| Shatnez | |
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A garment containing shatnez: |
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| Halakhic texts relating to this article: | |
| Torah: | Leviticus 19:19 and Deuteronomy 22:11 |
| Mishneh Torah: | Hilchos Kilayim 10 |
| Shulchan Aruch: | Yoreh De'ah, 298–304 |
| * Not meant as a definitive ruling. Some observances may be rabbinical, customs or Torah based. | |
Shatnez (or Shaatnez; Biblical Hebrew Šaʿatnez שעטנז) is the prohibition in Jewish law derived from the Torah that prohibits the wearing of a fabric containing both wool and linen (linsey-woolsey); this forbidden mixture is referred to in Judaism as shatnez. The relevant parts of the Torah (Leviticus 19:19 and Deuteronomy 22:5, 22:9–11) prohibit an individual from wearing wool and linen fabrics in one garment, the interbreeding of different species of animals, and the planting together of different kinds of seeds (collectively known as kilayim).
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The word is not of Hebrew origin, and its etymology is obscure. Wilhelm Gesenius' Hebrew Dictionary cites suggestions that derive it from Phoenicio-Semitic origins, and others that suggest Coptic origin, finding neither convincing. The Septuagint translates the term as κίβδηλον, meaning "adulterated".
In the Mishnah the word is interpreted as being the acrostic of three words— שע "combing", טוה "spinning", נז "twisting".
The Modern Hebrew word שעטנז means "mixture".
Early writers, like Maimonides, state that the prohibition was a case of the general law (Leviticus 20:23) against imitating Canaanite customs. Maimonides wrote that: "the heathen priests adorned themselves with garments containing vegetable and animal materials, while they held in their hand a seal of mineral. This you will find written in their books".[1] Classical Kabbalah regarded such combinations as a defiance of God, because according to them God had given each species individuality.
According to modern biblical scholars, the rules against mixtures are survivals of ancient magical taboos, and that mixtures were considered to be holy and/or were forfeited to a sanctuary.[2] According to textual scholars the rules against mixtures derive from the Holiness Code, predating the Priestly Code that forms the rest of Leviticus, and were only later extended by the Deuteronomist to include a prohibition against Transvestitism.[3] It may also be observed that linen is a product of a riverine agricultural economy, such as that of the Nile Valley, while wool is a product of a desert, pastoral economy, such as that of the Hebrew tribes. Mixing the two together symbolically mixes Egypt and the Hebrews, and also violates a more general aversion to the mixing of categories found in the Leviticus holiness code, as suggested by anthropologists such as Mary Douglas.
In the Torah, one is prohibited from wearing shatnez only after it has been carded, woven, and twisted, but the rabbis prohibit it if it has been subjected to any one of these operations.[4] Hence felt made with a mixture of wool compressed together with linen is forbidden.[5] Silk, which resembled wool, and hemp, which resembled linen, were formerly forbidden for appearance's sake,[6] but were later permitted in combination with either wool or linen, because we now know how to distinguish them. Hempen thread was thus manufactured and permitted for use in sewing woolen clothing.
On the other hand, the god regarded only sheep's wool as wool, the finest being that of lambs and rams;[7] they exclude camels' hair, the fur of hares, and the wool of goats. If any of the excluded wools is mixed with sheep's wool, or spun with it into thread, the character of the material is determined by the proportion of each. If the greater part of it is sheep's wool, it is reckoned as wool; if the contrary, it is not wool and may be mixed again with linen.[8]
Rabbinic Judaism maintains that Shatnez was permitted in the case of the priest's girdle, in which fine white linen was interwoven with purple, blue, and scarlet material. According to the Rabbis, the purple, blue, and scarlet was made from wool and interwoven with the fine linen. Karaite Judaism maintains that the purple, blue, and scarlet materials must also have been made of linen, since the Torah prohibits wearing garments made from combinations of wool and linen. The Torah does not state what materials the purple, blue and scarlet threads were made from.[9]
The phrase they shall not gird themselves with any thing that causeth sweat, from the Book of Ezekiel,[10] is interpreted in the Talmud to mean they shall not gird themselves around the bent of the body, where sweat effuses most.[11] Rabbi Judah haNasi was of the opinion that the girdle of the ordinary priest was of shatnez, but Rebbi Eleazar says it was of fine linen. The Talmud states that the high priest wore a linen girdle on Yom Kippur and a girdle of shatnez on all other days.[12]
The Talmud argues that a woolen garment may be worn over a linen garment, or vice versa, but they may not be knotted or sewed together. Shatnez is prohibited only when worn as an ordinary garment, for the protection or benefit of the body,[13] or for its warmth,[14] but not if carried on the back as a burden or as merchandise. Felt soles with heels are also permitted,[14] because they are stiff and do not warm the feet. In later times rabbis liberalised the law, and, for example, permitted shatnez to be used in stiff hats.[15]
Cushions, pillows, and tapestry with which the bare body is not in touch do not come under the prohibition,[16] and lying on shatnez is technically permitted. However, Classical Rabbinical commentators feared that some part of a shatnez fabric might fold over and touch part of the body; hence they went to the extreme of declaring that even if only the lowest of ten couch-covers is of shatnez one may not lie on them.[17]
There were special experts employed to detect shatnez;[18] a linen admixture can be detected during the process of dyeing cloth, as wool absorbs dye more readily than linen does.[4] Wool can be distinguished from linen by four tests—feeling, burning, tasting, and smelling; linen burns in a flame, while wool singes and creates an unpleasant odor. Linen thread has a gummy consistency if chewed, due to its pectin content; a quality only found in bast fibers.
Observance of the laws concerning shatnez became neglected in the sixteenth century; and the Council of Four Lands found it necessary to enact (1607) a Takkanah ("decree") against shatnez, especially warning women not to sew woolen trails to linen dresses, nor to sew a velvet strip in front of the dress, as velvet had a linen back.[19]
Observant Jews in current times also follow the laws of shatnez, and newly purchased garments are checked by experts to ensure that there are no forbidden admixtures. In addition to the above mentioned methods, modern day shatnez experts employ the use of microscopy to determine textile content.
In most cases, garments that do not comply can be made compliant by removing the sections containing linen. There exist some companies that label compliant products with "shatnez-free" tags.
Karaite Jews, who do not recognize the Talmud, forbid the wearing of garments made with linen and wool (and fibers from any plant and/or any animal) at once under any circumstances. It is forbidden even for one to touch the other. Unlike Talmudic Jews, Karaites do not make their tzitzit (fringes or tassels) out of shatnez.[20]
This article incorporates text from a publication now in the public domain: Jewish Encyclopedia. 1901–1906.