Nothing is forbidden on account of kilayim except [a mixture of] wool and linen. No [clothing material] is subject to uncleanness by scale disease except wool or linen. Priests do not wear any materials to serve in the Temple except for wool and linen. Camel’s wool with sheep’s wool, that have been mixed together: if the greater part is camel’s wool, it is permitted [to mix it with linen], but if the greater part is sheep’s wool, it is forbidden; if it is half and half, it is forbidden. The same applies to hemp and linen mixed together.

Silk and floss-silk do not come under the prohibition of kilayim, but are prohibited on account of appearance. Mattresses and pillows do not come under the prohibition of kilayim, as long as his flesh does not come into [immediate] contact with them. There is no [permissibility for the] temporary [wearing] of kilayim. Neither may one wear kilayim even on top of ten [garments], even for the purpose of evading taxes.

Hand towels, scroll covers, and bath towels do not come under the prohibition of kilayim. Rabbi Elazar prohibits. Barbers’ covers are subject to the prohibition of kilayim.

Shrouds for the dead, and the packsaddle of a donkey are not subject to the law of kilayim. One may not [however] place a packsaddle [made of kilayim] on one’s shoulder even for the purpose of carrying dung out on it.

Tailors may sew [materials which are kilayim] in their usual way, as long as they do have not the intention in the sun, [to protect themselves] from the sun, or in the rain [to protect themselves] from the rain. The scrupulous sew [such materials as they are laid] on the ground.

The Birrus blanket or Brindisian blanket, or Dalmatian cloth, or felt shoes, may not be worn until one has examined them. Rabbi Yose says: ones that come from the coast or from lands beyond the sea, do not require examination, since the presumption with regard to them is [that they are sewn] with hemp. Felt-lined shoes are not subject to the laws of kilayim.

Only that which is spun or woven is forbidden under the law of kilayim, as it says, “You shall not wear shatnez” (Deuteronomy 22:11), that which is shua (combed) tavui (spun) and nuz (woven). Rabbi Shimon ben Elazar says: [the word shaatnez means that] he [the transgressor] is perverted (naloz) and causes his father in heaven to avert himself [from him].

Felted materials [can be] prohibited because of kilayim, since they are combed. It is prohibited to attach a string of wool to linen material, since this resembles weaving. Rabbi Yose says: it is forbidden to use cords of purple [wool to tie round a loose linen garment], since before he ties it, he stitches it on. One may not tie a strip of woolen material with one of linen material for the purpose of girdling one’s loins, even if there is a leather strap between the two.

Weaver’s mark’s or launderer’s marks [can be] prohibited because of kilayim. One who sticks one thread [through material], this does not constitute a connection, nor does [the prohibition of] kilayim apply and one who unties [such a connection] on Shabbat is exempt. If one made its two ends come out on the same side [of the material], this constitutes a connection, and it comes under the prohibition of kilayim, and one who unties such a connection on Shabbat is liable. Rabbi Judah said: [the prohibition does not apply] until one has made three stitches. A sack and a basket [one having a strip of woolen material attached to it, and the other a strip of linen] combine to form kilayim.