Why does the Torah juxtapose the Mitzvah of Tzitzis to that of Sha'atnez?
Rashi and Targum Yonasan: To permit Tzitzis of Kil'ayim (woolen Tzitzis of Techeiles on a linen garment - Targum Yonasan) on a garment 1 ('Asei Docheh Lo Sa'Asei')
Menachos, 39b: To teach us that Tzitzis should be made of woolen or linen.
See Torah Temimah, note 114. Yerushalmi Nedarim, 3:2: In fact, "Lo Silbash Sha'atnez" and "Gedilim Ta'Asei lach" were said simultaneously. See Torah Temimah, note 109 and refer also to Sh'mos, 20:8:3:1**.
What is the definition of "Gedilim"?
Rashi (in Gitin, 69a): It means 'threads'.
Ri (on the Beraisa of Rebbi Yishmael), Rashbam and Targum Yonasan: 'Tzitzis' (called 'Gedilim' because one thread is twisted around the others - Rashbam). 1
Yevamos, 5b: 'G'dil' (twisted) implies two threads; "Gedilim", four. 'Make a Gdil - eight threads after they are placed through the hole and doubling them and twist one of the threads (P'sil) around the others. 2
What are the implications of "Gedilim Ta'Asei l'cha"?
Menachos, 40b: It implies "Ta'Asei", 've'Lo min ha'Asuy" - 'Attach the threads on the four corners, but not if they are already attached'. Conequently, if one attached the Tzitzis on a garment of three corners before making the fourth corner, it is Pasul. 1
See Torah Temimah, note 121.
Is a five-cornered garment subject to Tzitzis?
What are the implications of "Arba Kanfos K'suscha"?
Sifri: It implies literally on the four corners and not in the middle of the garment.
Why does the Torah refer to a garment as 'K'sus' and not as 'Malbush'?
Sifri: To preclude sheets, with which one covers oneself at night time - but does not actually wear - from the obligation of Tzitzis. 1
See Torah Temimah, note 126.
Bearing in mind the Lashon "K'suscha" (singular), is a garment belonging to partners subject to Tzitzis?
Chulin, 136a: Yes, because the Torah wrote in Sh'lach l'cha, "al Kanfei Bigdeihem (plural) to incorporate it.
Bearing in mind the previous D'ashah, why does the Torah write "K'suscha" in the singular?
Sifri: To preclude a borrowed garment from the obligation of Tzitzis. 1
See Torah Temimah, note 125.
How will we reconcile the previous D'rashah with the Pasuk in Sh'lach l'cha Bamidbar, 15:38 "Venasnu al Tzitzis ha'Kanaf ... ", implyimg that the Tzitzis should be of the same material as the corner of the garment?
Menachos, 39b: Wool and linen Tzitzis may be attached to all garments, whereas any other material may only be attached to a garment of the same material - silk to silk, cotton to cotton.
Why does the Torah insert the (otherwise superfluous) phrase "asher TechAsei bah"?
Targum Yonasan: To restrict the Mitzvah of Tzitzis to a day-garment exclusively. 1
Menachos, 43a: To incorporate a blind man in the Mitzvah of Tzitzis. 2
Sifri: To preclude a head-cloth from the obligation of Tzitzis - since it does not cover the head and majority of the body. 3
How can we learn the principle of 'Asei Docheh Lo Sa'Asei' (See 22:12:2:1) from Tzitzis be'Kil'ayim, seeing as an Asei is not Docheh a Lo Sa'Asei there where it is possible to fulfill both, and it is possible to fulfil them both here by wearing a woolen garment?
Moshav Zekenim (in Pasuk 11): Even though it is a Chidush, we learn from it because it is Mufneh (superfluous).
Tosfos (in Kesuvos 40a DH K'gon): For a linen garment, one cannot fulfill them both without Dichuy, since It is unreasonable to forbid wearing a linen garment!
Why are women exempt from Tzitzis? Seeing as they are taught next to each other, we should say either that, whoever is included in the La'av of Sha'atnez is included in the Mitzvah of Tzitzis, or that, just as they are exempt from Tzitzis, they should be exempt from Sha'atnez?
Refer to Bamidbar 15:38:152:1-5 and notes.
QUESTIONS ON RASHI
Rashi writes that the Torah juxtaposes Tzitzis to Sha'atnez to permit Tzitzis of Kil'ayim. Why is this necessary, when Rashi himself - in Mishpatim Sh'mos, 20:8) citing the Yerushalmi Nedarim, 3:2, learns it from the fact that they were said simultaneously?
Moshav Zekenim: Indeed, we know this because they were said simultaneously. From this we learn that whenever a Pasuk is Mufneh (superfluous), we Darshen Semuchin (why it is written next to the adjacent Pasuk). 1
Perhaps we know that they were said simultaneously only because they are written next to each other! (PF)
Refer also to Sh'mos, 20:8:3:1**.
