1)

(a)Min ha'Torah, a woman is permitted to wear her ornaments in the street. The two criteria on which the Chachamim based their prohibition to do so is - the fear that they might fall off easily, or that she might remove them (either to show them off to her friends or in order to Tovel, should the need arise). In both cases, they were afraid that she she will go on to carry them in the street. Consequently, ornaments that she is unlikely to remove are in fact, permitteed.

(b)A woman is not permitted to Tovel with ribbons in her hair - because they constitute a Chatzitzah.

(c)Rav Nachman bar Yitzchak Amar Rabah bar Avuhah explains the Tana inserts the prohibition for a woman to Tovel before she has loosened her ribbons in our Mishnah - because that is the source for the prohibition of wearing them in the street on Shabbos; in case she needs to Tovel on Shabbos, obligating her to loosen the her ribbons, in which case, the suspicion that they takes them off and carries them in the street.

2)

(a)She is permitted to wear expensive ribbons in the street on Shabbos, provided they are tied to her hat - which she will not remove in the street, because she is not permitted to uncover her hair.

(b)We can infer from 've'Lo bi'Kevul li'Reshus ha'Rabim', that although she is forbidden to go in the street with a Kevul, she is permitted to go with it in the courtyard. The Tana specifically mentions this here - implying that the ornaments mentioned previously, may not be worn even in the courtyard.

(c)A woman may not go out with an 'Ir shel Zahav' - a Jerusalem of gold, like the one that Rebbi Akiva made for his wife, Rachel. In fact, this was a form of brooch (see also Tosfos - end of 59a).

(d)Neither may she go out wearing nose or ear-rings, or go out with a needle which has no eye. She will not however, be Chayav Chatas, if she does - since they are not considered a burden, but a Tachshit.

3)

(a)Chazal permitted a person to Tovel on Shabbos in spite of 'Tikun Mana' (Makeh ba'Patish mi'de'Rabbanan [which they decreed in many similar cases], seeing as one renders oneself fit to eat Terumah and Kodshim) - because sometimes people enter cold water to cool down. It does not therefore resemble an an Isur, so they did not forbid it.

4)

(a)Rav Cahana asked Rav whether a woman may go in the street (or even in the courtyard) wearing circular hollow straps in her hair - whether they are considered a Chatzitzah during Tevilah or not. The reason that this might be permitted is because it is difficult to tie them tightly in the hair - and if they are not a Chatzitzah, in which case there is no reason why a woman should not go out with them on Shabbos, as we explained in the Mishnah.

(b)Rav replied - that anything which is woven, is not a Chatzitzah, and is therefore permitted on Shabbos.

(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. According to the initial reason of Chatzitzah, even if the ribbon is dirty, a woman will still be permitted to go in the street with it, since whatever is woven, does not constitute a Chatzitzah, and is permitted. - whereas according to the second reason (that a woman is not particular about such ribbons), if the ribbon is dirty, then we have good reason here to suspect that in this case, she will be particular (because, the dirt will interfere with her Tevilah - even though it will not actually invalidate it).

(d)Ribbons that a woman has specifically has in mind not to remove - do not constitute a Chatzitzah, and need not be removed during Tevilah.

5)

(a)The Tana Kama forbids a woman to Tovel with threads of wool or linen, or strands of any other materials, in her hair. Rebbi Yehudah permits a woman to Tovel with woolen threads or strands of hair, because, he maintains, it is not possible to tie them tightly in the hair, so they do constitute a Chatzitzah.

(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 - because any threads (whether they are soft or hard) that are Chotzetz in the hair, are certainly Chotzetz on the skin, which is soft, and on which it is easier to tie something tightly. What Rav Huna must have meant is - that they are not prone to Chatzitzah, because a woman would not tie straps tightly around her neck, for fear of choking.

(c)A woman may not go out with 'Chavakin' - thick straps (similar to those that are used to tie horses); these straps are threaded through loops at the end of a 'Katla'- a kind of a napkin, which hangs in front of the woman to prevent her clothes from becoming dirty when she eats. She ties the straps tightly around her neck (which will not cause her to choke because they are thick), in order to look more healthy-fleshed. The reason that she is nevertheless forbidden to go out with them, says Rav Yosef is - because in spite of their thickness, a woman would not tie them so tightly, in order not to choke herself. Consequently, the fear that they will fall off remains.

(d)The threads in a woman's ears - were placed there after whe had her ears pierced, to prevent the skin from growing over the hole and closing it. The reason that she was permitted to go with them was - because they were neither pretty nor valuable, so there was no reason for her to remove them (nor were they likely to fall out by themselves).

6)

(a)Rav Yosef Amar Rav Yehudah Amar Shmuel rules like Rebbi Yehudah in the Beraisa, who does not consider strands of hair a Chatzitzah. The reason that Rebbi Yehudah mentions them (together with woolen and linen threads - despite the fact that the Rabbanan do not argue with him regarding the strands) is - because he is saying to them that, just like you agree with me that a woman may Tovel with strands of hair, also agree with me that she may Tovel with woolen and linen threads (to which they reply in the negative).

(b)We 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 - because if the author of that Mishnah was Rebbi Yehudah, why did he not include woolen and linen threads in the concession? It is therefore clear that the author has to be the Rabbanan - which proves that they agree with Rebbi Yehudah in this point.

7)

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

1. A 'Sevachah ha'Muzheves' is a type of small, golden head-dress.

2. A Totefes is a band that stretches from ear to ear.

3. Sarvitin is a sort of a scarf which a woman wraps round her head, and whose ends then hang by her cheeks (Refer also to c).

(b)A Totefes cannot be a sort of knotted cloth worn against Ayin ha'Ra - because, if it were, it would be permitted on Shabbos, just like an established Kamei'a.

(c)A Totefes and a Sarvitin were made of silver or gold, though those that were worn by poor women were made of colored threads. (See also Rambam)

8)

(a)A K'vul - might be a type of woolen hat, which is worn underneath the golden one, which can be removed without revealing her hair - explaining s why she would then be forbidden to go out with it on Shabbos.

(b)A K'vul - might also be the badge of a slave, which will be discussed later in the Sugya.

(c)In that case, the woolen head-dress will be permitted - because its removal entails uncovering the hair, which a woman will not do in public.

(d)Rebbi Avahu proves from the opinion of Rebbi Shimon ben Elazar in a Beraisa), who permits a K'vul even in the Reshus ha'Rabim, that it must mean a woolen hat - because he describes it as something that is worn below the hat.

9)

(a)The Tana Kama permits a woman to wear a 'K'vul' 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). An Istuma - is a small hat, whose function is to prevent the loose strands of hair from protruding.

(b)It is not subject to Kil'ayim and Nega'im - because it is a sort of a fur which is not spun, and whatever is not spun is not subject to Kil'ayim and Nega'im (see also Tosfos DH 'Ein Bah').