לקוטי שיחות חלק ל״ד - כי תצא א

The prohibition of "You shall not wear shaatnez" is explained by the Sages as meaning "until it is combed, spun, and woven together." We find a disagreement between Rashi and Rabbeinu Tam regarding this matter:

According to Rashi, the words of the Torah do not constitute a prohibition unless the wool and linen are mixed together, combed together with a comb ("combed"), spun, and woven ("woven") together. Rabbeinu Tam, however, holds that it is considered a prohibition from the Torah even if each material is combed separately, spun separately, and twisted separately ("woven"), and then subsequently combined together through weaving or another method.

This means that according to Rabbeinu Tam, the condition "until it is combed, spun, and woven" only defines wool and linen as such that each one is ("shaatnez") "combed, spun, and woven." The Torah warns not to make a garment from shaatnez of wool alone or linen alone, and this is derived from a specific source. However, according to Rashi (who interprets "woven" as woven together), the condition of shaatnez is that wool and linen are in a state of being combed, spun, and woven together.

It seems that their disagreement depends on the definition of the prohibition of mixed garments.

The prohibition of shaatnez appears in the Torah in the context of the prohibition of mixed seeds and mixed animals: "You shall not sow your vineyard with mixed seeds... You shall not plow with an ox and a donkey together." Following this, it states, "You shall not wear shaatnez." These two types of mixtures—mixed seeds and mixed animals—are different categories: in mixed seeds, the act of mixing results in different species, such as wheat, barley, and grape seeds, combining to create a new entity (in what grows from them)—"lest the yield of the seed you sow and the produce of the vineyard become forbidden." However, in the case of mixed animals, "You shall not plow with an ox and a donkey together," there is no mixture; they remain separate entities, but together they perform an action in the world, outside of themselves.

Based on this, we can consider the prohibition of mixed garments: is it similar to mixed seeds, where the main aspect is the mixture of their existence, or is it similar to mixed animals, where the focus is on the action they perform together?

We can say that this is the point of disagreement between Rashi and Rabbeinu Tam: according to Rashi, shaatnez is a "mixture." According to Rabbeinu Tam, the prohibition of mixed garments is similar to mixed animals, where the essence is that two different species, which remain distinct from each other, join together in a unique action. This is the definition of wearing both types, wool and linen, together—therefore, he holds that there is no need for them to be combed and spun together, only that they are woven together.

According to this reasoning, we can say that Rabbeinu Tam's approach aligns with the continuation of the verses, where "You shall not wear shaatnez" follows "You shall not plow, etc." This implies that the prohibition of shaatnez is of the same nature as the prohibition of mixed plowing. Moreover, the verse preceding this, "You shall not sow your vineyard with mixed seeds," is stated in a separate section, while the prohibitions of "You shall not plow, etc." and "You shall not wear, etc." are in another section. The fact that the Torah separates them into two different sections suggests that they are two distinct types. Therefore, Rabbeinu Tam explains that the prohibition of mixed vineyard (and mixed seeds), "You shall not sow, etc.," is defined as the prohibition of mixing species in a way that they become a single entity. In contrast, the prohibitions of mixed plowing and mixed garments—"You shall not plow, etc." and "You shall not wear, etc."—are defined as merely an external connection, which the Torah also forbids (in animals and garments).

We can explain Rashi's reasoning, who holds that the definition of shaatnez—mixed garments—is an internal mixture in a way that creates a new entity, even though this prohibition is stated in the Torah following "You shall not plow, etc." Rashi believes that the Torah's prohibition of mixed plowing ("You shall not plow, etc.") serves as a kind of safeguard for the prohibition of crossbreeding ("You shall not breed your animal with another species"). As explained by Ramban, the prohibition of mixed plowing is a clarified commandment derived from "You shall not breed your animal with another species," as it is customary for every farmer to bring his pair into one stable and breed them. Therefore, the prohibition of mixed plowing is not a new category of mixture; the general prohibition of mixtures is only one category, namely, an internal mixture that creates a new entity (and mixed plowing is merely a safeguard for the prohibition of crossbreeding). Thus, Rashi also holds that the prohibition of shaatnez is defined as an internal mixture, as mentioned above.

Rambam writes, "Once wool and linen are joined in any form of connection in the world, it is considered a mixture by Torah law. How so? Wool and linen that are carded together and made into felt are considered a mixture. If they are carded and spun together and a garment is woven from this spun material, it is considered a mixture."

This means that Rambam's approach is somewhat intermediate between Rashi and Rabbeinu Tam. On one hand, Rambam holds that "carded, spun, and woven" is the essence of shaatnez. On the other hand, he does not hold like Rashi that their connection must be in all three aspects of "carded, spun, and woven," but it suffices with "any form of connection in the world," as even carding alone constitutes a mixture, and (according to some opinions) spinning alone also constitutes a mixture.

Based on the above, that the definition of mixed garments is learned from mixed plowing (since they are stated in the verse consecutively), we can say that Rambam's approach to the definition of mixed garments aligns with his approach to the prohibition of "You shall not plow, etc."

The Rambam writes in the Guide for the Perplexed that the reason for the prohibition of mixed plowing is "because if one combines them, at times one may graft one upon the other." At first glance, this seems to align with the Ramban's explanation that the prohibition of mixed plowing is merely a safeguard against the prohibition of crossbreeding. However, it can be argued that according to the Rambam, the prohibition of "You shall not plow, etc." serves as a safeguard not only because the act of plowing together can lead to crossbreeding, but also due to the similarity in the nature of the two actions of crossbreeding and plowing together (and for this reason, plowing together is prohibited alongside crossbreeding).

The prohibition of crossbreeding itself can be understood in two ways:

1) The primary prohibition is due to the result — the birth of a new species created by the grafting of two species. According to this, the prohibition of crossbreeding is similar to the prohibition of mixed seeds, where the main issue is the mixture — the creation of a new species that grows from it, as Ramban elaborates in his commentary on the Torah.

According to this view, the prohibition of mixed plowing is of a different category, as there is no act of mixture, only the action of two species working together (thus, the prohibition of plowing is a safeguard against crossbreeding only because plowing can practically lead to crossbreeding).

2) The prohibition of crossbreeding is not due to the mixture in the new species created, but rather the act of crossbreeding itself is prohibited due to the mixing of two species. As explained elsewhere, the halacha is that "it is permitted to place two species in one pen, and if they are seen mating, one is not required to separate them." "If one transgressed and grafted his animal, the offspring is permitted for benefit," and one is only liable from the Torah when he actively brings them together. This implies that the prohibition of crossbreeding according to halacha is not because of the offspring that are born, but due to the act of grafting and crossbreeding itself.

According to this view, one can say that the prohibition of mixed plowing is of the same category and similar nature to the prohibition of crossbreeding, because the prohibition of plowing together is due to it being akin to the beginning of the act of joining two species (since the gathering of two species can lead to "at times one may graft one upon the other").

Thus, according to the Rambam, the Torah forbids mixed plowing because the prohibition lies in the act of joining. However, it is not because the Torah forbids this joining in and of itself, but because they fall under the category of crossbreeding, which is the primary prohibition, when the act of joining involves grafting — the crossbreeding of two species.

Based on this, it can be said that his approach also applies to mixed garments, where there are two extremes:

This is precise in the words of the Rambam. Although he initially writes, "Once the wool and linen are joined in any form of connection in the world, it is kilayim from the Torah," he continues, "How so? Wool and linen that were mixed together, combed, and made into felt, this is kilayim. If they were mixed and spun together and a garment was woven from this spun material, it is kilayim." Seemingly, since from the Torah it is forbidden in any form of connection in the world [as he elaborates in the subsequent halacha: "If one sews a wool garment with linen, even if sewn with silk, or if one sews a wool garment with linen threads or a linen garment with wool threads, or ties wool threads with linen threads or braids them, even if one places wool and linen in a sack or basket and wraps them, it is kilayim. Even if one ties a wool tassel with a linen tassel, even though there is a strap in between, and similarly if one folds wool and linen garments and ties them, it is kilayim, as it is stated, 'wool and linen together' — in any case, once they are united, it is forbidden"] — why is it emphasized in the text "combed, spun, and woven," and as the first example of the connection that the Rambam holds there, "they were mixed together, combed, and made into felt".

However, according to the Rambam, kilayim of garments is similar to kilayim of animals. Just as in animal kilayim, even though the prohibition also applies to kilayim of plowing, where there is no internal connection, nevertheless, its primary definition is kilayim of breeding, as mentioned above. Similarly, in garment kilayim, even though the prohibition of kilayim from the Torah is when they are joined in any form of connection in the world, its essence is when there is an internal connection, which is when they are mixed together, combed, and made into felt.

We can explain the dispute between Rashi and Rabbeinu Tam mentioned above in terms of investigation and inquiry — by prefacing that we find a fundamental difference between garment kilayim and seed and animal kilayim, where the very act of creating kilayim is forbidden, such as planting mixed seeds in the ground, and similarly the breeding of two species (in addition to the prohibition of plowing with an ox and donkey together). In contrast, with garment kilayim, only the wearing of shaatnez is forbidden, not the very act of making a garment of wool and linen together.

We can explain the reason for this distinction — that garment kilayim is different from seed and animal kilayim in that, in garment kilayim, the connection is between two different types, the animal type and the plant type [since wool is from an animal and linen from a plant]. Therefore, a mixture between them cannot be conceived in their very essence; rather, their connection is only an external one. In contrast, in seed and animal kilayim, the mixture is within the same type (two species of plants or two species of animals), where the mixture is in their essence, in their growth potential and reproductive power.

Therefore, only in seed and animal kilayim is the very act of creating the mixture forbidden, because the mixture is in their essence. In contrast, in garment kilayim (wool and linen), where it is impossible to mix them in their very essence, the making of the mixture is not forbidden, only the wearing of a garment made from this mixture.

It can be said that this is the reasoning of Rabbeinu Tam, who holds that the prohibition of shaatnez applies even when there is not a complete mixture of "combed, spun, and woven" wool and linen. Since the prohibition of shaatnez is only on wearing the shaatnez, and not on the making of the mixture of wool and linen together, it is reasonable to say that an external connection (such as weaving wool and linen together) is sufficient to prohibit wearing this garment.

In the reasoning of Rashi, it can be said that although in garment kilayim there is no mixture in the essence of their existence, nevertheless, when they are made together from the beginning, from their combing to their weaving, there is at least a resemblance to the mixture of seed kilayim and animal kilayim. Therefore, these kilayim are also prohibited, serving as a safeguard for other forms of kilayim.

However, since in practice there is no mixture in the essence of the existence of shaatnez, the making of shaatnez is not prohibited, only the wearing of it.

According to what Rambam writes, that all the mitzvos of the Torah were given to refine the character traits, it can be said that there is a hint and a lesson in the service of man in that specifically in garment kilayim, only the wearing is prohibited:

It is known that the soul powers of a person are divided into four categories, corresponding to inanimate, vegetative, animal, and speaking. The "vegetative" in the soul are the emotions, and the "animal" is the intellect (as explained in several places). This is the hint in the fact that making a garment of shaatnez is not prohibited, because on the contrary, it is part of the completeness of man, whose powers are included one with another, where the intellect influences the emotions and the emotions are according to the value of the intellect. The Torah only forbade the mixture of two species when through this mixture, the boundaries and unique qualities of each power are nullified (similar to seed kilayim and animal kilayim, where a new species is created).

However, it is still forbidden to wear shaatnez, because clothing is an aspect of makif, meaning a service that comes from the encompassing powers of the soul, such as the power of will and pleasure. This service is such that all aspects of a person are "encompassed" and penetrated by this will or pleasure (like a person's clothing, which surrounds the person, and there is even clothing that encompasses most or all of the person at once). When the service is in such a manner, there cannot be a "mixture" of two types of powers, because when a person is generally occupied and engaged in one manner of serving G‑d to the extent that it encompasses him entirely, he cannot be engaged at the same time (and also in a manner of "makif" that encompasses him entirely) in something else.

Therefore, the verse warns, "You shall not wear shaatnez," for regarding the level of the encompassing powers of the soul, each type of service must be engaged in separately, and one should not mix "wool and linen together."

In the sichos of Parshas Ki Seitzei, 5741, and the first of Rosh Chodesh Elul, 5744, the Rebbe elaborates on the distinction between food, clothing, and a house, which correspond to the internal, the encompassing, and the encompassing of the encompassing. This concept is further explored in various sources, illustrating the different levels of spiritual service and how they relate to the soul's powers.