010 - הִלְכוֹת כִּלְאַיִם פֵּרֶק י

Hilchos Kilayim, Perek 10 — Kilayim of Garments (Shaatnez)

הלכות כלאים פרק י

Overview of the perek. The last perek of Hilchos Kilayim is devoted entirely to kilayim of garments — shaatnez. Its outline:
• 1–2 Which materials: only sheep's wool with linen is forbidden by the Torah; look-alikes are forbidden by the Sages.
• 2–5 What counts as "together": any joining at all; the proof from tzitzis; no minimum amount.
• 6–9 Blended fibers and the rule of majority.
• 10–11, 21, 24 Borderline joinings — a loose fastening, a belt over two garments, ropes in the hand, a single stitch.
• 12–20, 22–23, 25–26 What counts as "wearing": the defining principle is a garment that warms or serves the body.
• 27–28 A lost thread, and checking garments.
• 29 Removing shaatnez in public, and the limits of human dignity.
• 30–32 Lashes, dressing another person, and the kohanim's belt.

Halachah 1 · הלכה א

אֵין אָסוּר בְּכִלְאֵי בְּגָדִים אֵלָא צֶמֶר וּפִשְׁתִּים בִּלְבָד, שֶׁנֶּאֱמָר "לֹא תִלְבַּשׁ שַׁעַטְנֵז, צֶמֶר וּפִשְׁתִּים יַחְדָּו" (דברים כב,יא).

The prohibition of kilayim in garments applies only to wool and linen, as it says: "You shall not wear shaatnez, wool and linen together" (Devarim 22:11).

Explain: "Kilayim of garments" is shaatnez. Only the combination of wool with linen is forbidden; wool with cotton, or linen with any other fiber, is permitted by Torah law. "Wool" here means the wool of sheep — not camel hair, goat hair, rabbit fur and the like, as the coming halachos show.

וְיֵשׁ בְּכַרְכֵי הַיָּם כְּמוֹ צֶמֶר שֶׁגָּדֵל עַל הָאֲבָנִים שֶׁבְּיָם הַמֶּלַח, תַּבְנִיתוֹ כְּתַבְנִית הַזָּהָב, וְהוּא רַךְ בְּיוֹתֵר, וְכֶלֶךְ שְׁמוֹ;

In the coastal cities there is something like wool that grows on the rocks in the salt sea; it looks like gold, it is extremely soft, and it is called kalach;

Explain: Kalach is commonly identified as "sea silk": fine golden fibers with which a large shellfish anchors itself to the rocks of the sea, spun into a costly, very soft cloth. It is not animal wool at all.

וְאָסוּר עִם הַפִּשְׁתָּן מִפְּנֵי מַרְאִית הָעַיִן, שְׁהוּא דּוֹמֶה לְצֶמֶר רְחֵלִים.

and it is forbidden together with linen because of mar'is ha'ayin, since it resembles sheep's wool.

Explain: מראית העין — "how it looks to the eye." The Sages forbade it so that an onlooker should not conclude that a garment of real wool and linen is permitted. This is a rabbinic prohibition, not a Torah one.

וְכֵן הַשִּׁירַיִם וְהַכֶּלֶךְ, אֲסוּרִין מִפְּנֵי מַרְאִית הָעַיִן.

Likewise silk and kalach are forbidden because of mar'is ha'ayin.

Explain: Kalach was already given above; it appears again because the Rambam is quoting the Mishnah's own words (Kilayim 9:2): השיריים והכלך אין בהן משום כלאים, אבל אסורין מפני מראית העין. What this sentence adds is silk. The Bartenura there explains that both were kinds of silk which were not common in their day; people did not recognize them and would mistake them for the real fibers. The Shulchan Aruch (Yoreh De'ah 298:1) explains that silk resembles linen, so the Sages forbade it together with wool; and it rules that nowadays, when silk is common and everyone recognizes it, there is no concern of mar'is ha'ayin, and silk is permitted with both wool and linen.

Halachah 2 · הלכה ב

רָחֵל בַּת עֵז--צֶמֶר שֶׁלָּהּ, אֵין לוֹקִין עָלָיו מִשּׁוֹם כִּלְאַיִם; אֲבָל אָסוּר הוּא מִדִּבְרֵיהֶם, מִפְּנֵי מַרְאִית הָעַיִן.

An ewe born of a goat — one does not receive lashes for its wool as kilayim; but it is forbidden by the words of the Sages, because of mar'is ha'ayin.

Explain: An animal that looks like a sheep but whose mother was a goat. The Torah's "wool" is only the wool of a true sheep, so this is not Torah wool; but because it looks exactly like sheep's wool, the Sages forbade it with linen. "No lashes" (malkos, the Torah's punishment for knowingly transgressing a lav after warning) is the Rambam's way of saying it is not a Torah prohibition.

כֵּיוָן שֶׁנִּתְחַבַּר הַצֶּמֶר עִם הַפִּשְׁתָּן, צַד חִבּוּר בָּעוֹלָם - הֲרֵי זֶה כִּלְאַיִם מִן הַתּוֹרָה.

Once the wool has been joined with the linen by any kind of joining whatsoever, it is kilayim by Torah law.

כֵּיצַד: צֶמֶר וּפִשְׁתִּים שֶׁטְּרָפָן זֶה בְּזֶה, וְשָׁע אוֹתָן, וְעָשָׂה מֵהֶן לְבָדִין הֲרֵי אֵלּוּ כִּלְאַיִם.

How so? Wool and linen that he mixed together, combed, and made into felt — these are kilayim.

Explain: טרפן — mixed the fibers together; שע — combed and smoothed them; לבדין — felt, a fabric that is not woven but made of fibers pressed together. The word שעטנז is expounded as שוע, טווי ונוז — combed, spun and twisted (Mishnah Kilayim 9:8). The Rambam holds that שוע alone — combing the two fibers together — is Torah kilayim; so felt, though neither spun nor woven, is forbidden by the Torah once it is a "garment" (ובגד כלאים שעטנז). The Raavad disagrees: felt is only rabbinic, since it is not spun — it is only combed.

טְרָפָן, וְטָוָה אוֹתָן כְּאֶחָד, וְאָרַג בֶּגֶד מִטְּוִי זֶה--הֲרֵי זֶה כִּלְאַיִם.

If he mixed them, spun them together, and wove a garment from this yarn — it is kilayim.

Explain: טוה — spun. Here he mixed and spun them but did not comb them; a garment woven from yarn spun of the two fibers together is kilayim.

Halachah 3 · הלכה ג

תָּפַר בֶּגֶד שֶׁלּ צֶמֶר בְּשֶׁלּ פִשְׁתָּן, אַפִלּוּ תְּפָרָן בְּמֶשִׁי,

If he sewed a wool garment to a linen one — even if he sewed them together with silk —

אוֹ שֶׁתָּפַר בֶּגֶד צֶמֶר בְּחוּטֵי פִּשְׁתִּים, אוֹ בֶּגֶד פִּשְׁתִּים בְּחוּטֵי צֶמֶר,

or he sewed a wool garment with linen threads, or a linen garment with wool threads,

אוֹ קָשַׁר חוּט צֶמֶר בְּחוּטֵי פִּשְׁתָּן אוֹ גִּדְּלָן,

or he tied a wool thread to linen threads, or braided them together,

אַפִלּוּ נָתַן צֶמֶר וּפִשְׁתִּים בְּשַׂק אוֹ בְּקֻפָּה וּכְרָכָן--הֲרֵי אֵלּוּ כִּלְאַיִם.

even if he put wool and linen in a sack or a basket and wrapped them together — all these are kilayim.

Explain: In every one of these cases the wool and the linen have become a single unit. Even when the sewing thread is silk, the wool garment and the linen garment are now one piece, and wearing it is wearing wool and linen together.

וְאַפִלּוּ קָשַׁר גָּדִיל שֶׁלּ צֶמֶר בְּגָדִיל שֶׁלּ פִשְׁתָּן, אַף עַל פִּי שֶׁהָרְצוּעָה בָּאֶמְצָע,

And even if he tied a wool cord to a linen cord, though a leather strap is in between,

Explain: A belt with a wool cord at one end and a linen cord at the other, joined by a leather strap in the middle (Mishnah Kilayim 9:10). The wool and linen never touch, yet the belt is one object, so they are joined.

וְכֵן אִם קִפַּל בִּגְדֵי צֶמֶר וּפִשְׁתָּן, וּקְשָׁרָן--הֲרֵי אֵלּוּ כִּלְאַיִם:

and likewise if he folded wool and linen garments and tied them together — these are kilayim,

שֶׁנֶּאֱמָר "צֶמֶר וּפִשְׁתִּים יַחְדָּו" (דברים כב,יא), מִכָּל מָקוֹם--כֵּיוָן שֶׁנִּתְאַחַד, נֶאֱסַר.

as it says, "wool and linen together" (Devarim 22:11) — in any manner: once it has become one, it is forbidden.

Explain: יחדו — "together" — does not specify how. Weaving, sewing, tying, braiding, binding: whatever makes them one is included.

Halachah 4 · הלכה ד

וּמְנַיִן שֶׁכָּל אִסּוּרִין אֵלּוּ שֶׁלּ תּוֹרָה--

And how do we know that all these prohibitions are from the Torah?

שֶׁהֲרֵי צָרַךְ הַכָּתוּב לְהַתִּיר כִּלְאַיִם בַּצִּיצִית,

For the Torah needed to permit kilayim in tzitzis,

כְּמוֹ שֶׁלָּמְדוּ מִפִּי הַשְּׁמוּעָה, שֶׁלֹּא נִסְמְכָה פָּרָשַׁת כִּלְאַיִם לְפָרָשַׁת צִיצִית, אֵלָא לְהַתִּיר כִּלְאַיִם בַּצִּיצִית:

as they learned by tradition: the passage of kilayim was placed next to the passage of tzitzis only to permit kilayim in tzitzis.

Explain: לא תלבש שעטנז (Devarim 22:11) is followed immediately by גדלים תעשה לך — "make yourself fringes" (22:12). The juxtaposition (סמוכים) teaches that tzitzis may be wool threads on a linen garment (Yevamos 4a). This is the classic source for the rule that a positive mitzvah overrides a prohibition (עשה דוחה לא תעשה).

וְהַצִּיצִית חוּטִין קְשׁוּרִין בִּלְבָד הֶן--

and tzitzis are nothing more than tied threads —

מִכְּלָל שֶׁחִבּוּר כְּזֶה שֶׁלֹּא בִּמְקוֹם מִצְוָה אָסוּר מִן הַתּוֹרָה,

which shows that a joining like this, where there is no mitzvah, is forbidden by Torah law,

שְׁאֵינוּ מְמַעֵט בַּתּוֹרָה דָּבָר שְׁהוּא אָסוּר מִדִּבְרֵי סוֹפְרִים.

for the Torah would not exclude something that is forbidden only by the words of the Sages.

Explain: The logic: tzitzis threads are attached only by knotting, not by weaving. If the Torah had to make a special exception for them, then knotted-on wool on linen must otherwise be forbidden by the Torah itself — an exemption written in the Torah is needed only from a Torah prohibition. This establishes that tying (halachah 3) is Torah kilayim.

Halachah 5 · הלכה ה

הַכִּלְאַיִם, אֵין לוֹ שֵׁעוּר:

Kilayim has no minimum amount:

אַפִלּוּ חוּט כָּל שְׁהוּא שֶׁלְּצֶמֶר בְּבֶגֶד גָּדוֹל שֶׁלְּפִשְׁתָּן, אוֹ שֶׁלְּפִשְׁתָּן בְּצֶמֶר--אָסוּר.

even the tiniest wool thread in a large linen garment, or a linen thread in wool — it is forbidden.

Explain: Unlike forbidden foods, there is no nullification here: a single thread makes the whole garment shaatnez. This is why clothing is sent to be checked.

Halachah 6 · הלכה ו

צֶמֶר רְחֵלִים וְצֶמֶר גְּמַלִּים וְכַיּוֹצֶא בּוֹ, שֶׁטְּרָפָן זֶה בְּזֶה, וְטָוָה מֵהֶן טְוִי--

Sheep's wool and camel's wool or the like, that one mixed together and spun into yarn —

אִם הָיָה הַחֵצִי מִן הָרְחֵלִים--הֲרֵי הַכֹּל כְּצֶמֶר, וַהֲרֵי הוּא כִּלְאַיִם עִם הַפִּשְׁתָּן.

if half was from sheep, it is all treated as wool, and it is kilayim with linen.

וְאִם הָיָה הָרֹב מִן הַגְּמַלִּים--מֻתָּר לְעָרְבוֹ עִם הַפִּשְׁתָּן, מִפְּנֵי שֶׁצּוּרַת הַכֹּל צוּרַת צֶמֶר גְּמַלִּים;

But if the majority was camel's wool, one may combine it with linen, because the whole has the form of camel's wool;

וְאֵין חוֹשְׁשִׁין לַנִּימוֹת שֶׁלְּצֶמֶר הַמְּעֹרָבִין בָּהֶן, מִפְּנֵי שְׁאֵינָן חוּטֵי צֶמֶר.

and we are not concerned about the strands of sheep's wool mixed in, since they are not wool threads.

Explain: Source: Mishnah Kilayim 9:1. Compare halachah 5: a whole wool thread, however small, forbids. Here the sheep's wool is only loose fibers blended into yarn that is mostly camel hair; the thread itself is a camel-hair thread, and the minority fibers lose their identity in it. At exactly half and half, the yarn is treated as wool.

Halachah 7 · הלכה ז

לְפִיכָּךְ עוֹרוֹת הַכְּבָשִׂים שֶׁעוֹשִׂין מֵהֶן בְּגָדִים--אַף עַל פִּי שֶׁתּוֹפְרִין אוֹתָן בְּפִשְׁתָּן, מֻתָּרִין;

Therefore sheepskins from which garments are made, even though they are sewn with linen, are permitted;

וְאֵין חוֹשְׁשִׂין לַנִּימוֹת שֶׁלְּצֶמֶר, אַף עַל פִּי שֶׁנִּכְרְכוּ בִּכְלַל חוּט הַפִּשְׁתָּן שֶׁתָּפְרוּ בּוֹ, שֶׁהֲרֵי בָּטְלוּ בְּמֵעוּטָן.

we are not concerned about the strands of wool, even though they became wound into the linen thread they were sewn with, for they are nullified by being a minority.

Explain: "Therefore" — it follows from halachah 6. When a sheepskin garment is stitched with linen thread, stray wool fibers get caught up in the stitching. They are a small minority within a linen thread and are not wool threads, so they do not count.

Halachah 8 · הלכה ח

וְכֵן הַקַּנְבַּס וְהַפִּשְׁתָּן שֶׁטְּרָפָן זֶה בְּזֶה--אִם רֹב מִן הַקַּנְבַּס, מֻתָּר לֶאֱרֹג הַטְּוִי מֵהֶן עִם חוּטֵי צֶמֶר;

Likewise hemp and linen mixed together: if the majority is hemp, one may weave the yarn made from them with wool threads;

וְאִם הָיָה מֶחְצָה לְמֶחְצָה, אָסוּר.

and if it was half and half, it is forbidden.

Explain: קנבס — hemp, a plant fiber that resembles linen but is not linen. The same rule of majority as halachah 6, now from the linen side.

Halachah 9 · הלכה ט

הָעוֹשֶׂה בֶּגֶד כֻּלּוֹ צֶמֶר גְּמַלִּים, אוֹ צֶמֶר אַרְנָבִים, אוֹ קַנְבַּס,

One who makes a garment entirely of camel's wool, or rabbit's wool, or hemp,

וְאָרַג בּוֹ חוּט שֶׁלְּצֶמֶר מִצַּד זֶה, וְחוּט שֶׁלְּפִשְׁתָּן מִצַּד זֶה--הֲרֵי זֶה אָסוּר מִשּׁוֹם כִּלְאַיִם.

and wove into it a wool thread on one side and a linen thread on the other side — it is forbidden as kilayim.

Explain: The wool thread and the linen thread never touch, but the garment joins them into one — just like the belt with the leather strap in the middle (halachah 3).

Halachah 10 · הלכה י

בֶּגֶד צֶמֶר שֶׁנִּפְרַם--מֻתָּר לִפְרֹף אוֹתוֹ בְּחוּט פִּשְׁתָּן, וְקוֹשֵׁר; אֲבָל לֹא יִתְפֹּר.

A wool garment that came apart — one may fasten it loosely with a linen thread and tie it; but one may not sew it.

Explain: לפרוף — to fasten loosely and temporarily, like a clasp drawing the torn edges together. Such a loose closure does not make the linen thread part of the garment; proper sewing does, and that is forbidden.

Halachah 11 · הלכה יא

לוֹבֵשׁ אָדָם בֶּגֶד צֶמֶר וּבֶגֶד פִּשְׁתִּים, וְחוֹגֵר עֲלֵיהֶם מִבַּחוּץ--

A person may wear a wool garment and a linen garment, and put a belt over them on the outside —

וּבִלְבָד שֶׁלֹּא יִטְרֹף אֶת הַמְּשִׁיחָה, וְיִקְשֹׁר בָּהּ בֵּין כְּתֵפָיו.

provided he does not fasten a cord and tie [the garments] with it between his shoulders.

Explain: Two separate garments worn one over the other are not "together," and a belt drawn around both merely holds them; it does not make them one. But a cord tied to bind the two garments to each other would join them into a single unit, which is kilayim.

Halachah 12 · הלכה יב

כִּלְאֵי בְּגָדִים--מֻתָּר לַעֲשׂוֹתָם וּלְמָכְרָם, וְאֵין אָסוּר אֵלָא לִלְבֹּשׁ אוֹתָן אוֹ לְהִתְכַּסּוֹת בָּהֶן בִּלְבָד:

Kilayim garments may be made and sold; the only prohibition is to wear them or to cover oneself with them,

שֶׁנֶּאֱמָר "לֹא תִלְבַּשׁ שַׁעַטְנֵז" (דברים כב,יא), וְנֶאֱמָר "לֹא יַעֲלֶה עָלֶיךָ" (ויקרא יט,יט)--הָעֲלִיָּה שְׁהִיא דֶּרֶךְ לְבִישָׁה.

as it says, "You shall not wear shaatnez" (Devarim 22:11), and it says, "[a garment of kilayim] shall not come upon you" (Vayikra 19:19) — coming upon one in the manner of wearing.

Explain: Two verses, two forms of the same prohibition: לא תלבש — wearing; לא יעלה עליך — covering oneself, as with a blanket. Both mean something resting on the body as clothing. Unlike kilayim of the vineyard, there is no prohibition of benefit or of making them.

אֲבָל אֹהֶל שְׁהוּא כִּלְאַיִם, מֻתָּר לֵישֵׁב תַּחְתָּיו;

But a tent made of kilayim — one may sit beneath it;

וְכֵן מֻתָּר מִן הַתּוֹרָה, לֵישֵׁב עַל מַצָּעוֹת שֶׁלְּכִלְאַיִם, שֶׁנֶּאֱמָר "לֹא יַעֲלֶה עָלֶיךָ", אֲבָל אַתָּה מַצִּיעוֹ תַּחְתֶּיךָ.

and likewise by Torah law one may sit on kilayim bedding, since it says "shall not come upon you" — but you may spread it beneath you.

וּמִדִּבְרֵי סוֹפְרִים, אַפִלּוּ עֶשֶׂר מַצָּעוֹת זוֹ עַל גַּבֵּי זוֹ, וְהַתַּחְתּוֹן שֶׁבָּהֶן כִּלְאַיִם--אָסוּר לֵישֵׁב עַל הָעֶלְיוֹן, שֶׁמֶּא תִּכָּרֵךְ נִימָה עַל בְּשָׂרוֹ.

But by the words of the Sages, even if there are ten mattresses one on top of the other and only the bottom one is kilayim, it is forbidden to sit on the top one, lest a strand wind itself around his flesh.

Explain: Beitzah 14b. The concern is that a fiber from the soft kilayim bedding works its way up and curls around his body — which would be kilayim "coming upon" him. The Sages made the fence sweeping: even ten layers down.

Halachah 13 · הלכה יג

בַּמֶּה דְּבָרִים אֲמוּרִים, בָּרַכִּין כְּגוֹן יְרִיעוֹת וּשְׂמָלוֹת;

When does this apply? To soft items, such as sheets and cloaks;

אֲבָל אִם הָיוּ קָשִׁין וְאֵינָן נִכְרָכִין, כְּגוֹן כַּרִּים וּכְסָתוֹת--מֻתָּר לֵישֵׁב עֲלֵיהֶן וּלְהָסֵב: וְהוּא, שֶׁלֹּא יִהְיֶה בְּשָׂרוֹ נוֹגֵעַ בָּהֶם.

but if they are stiff and do not wrap around, such as pillows and cushions, one may sit and recline on them — provided his skin does not touch them.

Explain: Mishnah Kilayim 9:2. Firm, stuffed items do not fold around the body, so the fear of halachah 12 does not arise; still, direct contact with the skin must be avoided.

Halachah 14 · הלכה יד

וְכֵן הַפָּרֹכֶת שְׁהִיא כִּלְאַיִם--אִם הָיְתָה רַכָּה--אֲסוּרָה, שֶׁמֶּא יִסָּמֵךְ לָהּ הַשַּׁמָּשׁ וְתַעֲלֶה עַל בְּשָׂרוֹ;

Likewise a curtain made of kilayim: if it is soft, it is forbidden, lest the attendant lean against it and it come upon his body;

וְאִם הָיְתָה קָשָׁה שְׁאֵינָהּ נִכְרֶכֶת, מֻתֶּרֶת.

and if it is stiff, so that it does not wrap around, it is permitted.

Explain: A hanging curtain, such as at a doorway. The attendant (שמש) who works beside it may lean on a soft curtain and it would wrap around him like a garment.

Halachah 15 · הלכה טו

מַנְעָל שְׁהוּא כִּלְאַיִם, וְאֵין לוֹ עָקֵב--מֻתָּר לְלָבְשׁוֹ:

A shoe made of kilayim that has no heel-piece may be worn,

שֶׁעוֹר הָרֶגֶל קָשֶׁה הוּא, וְאֵינוּ נִהְנֶה כִּשְׁאָר עוֹר הַגּוּף.

for the skin of the foot is hard, and does not benefit as the rest of the body's skin does.

Explain: The prohibition is a garment that the body benefits from (see halachah 19). A heelless slipper touches only the hardened sole of the foot; a shoe with a heel-piece wraps the softer back of the foot and would be forbidden.

Halachah 16 · הלכה טז

תּוֹפְרֵי כְּסוּת, תּוֹפְרִין כְּדַרְכָּן--

Tailors may sew garments in their usual way —

וּבִלְבָד שֶׁלֹּא יִתְכַּוְּנוּ, בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים; וְהַצְּנוּעִין, תּוֹפְרִים בָּאָרֶץ.

provided they do not intend, in the sun, [protection] from the sun, or in the rain, from the rain; and the scrupulous sew on the ground.

וְכֵן מוֹכְרֵי כְּסוּת, מוֹכְרִין כְּדַרְכָּן--

Likewise clothing merchants may sell in their usual way —

וּבִלְבָד שֶׁלֹּא יִתְכַּוְּנוּ בַּחַמָּה, שֶׁיַּצִּיל לָהֶם הַכִּלְאַיִם שֶׁעַל כִּתְפֵיהֶן מִן הַחַמָּה, וְלֹא יִתְכַּוְּנוּ בַּגְּשָׁמִים, לְהִתְחַמַּם בּוֹ; וְהַצְּנוּעִין, מַפְשִׁילִין בְּמַקֵּל.

provided they do not intend, in the sun, that the kilayim on their shoulders protect them from the sun, nor intend, in the rain, to warm themselves with it; and the scrupulous hang them on a stick behind them.

Explain: Mishnah Kilayim 9:5–6. A tailor works with the garment draped on his lap, and a merchant carries his wares over his shoulders to display them. Since they are working, not dressing, it is permitted — so long as they do not mean to enjoy its protection, which would make it wearing. The צנועים, the extra careful, avoid even the unintended contact.

Halachah 17 · הלכה יז

לֹא יִקַּח אָדָם בֵּיצָה, כִּשְׁהִיא בְּבֶגֶד כִּלְאַיִם--שֶׁהֲרֵי הוּא נִהְנֶה בַּכִּלְאַיִם, מִפְּנֵי הַחַמָּה אוֹ מִפְּנֵי הַצִּנָּה. וְכֵן כָּל כַּיּוֹצֶא בְּזֶה.

A person should not pick up an egg while it is wrapped in a kilayim cloth, for he benefits from the kilayim, [shielding his hand] from heat or from cold. And so with anything similar.

Explain: Holding a hot egg through the cloth, the cloth serves his hand exactly as a garment would — like an oven mitt. That is "wearing" for the hand.

Halachah 18 · הלכה יח

לֹא יִלְבֹּשׁ אָדָם כִּלְאַיִם עֲרַאי, וְאַפִלּוּ עַל גַּבֵּי עֲשָׂרָה בְּגָדִים, שְׁאֵינוּ מְהַנֵּהוּ כְּלוּם, וְאַפִלּוּ לִגְנֹב אֶת הַמֶּכֶס; וְאִם לָבַשׁ כֵּן, לוֹקֶה.

A person may not wear kilayim even temporarily, even on top of ten garments where it gives him no benefit at all, and even to evade the customs duty; and if he wore it so, he receives lashes.

Explain: Contrast halachah 16: the merchant only carries; here he actually puts it on as clothing. Actual wearing is forbidden whether or not he feels any benefit. "Evading the customs" — wearing merchandise to pass the toll-collector without paying duty (Mishnah Kilayim 9:2).

Halachah 19 · הלכה יט

אֵין אָסוּר מִשּׁוֹם כִּלְאַיִם, אֵלָא בְּגָדִים שְׁהֶן דֶּרֶךְ חִמּוּם--

The prohibition of kilayim applies only to garments that are a means of warming —

כְּגוֹן הַכֻּתֹּנֶת, וְהַמִּצְנֶפֶת, וְהַמִּכְנָסַיִם, וְהָאַבְנֵט, וְהַשִּׂמְלָה, וּבְגָדִים שֶׁמְּחַפִּין בָּהֶן אֶת הַשּׁוֹקַיִם וְאֶת הַיָּדַיִם וְכַיּוֹצֶא בָּהֶם.

such as a shirt, a turban, trousers, a belt, a cloak, and garments that cover the legs and the arms, and the like.

אֲבָל צִלְצוּלִין קְטַנִּים שֶׁעוֹשִׂין אוֹתָן הָעָם בְּבֵית יָד שֶׁלָּהֶן, לִצְרֹר בָּהֶן אֶת הַמָּעוֹת, אוֹ לִצְרֹר בָּהֶן הַתְּבָלִין,

But small pouches that people make in their sleeves, to tie up coins or spices in them,

וּסְמַרְטוּט שֶׁמַּנִּיחִין עָלָיו רְטִיָּה אוֹ מְלֻגְמָה אוֹ אַסְפְּלוֹנִית וְכַיּוֹצֶא בָּהֶן--

and a rag on which one spreads an ointment, a poultice, or a plaster, and the like —

הֲרֵי אֵלּוּ מֻתָּרִין, אַף עַל פִּי שֶׁבְּשָׂרוֹ נוֹגֵעַ בָּהֶן: שֶׁהֲרֵי אֵין דֶּרֶךְ חִמּוּם בְּכָּךְ.

these are permitted even though his skin touches them, since they are not a means of warming.

Explain: This is the defining principle of the whole perek: a "garment" is something that warms or serves the body the way clothing does. Contact alone is not wearing. The source is Beitzah 15a, on pouches and bandages: אין דרך חמום בכך.

Halachah 20 · הלכה כ

צִיץ שֶׁלְּעוֹר אוֹ מֶשִׁי וְכַיּוֹצֶא בָּהֶן, שֶׁתָּלָה בּוֹ חוּטֵי צֶמֶר וְחוּטֵי פִּשְׁתָּן מְדֻלְדָּלִין עַל פְּנֵי הָאָדָם, כְּדֵי לְהַפְרִיחַ הַזְּבוּבִין--

A headband of leather or silk or the like, from which one hung wool threads and linen threads dangling over a person's face to drive away flies —

אֵין בּוֹ מִשּׁוֹם כִּלְאַיִם, שְׁאֵין דֶּרֶךְ חִמּוּם בְּכָּךְ.

it is not subject to kilayim, since it is not a means of warming.

Explain: A band tied across the forehead with fringes that swing and keep flies off the face. The same principle as halachah 19: it touches the face but does not clothe or warm it.

Halachah 21 · הלכה כא

הַמַּנְהִיג בְּהֵמוֹת וּמַכְנִיס חֲבָלִים לְתוֹךְ יָדוֹ, מֵהֶן פִּשְׁתִּים וּמֵהֶן צֶמֶר--הֲרֵי זֶה מֻתָּר, וְאַף עַל פִּי שֶׁכּוֹרְכָן עַל יָדוֹ;

One who leads animals and holds ropes in his hand, some of linen and some of wool — it is permitted, even if he wraps them around his hand;

אֲבָל אִם קְשָׁרָן כֻּלָּן--נַעֲשׂוּ כִּלְאַיִם, וְאָסוּר לוֹ לְכָרְכָן עַל יָדוֹ.

but if he tied them all together, they have become kilayim, and he may not wrap them around his hand.

Explain: Separate ropes are separate objects, even when wrapped around the hand at the same time. Tied together they are joined (halachah 3), and a joined wool-and-linen rope wound around the hand covers it like a garment.

Halachah 22 · הלכה כב

מִטְפָּחוֹת שֶׁמְּקַנְּחִין בָּהֶן הַיָּדַיִם, וּמִטְפָּחוֹת שֶׁמְּסַפְּגִין בָּהֶן הַכֵּלִים וְהַקַּרְקָעוֹת, וּמִטְפְּחוֹת סֵפֶר תּוֹרָה, וּמִטְפְּחוֹת הַסַּפָּרִים--אֲסוּרִים מִשּׁוֹם כִּלְאַיִם:

Towels for wiping the hands, cloths for drying dishes and floors, Sefer Torah wrappers, and covers for sefarim — are forbidden as kilayim,

שֶׁהֲרֵי הַיָּדַיִם נוֹגְעוֹת בָּהֶן, וְהֶן נִכְרָכִין עַל הַיָּד תָּמִיד וּמְחַמְּמִין.

since the hands touch them, and they constantly wrap around the hand and warm it.

Explain: The Mishnah (Kilayim 9:3) records a dispute among the Tannaim about these cloths. The Rambam forbids them and gives the reason: in use they keep wrapping around the hand and warming it, so they do serve the hand as a garment — unlike the pouches and bandages of halachah 19.

Halachah 23 · הלכה כג

אוֹתוֹת שֶׁעוֹשִׂין הַכּוֹבְסִין וְהַגַּרְדִיִּין בַּבְּגָדִים, כְּדֵי שֶׁיִּהְיֶה כָּל אֶחָד מַכִּיר אֶת שֶׁלּוֹ--

Marks that launderers and weavers put on garments so that each one can recognize his own —

אִם הָיְתָה אוֹת שֶׁלְּצֶמֶר בְּפִשְׁתָּן, אוֹ פִּשְׁתָּן בְּצֶמֶר--הֲרֵי זֶה אָסוּר, וְאַף עַל פִּי שְׁאֵינוּ חָשׁוּב אֶצְלוֹ.

if it was a wool mark on linen, or linen on wool, it is forbidden, even though it is of no importance to him.

Explain: Mishnah Kilayim 9:10 — like a sewn-in laundry tag. It is attached, and kilayim has no minimum (halachah 5); that the owner regards it as insignificant does not help.

Halachah 24 · הלכה כד

בֶּגֶד צֶמֶר שֶׁחִבְּרוֹ עִם בֶּגֶד פִּשְׁתָּן, בִּתְכִיפָה אַחַת--אֵינוּ חִבּוּר, וְאֵין זֶה כִּלְאַיִם;

A wool garment joined to a linen garment with a single stitch — that is not a joining, and it is not kilayim;

קָבַץ שְׁנֵי רָאשֵׁי הַחוּט כְּאֶחָד, אוֹ שֶׁתָּכַף שְׁתֵּי תְּכִיפוֹת--הֲרֵי זֶה כִּלְאַיִם.

if he drew the two ends of the thread together, or made two stitches — it is kilayim.

Explain: Mishnah Kilayim 9:10. A single stitch slips out at once and holds nothing. Drawing the two ends of the thread together, or a second stitch, makes it hold — and that is a joining.

Halachah 25 · הלכה כה

מֻתָּר לַעֲשׂוֹת מִן הַכִּלְאַיִם תַּכְרִיכִין לְמֵת, שְׁאֵין עַל הַמֵּתִים מִצְוָה;

One may make shrouds for the dead from kilayim, for the dead are not obligated in mitzvos;

Explain: Niddah 61b: במתים חפשי — once a person has passed away he is free of mitzvos. From this Rav Yosef concludes מצות בטלות לעתיד לבא — that mitzvos will cease in the time to come (with Techiyas HaMeisim), a statement discussed at length in Chassidus.

וְלַעֲשׂוֹת מֵהֶן מִרְדַּעַת לַחֲמוֹר, וְיוֹשֵׁב עָלֶיהָ--וְהוּא, שֶׁלֹּא יִהְיֶה בְּשָׂרוֹ נוֹגֵעַ בָּהּ,

and to make from them a saddle-cloth for a donkey and sit on it — provided his skin does not touch it,

וְלֹא יַנִּיחַ מִרְדַּעַת זוֹ עַל כְּתֵפוֹ, אַפִלּוּ לְהוֹצִיא עָלֶיהָ אֶת הַזֵּבֶל.

and he may not put this saddle-cloth on his shoulder, even to carry manure out on it.

Explain: Mishnah Kilayim 9:4. Sitting on it is "spreading it beneath you" (halachah 12). On his shoulder it rests on him as a covering, even though he is only using it as a work cloth.

Halachah 26 · הלכה כו

הַמֵּת וְהַבְּהֵמָה שֶׁהָיוּ מְלֻבָּשִׁין כִּלְאַיִם, מֻתָּר לְנָשְׂאָן עַל כְּתֵפוֹ.

A dead person or an animal dressed in kilayim may be carried on one's shoulder.

Explain: He is carrying a body; the kilayim is that body's clothing, not his. Contrast the saddle-cloth of halachah 25, which rests on his own shoulder as a cloth.

Halachah 27 · הלכה כז

בֶּגֶד צֶמֶר שֶׁאָבַד בּוֹ חוּט פִּשְׁתָּן, אוֹ בֶּגֶד פִּשְׁתָּן שֶׁאָבַד בּוֹ חוּט צֶמֶר--

A wool garment in which a linen thread was lost, or a linen garment in which a wool thread was lost —

הֲרֵי זֶה לֹא יִמְכְּרֶנּוּ לַגּוֹי, שֶׁמֶּא יִמְכְּרֶנּוּ הַגּוֹי לְיִשְׂרָאֵל;

he may not sell it to a gentile, lest the gentile sell it to a Jew;

וְלֹא יַעֲשֶׂנּוּ מִרְדַּעַת לַחֲמוֹר, שֶׁמֶּא יִמְצָא אוֹתוֹ אַחֵר וְיִקְרְעֶנּוּ מֵעַל הַמִּרְדַּעַת וְיִלְבְּשֶׁנּוּ--שֶׁהֲרֵי אֵין הַכִּלְאַיִם נִכָּר בּוֹ.

nor make it into a donkey's saddle-cloth, lest someone else find it, tear it off the saddle and wear it — since the kilayim cannot be seen in it.

Explain: "Lost" — he knows a thread of the other fiber was sewn in somewhere, but cannot find it. Source: Niddah 61b.

וְכֵיצַד הִיא תַּקָּנַת בֶּגֶד זֶה: צוֹבְעוֹ--

How is such a garment remedied? He dyes it —

שְׁאֵין הַצֶּמֶר וְהַפִּשְׁתִּים עוֹלִים בִּצְבָע אֶחָד, וּמִיָּד הוּא נִכָּר לוֹ וְשׁוֹמְטוֹ;

for wool and linen do not take on a dye in the same way, and at once it shows and he pulls it out;

Explain: Wool, an animal fiber, absorbs dye readily; linen, a plant fiber, much less so. After dyeing, the stray thread stands out in a different shade.

וְאִם לֹא נִכָּר, הֲרֵי זֶה מֻתָּר, שֶׁמֶּא נִשְׁמַט וְהָלַךְ לוֹ, שֶׁהֲרֵי בָּדַק וְלֹא מְצָאוֹ.

and if it does not show, it is permitted, since perhaps it slipped out and is gone — for he checked and did not find it.

וּכְבָר בֵּאַרְנוּ בְּבִיאוֹת אֲסוּרוֹת, שֶׁכָּל אִסּוּרֵי סְפֵקוֹת מִדִּבְרֵי סוֹפְרִים; וּלְפִיכָּךְ הֵקִילוּ בְּסָפֵק זֶה.

We have already explained in Hilchos Issurei Biah that all prohibitions arising from a doubt are from the words of the Sages; therefore they were lenient in this doubt.

Explain: The Rambam's well-known position (Issurei Biah 18:17): the rule ספק דאורייתא לחומרא — to be stringent in a doubt about a Torah law — is itself rabbinic; by Torah law a doubt is permitted. So once he has checked and the doubt remains, the Sages were lenient. Other Rishonim, among them the Rashba, hold that stringency in a Torah doubt is itself a Torah requirement.

Halachah 28 · הלכה כח

הַלּוֹקֵחַ כְּלֵי צֶמֶר מִן הַגּוֹיִים--צָרִיךְ לְבָדְקָן יָפֶה יָפֶה, שֶׁמֶּא תְּפוּרִין הֶן בְּפִשְׁתָּן.

One who buys woolen garments from gentiles must check them very thoroughly, lest they are sewn with linen.

Explain: Also from Niddah 61b. This is the basis for checking wool suits and coats today, where linen is often used in collars and stiffening.

Halachah 29 · הלכה כט

הָרוֹאֶה כִּלְאַיִם שֶׁלַּתּוֹרָה עַל חֲבֵרוֹ--אַפִלּוּ הָיָה מְהַלֵּךְ בַּשּׁוּק--קוֹפֵץ לוֹ, וְקוֹרְעוֹ עָלָיו מִיָּד:

One who sees Torah-level kilayim on his fellow — even if he is walking in the marketplace — springs at him and tears it off him immediately,

וְאַפִלּוּ הָיָה רִבּוֹ שֶׁלִּמְּדוֹ חָכְמָה--

even if it is his teacher who taught him wisdom —

שְׁאֵין כְּבוֹד הַבְּרִיּוֹת, דּוֹחֶה אִסּוּר לֹא תַעֲשֶׂה הַמְּפֹרָשׁ בַּתּוֹרָה.

for human dignity does not override a prohibition stated explicitly in the Torah.

Explain: Berachos 19b. כבוד הבריות — the dignity of human beings — is a weighty consideration in halachah. But the person wearing shaatnez is actively transgressing an explicit Torah prohibition at every moment, and sparing him embarrassment does not justify letting it continue. The rest of this halachah follows the Gemara there, which asks the two questions that come next.

וְלָמָּה נִדְחָה בְּהָשֵׁב אֲבֵדָה, כְּמוֹ שֶׁיִּתְבָּאַר--מִפְּנֵי שְׁהוּא לָאו שֶׁלְּמָמוֹן;

Then why is [the prohibition] set aside in returning a lost object, as will be explained? Because that is a prohibition concerning money;

Explain: A Torah scholar or elder who finds an object that is beneath his dignity to carry need not return it (Hilchos Gezeilah va'Aveidah 11:13), even though there is a lav, לא תוכל להתעלם. Dignity overrides it because it concerns only money — a matter of one person's loss, not a forbidden act.

וְלָמָּה נִדְחָה בְּטֻמְאַת מֵת--הוֹאִיל וּפָרַט הַכָּתוּב, וּמִפִּי הַשְּׁמוּעָה לָמְדוּ, "לַאֲחֹתוֹ" (ויקרא כא,ג; במדבר ו,ז) אֵינוּ מִטַּמֵּא, אֲבָל מִטַּמֵּא לְמֵת מִצְוָה.

And why is it set aside regarding becoming tamei from the dead? Because the verse specified it, and they learned by tradition: "for his sister" (Vayikra 21:3; Bamidbar 6:7) he does not become tamei, but he does become tamei for a meis mitzvah.

Explain: A kohen, and a nazir, may not become tamei even to bury their own sister. The tradition reads the verse: for his sister he may not, but for a מת מצוה — an unattended body with no one else to bury it — he must, out of respect for the dead. Since the Torah itself wrote this exception into the verse, it is not a case of dignity overriding the Torah; the prohibition never included it.

אֲבָל דָּבָר שֶׁאִסּוּרוֹ מִדִּבְרֵיהֶם--הֲרֵי הוּא נִדְחֶה מִפְּנֵי כְּבוֹד הַבְּרִיּוֹת, בְּכָל מָקוֹם;

But something whose prohibition is from the words of the Sages is set aside for human dignity in every case;

וְאַף עַל פִּי שֶׁכָּתוּב בַּתּוֹרָה "לֹא תָסוּר, מִכָּל הַדָּבָר" (ראה דברים יז,יא), הֲרֵי לָאו זֶה נִדְחֶה מִכְּלָל מִפְּנֵי כָּבוֹד הַבְּרִיּוֹת.

and although the Torah writes, "Do not turn aside from anything [they tell you]" (see Devarim 17:11), this lav is set aside in general for the sake of human dignity.

Explain: Every rabbinic law is backed by the Torah's command לא תסור — to obey the Sages — so one might think a rabbinic prohibition is also "a Torah lav." The answer (Berachos 19b): the Sages themselves made their decrees yield to human dignity, so this lav gives way.

לְפִיכָּךְ אִם הָיָה עָלָיו שַׁעַטְנֵז שֶׁלְּדִבְרֵיהֶם--אֵינוּ קוֹרְעוֹ עָלָיו בַּשּׁוּק, וְאֵינוּ פּוֹשֵׁט בַּשּׁוּק, עַד שֶׁמַּגִּיעַ לְבֵיתוֹ;

Therefore, if he was wearing shaatnez that is forbidden by the Sages, one does not tear it off him in the marketplace, and he does not take it off in the marketplace, until he reaches home;

וְאִם הָיָה שֶׁלַּתּוֹרָה, פּוֹשְׁטוֹ מִיָּד.

but if it is Torah-level, he takes it off immediately.

Explain: Rabbinic shaatnez — for example silk or kalach with linen, or the wool of the goat-born ewe (halachos 1–2).

Halachah 30 · הלכה ל

הַלּוֹבֵשׁ כִּלְאַיִם, אוֹ הַמִּתְכַּסֶּה בּוֹ--לוֹקֶה;

One who wears kilayim, or covers himself with it, receives lashes;

הָיָה לָבוּשׁ בַּכִּלְאַיִם כָּל הַיּוֹם כֻּלּוֹ, אֵינוּ לוֹקֶה אֵלָא אַחַת.

if he was wearing kilayim the entire day, he receives lashes only once.

הוֹצִיא רֹאשׁוֹ מִן הַבֶּגֶד וְהִחְזִירוֹ, הוֹצִיא רֹאשׁוֹ וְהִחְזִירוֹ--אַף עַל פִּי שֶׁלֹּא פָשַׁט הַבֶּגֶד כֻּלּוֹ, הֲרֵי זֶה חַיָּב עַל כָּל אַחַת וְאַחַת.

If he took his head out of the garment and put it back, took his head out and put it back — even though he did not take off the whole garment, he is liable for each and every time.

Explain: Makkos 21b: not only taking it fully off and on — even slipping a hand out of the sleeve and back in counts as a new act of wearing.

בַּמֶּה דְּבָרִים אֲמוּרִים שְׁהוּא חַיָּב אַחַת עַל כָּל הַיּוֹם, בְּשֶׁהִתְרוּ בּוֹ הַתְרָאָה אַחַת;

When does the rule that he is liable only once for the whole day apply? When he was warned once;

אֲבָל אִם הִתְרוּ בּוֹ וְאָמְרוּ לוֹ, פְּשֹׁט פְּשֹׁט, וְהוּא לָבוּשׁ בּוֹ, וְשָׁהָה כְּדֵי לִפְשֹׁט וְלִלְבֹשׁ אַחַר שֶׁהִתְרוּ בּוֹ--

but if they warned him, saying "Take it off! Take it off!" while he was wearing it, and after they warned him he stayed in it as long as it takes to take off and put on —

הֲרֵי זֶה חַיָּב עַל כָּל שְׁהִיָּה וּשְׁהִיָּה שֶׁהִתְרוּ בּוֹ עָלֶיהָ, וְאַף עַל פִּי שֶׁלֹּא פָשַׁט.

he is liable for each and every delay for which they warned him, even though he did not take it off.

Explain: התראה — the formal warning by witnesses that must precede lashes. Each fresh warning followed by remaining in the garment long enough to have removed it counts as a new act of wearing (Rav Ashi, Makkos 21b).

Halachah 31 · הלכה לא

הַמַּלְבִּישׁ אֶת חֲבֵרוֹ כִּלְאַיִם--

One who dresses his fellow in kilayim —

אִם הָיָה הַלּוֹבֵשׁ מֵזִיד--הַלּוֹבֵשׁ לוֹקֶה, וְהַמַּלְבִּישׁ עוֹבֵר מִשּׁוֹם "וְלִפְנֵי עִוֵּר, לֹא תִתֵּן מִכְשֹׁל" (ויקרא יט,יד);

if the wearer acted knowingly, the wearer receives lashes, and the one who dressed him transgresses "Before the blind do not place a stumbling block" (Vayikra 19:14);

וְאִם לֹא יָדַע הַלּוֹבֵשׁ שֶׁהַבֶּגֶד כִּלְאַיִם, וְהַמַּלְבִּישׁ מֵזִיד--הַמַּלְבִּישׁ לוֹקֶה, וְהַלּוֹבֵשׁ פָּטוּר.

but if the wearer did not know the garment was kilayim, and the one dressing him acted knowingly, the one dressing him receives lashes, and the wearer is exempt.

Explain: When the wearer knows, the sin of wearing is his, and the one who dressed him only enabled it — lifnei iver. When the wearer does not know, the one who knowingly put it on him is the real transgressor; the verse לא יעלה עליך is understood to include putting kilayim upon another.

Halachah 32 · הלכה לב

כּוֹהֲנִים שֶׁלָּבְשׁוּ בִּגְדֵי כְּהֻנָּה שֶׁלֹּא בְּשָׁעַת עֲבוֹדָה--אַפִלּוּ בַּמִּקְדָּשׁ--לוֹקִין, מִפְּנֵי הָאַבְנֵט שְׁהוּא כִּלְאַיִם;

Kohanim who wore the priestly garments not at the time of the service — even in the Mikdash — receive lashes, because of the belt, which is kilayim;

וְלֹא הֻתְּרוּ בּוֹ אֵלָא בְּשָׁעַת עֲבוֹדָה, שְׁהִיא מִצְוַת עֲשֵׂה כְּמוֹ הַצִּיצִית.

and it was permitted to them only during the service, which is a positive commandment, like tzitzis.

Explain: The four garments of an ordinary kohen are linen, but the belt (אבנט) is embroidered with wool (Hilchos Klei HaMikdash 8:1). The Torah commands the kohen to wear it in the service — a mitzvah that overrides kilayim, just as with tzitzis (halachah 4). Outside the service there is no mitzvah, and it is simply wearing shaatnez. So the perek ends where halachah 4 began: kilayim is set aside only where a mitzvah calls for it.