Study Yevamot folio 4B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Learn from this that this phrase is free to teach an additional halakha. And with regard to tzitzit as well, there is a particular reason to derive a homiletic interpretation from the juxtaposition of verses. If you wish, say that it is because it is evident from the context, and if you wish, say i
The Talmud elaborates: If you wish, say it is because it is evident; as, if it is so that no inference should be drawn from the adjacent verses, let God write this verse by the portion of tzitzit (Numbers, chapter 15). With regard to what halakha did the Torah write it here? Clearly, the Torah is t
The Talmud rejects this explanation: Both of these verses are necessary, as, had God written only: “Neither shall there come upon you,” I would say that God prohibits every manner by which a garment of diverse kinds comes upon you, and this applies even to sellers of coverings, who do not wear the
And had God written only: “You shall not wear,” I would say that this means specifically wearing, which provides significant benefit, both warmth and adornment, but merely placing a garment of diverse kinds upon oneself is not prohibited, even if one is warmed by the clothing. Therefore, God writes
The Talmud challenges: In any case part of the verse is superfluous, as, if so, let God write only: “You shall not wear diverse kinds.” Why do I need the addition of “wool and linen”? The definition of diverse kinds in clothing is already known from another source.