אֶֽת־חֻקֹּתַי֮ תִּשְׁמֹרוּ֒ בְּהֶמְתְּךָ֙ לֹא־תַרְבִּ֣יעַ כִּלְאַ֔יִם שָׂדְךָ֖ לֹא־תִזְרַ֣ע כִּלְאָ֑יִם וּבֶ֤גֶד כִּלְאַ֙יִם֙ שַֽׁעַטְנֵ֔ז לֹ֥א יַעֲלֶ֖ה עָלֶֽיךָ׃ (פ)
Mis estatutos guardaréis. <span class="x" onmousemove="Show('perush','Estas palabras sirvieron al Rambam como referencia al <b>215to Precepto Negativo</b> y al <b>217mo Precepto Negativo</b> enumerados en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">A tu animal no harás ayuntar para misturas; tu haza no sembrarás con mistura de semillas</span>, y no te pondrás vestidos con mezcla de diversas cosas.
Jerusalem Talmud Kilayim
MISHNAH: Only wool and linen are forbidden as kilaim1This chapter deals with ša‘aṭnēz(Lev. 19:19, Deut. 22:11) defined as mixing of linen and wool.. Only wool and linen can become impure by mold disease2Lev. 13:47–59. Wool and linen are the only textiles mentioned there but leather is under the same rules.. Only wool and linen are worn by priests for their service in the temple3The materials decribed in Ex. 28:5 are interpreted to be gold, wool died dark blue, purple, crimson, and fine linen. Gold was used only for the garments of the High Priest.. If one mixed camel wool and sheep wool, if most is camel wool it is permitted, if most is sheep wool it is forbidden, half and half is forbidden4Since the prohibition is biblical, in case of doubt the prohibition prevails.. The same applies if hemp5Latin cannabis, also cannabum; Greek κάνναβις, κάνναβος. and linen are mixed.
Raw silk and kalak silk are not subject to kilaim but are forbidden because of the bad impression29Since raw silk looks like flax and kalak silk (cf. Note 33) like wool.. Mattresses and pillows are not subject to kilaim but one’s skin should not touch them. There is no provisional kilaim30One may not wear kilaim even temporarily as explained in the next sentence.. One may not wear kilaim over ten other garments31In this case one does not need the kilaim garment as such and derives no bodily comfort from it. Since customs officials are dishonest and charge more than the legal amounts, one does not have to be honest with them, cf. Demay 2:3., not even to trick the customs.
Raw silk and kalak silk are not subject to kilaim but are forbidden because of the bad impression29Since raw silk looks like flax and kalak silk (cf. Note 33) like wool.. Mattresses and pillows are not subject to kilaim but one’s skin should not touch them. There is no provisional kilaim30One may not wear kilaim even temporarily as explained in the next sentence.. One may not wear kilaim over ten other garments31In this case one does not need the kilaim garment as such and derives no bodily comfort from it. Since customs officials are dishonest and charge more than the legal amounts, one does not have to be honest with them, cf. Demay 2:3., not even to trick the customs.
Jerusalem Talmud Kilayim
HALAKHAH: It is written: (Lev. 19:19) “you should not sow your field kilaim;” I could think, even two kinds of wheat or two kinds of barley. “You should not breed your animals kilaim;” I could think, even black on white cattle, or white on black cattle. “And kilaim cloth, שעטנז, should not be worn by you;” I could think, even two kinds of wool or two kinds of linen. It was made explicit about garments, (Deut. 22:11) “do not wear שעטנז, wool and linen together.” Just as for garments where I forbade you two kinds, neither one is of the genus of the other, so kilaim that I forbade you at any place, neither one is of the genus of the other.
Jerusalem Talmud Kilayim
HALAKHAH: “Kilaim in a vineyard are forbidden,” etc. It is written (Deut. 22:9): “Do not sow kilaim in your vineyard.” Not only sowing, how about keeping? The verse says, vineyard and no kilaim2Cf. Chapter 7, Note 44. The parallel to this argument is in Sifra Qedošim 2(18) [Babli Mo‘ed Qaṭan 2b, Avodah Zarah 64a, Makkot 21b]: (Lev. 19:19): “ ‘Your field you should sow no kilaim.’ Not only sowing, how about keeping? The verse says, no kilaim, I told you only because of kilaim.” This argument covers grains, vegetables, and vines. However, the same verse also mentions kilaim of animals and textiles in similar language and these may be kept in the opinion of the Mishnah. It follows that a derivation based on the verse Lev. 19:19 has to be rejected and only an argument parallel to that in Chapter 7 is acceptable.. Does this follow Rebbi Aqiba, for Rebbi Aqiba said that he who keeps [kilaim] transgresses a prohibition3“Prohibition” usually refers to a criminal offense. “Forbidden” refers to a moral obligation. Since the statement of R. Aqiba in Tosephta Kilaim 1:15 deals with kilaim of seeds (grains and vegetables), he cannot imply that passively keeping kilaim is prosecutable as a criminal offense. However, in the Babli (Mo‘ed Qaṭan 2b, Avodah Zarah 64a), R. Aqiba is quoted in a baraita to the effect that keeping kilaim is a criminal offense. This forces Rashi and the other commentators to conclude that “keeping” here means “fencing in” or a similar activity. (Rashi to Mo‘ed Qaṭan 2 is lost; the commentary is in Avodah Zarah.) The Yerushalmi has no such difficulty.? Rebbi Yose said, it is the word of everybody. Everybody agrees that what is forbidden is forbidden if he did not preserve through an action, but if he preserved through an action he is whipped, as it is stated: He who covers kilaim is whipped.