Shabbos 10:6 - 11:1

וכן שערו – he tears the hair of his head by hand.

וכן הגודלת – the hair of her head and plaits/twists it. It is the Aramaic translation )Exodus 28:14,22): “[and two chains of pure gold] braid [these like corded work, and fasten the corded chains to the frames]” (or “on the breastpiece make] braided [chains of corded work in pure gold]”) “plaiting, wreathing”.

הכוחלת – placing powder used for painting the eye-lids/stibium.

פוסקת – separating the hair that is in the middle of the head to here and there near the temples.

רבי אליעזר מחייב חטאת – painting the eyelids because of writing dressing her hair and painting the face with rouge because of [the prohibition against] building.

וחכמים אוסרים משום שבות – for they hold that there is no manner of writing in this, and there is no manner of building in this, and the Halakha is according to the Sages. And specifically, removing one’s fingernails or hair with one’s hands is what the Rabbis exempt from a sin-offering and stoning, but removing one’s hair or fingernails with a utensil, the Sages agree that one is liable for a sin-offering, and because he removed two hairs, he liable. But a person who removes the hair of the head of his fellow, even with his hand is liable. But a nail, most of which is separated or hair, most of which is detached and causes him pain, it is permitted to remove it by hand ab initio.

התולש מעציץ נקוב חייב – this is something attached like something fed from the ground through the hole that smells the moistness of the ground and even a hole at its side, and the measure of the hole in order that its root is small.

ורבי שמעון פוטר בזה ובזה – for he does not consider it as attached to make him liable for stoning, and the Halakha is not according to Rabbi Shimon

הזורק מרשות היחיד לרשות הרבים – the private/individual domain is a place that is surrounded by four partitions ten handbreadths high and between them are four handbreadths by four handbreadths or more, even if there are several miles, if they surrounded for living such as a district/province/large town which is surrounded by a wall and its doors are locked at night and their alleys have three walls and a stake fastened in the ground by the side of a wall, serving as a mark or as fictitious partition/enclosure for the purposes of enabling those who live there to move objects on the Sabbath in the fourth direction, and similarly a large hill that is ten [handbreadths] high and four [handbreadths] wide or an incision/trench that is ten [handbreadths] deep and four [handbreadths] wide and even utensils such as a boat or a tower of wood and things like them, if they have [a circumference of four by four at a height of ten , all of these are the public domain. And the airspace of the private domain is like the private domain up to the sky. And the thickness of the walls of the private domain are judged as the private domain. But the public domain is like the marketplaces and the desert streets and the roads open to them and it should be that the width of the path is sixteen cubits and there should not be a ceiling upon it. And there is one who holds that it also requires that six-hundred thousand people pass through it every day like the marches of the Israelites in the desert (see Tractate Shabbat 98a). But the airspace of the public domain is not like the public domain other than up to ten handbreadths for above from ten [handbreadths] is free/exempt. But a place that lacks four by four [handbreadths] and is or higher than three [handbreadths] is the exempt/free space and even thorns and thistles and excrement in the public domain that are at least three [handbreadths] or higher but lack four by four [handbreadths] are considered an exempt place. But a place that is surrounded by four partitions whose height is from three [handbreadths] to ten and it has four by four [handbreadths] or more, or a hill/mound that has four by four [handbreadths] or more which is higher than three [handbreadths] up to ten or a ditch which has four by four [handbreadths] and is deep from three until ten [handbreadths] or an alley that is closed from three directions and lacks a mark as a fictitious partition/enclosure or a beam on the fourth direction, and the sea and the valley – all of these are a Karmelit. The explanation of a Karmelit (a marked-off plot in a public thoroughfare – which cannot be considered either private or public domain) is like a “widow” – that is to say, like a widow who is not a virgin, nor married to a husband. Such is this domain which is neither a private domain nor a public domain and the airspace of a Karmelit is like a Karmelit up until ten [handbreadths] and above that, it is considered an exempt space. A person who removes something from the private domain to the public domain or brings something in from the public domain to the private domain is liable for a sin-offering (see Tractate Shabbat, Chapter 1, Mishnah 1). From a private domain to a Karmelite and/or from a public domain to a Karmelit, or from a Karmelite to either of them is exempt but it is forbidden. [A person who brings something] from a private domain or from a public domain to an exempt space or from the exempt space to both of them -it is ab initio permitted, and we don’t have to say, from a Karmelit to an exempt space and from an exempt space to a Karmelit it is permitted. But a person who transfers an object from the beginning of the four cubits to the end of the four cubits in the public domain is liable for a sin-offering. In a Karmelit, he is exempt, but it is forbidden. In the private domain and in the exempt place, it is permissible ab initio to carry and transfer throughout the entire domain and even if it several miles.

ר"ע מחייב – for he holds that since the object has passed in the airspace of the public domain, within ten [handbreadths], it is as if it has come to rest; but the Rabbis hold that something absorbed in the midst of the ten [handbreadths] of airspace of the public domain is not like someone who placed it there, but above from ten [handbreadths] it is an exempt space, and no disputes that he is exempt, and the Halakha is according to the Sages.