Difference between revisions of "Purpose of the Laws of Hybrids/2"
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<li><b>Less recognition of Hashem</b> – By acting contrary to Hashem's creation, it is as if one is denying Hashem's role as Creator.  When observing the mitzvot of <i>kilayim</i>, on the other hand, one recalls the laws of nature set by God, and hence, Hashem Himself.</li> | <li><b>Less recognition of Hashem</b> – By acting contrary to Hashem's creation, it is as if one is denying Hashem's role as Creator.  When observing the mitzvot of <i>kilayim</i>, on the other hand, one recalls the laws of nature set by God, and hence, Hashem Himself.</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Crossbreeding vs. Planting</b> – Even though planting seeds of different species one next to another will not create a cross-breed, R"Y Bekhor Shor claims that it is prohibited as a precaution, since it is possible that accidentally the mixed seeds will combine and create a new plant.<fn>Ramban goes a step further, suggesting that seeds which are planted near each other might get nourishment from one another, changing their nature and form, so that the seeds become as if they were cross-bred.</fn> Rashbam, Ibn Ezra and R. Hirsch, instead, assume that the action is prohibited since, regardless of the ability to create a hybrid, it serves as a reminder that mixing species goes against Hashem's creation.</point> | + | <point><b>Crossbreeding vs. Planting</b> – Even though planting seeds of different species one next to another will not create a cross-breed, R"Y Bekhor Shor claims that it is prohibited as a precaution, since it is possible that accidentally the mixed seeds will combine and create a new plant.<fn>Ramban goes a step further, suggesting that seeds which are planted near each other might get nourishment from one another, changing their nature and form, so that the seeds themselves become as if they were cross-bred.</fn> Rashbam, Ibn Ezra and R. Hirsch, instead, assume that the action is prohibited since, regardless of the ability to create a hybrid, it serves as a reminder that mixing species goes against Hashem's creation.</point> |
<point><b>"שַׁעַטְנֵז"</b> – These commentators disagree whether this commandment is related to the other prohibitions of mixing species or if it is prohibited for different reasons:<br/> | <point><b>"שַׁעַטְנֵז"</b> – These commentators disagree whether this commandment is related to the other prohibitions of mixing species or if it is prohibited for different reasons:<br/> | ||
<ul> | <ul> | ||
| − | <li><b>Connected</b> – Rashbam suggests that <i>shatnez</i> is simply a variation of the prohibition against making hybrids. Wool is a product of the animal kingdom, while linen emerges from plants and so the prohibited mixture similarly highlights that mixing of species is not desired and | + | <li><b>Connected</b> – Rashbam suggests that <i>shatnez</i> is simply a variation of the prohibition against making hybrids. Wool is a product of the animal kingdom, while linen emerges from plants and so the prohibited mixture similarly highlights that mixing of species is not desired and opposes Hashem's plan for creation.</li> |
| − | <li><b>Unconnected</b> – R"Y Bekhor Shor, in contrast, assumes that <i>shatnez</i> is its own unique commandment; | + | <li><b>Unconnected</b> – R"Y Bekhor Shor, in contrast, assumes that <i>shatnez</i> is its own unique commandment.  It is found in the same verse as the laws of<i> kilayim</i> of animals and plants only due to the fact that both are prohibited mixtures. According to him, <i>shatnez</i> is prohibited because priestly garments were uniquely made from a mixture of wool and linen and such clothing is reserved for their use.  Wearing similar garments would be like using the scepter of a king, an object which is sacred to him and off-limits to anyone else.</li> |
</ul></point> | </ul></point> | ||
<point><b>"לֹא תַחֲרֹשׁ בְּשׁוֹר וּבַחֲמֹר יַחְדָּו"</b> – These commentators disagree whether this commandment is related to the other prohibitions of mixing species or if it is prohibited for different reasons:<br/> | <point><b>"לֹא תַחֲרֹשׁ בְּשׁוֹר וּבַחֲמֹר יַחְדָּו"</b> – These commentators disagree whether this commandment is related to the other prohibitions of mixing species or if it is prohibited for different reasons:<br/> | ||
<ul> | <ul> | ||
<li><b>Connected</b> – R"Y Bekhor Shor and Ramban<fn>See also R. D"Z Hoffmann.</fn> assert that plowing with an ox and donkey is prohibited as a precaution against crossbreeding.<fn>Ramban explains that it was common for a farmer to bring his work animals to breed together by the troughs.</fn>  Rashbam and  R. Hirsch, instead, maintain that the prohibition simply reminds man of Hashem's desire that everything be created "according to its own kind", even if there is no fear of an actual cross-breed.</li> | <li><b>Connected</b> – R"Y Bekhor Shor and Ramban<fn>See also R. D"Z Hoffmann.</fn> assert that plowing with an ox and donkey is prohibited as a precaution against crossbreeding.<fn>Ramban explains that it was common for a farmer to bring his work animals to breed together by the troughs.</fn>  Rashbam and  R. Hirsch, instead, maintain that the prohibition simply reminds man of Hashem's desire that everything be created "according to its own kind", even if there is no fear of an actual cross-breed.</li> | ||
| − | <li><b>Unconnected</b> – Ibn Ezra and Chizkuni disconnect this prohibition from those of | + | <li><b>Unconnected</b> – Ibn Ezra and Chizkuni disconnect this prohibition from those of <i>kilayim</i>, suggesting that it relates instead to those laws regarding care of animals and not causing them distress.  Since the two animals have different strengths, it is unfair to the weaker animal to work them together.<fn>Chizkuni, instead, explains that since an ox chews its cud while a donkey does not, it would cause suffering to the donkey to watch the ox chew while it has nothing to eat.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>Meaning of "כִּלְאָיִם"</b> – Ibn Kaspi suggests that "כִּלְאָיִם" relates to the verb "כלא"  which means to restrain or withhold.  The laws are so called because the plants and animals are being restrained from mixing with unlike species.</point> | <point><b>Meaning of "כִּלְאָיִם"</b> – Ibn Kaspi suggests that "כִּלְאָיִם" relates to the verb "כלא"  which means to restrain or withhold.  The laws are so called because the plants and animals are being restrained from mixing with unlike species.</point> | ||
| − | <point><b>Exceptions</b> – There are two exceptions to the laws of <i>shatnez</i> | + | <point><b>Exceptions</b> – There are two exceptions to the laws of <i>shatnez</i>;both the priestly garments and <i>tzitzit</i> may be made of a mixture of wool and linen. <br/> |
<ul> | <ul> | ||
<li>According to those who suggest that <i>shatnez</i> is no different than the other laws of <i>kilayim</i>, it is not clear why these exceptions should be made.</li> | <li>According to those who suggest that <i>shatnez</i> is no different than the other laws of <i>kilayim</i>, it is not clear why these exceptions should be made.</li> | ||
| − | <li>According to R"Y Bekhor Shor, though, the exceptions are very understandable as the entire reason for the prohibition of <i>shatnez</i> is that laymen not wear garments reserved for the priests.  Since<i> tzitzit</i> has been understood to be  as a symbol that all of Israel should strive to be a "kingdom of priests", this is the one garment that laymen too can wear | + | <li>According to R"Y Bekhor Shor, though, the exceptions are very understandable as the entire reason for the prohibition of <i>shatnez</i> is that laymen not wear garments reserved for the priests.  Since<i> tzitzit</i> has been understood to be  as a symbol that all of Israel should strive to be a "kingdom of priests", this is the one mixed garment that laymen, too, can wear.</li> |
</ul></point> | </ul></point> | ||
<point><b>Biblical Parallels</b></point> | <point><b>Biblical Parallels</b></point> | ||
<point><b>Context</b></point> | <point><b>Context</b></point> | ||
| − | <point><b>"אֶת חֻקֹּתַי תִּשְׁמֹרוּ"</b> – R. D" | + | <point><b>"אֶת חֻקֹּתַי תִּשְׁמֹרוּ"</b> – R. D"Z Hoffmann, following the Yerushalmi,  suggests that these laws are introduced by the statement "אֶת חֻקֹּתַי תִּשְׁמֹרוּ" because they are enacted to ensure that the laws of nature (חוקי הטבע) remain intact.</point> |
</category> | </category> | ||
<category>Preventative Measure | <category>Preventative Measure | ||
Version as of 00:11, 28 April 2019
Laws of Hybrids – כלאיים
Exegetical Approaches
Preserving Natural Order
When Hashem created the world, He made each plant and animal according to its species, and mandated that each species should reproduce according to it own kind. Crossbreeding and other mixing of species is prohibited because it goes against Hashem's plan of creation and the natural order He set in the world.
Sources:Philo #1, Rashbam, Ibn Ezra, R. Yosef Bekhor Shor, Chizkuni, Ramban, R. Bachya, Tur, R. Yosef ibn Kaspi, Ralbag, R. Avraham Saba, Maharal, R. S.R. Hirsch, R . David Zvi Hoffmann
What is wrong with mixing species? All these sources emphasize that since Hashem created each species "according to its own kind," mankind, too, must not mix species. Yet, they disagree regarding the specifics of why this is problematic:
- Hubris – R"Y Bekhor Shor points out that there is a certain hubris in crossbreeding, as if one is trying to turn one's self into Creator, usurping the role of God. Ramban adds that in so doing it is as if one is questioning the perfection of Hashem's world and suggesting that it needs improvement.1
- Harming creation – Both R"Y Bekhor Shor and Ramban2 further point out that Hashem created a world that can perpetuate itself, but hybrids can't reproduce on their own. As such, in creating such hybrids, man reduces the good inherent in Hashem's creation.3
- Less recognition of Hashem – By acting contrary to Hashem's creation, it is as if one is denying Hashem's role as Creator. When observing the mitzvot of kilayim, on the other hand, one recalls the laws of nature set by God, and hence, Hashem Himself.
Crossbreeding vs. Planting – Even though planting seeds of different species one next to another will not create a cross-breed, R"Y Bekhor Shor claims that it is prohibited as a precaution, since it is possible that accidentally the mixed seeds will combine and create a new plant.4 Rashbam, Ibn Ezra and R. Hirsch, instead, assume that the action is prohibited since, regardless of the ability to create a hybrid, it serves as a reminder that mixing species goes against Hashem's creation.
"שַׁעַטְנֵז" – These commentators disagree whether this commandment is related to the other prohibitions of mixing species or if it is prohibited for different reasons:
- Connected – Rashbam suggests that shatnez is simply a variation of the prohibition against making hybrids. Wool is a product of the animal kingdom, while linen emerges from plants and so the prohibited mixture similarly highlights that mixing of species is not desired and opposes Hashem's plan for creation.
- Unconnected – R"Y Bekhor Shor, in contrast, assumes that shatnez is its own unique commandment. It is found in the same verse as the laws of kilayim of animals and plants only due to the fact that both are prohibited mixtures. According to him, shatnez is prohibited because priestly garments were uniquely made from a mixture of wool and linen and such clothing is reserved for their use. Wearing similar garments would be like using the scepter of a king, an object which is sacred to him and off-limits to anyone else.
"לֹא תַחֲרֹשׁ בְּשׁוֹר וּבַחֲמֹר יַחְדָּו" – These commentators disagree whether this commandment is related to the other prohibitions of mixing species or if it is prohibited for different reasons:
- Connected – R"Y Bekhor Shor and Ramban5 assert that plowing with an ox and donkey is prohibited as a precaution against crossbreeding.6 Rashbam and R. Hirsch, instead, maintain that the prohibition simply reminds man of Hashem's desire that everything be created "according to its own kind", even if there is no fear of an actual cross-breed.
- Unconnected – Ibn Ezra and Chizkuni disconnect this prohibition from those of kilayim, suggesting that it relates instead to those laws regarding care of animals and not causing them distress. Since the two animals have different strengths, it is unfair to the weaker animal to work them together.7
Meaning of "כִּלְאָיִם" – Ibn Kaspi suggests that "כִּלְאָיִם" relates to the verb "כלא" which means to restrain or withhold. The laws are so called because the plants and animals are being restrained from mixing with unlike species.
Exceptions – There are two exceptions to the laws of shatnez;both the priestly garments and tzitzit may be made of a mixture of wool and linen.
- According to those who suggest that shatnez is no different than the other laws of kilayim, it is not clear why these exceptions should be made.
- According to R"Y Bekhor Shor, though, the exceptions are very understandable as the entire reason for the prohibition of shatnez is that laymen not wear garments reserved for the priests. Since tzitzit has been understood to be as a symbol that all of Israel should strive to be a "kingdom of priests", this is the one mixed garment that laymen, too, can wear.
Biblical Parallels
Context
"אֶת חֻקֹּתַי תִּשְׁמֹרוּ" – R. D"Z Hoffmann, following the Yerushalmi, suggests that these laws are introduced by the statement "אֶת חֻקֹּתַי תִּשְׁמֹרוּ" because they are enacted to ensure that the laws of nature (חוקי הטבע) remain intact.
Preventative Measure
Distancing from Idolatry
The prohibitions were instituted as a reaction to idolatrous customs, in an effort to keep the nation from imitating them.
Grafting trees – Rambam asserts that certain idolatrous and superstitious rites of the Gentiles entailed the grafting of plants and sowing of diverse seeds, often accompanied by illicit sexual acts. To distance the nation from such idolatry, Torah prohibited all similar mixtures.
Shatnez – Rambam states that it was the custom of idolatrous priests to wear wool and linen garments, and as such it is forbidden for Israelites to imitate them.
Exceptions – The fact that priestly garments are made of wool and linen is very difficult for Rambam. One would have thought that their clothing especially should be made differently from those of idolatrous priests.
Crossbreeding animals and plowing – Rambam does not address either of these prohibitions, but Shadal suggests that they too were likely idolatrous practices.
Context – Rambam assumes that many of the laws in this section of the chapter, such as the laws of Orlah, eating on blood, divination, or cutting the skin in mourning, are similarly aimed at distancing one from the customs and idolatrous rites of foreign cultures.
"אֶת חֻקֹּתַי תִּשְׁמֹרוּ" – This position could suggest, as does R. D"Z Hoffman, that "חקים" refer to laws between man and Hashem and therefore appropriately introduce the laws of kilayim, which aim at distancing idolatrous practices.
Preventing Inappropriate Sexual Acts
The prohibition against mixing species is meant to teach people not to engage in similarly inappropriate pairings and sexual relations.
