Purpose of the Laws of Hybrids/2

Laws of Hybrids – כלאיים

Exegetical Approaches

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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:PhiloThe Special Laws IV: 208-217About Philo #1, RashbamVayikra 19:19About R. Shemuel b. Meir, Ibn EzraVayikra 19:19Devarim 22:9-12About R. Avraham ibn Ezra, R. Yosef Bekhor ShorVayikra 19:19About R. Yosef Bekhor Shor, ChizkuniVayikra 19:19Devarim 22:9-11About R. Chizkiyah b. Manoach, RambanVayikra 19:19Devarim 22:10About R. Moshe b. Nachman, R. BachyaVayikra 19:19Devarim 22:10About R. Bachya b. Asher, TurLong Commentary Vayikra 19:19About R. Yaakov b. Asher, R. Yosef ibn KaspiVayikra 19:19About R. Yosef ibn Kaspi, RalbagVayikra 19:19About R. Levi b. Gershom, R. Avraham SabaTzeror HaMor Vayikra 19:9About R. Avraham Saba (Tzeror HaMor), MaharalGur Aryeh Vayikra 19:19About R. Judah Loew of Prague, R. S.R. HirschVayikra 19:19About R. Samson Raphael Hirsch, R . David Zvi HoffmannVayikra 19:19Devarim 22:9About 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,⁸  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.

Sources:RambamMoreh Nevukhim 3:37About R. Moshe b. Maimon, ShadalVayikra 19:19About R. Shemuel David Luzzatto

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 mixed plowing – Rambam does not address either of these prohibitions, but Shadal suggests that they too were likely idolatrous practices.

Context – Rambam asserts 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. As such, the context would support this understanding of the reason
for the prohibition.

"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 Unions

The prohibition against mixing species is meant to teach people not to engage in similarly inappropriate pairings and sexual relations.

Sources:Philo The Special Laws IV: 203-217About Philo#1, Josephus4 8:114 8:20About Josephus Antiquities of the Jews #2, Akeidat YitzchakVayikra Peirush 19About R. Yitzchak Arama #1

Precaution – This approach suggests that by banning inappropriate paring of animals, seeds and even materials for clothing, the concept that inappropriate coupling is wrong will become so ingrained in mankind that he will naturally refrain from illicit relations such as bestiality, adultery and the like.

Shatnez and mixed plowing – It is questionable whether the prohibition against mixing wool and linen or plowing with an ox and donkey is really similar enough to "coupling" to serve as a safeguard.  This question is likely what prompt each of these sources to suggest multiple reasons for the prohibitions. Akeidat Yitzchak, however, suggests that the very fact that these laws restrict man, teaches him self control.

  

Context

Caring for the Land & Animals

Mixing of species harms one or both members of the mixture, and in the case of produce, also the land in which they are sown.

Sources:PhiloThe Special Laws IV: 208-217About Philo #3, Josephus4 8:114 8:20About Josephus Antiquities of the Jews #1,

¹ The Maharal questions this, pointing out that in many areas of life man "improves" upon God's creation, turning wheat into flour, baking bread, and circumcising a child. He quotes Bereshit Rabbah 11:6 which states, "כָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית צְרִיכִין עֲשִׂיָה, כְּגוֹן הַחַרְדָּל צָרִיךְ לְמִתּוּק. הַתּוּרְמוּסִים צָרִיךְ לְמִתּוּק. הַחִטִּין צְרִיכִין לְהִטָּחֵן. אֲפִלּוּ אָדָם צָרִיךְ תִּקּוּן".  One might point to Hashem's command to Adam "מִלְאוּ אֶת הָאָרֶץ וְכִבְשֻׁהָ" as further evidence that we are actively meant to take the world and work with it to innovate and produce on our own.

² See also Ralbag.

³ Tzeror HaMor and R. Hoffmann also emphasize how Hashem had desired an ordered world, while mixing of species introduces chaos.

⁴ 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.

⁵ See also R. D"Z Hoffmann.

⁶ Ramban explains that it was common for a farmer to bring his work animals to breed together by the troughs.

⁷ 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.

⁸ The Yerushalmi explains the word "חקים" to refer to the laws of nature:  "חוקים שחקקתי בהם את עולמי".