Hilchos Shatnez: Levishah, Haalaah, Fasteners, and Testing Clothing

Transcript

This Torah class is brought to you by TorahAnytime.com. Hilchos shatnez. Big topic, big sugya, a lot of ramifications in halacha, l'maaseh, in daily life. Let's discuss from the beginning where and what is the issur and how it's applying in everyday life. For shatnez, we have two psukim in the Torah. The first pasuk is in Vayikra yud tes, yud tes: U'beged shatnez lo ya'aleh alecha. A beged. Now, the word beged has many translations to it throughout Shas, throughout halacha. To define the word beged is a lot of discussion, which we'll get to maybe a little bit later, but it's important to know that the pasuk is beged, beged, beged shatnez lo ya'aleh alecha. Can't come on you. It doesn't say not to wear it. It says can't come on you. We have another pasuk. This is in Devarim chaf-beis, yud aleph: Lo silbash shatnez, tzemer u'pishtim yachdav. So here it says levisha, yet it doesn't say beged. Lo silbash, don't wear shatnez. Two separate pesukim. Is there a significance in the fact that there's two separate pesukim? If you learn this sugya, and of course we can't go in depth, delve into the entire sugya, but yes there is. Throughout the Rishonim on this sugya, we're going to learn that these two pesukim actually might be two sugyas of shatnez. You look at the Gemara Beya, Gemara Beya daf yud daled amud beis. There the Gemara discusses clearly that there's two problems in shatnez. One is clothing shatnez, wearing, and the other one is covering yourself with shatnez, which is also min haTorah, and that's lo ya'aleh alecha. So we have beged shatnez, lo ya'aleh alecha. It's one sugya of shatnez. And then there's another sugya of shatnez, which is lo silbash shatnez. Why is it that by ya'aleh alecha, does it say the word beged, and by silbash it doesn't say beged? It's a discussion, and im yirtzeh Hashem, we will see the nafka minas l'maaseh. Here it says beged by lo ya'aleh alecha, and here it doesn't say, which means by levisha it doesn't say beged. Why, and what are the halachic ramifications of it? We will get to it a little bit later, but this is the mekor. This is the hakdama that you have to know, that shatnez is not only to wear shatnez. People say you're not allowed to wear shatnez. It's true, but not fully. It's not the full truth. There's more to wearing shatnez. There's another issur of shatnez, and that's lo ya'aleh alecha. You're not allowed to cover yourself with shatnez. And l'choira, you see the Torah breaks it up into two different pesukim, into two different chumashim. One is in Devarim, and one is in Vayikra. Had it been the same issur, one to wear it and one to cover, l'choira it should have been in the same place. It's a nice diyuk. Like I said, it's not muchach, but it's mashma that it's two different sugyas and two different halachos of shatnez. One is levisha, and the other one is halach. And why does the Torah stipulate beged by one and not the other? Hischazein l'moed in the shiur that we'll get to it. Okay. There are dinim which apply to levisha that do not apply to halach, and there are dinim to halach which do not apply to levisha.

There's something called derech chimum. Derech chimum means that it has to be something that warms you. Shatnez min haTorah is asur when it's shatnez, when it's used, derech chimum. In the Rishonim, it would seem, like I said, the Rambam and the Tur, you have to learn the sugya a little bit better, the Rambam never mentions derech chimum. The Tur is constantly talking about derech chimum in halacha. That's in covering yourself. In covering yourself, the Tur speaks about derech chimum. Like I said, the Rambam never mentions the derech chimum. In Hilchos Klayim, but the Tur speaks about derech chimum in halacha. Levisha l'chora would be asur even if it's not derech chimum, which means even if it's not for warming you, it's wearing. So right away you see that the levisha and the halacha have different halachas, which l'chora gives us a raya, gives us a koach to say that it's actually two different sugyas of shatnez. One is levisha, which doesn't need chimum, and one is halacha, which according to some Rishonim, it's all about halacha, which is derech chimum, anything that warms you. As we continue with this shiur, we'll see the ramifications of this hakdamah that I just gave you, that it's two issurim. One is levisha and the other is halacha. How much they are connected and how much the dinim are the same needs to be learned properly, but there are chilukim. And derech chimum, according to the Tur, is the issur of hala'ah and the nafka minas that come from it. So let me begin by discussing what is shatnez. Shatnez, the Torah tells us, is tzemer u'pishtim yachdav. Tzemer is wool. Which wool? It has to be tzemer of sheep. There's two sheep. There's the Rachel and there's the ayil. The ayil is the male. The Rachel is the female. Should be pretty easy to remember, right? Eileh shel Yitzchak. Yitzchak was a male. And then you have Rachel. It's a girl's name, right? So you'll always remember that the Rachel is the girl sheep, the woman sheep, and the ayil. And any thing in that sheep family is the wool that the Torah is referring to, and any other wool does not have a problem of shatnez. Shatnez is only by tzemer. Tzemer, tzemer, tzemer, and tzemer is tzemer chaylim, sheep wool. Any other wool from any other animal is not a problem. Now we're going to learn that there's certain maris ayin, that things that look like, sound like wool, and maybe soon we'll see sounds like pishtan, it looks like pishtan. We haven't gotten yet to what pishtan is. We'll get to that in a few moments. But it's only by wool. Now the issur is not to wear wool. The issur is to wear wool together with pishtan. Let's translate pishtan, you know, openly, vimazakt lusli as linen. Pishtan, linen. We'll have to define it more in a few moments. Bakol panim. Anything that doesn't have linen, wool is fantastic. Even sheep's wool. It's supposed to be a mailen and a clothing. It's sheep's wool. The Chachmas Adam, Klal Kuvav, ois chaf hei, says that you should not wear wool. Yarei Shamayim should not really wear wool. His language of his lashon is wool that could have some pishtan in it, which means anything which could have questionable, anything that it's possible that could have linen in it, you shouldn't wear such wool clothing. The Chasam Sofer in the teshuvos seems to say clearly that yarei Shamayim stay away from sheep's wool. Yarei Shamayim stay away from sheep's wool because it could always have a problem of shatnez that you might not even know about, which we have to discuss, which is the yesod of this shiur. Sometimes people look at the label and they say, Well, take a look, it says wool and I don't see any linen. There could be hidden linen, hidden linen that you know nothing about in the form of stitches, right? The threads that are used to stitch, the threads that are used to label.

Those buttons, we're going to talk about that a little bit later. So there could be hidden. In English we say, Beware of the hidden, right? Here it is, beware the hidden shatnez. And because of that, because the Chazon Ish says, Yirei Shamayim do not wear anything that's wool. You do, the Chazon Ish was makpid. There were socks that, in his time, that came out that were wool, people like woolen socks. They were made from—now again, I don't know if they were sheep wool, maybe they were any wool. He was afraid of wool in general. I don't know, maybe. I don't know the exact chumra of the Chazon Ish, what kind of wool, but sheep's wool would definitely be part of what the Chazon Ish was afraid of, and therefore he didn't wear the socks. Why? We're going to learn that it has to be tzemer u'pishtim yachdav. Lo silbash has to be that it's connected, sheva tevi'os. Tosafos brings there in Beya that it has to be connected. If it's not connected, then it's not a problem. But then there's a whole shaila in Rishonim: what happens if it's connected by one on top of the other, not literally connected, sewn together, but it's one on top of the other, one next to each other? Is there a problem of shatnez? So there's a shitah in the Rishonim, and it all depends on are you able to take off one without the other, right? If I can take off one without the other, so it's not a problem. But if I have to take off one to take off the other, so that's somewhat called attached, and it becomes a problem. Now you can't take off your socks if you don't take off your shoes. So he was afraid with the woolen socks because of the shoes that might have— Linen stitching in it. See, it was makpid not to wear even woolen socks, even though it's not shatnez, wool. And that's what the Chochmas Adam says, yirei shamayim, people who are nizhar in halacha, are very careful, are very careful not to wear anything that is wool. Who does it apply to, shatnez? Who has an issur to wear shatnez? A silkbash is a lav. So any male over bar mitzvah, of course it's nogea to him. A woman, the only heter of mitzvos and issurim that are nogea to a woman is mitzvas aseh shehazman grama, and of course shatnez is not a mitzvas aseh shehazman grama. So l'choira it would apply to women as well. I don't know. Many women buy clothing nonstop. When you get married, you'll know that, that they buy clothing nonstop. I don't mean to be facetious. We're in yeshiva. I'm allowed to make this joke. If it'd be more in public, maybe I would be more careful, but it's being taped. All right, all right. It is what it is. It is what it is. All right, all right. So then we'll just say it nice. The husbands are nice enough to let their wives constantly buy clothing. All right, we'll say it that way. Kollel guys here are laughing. Why are you guys laughing? Okay, al kol panim, yeah. Tell me every clothing that's bought gets checked for shatnez. They take it in? No, they don't. They say they look at the label. The label says it's not. So what? You never know what the hidden shatnez is. And if there's an issur of shatnez nogea to women, I don't know what the heter is. I think you need to be more keen. Pay more attention. To pay more attention to shatnez, which means shatnez, not so poshut. Now I will discuss that there are certain clothing from certain manufacturers which you never find shatnez, and therefore there's a makom to say therefore you don't have to check. We'll discuss that later. But pashtus, the clothing that you buy from all over the world, it doesn't have this kula, and it doesn't have this cheshbon, that you can come and say, well, most clothing that comes from—you don't have that, because it's from all over the world, and there's no guarantee. And the label we're going to learn is nothing. It means nothing whatsoever. Because like I said, they're not going to tell you in the label the string that it's attached with, the buttons are sewn with what threads. So that's silly, to say I looked at the label, it means nothing. So then why don't women check everything they buy for shatnez? I don't know. It's a good question. It's a good question. They should be more zahir. They should be more careful, and they should taka check. How about for children? How about for babies? You know, you buy clothing for children, for babies. Never saw anyone check a baby outfit for shatnez.

Have you ever seen anybody checked? Okay. The Milchas Chinuch in mitzvah tav-kuf nun aleph has a safek: does it apply to children? Are children mechuyav midin chinuch to be careful in shatnez? The Oinig Yom Tov brings a raya from the Gemara in Beitzah, we learned. The Mishnah brings down that you're allowed to send shatnez, kilayim, on Yom Tov, and there's no problem of hotzaah shelo l'tzorech, because it becomes tzorech hamoed; it's possible you need it for Yom Tov. And the Gemara has a whole few mahalchim to explain how does kilayim become mutar. What would be the tzorech hamoed of kilayim? Says the Oinig Yom Tov, why didn't the Gemara say it's for a child? The Gemara should say that it's for a child. The Gemara should say that it's for a child, and for a child it's mutar. It's mashma even a child has a problem of kilayim, right? The Gemara says maybe it's to cover; the Gemara says a covering is asur. Maybe it's there's a sheet underneath you; Gemara says kila kadishi, not allowed to do it. The Gemara says that maybe it's talking about a vilon, what do you call that, a curtain. Gemara says can't, kashin, soft, hard, carpet. The Gemara gives a whole bunch of terutzim where could applying, the Gemara says it doesn't apply, and therefore it's asur l'choira to send on Yom Tov kilayim. Why didn't the Gemara just answer it's for a katan? You're sending a gift for Yom Tov. The kids need to go to shul and they need nice clothing for Yom Tov, so you're borrowing from your next-door neighbor a kilayim outfit for your kid. The fact that the Gemara doesn't answer that says that in Yom Tov, you see from here that even for a child there's an issur of klayim, and mimeila, I think again, you gotta be nizhar, you gotta be careful when you buy clothing for children. Pashtus, we take on that there's an issur of klayim as well. What objects have a problem? And I say the word objects because remember we said the word beged, clothing. Beged could be loosely translated not only clothing but kelim as well. Objects, utensils, could also be translated as beged. And that's why I told you the word beged needs to be defined properly, because it doesn't have to only mean clothing. It could also mean beged, utensils. For example, how about a chair, a couch, carpet, curtains, towels, tablecloths? I never saw a person go into a clothing store and buy a chair. I never saw anybody walk into a clothing store and buy a curtain, a towel. The halacha is it applies to these things as well, because beged doesn't have to only mean beged. Beged could mean kelim, which might answer a little bit why by the lo yilbash lecha it uses the word beged. Beged doesn't mean clothing; it could mean kelim, it could mean utensils. Any object is also in the issur of kilayim. We will discuss each one of these cases: the chair, the couch, halacha l'maaseh, is there a problem of shatnez? But I want to begin with the Shulchan Aruch a little bit, and that is, what happens if a person is walking in the street and he realizes— Or he's told by someone who he trusts — has to be someone you trust — because some guy walks over to you and tells you, By the way, your clothing is shatnez. Not necessarily if he is — maybe he's playing a game on you. We grew up in yeshiva, there were guys who used to play these little tidbits of shpilchel — it's called shpilchel — used to play with you, huh? Oh, I knew I found out it was shatnez. Okay. I don't know if you're mechuyiv to be ma'amin unless he's taka ne'eman, but let's say you taka find out something is shatnez. So what do you do? You're not allowed to wear shatnez. So Shulchan Aruch, Shin Gimel, סעיף א', it says there's a chiluk between shatnez d'Oraisa and shatnez d'Rabbanan. If it's shatnez d'Oraisa, you must take it off on the spot. You're not allowed to wear shatnez. Embarrassing it is what it is. Now, I don't know. You know, you might get a ticket for it. If a person walks around without clothing, he might get a ticket. Then it's a question of money, and the question can be put into jail maybe, I don't know. There could be a whole issue.

I don't know. It's a good question. I'm not going to pasken because I don't want trouble. But l'choira, l'choira, it's not so simple. Just because it's d'Oraisa, you know what? Let me take it off in the street. Not so poshut, okay? You have to keep in mind, what are the consequences of taking it off. It's very shayach that when we talk about taking off kavod habriyos, is your shirt, your face, you walk around in an undershirt, and that's embarrassing. It doesn't mean to take off more than that. I don't know. Pashtus, the halacha is you got to take everything off. Whatever it is, you got to take it off. Ein tevunah, v'ein eitzah l'neged Hashem. If it's klaim d'Rabbanan, so everybody knows, oh, of course I can keep it on till I get home. That's also not true. I cannot keep it home till I get home. I can keep it on till I find the closest place where I can take it off and it won't be bizayon and kavod habriyos. Kavod habriyos is doche the d'Rabbanan of Shatnez. The Gemara uses the language that it's doche the lo sa'aseh shebaTorah. It doesn't mean lo sa'aseh, but lo sa'aseh m'derabbanan. That's the Gemara. But that doesn't mean that you can just walk around, right? You have to take it off. Can I walk home? No, it depends. If you're able to go to your neighbor, and you're able to take a change of clothing over there, even if it's a hassle and even if it's a little uncomfortable, so what? But if you can't do that, אנא חנמי, אנא חנמי, a person has the right to go home and change his clothing once he gets home. What items are a problem of Shatnez, we'll get to, but what makes Shatnez? So we started off by explaining to you it has to be only sheep's wool. That's the only thing that is the tzemer. What about pishtan? Pishtan is what we call linen, but actually it's flax. It has different names, called lint, linseed, linen, right? Lint, linseed is linen. Pishtan, the Klosi, is flax. This is a Shulchan Aruch, siman reish tzadik ches, se'if aleph: Tzemer, cheilim, and pishtan. Those are the only two things, and pishtan is the flax. L'maaseh, in Shulchan Aruch, in siman reish tzadik ches, se'if aleph that we just quoted, speaks about a maris ayin, things that look like linen. There's also a problem. For example, silk. Silk, together with wool, will make a problem because it's maris ayin of— L'maaseh, Shulchan Aruch is poskined that not today. That was only in the times of chachamim, in the times of yesteryear, so to speak, where silk was not common, and therefore people didn't know what it was, so they mistook it for tzemer and cheis or pishtan. Today people wear silk, they know what it is, right? It's not a big deal. So therefore there's no maris ayin. In poskim, it gebracht that l'maaseh we do have an item which is not pishtan yet has the maris ayin. That's called kelach. Kelach. Kelach is—kelach is grown next to the ocean. That—I don't know the exact translation of kelach. I'm not sure exactly what it is, but there are things now, the question which have the maris ayin. Now I don't know if today new things come out, you know, new fabrics, you know, where and when do we say the maris ayin. But it's a sugya. There's something called maris ayin of Shabbos. How about the skin of the sheep? I'm not talking about the wool of the sheep. A lot of times, you take off the wool and you have the skin, skin, the leather. Leather is not a problem even if it's from a sheep. This is in Shulchan Aruch, Reish Tzadik Tes, סעיף א'. Wool, yes, problem. Skin, sheepskin, leather, no problem, no problem. So according to this, it seems pretty simple. Shabbos is either wool from a sheep, which is very specific. Now again, forget the maris ayin, because maybe nothing's a problem, maris ayin. Everything's common today. I don't know if anybody knows. You know, today they even tell you what it is on the clothing. I don't know if in those days, you know, when you bought a clothing, it had a label of exactly, and how much wool and how much polyester and how much acrylic and where you should wash it. And I don't think they gave you a whole megillah when you bought clothing in those days. Today they give you a whole megillah, and they even give you a whole, what do you call it, instructions manual, how to wear it, because in case, chas v'shalom, you fall while you're wearing it, they'll say it's their fault. So they give you whole instructions, make sure you put one hand in and—

Right? One at a time, right? Don't wear it when it's, when, when it's, when there's a fire in the house, right? Things like that. They give you instructions, right? Because, chas v'shalom, you might be that dumb and not know how to. You got the point. It's a joke. Either way, I don't know, today maybe there's no such a thing as ma'aris ayin, because everything is pretty clear. So it's pretty simple. It's tzemer and it's pishtan. So what's the problem? The problem is because it's not so simple, and it's actually very complicated to the point that you have to be very nizhar. What is it about? The one-thread policy. The one-thread policy. And that is that all it takes is one thread mixed in together with the wool. If it's a linen thread, you're done. It's finished. It just takes one thread. This is in Shulchan Aruch, Reish Tzadik Tes, se'if aleph as well. There's a machlokes, the Ashkenazim and the Sefardim, meaning the Shulchan Aruch and the Rama, and this is in Reish Tzadik Tes, se'if beis. And that is, and that is— Or quieter. It gives so many shiurim that I can't concentrate if there's a noise. You hear? And that is, what happens if it's not even connected, which means it's in the same object, tzemer and pishtan, but they're not actually touching each other? Ashkenaz, Rama holds it's mutar. Sefardim, based on the Rambam, hold that that's a problem as well. So the classic example would be a pillow. A lot of times you have a pillow, and they stuff it with different materials, right? So that's touching, right? The difference if it's semer u'pishtan, that would be touching inside the pillow. But what about if it's the string is stringing the pillow, right? The thread is stringing the pillow. The semer is inside, and so the stuffing, they're not touching each other. According to the Rambatz, not a problem, because they're not touching each other. According to the Rambam, it's a problem, right? We'll get to the detail of this halacha, because it's not exactly as simple as I make it. It would depend on a few different, what do you call it, details, which we'll get to later when we talk about pillows and shatnez. Another example would be, let's say you have clothing, right? So let's say on one sleeve you have semer, and somewhere else in the beged you have pishtan. For example, you have a thread that's sewing the bottom of your jacket. And where is the semer? On the collar. They're not touching. According to the Rambam, it would be a problem. According to the Rama, it's not going to be a problem. Halacha l'maaseh, even Ashkenaz is machmir, yorei Shamayim, halacha, we machmir not to have any semer u'pishtim, even if it's not literally yachdav, even if it's not sheva teva v'nois together, as long as it's in the same unit, it becomes a problem. So then we have to discuss, according to the Rambam it has to be connected. According to the Rambam, it doesn't have to be connected. What's called connected? So of course, most of the time connected is sewn together, sheva teva v'nois, every process of weaving that weaves things together. So how about when it's not that? For example, you use the safety pin to put together a tzemer and a pishtim, a safety pin. You want to know of a classic example of this? Sometimes you have a woolen suit, and they have those flowers, those fake flowers by the wedding, and you pin it to your lapel, and that has linen in it, or a string of linen in it. Is that a problem of shatnez? Can't say it's connect. Now, according to Rambam, it's in the same beged? Maybe, yeah, maybe not. I don't know. We have to discuss this, because even in a pillow, it needs to literally be the same beged. This is not just attached to the beged, right? So even in the Rambam, we could discuss this is a shayla, but in the Rama, it's definitely a shayla, right? Because you're not connecting the tzemer and the pishtim. Does this become aser? Reb Shlomo Zalman Orbach, Zecher Tzadik Livracha, Reb Elyashiv, Zecher Tzadik... Zecher Tzadikim Livracha, held that it's a problem. If I attach a tzemer to a pishtim through a safety pin, or any other pin for that matter, a pin, then it would become a problem of connected, tzemer u'pishtim.

The yachdav, connected together. How about if it's through a button? If I button together, for example, on one side I have tzemer, and I button it to the other side, which is pishtan. Now again, according to the Rambam, it's an issue anyway, because it's in the same beged. But according to the Rama, that they have to be connected, is this called connected? So this is a big machlokes haposkim, a big machlokes haposkim. And again, it's based on that Rama, right? Se'if gimmel. You look at the Rama in Reish Tzadik Tes, se'if gimmel. Some want to say that that's not called connected. It's not called connected. L'maaseh, it's just buttoned together. A button is temporary, right? You can undo it. So that's not called connected. You know, this would be, again, for example, you have a raincoat, which is made out of wool, and the lining—you ever see the lining? They button the lining in, like the London fog coats, you were able to button in the lining, the inside. If one of them would be tzemer and the other one would be pishtan, this would be a good example of connecting tzemer and pishtan, right? Maybe sometimes the coat is tzemer and the lining is pishtan, or maybe it just has a thread of pishtan. Is that called connected? If one of them has tzemer and the other one has pishtan. Reb Chaim Kanievsky, in his Derech Emunah, discusses this a lot in Hilchos Kilayim. He brings a Batei Kilayim. It's a sefer, Batei Kilayim, that says that even if we're going to say it's not mamash connected, but something that stays for long periods of time. Even if it's a shvacha connection, so to speak, but you can't say it's not connected because it's there for a long period of time. So a lining of a coat, which is going to stay for long periods of time, even if it's only connected by a button, might be a problem. The same would be with a zipper. Again, a zipper, maybe it's not mamash a connection, but if it stays for a long period of time, for example, you zip the lining in, then you would have a problem of what? Of shatnez. Even if in lumdus we could pick away and say this is not really called a connection. You zippered it, you buttoned it, it's not connected, you didn't sew it together, it's not mamash, not with a pin you put it together. Yeah, but it's there to stay. So that itself makes it a connection. We could talk in lomdus more about this, but in halacha l'maaseh this is good enough. These are shvacha forms of connection, of connecting two things, the button, the zipper. Yet there's a nidon that maybe if it's there for long term, it might be a problem. So this is a machlokes, and acharonim, af shetzrich, you should try to be careful. You should try to be careful in case you do want a button and a lining inside, so maybe you should take it off every now and then, unless maybe it doesn't help, because since it's meant to be put in to stay for long periods of time, even if you yourself keep on undoing it, I don't know, maybe it doesn't work. It's a good shaila. The shaila will be the teretz. Yarei Shamayim, you should be careful. You should know it's a problem of shatnez. Get your clothing checked for shatnez, okay? Get your clothing checked for shatnez when you have a case where you are connecting through a zipper, when you're connecting through a button. How about connecting through snaps? Again, it's the same shaila. L'choira, it's not a shvacha connection, but if it's there for long term, now by snaps it's usually not there for long term. It's usually less; you're snapping on. For example, Velcro. Velcro is a big shaila. If you have shatnez connected through Velcro, so again, you know, this is the nidon: long term, not long term, is it really a connection? Minchas Yitzchak, chelek yud siman tzadik tes, says that Velcro is mutar. I think he's going with that shita that it needs to be mamash connected. So it's either sewn, and maybe with a safety pin is a little worse, and all the other cases of connecting fall under the shvach, the weaker forms of connection, lozman aruch, not lozman aruch. Okay. What happens, like I said, a person wants to put a flower on his lapel. He's got to be careful, right? For example, sometimes you want to put some kind of a decoration, even for people, they put like a, a flag, I don't know, whatever they put on the lapel, people put on lapels, right? So we said that if it's through a pin, it might be a problem through a pin, right? Rav Zalman, Rav Helitz, it's a problem. Sometimes you don't do it with a pin. You put it through, there's a hole. I don't know if you notice that most jackets have like a button.

Buttonhole. Now, just to tell you a little history, why is that buttonhole there? It's meant for the hat. In the old days, I don't know if they still do it, every hat came with a string around, around the ribbon with a button. In order for it not to fly away, they used to take that button and put it into the jacket, yeah? Now today, the whole person flies away. You know, the ganse mensh is nisht aher, nisht ahin, so he's flying away too. So I never saw anybody busy with the, maybe in England maybe still, I don't know, in some places they're busy with the hat with the button in the lapel. All right. So what happens if I want to stick a flower through that lapel? So there's two types. There's one that has on the other side of it like a button that attaches, that you can't—it's not going to fall out. Sometimes it's very tight, that hole is so small that if I pull it through, it's not going to fall out. So the button one is more of a problem, right? Because again, it goes to the sugya of button. What happens if it's without a button? So Acharonim say, poskim taina, depends. If it's going to fall out, so then it's nothing. You didn't put it in because it could fall out. But if it's so tight that it's not going to fall out, no, maybe. Yesh lehain, it's not so poshut, because sof kol sof you weren't mekasher it. One on top of the other, but then you get into the sugya of one on top of the other maybe, right? Socks on with the shoes, yeah, yeah, no, socks with the shoes, socks with the shoes. So this becomes, yeah, this becomes a shaila of one with the other, one with the other, socks with the shoes, one with the other, okay? So maybe, maybe. But again, these are all maybes. These are not very, very strong issues, l'maisa. Efsher that's called a chibur. It's connected. Efsher that itself, that you can't pull it out, that itself means it's connected, right? Remember, one on top of the other, one together is, Chazon Ish held it was a problem, right? And then, once heard maybe from Reb Chaim Kanievsky that it's a problem. I think it's based on that Chazon Ish, that one together with the other is also a problem. It's already enough of a chibur. And I think we can learn a tremendous mussar. A kesher with another person doesn't have to be that you're tied together with him with his velcro. Even if you're next to a person, you can have a problem of birah shpan, good hashpaah, both ways, right? That was just a mussar. Take it for what it is. Now, the cotton pillow. All right, so let's discuss the cotton pillow, that stuff with wool. Now, cotton, I told you, is not a problem. People always walk around making this mistake. You're not allowed to have cotton and wool. Not true. You're allowed to have. Best thing to have is cotton and wool. Not true. It's a good thing. The biggest raya is you have tzitzis. Tzitzis are made from cotton. Some people wear only cotton. Reb Chaim Kanievsky, Chazon Ish, they only wear cotton tzitzis. Their tzitzis are what? It's wool. The tzitzis themselves are wool. Cotton tzitzis is wool. I could say tzitzis is mutar in klayim, not without techeiles. There's no problem of cotton and wool. It's what? Flax, not cotton. Okay. So you have a cotton pillow. A lot of times you come into a store, the pillow is made from cotton, all right? The problem is you don't know what's inside the pillow. You don't know what they stuffed it with. So what happens? So, in Shulchan Aruch, siman shin, seif hei, and the Rama, again we have this sugya that in case the inside is wool and the stringing of it is linen, according to the Rambam you have a problem. According to the Rama, you don't have a problem. According to the Rambam, you got a problem, right? And even in the Rama, yesh l'hachmir; you're supposed to be machmir, right? You shouldn't. Now, is that only by beged? Is it also by pillow, which is lo yalin lecha? It's a different takdara, maybe. Maybe it's the same thing, and there's a makom to say l'hachmir. But if you look at Shulchan Aruch, there's one, what do you call that, I think it's called an appendix, one footnote, and that is: in case I'm able to pull out the tzemer from the pillow, which means it's not fully attached, so then you can't say that the tzemer and the pishtan is one. It's not united as one keli, because it's open and I can pull it out. But if it's sewn together, that I can't pull out the tzemer, so that itself, according to the Rambam, is one beged, keli, like we said, beged.

It doesn't have to be beged; it can be keli also. And then it becomes one unit to have a problem of shatnez. So in case you have, let's say, a zipper on the pillow, it becomes a little bit better, right? Remember, zipper, it's not—you can open and close it. Sometimes you have a pillow with a zipper. So if I could pull out the inside, the padding from the inside, so even if the inside is tzemer and the outside is sewn with pishtan, it would be less of a problem. Maybe, but again, maybe zipper is called a chibur. It's a nice hora'ah, okay? You ask me personally, you should try to make sure there's no shatnez. You should be careful that if the pillow is stuffed with wool and there's linen sewings, you should be zahir, because everything we just spoke is detail, and it's not so poshut. Everything I just said in detail, it's all efshar, okay? One thing is clear, that according to the Rambam, they don't have to be attached. So the sewing on the outside of the pillow will be an issue for the tzemer inside. And this, that if you're able to extract it, it becomes a heter because it's not really attached. So then you have a question: what happens if it's a zipper, if it's closed with a zipper? Yesh l'ayin. What garments have a problem of shatnez? And then we'll get to what objects have a problem, okay? What garments? So the truth is, people have the assumption only suits. Suits have a problem. Everything else is mutar. It could be nothing more further from the truth than this statement. Shatnes is anything. It doesn't say, lo silbash beged. It says, lo silbash shatnes. It doesn't have to be a three-piece suit, all right? Any shatnes clothing, dress, what you wear, is all a problem, okay? So, underwear? Yes, people say underwear, sack. It's not true. Hats, problem of shatnes. Ties, problem of shatnes. Shulchan Aruch siman shin aleph, se'if yud-daled, clearly. All these garments, any garment, anything that a person wears must be shatnes-free. It must be shatnes-free. Now, the truth is, nobody ever checks these things for shatnes. Why? So we have to discuss that a little bit later on in this year. The problem of shatnes exists. Do you have to worry about shatnes in these things? That's a different discussion. It's not that there's no problem of shatnes. There is a problem of shatnes, but you might have to worry about the shatnes if it's in there or that it is in there. That's different, and that we'll get to later, why. Why and with which objects—I'm sorry—and with which clothing you don't have to worry about shatnes. There's a misconception: It's only temporary. I'm only putting it on temporary. There is truth to it, but there's a lot of misinformation about it. You look at Shulchan Aruch, siman shin aleph, se'if daled. Even if it's temporary, you don't wear shatnes, period. It doesn't make a difference if it's for a wedding, for two hours, or for one minute. Or for one second, for that matter, a person is not allowed to wear shatnez. For example, you're in the street, yeah, and your house is one second away. You can't make the cheshbon, Oh, it's only one second, because even one second you're not allowed to wear shatnez. So the word, it's only temporary and I'm allowed to wear shatnez, that's misinformation. Where did this misinformation come from? You walk into a suit store and you're trying on the clothing. You don't know if it's shatnez or not, right? You're not sure if there's shatnez in there. So they tell you, since you're not wearing it only just for one to few minutes to try it on to see if it fits, if you like it, or whatever the case is, then it's mutar. The truth is, that is true. There is truth. That's the Gemara, the Shulchan Aruch, and when you buy and sell, you could walk in and check out a suit, put it on, even though it might be shatnez. The key word, the key word, might be shatnez. Key word: might be shatnez. If it's definitely shatnez, there's nothing what to talk about. Might be shatnez. Since it might be shatnez, and you're only doing it for one minute, you're not doing it derech levisha, you're not doing derech chimum. Discuss that a little in the beginning of the shiur, and we'll discuss maybe a little later, or maybe...

That's why it becomes what? Mutar to try on suits that might be shatnez. So the word temporary is derived from the heter of trying on a suit. It's just not true. It's a misunderstanding of the halacha. Even temporary is aser, and the trying on the suit is because since it might be shatnez, you're allowed to do it because you're not wearing it to wear. You're wearing it to try it on to see if you like it, if you want to buy it. It's mutar. There is a clause—I was looking for it before—there is a clause to this halacha that might be important to know. Possibly that's only by a jacket, by a vest. Your pants might not be so poshut, because by your pants, you're wearing because you want to wear it. You can't walk around without pants. When you're trying on pants, there you don't have the heter, I'm only doing it because you want to wear the pants, because you're not going to walk around without pants in the store. I think we have Neibert. Once heard that Rav Neibert, zecher tzaddik livracha, the mechaber of the Shmiras Shabbos K'hilchasa said this yesod. It makes sense, something that makes a lot of sense, you know. Unless maybe you're in the back room. You're in the back room, and the tailor is coming in into the back room to check, to, you know, to... All right, so you don't care if you're wearing your pants, you know, maybe, you know, I don't know. Then we have to start discussing, you know, how much do you really feel uncomfortable that you're without the pants, and therefore you're wearing because you want to wear it. I don't know. But the point is well taken, well deserved, and that is that this heter is only when I'm putting it on for what? To try it on if I want to buy it. But if I'm doing it because I need to wear clothing, then maybe you don't have this heter. May a tailor make shatnes? So in Shulchan Aruch, siman shin daled. Now, of course, they don't write shin daled; they write daled shin, because you don't want to write shed. Now it's an interesting ha'ara, you know. I know that in Shulchan Aruch they try very much—I'm sorry, when they quote dinim in Shulchan Aruch, they try very much to switch around letters that make the word sound bad. For example, reish tzadi ches, which is the first, right, of Hilchos Kilayim, the first siman, they write it rechatz, reish ches tzadi, because you don't want to write retzach. Retzach is murder. Shin daled is shed, so they always write it daled shin. I got one problem with this. The Shulchan Aruch wasn't afraid of this. You look in the Shulchan Aruch, he didn't write it that way. So I don't know. You know, it's one of these things that Rabbi Wolkin has over the years wondered. Everybody writes—you ever see, they always try to, you know, mix up the letters, and people who don't know letters get very mixed up because of it. L'maaseh, Shulchan Aruch, they don't do that. They just write it the way it is, so yesh la'ayin. Anyways, so could a tailor make suits that are shatnes? Answer: If you sell only to goyim, then it'd be mutar. And it has to be clothing that's niker that it's only for goyim, that it's niker it's only for goyim, all right? Because if it's something which is not niker that it's only for goyim, you have the chashash that maybe what? It'll be sold to Yidden. Unfortunately, today this halacha might not apply. And I don't mean to be sharp, even though I am meaning to be sharp. Clothing that looks like it's only for Goyim? Unfortunately, unfortunately. I don't know, yeah, I don't know. Today, today you almost can't tell the difference, clothing, Goyim, Yidden, I don't know. It's, it's—if you're making a bekeshe, yeah, that's made out of klayim, that's aser. But if you're making a, what do you call that, a, I don't know, basketball pants. But today everybody, huh? Huh? So I don't know, I don't know. I don't know if the heter of this Shulchan Aruch, that clothing that's obviously for Goyim—you'll be surprised, you'll be surprised. Priest garments, you'll be surprised. I don't know, it's a shaila if you're allowed to wear shatnez on Purim; it's a whole machlokes. Rama brings it down in Shulchan Aruch Hilchos Purim, we pasken you should be machmir. You shouldn't wear on Purim also, l'chumra. It's a whole shaila if you're allowed to wear shatnez on Purim, because whatever, it's a sugya by itself, Purim. When we get to Purim—are you holding by Purim already? No. Okay. So now, you're not mechaven l'hana'ah, you're mechaven just to look different. All right, we'll talk about it a little different. Okay, now, so.

Let's get to the objects, the couches. The couches are a big sugya. Are you allowed to walk into any store, right? Aporium, what's the name of the stores that sell couches? Aporium. Are you allowed to walk into a aporium, or do you need to go to Satmer, Satmer Furniture, or you can buy from a aporium? All right? So the question is, do couches have a problem of Shabbos? And the answer is, if it's hard, we learned this in the Gemara, right? The Gemara says, kashin. If it's very hard, there's no problem of shema yichrach nima. There's no problem of chimum because it's hard, and therefore it would be mutar. So a hard couch is mutar. If it's a soft couch, it's not mutar. This is in Shulchan Aruch, siman shin aleph, se'if aleph. Problem: we don't know what hard and soft is. Who's going to be the one who's going to measure with which ruler, with which parameter, the diameter, I don't know what's the word, that's going to measure soft and hard? Soft, who knows? Who knows what's called soft? There's also another problem, that even if the sitting on the couch is not a problem, when you get up, most people can't get up from a couch without leaning their hands on the side of the couch, right? There's no, right? Only a real acrobatic person who does exercise day and night is able to jump up. Yisgaber kari, and a kari doesn't need to lean on anything, right? But most people need to lean, what? On the side with their hands. Ah, so then you have a problem. As we will get to later, towels and tablecloths have a problem because when you lean on it, there's chimum. It warms you. It warms you is a problem of Shabbos. So therefore couches... Couches, shatness issue. I don't know. I never saw people check couches for shatness, but I don't know. All right, so it's not so poshut. All I could say is we'll leave it at that. Ask your local rav, your local posek. Couches, not poshut. Rabbi Wolkin said clearly, and it's brought in the Shulchan Aruch and in the poskim, that it's not so poshut. How about a mattress? Do I have to worry about shatness in a mattress? So that's the sugya of kila kadisha, that even if you have eser matzos, even if you have one layer on top of the other, the Gemara says clearly that it's a problem of shatness, even if it's underneath all these layers. Even if you're not laying on it, it becomes a problem. Should you be zahir in the kila kadisha? Yeah, that's what they said. But of course it's a zehirus. It's not a halacha, because as long as you're not touching it, as long as it's underneath you, it's not a problem. So if there's shatness in a mattress, theoretically, halachically, me'ikar hadin, it's not a problem. So let's say you come to a hotel. Do you need to worry, or you know, what do I do with my mattress for shatness? And the answer is, since it's only a zehirus and it's a safek, you don't even know, don't worry about the mattress. But when you buy a mattress, shteit klar in the Gemara, you should be careful from shatness. I don't know. Again, maybe, like I said, maybe all these things never anyway have shatness. And then we'll discuss when something really shouldn't have a reason to be choshesh for shatness, do you have to be choshesh for shatness? We'll get to that later in the shiur. Maybe all these objects, I don't know, mattresses, maybe today the mattresses don't have shatness. I don't know why. Maybe I don't see what I mean. Maybe there's no wool in a mattress. Maybe, I don't know. But theoretically, if you're not sure. The mattress you buy, you would have to check. The mattress, that if you come to a place and you want to, you come to your neighbor, you don't know what's, so what? Because the whole thing is only what? Kila kadisha, because as long as you have a sheet, and the sheet is not, there's no problem for what's underneath the sheet. Carpet, big discussion. A lot of people said carpets need hashgacha, you need to check for shatnez. Reb Chaim Kanievsky, derech emunah, says that if you plan on walking barefoot on this carpet, you got a problem, chimum, right? Warming you up. So you're not allowed to walk barefoot on carpets that you don't know that are not shatnez. Now, if you're going to come and say it's hard, it's not hard, it is hard, right? You know, we don't know what hard is, right? We don't know what hard is. Does anybody know exactly the measurements of hard? Gam d'narish, the Gemara says if it's a hard material, it's not a problem. Again, what is the shiur of that? Pashtus, a person should be careful with carpet shatnez if he walks barefoot on the carpet. Now, do you have to be choshesh that maybe one day you'll walk barefoot if you plan on not walking barefoot? I don't know, but anyway you have a problem, because you wouldn't be allowed to lay on—

On this carpet. Most people lay on the carpets of their house at some point. Either they're laying down, they're playing with a kid, I don't know, there's something. And then again, if you hold that a kid has a problem of shatnez, so then again, I don't know, maybe shatnez, wearing shatnez is a problem for a kid. But this shatnez of laying on, maybe it's a lot better. The sugya is a good one. The shaila is a nice one. Reb Chatzkel Ruach once told me that if it's a hard carpet, you don't have to worry about it, and if it's a soft carpet, a rug, you know, like these carpets, these—what do they have a word for it in English?—these carpets that are like soft, whatever, the softer material carpets, you have to be careful from shatnez, okay? Go to your local carpet guy and say, Well, I have to check it for shatnez. Let's see what happens. I like to see what happens. But al kol panim, you should know it's not poshut, okay? It's not so poshut that a person's allowed to take a carpet for his house. Now, if it's a carpet for a shul, all right, listen, what are the chances of you going barefoot in the shul? You're a kohen, okay? So the kohen has what? Socks. Yeah, socks. Remember, we learned the sugya of socks. Socks maybe is a mafsik; you don't get the chimum when there's socks. All right, maybe barefoot—you're not going to go barefoot—laying in the shul, I hope not, I hope not, unless he's mamash a tzaddik, that he doesn't sleep in his house and he's laying in the beis medrash, and he's laying in the beis medrash and he's what? And he's sleeping there. Yom Kippur, you don't actually— No, moment, there's not a heter. I would tell you more. First of all, a lot of people put anyway something there. A lot of people anyway put something there. I don't know if you're actually laying, laying, I don't know, it's not like laying. Yeah, you're kneeling on the floor. I don't know. Ah, you're touching bare hand. It's a nice hair, very good. Like it. I like it. Like I said, maybe. I don't know. Maybe, maybe. Okay. Got it. Like it. Next. Curtains. People don't know. Yes, curtains have a problem of shatnez. It's not a din in the poskim. It's actually in the Gemara mefurash. The Gemara in Bei over there says clearly, vilain, curtains are a problem of shatnez. Curtains are a problem of shatnez. The reason for this is, Rashi brings two reasons. One is that a person might wrap himself. For example, children. You ever see how children, they wrap themselves around and around and around and around and around—stop me—and around and around until they, right, in the curtain, right? So sometimes people wrap themselves in the curtain. Second of all, let's say you're cold, so you'll go near it to touch, because it's against the sun. Remember, the curtains are usually against the sun. So this is brought in the Gemara, and it's where we pasken halacha, that you're not allowed to have a curtain that's shatnez in the shul. Again, the same svara, I don't know. A, you know, you're not going to wrap yourself around, and, you know, maybe a kid does it sometimes for fun. I don't know. You have to be choshesh for the one time that he does it. I don't know about Shabbos, Yisroel, but I don't know. Okay, the bottom line is when you have a shul, yeah, and you have a curtain, all right, maybe it's hard, maybe it's a thicker material. Anyway, it's mutar because it's hard. Stam, it's mutar. Mistama, you don't have to worry about shatnez. From the peroches, mistama not. That's not what the vilon that the Gemara and the Shulchan Aruch is talking about, okay? So the vilon in the shul is not a problem, okay. L'maaseh, where does this come up? The Mishnah Berurah in siman taf-reish lamed ches, se'if katan chav-daled, brings it l'gabei sukkah. A lot of times, for example, sefardim, for example, have these things hanging on the walls, these beautiful rugs, right? These beautiful things, curtains, draperies. So he said it's a problem if you want to put it in the sukkah, unless it's very high up where you're not going to warm yourself towards it. So if it's high up in the house or high up in the sukkah, it would be mutar. This is a Mishnah Berurah in siman taf-reish lamed ches, se'if katan chav-daled. Towels, it's a problem. Shulchan Aruch, shin aleph, se'if tes, same thing. Why? You're drying your hands, it warms you. Problem. Tablecloths, you look at the Rama. The Rama there says clearly that it's a problem. People, I don't know if they ever checked their tablecloths for, I don't know. According to the din in the Shulchan Aruch, there's a problem with a tablecloth that is Shabbos. So again, you might have the problem that you put your hand underneath it sometimes. If it's covered, then, hachanami, it's mutar, right?

I don't know if the kehillah kedisha applies over there. I don't know. It's a good shaila. With the kehillah kedisha, when you're not lying on it, you're just putting your hands on it with the kehillah kedisha. So, for example, if let's say you had a couch that had plastic on top of the couch, so maybe that would help you with the problem of your touching, your holding your hands on it, because it's not mischamem. The kehillah kedisha says you're not allowed to have it underneath. Maybe it's only when you're laying on it, maybe. Esem matzois, maybe when you're laying on it. Could be, could be. Ken zayn, ken zayn. I put this svara. Ken zayn. It's a good shaila, right? Could be the whole problem is esem matzois when you lay on it. If I'm putting my hand on it, okay. Why don't we check all this today? And the answer is, we follow the yesod of mi'ut hamatzui and mi'ut she'eino matzui, right? Bedikos teluyim. It all depends on how much is it common for it to have a problem that you have to worry about it, right? It all depends. So maybe all these objects, all these objects, we could come and say, is it common or not common, which we have to discuss in the next eight minutes. In eight minutes we'll get there, okay? But before that, I still want to finish cases where you have a problem. Chairs. Remember I told you chairs are a problem? Leishav alav. Rashi brings in Beya, leishav alav, the sugya of namta gamda, kashin, chamin. He talks about sitting, leishav alav, to sit on it. There was a time where Gedolei Yisrael refused to sit on trains and planes because they were afraid of the shatnez underneath them when they sit on it. Lemaaseh, what's the halacha? Most held that it was mutar, the Aruch HaShulchan in siman shin aleph, se'if yud aleph says, you don't have to worry. Why? Yeshiva is only d'rabbanan. Yeshiva is only sitting on something is only d'rabbanan. And since it's a safek, you don't know, so safek d'rabbanan lekula. So that would answer and resolve the issue of going on a train, plane, whatever else, boat, whatever, what else do you guys go on? Yeah, what do you call it, space shuttle, whatever you got, right? In case you have a problem with the sitting of Shabbos, right? It's only d'rabbanan, says the Aruch HaShulchan, and since it's a safek d'rabbanan, no problem, okay? Tutei, tutei is only d'rabbanan; it's kila-kadisha. On top of you is what? Lo ya'aleh alecha d'oraisa. Tutei, underneath you, remember the Gemara, tutei underneath you is what? Is kila-kadisha, okay. Labels. How many times do people say, I looked at the label and I don't see any shatnez in the label? And the answer is, labels? Nothing. It means nothing. And why does it mean nothing? First of all, a lot of these suits come from countries from all over the world that lying is truth. Truth, that's how you tell the truth, by lying, so you never really know what's in there anyway, right? In America, yeshiva, R' Moshe spoke about how ingredients, it's muchach that they're telling the truth because it's commerce, it's regulated, that you can get into trouble if you lied about something, you know, about the ingredients of an object and so on and so forth. The rest of the world, you know, you come from a suit from Russia, how do you know what's in there? You know, they could tell you it's wool and then you never know what kind of bombs are in there. You never know. It's completely not... Not to be trusted, the label. Now, what about in places where they do have, they do have regulations, so you can't lie about what's in a suit? Yeah, but don't forget it's the one-thread policy. Remember, all it takes is one. They don't have to tell you what the threads are and what the buttons are made from. They have to tell you what the suit is, so what's the point? Talk about a label is nonsense. It's mamish nonsense. It's such stupidity. It's mamish a chisaron yedia in metzius. It's like saying night is day and day is night. It's not a machlokes. There's nothing to argue about. Any little drop of shatnez makes it shatnez, so what's there to talk about? They're not going to announce it in the label. Is a goy neman to come and say that there is no shatnez? A lot of times you go to the storekeeper, he tells you, I tell you there's no shatnez in there. I tell you, come on, I'm telling you. Could you be ma'amin the goy that there's no shatnez? And the answer is, even if he's the uman, which means there's a sugya called uman lo meir nafshei. An uman is not going to lie because then he loses his business. He's still not ne'eman. You know why? Because it's a chisaron yedia. Remember I told you, you can't give hashgacha even if you're an...

Person, you don't know the metzius, you know the halachas. He doesn't know what every thread—how is he supposed to know? He knows the halacha; veis fun garnisht. So it's not going to help you if the guy behind the counter tells you, I'm telling you it's good. Not going to help you anything. Even if he's not an uman, if he's not the seller and it's not his business, he's surely not ne'eman. But even if he is, okay. What happens if the tailor—see, he's ziche knows what's in there. The tailor is telling, I made the suit and it's good. And the answer is, that's still not going to be good, because he knows that one thread. How does he know? You know, it's—again, you can't give a hashgacha, as honest as you are, unless you know all the halachas. Okay. What happens if it's a Jewish storekeeper, which happens all the time, and he tells you, Listen, listen, okay. So the truth is, theoretically he's ne'eman, because he's a Jewish worker, he's a Jewish person, he has an eid echad, unless you think that he probably doesn't know the halachas or he's not clear. But if he comes and tells you clear, Listen, I know and I checked and this, okay. So how do you check? A lot of times they check the suit itself; you bring it to the shatnez guy. But what happens, and it happens a lot, that the storekeeper is going to tell you, Don't worry, these suits don't have shatnez in it. There's some truth to that, because that's the sugya of bedikas tolaim, right? How do you check for tolaim? Probably there's no tolaim. You don't check every leaf. They don't check every leaf. They check a batch, and in that batch, how many have shatnez, how many have teloyim. So it's called sample checking. Theoretically, sample checking could and should work by shatnez the way it works for teloyim. Three conditions. You got to make sure that the person who's selling you the suit, and who is guaranteeing the shatnez, he gets it from one manufacturer. He can't get the suits from different places, even if it's the same suit, even if it's the same, because then again, you didn't check that batch. It also has to be that the tailor is a big tailor, the guy, he's getting it from a big company, because if he's getting it from a private guy down the block, you never know what he puts in there. You know, it has to be something that it's serious, so you know exactly what's in there. It has to be the exact same suit. The minute the suit is a little different, different color, different, I don't know if you have all the... In order to apply sample checking like teloyim, it's got to be very, very regulated by these three conditions. And if it's from the same manufacturer, the guy who's doing it is a big-time guy. He's not a tailor in the back of a Russian store, right? And also, it's the exact same styles. You come and say, listen, most of the suits that were checked, and then it becomes miut she'eino matzui, and therefore you could come and rely on it, legabei bedikas shatnez, like you can rely on bedikas teloyim. Huh? So then again, it's not the same style. I don't know. You have to, again, it has to make sense. Meaning, if you say... maybe that's the same thing. Same style, bigger and smaller would also be good. Maybe. I can hear where it could be good also. I will end with the following. Shatnez is far, far-reaching. People don't know this. Shatnez is far-reaching. People think, ah, shatnez, like I said, is only suits. A jump rope might have a problem of shatnez, you know that? Sometimes the rope itself is wool and linen. Why not? It's a rope. All ropes have wool and linen sometimes. So if you hold it like this, you're okay. But if you wrap it around your hand, you got a problem. That's korech nima. That's the sugya of korech nima. So, you got an issue. Could be if it has handles, makes it a little bit better, right? Wooden handles, plastic wooden handles, makes it a little better. You got to be careful. If you tie it around your hands and it's a temer pishtim, you have a problem in the gym. Exactly. Am I telling you that you should go to the gym? That's not what the point of this shiur is. Rabosai, have a nice day. You've just experienced another Torah class brought to you by TorahAnytime.com.