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Shatnez - Precision Fasteners - Machined Parts Supplier
Etymology
Although the word Shatnez is used in modern Hebrew to mean mixture, this may be a semantic change as a result of the word's use in Biblical law. In the Mishnah the word is interpreted as being the acrostic of three words - those for "carded", for "woven", and for "twisted". However, in the Coptic language, which is linguistically distantly related to Hebrew, the phrase sasht nouz, which is possibly cognate to shatnez, means false weave; this is also the etymology suggested by the Septuagint which translates the term as , meaning false/adulterated/drossy. Original purpose of the law
Early writers, like Maimonides, argued that the prohibition was a case of the general law (Leviticus 20:23) against imitating Canaanite customs. Maimonides wrote that: "the heathen priests adorned themselves with garments containing vegetable and animal materials, while they held in their hand a seal of mineral. This you will find written in their books". Classical Kabbalah regarded such combinations as a defiance of God, because according to them God had given each species individuality.
Some modern apologists, however, argue that the law was based on scientific reasoning, as while wool absorbs water and shrinks, linen is water resistant, which they argue would cause mixtures to present a problem in relation to perspiration, and hence hygiene; material scientists do not consider this a problem - including a proportion of linen would help woolen garments retain their shape while wet, and the proportion could be kept low enough to not cause water absorption issues.
According to modern biblical scholars, the rules against mixtures are survivals of ancient magical taboos, and that mixtures were considered to be holy and/or were forfeited to a sanctuary. According to textual scholars the rules against mixtures derive from the Holiness Code, predating the Priestly Code that forms the rest of Leviticus, and were only later extended by the Deuteronomist to include a prohibition against Transvestitism. Nevertheless, transvestitism is not included in the category of kilayim.
According to some traditional views, one of the concepts behind shatnez lies in the fact that the first murder recorded in the Bible was over a dispute based on sacrifices of flax (by Cain) and sheep (by Abel).
It may also be observed that linen is a product of a riverine agricultural economy, such as that of the Nile Valley, while wool is a product of a desert, pastoral economy, such as that of the Hebrew tribes. Mixing the two together symbolically mixes Egypt and the Hebrews, and also violates a more general aversion to the mixing of categories found in the Leviticus holiness code, as suggested by anthropologists such as Mary Douglas.
Other commentators explain that it would be inappropriate for common people to wear shatnez outside the Temple, when that fabric comprised the holy vestments of the Kohen Gadol for use in the Temple Service.[citation needed] Limitations of the law Definition of shatnez material
In the Torah one is prohibited from wearing shatnez only after it has been carded, woven, and twisted, but the rabbis prohibit it if it has been subjected to any one of these operations . Hence felt made with a mixture of wool compressed together with linen is forbidden. Silk which resembled wool, and hemp which resembled linen, were formerly forbidden for appearance sake, but were later permitted in combination with either wool or linen, because we now know how to distinguish them. Hempen thread was thus manufactured and permitted for use in sewing woolen clothing.
On the other hand, the rabbis regarded only sheep's wool as wool, the finest being that of lambs and rams; they exclude camels' hair, the fur of hares, and the wool of goats. If any of the excluded wools is mixed with sheep's wool, or spun with it into thread, the character of the material is determined by the proportion of each. If the greater part of it is sheep's wool, it is reckoned as wool; if the contrary, it is not wool and may be mixed again with linen . The priest's girdle
Rabbinic Judaism maintains that Shatnez was permitted in the case of the priest's girdle, in which fine white linen was interwoven with purple, blue, and scarlet material. According to the Rabbis, the purple, blue, and scarlet was made from wool and interwoven with the fine linen. Karaite Judaism maintains that the purple, blue, and scarlet materials must also have been made of linen, since the Torah prohibits wearing garments made from combinations of wool and linen. The Torah does not state what materials the purple, blue and scarlet threads were made from; furthermore, Rabbinic Judaism requires that shatnez also be used in the case of the tekhelet cord entwined in the tzitzit, or a woolen tzitzit on a linen garment , as the sacredness of the tzitzit is supposedly, according to Talmudic commentators, be able to protect the wearer against any evil effect from mixing fabrics. In the production of Karaite tzitziyot, both the white and tekhelet strings are made from either cotton or linen, and the use of shatnez in the tzizit or a tallit would be considered a violation of the Torah.
The phrase they shall not gird themselves with any thing that causeth sweat, from the Book of Ezekiel, is interpreted in the Talmud to mean they shall not gird themselves around the bent of the body, where sweat effuses most. Rabbi Judah Hanasi was of the opinion that the girdle of the ordinary priest was of shatnez, but Rebbi Eleazar says it was of fine linen. The Talmud states that the high priest wore a linen girdle on Yom Kippur and a girdle of shatnez on all other days. Contact with shatnez
The Talmud argues that a woolen garment may be worn over a linen garment, or vice versa, but they may not be knotted or sewed together. Shatnez is prohibited only when worn as an ordinary garment, for the protection or benefit of the body, or for its warmth, but not if carried on the back as a burden or as merchandise. Felt soles with heels are also permitted, because they are stiff and do not warm the feet. In later times rabbis liberalised the law, and, for example, permitted shatnez to be used in stiff hats.
Cushions, pillows, and tapestry with which the bare body is not in touch do not come under the prohibition, and lying on shatnez is technically permitted. However, Classical Rabbinical commentators feared that some part of a shatnez fabric might fold over and touch part of the body; hence they went to the extreme of declaring that even if only the lowest of ten couch-covers is of shatnez one may not lie on them . Observance and Enforcement of the shatnez law
Light microscopy is performed on fabric pulled from a garment. The fabric is placed between two glass slides.
There were special experts employed to detect shatnez; a linen admixture can be detected during the process of dyeing cloth, as wool absorbs dye more readily than linen does. Wool can be distinguished from linen by four tests - feeling, burning, tasting, and smelling; linen burns in a flame, while wool singes and creates an unpleasant odor. Linen thread has a gummy consistency if chewed, due to its pectin content; a quality only found in bast fibers.
Observance of the laws concerning shatnez became neglected in the sixteenth century; and the Council of Four Lands found it necessary to enact (1607) a Takkanah ("decree") against shatnez, especially warning women not to sew woolen trails to linen dresses, nor to sew a velvet strip in front of the dress, as velvet had a linen back.
Observant Jews in current times also follow the laws of shatnez, and newly purchased garments are checked by experts to ensure that there are no forbidden admixtures. In addition to the above mentioned methods, modern day shatnez experts employ the use of microscopy to determine textile content.
In most cases, garments that do not comply can be made compliant by removing the sections containing linen. There exist some companies that label compliant products with "shatnez-free" tags. Karaites and Shatnez
Karaite Jews, who do not recognize the Talmud, forbid the wearing of garments made with linen and wool (and fibers from any plant and/or any animal) at once under any circumstances. It is forbidden even for one to touch the other. Unlike Talmudic Jews Karaites do not make their tzitzit (fringes or tassels) out of shatnez . Notes and citations
^ Maimonides, Moreh, 3:37
^ Peake's commentary on the Bible
^ Richard Elliott Friedman, Who wrote the Bible?
^ a b Talmud, Tractate Niddah 61b
^ Tractate Kilaim ix. 9
^ talmud, Tractate Kilaim ix. 3
^ cf. 2 Kings 3:4
^ Talmud, Tractate Kilaim ix. 1
^ Exodus 28:6
^ Talmud, Tractate Yevamot. 4b, 5b
^ Ezekiel 44:18
^ Talmud, Tractate Zebachim. 18b
^ Talmud, Tractate Yoma 12b
^ Sifra, Deuteronomy 232
^ a b Talmud, Tractate Betzah 15a
^ Sefer ha-Chinuch, section "Ki Tetze", No. 571
^ Talmud, Tractate Kilaim. ix. 2
^ Talmud, Tractate Yoma 69a
^ Ha-Karmel, i., No. 40
^ Gratz, Gesch. vii. 36, Hebrew ed., Warsaw, 1899
^ http://www.karaites.org.uk/sisit.shtml Bibliography
Maimonides. Mishneh Torah, Kilayim, x.;
r Yoreh De'ah;
Shulkhan Arukh, Yoreh De'ah, 298-304;
Israel Lipschz, Batte Kilayim. appended to his commentary on the Mishnah, section Zera'im: Ha-* Maggid (1864), viii., Nos. 20, 35;
M. M. Saler, Yal Yia ii. 48a, Warsaw, 1899. External links
Finding a Shatnez checking center
Shatnez in the Jewish Knowledge Base
Download the presentation about the less well known commandment/mitzva in the Torah : Shaatnez/Sha'atnez/Chaatnez.
Shatnez checking center
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What is the exact name of this soccer shoe ?
where can I buy it ? http://www.maximmag.co.uk/images/library_UK_6/adidas_predator_precision_3127_23.jpg
thats an ancient version of the predator by adidas, which are now available in pretty much every color except luminos pink.. its only a matter of time! david beckham designed the blue preds
