Study Yevamot folio 5B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
they learn this from the first verse, which permits a mixture of diverse kinds of wool and linen in tzitzit. As for the previous claim that in the opinion of the Rabbis the phrase “wool and linen” is not superfluous and therefore there is no cause to derive from the juxtaposed verses, the answer is
The Talmud raises a difficulty: This term, “twisted fringes,” comes to teach the measure of tzitzit, i.e., the requisite number of strings for the fringes, as it is taught: Twisted fringe, in the singular, indicates that it is entwined, which requires at least two strings. Consequently, when the ve
The Talmud responds: If so, that this phrase is not extraneous at all, and therefore it cannot be used as a homiletical interpretation by the juxtaposition of verses, let the verse say merely: You shall not wear diverse kinds [sha’atnez]. Why do I need the verse to add the phrase “wool and linen to
The Talmud raises a further difficulty: And still, it is necessary for the verse to state “wool and linen together” to teach another halakha concerning diverse kinds: When one combines a woolen garment with a linen garment, if he stitches two stitches with a needle, this is considered attachment, b
The Talmud comments: And still, it is necessary for the verse to state “diverse kinds [sha’atnez],” as this is interpreted as an acronym that teaches that the halakha of diverse kinds applies only when it is smooth combed [shoa], spun [tavui] as a thread, and attached [noz], but without these char