1) WALKING INTO "RESHUS HA'RABIM" WHILE WEARING A COAT
QUESTION: The Mishnah and Gemara enumerate various items with which a woman may not walk out into Reshus ha'Rabim on Shabbos, because she might take them off and carry them four Amos in Reshus ha'Rabim. She is permitted to go out only with jewelry that she never removes.
Why, then, is she permitted to go out with a coat or jacket? Why are we not concerned that she will take it off and walk four Amos while carrying it in Reshus ha'Rabim! (TOSFOS DH ba'Meh)
(a) TOSFOS answers that the Gezeirah applies only to small objects that a person often carries in his hand while he walks. The main attire of a person, on the other hand, is usually not carried around; rather, one puts it on immediately before going out and leaves it on.
(b) The RI explains that the Gezeirah applies only to items that might be removed for a specific reason, such as in order to immerse in the Mikvah, or to show to a friend, or because it makes one dirty. If there is no reason for a person to want to remove a particular article of clothing, then there is no concern that he will do so. One is even permitted to intentionally take off such attire and put it back on in Reshus ha'Rabim, as long as he does not walk while holding it.
2) THE "KETALA"
QUESTION: The Beraisa says that a woman may not go out into Reshus ha'Rabim with a "Chavak" around her necks. The Gemara explains that the Beraisa refers to a "Ketala." RASHI (DH b'Ketala Askinan) explains that a Ketala is a ribbon that holds a bib around a woman's neck, which is not decorative.
Why does Rashi explain that the Ketala is different from all other articles mentioned in the Mishnah, which are worn for beauty? Furthermore, Rashi himself says later (59b, DH Menakta) that a Ketala has gold in it and it is worn for beauty. Why does Rashi give two different definitions for a "Ketala"?
ANSWER: TOSFOS (DH Hacha b'Ketala) asks another question. The Gemara concludes that a Ketala may not be worn outside on Shabbos because it is considered a Chatzitzah (separation) and therefore a woman might remove it if she goes to the Mikvah (similar to the strings that she wears in her hair, 57a). Why, then, is the Ketala not mentioned with the strings in the beginning of the Mishnah, but only in the end of the Mishnah with the ornaments that a woman wears for beauty?
Tosfos explains that the case in the Mishnah must be when the Ketala is fastened loosely. Thus, there is no concern that the woman will remove it in order to immerse, since it does not act as an intervening object when she immerses. However, there is a concern that she might remove it to show it off to her friends. The Beraisa, on the other hand, is referring to a Ketala that is fastened tightly around the neck. In such a case, there is no fear that the woman will take it off to show to her friends (because if she takes it off, she will no longer look affluent and attractively heavy), but there is a fear that she might remove it to immerse in a Mikvah and carry it in Reshus ha'Rabim, since it is considered to be a separation.
RASHI seems to propose another answer to Tosfos' question. Rashi explains that there are two types of Ketala. One Ketala is ornamental and is tied tightly, to make the woman look more corpulent (59b). In contrast, the Ketala mentioned by the Gemara here is not an ornament, and therefore it is not worn tightly (the RASHBA and RITVA and others offer similar explanations for Tosfos' question). (HAGAHOS RAV ELAZAR MOSHE HA'LEVY HOROWITZ)
3) THE DIFFERENT "SARVITIN" OF POOR WOMEN AND RICH WOMEN
QUESTION: Rav Huna says that there are two types of Sarvitin that hang from a woman's Totefes at the side of her head. Poor women wear Sarvitin made of colored fabric. Rich women wear Sarvitin made from silver and gold. What is the purpose of describing the different types of Sarvitin that different women wear?
(a) TOSFOS HA'ROSH answers that the Gemara is teaching a stringency. The Gemara is teaching that a poor woman is forbidden to go out even with Sarvitin made from fabric, because that is what she takes pride in and there is a concern that she will remove it to show to her friend.
(b) The RITVA says that the Gemara is teaching a leniency. Only when rich women wear silver and gold Sarvitin may they not go out with them. A rich woman who wears Sarvitin of fabric may go out with them. Since they are not considered elegant ornaments in her eyes, there is no fear that she will take them off to show to her friend.
(c) The RAMBAM (Hilchos Shabbos 19:6, 10) mentions only Sarvitin of gold and not Sarvitin of fabric. The MIRKEVES HA'MISHNEH suggests, based on a Yerushalmi, that perhaps even poor women may go out with Sarvitin made of fabric, because they will not take them off to show their friends since they are not such elegant ornaments. Only Sarvitin made of gold are forbidden. This is how the Rambam may have understood the Gemara; the Gemara mentions Sarvitin of fabric to teach that the prohibition does not apply to such ornaments.