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Vol 34.17 - Teitzei 1                               Spanish French Audio  Video

Hebrew Text:

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Rambam-Kelaim      Rambam-Kelaim
 

Summary:
 
(5749) (Deut 22:11). Explanation of the debate of Rashi and Rabbeinu Tam (Tal Yebamot 5b) if Shatnez requires wool and linen to be "Combed, spun and woven" together or not.

Viewpoint of Rambam (Hil Kelaim 10:2): If wool and linen are "connected in any manner" (Tzad Chibbur baOlam) and the connection to his view (Moreh Nevuchim 3:49) concerning Kelaim of ploughing;

Debate of Rashi and Rabbeinu Tam according to Drush (Exegesis)
 

(5749 Vol. XXXIV 34, p. 123ff.)

Synopsis:

You may not sow your vineyard with a mixture of seeds, for then the seeds' growth and even the seed that you planted together with the fruit yield of the vineyard will become forbidden.

You may not plow with an ox and a donkey together.

You may not wear shatnez, which is wool and linen together.

-- Devarim 22:9-11

Classic Questions
Why may one not plow with an ox and a donkey? (v. 10)

Ramban: Because it would lead to the further prohibition of crossbreeding species (Vayikra 19:19). For the farmer will house the ox and the donkey together, and they will breed with each other.

To what extent may wool and linen not be mixed? (v. 11)

Rashi: If wool and linen are combed together, and spun into thread, and woven together into cloth, then it is Biblically forbidden to wear a garment that is made from this cloth (as quoted in Tur, Yoreh De'ah ch. 300).

Rabeinu Tam: Woolen thread and linen thread that were prepared separately will become Biblically prohibited if they are woven together as one cloth (Tosfos ibid.).

Rambam: When wool and linen are bound together in any way whatsoever, the product is prohibited by the Torah (Laws of Forbidden Mixtures 10:2).

The Rebbe's Teachings
Forbidden Mixtures (v. 9-11)

The three prohibited mixtures mentioned in verses 9-11 share a similar theme, but a key distinction between them concerns the extent of the mixture. With the mixing of seeds (v. 9), the result is a new entity of a single, forbidden crop, which grows together and becomes harvested together as one. However, in the case of plowing with an ox and a donkey together (v. 10), no actual mixing results, for after the plowing is complete, the ox remains an ox and the donkey, a donkey.

We may therefore ask the question: Which of these two types of mixtures does the prohibition of shatnez (v. 11) most resemble?

Perhaps we could argue that this is the source of contention between Rashi and Rabeinu Tam. Rashi understands that shatnez most resembles the prohibition of mixed seeds, where two crops merge into one. Therefore, he writes that in order for a garment to become shatnez, the fibers must be totally mixed as one through all the stages: combing, spinning and weaving.

However, Rabeinu Tam understands that shatnez resembles the prohibition of plowing with an ox and a donkey together, where the two elements retain their individual identity. Therefore, he rules that woolen thread and linen thread that were prepared separately will become Biblically prohibited if they are woven together as one cloth.

Rabeinu Tam's reasoning appears to be the more obvious of the two, since the Torah actually places the prohibition of shatnez (v. 11) directly after the prohibition of plowing with an ox and donkey together (v. 10), suggesting that they are linked. Furthermore, these two verses constitute one single paragraph in the Hebrew text of the Torah, which stresses their connection further, whereas the prohibition of sowing mixed seeds (v. 9) is recorded separately, in the previous paragraph, suggesting that it is of a different nature.

Rashi agrees that the inclusion of the two prohibitions (shatnez and plowing with an ox and donkey) in one paragraph suggests that they are of a similar nature. Where he differed with Rabeinu Tam is in his understanding of why plowing with two different animals is prohibited. Rashi follows the reasoning of Ramban, that the Torah prohibits plowing with an ox and donkey together because it would lead to the further prohibition of crossbreeding species (Vayikra 19:19). Therefore, when Rashi saw that the Torah placed the two prohibitions of shatnez and plowing with two different animals side by side in the same paragraph, he concluded that all forbidden mixtures are fundamentally based on the same idea—making a new entity from the mixture. And just as the Torah prohibits plowing with two species together, for fear they will merge into a new entity (through cross-breeding), so too we are prohibited to wear a garment of wool and linen fibers that have merged into a new entity, i.e., that have bound together during all three processes of combing, spinning and weaving.

The View of Rambam

Rambam rules that if wool and linen are combined in any way, the result is shatnez. For example, if wool and linen raw fibers are combed together (and not spun or woven) and then pressed into felt, it would be shatnez according to Rambam.

Thus, Rambam takes a position which partially accepts the arguments of both Rashi and Rabeinu Tam. Rashi holds that shatnez is the creation of a new entity, and that therefore the prohibition applies only when the wool and linen were combined at all stages of the process (combing, spinning and weaving). Rabeinu Tam prohibits only the act of combining wool and linen after they have been processed (combed, etc.) separately. Rambam defines shatnez as a combination even in the formative stages (like Rashi), but deems one act of combination sufficient (like Rabeinu Tam).

From https://www.chabad.org/parshah/article_cdo/aid/704643/jewish/Forbidden-Mixtures.htm

Translation:

 1. Concerning the prohobition: "Do not wear Shatnez" which Chazal interpret as a mixture "Combed, spun and woven"  There is a disagreement between Rashi and Rabeinu Tam
Rashi  states that  it  is not Biblically forbidden  Kelaim  unless  wool and linen are mixed and combed together with a comb  ("Shua") and spun into thread, and woven ("Nuz") together into cloth, (as quoted in Tur, Yoreh De'ah ch. 300).

Rabeinu Tam holds that  it  is Biblically forbidden  even if  Woolen thread and linen thread were combed and  spun  separately even if afterward they were combined and woven together as one cloth (Tosfos ibid.).

In other words,  according to Rabeinu Tam the condition of Combed, spun and woven"  specified the the codition  of wool and linen that each one is Shatnez i.e   Combed, spun and woven"
But concerning "Shatnez of wool alone and of linen  alone" the Torah warns that we should not make a garment of the them together

However, according to Rashi  who  holds that "nuz" = weaving,  the condition of shatnez  is that wool and linen are "Combed, spun and woven" together.
At first glance, one could say that their argument is dependent on the aspect of Kelai  Begadim (Shatnez)

For the Torah actually places the prohibition of shatnez (v. 11) directly after the prohibition of Kelai Kerem ("mixing of seeds") and Kelai Behaima ( "plowing with an ox and donkey" ) together (v. 10) and afterwards  "Do not wear Shatnez"
And these two categories of  mixtures - Kelai Kerem and Kelai Behaima are different
With the mixing of seeds (v. 9), the effect of the mixing is that the different kinds , wheat, barley and chartzan are combined into a new "entity" (which grows from them)
Lest  etc

However, in the case of plowing with an ox and a donkey together (v. 10), no actual mixing results, for after the plowing is complete, the ox remains an ox and the donkey, a donkey. But together they produce an action in the world, outside of themselves.

Accordingly, one needs to examine, to which category "Kelai Begadim" resembles.
Is it similar to. Kelai Kerem who’s main action is the new resulting mixture
or  Kelai Charisha (Plowing =Kelai Behaima) which is outside of them.
One could argue that this is the source of contention between Rashi and Rabeinu Tam. Rashi understands that shatnez most resembles the prohibition of mixed seeds, where two crops merge into one. Therefore, he writes that in order for a garment to become shatnez, the fibers must be totally mixed as one through all the stages: combing, spinning and weaving
However, Rabeinu Tam understands that shatnez resembles the prohibition of plowing with an ox and a donkey together, where the two separate elements retain their individual identity yet combine together wth a specific action. And this is the property of wearing 2 kinds ( wool and linen together. –

Therefore he rules that they do NOT have to be combed together and it is sufficient if they were woven together.
2.    According to this explanation, one could say that Rabeinu Tam's reasoning stems from the order of the Torah verses. For the prohibition of shatnez (v. 11) comes directly after the prohibition of plowing with an ox and donkey together (v. 10), suggesting that shatnez is the the same category (poperty) as Kelai Charisha.

Furthermore, the prohibition of sowing mixed seeds (v. 9) is recorded separately, in the previous paragraph,
Whereas "Do not Plow" and "Do not Wear" are in a single Parsha (sections) of the Torah.
And since the Torah.sparated them onto 2 sections, it suggests that there are 2 specific ( main) categories

Therefore Rabeinu Tam explains that: Kelai Kerem (and  Kelai  Zeraim- seeds ),  "Do not Plant" –the aspect is that the Issur is mixing the kinds in a way that they will become a new entity.
Whereas:  Kelai Charisha and Kelai Begadim  - Do not Plow" and "Do not Wear" , this aspect is only an external combining yet the Torah also  prohibits ( with animals and clothing)
One can explain Rashi’s reasoning, that he holds that the category of Shatnez -   Kelai Begadim- also is an internal mixture  in a manner that becomes a new entity, even though this prohibition comes after "Do not Plow" etc ( i.e. in a later section of the Torah.)
For  He reasons  that the reason the Torah prohibits Kelai Charisha "Do not Plow" is because it is  similar to the prohibition of Harva’ah (crossbreeding) species (Vayikra 19:19)
And as stated in Ramban, the Torah prohibits plowing with an ox and donkey together because it is a clear Mitzvah that stems from the prohibition of crossbreeding species (Vayikra 19:19). For it is the manner of farmers to stable their animals together and to mate them.
Therefore, the prohibition of plowing with two different animals side by side is not a new category of Kelaim. For all forbidden mixtures are fundamentally based on the same idea—making a new entity from an internal mixture. (And Kelai Charisha is just a further extension of the prohibition of crossbreeding).

Therefore also with the prohibition of Shatnez, Rashi holds that its aspect is an internal mixture, as above

3.    Rambam writes that "once wool and linen are combined in any way, this incurs a Torah Prohibition of Kelaim (shatnez) . For example, if wool and linen raw fibers are combed together (and not spun or woven) and then pressed into felt, it would be shatnez according to Rambam.
Thus, Rambam’s position is an intermediary between the arguments of Rashi and Rabeinu Tam.
On one hand, Rambam holds that "Combed, spun and woven"  is the object (Cheftza) ( and not like the position of  Rabeinu Tam that it is just a description of of the "types" of wool and linen that are subject to the prohibition of mixing together – and the mixture of shatnez is only with weaving)
On the other hand, Rambam disagrees with Rashi that there must be a combining in all three things: "Combed, spun and woven" Rather, he rules that it is sufficient if they "are combined in any way" e.g. that even combing alone constitutes Kelaim and (according to many opinions) even spinning alone constitutes Kelaim (as explained in the commentaries of Rambam)
According to the above, that the aspect of Kelai Begadim  is learned fron Kelai Charisha  ( Since the Torah verses come after one another), one could say that the position of Rambam concerning Kelai Begadim is a progression of his position regarding the prohibition of "do Not Plow"
For Rambam in Moreh Nevuchim write that the reason of Kelai Charisha is "for if he gathers between them, it happens that one will mount the other), and at first glance this appears to be like the position of Ramban that the prohibition of Kelai Charisha is just a extension of the prohibition of crossbreeding species. However, one could say that According to Rambam
The prohibition of "Do not Plow" is an extension of the prohibition of crossbreeding species, not  just because in actuality  plowing species together could lead to crossbreeding, but also because of the similarity of the actions of  breeding and plowing together ( Which is why the Torah Prohibits plowing together due to breeding)

For the prohibition of crossbreeding species itself can be explained in two ways:
1)    The main prohibition is because of the outcome – the birth of a new species, which comes about through the grafting of two kinds. And accordingly the prohibition of crossbreeding is similar and of the same category as Kelai Kerem ( Kelai  Zeraim- seeds ),  which mainly is due to mixing -  a new species that grows from this , as the Ramban explains in his commentary on Torah

And in this manner Kelai Charisha is a different category and aspect, for there is no actual mixture rather they are acting together. ( And therefore, this  prohibition of Kelai Charisha is just because in actuality it could come to crossbreeding )
 

Links:

Gutnick Chumash pp. 123
 
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