Rif Shabbat 28a

HIDE/SHOW IMAGE
28a

{Shabbat 61 continues}
whether it is an amulet in writing or an amulet of roots, whether it is for a sick person whose life is endangered or for a sick person whose life is not endangered. [It is permitted] not [only] for a person who has [already] had an epileptic fit, but even [merely] to ward it off. And one may tie and untie it even in the street, providing that he does not secure it

{Shabbat 61b}
with a ring or a bracelet and go out therewith into the street, for appearances sake. {marit ayin}
But we learnt {in a brayta}: What is an approved amulet? One that has healed three men simultaneously?
There is no difficulty: the one is to approve the man; the other is to approve the amulet.

Rav Papa said: It is obvious to me that if three amulets {all written/prepared by the same man} [are successful for] three people, each [being efficacious] three times, both the practitioner and the amulets are [henceforth] approved.
If three amulets [are successful for] three people, each [being efficacious] once, the practitioner is [henceforth] approved, but not the amulets.
If one amulet [is efficacious] for three men, the amulet is approved but not the practitioner.
Rav Papa asked: What if three amulets [are efficacious] for one person?
The amulets are certainly not rendered approved: but does the practitioner become approved or not? Do we say: Surely, he has healed him! Or perhaps, it is this man's fate to be susceptible to writings {but it would not necessarily work for another indicidual}?
The question stands. {teiku}

It was a question to them:
Have amulets sanctity or not?

In respect of what law?

Shall we say, in respect of saving them from a fire {on Shabbat, to carry into a courtyard that lacks an eruv}?
Come and hear: Benedictions {written} and amulets, though they contain the [divine] letters and many passages from the Torah, may not be saved from a fire, but are burnt where they are.

But rather, in terms of hiding away{when they become worn out}:
Come and hear: If it [the Divine Name] was written on the handles of utensils or on the legs of a bed, it must be cut out and hidden.

Rather [the problem is] what about entering a privy with them? Have they sanctity, and it is forbidden; or perhaps they have no sanctity, and it is permitted?

{Shabbat 62a}
And we determine that if they are covered in leather, it is permitted to enter a privy with them, and if not, it is forbidden.
And tefillin, this is the reason that you do not enter with them into a privy, but rather remove them at a distance of four cubits, and hold them in his garment and his hand and then enter: because of the Shin upon them {on the outside}. For Abaye said: The shin of tefillin is a halachah of Moses at Sinai.

"NOR WITH A SHIRYON, NOR WITH A KASDA, NOR WITH MEGAFAYYIM":
SHIRYON is a coat of mail.
KASDA, — Rav said: It is a polished metal helmet.

And it is called in Arabic beitza, and this is the kova mentioned in Scriptures, for it is written {about Goliath, in Shmuel Aleph 17:5}:

ה וְכוֹבַע נְחֹשֶׁת עַל-רֹאשׁוֹ, וְשִׁרְיוֹן קַשְׂקַשִּׂים הוּא לָבוּשׁ; וּמִשְׁקַל, הַשִּׁרְיוֹן--חֲמֵשֶׁת-אֲלָפִים שְׁקָלִים, נְחֹשֶׁת.

5 And he had a helmet of brass upon his head, and he was clad with a coat of mail; and the weight of the coat was five thousand shekels of brass.

{note that Shiryon, the coat of mail, is mentioned next in the pasuk}

MEGAFAYYIM, — Rabba bar Rav Huna {our gemara: Rav} said: pizmekei.
{Soncino: These are greaves. {leg armor worn below the knee}}

By way of explanation, these are stockings made of iron or copper, and they are not for the beautification of the feet.

MISHNA:
A WOMAN MAY NOT GO OUT WITH A NEEDLE THAT IS PIERCED, NOR WITH A RING BEARING A SIGNET, NOR WITH A KOLIAR, NOR WITH A KOBELETH, NOR WITH A BALSAM PHIAL; AND IF SHE DOES GO OUT, SHE IS LIABLE TO A SIN-OFFERING; THIS IS R. MEIR'S VIEW.
BUT THE SAGES RULE THAT SHE IS NOT CULPABLE IN THE CASE OF A KOBELETH AND A BALSAM PHIAL.

Gemara:
Ulla said: And it is the reverse in the case of a man.

In other words, if a man goes out