wool and linen – RabbiKaganoff.com

When Is It Not Shatnez? Part II

For part I of this article, click here.

Question #1: Nullifying shatnez

“Can a garment contain wool and linen and not be shatnez?”

Question #2: The tryout

“May I sell clothes without first checking to see if they are shatnez?”

Answer:

This week, we will continue our discussion on the topic of shatnez; more specifically, can something be made of wool and linen and not be shatnez? As we learned in the previous article, there are ways this could happen. We noted that if the linen and wool do not touch, there are rishonim who contend that the garment is not shatnez, although other opinions contend that it is shatnez min haTorah. According to the Rambam, this is shatnez min haTorah, whereas according to the Rash (Kelayim 9:1, 9) and the Rosh (Hilchos Kilei Begadim #5), it is permitted to wear this garment.

We now continue the article:

The majority rules

There is another way that a garment could contain both linen and sheep’s wool and still not be shatnez! How could this be?

When a thread is spun from a mix of fibers, the halachic status of the thread is determined by what constitutes most of the thread’s fiber content and ignores the existence of other fibers inside the thread (Mishnah, Kelayim 9:1). Halachically, the minority fiber is bateil, nullified, to the majority fiber content in the thread. Thus, threads spun from a mix of mostly cotton fiber with some linen fiber are considered cotton and may be used, lechatchilah, in a woolen garment. Similarly, if a garment consists of threads made of a blend of mostly mohair (which is goat’s hair and not wool; see previous article) and a minority of sheep’s wool fiber, and the garment is woven or sewn with linen threads, the garment is not shatnez and may be worn.

Hanging by a thread

It is important to note that linen or wool fiber is bateil only as fiber. However, a thread of linen that is woven or otherwise attached into a woolen garment renders the garment shatnez, and there is no bitul (Rosh, Hilchos Kilei Begadim #5, quoting Tosefta; Shulchan Aruch, Yoreh Deah 299:1). Once the fiber has been spun into thread, even a single linen thread woven into a large woolen garment renders the entire garment shatnez. In addition, if a spun thread is mixed into a larger thread (a process called twisting, plying or cabling), then there is a shatnez problem min haTorah, even if there is only one linen thread in a large woolen garment or vice versa.

The authorities dispute whether shatnez exists when there is noticeable wool fiber in a thread that is made mostly of a different fiber. The Rosh (Shu’t Harosh 2:5), Mishnah Rishonah and Tiferes Yisrael (both to Kelayim 9:1) seem to consider this shatnez, since the wool is noticeable. However, the Chazon Ish (Yoreh Deah 181:9) rules that this is not shatnez, contending that the definition of a thread is its majority component, and that the minority wool component of the thread is bateil. This dispute will have the following application, which is not uncommon among today’s textiles: The thread of a garment contains a small amount of lamb’s wool in a blend that contains mostly non-wool type fibers. Thus, the wool is noticeable, although it is a minority component of the thread. According to the Chazon Ish, a garment containing this thread and linen is not shatnez, even if the threads touch, since the thread that contains the wool fiber is not considered to be a woolen thread. On the other hand, according to the other authorities mentioned, since the wool is noticeable, this garment is shatnez.

Reprocessed fibers

Many garments, quilts and other items contain “reprocessed fibers,” or “recycled fibers,” which is a nice way of saying that used or unsold clothes or fabrics were chopped up and used as stuffing. Also, sometimes used cloth and leftovers from processing are shredded down to be used as an inexpensive replacement in “cotton” garments (Shu’t Minchas Yitzchak 2:25; 6:114). Another example is baseball gloves and sometimes oven mittens, which are often stuffed with recycled fibers. Since one can never be certain what material is included in the recycled fibers, are they automatically prohibited because of shatnez?

This actually depends on two factors:

Thread or fiber?

Are the “reprocessed fibers” reduced to the fiber stage, or are there actual threads remaining? If they are fibers, then they will probably become bateil in the thread. On the other hand, as we mentioned above, threads are not bateil.

Sewn or pressed?

The second significant factor is whether the recycled materials are sewn, woven or glued into the garment or simply pressed together and inserted. If the recycled fibers are threads and are then woven or sewn into the material, the entire garment may be shatnez. If there are linen and woolen threads sewn together at any point, it is shatnez according to all opinions. If the wool and linen do not touch, but are in different parts of the garment, then the garment is shatnez according to the Rambam, but not according to the Rash.

Rav Chayim Kanievski quotes, in the name of the Chazon Ish, that one could permit clothing using recycled fiber on the basis of a sefek sefeika, a double doubt concerning the prohibition. (The same approach is suggested by Shu’t Minchas Yitzchak 2:25.) The possibility exists that this garment contains no shatnez, it is possible that the stitching process did not attach wool directly to linen, which is therefore not shatnez according to many authorities, as I mentioned above (Derech Emunah, Hilchos Kelayim, 10:2, Biurei Halachah, s.v. Levadim). Although Rav Chayim concludes that a G-d-fearing person should avoid use of this heter to wear garments made with reprocessed fiber, he concludes that one may use a mattress stuffed with reprocessed fiber, since lying on shatnez is permitted min haTorah, and is only prohibited miderabbanan. The same rationale permits using baseball gloves, which are also usually stuffed with reprocessed fibers, since the rawhide surface of a baseball glove does not provide any warmth to the hand. Since the hand is not warmed by the glove, the prohibition of shatnez is only miderabbanan. Thus, although you could corner the market by providing a hechsher on glatt kosher baseball gloves by guaranteeing that they contain no linen or reprocessed fibers, those who are lenient not to use your hechsher would have the Chazon Ish’s psak to rely upon.

I want to mention that the heter mentioned by the Minchas Yitzchak and Rav Chayim may apply only to Ashkenazim, since the Rema and many other Ashkenazi authorities rule according to the Rash. However, since the Shulchan Aruch rules according to the Rambam, Sefardim may not be able to rely on this sefek sefeika. I leave this for the individual to discuss with his halachic authority.

So, what is a consumer to do?

Although we have now learned that there are several instances in which a garment may contain wool and linen and yet not be shatnez, according to the shatnez experts I have consulted, these instances are rare. Practically speaking, any garment that may contain either wool or linen should be checked by a knowledgeable, experienced shatnez tester. In addition, men’s suits should always be checked, even if they are 100% polyester. Also, any garment that appears similar to linen or that lists “other fibers” should be checked.

The first step in checking for shatnez is to read the label. Although this cannot ascertain that the garment is not shatnez, it may tell you that it is.

I share with you the following story, which I know is true because I was there when it happened.

As a curious type of fundraiser, a frum shul conducted a men’s fashion show. Haberdashers are usually quite eager to supply the “goods” for such a show because it is free advertising, and sometimes even generates immediate sales.

While the men parade with their garments, the announcer pitches the qualities of the clothing being displayed. One fine, knowledgeable and very frum gentleman was wearing his suit while the announcer read that the garment being worn was 70% merino wool and 30% linen. Another way of describing this garment is 100% shatnez, according to all opinions.

Similarly, at one point, a popular manufacturer of quality men’s socks advertised the fact that their wool socks were reinforced with linen thread in the toe. Yet another shatnez issue exists in certain countries whose uniforms are proudly made of “linsie-woolsie”, which is a blend of – you guessed it – linen and wool!

The second step is to have garments checked by a knowledgeable shatnez checker or laboratory. Most communities have one, and if there is none available locally, one should research becoming one himself. There are also options of using UPS or registered mail to ship a garment for checking, or arranging a community visit by a certified shatnez checker.

The tryout

At this point, we can discuss one of our opening questions: “May I sell clothes without first checking to see if they are shatnez?”

In the addendum to a question on another topic, Rav Moshe Feinstein was asked whether a haberdasher is required to ascertain that any merchandise he might sell to a Jewish customer is not shatnez. Rav Moshe rules that if shatnez is commonly found in the particular type of garment, one may not sell it. It is insufficient to tell the consumers that the garments might be shatnez, since one cannot assume that the customers will have their purchases checked. Rav Moshe rules that the fact that there are other stores where they could purchase such garments does not permit selling them. However, if a particular garment is unlikely to be shatnez, he rules that one may sell it without first having it checked. He explains that although one should check such a garment, the major financial cost for the haberdasher to check every garment precludes his requirement to check them. However, the customer is required to have them checked (Shu’t Igros Moshe, Yoreh Deah 1:72).

Conclusion

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 G-dliness, he must subordinate his lower faculties to his intelligence. The Divine spirit within man is to elevate all the forces within him to the nearness of Hashem, provided that man uplifts himself 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 service his animal element. Man must 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.

When Is It Not Shatnez? Part I

Question #1: Counter-logical

“Can a garment contain both wool and linen and still not be shatnez?”

Question #2: Woolly hair?

“What is the difference between hair and wool?”

Question #3: Checking sweater

“Must I have my sweater checked for shatnez?”

Question #4: Lehisateif beshatnez?!

“May the atarah on a talis be shatnez?”

Question #5: Controversial shatnez

“May something be shatnez min haTorah according to one opinion, and be permitted to wear according to another?”

Answer:

Since the mitzvah of shatnez is mentioned in parshas Kedoshim (Vayikra 19:19), we should certainly spend a few minutes reviewing some of its interesting laws.

Wool, linen and not shatnez?

Can something be made of wool and linen and not be shatnez? Actually, there are several ways this could happen.

The English word “wool” means any soft hair that can be used as cloth, regardless of which species of animal is the source. However, the prohibition of shatnez exists only if the garment is made from a blend of sheep’s wool and linen. Wool made from the hair of other animals — such as camel, llama, alpaca, yak, rabbit or goat — mixed with linen does not become shatnez (see Mishnah, Kelayim 9:1 and Rambam, Hilchos Kelayim 10:2). The Mishnah (Kelayim 9:2) prohibits wearing garments made of a blend of silk and wool and other similar combinations because of maris ayin, which prohibits doing something that may raise suspicion that one has violated halachah. However, the Rosh (Hilchos Kilei Begadim #7) concludes that this concern exists only when the fabric is not commonly available. Once people become familiar with the textile, no prohibition of maris ayin exists.

Cashmere

Most people are surprised to discover that, at least in theory, a blend of mohair or cashmere and linen is not shatnez! Why is this? Because proper mohair and cashmere are not made of the wool of sheep, but of goats! Mohair is processed from the hair of an angora goat, which was originally bred in Asia Minor, today the Asian part of Turkey. (The name of the capital of Turkey, Ankara, used to be pronounced Angora.)

Cashmere is the wool of the Kashmir goat, which was originally native to the area of central Asia that bears this name. Although the possession of Kashmir has been disputed by India and Pakistan since these two countries came into existence, both sides agree that Kashmir is a variety of goat and not a sheep. Thus, if no sheep’s-wool thread was mixed into the mohair or the cashmere, the presence of linen in the garment will not make it shatnez.

However, please note that I wrote above that mohair and cashmere are not shatnez “at least in theory.” According to what I have been told by shatnez checkers, it is commonplace that garments labeled as mohair or cashmere include less expensive sheep’s wool. From a manufacturer’s vantage point, including merino wool (from a breed of sheep that produces high-quality wool) will not affect the feel of a cashmere coat, and customers will never know the difference.

What about the label?

May one rely on a label that says a garment is made from 100% cashmere?

According to the information I have received, there are two different reasons why not to rely on such a label without having the garment checked. The first is that the label is intended to describe only the material of the main fabric of the garment, but does not tell anything about the button-threads, backing, linings, ornaments, loops and fillings, all of which could render the garment shatnez. Thus, a coat could, indeed, be 100% cashmere, yet include a woolen lining sewn together with linen thread and thus be shatnez.

A second reason why not to rely on labels: Manufacturers of food items are usually, but not always, concerned with the accuracy of the labels on their products. (I will note that, during my many years of working in kashrus,I found instances in which companies did not feel responsible for the accuracy of their labels; but these were the exception. Most American companies that I inspected were basically concerned that the labels on their food products be accurate.) One reason for this is the potential liability that can result should someone react adversely to a food item that was omitted from the label. However, since fabric allergies are less common and, usually, less serious than food allergies, clothing manufacturers and distributors are less interested in truth in labeling. Combined with the fact that most garments are manufactured in labor-cheap, third-world countries, it should come as no surprise that it is commonplace to find mislabeled clothing.

Here is an example that demonstrates how inaccurate clothing labels are: The label of a woman’s sweater purchased in a store in Boro Park did not indicate any wool or linen. Yet, in actuality, the exterior contained wool thread, and the shell beneath it was linen, making it 100% shatnez min haTorah.

Checking sweater

At this point, we can address our third question above: “Must I have my sweater checked for shatnez?”

If it is a simple pullover sweater made from acrylic material (a synthetic fiber), without decorative ornaments, paddings, linings or buttons, there is probably no need to have it checked for shatnez. But, if the sweater has either linen or wool in it, it should be checked. Even if it appears to contain no obvious wool or linen, but there are ornaments, paddings, or linings, the possibility of shatnez increases, and one should have it checked (see Shu’t Igros Moshe, Yoreh Deah 1:72).

Fabricated fabric

The following true story demonstrates an example of a misrepresentation with major halachic ramifications: “The importer told me that the garment was made of 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 shomer mitzvos tailor 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 chacham 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 of 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. 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 302:2, quoting Shu’t Penei Yehoshua), and, practically speaking, today’s blends are complicated, and the burn test should not be used to guarantee that a garment is shatnez-free. In any instance, we see that shatnez problems are not exclusively a result of modern manufacture, although they are certainly complicated in contemporary textiles.

Wool, linen and not shatnez?

Having established that shatnez applies only to a garment that includes sheep’s wool, can one assume that every garment containing both sheep’s wool and linen is shatnez? Actually, there are possibilities whereby a garment may contain both sheep’s wool and linen and still not necessarily be shatnez.

What if they do not touch?

If one end of a garment contains wool thread and the other end contains linen — such that the wool and linen do not touch — is the garment shatnez? Is having both wool and linen in the same garment enough reason to make it shatnez?

This question is disputed by the Rishonim, the Rash (Kelayim 9:1, 9) and the Rosh (Hilchos Kilei Begadim #5) contending that it is not shatnez, whereas the Rambam rules that it is. 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.

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 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, reciting a brocha on this talis constitutes a brocha levatalah, one recited in vain.

Thus, whether this method of separating 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 Ashkenazi authorities, the Rosh, the Rema (Yoreh Deah 299:2), the Magen Avraham (9:8) and the Elyah Rabbah (Orach Chayim 9:6) rule according to the Rash, whereas the Mishkenos Yaakov (Yoreh Deah Shu’t #70), the Artzos Hachayim and the Shenos Eliyahu of the Gra (Kelayim 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 Chayim Kanievski notes that the prevalent practice is to follow the lenient opinion (Derech Emunah, Hilchos Kelayim 10:41).

For part II of this article, click here.

Some Shatnez Basics

Question #1:

I keep reading about shatnez showing up in strange places: ladies sweaters, children’s clothes, and even baseball gloves. Am I required to take my family’s entire wardrobe to a shatnez laboratory to have everything checked?

Question #2:

“What does a shatnez tester look for?”

Question #3:

“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 local observant tailor, to have him check it. 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 great Torah scholar and mention this incident in passing. The talmid chacham 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. And indeed, it was clear that 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 and familiar? As a matter of fact, this story happened in 1650 in the city of Vilna — twenty years before the Dutchman van Leeuwenhoek invented the microscope. 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 (Rama, Yoreh Deah 302:2). Others opposed the reliability of this test (Piskei Teshuvah 302:1, quoting Shu”t Penei Yehoshua).

Thus, we see that shatnez problems are not exclusively a result of modern manufacture. However, in modern clothing one may find shatnez in everything from sweaters and skirts to scarves; and from bedding and button loops to baseball gloves.

Before delving into contemporary questions, we must first understand some of the laws taught in this week’s parsha. The prohibition of shatnez exists only if the garment is made from a blend of sheep’s wool and linen, but that wool of other species does not make shatnez. Thus, wool made of camel’s, rabbit’s or goat’s hair mixed with linen is not shatnez (Mishnah, Kilayim 9:1; see Rambam, Hilchos Kilayim 10:2). (“Wool” is simply hair that is soft and can be used as cloth.) The Mishnah (Kilayim 9:2) records that certain combinations, such as silk and wool, were prohibited because of maris ayin, since this raises suspicion or may be misinterpreted that someone is wearing shatnez. However, the Rishonim already conclude that this concern exists only when the material that may be confused with wool or linen is not commonly obtainable, but that no prohibition of maris ayin exists once people become familiar with its availability (Rosh, Hilchos Kilayim).

Most people are surprised to discover that a garment made of a blend of linen and either mohair or cashmere is not shatnez! Why is this? Because neither mohair nor cashmere are made from sheep’s wool, but from the hair of goats! Mohair is processed from the hair of an angora goat. Although goats of this variety are now raised around the world, originally they were developed in Turkey. (The current capital of Turkey, Ankara, used to be called Angora.)

Cashmere is the wool of the Kashmir goat, which was originally native to central Asia, as its name indicates. Thus, if no sheep’s wool thread was mixed into the mohair or the cashmere, the existence of linen in the garment will not make it shatnez.

The Majority Rules

By the way, a garment could contain both linen and sheep’s wool and still not be shatnez! How could this be?

When a thread is spun from a mix of fibers, the halachic status of the thread is determined by what composes most of the thread’s fiber content and ignores the existence of other fibers inside the thread (Mishnah Kilayim 9:1). The minority of fiber is halachically bateil, or nullified, to the majority fiber content in the thread. Thus, threads spun from a mix of mostly cotton fiber with some linen fiber are considered cotton and can be used lichatchilah in a woolen garment. Similarly, a garment consisting of threads made of a blend of mostly mohair but including some sheep’s wool fiber that are woven or sewn with linen threads is not shatnez and may be worn.

Here is a very practical example of this case – in a dress that was tested recently in a shatnez laboratory.

A knit dress whose content label listed 70% wool and 30% silk, which should not be a shatnez problem, was brought to a shatnez checking service. However, the tester noticed that the front panel of the dress was made of thread that was a blend of linen and cotton fibers. If the cotton is the majority, there is no halachic problem with this garment, since this would be considered a cotton thread. However, if the majority component of the threads is linen, the garment is shatnez.

Here is another recent case where the halacha is more complicated:

The label of a sweater brought to a shatnez checking service accurately described its content as: 28% viscose, 20% nylon, 15% lamb’s wool, 15% cotton, 10% polyester, 6% metallic fiber, 3% cashmere and 3% angora. A decorative cloth ornament, whose content was not included on the label, was sewn onto the sweater. The shatnez checker tested the ornament and discovered that it was made of a blend of linen and cotton, where linen was the majority. Thus, the decorative fabric was halachically considered linen, and the material of the main sweater included wool. However, it is possible that there is no shatnez problem here because the wool in the sweater fabric was a minority component. Thus, although there was both linen thread and wool fiber in the garment, it would not be shatnez.

Why did I say only that “it is possible that there is no shatnez problem?”

The authorities dispute whether shatnez exists when there is noticeable wool fiber in a thread which is mostly made from a different fiber. The Rosh (Shu”t 2:5), Mishnah Rishonah and Tiferes Yisrael (both to Kilayim 9:1) consider this shatnez, since the wool is noticeable; whereas the Chazon Ish (Yoreh Deah 181:9) rules that this is not shatnez, contending that the definition of a thread is its majority component, and that the minority wool component of the thread is bateil. In the case at hand, the wool may be noticeable in the thread, since there is a sizable amount of lamb’s wool in a blend that contains many very non-wool type fibers. It may indeed be that according to the Rosh the wool is not bateil in this case, and that this sweater is therefore shatnez. On the other hand, according to the Chazon Ish, since most of the fiber in the thread is not wool, the wool component of the thread is bateil.

Hanging by a Thread

Linen or wool fiber is bateil only as fiber. However, a thread of linen that is woven or otherwise attached into a woolen garment renders the garment shatnez, and there is no bitul (Rosh, Hilchos Kilaei Begadim #5 quoting Tosefta; Shulchan Aruch, Yoreh Deah 299:1). Even a single linen thread in a large woolen garment renders the entire garment shatnez. In addition, if a spun thread is mixed into a larger thread, then there is a shatnez problem min haTorah even if there is only one linen thread in a large garment.

This distinction is extremely important, as we see from the following case:

A 100% pure wool sweater contained a long green thread knotted into its seam. The green thread consisted of a cotton braid, which was not mentioned on the label, but should not present any problem either. However, the core of the cotton braid contained a linen thread. Thus, the 100% pure wool sweater contained a linen thread. (We will soon see that according to many authorities this particular sweater was not shatnez for a different reason.)

What if they do not touch?

If a garment contains wool thread on one side and linen in a different place — so that the wool and linen do not touch, is the garment shatnez?

This issue is disputed by the Rishonim. The Rash (Kilayim 9:1, 9) one of the early Baalei Tosafos, (this is Rabbeinu Shimshon, author of the Tosafos commentary to Zera’im, Taharos, Pesachim and Kesubos, and should not be confused with the more frequently quoted Rosh, Rabbeinu Asher, who also authored commentaries on the Mishnah, Gemara and Halacha, and lived somewhat later than the Rash), rules that shatnez requires that the linen and the wool actually touch, but that one is permitted to wear a garment containing wool and linen threads that are on different parts of the garment. According to the Rash, the prohibition of shatnez is that there is a “combination” of wool and linen, but this is avoided when the wool and linen are separated by other materials.

Based on this Rash, a common custom was to attach a linen atarah to a wool talis by having cotton cloth act as the “mechitzah” between the wool and the linen.

However, the Rambam rules that wool and linen threads on different parts of a garment constitutes 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 habaah be’aveirah.

Similarly, whether the wool sweater with the cotton green thread containing a core that is a linen thread is shatnez or not is dependent on this dispute between the Rash and the Rambam, since the linen thread does not touch the wool but is surrounded by cotton. According to the Rambam, wearing this sweater involves a Torah prohibition of shatnez, whereas according to the Rash, it is permitted!

How do we rule?

The Shulchan Aruch (Yoreh Deah 299:2) rules like 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 certainly prohibited from wearing this sweater. Among Ashkenazi authorities, the Rosh, the Rama (Yoreh Deah 299:2), the Magen Avraham (9:8) and the Eliyah Rabbah (Orach Chayim 9:6) rule like the Rash, whereas the Mishkenos Yaakov (Yoreh Deah Shu”t #70) Shenos Eliyahu (9:1)^[1], Artzos Hachayim rule like the Rambam. I note that Rav Chayim Kanievski notes that the prevalent practice is to rule like the lenient opinion (Derech Emunah, Hilchos Kilayim, Hilchos Kilayim 10:41).

What have we learned so far?

1. We have learned that shatnez exists only when there is sheep’s wool, but not when the wool is from other species, and that therefore pure cashmere or mohair blended with linen is not a shatnez concern.

2. We have also learned that some testing for shatnez existed even before the microscope, but there was halachic controversy concerning whether one could rely that this testing is reliable.

3. In addition, we have learned that threads spun from a mix of cotton and linen fibers are considered cotton and when blended in a woolen garment are not shatnez. However, threads of linen woven into a garment that is a cotton/wool blend is shatnez, even when the blend is mostly cotton thread.

What have we not yet learned?

1. Are baseball gloves a shatnez problem?

2. Which garments must be checked for shatnez.

3. How a shatnez tester works.

To answer these and other shatnez questions, we will need to read a future article.

^{^[1]} We should note that in his notes to Shulchan Aruch (299:8), the Gra, who also authored Shenos Eliyahu, appears to accept the Rash‘s approach.