for then there is room for concern that she might remove them to show to her friends and walk thusly 4 amos in the public domain. By contrast, there is no such concern if [the strands] are sewn into her hairnet, for she will certainly not remove them together with her hairnet, so as not to reveal her hair. (Note: For a married woman’s hair is considered as “nakedness” (Berachos 24a). Uncovering it is a sign of immodesty (Kesubos 72a). RAMA: And there are those who say that regarding an unmarried woman, who is not concerned about her hair being uncovered, it is forbidden to go [wearing such strands] even if they are sewn to her hairnet, because it is possible that she will remove them [together] with the hairnet to display their beauty and afterwards forget [that it is Shabbos]and carry them by hand.

Se’if 3ג׳

לֹא תֵּצֵא בְּכִפָּה שֶׁל צֶמֶר, דְּהַיְנוּ חוּטֵי דְּעַמְרָא דִּגְדִילִין וַעֲבִידֵי כִּי הוּצָא (פי' כְּכֵלִים הָעֲשׂוּיִם מֵעָלֵי לוּלָבֵי הַדְּקָלִים שֶׁהֵם בַּאֲרִיגָה, מַה שֶּׁאֵין כֵּן אִצְטְמָא הָעֲשׂוּיָה כְּמִין לֶבֶד כִּדְאִיתָא בַּגְּמָרָא שָׁם), וּרְחָבִים כִּשְׁתֵּי אֶצְבָּעוֹת כְּשִׁעוּר צִיץ, וְלֹא בְּאִצְטְמָא דְּהַיְנוּ מַטְלִית שֶׁתּוֹלִין בּוֹ חוּטִין שֶׁל צִבְעוֹנִים וְתוֹלִין אוֹתוֹ לַכַּלָּה לְהַפְרִיחַ מִמֶּנָּה הַזְּבוּבִים.

3. A woman should not go out [wearing] a woolen head covering, which are threads of wool which are harvested and worked when they are removed. (Explanation: like vessels that are made like Lulavs of the palm trees which are woven. This is not like an itztima, i.e., a cloth from which are hung multi-colored [woolen] strands, which are made by themselves as explained in the Gemara there). Its width is two fingerbreadths wide, the width of [the Kohen Gadol’s] forehead plate. [A woman should] not [go out wearing] an itztima, a cloth from which are hung multi-colored [woolen] strands. Such [a cloth] is hung in front of a bride to chase away the flies from her.