(R. Yona & Ulla bar Yishmael citing R. Elazar): If one mixed wool and linen fibers, it is prohibited (as the majority cannot negate the minority).

What can he do (to permit the mixture)? Bring a measure of wool and bring a majority of camel hair and negate the measure of wool (in the majority).

(Abba bar Rav Huna citing R. Yirmiyah): If one mixed wool and linen, one can negate the other.

Rav said that the mixture is prohibited.

Over what do they disagree? Rav was discussing when the garment was made only from wool and linen. R. Yirmiyah was discussing when a third species was also used (which formed the majority).

R. Hillel bei R. Valas owned a garment worth 300,000 Dinars. He gave it to Rebbi, who found Shaatnez in it and burned it.

R. Mana had a garment worth 300,000 Dinars. He gave it to R. Chiya bar Ada who (found Shaatnez in it) and said, "Sell it for use as burial shrouds''. After it was sold, he then stood with the buyer until the buyer actually used it as burial shrouds (as he was concerned that the buyer would use it for himself since it was such an expensive garment).

(R. Chagai): When R. Shmuel bar Yitzchak was brought a garment from the launderer, he would have 10 tailors check it (to ensure that the gentile launderer had not put a thread of Kilayim into it).

(R. Chagai): R. Shmuel bar Rav Yitzchak ordered his household not to place a woollen yarn next to a linen yarn, lest some fibers of one become intertwined with the other, causing Kilayim.

The Mishnah taught that Shirayin and Kalach (are prohibited because of Maaris HaAyin). Shirayin is silk; Kalach is Kisarin silk.

(R. Shimon ben Gamliel): I asked all of the sea merchants and they said that Kalach is called Kalka.

'They are prohibited because of Maaris HaAyin'. Rav said that anything prohibited because of Maaris HaAyin is prohibited to do even in one's inner most chambers (where there is certainly no possibility that someone might see him).

Question against Rav (Baraisa): If linen was dyed with (a color called) Cheres (usually used for dying wool), he should not make from it an edge for his (linen) garment; but one may do so for pillows and cushions...?

Question #2 against Rav (Baraisa): If one's money became scattered in front of an idol. He should not bend over to gather them up, or it will appear that he is bowing to the idol; but if it was in a secluded place, it is permitted...?

Question #3 against Rav (Baraisa): Images of idols (that would be attached to the mouth of water pipes) that run water into the cities - one should not put his mouth to the mouth of the image (to drink) as it looks as if he's kissing the idol; but if it was in a secluded place, it is permitted...?

Question #4 against Rav (Baraisa): One may not slaughter in a pit, but one may make a pit inside his house in order for the blood to enter there. However, he shouldn't do this in the street, in order not to copy the heretics.

Question #5 against Rav (Mishnah): (On Shabbos, if one's clothes became wet in the rain or a river) When he reaches his outer courtyard, he may spread them out to dry in the sun, but not in front of the people...?

Question #6 against Rav (Mishnah in Eiruvin): If a drainage channel is covered for four Amos in a public domain, one may not pour water into it on Shabbos.

A Baraisa taught that if it runs below the ground, it is permitted. If it is the rainy season, it is permitted. (Since there is a lot of rainwater running through the public domain, his water is not visible to onlookers). Pipes that shower water are prohibited.

Bar Kapara taught in a Baraisa that if it is a secluded place, it is permitted.

These Baraisos disagree with Rav and cannot be resolved.

The Mishnah taught that pillows and cushions do not have a prohibition of Kilayim, (as long as the skin doesn't touch them directly). This applies only when they are empty, but if they are filled, it is prohibited (as the pillow partially surrounds the user and it is as if it is resting on him). Also, it only applies when the pillow is resting on a wooden board, but if it's on a bed (which is soft thereby allowing the pillow to bend around him), it is prohibited.

If a person was walking in the marketplace and he discovered that he is wearing Shaatnez - there is a dispute between Amoraim as to whether he may continue walking without removing it. One prohibited because he is transgressing a Torah prohibition. The other one permitted because he likened it to R. Zeira's teaching that retaining human dignity can even temporarily push away a negative Mitzvah.

(Baraisa): We are not careful with a corpse nor with Kilayim in a Beis Midrash. (If a corpse is found in the side room of a Beis Midrash, the Kohanim are not required to leave the Beis Midrash. Although the corpse will eventually be taken out through the Beis Midrash, thereby causing there to be an immediate Rabbinic Tumah in the Beis Midrash; it can be ignored in this case to allow the Kohanim to continue studying Torah. Similarly, if a person is learning there and discovers that he is wear Rabbinic Shaatnez, he does not need to remove the garment there.)

R. Yosi was sitting and learning and there was a corpse there (in the side room). He did not protest anyone that left there nor did he say anything to whoever remained there to learn.

R. Imi was sitting and teaching his students. One student told another, "You're wearing Shaatnez''. R. Imi told him, "You remove you garment and give it to him (as you should not have informed him, since it is permitted for him to continue to learn).''

(Baraisa): (Even though Kohanim wear Shaatnez for the actual Temple service, when they finish, they must remove them) and may not wear them even temporarily.

Question (Tosefta): If the Kohen (Gadol on Yom Kippur) went out to speak to a friend, if he was there for an extended period, he must immerse when he returns; if not, he must merely wash his hands and feet....? (Clearly he is still wearing his vestments, otherwise he would always need immersion when he returns.)

Answer: The Baraisa that prohibited it was referring to his golden vestments that he would also wear outside; the Tosefta that permitted it was referring to the white, pure linen, garments that he wears in the Kodesh Hakodashim which do not contain Shaatnez.

(Pillows and cushions are permitted, since) the pasuk states "should not come upon you'', meaning that one may spread Shaatnez underneath you. However, the Chachamim said that one should not do this (with soft materials), lest a fiber come up and rest on your skin.