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Laws of Forbidden Mixtures in Garments
Laws of Clothing
Sources
A
And if you say
that with regard to the prohibition of
diverse kinds
only
wearing
or
placing
the garment
upon oneself is prohibited, but spreading them out
and lying upon them on
is permitted,
and as such it should be permitted for the priests to sleep upon their vestments, this is incorrect. As,
wasn’t it taught
in a
baraita
that the verse states:
“Neither shall there come upon you
a garment of diverse kinds”(Leviticus 19:19), which implies:
But you are permitted to spread it beneath you
to lie upon…
Yoma 69a:5-7
We learned that some who come to console the bereaved are exempt from
Shema
as a means of honoring the deceased. The Gemara expands the discussion to raise the general question: To what degree does preserving human dignity take precedence over mitzvot enumerated in the Torah?
Rav Yehuda said
that
Rav said: One who discovers diverse kinds [
kilayim
],
i.e., a prohibited mixture of wool and linen,
in his garment, must remove them even in the
public
marketplace.
He may not wait until he reaches home…
Berakhot 19b:2
The Gemara cites another case of a garment in which something was lost.
The Sages taught
in a
baraita
: With regard to
a garment in which diverse kinds,
a prohibited mixture of wool and linen,
was lost,
i.e., it is a wool garment into which a linen thread was sewn or vice versa and it is not known where on the garment the thread is located,
one may not sell it to a gentile and one may not
even
fashion it
into
a saddlecloth for a donkey.
This is prohibited lest one remove a piece of the garment and sew it onto his own clothing…
Niddah 61b:3-6
GEMARA:
The Gemara asks a question:
Granted,
it is permitted to send
sewn
clothes, as they are
suitable for wearing.
With regard to clothes
that are not sewn as well, they are
at least
suitable for covering
oneself.
But
in the case of clothes than contain
diverse kinds, for what
use
are they suited?
Since these clothes may not be used on the Festival, why is it permitted to send them?
And if you say
that clothes of diverse kinds
are suited for one to place underneath himself…
Beitzah 14b:13-15a:2
The Sages taught
in the
Tosefta
that
three things were said with regard to an
istema
: There is no
prohibition of a mixture of
diverse kinds,
wool and linen,
in it.
Since it is made of hard felt and not woven together, the prohibition of diverse kinds does not apply to material of that kind.
And it does not become impure with
the ritual impurity of
leprosy.
Only woven garments can become impure with leprosy.
And
women
may not go out with it to the public domain
on Shabbat.
Shabbat 57b:17
And we discussed it: What
is meant by:
And so too with regard to diverse kinds? If we say
that it means:
And so too with regard to the prohibition of diverse kinds,
that if a minor could not cover the majority of his head and body with it, the prohibition of diverse kinds does not apply, that is difficult:
But didn’t we learn
in a mishna (
Kilayim
9:2):
There is no
exemption
with regard to
the prohibition of
diverse kinds
for clothing that an adult would not wear even
occasionally
in public?
Menachot 41a:2
The Gemara notes:
There are
those
who teach
the statements of Rabbi Ḥanina bar Kahana and the Sages of the school of Rabbi Yannai
with regard to this
following mishna (
Kilayim
9:2) and its attendant discussion. The customs collectors would not levy a duty for the garments one was wearing. In light of this, the mishna teaches:
A person may not wear
a garment made of
diverse kinds,
i.e., a combination of wool and linen,
even
if he wears it
on top of ten garments,
in order
to avoid
paying
customs…
Bava Kamma 113a:16
The Gemara raises a further difficulty:
And still,
it is
necessary
for the verse to state “wool and linen together”
to
teach another
halakha
concerning diverse kinds: When
one
combines a woolen garment with a linen garment, if he
stitches two stitches
with a needle, this is considered
attachment, but a single stitch is not attachment.
This
halakha
is derived from the term “together,” which indicates that they are attached as one. The Gemara answers:
If so, let the Merciful One write: You shall not wear wool and linen together…
Yevamot 5b:4-5
The prohibition against mixed fabrics in clothes involves only wool and linen, as [Deuteronomy 22:11] states: "Do not wear
sha'atnez
, wool and linen together." In seaports, there is something like wool that grows on stones in the Mediterranean Sea whose appearance resembles gold and it is very soft. It is called
kelech
. It is forbidden [to be mixed] with linen because of the appearance it creates, because it resembles lambs' wool. Similarly, silk and
kelech
are forbidden because of the appearance it creates…
Mishneh Torah, Diverse Species 10
The Gemara cites a series of statements discussing an animal that resembles another species.
Rabbi Aḥa bar Yaakov says: Everyone concedes that one is not flogged due to
the prohibition of
diverse kinds for
wearing
its wool
together with linen,
as it is stated: “You shall not wear diverse kinds,
wool and linen together” (Deuteronomy 22:11).
Just as linen
is a material
that has not changed, so too,
one is liable only for wearing
wool
from an animal
that has not changed,
i.e…
Bekhorot 17a:16
Rather, Abaye said that
the
baraita
is referring to
its wool,
i.e., its feathers, and indicating that
one is not liable for
mixing
it
with linen
due to
the prohibition of
diverse kinds.
The prohibition of diverse kinds in clothing applies only to mixing sheep wool with linen, but not to the hair or feathers of other animals and birds.
Keritot 21b:10
Rav Pappa
himself understood the first statement of the
tanna
of the school of Rabbi Yishmael and
stated
it in a completely different manner. In his opinion, the derivation from the
halakhot
of leprosy, which concluded that
even all
nonspecific mentions of garments in the Torah refer to wool or linen, came
to include
the
halakhot
of
diverse kinds,
the Torah prohibition to wear clothing made from a mixture of wool and linen threads. He sought to prove that the
halakhot
of prohibited mixtures of threads apply only to wool and linen…
Shabbat 27a:10
The Gemara raises a difficulty:
But
the verse is
still necessary,
as it could
enter your mind to say
that it
is
referring only to
placing
a garment on oneself,
which does not
provide
great benefit; however,
with regard to the actual
wearing
of a garment,
which
entails
great benefit, the Merciful One prohibits
wearing
any two types
together. Therefore,
the Merciful One writes “wool and linen”
with regard to wearing garments of diverse kinds as well.
Yevamot 4b:7
And Rabba says: Learn from it
that
the uppermost knot
in the ritual fringes is required
by Torah
law.
As, if
it
enters your mind
to say that it is
by rabbinic
law, whereas by Torah law it is sufficient to merely insert the strings into the hole without tying any knots, for
what
reason
was
it
necessary
for the Torah
to permit
placing wool
ritual fringes
on a linen
cloak?
It is
obvious
that it is permitted, since if
one attaches
a swatch of wool and a swatch of linen
with a single connection…
Menachot 39a:2
Rather,
the problem here is one of
diverse kinds of ropes.
If one rope is made of wool and another of linen, it is prohibited to intertwine them because that would create a forbidden mixture of the diverse kinds of wool and linen.
However,
this too is difficult, as,
wasn’t it taught
in a
baraita
:
One who attaches
a swatch of wool and a swatch of linen
with a single stitch
or knot,
it is not
considered
a connection
with regard to the prohibition of diverse kinds? All the more so in this case…
Shabbat 54a:18
The Gemara rejects this explanation: Both of
these
verses
are necessary, as, had the Merciful One written
only:
“Neither shall there come upon you,” I would say
that
the Merciful One prohibits every manner by
which a garment of diverse kinds
comes upon
you,
and
this applies
even
to
sellers of coverings,
who do not wear the garments but merely rest them on their shoulders. Therefore,
the Merciful One writes: “You shall not wear diverse kinds,”
to teach that the prohibition applies only in cases
similar to wearing…
Yevamot 4b:3-4
Rabba bar Levai raised an objection to
the opinion of
Rava
from a
baraita
: With regard to
a garment in which diverse kinds,
a prohibited mixture of wool and linen,
has been lost,
i.e., a wool garment into which a linen thread was sewn or vice versa,
one
may
not sell it to a gentile; and one
may
not
even
fashion it
into
a saddlecloth for a donkey.
It is prohibited to do so lest one remove a piece of this garment and sew it onto his own clothing…
Pesachim 40b:3
Rabba bar Livai raised an objection to Rava
from a
baraita
: With regard to
a garment in which diverse kinds,
a prohibited mixture of wool and linen,
have been lost,
i.e., it is known that linen fibers became mixed into a woolen garment but they cannot be detected and removed,
one may not sell
the garment
to a gentile, nor fashion it
into
a saddlecloth for a donkey, but one may make it
into
shrouds for a corpse with no one to bury it [
met mitzva
],
as a corpse is not obligated in the observance of mitzvot.
Avodah Zarah 65b:8
And if you would say
that with regard to
diverse kinds it is
only
placing
the garment
upon
oneself
or wearing
it
that is prohibited, but
as for
spreading
it
beneath you,
it is
permitted,
this explanation is difficult.
But isn’t it taught
in a
baraita
: The verse states:
“Neither shall there come upon you
a garment of diverse kinds” (Leviticus 19:19). One should infer as follows:
But you may spread
a garment of diverse kinds
beneath you,
in order to lie upon it…
Tamid 27b:2-4
If a person
was wearing
a garment consisting of
diverse kinds
of wool and linen
all day, he is liable
to receive
only one
set of lashes. If
they said to him: Do not wear
it,
do not wear
it,
and he removes
it
and dons
it after each forewarning, he is
liable for each and every
time that he dons the garment. Apropos the case where one receives several sets of lashes for performing a single action, the mishna continues:
There is
one who
plows a single furrow and is liable
to receive lashes
for
violating
eight…
Makkot 21a:16-21b:3
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