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קטגוריה משנית

Kayin, Hevel and Shatnez

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Tishrei 25,5787
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Question #1: Kain and Hevel What do the first brothers have to do with shatnez? After all, the mitzvah is only for Jews, and neither Kain nor Hevel was Jewish? Question #2: Owning shatnez Is it permitted to own shatnez? Question #3: Don’t touch! If there is both linen and wool in a garment, but they do not touch one another, is the garment prohibited shatnez? Question #4: Fabricated fabric How does one check for shatnez? Question #5: Checking for shatnez When must I check a garment for shatnez? Foreword: The Midrash Tanchuma (Bereishis #9) states, “‘And Kain brought a korban from the fruits of the ground (Bereishis 4:3),’ our Rabbis say: This was linen. ‘And Hevel brought from the firstborn and the fattest of his flock (Bereishis 4:4).’ As a result, wool and linen are prohibited, as the Torah states, ‘You shall not wear shatnez (Devorim 22:11).’ The Holy One blessed is He, said: ‘It is inappropriate to mix together the gift of the sinner with the gift of the innocent.’” A similar statement appears both in Pirkei Derabi Eliezer and in the Zohar. A very different approach is suggested by the Rambam: In earlier era, when worshipping their idols, priests wore garments that combined wool and linen. To demonstrate the Torah’s disdain for the tumah and disgust it feels, it banned Jews from wearing these garments anytime. Numerous other approaches are presented to explain the prohibition of shatnez, which otherwise seems like a strange mitzvah. A lengthy different passage in the Zohar (Parshas Kedoshim) explains that a mixture of wool and linen creates an intervention between the upper spiritual forces that Hakadosh Boruch Hu created, causing disruption in how Hashem’s Presence is manifest in the world. (See also Rabbeinu Bachya and Yalkut Reuveini, Vayikra 19:19; Yesod Veshoresh Ha’avodah, Shaar Hakollel Chapter 18.) Rav Hirsch (Commentary to Chumash, Vayikra 19:19) provides a very deep explanation of the mitzvah of shatnez, definitely required reading for everyone. Because of space constraints, I will oversimplify his approach, to provide our readers with a bit of a taste: Clothing is a feature of our existence that distinguishes man from animal. For man to achieve godliness, he must subordinate his lower faculties to his intelligence. The Divine spirit within man enables man to elevate all the forces within him to the nearness of Hashem, provided that he lifts himself up to Hashem with his whole being. Requiring that we separate wool from linen in our clothing symbolizes that man’s perception and willpower should not serve his animal element. This requires that man separate the nourishment aspect of himself, represented by the vegetable part of the world, from his perceptions, represented by the animal element. The discipline of separating wool from linen in clothing reminds man to follow the laws of Hashem. For further understanding of these ideas, please see Rav Hirsch’s commentary. Some mekubalim note that the letters of the word shatnez, can be rearranged to mean satan az, a fierce Satan (Recanati, Vayikra 19:19; Derushei Hatzelach 8:6). Wearing shatnez disturbs one’s tefillos from arising properly – even if the person does not know that he is wearing shatnez and his violation is a shogeig! (Shu’t Heishiv Moshe, Orach Chaim #7). Introduction Shatnez is one form of the various prohibitions that the Torah calls kilayim (Vayikra 19:19). The word kilayim is translated by Targum Onkelos and ibn Ezra (Vayikra 19:19) as “mixture,” although other commentaries understand that this word originates from the same Hebrew root as the word for “prison,” beis ke’le (see Yeshayah, 42:22). This approach is mentioned in the Zohar and is also quoted in the name of the Raavad (by the Rashas, in his commentary to the Yerushalmi, Kilayim 3:5) and by Rav Hirsch (Vayikra 19:19), who explains that the shoresh kele means to hold something back, and that the plural structure kilayim is similar to yadayim “hands” or raglayim “feet,” and means a pair. Therefore, the word kilayim means to treat two items as a pair when they must be kept separate. Having explained the source of the word kilayim this way, there is no need to assume that either Onkelos or the ibn Ezra contradict Rav Hirsch. They are elucidating the word in the context of the posuk, where it means a forbidden mixture, whereas Rav Hirsch is explaining the etymological basis for this meaning. Owning shatnez We will now spend some time examining some of the halachos of shatnez. As always, the purpose of these articles is to educate and provide background information. Those having halachic shaylos are encouraged to seek guidance from their rov or posek. One of our opening questions was: Is it permitted to own shatnez? May I own a piece of cloth that is made of shatnez, when it is neither a garment nor being used for protecting a person? The answer is that the prohibition is to wear shatnez or to have it cover someone, such as a blanket, that provides warmth. However, this is prohibited only when the shatnez touches a person. It is permitted to live in a tent made from shatnez or to huddle beneath an umbrella manufactured from wool and linen, provided that the person’s body is not touching the shatnez (see Rema, Yoreh Deah 301:1). Protect my clothes! May I wear an apron made of shatnez to keep my clothes clean? It is prohibited to wear shatnez, and it is also prohibited to use shatnez to keep myself warm, clean or dry, or to protect me from the heat. It is also prohibited to use a shatnez cloth or pot holder to avoid getting burnt. However, when the shatnez is not being worn like a garment and it is not providing my body with any creature comfort, but I am using it exclusively to keep my clothes clean, it is permitted to use the shatnez for this purpose. The garment that I am trying to keep clean is not required to observe the mitzvah of shatnez and my body is not receiving any prohibited benefit from the shatnez (Malbushei Yesha 4:4). For this reason, we may sit on a subway, bus or train that has cloth-covered seats without concern about the material. A couch, which is made of a soft material into which one sinks, is not necessarily included in this category. What if they do not touch? Another one of our opening questions: If there is both linen and wool in a garment, but they do not touch one another, is the garment prohibited shatnez? In other words, is it permitted to wear a cotton garment that has wool attached on one end and linen on the other end, provided there is no place at which the wool and the linen make contact?What is the definition of shatnez? Is it wool and linen that touch or combine, or is it any garment that contains both wool and linen? Rishonim dispute this;, The Rash (Kilayim 9:1,9), a Baal Tosfos also known as Rabbeinu Shimshon of Sens or as the Tosfos Harashba (not to be confused with the somewhat later rishon from Barcelona, Rav Shlomo ben Aderes, who is the rishon usually referred to as the Rashba) and the Rosh (Hilchos Kilei Begadim #5) contend that such a garment is not shatnez. Based on the Rash’s approach, many attach a linen atarah decoration to a woolen talis by having a piece of cotton cloth act as the "mechitzah" between the wool and the linen. This is permitted lechatchilah according to these authorities. However, the Rambam rules that wool and linen threads on different parts of a garment constitute shatnez min haTorah. In his opinion, the Torah prohibited a garment containing both wool and linen, even if the linen and wool themselves do not touch. Thus, according to the Rambam, the separating cotton does not change the garment from being shatnez, and wearing the above-mentioned talis is a mitzvah haba’ah be'aveirah, meaning that the attempt at fulfilling the mitzvah of tzitzis is preempted by the violation of shatnez incurred when wearing it. According to the Rambam’s opinion, not only is it prohibited to wear this talis, but reciting a brocha on this talis constitutes a brocha levatolah, one recited in vain. Thus, whether the separation of linen and sheep’s wool in the same garment avoids a prohibition of shatnez is controversial – some permitting it lechatchilah and others holding that it involves a Torah prohibition and preempts fulfilling the mitzvah of tzitzis! How do we rule? The Shulchan Aruch (Yoreh Deah 299:2) rules according to the Rambam that a garment is shatnez even if the wool and the linen threads are separated by other materials. Thus Sefardim, who follow the Shulchan Aruch's rulings, are prohibited from wearing such a garment. Among Ashkenazic authorities, the Rosh, the Rema (Yoreh Deah 299:2), the Magen Avrohom (9:8) and the Elyah Rabbah (Orach Chaim 9:6) rule according to the Rash, whereas the Mishkenos Yaakov (Shu’t Mishkenos Yaakov, Yoreh Deah #70), the Artzos Hachaim (the Malbim) and the Shenos Eliyahu of the Gra (Kilayim 9:1) rule like the Rambam. (We should note that, in his notes to Shulchan Aruch [Yoreh Deah 299:8], the Gra appears to accept the Rash's approach.) Rav Chaim Kanievsky notes that the prevalent practice is to follow the lenient opinion (Derech Emunah, Hilchos Kilayim 10:41). Fabricated fabric At this point, we can examine the next of our opening questions: How does one check for shatnez? The following true story demonstrates an example of a misrepresentation with major halachic ramifications: "The importer told me that the garment was made from a blend of hemp and wool, which should involve no shatnez concern. As there was no authorized shatnez tester in town, I did what I thought was the next-best thing. I brought the garment to a tailor who is shomer mitzvos to check. He carefully checked the threads and guaranteed me that the garment contained no linen. Only after I wore the garment many times did I meet a Torah scholar and mentioned this incident in passing. The talmid chochom told me that I should not be so certain, and he offered to compare the material in my garment to linen threads he had available. Indeed, he was correct; the threads in my garment were made from wool and linen, not hemp, and I had been violating a Torah prohibition the entire time!" Does this story sound contemporary? As a matter of fact, this story happened in Vilna in 1650, as recorded in the commentary Beis Hillel to Yoreh Deah (beginning of Chapter 298). In those days, the only "scientific" means of checking whether a material was linen or hemp was to take a sample and see if a candle would get it to burn, since hemp is more flammable than linen (Rema, Yoreh Deah 302:2). Whether one may rely on this test is disputed by the authorities (Pischei Teshuvah, Yoreh Deah 302:1, quoting Shu’t Penei Yehoshua). Thus, we see that shatnez problems are not exclusively a result of modern manufacture. Checks and balances What determines whether a garment must be checked for shatnez? Indeed, since all types of garments might contain shatnez, am I required to check every garment for shatnez? The laws of checking are not unique to shatnez. Let us see if we can compare shatnez to other halachic issues. The most extensive discussion about checking for non-kosher items regards checking animals to see if they contain tereifos, defects that render them non-kosher. This halacha is germane to all meat, eggs and dairy products that we consume, since the eggs produced by a tereifah chicken and milk from a tereifah cow are also non-kosher. Yet, were we to check every chicken or cow for tereifos, we would need to slaughter the chicken before we could consume its egg and the cow before we could drink its milk. This is the only absolute way to check whether an animal is treif. Why are we not obligated to check? This question has both a simple answer and a more complicated, detailed one. The simple answer is that the Torah permits consuming a product when most of them are kosher (Chullin 11a; Bechoros 19b et al.). In the Gemara’s terminology this is called zil basar ruba, follow the majority. In other words, when a potential halachic problem occurs less than half the time, we are permitted to be lenient. For this reason, we may consume eggs or milk products from kosher species and rely that non-kosher animals, tereifos, occur less than half the time. The detailed answer Fully explaining the more detailed version of this answer requires authoring several tomes. However, I will present two general rules. In most situations where checking does not require a major investment of time and money, Chazal required checking even when most of the items are kosher. The Mishkenos Yaakov (Yoreh Deah #16 and #17) concludes that we need to check when the percentage of tereifos is ten percent or greater. This concern does not affect consumption of eggs or dairy products because Chazal did not require that we slaughter and check every chicken and cow for tereifos before we consume their eggs or milk. But it does apply, according to most contemporary authorities, when checking for tereifos after the animals are slaughtered. There is another reason why we might be required to check for shatnez perhaps even min haTorah. The Gemara contends that when the existence of a majority is because of something that happens, called a rov hatalui bema’aseh, then the rule of majority, zil basar ruba, may not apply (Bechoros 20a). Since several major rishonim rule this way (see Ramban and Rosh in their halachic compendia ad loc.), this would imply that garments must be checked for shatnez whenever there is a reasonable possibility that there is both linen and wool in the same garment (see also Shu’t Igros Moshe, Yoreh Deah 1:35). What are the rules for shatnez? Based on a Mishnah (Kilayim 9:7) the Rambam rules, "Someone who purchases wool garments must have them checked very well to determine that they are not sewn with linen thread" (Rambam, Hilchos Kilayim 9:28). The Shulchan Aruch (Yoreh Deah 302:2) concludes the following: "One purchasing wool garments from a gentile must remove all the stitching and replace them with hemp.” Thus, we must be strict when we suspect that there might be a problem, and we are not required to be strict when there is no reason for suspicion. Any garment that has a reasonable concern that there might be shatnez needs to be checked. Shatnez garment What should one do with a garment that is shatnez and there isn’t any way to remove the shatnez? If it is obvious that the garment contains shatnez, it is permitted to sell it to a non-Jew (Niddah 61b). Since it is obvious that the garment contains shatnez, we are not concerned that the non-Jew may eventually sell it to a Jew who may wear it without realizing that it is shatnez. However, if it is not obvious that it is shatnez, and the shatnez cannot be removed, one may not sell the garment to a non-Jew for fear that the garment may eventually return to a Jew’s possession and that he will violate shatnez without realizing it. The Gemara (Niddah 61b; Yerushalmi, Kilayim 9:1) implies that if there is no way to guarantee that this garment may not eventually be used by a Jew in violation of the halacha, that one is required to burn the garment (Derech Emunah, Kilayim 9:48). It is likely that the Yerushalmi required this only when there is no way to permanently change the shatnez item in a way that it cannot possibly be worn or used to warm someone’s body (Malbushei Yesha 1:ftn 19). The Shach (Yoreh Deah 301:2) suggests that this is true only when the garment contains shatnez that is prohibited min haTorah, but not when it is prohibited only miderabbanan. Conclusion At the beginning of this article, we learned that wearing shatnez can prevent someone’s tefillos from ascending. In this context, a fascinating story, which I cannot attest to its accuracy, is told about a bochur in the Mir Yeshiva, when it was in its exile in Shanghai during World War II. As is well known, the yeshiva miraculously escaped from Poland and then Lithuania via the trans-Siberian railroad with little more than the clothes on their backs. This particular bochur was able to get hold of some funds in Shanghai to have a local tailor make him a Shabbos-dik suit, which he wore for the first time on Rosh Hashanah. That Rosh Hashanah, he was having tremendous difficulty focusing on his davening. He found this very strange, considering the calamitous situation facing the world and themselves that year. All knew that they had left their families behind in Europe and had no idea what would become of them. And their own circumstances in Shanghai were hardly secure – they were “relatively safe” merely in comparison to what was happening elsewhere. Yet, he could not get “into” the davening! He tried reading some musar sefarim to assist his kavanah, to no avail. He then thought about his new suit. He had instructed the Chinese tailor to use no linen, and had even asked someone to check the suit afterward, who told him that the suit looked fine. He decided to change out of the new suit and put on his tattered weekday wear. And then he had no trouble focusing on his heartfelt requests to Hashem for the coming year. After Yom Tov, he had a frum tailor examine his suit very carefully, and, lo and behold, there was shatnez in the suit! Now he knew why he had been unable to focus on his davening the entire time he was wearing it.
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