Why Shatnez?
The Torah does not explain the reason for shatnez, and it is categorized as a chok -- a law whose logic is not evident. The Torah has many such laws; we do not know why pork is forbidden, for example. And the prohibition of shatnez is equally strong.
Why did G-d make a chok in the first place? What's the purpose of a commandment whose reason we have no inkling of?
The power of a chock is as follows: If the reasons for all the mitzvot were as obvious as "don't murder" or "don't steal," then a person could go through life without developing a relationship with G-d. How so? Just as there are many fine, upstanding people who don't murder -- not because they believe in G-d, but simply because they understand that it's wrong -- we might likewise observe mitzvot simply because they "make sense."
Leaving G-d out of the picture would be missing the point entirely. That would be humanism, not Judaism.
Having said all this, G-d still wants us to use our intellect to understand the mitzvot to the best of our ability. Thus the commentators suggest different "explanations" for shatnez.
Excerpted with permission from Rabbi Shraga Simmons- for complete article click aish.com
Rationales for the Prohibition
The Rambam[1] suggests that Shatnez is prohibited because of חוקת הגוים (imitating the Gentiles) since Shatnez clothing was worn by their heathen priests. Many could not agree with the Rambam since our כהנים also wore Shatnez[2], the Gentiles no longer wear such garments, and the תכלת (blue) cord of wool on the ציצית (Tzitzis) could be knotted onto a linen four-cornered garment[3].
The Ramban suggests that Shatnez is prohibited because by wearing this combination it would appear as if Man is defiantly denying that G-d created the world “complete” and he has to, as it were, “finish the job”[4]. The Ramban may mean that G-d created the world with a distinct Order during the seven days of Creation and we must respect that Order. Human intervention in the Natural Order of His universe, to the extent prohibited by the Torah as with Shatnez, is forbidden.
Sefer HaChinuch believes that wearing this forbidden mixture comes to destroy the spiritual fabric of the universe since, once entangled, each item can no longer perform its originally designated task in the universe as a distinct spiritual force.
Others, including Rabbeinu Bachya, have suggested that since wool comes from sheep and flax the ground, Shatnez would remind us of the offerings of Cain and Hevel which ended up in Cain’s tragic and lethal sin.
Still others suggest that since Shatnez was the fabric worn exclusively by the Kohanim during their Avodoh in the Beis Hamikdosh, it would be a sacrilege to wear this mixture at any other time or place.
Rabbi Shimshon ben Rephoel Hirsch in his work Jewish Symbolism suggests that wool coming from the animal world should not mix with linen from the plant world since wool represents “the animal aspect of our nature as human beings - life with its vital forces of cognition, will and striving” while flax represents “the vegetative aspect - nourishment, procreation, and all the stimuli, drives and actions associated with these.” “The intermingling of wool and flax in our clothing is a symbolic admonition not to permit our animal element to surrender to our vegetative stimuli, (that is) not to let the former be chained to, and interwoven with, the latter.” Rather, these two elements must uphold “our human spirit so that all three (the animal, the vegetative and the human spirit) may (individually) be perfected…”
[1] Moreh Nevuchim 3:37
[2] The אבנט of a regular Kohen was of Shatnez as was the חושן and the אפוד of the Kohen Godol.
[3] This being a case where whenever a Positive Mitzvoh comes in direct conflict with a Negative Mitzvoh, the Positive One (Tzitzis) negates the Negative One (Sha’atnez). Interestingly, it would even be allowed to wear such a garment at night even though there is no Mitzvoh of Tzitzis then at all.
[4] As compared to the concept of תיקון עולם whereby Man has to “correct” the world either in order to bring the Kingdom of G-d to earth or improve the world in a G-dly manner.
Excerpted with permission from Reuven Brauner
The Torah does not explain the reason for shatnez, and it is categorized as a chok -- a law whose logic is not evident. The Torah has many such laws; we do not know why pork is forbidden, for example. And the prohibition of shatnez is equally strong.
Why did G-d make a chok in the first place? What's the purpose of a commandment whose reason we have no inkling of?
The power of a chock is as follows: If the reasons for all the mitzvot were as obvious as "don't murder" or "don't steal," then a person could go through life without developing a relationship with G-d. How so? Just as there are many fine, upstanding people who don't murder -- not because they believe in G-d, but simply because they understand that it's wrong -- we might likewise observe mitzvot simply because they "make sense."
Leaving G-d out of the picture would be missing the point entirely. That would be humanism, not Judaism.
Having said all this, G-d still wants us to use our intellect to understand the mitzvot to the best of our ability. Thus the commentators suggest different "explanations" for shatnez.
Excerpted with permission from Rabbi Shraga Simmons- for complete article click aish.com
Rationales for the Prohibition
The Rambam[1] suggests that Shatnez is prohibited because of חוקת הגוים (imitating the Gentiles) since Shatnez clothing was worn by their heathen priests. Many could not agree with the Rambam since our כהנים also wore Shatnez[2], the Gentiles no longer wear such garments, and the תכלת (blue) cord of wool on the ציצית (Tzitzis) could be knotted onto a linen four-cornered garment[3].
The Ramban suggests that Shatnez is prohibited because by wearing this combination it would appear as if Man is defiantly denying that G-d created the world “complete” and he has to, as it were, “finish the job”[4]. The Ramban may mean that G-d created the world with a distinct Order during the seven days of Creation and we must respect that Order. Human intervention in the Natural Order of His universe, to the extent prohibited by the Torah as with Shatnez, is forbidden.
Sefer HaChinuch believes that wearing this forbidden mixture comes to destroy the spiritual fabric of the universe since, once entangled, each item can no longer perform its originally designated task in the universe as a distinct spiritual force.
Others, including Rabbeinu Bachya, have suggested that since wool comes from sheep and flax the ground, Shatnez would remind us of the offerings of Cain and Hevel which ended up in Cain’s tragic and lethal sin.
Still others suggest that since Shatnez was the fabric worn exclusively by the Kohanim during their Avodoh in the Beis Hamikdosh, it would be a sacrilege to wear this mixture at any other time or place.
Rabbi Shimshon ben Rephoel Hirsch in his work Jewish Symbolism suggests that wool coming from the animal world should not mix with linen from the plant world since wool represents “the animal aspect of our nature as human beings - life with its vital forces of cognition, will and striving” while flax represents “the vegetative aspect - nourishment, procreation, and all the stimuli, drives and actions associated with these.” “The intermingling of wool and flax in our clothing is a symbolic admonition not to permit our animal element to surrender to our vegetative stimuli, (that is) not to let the former be chained to, and interwoven with, the latter.” Rather, these two elements must uphold “our human spirit so that all three (the animal, the vegetative and the human spirit) may (individually) be perfected…”
[1] Moreh Nevuchim 3:37
[2] The אבנט of a regular Kohen was of Shatnez as was the חושן and the אפוד of the Kohen Godol.
[3] This being a case where whenever a Positive Mitzvoh comes in direct conflict with a Negative Mitzvoh, the Positive One (Tzitzis) negates the Negative One (Sha’atnez). Interestingly, it would even be allowed to wear such a garment at night even though there is no Mitzvoh of Tzitzis then at all.
[4] As compared to the concept of תיקון עולם whereby Man has to “correct” the world either in order to bring the Kingdom of G-d to earth or improve the world in a G-dly manner.
Excerpted with permission from Reuven Brauner
