Comentário sobre Deuteronômio 22:11

שעטנז is an expression for a mixture. Our Rabbis explained it to mean a material that is calendered (pressed, שוע), or woven (טווי), or twisted (נוז) together (Sifrei Devarim 232:1); (שעטנז is taken to be an abbreviation of these words; cf. Rashi on Leviticus 19:19 and our Note thereon).

לא תלבש שעטנז, “you must not dress in a mixture of wool and linen threads.” Moses explains in this verse that this prohibition applies only to mixing wool and linen fibers. He mentions the word לבש to wear, to indicate that only when such mixtures are worn as a single garment is this probation applicable. Wearing a linen shirt and a woolen suit is perfectly in order. Also, even if such a mixture is used, say protectively, but not in the manner one wears clothing, one has not transgressed this commandment.

.לא תלבש שעטנז צמר ופשתים יחדו , “Do not wear a mixture, i.e. wool and linen together.” The Torah forbids this mixture only when woven together or sewn together. This is the meaning of יחדו. It is perfectly in order, however, to wear a linen shirt underneath a woolen jacket (Maimonides Hilchot Kilayim 10,11). It is also permitted to sew together the skins of animals producing wool with linen threads, seeing that this does not constitute a garment. We discussed the mystical aspects of this commandment in Leviticus 19,19.

The meaning is “a mixture.” The Rabbis interpret, etc. This excludes felt, which is not spun and woven. Such cloth is not subject to the prohibition of a mixture of threads. See earlier in parshas Kedoshim (Vayikra 19:19).

V. 11. לא תלבש שעטנז. Endlich in deinem ganzen Erscheinen mahne dich das Gewand, in welchem dein Menschencharakter in die Erscheinung tritt, an die Scheidung des Tierlebendigen und des Pflanzentriebhaften in deinem Wesen, an die Nichtdahingebung des ersten an das letztere, vielmehr an die Unterordnung dieses unter jenes und beider unter Gott, als Grundbedingung deines dir von Gott angewiesenen Menschenberufes, und kleide dich nicht in Schaatnes, in "Verkrümmungsgewand", in welchem Tiergewandstoff: Wolle, und Pflanzengewandstoff: Flachs, einheitlich verbunden. Wir haben dies Gesetz bereits zu Wajikra 19, 16 ausführlich betrachtet (siehe daselbst Seite 406 — 411). Die beiden Gesetzesstellen ergänzen sich, wie dort bereits bemerkt, gegenseitig. Hier wird שעטנז durch צמר ופשתים näher präzisiert und dort wird der Begriff לבישה durch העלאה erweitert (siehe daselbst).

לא תלבש שעטנז, “do not wear a garment consisting of wool and linen intertwined.” The reason for this prohibition is that the dividing curtain in the Temple was made of a mixture of fine linen and wool dyed blue. G–d did not want Jews to wear something symbolising that dividing curtain behind which was the Holy Ark from the lid of which the voice of G–d could be heard. (by Moses) The same warning not to duplicate such sacred combinations was issued to the people in connection with the ingredients and quantities of the spices in the k’toret, incense to be offered up twice daily. (Compare Exodus 30,38, and the Talmud in tractate Rosh Hashanah folio 24) People are also not to build annexes to their houses by duplicating measurements used for the Temple. An alternate reason offered for this prohibition of mixing wool and linen, is that Kayin’s offering consisted of linen, and Hevel’s of wool, and is therefore a reminder of jealousy and hatred, the opposite of what the Torah stands for.

צמר ופשתים יחדו, “wool and linen together.” The reason why only these two categories of yarns are forbidden to be mixed is that the two were involved in the first murder, Kayin’s offering to G-d had consisted of leftover flax that he had grown, while Hevel had offered sheep which grow wool. Seeing that these two species had been indirectly responsible for the first disagreement between two human beings ending in the death of one, we are to be forever mindful of this. An alternate interpretation: These two fibers, the ones used in the garments worn by the priests when performing service in the Temple are permitted to be worn in the same garment by the priests on such occasion. This is why the affliction known as tzoraat, does not strike garments consisting of any other fibers. This is a reminder that there is a basic problem involving these fibers, one that is overcome only on holy consecrated ground when used by the priests in their service to G-d. The Torah teaches that the expression shatnes, means a mixture of woolen and flax (linen) fibers.

That is that He commanded us to make tzitzit (fringes). And that is His, may He be exalted, saying, "to make for themselves fringes [...] let them attach to the fringe at each corner" (Numbers 15:38). And [the two colors of strings are] not counted as two commandments, even though the main understanding for us is that the blue-purple does not impede the white and the white does not impede the blue-purple. For it is said in the Sifrei, "It is possible that they are two commandments, the commandment of the white and the commandment of the blue-purple. [Hence] we learn to say (Numbers 15:39), 'That shall be your tzitzit' - it is one commandment and not two commandments." And women are not obligated in it, as is explained in the first [chapter] of Kiddushin (Kiddushin 33b). And the regulations of this commandment were already explained in the fourth chapter of Menachot. (See Parashat Shelach; Mishneh Torah, Fringes 1.)