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1)

(a) What is the criterion for a woman not to be permitted to wear her ornaments in the street?

(b) May a woman Tovel with ribbons in her hair?

(c) What does Tevilah have to do with carrying on Shabbos? Why is this Din in our Mishnah?

(d) Under which conditions may she go in the street on Shabbos, with expensive ribbons in her hair?

(e) What can we infer from 've'Lo bi'Kevul li'Reshus ha'Rabim', and why is that?

(a) A woman is not allowed to go out with an Ir shel Zahav.
What is an 'Ir shel Zahav'?

(b) May she wear nose or ear-rings, or go out holding a needle which has no 'eye'?

(c) Why is she not Chayav Chatas if she *does*?

4)

(a) What is the Gemara's Sha'aleh regarding a wonam going in the street (or even in the courtyard) wearing circular hollow straps in her hair?

(b) What is the Gemara's reply?

(c) According to one opinion in Rav Huna Brei de'Rav Yehoshua, the criterion is not just whether it is woven or not, but whether women tend to be particular or not.
What is the difference between these two reasons?

(d) Is a woman permitted to Tovel wearing tight ribbons which she intends to remain there indefinitely?

(a) The Tana Kama forbids a woman to Tovel with threads of wool or linen, or strands of any other materials, in her hair.
What does Rebbi Yehudah say about this?

(b) Rav Huna adds that the Tana Kama's Din is confined to straps in the hair.
He cannot possibly mean to say that woolen or linen threads around a woman's neck are *not* considered a Chatzitzah, even though when they are worn in the hair, they *are*.
Why not?

(c) What then, *does* he mean?

(d) In that case, why is a woman not permitted to go out with 'Chavakin'?
What are 'Chavakin'?

(e) What is the purpose of the threads in her ears, and why is she permitted to go out with them?

6)

(a) Shmuel rules like Rebbi Yehudah in the Beraisa, who does not consider strands of hair a Chatzitzah.
Why did Rebbi Yehudah need to make that statement, considering that the Tana Kama, who does not mention strands of hair, appears to agree with him?

(b) How does the Gemara prove from the Mishnah later ('Yotz'ah Ishah be'Chutei Sei'ar, Bein mi'she'Lah, Bein mi'Shel Chavertah') that the Tana Kama does indeed agree with Rebbi Yehudah?

(a) 'Yotz'ah Ishah bi'Sevachah ha'Muzheves, u've'Totefes u've'Sarvitin ha'Kevu'in Bah'.
What is ...

1. ... 'Sevachah ha'Muzheves'?
2. ... 'Totefes'?
3. ... 'Sarvitin'?

(b) Why can a 'Totefes' not be a sort of knotted cloth worn against Ayin ha'Ra?

(c) Out of what kind of material were a Totefes and a Sarvitin made?

(a) A woman is not permitted to go out with a 'Kevul', which might mean a woolen hat worn underneath the golden one.
Why should it then be forbidden to go out with it?

(b) What else might a 'Kevul' mean?

(c) If it means the latter, then the the woolen head-dress will be permitted.
Why is that?

(d) How does Rebbi Avahu prove (from the Machlokes between the Tana Kama and Rebbi Shimon ben Elazar in a Beraisa), that a Kevul means a woolen hat?

(a) The Tana Kama permits a woman to wear a 'Kevul' and an 'Istama' (also known as a 'Bizyuni' and as a 'Kalya Parchah') in the courtyard (despite the general prohibition of wearing similar ornaments even in the courtyard).
What is an 'Istama'?

(b) Why is an 'Istama' not subject to the Din of Kil'ayim and that of Nega'im?