(Mishnah): Hand towels, scroll covers and towels have no prohibition of Kilayim. R. Elazar prohibits. Covers used by barbers have the prohibition of Kilayim.

(Gemara) (Mishnah in Keilim): There are three laws pertaining to cloths - a) hand cloth can contract the Tumah of Midras; a barber's cloth can contract Tumas Meis; a cloth used for wrapping the dead can contract Tumah (since it is not for human use as one cannot benefit from it). The Bnei Levi would cover their carcasses with a cloth. Such a cloth remains Tahor, since it is used merely to prevent them from becoming dirty with dust.

(R. Ila citing R. Yochanan): (Why are hand cloths capable of contracting Tumas Midras?) Because they are sometimes laid over a cushion to sleep on.

(Rav): It's because he places it under his arm (when he lays on his side).

(Rav): Hand towels, scroll covers and towels are prohibited as the Halacha follows the opinion in our Mishnah that prohibits.

Question: Why didn't Rav just say that the Halacha follows R. Elazar?

Answer: Since there is a Tanna who switched the opinions, (saying that it was R. Elazar who permits).

R. Yochanan placed a Shaatnez cloth on top of his clothing.

Question: Wasn't it prohibited because of Kilayim?

Answer: Since he was just using it to keep his clothing clean while he was eating, it is considered unintentional wearing.

R. Zerikan gave R. Avuna an egg in a Shaatnez cloth and R. Avuna did not want to accept it - as the (next) Mishnah teaches - ('Garment sellers may sell in their regular way,) as long as they don't intend to shade themselves in the summer and protect themselves from the rain in the rainy season.' (Here also, since the cloth is giving him the benefit of not burning himself on the egg, it should be prohibited.)

(The Mishnah in Keilim also taught that according to the first Tanna), scroll covers (of Shaatnez are permitted).

Answer (R. Shmuel bar Nachman citing R. Yonasan): The reason is because he makes it into a bag and pus his Sefer Torah into it.

(R. Ba/ R. Chiya bar Yosef citing Rav): Since he warms his fingers with it (when he carries the Sefer Torah).

(R. Bun bar Chiya to R. Ba): If he gains this prohibited benefit, why would the first Tanna say that scroll covers have no prohibition of Kilayim?

(R. Ba to R. Bun): This explanation is like Rav who prohibits, as he rules like R. Elazar of our Mishnah.

(R. Yona to R. Ba): Why didn't you tell R. Bun that the scroll cover is problematic because after he carries the Torah scroll (which doesn't involve any prohibition), he puts it down and removes the cover (and he might then warm his hands with it)?

(R. Ba to R. Yona): But isn't the cover anyway prohibited because of its sanctity - so what would I have been able to respond?

(R. Elazar taught in the Mishnah that towels have the prohibition of Kilayim. Why is this?) As sometimes one sees his Rav (in the bathhouse) and wraps himself in it.

(R. Abahu citing R. Yochanan): 'Balanri' that women cover themselves with in the bathhouse have the prohibition of Kilayim. The same applies to that men use.

What are Balanri of women? The Rabbanan of Kisarin said that they are sheets used in the bathhouse.

Barbers' covers - They are only prohibited when intending to use them like a garment, but if not, they are not prohibited.