Flax

Notable Sources

All Sources

Hiding Among the Flax

TANAKH

Flax stalks played a role in the mission of the Israelite spies in Jericho. The Book of Joshua recounts how Rahab used flax stalks to hide the spies on her roof, protecting them from the king of Jericho's men.

Now she had taken them up to the roof and hidden them under some stalks of flax that she had lying on the roof.—

Joshua 2:6

Cain's Flax and Abel's Woolly Sheep

COMMENTARY

Some sources identify flax as part of Cain's rejected offering and sheep as part of Abel's successful offering. This provides a narrative explanation for the prohibition of mixing flax fibers with wool, as seen in this Yaakov Ettlinger's commentary on the Passover Haggadah, quoting Pirkei deRabbi Eliezer.

Even before the time of Isaac, an offering in anticipation of Pesach was made, as it is stated in Pirkei D'Rebbi Eliezer: “At the time that would be the future Passover, Adam called to his sons and said to them: “In the future Israel will offer their Passover sacrifice; you should do the same before your creator.” Cain brought parched ears and flax while Abel brought offerings from the first born of his flock of sheep which had not yet been decreed. Rabbi Joshua ben Korcha said: The Holy One said: ‘Heaven forbid that Cain’s offering should ever be mixed up with Abel’s offering’ even if it is…

Minchat Ani on Pesach Haggadah, Magid, Rabban Gamliel's Three Things 6:9

Rahab's Negotiation

SECOND TEMPLE

The story of Rahab hiding the spies is a pivotal moment in the Israelites' conquest of Canaan. Josephus, a first-century Jewish historian, provides a detailed narrative of this event in his work, 'The Antiquities of the Jews'.

2. Now when he had pitched his camp, the spies came to him immediately, well acquainted with the whole state of the Canaanites; for at first, before they were at all discovered, they took a full view of the city of Jericho without disturbance, and saw which parts of the walls were strong, and which parts were otherwise, and indeed insecure, and which of the gates were so weak as might afford an entrance to their army. Now those that met them took no notice of them when they saw them, and supposed they were only strangers, who used to be very curious in observing everything in the city…

The Antiquities of the Jews 5:1:2

The Agricultural Impact of Flax

COMMENTARY

Flax cultivation can have a long-lasting negative impact on agricultural land. Rabbi Ovadiah of Bartenura, in his 15th-century commentary on the Mishnah, the first codification of Jewish law from the early third-century land of Israel, explains the detrimental effects of growing flax, including its weakening of the soil and the persistence of its roots.

לא יזרענה פשתן – for flax weakens the land a great deal and its roots remain in the land until seven years.

Bartenura on Mishnah Bava Metzia 9:9:2

Preserving Torah Knowledge

TALMUD

Rabbi Ḥiyya's innovative and comprehensive efforts ensured the preservation and transmission of Torah knowledge among the Jewish people. The Talmud recounts Rabbi Ḥiyya's systematic process of planting flax, making scrolls, and teaching Torah to children.

Rabbi Ḥiyya said to Rabbi Ḥanina: I am working to ensure that the Torah will not be forgotten from the Jewish people. For I bring flax and I plant it, and I then weave nets from the flax fibers. I then go out and trap deer, and I feed the meat to orphans, and I form scrolls from the skins of the deer. And I go to a town that has no teachers of children in it and I write the five books of the Torah for five children. And I teach the six orders of the Mishna to six children…

Ketubot 103b:19

The Physical Toll of Working with Flax

TALMUD

Working with flax has specific effect on the artisan's body, such as causing bad breath and broadening the lips. The Jerusalem Talmud, a central text of Rabbinic Judaism and a compilation of teachings and discussions of Jewish law, in Tractate Ketubot, discusses various aspects of marriage contracts and obligations, including the impact of certain professions on one's physical appearance.

It was stated so: He forces her to work with wool, but not with flax since that causes bad breath and broadens the lips.

Jerusalem Talmud Ketubot 5:6:6

Soaking Flax on Shabbat

TALMUD

Soaking flax seeds is prohibited on Shabbat. The Talmudic tractate Zevachim discusses the liability for this action on Shabbat, proposing and dismissing several possible reasons.

The Gemara comments: Rava conforms to his standard line of reasoning; as Rava says: If one cast a cloth into water on Shabbat, he is liable for laundering on Shabbat, as it is made of fabric like any garment; and if one cast flax seeds into water, he too is liable. The Gemara analyzes this statement: Granted, if he casts a cloth into water, he performs laundering; but with regard to flaxseed, what is the reason that one may not cast it into water on Shabbat?…

Zevachim 94b:4-5

The Unique Properties of Flax in Jewish Law

MISHNAH

Flax has properties in Jewish law, that set it apart from other plant-based textiles, particularly its ability to contract 'tent impurity', and its suitability for use as a wick on Shabbat. The Mishnah, the first codification of Jewish law from the early third-century land of Israel, discusses these properties in the context of Sabbath observance.

Of all substances that emerge from the tree, one may light only with flax on Shabbat (Tosafot) because the other substances do not burn well. And of all substances that emerge from the tree, the only substance that becomes ritually impure with impurity transmitted by tents over a corpse is flax. If there is a dead body inside a house or a tent that is made from any materials that originate from a tree, everything in the house becomes ritually impure. However, only in the case of flax does the tent itself become impure…

Mishnah Shabbat 2:3

The Economic Devastation of the Hail Plague

COMMENTARY

The destruction of flax and barley crops by the plague of hail had a significant economic impact on ancient Egypt. Rabbi Ovadiah Sforno, a 16th-century Italian commentator, discusses the destruction that Pharaoh ignored in defying God and refusing to free the Israelites.

והפשתה והשעורה, even though both the flax crop and the barley crop had been wiped out by the hail, something which caused tremendous damage to the Egyptian economy.

Sforno on Exodus 9:31:1

Permissible Work on Intermediate Festival Days

TALMUD

Some agricultural work is prohibited on the intermediate days of a Festival, while other is permitted, partially based on whether the benefit from the work is enjoyed during the holiday or only later. The Gemara in Tractate Moed Katan discusses the reasoning behind allowing the uprooting of flax, cutting hops, and uprooting sesame plants during these intermediate days.

The Gemara relates that Rav Yehuda permitted uprooting flax, cutting hops, and uprooting sesame plants on the intermediate days of a Festival. Abaye said to Rav Yosef: Granted, this is reasonable in the case of flax, which is suitable for use as a cover [ḥafifa] for various objects and therefore has a use even during the Festival, and so too hops, which are suitable for making beer, but for what are sesame plants suitable, since the sesame seeds require a long drying period before oil can be extracted from them? Rav Yosef said to…

Moed Katan 12b:16

Flax as S'chach

HALAKHAH

Understanding the specific conditions under which flax can be used as s'chach helps ensure the sukkah is kosher for Sukkot. In his famed 12th-century code of Jewish law, Mishneh Torah, Maimonides details the laws of s'chach, distinguishing between the use of flax before and after processing.

If one used as s'chach branches of flax which were not crushed and combed, they are kosher, because they are still considered to be wood. After the flax has been crushed and combed, it may not be used as s'chach, since its form has changed and it is as though it is no longer a product of the earth.
One may use ropes made from palm bast or hemp and the like as s'chach, since their original form is unchanged and ropes are not considered to be utensils.

Mishneh Torah, Shofar, Sukkah and Lulav 5:4

Flaxen Vocabulary

TALMUD

It is not always easy or possible to know what technical terms like materials and species in the Torah refer to. The Gemara in Tractate Yoma investigates the word 'shesh' to conclude that it refers to linen.

The Gemara asks: From where may it be inferred that this term shesh means linen? Rabbi Yosei, son of Rabbi Ḥanina, said: As the verse also states: “Bad,” and uses it interchangeably with shesh. And bad refers to something which sprouts from the ground stalk by stalk [bad bad], each one by itself. This is a fitting description of flax, the plant used to produce linen, as opposed to other plants, such as cotton, whose fibers grow meshed together…

Yoma 71b:7-8

When Flaxseeds Fail to Sprout

TALMUD

The rabbis debated whether a seller should refund a buyer when flaxseeds fail to sprout, reflecting differing views on the primary use of flaxseeds. The Talmudic tractate Bava Batra discusses various civil laws, including the financial responsibilities in sales transactions.

The Gemara concedes that the mishna cannot be reconciled with Rav’s opinion, but suggests that there are other tanna’im who hold in accordance with his opinion. It is a dispute between tanna’im, as it is taught in a baraita: With regard to one who sells produce to another, and the buyer planted it and it did not sprout, if the produce was seeds for garden plants, which are not eaten at all, then the seller bears financial responsibility for them…

Bava Batra 93a:12-93b:1

The Industrious Woman

TANAKH

The industriousness of seeking out and working with wool and flax has been held up as an example of diligence. Proverbs, a book of wisdom from the Hebrew Bible, extols the virtues of a model woman in a section sung by many at home on Friday nights.

She looks for wool and flax,
And sets her hand to them with a will.

Proverbs 31:13

Young Farmers Breaking Flax, Hubert von Herkomer, 1885

Relatedראו גם

Linen

Sheetsדפי מקורות

Related Sheets