Talmud su Deuteronomio 22:11

As regards a [linen] sheer, Beth Shammai exempt it [from zizith],⁴Because woollen zizith in a linen garment are forbidden as mingled stuff, wool and linen together (Deut. 22, 11). but Beth Hillel declare it liable.⁵In their view the prohibition of wearing mingled stuff is superseded by the commandment of zizith, since the prohibition in Deut. is immediately followed (in verse 12) by the commandment of twisted cords or zizith. The juxtaposition of the two commandments indicates that the latter supersedes the former. An undergarment is exempt, but R. ‘Aḳiba holds that it is liable. A [double-sized] ṭallith that is folded over is subject to zizith, but R. Simeon exempts it.⁶Since if it should happen to be unfolded, the zizith would not be in their proper place, in the four corners, but in the middle of the sheet. A ṭallith consisting entirely of blue wool is subject to zizith.⁷The blue texture of the ṭallith does not exempt it from zizith although one thread of blue (Num. 25, 39) in each of the four zizith is sufficient. A bolster converted into a sheet or a sheet converted into a ṭallith is subject to zizith. A night garment and bed-curtains⁸Or, ‘covers’. are exempt from zizith.⁹In the commandment it is stated, That ye may look upon it (ibid.), which rules out garments worn during the night. A toga,¹⁰Reading ṭoga’ with Jastrow. V has ṭrigon which means ‘a triangular [cloak]’. [It was oval in shape and therefore did not require zizith; cf. Krauss, Talmudische Archäologie, I, p. 611, n. 589.] a travelling cloak,¹¹In V pilgas which Jastrow emends to pinolës (the Greek phainoles). [It is the paenula worn by Roman slaves; Krauss, op. cit. I, p. 170.] shawls fastened at the shoulder,¹²In V pokaltorin, which Jastrow reads as pibolaṭorin, the Latin fibulatorium. a cloak worn on the head,¹³In V ’arbiḳwah. [Krauss loc. cit. identifies it with saga Nervica, a garment of various materials and in different colours.) and an ’anṭenah¹⁴According to Jastrow possibly a corruption of the Greek tebenna, a kind of Roman toga. are exempt. This is the general rule: Any [garment] that is without four corners is exempt from zizith.

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.

HALAKHAH: “Only [wool and linen] are forbidden as kilaim”. It is written (Deut. 22:11): “Do not wear ša‘aṭnez, wool and linen together.”⁷In Sifry Deut. 232, the text is somewhat more complete: “I would say one is only forbidden to wear it; from where do we know that one may not cover oneself with it (in a blanket)?” I would say one is only forbidden to wear it; the verse says (Lev. 19:19): “It shall not come on you.” If it shall not come on you I would say one may not carry a chest on his back⁸A peddler’s chest full of textiles to peddle to Gentiles.; the verse says “do not wear.” Since a garment is specifically useful to the body, [included are] only things useful to the body. Why was it said that “it shall not come on you?” Rebbi Niḥa bar Sava⁹A Galilean Amora of the fifth generation, student of R. Jonah. Since R. Zeïra was R. Joḥanan’s student, it is clear that the second name in the list must be “R. Jonah”. In the Babylonian tradition, this is a Tannaïtic statement (Tosephta Kilaim 5:13)., Rebbi Joḥanan in the name of Rebbi Zeïra, if there was a large piece of cloth, in a part of which was kilaim and that part was lying on the ground, one cannot cover himself with the other part. I would say, it includes even sea flax¹⁰Shell silk, also called “byssus”, from threads, excreted by shells under water, which harden when exposed to air, used already in antiquity., even hemp; the verse says “wool and linen”; just as wool cannot have an epithet so nothing else can have an epithet. From where that [wool] has no epithet? Rebbi Joshua ben Levi said, it is written (2K. 3:4) “Mesha‘, the king of Moab, was a nôqēd;” what is a nôqēd? A shepherd! “He delivered to the king of Israel 100’000 lambs and 100’000 wool rams.” Only ram’s wool is called “wool”¹¹All others carry the name of the animal from which they come as an epithet..