1)

(a)We learn from the Pasuk in Ki Seitzei "Lo Silbash Sha'atnez Tzemer u'Fishtim Yachdav" that the Isur of Sha'atnez is confined to wool and linen - because "Sha'atnez" is a K'lal, and "Tzemer u'Fishtim" a P'rat (and one of the thirteen principles of R. Yishmael is 'K'lal u'P'rat, Ein bi'Ch'lal Ela Mah she'bi'P'rat' (the K'lal contains only what is stated in the P'rat.

(b)"Tzemer" incorporates - nothing but sheep's wool ...

(c)... which we learn from the Pasuk in Melachim (in connection with the gift that Meisha the King of Mo'av sent the King of Yisrael) "Me'ah Elef Karim u'Me'ah Elef Eilim Tzemer" (see Tos. Yom-Tov) - implying that only the wool of sheep (a ram is a male sheep) is called S'tam 'Tzemer' (i.e. all other kinds of wool [such as camel's wool] need to be specified [e.g. 'camel's wool']).

2)

(a)And we learn from the Pasuk in Tazri'a (in connection with Tzara'as Begadim) "be'Veged Tzemer O be'Veged Pishtim" - that only a Beged of wool and linen is Sha'atnez (but not of any other combination).

(b)We also find garments of wool and linen exclusively - with regard to Tzara'as of the clothes.

(c)We derive this from the word "Sheish" which describes some of the Kohanim's garments; whereas the word "Bad" that also appears there - actually teaches us that "Sheish" means linen, since "Bad" means 'individual', and each individual stalk of linen grows from its own seed.

(d)The belt worn by the Kohanim contained ...

1. ... 'T'cheiles' - (deep-blue wool [that is extracted from the Chilazon 'fish']) ...

2. ... 'Argaman - (purple wool), and ...

3. ... 'Tola'as Shani' - (crimson wool [see Tos. Yom-Tov]).

3)

(a)The Mishnah permits a garment that contains both linen threads and threads made of sheep's wool combined with camel's wool - provided the latter comprises the majority of camel's wool (see Tos. Yom-Tov).

(b)If the ratio of the latter is fifty-fifty - then it is prohibited.

(c)Similarly, in a case where the garment contains both woolen threads and threads made of linen combined with hemp - the Tana permits it, provided the majority of the latter comprises hemp.

4)

(a)The Mishnah precludes 'Shirayim' and 'Chalach' - (different kinds of silk) from the Din of Kil'ayim.

(b)The Tana nevertheless forbids them in a linen garment - because of Mar'is ha'Ayin (since they resemble wool).

(c)It is permitted nowadays however - because silk is common, and people are fully aware of the difference between it and wool.

(d)The same applies to a linen garment that contains hemp - which apparently was not common in the time of the Mishnah, but is common nowadays.

5)

(a)We learn that cushions and covers containing Sha'atnez are permitted - from the Pasuk (in Kedoshim "Lo Ya'aleh alecha" (implying that only Sha'atnez that is worn is prohibited by the Torah, but not what is meant to lie on).

(b)However, the Tana...

1. ... only permits them - if one's body does not touch them, and even that is forbidden ...

2. ... if they are soft, contain a soft filling or are placed on a regular bed (as opposed to a hard bench) ...

(c)... even if they are placed underneath ten sheets - because of the possibility of the sheets sagging until they reach the Sha'atnez, which may possibly twine around part of one's body.

6)

(a)The Mishnah forbid wearing Sha'atnez even for a brief spell - because that too, falls under the category of 'wearing' (see Tos. Yom-Tov).

(b)The Tana - also forbids wearing Sha'atnez ...

1. ... on top of ten garments (even though the wearer does not derive any benefit from it, or ...

2. ... in order to evade paying tax (see Tos. Yom-Tov) - even though one is not wearing the garment in order to keep warm.

(c)The Halachah however - is not like the latter ruling, but like the ruling in Mishnah 5, which (based on the principle 'Davar she'Ein Miskaven, Mutar') permits salesmen to wear Sha'atnez garments to show their clients how they look (see also Tos. Yom-Tov).

7)

(a)The Tana Kama rules that hand-towels, barber's Seifer-Torah covers and bath-towels - are not subject to Kil'ayim.

(b)R. Eliezer disagrees.

(c)He forbids ...

1. ... hand-towels - because people tend to use them to warm their hands (and not just to dry oneself).

2. ... Seifer-Torah covers - because sometimes one holds the Seifer-Torah tight to one's chest, and it warms one's body.

3. ... bath-towels - because one sometimes sees one's Rebbe coming and covers oneself with them.

(d)The Halachah is - like R. Eliezer (see Tos. Yom-Tov).

(e)The Tana Kama concedes that barbers' gowns are subject to Kil'ayim - because they are made in the shape of a garment, with a hole for the neck, and people sometimes wear them.

8)

(a)The Mishnah permits Kil'ayim in ...

1. ... the shrouds with which one buries a Meis - since a dead man is no longer obligated to keep the Mitzvos.

2. ... the saddle-cloth of a donkey even if one's body touches it - in that it is even harder than cushions and covers, and there is no reason to be afraid that a thread will wind round one's body

(b)The Tana forbids carrying it on one's shoulder however - since one is then wearing it ...

(c)... and the Tana is only lenient where there are two inherent leniencies (Tiferes Yisrael).

9)

(a)One is permitted to sell a garment containing Sha'atnez (though to whom and under what conditions are not discussed here).

(b)The Tana permits a clothes-salesman to wear a Sha'atnez garment to show a potential client what it looks like - provided he does not have the specific intention of warming himself with it (see Tos. Yom-Tov).

(c)The 'Tzenu'im' (who ae more meticulous in the observance of Mitzvos)- hold the garment on their knees and shoulders without actually wearing it.

10)

(a)A tailor is permitted to make a garment of Sha'atnez.

(b)Based on the same principle as the previous Mishnah, the Tana permits a tailor who is stitching a garment containing Kilayim to hold the material on his lap or on his shoulders - provided he does not have the specific intention of protecting himself from the sun in summer or from the rain in winter.

(c)The 'Tzenu'im' - place the material on the ground whilst they are stitching the garment.

11)

(a)The Mishnah now discusses various kinds of cloths that might contain Sha'atnez. 'Barsin' and 'Bard'sin' are both woolen covers with which one covers beds - one of them comprises a thicker material than the other.

(b)On the other hand ...

1. ... 'Dalm'tikyon' - (long socks) and ...

2. ... 'Min'alos ha'Pinun' - (shoes that are made from the waste of wool), are both worn.

(c)The Tana Kama requires - all the above to be examined before one may wear them.

12)

(a)R. Yossi disagrees with the Tana Kama - regarding those that are imported from overseas, inasmuch as one can safely assume that, if anything, they contain hemp, but not linen (which was not common at that time).

(b)Even R. Yossi agrees however, that nowadays, they all need to be checked for Sha'atnez - since linen has become more common, and one always needs to suspect that woolen garments contain linen too.

(c)The Mishnah finally discusses 'Min'al shel Zered (or Zerev)' - a long thigh-boot (so-called because it made to keep the wearer's legs warm [from the Pasuk in Iyov "Yezoravu Nitzm'su").

(d)It does not need checking - because they did not tend to place linen inside it (see Tos. Yom-Tov).

13)

(a)The Tana confines Sha'atnez to what is ...

1. ... Tavuy - (spun) and ...

2. ... Arug - (woven).

(b)We learn this (in part at least) from the word "Sha'atnez" (in the Pasuk in ki Seitzei "Lo Silbash Sha'atnez, Tzemer u'Fishtim Yachdav") - which is the acronym of 'Shu'a, Tavuy ve'Nuz' ...

(c)... meaning 'combed', spun and twined (each species independently [see Tos. Yom-Tov]).

(d)According to this explanation, we know that the wool and linen must then be woven together - from the word "Yachdav".

14)

(a)A garment is forbidden, even though the wool and linen are not actually woven together - if they are joined by means of a minimum of two stitches.

(b)Based on what we just learned, the Torah needs to specifically permit Kilayim be'Tzitzis - because a. the threads have been combed, spun and twined and b. they are attached to the garments by means of two stitches (where they have been passed through the two holes [or tied with a double knot]).

(c)We know that the Tzitzis must be spun and twined - because the Torah refers to "P'sil (twisted) Techeiles".

15)

(a)Initially, it appears that we learn the need for the wool and linen to be woven from the word "Yachdav". The problem with this is - that it does not conform to the Lashon of the Mishnah ...

(b)... which implies that we learn Arug from Nuz (and this also conforms to the opinion of the Yerushalmi [see also Tos. Yom-Tov DH 'R. Shimon ben Elazar Omer']).

(c)R. Shimon ben Elazar Darshens from the word "Nuz" - that a person who wears Sha'atnez 'renders the ways of Hash-m crooked and twisted' (see Tos. Yom-Tov).

16)

(a)The Tana now discusses 'Levadim' - (garments made of sheets of wool (a kind of fur) that have been beaten into a material, but not woven) ...

(b)... which, even though they have not been spun, twisted or woven, the Mishnah renders subject to Kil'ayim - mi'de'Rabbanan ...

(c)... because even though they do not comply with the Torah's requirement of "Tavuy" and "Nuz" (or "Yachdav") - they do comply with "Shu'a" (smooth).

(d)This teaches us - that, even though, min ha'Torah, all three conditions are required, mi'de'Rabbanan, one will suffice.

17)

(a)The Tana now discusses 'Piv shel Tzemer' - (three or four thick threads that one sticks [Tiferes Yisrael] to the edge of a completed woven garment garment to reinforce it).

(b)It too, is subject to Kil'ayim (i.e. if the garment is made of linen, it may not comprise wool) even though it is not actually part of the woven garment - either because it surrounds the woven garment or because it appears to have been woven together with it.

18)

(a)The Tana now discusses 'Meshichos shel Argaman' - (cords or ropes made of purple wool) ...

(b)... which are used as belts.

(c)R. Yossi rules - that one is forbidden to tie them on top of a woolen garment ...

(d)... because one tends to attach them to the garment by rolling them together before tying them (see Rambam on the Mishnah).

19)

(a)The Mishnah also forbids tying 'Seret shel Tzemer be'shel Pishtan' - (a belt made of wool together with one made of linen) ...

(b)... even if they are tied to either end of a leather strap (so that they are not actually together to form a belt.

(c)It is nevertheless forbidden - because one subsequently ties the two ends together when wearing it.

(d)We know that this would be permitted if they were not tied together at all - by the fact that people tend to wear undergarments made of sheep skin which are sewn with linen underneath garments that are sewn with wool (and nobody has ever said that it is forbidden [see Tos. Yom-Tov]).

20)

(a)'Osos ha'Gardi'im' & 'Osos ha'Kovsin' - are the names of the owners that weavers and laundry-men, respectively, stitch on their clients' garments, to identify their owners.

(b)The Tana - renders them subject to Kil'ayim.

(c)And he - permits threading a linen thread just once through a woolen garment, or vice-versa, and leaving the thread there.

21)

(a)The Mishnah also renders Patur someone who removes the above thread on Shabbos - even if he does so with the intention of re-sewing two stitches (despite the similarity to tearing in order to re-sew (for which one is Chayav [see Tos. Yom-Tov & Tiferes Yisrael]).

(b)The Tana Kama renders him Chayav however - if the thread goes through twice (i.e. and the two ends of the thread end up on the same side of the garment), and he then ties them together.

(c)R. Yehudah - requires a third stitch in order to be Chayav.

(d)The Halachah - is like the Tana Kama.

22)

(a)When the Tana rules 'ha'Sac ve'ha'Kupah Mitztarfin le'Kil'Yim', he means - that id a piece of wool that is attached to a piece of sack is stitched to a piece of linen that is attached to a box (see Tos. Yom-Tov), with two stitches, it is considered Kil'ayim.

(b)We would otherwise have thought that they are not - because seeing as each one is attached to a different K'li, each one is considered a separate entities.