formed on the bread while it was still day (see Shabbat 19 and last Mishnah of Shabbat 1). This taḳḳanah emanated from the Hillelite school; the Shammaite school, however, insisted that the work must be completely finished before sunset (Shabbat 1. 4-11).
The eighth taḳḳanah, שתהא אשה חונרת בסיור, the Talmud regards as designed to promote modesty in behaviour. The etymology of סינר is a bit obscure. Rashi says that 'Senar' is a pair of trousers. Apparently the purpose of the taḳḳanah was, as explained in the Talmud, to promote modest behaviour; the essence thereof accordingly would have been: though trousers are originally included in men's garments which are ipso facto forbidden to women, still since the wearing of them by women will be promotive of modesty, we commend and and even recommend the new custom. Or it is possible that the taḳḳanah was required by reason of the סינר being a garment of foreign origin, whether in vogue among the Persians (زناریِ) or identical with the ζωνάριον (belt) in vogue among the Greeks; however, צניעות, or feminine delicacy, motivated the reform in dress.
The ninth taḳḳanah, שיהיו רובלין מחזרין בעיירות, is regarded in the Talmud as facilitating the sale of women's ornaments. It seemed better that the pedlars should carry their stock into all parts of the cities rather than that by their coming into the houses jealousy of the husbands be aroused, and domestic unpleasantness result—so the sales should be negotiated on the street.[1] In the Yerushalmi,
- ↑ Yebamot 24 b. In case a pedlar is seen leaving the house and his wife girding herself with a 'Senar', the husband has the right to divorce her without dower. See ibid., 63b, where the Talmud quotes Ben Sira as saying: רבים היו פצעי רוכל המרגילים לדבר עברח.
