Rif Shabbat 26a

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26a

{Shabbat 7a continues}
Gemara:
Rav Kahana asked Rav: What of openwork bands?
{= Chains or cords formed in network fashion. These cannot be tied very tightly; hence the question is whether they need be loosened before a ritual bath and by corollary, must not be worn on Shabbat or not.}
He said to him: You speak of something woven {i.e. a network}. Whatever is woven, no prohibition was enacted [in respect thereof].

{The Rif omits Rav Huna the son of Rav Yehoshua saying the same thing as Rav, and takes instead the alternative girsa listed in the gemara, starting with "And some say."}

And some say, Rav Huna the son of Rav Yehoshua said: I saw that my sisters are not particular about them.

What is the difference between the latter version and the former {in which he stated exactly the same language as Rav -- this would presumably also be a good difference between the statement of Rav and the latter statement of Rav Huna son of Rav Yehoshua}?
There is a difference where they are soiled.
On the version that no prohibition was enacted for anything that is woven, these too are woven. But according to the version which bases it on [not] being particular; since they are soiled, one does indeed object to them.

Thye learnt {tnan} there:

And the following constitute interpositions {chatzita} in the case of human beings: Wool ribbons, linen ribbons, and the fillet round maidens' heads. Rabbi Yehuda says: Ribbons] of wool or of hair do not interpose. because the water enters through them.

Rav Huna said: And we learnt all with reference to maidens' heads {that is, it is not only the fillet which is used for tying the hair, but the wool and linen ribbons also mean those that are used for tying the hair}.
But ribbons of the neck do not interpose, because a woman does not strangle herself {by tying it so tightly around her neck}.

{Shabbat 57b}
But with regard a riband around the neck, such as a broad band {KATLA}, and the like, they do interpose, for a woman will strangle herself in order to have a fleshy appearance.
{In eastern countries that constitutes beauty. Being broad, the band does not injure her.}

{The brayta had said:} "Rabbi Yehuda says: [Ribbons] of wool or of hair do not interpose, because the water enters through them":

Rav Yosef cited Rav Yehuda who cited Shmuel: The Sages agree with Rabbi Yehudain respect to ribbons of hair that they do not interpose.
{in our gemara, there is a different statement attributed to Rav Yosef citing Rav Yehuda citing Shmuel, and the statement the Rif gives here is attributed to Rav Nachman citing Shmuel.}
Therefore she may go out with them on Shabbat, and she will not come to carry them four cubits in a public domain.

"[SHE MAY] NOT [GO OUT] WITH FRONTLETS [TOTEFETH]":
What is TOTEFETH?
Rav Yosef said: {chomarta dekatifta} A charm containing balsam.
{Rashi: to ward off the evil eye}

By way of explanation, chomarta dekatifta is a known charm that they hang around the neck because of the evil eye.

Abaye said to him: Let it be [regarded] as an approved {=confirmed} amulet, and hence permitted?

Rather, Rav Yehuda cited Abaye: It is an {apzayni} ornament of beads {Jastrow: obsidian beads}.

By way of explanation: an apzayni is a tzitz {frontlet}.

A brayta also says so: A woman may go out with a gilded hair-net {for if she removes it, her hair is uncovered; hence she is unlikely to remove it}, a totefeth, and with sarbitin that are fastened to her.

What is totefeth and what is sarbitin?
Rabbi Abahu said: A totefeth encompasses her [head] from ear to ear; sarbitin reach to her cheeks.

Rav Huna said: Tana {we learnt}: Poor women make them of various dyed materials; wealthy women make them of gold and silver.

"NOR WITH A HAIR-NET [KABUL] TO THE PUBLIC DOMAIN":
Rabbi Yannai said: I do not know what is this [kabul]: whether we learnt of a slave's chain, but a wool hair-net {or wig} is permitted; or perhaps we learnt of a wool hair-net and how much more so a slave's neckchain.

{not here in our gemara}
Rav said: It is a wool hair-net.
And Shmuel said: A slave's neck-chain.

Rabbi Abahu said: Reason supports the view that we learnt of a wool hair-net.

A brayta also says so: And it was taught likewise:

A woman may go out into a courtyard with a kabul and a clasp [itztema] {to keep her hair in order under the wig - note: the Rif does not translate itztema as a clasp - see next page for details}. Rabbi Shimon ben Eleazar said: [She may go out] with a kabul into the street {public domain} too. Rabbi Shimon ben Eleazar stated a general rule: Whatever is [worn] beneath the net, one may go out therewith: whatever is [worn] above the net, one may not go out with it.

(to the courtyard yes; to the public domain, no) {Gloss: this goes on the Tanna Kamma}

{Shabbat 58a}
And Shmuel said: We learnt of a slave's neck-chain. But a wool hair-net is fine.

And the halacha is