출애굽기 28:5 탈무드 참조: Jerusalem Talmud Kilayim, Jerusalem Talmud Shekalim & Jerusalem Talmud Yoma

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.

“One does not appoint less than two persons to an executive office spending money.” Rebbi Naḥman in the name of Rebbi Mana: Following⁶³Ex. 28:5. they should take⁶⁴Formulated in the plural; one never lets public property be used by a single person. Babli Bava Batra8b. the gold, and the blue wool, and the purple wool.

Rebbi Ḥiyya stated: And he shall wear them⁷¹Lev. 16:4, based on a metathesis -לבשם בל שם ., they shall be worn out there, there they were hidden, there they were rotting, and were not qualified for the next Day of Atonement⁷²The Babli 12b and Sifra Aḥare Pereq6(7) have another argument based on Lev.16:23.. [It was stated: Rebbi Dosa says, they were qualified for a common priest.]⁷³Addition of the corrector, possibly from the Babli 12b or Sifra Ṣaw Pereq 2(1). A common priest has to wear linen shirt and trousers for the removal of ashes from the altar; Lev. 6:3. In addition, there is the opinion, stated later in this paragraph, that the common priest’s belt also was simply linen. It was stated⁷⁴Babli 12b and Sifra Ṣaw Pereq 2(1).: Rebbi said, there are two answers in the matter; one for clothing of the High Priest, and one for clothing of the common priest. It was stated⁷⁴Babli 12b and Sifra Ṣaw Pereq 2(1).: Rebbi and Rebbi Eleazar ben Rebbi Simeon did not disagree about the belt of the High Priest on the Day of Atonement that it was of byssus, and on all other days of the year that it contained kilaim⁷⁵A linen belt for the Day of Atonement is prescribed in Lev. 16:4, while for the golden garments the belt is made from gold thread, blue, crimson, and purple wool, and linen (Ex. 28:5,39). The belt of common priests is mentioned as necessary in Ex.28:40, but its materials are not specified ., about what did they disagree? About the belt of the common priest, where Rebbi says, it contained kilaim, but Rebbi Eleazar ben Rebbi Simeon says, it did not contain kilaim. Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: The reason of Rebbi, you shall do to Aaron and his sons so, all that I had commanded you⁷⁶Ex. 29:35.. Since the garments of Aaron contain kilaim, so also the garments of his sons contain kilaim. How does Rebbi Eleazar ben Rebbi Simeon explain the verse? Aaron with what is appropriate for him, and his sons with what is appropriate for them.