English translation — תצא א

A,

Immediately after the command¹

on the prohibition of shatnez — "You shall not wear shatnez, wool and linen together" — the Torah says²

"You shall make for yourself twisted cords on the four corners of your garment, etc.",

and from the fact that the two verses stand adjacent to each other, one learns³

: "You shall make for yourself twisted cords — even from kilayim"⁴,

that kilayim is permitted in tzitzis.

Similarly, one finds the permit of kilayim regarding the priestly garments — among the priestly garments,

that the priests wear in their service in the Temple,

was the belt,

which was made of shatnez⁵.

One must understand:

There are three types of kilayim — "in the ground and in an animal and in garments"⁶,

as the Torah enumerates them here in one sequence⁷

: "You shall not sow your vineyard with mixed seeds etc. You shall not plow with an ox and a donkey together. You shall not wear a garment of mixed wool and linen etc."⁸

: You shall not mate your animal with mixed species; you shall not sow your field with mixed seeds; and a garment of mixed wool and linen shall not come upon you].

What is the reason

that the Torah permitted kilayim of garments in the Temple service

(and regarding the mitzvah of tzitzit),

but not regarding the other two types of kilayim,

in animals and in the ground,

we do not find that it should be permitted for a mitzvah or for holy matters

(in the Temple)

and the like.

B.

Besides the aforementioned three types of kilayim,

there is another prohibition that is similar in its content to the prohibition of kilayim — meat and milk,

and as is explained in the books,

that the reason for the prohibition of meat in milk is "like the secret of kilayim" — a mixture of two kinds,

each of which by itself is permitted,

but through their intermingling together they become a forbidden thing.

— one finds in the Mechilta<sup>16</sup>,

that there is a question that meat in milk should be permitted in holy matters,

only one expounds the verse<sup>17</sup>

"The first of etc. you shall bring to the house of the L-rd

your G-d you shall not cook a kid in its mother's milk",

that also in "the house of the L-rd your G-d" there is the prohibition of meat in milk.

It turns out,

that there are three differences in the matter:

By forbidden mixtures of garments

(shatnez)

— the Torah permitted forbidden mixtures in the work of the Temple

(and moreover — commanded)

and by the commandment of tzitzis;

By meat and milk there is a possibility that this should be permitted in the sacred¹⁸,

but one learns from a verse that it is forbidden;

And regarding kilai behemah and kilai karka, initially there is no thought that they should be permitted in muktzeh

— one does not even need a study for this.

It requires reasoning: since all these above-mentioned prohibitions have the same content — mixtures of two kinds

(each of which by itself is permitted)

— what is the reason for the above-mentioned differences between them regarding service in the Temple and the like?

3.

One will understand it based on the words of the Ramban²⁰

— that specifically regarding wearing shatnez it is mentioned in Chazal²¹

that "the evil inclination and the nations of the world argue about them",

but not regarding kilay behema,

And he explains,

that this is because regarding kilay begadim

(shatnez)

the reason for the prohibition is "hidden",

but not so regarding kilay behema

(and likewise kilay karka)

one understands the reason for the prohibition:

The Most High created the creations in a manner that He gave into the plants and living beings the "power of reproduction that the species should endure ...

and He commanded ..

that they should produce after their kinds".

And therefore,

when someone is "mixing forbidden mixtures" — he is grafting two species of animal,

or two species of seeds

(whereby through this "they will change in their nature and also in their form, as they nurse from one another,

and every seed from it will be as if it were composed of two species")

— he is "changing and denying ..

and mixing in the work of creation"*²¹?

but also "you shall not plow with an ox and a donkey together" — is "because it is the way of every tiller of his land to bring his pair into one stable and they will come to mating"²²].

It turns out that there is a fundamental difference between kilai beheimah and kilai karka and kilai begadim:

By kilai beheimah and kilai karka the mixture is in the "koach hatoldah" of the two species,

namely that the mixture acts in an essence,

in their very existence,

and consequently this is contrary to the order of Maaseh Bereishis that they should be "lemineihu" specifically*²²

But not so regarding forbidden mixtures of garments*²²

it is not a mixture in the very essence of the wool and linen,

but only an external mixture²²

— it is only that one joins them together in the same

(place —)

garment²⁴,

but even afterwards they remain wool and linen

(as they were)

— such that one can separate them one from the other.

4.

According to this it is understood,

that the definition of mixture regarding meat and milk is like a middle manner between the two aforementioned manners of mixture:

The mixture of meat and milk is not such a

(like kil'ay behemah etc.)²⁵

which touches the "koach hatoldah",

growth and development for generations; the mixture of meat and milk also does not affect more than their physical existence²⁶.

But on the other hand, it is also not comparable to shatnez — because by shatnez there is not a complete mixture of the two species wool and linen,

as above,

unlike by meat and milk, the prohibition is indeed

(from the Torah)

specifically when one cooks them together and one gives taste into the other²⁷

; and furthermore: even when "taru lei kuli yoma bechalva"²⁸

(one soaks meat in milk all day)

— which "yahiv bei ta'ama"²⁹

since kavush k'm'vushal³⁰

— there is no prohibition from the Torah,

but only through the way of cooking did the Torah prohibit³¹.

Because the prohibition of meat and milk applies only where one makes from the two species one

(new)

entity³²

(which comes specifically through cooking).

in the opinion of R. Levi<sup>34</sup>

that the measure of an olive's bulk of the prohibition of meat in milk,

is also when there is only a "half-olive of meat and half-olive of milk"

(an olive's bulk from both of them together)

— because the name of the prohibition applies itself

(not to the meat separately and the milk separately,

but)

to both together — as they are one entity of meat in milk<sup>35</sup>].

5.

It is known what is written in Bechayei<sup>36</sup>,

that the matter of the prohibition of diverse kinds is

(not only a physical mixture,

but also)

that one "mixes the supernal forces ..

the diverse kinds ..

connection of two extremes that are two opposites ..

their union does not succeed"

that meat and milk are a "symbol and hint" to "special things" above,

that the mixture of meat and milk below effects the mixing of "those things

(which)

each one

(must be)

unique by itself"].

And as it is explained<sup>38</sup>,

that wool and linen

(and likewise ox and donkey: meat and milk)

allude to kindness and might which are opposite attributes,

and therefore "their union does not succeed"<sup>39</sup>.

And according to the above

(section 3)

in the difference between mixed species of animals

(and land)

and mixed species of garments — it is understood,

that regarding the "mixture" of the "supernal forces"

(of kindness and severity)

that "their union does not ascend well",

there is a fundamental difference between the two types mentioned above

(and similarly — regarding meat and milk).

6.

It will be understood with an introduction to an apparent difficulty⁴⁰

on the explanation stated

(that "mixed species ..

is a union of two extremes that are two opposites")

One finds that a connection of two opposites is specifically a most wondrous virtue — the matter of peace,

and that "the entire Torah was given to make peace in the world"⁴¹

: and one of the fundamentals of the service is to effect the inter-inclusion of the attributes

in the words of our Sages, may their memory be blessed,⁴³

"A person should always be soft as a reed and not hard as a cedar",

that a person has attributes,

but he needs to have "soft" attributes,

which means that each attribute gives room to the opposite attribute

(and according to what is explained in the Rambam⁴⁴

that "the straight path is the intermediate measure in every disposition and disposition")]

And here one says that the prohibition of kilayim consists in that one mixes the attributes of chesed and gevurah?

Upon this stands the explanation⁴⁵,

that the interinclusion of the attributes in holiness is in the manner of "a mixture of its kind with its kind",

because all matters of holiness — "everything is of one kind,

the nullification and submission to Him, blessed be He"⁴⁶.

And therefore one finds,

that in the service of G-d there can be both opposite attributes of chesed and gevurah together,

as it stands in Sifri on the verse "And you shall love the L-rd your G-d"⁴

— "You have no love in a place of fear and fear in a place of love except in the attribute of the Holy One, blessed be He, alone".

In worldly matters,

but — what the definition of olam is is what it feels itself as a reality

(until one can fulfill through it mitzvos⁴⁸

tefillin and the like)

— is the "depiction" of each attribute with a force,

and such a force,

which gives no place for a second attribute and in particular — an opposite attribute,

and therefore — "there is no love in the place of fear and fear in the place of love".

And consequently,

if there is a connection and mixture of two opposites in worldly matters,

it is in the manner of a mixture of "one kind with a non-its-kind";

But not so in holiness — where holiness is its matter of nullification⁴⁹

to the Above — the opposite attributes of chesed and gevurah are not in opposition one to the other,

but on the contrary,

they are truly "one kind" — the content and essence of both attributes is one and the same: the service of G-d.

say on the verse<sup>51</sup>

"He makes peace in His high places" — "Michael<sup>52</sup>

the prince of water and Gabriel the prince of fire, and they do not extinguish one another" — because standing before the King of kings of kings, the Holy One, blessed be He, they nullify their own power and existence,

but only that which they are His messengers of the king

(the Holy One, blessed be He)

and consequently there is no contradiction between them,

both are "one kind" — messengers of the king<sup>53</sup>].

7.

According to this one will understand the difference between the two types mentioned above in kilayim — kilay behema

(and karka)

and kilay begadim:

When one combines and mixes together two opposite things — there are two possibilities in the manner of opposite results: a)

One nullifies their opposite and contradictory forms,

there becomes between them peace; b)

Each one remains in its strength also then when one brings them together — there becomes from this a dispute and argument.

And these two manners are expressed in the two types of forbidden mixtures:

Regarding kilai beheima and kilai karka — if the purpose in this is,

to produce strange mixed species in offspring"⁵⁴,

one wants from these two species to create a new strange reality — then the deficiency in this is the "mixing" therein, that through this they become nullified as two separate species

(each according to its characteristics etc.),

they become contrary to the will of the Creator Who created them as separate species and wanted that they should remain in their separate domains,

roles etc.

(mentioned above)

— it is not the explanation that through their nullification to the king

(the Holy One, blessed be He)

the separate roles of Michael and Gabriel become nullified

(the prince of water and the prince of fire)

— that would be contrary to the will of the King — rather each one remains in his matter and carries out his role,

but together with this "they do not extinguish one another"]⁵⁵

Not so with kilayim of garments, the deficiency is the opposite: because the wool and the linen remain in their existence

— and

(a)

the "supernal powers" which in them are indeed two opposites

(chesed and gevurah),

(b)

it speaks about matters of the world regarding which there is not openly the concept of nullification, and consequently their connection is a mixture of "a species with a non-species" —

becomes from their joining and mixing an opposite result — a matter of division and dispute.

8.

Based on all the above one can also explain the three differences mentioned above

(section b)

Regarding to sanctification etc.:

The reason for the permit of kilayim in tzitzis,

and also in connection with the service of the Temple,

is this — because in a matter of mitzvah and holiness

("the attribute of the Holy One, blessed be He")

there arises a mixture of two opposites

(not a separation and dispute,

but on the contrary)

peace and unity

(as above at length).

In what case are these words said — in a type of kilayim where the "mixture" leads to separation and dispute,

that the deficiency is not relevant in a matter of mitzvah and holiness; but in a type of kilayim,

where the "mixture" nullifies the "according to their kinds",

the orders of creation,

there is no difference whether it concerns matters of the world or a matter of mitzvah and holiness — in any case the boundaries that the Most High established may not be nullified.

And therefore, by mixtures of animals and mixtures of land there is no doubt even that one should permit them in consecrated items.

Specifically by meat in milk,

where there is place to say that it belongs to the category of mixtures of garments

(as above section 4),

there is a doubt that this should be permitted in consecrated items

(in the manner of shatnez in priestly garments).

But the conclusion is,

that "the house of the Lord your God you shall not cook etc." — because the definition of meat and milk is

(as above)

that one creates a new reality,

it is similar to the category of kil'ei behemah,

that the manner of mixture is forbidden also in consecrated items⁵⁷

(as above).

9.

It stands in Bechai⁵⁸

that "at that time

(in the future to come)..

the prohibition of meat and milk will be nullified"

(and similarly one finds that the angels

(by Avraham)

ate meat and milk⁵⁹).

And according to what was explained above, one can explain this:

It was discussed earlier

(section 4)

that the fact that meat and milk becomes a new reality is only regarding their physicality and materiality,

but this does not affect their "powers",

the inner aspect of the reality.

From this it is understandable,

that regarding the "supernal powers" that are in meat and milk

(which are connected with their inner aspect of reality)

the mixture is in the manner of kilayim of garments

(where each power remains in its reality).

And this is the difference between this time and "that time":

In this world of this time one sees only the physicality and materiality of every physical thing.

And since regarding the physicality and materiality of the thing it became a new reality from the mixture of meat and milk,

therefore it must come out that according to the laws of the Torah

(which was given below in this world,

specifically in the Land,

soul in body)

this is a mixture similar to kilayim of animals

(and consequently it is also forbidden regarding a matter of a mitzvah etc.).

But not so for the future to come,

when the prophecy will be fulfilled⁶⁰

"And the glory of the Lord shall be revealed, and all flesh together shall see that the mouth of the Lord has spoken" — one will see⁶¹

how the true reality of heaven etc. is

(not its physicality and materiality,

but)

the "word of the Lord" through which "were made"⁶²

("the mouth of the Lord has spoken")

which brings into being and sustains and maintains every created being⁶³

it will be likewise regarding the reality of meat and milk,

that one will see in it its true reality,

the word of the Lord and the "holiness of the supernal [lights]" within it — and they are nevertheless not nullified by the mixture,

And since the entire world will then become refined and become a world of holiness⁶⁴

and a holy world— is,

on the contrary

as above;

(as above)

: the mixture of

(meat and milk —)

kindness and might in holiness is a matter most elevated,

peace and unity⁶⁵.

(From talks of Shabbos Parshas Mishpatim 5735-6,

5740)