English translation — תצוה ב

Talk b<pg>153</pg>

A.

The Rambam wrote at the end of Hilchos Kilayim: "Kohanim who wore priestly garments not during the time of service, even in the Temple, are lashed because of the belt which is kilayim,

and it was permitted to them only during the time of service, which is a positive commandment like tzitzis"

(And similarly he wrote in Hilchos Klei HaMikdash<sup>1</sup>

that "the belt, because it is shatnez,

is forbidden<sup>2</sup>

for a non-priest<sup>3</sup>

to wear it except during the time of service").

And the Ra'avad objected<sup>4</sup>,

from that which they said in the Gemara<sup>5</sup>

that "in the Temple, even not during the time of service, it is permitted".

And additionally the Ra'avad objected

on what the Rambam wrote that they are liable only "because of the sash which is kilayim" — "But the breastplate and the ephod, do they not have kilayim?"

And the Radbaz

answered that "the sash was embroidered wool and soft,

but the breastplate and ephod were woven and possibly were hard and are not kilayim",

And according to this explanation in the Rambam

it is found that the Rambam and the Ra'avad disagree whether the law of kilayim applies only to the sash

or also to other priestly garments

(of the High Priest).

And it can be said,

that these two disputes between the Rambam and the Ra'avad are dependent on each other:

This that the Rambam and the Ra'avad disagree whether kilayim is permitted in the garments of the priesthood only during the service or all the time that he is in the Temple

(even not during the time of service),

is a dispute regarding the definition of the permission of kilayim in the garments of the priesthood:

The Rambam wrote explicitly that the permission of kilayim in the garments of the priesthood is in the manner of the permission of kilayim in tzitzis,

that this is only a deferral¹⁰

(or permission¹¹),

namely that the prohibition of kilayim is deferred and permitted^*11

in the place of the positive commandment of the priestly service¹²,

like<pg>154</pg>

that is permitted in the context of the mitzvah of tzitzis,

and therefore there is no place to permit it except during the time of service alone;

but not so the Ra'avad holds that there is a fundamental difference between kilayim in tzitzis and kilayim in the priestly garments¹³,

for regarding tzitzis there is a teaching¹⁴

to permit kilayim in tzitzis

(from the juxtaposition in the verses in the two matters,

"You shall not¹⁵

wear a mixture of wool and linen... you shall make for yourself twisted fringes..."),

but not so in the priestly garments, there is no teaching from Scripture to permit kilayim in the priestly garments,

but rather because the Torah commanded to make the sash of wool and linen¹⁶,

and incidentally we know that there is no prohibition in this

(of kilayim),

that is, that from the outset this is the manner of fulfillment of wearing the priestly garments,

that there is kilayim in them.

And therefore he holds that the permission to wear kilayim in the priestly garments is not dependent on the performance of the service,

but rather regarding the priestly garments, from the outset the prohibition of kilayim was not stated¹⁷.

And based on this, it can be said,

that this is also the reason for their dispute whether only in the belt there was the law of forbidden mixtures or also in the breastplate and ephod:

According to the opinion of the Ra'avad that from the outset the law of forbidden mixtures was not stated regarding the priestly garments,

it is logical to include forbidden mixtures in the priestly garments

(that also in the breastplate and ephod there is forbidden mixtures),

to emphasize that thus the Torah commanded from the beginning that such should be the manner of making the priestly garments; unlike according to the opinion of the Rambam,

that essentially also regarding the priestly garments the prohibition of forbidden mixtures was stated,

except that it is set aside

(and permitted)

in the place of a positive commandment,

it is logical to minimize the setting aside and the permission of the prohibition of forbidden mixtures as much as possible,

and therefore the Rambam holds that regarding the breastplate and ephod there is no need to permit the prohibition because "they were hard and do not cause forbidden mixtures",

and only in the belt is there the law of forbidden mixtures that were permitted during the time of service.

2.

Based on the above in the opinion of the Rambam,

perhaps one can explain a reason according to the revealed aspect that only the belt has the law of mixed species and not even one of the other priestly garments

(and according to the Rambam also in the garments of the High Priest it is so)

— for at first glance what distinguishes this garment that only regarding it the Torah commanded that it be made of mixed species?

And one can say regarding this,

Based on what is stated in the Gemara¹⁸

that a belt at the time of prayer has in it the aspect of "Prepare¹⁹

to meet your God, Israel"

(and therefore the early authorities wrote²⁰

"that one must gird his loins when he prays",

and so it is ruled in the Tur and Shulchan Aruch²¹).

And based on this, it can be said,

that this is also the content of the matter of the belt in the priestly garments,

for its entire main matter is because of "prepare to meet your God, Israel."

For the other priestly garments are garments and clothes to cover the person

(as their usual function of clothes),

except that they were made in a special manner,

"for honor and glory"²²,

to be holy garments for the service of the priesthood²³

[and garments<pg>155</pg>

that are specific to the High Priest,

behold in each one of them there is a specific function: on the ephod were the shoham stones in which were engraved the names of the children of Israel²⁴

; and likewise in the breastplate were twelve stones corresponding to the twelve tribes²⁵,

and furthermore that in it were the Urim and Thummim²⁶

; on the hem of the robe were the bells,

"and its sound shall be heard when he comes into the holy place etc."²⁷

; and the forehead-plate that was on it was engraved "Holy to the Lord"²⁸

was to atone for "the sin of the holy things"²⁹]

;

But the belt, its main subject and function is the matter of "Prepare to meet your God, Israel"

[For the breeches had "laces"³⁰

in order to gird them,

and the tunic does not need a belt to hold it³¹],

as the simple meaning of the belt,

indicates the completion³²

of the wearing of the garments,

and they are ready for doing the service.

And since according to the Rambam the main reason for the permission of kilayim is only because of the positive commandment of the priestly service¹²,

therefore,

kilayim were only in this garment whose entire subject is "Prepare to meet your God, Israel",

preparation for the service³³.

3.

And one must contemplate the inner aspect of the matters,

after all, what is the reason that the Torah said that the service of the priesthood is done specifically by wearing a garment that has in it kilayim?

And in particular, the very concept of the priesthood depends on the priestly garments,

as they said³⁴

"When their garments are upon them, their priesthood is upon them",

and it is found,

that the concept of the priesthood is effected by wearing a garment that has in it kilayim³⁵.

And based on this, it can be said that also according to the Rambam, the forbidden mixture in the priestly garments is only a matter of permission,

but there is a special content in this,

that the matter and service of the priesthood requires that there be in it a garment of forbidden mixture.

But according to the Rambam, this content applies

(a)

only during the time of service,

(b)

and only in the belt.

D.

And this will be understood based on what is explained in Bachya³⁶

<pg>156</pg>

In the reason and secret of the prohibition of shatnez

(according to Kabbalah),

that "one who produces offspring below, a mixture of two kinds, causes the opposite of peace, for he mixes the upper forces and nullifies them and uproots them from their functions..

The two who were born in the first world

(Cain and Abel)

were kilayim,

this one from the side of the good spirit and this one from the side of the evil spirit, and we were commanded to follow the holy spirit and to distance ourselves from the evil which is from the side of the spirit of impurity, therefore kilayim was forbidden to us, for it is a connection of two extremes that are two opposites..

Their connection does not succeed..

Garments were forbidden to us..

Because the firstborns, their offering was wool and linen; this one brought the wool and this one brought the linen³⁷

And therefore the connection of wool and linen together was forbidden to us..

One who wears this garment mixes the upper forces³⁸..

Israel was warned about this connection, for they are opposites, in order to distance themselves from the spirit of impurity and to sanctify themselves with the holy spirit."

And it can be said,

that in the length of his language he alludes to two ways in the explanation of the prohibition of kilayim,

that it is "a connection of two extremes that are two opposites..

Their connection does not succeed":

a)

Mixing "the good spirit" with "the evil spirit"³⁹

(like Cain and Abel),

"And we are commanded to follow the holy spirit and to distance ourselves from the evil which is from the side of the impure spirit."

And as the Admor HaTzemach Tzedek wrote⁴⁰

(in explanation of the words of the Bachya),

"That the main prohibition of kilayim is because thereby one connects the holy spirit with the impure spirit, which are a species not of its kind,"

And based on this he explains⁴¹

that which we find that in holiness there must specifically be "a grafting and mixture of the attributes with each other,"

that there is in this no matter of kilayim,

for in holiness "everything is unity..

everything is one species: the self-nullification and submission to Him, blessed be He..

The main species not of its kind is holiness with the shells, where holiness is self-nullification to Him, blessed be He, and the shells are selfhood and a separate entity."

b)

The very mixing of two types of supernal powers is contrary to the will⁴²,

And in the manner of what the Bachya said previously

(from the Ramban⁴³)

regarding the reason for the prohibition of kilayim according to the simple meaning,

"For thus the King, may He be exalted, ordained in the act of creation, that each one should be according to its kind,

And whoever crossbreeds or grafts two kinds changes and contradicts the act of creation, where it is written 'according to its kind'⁴⁴

and he does the opposite of God, who desired to distinguish between the kinds" — similarly regarding the secret of kilayim,

which is "mixing the supernal powers",

for the very mixing of two types of supernal powers is contrary to the will,

and as explained in the books⁴⁵,

that wool and linen

(and similarly an ox and a donkey)

correspond to Chessed and Gevurah, which are opposite attributes,

and therefore their union does not succeed.

And according to this explanation, it must be said,

that that which we find in holiness there is "a combination and mixture of the attributes with each other",

this is not like the matter of kilayim,

for the definition of kilayim is when one nullifies the<pg>157</pg>

The "kil'ayim" (forbidden mixture),

that one mixes two species together in a way that the limitations and definitions of the species are nullified,

and likewise in the mixing of the supernal powers

(caused by the making of kil'ayim below),

that a complete mixture is made in a way that the power does not act according to its function; but the matter of combining and blending the attributes does not nullify the action of each of the attributes,

rather each attribute is also composed of the opposite attribute.

An example of the matter — the ministers of the king,

that each one has a specific function,

that this is certainly the will of the king,

that not only should all his ministers work together,

in a way that the work of one does not contradict the mission of the other,

but furthermore,

that each one

(as his particular function)

should assist in the fulfillment of the missions and functions of the other ministers of the king,

for they are all appointees and agents to fulfill the will of the king; but together with this,

each of the ministers must act specifically in his own domain,

and not interfere in the domain of his fellow.

And when the domains and limitations of the king's ministers are nullified,

this is the opposite of the king's will.

5.

And according to the difference between these two explanations in the secret of the prohibition of kilayim,

will be understood the distinction in the reason for the permission of kilayim in tzitzit and also in the priestly garments:

According to the first manner,

that the reason for the prohibition of kilayim is because of the mixture of the holy spirit and the spirit of impurity,

then the reason for the permission of kilayim in tzitzit and in the Temple is because "the holiness is so great there that the sitra achra has no power at all"⁴⁶,

and this is that the power of the sitra achra in the linen is nullified

(thin).

[And as the Tzemach Tzedek explains&lt;sup&gt;47&lt;/sup&gt;

the words of the Bachya there on the reason "that kilayim was permitted in tzitzis even in the garments of the priests" — "because all the forces that differ from each other are all included in the mitzvah of tzitzis..

needless to say in the Holy Temple during the service that all forces are included there"&lt;sup&gt;48&lt;/sup&gt;

— that "at first glance this has no understanding,

for if flax is from the aspect of the side of impurity, how are they included above together with holiness",

and the Tzemach Tzedek explains,

that the root of flax above is "very high",

but below it becomes a matter of shell and side of impurity

(like the lion,

which below is an unclean animal,

while in its root it is one of the four Chayos of the Chariot&lt;sup&gt;49&lt;/sup&gt;

and moreover to the right),

"therefore in tzitzis and in the Holy Temple, then the flax is as it is in its root,

there it is of its own kind".

That is, in the Holy Temple

(a place that is entirely holy)

the root of the flax shines, where it is a matter of holiness].

But not so according to the second manner above,

that kilayim were permitted in tzitzis and in the Holy Temple is not only because the discussion is in the world of holiness

(for according to this explanation,

even in the world of holiness one should not mix the upper forces in a manner of "kilayim",

as above),

but because in holiness itself they are a very high matter,

and "in a place&lt;sup&gt;50&lt;/sup&gt;

high, two opposites can connect, like He Who makes&lt;sup&gt;51&lt;/sup&gt;

peace in His high places",

"Michael&lt;sup&gt;52&lt;/sup&gt;

the prince of water and Gabriel the prince of fire, and they do not extinguish each other".

The concept of "He makes peace in His high places" is not&lt;pg&gt;158&lt;/pg&gt;

From the side of "Michael" and "Gabriel" themselves,

since they are opposites,

therefore,

even though it is possible for there to be a combination and mixture between them,

nevertheless it is impossible for there to be

(from their own side)

complete unity between them,

that they become like one existence

(just as it is impossible to join fire and water together),

rather the true peace between them is only through the power of the Holy One, blessed be He,

that He, blessed be He, who is above both of them,

makes peace between them.

And an example of this⁵³

— from the king's ministers when they stand before the king,

that then their existence and power is not felt at all,

but only the existence of the king,

and therefore they stand there in complete unity without any division between them.

And likewise regarding the permission of diverse kinds in tzitzit and in the Holy Temple,

which are a very high level,

His essential and intrinsic Self, blessed be He, simple in the utmost simplicity,

therefore "the two opposites can be joined."

6.

And one can say,

that this is the inner explanation in the dispute of the Rambam and the Ra'avad whether kilayim in the priestly garments were permitted only during the time of the service or even not during the time of the service if they are found in the Temple:

The view of the Ra'avad is in accordance with the first explanation above in the secret of the prohibition of kilayim,

due to the mixture of the holy spirit and the spirit of the other side,

and according to this it is understood,

that the permission of kilayim in the priestly garments is due to the holiness of the Temple,

that due to the holiness of the Temple⁵⁴

the boundary of kilayim is nullified from it

(since it is entirely holy and there is no matter of the other side, heaven forbid)

and it is considered its own kind.

And based on this, one can explain

(in the inner aspect of the matters)

the opinion of the Ra'avad,

that regarding the priestly garments he holds that the prohibition of sha'atnez was permitted even not during the time of service,

whereas regarding tzitzis he ruled that it was permitted only in a place of a mitzvah⁵⁵,

but not in a place not of a mitzvah it was not permitted,

and as it is written⁵⁶

that women who wanted to wrap themselves in tzitzis wrap themselves without a blessing,

that is "specifically in tzitzis that has no sha'atnez" — for at first glance what is the difference

(and as the later authorities elaborated⁵⁷)

— and based on the above it is understood,

for only regarding the priestly garments do we say that the prohibition of sha'atnez is nullified even not during the time of service due to the holiness of

(the place)

the Sanctuary,

but not so regarding tzitzis, for in the garment itself there is "no⁵⁸

holiness at all and it is permitted to use it for profane matters"

(and also the tzitzis themselves⁵⁹

are only "utensils of⁶⁰

a mitzvah...

that have in themselves no holiness, only that they are used for the sake of a mitzvah"),

therefore only during the fulfillment of the mitzvah is the power of the sitra achra nullified and there is no prohibition of sha'atnez].

But not so the opinion of the Rambam, which is in accordance with the second manner above in the secret of the prohibition of sha'atnez,

that it is from the very mixture of the supernal forces,

and the permission of sha'atnez in tzitzis and priestly garments is due to the greatness of the revelation of G-dliness,

the simplicity of the Essence,

that is in them.

And therefore the Rambam holds that the permission in the priestly garments is only during the time of service

(and not from the aspect of the general holiness of the Sanctuary),

that only when the priests perform their service,

which is in self-nullification like one standing before the king,

before<pg>159</pg>

G-d⁶¹,

that because of the greatness of the revelation of His G-dliness, may He be blessed, in this service "the two opposites can unite"⁶²

[And likewise regarding the mitzvah of tzitzis,

which is a general mitzvah,

through which "you shall remember all the mitzvos of G-d"⁶³,

therefore also in the fulfillment of this mitzvah there is this immense revelation].

7.

According to the above, the reason is understood

(the inner)

that the Rambam holds that only in the belt were there kilayim:

The matter of the belt is

(as above, section 2)

— "Prepare to meet your God, O Israel",

namely, that a person prepares himself to stand before the King⁶⁴.

For unlike the other garments

(each of which pertains to a different part of the body)

indicates a particular service,

which pertains to a specific part of the person,

but the belt indicates a general preparation for service,

and it is the general self-nullification of the person,

in his preparing himself to stand before the King.

And one may add to this based on what is explained regarding the "belt" in the manner of Chassidus⁶⁵,

that it corresponds to the encompassing [light] of Yechidah,

that the matter of Yechidah in the soul is — "Yechidah to unify You",

that it becomes one with the Holy One, blessed be He,

the Unique One of the world.

And one may say,

that this is also the reason that "its length⁶⁶

thirty-two cubits,

he would wrap it around and turn it back, fold upon fold",

namely, that it is not satisfied with the preparation of wrapping the belt around his entire body once,

but rather "he would wrap it around and turn it back, fold upon fold" many times,

that in this is emphasized the self-surrender and devotion to the Holy One, blessed be He, with utmost perfection,

from the essence of the soul,

the aspect of Yechidah.

And one may say,

that this is also the hint in that "its length is thirty-two cubits"

(and some say that he would wrap it thirty-two times⁶⁷),

corresponding to the number lev⁶⁷

— because "the essential point⁶⁸

of the soul

(the aspect of Yechidah)..

is grasped in the heart" specifically.

And therefore specifically in this garment,

which belongs openly to the nullification of standing before G‑d,

there is the matter of the permission of kilayim,

in the manner of “He makes peace in His high places,”

the nullification of the king’s ministers when they stand before the king

(as above)⁶⁹.

And similarly it is with the commandment of tzitzis

(as the Rambam emphasizes,

that the permission of kilayim in the priestly garments is like the permission of kilayim in tzitzis),

that the content of this commandment is a general surrender and giving over to the Holy One, blessed be He,

from the essence of his soul⁷⁰,

therefore it is said about it

(not only “and you shall remember all the commandments of the L‑rd”,

<pg>160</pg>

but also)

"in order that you remember and do all My commandments"⁷¹,

not only "the commandments of Havayah" but also "My commandments",

"the attachment⁷²

and connection of His very essence",

"to draw down⁷²

the essence of the light of the Ein Sof from the level of chayah and yechidah which is above the level of vessels etc.",

that this drawing down is accomplished through the completeness of the service that comes from the essence of the soul.

(From the sichah of Shabbos Parshas Vayikra-Pesach 5750)