אֵין אָסוּר מִשּׁוּם כִּלְאַיִם אֶלָּא צֶמֶר וּפִשְׁתִּים. וְאֵינוֹ מִטַּמֵּא בִנְגָעִים אֶלָּא צֶמֶר וּפִשְׁתִּים. אֵין הַכֹּהֲנִים לוֹבְשִׁין לְשַׁמֵּשׁ בְּבֵית הַמִּקְדָּשׁ אֶלָּא צֶמֶר וּפִשְׁתִּים. צֶמֶר גְּמַלִּים וְצֶמֶר רְחֵלִים שֶׁטְּרָפָן זֶה בָזֶה, אִם רֹב מִן הַגְּמַלִּים, מֻתָּר, וְאִם רֹב מִן הָרְחֵלִים, אָסוּר. מֶחֱצָה לְמֶחֱצָה, אָסוּר. וְכֵן הַפִּשְׁתָּן וְהַקַּנְבּוֹס שֶׁטְּרָפָן זֶה בָזֶה:
L'interdiction du kilayim [produit du croisement ou du travail interdit de certains animaux entre eux, de la plantation de certaines plantes ou de l'entrelacement de certaines fibres] ne s'applique qu'à la laine et au lin [de mouton], et seuls la laine et le lin peuvent devenir impurs par négaim [ taches malades sur la peau, les vêtements ou les maisons qui créent des impuretés]. Les prêtres, pendant le service dans le Temple, ne portent que des vêtements de laine et de lin. La laine de chameau et la laine de mouton qui ont été mélangées ensemble, si la majorité [de la laine] est de chameau, il est permis [de les mélanger avec du lin, puisque la minorité est annulée par la majorité]. Si la majorité provient des moutons, il est interdit [de les mélanger avec du linge]. S'ils sont moitié-moitié [montants égaux], ils sont interdits. La même [règle] s'applique au chanvre et au lin qui ont été mélangés ensemble.
Sefer HaChinukh
And they, may their memory be blessed, said about this matter (Yoma 49a), "Even [if there are] ten beddings, one on top of the other, it if forbidden to [sit] upon them," as we are concerned lest a fiber wrap itself upon his flesh. And they, may their memory be blessed, said this matter when the forbidden mixture underneath is soft, as then is there this concern of wrapping (see Mishneh Torah, Diverse Species 5:12-13). And this prohibition is rabbinic, as from Torah writ it is permissible, even when they are soft. And [it is] as they, may their memory be blessed, said, "'It shall not come upon you' (Leviticus 19:19) - but you can set it under you" (see Mishneh Torah, Diverse Species 10:12-13). And in Yerushalmi Kilayim 9:1, they said [that] pillows and comforters - even though they are hard - with full ones, it is forbidden to sit upon them rabbinically, since they double over on the one that is sitting upon them; but with empty ones ([this is what is written] in the Yerushalmi, [though there appears to be an error here in the Sefer HaChinukh, wherein it is written], the soft ones), since there is no concern that they will go on top, it is permissible to sit upon them, since (if) they are hard. And the explanation of the matter is [that it is] because the verse forbids shaatnez with an expression of wearing, meaning to say in the way of wearing is it forbidden and not in another way. And for this reason our teacher, God protect him, permitted us to put hats that are made from felt on our head to guard against the sun, since they are also very hard. And therefore, even though they have a forbidden mixture in them, they permitted them - as it is not the way of wearing something so hard. And there is one who wants to be stringent upon himself with this, and they did not protest against him. And for this reason - that it is the way of wearing that the Torah forbade - they also permitted the sellers of cloth to sell according to their way (to put the cloth on top of themselves) but only when they do not have any intention at all to warm up from it. And nonetheless, the modest and good wholesalers extend clothes from forbidden mixtures on a stick behind them so that they not touch them. And they, may their memory be blessed, said that there is no measurement to forbidden mixtures - that even one string in a large garment forbids all of it until he removes it (see Mishneh Torah, Diverse Species 10:5). Kelech - which is a type of wool and it grows on stones in the Dead Sea - is forbidden with flax rabbinically, because of the appearance [of sin] (marait ayin). And the rest of the details of the commandment are elucidated in Mishnah Kilayim 9 and in Tractate Shabbat and in the end of Makkot.
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