כלאים ט׳Kilayim 9

Mishnah 1א׳

אֵין אָסוּר מִשּׁוּם כִּלְאַיִם אֶלָּא צֶמֶר וּפִשְׁתִּים. וְאֵינוֹ מִטַּמֵּא בִנְגָעִים אֶלָּא צֶמֶר וּפִשְׁתִּים. אֵין הַכֹּהֲנִים לוֹבְשִׁין לְשַׁמֵּשׁ בְּבֵית הַמִּקְדָּשׁ אֶלָּא צֶמֶר וּפִשְׁתִּים. צֶמֶר גְּמַלִּים וְצֶמֶר רְחֵלִים שֶׁטְּרָפָן זֶה בָזֶה, אִם רֹב מִן הַגְּמַלִּים, מֻתָּר, וְאִם רֹב מִן הָרְחֵלִים, אָסוּר. מֶחֱצָה לְמֶחֱצָה, אָסוּר. וְכֵן הַפִּשְׁתָּן וְהַקַּנְבּוֹס שֶׁטְּרָפָן זֶה בָזֶה:

The prohibition of kilayim [the product of forbidden crossbreeding or working of certain animals with one another, planting together certain plants, or interweaving certain fibers] applies only to [sheep's] wool and linen, and only wool and linen can become unclean by negaim [diseased patches on skin, clothes, or houses that create impurity]. The priests, while in the service in the Temple only wear [garments] of wool and linen. Camel's wool and sheep's wool that have been mixed together, if the majority [of the wool] is from the camel, it is permitted [to mix them with linen, since the minority is annuled by the majority]. If the majority is from the sheep, it is forbidden [to mix them with linen]. If they are half and half [equal amounts], they are forbidden. The same [rule] applies to hemp and flax that have been mixed together.

Mishnah 2ב׳

הַשִּׁירָיִים וְהַכָּלָךְ אֵין בָּהֶם מִשּׁוּם כִּלְאַיִם, אֲבָל אֲסוּרִים מִפְּנֵי מַרְאִית הָעָיִן. הַכָּרִים וְהַכְּסָתוֹת אֵין בָּהֶם מִשּׁוּם כִּלְאַיִם, וּבִלְבַד שֶׁלֹּא יִהְיֶה בְשָׂרוֹ נוֹגֵעַ בָּהֶן. אֵין עֲרַאי לְכִלְאָיִם. וְלֹא יִלְבַּשׁ כִּלְאַיִם אֲפִלּוּ עַל גַּבֵּי עֲשָׂרָה, אֲפִלּוּ לִגְנֹב אֶת הַמֶּכֶס:

Shirayim [type of silk which resembles linen] and kolach [a type of silk which resembles wool], are not subject to the laws of kilayim, but are [nevertheless] forbidden due to mar'it ha'ayin [an action or situation which might be misinterpreted by the casual viewer, who might think it involves a transgression where there is none, or come to permit forbidden actions based on what he has seen]. Mattresses and pillows are not subject to the laws of kilayim [by laying on them], provided one's flesh do not touch them. There is no [exemption for the] temporary wearing of kilayim and one may not wear kilayim even on top of ten [other garments], even if it only to evade paying customs.

Mishnah 3ג׳

מִטְפְּחוֹת הַיָּדַיִם, מִטְפְּחוֹת הַסְּפָרִים, מִטְפְּחוֹת הַסַּפָּג, אֵין בָּהֶם מִשּׁוּם כִּלְאָיִם. רַבִּי אֶלְעָזָר אוֹסֵר. וּמִטְפְּחוֹת הַסַּפָּרִים, אֲסוּרוֹת מִשּׁוּם כִּלְאָיִם:

Hand towels, covers of sefarim [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls.]and bath towels, are not subject to the laws of kilayim. Rabbi Eliezer prohibits them. Barbers' towels are subject to the laws of kilayim.

Mishnah 4ד׳

תַּכְרִיכֵי הַמֵּת וּמַרְדַּעַת שֶׁל חֲמוֹר, אֵין בָּהֶם מִשּׁוּם כִּלְאָיִם. לֹא יִתֵּן הַמַּרְדַּעַת עַל כְּתֵפוֹ, אֲפִלּוּ לְהוֹצִיא עָלֶיהָ זֶבֶל:

Shrouds for the dead, and the pack-saddle of a donkey, are not subject to the laws of kilayim. One may not put a pack-saddle on his shoulder even to carry out dung in it.

Mishnah 5ה׳

מוֹכְרֵי כְסוּת מוֹכְרִין כְּדַרְכָּן, וּבִלְבַד שֶׁלֹּא יִתְכַּוְּנוּ בַּחַמָּה מִפְּנֵי הַחַמָּה, וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים. וְהַצְּנוּעִים מַפְשִׁילִין בְּמַקֵּל לַאֲחוֹרֵיהֶם:

Clothing salesmen [who display their wares by wearing them] may sell [kilayim clothing] in their usual manner [of sale], provided they have no intention [to protect themselves] against the sun in the sun and against the rain in the rain. The [particularly] observant [salesmen] will suspend them [the clothing] over a stick [behind them and not wear them].

Mishnah 6ו׳

תּוֹפְרֵי כְסוּת תּוֹפְרִין כְּדַרְכָּן, וּבִלְבַד שֶׁלֹּא יִתְכַּוְּנוּ בַּחַמָּה מִפְּנֵי הַחַמָּה, וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים. וְהַצְּנוּעִים תּוֹפְרִים בָּאָרֶץ:

Tailors [who use kilayim threads] may sew the clothes in their usual way [placing the garment on their laps], provided they have no intention [of protecting themselves] against the sun in the sun and against the rain in the rain. The [particularly] observant [tailors] will place the garment on the ground [to sew it].

Mishnah 7ז׳

הַבַּרְסִין וְהַבַּרְדְּסִין וְהַדַּלְמְטִקְיוֹן וּמִנְעֲלוֹת הַפִּנּוֹן, לֹא יִלְבַּשׁ בָּהֶן עַד שֶׁיִּבְדֹּק. רַבִּי יוֹסֵי אוֹמֵר, הַבָּאִים מֵחוֹף הַיָּם וּמִמְּדִינַת הַיָּם אֵינָן צְרִיכִין בְּדִיקָה, מִפְּנֵי שֶׁחֶזְקָתָן בַּקַּנְבּוֹס. וּמִנְעָל שֶׁל זֶרֶד אֵין בּוֹ מִשּׁוּם כִּלְאָיִם:

‏Birsin [a kind of blanket or cloak made of woolen cloth], Bardosin [a kind of blanket or cloak made of thick woolen cloth], Dalmatikyon [long undergarments of Dalmation wool], and felt shoes may not be worn until they have been inspected [to see if they contain kilayim]. Rabbi Yosi says, Those [woolen garments] that come from the seacoast or from overseas do not require inspection, for we can assume that they are made of hemp. Cloth-lined shoes [made for warmth] are not subject to the law of kilayim.

Mishnah 8ח׳

אֵין אָסוּר מִשּׁוּם כִּלְאַיִם אֶלָּא טָווּי וְאָרוּג, שֶׁנֶּאֱמַר (דברים כב) לֹא תִלְבַּשׁ שַׁעַטְנֵז, דָּבָר שֶׁהוּא שׁוּעַ טָווּי וָנוּז. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, נָלוֹז וּמֵלִּיז הוּא אֶת אָבִיו שֶׁבַּשָּׁמַיִם עָלָיו:

Only that which is spun or woven is prohibited under the laws of kilayim, for it is written "you shall not wear Sha'atnez (Devarim 22:11), [The word Sha'atnez is composed of the words] shu'a combed, tavui spun and nuz woven. Rabbi Shimon ben Eleazar says, [The word Sha'atnez suggests, that whoever wears Sha'atnez], naluz [is estranged] and meliz [he estranges] his father in heaven against him.

Mishnah 9ט׳

הַלְּבָדִים אֲסוּרִים, מִפְּנֵי שֶׁהֵם שׁוּעִים. פִּיו שֶׁל צֶמֶר בְּשֶׁל פִּשְׁתָּן אָסוּר, מִפְּנֵי שֶׁהֵם חוֹזְרִין כָּאָרִיג. רַבִּי יוֹסֵי אוֹמֵר, מְשִׁיחוֹת שֶׁל אַרְגָּמָן אֲסוּרוֹת, מִפְּנֵי שֶׁהוּא מוֹלֵל עַד שֶׁלֹּא קוֹשֵׁר. לֹא יִקְשֹׁר סֶרֶט שֶׁל צֶמֶר בְּשֶׁל פִּשְׁתָּן לַחְגֹּר בּוֹ אֶת מָתְנָיו, אַף עַל פִּי שֶׁהָרְצוּעָה בָאֶמְצַע:

Felted [wool beaten and presed, not spun or woven] materials are forbidden [if mixed with flax] because they are combed [together]. An edging [stitch that finishes off the woven cloth to prevent fraying] of wool on linen is prohibited, because it interlaces the weave [it resembles weaving]. Rabbi Yosi says, Purple woolen tie-cords are prohibited [to be tied around a linen robe], because they are stitched on before being tied [so as not to fall off the robe]. One may not tie a strip of wool [material] to [a strip] of linen [material] in order to gird one's loins, even though there is a strap [of leather] in the middle.

Mishnah 10י׳

אוֹתוֹת הַגַּרְדִּין וְאוֹתוֹת הַכּוֹבְסִים, אֲסוּרוֹת מִשּׁוּם כִּלְאָיִם. הַתּוֹכֵף תְּכִיפָה אַחַת, אֵינָהּ חִבּוּר, וְאֵין בָּהּ מִשּׁוּם כִּלְאַיִם, וְהַשּׁוֹמְטָהּ בְּשַׁבָּת, פָּטוּר. עָשָׂה שְׁנֵי רָאשֶׁיהָ לְצַד אֶחָד, חִבּוּר, וְיֶשׁ בָּהּ מִשּׁוּם כִּלְאַיִם, וְהַשּׁוֹמְטָהּ בְּשַׁבָּת, חַיָּב. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיְּשַׁלֵּשׁ. הַשַּׂק וְהַקֻּפָּה מִצְטָרְפִין לְכִלְאָיִם:

The marks of weavers [e.g. initials stitched on] and the marks of launderers are subject to the laws of kilayim [if the thread used is wool and the garment is linen]. If one makes a single stitch [through two materials] it is not [considered] a connection [for the laws of impurity] and are not subject to the laws of kilayim. If one pulled out [the single stitch] on the Shabbat, he is exempt [from punishment]. If one brings both ends [of the single stitch] to the same side [he made two stitches], it is [considered] a connection, and are subject to the laws of kilayim and the one who pulls it out on Shabbat is liable. Rabbi Yehudah says, [it is not a connection] unless one made three stitches. A sack and a basket, combine for kilayim [if one has a strip of wool and the other a strip of linen that are fastened together].