* * * * *
The foreword to this story is that Cain
the shepherd murdered Abel, who disdained
all sheep and wool, but cultivated linen.
God saw the murder. Man was not forgiven.
It thus was ordained by a pious Jew
to expiate the sin of Abel's murder
by Cain the sinful shepherd, hence the two
must not be mingled in attire. Damned herder!
But what of us who like blue woolen tzitzit
attached to linen garments? Is that cool?
Can linen clothing thus attach to wool?
It turns out that our Talmud doesn't nix it.
It's not as bad as mixing meat and dairy
or like consulting with a witch or fairy.
That really was a bad move on Saul's part,
a sin that our king paid for with his heart.
But getting back to linen-woolen tzitzit,
why does our trusty Talmud never nix it?
The Torah, as we know, bans all shaatnez,
although it never forbade wearing fez.
Shaatnez is wool and linen worn together.
But also to be worn in every weather
are braided fringes on all corners of
one's clothes. Since tzitzit are a sign of love
for Him above, thus tzitzit are exempt
and God's almighty vengeance do not tempt.
A tzitzit has at least one double knot
and therefore wool and linen mingle not.
A tzitzit must at least have seven braids,
which symbolize sev'n heavens, it is said.
No more than thirteen loops must be imparted,
to keep the heavens and six spaces parted.
There's one exception which exempts silk from
these laws which govern the couture of frums.
Wherefore this corollary? Unlike linen,
was precious silk not set aside for women?
Rav Nachman also thought that silk exalted
a good man's clothes, and thus could not be faulted.
And let's recall that women are exalted
by default, as Rav Nachman would admit.
Perhaps he thought that silk made a tallit
as dignified as Biblical ivrit.