Talmud Yerushalmi
Yerushalmi Kilayim 9:5 ירושלמי כלאים ט׳:ה׳
Part of: Chapter 9
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by side
משנה: אֵין אָסוּר מִשּׁוּם כִּלְאַיִם אֶלָּא טָווּי וְאָרִיג שֶׁנֶּאֱמַר לֹא תִלְבַּשׁ שַׁעַטְנֵז דָּבָר שֶׁהוּא שׁוּעַ טָווּי וְנוּז. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר נָלוֹז וּמֵלִיז אֶת אָבִיו שֶׁבַּשָּׁמַיִם עָלָיו. הַלְּבָדִין אֲסוּרִין מִפְּנֵי שֶׁהֵן שׁוּעִין. פִּיף שֶׁל צֶמֶר בְּשֶׁל פִּשְׁתָּן אָסוּר מִפְּנֵי שֶׁהֵן חוֹּזְרִין כְּאָרִיג. רִבִי יוֹסֵי אוֹמֵר מְשִׁיחוֹת שֶׁל אָרִיג אֲסוּרוֹת מִפְּנֵי שֶׁהוּא מוֹלֵל עַד שֶׁהוּא קוֹשֵׁר. לֹא יִקְשׁוֹר סֶרֶט שֶׁל צֶמֶר בְּשֶׁל פִּשְׁתָּן לַחֲגוֹר בּוֹ אֶת מָתְנָיו אַף עַל פִּי שֶׁהָרְצוּעָה בְּאֶמְצַע. אוֹתוֹת הַגָּרְדִים וְאוֹתוֹת הַכּוֹבְסִין אֲסוּרוֹת מִשּׁוּם כִּלְאַיִם.
MISHNAH: Only spun and woven cloth is forbidden because of kilaim since it is said (Deut. 22:11): “Do not wear šaʻaṭnez”, anything carded, spun, or woven151The word שעטנז of unknown etymology is taken as an abbreviation and split into three: שע ט נז. Maimonides declares נוז “to weave” as Armenian. The Halakhah will show that the conjunction ו has to be understood as “or”, not as “and”.. Rebbi Simeon ben Eleazar said, he has turned aside and turned his Father in Heaven against him152This homily takes נז as shorthand for נלוז..
Felt is forbidden because it is carded. A woolen border153This meaning of פיף is attested to by all Gaonic sources and the commentaries dependent on them; cf. Note 28. Musaphia’s derivation from the Greek (derived from R. Simson’s interpretation of פיף as “fringes”) ἐφυφή “woof” and accepted by the dictionaries makes no sense, as recognized by I. Löw. on a linen garment is forbidden because it goes around like the woven part. Rebbi Yose says, woven ropes are forbidden because he stitches them before he ties them154One may not make a belt out of two strips, one of wool and one of linen, even if they are not permanently sewn together since one will loosely stitch them together so that they should not separate when worn. About stitching see Mishnah 10.. One should not bind a strip of wool on one of linen to gird his hips even if a leather belt is in between155One may not permanently sew wool on one side and linen on the other side of a leather belt since the stitcheseven when made of a neutral material like cotton, will bind wool and linen together..
MISHNAH: Only spun and woven cloth is forbidden because of kilaim since it is said (Deut. 22:11): “Do not wear šaʻaṭnez”, anything carded, spun, or woven151The word שעטנז of unknown etymology is taken as an abbreviation and split into three: שע ט נז. Maimonides declares נוז “to weave” as Armenian. The Halakhah will show that the conjunction ו has to be understood as “or”, not as “and”.. Rebbi Simeon ben Eleazar said, he has turned aside and turned his Father in Heaven against him152This homily takes נז as shorthand for נלוז..
Felt is forbidden because it is carded. A woolen border153This meaning of פיף is attested to by all Gaonic sources and the commentaries dependent on them; cf. Note 28. Musaphia’s derivation from the Greek (derived from R. Simson’s interpretation of פיף as “fringes”) ἐφυφή “woof” and accepted by the dictionaries makes no sense, as recognized by I. Löw. on a linen garment is forbidden because it goes around like the woven part. Rebbi Yose says, woven ropes are forbidden because he stitches them before he ties them154One may not make a belt out of two strips, one of wool and one of linen, even if they are not permanently sewn together since one will loosely stitch them together so that they should not separate when worn. About stitching see Mishnah 10.. One should not bind a strip of wool on one of linen to gird his hips even if a leather belt is in between155One may not permanently sew wool on one side and linen on the other side of a leather belt since the stitcheseven when made of a neutral material like cotton, will bind wool and linen together..
הלכה: נִיתְנֵי שׁעז וְלָא נִיתְנֵי טָנִי. אִילּוּ תַנִּינָן שׁעז וְלָא תַנִּינָן טָנִי הֲוֵינָן אָמְרִין הָא טָווּי מוּתָּר. מַתְנִיתָא לֹא אָמְרָה כֵן. אֶלָּא אֵין אָסוּר מִשּׁוּם כִּלְאַיִם אֶלָּא טָווּי וְאָרִיג. נִיתְנֵי שׁעט וְלָא נִיתְנֵי נוז. אִילּוּ תַנִּינָן שׁעט וְלָא תַנִּינָן נוז הֲוֵינָן אָמְרִין הָא לָנוֹז מוּתָּר. מַתְנִיתָא לֹא אָמְרָה כֵן. אֶלָּא פִּיף שֶׁל צֶמֶר בְּשֶׁל פִּשְׁתָּן אָסוּר מִפְּנֵי שֶׁהֵן חוֹזְרִין כְּאָרִיג. נִיתְנֵי טנז וְלָא נִיתְנֵי שע. אִילּוּ תַנִּינָן טנז וְלָא תַנִּינָן שע הֲוֵינָן אָמְרִין הָא שֹׁעַ מוּתָּר. מַתְנִיתָא לֹא אָמְרָה כֵן. אֶלָּא הַלְּבָדִין אֲסוּרִין מִפְּנֵי שֶׁהֵן שׁוּעִין.
HALAKHAH: It156Instead of “it”, i. e., the Torah, one might translate “He”, God as Giver of the Torah.
The five letter root שעטנז is declared non-Semitic. One investigates whether some three-letter combination would do. Since it does not, one concludes that the word is shorthand, cf. Note 151. could have stated שעו and not טוי. If it had stated שעז but not טוי we would have said that spinning is permitted. But the Mishnah does not say so, but “only spun and woven cloth is forbidden because of kilaim.” It could have stated שעט and not נוז. If it had stated שעט but not נוז we would have said that weaving is permitted. But the Mishnah does not say so, but “a woolen border on a linen garment is forbidden because it goes around like the woven part.” It could have stated טנז and not שע. If it had stated טנז but not שע we would have said that carding is permitted. But the Mishnah does not say so, but “felt is forbidden because it is carded.”
HALAKHAH: It156Instead of “it”, i. e., the Torah, one might translate “He”, God as Giver of the Torah.
The five letter root שעטנז is declared non-Semitic. One investigates whether some three-letter combination would do. Since it does not, one concludes that the word is shorthand, cf. Note 151. could have stated שעו and not טוי. If it had stated שעז but not טוי we would have said that spinning is permitted. But the Mishnah does not say so, but “only spun and woven cloth is forbidden because of kilaim.” It could have stated שעט and not נוז. If it had stated שעט but not נוז we would have said that weaving is permitted. But the Mishnah does not say so, but “a woolen border on a linen garment is forbidden because it goes around like the woven part.” It could have stated טנז and not שע. If it had stated טנז but not שע we would have said that carding is permitted. But the Mishnah does not say so, but “felt is forbidden because it is carded.”
מְשִׁיחוֹת שֶׁל אַרְגָּמָן אֲסוּרוֹת. אִית תַּנָּיֵי תַנֵּי מוּתָּרוֹת. מָאן דְּאָמַר אֲסוּרוֹת כְּגוֹן אִילֵּין טַרְסַיָיה דְּהוּא מַכְפַּת בֵּיהּ. מָאן דְּאָמַר מוּתָּרוֹת דְּהוּא שָׁנַץ גַּרְמֵיהּ וְהִיא נַחְתָּא לָהּ.
Ropes of purple wool are forbidden157To be used on a linen garment.. Some Tannaïm state, they are permitted. He who says they are forbidden, for example those of embroiderers who tie them on158They use wool to embroider a linen garment. The next sentence states that a woolen belt is forbidden on linen trousers if the belt passes through waistband loops.. He who says they are permitted, for if he makes himself thin, it will fall down.
Ropes of purple wool are forbidden157To be used on a linen garment.. Some Tannaïm state, they are permitted. He who says they are forbidden, for example those of embroiderers who tie them on158They use wool to embroider a linen garment. The next sentence states that a woolen belt is forbidden on linen trousers if the belt passes through waistband loops.. He who says they are permitted, for if he makes himself thin, it will fall down.