Shabbat 62: Men, Women & Phylacteries; The Haughty Sins of First Temple Era Women

In a discussion about removing an amulet or phlylacteries before entering a bathroom, we learn that the shin embossed on the box of the phylacteries of the head, the shape of the letter dalet in the straps of the phylacteries and the letter yud of the phylacteries are halachot transmitted to Moses from Sinai.  These maintain the objects' sanctity.

Our last Mishna said that we could not go out with these three things, now defined:
- Shiryon, a coat of mail, zerada, armour made of clales
- Savarta, a leather hat worn under a metal helmet
- Maggafayim, a leg armour covering the shin

We are introduced to a new Mishna.   It teaches that a woman may not go out to the public domain with a perforated needle, nor with a ring that has a seal on it, nor with a kulyar, a kovelet, nor a flask of balsam oil.  If she did these things she is liable to bring a sin-offering.  Rabbi Meir says that this is because she committed the sin of carrying.  The rabbis exempt on who goes out on Shabbat with a kovelet and with a flask of balsam oil for these are ornaments and do not the prohibition of carrying on Shabbat. 

The Gemara suggests that the halachot regarding rings are opposite when it comes to women and men.  This is used to reinforce an idea that men and women are peoples within themselves who should not cross over into each others' domains.  Ulla holds this opinion strongly.  Shepherds may go out on Shabbat in sacks, even though that is their usual garb.  There is a principal that a man and a woman may wear each others' ornaments occasionally and so they are permitted to go out in these ornaments. 

Abaye argues that anyone, man or woman, who finds phylacteries outside of the city should put them on and wear them back to the city one seta t a time.  Wouldn't a woman be carrying, for she is excluded from time-bound positive mitzvot?  The principal is that women are exempt from every time-bound positive mitzva.  It is noted that there is no Torah prohibition violated when a labour is performed in an atypical manner.  Thus the Mishna might be describing a woman who is a treasurer for charity.  She would wear a ring with a seal on her finger to perform her job, not as an ornament.

We learn that a kulyar is a brooch used to fasten the collar of a woman's garment.  A kovelet is a bundle of fragrant herbs.  Is that prohibited because it is a burden, as Rabbi Meir holds, or because it is an ornament, as the rabbis believe? 

A baraita teaches that women may not go out on Shabbat with a key in her hand, liable to a sin offering if doing so.  The rabbis discuss how much of an item must be carried to determine liability. If she is carrying a class filled with fragrance, for example, she is not liable if the amount of liquid is less than an olive bulk of food.  But if the flask is empty, she is liable for carrying the empty flask. 

We learn that the chief ointment for annointing is balsam oil.   This and drinking wine in mizrekei are done by those who are not grieved for the hurt of Joseph (Amos 6:6).  There is a principal regarding these ideas: when there are matters that involve and element of pleasure and an element of joy, the Sages prohibit it due to mourning over the destruction of the Temple.  If there is only an element of pleasure but no element of joy, there is no decree. 

If people urinate before their beds while naked, they are defined as seruchim.  The rabbis say that these people will be exiled at the head of exiles.  They also might be those who eat and drink with each other and then join their beds to each other and swap wives and d"defile their beds with semen that was not theirs".    One whose wife curses him in his presence is also considered to be doing a great transgression.  Demeaning ritual washing of the hands is also deemed terribly improper.

There is a list of traits that the daughters of Zion are accused of in the First Temple era.  These include haughtiness, walking with outstretched necks and wanton eyes, walking and mincing as they go and making a tinkling with their feet (Isaiah 3:16).  This means that they were immodest, walking heel to toe in small steps, to be noticed, The would beacon men with blue eye shadow.  They would even throw perfume at young men in the market place to instill the evil inclination into them like the venom of a viper. 

The consequence for these behaviours are stench, baldness, sackloth clothing, sores, etc. We are taught that leprosy would strike the daughters of Zion and that their secret parts would be laid bare.  Their innards would be poured out like a jug and their orifices would be covered with hair as thick as a forest.